|b{A_myrour_to_lewde_men_and_wymmen._A_prose_version_of_the_Speculum_Vitae,}
|b{ed._from_B.L._MS_Harley_45_by_Venetia_Nelson._Middle_English_Texts_14.}
|b{Heidelberg:_Winter,_1981,_pp._71-234.}



|p71


|r_A_MYROUR_TO_LEWDE_MEN_AND_WYMMEN

     Fore hit is so at all mankynde in this world nys but in exile and
     wildernesse out of his kyndely contre, or as is a pilgrym or a wey_faring
     man in a strang londe where he may in-no manere abide, but
     nedely euery day, euery houre and euery tyme is passynge on his way,
 |r5 as witnessith Holy Writ and seith thus: Non habemus hic manentem
     ciuitatem, sed futuram inquirimus, 'We haue here no citee or stede of
     dwellynge or abidynge,' that is to vnderstonde no place at we may
     abyde ynne, `but we sechith anothir at is forto come.' And at is
|r10 but oon of two citees, of the whiche at oon citee may be cleped e
     citee of Ierusalem, at is to say the citee of pees, and at other e
     cite of Babiloyne, at is to seie confusioun. And by this citee of
     Ierusalem, at citee of pees, may be vnderstonde the endeles blis
     of heuen, where at is endeles pes, ioye and reste withoute lettynge.
|r15 And by is citee of Babiloyn, at is confusioun, may be vnderstonde
     e endeles peyne of helle, where all manere confusioun, schame and
     schenschip, sorowe & woo, schal be withouten ende.
     And sithen at all a mannes lyvinge in is world nys but as a goyng or
     a movyng oer a wey to one of ese two citees, at is to seie to ende_les 
|r20 blis or to endeles peyne, the holy doctour seynt Au*gustyne |r[f.1v]
     in his meditaciouns teche vs & seith us: with awakerhed, takynge
     busy mynde, souereigne afforcinge and continuel besynes, vs byhoueth
     lerne & enquere by what manere and by what wey we mowe shone e peyne
     of helle and purchase e blisse of heuen; for that peyne, he seith,
|r25 may not be shoned ne at ioye ipurchased but the wey be knowe. And as
     we mowe see these two citees be contrarious of condiciouns eche to
     other, so beth e weies at ledith to hem eche contrarius to other;
     whiche we[y]es be not elles but at oon at ledith to endeles blis is
     vertues & vertuous lyvinge, and at other at ledith to endeles peyne
|r30 is synne & synful lyuyng.
     And for [a] man may not knowe in whiche of these two weyes he go ynne,
     ne whiderward he is but he knowe what is vertu and what is synne, ther_fore 
     is writyng is + made for lewed and menliche lettred men and
     wymmen in suche tonge as ei can best vnderstonde, and may be cleped a
|r35 myrour to lewde men and wymmen in whiche they may see God orgh sted_fast 
     byleue and hemself orgh mekenes, and what is vertu and what is
     synne.    And for this ne none other good dede may be doo wioute
     help and grace of almyghti God at of his endeles godenes wole sende
     to a man plentevously orgh holy desire and devoute prayer - |r[f.2r] as
|r40 oure Lord Ihesu Criste byhote vs in many places of e gospell, and to
     at ende he taghte his holy apostles and by hem vs alle, how we
     schulde praye & what - therfore this writyng schal begynne with at
     holy prayer at Criste himself made & taghte, at is the Pater Noster,
     as the gospel berith witnesse.    And first in this writyng shal
|r45 be schewed e profyte & fruyt and e dignyte of the holy prayer the



|p72


     Pater Noster; afterward e seuen askynges at ben in the Pater Noster;
     and e seuen iftes of e Holy Goost at we asketh erby: and e seuen
     hede synnes at tho seuen iftes putten away; and e seuen vertues at
     the seuen iftes setten in the stede of e seuen synnes; and e seuen
 |r5 blissedhedes at the seuen vertues bringe vs to; and also e seuen
     medes at bringeth to e seuen blissedhedis.
     Firste men scholen vndirstonde at e Pater Noster is heed of all
     prayers and e moste suffisant and most siker for this lyf and at
     other. Wherfore eche cristen man by comandement of Holy Chirche schal
     lerne is prayer, and whoso wol not lerne hit he despiseth Goddes
|r10 lawe; and erfore it is the firste thing of lettrure at is taght to
     children. This prayer taghte oure Lord Ihesu Crist to his disciples,
     & erfore it is cleped Goddes prayer; and whoso wil vnderstonde is
     prayer he scholde be meke & mylde & de*bonaire |r[f.2v], for suche be
     the verray scolers of oure Lord God. Many man conne e naked lettre
|r15 of this prayer, but noght e vnderstondyng, & erfore it is to hem
     sauourles, wherfore ey seyn hit with litel deuocioun or none, and so
     it is to hem litel or no profite. But whoso vnderstondith it wel he
     schal fynde erynne moche swetnesse, [profite and] deuocioun.
     This prayer is priuelegid in thre inges: in dignyte, in schortnes &
|r20 in profite at cometh erof. Firste in dignite, for Crist made it
     and taght it his disciples. Also in schortnes, for Crist made it in
     schort wordes; and also in profite at come erof, for in this we
     asken of God all at is nedeful to vs for this lyf and e tother. 
      This prayer is schort in word and longe in vnderstondyng, and light
|r25 to seie & sotil to vndirstonde. Hit is schort for men sholde the 
     lightloker lerne [it] & e sonner haue it in her mynde. Hit is longe
     in sentence and vnderstondyng for men schulde + haue [e] more deuoc_ioun 
     erynne. And erfore men schulde seie e naked lettre by mouthe
     and haue in hert e sentence & e vnderstonding erof. Also it is
|r30 light to say for men schulde the ofter praye erwith. And it is
     sotil to vnderstonde for men scholde e more sette her herte [and her
     witte] eron forto knowe e sentence by grete busynes & studye.
     This prayer putte away al yuel and wynne vs & fastneth in |r[f.3rl vs
     all goode and makith vs stedfast in God. For in this prayer be
|r35 seuen askynges of whiche + thre + askynges do awey alle yuel and
     ore thre bringe vs all gode, and the seuenthe festenith oure herte
     in all [good].    Ferste thre askynges do awey al yuel, for al
     manere yuel was or is or may be. For the yuel at was we sey thus:
     Et dimitte nobis debita nostra &c, that is to seie `Foreue vs oure



|p73


     dettes'. In this we aske foreuenes of at we haue mysdoo. For the
     yuel at may be we seie us: Et ne nos inducas in temptationem, at
     is to seie `suffre vs not to be led into temptacioun or fonding'. In
     this we aske sleighte aen e yuel at may be. For e yuel at is,
|r5  whiche is to seie e yuel at we doth eche day, we seie thus: sed
     libera nos a malo, at is to seie `Delyuer vs fro yuel'. in is we
     asken grace to absteyne & kepe vs from al yuel.    Also thre ask_ynges 
     er be at bringe to vs all gode; for all manere; of gode, or
|r10 hit is bodily or gostly or endeles. For bodily gode we seie us:
     panem nostrum cotidianum  &c, at is to seie 'Oure eche dayes brede
     if vs today'. In this we aske strenge and myght forto susteyne
     oure lyf. For goostly good we seie thus: Fiat voluntas tua sicut in
     celo & in terra, at is to seie `Thi will be it done in erthe as it
|r15 is in heuene'. In this we aske stedfast will to serue |r[f.3vl God.
     For endeles good we seie us: Adveniat regnum tuum, that is to seie
     `Thi kyngdom mote come'. In is we aske the blisse of heuen and
     grace to be worthi []erto.    Also the seuene askyng is to festen
     oure herte[s] in God, and erfore we seyn us: sanctificetur nomen
|r20 tuum, at is to seie `Halowed be thi name'. In this we aske stedfast
     wille to dwelle & laste in God.
     But is prayer begynneth wi foure wordes on whiche hange all e
     spede of the seuen askynges, at ben these: Pater noster qui es in
     celis, at be forto seie `Fader oure at art in heuene'. The firste
|r25 word is Pater, at is to seie `Fader', whiche is a word of grete
     myght, for seynt Bernard seith [at e prayer] at bygynneth wi
     nempnyng of is word `Fader of heuen' eueth vs an hope to purchase
     al at we rightfully aske.    This word `Fader' schewe vs what we
     shal byleve and what we schal do & how. First hit schewe vs what we
|r30 schal byleue, at is at God is wioute bygynnynge and wioute end_yng,
     for he is bygynnyng wioute bigynnynge, and ende wiouten end_yng;
     and at God ordeyned his chosen to lyue in endeles blisse wi
     him, & at God at e firste makyng of man ordeyned alle to goode. But
     he wiste who wolde be good and ho wolde be yuell, |r[f.4rl for he af
|r35 eche man a fre wille to chese good or yuel; but he destened none to
     blisse but ilke at wole be gode.    Also is word `Fader' stere
     vs to knowe re thinges in God e Fader of heuone, and re thinges in
     his children. First in God e Fader is myght, wisdom & goodnes:
     myght for he is God allmighti and Lord of heuen, ere & helle, and
|r40 maker and bygynner of all goodnes. Also in God e Fadir is wisdam
     at cometh only of himself, orgh whiche he lede, gouorne and sped_ith 
     his meyne, namely his children at he made, at loueth him with
     hert and oght. And also is in God e Fader goodnesse; for he loue
     his children and somtyme proue hem and chastise hem if ei doo
|r45 amy. And if ei wil turne aen to hym he receyue hem bonerly and
     fayne is of hem. And erfore alle cristen at bee children of God,
     as ofte as ei seie is word `Fader', schulde knowe in him ese thre:
     might, wisdom and bonite.



|p74


     it in the children of God men may knowe re thinges whiche ei haue
     of God her Fader, at be noblesse, richesse and bewte: noblesse for
     no nobles may be more an to be Goddes sone, at is Lord of lordes
     and Kyng of alle kynges; riches for God make hem his heires of e
 |r5 kyngdom of heuene, where all manere riches & delices |r[f.4v] ben more
     en mouth may seie, eighe see or herte inke; bewte for God ha made
     hem in soule [to his liknesse and after] his ymage, and more beaute
     myt noght be an be liche to him, whos bewte may no herte thinke ne
     ymagen. And erfore alle cristen at be children of God, as ofte as
|r10 ei seie e[isl word `Fader', schulde inke on ese re inges whiche
     ai haue of their Fader, and how moche ei aughte erfore to loue him
     & worschip him.
     Also is word `Fader' asketh of vs sixe inges: loue, drede, buxum_nesse,
     seruice, honour and worschip. First God oure Fader aske of
|r15 vs loue, at we loue him wi all oure herte, all oure soule & all
     oure oght: with all oure herte at we sette neuere oure herte to
     loue no thing more en God, ne in no nothir ing haue more delite an
     in God; wi alle oure soule so at we shulde [rather] suffre oure
     soule be dearted from oure body an we to be dearted from God, and
|r20 at we schulde suffre raer de en we shulde forsake God; with all
     oure oght, at is to seie at we schulde noght occupie oure witte,
     vndirstondyng ne oght by ymagenynge aboute no thing more en aboute
     God.    The secounde [yng] at God asketh of vs is drede, at we
     drede God with sones drede & noght wi cherlis drede, for cherlis
|r25 drede her lordes for awe & noght for loue; but gode sones dredeth to
     wree |r[f.5r] her fadres for loue, and so schulde we drede to myspay
     God more an the fyre of helle or eny oer vengeaunce. [For drede of
     pyne is drede withouten charite, and at is not medeful. But first]
     for drede of peyne men may leue yuel and doo well, and by grace of e
|r30 Holy Gost knytte by at drede loue in mannes herte; for at drede
     makith a man forsake synne and loue maketh him vse vertues, and then
     may he wel calle God his Fader.    The ridde thing at God aske
     of vs is obedience or buxumnes: at we be buxum to Goddes wille and
     fulfille his comaundementis, whiche be touched hereafter, for sones
|r35 schulde be buxum to her fader hestes +.    The ferthe ing is seru_ice;
     for we ben holde to serue oure Fader God wi alle oure besynes,
     alle oure herte & all oure wille, whiche seruice is most in e werkes
     of mercy whiche scholen be touched hereafter.    The fifte thing
     is honoure, at we schulde onke God with greet will of al e goode
|r40 at he ha sent vs, and loke at we spende at good to his worschip
     and noght in ryot ne in folies; for we mote ilde acounte of all at
     God ha eue vs and schewe how we haue spended it, and also of alle



|p75


     [e]  tyme at we haue lyued. And erfore we schulle alle to honour
     God in word or dede or in oght, and anke him & loue [himl for at
     he ha doo to vs at alle tymes.    The sixte ing is reuerence,
     at we schul do all manere reuerence |r[f.5v] to God, namly in his pres_ence 
 |r5 there he is in the sacrament in holy chirche; or elles wioute
     the chirche ere he is born in at sacrament we schulde knele adoun
     in reuerence of him. His presence is here ouer all, and we may in
     eche sted pray to him and calle, but + holy chirche is specially his
     hous and moste stede of prayer er we schull doo him most reuerence
|r10 wi deuocioun.    And when we ere preye to him we schulde do him
     reuerence, loutyng or knelyng or standinge wi vnkouered hede, and
     noght sitte hoded and praye in holy stede, ne namely we schulde noght
     ere speke of vanyte, for an we done lasse reuerence an [we] wolde
     doo an ertheliche man. For if we were in e kynges chambre to preye
|r15 him of a grace, we wolde doo him ere all e reuerence at we myghte,
     and kepe vs besily at we seide no ing at myght displese him. Moche
     more an schulde we do reuerence to God, Kyng of alle kynges, of whom
     come all grace & goodnes. erfore when we sey Pater noster we
     schulde be meke and buxum to oure Fader as we wille at he be to vs a
|r20 good & gracious Fader. And if we will be his gode children vs byhoue
     to fle alle folies and loke at we be clene withynne whanne we seie
     Pater noster.
     In this word noster, at is to seie `oure', + may be askid why a man
     in is prayer seith rather `oure Fader' then `my Fader', and who is
|r25 |r[f.6r] vnderstonden his felowe when he seith `if vs' and noght `[if]
     me'. To is men may answere at none may rightfully say `my Fader'
     but Crist, Goddes sone, [e secounde persone in the Trynyte], whiche
     at is his sone by kynde withoute bygynnyng & wioute endyng. But we
     be noght his sones by kynde but in as moche as he + made vs to his
|r30 liknes; and so beth Iewes and Saresynes. But we ben his children
     orgh grace and his ch[esyng] to folowe to him; as by custom &
     lawe of som lond a riche man may chese what pore mannes [childe] at
     he wole and make it his sone and his heyer. This grace God ha done
     to vs, as seith seynt Poule, when he made vs orgh his grace come to
|r35 right byleue and cristendom at were arste children of wree and of
     helle.    Wherfore when we seyn `oure Fader', `eue us' we gadren
     to vs alle oure breeren at be geten by e grace of God of oure
     moder Holy Cherche to right byleue by e sacrament of baptisme.
     Also this word noster or `oure' schewe vs e largesse and e curtesie
|r40 of God at sonner eueth inow + en a litell, and sonner to manye an



|p76


     to on; for seint Gregor seith at a rightful prayer, e more hit is
     comune, e more it is worthe and the more vertu it ha, as a candel
     at serueth to an halle full of men semeth more brighte an the candel
     at serueth but oo man.    Also is word noster or `oure' bidde
 |r5 us to loue God oure |r[f.6v] Fader and anke hym with all oure herte
     at we bee his children and his heyres ordeyned of his grace; and
     at we loue forby alle oere oure eldeste broer Ihesu Crist at
     vouched sauf to take oure kynde and make vs his breeren.    it
     is word noster or `oure' comaunde vs to kepe e Holy Goost in oure
|r10 herte with all oure myght, at is to vs moste witnes of e grace of
     e chesyng of vs; and at is to vs a precious wed, as seith seint
     Poule, orgh e whiche we mowe be syker of oure heritage, at is e
     blisse of heuene.
     Also by is word noster or `oure' we ben stired to haue two inges in
|r15 herte, at is to seie loue [of] breerhed and siker hope.    First loue
     of breerhede, for we schulde vnderstonde at we be alle breeren of
     oon Fader, God, and oon moder, Holy Chirche. And erfore we schal
     loue togidre as broer and sister, and none desise oer, but eche of
     vs honoor othir and help & socour oer in nede as do the lymes of one
|r20 body; for we [alle] ben lymes of one body, at is Holy Chirche, of
     whiche body God is e hede. And erfore we schulde preye eche man for
     other, for as seint Iame seith he at wi good herte and deuocioun by
     e counsaile of Holy Chirche preieth for all cristen men in comune, he
     make himself felawe of e comunynge of all Holy Chirche. And en as
|r25 ofte as he seith so one Pater Noster he wynneth |r[f.7r] him parte of an
     hondred owsand    And it is word noster or `oure' techi vs to
     hate re synnes, at be pryde, hatrede & auarice. First pride, for
     pryde nel suffre no felawschip, for he will be aboue alle oer men,
     and suche one is noght worthi to dwelle in company but to be caste
|r30 out, as Lucifer was for e same synne caste out of heuen into helle. 
      Also hatrede putte a man out of all good companye; for whoso hate
     eny of e felawschip at he is of he greue alle e felawschip & nys
     noght worthi to abyde erynne.    Auarice also putte a man out of
     felawschip, for whan one of a company wole kepe to himself all at he
|r35 ha and noght departe wi none of his felawschip in his nede, he
     schulde noght be skile be suffred in no good companye, ne suche on
     oughte not parte haue of e holy Pater Noster.    Also this word
     noster or `oure' schewe vs at God is oure owne and we wole, at is
     to seie if we loue him and worschip him and kepe his comaundementis,
|r40 as God witnessith himself in e gospell of seint Iohan.
        We be stired also by is word noster or `oure' to haue siker hope,
     for so as God is oure good Fadir and we his children we may wel hope
     and truste to haue at we praye of him skilfulliche and for hele of
     oure soules.



|p77


     This word qui es or `at is' schewe at God oure Fader is verray God
     & verray man, |r[f.7v] one substaunce in thre persones, and at none
     oer god is but he by whom all manere thing is made, and wioute whom
     is noght. And erfore synne is called noght in Holy Writt for God
 |r5 made it neuere. In the secounde book of the olde lawe it is write
     at God appered to Moyses and bad him goo to Pharao kyng of Egipte &
     bid him delyuere Goddes folk e peple of Israel out of thraldom; and
     if Pharao and other wold aske Moyses ho sent hym, he bad him seie `He
     at is sente me.' & erfore is name `I am at am' is the moste propre
|r10 name of God; for as we may seye of an erely man whos name we knoweth
     noght: he is a kyng, an erle, a knyght, a good man, a curteys man and
     many othre, and it we nempne noght his propre name, so we may seie of
     God: he is all goodnes, all wisdom, allmyghti & many othre. And it 
     mowe we nempne noght e right name of Goddes beynge so propurly ne so
|r15 schortly in no word as in is qui es or `at is'.    He is all_myghti ,
     he is euerlastyng, he is wioute begynnyng and wioute endyng;
     and so is none oer thing but he. For alle e creatures at he ha
     made, as seith salamon, ne be but vanite in reward of him, and all
     schal turne to noght ner at God of his grace & myght hem susteyneth.
|r20 He is euere one and not changeable, wioute eny sterynge or re[mu]ynge
     as seynt Iame |r[f.8r] seith. Alle othir ing may be stered save God
     alone, and erfore he may wel be nempned `he at is'. For he is wi_oute
     vanyte, he is in all thing wiouten sterynge; he is euerlasting,
     wiouten ende, wioute was and wioute schal be, for in him is no
|r25 passynge ne bygynnynge. Thus we knowe at no better thing myghte be
     an to know what God is in whom is all goodnes.  But for ere is
     no ing so hard to knowe as is what God is and his myght, we schal not
     to moche muse ereaboute for drede of errour, but it is know to seie
     as the Pater Noster teche, `oure Fader at arte in heuen'. And also
|r30 he is in + erthe and in the see and in helle, for in alle stedes men
     may fele his myght, ei we mowe not see him saue in e sacrament in
     fourme of brede; but face to face schal we noght see him til we come
     to e blisse of heuene.    He is also gostly in holy mennes hertes
     at be clene and clere as heuene, in whiche hertes God is seyn, loued,
|r35 dred, praysed and worschipped, for suche hertis mowe fele him.
     This word qui es or `at is' clepi vs specially to two inges: at
     one is rightful trouthe or byleue + & at other is drede. First to
     trouthe, at we trowe specially two inges: at oon is the sofastnes
     of God, at other e |r[f.8v] power of Holy Chirche.    In e so_fastnes
|r40 of God we scholen trowe at he is one God in Trinite, Fadir
     and sone & Holy Gost, one God in rehed and rehede in onehede; as men
     may see by e sonne, wherby God is vnderstonde, for he is cleped e
     sonne of rightwisnes. For in the sonne ben thre inges: fayrnes,
     brightnes and hete, and none of these inges may be departed fro oer;



|p78


     for where one is alle mote be, and it is ere but one sonne. In
     fairnes is vnderstonde e Fader; in the brightnes at come of hit is
     vnderstonde e Sone; in the hete is vnderstonde e Holy Gost.
      These re persones, Fader & Sone and Holy Goost, be all one God in
 |r5 Trinite, and to ese thre persones fallith re thinges: to e Fadir
     myght, [to] e sone wisdom, to e Holy Goost goodnes; and alle fall_ith
     + to one God to whos liknes we be made in soule, as we may see
     by re thinges, at is mynde, vnderstonding, wille or loue. orgh
|r10 mynde we schulde thinke on God e Fader allmyghti at alle ing ha
     made of noght. orgh vnderstondyng we schal inke on God e sone at
     boght vs and all ing ordeyned by his endeles wisdom at may come to
     oure vnderstondyng. orgh will or loue we may fele God e Holy Goost
     in whom is all goodnes and to whom we schape & ordeyne oure will |r[f.9r]
|r15 and oure loue. And us we may see the Holy Trinite in oure soule.
     And [in] ese thre inges, mynde, vnderstondyng & will or loue, mannes
     soule is made to e ymage and liknes of God, and if we byleue us an
     is God in vs orgh trouthe & byleue.    For as e apostill seith
     Criste is in the trouthe or byleue, and trouthe is in oght, and
|r20 oght in herte [and herte] in manis body. But we schulde with is
     trouthe or byleve wirche, at is to seie inke besiliche on God at
     ha made vs and boghte vs, & honour him & serue him, for he wil saue
     vs. And we schulde desire e blisse at he ha ordeyned vs to, and
     knowe wel by oure byleue at God is full of mercy and of rightwisnes;
|r25 and us schulde we byleue e sofastnes of [God].
     A[lso] we schulde stedfastly trowe & byleue in e power of Holy
     Chirche. Eche chirche is Goddes hous, but Holy Chirche is the spouse
     of God; for as God is oure Fader so is Holy Chirche oure modir; for
     of Holy Chirche we be born e children of God by baptisme, and by
|r30 Holy Qiirche we moste be led and kept, and we moste be fed orgh Holy
     Chirche with Holy Writ.    For as a womman fedi hire child with
     e mylk of hire two tetis, rit so oure moder Holy Chirche norisshe
     and feeth vs with e mylk of hir two tetis, at be the olde lawe &
     e newe, of whiche tetis springe many stremes of mylk, at is |r[f.9v]
|r35 Holy Writte by whiche we ben fed. For out of one tete, at is e old
     lawe, + sprynge ten stremes of melk, at be the ten comaundementis;
     and out of at oer tete, at is e newe lawe, springe twelue stremes
     of melk, at be the twelue articles of e feith or byleue.
     Firste e ten comaundementis of the olde lawe en thes: the firste is
|r40 `ou schalt honoure no false god', the secounde `ou schalt not take
     Goddes name in vayn or in ydell'. The ridde is `Halowe & kepe wel
     thyn holiday'. The fere is `Worschip thi fader & thi moder'. The
     fifte is `Sle no man'. The sixte is `Do no leccherie'. The seuene



|p79


     is `Stele noght'. The eighte is `Bere no fals witnesse', the nynthe
     `Coueite noght thyn neigheboures wyf'. The tenthe is `Coueite no
     ing at is thi neigheboures'.    These ten comaundementis weren
     take [by God] to Moyses e prophete as e olde lawe techi, writen by
 |r5 e fynger of God in two tables of stoon whiche bytokene e two lawes,
     at is to say e olde & e newe. In e ton table be thre comaunde_mentis
     anentis e Holy Trinite; in at other be seuen comaundementis
     anentes oure neigheboure.
     The first comaundement anentis God is Non adorabis deos alienos, at
|r10 is `ou schalt not honoure no false goddes'. By is comaundement we
     be taght to honoure |r[f.10r] God allmyghti and serue him and sette all
     oure loue and likyng in him byfore all oer thing and fulfille his
     hestes and alle at we highte hym at oure cristenyng, and also to ful_fille
     buxomliche e penaunce at is enioyned vs for oure synne. And
|r15 also this comaundement forbede vs alle mysbyleues and wicchecraftes.
     And is comaundement ordeyne vs to God e Fadir of heuene.
     The secounde comaundement anentis God is Non assumes nomen Dei tui in
     vanum, at is `ou schalt not take Goddes name in veyn or in ydel'.
     And is comaundement ordeyneth vs to God e sone at is sofastnes.
|r20 By is comaundement vs is forbed all manere swerynge and othes nempn_ynge 
     of Goddes name but when it is forto be do for tryeng of truthe
     and sothnes ere it is in doute or aeynseide.
     The ridde comaundement anentis God is sabbatem sanctifices, at is
     `Halowe and kepe wel thyn haliday', at is to seie e sondayes and
|r25 alle e solempne festis at by Holy Chirche be ordeyned to be halowed,
     and at from alle werkes of raldom and of body, but namliche from +
     werkes of synne, for at is most wrecchid & foulest raldom. And is
     comaundement ordeyne vs to God e Holy Goost.    And us by ese
     thre comaundementis we ben taght how we schall be acordaunt to the
|r30 Holy Trynyte. And by the ore seuene at |r[f.10v] folowe we ben
     taught how we schal haue us anentis oure euencristen and vs self.
     The fere comandement and e first anentis man is Honora patrem and
     matrem, at is `Worschip i fader and moder', at is to seie thi
     fader and thi moder bodiliche and also thi fader and moder gostliche,
|r35 at is to seie thi gostliche fader at ha cure of thi soule and i
     moder Holi Chirche. And in two maneres men schal worschip fadir &
     moder: one is to be buxom to hem and reuerence do hem; anoer is to
     helpe hem and counsaile em in aire nede. And to is comandement is
     graunted longe lyf in erthe whiche e breker of hit is not worthi to
|r40 haue; for he at wol noght worschip hem orgh whom he is, he is noght
     wori to be.



|p80


     e fifte comaundement and e secounde anentis man is Non occides,
     at is `slee no man', by whiche comaundement be forboden iij manere
     of slaughtres of man bodiliche, at is to say wi hand, wi tunge
     and wi herte.    Slaughter wi hand is wi smyting or other bodi_liche
 |r5 myght.    Slaughter wi tonge is in two maneres: at one
     manere is biddynge or hotynge, as whan a mihti man bidde his men to
     slee a man; anoer manere is by wrayeng or counseil euynge to slee
     a man.    Slaughter with herte also is in two maneres: one is whan
     a man desireth at anoer were slayn and wolde slee hym |r[f.11r] if
|r10 he dorste for e lawe or for oer thing: in at wil he is a mansleer;
     anoer is whan a man myght rightfulliche saue a manis lyf & will
     noght.    Also is comandement defendeth vs all gostliche man_slaghter,
     as us: whan a man hate anoer dedliche, or bakbite him
     or sclaundre him forto byneme him his gode los or his lifelode wher_by
|r15 he schulde be susteyned, he is en gostliche a mansleer.
     The sixte comandement & e ridde anentis man is Non mechaberis, at
     is `Do no leccherie'. In this comaundement vs is forbode all manere
     of fleschely dedes bitwene man and woman whiche at e sacrament of
     matrimony excuseth noght; for alle othre suche fleschely dedes at
|r20 be noght excused by e sacrament of matrimonye be dedly synne of
     leccherie, more or lesse, as it schal be more declared hereafterward
     where is touched of e synne of leccherie.
     The seuene comaundement and e fere anentis man is Non furtum
     facies, `stele noght'. In this comaundement vs is forbode all manere
|r25 efte, robery, oker, extorciouns, false marchandise, gilery, sacri_lege,
     symonye and all vnlefull takynge, wiholdyng and hidyng of oer
     mennes goodes aenst her wille. And whoso brekith is comaundement
     in eny poynt he synne dedly and may not be assoyled ne saued but he
     ilde aen all at he ha us mystake or elles |r[f.11v] as moche as he
|r30 may as longe as he lyueth but if he mowe gete forifnesse of him to
     whom at wrong is doo to; for elles he breki is comaundement and is
     out of charite.
     The eight comandement and e fifte anentis man is non dices falsum
     testimonium, at is `Bere no fals witnes'. In is comandement vs is
|r35 forbode alle lesynges, fallaces, forsweringes, false losengries and
     false conspiracies, and principalliche in harmynge of oure euencrist_en,
     and at we ne schul noght assente to hem at so wole harme hem,
     but lette hem as moche as we may; and hoso breki is comaundement he
     despiseth sofastnes & charite and so he is not worthi to come to e
|r40 blisse of heuene.
     The nynthe comaundement and e sixte anente man is Non concupisces
     vxorem proximi tui, that is `Coueite noght thi neighebores wyf' ne
     his mayde, his seruant, his oxe ne his asse ne none oer ing of his
     at may be stered, as siluer, gold, iuel or oer catell.



|p81


     The tene comandement and e seuene anentis man is Non concupisces
     rem proximi tui, at is 'Coueite no thing at is i neighebores, as
     hous, land ne none oer thing at may not be sterid ne moued. In is
     comaundement is forboden all manere of vnskilful couetise of thing
 |r5 at may not be stired ne moued.  These two laste comaundementis
     acordeth |r[f.12r] well to e other two at be byfore, at is to seie
     `ow schalt doo no leccherie', 'ou shalt not stele', for tho two
     forbede the dede, and ese two laste forbede e wille; for hoso
     ha yuel wille he may not longe forbere yuel dede. And erfore if a
|r10 man or woman [wolde] kepe himself clene from leccherie he schulde be
     no wey in his will assente erto ne to hem at wole do it. And also
     if a man or woman wol be trewe & noght stele, he schulde by no wey
     coueite to haue none oer manis ing wi wrong.  And ese ben
     e ten comaundementis of the olde lawe whiche at eche cristen man
|r15 and womman schulde kepe if he wolde be saued; of whiche as is afore_seid
     the re firste be to [e] loue of God and e seuen folowynge +
     to e loue of oure euencristen.

     Afftirward e twelue stremes of mylk at springe out of e secounde
     tete of oure moder Holy Chirche be as is aforseide e twelue
|r20 articles of e feith and oure byleue or trouthe, whiche articles
     made e twelue apostles by grace of e Holy Goost; for eche of e
     apostles made a part[i]e of e crede, whiche partie[s] we[re] clep_e[d]
     articles. And erfore after e noumbre of e twelue apostlis
     ere be twelue articles of e bileue, of whiche e grounde is to by_leue
|r25 stedfastliche in e Holy Trinite, Fader & Sone & Holy Gost, one
     God in thre persones, whiche articles and |r[f.12v] who hem made e may
     [see] in folowynge.

     The firste article made seint Petyr & is Credo in Deum Patrem omni_potentem,
     creatorem celi & terre, at is at we schul byleue in God,
|r30 Fadir allmyghti, maker of heuen and ere, and of alle manere creat_ures
     or inges at be made.  The secounde [article] mad seynt
     Andrew & is Et in Ihesum Christum Filium eius vnicum Dominum nostrum,
     at is at we schul byleue in God e Sone, Ihesu Criste, Lord of
     heuene and erthe; for he is liche to e Fadir and euen wi hym in
|r35 Godhede, and e same at e Fader is, saue at e Fader is anoer
     persone than e Sone.  The ridde article made seynt Iames e
     more, seynt Iones broer, and is Qui conceptus est de Spirito Sancto,
     natus ex Maria virgine, at is at we schole byleue at Ihesu Crist,
     Goddes Sone of heuene, e secounde persone in Trinite, was conceyued
|r40 & borne of e glorious virgine seynte Marie by vertu of e Holy Goost
     wioute werk or knowynge of man; and at ilke blessid mayde byfore
     e bire and in e birthe and alway byfore and after was clene maide



|p82


     & moder; and is article longe to e manhod of oure Lord Ihesu Crist.
      The fere article made seynt Iohan and is Passus sub Poncio Pilat[o],
     crucifixus, mortuus & sepultus, at is at we schul bileue at oure
     Lord Ihesu Criste in his manhode suffre[d] pyne, passioun [&] cruel
 |r5 |r[f.13r] deth on e crosse, wilfulliche vnder Pilate of Pouns at o
     was iuge of e Iewes by e envious accusement of e Iewes; and was
     buried in a sepulcre, and at he suffred so forto aenbigge vs his
     chosen from endeles de & pyne to endeles lyf & ioye.    The fifte
     article made seynt Thomas, and is Descendit ad inferna tercia die,
|r10 resurrexit a mortuis, at is at we schul bileue at oure Lord Ihesu
     anon after at he was deed wente doun in soule with e Godhede, not to
     depe helle where at wikked and vnbileued were, but to at stede of
     helle where at e holy soules were of hem alle at fro e bygynnyng
     of e world to at tyme were dede in verray byleue and hope at ei
|r15 schulde be boght and delyuered out of at peyne and broght to blisse
     by grace and vertu of [e] passioun of oure Lord Ihesu Crist; and
     also at he brot hem fro ennes into ioye; and at e ridde day he
     aroos fro deth to lyue and appered to his apostles, and to proue his
     vprisyng he dwellid wi hem fourty daies here on erthe.    The
|r20 sixte article made seynt Iames e lasse and is Ascendit ad celos
     sedet ad dexteram Dei Patris omnipotentis, at is at we shul bileue
     at oure Lord Ihesu Crist, e fourtie day after his vprisynge fro
     de to lyue |r[f.13v] stey vp into heuene in body & soule, seynge alle
     his disciples, and ere [he sytte] in oure kynde, whiche he took of
|r25 oure lady seynte Marye, on e Fader right side.    The seuene
     article made seynt Philip and is Iude venturus est iudicare viuos &
     mortuos, at is at we schole byleue at oure Lord Ihesu Crist in at
     same forme as he suffred for vs schal come at e day of dome & deme
     alle, quyk & dede, goode & yuell at ha be fro e bygynnyng of e
|r30 world to e ende, and ilde to eche man and womman as he ha deserued,
     at is to seie to e good lyf and ioye wiouten ende, and to e yuel
     de & peyne wiouten ende.    The eighte article made seynt Bar_tholmew
     and is Credo in Spiritum Sanctum, at is at we schul bileue
     in e Holi Gost, the ridde persone in e + Trynyte, at is e ifte
|r35 & e loue of the Fader and e Sone; [of whiche] Holy Goost come all
     goodnes orgh seuen iftes as it schal be schewed hereafter, and at
     e Holy Gost is the same & e selue God & Lord at is e Fadir or the
     Sone.    The nynthe article made seint Mathe and is Sanctam Eccles_iam
     catholicam, sanctorum communionem, at is at we schal byleue in
|r40 Holy Chirche and in e comunynge and in e parte hauing of all holy
     mennes lyuynge if we be in charite. For Holy Chirche is a gaderyng



|p83


     |r[f.14r]  of alle cristen men at haue ben & bee & schal be into e
     worldes ende, Goddes chosen in e feith and byleue of oure Lord
     Ihesu Crist, e whiche schul endelesly be togidre in endeles ioye &
     blisse, and we wi hem if we kepe e lawe of God in charite, meke_nes
 |r5 and stedfast byleue.

     And by is article we schul byleue on e seuen sacramentis at be
     done in Holy Chirche, at ei beth of suche myght and vertu as Holy
     Chirche techi hem, whiche sacramentis be these: baptisme or crist_enyng,
     confermynge of bischop, penaunce, sacrament of e auter, ordre,
|r10 matrimonye or wedlok, enelyng.    Firste baptisme or cristenynge
     clensith vs of oure forme faderes synne, Adam and Eue, and eue vs
     grace.    Confermyng of bishop fastene in vs when we be cristened
     e Holy Gost and strenge vs a3enst e myt of e fend.    Penaunce
     fordo oure synnes dedliche and venial.    The sacrament of e
|r15 auter, at is Goddes flesche and his blood in fourme of brede, festen_e
     & knytte in vs grace whan we resceyue it woriliche, at is to
     seie clene of synne and repentaun[t], to kepen vs at we falle noght
     in synne aen, and accorde vs to God and sustene vs in good werkes.
    0rdre eue vs power at by Holy Chirche be chose erto and ordeyned,
|r20 as prestes to mynistre and wirche e |r[f.14v] seuen sacramentis eche
     in his degree as he is titled to by Holy Chirche.    Matrimony or
     wedlok fordo dedly synne of doyng at is bytwene man and womman,
     whiche by is sacrament is excused if her doynges and entencioun be
     skilfull and acordant to e wille & lawe of God.    Enelyng or
|r25 laste en[oyntyng] alegge vs of peyne of body and soule and clense
     vs of venial synnes.

     The tene article made seynt Symonde and is Remissionem peccatorum,
     at is at we schole byleue to haue forifnes of alle oure synnes by
     vertu of these sacramentis if we mekeliche and woriliche resceyue
|r30 hem.    The enleuene article mad seyn Iude and is Carnis resurrecc_ionem,
     at is at we schal bileue e general resurreccioun, at is to
     seie at alle men & wommen at haue be & bee and schull be fro e
     gynnynge of e worlde to e ende schole aryse fro deth to lyue in body
     and soule at e day of general dome, endelesliche e body and e soule
|r35 to dwelle togidres fro at tyme for in ioye [or] in woo after ei
     haue deserued.    The twele article made seynt Mathy and is Et
     vitam eternam Amen, that is at we schul bileue at after at dome
     goode men and wymmen schull goo in body and soule to endeles ioye &
     blisse wi the Holy Trinite, and yuel men & wommen schul goo in body &
|r40 + soule to endeles sorwe & peyne with e |r[f.15r] fendes of helle.

     it this word qui es stire vs to haue drede, for ei God be oure
     blessid Fader and we his children, it he is rightful and sofast, and
     erfore at e day of dome he shal e[ld]e vs as we haue deserued, be
     it good or yuel. And erfore we schulde all oure lyftyme busyen vs to



|p84


     do wel and fle yuell wi all our myght, for at at day we schal eue
     rekenyng of all oure oghtes and wordes and moche more of alle oure
     werkes.

     This worde in celis, at is to seie `in heuenes', schewe at ere be
 |r5 mo heuenes an on, for where at God vouche sauf to be, ere is
     heuene. But God may be in many places and is all attones, as men may
     se by a broke myrour, in eche party of whiche men may see one ing
     hole all attones. And so schewe God himself all at one tyme by his
     myght and grace in many sondry stedes, as in heuen & in erthe, and
|r10 also in e clene hertes of holy men. And erfore [ilke] herte at
     may conteyne and holde in himself God may wel be cleped heuene, for
     suche hertes be clene and clere and full of blis as heuen is, for
     her oght is only in God and in e loue of Ihesu Crist. And in at
     ei haue so gret delite at hem inke it a parfyt ioye, & so orgh
|r15 oght ei see e moste ioye of heuen, at is e sight of allmyghti God
     gostliche; and so is God in erthe in holy mennes hertes; but |r[f.15v]
     in hye heuene he is most preysed and worshipped of alle e halowes and
     holy spiritis at ere beth whiche seen him openly face to face, and
     at is her souerayne blisse.

|r20 This word in celis, at is to seie `in heuenes', moue vs to see e
     [heighte of e] maieste of God at all ing ha made of noght. And
     erfore aboue hym is no ing, but all ing at euer had be[gynn]yng is
     vnder him. And so we may wel vnderstonde at so hye to him mowe we
     not come wioute a leddre, whiche moste be made of two sides: at one
|r25 is forsakynge of synne and penaunce doynge erfore; and at oer side
     doynge of gode werkes, and nameliche werkes of mercy.    In is
     laddre moste be principally re steppes: at one is verray mekenes;
     anoer strenge of will; the ridde prowes of herte. The firste step
     of this laddre wherby we schul stye into heuene byhoue to be verray
|r30 mekenes; for crist sei in e gospel: Qui se exaltat humiliabitur &
     qui se humiliat exaltabitur, at is to seie, `Whoso hye him here he
     shal be lowed, and whoso lowe him here he schal be hyed.' erfore
     we schulde wel knowe & inke how hye God is and how lowe we beth, and
     at noght we haue of vs silf but wikkednesse & synne; and eny good or
|r35 grace, wit or strenge, or eny oer vertu at we haue, it come of the
     fre ifte of God |r[f.16r] and no thing of vs self. And erfore we haue
     grete matyre to be meke & buxom to God and to his lawe; for elles mowe
     we noght come to heuene.

     But verray mekenes schewe him in thre inges: in her[te], in mouth,
|r40 in werk. In herte schewe him mekenes bi foure inges at be ofte



|p85


     byinkyng, verray forinkyng or contricioun for synne, suffryng wi_oute
     grucching, and holy delite. First mekenes in herte schewe him
     by ofte [by]inkyng, as when a man besiliche byinke him of his
     wrecchidnes and what God ha done for him, and also beinketh him
 |r5 what he was firste, whens he come, what he is, where he is, what he
     schal be and whider he schal wende.    if he byinke him what
     he was first, he schal knowe at he was noght, but sitthe he was
     conceyued in synne and made of a foule mater and wlatsom.    if
     he byinke him fro when he cam, at was fro a foule herber, at was
|r10 fro his modres wombe.    if he inke what he is, he schal fynde
     at he is noght but file and stynke, and none oer fruyt cometh of
     him, and at he is euere drawynge to wikkednes and faillynge in good_nes,
     and at he ha noght of hymself but synne and wikkednes.
      Also if he wole inke where he is he schal knowe at he is in this
|r15 derke va*ley |r[f.16v] of e world where is euere sorwe, anger, drede,
     trauaile, periles and vanyte whiche may be likned to e see, for it
     ebbith & floweth and is full of grete wawes at casten a man vp and
     down and [n]euere is stable. And erfore whoso trustith on hit he
     schal be deceyued or at he be ware.    He schulde also inke what
|r20 he schal be, for after at he is ded his body schal be wormes mete
     and turne to corrumpcioun and erthe; e soule schal goo, wheer to
     ioye or to peyne no man woot in is lyf, but at + schal be after
     at he ha deserued.

     Also he schulde inke what goodnes God ha done hym and alwey doth
|r25 and what he may doo and schal doo him, and so loue God & drede hym;
     for loue & drede may sonnest brynge a man to mekenes. And erfore a
     man schulde inke at God made him first of noght after his ymage and
     his liknes & ordeyned him to ioye endeles, and af him wit and skille
     to knowe good and yuel; and ere he was dampned to endeles peyne by
|r30 oure formeste fadres synne oure Lord Ihesu boght him aen by his prec_ious
     deth, and grete peyne, woo, sorwe & despite he suffred for at
     aenbeieng, and forto eue vs ensample of loue and mekenes.    Also
     he schulde inke what God do[] him eche day, for he sendi him his
     sustenaunce and kepe him fro all meschef, [helpe him] and eue him
|r35 wit & strenge and kepe him |r[f.17r] fro e fend, and spare[] him in
     his synne wioute wrechetakynge, and redy is to receyue him and for_eue
     him when he wole torne to him and aske + mercy. And if he so do,
     had he neuere so mochil yuel doo tofore, he wil ordeyne him to blisse
     endeless, but he at wol noght turne to God and aske mercy in is lyf
|r40 he schal wende to pyne endeles of helle. And of suche oght come
     loue & drede at lede a man to mekenes.

     Also mekenes shewe him in herte by verray contricioun, at is sorewe
     of synne; for whan a man byinketh him of his synnes, how vnkynde



|p86


     he ha doo aenst oure Lord God at made hym of noght and so dere
     boght him, en oughte wel his herte tendre; and so mekenes growe er_ynne.
        Also mekenes schewe him in herte by good suffraunce, for
     whan a man suffre wi good wille & wioute grucchinge sykenes, los,
 |r5 pouerte, anger, or eny oer vnese at God wole vouche sauf to sende
     him, en mekenes schewe [him] in herte.    Also mekenes schewe
     [him] in herte by holy delyte, for whan a man sette his herte to loue
     God with all his myght lastyngliche, and ha delite in non other ing
     so moche as in at, an verray mekenes schewe him in at herte.

|r10 In mouth mekenes schewe him in foure inges, at be schrifte of
     mou, deuout prayer, continuel praysing and |r[f.17vl ankyng of God &
     good teching & schewyng of the l[ore of God]. Firste mekenes schewe
     him in mouth by schrifte, for whan a man bewreyeth himself in schrifte
     of alle e synnes at he ha doo in oght, word or dede - and name_liche
|r15 of e seuen hede synnes, at is pryde, envie, ire, couetise,
     sleuthe, glotony & leccherie - if he be gilty of hem or of eny of
     hem as moche as he can beinke him and more wolde if he more coue,
     an shewe him meke[nes] in mouth.    Also mekenes schewe hym in
     mouth by devoute prayer; for whan a man praye deuoutly to oure Lord
|r20 God wi all his myght & all his wille, an schewe him mekenes in
     mouth.    Also mekenes schewe hym in mouth by continuel praysinge
     and ankynge God, for whan a man [praise and] ankith God euermore
     of alle e gode at he ha done to him and allewey doth, an schewe
     him mekenes in mouth.    Also mekenes schewe him in mouth by good
|r25 techyng & schewyng of e l[ore] of God, for whan a man is busy to
     teche and schewe good lore to alle men for e worschip of God, en
     schewe him mekenes in mouth.

     In werke also mekenes schewe hym in foure inges, at be quitynge
     of all dette, trewe bodily buxumnesse, wirchinge of good werkes and
|r30 hard lyuynge in chastisynge of e flesche. First mekenes schewe him
     in werk by aquytinge of all dette, for whan a man be |r[f.18r] inketh
     what he oweth to God and what he oweth to his euencristen and besieth
     him with all his myght to aquiten him anentis at oon and at other,
     anne schewe he mekenes in werk.    Also mekenes schewe him in
|r35 werke by trewe bodily boxumnes, for whan a man is buxom & redy to ful_fille
     wi all his myght e lawe & e comaundement of God and Holy
     Chirche and of his soueraignes, an schewe he mekenes in werk.
      Also mekenes schewe him in werk by wirchinge of gode werkes, for
     whan a man is alway besy to doo all e good at he may, and nameliche
|r40 in e seuen werkes of mercy, anne schewe he mekenes in werk.    And
     also mekenes schewe him in werk by hard lyuynge & chastisyng of e
     flesche, for whan a man lyue in penaunce for redempcioun of his
     synnes and chastisynge of his flesche, and flee delices and lustes
     of e flesche and make his flesshe lowe & buxom to his soule, an
|r45 schewe he mekenes in werk.    And us in twelue + wyses verray



|p87


     mekenes schewe him in thre inges, at is to seie in herte, mouth
     [& werk], and in eche of ese foure wises.

     The secounde step of is laddre whiche we be stered to make by is
     word in celis, at is to seie `in heuenes', is strenge of will; for_why,
 |r5 as oure Lord Ihesu seith, [Stricta est via que ducit ad celum et
     pauci inueniunt eam], `e wey to heuene is streyte and fewe go er_forth;
      for no man may goo at way but he be strenged of good |r[f.18v]
     dedis & vertues, and nameliche of seuen vertues, of whiche re
     be cleped dyvynes vertues, at is to seie, trouthe, hope [and] char_ite,
|r10 and foure be cleped cardinales, at be sleighte or warnes,
     metfulnes, strene and rightwisnes. Firste trouthe or feith putte vs,
     as seith seynt Austyn, vnder e lawe of God and eue vs knowynge of
     him of whom we haue all e good at we haue. And is trouthe is
     gynnyng of all good werkes, for as seith seynt Iame, Fides sine oper_ibus
|r15 mortua est, `Trouthe wioute gode werkes is dede, and good
     werkes wioute trouthe may not availe.

     Hope is syker abidinge of gostely good after is lyf, at is to come
     to endeles blis, orgh e goodnes of allmyghti God, and as we haue
     deserued by [his] help and + his grace; for we schal nother triste to
|r20 be saued only by the goodnes of God withouten oure [good] dedes, [ne
     oonly by oure good dedes] wiouten e mercy and e goodnesse of God,
     but by hem [boe] togidre. And hope, as sei seint Austyn, arere vs
     vp to God and make vs stalworth and myghti and hardy to vndirtake
     for Goddes sake inges at passe mannes myght.

|r25 Charite ioyne vs to God, for charite is a dere onehed with likyng of
     herte; for charite wole at we loue God over all ing and oure euen_cristen
     as oureself. We schul loue God only for hymself, and oure
     euencristen for Goddes sake, for at one may noght be loued wioute
     at other. For seint Iohan in his pistel seith us, Hoc mandatum
|r30 ha*bemus |r[f.19r] a Deo, vt qui diligit Deum diligat & fratrem suum,
     `This comandement,' he seith, `we haue of God, at whoso loue God
     at he loue his euencristen, for he at loue noght his brother whom
     he seeth wi his eighe, how schal he loue God whom he may not see?'
      Charite make mannes herte and God all oon; for, as seith seint
|r35 Poule, troue see the [soverayn] sofastnes of God, hope [his]
     souerayne highte and charite [his] souerayne goodnesse. ese re
     vertues be departed by re degrees of loue, for re thinges ere
     bee why a man loue another: one is for he ha herd moche good of



|p88


     him; anoer is for he hopi haue grete good of him; the ridde is
     for he ha had greet good of him. So by the vertu of trouthe we
     loue God for his endeles goodnes at we knowe in him by at vertu.
     By e vertu of hope we loue him for goode at [we hope he schal do
 |r5 vs of his grace, and by e vertue of charite we loue hym for e good
     at] he ha do vs & doth euermore.

     The ore foure vertues be clepid cardinalis, for as e pope gouerne
     Holy Chirche by e ledynge and e counseil of his cardinales, and as
     e dore of an housis holde vp by e harre, so may a man gouerne him
|r10 fro fallinge ouerdepe in synne by ese foure vertues of whiche, as I
     seide afore, the firste is warnes whiche at wysseth a man to be war
     and flee e wawes of e world. For at vertu techi to knowe good and
     yuel and to do good & flee yuel, and of twoo goodisto [chese] e
     bettir, and kepith a man at he be noght deceyued |r[f.19v] by e goost_ly
|r15 enemy, at is e fend.    The secounde vertu is mytfulnes at
     kepi fro corrupcioun at may come orgh false loue or luste.    The
     ridde vertu is strenge whiche at kepi a man at he be noght ouer_come
     orgh drede or adversite.    The fere vertu is rightwisnes
     whiche at settith a man in ordre and rightful staat anentes all men,
|r20 for it ilde to euery man at is his.    These foure vertues be
     in a mannes herte as foure toures in foure corners of a castel or of
     a siker hous. For warnes stonde estward and kepeth the herte fro
     pryde; mightfulnes stonde southward and kepe the herte fro wikked
     hetis of lustes & likynges; strenge stonde [north]ward and kepith
|r25 e herte fro wikked coldes of hatrede and envy; and rightwisnes stond_eth
     westeward and kepe the herte from wikked stormes & reyne of
     couetyse.

     The vertu of warnes ha thre offices: one is at he ordeyneth and led_e
     all his werkes by the lyne of resoun; anoer is at he wole no ing
|r30 doo ne say but at is right and resoun; and e ridde is at [inl all
     his werkes he purveye him after e ordenaunce and e wille of God, so
     at hoso ha this vertu at serue him of ese thre offices, he may
     wel be cleped a grete lord.

     e vertu of m[y]tfulnes ha thre offices: oone is at he ha no wille
|r35 ne luste to do no ing at he schulde noght doo; another is at |r[f.20r]
     he ne passith in no doynge mesure ne resoun; and e ridde is
     at he coueite no worldly ing aenst resoun & right. And us is
     vertu kepe a man fro [rel inges of whiche come al yuel, as seynt



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     Iohan seith: Omne quod est in mundo aut est concupiscencia carnis,
     concupiscencia oculorum aut superbia vite, `All e yuel at is in
     the world is luste of flesche, couetise of the world or pr[y]de of
     lyf or of herte.'

 |r5 The vertu of strenge ha re offices: one is at he r[elyse himself
     aboue alle periles of is world; anoer is at he drede no thing but
     synne and myspayeng of God; the ridde is at he suffre euenliche
     anger and wel, so at no wele may make his herte o[uer]hy, ne none
     yuel ouer[l]owe, but sti[f]liche wistondi his enemyes [bodelliche
|r10 and gostliche, so at no temptacioun may make hym falle. And erfore
     he may be cleped a good knyght at ha this vertu whiche at serueth
     him of ese thre offices.    And ese re vertues aforseid arme a
     man & saueth him in ese re inges: resoun, loue & strenge. For
     warnes kepeth e resoun at hit be noght deceyued; metfullnes kepe
|r15 the loue at it [be] noght corrupte, and strenge kepith [a man at
     he] be noght overcome by myght of temptacioun.

     The vertu of rightwisnes eue a man will to lyue ordynatliche anent_is
     his euencristen of all degrees and |r[f.20v] to do hem alle at
     right is, for it e[ld]e reuerence to hem at be aboue him, lo[u]e
|r20 to he[ml at be wi him euene, and grace to hem at be vnder him.
     Thorgh ese foure vertues a man is made worthi, firste to gouerne
     himsilf and sithen oer men, and in ese foure vertues studi[d]en
     ese philosofres and forsoken the worlde forto haue ese vertues &
     wisdom. And erfore ei were cleped Philosofres, for `philosophi' is
|r25 a word of Gru & is to seie `loue of wisdom'. And erfore philosofres
     be as moche to seie as + `louers of wisdom'. And whan ey were
     paynyms and wiouten certeyn lawe and knewe noght e feith & e grace
     of God ne of e iftes of e Holy Goost, but folow[d]en her owne
     witte, and it orgh here owne [besynes] ei come to so hye co[n]_templacioun
|r30 at ei tolde noght of e world: how moche anne aughte
     we to drede vs at be cleped cristen men & haue take e verray trou
     & knowen Goddes comaundementis & haue receyued the grace of e Holy
     Goost, so at we mowe profite more in a day if we wole en ei myt
     in a ere; and it we lye fouler & walowe in sloos of synne an eny
|r35 swyne do in e sloes of is erthe.    And erfore seith seint
     Poule at e paynyms at ha no lawe taght hem [butl do[] the lawe
     at ei kn[o]w noght, ei schal deme vs fals cristen men at e day of



|p90


     dome at knowe the lawe & kepi |r[f.21r] it noght.    But it for
     ese paynyms haue not e right trouthe ne [e] grace of e Holy Gost,
     her vertues be to hem dede and wioute profite; as may be sey of a
     quik coole & of a dede cole & of a quyk man & of a ded, so may be
 |r5 [seie] of + vertu done in trouthe and of vertu done wioute trouthe.
     And erfore seynt Austyn dearte ese foure vertues by foure manere
     loues and by foure inges at may fordo o foure loues, and seith at
     e vertu of warnes is e love of herte orgh whiche a man forsakith
     all ing at letti him and chesi all ing at may helpe him to haue
|r10 at he loue, and at is oure Lord God almyghti.    Also e vertu
     of mytfulnes is loue of herte orgh whiche a man eue him only to
     God wi chaste will.    The vertu of strenge is loue of herte
     orgh whiche a man suffre stalworliche wioute failynge all manere
     penaunce & vnese for e loue of God.    The vertu of rightwisnes
|r15 is loue of herte orgh whiche a man is sette in right state & ordre,
     at is vnder allmyghti God and aboue alle erely inges, so at he
     setti vnder foote all at may lette him fro e loue of God. [Quod
     sine hijs virtutibus nemo potest perfecte viuere], `Wioute ese
     foure vertues may no man come to the hyenesse of parfyt lyuynge'
|r20 whiche is the right wey to heuen, for whoso wole goo so hye him by_houe
     to fle welthe & suffre woo; for no man cometh ere but if he
     folowe e way at oure Lorde Criste we*nte |r[f.21v].    And erfore
     he schulde haue warnesse whiche may make him despise is worlde; he
     schulde haue strenge whiche may kepe hym fro fallynge and if him
|r25 grace to vndertake at streyt is and harde for Goddes loue; he schulde
     haue m[ylthe[nesl at he be noght [ouer]charged; he schulde haue
     rightwisnes to lede hym e right way and schewe e kyngdom of heuen
     as God didde to Iacob.    He at ha alle ese vertues may wel be
     cleped a parfit man, for he were blessid in is world & in at other.
|r30 In is world he schulde euere lyve in ese and in pees of herte and in
     gostly ioye & delyte, and faile no ing at neded him here for his
     lyvinge. And after is lyf he schulde + passe to endeles delite &
     blisse.

     ese en e vertues at moste strenge a man wi good werkes at
|r35 come specialliche of two maners rightwis lyuynge, of whi[chel at
     oon is cleped actyf lyf and at oer contemplatyf.    Actif lyf is
     lyf of trauaile in good werkes and principally in e werkes of mercy
     at be ese: fede e hungry and ursty; lene and eue hem at haue
     nede; cloe e nakede; visite e seke; herborwe e pore men weyfar_ynge;
|r40 helpe e enprisoned & conforte hem; burye e dede; counsaile e
     redles; teche e vnkonnynge; amende & chastice mysdoers; conforte e
     sory; foreue |r[f.22rl wi good will trespases & wronges; berewe hem
     at be in anger & woo; preye for frendes and enemyes; acorde hem at



|p91


     be at debate; and do penaunce for oure synnes in amendement of oure
     lyvinge.

