|b{The_Doctrinal_of_Sapience,_}
|b{printed_by_William_Caxton_1489.}
|b{ed._Joseph_Gallagher.}
|b{Middle_English_Texts,_26_(1993)}
|b{pp.47-233}



|p47


     This that is writen in this lytyl boke ought the prestres to
     lerne a[n]d teche to theyr parysshens. And also it is necessary
     for symple prestes that vnderstonde not the scriptures. And it
     is made for symple peple and put in to Englissh, whiche treates
 |r5 was made by grete counseyl and deliberacion & is approuued as it
     is sayd in the table, and by cause that for to here examples
     styreth and moueth the peple that ben symple more to deuocion
     than that grete auctorite of scyence, as it appereth by the
     right re[u]erend fader & doctour, Bede preste, whiche sayth in
|r10 thystores of England that a bysshop of Scotland, a subtyl and a
     grete clerk, was sent by the clerks of Scotland in to England
     for to preche the word of God. But by cause he vsed in hys
     sermons subtyll auctorytes suche as symple peple hadde ne toke
     therin no fauour, he retourned wythout doyng of ony grete good
|r15 ne proffyt. Wherfore they sente another of lasse scyence, the
     whiche was more playn and vsed comynly in hys sermons examples
     and parables, by whyche he prouffyted moche more vnto the
     erudicion of the symple peple than dyd that other. Then maystre
     Jaques de Vytry, an holy man and clerke whyche was a cardynal in
|r20 prechyng comynly thrugh the royame of Fraunce, vsyd in hys
     sermons examples, the whyche meued in suche wyse alle the royame
     of Fraunce that it is not in mynde of ony man that to fore hym
     was ne syth that styred & moeued the peple to deuocion as he
     dyde. For as it is redde according to suche examples that Seint
|r25 Austyn doctour of the chirche was more moeued to co[n]uerte hym
     self to the crysten fayth by thexamples that were recounted to
     hym by Symplicien Vyctoryn, and by thexamples of the
     merueyllouse lyf and conuersacion of Seynt Anthonye thermyte,



|p48


     than he was by the prayers & bewayllynges of hys moder, ne by
     the sermons of Seynt Ambrose, ne also than he was for the grete
     maladyes that he suffred, as hys legende maketh mencion. We
     rede in the holy scrypture that Our Lord Jhesu Cryst preched to
 |r5 his discyples oftymes by [Aj] examples and parables. Wherfore
     we haue entencion to saye and wryte somme good examples in this
     matere for the better to styre and moeue the symple peple to
     deuocion, lyke as dyde they aboue sayd.  And by cause this boke
     shold be the better redde, herd, and vnderstanden, hit is made
|r10 short to be the more clerely vnderstond, to thende that ther may
     be found therein helthe for our soules.
     This present boke in Frenshe is of right grete prouffyt and
     edificacion and is examined & aproued at Paris by dyuerse
     maystres in diuinite. And the ryght re[u]erent fader in God,
|r15 Guy de Roye, by the myseracion dyuine, Archebysshop of Sence,
     hath doon it to be wreton for the helthe of his soule and of the
     soules of alle hys peple. And in specyal it is made for symple
     laye men, for whome it is specyally ordeyned. And the sayd
     reuerend fader comandeth by grete [a]nd feruent deuocyon that in
|r20 euery parysshe of the cyte and dyocyse of Sence thys boke be
     had. And that the curates and chappelayns of the sayd parysshes
     rede to the peple two or iij chapytres yf ony wyll here it. And
     to thende that the curates and chappelayns ben the more deuoute
     to rede, and the peple forsayd to here, the sayd reuerend fader,
|r25 to helthe of theyr soules and in hop[e] that they praye God for
     hym, hath gyuen and graunted to alle them that shal be in
     thestate of grace that shal rede this boke to other, xx dayes of
     pardon; & also to alle that shal here it rede and by them self
     red it, & that praye for the reueren d fader, x dayes for eche
|r30 tyme perpetuelly. And yf it happen that ony make doubte of ony
     thyng conteyned in this boke and vndrestande it not wel by cause
     it hath be shortly made & grossely for symple peple, by the sayd



|p49


     reuerend fader or his successours or by theyr counceyllours shal
     be gyuen vndrestandyng and declaracion suffisaunt to them that
     wolde haue it. And it is compiled of suche thynges as folowen
     herafter in this table.

 |r5 Of the xij artycles of the feyth     The first chapitre [Ajv]
     Of sorceryes and deuynacyons     Capitulo ij 
     Of louyng God & of charite     Capitulo iij
     For confort in alle tribulacyons     Capitulo iiij 
     Of dyuerse and obscure iugemens of God     Capitulo v 
|r10 Of the passion of Our Lord     Capitulo vj 
     Of the vertu of the holy crosse     Capitulo vij 
     Of thre pacyences in tryb[u]lacion     Capitulo viij 
     Of louyng his neyghbour     Capitulo ix 
     Of louyng his enemyes     Capit[u]lo x 
|r15 Of the werkes of mercy corporell     Capitulo xj 
     How almesse ought to be doon & wherof     Capitulo xij 
     Of the x comandementes of the lawe     Capitulo xiij 
     Of the goodes that God promysed to the
        children of Israel     Capitulo xiiij 
|r20 Of the soule     Capitulo xv 
     Of the v wittes of nature     Capitulo xvi 
     Of the harmes that synnes doon to vs     Capitulo xvij 
     Of the synne of pryde     Capitulo xviij 
     Of veniall synne     Capitulo xix 
|r25 Of dedely synnes     Capitulo xx
     O[f] pryde     Capitulo xxj 
     Of sentences of excomynycacion     Capitulo xxij 
     Of the braunches of pryde     Capitulo xxiij 
     Of the yefte of drede ayenst pryde     Capitulo xxiiij 
|r30 Of humilyte     Capitulo xxv 
     Of shame     Capitulo xxvj 
     Of dyscrecyon     Capitulo xxvij 



|p50


     Of the synne of enuye     Capitulo xxviij 
     Of the synnes ayenst tHoly Ghoost     Capitulo xxix 
     Of the yefte of pyte ayenst enuye     Capitulo xxx 
     Of the synne of yre     Capitulo xxxj 
 |r5 Of the yefte of scyence ayenst yre     Capitulo xxxij 
     Of the synne of slouthe     Capitulo xxxiij [Aij] 
     Of oroyson or prayer     Capitulo xxxiiij 
     Of them that talke in the chyrche
         whan they ought to praye     Capitulo xxxv 
|r10 Of dysposyng euyl hys tyme     Capitulo xxxvj 
     Of makyng + vowes     Capitulo xxxvij 
     Of them that haue science & vsed euyll     Capitulo xxxviij 
     Of the Pater Noster a[n]d who made it     Capitulo xxxix 
     Of the vij peticions of the Pater Noster     Capitulo xl 
|r15 Of the Aue Maria     Capitulo xlj 
     Of the lyf of Theophile     Capitulo xlij 
     How angellis and seyntes haue by Our Lady ioye     Capitulo xliij 
     Of the holy name of Ihesu Cryst     Capitulo xliiij 
     Of the yefte of strengthe ayenst slouthe     Capitulo xlv 
|r20 Of the synne of auaryce     Capitulo xlvj 
     Of sacrylege     Capitulo xlvij 
     Of symonye     Capitulo xlviij 
     Of dymes     Capitulo xlix 
     Of euyll plays of dyse and tables     Capitulo l 
|r25 Of the yefte of counseyll ayenst auaryce     Capitulo lj 
     Of the synne of gloutonnye     Capitulo lij 
     Of fastynges and of them that ought to fast     Capitulo liij 
     Of the yefte of sapience & sobrenes
        ayenst glotonnye     Capitulo liiij 
|r30 Of the synne of lecherye     Capitulo lv 
     Of the yefte of vnderstondyng ayenst lecherye     Capitulo lvj 
     Of the goodes that ben doon in dedely synne     Capitulo lvij 
     Of the vij sacrementis of the holy chyrche     Capitulo lviij 
     Of confirmacyon     Capitulo lix 
|r35 Of the sacrament of the auter     Capitulo lx 



|p51


     Of the goodes that a man hath for to here masse     Capitulo lxj 
     Of the scyence and good example of prestes     Capitulo lxiij 
     Of necligences and remedyes of the masse     Capitulo lxiiij 
     Of the houselyng gladly and ofte     Capitulo [lxv] 
 |r5 Of the dygnite of prestes     Capitulo lxij
     [Aijv] The godes that one hath to receyue
     the sacrement worthily     lxvj
     The harmes that come to the contrare     Capitulo lxvij 
     Of the laste vnction     Capitulo lxviij 
|r10 Of the ordres     Capitulo lxix 
     Of the sacrement of maryage     Capitulo lxx
     Whyche mariages ben of no valewe     Capitulo lxxj 
     Of thestate of wedowhed     Capitulo lxxij 
     Of contynence and chastyte     Capitulo lxxiij 
|r15 Of thestate of virginite     Capitulo lxxiiij 
     Of them that ben in relygyon     Capitulo lxxv 
     Of obeyssance in religyon     Capitulo lxxvj
     To whome one o[u]ght to be confessyd     Capitulo lxxvij 
     Of the peyne of the preste that sheweth
|r20    the confession     Capitulo lxxviij 
     Of the sacrement of penaunce     Capitulo lxxix 
     Of confessyon and of hys vertues     Capitulo lxxx 
     Of the scyence longy[n]g to prestes that
        confession & how they ought to demaunde
|r25    the synnar     Capitulo lxxxj 
     How one ought to confesse hym     Capitulo lxxxij 
     How one ought to make amendes to other
         and to make satysfaction     Capitulo lxxxiij 
     Of the fyre of purgatorye     Capitulo lxxxiiij 
|r30 Of the peynes of [he]lle     Capitulo lxxxv 
     How the dampned soules complaine in helle     Capitulo lxxxvj
     Wherfore God made not man that he shold
         neuer sinne     Capitulo lxxxvij 
     Of the day of iugement     Capitulo lxxxviij



|p52


     For to conuerte the synner to good lyf     Capitulo lxxxix 
     Of the ioyes of heuen     Capitulo lxxxx 
     Of good admonycyon     Capitulo lxxxxj
     Thexcusacion of hym that made this boke     Capit[u]lo lxxxxij
 |r5 The complainte of hym that made this boke     Capitulo lxxxxiij
              Explicit the table


     Of thartycles of the crysten feyth     Capitulo primo

     [Aiij] Every crysten man & woman ought to bileue fermely the xij
     artycles of the cristen feith, for other wyse he may not be
|r10 saued syth he hath wytte & reason. & ther ben xij artycles
     after the nombre of the xij appostols, whiche oughten to be
     kepte & holden of alle them that wyll be saued. & these xij
     articles be conteyned in the Credo, the whiche the xij
     apostollis made, of whome eche of them made one article. The
|r15 fyrst article is this: I byleue in God, Fader almyghty, maker
     of heuen & of therthe. This article sette in Seynt Peter. The
     ij article is suche: I byleue only in Our Lord Ihesu Crist,
     Sone of God the Fader. And here thou oughtest to bileue &
     vnderstonde that he is semblable to the Fader in alle thinges
|r20 that apperteyne to the deite & is one self thing with the Fader,
     sauf that the persone of the Fader is other than the persone of
     the Sone. This article put in Seynt Iohan theuangelyst. The
     iij article: I bileue that he was conceyued of the Holy Ghoost
     & was born of the Virgyne Marye, the whiche abode alleway hole &
|r25 entiere byfore & after. This article put in Seint Iames, brother
     of Saynt Iohan the[u]angelist. The iiij article is this: I
     beleue that he hath suffred deth and passyon vnder Pounce
     Pylate, the whiche was iuge in that tyme of Iherusalem for the
     Romains, whome he iu[dg]ed to deth and crucyfied him wrongfully,
|r30 and at the request of the felon Iewes dyde doo put hym in the
     sepulcre.  This article put in Saynt Andrewe. The v article is
     this: I byleue that he descended in to helle after his deth,



|p53


     that [Aiijv] is to wete, in to the partye where as the good
     soules were in very feyth and hope that they shold be saued by
     hym. For by cause of the synne of Adam, our fyrst fader, it
     byhoued that alle descended in to helle. He went not in to that
 |r5 partye where as were the dampned soules perdurably. Thys
     artycle put in Saint Phelip. The vj artycle is suche: I byleue
     that the thirde day, for taccomplysshe the scryptures, he aroose
     fro deth to lyf & appiered to hys dyscyples and pronounced hys
     resurection in many maners by fourty dayes.  Thys artycle put in
|r10 Saynt Thomas. The vij article is suche:  that the xl day after
     his resurrection, whan he had eten with hys discyples, to fore
     them he openly ascended in to heuen vnto the right syde of God
     the Fader, where he sytteth. Thys artycle put in Saint
     Bertylemewe. The viij artycle is thys:  I byleue that he shal
|r15 come at the day of dome for to iudge the lyuyng and the deed,
     the good and the euyll, & shal rendre to euerych after that he
     hath deser[u]ed in this world. This artycle put in Saynt Mathew
     the euangelyst. The ix artycle is this: I byleue in the
     blessyd Holy Ghoost. Thys artycle requireth byleue that the
|r20 Holy Ghoost is the yefte of the loue of the Fader and of the
     Sone, of whome cometh alle the wele of grace, whyche is one self
     God & one thyng with the Fader & the Sone, sauf that the persone
     of him is other than that of the Fader & of the Sone. Thys
     article put in Saint Iames, brother of Saint Symon & Iude. The
|r25 x article is suche: I byleue in holy chyrche catholical of the
     commynyon of sayntes, that is to saye, of the companye of all
     sayntes and of alle the goode men that euer were, ben, and shall
     be vnto the ende of the world. In thys artycle ben vndrestanden
     the vij sacrementis of holy chyrche, that is to wete, baptesme,
|r30 confyrmacion, the sacrament of thaulter, of ordres, of maryage,
     of penaunce, and of the last vnction. This article put in Seynt
     Symon. The xj artycle is this: I byleue the remyssyon of
     synnes that God gyueth by the vertu of the blessyd sacrementis
     of holy chyrche. Thys artycle putte in Saynt Iude, not he
|r35 [Aiiij] that betrayed Our Lord Ihesu Cryst but he that was
     brother of Seynt Symon. The xij art[y]cle is thys: I byleue in



|p54


     the resurrection of body and soule generall, that is, the ioye
     of heuen, the whiche God gyueth to them that serue hym by feyth
     and by goode werkes. Thys artycle gy[u]eth to vndrestonde hys
     contrarye, that is, payne perdurable that God appareylleth to
 |r5 them that be dampned, and the lyf perdurable to them that be
     good. This artycle ought to be vnderstonde in suche manere:
     that euery persone, good or euyll, shal be at the day of
     iugement reysed fro deth to lyf in his propre body in whiche he
     hath lyued in this world, & euerich shal receyue his hyre &
|r10 reward in body & in soule, that whiche he hath deserued in thys
     lyf, & the euyl to be dampned in body and soule perdurably. In
     an euyll hour shal he be born that for so lytil a whyle as he
     shal haue duellid in this world shal lese the lyf perdurable.
     This artycle put in Seint Mathie.  Thow oughtest to byleue
|r15 fermely and lyue in this fayth and deye in alle these xij
     artycles. And yf by symplenesse thou hast byleued or byleuest
     otherwyse in ony of the forsayd articles, thyn entente ought
     alleway to be of byleue stedfastly lyke as holy chyrche holdeth
     and byleueth.


|r20 Of Sorceryes and deuinacions     Capitulo ij

     By cause that many of the symple people byleue and haue byleued
     and hath had fayth in sorceries and in deuynacyons, we shal make
     to you therof mencyon. Thou oughtest to bileue stedfastly that
     God maye alle thyng doo, & that without him maie nothing be doo
|r25 by ony, how holy or good that he be. How thenne byleuest thou &
     hast affiance & trust in sorceries & deuinacions? Certes, that
     whyche they doo & saie, thei doo nothing ne knowe but by their
     fals byleue & by reuelacion of deuyllis. & yf thou demande me,
     "Wherfor suffreth God it?", I ansuere the that he suffreth it
|r30 not but for to proeue the.  & the deuyl also doeth it [Aiiijv]
     for to dampne the. The doctours of holy chyrche sayen that alle
     the deuinours & thei that byleue in them ben excomynied and
     accursed of God and of holy chyrche. And as ydolatres & cursed
     crysten men, they attribute to the deuyl and to mankynde thonour



|p55


     and the fayth that they owe to God. Ther ben somme that ben
     sorcerers of herbes, of wordes, and other thynges. And also
     ther ben somme that make wrytynges and bryeuettes full of
     crosses and other wrytynges, and sayen that alle they that bere
 |r5 suche breuettys on them may not perysshe in fyre, ne inwater,
     ne in other peryllous place. And ther ben also somme breuettis
     and wrytynges whyche they do bynde vpon certeyn persones for to
     hele them of somme sekenesses and maladyes.  And for admonycyon,
     ne for predycacyon, ne for excommynycacyon that may be doo to
|r10 them, they wyl not leue it. Alle they that make suche thynges
     or doo make it, or bere it or do it to be born and haue trust
     and affyaunce therin, and they that selle it, gyue or lene it,
     synnen right greuously but yf they be symple people and so
     ignoraunt of symplesse that by ignoraunce they be excused. The
|r15 whyche thyng excuse not them yf they be suffycyentely warned and
     taught. We saie not that yf ony gadre herbes medycynal in
     sayeng the Credo or the Pater Noster, that it be dedely synne,
     but that they doo other thynges and sorceryes. Ther ben somme
     that byleue that they haue their destyne after the cours of the
|r20 sterres, the whyche thyng is false and euyl errour. For Seint
     Gregorye sayth that no good crysten ought to byleue that
     thei haue ony other destynee but that onely God (whyche hath gyuen to
     them the lyf) be plesed wyth it. "Yf were trouth", saith Seynt
     Gregorye, "that the sterres were our destynee, we shold be
|r25 subgettes to the sterres, whyche is fals errour to byleue. For
     the sterres be made for to serue vs, and not we for the sterres.
     When Iacob, the holy patryarke, shold yssue out of his moders
     wombe, he + [Av] helde the plante of the fote of his brother
     Esau, for hym behoued to yssue fyrst. And bothe were born
|r30 attones togydre out of one wombe in one houre.  Nevertheless,
     the lyf of that one was not lyke to that other, for Iacob was 



|p56


     welbyloued of God, an holy man and of good lyf, but Esau was
     other." Then heretykes ansueren and sayen in thys manere:  that
     in the space that one shold prycke a poynt the constellacion of
     the sterres chaunge and torne. But Seint Gregorye saith that
 |r5 the natyuyte of the chylde is so grete that yf it torne and
     chaunge in the space of a poynt lyke as they saye, that the
     child hath as many destynees vpon hym as he hath membres on hym.
     It is redde of one that was a moche grete clerke whyche was
     deceyued by grete errour, for he affermed certainly that he
|r10 whyche was predestynate to be saued, that he m[u]ste nedes by
     necessyte be saued. And if he were predestynat to be dampned,
     that he muste nedes by necessyte be dampned. And therfore he
     abandonned and gaf hym self to doo many grete synnes. It happed
     that he becam greuously seke and sente for to seche a physycyan
|r15 and prayed hym that he wold doo hys deuoyr to hele hym. And the
     physycyen, whyche was well expert in medycynes and was a goode
     theologyen and knewe well hys erro[u]r, sayd to hym, "Syre, yf
     ye ought to deye of thys maladye, I may in noo wyse helpe you,
     for I sholde thenne lese my peyne. And yf ye shal be hool and
|r20 guarysshed, ye shal be wel heled wythout me." And the clerke
     ansuered, "Syre, how saye ye soo? I knowe certeynly but yf I
     haue remedye for my sekenes, that I shal shortly deye." And the
     physycien thenne ansuered to hym, "Syre, yf ye byleue that by
     the vertu of medycyne your lyf may be lengthed, wherefor byleue
|r25 ye not that penaunce may lengthe the lyf of our soules?" Thenne
     the clerke thoughte in the vertu of the wordes of the valyaunt
     phisicien and thelogyen and said to hym, [Avv] "See & take hede
     that fro hens forthon ye be physicyen of sowlis, for by the
     medecyne of your tongue Our Lord hath delyuered me of grete
|r30 errour." Byleue thenne stedfastly in God, of whom all good
     cometh, and haue no faith ne truste in these euil deuynours and
     sorcirers. For yf ye consydere well hys bounte and hys grace,
     ye shal doubte, preyse, and loue hym. 



|p57


     Of louyng God and charite.     The iij chapitre

     "Fayth without charyte is deed", as sayth holy scripture.
     "Charite is", as a doctour named Prosper saith, whiche speketh
     of the lyf contemplatyf, "charyte", saith he, "is the ende of
 |r5 all the comandementis celestial, deth of sinne, ful of
     vyctories, the armes of holy thoughtes cause of good merites,
     the rewarde of them that be parfyght, without the whiche neuer
     creature plesith God, ne neuer shal playse him. Charite is ful
     of fruit to them that be penytent, ioyous in them that
|r10 perseueren in all good, vyctoryous in good merites, werker in
     all good cristen men and in whome euery good creature lyueth." 
     And the said doctour sayth, "Yf we loue wel God in all our hert,
     ther shal neuer be in vs ony poynt of desyr for to synne." And
     Seynt Austyn sayth, "Doo as moche as thou wylt, soo that charite
|r15 be in the." Charyte is to loue God, of whyche scrypture saith,
     "Thou shall loue God wyth all th[y] herte, with alle thy mynde,
     and with all thy strengthe." We ought to loue God for hym self
     by cause of his myght, of his sapience, and of hys bounte, and
     for cause of hys benefyces.  For vs whiche were nothyng he hath
|r20 made and fourmed to hys ymage and to his semblance, & hath
     redemed vs fro the handes of the fende of helle, and hath made
     vs his chyldren and heyres of his royame of heuen, yf we loue
     hym. And verayly he is well happy that remembreth ofte the
     graces and benefeates of God with goode herte. For thys
|r25 remembra[u]nce planteth in hys herte and roteth the loue and
     charite of God. And thys charyte of loue putteth him and
     ioyneth his herte to God & effaceth and taketh away the loue fro
     thynges of the world.  An Example. [Avj] It is redde that a good
     nonne demanded of a religyous man whether was better charite or
|r30 humylite. The religyous man ansuerd to her & said that charite
     is fair & humilite more sure. Charite is the fontayne of God &
     the rote of alle vertues, and that is shewyde in euery persone
     by many maners, of whiche we shall speke of foure onely: fyrst
     whan the persone loueth God and aboue all thyng, and be wel ware
|r35 that he angre hym not and kepe hys commandementis.