     Contemplatyf lyf is holy studie aboute e loue of God & e blisse of
     heuen, to lyue in ful charite, sette e herte full in God and leue e
 |r5 world. This lyf seme a lyf of + grete reste, but hoso vse it wel
     him byhoue to be busy principalliche in re thinges, in redynge,
     prayenge & beinkynge: in redynge of holy mennes lyfes and of Holy
     Writ and of holy ensamples [to reule] his lyf erafter; in prayenge
     wi grete deuocioun, schewynge to god his wille & his desire to come
|r10 to e blisse of heuene, and prayeng also wi hole herte for his
     frendes and for his enemyes; and whan he us praye he putte away
     from his herte alle ydel and veyne oghtes, for he schal not elles be
     herd; in byinkynge of his wrecchidnes and of e goodnes of God and
     what good oure Lord God ha done him and do + eche day and schal doo
|r15 as is aforseide. But it contemplatyf lyf may not be but hit be
     medled wi actyf lyf, for of ese two lyfes comen alle gode werkes.
     The ridde steppe of is ladder is prowesse of herte; for in e kyng_dom
     of he |r[f.22r]uene may no man be coroned but he at ha wonne it
     here wi pryse and victorie principalliche of these re enemyes, e
|r20 world, the flesche and e deuel.    The world assaille vs here
     [o]n euery side, for on e right side he assaile vs with wele and
     riches, on e lyft side wi anger & woo. But alwey when we be
     assailed orgh welthe and riches hit may be ouercome wi wilful
     pouerte, and when we be assailed wi angir and wo hit may be ouer_come
|r25 wi stedfast suffrance of herte.    The flesche assaille vs
     orgh grete lust and likynge of e body, but at may be ouercome orgh
     abstynence of oure fre will.    e fend assaille vs sliliche orw
     pryde of herte and veynglorie, but he may wel be ouercome orgh verray
     mekenes. And erfore whoso us ouercometh ese thre enemyes he may
|r30 ritfulliche chalange and schal haue e corowne of endeles blisse in
     heuene.

     And us is schewed e vnderstondyng of ese foure wordes Pater noster
     qui es in celis, whiche wordes, whoso wole folowe of hem e vnderstond_yng,
     he may be cleped e sone of God; for e firste word as is seid
|r35 byfore schewe [us] e lenge of Goddes euerlastynge, and at orgh e
     kynde of fadirhode he aske of vs loue, drede, buxomnesse, honour,
     seruice & reuerence.    e secounde worde schewe vs e largesse of
     his charite and aske of vs loue of broerhede & hope to |r[f.23r] gete
     all at we rightfullyche aske.    The ridde worde schewe vs the
|r40 depnes of Goddes sothfastnes and drede of e laste dome.    The
     ferthe worde schewe vs e heighte of Goddes maieste and aske of vs
     thre inges: mekenes, strenge of wil & prowes.    And us may men



|p92


     schortly vnderstonde ese foure wordes; and whoso vnderstondith hem
     us and do erafter in fulfillynge of Goddis will he is e good sone
     of God. And what at he aske rightfulliche of the Fader he schal
     haue; and he at do eraen he seith his Pater Noster aboute noght.
 |r5 Now after ese foure wordes folowe e firste askynge. For if we
     wole vnderstonde ese foure wordes and worche erafter, an mow we
     wel seie us: sanctificetur nomen tuum. For these foure wordes be
     the prologe of e Pater Noster, at is as an entre of a towne or of a
     citee; for as men come into a towne or into a citee by the entre, so
|r10 may we by ese foure wordes entre into is prayer; in whiche be
     seuen askynges at purchasen vs seuen iftes of e Holy Goost e
     whiche putte away e seuen hede synnes & sette in her stede seuen
     vertues whiche at ledith a man to seuen blissedes.    0f these
     seuen askynges e firste re make a man holy and the oer foure
|r15 make a man rightwis, for all e holynesse of a man is forto be lich
     |r[f.23v] to e ymage of e Holy Trinite by re inges at be in the
     soule, that be mynde, vnderstondyng and will. For whan wil is clene
     fro all filthe of synne and lightened wel in understondyng and con_fermed
     wel in mynde in God & wi God, e more at e soule receyueth
|r20 of these thre iftes the more nyhe he is to his kynde beawte at he
     ha of e Fadir and Sone & Holy Goost. For when God e Fadir eue a
     man mynde of God e Sone and lighte his vnderstonding to knowe God
     e Holy Goost, an clansith it his will to conforme it to e wille of
     God. And these thre inges we aske orgh e firste re askynges of
|r25 e Pater Noster.

     Firste we gynne at e hyest to aske whan we seie us: sanctificetur
     nomen tuum, at is to seie, `Halowed be thi name.' Here we shewe at
     e bygynnynge to oure Fader at oure most desire is & alwey schulde
     be while we lyue here at his name be halowed in vs, at is at e
|r30 knowynge of God and e right trou be euere festened in vs. And in
     is we aske e firste ifte of e Holy Goost, at is e ifte of wis_dom
     whiche festene vs to God e Fader so at we may not departe fro
     hym. This word + `wisdom' come of sauour by whiche a man tasti
     thing at is swete or soure, for whan a man resceyue is ifte of
|r35 wisdom he tastith & felith e swe*tnes |r[f.24r] of God; as a man may
     taste e sauour of lycour better by e mouth an be [e] eighe.
     And forto vnderstonde is askyng `i name be it halowed in vs' we
     schul knowe at is word `holy' is as moche to seie as clene, wioute
     erthe, or dyed in blood, or confermed to e seruice of God & good
|r40 werkes. And on these thre wises the ifte of wisdom halowe a mannes
     herte.    First he clensi it & fyneth it as + fuyre fyneth gold.
      Afterward he putte away all e ere erfro, at is to seie alle
     erthely loue and fleschely desires at byneme a man deuocioun and



|p93


     make alle suche likynges seme fade and sauourles, as watir seme
     to a man at desire good wyn.   + After at he halowe and
     festneth it to e seruyce of God and putte fro all besynes of
     oght & vanyte and makith it to inke on God & loue him and serue
 |r5 him, right as a chirche is halowed by e bisshop and ordeyned to the
     seruyce and worschip of God, at no thing elles schulde be doo er_ynne.
        Also he aye the herte in blood whan at he putte in e
     herte so grete loue & deuocioun of God, beinkynge on e passioun of
     oure Lord Ihesu Criste and on e blode at he schedde for vs on e
|r10 rode. e herte enne is coloured erof as a soppe of hote brede
     dipped in reed wyn. And is is a newe cristenynge at clensith the
     |r[f.24v] soule, for cristenynge & dieng is all of one vnderstondyn.
      And so this ifte of e Holy Goost fastne a mannes herte to God at
     hit may be no way be twynned, but may wel seie is word `Thi name
|r15 mote be halowed in vs', at is to seie, graunte us e goost of wisdom
     by whiche we mowe be [fyned] & clensed fro all file of synne and so
     filled of i loue at all [oerl delite be bitter to vs, and so eue
     vs to e + and [tol thi seruice at we for at forsake all oer seru_ice;
     so at we be not only wasshe erby & made clene, but at we mowe
|r20 be dyed erby in e precious blood of Crist as clo is in fyne greyne,
     and so orgh loue & devocioun be + n[e]w baptised & clensed, wherorgh
     at e name of God oure Fader be so festned in vs at he be oure gode
     Fader and we his children & his heyres, so at no yng mowe at fast_enyng
     louse.    And is is a grete grace whan e herte is so fest_ened
|r25 to God at his will ne his deuocioun may not be loosed by no
     fondyng; and at he is so fulfilled of e loue & swetnesse of God at
     hit may haue no solace ne likynge in oght but in God only. Than e
     herte at may fele is is parfitly fastned to God. And is we aske
     as ofte as we seie sanctificetur nomen tuum, at is to seie `Fader,
|r30 halowed be thi name in vs at beth i children, at we do noght
     aenst thi wille, but at we be buxom [to] all yn hestes.'
     |r[f.25r]  And for we be noght myghti of vs silf while we en in this
     lyf forto do the wille of God, erfore we seie us: Adueniat regnum
     tuum, at is to seie, `Thi kyngdom mote come to vs.' Oure Lord Ihesu
|r35 Crist in e gospell seith to his disciples us: `e kyngdom of heuene
     is wiynne ow.' And at is whan God sendith to a man e ifte of e
     Holy Goost at is e ifte of vndirstondyng, [ath brynge him to
     clene lyvinge; for right as e sonne in e morwnynge putte away e
     derknes of + nyght and wastith e clowdes & mystes & maki clere day,
|r40 right so is ifte of vnderstondyng doo away all derknes of herte
     and schewe clerliche e defautes and synnes at be therynne, so at



|p94


     he at weneth [he] be clene schal fynde in himself withoute noumbre
     poudre & filthe of synne, rit as e sonnebem schewe motes.
     And not only e ifte of vnderstondyng schewe at is wiynne a man
     but at is wiouten him, as aboue hym, bynee him & beside hym: aboue
 |r5 him heuene & e ioye & blis endeles at ere is; bynethe him helle &
     e peyne and sorwe endeles at ere is; byside him e faire creatures
     at God ha made whiche at alwey loue God & honoure hym & witness_ith
     sofastliche how wyse, hou mighti, hou moche, how goode, how de_bonayr,
     how swete & how louely God is. And e more |r[f.25v] clereliche
|r10 at he seeth or vnderstondeth e beaute of creatures at God ha made,
     e more he is desirynge to see at Lord at ha mad hem.    But
     when he see wel at he is vnclene and vnworthi to see at Lorde, en
     achaufe his herte & wexith wro wi himself, and en anon he taki a
     scharpe toole of repentaunce & grubbe aboute the herte til he come
|r15 wiynne & see all his defautes; & thenne fynde he so moche synne er_ynne
     & vnclennes & so many defautes & moche powdre of wikked oghtes
     & evill willes at haue byfor letted his sight at he wexith sory &
     bygynne to caste out by schrifte all is filthe out of his herte and
     make hym clene by e sacrament [of penaunce] of all ing at + ha
|r20 letted his gostly sight. And when he ha so doo en schal he fynde
     in his herte by grace moche pees, reste & ioye, so ferforth at him
     schal inke is world but helle to reward of e pees, reste & ioye at
     en is in his herte.    And is we aske orgh this askinge Adueniat
     regnum tuum, at is to seie `Fader, graunte at e Holy Gost [alight]
|r25 wiynne vs and clense vs of oure synnes so at we mowe be worthi here
     to see the in oure hertis, & at ou wole vouche saaf to come and wone
     in vs wi thi kyngdom as kyng, lord, gouernour, maister & comaundour,
     so at oure herte be all thyn and |r[f.26r] ou hole Lord erof; so at
     we may have euere the sight of e in oure herte, and at is e kyng_dom
|r30 & e lyf at we preye to haue.' And erfore seith oure Lord
     Ihesu Crist in the gospell: simile est regnun celorum thesauro ab_scondito
     in agro, `e kyngdom of heuen is liche to a tresoure ihid in
     a feld,' at is to seie in mannes herte at is clene of synne, whiche
     at is more en all is world. And us we aske by is askyng Adueniat
|r35 regnum tuum, at may be us vnderstonde, `Lord, regne in vs orgh
     grace, at we may regne in the orgh blisse wiouten ende.' And is
     same we seie also for hem at be in purgatorie. De tercia peticione
     Fiat voluntas tua.

     And for we may noght haue at blisse of heuene but we doo Goddes
|r40 wille here in erthe, erfore we seie us: Fiat volontas tua sicut in
     celo et in terra, at is to seie `Fader, i will be don in vs in erthe
     as it is in heuene;' as in holy angelis at be so lighted and fast_ened
     to God in endeles blis at ei may desire no thing but at is to



|p95


     e likyng of God. This askynge may we not haue but by e Holy Gost
     orgh e ifte of counseil at techi us here what is Goddes wille
     and turneth so oure wille to his wille at we doo so ferforth his
     wille in all ing at his will be lady & houswyf |r[f.26v] of all e
 |r5 herte, and at it doo in vs alle at it wole as it do in e angelis
     of heuene at euere do Goddes wille wioute wistanding. And all
     is we aske whan we seie Fiat voluntas tua, that is `i wil be do in
     erthe as it is in heuen,' as whoso seith `Grante vs thi grace forto
     do here th[il comandementis & leue all at ou forbedest as is done
|r10 in heuene.'
     These ben the firste re askynges & e hyest & most worthi, for in
     e firste we aske e ifte of wisdom, in e secounde e ifte of
     vnderstondyng and in e ridde e ifte of counseil. These thre we
     aske noght only forto haue hem here parfitliche, but we schewe at
|r15 we desire at we be or schulde be sone ere where ese thre askynges
     schulde be in vs confermed & fully fastened in e loue at ever schal
     laste. In the ore foure askynges of the Pater Noster we pray to
     oure Fader at he graunte vs, foreue vs, kepe vs & delyuere vs;
     whiche foure be nedfull to vs for is lyf. Panem nostrum cotidianum
|r20 da nobis hodie.

     And for we may not fulfille Goddes wille in is lyf but we haue sust_enaunce
     of body, erfore we seie us: Panem nostrum cotidianum da
     nobis hodie, at is to seie, `Oure echedayes breed eue vs today.'
     Oure goode Fader & maister techi vs |r[f.27r] hereby to speke wiseliche
|r25 & mekeliche when he techi vs to seie `Oure echedayes brede graunte vs
     today.' + What may e sone more rightfulliche and skilfulliche aske
     of his fader an breed [only] for e day withoute more at is nedeful
     for his sustenance. For hereynne he axe non outrage, for he [aske
     neier] fische ne flesche, ne no ing but onliche brede; & at for no
|r30 longe tyme as ere or woke, but onliche for e day.    Now seme
     this a litel askinge, but it is a gret ing, whoso vnderstondi it;
     for as it were at a man asked of an abbot e brede of a monkes right
     of e abbey, he myght aske so [after h]is vnderstonding e broerhed
     of e couent, and to be partener of all here + religious lyf and goode
|r35 dedes. So by is prayer `Oure echedayes breed if vs today' we aske
     e companye and breerhed & parte and right of all e goodes at bee
     in e kyngdom of heuene.    is is the brede of at blissed couent,
     e brede of heuen, e brede of angelis, breed most delicious, breed
     of most sikernes and of endeles lyf; for at breed make a siker lyf,
|r40 for it keith e soule fro gostely dede. at breed is fode of gret
     myght and vertu, for it stanche all e honger of e world, & so may
     none oer but at. at breed is e sacrament of e auteer.    is
     breed schulde be |r[f.27v] etyn hastifliche & grediliche so at hit be



|p96


     swolowed wioute chewynge, at is to seie we schulde trowe sothfast_liche
     at it is + e blessid body wi soule of God, Ihesu crist, and
     so receyue hit wi grete brennynge loue, wioute musyng or beinkyng
     how at myght be; for God allmyghti may doo more an man may vnder_stonde.
 |r5  And also men schulde ete at blessid brede as a rethur
     etith e gress, at after at he ha swolowed it he chewe it newe, &
     so maki it his fode. So schulde a man whan he ha receyued it, at
     precious breed in e sacrament: he schulde wi grete deuocioun re_corde
     in his herte e grete goode & grace at God ha do him and e
|r10 grete peyne at oure Lord Ihesus suffred for vs here in erthe, & an
     may he fynde e sauour of at mete & conceyue erby a grete brennyng
     loue to God & grete desire to suffre for him all at he may. And all
     at make e vertu of is blissed breed, for it comforte & strengeth
     the herte to suffre for e loue of God.

|r15 But it may [we notl doo us here wioute e fer ifte of e Holy
     Goost, at is e ifte of strengthe, at arme and strengeth so e gode
     kny3t of God at it maki him goo wi l[augh]yng and ioye to martirdom
     for Goddes sake. And erfore whan we aske is brede we aske e ifte
     of streng, for as bodily bre*ed |r[f.28r] susteyne & strengeth e
|r20 body, right so e ifte of strenge maketh e herte stalwor to vndir_take
     and suffre harde peyne of body for e loue of God.    This
     brede we clepe oure breed, for hit is made of e same paste at we
     be of, and for vs hit is soden and fried: soden in e blessid wombe
     of the virgyne Marye and fried in his owne precious blood vpon e
|r25 crosse as he fouched sauf for e brennyng loue at he hadde to vs.
      This is e breed wi whiche God vitaille his schip at is Holy
     Chirche, in whiche schip alle his chosen passeth saueliche e see of
     is troubl[y] and flowyng world.    is breed is oure, for oure
     Lord God Ihesu at his laste leuetakynge lefte vs in his testament his
|r30 owne body to haue here while at we lyue as e moste precious iewel
     at he might eue vs to kepe and vse for his loue as ofte as we myghte
     make vs worthi erto in mynde of him and his passioun.    is brede
     is oure for no ing may beneme hit vs aenst oure wille, for it is an
     echedayes lyuerre or a destribucioun at God eue to his chanouns
|r35 eche day in stede of here comunes, whiche chanouns redith & synge
     nyght & day e werkys [of] ankinges & praysinges of God. ese
     chanouns be clene & meke & buxom hertes to God at euere be redy to
     [dol e wille of God in gode werkes with |r[f.28v] loue & deuocioun,
     inkynge on e passioun of oure Lord Ihesu Crist.    This is oure
|r40 echedayes breed, for eche day we haue nede of it, and eche day if we
     myghte we schulde receyue it worthily, or in soule orgh stedfast
     trouthe, or elles bodiliche as e preest doth at makith it. This
     breed is wel precious and ful of vertu and sofastnes, a mete ryal of



|p97


     all manere delices & gode sauoures and e mete of clene hertes & of
     good lyf.    This mete seynt Iohan clepe it bred substancial, at
     is to seie of moste substance, for it is aboue all ore creatures in
     vertu & worthines and may best be cleped mete most substancial; for
 |r5 men seith at e mete is substancial at is mete of grete norischinge
     to + man, and e more norisshinge at it is e more substancial hit
     is. But e vertu and e norisshynge of is brede is more et eny man
     may knowe in is lyf, wi tunge telle or herte inken, for it passeth
     all mannes witte.    This bred we aske of oure gode Fadir to haue
|r10 today, at is to seie as longe as we schal lyue here, so at we may
     here make oure iourne wel and gladly abide oure hyre, at is the peny
     of blis whiche God eue to his werkmen whiche at truly trauaillen
     in his vyneerd, as e gospell telli how he + come at evyn & payeth,
     at is the end of his lyf.

|r15 And erfore this re*de |r[f.29r] we asken whan we say us: panem nostrum
     cotidianum, at may be us to vnderstonde, `Graunte vs today oure
     bred,' at is strenge & hele of + body & soule. And us we aske
     thre manere bred: at oon is bodiliche breed at is nedefull for
     sustenaunce of oure body; anoer is gostly breed, at is witte to
|r20 vnderstonde Holy Writ; the ridde is bred of e sacrament, at is e
     blisfull body of oure Lord Ihesu Crist at comforte orgh grace e
     kynde of e soule and of the body. De quinta peticione Et dimitte
     nobis &c.

     And for we be noght worthi to be herd in oure prayer, ne no good to
|r25 haue while we ligge in synne, erfore we aske of oure Fader foreue_nes
     and seith us: Et dimitte nobis debita nostra. In this askynge
     we preye oure Fader of heuen at he foreue us oore mysdedes as we
     foreue to hem at haue doo mys to vs. And at schal be oure vnder_stondyng
     when we seie is asking Et dimitte nobis &c, at is to seie,
|r30 `Fader, foreue vs oure dettes as we foreue to oure dettoures.'
      0ure dettes be all oure synnes whiche we haue as ey it were borwed;
     for we sette oure soule to wed. erfore at is e beste [wed] at we
     haue. For whan a man falle in dedly synne at s[o]ne is doo anentes
     e dede & e likynge, he bynde him to so grete oker erfore at he
|r35 may neuere quyte hit of him*silf |r[f.29v] - at is e endeles pyne of
     helle - but he ben holpen by e sacrament of penaunce orgh e vertu
     of e passioun of oure Lord Ihesu Crist.    Also he owe erfore
     to God allmyghti whom he ha wreed & broke his lawe so grete amendes
     at it were out of e power of man to ilde +; for no man may in is



|p98


     full amendes for one dedly synne if God wolde v[se] + reddure
     Of rightwisnes wioute mercy. And erfore byhoue a man at fallith
     in synne renne to e co[urt] of mercy and aske foreuenes and mercy.
     For in e co[urt] only of rightwisnes the synfull man schulde be
 |r5 dampned to endeles deth wioute pitee. erfore oure swete Lord Ihesus
     for oure recouerer techi vs to aske hertely foreuenes and mercy of
     oure mysdedes. But eche man whan he praye e Fader of heuene and
     seith us: ut dimitte nobis debita nostra, at is to seie `Lorde, for_eue
     vs oure mysdedes as we foreue oure mysdoers,' we schull vnder_stonde
|r10 at God wole not foreue vs but we foreue also as himself
     seith in e gospell.

     And erfore he at in this holy prayer e Pater Noster praye e
     Fader of heuene foreunes and mercy of his synne and holde wiin hym
     rancour of herte, envie, ire, haterede or oer felonye, he praye
|r15 aen himself; for he praye |r[f.30r] at God foreue him not his
     synnes when he seith `God, foreue me my mysdedes as I foreue my
     mysdoers.' And erfore whan a man seith is prayer in herte bifore
     God at knowe & see all his herte and his entente, he schulde for_eue
     all his yuel will, rancour & wree at he ha to eny other man,
|r20 and elles his prayer is more aenst him an wi him.    And if it
     inke a man harde to foreue at men haue mysdo him, he schulde inke
     how oure blessid Lord Ihesus foraf his de and praide for hem at
     did him to passioun & deeth forto eue vs ensample to foreuen and
     praye for hem at haue mysdo vs and [it] to helpe hem in her nede.
|r25 Forwhy as oure Lord Ihesu seith in e gospell, hit is no grete mede
     wori to loue hem at doth vs good, for so doth us Iewes & Saresynes.
      But we at bee Goddes children & heyres of e blisse of heuene
     orgh trouthe & grace, and after Crist haue e name of cristen men,
     we schulde foreue eche to oir as sistren and breren, and name_liche
|r30 to oure enemyes, and loue her persones in body and soule and
     preye for hem & helpe hem in her nede. And an be we wori grete
     mede, for us comaunde vs God in e gospel. But we schulde hate e
     synnes by whiche ei ben empeyred and loue ire soulis |r[f.30vl at
     beth made to e ymage & liknes of God. And erfore we schulde
|r35 loue & forbere eche oer as oon lyme of a body forberith another and
     vengith him noght ei hit hurte him. For as e apostle seith: Omnes
     vnum corpus sumus &c, `We be alle one body in Criste and he oure
     hede,' and erfore we schulde loue eche other. And he at loueth
     noght us he is a mansleer dampnable but he amende him to endeles
|r40 deth & peyne, for as seith Holy Writte: Qui odit homicida est, `Who_so
     hati his brother in herte he is a mansleer.' And erfore suche



|p99


     were bettre, as it semeth, seye noght e Pater Noster an seye it,
     forwhi ey moueth her owne iugement aenst hemself, [for to hate e
     synner in stede of e synne it is aeyne charite]. But neuereles
     ogh ei be noght all in ful [loue and] charite wi here euencristen
 |r5 as ei aughte to be, ei schulde seie as [o]fte as ei may is holy
     prayer e Pater Noster. For at prayer is so precious & vertuous at
     orgh myght and vertu of hit some grace schal light in her hertes to
     make hem see her [foliel & leue it and repente hem & aske mercy.

     For as is aforseid in is prayer be seuen askynges and eche of hem
|r10 may purchase a special ifte & grace of e Holy Gost at a synful man
     may be holpe by, hou it be at e askyng be condicionel, for we pray
     the Fader on condicioun whan we seie us: Et dimitte nobis &c, that
     is to seie `Fader, foreue us |r[f.31r] oure giltes as we wole foreue
     oeres giltes,' as who seith `if we foreue noght, foreue vs noght.
|r15  In is askyng we asketh e ifte of e Holy Gost at is cleped know_ynge,
     at make a man knowe himself and his lyvinge & abate a mannes
     felnes and his pryde and schewe him what he is, [where he is], in
     what perill he is, when he cam & whider + he schal, his mysdedis,
     what he ha borwed, and hou moche he owe to aquite. And whan he
|r20 see at he ha noght of himself forto aquite him wi, an e ifte
     of the Holy Goost of knowyng bringe him to a gret forinkyng and
     make him to sighe & wepe & crye God mercy and seie us: `Lord, for_eue
     me my dettes at be my synnes, for I am by hem gretly endetted
     anentes the; for at I haue mysdoo in oght, will, worde or werk; and
|r25 for at I haue lefte e good at I myght and schulde haue doo; and
     for e good at ou doost me and at I haue myspendid e vertues &
     the bodily and gostly wittes ou hast eue me, and noght buxumliche
     wi hem serued the; and for I may noght is dette quite, Lord, I pray
     the, foreue it me.' And whan is ifte of knowynge ha made a
|r30 man knowe all his wikkednes and defautes, en maki it him caste out of
     his herte all rancour & evill wil at he ha aenst oer men, and to
     foreue alle wronges & despites at men ha done him. And then schal
     he noght faile of his desire when he sei |r[f.31v] us: Et dimitte
     nobis &c, at is to seie, `Fader, foreue vs oure synnes at we haue
|r35 doo aenst the as we foreue to hem at haue don aenst vs. De
     sexta peticione Et ne nos inducas &c.

     And for we be noght worthi to haue foreuenes of oure synnes but we
     kepe vs at we falle no more in synne, erfore orgh drede of fallynge
     we praye to oure Lord God of help and sey us: Et ne nos inducas in
|r40 temptacionem, at is to seie, `Fader, lede vs noght into temptacioun
     or fondyng of synne.' That is to vnderstonde, late vs not be ouer_come
     ne feld by temptacioun or fonding of e fend, of e world, [ne]
     of e flesche. The deuel is + principal enemy & tempter, and e



|p100


     flesche and e world be his seruantes and sugettes by whiche he may
     sonnest bringe man to worldliche loue, fleschely likynge and all ore
     manere synnes, for at is his seruice, to proue the knightes of God,
     whiche wole stande and whiche wole be ouercome.    And if fondyng
 |r5 & temptacioun nere noght profitable to gode men God schulde noght
     suffre men so moche fele it. For as seint Bernard seith, when fond_yng
     smyt sore vppon us an forge it vs a crowne of endeles blis at
     God schal graunte us if we stonde; as whoso smyte sore a good
     knyght he forge him a crowne of loos & worschip if e knight ouer_come,
|r10 al be it so at he at smyte do it |r[f.32r] noght to at en_tente
     And for as moche as e fend orgh all his wiles tempte a
     man principalliche to drawe him fro e loue of God, erfore seint
     Poule bad his disciples at ei schulde be sadly grounded as a strong
     tour, & faste roted as a gode tree in allwey lestinge charitee, so at
|r15 no temptacioun or fondyng myghte caste her hertes out of hit.

     And erfore in is askyng we prayeth help of God & e ifte of e Holy
     Gost at is cleped e ifte of pitee at make e herte pitous and
     florische & bere fruyt of goode werkes and fasten e rootes of hit in
     e lond of endeles lyuynge. This grace or ifte of e Holy Goste at
|r20 is cleped pitee may be likned to good cyment wi whiche men maki
     walles of stone so stronge at vnnethes may ei be broken.    Right
     so this ifte of pitee make the herte so strong and stedfast at no
     fonding may breke it ne putte it out of charite. And erfore in is
     askynge we seie us: Et ne nos inducas in temptacionem, at is to
|r25 vnderstonde us: `Fader allmyghti, make oure hertes stable & myghti
     to wistonde alle fondinges orgh grace of e holy ifte of pitee so
     at we be noght ouercome by no temptacioun.

     But we pray noght at we be noght tempted, for at were bothe schamful
     & foly, right as it were grete schame to a lordes sone at were yonge
|r30 & newe made knyght to preye his fader at he schulde neuere [suffre
     hym come in tournement ne |r[f.32vl in bataile] for cowardise of his
     herte, for suche one myght neuere be wori to haue loos ne prise ne
     mede at longe to knythode. And erfore we shulde gladly suffre
     fondyng forto wistonde it woriliche; for fonding may profite us in
|r35 many manere. For by fondyng we mowe be made e more meke, more dred_full,
     more wys, more doghti, more of prys [andl more loued of God oure
     Fader. For, as Salamon seith, he at neuere was assaied may not wite
     what he wolde doo and he were assaied.    Also he at neuere was
     assayled schulde noght wite how to defende him when he were assailed,
|r40 but as he myght hyre by e bataile of Troye & of other gestes; for he
     may  knowe neier his owne strenge ne his febilnes ne e strenge &
     sleighte of his enemyes, ne how good God is ne what help he doth in
     nede, ne fro how many synnes and schenschepis he kepith him. And so



|p101


     but fondyng and temptacioun were he schulde not conne parfitly loue
     God as he schulde doo, ne onke him of his goodnes.    But we
     praye in this askyng at God oure Fader kepe oure hertes euermore
     at we be neuere ouercome wi no fondyng, assentinge erto. For of
 |r5 vs self we be so feble at we may not suffre ne wistonde the
     assawtis of e fend wioute e help of God. For what tyme he faile
     vs we falle, but when he helpe vs orgh his grace we fighte aen
     and ouercome.    And erfore in is askynge |r[f.33r] we aske
     oure Fader help in fondyng & seie us: Et ne nos inducas in temptac_ionem,
|r10 at is to seie, `Fader, lede vs noght into temptacioun or fond_inge
     of synne,' at is to vnderstonde, lete vs noght entre into fond_yng
     orgh wikked likyng or consenting of herte erto. De septima
     peticione Sed libera nos a malo.

     And fori at eigh God vouche sauf to graunte vs ese godes at we
|r15 us haue asked of him, we may not holde hem but he of his grace de_lyuere
     vs of all yuell of synne, erfore we seie us: sed libera nos
     a malo.    Seynte Austyn sei at some synnes ere be at stere
     hem at be encombred wi hem to many mo synnes, and to lesse e good
     dedes at may be doo by grace; for pryde destroye all good dedes at
|r20 may be doo by grace. And erfore when God ha eue a man the sixe
     askynges aforeseide, en were it grete nede at he were delyuered of
     all yuel. And erfore is askyng cometh laste as a reward come after
     werk, at is: sed libera nos a malo, at is to seie, `Fader, delyuer
     vs fro al yuell,' at is to vnderstonde at e fend oure enemy orgh
|r25 his wiles make vs noght orgh the synne of pryde lese e goodes at
     ou hast eue vs.    In is askynge we aske of e Holy Gooste e
     ifte of drede by whiche we may be delyuered of all yuel and name_liche
     of e synne of pride & presumpcioun and alle oer synnes, and
     also of all periles of soule and body in is world & in |r[f.33v] at
|r30 other. And to is longe is word Amen, at is to seie `so mote it
     be;' and so knette we all oure prayer.

     But for oure Lord Ihesus in e gospell sei thus: Quicquid pecieritis
     patrem in nomine meo dabit vobis, at is, `Whatso e aske my Fader in
     my name, e schal haue,' erfore hit is good, who[so] wole, in e
|r35 ende of is prayer seye us: Per Dominum nostrum Ihesum Christum
     Filium tuum, qui tecum visuit & regnat in vnitate Spiritus Sancti,
     Deus, per omnia secula seculorum. Amen. at is us to seie, `Thorgh
     oure Lord Ihesu Crist i Sone at wi the lyueth & regne in oonhede
     with e Holy Goost, God, in alle worldes of worldes.' And anne at
|r40 e firste may be seide is word Amen.



|p102


     Now is seide e vnderstonding of is holy prayer e Pater Noster.
     But men schul vnderstonde at whan ei seith at prayer ei schul
     not seie as it is writen here byfore, but onliche e naked lettre, &
     inke on at is here write in as moche as men may; and not hast in
 |r5 seieng as forto seie many Pater Noster; for bettir were one Pater
     Noster wel seide wi good [vnderstondyng], deuocioun and likyng in
     e soule of God an a ousand seid wioute deuocioun. For seynt
     Poule seith at bettir were fyue wordes seid deuoutly wi herte and
     vnderstondyng an fyue ousand seide erwioute. And erfore when
|r10 we schul preeye oure Fader of heuen oure herte schulde be vpon oure
     prayer wioute veyn or yuel oghtes. For but we preye wi + herte
     oure tunge trauaile aboute noght, but |r[f.34r] myspayeth God. Ther_fore
     whan we schal praye vs byhoue to thinke wi herte & seie wi
     tunge so at e tunge and e herte accorde; or ellis it is noght.
|r15 For God knowe oure desires of oure hertes. And if we aske him hert_iliche
     ought at is nedefull to vs he wole graunte it vs and more
     an we conne aske, for he wote bettir what vs nedeth an we vs silf.
     erfore we schul first aske e kyngdom of heuene with meke herte by_fore
     all other inges, and erby we schal gete all at nedeful is to
|r20 vs for body and soule. And at aske we in is holy prayer e Pater
     Noster whiche Crist made for oure help and sette is worde Pater,
     at is `Fader', at e bygynnyng for we schulde haue erynne e more
     likynge and comfort.


The Vices and Virtues

     it as is aforeseid in is prayer be seuen askynges at may wynne to
|r25 vs seuen iftes of e Holy Gost whiche putte away fro vs seuen dedly
     synnes & sette in here stede seuen vertues at lede vs to seuen
     blissedhedes and so to e seuen medes at falle to hem.
     e firste askyng of is prayer is sanctificetur nomen tuum. In is
     askinge we preyeth of e Holy Goost e ifte of wisdom at putte
|r30 awey the synne of glotony and sette in at stede e vertu of mesure
     & sobirnesse at bringe a man to e blessidhede of pesiblenes and to
     e mede at longe erto, at is at he schal be cleped [Goddes sone]
     as Crist seith in e gospel: Beati pacifici |r[f.34v] quoniam filij Dei
     vocabuntur, `Blissed be ei at en pesible, for ei scholen be cleped
|r35 [Goddes children].'    The secunde askinge is is: Adueniat regnum
     tuum. In is askynge we prayeth of e Holy Gost e ifte of under_stonding
     at putte awey e foule synne of leccherie and sette in at
     stede e vertu of chastite at bringe a man to e blissedhede of
     clennes of herte and to e mede at longe erto, at is e sight of
|r40 God, as Crist sei in e same gospell us: Beati mundo corde quoniam
     ipsi Deum videbunt, `Blessid be ei at be clene of herte, for ei
     schal see God.'    The ridde askynge is is: fiat voluntas tua
     sicut in celo & in terra. In is askynge we prayeth of e Holy Goost



|p103


     e ifte of counsaile at putte away e synne of auarice and setti
     in [atl stede e vertu of mercy at bringe a man to e blessidhede
     of mercy and to e mede at longe erto, at is mercy, as Crist
     seith in e same gospell: Beati misericordes quonian ipsi miseri_cordia[m]
 |r5 consequentur, `Blessid be ei at en mercyable, for ei
     schal haue mercy.'    The fere askynge is is: panem nostrum
     cotidianum da nobis hodie. In is askynge we praye of e Holy Goost
     e ifte of strenge at putte awey e synne of sleuthe & setti in
     at stede e vertu of prowes at ledi a man to e blessidhede of
|r10 hunger & rist of rightwisnes & to e mede at longe erto, at is
     gostliche ful of endeles ioye and likynge, as Crist sei in e same
     gospel us: Beati qui esuriunt & siciunt |r[f.35r] iusticiam quoniam
     ipsi saturabuntur, `Blessid be ei at hungre and urste rightwis_nes,
     for ei shal be fild.'    The fifte askyng is is: Et dimitte
|r15 nobis debita nostra sicut & nos dimittimus debitoribus nostris. In
     is askynge we praye of e Holy Gost e ifte of knowyng at putte
     awey e synne of wreth & setti in at stede e vertu of equite or
     euenhod at ledi a man to e blessidhede of wepynge and to the mede
     at longe erto, at is comfort & solace, as Crist sei in e same
|r20 gospell us: Beati qui lugent quoniam ipsi consolabuntur, `Blissed be
     ei at here haue sorwe for ei schal be conforted,' at is to seie
     in endeles blis.    The sixte askynge is is: Et ne nos inducas in
     temptacionem. In is askyng we preye of e Holy Gost e ifte of
     pitee at putte awey e synne of envie and setti in at stede e
|r25 vertu of frendschip at ledith [a man] to e blissedhed of myldenes
     and to e mede at longe erto, at is e londe of most plente, as
     Crist seith in e same gospel us: Beati mites quoniam ipsi possideb_unt
     terram. `Blessid be ei at be here mylde, for ei schal haue
     e lond,' at is to seie e lond of blis & ioye at neuere schal haue
|r30 ende.    The seuenthe askynge and e laste is is: sed libera nos
     a malo. In is askyng we preye of e Holy Gost e ifte of drede at
     putte away the synne of pryde & setti in at stede e vertu of meke_nes
     at ledi a man to e blissedhede of gostliche pouerte and to e
     mede at longe erto, |r[f.35v] at is e kyngdom of heuen, as Crist
|r35 seith in e same gospel: Beati pauperes spiritu, quoniam ipsorum est
     regnum celorum, `Blissed be ei at be pouere & meke in goste, for
     here is e kyngdom of heuen.'

     But all be it so at by e ordre of is prayer we aske first e
     hyeste ifte of [e] Holy Gost and so forth sewynge til we come to e
|r40 lowest, at is e ifte of drede, it we mote bygynne with at lowest
     if we wil come to e hyest, at is to seye with e ifte of drede by
     whiche we may come to e [ifte] of wisdom, for as Dauid sei in e
     sauter: Inicium sapiencie timor Domini, `e gynnyng of wisdom is e
     drede of God.' For at ifte putte awey e moste & hyest synne, at



|p104


     is e synne of pride whiche is heed & bygynnyng of alle synnes, and
     was e firste synne at euere was doo.    For it brak first e
     [company] and e [ordre] of heuene when Lucifer, for e beaute at
     God hadde eue him, desired to be aboue alle ore aungels and euen
 |r5 liche to God at made him. And erfore he fel fro e hye heuen to e
     deppist pitte of helle, and of e fairest aungel of heuen he bycam e
     foulest deuel of helle. And alle e ore aungels at assentid to him
     felle out of heuene wi hym & bycome deueles, of whiche som be dwell_ynge
     in e eyer. But Lucifer, at of hem alle was hyeste in pryde,
|r10 fel deppest into helle; to whom ese proude men of is world may wel
     be likned, at in as moche as ei may breke and fordoth e companye
     and e ordre of man in erthe whan ei desire to be lordes & mais t*res |r[f.36r]
     aboue alle ore and to be more preysed and worschipped. Of
     is synne springe al manere synne and wikkednes, for it blynde a
|r15 man so at he may noght knowe himself.    Also pride may be likned
     to e deueles wyn at seme good & delicious and is ouerstrong &
     perilous, orgh whiche wyn e deuel make many men dronke at be as
     hem semeth wys, riche, mighti, noble, strong, bolde & hardy; and so
     comunliche alle manere men of is worlde, but moste specialliche o
|r20 men at nellen noght knowe hemself and here defautes, synnes & folyes,
     but eueremore folowe her owne will, likynge & luste.    And er_fore
     is synne may be cleped e grettest and most perilous siknes or
     malady at eny man may haue; for at man is in gret perill of siknes
     & malady whiche at no man can hele by no medicyne, but at alle at
|r25 schulde be to him medicyne or triacle torne to him poysoun or venym.
     Right so all manere of teching, chastisyng & counsailyng at schulde
     brynge synful man out of synne availe noght to a proude man, but
     rather e more aggregge his synne; for e more at me chastise, +
     techi or counsaile a proude man to leue his synne, e more angry &
|r30 despitous he is and e moo weyes & wiles he sechi forto defende his
     synne & excuse.

     Pryde, at is roote of alle wikkednes, is e develes eldest doghter
     and ferst partyner of his heritage, at is the |r[f.36v] fuyr of helle,
     and whoso wole wed hire he most haue wi hir at heritage.  Pryde
|r35 werre euermore aenst God and alle his and God werre euermore
     aenst him & his and euere schal putte doun hem and alle her myght.
      Pride is quene of all synnes and alle ore synnes folowe hir as hir
     handmaydens.    Pryde is likned to an hungry leones at swolowe
     & devoure all at sche may cacche.    Pryde destroye all grace &
|r40 vertu, and fordoth & leese alle gode dedes. For pryde make of
     vertu vice, and of dedes of mercy, as almesse and ore by whiche a
     man myghte wynne heuene, he make hem orgh veynglorie and ypocricye
     grete synnes & giltes & bringe a man, but he amende him, to endeles
     peyne in helle.    Pryde is e firste enemy at assaille Goddes
|r45 knyght and laste leue him; for whan a man by grace of God ha ouer_comen
     alle ore synnes, an come pryde & assaille him most stal_woreliche



|p105


     by colour of at victorie.    Pride sterith a man to
     coueite hye state & power aboue alle ore.

     But is grete synne of pride may be fordoo by a ifte of e Holy Gost,
     at is e ifte of drede. And erfore at ifte nede vs to haue
 |r5 firste, al be it laste in e askynges of is holy prayer e Pater
     Noster, at is to seie in is askynge Sed libera nos a malo. This
     ifte, ei hit be laste in askynge, hit schulde be first in hauinge,
     for erwith we schulde byginne if we wole gete e oer: as whoso
     wolde clymbe an hy by a leddre him byhoue to bygynne at e |r[f.37r]
|r10 lowest steppe or elles he may not wel come to e hyest.    These
     seuen iftes haue dyuers offices forto putte away e seuen heed
     synnes and sette seuen principal vertues in here stede. But e ifte
     of drede serue principalliche to putte away pryde wi all his rootes
     & branches & to sette in at stede e vertu of mekenes.


De Superbia

|r15 Pryde ha seuen rotes. Be first is vnfeithfulnes, e secounde despite,
     e ridde surquidrie, the fere coueitynge of hye state, e fifte vayn_glorie,
     e sixte ypocricie and e seuene is fole schame. And ese
     may wel be cleped rootis, for of each of hem come many branches.
     The ferste rote is vnfeithfulnes, at is vnkyndenes to God and man,
|r20 and is roote ha thre branches.    The firste branche is vilanye
     or cherldom, at is to seie foretnes of goode at God ha done to vs
     and noght ankyng him erfore.    The secounde branche is woodnes,
     at is when a man spendith amys all e tyme at God ha eue him boe
     of ouge & elde, of whiche tyme he mote elde rekenynge at e day of
|r25 dome.    The ridde branche is fals reneyeng, as whan a man is so
     ouercome wi synne at he forsake God and taki him to e deuel his
     enemy. But in re maneres may be reneyenge: oon is whan a cristen
     man forsake & holde noght rightfulliche e true and e bileue at
     is taght him by Holy Chirche. Anoer manere is when a man forswere
|r30 him wityngly; and |r[f.37v] e ridde manere is whan a man trowe or by_leue
     on eny ing at he schulde not trowe or bileue on.

     The secounde rote of pryde is despite whiche at also ha re branches.
      0on is when a man will not preyse in herte oere mennes wel dedis,
     but haue disdeyne of hem, al be hit at sometyme he make outward
|r35 fals contynance.  Anoer branche is when men ne wole noght doo e
     reuerence at ei owe to doo to hem at be aboue hem.    The
     ridde braunche is when a man wol not doo buxomliche at [he] oght to
     doo. Unbuxumnesse come of despite at is a rote of pryde; for o at
     wil not doo to God e worschip at hem aughte doo ne to his halowes
|r40 the reuerence at he oughte to do for Goddes sake, ne to his souereyne
     obedience or buxumnes at he oughte to doo, he ha in hym at rote of
     pryde at is cleped despite. But comounliche eche synne at is doo



|p106


     byginne orgh is rote despite.

     The ridde rote is surquidrie or ouertrowyng, at is when a man demeth
     himself more worthi an he is. And is rote ha sixe branches, at
     is to seie singulerte, fool larges, mayntenance of querellis, avaunt_ynge,
 |r5 scornynge, rebellion or frowardnes.    The firste branche is
     singulerte or self wilfulnes, at is whan a man forto be holde more
     wys folowe his owne will & his dooynges & seienges hauynge no reward
     to wyser mennes doynges & seienges.    The secounde |r[f.38r]
     braunche is prodigalite or foole largesse, at is when a man forto be
|r10 holde more large and more free an anoer make outrageous costes and
     spensis more an nede ware or at his hauynge may suffice to.    The
     ridde branche is mayntenance of quarelles, at is when a man, for
     desire to be an ouercomere, moue plees and stryues to ore men; for,
     as sei Salamon, pledyng and stryuyng falle ofte among proude men.
|r15  The ferthe branche is avauntynge, at is whan a man telle by his
     owne mouthe, forto b[e] holde e more worthi, his nobles, his riches,
     his witte or eny other vertu at he ha gostliche or bodiliche, or
     elles of his folies or his myght or elles of other ing at he ha
     noght, or eue to losengers of his good to preyse him so to gete loos
|r20 & preysinge.    The fifte branche is scornynge, at is whan a man
     scorne & despise anoer for him inke at he ha noght e same
     vertues at he ha; and also scorneth gode men for here manere of
     lyuynge is noght like to his.    The sixte branche is rebellioun
     or frowardnesse, at is whan a man is wroth [when] me vndernyme him
|r25 of his mysdedes & folies. And is is a grete perile, for as a man is
     in grete perile of siknes at may suffre no man touche him, and also
     to whom al medicyne & tryacle torne to poysoun, rit so hit is of him
     at nyl not suffre to be vndernome and to whom good techinge & good
     coun*saile |r[f.38v], be whiche he myght be amendid, torne to enpeyrement
|r30 and to aggreggyng of his synne orgh is s[pice] of pryde.

     The ferthe rote of pryde is desire of hye estate, and is roote schew_e
     oute branches on two parties: e ton vpon e right side; anoer
     vpon e lifte side.    On e right side is whan a man orgh couet_ise
     to haue office & state or power aboue oere men do all at he may
|r35 doo orgh iftes, procurynges and flateringes forto come erto.
      Also on the lifte side is whan a man orgh false bakbityng and in
     ore fals manere putte doun a man at is in office or [state or
     power] forto be aboue at man or elles to haue e same office or state.
     e fi[f]te rote is veynglorie or idel likyng or gladship in herte of
|r40 praysinges & worshippes, but is byneme God at he aughte haue, at
     is praysing & worship of vs for e goodes at we haue of him, and by_nyme
     vs e profite at we schulde haue erof.    This synne veyn_glorie 



|p107

     may be cleped a wynde at blowe downe wel nyhe alle manere
     men boe religious and worldliche; for he is feld wi veynglorie at
     ha likyng to be preysed for h[is] gode dedes, and erfore he schal
     haue none oer mede for hem.    is is e money at e deuel
 |r5 chaffare with in e feyre of is worlde, and profre it to alle
     manere men for e preciouseste good at ei haue, at bee here gode
     werkes. And when a man for his gode dedes or for loos or pryse at
     he ha for hem conceyue a likynge and a ioye in his |r[f.39r] herte
     an receyue he e deueles money of veynglorie and sille him erfore
|r10 ilke gode werkes.    This synne of veynglorie disceyue a man on
     thre maneres: oon is when a man ha in his herte a likyng or a glad_nes
     of his good dedis & inke at he is right wel wi God for his
     owne gode dedes.    Anoer maner is when a man ha likyng and
     gladnes in herte for men preysen him for his good dedes & holde him
|r15 a good man.    The ridde is when a man do good dedes onliche
     forto be preysed for hem.

     The sixte roote of pryde is ypocrisye, at is whan a man schewe him
     holyer outwardes an he is inwardes. But ypocricie is in thre man_eres:
     one is cleped foule, anoer fool, e ridde sotil.    First
|r20 foule ypocricy is when a man lyue priueliche in foule synne and
     recchi noght erof, so it be not knowe, but at he may seme & be
     holde good.    Fole ypocricie is when a man do gode dedes on_liche 
     to ilke entent at men schulde holde him a good man and an
     holy.    sotil ypocricie is whan a man aforce him to lyue meke_liche
|r25 & vertuosliche in sight of men to e entente to be holde worth
     to benefice, dignite, prelacie or eny other staat temperel or spirit_uel,
     so at by suche holdynge + he myghte come to at [astate at] he
     desireth. And suche oon comounly when he may come to at astate at
     he desire an he schewe outward in his lyuynge & wirchinge what he
|r30 was inward bifore.

     The seuene roote of pryde is |r[f.39v] a fole schame, as when a man is
     aschamed to do wel in sight of men leste men wolde clepe him ypocrite
     or seie ought elles of him. But he is an yuel seruant at lette for
     schame to doo his lordes seruice, and noght is aschamed to do his
|r35 [lord] vilanye & despite; as many men be aschamed to doo good werkes
     in sight of men as is aforeseid, but ei beth hardy and leue ne[ier]
     for drede ne for schame to vse openly her synne in sight boe of God
     & man; and at may be cleped foolhardynes at may be a branche of [e]
     seuene roote.

|r40 This foule stok of pryde with all e rootes & branches erof e Holy
     Gost by e ifte of drede putte awey & sette in at stede e vertu
     of mekenes at is hede & keper of alle vertues.



|p108



De Humilitate
Mekenes ha seven degrees of whiche e firste is whan a man knoweth
     his synnes and his defautes and freelte, for ereby he begynne to be
     meke, as seynt Bernard seith: `Mekenes is a vertu at maki a man
     knowe & despise himself.'    But for some men, eih at ei know
 |r5 her defautes, ey ne conne noght fele hem, the secounde degree is
     whan a man fele his synnes & defautes & greue him wi hem, for
     enne he sechi besily remedy and delyuerance of hem; as whan a man
     fele siknes in his body he sechi besiliche lechecrafte to hele him.
     And erfore e ridde degree |r[f.40r] of mekenes is whan a man
|r10 schryue him of his synnes and is sory for hem.    But for many
     men schryue hem and be sory for here synnes and it ei wolde noght
     at eny other wiste how yuel ei were, erfore e ferthe degree of
     mekenes is whan a man desire to be holde yuel.    And for many
     men wole knowleche at ei ben yuel and noon so yvel as ei, and it
|r15 neuereles if another answerith and seith `sothely, at is trewe' ei
     wolen wexe wroth and angry, + erfore e fifte degre of mekenes is
     whan a man wole bleeliche hyre & be vndertake of his synnes and de_fautes.
     For seynt Bernard seith at the verray meke man wole be
     despised and noght preysed for he sechi in is world neier loos ne
|r20 pryse.    Therfore the sixte degre is whan a man suffre ble_liche 
     despite as kyng Dauid, noght hauinge reward to e myght of kyng
     whiche at he hadde, suffred mekeliche Semay his seruant revile him &
     caste stones at him.    Therfore e seuene degree of mekenes is
     whan a man desireth to be reviled & despised, and is mekenes of
|r25 herte is the moste [height] of parfitnesse whiche is cleped gostely
     pouerte. And erfore seith oure Lord in e gospel: `Blissed be ei
     at be pouere in goste.'

     Also is vertu of mekenes ha seuen braunches. e firste is honour
     of God; e secounde |r[f.40v] is praysinge of eche man; e ridde is
|r30 lakkynge & blamynge of vs self; the fere is loue of pouerte; the
     fifte is seruice wi good wille; e sixte is schonynge of loos and
     worschip; e seuene is triste in God.

     The firste braunche is honoure of God. But men may in thre maneres
     honoure God. One is by e bileue, the secounde by praysinge & ank_ynge, 
|r35 and e ridde by pray[er] & deuocioun.    First by e bileue
     we may worschepe God as if we trowe [and bileue] mekeliche e wordes
     of God and e articles of e fey withoute sechinge [of] skiles hou
     at myght be; as a child at lerne of his maister trowe and bileue
     is maistres teching.    Secoundeliche by praysinge and ankynge



|p109


     men may honour God, as praysinge him & ankyng him of all e gode +
     at he ha doo vs and do + and of at we [h]opeth he schal doo vs,
     as a pouere man is fayn and anke hem at him good do.    In the
     ridde manere by deuoute prayer men may honoure God, as whan a man
 |r5 fele himself vnwitty & naked & bare of all good [and] praye hertly
     & dredfully to God of his helpe; right as a child at ha agilt to
     his maister, or for he can noght his lessoun, or for oer mysdede,
     and stonde naked tofore his maister whom he ha agilte and may not
     flee fro him, mekeliche kneli adoun weing, & wi grete sorwe crye
|r10 mercy. And us in ese re maneres e verray meke man honoure his
     God.

     The |r[f.41r] secounde branche is praysinge of oer men and at may be
     in re maneres, in herte, in mouth & in dede.    Firste in herte a
     man may preise another in re maneres: firste whan a man trowe &
|r15 lete more by anoer manis witte an by his owne; secoundliche whan
     he wole at anoer mannes wille be doo raer an his owne; e prid
     whan he triste more in oer menis vertu an in his owne.    In
     mouth also men may prayse anoer in thre maneres: one is when a man
     bleelich telli & rehersi oere menis goodnes; anoer is whan at
|r20 a man hide & excuseth in [alle] at he may ore menis giltes & de_faute;
     the ridde is when a man all good or yuel at may be seyn of
     anoer turne hit by all his myght by his speche to e moste gode
     at he may.    In werke also men may preyse anoer in thre maneres:
     one is when at a man worschippe bleliche and do reuerence to
|r25 ore men; anoer is whan a man bleliche serue anoer or doth him
     e good at he may; the ridde is when a man putte alle ore byfore
     him to worschip and profit.

     e ridde braunche of mekenes is lakkyng & blamyng of vs silf, and
     at may be also in re maneres as in herte, in mouth, in werk.
|r30  Firste in herte a man may despise himself, holding himself foule &
     vnworthi, noght inkynge on e goode at he ha doo but alwey hauynge
     in mynde and in e sight of his herte e wikkednes and synnes at he
     ha doo.    Also in mouth a man may despise himself, schewynge in
     schrifte all |r[f.41v] his mysdedes and reprovynge himself of hem.
|r35  In werke also a man may despise himself, eldyng trewely + at he
     owe and puttinge doun his flesche by penaunce doynge for his synnes
     and doynge bleeliche almesdedes and other werkes of mercy.

     e fere branche is loue of pouerte at may be in foure maneres. One
     is in louynge of pouere men and of here companye & holdyng hem goode.
|r40 Anoer manere is to suffre ble]iche for Goddes loue hunger, urste,
     colde & mysese. The ridde is to preie mekeliche of gode men her
     almes at nede. e ferthe is to forsake & flee e richesse of is
     world. For men scholde hate and fle e riches of is world for thre
     skilles: one is for periles at be in suche riches, anoer for e



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     good at come of pouerte, and e ridde for oure Lord God in is
     world chees & felte pouerte.

     The fifte branche is seruice wi good will as whan a man is alwey
     redy to serue & helpe in as moche as he can & may hem at be nedy, as
 |r5 wel e leste as e meste, as oure Lord God dide, evinge vs ensample
     whan he wesche his disciples feet. But a meke man serue in eighte
     maneres, at is to seie rediliche, sympleliche, clenliche, truliche,
     comounliche, lightliche, stalworliche & lastingliche.    Firste
     e meke man serue rediliche as a shipman is euere redy at nede to
|r10 renne & skippe wioute reste in gouernyng of e schip.    Also e
     meke man serue simpliche as a sheep go whider that the herde wole
     dryue him. |r[f.42r]    e meke also serue clenliche boe with herte
     and body, for he hati no ing so moche as to plese e world.    it
     e meke serue truly as a good womman & a buxom to hire housbonde at
|r15 by no wey wole assente to plese no man with hir body but hir owne
     housbonde.    e meke also serueth comounly as an asse at go as
     faste for a pore man as for a riche man, and as bleeliche bere
     stones as brede, and led as gold.    Also the meke serue light_liche 
     when he is buxum to e wille of God and of his prelate
|r20  Also e me[ke] serue stalworthiliche when he putte all his
     strenge & myght orgh mekenes to do e wille of God.    And it
     at e laste e meke serue lastingliche as he at is neuere wery to
     lowe him by mekenes, no more an e sonne is in his cours, but euer
     e more at he lowe him e more myghty he wexith erto.

|r25 The sixte branche is schonynge or fleynge of loos. And at do the
     meke man for two inges. One is for drede of veynglorie, for so dede
     oure Lord God, euynge vs ensample to flee veynglorie and loos when he
     had myraclousliche fedde e people & heled e sike: he fley fro hem
     pryueliche into e hille forto preye and forto fle loos & preysinge.
|r30  Also for drede of ore mennes speche e meke man flee loos and prays_inges 
     as a mayde at caste hir herte and loue to eny man is aschamed
     as sone as sche woot at eny man aperceyueth hit. So do the meke man
     whan he hyre |r[f.42v] at [men] speke of his good ewes. And erfore
     he seke where he may be moste pryue to speke orgh holy oght wi his
|r35 two beste frendes, at be God & himself. And en ha he a siker
     felawschie in whiche he may fynde swetnes & solace as God wole vouche
     sauf.

     The seuenthe branche of mekenes is triste in God at may be orgh two
     inges. Oon is holy conscience, anoer hardynesse of herte. Firste
|r40 a man triste in God orgh holy conscience when he inke on e pre_sence 
     of God & see him orgh holy oght wi his gostliche eighe so
     at he semeth ravisshed into heuene.   + an semeth to him all is
     world litel, foule, wlatsom & voyde to reward of the larg[en]es,
     beaute, plente & blisse of heuene. an bygynne he to hate e world



|p111


     & all e riches and wele erof seme him but a childes pley or a
     dreme.    Also a man triste in God orgh hardynesse of herte, as
     when a man dare abyde and suffre all manere angres & diseses of is
     world or if nede be take bodiliche de for e loue of God.

 |r5 These ben e seuen branches of mekenes at ledith a man to e blessid_hede 
     of gostely pouerte & to e mede at longe erto at is e riche
     kyngdom of heuene. For oure Lord sei in e gospel: `Blessid be ey
     at be pore in goost for here is e kyngdom of heuen.' And to
     is vertu of mekenes orgh whiche we come to is blissedhede of
|r10 pouerte of goste bringe vs e ifte of e Holy Goost at is cleped
     e ifte of drede, |r[f.43r] whiche we aske bi e seuene askyng of e
     Pater Noster, at is sed libera nos a malo, at is to seie `Lorde,
     delyuere vs of yuell.'


De Dono Pietatis

     The sixte askyng of e holy bede Pater Noster at is this, Et ne nos
|r15 inducas in temptacionem, may wynne to vs anoer ifte of e Holi Gost
     at is cleped e ifte of pitee, whiche ifte bringe to vs e vertu
     of charite. For is ifte putte awey e synne of envie and settith
     frendschip & charitee in at stede.

     Envie scheweth him in re parties, in herte, [in] mouth & in dede. In
|r20 herte schewe him envie in re thinges, at is to seie false demynge,
     wikked gladnes and foole forinkynge.    False demynge is is: whan
     a man at is envious hyre or seeth eny goodnes of anoer he deme it
     yuel & seith he do it for veynglorie, ypocricy or to som [other] yuel
     entent.    Wikked gladnes is whan e envious man is glad of oer
|r25 menis harme, yuel loos or disese.    A foule forinkynge is whan an
     envious man is sory or myspayed of oer mennes welfare.

     Also envie schewe him in mouth orgh re inges, at is to seie mis_seyeng,
     bitternes & bakbityng, for at e dosel men may knowe e licour
     at is in the tonne.    Misseienge of mouth is whan a man at is
|r30 envious speki yuell of oer mennes good dedes & afforce him to
     appeyre & litel hem wi his speche.    Bitternes is whan e enuyous
     man hire yuel of ore men & spekith it forth & make |r[f.43v] more
     erto and make hit be knowe ferther an it was.     Bakbityng is
     whan a man at is envious + alwey spek[e] yuel of oer men and all
|r35 at he may hyre of ore, good or yuel, he turne and telle hit to e
     worste manere.

     Also enuye schewe him in dede in re inges: restreynynge, fordoynge
     & wiles dressynge.    Restreynynge is whan a man at is envious wi
     all his myght lette another at ha good bygynnynge of goode dede,



|p112


     at he may noght parfourme hit & leste erynne.    Fordoynge is
     whan a man at is envious wi myght & power destroye a good man.
      Dressynge of wiles is when e envious man wi all his myght afforce
     him to abate e estate & good fame of gode men.

 |r5 Men mowe liken e envious man to a venymous serpent at is cleped
     basiliscus or a cocatrice, whiche destroye all grene growynge grasse
     at it may come by, and nameliche corne whiche at ha re states.
     For firste it is  [grasse grene] growynge; + after + it spire & blowe
     and sithen it bycome corn rype to e vse of man.    The grasse
|r10 bytokene a man at ha good bygynnyng and ful will to do wel; and
     at e envious man widrawe and fordoth as at wikked worm doth e
     gras at it may not growe.    e spirynge an e florisshinge or
     blowynge of e corn bitokeneth a man at doth wel & busie hym to |r[f.44r]
     [come to] good perfeccioun; and him e envious man putte adoun
|r15 & destroye as e wikked worme destroye e grasse whan it flowre.
      The rype corn bytokene good men of grete name, and aen hem e
     envious man s[ek]e all e sleites & wiles at he can forto fordo
     here good [f]ame & to purchase to hem angres & despites, for anoer
     mannes wel dede is as sorwe & woo to an envious man.

|r20 The synne of envie is out of mesure perilous, for it encombre so a
     man at vnnees may he come to haue forthinkyng of his synne, wioute
     whiche he may be no wey be saued; for is synne is contrarie to e
     Holy Gost at is welle of all goodnes. And oure Lord Ihesu sei in
     e gospel: `Whoso synne aenst e Holy Gost wilfulliche hit schal
|r25 noght be foreue him in is worlde ne in e tother.' For he synne
     by malice, at is contrarie to e goodnes of e Holy Gost, wioute
     whiche may be no sauacioun.    But neuereles howso a man ha
     synned by malice aenst e Holy Goste, or what synne at eny man haue
     idoo, be it neuere so grete, if he wole repente him & cry God mercy
|r30 and amende him in is lyf God wole foreue it him gladliche & freliche.
     But unnees may eny man or wole repente him of his synne at is aenst
     e Holy Gost, for it come of malice and erfore hit is so perilous.
     |r[f.44v] Sixe synnes ere be specialy aenst e Holy Gost at be
     ese: presumpcioun or ouerhope, wanhop, hardnes of hert, despite of
|r35 penaunce, + werreyeng aenst e Holi Gost & werreyenge aenst sofast_nes.
        Ouerhope is when a man wole not repente him of his mysdedes
     ne amende him but truste all in the mercy of God and wene at ei he
     lyued euer in synne at God wolde noght lese him, and so holdi God
     vnrightful. And so he taki Goddes mercy to largeliche and his right_



|p113


     wisnes to scarseliche. And erfore he at leue noght at synne he
     may no parte haue of at mercy, hou large so hit be.    Wanhope is
     whan a man is falle so fer in synne & so depe at he truste noght in
     e mercy of God and wene at God myght noght foreue him e synne
 |r5 at he ha done. And so make wanhope Goddes mercy to scars, as ouer_hope 
     ma[ke his] rightwisnes. But ere is no man at ne schal haue
     mercy if he wole aske it as him oughte to do, at is, holliche re_pente 
     him of his synne wi ful wil neuere to synne more; and fulfille
     e sacrament of enance - at is, sorwe in herte for his synne,
|r10 schrifte of mouth & fulfillynge of penaunce at erfore schal be en_ioyned 
     - and after at [turne] him to e wille of God, elles he may
     noght be worthi to haue foreuenesse. For oure Lord Ihesu seith in
     gospel us: Non omnes qui dicunt Domine, Domine intrabunt |r[f.45r]
     in regnum &c, `Alle ei at seyn "Lorde, Lord", schal not come into
|r15 e kyngdom of heuene but onliche ei at fulfille my Fadres will.
      Hardnes of herte is when a man is so harded in synne at no man may
     make him leue it ne bringe him out erof by techinge, counsailynge,
     prechyng, warnyng, ne by none oer wey.    Despite of penaunce is
     when a man is so encombred wi synne at he inketh neuere to repente
|r20 him ne to amende him erof.    Werreyenge aenst e Holy oost is
     when a man wolde fordo & destroye wel willynge men at be led by e
     grace of e Holy Gost, for at desire the envious man to destroye.
      Werreyenge aenst sofastnes is when a man wityngliche holde aenst
     right and truthe and nameliche aenst e bileue of Holy Chirche, +
|r25 for enne he falle in e foule synne of heresy.

     These sixe synnes be most specially aenst e Holy Gost, and ei be
     so strong & so harde bynde hem at be encombred wi hem at vnnees
     schal [men] fynde eny man at wole repente hym of hem or schewe hem
     in schrifte; & erfore [ise] synnes be seldom foreuen.    And
|r30 this synne of enuye is putte away by e ifte of e Holy Goost at is
     cleped pitee whiche we [purchas]en by e sixte askyng of e Pater
     Noster, as is aforseid. And at ifte of pitee when it ha put away
     e synne of |r[f.45v] envie hit setti in at stede e vertu of frend_schip
     .


De Amicicia

|r35 Frendschip is a vertu at bringe a man to charite, at is dere loue
     or dere onehed. For seuen skiles eche man schulde loue other.
      The firste skile is for we haue all oon Fader, allmyghti God of



|p114


     heuene, at made vs alle of noght after his ymage and liknes.    The
     secounde skill is for we ben alle cristened in oon baptisme and alle
     iboght from endeles deth by one prise, at is the precious passioun
     of oure Lord Ihesu Crist.    The ridde skile is for we haue alle
 |r5 on troothe or byleue to be saued by, and alle ibounde by one lawe to
     loue God & oure euencristen.    The ferthe skile is for we haue
     alle oon Lord at gouerne vs and kepe vs aenst oure enemyes and
     susteyneth vs in body & soule.    e fifte skile is for we be
     alle felawes & sowdioures in e hoste of God to fighte euery day
|r10 aenst his enemyes & oure; and alle we abyde one wages or oon hyre
     for oure fighte, at is endeles blisse of heue[ne].    The sixte
     skile is for we ben alle as one spirit and alle of oon h[ei]re, and
     to gostliche lyf be chosen e children of God oure Fader orgh one
     spirit.    The seuene skile is for we be lymes alle of oon body
|r15 at is Holy Chirche, of whiche God is e heed, and alle we beth here
     ifedde wi oon fode at is e precious |r[f.46rl sacrament of e flesche
     & e blood of oure Lord Ihesu Crist.

     ese ben the seuen skiles whi eche man aughte to loue oer; whiche
     seuen skiles schulden be festened in mannes herte by seuen branches
|r20 at come of hem, e whiche be seuen vertues, at is to seie
     innocence, debonerte, obedience, charite, pitee, rightwisnes and
     parfit loue.    Innocence or vnharmyng is at no man schulde harme
     ne hurte other, but eche man forbere and suffre oer as e lymes of a
     body suffre eche oer and none of hem wole harme + or hurte oer,
|r25 for eche of hem loue other; and erby we may vnderstonde innocence.
      Debonerte is at eche man suffre other, noght sechinge vengeaunce
     for no greuaunce ne holdinge wratthe in herte for no wrong; as eche
     lyme of a body suffre anoer lyme eigh it hurte him & smyte + noght
     aen how sore at it smerte. This vertu of debonerte is in re inges.
|r30 One is at he avenge him noght for no harme at may be do him; anoer
     is at he holde no wrethe longe in herte for no wrong; and e ridde
     is at he bere no hatrede to his euencristen for no ing.    Obedience
     or buxumnes is when a man is hertliche buxom to his souereyn, and at
     schuld be as e lemes of a body be, alle buxom & redy to do at here
|r35 souereyn e herte desire.    Charite is a vertu at wole at eche
     man helpe serue |r[f.46vl and socoure ore in nede as he wole at men
     dede hym, wioute grucchinge or desire of bodily mede, as a lyme of
     e body is feyne to serue and ese anoer lyme when hit is disesed wi_oute 
     daunger or couetise. And so schulde eche man helpe other at is
|r40 at disese or + meschief and may not lyue ne laste withoute + help, and
     suffre none oer be helples while he myght helpe hem; but counseile,
     teche, eue & lene to him at nede ha onliche for e loue of God; &
     [is] is charite.    Pitee is a vertu at make a man sory for



|p115


     oere menis harme or yuelfare and glad & ioyful for oer menis profite
     and welfare; right as eche lyme of a body is greued & disesed wi an_oer 
     lymes peyne & esed wi anoer lymes ese & lysse. And eche lyme
     pleyne when oer ha harme: as mouth seith, `Leue, ou hurtest me!'
 |r5 if me smyte e foot or e legge. And us it is by vertu of pitee,
     whiche vertu schewe him in two inges: oon is gladnes of good of
     oer men [as] of himself; anoer is sorwe of yuel at ore men suffre
     bodiliche [or] gostliche.    Rightwisnes is a vertu at make a man
     busy to doo right & also to haue compassioun and mercy of syke & sory
|r10 and helpe hem after his myght forto ei were hole and out of woo, as
     a lyme of a body esi anoer at is in disese til it be hole. Right_wisnes 
     also is a vertu at make a man chastise |r[f.47r] mysdoers law_fulliche 
     whiche at be his sugettes or may be vnder his chastisyng,
     & also counsaile & widrawe his euencristen from yuel as moche as he
|r15 may so at ey ne be noght for here giltes vndo; for euery man schulde
     be besy to saue oer boe in body & in soule for loue at he oght haue
     to him.    Parfyt loue is a vertu at make a man hardy to putte
     him in perile to saue anoer man from meschief and peril; as do lymes
     of a body of whiche eueriche putte him forth in helpe of other, as if
|r20 at oon foot slyt, at oer foot stont and kepip vp; if men smyte to
     e heed e hond putti him kyndeliche aen e strook in sauacioun of
     e heed. And so by e kyndeliche wirchinge of e lymes men may vnder_stonde 
     parfyte loue, whiche may best be proued at nede.

     These be the seuen branches o[r] vertues at schulde festen loue in
|r25 mannes herte by e vertu of frendschip, whiche vertu bringe a man to
     e blissedhede of myldenes and to e mede at longi erto, whiche is
     londe at is e blisse of heuene, as oure Lord God seith in e gospel:
     Beati mites quoniam ipsi possidebunt terram, `Blissed be ei at be
     mylde, for ei schal haue lande at laste withouten ende.' Herto may
|r30 brynge vs e ifte of e Holy Goste at is cleped e ifte of pitee
     whiche we asken of God in e sixte askyng of e ater Noster.


De Dono Sciencie

     The fifte askyng of the holy Pater Noster, at is Et dimitte nobis
     debita |r[f.47v] nostra, may wynne to vs e ifte of e Holy Gost at is
     cleped e ifte of knowynge, whiche ifte schewe vs what we be, what
|r35 is oure myght, in what peril we be, fro when we come, whider we schul
     & what yuel we haue done, & make vs forinke & forsake oure synnes.
     And also is ifte putte awey the synne of ire & wrath.



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De Ira

     Ire is a synne at moueth a man aenst foure parties, at is to seie
     aenst God, aenst man himself, aenst his neighebor & aenst his
     meyne.    First ire moueth a man aenst God whan at a man wra_eth 
     him toward God and speki sclaunder aenst God or aenst his
 |r5 halowes, & seith at God is noght rightwis, or his halowes noght
     myghti, or other suche wordes, for him inke at God fulfille noght
     his wille, or for he feli ought at him myslike. And is is a
     grevous synne & dampnable but it be amendid in this lyf.    Also
     hit stire a man aenst himself when a man for at he may noght haue
|r10 his wille wexith so wroth wi himself at he may neer ete ne drynke,
     and so perchance cacche grete siknesse and schorte his lyf, and so
     he is a mansleer of himself.    it ire stire a man aenst his
     meyne, as his wyf, his children and his seruantes, for when a man is
     stired [wi ire aenst hem] an fare he as fuyre: he corseth, he bet_ith, 
|r15 he chide, breke vesselles, |r[f.48r] pottis & cuppis & all at
     he may mete with as a wood man as he is.    And at e laste ire
     stire a man aenst his neighebour in seuen thinges. One is stryf
     wi angry wordes; anoer is rancour in herte; e ridde is priue
     hatrede; e fere is medle & debate; e fifte is desire of vengeaunce;
|r20 e sixte is manslaughtre; the seuenthe werre, of whiche come moche
     moche sorwe and woo, nameliche whan it is bytwene two grete persones;
     for en be many men slayne, moche blood sched, townes brent, londes
     destroyed, many men agreued, some disherited, some bansched, some en_prisoned,
     some raunsoned, and moche ore harme doo at neuere may be
|r25 amendid. How may en a man amende at is gilty of suche debate? &
     but he mowe amende it how may he be saued?    This wikked synne of
     ire is caste out of man by e noble ifte of e Holy Gost at is
     cleped e ifte of connynge, and at ifte sette in at stede e
     vertu of euenhed.


De Equitate

|r30 Evenhed is a vertu at acordi will & resoun togidre. Resoun bringe
     a man to rightwisnes by foure thinges, at is to seie, enquerynge,
     demynge, bythinkyng, schewynge. Resoun make a man enquere e sothe
     of a thing by good men & trewe or he trow hit. Resoun also make a
     man noght deme of no ing til he wite e sothe. Also resoun maki a
|r35 man beinke wiseliche what may be profitable in eche doynge, & putte
     [in a manl thre par*ties |r[f.48v] of goode sleighte of witte. One is to
     inke on at is done; another to inke on at at is semeliche to be
     doo; and e ridde to purveie and ordeyne for at at schal be doo.
     it resoun make a man rule + rightwisliche his tonge and his speche



|p117


     and techi him whan he schal speke and whan he schal be stille, and
     at he seie noght but at he schulde seie, and waste none wordes.
     And us schulde resoun rule a man.    But will falle to accorde
     [with] resoun in foure inges, at be loue, drede, ioye & sorwe.
 |r5 Firste a man schulde no ing loue but at at were bihouesom for
     sauacioun of his soule; he schulde drede no ing but at at myght
     lette mede of soule; he ne scholde haue no ioye ne gladschip but of
     ing at myght make him parfyt; ne he ne scholde haue for no ing
     sorwe but for ing at is aen e wille of God.

|r10 The vertu of euenhed schewe him in seuen degrees and in seuen
     branches. e seuen degrees be seuen cleer sightes at a man schulde
     haue in his soule to governe him with. First a man schulde see wiin
     hym, under hym, byfore him, on his right side, on his lift side, be_hynde 
     him & aboue him.

|r15 The first sighte is at a man schulde see himself wiynneforth in his
     conscience and ransake it wel and examyne eche boght and eche wille,
     good or yuel, and ordeyne all his will after resoun so at ei ben of
     oon accorde.    e secounde sight is at a man schulde |r[f.49r] see
     e thing at is vnder him, at is his body, whiche him nede to rule
|r20 and gouerne after resoun and euenhode in cloinge and fedinge, for
     hit desire ofter outrage an mesure. And ouer at a man bihoue led
     wysliche and by resoun & euenhod e fyue wittes of his body at ei
     ne trespas in no synne: at be sighte, hirynge, smellynge, spekynge,
     tastynge & felynge. ese bee the gates and wyndowes of e body by
|r25 whiche e deth may entre into e soule but ei be wel kept.    The
     ridde sight is at a man schulde see thing at is byfore him, at
     be worldliche goodes and riches whiche lightliche may lese e soule
     but ei be wel awayted. And erfore a man schulde for no thing passe
     e lyne of resoun, equyte & right in gadrynge ne in wiholdynge of
|r30 suche godes.

     e ferthe sight is at a man schulde loke to e right side, at is to
     seie to good men & to her lyvinge, & take of hem good ensample to
     rewle him by and to do wel after e rule of resoun & euenhod.    The
     fifte sight is at a man schulde loke to e lift side, at is to yuel
|r35 men at yuel lyue openliche; and to suche a man moste byholde for two
     skilles: oon is to haue compassioun of hem & of her myslyuynge; anoer
     is forto be busy to flee her synnes and folyes by ledyng of himself
     after e lyne of resoun and heuenhed.    The sixte sight is at a
     man schulde loke behynde hym, at is to take kepe of e fend oure
|r40 enemy at alwey stondi behynde vs and awayte whan he may by eny |r[f.44r]
     synne felle vs & ouercome vs by eny wyle or sotilte. But we
     schul not drede him ne his wiles as longe as we ledi vs after e lyne
     of euenhod.    e seuene sight is at a man schulde euere wise_liche 
     loke aboue him, at is to oure Lord God, hauinge him euermore
|r45 tofore his eighe so at all his entencioun in all his worchinges be to
     e worschip of God. For wioute rightful entencioun holy werkes of



|p118


     mercy, as almesdede and ore, may be synne, and vertu vice; and right_ful 
     entencioun is when a man schapi him only to be vertuous, or to
     doo good werkes for e loue & worschip of God.

     ese seuen maneres of sightes be the seuen degrees of is vertu of
 |r5 euenhed, and ese haue seuen branches at be seuen vertues aenst
     [e] seuen dedly synnes. The firste is mekenes aenst pryde; e
     secounde is loue aenst envie; the ridde is debonerte aenst yre;
     the fere is prowesse aenst sleuthe; e fifte is chastite aenst
     leccherie; e sixte is sobirnesse aenst glotonye; and e seuene is
|r10 largesse aenst auarice or couetise. ese seuen vertues come of e
     ifte of e Holy Gost at is cleped e ifte of knowynge, and be
     iled by at ifte by e lyne of euenhed whiche mote nede be in all
     vertues; for wioute euenhed no vertu may be vertu but vice. And
     erfore whoso wole besiliche seche his defautes & knowe hem, seche he
|r15 hem in ese seuen poyntes of euenhed; and an shal he often fynde one_euenhed 
     byfore and euenhed lefte behynde, at is to seie he may ofter
     fynde |r[f.50r] wikkednes or wrong in word or in dede an he schal
     fynde euenhed.    & an byhoue him wepe and mourne orgh e
     [holy] ifte of knowyng. And an cometh he to e blessidhede at
|r20 oure Lord God byhote in e gospell & seith us: Beati qui lugent
     quoniam ipsi consolabuntur, `Blissed be o at wepith for ei schal
     be conforted.' For he at ha resceyued is ifte of knowynge [may
     neuere in is world] be wioute wepynge & sorwe.

     But sixe manere of wepynges for sixe causes springe in parfight
|r25 mannes herte in is world. One is for at he fele at he ha
     wreed God. e secounde is for e drede at he ha of e peyne of
     helle. e ridde is for e sorwe & woo at he see good men suffre
     in is world. e fere is for synnes & folies at he sey folis haunte
     in is world. The fifte is for e angres and sorowes at be in this
|r30 world, & at e toer world, [atl is so ful of ioye & blis, is so
     longe taried or at he may haue it. The sixte is of grete deuocioun
     [and] mynde of e passioun of Criste and of e grete blisse at God
     ha graunted to alle his and of oer felyng orgh e grace of e Holy
     [Gost]. And he at thus wepith may be cleped blissed, for he
|r35 schal be fully conforted. For oure Lord God Ihesu seith us in e
     gospel: Beati qui lugent &c, `Blissed be ei at us wepith for ei
     schal be conforted,' at is to seie in endeles ioye and blisse in
     heuene. And at siker blis & mede bringe vs e vertu of euenhed at
     come |r[f.50v] of e ifte of e Holy Gost at is e ifte of knowyng,
|r40 whiche we may gete by e fifte askyng of e Pater Noster, at is Et
     dimitte nobis debita nostra.



|p119



De Dono Fortitudinis
     The ferthe askyng of e holy Pater Noster, at is panem nostrum &c,
     may wynne to vs e ifte of e Holy Gost at is cleped e ifte of
     strenge, whiche ifte make a man stalworth, bolde and hardy to
     vndertake & assaye a grete ing & hard for e loue of God, and make
 |r5 at a man may not fele no hurt, anger ne disese at he may suffre for
     e loue of God. And is putte awey e foule synne of sleuthe.


De Accidia

     This synne of sleuthe is in e seruice of God, in whiche be eightene
     vices or lakkes; of whiche eightene e sixe letti goode bygynnyng of
     good lyf, othir sixe letti the amendement of yuel lyf & brynge to
|r10 apeyrement, and sixe bringe a man to yuel endyng. Of [the sixe]
     firste vices at lette good bygynnyng of + good lyf, e firste is
     dasednesse of herte; e secounde is tendernesse of body; e thridde
     is ydelnes of hole man; e fere is heuynesse of herte; e fifte is
     lithernesse of herte, e sixte arownes of good bygynnynge.

|r15 The firste is dasednesse of herte, as when a man loue God dasedliche
     & slowliche, & at lettith good bygynnyng; for whoso wolde bygynne
     good lyf and kepe him fro synne he schulde loue God brennyngliche wi
     all his herte and all his myght aboue all oer ing; and at |r[f.51r]
     loue is bygynnyng & grounde of good lyvinge.    e secounde is
|r20 tendernesse of flesche, as when a man may suffre no penaunce ne noght
     at may greue his flesche, but all softnes and likyng; and suche one
     is e deueles bolster or his couche at he reste him on, and seith
     us to him in his oght wiynne: `ou hast tenderliche be norisshed,
     erfore take good kepe to i body and put e to no penaunce, for hit
|r25 myght be i deth, for ou art feble of complexioun. Penaunce myght
     sone destroye the. Hit were a grete perile to ee forto [for]doo i_self 
     by penance.' And us e deuel, e enemy, schryue a man and
     lette him of bygynnyng of good lyf.

     The ridde is ydelnes; for when e fend fyndeth a man ydel & not
|r30 occupied wi good werkes, anone he putte him in his seruice and
     occupie him wi his werkes, & make hym inke & studie in pryde,
     enuye, leccherie, glotony, couetise & alle oer dedliche synnes. And
     oute of suche oght falle [ofte] to e assent and furer to [e] ful_fillynge 
     in dede, and so can the deuel orgh idelnesse lette good lyf.
|r35 e fer is heuynesse of herte, as when a man leste to doo no ing
     but sitte or ligge or slepe, lo to arise of his bed, loth to go to
     chirche or eny oer good do. He wole noght vnese his body for no
     seruice ne worschip of God, for at him inke all loste. But it



|p120


     aboute e world and [wynnyng of worldes goodes] and to serue his |r[f.51v]
     flesche he wole wake and trauaile wel besiliche; but all at
     tyme & trauaile he leseth by e bigilynge of e deuel.

     The fifte is leernesse of herte, as when a man lie in dedly synne &
 |r5 fele e temptaciouns & fondynges of e deuel, e flesche & e world,
     and wolde not for leernesse lifte vp his eighen [to] God & crye
     mercy, ne repente, schryue him ne do penaunce for his synne, ne
     forsake his synne by no way. He may be likned to a [forworthe] man
     in leernes at ha leuere ligge and rote in a stynkynge prisoun an
|r10 eny trauaile doo to clymbe out erof. And so he at is encombred wi
     is synne of leernesse may by no wey begynne no good lyf.    The
     sixte is arownes or lytelhed of corage or of treste of helpe in good
     dede. & erfore he at fallith in at synne ne dar bygynne no good
     dede, for he drede at God wole faile him; and for he ha drede of
|r15 noght he may be likned to a man at is aferde of his dreme or to him
     at dar noght goo beside e snayle, for he putte out e hornes, or
     to a childe at is aferde of e cissynge of a goos.    ese be
     the sixe vices at lette the bygynnynge of good lyf.

     Other sixe vices ere be at lette + amendement of lyf & bringe
|r20 [it to] apeyrement, at be these: tarienge, rechelesnes, for3etyng,
     slownes, laches and faylinge. e firste is tarieng, as when God |r[f.52r]
     sendith [a man] steryng and will to amende him & doo wel, and he
     ne spedith him noght but abit. And an stire e deuel in his oght
     & seith us: `Abyde a whyle, for all betyme ou myght amende the and
|r25 serue God. For ou art ong, stalworth & myghti, and schapliche to
     lyue longe; & so, as ou schalt haue lyf long inow, take e solace &
     mere in thi ouge, for all betyme ou myght amende e in thyn elde.
     And if ou wilt in i ouge counterfete a papelard alle men schal
     scorne e & no man telle of the.' And us e fend lette a man fro
|r30 amendement.    The secounde is rechelesnes as when a man liste
     noght to be busy in oght & in werk to amende him & flee yuel and doo
     Goddis wille; & suche rechelesnes is ofte cause of losse of body &
     soule.

     e ridde is foretyng at come of rechelesnes. For whoso is reche_les 
|r35 & noght besily beinke him foreti lightly many synnes bo
     grete & smale at he ha doo, of whiche he moot schryue him if he
     wole haue foreuenes of hem. And so rechelesnes and foreting be to
     man ful gret periles, for ei make him forete his synnes of whiche
     he schulde schryue him and aske foreuenes in his lyf. For wioute
|r40 askynge he may not haue foreuenes; and hou schal he repente him and
     aske foreuenes of at he na forete? And ere is no man at resoun
     ha, if he wole wel examyne his owne conscience, at he |r[f.52vl ne



|p121


     may eche day fynde inowh wherof to repente him & schryue him. But
     rechelesnes and foretyng maki a synful man so blynde at he may no
     ing see in his conscience, & at is ouergret perill.    e
     ferthe is slownes at come of a feynt herte and a feble & also of
 |r5 a wikked custom; for whoso woneth him to slownes at wone schal bynde
     him so sore at vnnees hym lest to doo eny good dede. But some tyme
     suche oon schal be sterid of foly to doo so outrageous penaunme to
     his body, as fastynge, wakynge and oer grete hardnesse & penaunce
     ouermesure, at he falle erby in grete siknesse. And en is he so
|r10 myghtles at he may no seruice doo to God of masse, matyns, prayers
     or eny oer, ne love him, [ne]l honour him, ne deuocioun haue in him.
     And us come slownes of a feynt feble herte.

     e fifte is laches at make a man feble & vnlusty so at eche day
     his wille & loue drawe fro God more & more and so he is eche day
|r15 apeyringe til he be al noght.    e sixte is failynge as it farith
     ofte of seruantes, at at hir ferste comynge into seruice e be
     buxom, besy and preste, but afterward e slake & wexe froward.
     But he is noght worthi to be ful hyred at serue noght as his for_ward 
     aske. Right us many men serue God whos seruantes we schulle
|r20 alle be. Some men bygynne wel in Goddes seruice but ei faille
     longe or her [terme] day, at schulde be e ende of her lyf; and ei
     be not |r[f.53rl worthi to haue mede but ei amende hem wiynne her
     terme.    And ese ben e sixe vices at lette amendement of lyf
     & bringe it to apeyrement.

|r25 Also oere sixe vices ere be at bringe a man to yuel ending, and
     be these: vnbuxumnes, vntholomodnes, grucchinge, drerynes, langour &
     wanhope. e firste is vnbuxumnnesse, as whan a man wol noght vnder_fonge 
     & fulfille penaunce at his gostly fader enioyne him in schrifte
     for his synne. is vice make a manis herte harde, froward & vnbuxom
|r30 to doo e comaundementis of God and of Holy Chirche, & to hire and
     wirche after e counsail of his gostly fader.    e secounde is vn_tholomodnes,
     as whan a man wol not hyre of his defautes and synnes and
     what he is wori erfore, ne what perill he is ynne. This vice
     putte fro a man skile so at he may noght suffre at schulde be to
|r35 his hele and his sauacioun, but onliche lyue after wille.    The
     ridde is grucchinge as whan a man wraeth him & inke at me doth
     him despite whan moo vndirneme him of his synnes and folyes.

     e fere is drerynes as when a man is sory and yuel payde if at eny
     man seith or doth eny ing to him oer an him lyke.    e fifte
|r40 is langour or mournynge, at is whan a man ouermesure mourne and
     sorwe for ought at he ha doo or is bifalle him; so ferforth at he
     wexeth wery of his |r[f.53v] lyf & desire his owne deth, & at come of
     grete & perilous steringe of e deuel.    e sixte is wanhope +
     moste perilous of alle. For whan e deuel ha broght a man in wanhope
|r45 he byneme him truste & hope in e mercy of God and maki him inke
     at his synne is so gret at he may neuere be saued ne come to blisse;



|p122


     and so ferforth may e deuel encombre him in is vice and in e vice
     of langour at he make him slee himself and endelesliche be [loste].
      ese be the eightene vices at come out of the synne of accidie or
     sleuthe. is synne is put away orgh e ifte of e Holy Gost at is
 |r5 cleped strenge, at setti in at stede e vertu of prowes.


De Virtute Probitatis

     Prowes is a vertu at make a man hardy & wise orgh grace to ouer_come 
     alle manere synnes and purchase al manere vertues. And is vertu
     ha seuen degrees and seuen branches. e seuen degrees be ese:
     noblesse, trust, sykernes, suffrance, stedfastnes, lastyngnes, hunger
|r10 & thurst of rightwisnesse.

     e firste degree is noblesse of herte whiche at schewe him in two
     parties: on at one side hit despise and flee e world, for hit is
     but vanite. For seynt Austyn sei at verray prowes is when a man
     despeise and letti noght of ing at is noght in his power to holde,
|r15 as riches, worschip and wele of e world whiche a man schal leue wol
     he nel he. And erfore hoso ha at vertu he despise e world and
     |r[f.54r] alle e welthe erof, and holdi it but wrecchidnes.    0n
     at oer side hit make a man bolde to abide and vndertake grete ing
     and suffre gret hardnes for e loue of God; for as e philosofre
|r20 seith, at nobles of herte is a skilful vndertakynge of right hye &
     dredful ing, and at is lyf of perfeccioun. For he at is in parfyte
     lyf may lightliche falle but he kepe him e better; and to vndirtake
     at lyf is vertu of nobles make a man bolde & hardy.

     e secounde degre is truste, as whan a man ha vndertake a good lyu_ynge 
|r25 for e loue of God & setti so stedfastliche his herte on at
     purpos at he nel leue it for no ing, ne of no thing be aferde, but
     sikerliche truste in God at orgh his help and grace he schal bringe
     it to a good ende.

     The ridde degree is sikernesse at make at a man drede no perile,
|r30 peyne ne oer yuel at may lette him of his good purpos in e seruice
     of God; for is vertu eue him myght, + herte and nobles to fulfille
     his good purpos wioute failynge. And also it eue him loue and will
     to folowe & fulfille eche good desire at come him by e Holy Gost.
     And ouer at hit eue him myght & strenge & make him siker as a
|r35 good knyght of oure Lord God so at he drede neier peril, penaunce
     ne deth, but desire to suffre anger & woo for e loue of God, as a
     good knyght of e world desire & sechi batayles and tornementis;
     and as holy mar*tires |r[f.54v] desired torment, peyne & deth for e loue
     of God and for e encrese & affermynge of the bileue [and] trouthe of
|r40 Holy Chirche.



|p123


     e fere degree is suffrance at helpe a man forto ouercome his thre
     moste enemyes, at be e deuel, e world and e flesche. For suffr_ance 
     is to a man as a schelde of gold at kepi him on eche side so
     at no strook of tribulacioun may felle him ne hurte him; for no man
 |r5 may haue victorie ne come to perfeccioun ne to e mede at longe er_to 
     but he suffre tribulacioun & woo in is lyf.

     e fifte degre is stedfastnes at make a manis herte stedfaste &
     stable as a toure at stonde on a strong roche, or as a tree at is
     so faste rooted in good grounde at no wynd ne storme may ouercaste
|r10 him. So schulde a man stedfastly sette his herte on his purpos at
     no chaunce, good or yuel, may turne him, for [no] man may ouercome
     wiouten stedfastnesse.

     e sixte [degre] is lastyngnes at make a man euere to contynue &
     laste in good lyf at he ha bygonne and neuere faile erynne for wele
|r15 ne for woo to his lyfes ende.

     e sevene [degre] is hunger & urst of rightwisnes at is an hole
     desire and full to ilde & do right to God & man after at a man may,
     at is to loue God ouer all thing and his euencristen as himself:
     first God for he made vs and fouched sauf forto dye for vs and saue
|r20 vs: and after at oure euencristen for e loue of God and for we be
     alle breeren of oon Fader. And forasmoche a man nys noght alwey
     myghti to loue God ne his euencristen ne oer rightwisnes doo as he
     scholde, erfore God seith [noght] in e gospel: `Blessid be all tho
     at doth rightwisnes,' [but more curtesly and largeloker for vs he
|r25 sei: `Blessid be alle tho at desiren alweie to do ritwisnesse.']
     For whan a man is in ful will to do rightwisnes wi his myght an at
     at lakke God wole fulfille of his mercy. And ese ben e seuen
     degrees of prowes.

     Ther be also seuen branches of is vertu of prowesse whiche be
|r30 seuen victories or ouercomynges of seuen batailes by whiche a man
     may come to e seuen corones of blis, whiche batailes be ese: e
     bataile of dedly synne, of penance, of e flesche, of welthe of e
     world, of woo of + e world, of wikked men, of e deuel.

     e firste bataile is of dedly synne whiche at assaile a man ofte
|r35 and sore, and aenst at byhoue a man to fite or flee. But he at
     flee wel leseth noght his trauaile, for men seith `Wel he fighte
     at wel flee:' for whoso is assailled of synne and assente not er_to 
     he ouercome it; but whoso is felde wi synne he may not aryse
     wioute helpe and socour, for him byhoue at God by his grace take
|r40 his hand and rere him & arme him wi strong armes aenst synne;
     whiche armes moste be made of re inges, at be forinkyng of herte,
     schrifte of mouth & amendis makynge.    Forinkyng of herte is
     when a man wole knowe his synne and make sorwe erfore and for he ha



|p124


     so vnkyndely wraed God his makere. And e more he ha synned |r[f.55v]
     e more he schulde be sory & deelful, for he is gulty of re
     grete gultes, of efte, murdre & of tresoun.    First he is a
     ef to God for he waste & destroye at is noght his; & at is at
 |r5 he ha resceyued of God of whiche he mote eue streight rekenynge,
     at is body & soule & all at he ha.    Also he is a murdrer of
     himself, for he slee his owne soule whiche at is Goddes owne
     doghter by grace and made to his liknes.    He is also a traytour
     to God, for e castel at God ha [take] him to kepe for his owne
|r10 herborwe and restynge plac, at is his herte, he ha olde it & de_lyuered 
     hit to Goddes moste enemy e deuel of helle.

     The secounde armure is schrifte of mouth whiche ha sixe condiciouns
      at be ese: wiseliche, hastifliche, apertliche, besiliche, holliche
     & mekeliche. First schrifte schal be wyseliche, for a man schal be_inke 
|r15 himself wiseliche byfore at he come to schrifte of alle e
     synnes at he ha doo dedliche or venyalliche. And also he schal
     loke to whom he schal schryue him wheer he haue connyng or power to
     assoyle him.

     The secounde condicioun is at it scholde be hastifliche for fyue
|r20 skiles: one is for synne is as fuyre brennynge at waste alle goode
     werkes, whiche fuyre may not be queynt wioute teres of sorwe of
     herte in schrifte, and e lenger e fuyre brenne unqueynte e
     strenge[r] it is & worse to que*nche |r[f.56r].    e secounde skile
     is for synne is a strong siknes to whiche schrifte is e medicyne, &
|r25 he at is sore sike and sechi noght sone to be hole, he is but a
     fole.    e ridde skile is for e vnsikernesse of oure lyf & at
     de come so vnwarliche at [no] man may + be siker wher he schal
     haue tyme to amende hym and schryue him or non; and but he be amended
     in is lyf he is wioute recouerer.    The fere skile is for
|r30 lesynge of precious tyme & gode dedes; for al e tyme at a man is
     in dedly synne and alle e gode dedes at a man doth in at tyme, as
     almes and oer + dedes of mercy or goodnes, he lesith as to mede hau_ynge 
     erfor in e blisse of heuene; alleigh suche gode dedes at be
     doo suche tyme may purchase him grace e sonner to come out of his
|r35 synne or elles to come erfore to worldly goodes.    e fifte skile
     is drede of foretynge; for if a man longe tarie his schrifte &
     stynte not of mysdoynge, his synnes moste nedes multeplye so moche
     at he schal not holde hem in mynde but forete hem or many of hem, &
     so schal noght he conne clene schryue him of hem, & at is a greet
|r40 perill.

     The ridde condicioun of schrifte is at it schulde be open, at is
     to seie at a man schulde schryve him wi sorwe of herte of eche synne
     at he ha doo & all e wil & entencioun at he had erto.



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     De fer condicioun of schrifte is at is schulde |r[f.56v] be besi_liche,
     at is to seie at a man schulde rediliche and besiliche telle
     in schrifte all his synnes with all e manere of doynge of hem &
     with all e poyntes at may eche e synne: as what tyme he synned,
 |r5 haliday or other; in what place; where: in holy stede or out erof;
     how ofte and why, and how longe he ha leyn erynne; of what state he
     is at ha synned, wheer lewed or lered, preost, religious, wedded
     or sengle; wi whom he synned, for synne is more wi oo persone an
     with another, as mayde, wyf, womman of religioun & other, and so of
|r10 men; in what wyse e synne is done & by what will & sterynge; & if
     he ha be tofore schryuen and assoyled of e same synne and after falle
     [aeyne] erynne, and how ofte.

     The fifte condicioun of schrifte is at it schulde be hool, at is to
     seie at a man schulde schryue him holly to one schrifte fadir of
|r15 alle e synnes at he ha doo and of alle e manere of doynge and
     alle e poyntes by whiche synne is made more or lesse as is seide by_fore,
     and not schryue him of oon synne or two to oon preost and hele
     e remenant forto schryue him erof to another preest. But he mote
     all holly schewe hem all to oon preoste and of hym resceyuen hole
|r20 penaunce for hem, & holy by him be assoiled of hem. And in is wise
     a man schulde schryue him of his synnes.    But whoso wil be wel
     schreue him byhoue to seche |r[f.57r] hymself in thre parties, in
     herte, in mouth & in all e body; by whiche re parties all manere
     dedly synne is doo. For no synne may be but hit be in oght, in
|r25 speche or in werk. And erfore a man schulde first neme hede of alle
     his wikked oghtes & yuel desires of his herte and afterward of all
     e yuel speches of his mouth, and see of all e yuel werkes at he
     ha doo. And so he may bringe his synnes at he ha doo to mynde &
     schryue him of hem; and afterward of e synnes of leuynge of good vn_do, 
|r30 but first of the synnes that cometh of the herte.
     The synnes of e herte be these: oght, delite, consentyng, wil,
     desire, vnfeithfulnes, sleightes, dulhede, vndeuocioun, wrong hope,
     ouerhope, wrong wenyng, fole loue, euel brannynge, drede, yuel lo[w]_ynge,
     ass[o]ting, fole affeccioun, ydel or veyn gessynge, suspeccioun,
|r35 wrae, hatrede, let[her]hed, rancour, envie, ralles drede, ioye of
     oer mennes woo, sorwe of other menis wele, disdeyn, mournynge,
     fleschely loue, trechery, vncouenable gladnes, vnsuffrance, drerynes,
     veyne deole, perplexite, pryde, werynes of good dede, sleuthe, couet_ise,
     auarice, hardnesse of herte, malice, vnstedfastnes, for3etyng,
|r40 forinkyng of good idoo, studienge to doo yvel, ioye of synne, sorwe
     of goode & lakke of yuel, ypocricy, loue to plese vnskilfulliche,
     drede to displese mysdoers, schame |r[f.57v] to doo good in sighte,
     hardnes & boldnes in synne, arownes to bygynne good, singuler wit,
     priue loue, desire of hye estate & dignite; veynglory, veyne likynge
|r45 at may come of thre manere godes at God may eue vs, at is good



|p126


     of kynde, good of happe or good of grace; helynge of so, schame of
     pore kyn, despite of oure soueraignes hestes & biddynges, vnrewe of
     hem at be in woo, mysbileue. Alle ese be the synnes of e herte.
     The synnes of e mouth ben these: ydel speche, ofte swerynge, forswer_ynge,
 |r5 sclaundringe of God & his halowes, nempnyng Goddes name vnrever_entliche,
     st[ryu]ynge aenst rightwisnes; telle erroures, seie prayers
     & houres vndevoutliche & vnreuerentliche; bakbityng, lesynge, loseng_rie,
     reprovynge, stryf, myssaieng, cursynge, sclaundrynge, vmbrayd_inge,
     retynge, lakkynge, preysinge aenst conscience, aeynseyinge to
|r10 obedience, pynchinge & lettinge loue & charite ere it schulde be,
     false pleynynge on [e] gult[l]es, false witnes beringe, false flater_ynge 
     of soueraignes, wreyinge, sowynge of discord, tellynge of idel
     trifles, scornyng of oer men, eggynge & counsailinge to yuel, mys_turnynge 
     of good into yuel, discouerynge of pryuete at schulde be
|r15 heled, pledinge & ianglynge in holy chirche, styringe anoer man to
     wree and to ire, berynge an honde to other |r[f.58rl men ing at ei
     be noght gulty of, wiseieng of soth, reprouynge anoer man of ing
     at he himself is gulty of, moche spekynge, ofte iangelynge, fole spek_ynge,
     ydel avantynge, excusynge & defendynge of synne, skrykynge, cri_enge, 
|r20 ydel noyse; grucchinge aenst God & man, bostynge, vndirnemynge
     & aresonynge of ore wioute cause; plede in vnrightful cause, teche
     a man to greue his enemyes, false demynge of oer mennes dedes, false
     enditynges and accusynges of vngulty men; lawhynge, grennynge, ydel
     lik[en]ynge, blerynge in scorne & despyte, [mowe makynge], synge
|r25 songes of iolite, rede on ydel bookes, speke harlottrye & foule
     wordes of vilany & synne; in chirche to studie more in brekynge of
     voyse an in devoute singynge, to dispute & argue in idel, to speke
     by fallas to disceyue, to aske or answere ascorne, to aske of + ing
     at is noght to be wiste, as of e priuetes of God. ese & many oer
|r30 suche be the synnes of e mouth.

     The synnes of werk be ese: dronkenes, glotony, manslaghter, lecchery,
     sacrilege, efte, ravyne, symony, oker; brekyng of holy dayes, takynge
     of e sacrament of housell vnworthiliche, vnreuerence doo to Goddes
     body in at sacrament; busynes aboute ydel reuerences, failynge in
|r35 Goddes seruice, euynge to ore yuel ensample in dede, worchinge of
     werk at is aenst e lawe in sclaunder to Holi |r[f.58v] Chirche; harme
     or hurte a man in his body, in his goodes or in his fame; tresoun,
     falshed, gilery, wicchecraft, traytery, extorciouns, sillynge of +
     lawe & rightwisnes, false marchandyse, false sleightes, vsynge of
|r40 false mesures & of false weightes, ydel pleyes & iapes, [caroling,



|p127


     daunsyng], makynge of fool [contynaunce]; to eue iftes to iogeloures
     & mynstralles for her ydel tales & iapes; to take fro a mannes owne
     body unwiseliche his [nedeful] sustenaunce or to eue it more [out of
     mesure] an it nede; to vndirtake to doo more anne a man may ful_fille; 
 |r5 holde or vse [office to whiche a man is noght suffisaunt; to
     vse] office or crafte at may not be synles; turne aen to e synne
     at a man ha arste lefte & amendid him of; custom in synne, maynten_ynge 
     of batailes and contakes, smytyng, [assailyng], fyndynge & vsynge
     of nouelryes, sturdynes aenst men of hyer estate, hardnes doynge [to]
|r10 hem at be of lower estate; synnynge wi e fyue wittes, seynge, hir_ynge,
     felynge, smellynge & tastynge, in kussynge with mouth, in clipp_ynge,
     in tokenes makynge, in bekenynge; in wrastlynge, in oer dedes
     of strenge doynge; in euynge & takynge of iftes in brekynge of e
     comaundementis of God & of Holy Chirche & e circumstaunces whiche
|r15 at may make e synne more or lesse, as tyme, stede, maner, cause,
     persone, dwellinge, elde, witte, as it is declared byfore; and also
     whan a man synne or he be tempted, & affor*ce |r[f.59r] him to doo more
     synne wi his body an he may suffice to. ese be e synnes of werk.
     The synnes of leuynge of good vndo beth ese: hauynge noght God in
|r20 oght, loue him not, drede him noght,onke him noght of at he ha
     doo & dooth for vs, holde noght at e goode at a man doth at hit
     be by grace & myght of God; make no sorwe for synne, make him noght
     redy & able to resceyue e grace of God, to vse not ne kepe e grace
     at God sente +, to turne not fro synne to better lyf when a man fele
|r25 shim styred erto [by] e Holy Gost, to confourme not his wille to e
     wille of God, to goo noght to chirche ne preye ne not synge e houres
     of e day as he is holde to do; to leue vndoo at a man is bounde to
     doo by obedience: holde noght his avow, obeisshe ne bow not to fader
     & moder, ne be not ones a ere ischreue & houseled; to knowe not him_self 
|r30 ne his estate, to myspaye him not of his synnes, to lede ne rule
     right his conscience, to tarye & doo noght betyme ing at schulde
     sone be doo; to haue no ioye ne likynge of ore mennes welfare, ne no
     sorwe of ore menis yuelfare; relese ne foreue in herte wronges at
     be doo, helpe noght ore men at trouthe may be doo to hem, to elde
|r35 noght after myght e goode at oer men haue idoo to a man; to doo
     noght e werkes of mercy: to chasti[c]e noght after myght ne vnder_nyme 
     mysdoers, to make not pees [erel he may |r[f.59v] betwene hem at
     be at stryf, to teche noght e vnconnynge, conforte not e sory and
     the vnesed, to do noght after good counsaile, to be noght deuout in
|r40 holy chirche.    Here men may see many synnes. Whoso wole wise_liche 
     beholde hem he may wite if he be gulty in eny of hem and so
     seche his conscience and knowe wherof he schal schryue hym.



|p128


     e sixte condicioun of schrifte is at it schulde be mekeliche, for a
     man schulde mekeliche schryue [him]; for he at so schryue him he
     speki to God at knowe all togidre. For e preost at hyre the
     schrifte is cleped the ere of God, and all at he hyre in schrifte
 |r5 he hyre as God and noght as man. erfore e synfull schulde in
     schryfte meken hym & wi grete sorwe & drede of herte schewe his
     synnes as ey he were tofore allmyghti God of heuene bodiliche.

     The seuenthe condicioun of schrifte is at it schulde be ofte, for a
     man schulde ofte be schreue, and at is nedefull by sixe skiles.
|r10  The firste skile is forto be clene and wori to receyue e more
     grace.    e secounde skile is for venial synnes at ofte & eche
     day defoule a man; and whoso is ofte defoyled ofte mote be made
     clene, and ing at ofte harme ofte moste be putte away; as [e]
     schipman may not kepe e schip at som watir ne come yn, and erfore
|r15 as faste as hit come yn as faste he cas*te |r[f.60r] it out; and elles
     e wighte erof by processe of tyme schulde drenche e schip. So
     fare a mannes soule into whiche falle eche day newe synnes, and
     but ey were caste out by schrifte it wolde at e laste weie it
     adowne; for as [of] many smale cornes is made a grete hors lode or
|r20 charge, so of many smale synnes vnclensed come an heuy dedly synne.
      The ridde skil is forto dryue e fend fro vs, for as ofte as we
     synne he come to vs, and as ofte as we schryue vs we dryue him
     fro vs.    The ferthe skile is forto lerne and conne e better
     schryue vs, at we be ofte woned erto & ofte be itaughte.    The
|r25 fifte skile is for a man woot neuere wheer he were euere clene
     schryue of all his synnes.    The sixte skile is forto be e more
     meke and e more mede to deserue erby. But fyue inges lette a man
     to schryue him. e firste is schame at a man ha to beknowe his
     synnes; the secounde is yuel drede at a man ha to doo penaunce for
|r30 his synne; e ridde is wicked loue at a man ha to dwelle in his
     synne; the fere is a myshope at a man ha of longe lyf; the fifte
     is wanhope, worste of alle, for ere e deuel holde a man sorrest
     if he may cacche him.

     The ridde armure aenst e bataile of synne is amende[s] makynge,
|r35 for a man schulde be redy and glad to resceyue and fulfille e pen_aunce 
     at his schrifte fader wole enioyne |r[f.60v] him for his synne.

     The secounde bataile at we moste ouercome is e bataile of penaunce.
     For when a man bygynne to repente him of his synne & purposith to
     amende him by e sacrament of penaunce, an come in his herte grete
|r40 stryf & grucchinge ereaeyn at make him so vnstable & vnstedfast
     at he ne may dwelle in none good purpos, so at he woot neuere what
     lyf or what penaunce he may take him to. And some men, whan ei haue



|p129


     begonne lyf of penaunce in amendement of her synnes, ei be sone as
     recreauntes ouercome & falle erfro, and suche may be likned to e
     wedircok at turne with euery wynd: for now ei wole & now ei wole
     not. But a man at setti fulliche his herte and his wille to do
 |r5 penaunce for his synne and fulfille hit and for no ing change at
     wille but parfourme it in dede, en ouercome he & discomfite at
     bataile.

     The ridde bataile is e bataile of e flesch at a man moste haue
     aenst his owne flesche and fleschely lustes, and at is a wel strong
|r10 bataile and scharpe, & lengest laste. For if e flesche suffre
     eny disese or hardnes hit grucche and pleyneth, for it loue ese and
     likynges, delices & softnes. And if it be suffred to haue his wille
     hit ouercome an a manis resoun and make a man to falle in many
     foule synnes: for e flesche may be likened to an |r[f.61r] yuel con_dicioned 
|r15 womman, of whiche seith e wise man salamon: e more men
     folowe her wille e more froward and schrewed is sche - as was
     proued in e strong man Sampson at, for he folowed to moche e will
     and likynge of a womman, orgh her wiles & sleightes he was ouercome
     wi his enemyes & mad blynde & rall to hem; for sche stale awey e
|r20 here of his heed in whiche was all his strenge, & whan his strenge
     was agoo his enemyes fille on him & toke him and put out his eien.
     Right so whoso folowe & suffre e wille of his flesche hit wole by_neme 
     him e strenge of his resoun & caste him into e raldom of
     synne & blynde so his resoun erynne at of his owne myght wioute
|r25 special grace & helpe of God he schal not eskape. And erfor hit is
     nedeful to holde e flesche vnder e gouernance of resoun & noght
     suffre it haue e lustes & be likynges at hit desire. And en is
     at bataile ouercome & descomfited, for w[hiche] ouercomynge God
     schal eue e ouercomer to his mede a white robe of his owne lyuere,
|r30 at is the blisful robe of chastite.

     The ferthe & e fifte bataile at we most ouercome is e bataile of
     e world, for e world assaille vs with two batailles, at is to
     seie on eier side with a bataile. First the world assaille a man
     on e right side with e bataile of wele, worschip, richesse and
|r35 oer |r[f.61v] suche at cometh to a man & turne vp & doun as the
     whele of fortune suffre.    Also e world assaile a man on e
     lifte side with e bataile of anger, sorwe, siknesse, pouerte and
     other suche at be scharp and grevous, whiche God suffre come to a
     man for profite of his soule, if he take it wel and pacientliche,
|r40 somtyme to chastice a man and somtyme to proue; and erfore in is
     bataile schulde a man stalworiliche abide & suffre it wi good herte
     as e sonde of God, and God wole helpe him & noght faile him.    And
     erfore whoso flee e firste bataile, at is worldliche + wele,



|p130


     worschip & riches, and abyde & suffre at other bataile of anger,
     sorwe & woo & pouerte wi good herte wioute grucchynge, an ouer_come 
     he & descomfite boe ese batailes. And for mede of e ouer_comynge 
     of e ferste bataile, God byhete him worschip and likynqe in
 |r5 the blisse of heuene and to sitte wi him in his trone as seint Iohan
     beri witnesse in e Apocalips. And for mede of e ouercomynge of
     at oer bataile God byheteth him e delices of paradys.

     The sixte bataile at we moste ouercome is e bataile of yuel men
     whiche be Antecristes lymes at e deuel ha inorsched to annoye &
|r10 harme gode men in eire bodies, as tyrantes haue don to holy mar*tyres |r[f.62r]
     and as Antecst schal doo to some in e ende of e worlde,
     for he schal do so moche torment to hem at wole not assente to him
     at vnnees schal eny man be founde at dar seie he is a cristen man.
     But he at may suffre wi pacience e woo & disese at wikked men do
|r15 him as e holy man Iob dide his woo & his mescheef, & trust in God,
     an ouercome he is bataile, and to him behete God for mede of at
     ouercomynge at he schal haue victorye of his enemyes.

     The seuenthe bataile at we moste ouercome is e bataile of e fend
     at assaile a man last. For when e fend see at a man ha ouer_come 
|r20 ese sixe batailes aforseid & at he is come into hye estate of
     parfitnes of loue of God, en cometh e fend & assaille and fonde
     to smyte him adoun wi veynglorie & presumpcioun and stire him to
     inke at he is more worthi, more holy and more priue wi God an
     oer men, and to inke at no man ha so wel doo as he. And en make
|r25 e deuel him falle as lowe in foule synne of pryde as him oghte at
     he was arste hy in grace; as Lucifer for at same synne fel in a tyde
     fro heuene into helle. And erfore hit is grete nede to a man
     at ha ouercome ese sixe batailes to kepe him wiseliche fro veyn_glorie 
     and fro presumpcioun, for wi ese come e deuel, as it were
|r30 |r[f.62v] e rerewarde, to assaile good men of parfite lyf, and busye
     him to ouercome hem wi at rerewarde and caste hem doun from e hye
     estate at ei be ynne but ei stonde e faster. For orgh at sory
     rerewarde a man may ouerlitly be encombred but he be e more ware;
     for right as a schip is in more perill when he is ny e hauene an
|r35 whan he is amyd e see, right so e nere at a man drawe to e hauen
     of go[d] lyuynge & holy, e deuel tempte hym an moche more an [he]
     were ferer erfro; and e more parfyte lyf a man eue him to, the
     more e deuel awayte hym wi his sleightes forto ouercome him.
      But a man schulde sette holliche his herte and his loue in God &
|r40 hunger & riste after rightwisnes & desire alwey to doo e wille of
     God and to kepe hym fro presumpcioun and veynglorie; and an he des_comfite 
     at bataile and doth e devel a grete despite. And he at



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     ouercome at bataile schal haue for his mede, as seynt Iohan seith
     in e Apocalips, forto ete and be fed wi the fruyt of e tree of lyf
     at is in e myddes of paradys.

     These seuen batayles be e seuen degrees of e vertu of prowesss, e
 |r5 whiche [vertu] lede a man to e blissidhede of hunger & thurste of
     righttwisnes and to e mede at longe erto, at is to be fulfille[d]
     [of] endeles ioye & blisse gostliche as God sei in e gospel: Beati
     qui esuriunt & siciunt iusticiam, quoniam ipsi saturabuntur, `Blissed
     be |r[f.63r] thei at hungre and urste after rightwisnes for ei
|r10 schal be fulfilled,' at is to seie wi endeles ioye & blisse; whiche
     vertu of prowesse cometh of e ifte of e Holy Goost whiche we clepe
     e ifte of strenge, whiche ifte we aske in e fere askynge of e
     Pater Noster, at is Panem nostrum cotidianum.


De Dono Consilij

     The ridde askyng of e holy Pater Noster, at is Fiat voluntas tua
|r15 may wynne to vs e ifte of be Holy Gost at is cleped e ifte
     of counseil, whiche ifte techi us what is e wille of God, and
     make oure wille accorde erto. And is ifte putte out of oure
     hertes e wikked synne of auarice.


Auaricia

     Avarice schewe him in thre inges: in besy wynnynge, streyte hold_ynge 
|r20 and scars spendyng. Ferste auarice make a man besy to wynne
     worldes goodes at mote nedes faile; and it he ha aboute e get_ynge 
     of hem grete besynesse & trauaile. Afterward auarice make a
     man busy to kepe streitly at he ha geten & make him drede sore to
     lese hem, for he wene euere to be nedy. And also auarice make a
|r25 man to be scarse and noght or litel spende, but all or litel lasse
     an all spare & kepe; & maki him us in e wynnynge, kepynge & spend_ynge 
     of ese godes haue moche care, travaile and myslikyng, and, but
     God helpe him or he deie to amende him, peyne wiouten ende. Auarice
     may skilfully be cleped bygynnyng [and roote] of al yuel. Hit is e
|r35 crafte at e deuel techi his scolers.

     Auarice |r[f.63v] may + be likned to a tree at growe in eche contre,
     and ha ten branches at sprede among alle men, at be: oker, efte,
     raueyne, falshede, sacrilege, symony, wikkednes, false marchandise,
     crafte & office of vilanye, & folye fool pleyenge.



|p132


     Oker schewe hym in many maneres. The firste manere is when a man
     lene and taki for his lone by covenant made byfore. is is oker
     open wioute curtesie, & is byhoue b[el 3olde aen or to be dampned
     erfore in hell.    e secounde manere is when a man lene of his
 |r5 fre will to anoer wioute forward of wynnyng, but nevereles e borw_er 
     eve hym somwhat for his lenynge and he taki hit. is lener is
     more curteys en is at other, & it he do oker but if he stoppe in
     e 3eyne payement of e dette as moche as he took: for a man schulde
     lene to anoer and ese him onliche for Goddes loue, & en erfore God
|r10 wole eue him endeles mede.    The ridde manere of oker is when a
     man ha good or catel or londe or rente whiche at he wote wel at
     his forfadres or eldres wonnen wi oker. But he restore it to hem
     at so loste it he is as ferforth in perile or ferer as ei at
     wonne it.    The fer manere of oker is when a man ha a seruant
|r15 at wynne him good with oker & he woot it and taki hit; for en he
     may be cleped a maister okerer.