|p58


     For comfort in all tribulacions     Capitulo iiij

     Secondly charite sheweth whan the persone for the loue of God
     taketh a worth & in pacience alle anguysshes, peryllis &
     tribulacions that comen to hym or that ben doon to hym. For
 |r5 comynly to them that he wyl saue & drawe to his partye he
     sendeth or suffreth to come tribulacions for to withdrawe them
     fro synne yf they by synnars. For many shold duelle stylle in
     theyr synnes yf tribulacion or greuenes camen to them not.  For
     ther be thre thynges that purgen synne: that is to wete,
|r10 effusyon of teres, digne & worthy prayer, & to suffre
     tribulacion & maladie. We rede in the Lif of Faders that ther
     was a relygious man whyche all his daies he hadde grete maladie
     & langour. It happed that one yere he had noo sekenesse, wherof
     he was moche abasshid & sory & wepte greuously and said to Our
|r15 Lord Ihesu Cryst, "Lord God, thou hast forgoten me & lefte me by
     cause thou sendest not to me this yere somme maladye &
     sekenesse." Thus sendeth God somme tribulacion to his creatures
     for to take away theyr herte fro the loue of this wretched
     world, to thende that they sette all theyr mynde & entente in
|r20 him. For many shold forgete or lytyl shold thynke in God yf
     tribulacion cam not to them for to tempte them or for to proue
     them, for in tribulacion God proueth the pacyence & the vertu of
     the persone. Item, for to doo penaunce for theyr sines & their
     offenses. Also we rede in the lyf of Seynt Gregorye that whan
|r25 Traian thempe[Avjv]rour of Rome was dede, Seynt Gregorye wepte
     in prayng Our Lord Ihesu Cryst for his soule, for the good
     iugement that he had doon in hys lyf, how wel that he was a
     paynem. & anone God sente to hym an angel whiche sayd to him
     that by cause of his prayer God had remised & sente agayn his
|r30 soule in his bodi, to thende that he shold be baptised. &
     after, our swete sauyour sente to Seynt Gregorye that he shold
     chese of ij thinges by cause he had prayd for the paynem: that
     is to wyte, whether he wold be ij dayes in purgatory after his



|p59


     deth, or that he wold haue alle the dayes of his lyf dyuerse
     sekenesses and maladies. & yet sayd he to hym also that he
     shold be wel ware & kepe hym well that he neuer shold praye for
     ony that were dampned. Seint Gregorye loued better & had lieuer
 |r5 to be seke alle the dayes of his lyf than to be ij dayes in
     purgatori after his deth, for the fyre of this world nys but a
     bayne to the regard of the fyre of purgatory. Item, for
     tencrece their glorye in heuen. For to them that shal be saued,
     God our Lord shal torne alle the tribulacions that they haue
|r10 suffred in this world in to glorye & ioye in heuen, yf they
     suffre them paciently. & by these said causes it appiereth that
     God sheweth grete signe of loue & of saluacion.   & therfore
     Iob, whiche was the most pacient man of the world & the most
     ryche, the whiche lost all that he had & tempested of his x
|r15 children, and was in suche wise charged of ordure of rotynnesse
     & of vermyne that he laye on a donghyll, & he neuer said an
     euyll word, but blyssed all way Our Lord & rendrid to him & gaaf
     to hym thankynges of alle that he suffryd. For the holy
     scripture sayth that alle they that Our Lord loueth, he
|r20 correcteth and suffreth them to be beten and tormented. And
     that it is a sygne that they ben in the remembraunce of Our Lord
     and that he loueth them. We rede that Seynt Ambrose wold neuer
     abide ne reste in the house of a riche man by cause that he said
     to him that alle his besoygnes and thynges camen to hym at his
|r25 plaisyr without tribulacion. & soone after when he was departed
     out of the hous of the riche man, the riche man and all his
     richesses [Avij] sonken doun in to therthe.  Thenne said Seint
     Ambrose, "Well happy ben they that God vysyteth in theyr lyf by
     somme tribulacio[n], to thende that he punysshe them not
|r30 ouerfore and hard at thende." "For it behoueth", as said Seynt
     Poule, "thatthe creature entre in to heuene by many greuous
     tribulacions." Thou seest wel that the coupe of gold suffreth



|p60


     many a stroke of the hamer to fore it be sette atte table of the
     kyng. Ryght soo it byhoueth the to suffre to fore that thou
     mayst come in to the companye of God Ihesu Criste. For the
     doctours sayen that it byhoueth that euery man be also pure &
 |r5 clene fro alle synne at the entre of heuen as he was atte houre
     that he was baptysed. Alas, how byhoueth it vs for to suffre to
     fore that we be digne or worthy to entre there.  For the holy
     scrypture sayth that we may not passe one day wythout to synne.
     And lytyl thynke we theron, but we thynke well to haue alle our
|r10 eases and playes. Knowe ye that who that shall haue most payne
     & trybulacyon in this world, so moche more shal he be happy in
     heuene, yf he suffre it pacyently for the loue of Our Lord Ihesu
     Criste. For Seynt Ierome sayth that it is a thyng impossyble
     that a man may haue in thys world and in that other glorye and
|r15 felycyte. And therfore thappostles enoiyed them of the
     tribulacions that the Iewys dyde to them. And Saynt Poul sayth,
     "We appostles haue hungre and thurste and ben naked, beten,
     blamed and cursed, and we haue noo manere reste, but labou[r]
     wyth our handes & suffre reproches & tribulacions, and ben
|r20 chyden and mocked as shep that shall be slain. And neuertheles
     we blysse them that curse & doon euyl to vs, & praye for oure
     malfactours & euyl doers, & suffren gladly alle for the loue of
     Our Lord Ihesu Christ." Vnto his apostles & his holy sayntes
     martres lefte Our Lord so many tribulacions that atte laste some
|r25 were stoned & other beheded, rosted and flayn, & many suffred
     other hard tormentis & martirdoms. Thenne ought not we to
     merueylle ne be abasshid of [Avijv] the harmes, paines, ne of
     the tribulacions that we haue. Who that wold take hede and
     vnderstonde these thynges afore said, wiche is good and the
|r30 euyll, the helthe and the maladye, the pouerte and the rychesse,
     the lyf and the deth, he shold wel knowe that alle cometh of God
     and of hys suffra[u]nce, lyke as scripture sayth. And that by
     hym ben made and ordeyned alle thynges except synne. Item, he



|p61


     is pa[r]fyghtly good. For he suffreth no thyng to be made ne to
     happen without cause, wherfore yf a man reme[m]bryd hym well he
     shold alleway loue God and serue him and alle tribulacions
     suffre pacyently for the loue of God.


 |r5 Of the dyverse and derke iugemens of God     Capitulo v

     We rede of an heremite whiche moche meruaylled of the dyuers and
     obscure iugements of Our Lord Ihesu Cryst and by temptacion of
     the fende he sayd in his herte that his iugementis were not
     iuste. For God suffred the good men to haue many tribulacions
|r10 and the euyl people many good thynges.  And God sente to hym an
     angel in fourme of a man whiche sayde to hym in this manere:
     "Come and goo with me, for God hath sente me to the for to lede
     the in dyuerse places to thende that I shold shewe to the of hys
     dyuerse and obsc[u]re iugementis." He ledde hym first in to the
|r15 hous of a good man, the whyche receyued them benyngly and made
     to them right goode chere and helde them wel at theyr ease. On
     the morn erly the angel robbed hys good hooste of a fayre cuppe,
     whyche cuppe he loued merueylously. Thenne thermyte was moche
     angri and thought he was not sent fro God. The nyght after they
|r20 were lodged with an euil hoost whiche made to them right euyl
     chere & souped euyll & had right euyl beddyng. & in the mornyng the
     angel gaaf to the euyl hooste the cuppe that he had
     stolen fro the good hoost the nyght before. & when the hermite
     sawe that, he had euyl suspecion vpon thangel. The iij night
|r25 they were lodged with a good [Aviij] hooste which lodged them
     wel and made them well at theyr ease. And on the morn he
     delyuered to them hys seruaunt for to shewe to them the way by
     cause they shold not goo out of the waye. But whan they were on
     a brydge wherouer they shold passe, the angel threwe the
|r30 seruaunt fro the brydge into the water and ther was drowned. 
     Thenne thermyte was moche abasshed a[n]d gretely enangered.  And
     the fourth nyght they were lodged with a ryght valyant and good
     hoste, a man of grete honour & of ryght good lyf, whiche made to



|p62


     them ryght grete chere & made hem wel at ease and lodged them
     ryght wel. But he had a lytyl yong chyld whyche cessed not of
     alle the nyght to crye & to braye in suche wyse that they myght
     not slepe. Thenne thangel aroose and went and slewe the chylde.
 |r5 And when thermyte sawe that, he hadde wende that thangel had ben
     a deuyl and wold haue departed from hym.  "Fayre frend", sayd
     thangel to thermyte, "Our Lord hath sent me to the for to shewe
     to the hys dark iugementis to thende that thou knowe that he
     dooth nothing withoute good cause. I telle the that I toke the
|r10 cuppe fro the good hoost by cause that he loued it ouer
     curiousely. And many tymes he thought on it whan he shold haue
     thought on Godd, & therfore I haue take it away from hym for hys
     wele and haue gyuen it to this euyl hoost whiche receyued vs
     euyll, to thende that of that he hath doon well he hath hys
|r15 reward in this world and shal nothyng haue in heuen. And also I
     haue throwen in to the water the seruaunt of that other hoost
     for he had entreprysed in his herte that on the morn he wold
     haue slayn his mayster.  And thus I haue delyuerd our good hoost
     fro deth & his seruaunt fro the dede of homycyde, whyche was by
|r20 purpoos of euyll, by cause he shold be the lasse pugnisshed in
     this world. & our fourth hoost, byfore that he had ony chylde,
     dyde moche almesse and moche good and alle that he coude gete
     aboue hys lyuyng he gaaf to poure people for the loue of God. 
     But syth that his sone was born, he hath withdrawe his hondes
|r25 fro the [Aviijv] werkes of mercy and hath kepte all for his
     sone. And by the comaundement of Our Lord I haue taken away the
     matere & the cause of his a[u]aryce and haue sente the soule of
     the childe in to heuen, whiche was innocent." And when thermyte
     had herde all this, he was delyuered of all the euyll
|r30 temptacyons that he had & glorified God & hys obscure
     iugementis, whiche ben as a grete sowolowe without bottome. 
     Lyke as sayth the Prophete, "Thou whiche haste herde the
     iugementis of God put them in thyn herte for to gyue to the
     example for to suffre wel and to endure alle tribulacions and
|r35 alle euyllys pacyently." For we haue also example that more and



|p63


     better auaylleth & ought to moeue vs than thexample whiche we
     haue sayd, & that is Our Lord Ihesu Crist, whiche fro his glorie
     of heuene descended in to the valeye of myserye, that is, in to
     this worlde. After that he was born of the Virgyne Marye vnto
 |r5 the time that he was put on the tree of the crosse, he had
     alleway pouerte, peyne, reproches and tribulacyo[n]s, and in
     thende suffred deth and ryght dolorouse passion, as thou shalt here
     now recyted wyth the helpe of hym whiche gyue vs grace. Amen.


     Of the passyon of Our Lord     Capitulo vj

|r10 Now late vs beholde by pitie how the Sone of God wold suffre for
     vs. How wel that we may not wryte all, neuertheles somme thyng
     we shal beholde to thende that we may loue hym the better & for
     [Bj] to moeue our hertes to him the better. Our Lord, whan the
     hour of his passyon approched, he yssued out with his dyscyples
|r15 to the mo[u]nt of Olyuette in to a gardeyn where he went oftymes
     for to praye. And there he sayd to hys dyscyples that he was
     heuy and soroufull vnto the deth. And he withdrewe hym a lytill
     fro hys discyples and put hym self to prayer. And to hym that
     was very God and man and knewe all thyng that was to come, to
|r20 whom was presented & sette to fore hys eyen in a moment all that
     whyche he shold suffre. And incontynent after hys humanyte and
     after his flessh he had therof so grete a horrour that he swette
     for anguyssh water and blood, whiche dropped doun to therthe out
     of all his body.  And ther apered to hym an aungel fro heuen
|r25 whyche conforted hym. O herte deuoute, beholde the kyng of
     glorie whyche is ioye and solace to angellis of heuen, the
     whyche for to gyue to the ioye & lyf without deth, is soroufull
     & anguysshous vnto the deth. He that hath made the angellis is
     conforted of an angel. Merueylle the nothyng yf he whiche is
|r30 God hadde at hys deth drede and [anguisshe] as a man. For he
     toke in th[u]manyte alle the defaultes & malad[ie]s that a



|p64


     man may haue excepte synne and ignoraunce. He synned neuer and
     also knewe alle thyng. Ryght soone after cam the traytour Iudas,
     that hadde solde hym, with a grete companye of euyl peple,
     whiche camen in the nyght wyth lanternes in armes for to take
 |r5 hym. And the blyssyd Ihesus fledde not but came to them. And
     how well that he knewe wel what they demaunded, yet he said to
     them, "Whom seche ye?" They ansuered to hym, "We seche Ihesus
     of Nazareth." And he said to them, "I am he."  For to withdrawe
     them fro theyr wickednes and to thende that they shold knowe hys
|r10 puyssaunce, anon as he had said "I am he", they fyl doun bacward
     to therthe. Yet after thys Ihesu Cryst sayd to them, "Whome
     seche ye?" They ansuerd to hym, "Ihesus of Nazareth." "I haue
     sayd that I am he. Yf ye seche me, late my dyscyples goo, and
     doo ye to them noo [Bjv] harme." Here ought to be noted how he
|r15 gaaf example to them that haue subiettes vnder them, how they
     ought to loue, kepe, and deffende them. And by cause Saynt
     Iames the Lasse resembled of vysage to Our Lord, the false Iudas
     was aferde that they shold haue faylled to haue taken Our Lord.
     And therfore he salued Our Lord, sayeng and callyng hym Raby,
|r20 that is to saye, Mayster, & kyssed hym on the mouth wyth hys
     mouth enuemmed. Alas, that ther be many in these dayes that
     kyssen hym and receyuen in sygne of deuocyon and of loue whiche
     ben false and traittres vnto hym for theyr synne and euyll
     ypocrysye. And anone as the euyl and false Iudas had kyssyd on
|r25 hys swete mouth, he was taken on alle sydes and seased, and they
     bonde hys hondes as a theef and brought hym in to the house of
     the prynce of prestes of Iewes and passed forth alle that nyght
     in dooynge despyte and iniuryes to the swete lombe, whyche sayd
     not one worde for ony thyng that they dyde to hym.  And thenne
|r30 lefte hym alle hys dyscyples and fledde from hym sauf Saynt
     Iohan theuangelyste and Saynt Petre, whiche folowed aferre as
     they that were moste trewest and that moost loued hym. Whan the
     swete debonayre lombe Ihesus was in theyr hondes, they couered
     hys face and gaaf hym grete buffettes and strokes on his hede
|r35 and sayd to hym in despyte that he shold rede and prophecye



|p65


     who had smeton hym i[n] hys gloryouse face and on hys hede.
     Thenne after thys the felon Iewes, foule and stynkyng, spytte
     vylaynsly in hys fayre vysage and brought false wytnesses ayenst
     hym, and in alle the maneres they myght they dyde to hym despyte
 |r5 and confusyon. O deuote persone, consydere and beholde that it
     is a grete despyte to spytte in the face of a knight, and yet
     more grete in the visage of an erle or of a duke, b[u]t it
     should be ouer grete despite to spytte in the vysage of a kynge.
     O Lord God, O what confusyon was it to spytte with the [Bij]
|r10 stynknge mouthes of so felon Iewes in the face of the kyng of
     glorye. A[n]d the swete Ihesus suffred alle benygnely, and hys
     bounte receyued alle theyr fylthes and ordures in hys swete
     vysage withoute tornyng hyther or thyder. Lyke as he sayth by
     hys prophete, "I haue not torned away my face fro them that
|r15 lothed me and byspytte me." And certaynly a creature may not
     dygnely ne worthely remembre ne recounte thys [c]onfusion. O
     ryght swete Ihesus, what suffredest thou for vs? For this
     suffysed not to the felon Iewes but on the morn erly they ledde
     the as a theef & presented the to Pylate lyke as a man worthy to
|r20 deye, and requyred and cryed wyth hye crye for to put the ryght
     swete Ihesu to deth and to be crycyfyed. O Lord God, how well
     that the iuge was euyll and cruell, neuertheles he said to them
     that he fonde in the no cause of deth and certes he sayd very
     trouthe, but thou woldest paye the scotte whyche thou haddest
|r25 not borewed. O deuoute soule, yf thou haddest seen that tyme
     thy maker, thy brother, thy fader, thy frende, the ryght swete
     Ihesu Cryst, thy souerayn iuge and the kyng of glorye, stondynge
     to fore the iuge wythout reuerence and without honour, that lyke
     as a sheep to fore the sherar spacke not a worde, but helde hym
|r30 alle stylle wythout ansuere ayenst many crymes and falsenes that
     the felon Iewes leyde on hym wrongfully and purposed ayenst hym,
     and requyreden that Barabas, whyche that for omycyde and for
     theefte was put in pryson, shold be delyuered, and he whyche was
     pure and innocent, whyche neuer dyde synne, sholde be put to
|r35 deth, there thou myghtest haue herde how cruelly they cryed to



|p66


     the iuge, "Take hym, take hym and crucyfye hym", lyke as they
     had abhomynacyon to see hym and as they myght not beholde hym. 
     I trow that thou sholdest not haue kept the fro wepyng. And
     therfore escryeth Saynt Austyn, sayenge, "O glorye of angellys &
 |r5 obprobrye of men." That is to saye, he whiche [Bijv] is glorye
     of angellys is bycomen repreef and illusyon of men.  Thenne whan
     Pylate sawe that he myght not appease them, he made the swete
     Ihesus to be despoylled and bounde to a stak or a pyller and hys
     tendre vyrgynall flessh to be cruelly beten and tormented so
|r10 moche that the precyous blood ranne doune by grete habundaunce
     alle a longe hys backe and precyous sydes, whyche had not
     deserued it. After, Pilate brought hym and shewed hym alle
     naked to the felon Iewes, alle hys body full of woundes and
     blood. And for to knowe yf thys had suffysed to them, he sayd
|r15 to them, "Loo, see the man", lyke as he wold haue moeued them to
     pyte for to see hym so vylainsly beten.  For naturelly a man
     ought to haue pyte of a man so wounded and beten, but the false
     traitres and euyll Iewes might nothyng be appeased tyll that he
     had iudged hym to deth & delyuered hym.  O deuoute persone,
|r20 opene the eyen of thyn hert and see the kynge of angellis whyche
     is iuge of the lyuynge and dede, and that alle the world shal
     iudge, whyche of a iudge and a man mortal is iudged to deth so
     vylaynously as to be crucyfyed, whyche thenne was the moost hard
     deth, the most foule, and the most shamefullest that myght be.
|r25 For the theues were put to deth by the same deth. See how
     vylaynsly the felons Iewes despoylleden the swete lambe Ihesus
     of hys robe or garnementis and clad hym with a robe of purpre,
     and sette vpon hys hede a crowne of thornes sharp and pryckynge,
     so that hys precyous blood ran doun ouer hys fayre vysage. And
|r30 in his ryght hond they put a staf in sygne of a ceptre royall,
     and knelid byfore hym by grete derysion, and sayeng, "I salewe
     the, kyng of Iewes", and so sayenge, spytte in his face and
     smote hys precyous hede wyth staues that they helde. O Lord God,
     man, remembre the that thou art he that berest semblaunce and
|r35 ymage of the kynge dyuyne and neuertheles replenesshyd of



|p67


     confusion. Thys is thy kynge and thy God whyche is reproued and
     spytte as a meselle, and the most [Biij] desolate of alle the
     Iewes, by whom thou art delyuered fro confusion perdurable, and
     hath saued the fro the wounde of pryde. Whan the felon Iewes
 |r5 were fylled of suche vylanyes and doyng suche despytes to this
     swete lambe, whiche opened not hys swete mouth ayenst them, they
     cladde hym agayn wyth his robe and leyd vpon hys sholdres the
     crosse and ladde him to the mount of Caluarye for to be
     crucyfyed wyth ij theues for to put hym to more shame and
|r10 confusion. Ther was the kyng of angellys despoyllyd alle naked
     to fore alle the people, couerd onely wyth an olde sudarye
     aboute hys raynes. And somme sayen that it was a pyece of the
     mantel of hys swete moder, thenne beyng sorowefull whyche was
     presente, whyche cutted it of for to couere hym. And it may wel
|r15 be byleued, for in suche places as the crucyfyeng of Our Lord is
     paynted by the honde of a good maystre that the mantel of Our
     Ladye and the cloth that is about the raynes of Our Lord ought
     to be of one colour.  Thenne was the kynge of alle the world
     throwen on the crosse cruelly and so drawen and stratched in
|r20 manere of an hyde that a man myght lyghtly acounte and rekene
     alle the bones of hys body, accordyng to the holy scrypture.
     There were hys holy hondes, whyche by theyr attouchyng had heled
     but late to fore the meseles, the blynde man and other seek men,
     persed of grete sharpe nayles, and the swete feet whyche had so
|r25 ferre goo and trauaylled for the helthe of alle mankynde & after
     was enhaunced on hye on the crosse. Now remembre, thou deuoute
     creature, in thyn herte how whan the blessyd body of our sauyour
     Ihesu Crist was leyed on the crosse, how the felons Iewes nayled
     hys ryght honde wythe a grete nayle so fast to the crosse that
|r30 no drope of blod yssued out, but aboute the wounde the blod
     withinforth began to swelle & wexed blewe and bloo al about the
     naylle. And that other arme wyth alle the body shranke and
     drewe to that hond. And whan they shold haue naylled the lyfte
     hand, it was so shron[Biijv]ken that it wold not reche to the
|r35 place where they had ordeined it to be naylled by a grete dele.