     The fifte maner of oker is when a man lene siluer |r[f.64r] or other
     money at he ha to kepe of oer mennes and taki oughte to himself
     for e lenynge, or borowe money for oker [and lene it for to
|r20 another for more oker], and he is may be cleped a disciple okerer.
      The sixte manere of oker is when a man sille corn, beeste or oer
     catel & lene it to e bigger to a certeyne day & sille it e derrer
     for at lone & noght allowe it in e payement.    The seuene
     manere of oker is when a man seeth at anoer moste nede haue ing
|r25 at he ha to sille and selli it at e hyer pryse bycause of e nede
     en he wolde doo if he wiste at e bigger myght wel forbere it, and
     in is he breki e lawe of kynde and charite, for he doth noght to
     his brother as he wolde his broer did to him, ne he ne loue noght
     his broer as himself.    The eighte manere of oker is when a man
|r30 ha nede to sille corne or it be rype to resshe, or eny oer catel
     or it were tyme to be sold, and e bigger see + at e siller mote
     selle for nede of money, & bie anne at light pryse & paye byfore,
     & abide e delyuerance of corne or oer catel til a certen day, at
     whiche he suppose wel hit schal be of moche more value an he boght
|r35 it. And if so falle at e corne or e catel at [e] tyme at it
     schal be paide is moche more worth an it was boght to and e bigger
     rewarde noght e siller of e surpluys, he do oker.

      e nynthe maner of oker is when a man  taki lond or rente in wed or
     |r[f.64v] surete for money or oer good at he lene to a certeyn day
|r40 & take e profite of e londe or rente in e menetyme wioute alow_ance 
     or abatement in e payment of e dette.    e tene manere of
     oker is whan a man lene mone or oer good vpon a wed of catel moeble
     to a certeyn day, and for he is noght payed at e day, wiholdi e



|133


     wed for euere, for it is more worth an e lone. For alleigh [e]
     couenant be at but if he paye at his day he schal holde e wed as
     his, it if e wed be more worth an e dette, he owe to restore e
     surpluys. Or if a man were or enpeyre e wed at is leide him for
 |r5 dette he mote allowe & abate in e payement as moche as e wed is en_peyred 
     by him, or ellis he synne in oker.    e enleuene manere
     of oker is is, whan a man lene money to a marchaunt by couenant to
     haue it aen hole at alle periles & half e wynnynge at may come er_of 
     & noght allowe of e lostes at may befalle. And in e same wise
|r10 it is in e lenynge of bestes or eny oer catell, to haue e bestes
     or catel aen or e verray prise wi half at may come erof wioute
     allowance of costes or lostes.    e twelfe manere of oker is
     when a man lene money to a pore man to serue him bodiliche for e
     lone, and if he may not paye him at e day he bynde him & maki him
|r15 doo more werk an e dette is worthi. And in ise twelue maneres men
     synne in oker.

     |r[f.65r] The seconde branche of auarice is efte, and erof be fyue
     maneres at come of is synne of auarice at make a man gilty boe
     by e lawe of God & of man. One is efte aperte; e secounde is
|r20 efte pryue; e ridde is efte couered; e ferthe is litel efte and
     e fifte is efes felawe.

     Aperte efte is when a man vse openliche to stele and susteyne him
     & his erby.    Priue efte is when a man pryueliche stele ought
     and holde it forth as his owne and is not know but is holde a good
|r25 man; & neuereles afore God he is a eef and schal be dampned erfore
     but he make restitucioun & amende him.    Couered efte is whan a
     seruant or a keper of anoer manis good + owe to reken to e [oune]r
     erof and truly ilde it him wi all e profyte at may come erof,
     and doth falshed in his rekenynge, drawynge to himsilf erof by
|r30 sotilte or rekenynge or by oer falshed more en he schulde truliche
     haue by forward [for his trauaile]. And so he vse is efte by
     colour & couertour of his office.

     Also in the same manere a wyf at taki hir housbondes goodes wioute
     his wille & leue and spendi he[m] not in here comoun profyte, sche
|r35 do couert efte; also a man of religioun of e goodes of his hous
     wioute his soueraignes leue; for neier wyf wioute leue of hire
     housbonde ne religious man wioute leue of his souereyne may not
     appropre to hemself of her comoun good but ei falle in is synne of
     efte couerte.    Also a wyf at |r[f.65v] ha bore a childe gete on
|r40 hir in avoutry by anoer an hir housbond, hir housbond not wityng
     erof, & dar not be aknowe hir defaute but suffre at child be hir
     housbondes heyre, so at e ritful heyer is disherited: sche is a



|p134


     couered ef, & so is at child if it woot at hit be so.

     Litel efte is whan menis seruantes or oer stele mete, drinke,
     polayle, scheues in heruest or ore smale inges and inke it is
     noght to charge for it is a custome.    Also a seruant or a werk_man 
 |r5 at take his ful hyre & deserue hit noght as he schulde doo, he
     steli it.    A child also at is at his frendes fyndyng, if he
     take eny good of hires wioute her leue, or if ei fynde hym wi her
     [good] to goo to scole or oer lernyng, and he dispendith at good in
     harlottrye, as pryde and foly - aleigh his frendes haue soche a
|r10 fleschely loue to him at whan ei wite hit ei wil not be myspayed,
     it he is a ef tofore God, and as a eef schal be punsched but he
     amende hym.    And also he at fynde eny ing at anoer ha lost
     and nyl not be it aknowe so at he at loste it myght come erto, he
     steli at ing & is a eef.

|r15 efes felawes be alle tho at resette eues wittynglyche at ei
     be eues, or eny efte of heres take of hem of ifte or of biggyng,
     or eny oer help or confort do hem whereorgh ei be e bolder in
     her synne. And bailyes and ore mynistres of lawe at |r[f.66r] myghte
     take eues & doo [hem] be chastised by the lawe and wil not; iustices
|r20 also & oer domesmen at schulde & myght chastice hem and wil not; e
     iorroures also at be swore to trye wheer ey be eues or trewe men
     and falsliche [and] wityngliche aquyteth hem; he also at wityngliche
     procure her delyuerance; and he at busie him forto b[igge] him fro
     at he ha deserued: all ese may be cleped eues feres and be worthi
|r25 e same peyne tofore God at ei be. For if suche ne were but at
     eues were chastised as hem oghte to be, er schulde not be so many
     eues as ere be, & trewe men sholde lyue in more pees and reste in
     dyuers contrees.

     The ridde branche of auarice is raueyne whiche is on sixe maneres.
|r30 One is comoun robb[oures]; anoer is false executoures; e ridde is
     false dettoures; e fere is coueitous lordes; e fifte is coueitous
     prelates; e sixte is false coueitous officialis, denes scherreues,
     bayleues and ore mynystres of at oon lawe & of at other.

     Comoun robbours be ey at holde comoun paas and robbe wi strene
|r35 hem at passeth erforth, and at as wel on water by schipcraft as on
     londe, as marchandys, pilgrymes and ore, and oerwhile men in here
     houses and in other wises wi strenge.   |r[f.66v]  False execut_oures 
     ben ei at [m]aki a mynistracioun of dede mennes goodes to
     bysette hit for e dethes soule and to fulfille erwith his laste
|r40 will & doth it noght, but taki and wiholde o goodes to her owne



|p135


     vse, and so ei robbe e dede man.    False dettoures be ey
     at borowe mennes [gode] and will not paye it aen and at wi holde
     e hyre at her seruantes haue deserued of hem; and so ei be raueyn_oures.
        Coueitous lordes be ei at byreue and byneme here
 |r5 pouere tenantes and oere her good aenst aire wille, and taxith &
     pile here bonde tenauntes & oere oerwise [an e seruice] acustomed
     [of] her holdyng aske. ei be worthi to be cleped raueynoures.
      Coueitous prelates of Holy Chirche be ei at sette imposiciouns
     vpon her sugettes and charge hem wrongfulliche in her visitaciouns,
|r10 and make hem to paye hem at hem lust or what ei wole aske, or elles
     trauaille hem by sompnynge to appere in fer stedes and in oer manner
     processe til ey haue what ei wole. ei may wel be cleped raueyn_oures
     .


     Officiales & denes at sitte & holde her chapitles & concistories
|r15 more forto wynne siluer an forto destroye synne, + by reddour of e
     lawe of Holy Chirche, as doynge out of chirche, cursynge & oer wise,
     make pouere folk at [ei] may o[]er doo bodiliche penaunce for her
     synne or eue hem what ei wole |r[f.67r] aske. And grete men at ei
     dore noght dele with ei suffre hem slepe and deye in her o[pen]
|r20 synne in sclaunder of Holy Chirche; & at ei us taki ei clepe hit
     redempcioun, at is forbiggynge; but it is open extorcioun or robbynge.
      Sompnoures and bedilles at be mynistres to is lawe, at procure
     to do men be accused & in oer wyses greue men by colour of her
     offices to haue of her good, & so robbeth e peple; schereues,
|r25 baylyues & mynistres of e lawe of the londe at doth men be endited
     or enpeched falsliche to take hem & enprison hem and do hem falsliche
     forfete her goode, and take moche of e forfeyture to her owne profit
     or e more parte, or elles take of hem grete raunson of her good at
     ei schulde noght do so to hem, and by many weies of sleighte and
|r30 falshede oppresse the peple & falsliche greue hem forto haue of her
     good: ei be verray robbours.

     The fere branche of auarice is chalange at falle in eighte maneres
     of men, at is to seie false pleyntif in pledyng, false defendant,
     false witnesse & iorroure, false aduocat & pledour, false procuratour
|r35 & attorne, false notarie & clerk, false iuge & iustice, false maynten_our 
     and counsaillour.

     False pleyntyf is he at enplede anoer falsliche by a feyned accioun
     to bynym him or doo him lese his lyflode or his good or do do him make
     a fyne to him to haue pees.    |r[f.67v]  False defendant is he at



|p136


     sechi false delayes and false answeres to putte a man awey fro at
     he oughte truliche gete of him by lawe.    False witnesse is he
     at forswerith him on e book for mede, loue, hatrede or drede in eny
     cas at he is charged to witnesse sothe, and nameliche in cas of
 |r5 matrymonye.    False iorour is he at for mede, drede, loue or
     hatrede forswerith him on e book in eny case [ere] he is charged to
     seie e sothe, and nameliche ere at ere folowe erof losse of
     mannes lyf or of his londe or of his catel.    False aduocates be
     ei at witingliche plede in a false cause and busie hem to alegge
|r10 lawe[s] and sotill resouns to make falshede seme right. & eigh he
     be holde erfore a wyse man he is a verray fole, & at schal he fynde
     but he amende him.

     A false pledour is he at wityngliche plede a false ple in delay or
     fordoynge of e right, and false evidence or informacioun eue to an
|r15 enqueste to make hem forswore, or eny oir sotilte fynde to lette
     right by colour of lawe.    A false procuratour is he at folowe
     or procure wityngliche a false nede or a false cause and sotill[e]
     how he may spede suche a cause by wrenchis & wyles.    A false
     attorne is he at in e same wise wityngliche folowe or defende eny
|r20 false plee, & otherwhile bo e procuratoures and e attorne wolle
     for mede suffre here maistres nede be loste, and ere ei beth |r[f.68r]
     traytoures.    A false notarie he is at maki fals instrumentis,
     protegollis or libelles by whiche eny right is put down & falshede
     mayntened, and suche oon is worthi moche peyne in is world and moche
|r25 more in at other but if he amende hym.    A false clerk is he at
     in eny court writeth false record wherorgh eny man is harmed or eny
     tru hyndred, or at falsith his lordes seel or discouere his lordes
     counsail, or eny oer falsehede do in his office in stelynge or wi_drawynge 
     of his lordes profite or of ore mennes.

|r30 A false domesman is he, be he of [lawe of] Holy Chirche or of lawe of
     londe, at for mede, profite, loue or drede, or for eny oer cause
     eue wityngliche false iugement aenst right or treuthe.    False
     assessoures and counsailloures to domesmen be ei at for mede, pro_fite,
     loue [or] drede procure or counsaille a iuge to eve false
|r35 dome or delay right vnduliche.    And of alle ese degrees &
     astates by e grace of God ere be ful good men & trewe and wel &
     truliche rule + e lawe, bo in spiritual lawe & temperal lawe,
     after her conscience, and be worthi moche mede in heuene. But ese
     at I have spoke of byfore be false men & sotil & slyhe in her fals_hed, 
|r40 and ei be wori endeles dampnacioun but if ei amende hem.

     The fifte branche of auarice is sacrilege at may be doo in many
     maneres. Firste sacrilege is violence or vilanye doo to Holy |r[f.68vl
     Chirche in brennynge or brekynge of chirche or of dores or wyndowes,



|p137


     walles or helynge[s] of hem, or eny oer houses or stedes or trees,
     aught at is appropred to Holy Chirche, or bokes, chalices, vesti_mentes 
     or eny oer ornamentis, or entri into Holy Chirche wioute
     leue forto doo erynne harme [or] vilanye. And alle at falle is
 |r5 wise in sacrilege be acorsed by e grete curse of [all] Holy Chirche.
      Also sacrilege is when a man stele or berith oute of Holy Chirche
     or of holy place eny thing halowed or vnhalowed wioute leue aenst
     e will of e owener erof; or elles stele or berith awey eny ing
     halowed, as boke, chalice, [vestiment] or oer suche ing out of eny
|r10 vnhalwed place wioute leue or will of him at owe hit or ha the
     kepyng erof, and he at so doth is also accorsed.    Sacrilege is
     also when a man wrongfulliche wiholde londe or rentes, tythis or
     offrynges or eny oer rightes at longe to Holy Chirche, and he at
     so doth is also acorsed.

|r15 Sacrilege is also when a man in violence reche blood of another in
     holy chirche or chircheerd or do leccherie in holy chirche, or eny
     oer vilanye wherfore e stede nede to be reconsiled of e bisshop.
      Also sacrilege is when a man in violence smyte preost or clerk at
     ha ordre, or man or womman of religioun, or wi strenge drawe eny
|r20 womman of religioun out of her hous aenst hir wille. And he at
     falle in eny of ese poyntes he is acursed.    He also doth
     sacrilege |r[f.69r] at drawe a man aenst his will out of holy chirche
     or chircheerd to whiche he is flowen forto haue grith in sauacioun
     of his lyf after e lawe suffre.    And also he at byneme suche
|r25 a man at he schulde lyue by or eny other penaunce or lettinge putte
     to him forto make him forsake at grith of Holy Chirche; or whan he
     ha forswore e londe as e lawe wole, whoso lette him e wey or
     putte him out erof he is acursed, & alle at assente erto, for
     ei breke the fredom of Holy Chirche.

|r30 Also prelate or persoun or viker, or oer man of Holy Chirche at ha
     forto spende e goodes of Holy Chirche and spendith hem in synne &
     wrechidnes and in yuel manere, he do sacrilege.    Spousebrekers
     do sacrilege also, for ei breke e holy sacrament of matrimony.
      He also or sche at breke e avow of chastite solempnysed by Holy
|r35 Chirche or pryueliche made, or religious man or woman or seculer in
     holy ordre, & alle at erto be counsaillynge or helpynge, do sacri_lege,
     for ei do despite to Holy Chirche.    He also at kepe
     not his holydaies at be enioyned him by Holy Chirche, he do sacri_lege;
     for right as e chirche at is halowed ha fredom [and priue_lege
|r40 ], at men schulde doo erynne none violence ne vilany but wor_schip 
     God erynne wi prayer & deuocioun, right so ha the holy day
     fredom at men schulde not in hit wirche no vilenye werkes, but wor_schip 
     God in hit wi prayer & deuocioun.



|p138


     The sixte branche of auarice is symony at to moche |r[f.69v] is vsed,
     and namely among lettred men at by skile schulde most knowe e peril
     erof. This synne is now so comoun in Holy Chirche at [hit] is as
     they it were styward of Holy Chirche: for vnnees come eny man now
 |r5 into eny estate in Holy Chirche wioute is stywardes leue, and his
     leue geti he noght but if he haue wher[with] to paye erfore.

     This synnes of symonye is in sixe maneres. One is in ordre, as when
     a man resceyue eny ordre of bisshop for mede or prayer.    e
     secounde manere is in benefice, as when a man take or eue eny
|r10 benefice of Holy Chirche, as cherche, prouendre, chapel, vicariage,
     chauntry or eny oer for mede, prayer, seruice, kyn, affeccioun,
     frendschi or eny oer cause but only for charite & worschi of God.
      The ridde manere is in chaungynge of benefice, as when two avaunced
     men of Holy Chirche luste chaunge togidre here benefices & eny of
|r15 hem eue other eny worldly [yng] for e chaunge, or make at other
     to chaunge aenst his wille by lordschip, frendschip or eny oer
     sotilte or sleighte.    e fere manere is in eleccioun, as whan a
     chapitle of seculer clerkes or rewlers chesi [bisshop], deene, abbot,
     prioure or eny other prelate or man of dignite in Holy Chirche for
|r20 loue or drede, for mede, prayer or affeccioun or eny oer wyse but
     suche as hem inke in her soules moste worthi erto & to Goddes wor_schip;
     and also when a man wote himself at he is chosen |r[f.70r] by
     suche an vnrightfull manere and neuereles take [that] estat.
     The fifte manere is in entre of religioun, as when a couent of men of
|r25 religioun possessioners resceyue into religioun eny man for mede or
     prayer or profite takyng forto resceyue him as pitaunce [to] e couent
     or oer thing; and al[so] mendinantes at take eny into her religioun
     for profite bodiliche at he or his kyn & frendes may doo hem, or for
     eny oer cause but onliche for charite, vpon e desyre at ei see a
|r30 man haue to religioun and to e worschi of God.    The sixte
     manere is in prechinge of Goddes word and amynistryng of e sacra_mentis 
     of Holy Chirche, as when a man prechi Goddes word to at en_tent 
     to haue worldliche mede or worschi erfore and noght onliche
     for e worschi of God & loue to helpe his euencristen; and also when
|r35 a preest wole noght seie his masse, cristene a childe, schryue,
     housele, enele ne oer sacrament mynystre but he have worldliche hyre
     erfore. Suche ben liche to Iudas at solde oure Lord Ihesu Crist.
     & as lettred men be defoyled wi is synne, so be lewed men at be
     doers erof, or counsailynge, helpynge or assentynge erto.

|r40 The seuene branche of auarice is wikkednes at may be in sixe maneres:



|p139


     one is in reneyeng of Cristes lawe; e seoounde is wicchecraft; e
     ridde is procuring of mannes de; e fere is destroyeng of townes &
     herborwes; e fifte is areringe |r[f.70v] of discord & debate; e sixte
     is wmong accusyng or bewreyeng.

 |r5 First reneyeng of e lawe of Crist is when a man leue e lawe of
     cristen men and turne to e lawe of Saresynes, Iewes or eny oer
     secte forto come erby to be riche or worschipped in is world.
      e secounde is [wicchecraft] as when a man vse or assente to
     charmes & vnleful experimentis, coniurisouns, areysinges of e deuel
|r10 to wite of him eny pryue inges, or eny oer suche, forto come erby
     to richesses. And in alle ese is mawmetrie & ydolatrie aenst e
     feith of Holy Chirche.    The ridde is procurynge of mannes deth,
     at is when a man desire anoer mannes deth, to be encresid erby,
     so ferforth at he procure or hyre a man to sle anoer, & is is a
|r15 grete wikkednes & lak of pitee.    e fere manere is destroyeng
     of towne, manere or oer herborwe, at is when men for ire or venge_aunce 
     or for ei see noght how ei myght elles come to at ei wolde
     haue for her owne bodiliche likyng brenne or oerwyse destroyeth, or
     procure or [h]ire oer to doo hit, towne, manere, house or ore +
|r20 herborwe nedeful to cristen m[e]n.    e fifte manere is makynge
     of discord, as when a man for eny profite or likynge at myght falle
     him er[of] busie him to make discorde, debate & wrae bytwene man
     & man, betwene man and his wyf or bytwene eny other where loue schulde
     be.    e sixte is wrong |r[f.71r] accusyng or bywreyeng, as baylyues,
|r25 bedilles and oer officers of lordes ofte accuse falseliche pouere
     men to her lordes to make hem to lese her good or to make hem make
     gree to ilke accusoures forto stynte of eire malice; and also ilke
     at falsliche endite a man or procure or assenti erto forto make
     him lese his good or to haue parte erof himself.

|r30 The eighte branche of auarice is false marchandise at may be in
     fyue maneres. One is lither bargaynynge; the secounde is lienge &
     forswerynge; the ridde is usynge of vntrewe wightes & mesures; the
     fere is false schewyng; the fifte is false helynge.

     e first is leer bargaynynge as when a chapman see at he at schal
|r35 sille him chaffare or bye of him ha nede and is noght konnynge, and
     bye an of him for moche lesse, or sille him for moche more en hit
     is worthi.    e secounde manere is lienge and forsweryng, as when
     a marchant in preysyng of his chaffare in e sillynge, or in lakkynge
     of oer menis chaffare in e byenge erof, + forsweri him to sille
|r40 e derrer or to bigge e bettir chepe.    e ridde is + usynge
     of false weightes & mesures; as some haue double weightes & double
     mesures, one forto bigge wi, anoer forto sille with, and vsi to



|p140


     bigge wi the more & sille wi the lesse. Or elles, eigh her
     weightes & mesures be trewe, it conne ei in weyinge, metynge &
     mesure fulfillynge begile hem at chaffare |r[f.71v] wi hem.    The
     fer manere is false schewynge, as when a marchant can sotelliche
 |r5 adresse his ware to make hit seme better an it is, & schewe it in
     derk place to hyde e defaute erof or to make [it] seme e better,
     as do drapers, mercers & many oer suche.    The fifte manere is
     false helynge or hidyng, as when a chapman make his chaffare seme
     good wioute and woot wel at it is false wiynne, & natheles he
|r10 selli it after hit seme outward, and prayseth it falseliche as he
     wiste no defaute, as corsers do her hors & many oer suche.

     The nynthe branche of auarice is office or crafte of foly, whiche is
     vsed in nyne maneres or be nyne manere of folk. One be comoun wommen;
     e secounde be iogloures; e ridde be faytoures; e fer be draw_lacches
|r15 : e fifte be harlottes; e sixte be heraudis; e seuenthe
     be champiouns; e eight be tolle gadrers; e nynthe be hongmen.
     In these craftes men may noght comounliche wynne her lyflode withoute
     synne.

     First comoun wommen sille her bodies & her soules for her lyflode &
|r20 werne no man to defoule hem at wole eue hem, & is is a foul lyf &
     a synfull.    e secounde be iogloures at wynne her lyflode wi
     truyttis, false iapes & lesynges.    e ridde be faytoures at
     conne make hem seme blynde, croked and lame & nedy, and so geti fals_liche 
     of gode pitous men e almes at nedy men schulde lyue by.
|r25  e fere be lacchedrawers or Roberdes*men |r[f.72r] at come homliche
     into mennes houses & feyne hem ibrente or wi some oer chaunce com
     from richesse to pouerte, as robbed wi eues, loste her catel by see,
     or lost hors or harneys by auenture of werre, as by enprisonynge or
     oer wyse, or sei at her londes be bynome hem by grete lordes, or
|r30 elles at ei haue leide hem to wedde to a certeyn day for seruice of
     e kyng and of e rewme, and many suche oer lesynges make forto gete
     good of pitevous men; or ellis ere ei see but wonmen or symple men
     thei make so grete bost at + ei [lette] good to eue hem what ei
     wole [haue or] aske forto be delyuered of hem.    e fifte be
|r35 harlottes at go fro towne to towne & from hous [to hoous] to make
     iapes & harlottrye; & [to] hem falle to liken men be ryme & also to
     pleie with e spore and e eye, to slee e catte wi here bare hede,
     to lede beres & apes aboute, and with many oer suche folies to wynne
     her lyflode.    e sixte be heraudes of armes e whiche be aboute
|r40 grete lordes & at alle dedes of armes to deme who is moste worthi loos
     or prise, and nameliche in ioustes and tornementis; & for here award_yng 
     of e gree ei take grete iftes of gold, siluer [and] riche
     robes & crye a larges, and so wi mayntenaunce of boste & pryde &
     pompe ei wynne her wrecchid lyflode.    e seuene be champyouns



|p141


     at were iwoned to be wi lordes to fighte for hem in here quarelles
     in case were at e lawe af |r[f.72v] none oer issue, and onliche
     lyued by is craft.    The eighte be tollers at gadre tolle as
     wel vnrightfulliche as rightfulliche of e people, and greue ofte e
 |r5 peple wrongfulliche. is crafte schulde noght a man vse at wolde
     lyue rightwisliche, and erfore oure Lord Crist toke Mathi e apostill
     awey erfro.    The nyne be hangmem at for hyre do men to deth
     at be demed erto, and fayne be to doo at office in hangynge or
     heed smytyng of for here huyre. And is office is foule and li[k]ly
|r10 to be of grete perile & synne, for hit may noght wel be doo but wi_oute 
     pitee, and at is grevous, so at a man were bettre to lyue in as
     moche meschief as he myght wi e lyf an vse + this office.

     The tene branche of auarice is foole pley, as pley of tables or of
     dees, in whiche be nyne vices. One is couetise; e secounde is
|r15 ravyne; e ridde is oker; e fere is multiplieng of lesynges; e
     fifte is sclaunder & blasphemynge of God and his halowes; e sixte is
     yuel ensample; e seuenpe is myspendyng of tyme; e eighte is cor_rupcioun 
     of hem at byholde it, and e nynthe is vnbuxumnes aenst e
     lawe of Holy Chirche.

|r20 First is couetise, for he at pleyeth at is game wolde fayne wynne
     his felowes good, and so may he noght be withoute covetise.    The
     secounde vice is raveyne, for he at wynneth take awey his felawes
     good & wiholdith hit, noght euynge hym |r[f.73r] aeyn erof. And
     ei he wynne noght he wolde fayn if he myghte, & so he doth ravyne in
|r25 wille or in dede or in boe.    The ridde vice is oker, for he
     at pleyeth take or hope to take for one peny ten, and noght for
     lone of a monthe but in lesse an an houre.    The fere vice is
     multeplieng of ydel wordes, oes & lesynges, as when many pleyeth to_gidre 
     on is game eche of hem mayntene his parte wi grete oes and
|r30 lesynges and many ydel wordes, e whiche is noght wioute grete synne.
      The fifte vice is sclaunder or blaspheme of God and his halowes, as
     whan some foles lesith at [t]his game ei chide & curseth God and
     his halowes & despise hem, and seith many sclaundres wordes of hem,
     to heuy and hard dampnacioun of her + soules but ei amende hem or ei
|r35 deie.    The sixte vice is euel ensample euynge to e byholders,
     for ei at see hem wynne at is game be stered erby to doo as ei
     see hem doo at elles perauenture wolde noght or couthe not haue
     deled erwith.    The seuene vice is myspendynge or lesynge of
     tyme, for at tyme at ei spendi eraboute ei myghte doo moche
|r40 good boe to lyf and to soule ere ei doth b[ut] idelnesse and synne.
      The eight vice is corrupcioun of e byholders, for many foles ere
     be at vse nyght & day to stonde & sitte and [se] suche pley, and
     so spendith her tyme in veyne & corrumpe [and fordone] her good ewes.



|p142


      The nyne vice is vnbuxum |r[f.73v] to Holy Chirche, for Holy Chirche
     defendith it, and nameliche to preostes & clerkes, [and] ei at
     breke at defence schulde be chastised by e souereigne[s] of Holy
     Chirche; and whoso [wi]nneth oughte wi suche pley he is holde to
 |r5 make restitucioun if he wol be assoyled erof.    Here be schewed
     e ten braunches of e synne of auarice, whiche synne is putte away
     by e ifte of e Holy Gost at is cleped e ifte of counsaile; and
     at ifte in stede of at synne bringe into mannes soule e vertu of
     mercy.


De vij gradibus Misericordie

|r10 Mercy is a vertu at may be likned to a fayre growynge tree, for it
     ha seuen degrees and fourtene branches or bowes. First mercy ha
     seuen degrees at be seuen skyles at schulde sture eche man to mercy.
     One is kynde; e secounde is grace; e ridde is comaundement of Holy
     Writt; e ferpe is e honour of God; e fifte is e largesse of God;
|r15 e sixte is drede of domesday; e seuene is e fruyt of mercy.

     Firste is kynde at schulde sture a man to doo mercy to his euen_cristen;
     for we be all of oon kynde and of oon liknes, as men may
     take ensample by vnresonable bestes, at som beste wol noght ete e
     flesche of anoer beste of e same kynde. And som best, as a mere,
|r20 wole suffre anoer mere colte souke here, and as men fynde, wolues
     haue kepte mennes children fro devourynge of oer bestes. Wel more
     schulde + ky*nde |r[f.74r] sture a man to loue & helpe anoer of his owne
     liknes & kynde an + eny vnresonable best.

     The secounde degree at schulde sture a man to mercy is grace, for
|r25 orgh grace we ben alle lymes of oon body, Holy Chirche; and we ben
     boght with oon prys, at is e precious blode of oure Lord Ihesu Crist
     whiche he schedde on e rode for e mercy and pitee at he hadde vpon
     mankynde. And at schulde we euere haue in mynde and be stered erby
     eche of vs to haue mercy & pitee vpon oer; and also for we be alle
|r30 breeren and sustren of one Fader, God of heuene, & of oon moder, Holy
     Chirche by grace.

     The ridde degree at schulde sture a man to mercy is comaundement of
     Holy Writte, for Holy Writ comaunde vs to doo and vse the werkes of
     mercy, for ilke werkes passe and be more of value to helpe of mannes
|r35 soule an many oer vertues, for ei quykeneth and kyndle e loue of
     God in mannes herte.    And right as oyle in a lampe is kyndeliche
     aboue alle ore licoures, so is mercy aboue alle ore vertues in mannes
     soule; and as e oyle is cause of e fuyre at brenne in e lampe, so



|p143


     is vertu of mercy cause of e brennynge of e loue of God in mannes
     herte. For right as whan ere is n[o] more oyle in e lampe e fuyre
     and e light is queynt, right so when ere is no mercy lefte in
     mannes herte e loue of God & e lighte |r[f.74v] erof is queynt and
 |r5 passi away.    And also mercy is a vertu at gretliche plesi God
     & greue e deuel, for it is oon of e strengest armure at a man may
     arme him wi aenst e deuel. And erfore he at desire at God
     schal haue mercy on him and helpe him at his nede aenst e deuel and
     alle his enemyes, him byhoue to haue mercy on his euencristen and
|r10 helpe hem at her nede. And what at a man spendith of worldly good
     or bodiliche trauailes in mercy doynge is to him so siker a tresour
     at hit may neuere be loste ne take + fro him; for he schal haue er_fore 
     endeles blisse in heuene. And he at ha no mercy on his euen_cristen 
     ne helpe hem noght by his myght in here nede, mercy & help
|r15 schal be warned him at his moste nede.

     e fere degre at schulde stire a man to mercy is the worschi of
     God, for he at ha mercy on his euencristen and helpe and socoure
     the pore & e nedy after his myght, he doth to God greet worschip,
     for he doth it noght onliche to hem but to God himself. For as he
|r20 himself seith in e gospell, `What e doth to e pore and to e nedy
     in my name e doth it to me.' For e pore and e nedy in is world
     be Goddes meyne of his owne hous, & erfore whoso worschippe hem or
     helpe hem he worschippe God; for whoso worschippe the meyne he
     worschippith e lord, and whoso despise the meyne he despise the
|r25 lord.    A fayre ensample herof we haue by e holy man seynt Mar*_tyn 
     |r[f.75r] at for mercy and pitee at he hadde of a pore naked man
     in a grete colde wedir af him for Goddes loue a parte of his mantel;
     and e nexte nyt after his spirit was led and sawe oure Lord God
     cloed in at same parte and herde him seie to e angeles at stood
|r30 by him, `Lo, how Martyn ha cloped me with is cloth or garnement!'

     The fifte degree at schulde stere a man to mercy is largesse of oure
     Lord God. For oure Lord God eue largeliche to euery man after he
     is. And seth God vouche sauf to eue vs largeliche we shulde large_liche 
     for his loue departe wi hem at haue nede, and so comaunde
|r35 vs oure Lord [God] in e gospel and seith us: `Be e mercyful as
     oure Fader of heuen is mercyfull.' For good children schulde
     [folowe] her fader maneres. And erfore if we be merciable and haue
     pitee of oure euencristen and helpe & socoure hem in her nede we
     schole enne be gode sones of God, and so his heyres of e kyngdom of
|r40 heuen.

     The sixte degree at schulde stere a man to mercy is drede of Domes_day,
     for alle o at here haue no mercy ne pitee of her euencristen



|p144


     schal ere haue dome & dampnacioun wioute mercy. And at witnessi
     the holy man & seith us: Iudicium sine misericordia illi qui non
     facit misericordiam, at is to seie, `Dome wiouten mercy schal be
     eue to him at do noght mercy.' And whoso doth mercy here schal
 |r5 haue mercy ere; and he at wole noght mercyfulliche here e voys of
     e pouere and e nedy in is world God wole not here him |r[f.75v] ere.
      And at schewe oure Lord Ihesu in e gospel of e riche man at
     werned e pore man mete at lay at his ate, and erfore after his
     deth he was buried in e fuyre of helle and seyh e pouere man in
|r10 blisse and desired of him a drope of colde water, and at was werned
     him.    And also in another stede of e fyue vnwyse maydenes at
     were schett out fro e brydale for ei hadde none oyle in her lampes.
     For by oyle is vnderstonde mercy as is seide byfore. And for ei
     hadde none oyle God seide to hem, `I knowe ow noght.' Right so
|r15 schal be at e day of dome to hem at no mercy haue had here of her
     euencristen. God schal seie to hem at he knowe hem noght, and e
     ates of heuen schal be schet fro hem and ei schal wone in helle wi_oute 
     mercy, as e riche man aforseid doth.

     e seuene degree at schulde sture a man to mercy is e fruyte at
|r20 come erof, whiche is moche and [in] many maneres. For it saue vs
     from al yuel and wynne vs here oure lyflode. Hit defendeth vs from
     e deuel & multiplie oure goodes as may be founde write by many en_samples.
     Mercy is a good marchand for he wynne alwey and neuere
     lese. Seynt Poule seith at mercy is good to alle ing, at is a
|r25 precious ston at is to all ing vertuous. Suche one is mercy, for
     it may wynne vs all manere good, + of worldliche gode, gostliche good
     & endeles good. Of worldliche gode seith e wise man Salamon us:
     Honora Dominum de tua sub*stancia |r[f.76r] & implebuntur horrea tua &
     vino torcularia tua redundabunt, at is to seie, `Honour thi God with
|r30 ei worldliche + and rightwis-wonne godes,' at is to seie helpynge
     and socourynge the pore & nedy, `& en,' he seith, `i bernes schal
     be filled of corne and thi seleres of wyne.'    But take hede, he
     bidde the, worschi thi God with i richesse & worldly goodes, and
     noght wi oere menis +. For som men ere be at byneme oere men
|r35 here goodes by robberye, raveyne, oker, gilerie or by oer schrewed
     manere, as is seide byfore, & erof do her almes, and suche be noght
     worthi no mede but grete peyne erfore. For ei doth erby no more
     pleasaunce to God en he schulde doo to e fader whos son he slee
     and offre him up to God in his sight. But ei schulde first make
|r40 restitucioun and ilde aen all at ei haue wi wrong take or wonne,
     and of e remenant at ei myght leue to hem do mercy & almesdede.

     Mercy may be likned to grayne or seed at growe better in lene



|p145


     grounde an in fatte, at is to seie mercy is more fructuous whan hit
     is doo to e pore and nedefulle an whan it is do to e riche & vnned_ful.
        Mercy also fordo the myght of e deuel and save a man &
     helpe him aenst alle manere deth, at is to seie aenst endeles de
 |r5 of helle, aenst gostliche de of synne, and somtyme aenst bodiliche
     deth; for men may fynde in e book of holy mennes lyues at many
     tymes orgh werkes of mercy |r[f.76v] men haue be reysed fro bodiliche
     de to lyf. And erfore mercy is tresour at neuere faile orgh
     whiche we may wynne grace in is lyf and blisse withouten ende in at
|r10 oer lyf.

     And ese ben the seuen degrees or seuen skiles whiche at schulde
     stere euery man to mercy. And now after at is forto schewe e four_tene 
     branches of mercy at springe out of boe sides of e tree of
     mercy, at is to seie seuene on e right side and seuene on e lifte
|r15 side, whiche be fourtene werkes of mercy, of whiche seuene be gost_liche 
     on e right side & seuen bodiliche on the lifte side.

     The seuene gostly werkes of mercy at springe out of e right side
     be ese: counsaile e redeles, teche e vnkonnyng, chastice e mys_doer,
     comforte e sorwful, foreue wrong, haue pitee of hem at haue
|r20 meschief, praye for enemyes.

     The firste is counsaile or rede e redeles for e loue of God and
     noght for worldliche wynnynge, as many pledours & aduocatis do at
     setti alle her hertes on wynnynge, so ferfor at some of hem take
     oerwhile of bo sides; but at e leste wey fewe or none of hem
|r25 counsaile for Goddes loue onliche, but oer for mede or for world_liche 
     loue or drede. But her counsaile is best and most of pryse at
     onliche for the loue of God and of her euencristen counsaille besi_liche 
     synful men to leue her synne, and good men to contynue & laste
     in her goodnes, as prelates, curates & prechoures of Holy |r[f.77r]
|r30 Chirche, schrift fadres and oere good counsaillours lettred and lewed
     schulde doo.

     e secounde werk of mercy gostliche is teche e unkonnynge, and at
     schulde nameliche prelates doo of Holy Chirche to her sugettes,
     maistres and techers to her scolers, & fadres & modres to her child_ren, 
|r35 & also euery man & woman to other as fer as ei see or vnder_stondeth 
     at it myght vaile.    Prelates and curates of Holy
     Chirche schulde teche her sugettes e lawe of God and of Holy [Writte],
     & hoo ei schulde flee synne and vse vertu, and so schone e pyne of
     helle & come to e blisse of heuene; and noght onliche teche hem by
|r40 worde and mouth but by good ensample in worching, for ei he teche
     wel in word and do yuel in dede he enpeyre hem more by at euel
     ensample en he amende hem by his techinge with word. And as many
     dethes & peynes is the prelate worthi to suffre as he eue yuel en_samples 
     to his sugettes or ore of yuel doynge.    Maistres also



|p146


     schulde [besely] teche her disciples in e science o[r] crafte at
     ei be holde to teche hem, so at ei lese no tyme of lernynge in de_faute 
     of e maister. For if ei doo e maister schal answere erfore
     byfore God.    Fader & moder be holde to teche her children e
 |r5 bileue and good vertues and to kepe hem from synne and yuel companye,
     to teche hem also e comaundement of God & + how ei schul kepe hem,
     suffre hem swere |r[f.77v] none grete othes ne lye no lesynges, speke
     no vilanye ne schrewednes, teche kem to be meke and buxom to her
     souereignes and her eldres, chastise hem wioute sparynge if ei mys_doo
|r10 .    For right as a colt or anoer wylde beste holde euer his
     lyf e manere at he is daunted to in e ougpe, and as a plaunte of
     a tree in e springyng may be made bowe to wheir side at men wole,

     and wi contynuaunce in e sprynginge hit may euere be made bowyng
     whiderward me wole; right so it is of a childe at is woned to gode
|r15 ewes or to yuel in his ouge: suche he schal comounliche vse and
     folowen in his elde. And erfore scholde fader & moder teche her
     children as is aforseid in her ouge, for ei schal answere tofore
     God of all e synnes & yuel tacches at her children falle [in] in
     defaute of her teching.

|r20 The ridde werk of mercy gostliche is to chastice e mysdoer. at +
     falle specially to e prelates of Holy Chirche and to kynges & lordes
     temperal at haue the lawe to kepe aboue e peple. ei schal chast_ice 
     her sugettes at mysdoth after e lawe aske, and suffre none do
     wrong to oer at he ne be chastised lawfulliche after his gilte, and
|r25 noght ispared for fauour, for loue, for drede, for mede ne for none
     oer ing, and principalliche + her owne meyne. For if a lorde haue
     yuel meyne wi him |r[f.78r] & mysdoynge and woot it [&] noght amendith
     it he is no good man, and ogh he wite it not it is h[it] a grete
     sclaundre to him. For it is an olde sawe: `Suche lord, suche meyne.'
|r30 erfore a lord and eche man at meyne ha is holde to examyne and
     aspye besiliche e condiciouns of his meyny & chastice hem at mysdo
     or, if ei wole noght be chastised, put hem fro him, for e vnknow_ynge 
     of her mysdedes may noght excuse him, for he is holde to knowe
     hit. And boe e prelat and lorde [and] eche oer man schal answere
|r35 tofore God of all at her sugettes, meyne & seruantes haue mysdoo by
     her rechelesnes and by defaute of her rightful chastisynge.

     The fere werk of mercy gostliche is confort e sorwfull, as seke men
     or men at be in eny oer angwissh or sorwe me schulde conforte hem
     by fayre techinge of gode ensamples to suffre hir wo pacientlyche til
|r40 God wolde amende it, & anke God of all at he sendith. And an wole
     it torne to him at it suffre to grete mede & blisse. And us seint
     Poule techi & sei us: `e at be in hele teche & conforte hem at



|p147


     be sike & disesed of herte.' And Salamon seith also: `He at is
     sike or sory schulde be conforted wi good wordes & techinge of
     frendes.' For as e herte ha grete likyng by smellynge of good sau_oures,
     so ha the soule grete likyng [of] swetnes of good |r[f.78v]
 |r5 wordes & counsailes of trewe frendes at loue a man as wel in his
     woo as in his [wele]; for in woo & nede a man may proue a frend.

     Foure inges ere be at comforte a man in alle angres & sorwes.
     One is oght of e peyne of helle; e secounde is oght of e ioyes
     of heuen; e ridde is oght wi deuocioun on e passioun of Ihesu
|r10 Criste; the fere is oght of e good and profite at may come of
     angres & sorwes if at ei be suffred in is world with good wille
     and pacience.

     First he at is in angir & woo schulde inke what is e peyne of
     helle at synful men, but ei amende hem or ei deie, scholen suffre
|r15 wiouten ende; whiche peynes be so hydous and so grevous at no
     witte may ymagyne, ne herte inke, ne tunge telle hem, how scharpe,
     how sore, ne how grisliche ei be, so at alle e angres, persecu_ciouns,
     angwisshes or eny oer ing at men may suffre in is world
     schal litel or not greue a man at inke inwardliche on e peynes
|r20 endeles; as seith seint Austyn us to God: `Lord, let me here in is
     world be brosten, boyled and flayn, so at I be noght dampned to
     helle.'    H[it] schulde seme to euery man an esy ing to suffre
     here in is worlde e erde of God [of] anger [and] disese for a
     tyme, whiche nys but as the erde of e moder at chastise her child,
|r25 raer an suffre e cruel swerde of vengeaunce of oure dr[e]dful
     enemy e deuel, at orgh oure synne slee body and soule wiouten
     ende |r[f.79r] by endeles deth of helle.    God schewe a man gret
     tokene of loue when he sendi him anger or worldliche tribulacioun to
     proue him wi, for as he sei himself us: Quem diligo castigo, at
|r30 is to seie `ilke at I loue I chastice.' e oxe at men wole holde
     to lyf men fedi him wi harde fode & putte him vnder ok, but at
     oxe at schal be slayn to larder hit schal be fedde wi e beste fode
     & fele no trauaile. Right so it is a dredful tokene of dampnacioun
     to hem at here ha no woo ne tribulacioun but alle manere delices &
|r35 weles. Hit seme at ei wexe fat to e deuyles larder, for as
     seint Austyn seith, Rerum habundancia and sanitas continua eterne
     dampnacionis sunt indicia, at is to seie, `Plente or habundance of
     worldliche richesses & goodes & contynuel hele be tokene[s] of ende_les 
     dampnacioun.' And erfore ilke at God wil holde for his store
|r40 moste suffre here angres & diseses.     + An emperour or anoer



|p148


     grete lord do gret worschip to a man to whom he sendi his owne
     cuppe to drinke of. So oure Lorde Ihesu Crist sendi to hem at he
     wole worschip his owne cuppe to drinke of whiche he drank while he
     was in erthe, at is woo, angir & tribulacioun at is e firste sause
 |r5 at Goddes ch[osen] be here serued of. For right as vynegre or oer
     soure sauce destroye e swetnes & likeroushed of mete or of drynkes,
     so do angres, tribulaciouns & diseses e lustes & e likynges of is
     world.

     e secounde ing is byinkyng on e grete euerlastynge ioyes of |r[f.79v]
|r10 heuene at be so grete at no blisse ne ioye at may grettest
     ne beste be in is world nys but as sorwe & grete woo in reward of
     hit. For as sei seynt Poule, `Eighe may not see, eere noght here ne
     herte inke e ioyes & blisses at oure Lord God ha ordeyned to hem
     at loue him.' at blisse schul ei haue at here wi stedfaste
|r15 pacience & loue of God suffre tribulaciouns, angwisshes, woo and
     sorwe; but wioute suche suffrynge may ei not haue it, and erfore
     no man schulde stryue ne grucche wi tribulaciouns, angres & woes in
     is lyf but raer desire to mete wi hem. For ogh ei seme bitter
     ei be swete & delicious, for at at is bitter & vnesy to e body
|r20 is likynge & swete to e soule; and as sei seint Gregory, trust of
     mede at cometh erof alegge the peyne of woo and sorwe at men
     suffre in is world.

     e ridde ing is inkyng on e passioun of oure Lord Ihesu Crist
     at he suffred for mannes gilte & noght for his: ferst whoso inke
|r25 how harde it was, how he was buffetted, naked iscourged at his body
     ran all [o]n blode, sithen nailed on e roode & elde eron e gooste
     to his Fader & deide all for oure loue & profyte, and so grete peyne
     suffred for vs at neuere man myght suffre so grete.    For he
     seide us by e mouth of e prophete Ieremye: O vos omnes qui trans_itis 
|r30 per viam attendite & videte, at is to seie, `e men alle at
     passe by e wey, abide & byholde if euere eny sorwe or peyne was
     liche to myne.' And erfore |r[f.80rl mynde of e passioun at Crist
     suffred us for vs schulde make vs to wepe and be sory at so good
     and gultles Lord schulde so sore suffre for vs gulty and synful
|r35 wrecches at he made of noght, and make vs take & suffre mekeliche &
     [wilful]liche for his sake all manere peynes & diseses at vs may be_tide 
     in is world; ne no ing may make oure peynes, angres & woes
     more swetter to vs and likynger to suffre an stedfast & hertliche
     byinkyng on e woo and peynes at he suffred for vs.    Ensamplew
|r40 we haue herof in Holy Writ, whan e peple of Israel in deserte ne
     myght not drynke of e water at ei fonde ere for bitternes, how
     God bad Moyses leye a tree in e water, and when Moyses had so doo
     e water was swete. By e bitter watir may be vnderstonde e angres,



|p149


     peynes & woes of is world; by e tree at was leide erynne and made
     it swete may be vnderstonde e precious tree of e holy crosse on
     whiche oure Lord Ihesu suffred peyne & passioun for mankynde. Wher_fore 
     who[so] ha stedfast & hertliche mynde what peyne oure Lord
 |r5 Ihesu suffred for vs on e croyse may no eyne, anger ne wo at he
     myght suffre in is world be to him but likynge & ioye orgh deuo_cioun 
     at he schulde haue erof.

     e fere ing is enkynge on e goode and profite at come in tri_bulacioun 
     and woo to hem at suffre it wi meeknes and pacience. For
|r10 angres, tribulaciouns & woo proueth Goddes knyghtes, how hardy,
     doughti or |r[f.80v] worthi ei be, for a worldliche knyght may nevere
     be proued til he + be assayed by bataile and werre. For as sei seint
     Poule, `Pacience proue a man,' and as e aungel seide to Thobie whan
     he was blynde us: `For ou plesedist God hit byhoued at temptacioun
|r15 proued e.'    Anger & tribulacioun, eigh hit seme grevous, hit
     is profitable, for hit clanseth e soule as fyre clense gold and as
     e fyle rubbe awey ruste fro yren & as e flaile pu[rg]e [e] corne
     fro e chaf.    Seynt Gregory seith at angres & tribulaciouns be
     medicynes forto hele grete siknes of synne, for he sei at woo &
|r20 syknes of body make ofte e soule hole at synne had encombred. And
     erfore he seith a man schulde not ynke harde to suffre peyne or woo
     in his body if he may erby be heled in soule of siknes of [synne].
      Also orgh tribulaciouns & angres of is worlde men wynne e corone
     of ioye and of blis, as sei seynt Iame us: `Iblessid is he atw
|r25 suffre fondyng and aduersite; for whan he is proued he schal resceyue
     e corone of [lif and] blisse endeles,' as a good knyght at wel
     fighte & take sore strokes in bataile for a trewe quarel.    On
     ese foure inges we schole inke besiliche in all angres, aduersitees
     & diseses; for no ing may more ese vs in oure woo an mynde on ese
|r30 foure thinges.

     e fifte werk of mercy gostliche is foreue wrong, for seynt Gregorie
     seith at it availe noght to a man to endeles mede forto eue almes
     of his good to pore men & nedy |r[f.81r] but he foreue also rancour
     and yuel wil at he ha conceyued in herte aenst hem at ha doo him
|r35 wrong; for e ifte of e hond may not paye God whan e herte is ful
     of rancour and yuel will, for God weye e ifte after e wille of e
     euer. And God seith us in e gospel: `But e foreue rancour of
     herte eche to other of at is mysdoo to ow, e Fader of heuen wol
     noght foreue ow at e haue mysdo,' for he at wol noght foreue
|r40 anoer in his herte at he ha agulte him he prayeth aenst himself
     as ofte as he seith his Pater Noster, for we prayen ere us: `Lord,
     foreue vs as we foreuen ore at ha agulte aenst vs.' And an if
     we foreue noght we prayeth at God foreue noght vs.



|p150


     e sixte werk of mercy gostliche is hauynge pitee of hem at be in
     meschef and woo of body and of herte or in synne of soule. For we
     be [as lymes] of oon body, and erfore sholde eche of vs feele
     oeres woo and peyne and haue reuthe eche of oer and helpe to alegge
 |r5 eche oeres mescheef as lymes do eche oer kyndeliche in oon body,
     as sei seint Poule askynge us: Quis infirmatur & ego non infirmor?
     at is to seie, `Who is sike & I am not sike?' as who seith, `None
     may be sike but I be sike also.' And seint Gregorie seith at evere
     e more parfit at a man is e more he suffre of anger, wo & despite.

|r10 e seuene werk of mercy gostliche is to preye for enemyes, for we
     schuld gladliche & |r[f.81v] besiliche preye for all oure enemyes, and
     for alle hem at vs haue doo wrong or vnese, and for alle at be in
     synne, at God of his merci wole eue hem grace to amende & ryse out
     of her synne. And so comande vs God in e gospel where he seith us:
|r15 Orate pro persequentibus uos, at is to seie, `Preye for oure
     enemyes and for hem at pursewen ow and en schul e be e good sones
     of + e Fader of heuen' and haue parte of e blisful heritage of
     heuen. And erfore who at wil noght doo so he may not be Goddes
     sone ne haue no parte of at heritage.    ese be e seuen
|r20 branches or werkes of mercy at springe out o[n] the right side of
     e tree of mercy.

     In e lifte side of e tree of mercy springe out oer seuen braunches
     at be seuen dedes of mercy bodiliche, whiche be these: the firste
     is fede e hungry & the rusty; e secounde is clothe e nake[d]; e
|r25 ridde is lene e nedy for Goddes loue and to foreue som or all if
     he haue nede; e ferthe is visite & conforte e sike; e fifte is to
     herborwe pore men & pilgrymes; e sixte is to visite & comforte hem
     at be enprisoned; and ese be reherced in e gospel. e sevenpe
     is to burye dede bodies of men & wommen, whiche ordeyned & vsed e
|r30 holy man Thobie.

     e firste bodiliche werk of mercy is fede e hungry and eue drinke
     to e thrusty. For so bidde vs Holy Writte in many stedes. First
     Thobie e holy man seith us to his sone: `ou schalt ete i [brede]
     and |r[f.82r] drinke thi drynk with e pore nedy at is hungry & ursti.'
|r35 Also seith Salamon, Si esurierit inimicus tuus ciba illum, at is to
     seie, `if i enemy ha honger if him mete, and if he urste if
     him drynke for e loue of God.' And also God sei us in the gospel:
     `Whan ou makest mangerie or feste ou schalt clepe erto poore,
     blynde, croked and lame for Goddes loue, & for ei may not quyte the
|r40 i Fader of heuen at seeth it schal elde it to e in e blisse of
     heuene.'    And is is aenst riche men at make grete festes for
     pompe and pryde of e world and haue no pitee on pouere men: ei
     aughte haue grete drede leste hit falle to hem as [felle] to e



|p151


     riche man at oure Lorde God spekith of in e gospel whiche at ladde
     all his lyf in delices of mete & drynk and riche apparayle and suffred
.  Laar e pore man deye for honger & defau[t]e at his ate. But when
     ei bo were dede, as e gospel seith, e chaunce of the [dees]
 |r5 chaunged wi hem, for Laar wente to endeles blis and e riche man
     was buried in helle and neded, as e gospel seith, a drope of water
     forto quenche e hete of his tunge, ereas alle e water of e see,
     ogh it myght haue ronne into his mouth, myght not haue queynte at
     [hete of] euerlastynge fuyre at he ere feled.    And erfore hit
|r10 is good at eche man after his myght haue pitee of e pore & nedy &
     suffre hem not perisshe for defaute, & at may saue a man fro dampn_acioun 
     and bringe him to + blisse; as |r[f.82v] oure Lorde Ihesu sei
     in the gospel how at e day of dome schal be seide to hem at haue
     us here mercy on her pouere nedy euencristen: Venite benedicti
|r15 Patris mei &c, at is to say `comep, e blessid children of my Fader,
     take the kyngdom at is ordeyned to ow fro e bygynnynge of e
     world. For when I hongred e fed me and when I thirsted e eue me
     drynke; for when e ded to e pore and nedy for my sake e did it to
     me.'

|r20 The secounde werk of mercy bodiliche is cloth e naked. For we
     schuld eue of oure cloes, or of oure godes to bigge cloes, to hem
     at nede ha, & also hosen & schoon and other ing at hem nede.
     us Thoby e holy man taughte his sone and seide in is wise: `e
     naked,' he sei[d], `ese and socour with i cloes'; and also e Holy
|r25 Gost by e prophetes mouth Ysay sei thus: `ou schalt worschi and
     hele e naked and take kepe of hem.'    Also seynt Petyr, by vertu
     of suche werkes of mercy at a womman had of custom to doo in hir lyf,
     at highte Dorcas, he arered hir from deth to lyf.    And also, as
     hit is seide bifore, God was moche plesed wi that at e holy man
|r30 seynt Martyn ded in e same manere of his cloing for Goddes sake;
     for a cloth at is so eue to a pouere man eue him grete mynde as
     longe as it laste & lenger to preye for him at aue it him at God
     quyte hit [him] & eue him mede.

     e ridde werk of mercy bodiliche is lene to hem at at |r[f.83r] nede ha
|r35 & foreue a party or all if ei may not paye, if ei be trewe men;
     I for e loue of God. For it is noght onliche almes to dele with e
     hond and eue, but it is also almes to lene trewe men at nede ha
     and to paye for hem if ei be in dette & may not paye; as God techi
     in e olde lawe and sei us: `If i broer be falle in pouerte &
|r40 nede, ou schalt not make yn herte harde aenst him ne widrawe fro
     him yn hond of help, but ou schalt lene him, socour him and releue by
     thi myght.' And also oure Lord God in e gospel bidde vs lene to



|p152


     hem at haue nede, wioute eny wynnynge worldliche taken or hope to
     take for e lone, but onliche e sengil dette. And an God at all
     good [dedes] ilde schal ilde it vs. And is is aenst okerers at
     take of her euencristen for lenynge of her good siluer, gold, seru_ice, 
 |r5 trauaile or som oer thing, as is touched byfore. But God
     bidde vs lene to e nedy for his loue onliche and for noght elles.
     And if e knowe at e borwer may not paye e schal foreue it for
     Goddes loue, and an schal God elde it to ow in endeles blisse
     with large vsure.    0f is seith oure Lorde Ihesu Crist in e
|r10 gospell us: `if e foreue noght eche to oer as breren aughte
     to doo, God wole nat foreue ow at e haue mysdon aenst him,' and
     schewed is by ensample of e yuel seruant to whom e lord foraf |r[f.83v]
     all at he aughte him. But for he wolde not foreue to ore
     at ei aughte to him his lord cleped him aen and reproued him of
|r15 his vnkyndenesse and lete caste him in hard prysoun and ere held
     him til he had paide e last fering of his dette. `So,' seith oure
     Lord Ihesu, `schal my Fader do to ow but if e wol foreve eche to
     oer for his loue.'

     The ferthe werk of mercy bodiliche is visite & comforte e sike. is
|r20 werk is likyng to God, & more medeful to vs an fastinge or many oer
     bodiliche trauailes, for hit is write in e book of holy mennes lyues
     at an heremyte asked of an holy man wheer his lyf at fasted eche
     woke sixe dayes & trauailled all at he my3te erwith were better and
     more plesaunt to God [or] his lyf at serued sike men. e goode man
|r25 seide at he payed more God at serued & conforted + sike men an he
     at fasted so many dayes, for suche werk is a [grete and] special
     help aenst synne.    For Iob seith us: `ou at art hole, visite
     i liknes,' at is him at is liche to e in kynde and is syke; for he
     is thi brother and liche to e, `and for at werk God schal kepe the
|r30 fro synne.' Also seynt rame e apostil sei at it is a clene re_ligioun 
     bifore God to visite bleliche sike men.    Hit byfel at
     a synful man in amendement of his synnes schoop him to goo into an
     hospital where pore sike folk were |r[f.84r] kepte, to serue hem and
     ese hem wi al his myght for e loue of God. And vpon a day he
|r35 wesche a syke m[ann]es feet, and in e wesshynge ere come on him a
     grete abhomynacioun, wherfore he wex wroth wi himself, and in despite
     of his owne flesche, whan he had wasshe e syke man, he drank up e
     water all aenst [his] herte. But at e laste he feled it delicious
     & swete of sauour as it had be ful of good spicerie. And at was to
|r40 him a grete tokene at for at mekenes & deuocioun his synnes were
     foreue him orgh meryte of is werk of mercy.    Also is werk of
     mercy may bringe a man to parfite lyuynge, for e wise man sei,
     `Grucche noght to visite e seke, for orgh at werk o[u] maist be



|p153


     made stedfast in e l[ou]e of God.'     This werk of mercy also
     purchase grete mede in e blis of heuene, as it is schewed by a
     tale of an holy wonman at hight Mary Torgeyne at was wedded to a
     mysbilyuynge man whiche sche torned from yuel lyf to good, so fer_forth 
 |r5 at in amendement of his lyf sche made him eue awey all his
     good for Goddes loue, and wente boe into an hospital to serue sike
     men & wommen, myseles and ore, so longe til on a nyght ere come a
     voys to is womman & seide us: `i lord and housbonde at ha be
     felowe wi the, mekeliche seruynge pore sike men, he schal be felawe
|r10 with e in the hye kyngdom |r[f.84v] of heuen.'    A grete ensample
     to do gladliche is werk schewe vs oure Lord Ihesu Crist, for it is
     write in e gospel at he touched bare e meseles and ei were made
     hole. Wherfore e seruaunt schulde noght haue disdeyn to doo at his
     lord dede, at is to seie visite and conforte e sike, for seint
|r15 Poule seith oure Lord Ihesu Crist cam doun fro heuene into ere and
     took his seruantes liknes to visite, serue and hele all mankynde of
     e grete siknes of synne at hit was ynne.

     The fifte werk of mercy bodiliche is herberwe pore mon & pilgrymes.
     is werk plesith God, as Holy Writt techith in many stedes by many
|r20 ensamples; firste of Abraham at, for he vsed gladliche to herborwe
     hem at nede hadde of herberwe, he deserued to herborwe aungeles in
     liknes of men +, whiche at broghte to him certeyn byheste at Sarra
     his wyf at longe hadde be bareyne schulde conceyue & bere a child to
     grete gladschip [of hym].    And also Loth, for he ded gladliche
|r25 e same dede of mercy, he resceyued angelis in liknes of men into his
     hous to herborwe, by whiche he & his were saued fro e perile of
     drenchinge of e citee of Sodom. For ei warned him, whan at the
     citee schulde synke for synne, at he schulde goo awey & noght abyde
     ere.    And erfore counsaille vs seynt Poule at we leue noght
|r30 hospitalite orgh whiche many men ha |r[f.85r] plesid God and be worthi
     to resceyue aungels into her hous in stede of pore men. And no wonder
     eigh suche men [herborwe] aungels, for ei [herborwe] God himself,
     as witnessi e gospel where oure Lord God Ihesu Criste seith us to
     his disciples: `Whoso receyue ow he receyue me.' For all at men
|r35 doth to e pore for Goddes sake, God seith it is doo to him.    En_sample 
     we haue hereof of e holy man seynt Gregory at wi grete
     wille was acustomed to herborwe, receyue & fede pore men, and him_self 
     wolde serue hem boe of mete and also of watir to hir hondes.
     + On a day whan he wolde haue eue water to a pore mannes hondes,
|r40 ere while he turned him to take e watir to serue e pore man wi,
     e pore man vanisshed awey, at he sey no more of him, wherof e holy
     man had gret wonder how hit myght be. And e nexte nyght after oure
     Lord Ihesu appered to him and seide us: `Wel ofte ou hast resceyued
     me in my lymes, and is day ou hast resceyued me in myn owne persone.



|p154


      And erfore suche werk may be holde better an abstynence, and more
     mede come erof, as men fynde in e book of lyues of holy fadres
     of an holy man at woned in Egipte at herborwed gladliche pore mon
     and pilgrymes and aue hem suche as he myght. One a day a pore pil_grym 
 |r5 |r[f.85v] was herborwed wi him and sat at e mete + in his pre_sence,
     but he wolde neither ete ne drynke at day for ought at e
     gode man [myght] doo. Than seide e gode man to e pilgryme: `Go
     we proue by e tree at stonde [onder] here[with]oute wheer of
     oure two lyues plesith most God, and prey we wi good herte to God
|r10 at he wolde vouche sauf at e tree abowe adoun to him of vs two
     whos lyuynge moste plesith him:' They wenten for & maden her pray_er,
     and wiynne a litel while at ei had preyed e tree abowed doun
     to e gode man at hadde herborwed e pilgryme, & noght to him at
     lyued in so grete abstynence. + So it semeth at hospitalite is
|r15 more medful an abstinence. And many mo grete ensamples ther be in
     preysinge of is werk of mercy at is hospitalite.

     The sixte werk of mercy bodiliche is visite and conforte hem at be
     enprisoned & helpe hem out erof if we may, for alle we be holde
     erto. As seynt Petir seith us: `enke & haue mynde on hem at be
|r20 bounden in prisoun as eigh ou were ere bounden wi hem,' at is
     to seie visite hem, comforte hem and helpe to brynge hem out, as ou
     woldest at men ded to the if ou were in here plyt.    So dede
     the gode man Thobi, as is write in his book, |r[f.86r] at gladliche
     visited hem at were in prisoun and conforted hem wi word & dede
|r25 after his myght.    Salamon also delyvered hem at were toward e
     deth, and e holy prophete Danyel delyuered e womman Susan at was
     wrongfulliche dampned to the deth.    And also oure good Lord
     Ihesu Crist delyuered e womman at by e lawe schulde haue be
     stoned to e deth [for] avoutry. But God dede noght so to eue en_sample 
|r30 at men schulde noght chastise mysdoers after the lawe at be
     founde gilty, but by at he techi what ei schulde be at be domes_men 
     and how ei schulde kepe e lawe & deme oer men, and at
     principalliche in foure inges.

     One is at ei schulde take good avisement and counsaile or ei deme.
|r35 As Iob e holy man seith, `In cause at I know noght I schal e more
     seche lawe.' And at may be vnderstond by at at oure Lord God,
     noght wistondyng at he [knewe] all ing, it, or he wolde eue dome
     vpon e womman at was accused to him of avoutrye, he abowed doun &
     wroot in the erthe wi his fynger; in whiche writyng, at is betokened
|r40 discrecioun & good avisement, he af ensample to alle domesmen at ei
     schulde be fully lerned of e soe and wel avised or ei eue dome,
     seth at allewittynge God wolde noght deme |r[f.86vl hastifliche wioute



|p155


     avisement.    e secounde ing at [a] domesman schulde haue is
     trewe & rightful entencioun, at is to deme trewliche after e lawe
     onliche for e loue of God, at is rightwisnes, & noght for loue,
     drede, mede, prayer, fafour, ne for none oer cause, leue to do right_wisnes
 |r5 . And at is schewed in at at oure Lord God, after at he
     had write, stood uprit.    The ridde thing at [domes]men schulde
     haue + is clene lyf and hole conscience, or elles ei may sore drede e
     sentence of the wordes at oure Lord Ihesu Crist seith in e gospel
     at seith us: `As e deme oere men e schal be demed.' And seynt
|r10 Poule seith us: `ou at demest oer men for ing at ou art gilty
     of, ou dampnest iself.' In token of is oure Lord Ihesu, whan he
     stood vp, seide us: `He at is wioute synne caste [on hir e firste
     stoon]. And an e Iewes at accused e womman, byholdynge in e
     writyng at oure Lord had iwrete, sey[h] in at writyng all at ei
|r15 hadde mysdoo, and for schame stelen away, for ei seyh hemself more
     synfull in e sight of God an e womman was.

     The fere ing at a domesman schulde haue is compassioun & pitee in
     herte, for in demyng of anoer man he schulde haue pitee & compassioun
     & and more fauorable & enclyne more to mercy & grace wioute offence or
|r20 brekynge of lawe & rightwisnesse |r[f.87r] an he schulde be to doo
     all e rigour and hardnesse at he myght by e lawe of reddoure [of]
     rightwisnesse. For rightwisnes wioute mercy is cruelte, and mercy
     wioute rightwisnes is foly, and erfore ei schulde alwey be + to_gidre 
     so at none of hem schulde be withoute ore. Neuereles often
|r25 tyme it is schewed by Holy Writte at one of ese is wioute at oer;
     but ofter is mercy wiouten rightwisnes an rightwisnes wiouten
     mercy.    Seynt Iohan Grisostom, at is cleped Iohan wi e gilden
     mouth, seith at moche better & sikerer it is to elde rekenynge &
     answer at e day of dome of moche mercy a[nl of moche reddour of
|r30 rightwisnes.    Seynt Iame seith also at iugement wioute mercy
     schal be doo to him at e day of dome at here wole doo no mercy.
     erfore oure Lord [God], whan he hadde write and stood vp, efte he
     bowed adoun to e ertheward, and sone after + delyuered e womman.
     Therfore e domesman schulde be bowynge & enclynynge wi grete com_passioun 
|r35 & pitee to him at he schal deme, and with grete drede &
     sorwe, and as it were aenst his wille, he schal deme hym for ful_fillynge 
     of e lawe & rightwisnes. For if he deme wrong he schal be
     dampned erfore at the dredful iugement.

     And us we may see at hit is a medful & a plesaunt werk to God forto
|r40 visite and comforte hem at be in prisoun, for God himself wente
     doun to helle forto de*lyuere |r[f.87u] his chosen out of at prisoun in
     whiche ei were for oure forfadres synne.



|p156


     The seuene werk of mercy bodiliche is to burie dede bodies of men &
     wommen. For at werke is e holy man Thobie moche commended in Holy
     Writte, for ofte he lefte his mete forto do at dede.    And also
     Marye Magdeleyn was commended of oure Lord Ihesu crist for e oyne_ment 
 |r5 at sche leide on him; for he seide sche dede it in tokenynge of
     his burienge.    Also the holy man Ioseph Abaramathia preyed of
     Pilate e body of oure Lord Ihesu Criste and toke it adoun of e cros
     and wi grete deuocioun buried it; and erfore he is gretliche commendid
     in Holy Writte.    In olde tyme men ordeyned besiliche for e place
|r10 where ei [wo]lde be buryed, for ei took + kepe of the holynes of her
     good eldres. erfore ei ordeyned hem as moche as e[i] myghte to be
     buried after her deth ere at + her gode eldre fadres ware. And er_fore 
     Holy Writ witnessi at e patriark Iacob seide us to Ioseph his
     sone: `Burye me noght in Egipt, but ley me beside my fader.' And er_fore 
|r15 schulde euery man desire to be buried in holy place and among
     good men in at at gode men myt most haue mynde of hem & praye for
     hem kyndeliche.

     Also euery man schulde burye his frende when he is dede in honeste
     stede. Ensample we haue erof as we fynde in the |r[f.88r] book of
|r20 kyndes, at ere is a manere of fisshe in the see at when a fisshe
     of at kynde is deed hit berith it to e grounde of e see & ere +
     burieth it so at oer fisshes devoure it noght.    Also Iewes &
     Saresynes & ore men wioute bileue be stired by kynde to haue suche
     [pitee] & tendernesse of men and wommen of her owne liknes & kynde
|r25 at ei burie hem honestliche & noght suffre hem be deuoured wi
     wylde bestes ne rote aboue e erthe in abhominacioun to ore men;
     wel more schulde kynde & pitee stere vs at be cristen men [and]
     haue stedfast bileue at ilke bodies schal aryse at e day of dome
     and be oned aen wi the soule, and [go] togidre to ioye or to peyne.
|r30  erfore be busy to burie hem in honeste and holy place and see at
     no vilanye were doo hem. And erfore whoso loue his neigheboures
     soule he loue his body, & an aughte he do his body after his deth
     all e kyndenes at he can or may.

     Now hit is schewed whiche be the werkes of mercy, boe gostly &
|r35 bodily, whiche be alle werkes of grete almes by whiche we may gete
     grete mede.

     But for as moche as it is ofte seyn at men lese her almes & many
     oer good dedes for ei doth it noght as it aughte be do, ere[fore]
     it is forto schewe how almesdedes schulde be doo forto moste plese
|r40 God erwith. For whoso desire to plese God wi almesdede |r[f.88v]
     moste take hede [of] thre inges, at is to seie of what, to whom, &
     how.



|p157


     Firste he schulde take kepe wherof he schal make [his almes, for he
     schuld make] it of his owne trewe gete good & noght of oer mennes
     good at he ha vntruly gete. For e almes at is done of vntrewly
     gete good, as by efte, raveyne, oker, gilerie, wrong takyng, wrong
 |r5 wiholdyng or other suche wrongful wises plesi noght God, but raer
     greue him. For in Holy Writte God comaunde us: `ou schalt not
     make offrynge ne sacrifice of oxe, schepe ne other beste at ou hast
     wrongfulliche geten, for suche offrynge & sacrifice is abhomina[ble]
     to God.'    3it seith ferermore Holy Writ at he at make offr_ynge 
|r10 or sacrifice to God of eny good wrongfulliche take fro pore men
     do no more plesaunce to God an he do to e fader whos sone he
     slee maisterfulliche and offre h[y]m in his sight.    Seynt
     Austyn seith also us: `What may at ifte be preysed at he at
     taki it lawhi and he at forgo it wepith?' And erfore eche man
|r15 schulde take good kepe [wherof] he [makel his almes.

     The secounde is at he schulde take kepe to whom he schulde doo his
     almes, for Holy writt techi us to loke to whom we schulde do oure
     almes. For he bid vs doo good to e goode, at is to seie to hem
     at ou vnderstondest bee goode and not to hem at ou wost wel be
|r20 wikked, at is to seie to ilke |r[f.89r] at ou seest wele lyuynge &
     noght to hem at lyue in open synne, as iogeloures, harlottes, flat_erers 
     and oer suche to whom men eueth ofte for her lesynges and
     ydel tales; and at is synne, boe for myspendyng of Goddes goodes &
     of tyme [inl ydell. But it whoso eue to suche myster men bycause
|r25 of her pouerte & bycause at ei haue noght elles to helpe and fynde
     wi her fadres & modres & wyfes and children, at wioute her help
     myght noght lyue, & also forto widrawe hem fro at manere lyvinge &
     noght for her folie, hit is wel doo.    Wherfore almes schulde be
     doo to pore nedy [men] and nameliche to hem at be poore in herte &
|r30 wille, and at forsake the world for e loue of God as himself
     counsailled; and also to alle ore at nedy be & poreliche lyue,
     and nameliche to + suche as w[ere] woned to be in better estate and
     bee aschamed to begge, & for at ei conne noght ne may noght gete
     her lyflode and profyte ore men wi her bodiliche trauaile as ei
|r35 were woned to doo, for elde or other febilnes at is falle on hem.

     And it men be raer holde to doo her almes and help wi her good
     [to] fader & moder an eny oer if ei be nedy, for so comaunde oure
     Lord God where at he bidde vs worschip fader & moder.    And so
     techi vs kynde, for hit is write in e book of kyndes at ere is a
|r40 manere of foule at is cleped a lapwynke, whiche foule, whan the |r[f.89v]
     fader & moder of hit may not trauaile to gete her mete for elde,
     ilke at ei broght forth take hem & pulle awey here olde feeres



|p158


     & sitte vpon hem and couere hem wi her feeres and fede [v]nto
     newe feeres wexe on hem & at ei be woxe myghti aen to flee &
     helpe hemself.    Moche more a man schulde or a wononan at ha
     vse of resoun be busy to kepe & socoure & susteyne hem at hem broght
 |r5 forth; & whoso doth noght so he may wel be cleped unkynde, for he do
     boe aenst kynde and aenst e comandement of God at is maker of
     kynde. And erfore to hem at falle in suche vnkyndenesse ofte tyme
     hit is seye at moche vnhap falle hem in is world as it is right, &
     moche worse schal bifalle hem in at oer but they amende hem.

|r10 The ridde ing is at a man schulde take kepe how he schulde eue
     his almes, and erto longe foure inges: one is at hit be [do]
     gladliche and wi good chere; e secounde is at it be doo sone wi_oute 
     tarienge; e ridde is at it be doo largeliche after e myght
     of e euer, and e ferthe is at hit be doo mekeliche.

|r15 Ferste men scholde doo her almes gladliche & wi good chere, for Holy
     Writte berith witnesse at God take more kepe to e herte an to e
     hond of the euer; for seint Gregory seith at God take no kepe wi
     how moche but wi hou good herte a man worschipe him.    Ensample
     erof |r[f.90r] oure Lord Ihesu Criste schewe in e gospel of e pore
|r20 woman at hadde no more but two mytes of money at were worth a
     ferthyng, & hem sche offred wi good herte into the tresory of e
     temple. And oure Lord seide at sche had offred more an eny other
     at moste had offred; for ore eue parte of at ei had plente of,
     but sche af all at sche hadde to lyue by. And erfore it plesith
|r25 more God an halpeny eue of a pore man wi glad herte an doth a grete
     ifte of a riche man wi + grucchinge herte. And erfore sei the
     wise man Salamon us: `In all thi iftes make glad chere.' For seint
     Poule sei us: Hillarem datorem diligit Deus, at is to seie, `God
     loue a glad euer & curteys.    But some men ere bee at wante
|r30 good norture & curtesie, for ei wole noght eue [for e loue of God
     to e pore] at schal haue it [but if ei] by hit ouerdere. For ei
     wole reprove hem first vilaynousliche or ei wole eue hem, & clepe
     hem faytoures, truantis, eues, mychers & many ore suche vylenous
     wordes, so at her almes is bought ouerdere. And suche manere doynge
|r35 of almes is [noght acceptable to God, and erfore] e wyse man Salamon
     techi vs us: `Open thyn herte to e pore & answere him debonerliche.'

     e secounde manere of doynge of almes is at it schulde be doo sone
     or hastifliche wioute tarienge. For e wise man Sala*mon |r[f.90v]
     seith us: `if ou maist helpe thi frend of at he ha nede, ou
|r40 schalt not seie "Goo" to him, "goo & come aen tomorwe" if ou myght
     helpe him anone.' And in anoer stede he seith us: `Let noght ei



|p159


     ifte be taried fro hem at haue nede if ou desirest to saue her
     lyues,' at is to seie, late hem noght loke after hit when ou maist
     anone eve it.    And is is aenst many riche men at wole suffre
     pore nedy men longe & sore crye on hem or ei wole ought eue hem, so
 |r5 at it is dere boght or ei haue it. For Senek seith, e wise man,
     at no ing is derrer boght an at at is gete wi schamefast prayer,
     and a comune word it is: `Dere he bigge at begge.' And erfore a
     man schulde doo his almes as sone as he is of myght forto doo it.
      e wise man Salamon sei; `Sone & betyme doo ou good thiself for
|r10 Goddes loue if ou haue wherof, and offre to God wi yn owne hondes
     while ou lyuest, for de wole noght longe abyde.' And in anoer
     stede he sei us: `Do good to i frend tofore thi deth,' by whiche
     frend may be vnderstonde ei soule to whom e nede do good or ou
     deie; or elles it may be vnderstonde oure beste frend oure Lord God
|r15 of heuene to whom ou schuldest doo good whiles ou lyuest, at is to
     seie almes for his loue to pore men whiles ou lyuest after ei myght.
     For as God himself witnessith in e gospel, at men do to pore men
     for his love me do |r[f.91r] hit to him. Forwhy almes at [a man] do
     while [he] lyue schal moche more stonde him in stede an at men do
|r20 for him after his deth; right as a lanterne at is bore tofore a man
     in e derke wisse him better in his wey & more comforte him an a
     lanterne at is bore behynde him.    erfore seynt Poule bidde vs
     us: `While e haue tyme do good.' For as a lord whan he schal come
     to a citee or to a town he sendi his herbergeres & purvyoures tofore
|r25 to take his ynne and ordeyne for hym, so schulde e[uer]y man at may
     sende tofore him his puruyoures & herbergers, at be almesdedes, to
     take his ynnes & herberwe in e blisse of heuene. For almes at is
     doo for a man after his deth stondi him but in litel stede to rewarde
     at hit schulde haue doo if hit hadde be doo in his lyf, for it fari
|r30 but as a purveour or an herbergour at come in e toun ere his lord
     schulde be herborwed latter an his lord.

     The ridde manere how almes schulde be doo is at hit schulde be do
     largeliche aftir at a man may. For the wise man seith us: `eue
     good for Goddes loue freliche after at God ha eue [e].' And Thobi
|r35 e holy man seith us: `After thi myght be merciable: if ou hast
     moche eue largeliche; if ou haue litel departe of hit curteisliche
     & gladliche.'    Hit is redde of a kyng at a pore man asked of
     him a peny, and e kyng answerde & seide at it longe noght |r[f.91vl
     to a kyng to eue so litel.    Also kyng Alisaundre af to oon of
|r40 his seruantes a grete citee and e seruant wolde noght haue it, for
     him oght at it was to grete a ifte. And en seide e kyng
     Alisaundre: `I take no kepe in my ifte what hit byfalle e to re_sceyue,
     but what it byfalle me to eue.'



|p160


     The fere manere how almesse schulde be + doo is at it schulde be
     doo mekeliche wi grete deuocioun & god entente, for he at do it
     schulde wille to haue erof no worldliche worship, onk ne veynglorie,
     ne be despitous in oght, word ne dede to e poore at he helpe; ne
 |r5 haue ouerhope if at he be in dedly synne at God wole only for his
     almesdedis foreue him, wioute receyuynge of e sacrament of pen_aunce.
         + Som men do her almes onliche to be preysed erfore,
     but e Holy Goost by e prophetes mouth techi vs us: Absconde
     elemosinam in sinu pauperis, `Hydeth,' he seide, `oure almes in e
|r10 pouere mannes bosom.' And seynt Gregory seith at hit is inowh to
     ee at he see yn almesdede of whom ou hopest to haue ei mede.
      Also oure Lord Ihesu Crist in the gospel seith us: Cum [facis]
     elemosinam nesciat sinistra tua quid faciat dextera tua, at is to
     seie, `When ou schalt do thyn almes lat noght yn lifte hond wite
|r15 what i right hond doth, so at yn almes be doo so priuely at hit
     be noght knowe |r[f.92r] of oer men, and an e Fader of heuene, at
     all ing see, be hit neuere so priue, schal elde it the.' And er_fore,
     seith seynt Gregory, whoso enke to haue mede of God for his
     almesdede him byhoue at [he] haue a rightful entencioun.

|r20 Also him byhoue at in his almes doynge at he ne despise no pore
     men, for e Holy Gost by e prophetes mouth sei us whan he coun_saile 
     vs to doo almes: Carnem tuam ne despexeris &c, at is to seie,
     `Despise not ei flesche,' at is e pouere man at orgh sha and mak_ynge 
     is liche to e and of e same kynde of flesche & blood as ou
|r25 art.    ere be also some riche men at for pryde deyne noght to
     speke wi a pore man ne unnees to loke on him, and if ei speke wi
     him hit schal be ouerthwerte & despitousliche; and is moche disples_ith 
     God. But e holy man Iob dede not so at seide us: `I ne de_spise 
     neuere pore man, for I hadde somtyme nede.'    A kyng or a
|r30 lord at were an holy man and of clene lyuynge ne schulde haue no
     schame ne disdeyne to speke wi a pore lyuynge man & take of him good
     counsaile and rede for help of his soule, if he were connynge, [r]aer
     an to comoun [or] counsaile wi grete riche men at coude noght or
     wolde noght counsaile him to goode, but raer by losengrie and many
|r35 oer weies drawe h[y]m fro good to yuel. For many grete lordes
     grete almesdedes do to pore men but it |r[f.92v] ei haue of hem
     grete disdeyn for her pouerte, & luste noght speke ne comune wi
     hem; and if ei were rightfulliche meke ei wolde not do so.

     Also ere be many men at eue ofte moche almes, but ei ligge con_tynually 
|r40 in dedly synne wioute amendement, and [at] almesdede may
     hem noght availe to sauacioun if ei deide in at estat; for almes_dede 
     ne oer good werk at is doo in dedly synne nys but deth, & may
     noght saue a man fro the peyne of helle.    Suche a man may wel be



|p161


     likned to him at wolde bilde h[i]m an hous, but as faste as he make
     and arere at oon side he drawe doun at oer side. & erfore
     Holy Writ seith us: Miserere anime tue placens Deo, at is to seie,
     `aue mercy on thyn owne soule if ou wolt plese God,' for whoso is
 |r5 noght good to himself, to whom may he be good, or to whom may he be
     trewe at is false to himself?    erfore sei seynt Austyn, `Who_so 
     wole doo his almes ord[ayn]lichehe moste firste begynne at his
     owne soule,' for a man at ha no pite ne mercy on his owne moder at
     is nedy & sike, haue he neuere so moche mercy & pitee on oer men,
|r10 it he schal be holde as wioute pitee. Right so schal a man be at
     ha no pitee of his owne soule whiche he schulde loue aboue all ing
     after God, & amendi noght his soule whan he woot hit is nedy & sik
     orgh dedly synne.

     |r[f.93r] Now is schewed e vertu of e tree of mercy and of e seuen
|r15 degrees & fourtene braunches of hit and of e fruyt at come erof,
     of whiche fruyt sei the prophete Dauid in e sawter us: Beatus qui
     intelligit super egenum & pauperem &c, at is to seie, `Iblessid is
     he at taki hede of e nedy & pouere,' as who seith he abyt noght
     forto pore men aske him, but eue hem as he see at ei haue nede
|r20 or ei aske.    And so did e holy man seynt Nicholas priueliche
     caste his good into e mannes hous at was bycome pore & myght noght
     begge for schame, but schaped his r[e] dowtren to e bordel hous at
     ei & he myght haue lyued by e synful sillynge of paire [wicked]
     flesshe, of e whiche myschif e holy man rescowed hem & releued
|r25 [hem] wi his good for Goddes loue vnpreyed and vnasked.    For as
     it is seide bifore, `He bye ouerdere at begge,' and wel free herte
     ha he no[t] at none ing can eue vnprayed. Neuereles hit is wel
     doo to eue e nedy at praye, but hit is better doo & more to
     Goddes plesaunce forto eue to e pouere vnasked & vnprayed, for e +
|r30 prophete in e [same] stede aforseid ere at he seide `Iblissed is
     he at take hede of e nedy and pouere,' anone folowynge he sei us:
     In die mala libera[b]it eum Dominus, at is to seie, `For God schal
     delyuere him at [e] yuel day,' at is e day of dome, whiche schal
     be yuel to wikked |r[f.93v] men at at at day schul be dampned in body
|r35 & soule to endeles peyne, for ei dede noght here e werkes of mercy.

     Wherfore the domesman at at tyme schal speke to hem an hidous word,
     as witnessi oure Lord Ihesu Crist in e gospel: Ita maledicti in
     ignem eternum: `Go,' he schal seie, `e waried wrecches fro me to
     e fuyre of helle endeles at is ordeyned for e deuel of helle & his



|p162


     angelis; for I was hongry and e af me no mete; I was aurste and e
     aue me no drynk; I was naked and e cloed me noght; I was syke & e
     visited me + noght; I was in prisoun & e sought me noght, and I was
     herberwles and e herberwed me noght.' And erfore ei schal be de_lyuered 
 |r5 to her enemyes e fendes of helle, euere to dwelle wi hem in
     endeles peyne; fro whom men at haue be mercifull and pitevous in is
     world schul an be delyuered. For an schal oure Lord Ihesu Crist
     seie to hem at fulfilled here e werkes of mercy as he seith himself
     in e same gospel us: Venite benedicti patris mei &c, `Come to me
|r10 e blessid children of my Fader & resceyue the kyngdom of heuene
     whiche at [is] ordeyned [to] ow fro e bigynnynge of e world, for
     at e dede to pore men in myn name, e did it to me.' an schal God
     doo to hem gret worschi for ei did here e werkes of mercy, & elde
     hem erfore lyf & blisse wiouten ende.

|r15 And erfore |r[f.94r] sei oure Lord Ihesu Crist in e gospel us:
     [Beati misericordes &c], `Blissed be ei at be merciful, for ei
     schal haue mercy.' And for ei saued lyues of ore men wi dedes of
     mercy & almesdede it is good right at God eue hem lyf wiouten ende
     in ioye & blisse. And for ei had pitee & mercy & comforted hem at
|r20 were in meschief, anger & woo, hit is skile that God haue mercy on
     hem & delyuere hem of alle mescheues, angres & woes; & so schal he
     doo and eue hem e corowne of endeles blisse to whiche is vertu of
     mercy schal bringe hem [and] to e mede erof, at is mercy. For God
     seith, `Blissed be ey at be merciful, for ei schal haue mercy.'
|r25  And us men may see what e ifte of e Holy Gost at is cleped e
     ifte of counseil may do whiche we praye to haue by e thridde ask_yng 
     of e Pater Noster, at is fiat voluntas tua; whiche ifte putte
     fro a man e synne of auarice and sette in at stede e vertu of
     mercy at bringe him to e blissedhede & mede at longe erto, that
|r30 is mercy.


De Dono Intellectus

     The secunde askynge of e Pater Noster, + Adueniat regnum tuum, may
     wynne to vs e ifte of e Holy Goost at is cleped e ifte of vnder_stondyng,
     whiche ifte ere it wirche putte awey derknes of mannes
     herte. For right as e sonne whan it aryseth & begynne to schyne
|r35 putte awey e derknes of e nyght & mystes at lette e light of |r[f.94v]
     e day, right so e ifte of vnderstondynge putte awey derknes
     of synne at is in mannes herte and eue it clere light [to] se all
     manere file of synne at is erynne, and also at at is bynee him,
     as in helle, and at at is aboue him, as in heuene with gostly sight,
|r40 and at at is aboute him, as Goddes creatures. And so it bringe a
     man to greet desire to see oure Lorde God almyghty and euere to be



|p163


     wi him in his blis. And en he strenge him faste to caste out of
     his herte and make him clene of all manere filthe of synne at he
     seeth erynne orgh grete sorwe of herte, schrifte of mouth & hard
     penaunce so at he mowe see God gostliche and wone with God & God
 |r5  wi him. And nameliche is ifte putte out of mannes herte e
     synne of leccherie and setti in at stede e vertu of chastite.


Luxuria ducit hominen in peccatum quatuor modis

     Leccherie is an outrageous loue of flescheliche lust & likyng in
     whiche e deuel orgh foure maneres lede a man to dedly synne and so
     to endeles de but if he amende hym or he deie bodiliche. One is
|r10 fole and [vn]wardliche lokinge or sight; e secounde is foole & vn_warly 
     [speche]; e ridde is foole and vnwardly touching wi hand,
     and the fer is foole & vnwardliche kussynge with mouth, of whiche
     come ofte some leccherous [dede] or [wille] to e whiche e deuel
     lede a man. For as it is [writen] in Holy Writt us: Sicut pissis
|r15 capitur hamo, sic homines ca*piuntur |r[f.95r] in luxuria tempore malo,
     that is to seie, `As e fisshe is caught wi e hook so be men caghte
     wi e synne of leccherie in yuel tyme.' For right as e fissher
     couere and hide e hoke at he wil cacche with e fisshe with e
     bayte at he woot e fisshe wole gladliche swolowe, and as whan e
|r20 fisshe see at baite he drawe nere and ta[st]e erof, and whan he
     fele e likyng erof he swelowe it vp with e hook and so is hit
     caught & slayn; right so e deuel first schewe to a man a thing at
     is likyng, and stere him to byholde hit foliliche & vnwardliche, and
     of at byholdinge steri him to speke of filthe & leccherie, and of
|r25 speche to a fole and vnwardliche touchinge wi hond, and so to kuss_ynge 
     with mouth, orgh whiche come the dede of leccherie, or elles
     ful assente of herte erto. And an is e hook swolowed, & he at so
     ha doo or assentid is take with the [deuel] and slayn gostliche
     orgh dedly synne. But we schulde be ware of ese sleightes of e
|r30 deuel and kepe vs fro hem, as techi vs the prophete & seith us:
     Averte oculos tuos ne videant vanitaten, at is to seie, `Turne yn
     eien awey at ei see no [vanite], for he at wole doo no foly hym
     nede at he byholde no ing at myght stere him erto; for e eighe
     is e firste messenger to e herte of foly and yuel.

|r35 In two maneres men synne in leccherie, at is to seie wi herte &
     with body. Lec*cherie |r[f.95r] of herte is in foure maneres. One is in
     oght, e secounde in delyt, e ridde in consentynge of wille, and
     e fer in desire to fulfille it in dede; for oure wikked enemy e
     fende at euer is redy & busy to kyndle e fuyre of leccherie in



|p164


     mannes herte, first he putte erynne a fole oght of leccherie, and
     at is not it but venial synne, but after he make e herte dwelle &
     abide in oght of leccherie, & en come sone out erof e
     manere, at is delite, and at may be dedly synne if e herte longe
 |r5 abyde erynne. For en come sone the ridde, & at is consentyng to
     the synne, as when ei skele ne thi resoun wistonde [it noght] but
     consenti erto, & at is dedly synne. And an folowe the fere,
     at is [but] brennynge desire to doo leccherous dede, & at is dedly
     synne, al be hit at a man somtyme may noght [come] erto. And so by
|r10 suche consentynge & desyre a man may synne ofte sithes in a day orgh
     nyce lokynge or nkynge on wommen at be gayliche atyred & fayre to
     schewe hem as foles to e sight of oer foles.

     And suche wommen wenen at ei doo noght amys gif it so be at ei
     assente to no synne in hemself. But sothely ai synnen ful grevous_ly
|r15 [] when ei atyren hem so to at ilke entente at men schulde e
     more byholde hem and e more lust haue in hem. For orgh hem may
     many a mannes soule be lorne |r[f.96r] whiche at for e gay attyre &
     beaute at ei schewe + byholde on hem & erby cometh into desire to
     doo e dede of leccherie wi hem, allogh ei may noght come erto.
|r20 And suche wommen at so attyre hem for suche cause may be cleped e
     deuelis grenes or snares, for many a man by suche grennes be take &
     broght to e develis hond; as Salamon e wise man seith at eche leme
     of suche a womman is a grene or a snare of e deuel.    Wherfore
     at e day of dome whan suche a womman schal elde answere tofore God
|r25 & resoun of alle e soules at beth us dampned bycause of hir, in
     grete drede & sorwe schal sche be. For al were it so at sche
     assented noght to do no leccherous dede, & semed to hirself at sche
     did but well, it and hir entencioun whi sche made hir so gay & seme_ly 
     was forto drawe e sight of men more to hir & e more desire to
|r30 synne with hir, or elles if sche vnderstood at men were e more
     stired erby to desire [to] synne wi hir and sche leue it noght er_fore
     [], sche may not be excused + at sche nys cause of her synne &
     dampnacioun, & s[o] dampnable erfore.

     Lecchery of body schewe him in many maneres, as in sight, hiryng,
|r35 spekyng, touchyng, and in alle e fyue wittes of e body; and also in
     alle [inge] at stire e body to ouermoche luste & likyng, as fayre
     cloinge & softe beddynge and o[er] delicate array |r[f.96v] & appar_aile,
     & in alle ore delices of [e] body overmesure.



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     Leccherie of e body departe him in fourtene degrees after e estates
     of hem at do it, and ilke degrees ligge to helleward all wey fro
     wikked to wors.    e firste is cleped simple fornicacioun at is
     bytwene sengil man & sengil woman, at neither of hem is bounde to
 |r5 mariage ne to chastite by avow, ne professed to no religioun. And
     it is dede is dedly synne.    e secounde degree is bytwene a
     sengil man & a comune womman at profre hir wrecchid body to sille.
     is synne is wors and fouler & more like e deuel an at other, for
     hit may bringe a man into moche more perill. For suche a womman may
|r10 parauenture be a wyf or a woman of religioun, or ha had to doo wi
     fadir, broer or other nyghe kyn to him at ha to done wi hir; for
     suche oon forsake no man.    The ridde degree is bytwene a
     sengil man & a [wydewe] at ha avowed chastite, & is is more grevous
     synne an eny of the oer two.    The fere degre is bytwene a
|r15 sengil man & a clene maide, & at is it gretter synne, for to at
     estate of clene maydenhode longe more mede an to [oer], and er_fore 
     to e brekynge erof longe more peyne. 

     The fifte degre is bytwene a sengle man & another mannes wyf or by_twene 
     a [wedded] man and anoer sengil womman, for in boe ese maneres
|r20 is e synne of avoutrye or spouse*breche |r[f.97r] whiche is a grevous
     synne by two weies.    0ne is by brekinge of e feith of mariage
     at schulde be by e lawe of God & Holy Chirche bytwene housbonde &
     wyf, at is at eche of hem schulde trewelyche kepe her bodies to
     other in trewe loue.    Another is for e synne of sacrilege at
|r25 is conteyned in is synne, for whoso doth avoutrye he do sacrilege,
     brekynge e sacrament of Holy Chirche aenst e oth at he made at
     his weddyng. By ese two weies men synne greuousliche in e synne
     of avoutrye; and many oer grete periles falli by is synne, for
     ere[by] bee made many false heyres and many rightful [heyres] dis_herited, 
|r30 whiche harme ei at be gilty erof be noght of myght to
     make gree ne restitucioun to him at ei haue so harmed.    And
     also is synne bringe ofte e man or e womman at is gilty erynne
     to moche meschif of body in is world as to pouerte, losse of som
     lyme, enprisonement & distresse of his body + or sodeyn deth, & to
|r35 moche more meschief of soule, at is endeles dampnacioun but ei
     amende hem or ei deye.    is synne also is somtyme doubled or
     made twofold, as whan a wedded man take anoer manis wyf, & an is
     it moche more grevous, for it is en double avoutrye at aske moche
     more peyne and greuous.

|r40 The sixte is bytwene |r[f.97v] a wedded man & his owne wyf, doynge with
     hir e flescheliche werk at longe to weddyng in oer manere an
     kyndeliche skile wole, or oerwise an e lawe of wedlok aske. For
     right as a man may wilfulliche slee himself bodiliche wi his owne



|p166


     knyf and be endelesliche dampned erfore, so may he slee hymself gost_liche 
     orgh dedly synne doo wi his owne wyf orgh vnskilful lust of
     his flesshe aenst e ordre & resoun of kynde and of mariage. And er_fore 
     wedded folk schulde not folowe all her + lustes as [vn]reson_able 
 |r5 bestes, but kepe hem in clennes after kyndeliche skile & e
     ordre of e sacrament of matrimonye, whiche sacrament orgh e vertu
     erof excuse fro dedly synne all manere fleschely dede idoo ordynat_liche 
     and kyndeliche bytwene hem at rightfulliche be coupled by at
     sacrament.

|r10 The seuene degree is bytwene [a man] and his gossib, at is to seie,
     a womman at haf his child at e fontston or bytwene a womman [and]
     him at haf hir child at e fonston, or bytwene a child and his god_father 
     [or his] godmoder, and bytwene e children of e [god]child
     and [pe] children of e godfader & godmoder. For eche of ese be
|r15 sibbe to ore gostliche, as fader and moder, suster & broer be bodi_liche,
     so at if eny wiynne suche degre were wedded to oer Holy
     Chirche schulde departe hem; and e same sibbrede gro*we |r[f.98r] by
     confermynge of e bisshop. And erfore all fleschely doynge bytwene
     man & womman of suche sibrede is greuous dedly synne.    The eighte
|r20 degree is bytwene a man & his kynnes woman wiynne degrees of mariage,
     & at synne may be more or lesse after at ei be nere or ferther of
     kyn.    The nyne degre is bytwene a man & [a] kynnes womman of
     his wyf, or at was his wyf; or bytwene a womman & a kynnes man of hir
     housbonde or at was hir housbonde withyn degrees of mariage, at is
|r25 wiynne the fifte degre, for if eny man weddi his kyn wiynne at
     degree wioute despensacioun of Holy Chirche e mariage schal not
     stonde but be departed, and so e man at ha do flescheliche wi e
     sibwomman of his wyf, or woman wi e sibman of hir housbonde, he
     lesith the ryght of his wyf, or sche e right of hir housbonde, so
|r30 at neier of hem at so ha agilt may aske fro at tyme forth
     fleschely dette of oer, ne haue to doo, wioute synne. But if he or
     sche be asked ei mote ilde it & doo it wi sorwful herte in mynde
     of her synne.

     The tenthe degree is bytwene a man in holy ordre, as preeste, deken
|r35 or sodeken, & a seculer womman, and at is a grevous synne; but hit
     may be more & lesse after e estate of him at do it, as a deken
     synne more en a sodeken & a preest more an a deken.    e
     eleuene degre is bytwene a seculer man & a    [womman of |r[f.98v] relig_ioun
     ], or bytwene a man of religioun and a seculer womman, and is is
|r40 grete synne, for e ton of ese is ded to e world.    e twelfe



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     degree is bytwene a man of religioun and a womman of religioun, & is
     is most grevous synne, for ese boe be dede to e world & schulde
     lyue onliche to e seruice of God.    The rittene degree is by_twene 
     a prelate or a curate of Holy Chirche and a woman. at is an
 |r5 hidous synne, for prelates and curates scholde be myrour & light of
     good ensample to e peple, & be holde to chastice hem at mysdoth.
     And is synne is more & lesse after e estate of e prelate, as more
     in an erchebisshop an a bisshop, & more [in] a bisshop an anoer
     curate of lower degree, and after e estat also of a womman at he ha
|r10 to doo wi, as if sche be religious, wyf or maide or other.

     The fourten degree is synne of leccherie aenst kynde at is worste
     of alle & most wlatsom to speke of and most myspaye God. For is
     synne hit is founde in Holy Writ at God lete rayne fuyr & brymsto[n]
     vpon e citees of Sodom & Gomor and oer re, so at fyue citees for
|r15 at synne sank into helle wi all e peple at was in hem but oon
     gode man at was giltles erof & his two doghtres, at eskaped by
     warnyng of two aungels at God sent him. And erfore men clepe this
     synne e synne of sodomy, for it is liche none oer.    This synne
     e deuel techi men & wommen in |r[f.99r] many maneres whiche be noght
|r20 to telle for e wlatsomnes erof, at is so moche at e deuel himself
     inke schame to neighe e man or e womman at is defouled erwith.
     But if eny man or womman fele him in eny manere gultyf in + suche
     synne vnkyndeliche, hit is good counsaile to him at he leue for no
     shame at he ne schryue him hastiliche erof, & in his schrifte telle
|r25 all e manere how he ha idoo; for e schame at he schal haue in him_self 
     for at vileyn dede schal be to hym a grete parte of his penaunce.

     And us men may understonde what is leccherie, bo of herte & of
     body, e whiche synne e ifte of e Holy Gost at is cleped e ifte
     of vnderstondyng putte awey from a man in whom at ifte worche &
|r30 sette in at stede e clene vertu of chastite as is aforeseid; of
     whiche vertu it is now forto speke.


De virtute Castitatis & eius vij gradibus

     Chastite is a vertu wonder fayre, and may wel be likned to a tree at
     ha seuen degrees & seuen branches. e seuen degrees be these: first
     is clene conscience [of] herte; e secounde is clene speche of mouth;
|r35 e ridde is good kepynge of e fyue wittes; the fer is streit &
     hard lyuynge; the fifte is fleyng of yuel companye & of all ing at
     myght be enchesoun of synne; the sixte degree is good occupacioun,
     and e seuene is good prayer & + deuocioun.

     The firste degre of is tree of chastite and e rote erof is clene con_science, 
|r40 for withoute |r[f.99v] clene conscience no ing may plese God.



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     For clene conscience kepe the herte fro wikked oghtis and fro
     wikked willes & wikked desires at come of hem so at e herte may
     noght assente to none yuel by none wikked will ne desire, for he at
     assente to an yuel oght or to an yuel will to fulfille it if he
 |r5 myghte, al be hit at he doo it noght in dede, he synne dedly and
     schal be dampned erfore but if he amende him or he deie.

     Thre inges kepe a manis conscience clene, at be these: good wille
     ofte to hyre sermones and Goddes word; anoer is sorwe of herte for
     synne and ofte schrifte, and e ridde is mynde of e passioun of oure
|r10 Lord Crist.    The firste yng at kepe clene conscience is good
     wille to hyre Goddes word, for at make a man dredful to doo eny +
     ing at God & Holy Chirche forbede. For oure Lord Ihesu Crist sei
     us in e gospel to his disciples: lam vos mundi estis propter ser_monem 
     meum, `Now,' he seith, `e be made clene orgh my worde,'
|r15 Goddes word of e mouth of e prechour is as it were a clene myrour
     in whiche eche man may see, and he wil loke wel, e spottes of synne
     at be in his soule, be ei neuere so pryue.

     The secounde ing at kepe clene conscience is verray schrifte wi
     penaunce doynge for synne. For schrifte is as a lauoure full of watir
|r20 wi whiche men wasche her hondes. + In e book of Kynges hit is
     write |r[f.100r] how Helyse e prophete bad Naaman, at was mesel, at
     he schulde goo and wasshe him seuen sithes in e flood Iordan and he
     schulde be clensed of his yuel. He ede and wisshe him as e pro_phete 
     bad, and whan he had wasshe him he was hole & clene.    e
|r25 flood of Iordan is as moche to seie or vnderstonde as e flood of
     iugement, and betokene schrifte of mouth in whiche a man schulde
     iuge & deme himself wi grete sorwe in herte for his synnes, so at a
     flood of teres bygynne to come out at e condite of his eighen. And
     at, as e prophete behight e mesel at he schulde be hole & clene
|r30 if he wolde wasshe him seuen sithes wel, bytokene at e synful man,
     if he wesshi him wel orgh schrifte with sorwe of herte of alle e
     seuen dedly synnes, [or] of as many of hem as he is gilty of, he schal
     be hole and clene in soule.    erfore the holy man [seynt] Bernard
     seith us: `Loue schrifte if ou wolt be sauf & clene & fayre;' for
|r35 verray schrifte may noght be wioute fayrenes and clennes of soule.

     The ridde ing at kepe clene conscience is mynde of e passioun of
     Crist Ihesu. + at is e wepene at e fend most dredeth, for orgh
     at wepene he was ouercome & his most myght bynome hym. And er_fore


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     we haue ensample in Holy Writ how at God bad Moyses forto de_stroye 
     e naddres at stongen & enve[nym]ed e peple at he schulde
     make a neddre of bras and sette it on e ende of a rod or of a pole
     and holde it vpon hy so at e ve*nymous |r[f.l00v] neddres myght see it,
 |r5 & so he dede. And anone as e venymous naddres seygh e naddre of
     bras ei fled & greued e peple no more, but alle at were hurte by
     e stingyng or envenemynge of hem were heled & sauf by e sight of
     at naddre of bras.    The neddre of bras at was putte an hye on
     e rodde or on e pole [betokenel e blissed body of oure Lord
|r10 Ihesu Crist at was putte on hy on e croyse and ere suffred de
     for vs: he was a naddre wioute venym of whom come all triacle at
     may destroye e venym of e fend of helle. Wherfore whoso fele him
     stongen or envenymed wi eny fonding at come to him by e venymous
     naddre e deuel of helle, byholde stedfastliche with good byleue
|r15 ilke blessid naddre of bras wioute venym, at is e blessid body
     of oure Lord Ihesu Crist, how it was putte hy vpon e croyse and what
     peyne he suffred for mankynde. And an anone schal e fende flee,
     and e man be delyuered from at temptacioun or fondinge and so dis_comfite 
     e fend.

|r20 The secounde degre of chastite is clene speche of mouth, at is at
     mouth ne tonge speke no wordes of vilenye ne vnclennes at myght be
     sterynge or kyndelynge of synne; for suche manere wyndes kyndele
     ofte e fuyre of leccherie. And erfore hit is write in Holy Writ
     at e word of an yuel woman brenne as e fuyre. And e apostle
|r25 seynt Poule seith us: Turpilo*quiun |r[f.101r] confundit bonos mores,
     `Foole speche' he seith, `destroyeth goode ewes.' And erfore who
     desire to be chast and serue God in clennes of body and soule him
     byhoue to kepe him from vnclene speche, for he at wole speke + or
     [hyre gladliche] wordes of leccherie & vilanye & ereynne spende tyme,
|r30 hit is semeliche at he is noght c[h]aste, for out of a tonne may no
     licoure come but suche as is wiynne. Right so eue out of e mouth
     come vilaynous wordes of leccherie, hit semeth at likynge of suche
     is in e herte, for as sei the wise man us: Ex habundancia cordis
     os loquitur, `Of at at is plenteuous in e herte e mouth spekep.'

|r35 The ridde degree of chastite is good kepyng of e fyue wittes, as
     sight of eighe, smellynge of nose, hirynge of ere, tastyng of mouth,
     touchyng of hond. ese be e fyue wittes at oure lyf is most ruled
     by. And erfore whoso wil be chaste hym byhoue kepe h[e]m wel.
      First him byhoue kepe + wel + his sight at he see no vanyte ne
|r40 foly at myght sture him to fleschely likynge & lust.    After at
     he moste kepe his eres at he hyre no wordes ne speches at myght



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     sture him to likyng & luste of flesche, ne at he hyre no bakbityng
     ne none other ing at myght sture [to] synne or lette charite or
     oer good vertu.    His mouth he moste kepe from yuel speche &
     from luste of taste of mete |r[f.101v] and drinke ouermesure.    Also
 |r5 he moste kepe his smellynge from vnleful sauoures at myght sture to
     synne.    e handes & alle the lymes of e body he moste kepe fro
     felynge & touchinge of eny ing in suche wise at hit myght be cause
     of synne.

     ese fyue wittes be the ates by whiche e deth entre into mannes
|r10 herte but ei be wel kepte, as witnessi the prophete at seith us:
     Mors intrauit per fenestras nostras, at is to seie, `e deth is
     entred by oure wyndowes or ates,' for ofte hit ha be seyn at men
     ha ben taken, robbed & slayn in grete & strong casteles [and
     strenges] for ei schutte ne kep[t] noght her gatis wel aenst her
|r15 enemyes.    Ensample men may fynde herof in Holy Writt, for who
     was strenger an Sampson, wyser an Salamon, holyer an Dauid, and
     it ei were al ouercomen by queyntise & whiles of women, and alle
     for ei kept noght aryght e ates of her hertes at were here fyue
     wittes. For had ei wele kept ilke ates, so stronge holdes as eir
|r20 hertes were myt noght haue be [broke] ne [wonne]. For, as seynt
     Ierom seith, e toure of mannes herte is so strong if it be wel kept
     at hit may not be take ne wonne by no strenge ne maistrie but if e
     gates erof, at be e fyue wittes, be opened aenst e enemyes to
     lete hem yn.

|r25 And erfore hit is writen of ese olde |r[f.102r] philosophres at ei
     drowen hem into wildernes & fled townes & dwellynges of men for ei
     wolde neither hyre ne see no thing at myght stere in hem lust or
     likyng wherorgh her hertes myght be made vnstable or leue here ver_tues 
     of chastite. And som of hem made hemself blynde bodiliche for e
|r30 same cause and for ei wolde noght be letted of her contemplacioun.
      The fyue wittes of a man at be noght rightliche ikept be liche to
     an hors at is late renne wioute bridel and renne faste whider at
     him lust forto at he haue caste his maister or bore him into som
     grete perile & harme. Wherfore he at wole be chaste byhoue to
|r35 restreyne his fyue wittes wi e bridel of skyle.

     e fere degree of chastite is streyte & harde lyvinge, for whoso
     wole kepe him clene from e synne of leccherie hym byhoue holde his
     flesche lowe & make hit buxom to his resoun, for if it be suffred to
     haue his wille hit wil be contrarious & rebel aenst e soule, as wit_nessi 
|r40 e apostel seynt Poule. & erfore whose wil abate or quenche
     e fuyre of leccherye him byhoue widrawe all at myght norisshe at
     fuyre, and at be principalliche eses & delices of body. For seynt
     Bernard seith us: Castitas perijt in delicijs, `Chastite perisshe



|p171


     in delicis.'    And erfore whoso wole kepe himself fro brennynge of
     fuyre of leccherie |r[f.102v] him byhoue as is aforseid widrawe &
     abate all ing at myght make e fuyre brenne, and quenche it at [e]
     begynnynge orgh hard lyuynge & forberynge of vnmesurable etyng &
 |r5 drinkyng & of alle ore vnmesurable delices of e body, & so schal he
     kepe him fro brennynge, for we fynde in Holy Writte at Danyel and
     his two felawes at were children fed wi grete metis & febil
     drinkes, & no delicious metis ne drinkes wolde vse: e fuyre of
     Babiloyne in whiche ei were caste by her enemyes myght noght [brenne]
|r10 hem ne [greue] hem. By e fuyre of Babiloyne may be vnderstonde e
     fuyre of leccherie whiche may wel be queynt orgh hard lyf & abstyn_ence;
     but delicious metes and hote, & delicious & strong wynes and oer
     drinkes make leccherie brenne in a man as grece or oyle make oer
     fuyre.

|r15 e fifte degree of chastite is fleyng of yuel company and of all ing
     at myght be enchesoun of synne [and leccherie]. For many men orgh
     yuel companye falle in e synne of leccherie at elles schulde noght
     haue falle erynne, for right as soure dogh at me clepe laueyne
     make turne all the paste at hit is mengid with to e same sauour;
|r20 and as a roten appill maki orgh his moysture ore apples [to] roten
     at he touche, and as one quik cole of fuyre may make a grete hepe
     of dede coles brenne if he be leide amonges hem: right so e felaw_schip 
     of oon |r[f.103r] leccherous man or womman may drawe a grete
     noumbre of men & wommen at ei be wi to synne of leccherie.    And
|r25 erfore e Holy Gost by e prophetes mouth Dauid techi vs & sei us:
     Cum sancto sanctus eris &c, at is us to seie in oure tunge: `with
     e holy ou schalt be holy,' as who sei, if ou desirest to be good,
     holy & clene & chaste if e to companye of goode, holy & clene men.
     For whoso loue e companye of fooles, schrewes & synful, vnclene men
|r30 or wommen him byhoue nedes be a foole & an unclene synful wrecche as
     ei be, as wittnessith e wise man in his book of wisdoms.

     Also he at wole be chaste byhoue flee all ing at myght be en_chesoun 
     or cause of synne, as pryue [speche], comynge togidre in
     priue places wioute companye, and ore suche. For at eue a grete
|r35 sturynge to at synne whan at me may fynde erto stede & tyme, of
     whiche is ensample in Holy Writt of Amon, Dauid sone, and Thamar his
     suster, whiche whan ei were allone in priue place ei synned togidre
     greuousliche in is synne.    And also e wyf of e lorde of Ioseph
     in Egypte, when sche had Ioseph alone in her chambre sche wolde haue
|r40 made hym synne wi hire, but Ioseph wolde noght, and erfore sche pro_cured 
     him moche woo & disese.    And erfore e holy apostil seynt
     Poul, for remedy aenst e synne of leccherie, techi vs and seith
     us: Fugite fornicacionem, `Flee,' he sei, |r[f.103v] `fornicacioun,'
     at is to seie flee eche ing at myght be enchesoun of leccherie,



|p172


     for men may no better ouercome fleschely synne ne kepe chastite &
     clennes an to flee yuel company & alle enchesouns of yuel.    In
     tokenynge erof we fynde in Holy Writt at e angelis at God sende
     forto saue Loth fro drenching of Sodome & Gomor at were destroyed &
 |r5 drenchid into e fuyre of helle for at synne bede him wende out of
     ilke citees & out of alle e marches of hem forto flee e grete
     vengeance at schulde falle.    By Sodome we may vnderstonde e
     synne of leccherie, and by e marches erof, all at may be e en_chesoun 
     of synne, for it is noght inowh at a man flee e synne and
|r10 yuel felawschi but if he flee also al at may be enchesoun of synne;
     for men seith on olde Englisshe, `So longe e potte go to e water
     at at e laste it come home broken,' and `So longe flee e butter_flye 
     aboute e fyre at at e laste he falle amydde & is brent.'
      Right so a man may so longe be among yuel company at [it myt be
|r15 enchesoun of synne at at e laste he] falle erynne & is brente.
     And erfore he at wole kepe himself fro fallynge & brennynge him by_houe 
     to draw him fer fro at fuyre, so at hit myght noght harme him.

     The sixte degree is good occupacioun, for oure enemy e fend of helle
     at neuer slepe but euere awaki and |r[f.104r] waite whom he myghte
|r20 strangle wi dedly synne, when he myghte fynde a man ydel & vnocupied
     wi goode werkes he putte on him a bridel and occupie him anone in
     his nedes, at be wikked and idel oghtes at drawe him to werkes
     of synne at come erof. & so he ledi hym by e bridel of synne
     at vnnees may he come fro him; & us by idelnes may a man falle in
|r25 grete perile of synne.    Idelnes is a rechelesnes or slownes of
     hert to doo wel, and sche is maystres of all yuel, for e apostel
     seynt Poule techi vs & seith us: Nolite locum dare diabolo, at is
     to seie in oure tunge, `eue no sted to e deuel,' at is to seie,
     be not idel of good werkes, so at e deuel at no tyme mowe fynde
|r30 space to occupie ow in yuel werkes of synne, [for he at is ydel of
     gode werkes eue e deuel stede and tyme to tempte or fonde hym with
     werkes of synne].

     Therfore counsaille vs e holy man seynt Ierom at we be alwey
     worching goode werkes & neuermore idel, so at e fend oure enemy
|r35 fynde vs euere besy in gode werkes. For he at for heuynes & vnluste
     of his herte is ydell & wolde doo no good schal not longe kepe him
     from fallynge in grete synne.    For e prophete seith at pryde,
     plente of mete and ydelnesse were cause of [e] synne at men vsed in
     Sodome, for e whiche ei were destroyed & dreynte; and for ei wolde
|r40 noght trauaile ne no good doo but ete and drynke, erfore fille ey in
     at vileyn synne, & so disserued at griseliche wreche.    And us



|p173


     doth many men |r[f.104v] at spendeth yuel e tyme at God ha [lente]
     hem; for all e tyme ei lese at ei spendi in vanyte[s] or in
     outrageous etynge & drinkynge, playes and iolytees, songes or daunces,
     or suche oere reuelles at ofte be cause of grete synne and after_ward 
 |r5 of endeles dampnacioun but ei amende hem. For of suche men
     speke e holy man Iob & sei thus: Ducunt in bon[is dies suos & in
     puncto ad inferna descendunt, `ei lede her lyues in wele[s] &
     worldliche likynge[s] & blisse, & in a poynt ei wendeth doun to
     helle.'

|r10 The seuenthe & laste degree of chastite is [good] prayer & deuocioun,
     for devoute and meke prayer helpe moche to ouercome synne, [and
     namely e synne] of leccherie. And erfore seith seynt Ambrose at
     deuoute & meke prayer is a siker scheld aenst e brannynge darte of
     e fend. And Ysidre seith also at hit is a grete helpe to ouercome
|r15 the fend and his fondinges to be praynge of custome; for whan e
     fende assayle a mannes herte wi fondynges or temptaciouns, an
     prayer is best help aenst him, for prayer fordoth the ass[aut] of
     synne. Prayer at is made to God hertliche is of grete myght
     if hit be sett and born vp by [four] pilers at be pese: e ferste
|r20 is stedfast feith or trouthe; e secounde is good hope; e ridde is
     good deuocioun, and e fere is fastyng & almes.

     e firste pyler at bere vp prayer is stedfast byleue or troue. For
     oure Lord Ihesu Criste in e gospel sei thus: Quicquid orantes pet_itis 
     credite quia accip*ietis |r[f.105r] & fiet vobis, `What at e aske
|r25 in oure prayers bileue stedfastliche in God & in his myt and e
     schal haue at e rightfulliche aske.' And also seith e apostel
     seynt Iame at we schulde [haue stedfast] byleue in God & in his
     myght wioute doute, for he seith at he at doute is liche to a
     wawe of e see at with the wynde is born hider and ider; + erfore
|r30 he at aske of God & doute forto spede he may not haue his askyng.