|p68


     And thenne by force they drewe it wyth cordes to the place and
     there naylled it to the crosse so faste that no blode myght
     yssue out. Thenne ye may wel vnderstande that alle the body and
     hys legges shronken so moche vp that hys feet myght not come to
 |r5 the place of the place asygned where they shold be naylled.
     Wherfor wyth grete vyolence and strengthe they drewe doun hys
     legges and feet to the place where as they naylled them, wyth
     grete strengthe so soore & so faste that no drope of blood yet
     yssued out, neyther of hondes ne or feet. But thou sholdest haue
|r10 seen the hondes and feet so naylled, swollen and black of the
     blood whyche might not yssue. Now thynke, de[u]oute creature,
     and fele in thyn herte yf thou myghtest suffre thanguysshe that
     Our Lord suffred for the whan hys precyous body was lyfte vp and
     hanged on the crosse and the crosse fylle doun in the sokette of
|r15 the mortays. Thou oughtest well to byleue that whan hys holy
     body, whyche was heuy and pesaunt, began to hange and the crosse
     fylle in to the mortays, that it byhoued by force the woundes of
     hys feet and hys hondes to bresten and opene. For the weyght of
     the body drewe doun hys armes, and the naylles helden fast, for
|r20 they were grete and strong, in suche wyse that they opened the
     woundes and the blood cam renninge doun habundauntly. And yet
     more, in the sayd fallynge doun of the crosse wyth the body in
     to the mortays, the synewys and vaynes of hys swete blessyd body
     alle tobreken. O thou sinnar, man or woman, byholde and see in
|r25 thys myro[u]r of pacyence and lerne to suffre. For in alle
     thyse greuous tormentes that swete Ihesu Crist suffryd for the,
     he opened neuer hys mouth, ne made noo complaynte, ne
     excusacion, ne menasses, ne cursynges ayenst the felons Iewes
     and tormentours, but spredde vpon hys enemyes wordes of
|r30 merueyllous blessynges whyche neuer to fore had ben herde.  For
     he prayd for them [Biiij] to his Fader and said in this manere,
     "Fader, pardo[n]e them, for they knowe not what they doo." And
     by the vertue of this holy wordes and prayer were afterward many



|p69


     conuerted to Our Lord Ihesu Cryste and were redemed and wasshen
     of the precyous blood that he had shedde. And as Seynt Austyn
     sayth, "Opene thyn eyen of thyn herte and beholde the swete
     Ihesu Crist, for from the plante of the feet vnto the hyest of
 |r5 hys heed was on hym noo place but it was wounded and couerd with
     blood. Beholde thenne the dysposicion of hys body. He had his
     armes spredde and stratched abrode for tenbrace the. He had hys
     glorious hede bowed and enclined for to kysse the. He had hys
     feete fast naylled for to abyde with the. And in alle thy
|r10 werkes and temptacions seke him there, for thou shal fynde hym
     there on the crosse." Whan the houre of hys dolorouse deth
     approched, he behelde his swete moder, whyche was in so grete
     anguyssh and torment that no herte may thinke it. For alle
     thanguysshes, iniuries, vylonnies and the despytes that he
|r15 suffred in dyuerses partyes of his body, the ryght swete and
     sorouful moder bare in her herte, by whiche she was more than a
     martyr, lyke as Saint Austyn sayth. For she suffred as moche or
     more in her herte as the martyrs suffreden in theyr bodyes. And
     it grieued as moche or more to the swete Ihesu Criste
|r20 thanguisshe of hys swete moder whome he sawe to fore hym as dyde
     the payne a[n]d harme that he suffred in his body. And behelde
     her benygnely and saide to her swetely, "Woman, loo there thy
     sone", sayd he of Saynt Iohan theuangelyste, whyche was presente
     in heuynesse and in grete sorowe of herte. And after saide to
|r25 saint Iohan, "Loo, there thy moder." Now thynke what anguisshe
     thenne she felte in her herte whan she herde the swete voys of
     her dere sone, whyche thenne was on deyenge, sayenge that she
     shold receyue, in stede of suche a sone, hys neuewe, and for the
     maker, the creature. Whan the houre of none approched, he
|r30 demaundyd drinke & said, "I thurste." "O, swete Ihesus", this
     [Biiijv] said Saint Bernard, "wherfore playnest the of thurste
     and spekest nothyng of thyn other tormentes of whyche thy body
     is so greuously tormented? Certes, Lord, thys th[ur]ste is
     nothing but of our helthe, wherfore thou hast so grete thurst
|r35 and so grete desire that thou deydest for the talente therof
     cruelly." After, one raught to hym for to drinke a sponge of



|p70


     galle meddelyd wyth vynaygre. And whan the blessyd kynge of
     glorye had ben on the crosse the space of thre houres, the sonne
     wit[h]drewe her light and clerenes. And the derkenes was vpon
     the vnyuersal erthe, and Ihesus Crist sayth w[yth] a lowe voys,
 |r5 "It is fynysshed", & after cried with an hye voys, to thende
     that he myght be herde aferre by cause none shold excuse hym,
     "Fader, I yelde and rendre my spyrite in to thy hondes."
     [Thenne] they that were comen to the sight retorned, betyng
     theyr brestes for the tokenes that they sawe. And Centurio,
|r10 whan he sawe thys, gaaf glorye to God and sayd, "Verayly, thys
     man was the sone of God." Byholde now, deuoute persone, hym
     whyche is the lyghte and clerenes of heuen, ioye and glorye of
     alle the sayntes, and is the most fayre of alle the sones of
     men, see hym hanged and deed on the crosse as a theef lothed and
|r15 blamed for our loue. And yf thou haue ony pyte or swetenes,
     wepe tendrely. Be thou nomore harde than the elementes and the
     thynges insensible, as the sonne, whyche withdrewe hys light and
     clerenes. And certayn yf thou be very frende of hym that so
     derely hath redemed the, thou oughtest also to leue alle the
|r20 clerenes of thys world, the vayne glorie and the folisshe ioye
     of delyces, and to flee the ioyouse worldly companyes. And thou
     oughtest to crucyfye thyn hert by penaunces wyth thy Lord and
     thy frende Ihesu Crist. The stones cleften, the erthe trembled,
     and monumentes opened.  Thou oughtest also cleue thy herte by
|r25 contrycyon, and by compassion tremble alle for drede, and opene
     thy herte by teres of deuocyon. For these thre maneres of
     teeres oughteste thou to haue yf [Bv] thou be the frende of God:
     that is to wete, of contricion & compassion and of deuocion, for
     the thre causes of hys deth. The fyrst cam of vs whan the swete
|r30 Ihesu Crist deyde for vs synners, as sayth thapostle, and aroos
     for our iustyficacion. And therfore we oughte moche to waylle
     and wepe bytterly teres of contrycion for our synnes, whyche ben
     cause of the deth of Ihesu Crist, and of our dampnacion yf God
     had not had mercy on vs. The seconde cause of hys deth as
|r35 touchyng his partye was for the loue that he had to vs, lyke



|p71


     as sayth Saint Iohn in thapocalyps. "He hath loued vs", sayd
     he, "and hath wesshen our synnes in hys blood." And by cause
     that he deyde for our loue, we ought without cessynge wepe teres
     of deuocyon. After thys, by cause he deyde of a deth so
 |r5 shameful, he beynge our brother after thumanyte and our fader
     after the dyuynite, we ought to wepe teres of pyte and of
     compassion. He shold be ryght disnaturel that shold see hys
     fader and hys brother deye wrongfully of a vylanous deth, but yf
     he had therof compassion. And certes for the consideracion of
|r10 the paynes, of the tormentis, and of thanguysshes that our swete
     Lord and trewe frende suffred for vs, we ought to despyse alle
     worldly delices. And by the consideracion of the pouertees that
     he suffred alle his lyf for vs and how he deyed poure and naked,
     for he had not so moche as he myght recline to his gloryous
|r15 hede, we ought to haue in grete despyte alle the richesses of
     the world. After that the swete Ihesus Crist was dede, the
     Iewes dyde to hym grete cruelte. For they dyde doo perce hys
     precyous syde with a spere, to thende that thou mightest more
     lightly entre vnto his herte. Entre thenne in to this preciouse
|r20 side by grete desir and by deuoute loue, not by ypocrisie. And
     in all thy tribulacions and aduersitees haue thy recours ther, &
     haue in minde that the wounde is litil, wherfore thou maist not
     entre yf thou be not litil by humylyte and pouerte of herte, for
     the proud and riche men be ouer grete & ouer moche charged,
|r25 werfore they may not entre.  After these thinges [Bvv] the
     precyous body was taken doun fro the crosse and put in to the
     sepulcre and deuoutly anoynted wyth precyous oynement and
     wrapped in a fayre sudarye and clene. Now take hede that thou
     haue in thy memorye thys blessyd passyon. And thynke often on
|r30 alle the thynges that the swete Ihesu Cryst wold suffre for to
     moeue the to swete teres and to deuoute loue and compassyon;
     also to very penaunce and pacience. And whan the swete Ihesu
     Cryst was dede, he descended in to one of the partyes of heelle
     for to delyure hys frendes, and the thyrde day aroos fro deth to
|r35 lyf.  And by fourty dayes folowy[n]ge he shewde hym to hys
     dyscyples and frendes in therthe, and after on the day of hys



|p72


     ascencyon he styed vp in to heuene. And on the day of
     Pentecoste, whyche is called Wytsonday, he sente the Holy Ghoost
     vpon hys dyscyples. And alle this dyde he for vs, for he hath
     gyuen to vs hope, and we ought to byleue that he shal reyse vs
 |r5 fro deth to lyf. And he shal make vs to stye vp in to heuen
     wyth hym yf we take on vs the peyne to ryse fro deth of synne to
     the lyf of grace. And also that we mounte alleway to heuen
     especyally by holy desyres and deuoute meditacyons, and that our
     herte be sette alle in hym and redy to receyue the Holy Ghoost.
|r10 And thys we beseche hym to graunte to vs by the prayers of hys
     swete moder and by the merytes of hys holy passyon, the whiche
     be alleway enroted in our hertes. Amen.  Now hast thou herd
     recyted somwhat of the paynes and trybulacions that the swete
     Ihesu Cryst hath suffred not for hym self but for the. For as
|r15 Saynt Peter saith, he dyde neuer synne. Thenne oughtest thou
     wel to suffre pacyently alle trybulacions and aduersitees that
     may come to the. And thou oughtest to bileue stedfastli that
     thou suffrest moche lasse than thou hast deserued. And certes
     thi grief shal be aswaged yf thou thus thynke welle, and thou
|r20 shalt be wel reconforted on the swete Ihesu Christe, whiche so
     moche hath loued the [Bvj] that he hath made the to drynke of
     hys chalyce, that is to saye, that he hath made the suffre wyth
     hym peynes, gryeues and tribulacions.


     Of the vertu and dignite of the crosse     Capitulo vij

|r25 This blessyd crosse on whyche was crucyfyed Our Lord lyke as
     some saye was of iiij trees; that is to wete, of palme, of
     cedre, of cypres, and of olyue. And of eche of them ther was a
     pece; that is to wete, the siege or sokette vnder, the piece
     ryght vp, the pyece that wente thwart, and the table aboue, in
|r30 the whiche Pilate wrote these iiij words in Grek, in Hebrew, and
     in Latyn. Lo, these ben the iiij wordes: Ihesus Nazarenus Rex



|p73


     Iudeorum; that is to saye, Ihesus of Nazareth, King of the
     Iewes. Origene sayth that the crosse is of so grete vertue that
     who that faythfully haue it in hys remembraunce, ne[u]er shal
     ony lecherye haue domy[n]acyon in hym ne noo malyce of synne may
 |r5 preuayle in him, but assone as one hath remembraunce therof,
     alle the companye of synne and remorse of synne fleeth fro hym.


     Example of lechery

     It is sayd in the vertu of the [c]rosse that to fore that Seint
     Cypryan was crysten, he was a mayster in arte magyke and in
|r10 nygromancye. And he was a noble man and ryche and loued so
     moche Saynt Iustyne virgine that he myght not slepe ne reste. 
     He came to Saint Iustine & promised to her many grete yeftes to
     thende that she shold consente to be his wyffe. Ciprian, seing
     that he might haue not his entent & desire, dide doo calle a
|r15 deuil & comanded him that he shold goo to her for tenbrace her
     in the loue of him. The deuille wente thider in the semblaunce
     of hir nourrisse for to entreate her to doo the commaundement of
     Ciprian. But anone as she felt her self so enbraced, she signed
     & blessyd her w[i]th the signe of the crosse, and anone the
|r20 deuyl [Bvjv] departed fro her and retorned to Cypryen alle
     ashamed and said to hym that he myght not haue her. & thenne
     Cypryan called another more foul & horrible deuyl and sent hym
     to her, but he dyde also lytyl as that other. This deuyl was in
     the lyknes of her suster.  Thirdly, Cyprian called an other
|r25 deuyl, & he wente in lyknes of her moder & began strongly to
     wepe to fore her & said to her, "O fayre doughter, how cruelly
     shalt thou be tormented yf thou doo not the wyll and desyre of
     thys noble man." And thys deuyll was the mayster of alle other,
     and for the more to moeue her, he shewed to her her brestes, of
|r30 whyche she sayde she had gyuen her to souke. Thenne the mayde



|p74


     almost consented, but anone she blyssyd [her with] the sygne of
     the holy crosse. And the deuyl wente away alle confused to
     Cypryen & was constrayned to saye the trouthe, and sayd to hym
     that by the vertu of the holy crosse the mayde had vaynquysshed
 |r5 him. Whan Cypryan herde thys he sayd, "I renounce the and alle
     thy werkes and byleue in hym of whom the holy crosse hath so
     moche strengthe." Thenne the deuyll was angry and wende to haue
     taken hym for to tormente, but he sygned hym wyth the sygne of
     the holy crosse and so escaped fro hym, and wente forthwyth and
|r10 knelyd doun at the feet of Iustyne the virgyne and cryed her
     mercy. And after he dyde doo baptyse hym & ledde after soo holy
     a lyf that by the crowne of martyrdoom he regneth wyth Our Lord
     perdurably. An example. Seynt Gregorye recounteth in hys
     Dyalogue that a nonne entred on a tyme into a gardyn and sawe a
|r15 fayre lettuse of whiche she had an appetyte to ete, and gadred
     it and ete it wythout to blesse it or to make the sygne of the
     crosse theron. And anone she was taken of a deuyl whiche entred
     in to her, and anone she fylle to therthe. An holy man named
     Aquyne came hastely to her and coniured her. And anone the
|r20 deuyl began to crye and saye, "What haue I doon to the? I satte
     vpon thys lettuse and she is comen and hath eten me."  [Bvij]
     And anone by the commaundement of the holy man & by the vertue
     of the sygne of the crosse the deuyl wente hys way and lefte
     her. An example. Item, Saynt Gregorye recounteth in the same
|r25 book of the bysshop of Fondes whyche was named Adrien, whyche
     suffred that a nonne duellyd in hys hous, not hauynge wylle for
     to sinne with her but for to make clene hys hous. The deuyl is
     subtyll, whyche on a tyme putte the beaulte of her in the herte
     of the bysshop, in suche wyse that in the [n]yght, whan he was
|r30 in hys bedde, thought to synne with her, wythout dooynge the
     dede. Soone after as a Iewe wente towarde Rome, it happed that
     it was late, and sawe that he could not fynde lodgys for to
     herberowe hym selfe but entred into a temple of ydollys that was



|p75


     called the temple of Appollyn, for to lye there alle that nyght.
     And how welle that he was not crysten, he doubted the euyll
     place and was a ferde of the deuyllys and blessyd hym wyth the
     sygne of the crosse. It happed that aboute mydnyght he awoke
 |r5 and sawe a grete companye of deuylles, and sawe in the myddys of
     them the maistre of alle the deuyllys, that satte & demaunded of
     eche of the other fro whens they cam and what they hadde doon.
     Thenne a deuyll cam forth and adowred him, whom the maistre
     demaunded, "Fro whens comest thou?" "I com", sayd he, "from a
|r10 prouynce in whiche I haue moeued many bataylles and troubles of
     the peple, by whyche is moche blood shedde, and am come hether
     for to telle it to the." "And in how longe tyme hast thou doon
     thys?" "I haue doon it", said he, "in xxx dayes." And the
     maister sayd to hym, "Wherfore hast thou doo no more in so long
|r15 tyme?", and bad the other deuyllys to bete hym well. The second
     cam and sayd, "I haue be in the see where I haue reysed many
     tempestes and thondre, by whyche I haue all tobroken many
     shyppes and drowned moche people." And he axed in how longe
     tyme he had doon it, and he ansuered, "I haue doo[n] it in one
|r20 day." And anone he comaunded he shold be beten by [Bvijv] cause
     he had doo no more in so longe tyme. After came another a[n]d
     sayd, "I haue ben in an hermytage by the space of fo[u]rty yere,
     and I haue doon so moche that I made a monke to falle in the
     synne of lecherye, but it hath ben with grete peine." And whan
|r25 the maister of the deuyllys herd this, he aroos out of his syege
     and kyssyd hym and sette hys crowne on his hede and made hym to
     sytte by hym, sayeng that he had doon a grete thyng and more
     than the other. After came another and said, "I haue put i[n]
     grete temptacion Andrewe, the bisshop of Fondes, of a nonne",
|r30 and said that the day to fore he had brought hym so ferre that
     in blandysshyng her he had smeton heer vpon the back behynde.
     Thenne the maistre of the deuyllis prayed hym that he shold



|p76


     accomplysshe that he had begonne, to thende that by the synne of
     the same bysshop he myght haue the crowne of gretter vyctorye
     than alle the other deuyllis. By these ij examples may one see
     how the deuyl hath grete ioie whan he may brynge a persone of
 |r5 the chyrche in to synne. After, the maister of the deuyllys
     commanded that they shold see and knowe who was he that laye in
     the temple. Whan the deuyllys sawe thys Iewe whyche was marked
     with the sygne of the crosse, they fledde away alle cryeng,
     "Acursed be he. It is a vessel alle voyde & foul, but he is
|r10 marked with the sygne of the crosse." And so fledde they alle,
     and called hym a vessel voyde by cause he was not baptised.
     Whan it was day, the Iewe aroos and wente to the bysshop and
     recounted to hym alle the fayte and werke.  Wherof he was
     abasshed, and anon made wyde fro hys hows the nonne and alle the
|r15 wymen that were aboute, and after baptysed the Iewe. Now thou
     hast herd that the holy crosse hath grete vertue vpon crysten
     men and other. Saint Lowys had a custome that whan he passyd
     ouer a brydge he sayd alway, "Surrexit dominus de sepulcro qui
     pro nobis pependit in ligno"; and sayd, "Yf the brydge be of
|r20 stone, I doubte not for to passe ouer, for the sepulcre of Our
     [Bviij] Lord was of stone in whiche he was buryed. And yf the
     brydge be of tree or wode, I fere not to passe it, for the
     crosse on which Our Lord Ihesu Crist was crucyfyed was of tree."
     And thus he passed allwey surely.


|r25 Of iij pacyences in tribulacyon     Capytulo viij

     Of alle the tribulacyons and vylonnyes that thou suffrest ne
     will thou ne saye ne doo thou ony harme to other therfore.  How
     be it that thou haue sorow therof, yet alleway rendre and yeue
     thankynges to God. Thys fyrst pacyence is good, but yf thou
|r30 blysse God and yeue to hym thankynges as dyde Iob, that is the
     second pacyence and is better than that other. And yf thou haue



|p77


     ioye and be glad of tribulacyon, as it is sayd of thappostoles,
     that is the thyrde pacyence and that is beste.  Example. It is
     sayd that whan Seneke, the wyse phylosopher, shold be maryed, he
     took the werst woman & the most shrew that coude be founde. It
 |r5 happed on a tyme that he cam from withoute home and hys wyf was
     aboue in a solyer and he was vnthernethe. She began to chyde
     and despreyse hym and saye to hym many vylonnyes, but he neuer
     ansuerd ony word. Whan she saw that he spack not agayn to hyr,
     she poured a pot ful of foul water on hys hede, but for alle
|r10 that he was not angry but sayd, "I wyst wel that after thys
     thonder shold sone come rayne." & when hys frendes axed hym
     wherfor he had taken so euyll a wyf whan that he well knewe her
     shrewdnes to fore, "The cause is", said he, "that I myght lerne
     in my hows how I ought to be pacyent to other people." I wold
|r15 it pleased to Our Lord God that alle the men that be maryed
     shold be so pacyent toward theyr wyues. Ther be somme that wene
     to be wel pacyent and strong ayenst the fyre of tribulacion by
     cause that ther is none that doo ne saye ayenst theyr wil, but
     somtyme whan they be a lytyl touched wyth the lyme of [Bviijv]
|r20 reprehencion or of correccion, or that they [be] repre[u]ed and
     corrected of theyr defa[u]ltes, or that ony doo or saye thynge
     that displeaseth them, anon they shewe what they be in the herte
     by [theyr proud and hard ansueres. The clocke of the monestayr]
     wythout sownyng is moche styll as longe as it is not touched,
|r25 but assone as one draweth the corde or ellis it be to[u]ched ony
     thyng, anone it cryeth so lowde that it is herd ouer alle the
     toun. Ryght in lyke wyse doon many. For whan they be touched
     in word or in dede ayenst theyr wyll, anone they crye and make
     noyse and be inpacyent. Example. A relygious man demaunded of
|r30 hys abbot and sayd, "Fayre Fader, telle me what I may doo that I
     may be saued." Thabbot ansuerd to hym, "Yf tho[u] may endure
     pacyently all that is doon to the in vylanyes and iniuryes



|p78


     wythout to ansuere ony thyng, that is a grete vertue aboue alle
     thynges."


     Of louyng hys neyghbour     Capitulo ix

     Thyrdely charyte sheweth hym in louyng his neyghbour, of whiche
 |r5 the gospel saith, "Thou shalt loue thy neighbour as thy self."
     That is to saye, thou shalt loue and desire that he loue God and
     serue hym, and that he doo good werkes by whyche he may come to
     heuen as thou woldest thy self. Item, that thou sholdest loue
     hym so wel that thou haue sorow and pyte of hys synne and of hys
|r10 harme, and that thou doo soo moche for hym as thou woldest that
     he dyde for the, by reason as for to helpe hym and socoure hym
     in hys nede and to kepe hys good name and fame and to lette hys
     scathe and dommage for taccorde hym to them that he hath
     discord, and alle other thinges that thou mayst doo for hym lyke
|r15 as thou woldest he shold doo for the. And by thy neghbour is
     vnderstenden alle manere of people nyghe and ferre, frendes and
     also enemyes, and alle other people.


     Of louynge his enemyes     Capitulo x

     [Cj] Thou o[u]ghtest to loue thyn enemyes and to wylle & desire
|r20 theyr amendement and theyr saluacion for the loue of God, whiche
     thynge he wylle and comandeth; item, for the grete wele and
     prouffyt that they doo. For yf thou be pacyent, they shall
     forge for the a crowne in paradys and sauacion for thy soule,
     but they dampne them self ouerhardly. Example. We rede in the
|r25 Lyf of Faders of an holy hermyte whiche at hys deth kyssed right
     swetely the hondes of a theef and sayd, "These here ben the
     hondes that shal bere me to paradys, for they haue ofte robbed
     me and haue takyn away my lytyl substance ayenst my wylle, and
     whan I wold haue rescowed them, they bete me cruelly. And I haue
|r30 all suffred it paciently, and therfore they be the ca[u]se to
     brynge my so[u]le to heuen."  Item, thow oughtest to pardone and



|p79


     forgyue thyn enemyes wyth herte and mouth alle wrath and
     maletalent yf they requyre the. For whan thou sayest thy Pater
     Noster, dimitte nobis debita nostra sicut et nos dimittimus
     debitoribus nostris, thou prayest to God that he pardone thy
 |r5 trespaces as thou pardonest them that trespace to the. He
     promytte[t]h that he shalle forgyue the yf thou be confessed and
     repentaunt. But thy catayl ne thy domage thou shalt not forgyue
     but yf it playse the, but thou mayst leueye & reyse it yf it be
     raysonable wythout to hurte thy conscyence. Wel is trouthe that
|r10 thou hast agaynst them a desplaysaunce and art angry with them
     for the harme that they haue doon to the, but thou shalt not
     wylle that ony harme come to them for to auenge the. But yf
     they make not amendes vnto the and thou woldest that they shold
     be constrained by ryght and reason that they may be amended and
|r15 chastysed, that is noo synne. But yf thou woldest onely harme
     to them for hate for to auenge the, thenne thou synnest dedely.
     Salamon sayth in hys prouerbes, "Take noo hede therto, for it
     shall not plese hym." And it shal mowe wel [c]haunge the wrath
     that [Cjv] he hath in hym for the harme that he hath doon or
|r20 sayd and hath layd to the. Example. Saint Gregorie recounteth
     in hys Dyalogue that by cause Seynt Be[n]et was renomed of holy
     lyf, a preest whyche was named Florentyn, by cause that he had
     not so good renommee as he by cause he dyde [not] the werkes,
     for enuye he sente to him on a tyme a loof of breed enpoysonned,
|r25 in manere of a present & of loue, to thende that he shold be
     enpossoned and so deye. Seynt Benet toke the loof and thanked
     hym. There was a raven whyche was nyhe by and was accustomed to
     come to hym atte hour of dyner, to whom Seynt Benette gaf gladly
     mete vnto. And whan he came, Seynt Benette sayd to hym, "In the
|r30 name of God I comande the that thou bere thys loof of brede in
     to suche a place that neuer man fynde it."  The raven toke it



|p80


     and bere it away, and in the space of iij houres after he
     retorned to Seint Benet, and he gaaf to hym mete as he was
     accustomed. Whan the preste sawe that he myght not put him to
     deth, he thought atte leste that he wold make him to synne and
 |r5 so to deye spyrituelly, and also the soules of hys dyscyples by
     synne. For in a gardyn nyhe by the halle of Seynt Benet, thys
     preest Florentyn brought vij fayre maydens alle naked and made
     them there to daunce and synge long, to thende that the
     dyscyples of Seynt Benet myght see them and here hem and so to
|r10 be tempted. Whan Seynt Benet sawe thys, he doubted of his
     dysciples and lefte the contre to thende that the preeste shold
     haue no more enuye at hym. But God forgate not thenuye of the
     preeste, for on a day as he satte in the sonne vnder hys hous,
     God made the hous to falle on hym and so the preste was dede
|r15 there vnder. Saynt Maure, whyche was discyple of Seynt Benet,
     abode styll in the monastery for to gouerne the religyous monkes
     and sente anon to Seynt Benet, whyche was not goon passyng v
     mylle ferre fro the monasterye, that he shold retorne and come
     agayn, for the preste that poursiewed hym was dede. Whan he
|r20 herd thys, he wepte greuously, [Cij] as wel for the loue of the
     preest as for his discyple whiche was glad therof, and made hym
     to doo grete penaunce by cause he was glad of the deth of hys
     enemye. The loue that thou owest to haue to thy neihbour is
     clerely shewed by the werkes of mercy, of whiche ther ben two
|r25 maner: the spirituell and corporell.  These ben the spirituell:
     to counceylle wel other for theyr saluacion, to shewe to other
     theyr defaultes and mysdedes for theyr amendement, to conforte
     the sorouful, to supporte the ygnorauntes and teche them & to
     praye for them that ben in synne to thende that God wyll amende
|r30 them, to blesse them that curse the, to pardone wrath and euyll
     wyll, and to praye for thyn enemyes that God wyll amende them.
     For herof God gaaf vs ensample on the crosse whan he prayed for
     them that crucyfied hym and put hym to deth.



|p81


     O[f] the werkes of mercy corporelle     xj
     The werkes of mercy bodyly ben these: to gyue mete & drinke to
     the poure, to clothe the naked, to herberowe the poure
     herberughles, to vysite the seke, to supporte and ayde the old
 |r5 aged people, to vysite and conforte the prysonners, to burye the
     dede bodyes, to susteyne and deffende the poure wydowes and the
     poure orphelins and alle other poure people for the loue of Our
     Lord. Example. It is sayd that a synner wente in to the
     hospytal of Iherusalem for to serue the poure people, and it
|r10 happed on a tyme that he weesshe the feet of a poure man whiche
     was a mesele and ful of botches, of whom he had grete
     abomynacion. B[u]t anon as he felt hym self so abhored, he
     drank a grete draght of that fo[u]l water of whiche he had
     wesshed the feet of the poure man ayenst hys herte. But he
|r15 felte it swete aboue alle other drinkes and oygnementes. This
     was a grete sygne that alle hys synnes were pardoned and
     forgyuen by that werke of mercy. Example. It is redde of a
     noble lady that loued moche the lepres and meseles and dyde to
     them moche good. Her husbond was a knyght & a riche [Cijv] man
|r20 and abhorred them and myght not see them. It happed on a day he
     was not at home & a lepre come to the yate of thys noble lady
     and anone she demaunded hym yf he wold ete or drynke. He
     answered that he might not, but prayed her that she wold brynge
     hym in to her lordes chambre for to lye and reste hym on hys
|r25 bedde, for he had therof grete desire er he ete or dranke. And
     she said to hym, "Thou knowest wel how my lord hath grete
     abhominacyon of mesellis. Yf he fynde the in his bedde, it
     myght be cause that bothe thou and I myght be slayn for he shal
     anon retorne and com home." And the lepre began thenne to wepe.
|r30 The lady myght not endure to see hym wepe ne waylle, but anon
     she toke hym in her armes and bare hym in to the chambre and



|p82


     leyd hym on hyr bedde, and leyde a softe pelowe vnder his hede
     and couered hym wyth her beest gownes. Anone after, the knyght,
     her husband, came fro huntyng alle wery and sayd to the lady,
     hys wyf, "Dame, open the dore of my chambre, for I will goo lye
 |r5 and slepe. I am alle hote." The lady, whyche was sore aferd
     and doubted moche the deth of the lepre more than of her self,
     dyde not anon his comaundement. Wherfore the lord in grete
     angre brake vp the dore of the chambre and leyd hym doun on hys
     bedde. And whan he had rested a whyle, he cam to the lady and
|r10 said to her, "Dame, ye haue now wel made my bedde. But I
     mer[u]aylle how ye haue so wel arayed it, and where ye haue
     goten these good odours and swete smelle, wherof all the chambre
     is so swete & smelleth so wel in trouthe that me semeth that I
     am in heuen." The lady, whiche thought non other but the deth,
|r15 entred in to the chambre and fonde lyke as the lord sayd to her.
     And she fonde not the lepre. And she thenne, by cause of the
     myracle that she sawe, tolde vnto the lord alle that she had
     doon. And whan he vnderstode it, he was so constrayned that he
     whyche was to fore fiers as a lyon was softe & debonayre as a
|r20 lombe, and by the merites of his wyf was in suche wyse conuerted
     to Our Lord [Ciij] that for thenne forthon he ledde suche a lyf
     lyke as his wyf dyde. This is that Saynt Poul saith: that the
     euyl husbond shall be saued by the good wyf; that is to saie, he
     shall be conuerted to Our Lord. The werkes of mercy gete grace
|r25 and deuocion toward Our Lord. Seynt Iherome saith that he
     remembreth not to haue seen a persone to deye an euyll deth that
     gladly dyde the werkes of mercy. The werkes of mercy doon many
     good thynges to them that doon them. They taken away the synnes
     of hym that is truly confessyd and repentaunt, and in lyke wyse
|r30 as the water quenchyth the fyre, right so almesse quenchyth the
     synne of a persone. The werkes of mercy plese so moche to God 
     that what thyng thou doest to the poure for the loue of him, he
     holdeth it doon as to hym self. For at the day of iugement he
     shal saie to the good that haue so doon them, "Come on, ye that
|r35 blessyd ben of God, my Fader, in the royaulme of heuen whiche is



|p83


     appareylled for you. I had hungre and thurst and ye gaaf to me
     both mete and drynke. I haue be naked and ye cladde me.  I haue
     ben labouring on the way and ye haue herberowed me. I haue ben
     seke and in prison and ye haue vysyted me. What someuer ye haue
 |r5 doon to the leste of my poure people, ye haue doon it to me."
     And they that haue not accomplysshid the sayd werkes of mercy
     shal be sente to the fyre of helle, lyke as the gospell saith.
     And knowe thou that alle onely for to refresshe the poure man,
     to ayde or to conforte hym, to herberow hym, or to gyue to hym a
|r10 lytyl water to drynke, or to doo ony good after thy faculte for
     the loue of God, he shal yelde to the grete guerdon and reward.
     And all that thou doest to them, or gladly woldest haue doon yf
     thou haddyst myght, veryly he shall holde it for doon and shall
     rewarde it to the.


|r15 How almesse shold be doon and wherof     Capitulo xij

     Moche people lesen theyr almesse and other good thynges that
     they doo by cause they doo it not as it shold be doon.  [Ciijv]
     For who that wyl doo almesse to thende that it be prouffytable
     and playsant to God, he ought to byholde thre thinges. Firste,
|r20 wherof he ought to doo it of his owen, and not of other mennes,
     and of that he hath of hys propre and good getyng. For God
     setteth no thyng of euyll yefte.  Salamon saith that who that
     doeth almesse or sacrifice to God of the catayll or goodes of
     the poure people, it dooth to hym also grete desplaysyre as he
|r25 that shold slee thy sone afore thyn eyen. Also, a man ought to
     take hede to whome he dooth hys almesse. Thou oughtest not to
     byholde the synnar. That is to saye, thou shal not leue to gyue
     to them by cause of their synnes ne euyl deedes, but for pyte &
     compassyon of their pouerete of theyr wyues or of theyr chyldren
|r30 for to kepe them fro sinne. Example. It is redde of a
     religyous man, whan he had money, he gaue it to comyn wymen and
     said to them, "Loo, here is thy substance for thys day. I praye
     the that thou synne not this day." Men ought gladly to gyue to
     the poure peple shamfast and to faderles chyldren, to poure



|p84


     widowes & to the malades and seek peple whan it is seen to nede.
     But aboue alle other, one is bounden to his fader and moder whan
     they haue nede. For nature enseygneth it & God comaundeth it.
     The maistres naturiens sayen that the stork nouresshith his
 |r5 fader and moder whan they be olde & may not helpe them self.
     Thenne nature techeth what ought to be doon to fader and moder,
     and yf one doeth not, he doth ayenst nature and synneth ayenst
     the comandement of God. And therfore it is wel reason that he
     or she meschieue that misdoeth to fader and moder, lyke as
|r10 oftymes happeth. Also we ought do it gladly & with good herte.
     For the holy scripture sayth to us that God beholdeth more the
     herte than the honde.  Saint Gregorie saith that God beholdeth
     not what grete thyng ys gyuen, but wyth what herte. And more
     playseth to God an halfpeny that a poure man gyueth gladly than
|r15 yf a riche man gaaf an C li. wyth grutchyng. Somme be so rude
     and hard to the poure people [Ciiij] whan they axe them almesse
     that anon they ansuere them vylaynously and calle them truants,
     and saye to them many reproches to fore they gyue to them ony
     thyng, whiche is a grete confusion. That almesse plesith not to
|r20 God.  Also, a man ought to gyue anon & not to saye, "Goo and com
     agayn", whan a man may doo it forthwyth. Many ryche men make
     the poure people to crye at theyr doores and longe stand, whiche
     haue to doo in other places, and so ofte praye that ouer dere
     they selle the bounte that they doo. Seneque sayth that ther is
|r25 nothyng so dere bought as that whiche is had by prayers.
     Almesse whiche is made by a mans lyf is more worth than that
     whiche is doon after his deth, lyke as the lanterne whiche is
     born to fore lyghteth the conduit of the way better and more
     surely tha[n] dooth that whiche is born behynde his back. Also,
|r30 one ought to gyue after hys myght and puissaunce.  For the
     scripture saith, "Yf thou haue moche, gyue largely, and yf thou
     haue lytyll, gyue gladly." Example. A poure man demaunded of a
     kyng a peny and he ansuerd that so lytyl a yefte apperteyned not
     to a king. The king Alysaundre gaaf to one his servaunt a cyte,



|p85


     and he refused it by cause it was so grete a thyng. Alysaunder
     ansuered, "I haue no regarde to that that apperteyneth the to
     take, but I beholde what thyng apperteyneth me to gyue." Yf
     thou haue nothyng to gyue, yet haue thou good wylle. For Saynt
 |r5 Gregorie saith that the hande was neuer voyde of gyuynge whan
     the cheste of the herte is ful of good wylle. Whan thou shalt
     doo almesse, doo not for preysyng of the world, for thenne thou
     shalt lese it. [And] despise not the poure as somme doo that
     daygne not to see nor speke to them but yf yt be rudely &
|r10 desdaygnously. For they be of suche matere as thou art, and
     thou as they bee. Somme ther be that doo moche almesses, but
     for alle that they leue not to synne. And suche almesses saue
     them not, for yf they deye in suche estate, neuer shal theyr
     almesses kepe them fro dampnacyon. And therfore [Ciiijv] sayth
|r15 the scripture, "Yf thou wylt playse God, haue fyrst pyte of thy
     soule." And Saynt Austyn sayth, "Who that wyll do almesse ought
     to begynne at hym self the fyrst." That is to wete, to sette
     hym self out of dedely synne. Somme may demaunde as doon the
     relygyous, whiche haue not wherof to doo almesses, for they haue
|r20 nothyng propre to them self. The relygyous of the cloystre
     sayen trouthe, for they may nothynge gy[u]e wythout licence of
     hys souerayn, the whyche ought not to refuse the lycence to gyue
     yf it be demaunded of them and they haue wherof to gyue. But
     they speke not of one point whiche is in theyr rule: for also
|r25 they ought not to take ony yeftes without lycence. They that
     haue offyces may better and ought to gyue that whyche remayneth
     of theyr prebendes. For therfore were they delyuered to them of
     good folke and not for to despende them in euyl vsages, as many
     doo, wherof they shal rendre compte atte day of dome. For Saynt
|r30 Ambrose sayth that the chy[r]che hath gold and syluer to thende
     that it be gyuen to the poure for the loue of our Lord Ihesu
     Criste, and not to thende that it be euyll spent and
     dystrybuted. I saye veryly that for to doo almesse none may
     excuse hym, poure ne riche, ne relygyous ne other. For yf he
|r35 haue nothing to gyue, yet yf he haue good wyll it suffiseth.
     And who hath not wherof to doo bodely almesses, late hym doo
     almesses spyrytuelles; that is to saye, praye for the synners



|p86


     and euyll persones wyth good herte and deuoutly, and fede them
     by deuoute oroyson and good admonicyo[n] wyth good example and
     of goode techynges of that he wel knoweth. For an holy man
     sayth that it is a greter thing to fede the soule whiche shall
 |r5 alleway endure than the body whyche shal deye. Example. 
     Say[n]t Iohan thamener, that was patriarke of Alisaunder,
     recounteth that in his tyme the poure folke satte on a day in
     the son[n]e and spaken of them that gladly gaaf to them for
     Goddes sake. Nyghe vnto the cyte was a riche [Cv] man named
|r10 Peter, whyche wold nothyng gyue to them, of whom they moche
     spake of. One of them said to the other, "What wyl ye gyue to
     me yf I may doo so moche that I have almesse of hym?" The
     couenauntes were made, and the poure went forth to fore hys
     hous and demaunded almesse of hym. The mayster cam and mette
|r15 hys seruaunt, whyche bare two loues of breede for to gyue to
     dogges or to hogges. He toke one of them by cause he coude not
     fynde stones redyly and by grete indignacyon threwe at the poure
     man. And he anone toke the loof and went to hys felawes and
     sayd to them that he had goten it by grete frendshyp. It happed
|r20 that two dayes after, Peter was seek. And hym thought in hys
     slepyng that he was to fore God atte dome and iugement and that
     his good dedes and euyl dedes were poysed and weyed in a
     balaunce, whiche he had doon. The aungellis, whyche were on
     that other parte, were all angry by cause they founde noo good
|r25 dedes that he had doon for to put in to that other parte of the
     balaunce. "We haue nothyng", said an angel, "for to put in to
     the balance but a lytyl loof suche as he gyueth to his hogges,
     whiche he gaaf in grete despyte to a poure man.  It is not ij
     dayes yet agoon." Whan it was sette in the balaunce, it semeth
|r30 to hym that it was egal to the euyllis.  Thenne said the angel
     to him, "Goo hens and doo somme other good that thou be not
     dampned." He awoke and tolde his vision to the holy patriarke



|p87


     and said to hym in this manere. "Syre, a lytyl loof of bred
     hath thus delyuered me fro the handes of the deuyllis. Shall I
     not be better delyuered yf I gyue all for the loue of God?"  It
     happed on a day that he was clad wyth a fayre robe and he sawe a
 |r5 poure man alle naked, whyche demaunded of hym a goun for the
     loue of God. And anon he despoylled hym self and gaaf to hym
     that goune. And the po[u]re man wente and solde it.  Whan Peter
     knewe it, he was moche sory and began to wepe, and myght not ete
     ne drynke but sayd to hym self, "Alas, I am not worthy that
|r10 [Cvv] thys poure man shold haue my gowne to thende that he shold
     remembre me." Whan he was aslepe, he sawe Our Lord Ihesu Cryste
     cladde in hys gowne and sayd to hym, "Peter wherfore wepest
     thou?" Whan he had sayd the cause, Our Lord sayd to him,
     "Knowest thou thys robe?" "Ye syr", sayd he in slepyng. "I
|r15 haue euery day cladde me wythall", sayd Our Lord, "syth that
     thou hast gyuen it me, and I thanke the, for I had grete colde,
     and thou hast cladde me." Thenne he awoke & praysed moche
     thestate of the poure people, sayeng that he shold soo doo that
     he shold be as poure as they. He gaaf alle that he had for the
|r20 loue of God, exepte x li. whyche he reteyned, and sayd to hys
     secretary, "Lede me to the holy cyte & there selle me to somme
     cristen man for to be his seruaunt.  And gyue the money that
     thou shal receyue for me for Goddis sake to poure folke, and
     loo, take here x li. for thy labour."  Thenne the serua[u]nt
|r25 ledde hys maystre in to the cyte cladde wyth right foul
     clothyng, and sold hym to an argenter for xxx pens, & after gaaf
     them for the loue of God. Peter serued hys mayster right truly,
     and dyde all the labour of the hous in suche wyse that the other
     seruauntes had enuye at hym and desprised hym and ofte bete hym.
|r30 Our Lord ofte appered to hym and shewde to hym hys clothes that
     he had gyuen to poure folke for the loue of hym and reconforted
     hym. Themperour of Constantynoble was moche sorouful by cause
     he had loste suche a man as Peter was. Hyt happed that hys
     neyghbours cam in to Iherusalem in pylgrimage & were lodged in
|r35 his maisters hous.  & whan they satte atte diner, they sawe



|p88


     Peter that serued them & was in poure estat, & that on said to
     that other, "See how this seruaunt ressembleth well Sire Peter,
     the chaunger." "Vereli", sayd that other, "it is he. I shal
     arise & take hym and shall lede hym hom." Whan Peter herd this,
 |r5 he fledde & went his way. The portier of the hous was deef &
     dombe & by signes opened the gate. Peter said to him, "Open the
     gate to me." & anon he recouerd hys heering & spekyng, and
     ansuerd him & opened to him the gate. [Cvj] And Peter went out
     & fledde & the portier cam in to the hous.  They of the hous
|r10 were moche abasshed. They sawe hym speke and here, and told to
     them that he that made clene the kychen "is goon and fledde
     away. But certaynly he is byloued of God, for whan he bade me
     to open the gate, anon yssued out of his mouth a flame, the
     whyche touched my tongue and myn eeres, and forthwith I
|r15 recouered speche and hering." And anon alle they wente out and
     ranne after hym, but they coude not fynde hym.  Thenne alle they
     of the hous dyden penaunce by ca[u]se they had so vylaynsly
     entreated hym. By thys example mayst thou see how it is good to
     doo almesse. The holy scrypture sayth that lyke as water
|r20 quenchyth fyre, so almesse quenchyth synne of hym that is
     confessed and repentaunt.


     Of the x coma[n]demens of the lawe     Capitulo xiij

     Fourthly charite sheweth her in obseruyng and kepynge the ten
     comaundementis of the lawe, the whiche God gaaf to Moises, of
|r25 whom Saint Iohan saith, "The charite of God is to kepe his
     comaundementes." Also, sayth the holy euangelyste, "Yf thou
     wylt come to the lyf perdurable, that is the ioye of heuen, kepe
     the comaundementes of God." The fyrst commaundement of God is
     this: thou shalt not byle[u]e, ne serue, ne putte thy hope ne
|r30 feyth but in me, & thou shalt haue none other god but me. He or
     she that dooeth the contrarye synneth dedely and doth ayenst the
     fyrst commaundement. Suche ben they as adoure and worshype



|p89


     ydolles and make theyr god of creatures and not of the creatour
     & maker, lyke as they doo that ouermoch loue their tresour, be
     it gold or syluer or ony other erthely thing, and sette all
     theyr herte and their hope therin that they forget oftymes God,
 |r5 whiche hath alle gyuen it to them. The second commandement is
     this: thou shalt not take the name of God in vayn. That is to
     saie, thou shalt not swere for nought & not without good cause.
     This same commandement defendeth God Our Lord in the gospell,
     saieng that thou shalt not swere by heuen, ne by [Cvjv] erthe,
|r10 ne by other creature. But for good cause a man may swere
     without synne, as in iugement whan trouthe is demanded, or out
     of iugement in other good cause.  And other wyse ought no man to
     swere. For who that swereth without rea[s]on the name of Our
     Lord, he periureth hym self fa[l]sly wetyngely and synneth
|r15 dedely; that is to saye, whan one swereth, knowyng aduysedly and
     by deliberacion. Who that swereth truly to his wetyng and for
     nought nothyng malicyously, but lyghtly and without blasphemye,
     he synneth venyally. And custome is perillous and may wel torne
     to dedely synne. But he that swereth horribly by Our Lord, by
|r20 malyce and by angre, synneth dedely and may not excuse hym.  An
     oth made ayenst the charyte of God and ayenst the soule of hym
     that swereth ayenste another, ought not to be holden ne kept. &
     of suche an othe one ought moche to repente and to confesse the
     said synne to a man of the chyrche that is wyse and
|r25 vnderstondyng. The third comaundement of God is this:  thou
     shalt halowe and kepe the Sonday and the festes comaunded, and
     thou shalt not werke ne doo werke, and thou shalt kepe the fro
     synne to thy power. Yf ony thyng be in perill to be destroied
     or lost, not for to abyde tyl on the morn, as a beest to lye in
|r30 a dyche or suche thyngis lyke, holy chyrche suffreth that on the
     holy day be had remedye. And on the sayd day of feste a man
     ought to entende but on the werkes of mercy and of Our Lord.
     And therfore a man ought to cesse & leue other werkes contrarie,
     especyally for to synne dedely, & of dauncyng, but yf it be for
|r35 somme good cause, for many euyllis & synnes comen therof: as



|p90


     for to be proud, & to coueyte faire robes and riche iewellis,
     enuye, lecherie, slouthe to doo well, engendren therof. For it
     is tyme loste, and ther be many disportes of the world whiche
     ben contrarie to the soule. Saynt Austyn saith that it were
 |r5 better to laboure therthe on the Sonday than to daunce or playe
     vnlefull games. And yet to soo doo is dedely synne.  Example.
     It is redde of a woman that [Cvij] haunted the daunces and moche
     gladly daunced and songe, & arrayed her self merueyllously of
     ryche and fayre clothing and iewellys. It happed that the[u]es
|r10 wold fayn haue robbed her of her robes and ioyaulx. But the
     deuyl ke[p]te her alway & sayd to the theues, "How be ye so
     hardy to wylle to robbe her? For ye knowe wel she is proprely
     oures. For she hath made vs to wynne moo wymen than haue doon
     alle oure other famyllye. For she admonesteth and encorageth
|r15 alle other to daunce and to doo many synnes by her vestymentes."
     And in thus sayeng, the deuyl bete strongly the the[u]es.
     Example. Seynt Gregorye recounteth in his Dyalogue that Our
     Lady appered in a vysion to a mayde that had sette her loue in a
     relygyous man named Probas, whiche told it hym of his suster, to
|r20 whome Our Lady shewed a companye of ryght fayre virgynes lyke to
     her eage, clad in white and in ryght shynyng habytes. Whan she
     saw them, she had moche grete desire to be ioyned and put in
     theyr companye, but she durst not. Thenne the glorious Virgyne
     Marye, moder of mercy, demaunded her yf she wold be wyth the
|r25 vyrgynes that she sawe come wyth her, and she sayd, "Ye." Our
     swete Lady demaunded her yf she myght kepe her fro dauncyng, and
     she ansuerd, "Ye." Thenne she comaunded that she shold kepe her
     fro than forthon fro light thynges, fro alle playes & yong
     voluptuosytees. & at the xxx day after, she sholde com wyth the
|r30 virgines that she had seen. Whan the vision was departed, the
     maide chaunged her condicions so wel that there were neyther
     disporte, ne lawhinges, ne companie of other maidens that she
     wold ensiewe ne folowe. For whiche cause her fader & moder were
     strongly admerueilled & demaunded her wherfore she was so



|p91


     styll. & she recounted to them her aduysyon that she hade seen,
     whiche was trewe. For on the tenthe day a feuer or sekenes toke
     her, and on the xxx day thende of her lyf approched. And thenne
     she sawe the sayde moder of mercy come to her with the virgines
 |r5 afore sayde, whyche called her swetely. And she ansuered,
     "Lady, loo I come", and wyth that voys she rendred [Cvijv] her
     spyryte. And her soule went wyth the virgines in to ioye
     perdurable. Now hast thou herde how the da[u]ncyng desplaised
     to Our Lord and plaised moche to the deuyl. Thou maist wel
|r10 da[u]nce whan thou maryest ony of thy chyldren or of the neces
     of thy parentes and the day of thy feste for gladnesse & for
     ioye. But in no wyse doo it not for iolinesse ne for synne.
     Example. The holy scrypture saith that the Kyng Dauyd, whan he
     dyde do bringe the arke of the Olde Testament fro one place to
|r15 another, made grete ioye and daunced wyth dyuerse instrumentes
     of musyke. Ye yonge maydens, yf it behoueth you to goo to ony
     feste or playe, put your self alleway in goode companye. And
     kepe you welle fro gooing in ony place secrete, for oftymes
     there cometh therof ouer moche eyull. For Amon, whyche was sone
|r20 of Kynge Dauyd, whan he had hys suster named Thamar secretly in
     hys chambre, he defoylled her by force. The whyche thyng he had
     not doon yf they had ben in goode companye. Thus sayth the holy
     scripture. Item, holy chirche ordeyneth and comaundeth that
     euery cristen creature here masse alle hole vnto the benedicion
|r25 of the preest on the Sondayes, for the beste of the masse is fro
     the preface vnto the ende of the masse. All they that doo not
     soo, yf they haue not grete empesshement and lettyng, synne
     moche gryuously and lese the prouffyt of the masse, whyche is so
     grete that it may not be comprysed. The fourth commaundement of
|r30 Our Lord is this: thou shalt honoure & worship thy fader &
     moder, and tho[u] shalt lyue the more longe on the erthe. This
     commaundement admonesteth vs that we kepe vs fro angring of
     fader and of moder to our wytyng and of alle hys power, for who
     that dooth the contrarye and helpeth them not of hys power in
|r35 their necessite, he sinneth dedly & falleth in meschief in this