     The secounde pyler at bere vp [preyer] is good hope to haue at a
     man aske resonableliche and wi good wille, for us seith e Holy
     Gost by e prophetes mou Dauid in e sawter: Spera in Deo & ipse
     faciet, `Haue good hope in God & he schal doo to e at at ou ask_este
|r35 .' And erfore seith also the same prophete in e psawter in
     anoer stede us: Miserere mei Deus quonian in te confidit anima mea,
     `God haue mercy on me for my soule truste in the.' He eue us a
     grete hope to haue of him whatso we skilfullyche aske, for himself
     at is all sofastnes byhote vs by e gospel to spede & seith us:
|r40 Qui petit accipit & qui querit inuenit & pulsanti aperietur, at is
     to seie, `He at aske taketh, he at seche fynde' and to him at



|p174


     rynge or clepith hit schal be opened and he schal be late come yn,'
     at is to vnderstonde, when ese re condicions come togidre in
     prayer, at [ben] askynge wiseliche, sechynge be*siliche |r[f.105v] and
     rynging or clepyng lastingliche & dwelling[liche], so at e prayer
 |r5 be wi stedfast oght, busynes, & dwellingnes and lastyngnes, God hyre
     at prayer.

     But many men spede noght of her prayer ogh ei preye neuere so
     longe, and at is for ei fourme not aright her prayer. And erfore
     seint Iame e apostel seith, 'e aske of God and getith noght by
|r10 oure askyng, for e aske noght at falli to ow to haue.' Some
     men ere bee that aske hyer ing a[n felle to] hem to haue, as
     dede e moder of seint Iohan and seynt Iame at asked of + God at
     hir two sones myght sitte wi him in his kyngdom, at one of hem on
     his right side and at oer on his lifte side. This askynge was wi_oute 
|r15 discrecioun and came as it seme of presumpcioun, at is wrong
     wenyng & wrong demynge at a man ha of himself. And erfore oure
     Lord answerde hem us: 'e wote noght what e aske"     And er_fore 
     he at prayeth schulde kepe him from myswenyng and mysdemyng of
     hymself, at he h[o]lde not hymself worthi to be herd, as oure Lorde
|r20 Ihesu telle in the gospel by an ensample of e pharise e whiche
     held himself good and preysed himself in his prayer and despised oer
     men & accused hem, wherefore he was noght herd, as oure Lorde |r[f.106r]
     ere bereth witnesse.

     And erfore he at prayeth to God he schulde praye mekeliche, for God
|r25 is allmyghti & all ing woot, and see oure hertes & oure defautes,
     [greuaunces] & myscheues and woot what vs nede better an we.    A
     man at schulde fourmeliche praye him byhoue take ensample of pore
     beggers at sitte by e weie and Preye of help for her lyflode of
     hem at come by hem, whiche forto be e bettir herde & e sonner
|r30 sped of at ei aske, schewe to hem + her sores & her mescheues to
     sture hem to haue reue on hem [and] pitee. Right so schulde a man
     doo to God almyghti if he desire to be herde and sped of his prayer:
     he schulde mekeliche schewe tofore God and beknowe all his defautes &
     synnes, & pray hertliche mercy and foreuenes of God.

|r35 som men ere be at be so encombred wi the world at e[il konne
     noght praye of God but worldliche goodes or worschippes or other suche
     inges at be noght or litel worth, but rather occasioun of endeles
     dampnacioun. And erfore God of his endeles goodnes and mercy ofte
     tyme suffre noght ilke at be his haue her desyre in suche ing
|r40 but of his grete curtesie and larges graunte hem par is of most +



|p175


     pryse, and at is euerlastynge blisse' And for he wole noght plese
     hem at be his wi grauntynge |r[f.106v] to hem ing of litel or no
     value, as men plesi a ong child with an apple, erfore he wole
     pilke at be his pray e eesire of him gr[e]te inges and profitable
 |r5 to hem principalliche to e soule raper an to e body, at is his
     grace wel to lyue in is world to e[el seruice and worschi of God, &
     after is lyf to come to endeles blisse; for he at aske or desireth
     of God riches, honoure or eny oer worldliche likynge is noght worthi
     to be herd.    For seint Austyn seith at worldliche goodes,
|r10 honoures, richesses and ore suche worldliche inges aughte noght be
     desired ne iholde of prise ne of grete worpines. For we see at God
     vouche sauf to eue hem raper to yuel men in is world an to goode.
     And for is skile God eue worldliche goodes to yuel men, for good
     men schulde noght desire suche inges as ei see at God eueth to
|r15 yuel men. And seint Ambrose counsaille vs us: 'Whan ou prayest to
     God aske grete inges & at be euerlastyng, & noght inges at be
     passynge.'

     But oure good maister & I,ord Ihesu Crist techi vs wel to praye
     fourmeliche and wiseliche, seyenge in e gospel us: Si Qoid pec_ieritis 
|r20 Patrem in nomine meo dabit vobis, at is to seie, 'What at
     e preye my Fader in my name he schal eue hit to ow.' He aske in
     e name of oure Lord Ihesu at aske thing at falle to hele of
     soule. For 'Ihesu' is to seie     'hele' or 'heler', |r[f.107r] and what
     we schal aske he techi also in e + gospel & seith us: Primum Quer_ite 
|r25 regnum Dei & insticiam eius & oznnia adicientur vobis. 'Firste,'
     he seith, 'sechi e kyngdom of God & his rightwisnes and an schal
     e haue all ing at is nedful to ow for body and soule.' For [as]
     men seith men schulde euere doo e moste nede first.

     Two inges we haue nede of to oure sustenaunce in is world, at is
|r30 gostliche gooB & bodiliche good. But for we haue moste nede of goost_liche 
     good, erfore we schulde aske at firste, and an oure Lord God
     allmyghti wole eue vs hit and bodiliche good erto into avauntage to
     susteyne wi oure bodies. But for bodiliche goodes be noght lastyng
     ne certeyne as goostliche goodes bee at euer laste' we schulde
|r35 noght make oure principal goodes of suche secounde qoodes as some
     foles doth at desire none oer + lyf but is +, whiche at schal
     fayle hem in schort tyme wher ei wil or non. But we schulde
     firste preye and desire to haue e kyngdom of God, for so techi vs
     i oure Lord Ihesu Crist in e gospel as is seide byfore. 'sechi first,'
|r40 he seith, 'e kyngdom of God and his rightwisnes,' at is to seie we
     schulde wirche good & rightfull werkes whereorgh we myght come to e
     kyngdom at euere schal laste.    And he at us aske and |r[f.107v]
     I desire to haue e kyngdom of God he wole eue him erto what at him
     I nede to sustenaunce of his body; for no ing schal faile him of at



|p176


     at is helpliche to body or soule to him at loue God, as witnesse
     Holy Writte.    But coueitouse men at sette her hertes on is
     world, euere e more ei haue e mor tHei nede; for e more a man
     ha e more meyne he mote haue, and e more meyne at he ha e more
 |r5 sustenaunce hym nede. And he at ha moste hors ha moste nede of
     stables and knaues.    And seint Ierom seith at he at is coueitous
     ha grete defaute of at at he ha and of at at he ha noght.    And
     erfore he at wole eny ing aske/of God he schulde aske wiseliche,
     busiliche & lastyngliche, and an schal God graunte & eue him all
|r10 at him nedeth principalliche of e hel of his soule, & afterward
     for sustinaunce of his body.

     The ridae pyler at berith vp prayer is deuocioun at bere vp a
     mannes herte to God of heuen and make hym leue alle poghtes at
     myght lette suche deuocioun, for oure Lord Ihesu Crist in e gospel
|r15 techi us & seith us: Tu com oraueris intra [in] cubiculun tuum &
     clauso ostio ora Yatrem tuum, 'Thou,' he sei, 'whan ou wolt preye,
     entre into ei priue hous,' at is to seie yne herte, 'and spere e
     dore on e,' at is to seie putte out alle oghtes of vanyte and
     worldly & fleschely likynge & suffre non |r[f.108r] come yn, 'and an
|r20 pray thi Fader of heuen mekeliche,' for, as seith e holy man seynt
     Ciprian, alle worldliche & flescheliche lustes & oghtes schulde be
     departed fro e herte of him at wole spede in his prayer to God, so
     at e herte inke on noght elles for at tyme but on at at he
     prayeth & desire to haue. For he seith forpermore: 'Wenest ou at
|r25 God hyre the at hyrest noght iself?'    Also e holy [man]
     Ysidre seith at we preye wyseliche whan we inke on noght ellis
     but on at at we prayeth +.

     Seynt Austyn seith also us: `What auaille,' he sei' 'e mouynge of
     the tunge & betynge togidre of lippes when e herte is all doumbe?'
|r30 ere is difference or vnliklyhede bytwene prayer of herte & prayer
     onliche of mouth as is bytwene corne & chaf, or bytwene floure &
     branne, or bytwene a beste & his skyn. God is none hare, for he wole
     noght be fed wi leues & noght elles as an hare wole; but God weried
     e fyge tree for he fonde no ing eron but leues. Rit so prayer
|r35 wi leues of wordes wioute devocioun of herte may not plese God, ne
     God wole noght hyre hit, for God vnderstonde no suche langage. For
     it fare as prayer or peticioun to a grete lorde at were write in
     dyuers langages, so at none of hem myghte be vnderstande by oer,
     for his mouth speki of oon and his herte inke on [a]noer ing.
|r40 |r[f.108v]    Wherfore hit semeth at suche men at so praye scorneth
     God & wolde begile him, as whoso wolde begile a man at myght noght
     hyre wolde wagge his lippes tofore him and make a semblant of spek_yng 
     and speke noght. Suche prayers God hire noght, but at prayer
     at come onliche of herte God wole hyre; for, as he sei in e gospel,



|p177


     God is a spirit, & erfore who at wole be herd of God him byhouep
     praye in spirit & sothfastnes.

     And erfore e Holy Goost by e prophetes mouth Dauid in e sawter
     techi vs to praye devoutliche & seith us: Intret oracio mea sicut
 |r5 incensum in conspectu tuo, `Lorde, lete my prayer entre into i sighte
     as encense.' For as encense eue grete sauoure & smelle whan it is
     putte in e fuyre, so doth prayer whan it come of an herte at
     brenne in e loue of God; and but oure prayer smelle so, God wole
     noght hyre hit.    For right as a messanger come to a lordes
|r10 court ere no man knowe him, & bringe no lettres of hem at he
     come fro, he may noght be wel resceyued ne broght byfore e lord,
     so prayer to God wioute deuocioun & love is none bettre an a mess_anger 
     wioute lettre. For prayer is a messenger here sente to court,
     and love & deuocioun be as lettres enseled of e message. And er_fore 
|r15 whoso sendith forth at messanger wioute suche lettres he schal
     not by skill spede of his nedes.    Wherfore hit is seide in olde
     Englisshe: `Whoso fole |r[f.109r] out sendeth, foole home bringe.'
     But it is he moste to blame at him forth sendith; so fare it by
     prayer made wioute deuocioun.

|r20 But he at wolde preye to God wel, he moste preye as Dauid dede at
     seith us in e sauter +: De profundis clamaui ad te Domine; Domine,
     exaudi vocem meam, `Lord, fro e lownes of myn herte I haue cryed to
     e; Lord, here my voys.' Cry of herte is brennyng loue of God, as
     sei seynt Austyn, and suche cry is likyng to God, and noght e noyse
|r25 of wordes to whiche e herte accordeth noght.    And erfore seith
     seynt Gregory at bitter sighinges wi sorwe of herte for oure mys_dedes,
     wi meke & sadde wordes, is more sofast prayer to God an
     multiplienge of many sotel & polisshed wordes. For suche prayer
     dryue fro vs e efes of helle at nyght & day be aboute to robbe
|r30 vs of alle goodnes and lede vs to all yuel. And erfore we schulde
     ofte crye to God at we falle noght in ilke eues hondes, but at of
     his mercy he wole kepe vs fro couetise, leccherye and ore dedly
     synnes at brenne boe body & soule, and at he wole graunte vs e
     water of teres of oure eighen by whiche we may quenche suche fuyre so
|r35 at hit beclippe noght oure herte and fordoo [e] ymage and schap of
     oure soule.    Also we schulde faste crye to God at he saue vs
     aenst e grete flowynge flodes of ydel ogh*tes |r[f.109v] at come to
     oure hertes in many wises so at we perisshe noght orgh consentyng
     to hem, and seie wi the prophete Dauid wher at he seith in e sawter
|r40 us: Saluum me fac nos, quoniam intrauerunt aque vsque ad animant
     meam, `Saue me, God,' he seith, `for watres be entred into my soule.'
     And also e disciples of oure Lord Ihesu when ei were in grete
     tempest and peril in e see ei cryed to oure Lord & seide us: Salua
     nos, Domine, perimus, `Saue vs Lord, we perisshe.' For ese inges
|r45 schulde men crye faste and preye to God to saue vs: fro periles, at



|p178


     we perisshe noght, at is fro e fendes of helle, and from e fyre of
     couetise & [of] leccherie, & from e floodes of yuel [oghtes] & cor_rupcioun
     [s].

     But now e schal vnderstonde men schulde alway praye to God in alle
 |r5 stedes & in alle tymes when men may, but specially more devoutliche
     in holy chirche an elleswhere, for at place is halowed & ordeyned
     erto, and ere e deuel ha lest power, and erfore oure deuocioun
     schulde be most ere, and nameliche on sondayes and oere holydayes
     at ben ordeyned by Holy Chirche to serue & worschepe & praye God
|r10 ynne. And erfore men schulde on suche dayes sese of worldliche
     werkes by e comaundement of God and Holy Chirche and eue hem to
     gostly werkes, as to anke, worschi and preyse God & praye to him.
      But sith God in the |r[f.110r] olde lawe comaunde[d] to kepe & holde
     e saboth, at is bytokened in e newe lawe eche holy day at is
|r15 comaunded by Holy Cherche, and seth Holy Writ witnessi at God dide
     a man be stoned to dethe for at he gadred stikkes on e sabat day,
     what schal God do wi hem at on sondayes and oere grete holidayes
     at be comaunded by e newe lawe doth noght onliche worldly werkes
     but also gre[t]e dedly synnes & vilaynes & folowe her owne willes as
|r20 bestes, & moche more yuel do on suche dayes an on werke dayes?
     Wioute doute suche, if ei amende hem noght or ei deye, schal moche
     more greuosliche punsched be in at oer worlde for brekynge of [here
     halidaies an Iewes were for brekyng of] e sabat. For e sondayes
     and oer festes at be ordeyned by e newe lawe be more holy en
|r25 her sabat was.

     e principal festes of e 3ere be ordeyned by Holy Chirche to be
     halowed & kept to prayse, worschip and anke God of all at he ha
     doo for mankynde, as Holy Chirche reherse by dyuers stories at be
     red in holy chirche in suche festes: first at e feste of Cristemasse
|r30 how oure Lord Ihesu Crist was borne of e blessid mayde oure lady
     seynte Marye; at e feste of Paske how he aroos from deth to lyue; at
     e [Holy oresday] how, seynge his apostles, he stey vp into heuene
     wi oure manhode; at e Wittesonday |r[f.110v] how he sente doun e Holy
     Goost to his apostlis.    Also by Holy Chirche is ordeyned at we
|r35 schal halowe e festes of dyuers seyntes at be in heuen. ilke
     festes of suche halowes men schulde halowe as Holy Chirche techi &
     biddep, and in her names worschip God and preyse him for e myracles
     at he ha schewed in hem for fastnyng and confermyng of oure trouthe
     or bileue; and also praye to ilke halowes devoutliche at ei wole
|r40 be help and socour to vs toward oure Lord God at worschepe hem boe
     in heuene and in erthe.    And erfore he do grete synne at kepe
     noght his halidayes as him aughte to doo, for he doth aenst e co_mandement 
     of God and Holy Chirche.



|p179


     But here may some men say us: 'Sire, we may noght preye alwey, ne
     alwey be at chirche, for we mote doo somwhat elles among. What yuel
     is it eigh I pleye me at som tyme, or make som solace or mere
     honestliche? Why schulde God be myspaide erwith, se in at tyme I
 |r5 doo ne inke none yuel?' Herto may be ianswerd [schortly] us: at
     all e tyme at a man spendith in ydell pley & vanytees at is noght
     ordeyned to God hit is lost, for ou schalt vnderstonde at al at
     tyme at ou inkest not on God shal be rekened to ee as lost. For
     al e tyme at God ha eue e ou schalt elde rekening |r[f.111r]
|r10 erof how [ou] hast dispendid it; at is to seie whan ou inkest
     but on vanyte and on no ing at is ordeyned to God and to his right_wisnes,
     soliche he lesith a fayre ing at spendith his tyme in
     vanyte & ydelnes, for Senek e wyse man seith at he at so doth he
     lesith in is world all e good at he schulde haue do in at tyme, &
|r15 in at oer world all e mede at he schulde haue erfore. And at
     schal he neuere recouere, for e tyme at is goo wole noght come
     aeyne.

     But a grete synne doth he at spendi his tyme not onliche in ydel_nes 
     and vanyte but also in wikkednes & dedly synne. For God at e
|r20 day of dome schal aske of vs a streyte rekenynge of all be tyme at
     we haue had in is world, how we haue dispendid it, as witnesse
     seynt Anselm. erfore euery man schulde besiliche loke at he
     spende wel his tyme at he lyue here; for no man wote how longe or
     how short hit schal be, ne no man woot where, how, ne whanne heo schal
|r25 deie.    And erfore he at wole kepe his halidayes as he aughte
     to doo to e worschi of God he schulde not doo no ing at myght
     displese God or his halowes but fulfille e tyme and occupie him in
     good werkes & plesant to God & anke God of his grace and of all ore
     goode at he ha doo to us, and worschi & preyse God and pray him
|r30 besiliche of mercy. And also he schulde |r[f.111v] wi glad chere hyre
     sermones & Goddes wordes, and in at tyme sette his oght and his
     wille to hyre and vnderstonde e wordes of God at ere schulde be
     seide.

     Also when men be in holy chirche ey schulde besiliche and wi
|r35 grete deuocioun make her prayers to God and kepe hem ere honestliche
     from all manere [dyn], and doo ere wi all her hertes & myghtes wor_schipe 
     & reuerence to God and his halowes. For at stede is clene &
     holy and ordeyned to e seruice & worschi of God, & noght to iangle,
     lawghe, bourde & tryfle ere, as many fooles doth, for oure Lord God
|r40 sei us in e gospel: Domus mea domus orationis vocabitur, `Myn hous
     schal be cleped hous of prayer.'    And erfore seint Austyn seith
     at men schulde noght doo in chirche but at at is ordeyned to, at
     is holy prayer and seruice of God. What man is it at come tofore a
     kyng in his chambre to preye him of a special grace at ne wolde doo



|p180


     at at tyme to e [kyng al e] reuerence & worschi at he couthe and
     kepe him from all ing at myght displese him? But wi moche more
     skile schulde a man at come into e chambre of God, at is holy
     chirche, to preye him ere at is Kyng of alle kynges and Lorde of
 |r5 alle lordes of most special & most nedful grace at may be, at is
     sauacioun of mannes soule & endeles blisse, do |r[f.112r] worschi and
     reuerence to at Lorde ere & kepe him besiliche from alle ing at
     myght be myslikynge, nameliche in at stede at is his owne hous, as
     he seith himself in e gospel, as hit is seide byfore.    And er_fore 
|r10 he wol noght at hit be made a market; and by at cause, as wit_nessi 
     the gospel, oure Lord Ihesu Crist drofe out of e temple alle
     o at boghte & solde ereynne forto teche vs at we doo no world_liche 
     nedes in holy chirche, but onliche entende to prayer & seruice
     of God.

|r15 And ere schulde a man putte out of his herte all ydel oghtes and
     sette stedfastliche his oght on God at made vs of noght and bought
     vs wi his owne precious blood fro e fuyre of helle, and on alle e
     ore godes at he ha done vs & do eche day. And ere schulde a
     man beinke hym on his synnes and how he ha vnkyndeliche agulte God,
|r20 & mekeliche preye God for his endeles goodnes of mercy and foreuenes
     of all at he ha mysdoo and at he wole eue him grace forward to
     kepe him fro synne & to doo e wille of God, and wel to lyue & wel to
     ende.    There schulde grete lordes & ladyes & folke of grete
     estate forit her lordschip, dignyte, nobley & worldliche worschip
|r25 and [he]ynes and inke at ei be ere byfore her Lorde & here Domes_man 
     at schal deme hem at e dredful day of dome where ei schal ilde
     |r[f.112v] to hym resoun and rekenynge of alle e goodes at God here
     lente hem, and of al her lordschepes, dignitees, noble[ie]s, wor_schippes 
     and heynes at ei haue had in is world, how ei haue vsed
|r30 hit and dispended hit. For an schal God ilde to yuel and goode
     rightfulliche after at ei haue deserued.

     And erfore ei schulde at chirche m[e]ken hem to God, boe for loue
     and drede of God, & noqht be proude in herte, noer of her astates ne
     of her apparaile, but take ensample of e noble kyng Dauid, at whan
|r35 he prayed to God he seide us: `I am no man wori to be worschipped,
     but a wrecchid naked worme crepynge on e erthe.' In this he beknewe
     alle his febilnes and his pouert and despised himself, for right as a
     worme is but litel and a foul ing and of no prise, and come crep_ynge 
     naked [and] bare out of e erthe where he was bred, rit so a
|r40 man at his bygynnynge is a foule ing, litel & pore and [naked], for
     when he come into e exile of is world noght he bringe wi him,
     and when he go hens noght schal he bere wi him; but as he cam hyder
     naked & bare, so schal he goo away.    erfore seith e holy man
     [seynt] Bernard us: Quid est homo nisi sperna fetidum, saccus



|p181


     stercorum, esca vermium? `What is a man,' he seith, `but [sometyme]
     a stynkyng slyme, and after at a sak ful of donge, and at e laste
     mete to wormes?' For whan a man is ferste geten |r[f.113r] of a womman
     he is noght but a foule slyme, & as longe as he lyue in this worlde
 |r5 he nys but a sak ful of stynkyng dunge, and whan he is dede and leide
     in e erthe an is he but mete of wormes.

     Also grete lordes and ladies at cometh to holy chirche in riche and
     noble apparaile of gold and siluer, perles & riche stones and oer
     worldliche worschipful atyre byfore oure Lord God allmighti schulde
|r10 take ensample of e noble quene Hester, whiche when sche schulde
     preye to God, as witnessith Holy Writte, sche dede away all hir riche
     apparaile and lowed hir mekeliche byfore God, knowynge hir pouerte, &
     seide us: `Lord, ou wost I hate e tokenes of pryde and at I haue
     no likyng in riche apparayle, but hit is to me abhomynable, for hit
|r15 myghte be cause of my dampnacioun and oer mennes boe.'    Soe_liche 
     so may be grete abhomynacioun to God of ilke at in suche ing
     haue pryde or likyng, and of ilke at so attyre hem to be seie of
     foles as ei be hemself; and eigh ei seye at ei doth it forto
     worschipe God erwith in his chirche, ei schulde vnderstonde at God
|r20 take none hede of suche worschip, but God wole be plesed wi meke
     hertes and clene conscience.

     Seynt Poule techi how wommen schulde araye hem when ei goo to
     chirche forto preye God. ei schulde haue, he sei, cloinge and
     atyre after at her |r[f.113v] astate aske at were honeste and wi_oute 
|r25 + outrageous coste, and at is to understonde after e estate
     at ei be of, for at at is mesure to one is [outrage] to anoer,
     for more falle to a queene en to a countesse, and more to a countes
     an to anoer symple lady, & more to a lady an to anoer simple
     womman.    For seynt Poule techi hem to be symple in sit, at is
|r30 to seie meke & schamfast, and no queyntise seche ne devise for her
     heuedes, as tressis, philettis and ore suche wrecchidnes, as many
     foles doth at strecchi e nekke as an herte or kambre e [cray] as
     an hors. And also seint Poule + counsaile hem at ei noght atyre
     her hedes neier wi siluer, gold ne perle, ne oer riche stones, but
|r35 at ei couere her hedes with clene veyles, and nameliche at e
     chirche when ei be tofore God, and schewe hem ere as good wommen
     schulde doo, so at no man be tempted by e sight of hem.    Seynte
     Ambrose sei at he at desire at God hire his prayer and graunte
     hit he schulde doo awey fro him all manere tokenes of pryde and lowe
|r40 him to God mekeliche to sture him e more to haue mercy on him; for
     wi proude apparayle & queynte, ne wi none oer tokenes of pryde may
     no man gete of God at he desire, but raer it eue occasioun to
     oer men to deme yuel of man or womman at vse hit.



|p182


     Now haue e herd re inges at schulde specialliche |r[f.114r] be in
     prayer, if hit schulde be likyng to God and worthi to be herd, at
     be troue, hope & deuocioun, whiche be re pilers at schulde
     [bere] vp prayer.

 |r5 The fere piler at beri vp prayer is of two inges, and at is
     fasting and almesdede. erfore seide e aungel to Thobie at prayer
     is a siker ing wi fastyng and almesdede, wioute whiche two prayer
     may noght flee vp to almyghti God in heuene. For, as an holy man
     seith, good lyf make prayer swiftly flee to God orgh ese two
|r10 inges, as it were orgh two wynges, at beth almesdede and fastynge.
     But yuel lyf and synne drawe aenst prayer at it may not come to
     God, for as e holy man Isydre seith, in two maneres prayer is letted
     at it may not come tofore God.    One is for at a man wole noght
     sese to doo synne. Anoer is for he wil noght foreue e rancour of
|r15 his herte aenst hem at haue trespased to him; for right as a wounde
     may not be heled by none lechecraft whyle yren is erynne, right so
     prayer may noght helpe a man all e while at he ha yuel will in his
     herte.    And erfore seith e prophete us: `Lefte we vp oure
     hertes and oure hondes to God.' He lefti his herte and his hondes
|r20 to God at praye devoutliche wi clene conscience & [good] werkes.
     Also e apostil bidde vs at we heue vp clene hondes in alle oure
     prayers. By clene hondes be vnderstonde |r[f.114v] clene werkes at
     come of clene conscience, for prayer of vnclene herte and synful may
     noght plese God. berfore God seith by e prophetes mouth us: 'When
|r25 e make oure prayers I will noght hyre hem, for oure hondes be ful
     of blood.'

     ilke men haue blody hondes at pyle and robbe pore men of at ei
     schulde lyue by by maistrye & lordschepe, for ei be scheders of
     pore menis blood, for ey slee hem in as moche as [ei] byneme hem
|r30 her lyflode. Suche men synne greuousliche, for ei ete & drinke
     many blody mosselles, wherfore ei schal make ful streyte rekenynge
     and payement in at oer worlde; for Holy Writ, at may not be un_trewe,
     seith at God schal aske streyt rekenynge & harde at e day
     of dome of pore menis blood at suche men ha sched in suche manere.
|r35 erfore whoso at ought take so wrongfolliche him byhoue to ilde
     it aeyn, or if he may not ilde it, haue foreuenes of him at
     aughte it, or elles be endelesliche dampned. And erfore oure Lord
     God wole noght hyre suche mennes prayers forto at ei amende hem.

     For whoso wol come tofore God by prayer and be herd schal not come
|r40 tofore him wi swerd drawe, wi blody hand ne wi empty hond, at is
     to seie in wille to synne, ne vnclensed ne vnamendid of synne, ne
     ampty of good werkes. And if at he do he schal not spede, for |r[f.115r]
     God seith in Holy Writt us: Non apparebis in conspectu meo
     vacuus, `ou ne schalt,' he seith, 'come byfore me wi empty handis.'



|p183


     He come byfore God wi empty hond at preye hym of eny ing wi_oute
     [] present or offrynge makyng to him of some gode werkes. Suche
     oon schal not be herd ne suffred come yn at e ates, as oure Lord
     Ihesu Crist schewe by ensample in e gospel of e fyue vnwyse
 |r5 maydenes at come last to e weddyng and were not lete come yn at e
     ate for ei hadde none oyle yn her lampes. erfore, as e gospell
     seith, e lord seide to hem, `I knowe ow noght.' So wole God knowe
     none but hem at serue h[i]m after her myght, and at ha oyle in
     her lampes as e wyse maydenes hadde at were laten yn; by whiche may
|r10 be vnderstonde ei at haue herte ful of pitee anentis her euen_cristen 
     and schewe it wi goode werkes outward. For to suche men
     God opene e ates of his mercy and hyre hem and resceyue her
     prayer whan ei come noght to late ne wi empty hand.

     Now haue e herde e foure pylers at beri vp prayer, bat be trewe,
|r15 hope, deuocioun, & almesdede wi fastyng; whiche pilers be myghti &
     strong toward oure Lord God of heuene. For e prayer at is bore vp
     wi hem wynne lightliche of him all at is nedeful to vs to body &
     to soule. Wherfore e apostel seint Iame |r[f.115v] seith us: Multum
     valet deprecacio iusti assidua, at is to seie, `e assiduel prayer
|r20 of e rightfull man is moche worth,' for hit helpith & heli alle yueles
     of body & soule. erfore God seith at preyer of clene herte [hele]
     a man wiynne and wioute, for hit purchasith foreuenes of all manere
     synne.    Hit is wreten in e olde lawe how at e holy man Moyses
     ouercome Amalek e strong enemy of God and of e children of Israel,
|r25 noght wi batayle but wi prayer; and also an holy man seith at e
     prayer of a rightwis man may more availe toward God to ouercomynge of
     oure enemyes en ten powsand fighting men.    And anoer holy man
     seith us: Breuis oratio penetrat celum, `A meke and lowe prayer of a
     good man persche heuen.' [And seth it is of myte to perse heuen],
|r30 it may wel be of myght and is to ouercome alle enemyes on ere. A
     good mannes prayer may more wynne of heuene in an houre of a day an
     a owsand knytes schulde wynne of londe [in a long tyme with swerd].
     And erfore hit is + profitable to purchase and haue prayer of gode
     men at eue hem to + clene religious lyf or oer contemplatyf lyf
|r35 at forsake e world for [Goddes] loue and eue hem to his seruice,
     and to praye for alle hem at helpe hem to her lyflode.

     And if one gode mannes prayer may stonde in moche stede toward God,
     moche more may many goode mennes prayer. For |r[f.116r] as an holy man
     seith, when many good men prayeth togidre hit may noght faile at God
|r40 ne wole hyre hem. And eighe oon or two of a company be fooles or
     yvel men, itte all a companye is noght so; for as in e companye of
     Goddes apostles one, at [was] Iudas, was false & betrayed oure Lord,



|p184


     it all e ore were good & holy. The prayers of all an hole couent
     schal be more & raer herde of e abbot an e prayer of oon alone
     monk. Right so God hire [raer] e prayer of many good men of one
     accorde an of one gode man allone, where oure Lord God sei us in
 |r5 e gospell: Si duo ex vobis consenserint &c, `if two of ow,' he
     seith, 'accorde togidre wi me, whatso e aske of my Fader e schal
     haue it.'    Now haue ee herde of e seuen degrees of e tree of
     chastite.

     Afftir at e schal hyre of e seuen branches at come of hit whiche
|r10 be seuen maner of estatis of men & wommen at lyue in chastite. e
     firste is of maydenes at inke be weddid; e secounde is of corrupte
     [at] haui forsake synne & do penaunce; the ridde is of wedded men &
     wommen; e fere is of wydewes; e fifte is of maydenes at inke to
     continue erynne to her lyues ende; e sixte is of clerke[s] in holy
|r15 ordre; e seuene is of men of religioun.

     The firste estate is of maydenes at kepe hem clene |r[f.116v] and
     enki do so forto ei be weddid, at kepe hem clene of all file of
     leccherie of dede and wille. But it ei beth free of hemself to be
     wedded lefulliche, and in at wise thei worschippe God wi her chast_ite 
|r20 and be clene in body and soule from flescheliche synne.

     e secounde estate is of hem at haue be corupt & defouled wi e
     synne of leccherie & loste her maydenhode, as sengil man or sengil
     woman at neuer was wedded, ne neuere so bounde to chastite at ei
     ne may be wedded, and haue in herte forinkyng for her synne, & be +
|r25 schryuen & haue done her penaunce, & kepe hem forward in clennesse
     & chastite.    And in is estate oughte men & wommen at be er_ynne 
     [kepe] hem warliche & busiliche from all ing at myght be en_chesoun 
     or cause of synne, and so he may kepe his chastite and er_with 
     plese God, & it he may marye him whan he wole.    But whoso
|r30 wole wyseliche and warliche kepe himself from leccherie hym byhoue
     to chastice his flesche with hard penaunce of fastynge & wakynge, &
     forbere many inges at be likynge to e flesche; & so he may holde
     his flesche adoun whan hit wolde aryse aenst [his] resoun in luste &
     folye.

|r35 e thridde estate [is] of wedded men & wymmen. In at estate schulde
     men & wymmen kepe chastite in all ing, saue at at bifalle to be
     do in at estate, at is at either of hem shulde |r[f.117r] loue other



|p185


     and do at right is to oer and kepe truliche her bodyes either to
     oer withoute wrong doynge eny of hem to oer, as in departyng of
     her bodies or of her loue or of her hertis, for ei be by e sacra_ment 
     made one body. And erfore ei schulde holde hem togidre in one
 |r5 loue and one feith to her lyues ende. For hit is writen in Holy
     writt us: Quod Deus coniunxit homo non seperet, `That God ha knytte
     togidre man schulde not departe;' wherfore ei schulde kepe hem from
     all manere flescheliche dede at is bytwene man & womman saue bytwene
     hemself two, as e lawe of matrimonye or weddyng aske.    And er_fore 
|r10 seith seint poule at wymmen schulde be sobre and chaste & loue
     [and worschip] aire housbondes vnder God. ei schulde be chaste, at
     is to seie kepe her bodies clene to her owne housbondes from alle oer
     men, and sobre of mete & drinke, for outraqe & vnmesure of mete &
     drynke apeyre & destroye vertues and norisshe leccherie & oer
|r15 synnes. And in e same manere schulde a man kepe him to his wyf from
     alle ore wommen.

     Wedlok is [a state] of grete worschip, and oughte be kept clenliche &
     holyliche after e lawe of God, for hit is a state of grete auctorite,
     of grete dignyte & of grete honeste & holynes. Hit is of grete auc_torite, 
|r20 for as Holy Writ witnessi God allmyghti made |r[f.117v] hit +
     bytwene man and woman in Paradys in e estate of innocence or euer ei
     had synned. And erfore men sholde kepe clene at estate by resoun of
     oure Lord God at made hit, and by resoun of e clene estate & stede
     at it was made ynne.    Hit is also a state of grete dignite, for
|r25 oure Lorde wolde be conceyued & born of a wedded woman at was oure
     lady seynte Marie, clene maide weddid to Ioseph as to hir keper and
     witnesse of hir maydenhode, e whiche maide God ordeyned to be e
     mantel or couertour of wedlok. And vnder at mantel & couerynge God
     hid fro e deuel e counsaile & [e] priuete of oure saluacioun and of
|r30 oure raunsoun; & erfore men schulde worschi is estate and kepe it
     clene.    Hit is also, ere hit is clene kepte, [a state] of grete
     holynesse, for hit is one of e seuen sacramentis of Holy Chirche and
     bytokene the euerlastyng wedlok at is bytwene God & Holy Chirche and
     bytwene God and cristen mannes soule. & erfore wedlok, clene and
|r35 truly kept, is so mighty & holy at fleschely dede bytwene man &
     womman coupled & knet togidre by at sacrament, kyndeliche and right_fulliche 
     doo, is excused of dedly synne, and also deserue grete mede
     if hit be do as e lawe of God aske.

     And erfore e schal vnderstonde at in ree caas the |r[f.118r] dede of
|r40 wedlok may be do bytwene e housbonde and his wyf, noght onliche



|p186


     synneles but mede[ful]liche.    The firste case is whan e dede is
     doon onliche to at entent to gete children to e seruice of God, for
     to at entent was wedlok specialliche ordeyned.    The secounde
     caas is when hit is doon in ildynge dette at i[s] aughte of at oon
 |r5 to at other when hit is lefulliche asked, for at is rightful, for
     rightwisnes is to elde eche man at is his. And erfore if at one
     aske lawfulliche his dette of at oer by word or tokene or contyn_aunce,
     as some may noght parauenture aske hit openliche by word for
     schame, at oer [at] apparceyue at desyre + is holde to ilde his
|r10 dette, and but he doo he synne, for he doth noght rightwisnes, &
     eue enchesoun of yuel doynge to his make, and also byneme hir, or
     [sche] him, at [hyr or his] is; for either of hem ha power of oers
     body. But he at doth at werk in entencioun to fulfille rightwisnes
     in eldynge of his dette after e lawe of God, and noght for leccher_ous 
|r15 lust of his owne body, he do wel & in at deserue mede.    The
     ridde caas is whan wyf or housbonde vnasked profre or doth at werk
     wi oere onliche to at entente forto kepe ulke at he doth it with
     fro synne, as supposyng [at] wioute at sche or he myght falle in
     synne for lak erof, how at hit be at sche may |r[f.118v] noght for
|r20 schame aske it by word ne by contenaunce or tokene. And an ilke
     at profre & do at werk vnasked synne noght, but deserue mede.
     For is come of pitee, & in ese thre cases men synne noght but
     disserue mede doynge e dede of wedlok.

     But in thre cases a man may synne dedliche or venyalliche doynge at
|r25 dede of wedlok bytwene him and his wyf.    e firste case is whan a
     man or a womman sechi noght ellis in at dede but only e fulfillyng
     of his or hire leccherous lust, for en he at so doth synne or ded_liche 
     oer venyalliche. Venyalliche he synne whan hit is so at his
     lust is so buxom to his resoun and to e lawe of God at he wolde for
|r30 no ing folowe ne parforme at lust but hit were wi hir at is his
     wyf or sche wi him at is hir housbonde.    But he synne ded_liche 
     whan his lust is so grete & aboue his resoun at he wolde ful_fille 
     at lust wheer sche at he dele with were his wyf or none.
     For an his lust passi his resoun, & wi suche doynge God is myspaide.

|r35 And ofte e fend ha grete power to trauaile & disese hem at so
     lyueth, as men may fynde in Holy Writt ensample of Sarra, Raguelis
     doghter, at was after Thobies wyf at afore hadde seuen housbondes
     eche after other. And alle ei were slayne wi the fende e ferste
     nyght at ei wolde haue |r[f.119r] leyne by here; and at was for her
|r40 entencioun & desire was for her owne leccherous lust, and noght for
     no lawful [ne leuefulle] cause, as is byfore seide. And erfore e
     aungel at counsailed [Thobie] to take hir to + his wyf, for Thoby
     was fered to take hir + bycause of e mescheef at bifel to hire



|p187


     seuen housbondes, he seide to Thobie us: `I schal telle e,' he
     seide, `of whiche men fendes haue power to hurte hem and travaile
     hem. And at be ilke men at in + e doynge of e dede of wedlok
     putte God clenliche out of her mynde and inketh [o]n noght elles
 |r5 but to fulfille e leccherous luste of her flesche, as do a beste
     at ha no resoun.' And erfore somtyme God vouche noght sauf at
     suche men haue fruyt of her bodies.

     Also a man may synne dedliche wi his weddid wyf gyf he do eny
     thing wi hir at schulde longe to at werk of wedlok aenst e vse
|r10 of kynde, and at is moche more synne an at other. Neuereles ilke
     at in doynge of at werk of wedlok haue mynde and drede of God all_myghti 
     and wirche after e counsail of Holy Chirche in manere as is
     aforseide, and kepe her estate clene after e ordenaunce of God and
     Holy Chirche, plesi God & deserue grete mede.

|r15 The secounde case in whiche man & womman may synne [dedlyche] bytwene
     hemself [in] doynge of e werk of wedlok is whan a man for luste |r[f.119v]
     of his flesche, hauynge no reward to e lawe of God and Holy
     Chirche, spare noght to haue to doo wi his wyf in tyme whan he
     schulde noght, at is whan he woot at sche ha at yuel at is com_une 
|r20 to wommen by certeyn tymes of e monthe. For hit is forboden by
     God in e olde lawe for many periles at come erof. For, as seith
     seint Ierom, in suche tyme be geten meselles, maymed, vnschaliche,
     witles, croked, blynde, lame, dowmbe, deef, and of many ore mes_cheues.
        Wherfore e wyf at fele hirself in suche siknes
|r25 schulde noght hele it fro hir housbonde if at at tyme he wolde haue
     to done wi hir. For if he knowe hit noght and sche heli hit from
     him & suffre him haue to done wi hir in suche a tyme, an synne
     sche & not he.

     Also housbande and wyf be iholde to forbere at werk in hye feste
|r30 dayes & Sondayes and fastyng dayes, noght onliche for hit is synne to
     doo at werk in suche tyme, but for ei schulde at tyme specialliche
     eue hem to e seruice of God and to holy prayer, and to forbere lik_ynges 
     and lustes in suche tyme, e sonner to gete grace of God to
     haue at ei rightfully desire.

|r35 Also e housbonde schal absteyne him fro his wyf all e tyme at sche
     lyeth in gesyne, at is to seie bytwene at sche haue bore child til
     at sche goo to chirche, and also fro e tyme at he haue certeyn
     know*ynge |r[f.120r] at sche is nyh her delyueraunce, for drede of perile
     at myght falle [er]of.    And also housbande & wyf schulde spare
|r40 eche oir fro e tyme at ei wiste at sche were wi quik childe,
     for anne may not at dede be doo wioute synne.    Hit is writen
     in e book of kyndes at e olyfaunte forsake the felawschi of his
     make while he woot sche is in fole; wherfore a man at ha vse of



|p188


     resoun schulde be more attempre and rewled after resoun an a beste
     at no skile can. And erfore after e reule of attempraunce and skile
     at schulde absteyne him from his wyf after e tyme at he wiste
     sche were wi quyk childe til sche were purified at chirche.
 |r5  But Neuereles hit is not alwey synne if at dede be doo in suche
     tyme bytwene [a] man and his wyf by good cause & good entencioun as
     is aforseide.

     The ridde caas in whiche housbonde & wyf may synne togidre in at
     werk is when hit is done in holy stede, as chirche or chircheerde
|r10 is halowed and holiche appropred to e seruice of God. ere
     schulde no man haue to doo in at wyse wi his wyf, but absteyne him
     erfro for reuerence of e place. And whoso wol not forbere at dede
     in suche stede he synne & doth grete vilanye to God & to at stede.

     The fere estate of chastite is e estate of wedowhode, as where at
|r15 one of two at were knytte togidre by e sacrament |r[f.120v] of wedlok
     is deed & at other lyue. In at estate schulde man and womman at
     be erynne kepe hem clene & chaste, for at estate is hyhe and holy
     if hit be clene & chaste kepte. Wherfore s[e]ynt Poule counsaille
     hem at be in at estate at ei kepe hem in clennesse & chastite,
|r20 or elles but if ei mowe wel doo so at ei wed hem. For he seith to
     hem us: Melius est nubere quam vry +, `Hit is bettir,' he seith,
     `wed en brend.' For at man brenne himself at assenti to leccher_ous 
     dede aenst e lawe and comaundement of God, for en brenne his
     herte in e fuyre of desire of leccherie. Wherfore hit is bettir for
|r25 hem to be wedded an falle in at fuyre.

     But is is to vnderstonde of men & wommen at be in the estate of
     wydewhode vnbounde to chastite orgh avow priue or solempne, for
     suche at be so bounde may not marye hem & vse at werk of wedlok
     wioute dedly synne; saue if at avow be priue and noght solempne,
|r30 an e wedlok at he bynde him to afterward schal stonde and noght
     be departed. But he at so ha broke his avow schal doo penaunce er_fore 
     as his gostliche fader schal enioyne him, for he synned dedliche
     in brekynge of his avow; & afterward he may doo at werk of wedlok wi
     his wyf when hit is asked of him, and also whan he drede & vnder_stonde 
|r35 verrayliche at his wyf schulde elles falle in synne |r[f.121r]
     of avoutrye. But it he schal do it with sorwe of herte, & all his
     lyf [vse] penaunce for his synne.    But whan at suche avow is
     made solempliche as by e hond of a bisshop or by profession, as men
     of religioun, or orgh holy ordre, as sodeken, deken or preest, if
|r40 at he at so ha avowed weddi him afterward, he synne dedliche and
     hyliche; and at weddyng may not stonde but schal be departed, and
     elles ei may noght be saued from endeles dampnacioun.

     Wedowes shulde take ensample of e turtel, at is a brid of whiche e



|p189


     book of kyndes seith at whan sche ha lost ones hir make sche wole
     neuere after haue none oer, but flee e companye of alle ore &
     dwelle in wildernes by hirself.    And re inges specialliche
     longe to hem at be in at estate of wedowhode & dispose hem to
 |r5 kepe hit in clennes and chastite.

     One is at ei schulde kepe hem in pryue[tel as moche as ei myghte,
     out of grete companye and e sighte of men, & noght busye hem to moche
     aboute e world. Herof is ensample in Holy Writt of e noble womman
     Iudith at was a faire womman and a clene wedowe, and sche held hir
|r10 priueliche in clos in hir hous wi hir wommen and wolde noght goon
     out, but schoned sight of men and los of e world. And erfore seynt
     Austyn vnderneme wedowes at loue idel*nes |r[f.121v] and arrayeth hem
     gailiche & schewe hem moche to e sight of men, and also ilke at
     speke more an nede were. But he sei at goode wydowes schulde
|r15 kepe hem in clos from mennes speche & worldly sightes of vanytees,
     and alwey occupie hem wi some goode and honeste werke, as falle to
     her estate.

     The secounde ing at falle to wedowes is busy prayer & seruice of
     God in werkes of deuocioun & gladliche and moche be at + chirche, as
|r20 e gospel make mynde of an holy wedowe, Anne, at wolde noght go fro
     e temple, but dwelled erynne day and nyghte, prayenge & servyng God
     devoutliche in grete abstynence.

     e ridde ing at byfalle to wedowes is streyt livynge of mete &
     drinke & forberynge of delices & delicious metes & drinkes, for seynt
|r25 Poule seith at a wydowe at lyue in delices is dede, at is to seie
     orgh synne. And seynt Bernard seith us: Castitas perijt in delic_ij
     []s, `Chastite,' he seith, `perisshe in delices.' For right as a
     man may noght longe holde his heed vnder e water at he ne schal
     perisshe & be deed, right so may noght a man longe holde his heed,
|r30 at is to seie his herte, vnder e watir of worldly delices at he ne
     schal lese e lyf of grace of e Holy Goost, at is the lyf of e
     soule.    Also hit falle to wedowes forto vse symple & comune
     cloinge of |r[f.122r] mene colour, & noght gay ne starynge ne of
     queynte & sotil schap, and take ensample of e holy wedowe Iudith of
|r35 whom Holy Writ make mynde, at anone whan hir housbonde was deed
     sche lefte all hir gay attyre and apparaile boe of hir body & of hir
     heed and toke mekeliche clothing & attyre at longed to a wydowe to
     schewe doel of her herte & to [e]schewe veynglorie for e loue of God;
     and to kepe hir wedowhode in chastite & clennes, for sche was fayre &
|r40 onge, sche vsed grete penaunce of fastyng and wered e heyre nexte
     hir body. Right so schulde wedowes lyue & kepe e estate of wedowhode
     in chastite and clennes, & nameliche ilke at be bounde erto by
     avow, & also ore at mowe lefulliche marye hem til ei be maryed.



|p190


     The fifte estate of chastite is clene maydenhode at neuere was cor_rupte 
     ne neuere inke to be, but haue so ouercome her flesche for
     e loue of God at ey thinke euere to kepe hem chaste. And is is
     an hye estate and of grete pryse for re inges at beth ese: dig_nite,
     beaute & bounte.

 |r5 First at estate is worschipful for e dignite erof, for ei at
     kepe it wel be liche to angelis and passe in som ing e estate
     of angelis. For an angel lyue gostliche as a goost wioute body and
     flesche, but virgynes be coupled wi e flesche at tempte |r[f.122v]
     hem sore to breke & defoule at estate. & nevereles ei ouercome
|r10 e temptacioun of her flesche, and at is a grete victorie & a grete
     wonder at ei may kepe so febil a castell as her body is aenst so
     strong and so sly an enemy as e fend is, whiche at sechi boe day
     & nyght how he myght wynne it & despoyle hit of at tresoure of vir_ginite 
     o[r] maydenhode,    And at is a grete tresoure of whiche
|r15 speki oure Lord Ihesu Crist in e gospel and seith us: Simile est
     regnum celorun thesauro abscondito in agro, `The kyngdom of heuene is
     liche,' he seith, `to tresour hid in a feld or in e ere.' This
     tresour hid in a feld is maydenhode hid in a body, whiche is a feld,
     for hit schulde be tiled wi penaunce & [sowe] wi good werkes, &
|r20 erfore is tresour may wel be liche to heuene. For maydenhode is
     liche to e lyf of aungels of heuen.    And erfore God seith in
     e gospel at at e general vprisyng at schal be at e day of dome,
     where alle men schul aryse in body in soule, ere schall not be ma_riages 
     as be vsed in is world, but alle tho at schole be saved
|r25 schal be an as angelis, and her bodyes schal schyne brighter an e
     sonne schyne now.

     Also is estate of virginite or maydenhode is worschipful for beaute
     o[r] fayrehode erof. For clene maydenhode is e fayreste estate at
     is in is erthe, wherfore e wise man Salamon sei us: O |r[f.123r]
|r30 Quam pulcra est casta generacio cum claritate! `A, how fayre,' he
     seith, `is chastite wi cleernes!' Chastite is cleer & schynynge
     whan maydenhode in e sight of God is made fayre wi good livynge &
     vertuous, so at no synne defoule hit. For right as e clernes of e
     sonne, when clowdes & mystes be aweye, make here in is erthe a
|r35 fayre day, right so clennes of vertuous livynge, when alle synnes be
     put awey, make maydenhode fayre, bright & plesant to e sight of God.
      And ere[for] seith e holy doctour seynt Ierome at byfore alle ore
     vertues maydenhode is faire & clere if at hit be noght enpeyred wi
     no spotte of synne, at is to seie at neier e body ne e soule ne
|r40 noght corrupt ne defouled by no synne; for he at is chast of body &
     corrupte in herte and wille, he is liche to a burielles fayre peynted
     wioute, & wiynne full of careyne & fil.

     Maydenhode clene kepte is liche e whyte robe on e whiche foule



|p191


     spottes may be sonner seye an on eny oer garnement. This robe
     schulde be kept principalliche from re inges: fro mudde or file
     of erthe, fro blood, & fro fuyre.    e mud or e file of ere
     may be cleped worldliche couetise, fro e whiche o at schulde plese
 |r5 God in at estat of maydenhode schulde kepe hem clene; for no man may
     plese God & his enemy, for he mote nedes despise at one. And as
     seint Ierom seith he seme not Goddes frend |r[f.123v] at plesith e
     fende and e world; for e world is Goddes enemy. For seint Iohan
     seith at he is enemy to God at loue is worlde. And seint Poule
|r10 sei us: `if I wolde,' he sei, `plese the world,[at is to seie
     hem at folwe e worlde], `I schulde not be trewe seruant to [Ihesu
     Criste] God almyghti.'

     A tokene may men see of men at wole plese e world and haue noght
     her hertes to God as ei oghte to haue whan men and women eue hem
|r15 to grete curiouste of gay cloing & attyre aboute her bodies, for
     at + wolde noght a man ne a womman doo but for sight of men at he
     desire to be seie of. But he at is most busy to array his body wi_oute 
     forto be semeliche to manis sight may sonnest lese e fairenes
     of his soule withynne tofore e sight of God; whiche fairenes ples_ith 
|r20 God and noght e fayrenesse of e body wioute.    Wherfore
     seint Bernard sei suche, and nameliche wommen at busie hem aboute
     gay apparaile to schewe hem wi to menis sight he clepe hem e
     doughtres of Babiloyne, at is to seie schenship or confusioun, for
     her lyf nys but as a blaste of wynde at schal passe & turne to
|r25 grete schame & schenschip to hem but ei amende hem or ei deie. For
     ei be cloed richeliche outward, and wiynne [in] soule [ei ben]
     naked & pore; and ogh ei schyne wioute as gold and siluer ei mote
     nede at e laste leue alle at & be foule in soule orgh synne. But
     seynt Bernard speke |r[f.124r] of ilke wommen at so apparaille &
|r30 attyre hem to at entente to be seie & desired of men in synne; for
     ei schal be demed tofore God for as many soules as be dampned by
     enchesoun of hem.

     But good wommen at kepeth maydenhode in clennes, Dauid e prophete
     clepith hem kynges doghtres, at is e hye kyng of heuen, & seith us:
|r35 Omnis glorie eius filie regis ab intus &c, `All e likyng & glorie,'
     he seith, `at e kynges doghter ha is wiynne', at is to seie in
     good vertues & clene conscience wioute synne of pryde or couetise or
     eny oer. And so may is white robe of maydenhode be kepte fro mud
     and file of e ere.

|r40 Also men schulde kepe at whyte robe clene fro spottes of blood, at
     is from yuel oghtes, likynges, fleschely desires. For seint Ierom
     seith at maydenhode is a faire sacrifice & offrynge to God whan hit



|p192


     is clene withoute evill desires and evill oghtes in herte as it is
     wioute clene of yuel dedes of body. For he sei maydenhode of body
     is medeles and noght worth when e herte is corrupte wiynne wi foule
     oghtes & vnclene desires; for as e fruyt is noght at is fayre with_oute 
 |r5 and roten wiynne, [right so is maydenhode at is hole withoute
     and vnclene wiynne].

     Also men schulde kepe at white robe fro e fyre, at is to seie from
     hyringe or spekynge with will wordes at myght sture men or wormnen to
     vnclennes and yuel. For as it is tochid byfore, |r[f.124v] seynt Poule
|r10 sei at vilayne speches may litliche destroye good ewes. And
     Senek e grete clerk seith also & counsaile us: `Kepe e', he sei',
     `fro wordes of vnclennes.' For he at bleeliche speki or hire vn_clene 
     wordes he wexe ereynne [bolde], and e lightloker faile in
     synne.    And erfore he at wole kepe clene is whyte robe of
|r15 maydenhode hym byhoue to kepe him from spekynge & hirynge of alle
     manere wordes & tales at myght kyndle e fyre of lust or desyre of
     synne wherorgh he myghte brenne him wiynne in soule.    For e
     catte at sitte nyhe e fyre brenne ofte hire hippes, but a wylde
     catte at renne aboute in e wode doth noght so; right so a man or a
|r20 womman at is vsed to hyre or speke vilanye may lightliche be brent,
     but he at wole noght hyre hit may lightliche kepe him fro suche
     brennyng.

     Maydenhode & chastite may be likned to e lilye at growe hye &
     bere a fayre floure. Wherfore e Holy Goost seith us by e mouth of
|r25 e wyse man Salamon: Sicut lilium inter spinas [sic amica mea], `My
     leue,' he seith, `is [as] a lily among ornes.' Goddes leef or Goddes
     derlyng is e soule at kepe clene maydenhode, for at vertu may most
     specialliche purchase e loue of God.    And erfore as Holy
     Writte seith & witnessi, + seint Iohan e euaungelist amonge all e
|r30 apostles was most loued of God, and most verray tokene of |r[f.125r]
     loue God schewed him when he schewed him e pryuetees of heuen as he
     slepte on his brest, and also whan he bytook him e kepynge of his
     derworthe moder. And erfore in e gospel he is cleped e disciple
     [at] Crist loued. And neuereles Crist loued alle his ore dis_ciples, 
|r35 for he made eche of hem oeres brother.

     This lily floure at is maydenhode schewe & kepeth hir fayrehede
     among ornes & breres [at ben dyuerse flescheliche fondynges; for e
     flesche is a dungehepe at of itself brynge fore no ing but scharpe
     ornes, breres], netles & istles at be foule sterynges of luste and
|r40 likyng at moche trauaille & greue the soule. But at lily flour of
     maydenhode, whan hit is sikerliche roted in e loue of God almighti,
     schall noght drede alle ilke ornes, breres, nettles & isteles, for



|p193


     at loue kepe hit at it may noght harme hit.

     This floor of lily at is maydenhode ha sixe leues and wiynne re
     greynes igilded. e firste leef is hol[e]nes of body, at is to seie
     at the body be hole & clene orgh c[h]astite wioute wemme of lecch_erie, 
 |r5 for eigh a [maide were leye by] aenst hir wille sche loste
     not erfore e mede of her maydenhode. And erfore the holy maide
     seynt Lucie to e tyrant at tormented hir & rette hir at sche
     shulde be defouled & lese hir maydenhod + seide us: Non inquinatur
     corpus nisi ex consensu mentis, et si inuitam me violari feceris
|r10 castitas mihi dupplicabitur ad coronam. `The body,' sche seith, `is
     defouled with no synne but by e |r[f.125v] assent of e soule, and ey
     ou do me lese my maydenhode aenst my wille my chastite schal be
     doubled to me to e corowne of blisse.'

     The secounde leef is clennes of oght of herte. For as seint Ierom
|r15 seith, spekyng of hem at haue avowed chastite or enke to be
     chaste for e loue of God & inke noght to [be] wedde[d], hit is
     noght inowh, he sei, onliche to kepe clene maydenhode of body, but
     hit byhoue at e herte & e oght be kept in clene chastite from
     yuel lustes & desires.

|r20 The ridde leef is mekenes at eche c[h]ast man & woman at desire
     to plese God shulde haue in herte, for maydenhode wi proude herte
     may not p[ay] God. And erfore seith seint Bernard at maydenhode
     wi mekenes moche plesith God. And at maydenhode [loue] God to
     whiche mekenes eue loos. For mekenes make maidenhode fayre and
|r25 clene and likyng in e sight of God, for seint Bernard seith after_ward 
     us: `I dar wel seie,' he seith, `at oure lady seynte Marie had
     not iplesed God almyghti only orgh hir maydenhode ne had here grete
     mekenes be.'