|p92


     world or in that other. And this comandement was suche in the
     old lawe that who someuer cursed fader or moder, he was p[u]t to
     deth. Example. The holy scripture saith that Absalon, [Cviij]
     sone of the Kyng Dauyd, made grete werre ayenst his fader. It
 |r5 happed on a day that the bataylle shold assemble for to fyghte.
     And whan they assembled, Absalon, whyche fledde vpon a mule,
     passed vnder a tree bare heded. And he had moche heer on his
     hede, whiche toke the braunche of a tree, and the mule ranne
     strongly and he abode hangyng by his heer on a braunche of the
|r10 tree. And he that ranne after hym slewe hym with a spere, and
     wold not that ony harme shold be doon to the other of hys
     partye, by cause he poursiewed his fader. Another Example. It
     is redde that in Normandye there was a man and a woman moche
     ryche & hadde but one sone, whom they maryed rychely and gaaf to
|r15 hym the most parte of theyr hauoyr and good in hope whan they
     were olde he shold gouerne them. The sone was moche ryche for
     he kepte hys good and despended it not. It happed that the
     fader and moder were olde and myght not wynne ony thyng. The
     fader sayd to hys sone, "I and thy moder ben olde and may not
|r20 lyue longe.  Wherfore we wyl come and duelle with the & take
     that we haue."  The sone, to whom it playsed nothyng, sayd to
     hym, "I shal speke to my wyf therof, and yf she wyll, I wyll
     well." He spak therof to hys wyf, the whyche ansuered to hym
     that she had no nede of a maystre ne maistresse. & after he cam
|r25 & tolde it to his fader, the whyche wente fro hym moche sorouful
     and angry. Hyt happed that the day of a grete feste the fader
     had nothyng arayed ne made redy to ete, and came to hys sone,
     whiche was thenne at hys table and had ynowe redy for hys dyner.
     But whan he herd hys fader come, he made hyde all the mete. Hys
|r30 fader come to hym and sayde, "Fayre sone, I & thy moder haue
     nothyng now to ete. Wherfore, gyue to vs somewhat." The sone
     ansuered, "We haue nothyng but brede and win. Yf it please you,
     brek your fast with vs." The fader, whiche knewe wel the
     contrarie, retorned sore wepyng, and anone as he was out



|p93


     of the hous, the sone dyde do bringe forth the mete. [Cviijv]
     But whan he supposed to haue take the beste piece, there came a
     grete tode & toke hym by the ouer lyppe in suche wyse that whan
     he wold ete, he muste with that one hand lyfte vp the tode, and
 |r5 wyth that other he put the mete in hys mouth. He sente for a
     preste for to confesse hym and recounted to hym all the fayt.
     The preste bad hym that he shold goo to the archibysshop, whiche
     was a wyse man and dyscret, for to gyue to hym penaunce
     competent, to thende that he shold gyue example to other.
|r10 Tharchebysshop sayd to hym that he muste goo to the pope, and
     that he shold in alle places that he came shewe hys maladye and
     telle the cause. He cam to the pope and told hym all the
     tro[u]the, whiche helde it doon for a myracle and assoylled hym,
     and bad hym to crie mercy to hys fader and moder. And fro than
|r15 forthon he shold doo to them the beste that he [m]yght. And
     thus thenne the tode departed fro hym, and he amended hym.
     Item, they doo ayenst comaundement that bere noo worshyp ne
     honour to theyr fader and moder ghostly, & to theyr prelates,
     curates, and maystres of Our Lord. And they that selle or bye
|r20 in the chyrche, or doon other thyng that ought [not] to be doon.
     For it is the ho[u]s of God, in the whiche ought noo thyng to be
     doon but to serue God, hys moder, and hys sayntes. Example. It
     is redde that Constantyn, the grete emperour of Rome, sayd thus.
     "Yf I sawe a preste synne, I shold couere hym wyth my mantel, to
|r25 thende that noo persone shold see hym ne knowe hys synne, for
     the sklandre and deshonour that myght happen." Thys is ayenst
     them that dyscoueren the synnes of theyr faders goostly, as dyd
     the euyl Cayn, whyche dyscouered hys fader Noe for to see his
     membres naturel. For whyche ca[u]se hys fader made hym bonde to
|r30 hys bretheren and alle hys lygne, & fro thenne forthon began
     seruytude, as witnesseth scripture. The fyfeth comaundement is
     thou shalt doo noon homycyde. That is to saye, thou shalt sle
     noman. In thys commandemaunt God defended the that [Dj] thou
     shalt sle noman but by good iustyce, & that thou bere non hate
|r35 ne rancour to ony other.  For the scripture sayth, "He that



|p94


     hateth his brother is an homycyde." Also, that thou desyre not
     the deth of an other for ony euyll cause. Hate longe kepte,
     holden and roted in the herte, is dedely synne. But ire and
     indygnacion that passeth lyghtly, without parfyght will and
 |r5 consenting to greue another, is not dedely synne.  Ayenst thys
     comma[u]ndement synneth he that doeth or purchaseth shame or
     dommage to ony other wrongfully, or is in co[u]nseyl or helpyng
     to hurte and grieue another for to aduenge hym. They that in
     necessite socoure not the poure, and after theyr power, shall be
|r10 pugnisshed as homycydes yf by theyr defaulte they deye. And he

     that doeth hys flesshly synne, or ony other euyl werke, that a
     man may not engendre ne woman conceyue, ought to haue penaunce
     as an homycyde. Thys saith the lawe canon. The vj
     commaundement is this: thou shalt doo noo fornycacyon. In thys
|r15 commaundement is deffended alle the synne of lecherie and alle
     flesshly companye of wymen but yf it be thy wedded wyf. And a
     man ought to kepe hym well fro goyng to comyn wymmen. For it is
     right grete synne by cause they spare none fader ne brother,
     cosyn ne kynnesman.  Saynt Poule sayth that we be not only to
|r20 our self but to God that hath redemed vs. Item, he saith that
     we be the temple of the Holy Ghoost. Yf thou haue abandonned
     thy body to the synne of lecherye, thou hast taken it away fro
     Ihesu Criste and hast put it in thandes of the fende of helle.
     And thou hast made of the monastery of the Holy Ghoost the
|r25 sygnagoge of the deuyl. And therfore admonesteth Saynt Poul
     them that wyl not absteyne them fro synne that they marye them.
     For it is better for them to be maryed, than to be brent.
     Example. It is said that in Vitis Patrum it is wreton that a
     pylgrym deyde in a wode. Our Lorde sente an angel vnto an
|r30 hermite for to burye hym. And as they [Djv] b[u]ried hym,
     thermyte stopped his nosethrylles for the stenche of the body.
     And there cam rydyng a yong man whyche was moche lecherous,
     whyche passed by them vpon a fayre hors sadled wyth a sadle
     gylt. And thys yong man had on hys heed a chapellet of flowres. 



|p95


     And anon the angel stopped hys nose for the comyng of the yong
     man & nothyng for the stenche of the dede corps. And the
     hermyte demaunded of the angel why he abhorred more the yong man
     than the dede body. The angel ansuered to hym that the flessh of
 |r5 e[u]ery good & holy man shal be of ryght good odour to fore God,
     but men fele it not by cause they be nourrisshed in sinne, whiche
     is swete to them and wel smellyng. But the synne of a lecherous
     man is moche foule and horrible in the sight of God and of hys
     angellys. The vij commandement is thys: thou shalt doo no
|r10 thefte. This commandement defendeth vs to take o[n]y other
     thynge what someuer it be and to reteyne it without rayson. In
     this commandement is defended rapyne, vsure, and deceyte, as for
     to deceyeue another for to haue hys, and for to bye thynge that
     is wel knowen is euyl taken. He that doeth ayenst this
|r15 commandement is bounden to rendre and restore agayn alle that he
     hath euyl goten, yf he wote to whom. & yf he wote not to whom,
     he oughte to doo after the counseyll of holy chyrche, for
     otherwise he shold synne dedely. Example. We rede of a preste
     whiche had a paresshen that was an vsurier, and neuer wold
|r20 restore ony thyng at his deth. And whan he whas dede, the
     preste wold not b[u]rye hym in the chyrcheyerd, by cause that
     after the counseyl of old saintes and deuoute men the vsuriers
     ought not to be leyed in place halowed yf they yelded not agayn
     to theyr power alle that they had receyued by vsure of other
|r25 men. But as Ysaye the prophete saith i[n] hys xiiij chapytre,
     "The vsurer ought to haue sepulture of an asse a[n]d ought not to
     be put ne buryed emong them whos bodyes resteth in pease." It
     happed that the frendes of this vsurer debated strongly ayenst
     thys preeste, [Dij] to thende that he shold be buryed in the
|r30 chyrcheyerd. Wha[n] the preste saw that he myght not endure for
     them, he made his prayer to Our Lord, and after said to them,
     "Leie the dede body vpon an asse, and late vs see the wyll of
     God. And to what place he shal bere it, be it in the chyrche or



|p96


     in the chyrcheyerd, I shal burie hit." Thenne, whan they had
     leyd the dede body on the asse, he went neither to the chyrche
     ne to the chyrcheyerd, but went and bare the body strayt to the
     galowes where as the theuys hange, and there lete it falle doun,
 |r5 and after retorned home, at whyche place it was buryed. The viij
     commandemaunt is thys: thou shalt bere no fals wytnes. In thys
     comandement is defended to the that thou saye nothyng ayenst
     trouthe for to hurte ony other ne for to lye.  For in a good
     persone ought nothyng to be but trouthe. Who that periureth hym
|r10 self wetyngly, he breketh the comandement and synneth dedely.
     Thenne, who for to delyuer a man fro deth, forswereth hym self,
     he synneth dedely. For to doo ony good dede, what someuer it be,
     non ought to pariure hym self.  And in lyke wyse none ought to
     synne dedely. The ix comaundement is this: thou shalt not
|r15 desire ne coueyte a[n]other mans wyf. That is to saye, thou
     oughtest not to ha[u]e aduisement ne desire to haue flesshly
     companie with another mans wyf. For the consent witho[u]t more
     shold be dedely [s]ynne, after the sentence of the gospel whiche
     saith, "Who seeth a woman and coueyteth her in hys herte, he
|r20 thenne synneth hym self"; that is to saie, whan the
     consenteme[n]t is expressed and forthought, for the wyll parfait
     is reputed for the dede. And yf this thought come to the and
     thou consentest not ne delytest therin, but it dysplaiseth the,
     that is not dedely synne, but thou mayste haue therby meryte by
|r25 cause thou ouercomest the deuyl whiche entiseth the. The
     difference of this comandement from the vj aforesaid is that the
     vj comandement defendeth the dede without forth & this defendeth
     the consenting within forth. Yf the seme that thou doo ony sinne
     in slepyng, yf to fore thy sleping or [Dijv] after thou woldest
|r30 for nothing haue doon it, but it desplayseth the and is not by
     thy faulte happed, thou synnest not. This comandement defendeth
     alle desyres and consentyng to haue flesshly companye to another
     mans wyf and other woman, whateuer she be, but yf it be to thy



|p97


     wedded wyf. It defendeth the euyll signes without forth, whiche
     may drawe folk to synne, as be euyll wordes and dyshoneste, and
     also alle foulle gropynges & touchynges. Alas, that this
     comandement is euyll kept, wherof comen many harmes. In these
 |r5 dayes is not retched to require wedded wymmen and to styre and
     cause them to synne, wherof folowen many peryllis. For many of
     them haue chyldren whiche ben not theyr housbondes and thus be
     herytiers of them that they be nothyng of kynne ne sibbe to, and
     the rightful heyres ben desherited and faders and moders be
|r10 dampned cruelly. And of this sinne the cristen men setten lasse
     therby than doo the paynems or sarasyns. Example. The holy
     scrypture sayth that whan Abraham wold passe the royame of
     Egypte, by cause he knewe well that the Egypciens were
     lecherous, he said to his wyf that she shold saie that she was
|r15 his suster, by cause she was fayre and specially for they shold
     slee him and take her away. Whan they were in the cyte where
     the king was, she was anon taken and ledde vnto the kynge. But
     whan he knewe that she was wyf to Abraham, how wel that he was a
     paynem, he was moche angri and he neuer touched her, b[u]t
|r20 blamed moche Abraham of that he sayd she was hys suster and was
     his wyf, and made to lede them out of his royame and gaaf to
     them many yeftes. Example. We rede in holy scripture of the
     wyf of Putyphar, whiche was mayster of the chyualrie of the kyng
     of Egypte, whiche had bought Iose[p]h, that whan she sawe
|r25 Ioseph, by cause he was so fayre a yong man, she wold haue made
     hym to haue leyen by her oftymes by force. And in thende she
     had him in her chambre, & toke hym by the mantel & wold haue
     enforced him to haue sinned with hir. But [Diij] he lefte his
     mantel whyche she held faste and fledde away fro hyr, sayeng, "I
|r30 shal neuer doo that vylonnye to my mayster whiche hath delyuered
     to me for to gouerne alle that he hath, reserued her." Wold God
     that alle the seruantes were also trewe to theyr maystres as he
     was, and alle wymen better to theyr housbondes than she was.



|p98


     The x comandement is this: thou shalt not coueyte thyng that
     longeth to thyn neyghbour. This comandement defendeth the all
     manere wyll to haue ony others g[o]od wrongfulli. Ayenst this
     comandem[en]t doon the ryche men whan they knowe that theyr
 |r5 poure neyghbours haue gardyns or londes or other thinges nyhe to
     them. Anon they wyll haue it. & [yf they] will not deliuer it
     to them at theyr wyll, they menace them or hurte or diffame
     them. & therfore it is cominly said, "Who that hath a good
     neyghbour hath good morow." In this comandement is defended
|r10 enuye at other mannes wele or good, or at his grace or welfare.
     This is an euyll couetise, & whan the consente is acerteined and
     concluded in his thought, it is dedeli sinne.  But whan the
     thought cometh and no consent gyuen therto, it is venial synne.


     Of the good that God gra[u]nted to the childre[n]
|r15     of Israel.....Capitulo xiiij

     Of goodes that God graunted to the children of Israel yf they
     kept wel his comandeme[n]tis & the euillis to them that kept
     them not wel. By cause that for the sinne of our first fader,
     Adam, for ony good that we dyde myght none come in heuen to fore
|r20 the passion of Our Lord, but it behoued that alle descended in
     to helle, good & euil, how well that the good had not peyne, but
     that they were in derkensse & abod the comyng of Our Lord Ihesu
     Crist. These ben the goodes that Our Lord promised to the
     chyldren of Israel yf they kept wel his comandements. And how
|r25 wel that by the grace of hym we may now gete heuen, yf it be not
     longyng o[n] vs, th[u]s he prometteth to vs. "Yf ye doo & kepe
     my comandements", said Our Lord, "I shal gyue to yow rayne in
     your nede. Your lond & yo[u]r trees shal gyue to you fruyt so
     habun[Diijv]dantly that whan the newe shal come, ye shall cast
|r30 away the olde. Item, I shal gyue to you suche peas that non



|p99


     shal mowe grieue you. & yf ony enforce them ayenst yow, I shal
     gyue to you so grete strengthe that fyue of you shal make an
     honderde of them to flee. And ye shal ete, slepe & reste in
     surete, & non shall angre you, & no euyl bestes shall destroie
 |r5 your fruittes. I shal not forgete yo[u], b[u]t I shall allway
     be with you. & I shal be your God, & ye shal be my people. And
     yf ye kepe not my comandema[n]tis", saith Our Lord, "after that
     ye haue laboured youre landes & vygnes, ther shal com stronge
     peple whiche shal destroie your fruites and shall robbe you, and
|r10 shal defoule your wy[u]s and shal slee yo[u] and your children.
     And after, whan ye shal haue laboured your londes and sette your
     vygnes, they shal gyue noo fruit but shal be destroied with
     tempeste and wasted with thondre & lyghtnyng." Alas, we haue
     oftymes proued for self, and lytyl we haue amended vs and
|r15 corected vs for our synnes.  Verely, all that we haue suffred
     and suffre yet, it is not but for our sinnes. For the holy
     scripture saith that if we had none iniquitees, we shold suffre
     non aduersitees.


     Of the fyue wyttes of nature     Capitulo xv

|r20 God haue gyuen to the v wyttes of nature and the membres of thy
     body for to kepe his comandements and for to serue hym & to
     sa[u]e thy self, and hath gyuen to the an herte for to thynke
     wel and in specyall for to loue hy[m] and to remembre hys gra[c]es
     and the benefaittes that he hath doon to the, lyke as it hath be
|r25 said to the to fore of charite. Nothing to thynke on synne, for
     fro the herte come the vices and the synnes. For to fore that
     thou makest, thou thynkest on them & ben made in thy herte.
     Lyke as saith Saint Gregorie, "God hath gyuen to the thyn eyen
     for to lede the, and for to behold the in pyte, and for to see
|r30 the merueyllous werkes that he hath made spirituel in heuen, on
     the sonne, & on the mo[n]e, and on the sterres, whiche [Diiij]
     moeuen day and nyght wythout cessyng and without fallyng of one



|p100


     o[n]ely poynt." And certes, lyke as sayth Saynt Poul, "They be
     wel worthy to knowe God and his vertu, and to shewe his dignite
     and his glorie." Certes, who that neuer had seen them shold
     moche merueille for to see them and to thynke how fro this
 |r5 paynful lyf we shold mounte vp aboue them. And therfore he hath
     made our visage toward heuen. Thou oughtest not to byholde so
     stedfastly the thynges whiche thou oughtest not to coueyte, as
     ben som tyme these wymen whiche beholden so fixly the men, and
     the men the wymen, whiche cause eche other oftymes and gyue
|r10 occasion to sinne. For as the wise man saith, "Fro seyng they
     falle to speche, fro speche to touchyng, fro touching to
     kyssyng, fro kyssyng to the dede."  Example. By cause that
     Dauid beheld the wyf of Vrye ouer aduisedly, he fylle in the
     sinne of aduoulterie, & par aduenture he had neuer seen her
|r15 to fore. After, he had gyuen to the eeres for to here the
     sermons and alle good wordes and alle that ought and myght
     touche thy saluacion, and not for to here euyl wordes and
     deshoneste, whyche tourne to synne & euyll reportes. O, Lord
     God, how many be ther of these euyl herkners a[n]d reporters.
|r20 Certaynly, yf ther were non euyll herkners, ther shold be non
     euyll reporters. For gladly is nothing [reported] but to them
     that be knowen and wyl gladly heere it. Thou oughtest to note
     that God hath not gyuen to the but one mouth, and he hath geuyn
     to the ij eeres, to thende that thou be more redy to here than
|r25 to speke. Lyke as sayth Saynt Iames, "Be diligent to here the
     good and slowe to speke the euyl." After, God hath gyuen to the
     a nose for to smelle how Our Lord is swete and debonaryre, as
     Dauyd the prophete saith, and not for to delyte in the filthe
     and odours of this world. After, he hath gyuen to the a mouth
|r30 and a tongue for to ser[u]e, praise, and rendre to him
     thankynges of the goodes that he hath doon to the, and not for
     to saye euyll wordes, for to bac [Diiijv] byte and deffame
     other. For the thondre and tempeste whiche soundeth and



|p101


     destroieth all that it attai[g]neth, ne quarellis fleyng, ne
     speres percyng, ne fyre brennyng, ne serpent enuenymed fleyng,
     doo not so moche harme & euyll vnto the world as doo the euyll
     tongues. After, God hath gyuen to the thy hondes for to doo
 |r5 almesse and good werkes, and he hath gyuen to the thy feet for
     to bere the to the chirche and monastery and in to alle good
     places, and alle thy body for to serue hym & to saue thy self.
     Example. We rede that ther wer two religious men whiche
     d[u]ellyd togider, and that one said to that other that he that
|r10 first deyed of them bothe shold come again, yf it were to him
     possible, and saie to his felawe of his estate & [how] it stode
     wyth hym. It happed that one of them deyed and appered to his
     felawe, the whiche demaunded of his estate and how it was with
     him. And he ansuered to him, "Right e[u]yl." For he felte
|r15 right euyl anguyssh atte herte and sayd to him, "I haue ben a
     religyous man good ynough atte herte, pure and clene of alle
     thynges, but I haue ben of right euyll wyl. For whyche thinge I
     haue ben ouer sore tormented and shal be in purgatorie yet xv
     dayes." Hys felawe ansuered to hym and said, "That is a lityl
|r20 thyng or nought." The dede man replyed, "I had leuer be in the
     world xviijm yere and to be eueri daye alle flayn quycke thre
     tymes tha[n] to be in the peyne of purgatorie xv dayes."


     Of the sowle     Capitulo xvj

     Ther be many symple folke whiche saye that they knowe not what
|r25 thing is the sowle, and that saye whan the body is dede, that
     they shal neuer fele good ne euyl, whiche is an euyl heresye to
     saye it and worse yet to byleue yt. And by that they putte them
     in many synnes. By cause we haue to fore spoken of the fyue
     wyttes of nature, whyche may nothynge witho[u]t the sowle, we
|r30 wyl here speke som what for to gyue som techyng.  Many [Dv]
     philosophers haue spoken in many maners, but we ought to byleue
     the saieng of saintes and good catholyke & holy maistres, whyche
     sayen that the soule is a substance spyrituell and reasonable,



|p102


     created of nothyng for to quykene the humayn body. For thou
     seest that whan the soule is out of the body, it abydeth all
     styl as a deed beeste. And the man, whan he engendereth the
     child, he engendred nothing the soule, but God of his grace
 |r5 putteth the soule therin, as saien the maistres. And is a thing
     perpetuel and entendyble, wel made to the ymage of God.  It is
     capable or capax of vertues or of vices, recouering peyne or
     reward, free of liberte, ornate of puissaunce and of affection.
     It is no greter in a grete body than it is in a lytyl body. It
|r10 hath no figure ne colour. The maistres saien that it is grete
     by cause it is perdurable. It is rightwys and iuste by cause it
     desireth bounte. It is fayr and holy by cause it is partable of
     the deyte or godhede. Ne it shal neuer deye, but euer it shal
     lyue, be it in glorie or be it in peine. Yf the sowle were
|r15 mortal with the body, thenne were it no nede to requyre the
     saintes, ferre ne nere, the whiche helpe vs oftimes vnto Our
     Lord by theyr prayers. And alleway we be certayn a[n]d know
     verely that theyr bodyes ben dede and is left of many but the
     bones. Thenne it appeireth that theyr soules lyue. The Book of
|r20 Sapience techeth vs that the soules of iust men lyuen
     perd[u]rably and that their soules ben in the hand of God, a[n]d
     the torment of malice shal not touche them, that is, the malice
     of deuyllis. And of the euyl soules saith the gospel that atte
     day of dome they shal seke the deth but they shal not fynde it.
|r25 Sith thenne that thou seest thy soule is suche as may not deye,
     kepe it thenne right clene.  For the philosopher saith that God
     hath not deliuered it to the to thende that thou kepe it
     dishonestly by synne, but to thende that it growe i[n] the [by]
     vertue of good scyence and by good werkis. For as he sayth, "Yf
|r30 it be parfight to fore that it be departed fro thy body, it shal
     be lyfte vp to fore God, to whom it hath plesed. And yf it be
     [Dvv] imparfight, it shall falle in to the depthe of helle
     without hope of euer to plese God." God loueth so moche the



|p103


     soule that he wold suffre deth & passion [o]n the crosse so
     shamefully for it, as thou hast herd to fore recounted, whiche
     he wold not do for alle the creatures of the world. A wyse man
     putteth an example and saith for to kepe wel the loue. Yf the
 |r5 kyng had a doughter that he loueth wel & holde her dere to
     thende to make her quene of hys royalme, and he deliuered her to
     kepe to som of hys subiectys, and yf he had euyl kepte hyr, I
     doubte not but that the kyng wold demande reason of his doughter
     by cause he had kepte her neclygently. What shall then doo the
|r10 kyng of heuen of hym to whom he hath delyuered his doughter,
     that is the soule made to hys semblaunce, whom he loueth so wel,
     as thou hast herd to fore, and entendith to make her que[n]e in
     heuen yf she haue not be euil kept? And therfore saith the boke
     of Detronomie, "Kepe thy soule curiously & dyligently." He shal
|r15 be wel happy that shal mowe saye to Our Lord Ihesu Crist atte
     hour of his deth, "Lord God, my maker, I rende to the my soule."
     And therfore God hath deliuered to the thy body as a castell for
     to kepe it wel.  And therfore sayth Saynt Bernard, "He kepeth
     wel his castell that kepeth the body fro sinne wherein the soule
|r20 is enclosed."  Now hast thou herd what it is of the soule.
     Therfore kepe wel thyn, to thende that thou mayst yelde good
     rekenyng & acomptes atte day of dome.


     Of the euyllis that synnes make vs to doo     Capitulo xvij

     To fore er we speke of synnes, we shal saye of the euillis that
|r25 synnes doon after the saieng of holy doctours. Synne dooth to
     vs moche harme and causeth many euyllys to fore the deth and
     after the deth. To fore the deth synne hurteth vs.  Item, it
     derketh our vnderstandyng that we may not knowe trouthe. It
     maketh our affeccion and our deuocion negligent that we may doo
|r30 noo good. Item, it despoilleth vs fro goodes of grace. Item,
     it deffoilled our soule. It bindeth vs to perpetuel [Dvj]
     paine. It maketh our conscience bytter. It hardeth vs in it.
     It yeldeth vs invisible. It sleeth the soule whan it priueth vs



|p104


     fro the loue of God, whiche is lyf perdurable. Thou oughtest to
     knowe that venyal synne disposeth & gyueth the persone to deth,
     but the dedely synne gyueth the deth. Obstynacion deteyneth &
     holdeth the persone in the deth. And knowe thou certaynly that
 |r5 one of the synnes groweth of another. Fyrst, the proud persone
     wyll be afore and aboue alle other and is enuyous yf ony be lyke
     or semblable to hym, and so therby he falleth in enuye.
     Thenuyous, by cause that lyghtly he is angry on him to whome he
     is enuyous, he falleth in the synne of wrath or ire. He that is
|r10 angry whan he may not venge him on whom he is angry, he falleth
     in slouthe. The slouthful, by cause he wyll not ne may nothyng
     doo, he kepeth that he hath and becometh auaritious. The
     a[u]aricious man, beyng riche, by ca[u]se he hath wel to ete &
     to drinke, he falleth in to glotonye. The glouton, whan he hath
|r15 wel dronken & eten, he falleth lyghtly in to lecherie. & thus
     mayst thou see how the synnes growen one of another. Item,
     synne maketh of the man helle. For to the synnar is the fyre of
     auarice, the stenche of lecherye, derkenesse of ignorance.
     Item, it rendreth a man all void. It deceyueth a man in makynge
|r20 him good chere. It sheweth a man to be a fool. For Saint
     Austyn saith that it is grete foly to lyue in suche astate,
     wherin he dar not deye.  Sinne greueth a man to the deth, for at
     the deth the man is right greuous whan he leseth his delites &
     the soulace of this world that he hath ledde, that is to wite,
|r25 of drinking and eting with his frendes, of his richesses of
     disportes & plaies, & also is priued of his propre body, the
     whiche he shal neuer recouere in suche forme. For whan the
     soule of the sinnar shal recouere his body atte day of dome, it
     shal be moche abasshed and wold wel haue it agayn in the astate
|r30 as it was whan the wormes had half eten it in the sepulture.
     Item, the synnar shal be moche abasshed at his deth whan he shal
     see the deuillis. After the deth the sinnar shal haue [Dvjv]
     grete shame and confusion whan the synnes shullen be recounted



|p105


     to fore God and to fore alle his saintes of heuen. And Our Lord
     shall reproche hym by cause he had not doon the werkes of mercy
     as they haue ben to fore sayd. He shal be priued fro reste &
     fro light, ne the chyrche shal not praye for hym and he shal be
 |r5 cast in to helle. Item, he shall be departed fro God and all
     saintes of heuen, and fro all good. He shal falle fro thestate
     to doo werkes that ben good for his helthe. Now seest thou how
     synne ennoyeth to him that kepeth it in hys lyf and whan he
     deyeth, and yet more whan he is dede. Therfore take hede yf
|r10 thou wylt haue heuen.


     Of the si[n]ne of pryde     Capitulo xviij

     Many ther ben of symple people whiche know not what thyng sinne
     is, ne conne not discerne it, but they can well doo it. 
     Wherfore I shal shewe to them some thyng, by the helpe of God, without whiche may not 15 be gyuen ony techyng ne declaracion. And
     fyrst, of the synne of pryde, whyche is the synne that we haue
     and take of our fyrst fader Adam, the whyche he dide by hys
     disobeissaunce. And thys synne doth to vs moche harme in
     diuerse maners, as it appereth by certayn names that it hath
|r20 after the docto[u]rs of holy chy[r]che. Fyrst, it is named
     infirmyte, for it yeldeth a man impotent & seek to resyste euyll
     mouynges and temptacions whyche may come to him. Item, it is
     prompt & redy by cause of continuel inclinacion that it hath of
     appetyte to doo e[u]yll. Item, it hath name corupcyon, whan it
|r25 bringeth a man to synne. Item, vice, by cause it is dymy[n]ucion
     or lassyng of goodes of nature. Item, langour, whan it dureth in
     nature corrupt. Item it is called lawe of the flesshe, by cause
     the lawe is inflyct and ioyned to the flesshe. Item, lawe of
     the membres, for it moeueth them to the werke of euyll
|r30 concupiscence. Item, nourrissheme[n]t, for lyke as asshes
     nourrisshen the fyre, ryght so by it is nourrisshed synne in the
     flesshe after the werke nutrityf and generatyf. [Dvij] Item,
     the prycke of the flessh, for it moeueth the flesshe at the



|p106


     fyrst moeuy[n]g of synne and courage to the consentyng. It is
     callyd concupyscence, that is to saye, vyce in dede, as it
     appereth to them that be nowe able to synne. Item, wylle to
     synne, as it appereth in the lytyl chyldren whyche yet haue no
 |r5 power to synne, but they haue the wyll. Item, in so moche that
     it is compared to the fyrst man fro whom it cam first, that was
     Adam, it is named original, whiche is as moche to saie as
     deffaulte of iustice due. Thus sayen the doctours & maystres in
     theologie.


|r10 Of venial synnes     Capytulo xix

     These be[n] the synnes venyal: and fyrst, as sayth Saynt
     Austyn, excesse in drynkyng and etyng, in ouer moche spekyng or
     ouer moche beyng styll; mockyng of poure peple; to ete whan
     other doon abstynence; to come late to chyrche by ouer long
|r15 slepy[n]g; to knowe hys wyf without hauyng hope to haue a chyld;
     to vysite ouer late the seke people and the prisonners; ne wylle
     accord them that ben in debate & in dyscorde; to despyse his wyf
     and his chyldren, hys seruants and hys neyhbours; excesse in
     flatring; to gyue to the poure thynges delycyouses and
|r20 contagious; to vndrestande, saye, or hiere ydle wordes in the
     chirche or els where; to swere for iapes; without reason, to
     doo that wherfore one muste swere; to forswere hym self for ony
     [n]ecessyte; lyghtly and folyly to curse another. The harmes &
     euillis that venial sinnes doon be these: First, venial sinne
|r25 byndeth the persone to peine, not determinatly ne precisely to
     peine perdurable, but to peyne purgatyf & of present affeccion.
     Item, it hardeth the soule. For Saynt Gregorye sayth, "The
     venial synne derketh the soule." Item, it lasseth the sauour of
     charyte. Item, it lasseth the powers of the soule, for it
|r30 ableth not to do ony good. Item, it tarieth to haue grace for
     the soule, whiche might anon stihe vp in to heuen. After the



|p107


     deth it behoueth that for the venial sinne it be first purged in
     purgatorie, for it behoueth the soule be also clene atte coming
     in to heuen [Dvijv] as it was whan the body was fyrst baptysed.
     Item, it dyminyssheth the heuenly goodes (not them that we shal
 |r5 haue yf we haue noo venyal synne), for whan we doo the venyal
     synnes, we lese for to doo ony good meritorye, whyche we doo
     not. Item, that many tymes the venyal synnes be cause of the
     dedely. Thou oughtest to knowe that lyke at the remyssyon of
     dedely synne the byhoueth to leue the werke of synne and to haue
|r10 good wille to absteyne the fro than forthon, in lyke wyse in
     thys present world is not pardonned the venyal synne yf thou
     leue not in dede and in wyll. For Saynt Austyn saith that no
     synne is venyal but it may be mortal, that is to saye, whan a
     persone hath therin playsance and delectacyon.  But ther be many
|r15 thynges by whyche venial synnes may be pardonned. First by the
     sacrementes of holy chirche, in receyuyng & honouryng them.
     Item, by holy water, by the bysshops blyssyng, by smyting on his
     brest, by saieng of the Pater Noster, by almesses & by
     fastynges. And thou oughtest knowe that it byhoueth that thou
|r20 haue contricion and repe[n]taunce, for ellis they shal not be
     pardoned to the.


     Of dedely synnes     Capitulo xx

     Saynt Iohan saith in Thapocalyps that he sawe yssue out of the
     see a moche horrible beste whiche had vij heedes and x hornes
|r25 and vpon the x hornes ten crownes. Thorrible beste signifieth
     the deuyl whiche is the see of the helle. The vij hedes
     signefie the vij dedely synnes: that is to wete, pryde, enuye,
     wrath, auarice, slouthe, gloutonye, & lecherye. For these vij
     dedely sinnes ben the heede & chief of all euyllis and of alle
|r30 other vyces of sinne. The x hornes signifien the breky[n]g of
     the ten comandementis of the lawe, a[n]d the x crownes signifien
     the ten vyctoryes that the fende of helle hath whan,



|p108


     for the defaulte of kepyng well the ten comandementis of the
     lawe by the v wyttes to forsaid, the deuyl maketh the persone to
     falle in to dedeli sinne. & therefore we will speke therof
     here.


 |r5 Of the sin[n]e of pryde     Capitulo xxj

     [Dviij] It is pryde to wene to be better worth, or to knowe
     more, or may more doo than other, or to wexe prowd for richesses
     or lygnage, for beaute, for scyence, or for ony other thyng, to
     haue moo robes or other iewellis than it apperteyneth to hys
|r10 astate, or to haue habytes desordinate, to saye or to doo ony
     thyng for to be preysed, to auaunte hym self of hys synnes,
     whyche is ouer grete an euyll, to seche hye astate in offyce for
     to be preysed without that he be worthy, to despyse and desdayne
     ony other, to auaunte hym self of somme good dede for to haue
|r15 preysyng of the world (for that is ypocrysye), to disobeye the x
     comandements of Our Lord, or of them that he ought to obeye.
     Example. We rede in the fyrst book of Kynges that God comaunded
     to Kyng Saul that he shold goo ayenst Abymalech for to make
     warre ayenst hym, and that he shold put to deth all men and
|r20 wymen lytyl and grete and theyr bestes, and that he shold
     destroye alle that they hadde, and that he shold reteine nothyng
     by cause they hadde werred ayenst the chyldren of Israel whan
     they cam fro Egypte.  The Kyng Saul and hys peple wente thyder,
     but they dyde not the comaundement of God, but toke the kyng and
|r25 ladde hym wyth hym prisonner and reteyned the beste of all the
     good and of the bestis to make sacrifyce to God. For whiche
     disobeysaunce the King Saul loste by hys lyue the moste parte of
     hys royalme and was delyuered to Kyng Dauid. It is pryde to
     haue shame of the poure and to despise his poure parentes and
|r30 kynnesmen for theyr synne. The holy euuangelyst sayth that
     Crist had noo shame to be famylyer wyth iiij wymen synners of
     the lygnage of Our Lord after thumanyte. Saynt Gregorye saith
     that we ought to hate the synnes and not the persones synnars.
     & the holy gospel saith that Our Lord cam in to thys world to
|r35 calle the synnars and not the rightful men. It is pryde to haue



|p109


     despyte whan one sheweth to hym hys defautes, to kepe hym in the
     santence of cursyng, to here messe whan he stondeth
     a[Dviijv]cursed. Thys is right grete synne, for he taketh no
     part of the masse. And the preeste shold synne gretely yf he
 |r5 songe masse knowyng that a persone solemp[n]ly acursed were
     present.


     Of the sentences of excomynycacion     Capitulo xxij

     Many of the symple peple doubte nothyng the sentences of
     cursyng, and sayen that it letteth not theyr potte to boyll on
|r10 the fyre. Knowe they for certayn that they disobeye God. For
     Seint Poul saith, "Ther is noo power but it be ordeyned of God",
     and who resisteth the powers of the chirche, resisteth the
     ordeynaunces of God. God sayth to Saynt Peter, whan he delyuerd
     to hym the ij keyes whyche ben the power of cursyng and of
|r15 assoyllyng, that what someuer he losed vpon erthe, shold be
     losed in heuen, and by the contrarye, what he bonde in erthe,
     shold be bounden in heuen. Thenne Seynt Peter holdeth the power
     & thauctorite of excominicacyon and cursyng, whiche he hath of
     God, and the other prelates holden it of Seynt Peter and alle
|r20 the iudges of holy chyrche. Thou oughtest to knowe that ther be
     two parties of sentences moche doubtable to alle persones, as
     wel of the chyrche as seculer, that is to wete, sentence of the
     lawe wreton, as to sette hond on preest or clerk or a man of the
     chirche. And after that the caas is grete, the sentence also is
|r25 more grete. The lawe canon saith that yf thou take a clerke
     malycyously by the hood or by the chyn, sayeng, "Yf thou were
     noo clerke, I shold bete the", thou art bounden in the
     sente[n]ce of the lawe canon.  There is another sentence that
     the iudge of the chirche gyueth, lyke as prelats officyals and
|r30 other deputes of the pope. There is also sentence whiche is
     called interdict, as somtyme the prelates doo, whiche interdite
     the chyrchys & chercheyerdes for certayn and iuste causes. 



|p110


     Ther is another whiche is callyd suspencion, as is doon somtyme
     on them of the chyrche whyche doo not dyuyne offyces for some
     causes. Ther is sentence to them [Ej] that medle wyth them that
     ben excomynyed, sauf in caas suffryd by the lawe. Saint Gregore
 |r5 putteth ma[n]y caases to them that may medle wyth the
     excomynyed: that is to wete, the wyf, the chyldren & the
     seruantes; they that knowe not that they be acursed; they that
     goo by the way whan the interdit is in a toun, yf they may not
     otherwyse haue theyr lyuing but by them.  "And they that for
|r10 charite and not by pryde wold doo almesse to them that be
     excomynyed, we forbede not", saith Saint Gregore. Saint Iohan
     Golden Mouth saith that none ought to despyse the sentences of
     the chyrche, for it is no mortal man that curseth & excominieth,
     but it is God whiche hath gyuen power to man and hath made the
|r15 man worthy to haue suche honour. It is pryde to here masse wyth
     them that stonden acursed & to medle with them wetyngly, but in
     caas suffred by the lawe as to fore said is, also to leue to doo
     well, for to speke & mocke the peple, to be in dispayr for his
     synnes.  Example. Seint Gregore saith & reherseth in his
|r20 Dyalogue that ther were in a monasterie of Seint Benet two
     nonnes, the whyche had one man of religion that serued them,
     whom oftymes they angred & said to him many vylonies. & whan he
     had longe & moche suffred, he wente to Seint Benet & said to hym
     that he was euil treated by them. Seint Benet sente for them &
|r25 bad them to correcte their tongues, saieng, "Yf ye not ame[n]de
     you, I shal curse you." They amended them nothyng & deied
     shortly after & were buried in the chyrche. Whan the masse
     shold be song & the deken cried that they that were not
     partyners of the benefice of the chyrche and they that were
|r30 excominied shold goo out of the chyrche, their nourices, whiche
     offred for them, sawe them goo out of the chyrche. & whan she
     sawe that, she remembred of that whiche Seint Benet had said to
     them & told it to Seint Benet, whiche with his owen hand gaaf



|p111


     thabsolucion & said, "Goo & make oblacion for them to Our Lord &
     they shal be assoilled." & soo was doo, & after, whan the deken
     said that they that were not participant, & ce, [Ejv] neuer
     after they were seen departe out of the chyrche. & note wel
 |r5 that Seint Benet had not excomynied them ony other wyse but
     vnder condicyon, saieng, "Yf ye amende not you, I shal curse
     you." Example. Item, it is redde that at Troyes in Champayn
     was a byshop whiche excominied & cursed the baylly of the cyte,
     and after assoilled him & had him to diner wyth hym.  After
|r10 diner the Bysshop demaunded him yf he were not more eased than
     he was whan he stode acursed. The baylly ansuered that he sette
     [l]ytyl ther by and made no fors. And anone the Bysshop, for to
     shewe hym his errour, made to brynge forth a whyte loof and
     departed it asondre, & after said, "Brede, by thauctorite of God
|r15 & of Seint Peter thappostle I accurse the here." And anone that
     one half of the loof becam as blacke as a cole. Whan the Bailly
     sawe that, he and alle his companye were moche abasshed. Thenne
     said the Bysshop to the Bailly, "Certeynly, ye were as black
     ayenst God whan ye were in the sentence", and after said, "By
|r20 thauctorite of God and of Seint Peter I assoille the." Anon,
     the brede was as whyte as it was to fore. Now seest thou how
     thou oughtist to doubte the sentence of cursyng.


     These ben the branches of pryde     Capitulo xxiij

     The first is disloyaulte, that is, vntrouthe; the second is
|r25 despite; the thirde is presumpcion; the iiij, ambicion; the v is
     vainglorie; vj, ypocrisie; and the vij, folish drede. To these
     sinnes acorden alle the synnes that apperteyne & that growe of
     pryde. But to eche of these braunches longen many smale bowes,
     whyche shold be ouer longe thynge to reherce all along.
|r30 Example. It is red that a grete lady was rauysshed in spyrite &



|p112


     sawe a grete countesse deed whiche had ben with her wel acomted,
     and sawe the deuyllys whiche token away the soule fro the body
     and ledde it in to helle. This countesse, in complaining her
     self & in grete bywayllinges, saide, "Alas, caitif that I am, I
 |r5 ought wel to sorowe, for I haue ben in my lyf chaste ynow of my
     body, abstine[n]t ynowh of my mouth, mercyful ynowh & [Eij]
     pietous to the poure, & am not dampned but onely for the
     adurnement of my body vayn & prowd, whiche I haue ouermoche
     loued. And many tymes I haue ben chastised & rebuked but I wold
|r10 neuer leue ne absteyne me therof, but I dyd grete payne and
     labour for to plaise men. And for so lityl thing and so litil
     tyme, that so lytyl whyle endured, I am dampned perdurably."


     Of the yefte of drede ayenst pryde     Capitulo xxiiij

     The fyrst yefte of the Holy Ghoost is the yefte of drede. This
|r15 yefte casteth out alle the sinnes of the herte, but propreli it
     stoppeth the rote of pride & it planteth the rote of humilite.
     The Holy Ghoost demandeth of the sinnar foure peticions whan he
     awaketh him & reiseth him fro sinne & openeth the eyen of his
     herte. He yeldeth to hym his witte & minde & axeth hym, "Where
|r20 art thou?" That is to saie, "Beholde, caityf, in what sorowe &
     in what sinne thou art in this world. For thou art like vnto
     him that slepeth in the see in perill in a shippe & feleth
     nothing ne knoweth his perill." After he demandeth, "Fro whens
     comest thou?" That is to saie, "Behold, caytif, thy lyf vnto
|r25 this tyme, for thou comest fro the tauerne of the deuil in the
     whiche thou hast wasted thy lyf & lost thy tyme & alle the
     goodes that God hath gyuen the." After, he demandeth, "What
     doost thou?" That is to saye, "Thou art feble toward thy body &
     toward thy soule.  Thou wenest to be hole & strong, & by
|r30 aduenture thou hast at thy herte the humours of infeccion
     naturell whiche bringeth the to the deth of thy bodi. And in
     thy soule thou hast the humours of sinne whiche shall bringe the
     to the deth of helle, yf the grace of God rescue not the."
     After he demandeth, "Whither goost thou?" That is to saie,



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     "Thynke & byholde thy gooyng, for thou goest to the deth, where
     thou shalt falle in to the hondes of the deuillis. Thou gooest
     to thy iugement, where thou shalt finde the iustice so cruell,
     so rightful & so mighty that none may gainsaie ne withstond it.
 |r5 Thou goest in to helle, where thou shal finde fire and thondre &
     many tormentes, whyche neuer shall leue the ne cesse for to
     tormente the." This doeth [Eijv] the Holy Ghoost to the synnar.
     He open[eth] the eyen & ma[k]eth hym to see & byholde to fore &
     after. These ben the iiij bodyes of thonder that fere the
|r10 synnars ande makyth them to tremble & to haue drede, & these
     regardes ben the regarde of humylite, whiche the yefte of drede
     bringeth to the herte of the synnar whan he is vysited.


     Of humylite     Capitulo xxv

     Hvmilite is a vertu that moche pleaseth to God, of the which
|r15 saith Seint Bernard, "I dar wel saye", saith he, "that without
     humilite the Virgyne Marie had neuer pleased God." She her self
     saith in the Magnificat that she made that God behelde more her
     humilite than her virginite, for without virgynite may wel God
     be pleased, but not without humilite. Yf thou remembrest wel
|r20 fro whens thou comest and knewest wel the pouerte of thy birthe,
     how thou hast be conceyued in sinne & of how foule & vile matere
     thou hast be made and fourmed, thou sholdest haue no cause to be
     proud. Saint Bernard saith, "Vnderstond, man, vnderstonde &
     considere in the ende what thou shalt be after thy deth.
|r25 Verily", saith he, "ther was a time in whiche thou were not.
     After, thou were made of vile matere & in a foule place
     conceyued. Wherefor thenne art thou proud? For thou art
     nothynge but pouldre and asshes, conceyued in synne & in
     miserie, & liuest in peyne and deyest in grete sorowe. Certes",
|r30 saith Saint Bernard, "a man is nothing but a froth stynking in
     water ful of dung, & mete to wormes. After that a man is made,
     he becometh wormes mete and ord[u]re & rotynnes, a[n]d so he



|p114


     cometh to no[u]ght. Beholde", saith Seint Bernard, "in the
     sepultures of emperou[r]s, of kinges, & of grete barons that
     haue ben, what thou shalt finde there b[u]t duste & stinking
     filthe. They were made of suche matere as thou art, and thou
 |r5 shalt be as they ben." Certes, yf thou consider wel the thinges
     byfore said, thou shalt be humble of hert & of dede, & yf thou
     haue alleway the eyen of thy hert toward thy sinnes, thy
     defaultes, & to thy poure frailte, thou shalt sette nothing by
     thy self ne preise thi self [n]othing. Thenne thou shalt be
|r10 grete to for [Eiij] God, for very humilite cometh fro the herte.
     Seint Gregore sayth that as moche doth he that gadrith vertues
     without humilite as he that weneth to gadre dust to fore the
     winde. & Seint Austin saith that prid made of the angellis
     deuillis, but humilite made of men angellis.  Example. It is
|r15 redde in Vitis Patrum that on a time thabbot Marchaire walked in
     an halle, & the deuil mette with him & supposed to haue smeton
     him with a sharp sithe that he held in his hond. But he coud
     not, & said to him, "Machaire, thou doost to me moche grief &
     harme. Certes", said he, "I faste & wake more than thou doest,
|r20 for I neuer ete ne slepe, but only thy grete humilite ouercometh
     me." Now take hede how moche worth is humilite.