     The fere leef + is drede of God & schamfastnes. For verray maydenes 
|r30 schulde be boe dredful & schameful, and at is no wonder, for ei
     bere a ful greet tresour and precious in [a] ful febill vessell. And
     erfore oure lady seint Marie, |r[f.126r] whan e angel came to hir
     ere at sche was hirself allone, sche was dredfull, as e gospel
     make mynde.    Drede of God may be cleped e tresour[er] or keper 
|r35 of is riche tresour of maydenhode at e fend of helle may be no
     sleighte stele it. For drede of God kepe the ates of e castell
     at ilke tresour is yne, at is mannes herte & wommanes; of the 
     whiche castel e ates be the fyue wittes of e body which e drede
     of God kepe so at e fende may not entre into e herte orgh ydel



|p194


     and veyne curioste of sight, herynge or spekynge. For ydel & veyn
     sighte, hirynge or spekynge of curioustees & vanytees of e worlde is
     a wey to e synne [of] leccherie, and sighte is e firste at lede
     erto.    Wherfore, as witnesse Holy Writte, + Dyna, Iacob doghter,
 |r5 for sche wente vnwarliche to see vncouthe wommen, sche was corrupte
     and loste hir maydenhode. And erfore he at wole kepe clene mayden_hode 
     byhoue withdrawe his [wittes] from alle curious sightes, and at
     is moste idoo orgh holy drede of God, at is drede to wrae God.
      And + is kepynge of e fyue wittes is bytokened by e fyue wise
|r10 maydenes of whiche oure Lord Ihesu Criste speke in be gospel where
     at he seith at e kyngdom of heuene is liche to ten maydenes wi
     ten lampes, of whiche were fyue wise & fyue foles. Oure Lord |r[f.126v]
     God clepe ere the kyngdom of heuene Holy Chirche, at is the comun_alte 
     of alle at ha receyued e sacrament of baptisme, of whiche e
|r15 fyue wise maydenes bitokene hem at wiseliche & wele kepe her fyue
     wittes of her bodyes, and the fyue fooles bytokene hem at kepith
     noght wiseliche her fyue wittes, but myspendith hem aenst e wille
     of God.

     The fifte leef is scharpnes or hardnes of lyving. For hoso wole kepe
|r20 maydenhode him byhoueth kepe harde and streite his flesche wi fastyng,
     hard liggyng, hard weryng, grete trauaile, lytel reste & busy & de_voute 
     prayer, for who at folowe e wille of his flesche may not
     longe kepe clene maydenhode. Scharpnes of lyving [is] as hit were an
     hegge at enclosi the gardyn at is mannes herte where at e faire
|r25 lilye flour of maydenhede growe so at no wikked bestes, at be e
     deueles of helle, may not entre into at gardyn to destroye at preci_ous 
     tresoure, for ei be euere aboute to stele it and to destroye hit
     wi some sleighte. And erfore it aughte be sikerliche enclosed &
     kept, for if hit be ones lost hit may neuere be recouered, no more an
|r30 a lampe of glas at is brosten may be made hole aeyn.

     e sixte leef is lastyngnes, at is stedfast purpos to kepe at estate
     for e worschi & loue of God. Wher*fore |r[f.127r] seynt Austyn in a
     book at he ma[del of holy maydenhode speke to hem at haueth hight
     to kepe her maydenhode, & seith us: `Folowe e e lambe,' at is to
|r35 seie, kepeth to God at e haue highte him, so at e lese by no
     waye e tresoure of maydenhode. For if e lese it ones e may
     neuere gete hit aen, as hit is seide byfore by ensample of e broken
     lampe. And seint Bernard counsaille vs also to kepe lastingnes in
     vertu & clennes, for at onliche orgh e grace of God wynne endeles
|r40 mede.

     These be the sixe leues at make faire e lilye flour of maydenhode
     at is kepte wioute defoule or corrupcioun. And also is faire lily



|p195


     flour of maydenhode shulde haue in e [myddes] of hit re graynes en_dored 
     whiche betokene re maners of loue of God almyghti. For mayd_enhode 
     withoute loue of God + is as a lampe of glas wiouten oyle;
     wherfore e fyue maydens at were fooles, of e whiche is touched bi_fore, 
 |r5 for at ei hadde none oyle in here lampes ei were schette out
     I fro e bridale, and e fyue wise maydenes at had oyle in her lampes
     wenten in [with] her spouse to e bridale.

     Thre maneres ere be of + loue of God whiche be bytokened by e re
     gilded graynes of e lilye of maydenhode: for as seynt Austyn techi
|r10 we schal loue God wi all oure vnderstondyng, wi all oure |r[f.127v]
     mynde and wi al oure will. And in is manere is e ymage of God
     sette in man after e re grete dignitees at be in manis soule, at
     be mynde, vnderstondyng and will, whan ese re be wel ordeyned to
     God in ilke re maneres of loue of God as is seide byfore.    an
|r15 be e re greynes of e lily faire endored wi gold of charite whiche
     eue to alle vertues fayrehede and worines. For wioute at golde of
     charite may no vertu be faire in e sight of God.    Seynt Bernard
     techi vs to loue God & seith us: `ou,' he seith, `at art cristen
     [man] cristened in Goddes name, lerne to loue God wiseliche, swete_liche 
|r20 & fastliche: wyseliche at ou be not disceyued orgh no [vany_tee
     ]: sweteliche at ou neuere be stired erfrom by no wele [ne
     wele] of is worlde; fastliche so at ou neuere be overcome by no
     angir ne woo of is world.'

     This is e lilye of maydenhode at is fayre & of grete prys when hit
|r25 is kepte in e manere at is seide bifore, for en is God wel payed
     erof. And is is e secounde skile why maydenhode schulde be praysed,
     at is to seie for e beaute erof.

     e ridde skile whi maydenhode schulde be preysed is for e b[oun]te
     & profyte erof. For maydenhode at is clene kepte is of so grete
|r30 worinesse at hit may not be preysed [to] no certeyn prise. And er_fore 
     sei Holy Writte at ere is no |r[f.128r] ing so precious ne so
     worthi at may be euene of pryse with a chaste herte, at is to vnder_stonde 
     chastite of clene maydenhode at schal in heuen haue most mede.
     For ei at lyue in clene mariage schal haue ere [fruyte ritty_fold
|r35 ], and ei at kepe clene wydowhode schal haue ere fruyt sixty_fold;
     but ei at kepe clene maydenhode schall haue fruyte an hondred_fold.
        For oure Lord Ihesu Crist by ensample in e gospell sei
     at e seed at falle in good erthe, at is to seie into good cristen
     men & wommen, schal bringe forth good fruyt, some rittyfolde, some
|r40 sixtyfold & some an hundredfold. ese noumbres of ritty, sixty & an



|p196


     hundred bifalle of fruyt to ese re estates, at is to seie wedded,
     wedowes & maydenes.    For e noumbre of ritty is made of ten &
     re, for ries ten is ritty, and is falle to e estate of wedlok,
     for in at estate schulde e ten comaundementis be kept in worschip
 |r5 of e Trinite.    The noumbre of sixty is made of ten & sixe, [for
     sixe] sithes ten make sixty, & at falle to e state of wydowhode,
     for in at estate schulde men kepe & fulfille e ten comaundementis
     and also e seuen werkes of mercy.    The noumbre of an hundred is
     schewed by a faire figure at is [r]ounde at falle [tol at estate
|r10 of maydenhode, for in at estate schulde men kepe e ten comaunde_mentis 
     in e feith of e |r[f.128v] Trynyte & also do e seuen werkes
     of mercy. [F]or as a rounde figure turne euen aboute forto []at e
     laste ende mete aen wi the firste and so hit is liche a crowne,
     right so e noumbre of an hundred bringe in rekenynge e laste ende
|r15 to e bygynnyng, for ten sithes ten is an hundred.

     at bytokene the riche corone at is graunted of God to e estate of
     maydenhode, for all be hit at in e estates of wedlok and of wedow_hode 
     men may deserue e corowne of blisse, and parauenture some of
     hem more an some + maydenes, neuereles e estate of maydenhode ha
|r20 a special corowne of blisse aboue e comoun corowne of blisse at God
     ha graunted to all his. For specially maydenes wynne here e
     victorie of her owne flesche orgh hard lyuynge and good werkes, for
     ei folowe here e blessid lambe Ihesu Criste whider at he go; and
     for ei be wedded to him ei forsake alle fleshely bridales forto
|r25 be knette wi God at e bridale at euer schal leste, at is e blisse
     of heuene; at e whiche bridale ei schul be apparailled [in] suche
     nobley & riches at none herte may inke ne tunge telle. And ere
     ei schal wioute trauaile or study synge a newe song of blisful mel_odie 
     whiche at none oer may synge but ai, and at bytokene a newe
|r30 ioye & special mede at ei schul receyue of oure Lord Ihesu Crist
     |r[f.129r] for her trauaile.    And is is e fi[f]te branche of e
     tree of chastitee.

     The sixte branche or estate of chastite is e estate of clerkes at
     ha resceyued holy ordre, as sodeken, deken, preest [and] prelate.
|r35 Alle ei schulde kepe chastite for many skiles: first for e holy
     ordre at ei haue take at aske holynes. For at sacrament is so
     hye [and] so worthi at ei at receyuen hit be iobliged & bounde to
     chastitee so at ei may neuere after be wedded but be appropred to
     e seruice of God in his chirche and at his auteer & to handle e holy
|r40 sacrament & oer inges at longe erto, as chalys, corporals, and
     many ore, and to make & receyue e body of oure Lord Ihesu Crist in
     e fourme of brede and to departe hit also to ore as Holy Chirche



|p197


     ha ordeyned. And erfore ei schulde be holy and chaste by resoun
     of her Lorde at ei serue at loue clennes & chastite and hati
     synne & file. And to hem seide God us: `Beth e holy, for I am
     holy.' For suche as the lord is, suche schulde [be his meyne].

 |r5 Anoer skile is for e holy stede at ei serue ynne, at is holy
     chirche whiche at is halowed by e bisshop to e seruice of God.
     Hit is wreten at e preostes of paynymes at serue in her temples
     kepe streitliche chastite & departe hem from oer companye for ei
     wolde noght [l]ese her chastite. But wel more aughte cristen |r[f.129v]
|r10 preestes be chaste & clene at serue in e temple of God of
     heuene, whiche temple is [halowed and] specialliche appropred to
     Goddes seruice.

     The ridde skile is why at ei scholde be chaste and clene for ei
     serue at Goddes bord and etei of his brede & drinke of his cuppe,
|r15 at is of his flesche & blood at he took for vs and suffred passioun
     ynne & deth for oure sauacioun, wherfore moche nede it is at ei be
     right holy at vse is office at is so holy.    And erfore
     seith seint Poule at bisshopes & prelates, by whiche he vnderstond_ith 
     all manere estate of Holy Chirche in holy ordre, schulde be clene
|r20 and chaste for worschip of her estate.

     This chastite at mynistres of Holy Chirche scholde kepe is bytokened
     in e olde lawe where at God comaunde hem at sholde ete of e
     lambe - whiche lamb bytokene e body of oure Lord Ihesu Crist - at
     ei schulde girde hem on her lendes. at girdel is chastite with
|r25 whiche ei schulde be gird at be mynistres of at sacrament, to
     restreyne hem from all manere leccherie & fleschely temptaciouns.
     And erfore God bad Aaron at was hi[e] preeste of e Iewes at he
     schulde cloe hym and his children in lynnen cloth and girde h[e]m
     wi a whyte lynnen girdel.    Aaron and his children bytokene e
|r30 mynistres of Holy Chirche at schulde alwey [be cloed] in e clene
     lynnen cloth of chastite. For rit |r[f.130r] as + lynnen cloth whan
     it is wouen moste be ofte bete and wasshe til hit be whyte, right so
     ey at wole kepe clene chastite schulde ofte bete her owne flesche
     wi hard & streit lyvinge, and ofte wasche her hertes of alle foule
|r35 oghtes, desires, wikked willes and likynges orgh verray repentaunce
     & schrifte of mouth. And he at so doth ha e whyte robe of chastite,
     and so [he] is of e lyuerey of Goddes pryue meyne.    Also ei
     schulde be girde wi a whyte lynnen girdel at bytokene streyt kep_ynge 
     of chastite, of whiche girdel e bokil is discrete abstynence.
     Also is lynne white cote may betoken chastite of herte, and e
     lynnen girdel chastite of + body. And is is bytokened by e awbe



|p198


     at e preest do on and by e girdel at he girde him with when he
     go to e messe; for thei schulde be chaste in [herte] & [body].

     Leccherie defoule a man in body & soule & make mannes soule derk &
     witles, & nameliche of men of Holy Chirche, for ei be cleped e
     eighe of e body of Holy Chirche. For as [e eighe] wisse e body
     and schewe e wey whider hit shal goo, right so schulde prelates &
     alle men of Holy Chirche schewe in her lyvinge to oer men e wey at
     lede to endeles blis. Wherfore a spotte [in e] eye is more foule &
     more greue en [in] eny oer lyme of e body; right so e filthe of
|r10 leccherie is more foule & more grevous |r[f.130v] in a man of Holy
     Chirche an in a lewd man.    Also men of Holy Chirche be likned
     to a myrour at lewed peple schulde loke on & take ensample of lyu_ynge.
     But when a myrour is defouled men may see wel e file at is
     in e myrour, but noght himself; and if e myrour is clene a man may
|r15 wel se himself erynne & euery spot at is on him. Right so when
     prelates and men of Holy Chirche be clene of livynge & noght de_fouled,
     nameliche wi e synne of leccherie, an eue ei good en_sample 
     of clene lyvynge to ore men. And when ei be defouled &
     spotted orgh synne, and nameliche at synne, an eue ei euel en_sample 
|r20 and make ore men bold[er] to synne. And erfore of hem is
     seide us: Tot mortibus digni sunt quot mala exempla alijs prebuerunt,
     at is to seie, `So many dethes or endeles peynes ei be worti to
     haue as ei haue eue ensamples of yuel to ore men.' But when ei
     lyue in clennes & chastite an eueth ei ensample of good lyuynge
|r25 to oere men and deserue as many medes in ioye as oer men be
     amended by ensample of hem.

     Also the mynistres of Holy Chirche schulde be clene by cause of her
     office at is to clanse ore men, whiche office is of grete merite to
     e officer if he be himself clene, & elles noght. For e sacrament
|r30 at is mynistred may not be empeyred orgh [an] yuel mynistre ne |r[f.131r]
     amended orgh a goo[d] mynystre to hem at schal resceyue it;
     but e wikkednes of e mynystre is greet harme to himself. For right
     as a candel brann[yng] profite to oer men & waste himself, right
     so e wikked mynestre of Holy Chirche mynistre e [sacrament] to ore
|r35 mennes grete profite and sauacioun and to his owne + harme & dampna_cioun.
     And erfore see it falle to hem to clanse ore men by vertu
     of [e sacrament] at ei mynistre ei schulde by resoun be more clene
     & holy an oer men of lesse degree, and but ei so be ei schole be
     grevousloker punysshed an ore. And is [is] e sixte state or
|r40 branche of e tree of chastite.



|p199


     The seuenpe state or branche of e tree of chastite is e state of
     religioun at is affermed by professioun. For ei at be in at
     estate haue avowed chastite & so be bounde erto by professioun &
     avowe so at ei may neuere after be wedded, & if ei be it may noght
 |r5 holde. And erfore ei schulde busiliche kepe chastite for e holy_nesse 
     & perfeccioun of her estate, for e holyer at ei schulde be
     e fouler is her synne; +as a blak spott is more & sonner seyn on a
     whyte cloth an on a clo of anoer colour, and from e hyer at a
     man falle e sorrer is his fall.    Also ei schulde kepe chast_ite 
|r10 forto overcome e deuel at ofte sorrer |r[f.131v] tempte men of
     religioun & more desire to ouercome hem an oer men. For as oure
     Lord Ihesu witnessi at e aungels of heuen make grete ioye when a
     synful man turne from his synne & do penaunce, right so e fendes
     of helle haue grete ioye in her manere when orgh temptaciouns ei
|r15 make a good man turne to yuel. And e better & e holyer at he was
     e more likyng ei haue of his fallyng, right as a fissher ha more
     ioye to take a grete fisshe an a smal.

     Hit is wrete in e book of lyues of e holy fadres at were in e be_gynnyng 
     of Holy Chirche of an holy monk at tolde how & why he af
|r20 him first to at estate, and seide at he was an hee[n] mannes sone
     at was a preest of her lawe and kepte her mawmettis and her sacri_fices;
     and seide on a tyme in his childhode he ede with his fader
     into e temple and ere he sawh a grete & a griseliche companye of
     fendes, and one of hem [he] sawe sitte as lord & maister in an hy
|r25 sete, and many oer aboute him.    And one came & lowted to at
     maister & he asked him fro when he came & what he hadde done. And he
     answerde & seide [he] came out of a contree where he hadde reysed
     grete werre & stryf & contak orw whiche many men were slayne. And
     an asked e mayster how longe he hadde |r[f.132r] be ereaboute, and
|r30 he seide ritty dayes. & an seide e maister, `ou hast litel doo
     in so longe + tyme,' wherfore he comaunded to ore to bete him sore &
     harde.    After come anoer & lowted to e maister, & e maister
     asked [him] where he had be and he seide [at he hadde be] at e see,
     and ere he hadde wi wyndes & stormes fordoo moche navey wi all at
|r35 was wiyn hem of men & wommen, of whiche manye were in dedly synne.
     e maister asked him how longe he hadde be ereaboute and he seide
     twenty dayes, and en e maister bad bete him for he badde so longe
     be aboute [so] litel.    After him came e ridde of whom e
     maister asked as he hadde doo of e oere, and he seide he cam from a
|r40 bridale where he hadde made suche contak & [debate] at e housbande
     & many ore men were slayn ere. & an asked e master hou longe
     [at] was in doyng and he seide in ten dayes, & e maister bad bete
     him anon.    And an came e fere [of] whom e maister asked as



|p200


     bifore, and he seide he cam from an hermytage where he hadde be fourty
     ere to fonde bringe a monk into e synne of leccherie, and he myghte
     neuere bringe him erto til at nyght at he had made him doo at
     dede. an sterte vp e maister & toke him in his armes and kessid
 |r5 him, and toke the corone fro his hede & sette hit on his & made |r[f.132v]
     him sitte by him, & seide he was worthi a grete mede for his
     dede. And an e holy man at say and herde is oghte at e
     estate of monk in clene lyuynge is an hye ing, and erfore he af him
     to at estate.    By is tale men may see at e fend is fayn when
|r10 he may orgh eny sleighte bringe a man of religioun to synne, [and
     namely to e synne] of leccherie.

     For whan a man entre into religioun he fare as a champioun at go
     into e feld to fite wi his enemy. And in tokenyng herof when oure
     Lord Ihesu, as e gospel witnessi, wolde be tempted of e fend he
|r15 wente into deserte, by whiche is vnderstonde religioun, whiche is as
     a feld of temptacioun.    Religioun may wel be likned to deserte
     or wildernesse, for as deserte & wildernes is comounliche in scharp
     place where no delices ben & also fer from oer men, right so e
     estate of religioun schulde be scharpe & streight orgh scharp &
|r20 streit livynge at is as an hegge of orne wi whiche e herte is
     closed aboute aenst e wikked bestes of helle. Hit is also a siker
     wepoun to fight wi aenst e enemy, e fend of helle, and sone may
     discomfite him & make him flee.

     And hit is principalliche a siker remedie aenst e fuyre of lecch_erie, 
|r25 for he at wole wel quenche e fuyre of leccherie he schulde
     quenche all e sparcles at |r[f.133r] cometh of hit at be flesche_liche 
     delices whiche a good man of religioun schulde putte fro his
     flesshe orgh wakynge, fastynge, hard liggynge, hard werynge & hard
     penaunce doynge.    For who at wolde wynne a castell or a citee
|r30 at is strong, he schulde with all his myght do at no vitail ne watir
     myt come to hem at were wiynne, for in at wise he myghte enfamyne
     hem & make hem of no myght to wistonde him. Right so e castel of
     e body at is strong, orgh e myt of e flesche may noght be holde
     ne defended aenst e spirit whan e flesche is enfamyned wi pen_aunce 
|r35 and abstinence of mete & drynk & widrawynge of oer delices.

     Also, right as desert or wildernes is fer fro e wonynge of men so
     schulde religioun be fer fro e + world & worldliche desires, for he
     at is in religioun is deed to e world and lyue to God. For as a
     bodiliche dede man ha lost all his wittes bodiliche, as sight, hyr_inge,
|r40 speche, smellynge & felynge, right so schulde a religious man
     be deed to e world at he myght noght see, hyre ne feele no ing in_wardliche 
     at touche worldly lustes or likynges, but at he may so_fastliche 
     seie + e [word at] sei seynt Poule: Michi mundus cruci_


|p201


     fixus est & ego mundo, `The worlde,' he sei, `is crucified,' at is
     to seie vylaynousliche hanged, `to me, & I to e worlde,' |r[f.133v] as
     at he seide `haue despite of e worlde & e worlde of me.' For
     right as an honged ef is abhominable to [oer men], so held seynt
 |r5 Poule e worlde at is ful of falshede and to him abhomynable & vyle.
     Right so schulde a good man of religioun hate e worlde & despise hit
     and flee hit, at is to seie e couetise and ore vanytees & folies
     erof, so at he fele hem noght orgh loue ne desire but at his liv_ynge 
     be bifore God in heuen, as seynt Poule of himself & of alle gode
|r10 men of religioun sei us: Nostra conuersacio in celis est, `Oure lyv_ynge 
     or oure conuersacioun,' he seith, `is in heuene,' [for ei e
     body be here on ere e spirit is in heuen] orgh gostliche loue &
     desire.

     e good religious man schulde no ing haue propre but alle in comune,
|r15 and his tresoure schulde all be in heuene. For as oure Lorde seith
     in e gospel of seynt Iohan: Si vis perfectus esse, vade & vende
     omnia que habes & da pauperibus, & veni sequere me, `if ou wolt,'
     he seith, `be parfyt, goo & selle al at ou hast and eue it to pore
     men, & come folowe me.' The tresour of a religious man schulde be
|r20 clene pouerte suffred wi good wille and withoute grucchinge. For
     pouerte is liche to money, wi whiche money men may bigge heuene.
     Wherfore oure Lord Ihesu in e gospel seith: `Blissed be ei at
     bee pore in spirit or in goost, for here is e kyngdom of heuen;'
     for whoso is pore in goost orgh grace and |r[f.134r] wille, he ne
|r25 sechi neer riches ne worschi ne power ne delices of is world, but
     forete & refuse all suche ing for Goddes loue. So schulde a man
     of religioun do at eue him to at estate of perfeccioun.

     In tokenyng erof e aungel at came to Loth forto make him goo out
     of e citee of Sodome, at he ne perschid noght erynne, seide us
|r30 to hym: `When ou art passed out of e citee stonde noght to nyhe,
     but goo vp into e mountayne and kepe e ere, for ere ou may be
     syker & sauf.' Right so he at ha lefte e world and take e lyf of
     religioun, at schulde be lyf of perfeccioun, he schulde noght be
     nyhe e world orgh desire of worldly inges, but he schulde drawe
|r35 him alwey fro e world with all his myght so at he myghte come into
     e hille of perfeccioun and euer haue his eighe and his entencioun to
     God at is aboue him and noght loke behynde him to e world at he ha
     forsake.

     In tokenyng erof hit is writen in Holy Writ of e wyf of Loth at
|r40 ede out of e citee of Sodom wi hir housbonde; but for sche loked
     behynde her to see e citee how it brente [sche] was turned into an
     ymage of salte.    By Lothes wyf may be understonde ey at after
     ei haue forsake e worlde & entred into religioun loke aen into e



|p202


     worlde by wille and desire of herte, for [ai haue] e body in [e]
     cloystre & e herte in |r[f.134vl e world. Thei be liche an ymage of
     salt at ha onliche e forme of + man, but ei be hard & colde as a
     stone of salte is, for ei haue no hete of e loue of God, ne [er
 |r5 neisshed] of pitee ne of + deuocioun; and so ei haue noght of re_ligioun 
     but e habite at make hem haue outward liknes as an ymage
     ha.    Also e salt ymage bytokene witt & discrecioun at men of
     perfeccioun schulde haue, for as salt eue sauoure & sauynge to alle
     vitailles at be necessarie to mannes foode and kepe hem fro cor_rupcioun, 
|r10 right so a man of religioun schulde haue witte & discrecioun
     in his wordes and in his werkes. This salt ymage schulde eue witte
     & vnderstonding to men of religioun at haue lefte e world for e
     loue of God at ei torne noght aeyn to at at ei haue left. And
     erfore oure Lord Ihesu Crist seith to his disciples in e gospel
|r15 us: Memento vxoris Loth, `inke', he seith, `on e wyf of Loth,'
     at is to seie byenke what hir byfel for sche loked aeyn. And er_fore 
     e schal noght loke aeyn to vanyte of e world whiche e haue
     forsake for e loue of God so at e lese noght e grace & e blis
     at God ha ordeyned for ow as Lothes wyf lost hir bodiliche lyf for
|r20 sche loked aen to e citee at sche hadde forsake & left.

     And erfore oure Lord Ihesu Crist [in anoer place of e gospel] sei
     us: Nemo mittens manum ad aratrum aspiciens retro |r[f.135r] aptus est
     regno Dei, `No man,' he sei, `at putte hond to e plough and loke
     behynde him is worthi to e kyngdom of God.' For as he at halde e
|r25 plough bihoue besiliche loke byfore him at hit holde euen for[e],
     right so nede him at schape come to e hulle of perfeccioun by lyf
     of penaunce and of religioun loke busiliche byfore him at he holde
     e right way erto and go noght out erof. For thei schulde alwey
     sette e eighen of her herte, at is to seie her wille and her vnder_stondyng 
|r30 & desire, to at at is bifore hem, at is to seie euerlast_ynge 
     goodes of riches of endeles blisse in heuen, and noght to at at
     is behynde hem, at is to seie worldliche goodes and riches & wor_schippes 
     at passe away as e wynde whiche aughte euer be behynde,
     at is to seie fer fro e herte; as seynt Poule seide at he hadde
|r35 forete all at felle to be behynde him, at was e world & worldes
     couetise whiche he despised, for e desire at he hadde to e blisse
     of heuene.

     But many men of religioun fare as he at putte e plogh tofore and
     e exen at schulde drawe it behynde; for he at sechi more bodi_liche 
|r40 good an gostliche he putte byfore at schulde be behynde, at
     is to seie bodiliche good at is passyng bifore gostly good at is



|p203


     euerlastynge. Suche men of religioun be in the wey of dampnacioun
     for ei haue |r[f.135v] no[gh]t of + religioun but e habite, for hit
     is seide in Latyn us: Habitus non facit monachum, at is to seie,
     `Habite make noght [a] monk, [but holy lif make a monk].    A
 |r5 good religious man schulde take ensample of seint Poule and foret e
     world as he dede, and alle worldliche inges at bee passynge leue
     behynde him and haue his eighe & his entencioun to goostly inges at
     be euerlastynge, & fro vertu to vertu euere clymbe vp til he come to
     [e] hille of perfeccioun ere endeles ioye is, ere he schal see
|r10 parfitliche oure Lord Ihesu Crist, God almyghti, & haue him eueremore
     forth.

     at is e blessidhede at e ifte of vnderstonding lede hem to at
     kepe clennes of herte and of body. And erfore God in e gospel
     sei us: Beati mundo corde quoniam ipsi Deum videbunt, `Blissed be
|r15 ei at be clene of herte for ei shal see God.' For ei be clensed
     of alle manere derknes of errour as to vnderstonding and wille of
     synne by at [at] ei see what God is orgh brightnes of bileue at
     come by grace of e Holy Goost orgh e ifte of vnderstondinge
     orgh whiche ifte a man knowe gostliche his God, his maker, and
|r20 alle at falle to helpe of soule in trouthe of oure Lord Ihesu Crist,
     wioute war[yi]ng or doute. And ere ei be so ioyned & rootefaste
     grounded at ei may noght be departed by deth ne no peyne. And er_fore 
     ei at |r[f.136r] be clene of herte be blessid, for ei haue e
     eighen of her hertes clene, cleer and hoole; at is [to sey] her wille
|r25 & vnderstondyng so clere at ei may see God in verray trouthe.

     Wherfore, as e gospel berith witnesse, oure Lord seide to seint
     Thomas e apostel us: Quia vidisti me, Thoma, credidisti, `For ou
     sey me, Thomas, ou bileuedest,' and after he seide us: Beati qui
     non viderunt and crediderunt, `Iblessid,' he seide, `be ei at seie
|r30 not me in body and it haue bileued [stedfastliche].'      But is
     blessid[hede] schal be fulfilled in endeles lyf where ei at hauep
     be clene of herte, and orgh stedfast bileue haue seie God here but
     dymliche, as in e flesche may be, ere ei schal see him clerliche &
     apertliche face to face, as witnessi e apostel seynte Poule. [at]
|r35 is e blissedhede of aungelis and of hallowes at be in heuen at
     see alwey face to face one God in thre persones, and in him see all
     ing as in a bright myrour, & byholde hemself & merueille, & may
     neuere be wery ne sad of byholdinge of e Holy Trinite. For ere be
     al goodnes[ses] and all fayrenes[ses]; ere is e welle of euerlast_yng 
|r40 lyf & alle + delices at herte may inke. For in Holy Writte



|p204


     hit is write us: Oculus non vidit nec auris audiuit & ia cor hominis
     non ascendit que preparavit Deus diligentibus se, `Eighe may not see,
     ne ere hyre, ne herte of man inke what God |r[f.136v] ha ordeyned to
     hem at loueth him.    Wherfore e holy man seint Anselme, spekynge
 |r5 as hit were to his owne soule, seith us: `Lifte vp iself, soule,' he
     seith, `aboue all thyn vnderstondyng and enke hou moche, how profit_able,
     how fayre & how delitable be the goodes at conteyne alle
     manere delices & ioyes,' noght suche [ioye] as men may haue in creat_ures 
     at schorte while dure & sone passe, but as moche more as e
|r10 maker of a creature is more an a creature. `A, man!' he seith,
     `wherto busiest ou the to gete bodiliche goodes for [likynge] and [sus_tenaunce
     ] of ei body? Loue thi God at contene all manere goodnes
     endeles,' and neuere may faille at God ha ordeyned to hem at loue
     him, at is himself, of whom come all manere goodnes as stremes comep
|r15 of a welle.

     And erfore seith seint Austyn at he is blissed at may clerliche see
     wioute lettynge e blis of God in his maieste and be schae to e
     ymage of his blis ere he schal see God as he is; & at sighte is e
     coroune & all e blisse & mede at [e] halowes may haue in heuene,
|r20 for ei schal see him at alle ing ha made of noght. And [er]for
     God allmyghti wolde bycome man at man myghte by him be blessid boe
     in body & soule; for whan man may see him in his manhode orgh bodi_liche 
     sight, [and in his Godhede in soule orgh gostly sit], so at
     he haue of ese sightes swetnes, sauour & grete delite in his maker
|r25 boe wiynne & wioute - wiynne |r[f.137r] as in his Godhed & wioute
     as in his manhed - is is the blisse at no clerk can discryue, for
     is schal be mannes ioye & delite in endeles lyf, and is blissedhede
     schal ei haue at kepeth clennes of herte & body, to whiche clennes
     e vertu of chastite bringe a man, & so to e mede at longe erto,
|r30 at is e sighte of God.

     [N]ow may men see by at at is seide bifore what e ifte of vnder_stondynge 
     may bringe vs to, whiche ifte we prayeth by e secounde
     askynge of e Pater Noster, at is Adueniat regnum tuum.


De Dono Sapiencie

     Another [ifte] of e Holy Goost is e ifte of wisdom, whiche ifte
|r35 we praye of God by e firste askynge of e Pater Noster, at is
     Sanctificetur nomen tuum. This is e hyeste & grettest ifte at make
     a man most fele & taste swetnes and sauour of God allmyghti, so at
     him enke no ing so swete ne so delitable; & erfore he setti all
     his loue & likynge onliche in God aboue all oer ing. is ifte of
|r40 wisdom specialliche drawe out of mannes herte e synne of glotonye
     wi all his rotes & branches, and in e stede of at synne sette at
     faire vertu of sobirnes & mesure.



|p205


     & firste moste is ifte drawe out of e herte e synne of glotonye,
     for vertu may not come in e herte while synne is ereynne. at synne
     of glotonye ha [begiled and] defouled many a mannes soule, for hit is
     synne of e mouth whiche |r[f.137v] ha two offices: one for e rote
 |r5 swolowyng, as etinge & drinkynge, anoer for e tunge, as in spekynge
     of good or yuel. And orgh wheer of ese two synnes be doo, men
     clepith hit synne of e mouth, and at is departed in two parties, for
     at oon is synne of glotonye at cometh by [e] rote in etynge &
     drynkynge ouermesure and nedelesliche: at oer is synne of yuel tonge,
|r10 as in yuel spekynge. But first it is to speke of e synne [of] glo_tonye 
     at is a foule synne & defoule boe body & soule. But it it
     greue noght moche to none oer but to him at is defouled erwith.
     And after schal be spoke of e synne of yuel tonge at greue bo him
     at vse it, and also moche more oer men.


Gula deuastat tria in hominen

|r15 Glotonye is a synne at e wombe & e body love wel, whiche synne
     waste in a man re inges. First it wasti e soule, for it is dedly
     synne; also it waste e body at gadre corrupcioun erby; and also
     it wasti mannes goodes worldliche orgh ouergrete costages & despensis
     at be made in fulfillynge of at synne.

|r20 is synne of glotonye moche displesi God & plesith e deuel, as may
     be schewed by many resouns. orgh is synne e fend ha gret power of
     man at is combred er[withl, for hit [is] writen in the gospel at
     oure Lord Ihesu Crist af leue to e fendes forto entre into swyne.
     And when ei were entred ei tormentid sore e bestis til |r[f.138r] ei
|r25 woxe wode & drowned hemself in e see, in tokene of vnclene men orgh
     glotonye at lede her lyues as swyne. And in hem at be so defouled
     wi at synne and wole noght amende hem e deuel ha leue to wone in
     hem & to drowne hem at e laste in e see of helle & make hem to ete
     & drinke so moche at wel nyghe ei breste, or ofte tyme drowne hem_self
|r30 .    When a champioun is born doun in fight of his enemy and is
     holde down by e rote hit is hard & + grete peyne to him forto aryse.
     Right so it is of a man at e fend ha felde by is synne, for an e
     fend seche to e prote right as a wolf or an hounde seche to the
     rote of a schepe at he wole strangle & slee, and as he dede oure
|r35 formefader Adam and Eue in paradys where he caughte hem by e rote
     whan he made hem ete of e fruyt of e tre at was forbode.    He is
     e fissher of helle at cacche fisshes, at is to seie mennes soules,
     by e rote orgh is synne & lede hem forth wi him,to his hous, at
     is to seie e put[te] of helle.



|p206


     This synne myspaieth God almyty for hit do grete vnworschi to God
     whan ei make her wombe, at is a foule sak ful of stinkyng dunge,
     her god in [as moche as] ey loueth it and more busy [benl to lyke hit
     & worschi hit an verray God. Oure Lord God bidde a man faste: e
 |r5 wombe seith, `Nay, but ete & drinke,' he sei, `and be strong of thi
     body.' God bidde hym |r[f.138v] aryse erliche out of his bed & goo to
     chirche to the seruise of God: e wombe sei, `Nay, at may not be doo,
     for I am so [ful] of mete & drinke vndefied at I mote abide til I haue
     swet & bettir slept, for e chirche wole abide into at I come.' &
|r10 whan suche oon, at is rewled by e wombe, gynne to ryse of his bed
     he bygynne not to seie his matynes or oer prayers, but anone he aske
     what he schal ete and what he schal drynke, & wheer eny suche mete may
     be founde or drinke at him may luste ete or drinke. After matyns he
     gynne laudes us: `Lorde,' he sei, `at we hadde isterday good mete
|r15 & good drinke!' + Afterward he wexith sory and seith us: `e wyn at
     we drank tonyght was so strong at it ha made myne heed ake all is
     nyght at I was nyghe dede, and am it as heuy as leed, & myn heed is
     so dasy at I am noght of myght to goo ne ryde none weies til I haue
     dronke ones or twyes.' This man lyue perilousliche at us is led
|r20 after e lust of his wombe, of whiche he make his god, as is seide
     byforn.

     This synne schame moche a man & byneme him his good name, for ofte
     suche bycome tauerne goers and afterward dys pleyers, and sithen ey
     be comen wrecches and harlottes, & vse many [folies and] vilenyes;
|r25 and it ei be come ofte lecch[oures], and after at eues & robboures,
     and at e laste be taken for efte and anhonged; & is is e ende at
     is synne lede a man to by |r[f.139r] ese sixe weies in is lyf & after
     is lyf +: to endeles peyne but if he amende him or he deie.

     This synne of glotonye after e sentence of e holy doctour seynt
|r30 Gregori departi him in fyue branches, for in fyue maneres a man may
     synne in etynge & drinkynge, at is to seie ouertymeliche, oueroutrage_ousliche,
     ouerhastifliche, ouerdeyntifliche & ouerbusiliche.

     The firste branche is ouertymeliche, at is whan a man for his luste
     wole noght abide e rightful tyme of etynge & drinkyng +. And at is
|r35 a foule manere in an hole man and come of a grete leccherous luste,
     as doth a beest at is wioute resoun; & so seme at he is at so
     doth. And of is vnskilful custome may come many synnes, for suche a
     man seith he may not faste ne do penaunce ne be at chirche to praye
     and worschip God, for he seith at he ha an yuel heed; and er[of] he
|r40 seith so, for he hath made it yuel, and his herte also at holde e
     heed & all e body in grete siknes of synne of glotony.    And it



|p207


     he wole drawe to him felawschi of e same maneres; and if ei be
     noght fulliche so yuel as he is he drawe hem from alle gode dedes &
     weyes of amendement & sture hem to is synne of glotonye, in brekynge
     of her faste and in oer wise, from whiche synne ei myghte parauenture
 |r5 euere kepe hem, ne were suche felawschepe.    But ese glotouns,
     lecch*[oures] |r[f.139v], drynkeres & ryatoures, among alle oer [synnes]
     ei do oo synne at is cleped e deueles maistres, at is widrawynge
     of oer men from all manere goodnes. ei seie at men may noght faste,
     & ere ei lyen falseliche, for if ei loued God & endeles blis as
|r10 moche as ei loueth e world & worldliche blis at sone passe & moste
     be left, ei wolde anne more wilfulliche faste for Goddes loue & for
     endeles blis an ei wolde for worldes blis; [but] som men for wynnynge
     [gladliche] faste al e day + to e nyght +, of worldes goodes conne
     but for e loue of God and for wynnynge of euerlastynge [goodes] ei
|r15 wole not faste to + none of e day, but fare as wantoun children at
     wole alwey haue brede in here hond.

     Also, right as a man may synne in ouererliche etinge & drinkynge, right
     so he may synne in ouerlate soupers; wherfore ilke men & wommen at
     vse to soupe late and longe to wake on e nyght and waste e tyme in
|r20 ydelnes and vanitee, wast & nycete, late go to bedde & late aryse, ei
     synne in many maneres.    Firste for ei waste the tyme in grete
     ryot & foly & turne the tyme aenst kynde, at is to seie e nyght in_to 
     e day & e day into e nyght: suche men God curse by e prophetes
     mouth. But men schulde spende e day in good werkes & e nyght in e
|r25 reste of e body as nede aske, and the |r[f.140r] remenant in prayer
     worschippynge and onkynge of God. And he at wole holde [him] in his
     bed whan tyme were to rise, & slepe whan he schulde wake, and noght
     serue God in prayer, praysing & onkyng of God and oer good werkes
     doynge, he is a greet foole, for he lesi all at tyme.    Also in
|r30 suche wakynges men vseth many vanytees, as playenge at e chesse & at
     e tables and in tellynge of many yuel tales, + lesinges & bakbitynges.
     And us ei lese her tyme and deserueth maugre, & noght onliche greue
     God but also her owne soules [and bodies].

     The secounde braunche of glotonye is to ete or drynke oueroutrageous_lyche, 
|r35 at is to seie ouermesure, and ei at so doth may be skile be
     cleped glotones. But hit is a grete konnynge to kepe mesure in etynge
     & drinkynge, and at is a grete hele to e body. For many [a man] for
     lak of at connynge hasti himself to e de, for of nedles & outrage_ous 
     etyng & drinkyng come many siknes of e body.    But whoso
|r40 wole lerne to kepe mesure in etyng & drynkyng he schal vnderstonde at
     ere be many manere lyvinges in e[is] world, for some men lyue after



|p208


     her flesshe, some after [her] iolyte, some after hir ypocricie, some
     after her couetise, some after [her] phisyk, some after honeste, some
     after e synne at ei vse, and some after e goost & after e loue of
     |r[f.140v] God.

 |r5 First some men lyue after her flesshe, and ei sleen her owne soule,
     for ei make her wombes her goddes, and rule hem neither by mesure
     ne by skile, but folowe e luste of her flesche. And for ei lyuep
     withoute mesure ei schal haue endeles peyne wioute mesure.    The
     secounde is ei at lyue after her iolyte at loue wel companyes,
|r10 ryotes & vanitees & conne noght ne wole noght kepe mesure.    The
     ridde is ei at lyue after her ypocricye, and ei be cleped e
     deueles maystres, & ey holde two manere of mesures after e condi_ciouns 
     of two wikked spirites & contrarious eche to other at ledeth
     hem; of whiche spirites e ton seith us: `Ete faste at ou maist be
|r15 faire and fatte.' at oer seith, `Do noght so, but faste so at ou
     be lene, paale &    [wan], and so ou schalt seme holy.' an byhoue hem
     at bee thus led vse boe ese mesures, at one in sight of men, at
     is litel etyng & drinkyng, and at oer out of sight of men, at is to
     ete & drinke at e fulle. But suche men holde noght right mesure as
|r20 ei schulde doo.

     The fere is [ei at] lyue after her auarice and ei holde no skil_ful 
     mesure, for ei vse it noght but as auarice wole suffre, for sche
     is lady & maistres of here houshold. But bytwene e glotouns wombe &
     auarice is grete disputacioun. e wombe of |r[f.141r] e glotoun sei +,
|r25 I wolde be ful of mete & drynke.' Auarice seith, `Nay, ou schalt not
     spende in veyne, but spare & kepe all at ou myght.' us ese two
     maistres alwey stryue. What schal he doo en at is sugett to suche
     two maistres or lordes at comaunde hym to holde suche two lawes at
     be contrarius eche to other? He mote holde be lawe at e wombe co_maundeth 
|r30 in oer mennes hous & at oer mennes cost, and e lawe at
     auarice comaunde in his owne hous and at his owne cost.    The fifte
     manere lyuynge is of hem at lyue after phisyk & mesure hem in etyng
     & drynkyng after e teching of Ypocras, at is, scars & litel. And
     it suche men, holde ei hem neuere so wys & slighe & con rule hem alle
|r35 after phisik, it at e laste ei deieth in her owne phisik.    The
     sixte manere of lyvinge is of hem at lyue after her honeste & holde
     resonable mesure. Suche men lyue worschipfulliche & abyde e tyme
     of e day, and an ei take wi worschip to God, wi good chere &
     curteisliche, what at God sende hem.    The seuene manere of



|p209


     lyvinge is of hem at lyue after e charge at hir synne aske & do
     & fulfille e penaunce at is enioyned h[e]m for her synne. The
     eighte manere of lyuynge is of o at lyue after her spirit. And
     at be tho at eti & drinke in grete likyng |r[f.141v] in e loue of
 |r5 God almyghti as e Holy Gost techi hem to holde ordre, mesure & resoun
     in eting & drinkynge. o men haue e right lordschi of her bodies at
     kepi it at it aske ne doo here none outrage and make her bodies do
     e wille of her spirites wioute grucchinge or aeynstondyng.

     And it men may see how e deuel ha many sleightes & wyles forto be_gile 
|r10 men with & cacche hem faste by e rotes orgh e synne of glo_tonye.
     First he schewe a man forto begile him good wyn & delicious
     metes as he dede e appel to Eue, and if at may noght availe he bidde
     and counsaille a man to ete & drynke as oer men doth so at he may be
     felawliche & noght singuler, and at men clepe him not ypocrite or a
|r15 paplard, or at he is an auerous man & a scars of herte so at he may
     not spende; or elles he counsaille a man to be busy to kepe [e] hele
     of his body, for he sei: `He at ha noght his hele ha noght.' Or
     elles he defende a [man at he be no] mansleer ne mordrer, & nameliche
     of himself, & sei at he may so absteyne himself from mete & drynke
|r20 at he may fordoo himself, and sei [at] a man is holde to purveye for
     e sustenaunce of his body. Or he seith & sture a man us: `Beinke
     e,' he sei, `what good ou hast doo, doost & mayst doo, & at is |r[f.142r]
     moche more an sparynge of mete & drynke.' Or he seith us.
     `ou etest noght only for delite [and lust of ei body] but forto make
|r25 e stalwor & strong to e seruice of God,' and seith, `ou aughtest
     to kepe ei strengthe to e worschip of God,' & by suche stirynges ofte
     tyme e deuel lede a man to e synne of glotonye; for he is so sotil
     & slygh at ere is none so holy ne so wyse at somtyme he ne begile
     him wi suche skiles.

|r30 The ridde braunche of glotonye is to ete ouerhastifliche, and at is
     a foule doynge to a man at ha use of resoun to ete his mete as an
     hound or anoer unresonable beste. And e more grediliche at a man
     eti e more he synne and forete God, for as it is no synne to haue
     moche riches & good, but hit is [grete] synne to ouermoche loue it,
|r35 right so it is no synne to ete good mete whoso may haue hit, but it is
     synne to ete it ouerhastifliche & ouergrediliche. For all manere mete
     at is foode to man is good to hem at be goode, and [specialiche] to
     hem at wole vse hit wi skile & mesure, and ete it wi e sauce of
     [e] drede of God; for men schulde alwey drede God so at he ne schulde
|r40 not vse at God sent but in mesure wioute outrage, & loue God & anke
     him of his sonde. And by at mete at fulfille a man & fede he
     schulde inke on e swetnesse of God at is verray foode & fulfillynge
     to e soule. And for [at] skile hit is vsed among men of religioun



|p210



  at |r[f.142v] e mete to rede som ing of Holy Writ so at as e body is
     fed so may e soule be also.

     e ferthe branche of glotonye is to ete ouerdeyntevousliche and spende
     more parauenture in deyntee[s] in a day an myghte of comoun mete as
 |r5 profitable for e sustenaunce be inow for an hondred pore men.
      Suche men synne in many maneres: first ei synne in outrageous costs
     & dispensis nedeles; also ei synnen in ouergrete luste & likynge in
     mete; e ridde ei synnen in veynglorie whiche ei haue in suche
     doynge, for it is ofte idoo noght onliche for e lust of e body but
|r10 also for pompe and pryde and forto gete loos of a grete mete euer,
     for deyntees & many cours.

     The fifte braunche of glotonye is curiouste or busynesse to seche &
     ordeyne delicious metes & drinkes and erynne delite hem. And ese be
     propurliche likerous men.

|r15 In re inges lye e synne of glotonye: first in busynesse of getynge
     & dightynge of mete, afterward in e lust & delite in etyng, and e
     ridde [in veynglorie] whan ei recorde how wele ei be fed, + and
     also how busy ei were aboute e dightinge erof in dyuers maneres.
     And whan e likerous mete come eche after oer in sondry cours after
|r20 e manere of seruice, an mote ei haue bourdes, tryfles and ianglynges
     of vanitees for an entremes, & so waste e tyme & forete hemself, &
     |r[f.143r] resoun slepe. And en may e stomak seie and crye: `rote,
     ou sleest me, for I breste nyhe for full.' But e likerous rote
     answere and seith: `eigh ou breste I schal ete of is cours or
|r25 messe at now is come.' And after suche likerous etyng come veyn_glorie,
     inkynge hou ei haue fed hem [of] mete & drynke, and all is
     come of e synne of glotonye.

     And for is synne is ofte ido in tauernes, for at is cleped e welle
     of glotonye, hit is to schewe in what wyse many men synne ere.
|r30 Tauerne may be cleped e deueles scole, for ere studie his scolers
     and disciples. Hit may also be cleped e develes chapel, for ere men
     serue him as God is serued in holy chirche, and ere e deuel schewep
     his myracles as may falle to him, as God schewe his myracles + in
     holy chirche. For in holy ch[erch]e God schewe his vertues and
|r35 myracles, as in makynge e blynde to see, e lame [to] goo, doumbe to
     speke, deue to hyre, & eue e wode her right witte. But e devel in
     his chapel, at is e tauerne, he doth his myracles whiche at be
     contrarious to ese aforseide; for e wele seynge he make blynd, e
     wele goynge he make lame, e wel spekyng he make doumbe, [e] wel



|p211


     hirynge he make deef, and [e] right witted he make mad.    But
     e lessouns at e deuel [rede and] techi his scolers in his scole,
     at is e tauerne, be these: to do glotonye, vilanye and leccherie,
     swere & for*swere |r[f.143v], lye, sclaunder, + [bakbite, mysseie, scorne,
 |r5 chide, despise], to be false, wrongful, manace, make barette, mayn_tene 
     wrong, lette right, contreue [gile and treccherie], reneye God,
     make contakkes and stryues, & mellees [and] manslaughtres, to stele &
     robbe, [and] at e laste be anhonged for her trauaile. And ese
     lessouns & many oer techi e devil his scolers at haunte his
|r10 scole, at is e tauerne. And us haue I schewed e synnes of e
     mouth on at oon syde at is cleped e synne of glotonye whiche at
     falle most to e rote.


De peccato Lingue que pertinet ad Os

     Now on at other side is to schew e synne of e mouth at falle to
     e tonge, and whoso wole knowe & fele e synne of e tunge he mote
|r15 weye by skile eche word at he sei, what it is, when it come & what
     yuel it doth, for a worde may be synne in hitself. Hit may also be
     synne for e wikked herte at it come of, and also for e wikked vse
     and for e yuel at it do; for hit may moche greue eigh parauenture
     hit be faire polisshed.    For e schal vnderstonde at a wikked,
|r20 fayre spekynge tunge is e tree at oure Lord Ihesu Crist cursed for
     he fond eron no fruyt but alle leues. By leu[e]s may be understonde
     evil wordes, for as yuel as it is to telle and nombre alle e leues of
     a tree, as yuel it is to telle & noumbre e synnes |r[f.144r] at come
     of yuel tunge.    But is tree ha ten branches at be ese ten
|r25 synnes at come of yuel tonge. e firste is ydel speche, e secounde
     is veyne auauntynge, e ridde is losengrie, e fere is bakbitynge,
     the fifte is lyenge, e sixte is forsweryng, e seuenpe is stryuynge,
     e eighte is grucching, the nyne is frowardnes & e tene is sclaundre
     of God & his halowes.

|r30 The firste braunche is ydel speche, whiche he at vse hit, as ianglers
     do, may erby take grete harme & [los] and may noght lightly be appar_ceyued,
     for he may synne erby and lese e good at he myght doo &
     schulde doo, & lese also e tresour at schulde be in his herte, &
     fille it wi vanite. Idel speche men clepe ydel wordes, bot it ei
|r35 be noght all idel as vnocupied, for moche ing is wroght by hem; for
     ey voyde e herte of all goodnes and fille hit wi vanyte & wikked_nes.
     Wherfore men schal elde harde rekenynge at e day of dome of



|p212


     eche ydel word at me speke, & at witnessi God in e gospel & seith
     us: De omni verbo ocioso quod locuti fuerint homines &c, `Of eche
     ydel word,' he sei, `at men spekith ei schal elde rekenynge at e
     day of dome.' Wherfor hit is noght litel charge at men schal elde
 |r5 rekenynge of in so hye a court as tofore God and all his halowes.

     But in fyue maneres men may synne in ydel speche or ydel |r[f.144v]
     wordes.    e firste manere is outrageous & ouermoche speche & vn_auysed,
     as men at conne not stynte of ianglynge but faren as e
     clappe of a mylle at when hit is goynge hit may not stynte of hitself.
|r10    e secounde manere is curious & bolde tellynge of talis at may turne
     to ore mennes enpeyrement and disese, & [at makel suche spekers ofte
     be iholde false & lyers.    The ridde manere is queynt & sotil
     schrewed wordes & hauynge veynglorie erof for ei can plese e hyr_eres 
     + and make hem laughe.    e fere manere is foule wordes &
|r15 lesynges as burdyours and trifeleres make, whiche men clepe ydel
     wordes; but al ydel, as noing doynge, be ei noght, for ei doo ofte
     moche harme, boe to e spekers and to e hyreres.    e fifte
     manere is scornynge of ore men, & nameliche of good men for her wel
     dedes to make hem aschamed and so widrawe hem from her good lyf. And
|r20 he at vse suche wordes is as a mansleer, for he drawe a man [with
     soche wordes] from his good lyf of vertu to deth of synne. And suche
     oon deserue mawgre & vnank of God as he schulde deserue of a kyng
     if he hadde slayn his sone or stolen his tresour and bore hit awey.

     The secounde branche of yuel tonge is avauntyng, at is a grete synne
|r25 and a vileyn, for he at vse it is a eef to God allmyghty, for he
     stele |r[f.145r] & robbe fro God at is his, at is worschip, and
     taki hit to himself aenst Goddes will; & suche at so doth be vn_wise,
     for e goodes at ei haue, at be vertues orgh whiche ei
     myght wynne blis of heuene, ei eue awey for a litel wynde of veyn_glorie
|r30 . On is branche honge fyue leues at be fyve maneres of
     avauntynges. One is of ing at ha be; anoer is of ing at is; e
     ridde is of ing at may be; e fere is of couert avauntynge; e
     fifte is of sotil avauntynge.

     e firste [leef] is avauntyng of ing at ha be doo, at is of suche
|r35 as bleeliche reherse & telle at ei haue doo, for ei wolde be
     holde good, vertuous & doughti, and be more be lete by erfore, & e
     more worldliche good & worschip gete.    e secounde leef is avaunt_yng 
     of ing at is, and at be suche at noght wolle doo ne seye well
     but whan oer [men] may see or hyre what ei doth [or sei], and ese
|r40 avaunte hem boe in word & in dede, & so sille for noght all at ei
     doo. And also in this manere synne alle tho at avaunte hem open_liche 
     of [e] goodes at ei haue of Godis sonde & suffraunce, as



|p213


     riches, nobles, strenge, prowes & fairenes. And ese faren as e
     cokkow at can not synge but of himself.    The ridde leef is
     avauntyng of ing at may be but hit is noght it, & at be surquyd_oures 
     men at avaunte hem at ei schal make townes, castelles &
 |r5 many oere |r[f.145v] grete dedes doo forto be holde e more wori; it
     parauenture ei schal noght do erof.    The fer leef is +
     couered avauntynge, at is of suche as for schame wole not preyse
     openliche hemself, but ei blame & lakke alle at oere doth & sei
     [as] at ei couthe doo [and seie] moche better.    The fifte leef
|r10 is sotil avauntynge at is of suche [at] fayne wolde be praysed, but
     ei dor not openliche avaunt hemself for drede to be e lesse tolde
     of, but in her wordes ei schewe hem meke and sei at ere is none
     so yuel as ey be, for men schulde holde hem meke and preyse hem
     erfore. `Allas,' seith seint Bernard, `is is a deelful avauntyng,'
|r15 for outward ei make hem deueles for men scholde holde hem as angelis.
     But I trowe at suche wolde be yuel apaide and men answerde hem whan
     ei seie at ei be yuel & synfull and seide to hem, `[Soth seie e],
     for wors an ee may none be.' And suche men desire & sechi herauodis
     & prayseres forto bere her loos and to preyse hem among [men].

|r20 The ridde branche of yuel tunge is losengrie or flateringe,and ei at
     vse it may be cleped e deueles norices at eue his children souke
     & fede hem wi glosyng & flateryng & make hem longe ligge in her
     synne; and suche enoynte e wey to helle as it were wi swete hony
     for thei scholde e hardiloker goo erforth; as men |r[f.146r] at wole
|r25 cacche e bere leye hony in his wey where [ai] wole cacche him forto
     he falle in a put or he be war. Right so ese losengeres lede men
     orgh her losengrie into e way of veynglorie whiche lede euen to e
     put of helle.

     This branche of losengrie ha fyue partes, as it were fyue leues hang_ynge 
|r30 eron.    e firste partie of losengrie is whan he at wole
     glose and flatre anoer, if he see him doo or seie eny ing wel, he
     wole telle hit to him anon forto make him haue a veynglorie in h[i]m_silf 
     erof; but if he see hym do yuele he wole not telle it him wherby
     he myght amende him.    The secounde party of losengrie is whan it
|r35 is meynd wi lesynges, at is whan e losengour see him at he wole
     glose & flatere + doo or sey wel, he schal telle hit + wi lesynge [&]
     make it moche more [and] better an it was; & erfore ei ben cleped
     fals witnes.    The prid party of losengry is whan a losenger or a
     flaterer orgh slye wordes and faire semblant make a man wene at he
|r40 haue in himself many vertues whiche at he ha noght. And erfore
     suche losengeres be cleped charmeres, for ei charme a man so sley_liche 
     orgh slygh wordes at he leue more hem an himself, & bettir



|p214


     trowe at he hyre an at he see or felep.    The fere party
     of losengrie is when a losenger seith to him at he flatre at he
     |r[f.146v] doth wel and seith wel, eigh he doo & seie yuel, & turne
     to goode and prayse all at he doth or seith, be hit good or yuel.
 |r5 & erfore suche be cleped Ecco, at is e sound at rebounde aen
     when a man speke to an hye hulle at sei and make aen e same
     sound as ofte as me speki; where it be good or yuel, trewe or false,
     hit acorde erto.    e fifte party of losengrie is when a los_enger 
     defende & excuseth & couerith hir synnes & hir defautes at
|r10 ei wole flatere & glose: and erfore ei be cleped tayles, for
     right as e taile of a best couere [the lendes, so losengrie couere]
     e synnes & defautes of riche men, for loue, drede [or] worldliche
     profight.