     Of shamefastenes     Capitulo xxvj

     Of humilite cometh shamefastnes, whiche is a noble thing in a
     persone that can wel kepe it. Seint Bernard speketh of
|r25 shamefastnes & saith, "O, how fair a thing is it, & shynyng
     gemme of good maners in the face of an adolescent", that is to
     saye, of yong peple. A gemme is to saie a precious stone. 
     "Shamefastnes", saith he, "is special glorie to kepe conscience
     & good renomme, siege & prouince of vertue, preising of nature,
|r30 & signe of all honeste." & saith yet, "I knowe nothing more
     curtois than sh[a]mefastnes." And the wyse Tulle saith that
     without shamefastnes may nothing be rightful ne honeste. Now be
     thenne shamefast, & be ashamed to be seen in towne ne in comyn



|p115


     place without necessite, and be not stowte, ne vacabunde, or
     staring, but symple & shamefast after thexample of the Virgine
     Marie, whiche was troubled at the salutacion & coming of the
     angel Gabriel, & that cam of virginal shamfastnes. & that
 |r5 remembrance cam to her of prudence & of discrecion. & that one
     is nothing worth without that other. For ther ben som that ben
     shamfast of a bestial shamfastnes, that can not kepe contenance
     in them for the defaulte of witte & of prudence.  & ther be som
     that make them wyse & saien without shame that whiche they
|r10 knowe, so precysely that they be noyous to eueriche and ben
     holden for foles. But shamefastnes ought to [Eiijv] be ioined
     with prudence, to thende that they be shamefast wysely and wyse
     shamfastly.


     Of discrecion     Capitulo xxvij

|r15 Dyscrecion is, as who saith, an holy nourrice & the kepar of alle
     vertue, a[n]d it may not be goten, as it is said, but by very
     humilyte. It happeth ofte whan a persone hath doo grete peyne &
     grete dilygence to knowe humilite & to doo som good for his
     saluacion, the deuil, the whiche is angry therwith, cometh to
|r20 him for to make him lese all to his power by vainglorye, whiche
     he putteth in his herte & saith to him, "[N]ow art thou a good
     man or a good woman, for moche folk saye good of the and holden
     the for good & humble & right debonayre." But whan thou seest
     the thus assailled, thou oughtest anon to renne to discrecyon, &
|r25 there thou shalt fynde iiij consideracions whiche shal chace &
     hunte away the deuyl fro thyn herte. The first, consideracion
     of thin owen byrthe.  The ij is thignoraunce of thy poure
     estate, for as the doctour saith, "Ther is none that knoweth
     whether he is beloued of God or not, or in grace or out of
|r30 grace." The iij considercion is the remembra[n]ce of deth.
     The iiij is thabydyng of the grete iugement. Whan discrecion,
     without the whiche noo vertue is ought worth, shal come to thy
     herte & bringe to the these iiij consideracions, thenne thou



|p116


     maist wel thynke that the fende shal not mowe grie[u]e the, for
     these be iiij grete causes to holde thy herte in humilite. Now
     thinke thenne on thy propre byrthe & condycy[o]n, how King Dauid
     dide whan he said, "I am", said he, "a lityl worme & not a man."
 |r5 Thus knowleched he his pouerte & his vylete, for like as the
     wormes be vyle, lytil, & despysed, & growe all of + therthe,
     right so men & wymen ben vyl of them self & of hyr propre
     frailte. For whan a man entreth in to thys world, he bringeth
     nothing with him, ne nothing he shal bere away, & all naked he
|r10 shal goo. Example. It is rede that Saladius, whiche was grete
     souldan of the Sarasins, whan he saw approche the houre of his
     deth, he dyde doo hange vpon a spere the shete or cloth in
     whiche his body shold be wrapped in & buried, & made it to be
     born thurth the cyte and doo crie with a[n] hie voys, [Eiiij]
|r15 "Loo, here is all that Saladyn, the grete souldan, shal bere
     with him of all his richesses whan he shal deye."  Seint Bernard
     saith that who shold wel beholde & take hede of that whiche
     yssueth out of the eyes, of the eres, of the nosthrillis, of the
     mouth, of the heeris, of the nailles or vngles of hondes, of
|r20 feet, & of all other conduites of all the body & of all the
     flessh, he shold finde that ther is non so vyle ne so stinkyng
     as is that whiche issueth & cometh out of the bodyes of men & of
     wymen, & as we be oueral the body foul hooly. And who that
     shold thinke wel how the deth cometh soone & approcheth pale and
|r25 horrible, cold & wan, stinking and dredefu[l], & also on them
     that he hath loued wel whan the eyen shal be broken a[n]d turned
     in the hede, & whan all the wyttes & alle the membres of the
     body shal haue lost their offices, & the armes & legges shall be
     stif cold & withdrawen, & alle the body shal be as a tronk deed
|r30 & caroine, whiche behoueth anon to be born to the erthe to
     thende that the ayer be not therof corrupt, for to be gyuen to
     the wormes for to be eten, who that shold wel thynk heron shold
     neuer haue cause to be prowd.



|p117


     Of the synne [of enuie]     Capitulo xxviij

     It is sinne of enuie whan one hath sorowe of the good lyf & of
     the wele of another, to haue ioye of his sinne or of his harme
     or dommage, for to detracte & saie euyl of another behinde him,
 |r5 to make discord bitwene them that be frendes. The sinne of
     enuye is moche greuous & appropred to the deuil with the synne
     of pryde. Yf thou doo euyl & thou desyrest that other doo in
     lyke wise, thou synnest by enuye, for thou wilt that the other
     be euyl lyke to thy self. They that haue good begynning to doo
|r10 well and to prouffite in the loue of God, thenuious enforce them
     to quenche & extinkete them yf he may.  The other that prouffite
     wel to God and to the world, also thenuyous enforce them to
     h[u]rte and hindre them to his power. They that ben parfight &
     in grete estate & that doo moche good & good werkes toward God
|r15 and the world, thenuious adressith his engins for to destroie &
     hurte their goode loos and dedes. For how the good dede is
     mo[Eiiijv]re grete, the more gretter sorowe he hath. & therfore
     saith Boece, "Wold God that in alle places the enuyous hadde
     eyen to fore a[n]d behynde, to thende that of the good wele that
|r20 they sawe other men haue they shold be the more tormented."
     Thenuyous hath of custome yf he here that one saith good of
     o[n]y persone & [h]e knowe or hath herd ony harm of him (for he
     is right parfight & wel iuste that hath in him non
     imperfeccion), anon he ansuereth by grete enuye that certainly
|r25 he is a good man, but he hath suche a faulte in him. This sinne
     is so perillous that vnneth may one come to good true
     repentaunce, for it + is contrarie to the Holy Ghoost, whiche is
     fontaine of all good.  And God saith in the gospel that who
     sinneth aienst the Holy Ghoost shal neuer haue mercy in this
|r30 world ne in that other, for he sinneth of his propre malice.
     Neuertheles, thou oughtest hoolly to v[n]derstonde that ther is
     no sinne so grete b[u]t God may pardone & forgy[u]e it in this
     world and in that other, who that repenteth him with good herte.



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     B[u]t vnneth and with grete pei[n]e that ony repenteth of suche
     sinne, whiche warreth to his power aienst the Holy Goost & his
     benigne grace, by cause he warrith aienst spirituel good, like
     as the Iewes warred aienst Our Lord for the good dedes & werkes
 |r5 that he dide.


     Of the sinnes aienst the Holy Ghoost     Capitulo xxix

     Thou oughtest to k[n]owe that the vi sinnes aienst the Holy
     Ghoost & that be specially aienst his grace. The first is
     presumpcion, by whiche a man is bolder to sinne for hope of
|r10 light & soon forgiuenes & so maketh the merci of God ocasion
     more to offende him. This is presumpcion, whiche maketh a man
     to misknowe & misvse the grace of the Holi Ghost. The ij is
     despair or wanhop, whiche taketh away the gretenes of Goddis
     mercy, like as doeth presumpcion his iustice, as thou hast of
|r15 Cain. Whan God blamed him by cause he had slayn his brother
     Abel, he ansured, "Mi wikednes is so grete that I shal not mowe
     haue pardone ne foryeuenes." B[u]t Saint Bernard repreueth him &
     saith, "Thou liest Cai[n], for if thou haddest asked pardon and
     mercy of Our Lord, he had giuen it to the."  & Iudas offended
|r20 more Our Lord of that he was so in despair [Ev] than of that he
     betraied him to the deth. The iij is abstynacion; that is,
     ha[rd]nes of herte, whan a man wilfully & of purpose disposeth
     him to fyxe in his malyce, that he wil nat be enclined by ony
     auctorite or reason to be turned fro hys mysopynion, as Egeas
|r25 was, whiche said to Saint Andrew, "I wil paciently here the, but
     whateuer thou saye, yf thou wilt not here & obeye me, I shall
     crucyfie the." The iiij is despite of penance; that is whan a
     man hath purpose in his herte that he shal neuer repente him of
     his sinne, and soo contynueth in dede to thende of his lyf. &
|r30 this is most proprely sinne in the Holy Ghoost. The v is for to



|p119


     warre & deffame the grace of the Holy Ghoost in another, lyke
     thou hast herd to fore. The vj, to warre ayenst trouthe
     wetyngly, and specyally the trouthe of the cristen faith.  Alle
     these sinnes ben ayenst the Holy Ghoost, & they be so grete that
 |r5 vnnethe ony cometh to amendement, and therfore ben they with
     grete peyne foryeuen & pardonned. Example. It is rede in the
     Lyf of Faders that on a tyme the Abbot Moyses satte with his
     brethern, & euerich demaunded of him of theyr thoughtes, and he
     gaf to eche of them an ansuere. Ther was an auncient abbot
|r10 whiche was moche enuious, whiche said to him, "Abbot Moises,
     thou art lyke a comyn woman whiche arayeth her for to drawe men
     for to come & sinne with her." Moyses ansuered to him, "Thou
     saist trouthe. God hath shewd it to the." The other said,
     "Moises, thy body is all ful of venim."  Moises ansuerd to him,
|r15 "Thou saist trouthe, Abbot, for tho[u] seest that whiche is
     without forth only, but and yf thou sawest that whiche is within
     me, thou sholdest yet saie werse." After this said one of his
     brethern to him, "Moises, faire fader, art not thou troubled in
     thy self of that whiche this olde abbot saith to the?" He said
|r20 to hym, "Noo, veraily, for I am suche within forth as I am
     without forth, and therfore I am not angry ne troubled."


     Of the yefte of pyte ayenst enuye     Capitulo xxx

     The second yefte of the Holy Ghoost is the yeft of pite. That
     is proprely a dewe & a triacle ayenst alle felonnye & specially
|r25 [Evv] aienst the sinne of enuye, for this yefte exstirpeth &
     pluketh out the rote of enuye and heleth it parfightly. Thenne
     the herte that receyueth [this yefte receyueth] a dewe of
     swetnes, whiche maketh it to germe a rote swete a[n]d wel
     attempred. That is the good loue of the herte, wherof groweth a
|r30 faire tree and an hye, bering right good fruyt. That is a
     vertue good and faire whiche is called mansuetude or benygnyte.
     That is swetnes of herte, whiche maketh a man swete & debonnair,
     charitable, louing, & amiable.  For it maketh a man parfightly
     to loue his neighbour as him self, as we haue said to fore.


|r120



|p   Of the synne of yre     Capitulo xxxj

     There is a good ire, whan one is angry ayenst euyl or ayenst
     defaulte of another, & that is no sinne. But ther is another
     euil yre, whiche maketh murmure aienst God or to despite God,
 |r5 his moder and his sainctes, and that is callyd blasphemie. Yf a
     man shold saie blasphemie or vylanie of the kyng or the quene as
     is said of God or of Our Lady, he shold be greuously punnisshed.
     An holy man saith, "Alas, how grete yre is it to swere and to
     forswere and seie blasphemye of God, for whyche many deye of
|r10 sodeyn deth." Example. Saint Gregore reherceth in his Dyaloge
     that ther was at Rome a burgeys whiche had a sone of v yere of
     eage whom he loued merueylloussly & nourrisshed hym mo[c]he
     tenderly. This child had a right euil custome, for whan ony
     thyng cam to him ayenst his will, anon he wold swere horribly by
|r15 Our Lordis body and his membres, & his fader chastised him not
     therfore. It happed that this child was seke vnto the deth, and
     his fader helde hym in his lappe. The chyld sawe the deuillis,
     how they cam to his deth, and began to crie lowd, "Put away,
     Fader, put them away." & so saieng hydde his visage in the
|r20 lappe of his fader. His [fader demanded] hym what it was that
     he sawe, & he ansuered that he saw the deuillis coming for to
     take him, & so saieng, he began to saye blasphemye of Our Lord
     like as he had be to fore acustomed. & anon he deide sodainly,
     & God shewde to his fader wherfore he so deyd and for w[hiche]
|r25 [Evi] sinne he was deliuered to the deuillis. For by cause that
     his fader dyd not correcte hym, he was so acustomed that at the
     deth he sette nothing ther by, and therfore God pugnisshed hym.
     Now beholde thenne what God shall doo of them that ben in grete
     age that aduysedly & wetyngly blaspheme so almighty God, whan he
|r30 punisshed in suche manere a child of v yere of age. Item, to
     swere by the blod of God, or by his bely, or by semblable othes,
     it is right grete sinne. Also for yre & angre som despeyren &



|p121


     gyue them self to the deuil. Item, for yre & angre to doo harme
     & h[u]rte to other in dysfaming them, whiche is werse than to
     robbe hym, how wel that the euil that one saith be trouthe.
     Also, he that leyeth hond on prest or clerk, he is excomi[n]ed &
 |r5 acursed by the lawe canon, & alle that letten euilly the
     iurisdiction of holy chyrche ben acursed by the lawe. Of yre
     growe homicides (that is to saie, manslawhter) clamours,
     indignacions, ranco[u]rs whiche abyden att herte medled with
     hate, grete desire of vengeance, and mortall warres emong
|r10 frendes, wherof growen ouer grete harmes & hurtes whiche may not
     be guarisshed ne amended. Example. Saynt Gregore reherseth in
     his Dialogue that ther was a nonne whiche was so angry that in
     what place she was she moeued alleway rancour, plees, and
     debates. It happed that she deyde and was buryed in the
|r15 chyrche. The nyght after that she was buryed, the kepar of the
     chirche, by grace of God, sawe that she was as brought byfore
     the hye aulter & was departed in the body, & one parte was brent
     wyth fyre and that other abode hool. On the morn he recounted
     this to the freres, which comen to fore the hye aulter wher she
|r20 had be brent and fonde the place also brent, as yf the body had
     ben visybly brent.


     Of the yefte of scye nce ayenst wrath & yre     Capitulo xxxij

     The thirde yefte of the Holy Ghoost maketh a man clere seyng, &
     therfore it is called the yefte of science, for it maketh a man
|r25 wise by mesure in all thinges. This yeft, whan it descendeth to
     the hert, it plucketh & casteth out the rote of the synne of yre
     and of felonie, [Eviv] whiche troubleth the herte & maketh the
     man all fro him self, in suche wise that he seeth nothing for to
     conduite him self. Ne none other but this yefte enlumineth the
|r30 herte of the man on alle parties, so that he may not be deceyued
     of non other. Like as the yeft of pyte maketh him innocent,
     right so wyl he deceyue non other.  Saint Iohan saith in
     Thapocalyps that he sawe in spirite that the holy men whiche



|p122


     were ful of this yefte were all ful of vertues byfore and
     byhynde. This yefte is the maister of the hertes, that is to
     saie, of the vertues of the soule, for he hath ordeined alle
     thynges to poynt and by rule.


 |r5 Of the synne of slouthe     Capitulo xxxiij

     The holy scripture saith that to fore alle werkes thou oughtest
     in the morning whan thou risest to yelde thankings to God of his
     benefaites, and to blysse the with the signe of the crosse, & to
     crie him mercy in very repentance of all thy synnes, & at the
|r10 nyght whan thou gooest to thy bedde, in lyke wyse. It is
     slouthe for to be ydle and to waste the tyme in vanite, for al
     our tyme Our Lord shal demaunde of vs strait acomptes &
     rekeninge atte day of iugement & on what good we haue enployed
     our time. & therfore admonesteth vs Saint Iherome that we doo
|r15 som good to thende that the de[u]yl finde vs occupied, & thenne
     he shal flee fro vs. For truly, ouer many euillis comen by
     ydlenes. Example. By cause that they of Sodome and Gomor weren
     comynly idle & dyde nothing, they fylle in the synne ayenst
     nature, wherof they were gre[u]ously pugnisshed. Saint Bernard
|r20 saith that ther is nothing so precious for our sauacion as the
     tyme & the good that we mowe doo in this litil & miserable lyf,
     by whyche we shal haue heuen, whiche is the lyf perdurable.
     Item, it is slouthe whan God warneth to doo som good whiche thou
     maist doo and thou doest it not. Also, to forgete the goode
|r25 dedes and the synnes that thou hast doon. For God forgeteth
     them not, ne the deuil also. Example. We rede that Saynt
     Austin on a day studied & saw passe by hym the deuil, whyche
     bare a grete boke vpon his sholdres. He comanded him to telle
     [Evij] him what was in that boke. The deuyl said, "These ben
|r30 the synnes that the peple hath forgete." He demanded, saieng,
     "Ben ther ony that I haue forgeten in tyme passed?" The deuyl
     shewd to him his boke and fonde noo synne that he had forgeten,
     sa[u]f only that on a tyme he had seid [n]o complyn. Thenne



|p123


     Seint Austin comanded hym that he shold abyde, a[n]d anon he
     entryd in to the chyrche and said wel and deuoutely his complin,
     and after come again to the deuill and had him to shewe him his
     boke ther as was wreton the default of his complin. The deuil
 |r5 serched & fond it all void & scraped out there as was wreton the
     deffault of his complin. Thenne he said to Saint Augstin that
     he repented that he had shewd him his boke. "For by the vertu
     of thy prayers thou hast put away thy synne." It is slouthe not
     to praye to God, and not to doo his deuoir for the deed bodies as
|r10 he is bound to doo, ne to doo truly his dayly werke whan he
     werketh for another man, & not to take hede to the prayers that
     be said (for yf thou take non entencion to them, God taketh none
     hede to them), not to withdrawe another fro euyl doing to his
     power, to flee and goo fro the prechyng & sermons. For that is
|r15 a signe that he is not on Goodes half that gladly hereth not the
     word of God, for ther he may here moche good to doo wel, &
     correcte & chastyse him self fro many euillis, & alleway he may
     lerne. Example.  We rede of a riche & noble clerke, the whiche
     liued moche deliciously and wold [n]ot gladly here the sermons,
|r20 for drede that he shold here som thing for the whiche he shold
     entre in to religion. For he felte him self lightly for to be
     conuerted. It happeth that a frere prechour cam to him in to
     his chambre, in whiche he had a moche fair bedde & wel araied. 
     Anon as he sawe him he said to him, "Frere, ye be right welcom,
|r25 but I praye you preche nothing to me." & he promised him he
     wold not. Whan they had spoken togeder of many thinges, the
     frere wold haue goon his way & said to him, "Sire, I haue
     promised to you that I shold not preche to you, & so I wyll not.
     But I praye you, whan ye be leyed doun [Evijv] in this fair
|r30 bedde, that ye wyl remembre how the poure soules be leyed in the
     fyre of purgatorie." And therwyth he departed. Whan the clerke
     was leyed do[u]n in his fair bedde, he myght neither slepe ne
     reste whan he remembred the wordes that the prechour had said to
     hym. On the morn whan he was rysen, he gaf all that he had for
|r35 the loue of God & entred in to relygyon & after was an holy man.



|p124


     Now seest thou how it is good to here the word of God. It is
     slouthe whan thou goost not gladly ne with a good wyll to
     chirche. For it is the first thyng that thou oughtest to doo
     whan thou art rysen out of thy bedde for to recomande the to
 |r5 God. & in good trouthe thou & all thy werkes & besynesses shall
     fare the better yf thou so doo. Example. Eleazar, whyche was
     patriarke of Alexandrie, recounteth of two cordewaners whiche
     were gossybs & liueden by their crafte.  That one was right a
     good werke man and had not grete meiney in his hous a[n]d was
|r10 alleway poure, & alleway he cessed not to werke. That other was
     no good werkman & had a grete houshold and grete meiney, but he
     doubted moche Our Lord God and was alleway riche. Hit happed
     that the poure cordowaner said to the riche, "Thou muste nedes
     be a theef, for I am better werkman than thou & am alleway
|r15 poure, & thou art riche." That other ansuerd to hym softely,
     "Brother, knowe for certayn that I haue founden a place where
     ther is a grete tresour. Yf thou wilt swere that thou shal kepe
     it secret, I shal lede the thyder." On the morn they aroos to
     fore day and went forth to fore the chyrche, and the riche man
|r20 said to the poure, "Late vs entre first in to the chirche, and
     late vs praye to God that he kepe vs fro doyng ony thing by
     whyche we may take harme." They entred in to the chirche and
     herde the masse and the seruyce, and anon after, it was clere
     day.  Thenne the riche man said to the poure, "Late vs now goo
|r25 home to our houses tyl another tyme." And he said further more,
     "Brother, know thou for certayn that I haue founden non other
     tresour but the chirche, & I truste verili that if thou
     frequente [Eviij] and vse it, thou shal be as riche as I am." 
     And thus the poure cordwanner bycam moche riche after, whan he
|r30 frequented the chyrche and the sermons.