     The ferpe branche of yuel tonge is bakbityng, & ei at vse at
|r15 vice may be likned to e foxe taile for her trecherie. But losyngers
     & bakbiters be e deueles scolers of one scole and mowe be likned to
     two merueilous bestes: e losenger to a merveilous beste of e see
     at is cleped a mermayde and e bakbiter to a merveilous beste of e
     lond at is a perilous nedder.    First e losenger is likned to a
|r20 mermayde at ha body as a womman and a taile as a fisshe, and synge
     so mery at it maki schipmen at hyre it & taki tent erto falle
     in slepe and perisshe in e see. And right so do losengers with
     here flaterynge [make] hem at wole hyre hem & tent to hem forto
     slepe in her synne & perisshe.    The bakbiter may be likned to a
|r25 wikked and merveilous beste |r[f.147r] of e londe whiche is an naddre
     so venymous at no triacle may saue him at sche bit, and sche renne
     swyther an an hors, & somtyme flee, and ofte slee a man or + he
     may fele e bityng of hit. And suche is a bakbiter, for he bit wi
     e tunge & enuenyme hem at he [b]it, and comounliche slee ree at
|r30 oo bitte, himself, hym at hyre it, and him at he bakbite.

     On is braunche of bakbityng hange fyue leues at be fyue maneres
     of bakbitynges. e ferste leef is whan e bakbiter contryue & fyndep
     vp lesynges and telle hem forth orgh whiche men be broght in blame.
      e secounde leef is when e bakbiter hyre yuel of anoer man and
|r35 telle hit forth and make hit more of his owne heed.    The ridde
     is when a bakbiter despise & sette at noght e good at a man ha
     doo & make him b[e] holde yuel ere as he is good, and so he ete a
     man al hole.    The fere leef is whan e bakbiter may noght ete
     all a man, as destroye all his goodnes it he wole ete a party of
|r40 him in destroyenge a party of his goodnes; as if he hyre good spoke
     of a man e whiche he may noght withseie, he wole witnes hit wel,
     saue he wil put erto a but, as us: `Certes,' he sei, `it is so he
     is a good man, and I loue him wel in body & soule, but suche a defaute
     he ha and at forinke me.' And us he enpeyre e man & bite of



|p215


     hym a party, and in at is liche the |r[f.147v] scorpioun at fawne
     wi e face and envenyme wi e taile.    The fifte leef is whan
     e bakbiter torne to e worse side and to e worse menyng euery
     ing at he hire or see doo or seide at myght be skile be as wele
 |r5 good as yvel, and erfore suche oone is cleped a false domesman.

     The fifte branche of yuel tonge is lyenge, and at false a man at
     schulde be trewe; as men may false e kynges sele or his money, or
     popes bulles schal be demed as a falser by e lawe of is world, right
     so he at orgh lesynges false hymself at is Goddes pri[n]te and his
|r10 likenes & seith aenst sofastnes, he schal be demed at domesday as a
     falser to endeles peyne but if he amende him or he deie. The lyer is
     [among oer men] as a fals peny among e trewe money, and as chaf is
     among clene corne. e lyer is like to e fende his fader, for so
     witnessi oure Lord God in e gospel where he seith at e fend is a
|r15 lyer & fader of lesynges & lyers, as he at firste forged lesynqe &
     it forge in his children and in his lymes fro day to day.    And
     right as e fende + forto disceyue men [schewe him] in many schappes
     & figures, right so a lyer deceyue men in e same manere in many
     wises; & erfore he may be likned to a foule at men clepe + Gamelyon
|r20 at lyue all be e ayre, and no ing ha in his entraylles but wynde,
     & turne his owne colour |r[f.148r] to alle ore coloures at he see.

     On is braunche hange specialliche re leues at be re manere of
     lesynges. One is brennynge; another is plesynge; e ridde is harm_ynge 
     or noyenge.    The firste is brennynge, for it brenne e
|r25 lyer; for houso at a man profite anoer with lesynge alwey hit harme
     e lyer & brenne him in his conscience.    e secounde leef is
     plesynge, at be e lesynges of losengeres & iaperes at telle
     bourdis & lesinges for solace of men; & is is synne, boe in e hyrer
     & in e teller.    The ridde leef is lesynge at anoye or harme
|r30 oer men, and whan a man lye wityngliche forto harme & disese oer
     men he synne dedliche.    Out of is braunche at is lesynge
     sprynge and sprede alle fallaces, falshedes, giles, sleightes at
     men may contreue to begile or deceyue oer men in body or in soule,
     or in los of goodes or in fame.

|r35 The sixte branche of yuel tonge is forswerynge at is grete synne &
     perilous, for hit is yuel to lye, but it is worse to forswere. And
     erfore it is perilous to be acustomed to swere, and for at cause
     God in e gospell forbede swerynge, noght fori at a man ne may
     swere wioute synne in e witnessynge of trouthe, but for a man ne
|r40 schulde not be acustomed to swere lightliche and in vayn, for suche
     one may ofte tyme be forswore.



|p216


     And in is |r[f.148v] branche honge seuen leues at be seuen manere
     forswerynges.    e firste leef is when a man bleliche and
     hertiliche swere and ha delite in sweringe. [And] a[t] is despite
     of e comaundement of God at by himself, as is seide before, and al_so 
 |r5 by his apostle seynt Iame, forbede sweryng: noght at a man ne
     may swere when it is nede, but likynge and custom in swerynge is forbed.
      e secounde lef is whan a man sweri lightliche for noght and wioute
     resoun, & at is forboden in e olde lawe and also in e newe.    e
     ridde leef is when men sweri of vse and custome as at eche word, &
|r10 take no kepe how, and can no[yng] speke wioute oth. And suche men
     moche despise God, when ei so ofte clepe him to witnes [about noght.
     For it aughte to be a ful grete querelle and a sofast ere men schulde
     clepe to witnesse] so hye a Lord as God is or his blessid moder or eny
     oere of his halowes. And erfore schulde no man swere no grete o
|r15 but whan nede were to witnesse a trewe. And by at enchesoun God
     bidde vs in e gospell at we schal none oer wise swere, but grete
     nede of witness[ing] of treue aske hit, but `3ee, ee, nay nay.'

     The fere lef is whan men sweri fooliche in pryue or in apert. And
     at may be in many manere, as in ire, wherof a man whan he byinke
|r20 him aughte to repente him; or whan a man swerith to doo ing at he
     may noght doo withoute synne, for at oth schal not a man |r[f.149r]
     holde, but he schal haue penance for his fole swerynge; [or] when a
     man swere and afferme certeynliche with oth a ing at he woot not
     wheer it be so or lees, for ei hit be so, it synne he for his
|r25 foole swerynge; or when a man sweri he wol doo a ing wioute faile
     whiche he wot not wheer he may doo it or non; or when a man swere
     by e creatures at God ha made, as by sonne, mone, fuyre, water,
     erthe, sterres, by his heed or by his fader soule or by his modres,
     or by eny suche creatures at God ha made.    Suche oes God for_bede 
|r30 in e gospell, for men schulde not drawe to witnes of sofast_nes 
     but soueraigne sofastnesse at is oure Lord God allmyghty. For
     hit is aenst e lawe of God to drawe to witnesse of soth eny pouere
     creature of God at is [noght] but vanyte, for if he swere by suche
     oon he do to hit at is vnworthi e worschip at he schulde doo to
|r35 God allmyghti. But whanne men swere by e book or by e gospel ey
     swere by God + whos wordes be wreten erynne. And when men sweri
     by holy relikes or by halowes aproved by Holy Chirche ei swere by
     hem and by God at wone in hem.

     The fifte leef is vilayn swerynge, as by God, by his myght, by his
|r40 halowes, by his soule, by his herte, his peyne, his flesche, his
     blood, his deth, his [feet], his hondes, his nayles, his fyngres, his
     body, his |r[f.149v] bones or all his oer [lymes]; and in suche oes



|p217


     men do God grete vilanye and be wors an Iewes were at dede God to
     dee ones, for it seme at suche eche day doth him on e rode & de_parte 
     & tere him lyme mele, and schede his blood eche day newe in
     as moche as in hem is. And in is be cristen men wors an Saraynes,
 |r5 for ei wole not swere so vilaynousliche by God ne by oure Lord Ihesu
     Crist as cristen men doth. And in is cristen [men] be more fel &
     more cruel to oure Lord Ihesu an Iewes were at slow him, for ei
     breke of him no [bone]; but cristen men in siche sweringe breke of
     him, in as moche as in hem is, body & bak and euery lyme, as a beest
|r10 is broke in e bocherie. Suche men schulde noght aske h[e]re of God,
     of his [modre] ne of his halowes, and ogh ei aske ei be noght
     wori to be herd for e vilanye & despite at ei do to God and to
     his halowes, so at hit is wonder to mannes wit how ei may be
     suffred.

|r15 The sixte leef is forsweringe, as whan men swere falsliche or bere
     fals witnesse or wetyngliche forswere hem, be it apertliche or
     couertliche by fallace or by sophistry; for God loue symplenes & so_fastnes.
     And so God resceyue the o and e word of man and so vnder_stonde 
     it as simple and wioute gilerie or sleite; |r[f.150r] and
|r20 moche goodnes is it of God at he is so curteys when he wote wel at
     a man swere orgh cautel ing at is noght so, or byhote at he wol
     noght fulfille, + at e fend of helle ne strangle not anon suche a
     man. For whan a man swere and sei us: `So God saue me,' or 'so
     God [helpe] me in my nede,' and he lye, he out be sore adred, for
|r25 an he putte himself orgh his lesynge from Goddes help and from his
     kepyng. And an is he worthi to lese wit, mynde, worldliche godes,
     lyf, body & soule & alle at he ha of God.    The seuene leef is
     whan a man breke his trouthe & kepe noght ne fulfille noght at
     at he ha hote & graunted by his trouthe, and an is he forswore as
|r30 wel as eigh he hadde swore it, for trouthe vnkept and oth broke is all
     one.

     The seuene branche of yuel tonge is stryvinge or chidynge at moche
     plesi e deuel, for seynt Austyne seith at no synne paye more e
     deuel an doth stryf and cheste [or chydyng], & erfore hit displesi
|r35 most God, for God loue pees & acord. And is branche ha seuen
     leues. One is stryf, anoer cheste, e ridde disdeyne, e fere mys_sayeng,
     e fifte reprovinge, e sixte manace and e seuene, at is
     worste, reysinge of discorde.

     e firste leef is stryf, for when e fend see loue & pees among good
|r40 men |r[f.150v] he ha erto moche envye & do all at he can or may,



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     and wi e fuyre of ire he sture hir hertes to discord & stryf.
      e secounde leef is cheste, for after stryf come chidyng wi grete
     noyse & cry, and right as fuyre caste first vp smoke and afterward
     breste vp e leie, right so after ire and yuel will come stryf &
 |r5 debate. And whan oon sei to anoer `It is us,' e toer sei `Nay.'
     e ton sei `It was us;' at oer sei `It was noght so;' us by_gynne 
     stryf. And after at come chidynge, wi `ou lixte!' and `ou
     lixt!'    And after ese two come e ridde, at is disdeyne, as
     whan at oon sture at other wi felownes & venymous wordes, and en
|r10 her tunges bite more scharpliche an eny rasoure, & more swifte &
     wors smytinge an eny arowe, & more perisshynge an eny all his poynt.
      And suche men beth likned to a beste at men clepe a porke despyne
     at is bred in Ynde and is couered wi scharpe pynnes of horne. at
     beest is felle and sone wole be wroth, and whan he is wroth anone he
|r15 schete out some of his scharpe pynnes of horne and hurte at at is
     beside him. Also suche men be likned to a felle dogge at euere
     berke & bite all at he may.

     e ferthe leef is cursyng or myssaienge, as whan at ton mysseieth
     and curse at oer, for Holy Writ seith whoso curse his neighebore
|r20 he is cursed of |r[f.151r] God. And seint Poule seith at suche may
     not haue e kyngdom of heuene. And Salamon sei at e mouthes of
     suche men be as pottes boylinge ful of licoure of whiche some dropes
     flee out & scalde [hem] at ei may reche.    The fifte leef is
     reprovynge, as when a man vileynousliche reproue anoer of eny de_faute, 
|r25 or of synne or of body, or of pouerte or of pore kyn or frendes.
      The sixte leef is maanas[es] or retynges whiche stere menis hertes
     to yre so at mellees & werres bigynne among hem and sese noght til
     e ton of hem be venged of at oer.    The seuenpe leef and e
     worste, passynge alle ese ore, is areysinge of discord bytwene two
|r30 frendes at loue [hem] togidre in God, & fordo at loue and reyse
     betwene hem discord orgh her wikked tunges. & erof come moche
     harme, bo to hemself & to oere; and suche men, as Holy Writ sei,
     God hate.

     The eighte branche of yuel tonge is grucching, as whan men be greued
|r35 by God or by man & do[r] noght openliche speke aen but grucche
     priueliche in her hertes. God for is synne ha ofte take wreche as
     Holy Writte witnessith: first of Datan & Abyron whiche for is synne
     e erthe opened and swolowed hem all quyk into helle.    Also for
     is synne God sente fuyre [oute of heuen] & brend Core & two hundred
|r40 & fifty of his companye at were e grettest of e peple of God at
     were in deserte in wilder*nes |r[f.151v] .    And for is synne e
     Iewes loste e londe of byheste at God behighte to hem so at of sixe



|p219


     hundred owsand of hem at God had broght orgh his myght out of e
     seruage of the kyng of Egipt & susteyned hem in wildernes fourty
     wynter wi angelis mete, none entred into e holy lond but two, & all
     for is synne of grucchinge, whiche ha two graynes, of whiche at
 |r5 one is aenst God & at oer aenst man.

     First is aenst God as when a man at ha lost grace and pacience wol
     & desire to be aboue God so at what God sende or suffre but hit
     be at his wille he grucche & enke at God do wrong, and an he
     synge e deueles song. For right as e Holy Goost make holy men
|r10 singe in here hertes e delitable song of heuene, at is Deo gracias
     of all at God do or sende, right so e wikked gost make his men
     synge e song of helle, at is e song of murmuracioun & grucchinge
     whiche he & his schal euere synge in helle.    And soeliche suche
     men be noght wise at wole at God schulde telle hem whi he sendep
|r15 hem anger, siknes, pouerte or eny oer vnese as stormes, wedres, fail_ynge 
     of [fruyte], skarcenes of sustenaunce, losse of goodes or oer
     suche. But it be doo at her owne device ei seie in her hertes or
     wi her mouthes at God is not rightful, and grucche aeyn him &
     blame hym; and an were hit no wonder eigh God toke |r[f.152r] wreche
|r20 on suche at wolde so take fro hym his worschip and wisdom.

     The secounde is grucching aenst man, as seruantes grucche aenst
     her maistres, children aenst fader & moder, pore aenst riche, bonde_men 
     and oer lowe tenantes aenst her lordes, lewed men aenst her
     prelates, religious men & wommen aenst her soueraynes, as abbotes,
|r25 [abbesses], prioures & prioresses. Among alle ese [astates] is e
     synne of grucchinge used, or orgh froward wille for hem inke hard
     to doo at men bidde hem do, or orgh sleuthe of herte for ei be
     heuy & dull, or orgh vnsuffrance for men doth noght her wille, or
     orgh envie for one of [e same degre] is better auaunced [and reward_ed
|r30 ] an is anoer; and orgh many oer resouns at sture to at synne.

     The nynthe branche of yuel tonge is frowardnesse, and at is it
     worse an grucchinge. Frowardnes come first of e herte, and after
     it schewe him by e tonge [orgh] ouerthwarte speche. For suche oon
     folowe no resoun but he wolde at all ing were doo after his wille
|r35 and at alle men plesid him; but he wole plese no man. And suche oon,
     seith Salamon, mote nede haue yuel ending, at is to seie but if he
     amende him. And right as grucchinge [is] aenst God and aenst man
     as is aforseid, rit so frowardnes is aenst God and aenst man.
      This synne departe him in foure parties. One is in forsakyng of
|r40 good counsaile. e secound |r[f.152v] is lak of will to fulfille e



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     commaundementis of God. Be ridde is noght suffre mekeliche chastes_ynge 
     at ei haue deserued. e fere is forsakyng of resoun & of
     good teching.

     e ferste is forsakyng of good counseile, as if eny frende coun_saille 
 |r5 suche one for his profite and his honour he taki [hit] in
     yuel & grete despyte & wole no ing doo erafter, but raper doo e
     contrarie. And if me counsaile suche one for hele of soule he wol
     not doo erafter but lawhe erat and scorne.    The secounde party
     is lak of will to fulfille e comaundementis of God, for to suche
|r10 froward willed men e fend sendeth excusaciouns [and lessones] at ei
     wole by no weye fulfille Goddes comaundement as ei aughte to doo: or
     for febilnesse, for elde, for oue, or for som oer froward cause so
     at ei may not doo e wille of God [in] his comaundementis +, and so
     ei be worthi to be dampned to endeles peyne

|r15 The ridde is not suffrynge mekeliche chastisynge at ei haue de_serued,
     as when a man wolde chastice suche men or vnderneme hem of her
     defautes ei wol defende & excuse hem by alle e resouns at ei can
     enke so at ei wole be no way knowe her synnes ne her folyes; &
     euere the more at ei excuse hem e more encresi her synne and e
|r20 more ei be bounde erynne. And also if God of his mercy wole chast_ice 
     hem for her synne wi anger, siknes, losse |r[f.153r] of frendes or
     worldes catel or [in] eny oer wise, ei wole noght resceyue hit
     mekeliche ne ank God erof but raer vnpanke him and seie, `God, what
     haue I do at I suffre all is for noght?' And is is a grete fro_wardnes, 
|r25 and he at so doth is a grete foole, for at at schulde be
     to him triacle & medicyne he maki hit to him poysoun & his deth.
      The fere party is forsakyng of resoun & good techinge, [for som men
     ere be at wil knowe good teching] but alwey ei voyde & defende
     e good vnderstondyng and mayntene erwith wrong, so at ei falle
|r30 in erroures and in false opynyouns,in mysbileue and in heresyes.

     Be tene branche of yuel tonge is sclaunder of God or of his halowes
     or of oughte at to h[e]m longe, at is, as sei seint Austyn, whan
     a man byleue mys of God and sei of God at men schulde noght seie
     ne bileue. And at among clerkes is cleped blasphemye, and on
|r35 Englisshe sclaunder.    Sclaunder of God is specialliche whan wrong
     is seid on God or on his halowes or when men speke aenst e sacra_mentis 
     of Holy Chirche, as doth mysbileuynge men as charmers and
     wicches and ore suche. And when men in ire sei ought at sowne in
     despite of God [or] of his halowes, as men at swere dispitousliche
|r40 by e body and e lymes of [oure Lord Ihesu Crist] & sometyme curse
     mysseith God & his blessid moder & oer halowes |r[f.153v] of heuene
     so at it is hidous eny cristen man to hyre it. And suche men be as
     wode houndes at knowe noght her lordes, but gnawe & bite hem.



|p221


      is synne ha God ofte punsched, as is seide bifore of e Iewes, and
     hereof sei God in e gospell at it schal neuere be foreue in is
     world ne in e toer, at is to vnderstonde at vnnees it schal be
     foreue, for hit is aenst e Holy Gost. And God sei, `Who at
 |r5 synne aenst e Holy Gost hit schal not be foreue in is world ne
     in at oer.' But it is ere no synne at God ne wole foreue if a
     man wole repente and mekeliche come to amendement. But vnnees schal
     a man repente him at synne aenst e Holy Gost, and erfore at
     synne is moche to drede & to eschewe.

|r10 And us haue I tolde e synnes at longe to e mou; and firste e
     synne of glotony at falle to e rote, and on at oer side e
     synnes of wikked tunge and of e ten branches at come erof; whiche
     two synnes e ifte of wisdom putte awey and setti in at stede e
     noble vertu of sobernesse and of temperance.


De Sobrietate

|r15 Sobrenes & temperaunce is a vertu aenst all manere outrage, nameliche
     of mannes lyuynge, whiche vertu may not a man haue wioute e ifte of
     e Holy |r[f.154r] Gost at is cleped e ifte of wisdom, and at is e
     moste and e hyest ifte of e Holy Goost. And is ifte is most
     specialliche eue to men at lyueth in holy contemplacioun at be
|r20 fulfilled of e brannynge loue of God so [atl ei desyre ne sechip
     none oer ing but onliche God; and at is e [height of] perfeccioun
     & e ende of contemplacioun.

     The ifte of vnderstondyng, as is seide bifore, make a man knowe God
     and gostly ing orgh gostly sight; but be ifte of wisdom maki him
|r25 boe knowe & fele and taste of God. For wisdom is no ing but knowynge
     of a swete sauour at e herte may fele wi grete delite, for a man
     knowe better good wyne whan he taste it & drinke it an whan he
     onliche see it.    Many philosophres and hethen men coue knowe
     God orgh his creatures, as it were orgh a myrour, but right sauour
|r30 of him had ei none. ei seyh orgh vnderstondyng & resoun his fair_nes,
     his goodnes, his nyght and his wisdom orgh sight of e creatures
     at he + made, so faire, so good, so wel ordeyned bi skile to oure bi_houe,
     wherby ei kn[e]we wel his myght, his wisdom & his goodnes orgh
     sight of kyndeliche skile & of vnderstondyng, but of e loue of God
|r35 feled ei noght orgh tast ne deuocioun.    Right so ere be many
     cristen men as wel lettred |r[f.154v] as lewed at knowe God orgh
     teching of Holy Writ and orgh her byleue. But for her taste wiynne
     is engleymed wi synne ey may na more sauour haue in e loue of God
     an a right sike man may [fele] savour in good mete [or in good]
|r40 drynk.    But is gracious ifte of e Holy Goost, at is e ifte



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     of wisdom, parfitliche clensith e herte at hit is eue to of all
     manere file of synne, and arere vp e spirit of man and ioyne hit
     wi God with an hertliche loue, and ere he fedi him and esi him,
     delite him, kepe him, lieth & reste him, and ere forete he all
 |r5 worldly inges, alle trauailes & desires flescheliche & worldliche, &
     also his owne body, so at he inke on no ing but on at at he
     louep, and at is God of heuene.

     And is is e laste & [heyest] ste of e laddre of parfytnes at
     Iacob seighe rechinge from e ere into heuene, & aungels comynge vp
|r10 & doun eron. The steppes or degrees of is laddre be e seuen
     iftes of e Holy Goost. By ese degrees clymbe vp into heuene
     goode aungels, at be ilke men & wommen at good aungels lyf lede
     here in ere in clennes and good lyuyng and have here hertes in
     heuen orgh holy desire. For ei in her lyuynge here clymbe fro
|r15 vertu to vertu orgh loue and charite forto ei myghte gostly see God &
     taste of him in swetnes; and when ey |r[f.155r] be so hye in perfec_cioun 
     en come ei downe aen orgh mekenes. For e more parfite
     at ei be e more mekenes ei haue, and e more ei haue of charite
     e lesse ei sette by hemself. And erfore hit is seide in prouerbe
|r20 at he at best is most lowe him, as a tree charged wi good fruyt:
     e more fruyt it bereth e lower it bowe doun to e grounde.

     In anoer manere may be vnderstonde e comynge doun of aungeles by
     at laddre, for when holy men at lyue angelis lyf here be come so
     hye in contemplacioun orgh e ifte of wisdom at ei be so ioyned
|r25 to God at ei forete alle at is vnder God for e swetnes at ei
     fele & taste at passe alle ore delices, it mote ei ofte sies
     come doun from at hye lyf of contemplacioun to actyf lyf aen for
     hire owne profite & oere menis also.    Anoer resoun also [er]
     is why at holy men mote ofte come doun fro contemplacioun, for e
|r30 corrupcioun of e flesche make at e spirit in is dedliche lyf may
     noght longe dwelle in suche hye contemplacioun, for e flesche is so
     heuy & contrarious to e goste at it draweth it ofte to + yuel wheer
     it wole or n[yl]. And erfore e grete swetnesse at is so good & de_licious 
     tastynge of God orgh is hye ifte of wisdom it nys but
|r35 litel & schort in duryng in is lyf in reward of at it schal be in at

     other lyf, but as tastynge |r[f.155v] of fyne wyne by e sauour is to
     him at is sore aurste but litel in reward of drinkyng a ful draght.

     But when men come to e grete tauerne at is e blisse of heuene
     ere al is full of is swetnes at is more delicious an herte may
|r40 inke, an schal ei be fulfilled hereof as ferforth as ei can or may
     desyre so at ei schal be as dronke for ful & plente, as witnessi e
     prophete in e sawter & seith us: Inebriebuntur ab vbertate domus tue
     & torrente voluptatis tue potabis eos quoniam apud te est fons vite &c,
     `ow schalt make hem dronke,' sei e prophete to God, `of e plente
|r45 of thyne hous and eue hem drinke of th[e] flood of ei delices, for e



|p223


     welle of lyf is wi the.' This is the welle of endeles lyf at euer
     springe & neuere faille, God himself, almyghti and euerlastynge, for
     he is e hye welle of lyf at neuere faille ne deieth, but euere
     springe & renne on alle e halowes of heuen; and at is & euere
 |r5 schal be a blisful flood of grete plente of ioye & blisse, delite,
     pees & reste so grete at alle at drinke erof schal be as dronke
     of ioye & blisse, and at is e blissedhede at parfyte men schal
     haue for here mede in e blisse of heuene orgh e ifte of wisdom
      And erfore forto gete is noble ifte men schulde lyue wel and
|r10 sobreliche, for as seynt Austyn sei, |r[f.156r] no man at is ursty
     may drinke of is ryuer of pees & reste but ei at be sobre. For
     is is e vertu at e Holy Goost orgh e ifte of wisdom sette in
     mannes soule aenst e synne of glotonye. For as e wise man Salamon
     sei, wysdom techi vs sobernes.

|r15 Sobrenes may be cleped a tree at bringe forth moche fruyt precious
     to kepe hele boe of body & soule; for right as [of] glotonye
     and outrage in etynge & drinkynge come many manere siknes of body &
     ofte harde deth & sodeyn - and so orgh at synne many men take
     sodeyn deth and so beth mansleers of hemself and be sodynliche take
|r20 wi de, right as a fisshe is take wi the mete or with e bayte at
     he unwarliche swolowe - right so []is vertu of sobrenes whiche at
     men aughte besiliche kepe, do many [goodes] to hem at kepe hit.

     Firste sobrenes kepe [e] fredom in a man of skile & resoun whiche
     at dronkenesse ofte tyme fordoth. For he at is dronke lese resoun
|r25 & vnderstonding and alle his wittes, so at when he wene at he
     drinke good likoure & profitable e likoure drinke him to his
     schame & confusioun.    The secounde good at sobrenes doth is at
     he delyuere a man of e raldom of his wombe; for glotouns, as e
     apostill berith witnesse, make her god her wombe, for ei eue al
|r30 her besynesse to serue & plese |r[f.156v] her wombes. And soeliche
     suche men fouliche schame hemself and her owne soules at leue the
     seruyce & e worschip of God almighti for whom ei were made and
     eue hem wi all her myght to serue suche a lorde as her wombe is,
     of whom come noing but file & stynk & wlatsomnes. But sobrenes
|r35 kepe a man in his estate and in his worschip, for e goost schulde
     euere be lord & maister of e body, and e body schulde be suget &
     seruant to e gost; and is ordre kepe in a man e vertu of sobrenes.
      The ridde good at sobrenes do is at it kepe wel e ate of oure
     castel at is e herte, whiche ate principal is e mouth, whiche
|r40 castel e deuel euere assaylep. But while at sobrenes kepe wel
     [at ate] e deuel ne none of his oste may not entre into at castel;
     but whan sobrenes is put fro e kepyng of e ate orgh glotonye an
     is at ate open, & e fend wi his oost entre in lightliche wioute
     wistonding, & an wirche e fend wi e tonge [and] alle oere



|p224


     lymes of e body what synne at him lust; ere he at ha e vertu of
     sobrenes & kepe hit may do erwith and lede it as him lust as men
     may lede an hors wi a bridel in e mouth.    Sobrenes in e
     bataile of vertues aenst synnes is in e forwarde be firste keper &
 |r5 defendour of alle ore vertues. And erfore e fend, bygynner |r[f.157r]
     of al yuel, firste assailled oure forme fader Adam by e mouth
     & ouercam him, and so he opened at ate & entred. And afterward in
     e same wise he assailled oure Lord Ihesu Crist when he seide to him,
     si Filios Dei es dic vt lapides isti panes fiant, `3if ou be [Goddes
|r10 Sone] sey at ese stones be made brede.' But ere oure Lord Ihesu
     Crist ouercam him orgh e vertu of sobrenes.

     Thre inges techi and stire a man to kepe e vertu of sobrenes, at
     is to seie kynde, Holy Writte and alle creatures at God ha made.
      Firste kynde techi vs to kepe sobrenes to e worschip of God, for
|r15 amonge alle bestes man ha e leste mouth to afferaunt of e body.
     Also man ha of ore lemes double, as two eighen, two eres, two
     hondes, two feet, but he ha but oon mouth. Also kynde techi vs to
     kepe sobrenes & mesure, for oure kynde is so feble & vnmyghti of him_self 
     at a litel outrage may sone ouercome it & destroye it.
|r20 Secundly Holy Writ techi us to kepe sobrenes in many maneres and by
     many ensamples, as men may fynde in e lyues of holy men.    The
     ridde at techi vs sobirnesse & mesure is alle creatures. For as
     salamon seith, in all manere creature + God ha ordeyned [and] loue]
     mesure, at is e myddel bytwene to moche and to litel after at
|r25 resoun techi & aske. For ofte it falle in worldliche goodes at at
     seme to mochil |r[f.157v] to one is to litel to anoer, as at at is
     outrage to a pore man to haue is to litel to a riche man. But sobre_nesse 
     & temperaunce sette mesure in alle suche inges, & in fastinges
     & wakynges and in all oer harde & vertuous lyvinges as resoun aske,
|r30 noght onliche in etynge & drynkynge but in vsynge of alle oer inges,
     [and] nameliche of alle + good vertues at parfyte men vse.    For
     as seint Bernard seith is vertu of sobrenes setteth eche man oght &
     will and also alle e fyue wittes of e body vnder e lordschi of
     resoun, as e wise man Tullius witnessi also, so at resoun at is
|r35 wel enlumyned orgh e ifte of wisdom holde in pees his lordschip
     in herte and in alle e body.

     And is is e ende of alle vertues, so at e herte and al e body be
     wel ordeyned to e seruyce of God at all ing ordeyne wel, so at
     God be lord and soueraigne, and alle buxom to him as to e ritful
|r40 kyngdom of body & [of] soule; and is bringe in onliche sobre loue
     of God at setteth e herte only in e wille of God.    Wherfore
     seint Austyn seith at e vertu of sobrenes & attemperaunce is proper_liche 
     [a loue] at kepe hitself holliche to God wioute [e]ny cor_


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     rupcioun, & drawe e herte fro e [lust] of worldliche inges at
     trouble e herte of eche worldly man and putte him in ydel busy_nesse 
     and byneme him e verray knowyng |r[f.158r] of God & of himself,
     as a man may not wel se himself ne oer ing in mory & troubly water.
 |r5 But e loue of God clene wioute worldeliche loue and flescheliche
     desires wynne a gostliche mede so at it sette e herte in ese &
     reste & pees, for it setti hit in his owne stede, at is in God
     where it may reste and fare wel, and nowhere elles. And erfore oure
     Lord Ihesu sei in e gospel to his chosen us: `In is world e
|r10 schal be pressed and reste, [but in me e schulle fynde pees and
     reste].' And erfore sei seynt Austyn, `Lord, myn herte may not be
     in pees ne reste til it come into e at art onliche pees & reste.
      But suche loue may [not] come out of the myres and wrecchidnes of
     is world but out of e [hye] roche of stoon at is oure Lord God al_myghti 
|r15 on whiche stonde e grete citee of paradys and e good citee
     of Holy Chirche at is oure Lord Ihesu Crist, on whiche orgh bileue
     is sette e stronge euerlastynge castel at be holy hertes of god
     and wel lyuynge men, oute of whiche hye roche springe the welle of
     parfyte loue into e herte at is clene fro e loue of is world. In
|r20 is welle orgh goostly sight may e herte see and knowe boe him_se
     [l]f and his maker, right as a [man may bodiliche] see himself in
     a clere welle. Vpon is welle reste the herte at ha gret rust to
     e loue of God after e trauaile of good werkes at he ha |r[f.158v]
     wroght.

|r25 And so hit is wretyn in Holy Writt how at oure Lord Ihesu when he
     was wery of goynge he sette him doun & rested him beside a welle; and
     right so e herte of the holy man after at hit is trauailled in good
     werkes hit sette him doun & reste [him] by e welle of e loue of
     God. This welle is so swete & delicious at whoso drinke wel and
|r30 sadliche erof he forete & putte away all ore sauoures and lik_ynges 
     at myght let at. This welle ne resceyue ne is troubled wi
     none erthe ne mud of is world, & erfore it is swete & sauoury to
     drinke to goode men; for euere e lasse sauour at a welle ha of
     erthe & mud e more holsom it is to a man & e likynger to drynke.
|r35  is is e welle of wit & wisdom, for he at wole drinke wel erof he
     may sauour and taste e goodnes & e swetnes of almyghti God, & at
     is e soueraigne wit & wisdom to a creature to knowe and loue his
     maker, and wioute is witte & wisdom all ore wit is but folie.

     This witte sette e Holy Gost in mannes herte when he sendi him e
|r40 ifte of wisdom at fedeth e herte wi gostly ioye, and at ioye at
     come onliche of parfit loue of God make the herte so attempre &
     sobre and setti it in so right mesure in all inges so at it is in
     pees & reste as ferforth as it may be in is dedly lyf.    For in
     is lyf |r[f.159r] may no man lyue wioute torment & bataile aenst
|r45 dyuers temptaciouns and fondinges at God orgh his grete mercy & loue



|p226


     sendith here to his chosen [knytes] to proue hem erby and for ei
     schulde vse & konne fighte in e armes of vertues, for elles may ei
     not be worthi to haue e mede at longe to Goddes gode knyghtes.
     And erfore men of armes in tyme of pees make tornementis & ioustes
 |r5 so at ei forete noght e vse of armes.    And right as a good
     knyght when he ha ouercome + at [e] tornement & ioustes & goten e
     prys he go home to reste him & take his ese; right so e herte of e
     rightful man when it ha fouhten and ouercome scharpe temptaciouns &
     fondinges of synne he torne aen to himse[l]f & resti him in e loue
|r10 of allmyghti God at ha be his help and socour in at victorie, and
     comforte him [afterl at trauaile, so at h[el foreti all at
     trauaile & disese at h[e] ha suffred & [e]nki onliche on God at
     he desire & sechi.    And is is e fruyt at e tree of sobir_nes 
     bringe forth, e whiche come onliche of e [ifte] of wisdom.

|r15 Sobrenes and attemperaunce make e conscience clene and is noght elles
     but kepynge of mesure in alle inges; but specialliche in seuen inges
     men schulde kepe [sobrenes and] temperance, and be seuen degrees or
     seuen maneres of mesure. One is [in] vnderstonding, specialliche in
     |r[f.159v] bileue; anoer is in desyre and luste of e world and of e
|r20 flesche; e ridde is in speche of mou; e fere is in hirynge wi
     eres; e fifte is [in] cloing and [in] oer apparaile; e sixte is
     in manere [of] contenance hauynge & beringe; the seuene is in etyng &
     drynkyng.

     The ferste degree of sobrenes or + the firste maner of mesure is in
|r25 e bileue whiche at a man schulde sympleliche vnderstonde wioute
     musynge or studienge, but onliche after e ifte of wisdom, for he
     passe mesure at muse & seche to fynde kyndeliche skile in so hy
     ing at passith alle m[a]nnes witte & vnderstondinge, as mysbileuynge
     men do at wol mesure her bileue after her vnderstonding & ymagina_ciouns
|r30 ; & at busynes ei lese, for ei schulde mesure her witte &
     vnderstonding after e wille of God and after e mesure of trewe
     bileue as good cristen men do.    And erfore counsaile seynt
     Poule at no man be more wys an is behoueliche to trouthe, but at
     eche man lede his witte orgh sobirnesse after e mesure of trewe
|r35 feith or byleue at God ha eue vs to holde and kepe for oure saua_cioun.
     And Salamon seith also us: `Sone,' he sei, `mesure ei
     [witte],' at is to seie [be not] selfwitty, ne surquyderous, but be
     buxom to resceyue & bileue all good counsaile and leue ei selfwitte



|p227


     & bowe e to hem at be |r[f.160r] more witty an ou. And special_liche 
     men schulde leue her silfwitte & her owne vnderstondynge in e
     articles of e feith & mekeliche putte hem in e seru[age] of e bi_leue 
     and noght seche resoun ere none may be founde, as suche [curious
 |r5 men doth] at ouermoche muse in e bileue. But he at wole be sauf
     and come to e blisse of heuene him byhoue wirche & bileue as Holy
     Chirche wirche & bileuep.

     The secounde degree of sobrenes & maner of mesure is in desires and
     lustes of e worlde and of e flesche wherorgh me may bridel her
|r10 wille, at is to seie wi e bridel of skile, at it renne not to
     sone to fleschely desires & [delites] ne into vanytees & couetises of
     is world. And erfore seith e wise man: `It is not inogh to eschewe
     couetise of vanitees & desires of herte but if ou restreyne all hole
     thi wille at in no wise [oul assente to fulfille hem in dede. For,'
|r15 he seith, `if ou wilt assente to doo alle yne hertes wille ou mak_est 
     a grete ioye to thyne enemyes e fendes of helle,' as a man make
     ioye and conforte to him at he schulde fighte with as wi his enemy
     [at ilde] him to hym; for at man ilde him to e fend as he at
     is ouercome at assenti to flescheliche [likynges] or to eny oer
|r20 wikked desires.    And erfore e holy apostel seint Petir seith
     us: Obsecro vos tanquam aduenas & peregrinos abstinete |r[f.160v] vos
     a carnalibus desiderijs que militant aduersus animam, `I bid ow,' he
     seith, `at e at be here but as pilgrymes of strange contre ab_steyne 
     ow from alle fleschely lustes and desires at alwey fighte
|r25 aenst e soule.' He at is a pilgrym comen into a strange land
     where many eues & robboures beth at nyght and day awayte suche pil_grymes 
     to robbe hem of all here godes and slee hem, him nede busi_liche 
     studie & inke how [he] myghte scape her hondes. Alle e gode
     men of is world be here but as strange men & as in a strange contree,
|r30 for here kynde contree is + paradys, out of whiche ei be for e tyme.

     And ei be but as good pilgrymes for ei inke noght elles but to
     make her iournees nyght & day til ei come to at contre aforseid at
     is her right heritage, whiche, as seint Poule sei, good pilgrymes
     sechi alwey here & noght at is of is worlde, but onliche at
|r35 nede hem to her iorne.    Suche pilgrymes, if ei wole passe
     sikerliche, ei putte hem allwey in good companye of stedfast byleue
     and parfite loue, for bileue schewe hem e wey & loue bere hem forth
     til ei come home into her contre and rightfull heritage on whiche ei
     setten her oght & desire so sadliche at e wey iderward greue hem
|r40 noght. And he at eue him to is companye []ar noght drede eues
     ne robbours at be e fendes of helle at robbe and |r[f.161r] slee
     hem at eue hem noght to e companye of bileue & loue but assente



|p228


     & [fulfille] her wikked desires & lustes & so putte hemself into
     [e] fendes hondes & into his bondes & grenes.

     Byleue & loue + of God wiholdi stedfastliche mannes herte & wi_drawe 
     hit from all wikked oghtes & [e] wil, at it noght assente
 |r5 to synne, right as men wiholde e faucon wi the iesse at he fle
     noght at his owne wille. And in e same wise may e herte wi e
     iesse of bileue & of loue be wiholde at hit fle noght vnwardliche
     after lustes & desires flescheliche & worldliche and so falle in the
     grennes & panteres of e fouler, at is the fend of helle at euere
|r10 is aboute to cacche and slee at foule, at is mannes soule, with all
     his myght.    And erfore good men & holy restreyne her wille &
     desires from all yuel & foly with e bridel of sobrenes and temperance.
     To is sei Senek: `If ou wilt be sobre & attempre restreyne ei
     desires fro folyes, and to thi couetise putte a bridel, for right
|r15 as a man may wi a bridel wiholde an hors at he renne noght at his
     owne wille, right so may e herte be wiholde wi e bridel of sobre_nes 
     & attemperaunce fro vnskilful worldely couetise, + lust of
     flesche & alle ore folies & vanitees.

     The ridde degree of sobrenes & maner of + mesure is in speche & in
|r20 worde, for Salomon seith at e wise man |r[f.161v] mesure alle his
     wordes and attempre alle his speches. And seynt Ierom seith at by e
     weighte of wordes is comune lyf attempred, at is to seie after e
     wordes of a man may men knowe e witte or e foly of him at speke
     hem, as me may knowe e weighte of a ing by e tonge of a balance.
|r25 And erfore sei a wise man at e wordes of him at is wys be weyed
     as it were in a balance, at is to seie in e balance of skile &
     resoun, & noght passi after wille but after good discrecioun, so at
     e wordes holde rightful mesure.

     Some ere be at conne not holde her tonge and taki none hede what
|r30 it speki, good or yuel, so or les, and suche be liche to a watir
     mylle at is wioute floodgate ar myght in tyme holde e watir fro
     e mylle whele, so at e watir for defaute of kepynge torne e
     whele alwey aboute forto at e mylle be all destroyed. And rit so
     come the wordes of suche men to e tonge vnletted or restreyned til
|r35 ei be fordoo. But wyse men sette e flodeates & kepe the flood
     of wordes from her tonges at none wordes of yuel ne of vanyte passe
     erby. And erfore e wise man seith us: `Late not,' he sei,
     `e watir goo,' at is to seie wiholde yn yuel and idel wordes wi e
     flodegates of discrecioun. Salomon sei also at he at leti e
|r40 watir goo ouerhastifliche is ofte cau*se |r[f.162r] of moche yuel, at is
     to seie he at myskepith his wordes is ofte cause of moche plee, stryf.
     contak and oer yuel, as is seide byfore ere it is touched of [e]
     yvel tonge.



|p229


     And erfore seith e wise man, `Sette ei wordes in balance and weie
     hem euen and putte a bridel in ei mouth so at ou falle noght byfore
     yne enemyes.' For whoso wole noght weie his wordes or he seie hem in
     e balance of resonable discrecioun, ne bridel his tunge with skile,
 |r5 he schal [falle] in e hondes & power of his enemyes at be the
     fendes of helle.    For right as enemyes at caste hem to wynne a
     castel whan ei may fynde e gates open ei entre yn on euery side,
     right so e fendes at euere caste hem to wynne the castel of mannes
     herte, whan ei fynde e maister gate open, at is e mouth, ei
|r10 entre in & holde hit. And erfore sei the prophete Dauid in e
     sawter us: posui ori meo costodiant and ostium circumstancie + labijs
     meis, `I haue sette,' he sei, `kepynge to my mouth and a dore to my
     lippes.' e kepyng of e mouth is discrecioun at examyne wel e
     word or he be seide, and is is the balance in whiche e wise man
|r15 sei at wordes schulde be weie ynne.    And sothfastnes schulde
     holde is balance so at e wordes and e entencioun of e herte be
     of oon accord, so at e herte sey noght but so |r[f.162v] and as e
     entencioun of e herte is. is balaunce schulde honge euen, wioute
     heldynge to [e] right side or to [e] lifte side, for men schulde
|r20 not for loue, fauour ne hatrede, ne for no worldliche goode, ne for
     lyf ne for deth leue to seie e sothe whan at nede were, for men
     schulde seie false for no ing.

     The fere degree of sobrenes and maner of mesure is in hyringe wi eres,
     for as men schulde kepe mesure in speche so schulde ei [kepe it] in
|r25 hyringe, [for as men may synne in yuel speche so may men synne in
     yuel hyringe]; for he at ha likynge in hyringe + of yuel is partyner
     & felawe wi him at speke yuel. For no man wolde speke yuel in
     apayrement of anoer man in presence of a man, nameliche of estate,
     but he wende to plese him in whos hirynge he seith hit. And erfore
|r30 seith e wise [clerkes] at none yuel speker schulde be if yuel hyrer
     ne were.    Grete lordes and men of grete estate schulde busiliche
     take hede what ei schulde hyre and what ey schulde leue. But ofte
     in her [courtes] is lesynges, flaterynges & losengries grete chepe, &
     & no ing so dere as is treuthe & sothfastnes. And erfore ei be
|r35 comounliche deceyued for ei hyre to lightliche & leue to sone at
     at men seith if hit bee to her likynge. Seneca e grete clerk sei
     at e grete men of is worlde wanti no ing but soseiers.    And
     for ere is grete plen*te |r[f.163r] and grete chepe of lyers, flaterers
     & losengers men schulde open here eres to hyre bleeliche goode
|r40 wordes of good men & stoppe her eres aenst yuel wordes and yuel men.

     And erfore e wise man in Holy writ counsaille vs & seith us:
     'Stoppe,' he sai, `yn eres wi scharpe ornes and hyre noght yuel



|p230


     tonges at may bringe e in yuel poghtes.' An yvel tonge is as e
     tonge of a venemous naddre at envenyme all at it stynge, at is
     to seie alle o at [wilfulliche] hyre hem. And erfore aenst suche
     tonges men schulde stoppe her eres with scharpe thornes specialliche
 |r5 of e drede of allmyghti God or wi e mynde at oure Lorde Ihesu
     Crist was coroned wi ornes on his heued in e passioun. For he at
     ha parfite drede of allmyghti God & mynde of his passioun schal
     noght bleeliche hyre lyers, flaterers, losengers ne yuel and vileyn
     spekers.    Also in anoer manere may be vnderstonde ese wordes
|r10 of e wyse man: `Stoppe yn eres wi ornes,' for as ornes be
     scharpe & prikkyng right so schulde men when ey hire yuel or vilanye
     or falshede spoke answere e spekere wi scharpe & bityng wordes so
     at ei myt wel see & fele at men conned hem no ank of her speche.
      ere is a venymous neddre at is cleped aspis whiche ha is kynde,
|r15 at as sone as sche see a man at can charme hir anon sche stoppe
     hir one ere wi e erthe & |r[f.163v] at oer wi hir taile so at
     sche may not hire e charme. This naddre techi vs to stoppe oure
     eres at we hyre noght lyers, flaterers ne losengers at charme &
     enchaunte riche men and make hem to forete hemself.    But he
|r20 at stoppe wel his eres wi e erthe and wi his taile he []ar not
     drede suche charmers ne wikked tonges; for he stoppe wel his [ere]
     wi erthe at beinke him busiliche at he is but ere, and at fro
     ere he cam & to ere he schal, and enki also of his wrecchidnes:
     hou pore, hou foule and how feble he is, wherby he schulde euere meke
|r25 him and sette noght by himself.    Also he stoppe wel his ere
     with his taile at euer inke on his endyng and on e de at he
     schal deie & ne wote neuere whanne, where ne how, ne wote neuere
     whider he schal. And he at us can stoppe his eres he schal not
     bleeliche hyre no ing at God myght be myspaide of, & so he may be
|r30 right mesured, sobre & attempre in his hyring.

     The fifte degree of sobrenes & maner of mesure is in cloing and oer
     apparaile in whiche men passe ofte mesure and do grete outrage.
     [And for such outrage] of curiouste & coste aboute e body is grete
     synne & may be enchesoun of oere mennes synne, + men schulde kepe
|r35 sobrenes in suche inges. For if suche coste & outrage in clois
     were |r[f.164r] noght synne God wolde noght so scharpliche [haue] ispoke
     ereaenst as he ded in e gospel of the riche man at was cloed in
     purpur & bys.    He is a grete fole and more witles an a child
     at ha + pryde of his cloing or apparaile of his body, at schulde
|r40 be noing but a tokene and a knowynge of oure formefadres schame and of
     oure owne. For e use of cloing & couering of body was firste founde
     for e synne of oure formefader orgh whiche he & all his ofspringe
     were dampned forto hyde his schame and oure.    Whi scholde an a



|p231


     man haue [pride erof. Or why schulde a man haue] likynge to see a
     bere heled with riche cloes se it is a token at a dede body lieth
     ervnder? Hit is no wonder ogh a pocok be proude of his fayre taile,
     ne a cok of his combe, for kynde make him so and he ha no witte ne
 |r5 resoun to e contrarie. But man at ha witte, skile & free wil &
     wote wele at kynde eue him noght his riche ne gay apparaile schulde
     not pryde him erof, ne wommen of e queynte ne riche atyre of her
     bodies and of her hedes.    And erfore e wyse man in Holy Writte
     sei us: `Pryde e noght,' [he sei], `in + faire robes or apparaile,
|r10 ne haue erof no likynge ne ioye.'    And also seynt Poule coun_saille 
     wymmen at ei apparaile hem mesurabliche in sobrenes after
     her estate, at is to seie wioute outrage & waste, after resoun and
     after e estate [of] e persone is.    Certes, it seme at it may
     not |r[f.164v] be wioute grete outrage & synne at oon persone schal
|r15 haue for his owne body so many robes & cloinges in a ere of dyuerse
     coloures and riches orgh whiche many pore men & nedy persones myght
     be sufficiantly susteyned & cloed as charite aske. And it if
     suche robes and cloes after at ei haue wered hem as longe as hem
     lust were afterward euen to e pore [and nedy] for e loue of God,
|r20 it schulde it somwhat helpe to e soule; but ei be euen comoun_liche 
     to harlottes, mynstralles, flaterers, glosers and ore suche,
     & at is grete synne. For he at eue to yuel lyuynge men eny good
     for here yuel [doynges], as for her iapes, iangelinges, flateringes,
     glosynges and ore suche, he doth sacrifice to e deuel. And erfore
|r25 in suche inges men schulde kepe sobrenes & mesure after hir estate.

     The sixte degre of sobrenes & maner of mesure is in manere of berynge
     and contenance. Wherfore e wise man Senek seith us: `If ou wolt
     be,' he sei, `sobre and attempre, take good kepe at e sturynge of
     thyn herte & of thyn body be couenable in berynge & in chere.' For
|r30 of disordynaunce of the herte come disordinaunce of e body. Some
     men ere be at be so childisshe & nyce at ei can noght knowe her
     owne defaute, and at make oer men holde hem fooles. Hit semeth
     [wel] to a man, and nameliche of grete estate, to lede him orgh [e]
     vertu of sobrenes & mesure in alle his |r[f.165r] wordes and in all his
|r35 worchinges, and at he be of so attempre & faire contenaunce bifore
     alle men at no man may take euel ensample of him and at he be noght
     holde as a child or as a fole in schewynge of foly. For as e philo_sofre 
     seith, a childe of elde, a child of witte & ewes is all one.
     And erfore it is write in Holy Writte us: Maledictus puer centum
|r40 annorum, `Weried is e childe of an hondred ere,' at is to seie he
     at ha elde and no good can but lyue in foly as a child, he is



|p232


     acursed of God.    And erfore seint Poule sei of himself us:
     Dum eram paruulus sapiebam vt paruulus, loquebar vt paruulus, `Whan
     I was a childe,' he seith, `I dede & spak as a child, but when I come
     to e elde of a man I lefte childhode.' For who at holde a man of
 |r5 elde a childe he holde him a fole. And erfore good rede is at no
     man be child of witte but meke in berynge and litel in malice as a
     childe. And us it is a faire ing & a worschipful to a man & womman,
     namely to hem at be of worschip and of state, to kepe sobernesse &
     mesure in [contenance and] berynge.

|r10 The sevene degre of sobrenes and manere of mesure is in etynge &
     drinkynge, for outrage of o two do men moche harme in body and soule.
     And erfore seith oure Lord God in e gospel: `Take kepe at oure
     hertes be not greued ne ouercharged orgh glotonye & dronkenes,' at
     is to seie, loke at e doo none outrage |r[f.165v] in etynge [& drink_ynge
|r15 ]. For sobrenes kepe mesure in o two, and of at at stere a
     man to outrage & vnsobrenes in etynge & drinkynge is schewed inow here
     tofore where at hit is spoken of e synne of glotonye, to whiche e
     vertu of sobrenes is contrarie.

     And erfore it nede noght to speke more of at synne, for now haue
|r20 e herd e seuen degrees of is tree of e vertu of sobrenes. And if
     e wole knowe e branches of is tree biholde alle oere vertues of
     whiche is spoke of bifore in is book and e schall fynde is vertu
     ouer alle ore vertues, for is vertu setti mesure in all oere
     vertues; wherfore alle ore vertues be as braunches of this vertu,
|r25 [for is vertu schewe him in alle oer vertues, and erfore I holde
      alle oere vertues braunches of is vertue] or tree of sobernesse.

     This tree bere moche fayre fruyte, at is pees of herte orgh gostly
     myght, for he at ha wele is vertu he ha the herte so twynned fro
     + worldliche loue and so knette to God orgh charite at is dere one_hede 
|r30 at he forete all oer inges, and nameliche at be noght
     ordeyned to God. And in is manere e herte allwey reste in God.
     And ere he may fynde all confort, ioye & delite at passe alle
     oere ioyes & delices at may be had in is world. And is ioye, com_forte 
     & delite sette e Holy Goost in parfit mannes herte orgh is
|r35 vertu of sobrenes at come specialliche of e ifte of wisdom. And
     certes who[so] myght fele suche pes of her*te |r[f.166r] in God at is ful_fillynge 
     of alle his desires, he schulde be blessid in is world and
     in at oer, for he schulde wynne at blessidhede at God in e gospel
     ha byhote to hem at kepe pees, where he sei us: Beati pacifici
|r40 quoniam Filij Dei vocabuntur, `Iblessid be ei,' he sei; `at be
     pesible, for ei schal be cleped Goddes sones.'

     These men, as seint Austyn sei, be pesible at sette alle e stur_ynges 
     of her hertes vnder e lordschi of resoun and of e goost. And



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     ese by resoun be Goddes sones for [eil kepe wel e lik[n]es of
     here Fader, at as seynt Poule seith is Lord and God of pees & loue.
     Wherfore parfyt loue & pees is a ing of gostliche delite & make a
     man moste kyndeliche lyke to God & contrarye to e fend. Also ei
 |r5 may be cleped Goddes sones by anoer skile, for ei folowen her Fader
     nere an oer doth, for pees & loue folowe God nere an eny oer
     vertu, Also ei worche e werkes of God her Fader, for God came
     principally into is world forto make pees & loue bitwene him and man_kynde 
     and bytwene man & aungels and bytwene mankynde & himself.
|r10  In tokenyng and witnessyng of is, whan oure Lord God was borne as
     man e aungels of heuen songen Gloria in excelsis Deo et in terra pax
     hominibus bone voluntatis, at is to seie, `Blisse & worschip be [to]
     God on highe |r[f.166v] and in ere be pees to men at be of good will.'
     And for pesible men by no desire seche none oer ing but pees & loue
|r15 anentes God, anentes her euencristen & in hemself, ei may skilfully
     be cleped e children of God allmyghti, for ei worche euere her
     Fader werkes. And erfore ei ben blessid in is world [orgh]
     special grace when ei haue pees [of] herte.

     But is blessidhede schal be parfyte whan ei schal be in pesible
|r20 possessioun of her Fader heritage, [at] is e kyngdom of heuen ere
     ei schal be in siker pees and parfite ioye at euer schal leste, ere
     alle her willes & desires scholen be fulfilled in all ing. ere may
     be no manere of yuel, sorwe, wo, ne aduersite, but plente of all good_nes 
     & of all ioye and blis endeles. is schal be pees moste profit_able, 
|r25 most honourable, most delitable, most syker, most stedfast, most
     parfite & euerlastinge; and so sei seynt Poule.     is pees passi
     al e wit of man & an passith it alle mannes speche and wordes. For
     herte may not inke, ere hyre, tonge telle ne eighe see e ioye &
     blisse of is pees at God ha ordeyned to his louers. is is e
|r30 blessidhede at longe to pesiblenes to whiche e vertu of sobrenes
     bringe a man at kepi it and to e mede at falle erto, at is to
     be clepid |r[f.167r] Goddis sone and to wone wi God wiouten ende as
     oure Lord God sei in e gospel us: Beati pacifici quoniam filij Dei
     vocabuntur, `Iblessid be ei', he seith, `at be pesible, for ei
|r35 schal be cleped Goddes children.

     And us e may vnderstonde and knowe schortliche what good e ifte of
     wisdom do in e herte at hit is eue to, what synnes hit drawe out
     erof and what vertues it sette erynne; whiche ifte men may wynne
     orgh the firste askyng of e Pater Noster. Hit is e firste askyng
|r40 for hit is most & hyest, & it is laste forto wynne & haue. For we mote
     bygynne at e lowest or an we may come to e hyest. e lowest is
     drede of God, & wisdom is e hyest. And erfore but if we begynne
     first at drede we may not come to wisdom, for drede of God, as e



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     wise man seith in Holy Writ, is e bygynnyng of wisdom: Inicium
     sapiencie timor Domini. These two iftes holde alle e ore bytwene
     hem, whiche two iftes God of his grace sende vs, for enne we be
     siker to haue alle e ore wi grete plente of grace & vertu, whiche
 |r5 God vs [graunte]. Amen.

     And us endi this tretys or writyng at touchi many vices & vertues
     at be nedeful to be knowe to wite what is Goddis will and what is
     good and what is yvell and what plesith God and what displesith. And
     first is schewed e dignite, |r[f.167v] worthines and profyte of e
|r10 Pater Noster & e vnderstondyng erof. After at be shewed e seuen
     iftes of e Holy Goste and what ei wirche in man and what is vertu
     and what is vice; also e dedly synnes wi her branches and e seuen
     vertues wi her branches; and also e seven blissedhedes and e medes
     at longe to hem; so at ere is vnnee no vertu ne synne at hit ne
|r15 schal be founde in is writyng, so [he at] wole wel loke it & may vnder_stonde
     hit see of what synne he is gilty & what remedy of vertu
     is ereaen, and so a man may knowe what he is & what he schulde be.
     For a man may not wel schryue himself ne kepe [him] fro synne but he
     knowe what is synne and what peril it is to dwelle erynne. Ne a man
|r20 may not kepe Goddes lawe but he knowe vertues. For it is not inow to
     kepe him fro synne but he vse vertues & doo good. For e prophete in
     e sawter sei us: Declina a malo and fac bonum, `Schone yuel,' he sei,
     `and do good.' & erfore it were nede to lewed men to see ofte, hyre
     or rede is writyng at may be skile be cleped a myrour in whiche men
|r25 may see good and yuel & wheer ei be clene + or foule, & he at wole,
     ofte and devoutliche hyre & vnderstonde is writyng and wirche |r[f.168r]
     erafter may not faile of grace whiche at schal teche him e right
     wey to e blisse of heuene; to whiche blisse he vs bringe at deide
     for vs in manhode on e rode tree. Amen. Amen.