     Of Prayer     Capitulo xxxiiij

     Thou oughtest to knowe that in alle places and in alle werkes



|p125


     one may and ought to praye and serue Gode, but most specyally in
     the chirche, for as the scripture saith, the monasteri or
     chirche is called the house of prayer. Whan thou goest to
     chyrche for to praye to God, thou oughtest to putte fro thyn
 |r5 herte alle erthely afflyccions for to take the better hede and
     entente to praye vnto God. Example. It is redde of a grete
     clerk that sold alle that he hadde and gaaf all for the loue of
     God, to thende that he myght the better take hede and entende to
     prayer, and reteyned nothyng to hym self, sa[u]f only an asse
|r10 for to bere hym fro toun to toun for to [preche somtyme.] Whan
     he preched or song masse or sayd hys orysons and prayers, allway
     he thought on his asse and doubted that he shold be stolen or
     that the wulf shold ete hym. Whan he sawe that he was so
     troubled, he sold his asse & gaaf the money therof for Gooddes
|r15 sake, to thende that he myght the better make hys prayers. Thou
     oughtest to saie thy prayers softe and stylly, to thende that
     the deuyl enforce hym not to lette the ne that he here them.
     Seynt Bernard saith that one maye better and more deuoutly saie
     his prayers by nyghte whan alle thynges ben at reste than by
|r20 daye, for thenne one is not so moche troubled of worldly thynges
     as he is on the daye tyme.  Thou oughtest to haue stedfast faith
     that thou shalt gete that whyche thou demandest, yf thou demande
     thyng resonable. For Saynt Iames saith that he that doubte[t]h,
     geteth nothyng.  And God sayth that that thyng whyche we
|r25 demande, we shal ha[u]e, yf we perseuere and be nothyng
     abasshyd yf thou haue not anon that whiche thou demandest. For
     Saint Austyn saith that God giueth not to vs anon that whiche
     [Eviijv] [t]hou demandest. For Saint Austyn saith that God
     guyeth not to vs anone that whiche we requyre, how wel it be
|r30 thyng resonable, to thende that we req[u]ire hym more ardauntly.
     Example. We rede and haue in the holi scripture of the woman of
     Canane whiche prayed Our Lord that he wolde hele hir doughter.
     The first time he ansuerde not, ande she perseurede, allway



|p126


     bysechyng Our Lord deuo[u]tli. Our Lord ansuerd to hyr that it
     was not good to yeue the breed of chyldren [v]nto dogges. He
     cal[l]ede the breede the wordes of sauacion, ande the chyldren
     them of Israel, and the dogges the paynems, bi cause they were
 |r5 hethen. But how welle that by the grace of God she vnderstode
     wel his wordes, she ne cessid not for to praye, and told to him
     that he said trouth, but she said that the smale houndes eten
     ofte of the crommes that fylle fro the table of their lord.
     Whan Our Lord sawe hir humylyte and that she compared hir to
|r10 lytyl houndes and perseuerd alleway on hir request, he ansuerd
     to her and said, "O, woman, thou hast grete faith. Thy prayer
     is graunted." And anon hyr doughter was hool. For the doctour
     saith, "Not in rennyng but in perseuering the guerdon is gyuen."
     And Saint Gregore saith that it is not vertue for welle to
|r15 bygynne, but to acomplish & well to perseuere. Thou oughtest
     to praye Our Lord in grete reuerence and with thyn herte, for he
     saith by the prophete, "The peple praye me with their mouth, but
     the herte is ferre fro me." It pleaseth not to him the
     presumpcion of somme that goon to him boldely as familier &
|r20 frende, but he wil, how wel that thou be grete and parfyght,
     that thou goo to him in recording & in grete confusion of thy
     synnes, in grete drede and in grete reuerence, as to a grete
     lord, and that thou beholde the hyenes of hym and hys grete
     puissaunce, and after take hede and see thy lytylnesse and thy
|r25 pouerte, thy feblenes corporall and spirituell. And thou
     oughtest to saye humbly, "I am not worthy to lifte myn eyen
     toward heuen for cause of my synnes, by whiche I haue ofte
     displeaseth the, but Lord, I that fere and drede thy [Fj]
     iustice and p[u]issaunce haue recours to thy grete mercy, whyche
|r30 for the synners woldest suffre thy self to deye. & I praye the
     that to me, poure synnar, thou wylt shewe and doo thy grace, how
     be it I am not worthy, that thou behold me with the eyen of thy
     grete mercy. Atte leste vo[u]chesauf fro ferre to vysite and



|p127


     conforte me in all my necessytees and my werkes. Seint Austin
     sayth that oryson and prayer is to the man an holy defence, to
     hys good angel solace, to the deuil torment, and to God agreable
     seruyce. And delyte not the to make thy prayers to God, ne to
 |r5 saye wordes polysshed, as somme doon. For Saynt Iherome saith
     that it is more auayllable to saye vij psalmes in deuocion than
     all the psaulter in heuynes and ennoye. And therfor made Our
     Lord the Pater Noster lytyl and short, to thende that it shold
     be sayde wyth the better wyll and deuoutly. Thou oughtest to
|r10 know that two thynges letten prayer, as sayth Saynt Ysodore:
     that is, or by cause that one cesse not to doo euil, or ellys
     that one pardone not ne forgyue hys euyl wylle or maletalent.
     For lyke as it is longe or the wounde be heled and may not
     auayle to the guarysshynge as longe as the yron is wythin, so in
|r15 lyke wyse, prayer auaylleth nothyng to hym ne proffyteth as
     longe as he hath euyll at his herte. Saynt Iames sayth that
     moche auailleth the besy prayer of a ryghtwys man. Example. We
     rede in the holy scrypture in the Thyrd Boke of Kynges that
     Helye, the prophete, whiche was a man and passyble as we be, for
|r20 the synne of Achas, Kyng of Israel, whyche synned moche gretely
     ayenst Our Lord and made the peple to synne, he prayed Our Lord
     that it shold not rayne ne dewe on the erthe. And so he dyde
     not, by the space of thre yere and syxe monethes. And after he
     prayede to Our Lord to send[e] them rayne. And the heuen gaaf
|r25 raine and to therthe fruyt, by whyche thou maist se that moche
     auaylleth prayer of a good persone. Somme ther be that for their
     hye syngyng wene to p[l]ease moche God.  Example. It is redde
     that in a monasterye of [Fjv] Cysteaulx on a tyme at matines one
     had begon a psalme in a mene, and in that poynt and tune the
|r30 olde men contynued. And ther was a yong monke whiche was prowd,
     which lyfte vp his vois aboue the other. And how wel that the
     auncyent men wold haue kept styl contrary to him, yet some of
     the yong monkes susteined theyr note & point in suche wyse that
     the olde men were still. But anon yssued out of the mouth of
|r35 the yonge monke lyke an hot yron all rede, and it transported to



|p128


     them that had holpen him. Thys is aienst them that synge more
     by presumpcyon than by deuocyon. And therfore saith Saint
     Austin, "Alle the tyme that I me delyted more in the songe than
     in the wordes and scripture that I songe, I confesse that so
 |r5 oftymes I synned greuously." Example. It is redde of a symple
     woman that ofte wente to the chyrche. The preste of the chirche
     had a right euyl vois, and alleway whan he songe, this woman
     wepte. The preste sawe that she wepte and had supposed that she
     wepte for his faire syngyng, & enforced hym to synge the more
|r10 hyer and lowde, and more strongly that he songe, the more the
     woman wepte. The preste myght not lenger tarye but went to her
     for to demaunde wherfore she wepte in the chyrche whan he songe.
     "Alas, Syre", said she, "I ought wel to wepe. For I hadde an
     asse that dyde to me moche good labour, whom I haue loste, and
|r15 me semeth whan I here you singe that it is he." The preste,
     whiche supposed to haue had preysyng, departed and wente his way
     all confused and mocqued.  Thys is aienst them that in theyr
     syngyng loke more after loange and preysyng of the world than of
     Our Lord. Example.  It is redde that in an abbaye where as
|r20 Saint Benet deyde ther was a monk whiche had a right good vois,
     & it happed that in the vygille of Ester he blessyd the taper of
     waxe, and of his vois resowned a melodie so swete that it semed
     to alle them that herde it that it had ben the vois of an angel.
     Whan the paskall was blessyd, the monk was neuer seen after and
|r25 it is sup[Fij]posed that it was for that he gloryfyed hym self
     ouermoche in his songe, and thys is ayenst them that glorifye
     them self ouermoche in theyr songe.


     Of them that speke in the chyrche whan they shold
         praye God.....Capitulo xxxv

|r30 It is slouthe whan thou art in the chyrche & oughtest to praye
     God & thou troublest and lettest other. For the wyse man sayth
     that anon as thou art in the chyrche, thou oughtest to remembre
     wherfore thou art made a man. Thou oughtest to rede & synge yf



|p129


     thou can, or praye to God to thy power. Many ther be that doo
     nothing but iangle and destrouble other and lette them, a[n]d
     they doo many harmes. Example. It is redde that on a tyme
     Saint Martin sang masse and Saint Bryxis helped him, whiche sawe 
 |r5 behynd the aulter the deuil whiche wrote synnes that me[n] dyde
     in the chyrche, as in lawhyng, in spekyng, and in lettyng the
     dyuyne seruyce and offyce. So it happed whan he had moche
     wreton, he had not ynowgh of parchemin for to wryte yet more
     that was doon. And he drewe out the parchemin with his teeth so
|r10 strongly that it brake and knocked his heede ayenst the walle.
     And whan Saint Bryxis sawe that, he began to lawhe moche
     strongly. Whan Saint Martyn had ended the masse, he blamed him
     by cause he had lawhed in the chirche.  Saint Bryxys told to hym
     the cause and Saint Martin coniured the deuyl, that he shold
|r15 saye to hym all that he had wreton, the whiche said to hym that
     it were the sinnes that were doon in the chyrche. Saint Martyn
     preched this to the peple, and they confessed them of their
     synnes. And so the deuyl was constrayned to defface and strike
     out all that he had wreton.  Another example. It is redde of an
|r20 old woman that whan she was in the chirche she lawhed alleway,
     murmured, & letted her felawes to saie their orisons & prayers,
     how wel that in other thinges she kept her self right wel fro
     sinne. Whan she was deed, all the membres of hir body were
     found fayre and clene sauf the [Fijv] tongue, for ther yssued
|r25 out of hir mouth a grete serpent wy[th] a grete multitude of
     toothes whiche gnawed vpon her tongue.


     Of euyl spending the tyme     Capitulo [xxxvj]

     It is slouthe, as we haue to fore said, to occupie the tyme in
     folie, for it shal neuer be recouered. Example. A relygious
|r30 persone of Clereuaulx reherceth that an holy man herd a voys
     whiche playned hym merueillously, and he demaunded what him
     eyeled. & he ansuerd to him that he was a soule dampned, whiche
     complained his dampnacyon & saide that the thing whyche most
     tormented the dampned sowles is the tyme that they haue loste



|p130


     and euyll spended in this world. For they myght wel haue doon
     so moche good that they myght haue had the lyf perdurable, the
     whiche they haue loste by theyr neglygence. Of thys synne ben
     not quyte the hunters ne hawkers, whiche wast theyr tyme in
 |r5 suche vanitees & despende the goodes that God hath lente to them 
     in dogges and hawkes, wherof they shal rendre & yelde strayt
     acomptes atte the day of iugement. & many tymes they leue to
     serue God, wherof they shal in thende be right greuously
     punisshed. The holy canon saith that it is not found in holy
|r10 scripture that ony hunter was euer saued ne saintifyed. And
     saith yet more that he that seeth the hunter & delyteth him
     therin, that he shal see Our Lord in grete angre. Example. A
     doctour whiche was called Peter de Clugny reherceth of an holy
     man whiche was in his prayer on the Good Fryday, the whyche was
|r15 rauysshed in spyrite vnto Ester day and said that he had seen in
     purgatorie a knyght whiche had ben in hys lyf a chaste man, a
     good almes man, and of good lyf, b[u]t he had loued ouer moche
     the disporte of hawkyng, and therfore he had lyke an hawk whiche
     tyred and ete his hondes & merueilously was therwith tormented.
|r20 Of thys synne be not quyte they that wast the time in ioustes
     and tournoys.  Example. We rede of a knyghte that frequented
     and vsed gladly the ioustes and tournoyes, but he supoosed that
     suche games had be not synne, for he was de[Fiij]uoute yno[u]gh
     toward Our Lord. A pre[c]har cam & said to hym that out of
|r25 these games yssued the vij dedely synnes. First, that is the
     sinne of pryde, for it is not doo but for vayne glorye and for
     to haue preysyng of the world. Item, it is enuye, for allway
     that one hath enuye vpon that other by cause he iousteth better
     & is more habyle in armes than that other. Item, it is synne of
|r30 yre & of wrath, for somtyme that one hurteth or sleeth that
     other by wrath. Item, it is slouthe, for it is tyme lost and is
     nothynge but vanite. Item, it is auarice, for oftymes they take
     and raunson one that other, and take fro them theyr hors and
     theyr harnoys, & make somtyme cheuyssaunce and grete extorcions
|r35 to their subiettes for to make theyr games & esbatementes.



|p131


     Item, it is glotonnye, for in suche games be made grete
     mangeries, banckettis, & grete dispenses, not only of theyr owne
     but of theyr subgettis. Item, it is synne of lecherye, for many
     tymes for to playse theyr loues & concubynes they enforce them
 |r5 gretely, and somtyme, as they saye, they bere thenseines &
     tokenes of their folyssh ladyes and loues. And for the euyllys
     that ben doon & ensiewe therof holy chyrche hath ordeyned that
     they that deyen in suche games, of what estate they be, they
     shal not be buryed in crysten buriels.  And yf for doubte or
|r10 for loue they be buried in cristen b[u]ryels, it shold be more
     to theyr dampnacyon than to theyr saluacyon. Whan the knyght
     herd this, he k[ne]we that it was trouthe. And as he to fore
     had loued suche games, he hated them euer after and despysed
     them merueyllously.


|r15 Of vowes     Capitulo xxxvij

     It is slouthe and dedely synne not to fulfill hys vowes within
     the terme sette, yf they be resonable and may be goodly doon. 
     They that make vowes ought to be men of xiiij yere of age, &
     wymen xij yere of age, & ought to haue suche witte and
|r20 vnderstandyng that comynly the said age requireth. And yf ther
     be no terme, it ought to be doon the moste hastely that it may
     goodly be doon, for the tarieng dysplaiseth moche to God.
     [Fiijv] As the holy scrypture saith, "I counsei[ll]e the thou
     make no vowe ouer lyghtly for the peryl that is in the not
|r25 accomplysshyng", & that thou saye in makyng the avowe that yf
     thou wylt not ne mayst not doo it, but by the counseyl of a good
     confessour thou maist in the stede of the vowe doo other thyng
     suche as he shall charge the with. Item, yf thou made a vowe
     that thou mayste not well accomplissh, thou maist doo it to be
|r30 chaunged by som man that hath power. Item, thou maist reuoque
     the vowes that thy wyf hath made in thy companye, and of thy



|p132


     chyldren that ben in thy gouernau[n]ce, whan thou knowest it
     fyrst, or ellis not. Thy chyldren doon wel yf they make the
     avowes in whiche thou hast avowed them, but yf they doo it not,
     they sinne not yf they were not consentyng in the age afore
 |r5 said. The relygyouses ought not to make vowes without lycence
     of theyr soueraynes or of theyr prelates or abbottes.


     Of them that haue connyng and vse it euyl     Capitulo xxxviij

     It is synne of slouthe whan thou hast science & connyng & thou
     vsest it not wel. Thou oughtest to shewe it by werke, by
|r10 predycacion, & by enseynementes & techyng. For yf thou soo doo,
     thou doost right wel. And yf thou doo it not, thou berest
     lettres ayenst thy self, as dyde Urye whiche bare the lettres of
     hys deth, and it shal be to thy dampnacyon. For the holy
     scripture saith that the seruaunt that knoweth the wyll of his
|r15 maistre or lord, yf he doo it not, he shall be greuousely
     punysshed. The doctour saith yf tho[u] knowe a gospel or a good
     example, thou oughtest to preche it or elles thou synnest. For
     as moche is worth scyence whiche is not put in ewre as tresour
     that is cast away. Slouthe is ydle and all slepy, and it
|r20 prouffyted not to hym self ne to none other, ne hath no reste of
     herte ne of thought. He that is slouthful entendeth b[u]t to
     [ydel] wordes in playes and ydlenes.  Example. We rede in the
     lyf of Vitis Patrum that a yong frere demaunded of an ancyent &
     said to hym, "Fayr fader, what shal I doo, for I may not endure
|r25 ne tarye in my [Fiiij] celle?"  And he ansuered to hym and said,
     "Fayre sone, that is by cause that thou thynkest not wel on the
     reste that we entende to haue in heuen, and on the paynes that
     we ought to fere and doubte. Yf thou thouhtest heron wel and
     dilygently, and thy celle were ful of wormes and thy self in
|r30 them vnto thy necke, thou sholdest wel abyde there wythout beyng
     aferd." It is slouth and synne whan thou hast wytte and



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     vnderstonding and canst not thy Pater Noster, the Aue Maria, and
     the Credo, wyth that that aperteyneth to thy byleue. And that
     ought to teche godfaders and godmoders to the chyldren that they
     hold at the fonte of batesme, lyke as the prest enioineth them
 |r5 at the crystenyng, yf the fader and the moder doo it not or they
     faylle or deye to fore the age they ought to knowe it.


     Of the Pater Noster     Capitulo xxxix

     The Pater Noster is the most worthy and the best prayer that is,
     for it conteyneth vij petycyons in whiche we requyre and praye
|r10 to God, Our Fader, that he gyue to vs the vij yeftes of the Holy
     Ghoost, and that he delyuere vs fro the vij dedely synnes, and
     that he gyue to vs the vij promesses whiche he promysed to his
     frendes. For to speke bryefly, it conteyneth, and encloseth it,
     all that the herte may desyre and demaunde of God. And Our Lord
|r15 Ihesu Cryste made it short to thende that it shold be sayd wyth
     a good wyll and ofte. The vij petycyons of the Pater Noster be
     whan we say Pater, we praye benyuolence, for we calle hym
     pietous; whan we saye Noster, we take away pryde, for we calle
     hym not syngulerly Our Fader, but of alle; whan we saye Qui es
|r20 in celis, we bere to hym reuerence, for we saye not only that he
     is Lord of erthe, ne of the thynges of thys world, but also of
     heuen.


     Of the vij peticyons of the Pater [N]oster     Capitulo xl

     The fyrst petycion of the Pater Noster is Sanctificetur nomen
|r25 tum. Wherfore demande we the peticyon of Our Lord [Fiiijv] that
     his name be saintefied? Is it not soo? Yes, for alle the
     scriptures wytnesse it. But yet he myght be sayntified in the
     hertes of many moo; that is to wete, in the hertes of paynems,
     whyche byleue not on him, to thende that they byleue, serue, and
|r30 honoure hym in theyr hertes, and knowe and byleue on hym more
     fermely than doo the fals crysten men, and to thende also that



|p134


     they haue knowleche of his name by the lawe, & that they haue
     the loue of hym by thoffice of loue, and also that he be
     saynctified in erthe the better in the hertes of good people by
     the more grete knowleche of charyte and by grete swetenes of
 |r5 loue, wherof, Sanctifycetur & cetera. The second peticyon is
     Adueniat regnum tuum. What is that we demaunde whan we saye
     that hys royalme come? Is he not thenne kyng? Hath he not
     thenne hys royaume? Yes. But we demaunde that he come & that
     he shewe hym by grace to them that he is not yet magnyfested and 
|r10 shewed, that is to wete, to them that be now born & that ben yet
     to be born. And therfore we saie, "O Fader celestyal, we praye
     the that they whyche by nature of flesshe be gendred and whiche
     by grace be generate in the holy fonte of batesme, and makest
     them iuste, and by the clerenes of thy iustice be thou shewde to
|r15 alle them whyche be sones of thy royame. And lyke wyse as thou
     regnest in the iuste and good persones, soo take thou away alle
     wickedness and alle iniquite of the enemies of helle, and wylle
     also regne in them whiche ben yet in synne." Wherof, Adueniat
     reg[n]um tuum, & cetera. The third petycion is Fiat voluntas tua
|r20 sicut in celo et in terra. We knowe certainly that they that be
     in heuen doubte nothyng to doo the wyll of God, and by cause
     that a chyld of a day old may not be vpon erthe without synne,
     therfore we pray hym that lyke as the saintes doon his wyl in
     heuen, and the good and iuste peple doon it in the erthe to
|r25 theyr power, h[o]w wel that we may not doo after theyr propre
     perfection, that it playse hym to gyue vs grace that we may doo
     hys wyll after our lytyl faculte. And [Fv] not onely  his
     wyll be doon of good peple but also of the wycked, by
     remuneracion of sinne and by operacyon and werkyng of good
|r30 werkes. Wherof, Fiat voluntas tua sicut in celo et in terra. 
     The fourth peticion is Panem nostrum cotidia[n]um da nobis
     hodie. Thou oughtest to knowe that God hath made a man of
     double substance, that is to wete, of substance spirituel
     touchyng the soule and of substance corporel touching the body.
|r35 & therfore he hath nede of two loues of brede: one for the



|p135


     soule and that other for the body. The soule is fedde wyth the
     brede of holy scripture and the body of natural brede. The
     faders carnal owen the brede natural and corporal to them and to
     theyr chyldren by the grace of God, whiche maked it to come.
 |r5 For wythout hym we mowe not haue it, ne spyrituel also.  The
     faders spyrituell ben the prelates and the prestes whiche owen
     to giue to vs the spyrituel brede that is the doctrine of the
     holy script[u]re, lyke as God comaundeth them in the gospell.
     "But alas", as sayth Saint Gregore, "the world is all full of
|r10 prestes, and neuertheles ther be some that here gladly the word
     of God, b[u]t ther be fewe that wyll saye it."  Alas what shal
     many prestes saye at the daye of dome whyche haue take thordre
     of presthode and neuertheles they be not ashamed to lyue
     disordynatly. For whiche, sayth the wyse man, that the euyl
|r15 prestes make the ruyne of the peple by the euyll examples that
     they gyue to them. Thou shalt nat scarcely fynde them in the
     chirche for to teche and enseyne the people, but for to
     recey[u]e thoffryngis. And also thou shal fynde them wyth the
     peple dissolute and foulle of euyll maners, a[n]d thou shalt not
|r20 knowe ne see ony dyffaulte of the habite of the seculer men to
     whome they sholde teche and endoctry[n]e and doo not, but they
     ben at playes and esbatementes more dyssolute oftymes than other
     ben, bothe in wordes & in dedes.  There swere they and forswere
     them, and speken euyl and wycked wordes both of dede men & also
|r25 of lyuyng. Theyr rentes and reuenues they demau[n]de rygorously
     and [Fvv] oftymes to grete hurte and domages of the poure peple,
     & saye to them grete vylonnyes and take them somtyme wyth bothe
     hondes. They be cladde wyth the wulle of the sheep of Our Lord,
     and eten the flessh, and after lete and suffre them to deye for
|r30 hongre for faulte of feding them wyth the word of Our Lord, lyke



|p136


     as they be holden and bounden. Of whiche word many canne not,
     ne knowe it not, but goo to tauer[n]es and drinke and ete more
     tha[n] nedeth, and ofte fallen at debat and fyght togyder.  They 
     lyue lecherously a[n]d despende theyr good euill, & lewdly the
 |r5 goodes of them that ben departed out of this world, & fulle
     lytyl doo they theyr deuoyr. And that werse is, many ther be so
     dissolute that it is grete pyte of theyr euyl lyf and euyll
     examples whyche they shewe to the world. For they slee them
     whome they shold quyckne, for whome they shal yelde acompte ful
|r10 strayt at the day of iugement to Our Lord. Lyke as the prophete
     sayth, "I shal demaunde", saith he, "of the pastours & herdmen
     of the chyrche the blood of the soules that by theyr deffaulte
     and neclygence ben perisshed and dampned."  And therfore be they
     not displesed whan trouthe is said vnto them. For Saint Bernard
|r15 saith that it is better to displease for to saye trouthe than to
     please by flaterie. "Atte leste", saith Saint Gregore, "yf they
     haue not scyence and connyng for to preche to the peple and
     [t]eche them, lete them lyue so wel & kepe the waye of
     innocencye for to gy[u]e good example." For the good lyf of
|r20 prestes is the science in the whyche the laye peple ought for to
     studie in and they that be noo clerkes. By the wordes afore
     said we demaunde of Our Lord that he gyue to vs the brede of
     helthe and of doctrine, the whiche the prestes shold gyue to vs.
     & we seie Panem nostrum cotidianum. Fader gyue to vs corporall
|r25 brede & make the lond [t]o germe & bring forth fruit for to
     susteine vs bodyly, & giue to vs spyrytuel brede. That is to
     wete, i[n]spire our prelats & our prestes of the chirche that
     the doctrine whiche thou hast gyuen to them, they will
     distribute to vs wysely & charitably. & yf they will not, [Fvj]
|r30 good Lord, we praye the that thou wylt fede vs withe the diuyne
     inspyracyon of thy Holy Spyrite, to thende that by the we may
     haue the brede of spyrituel lyf within forth, the whiche it
     please hym to dystribute to vs by deuocyon. Thus, Panem nostrum



|p137


     [c]otidianum da nobis hodie. The v peticion is Dimitte nobis
     debita nostra [s]icut et nos dimittimus debitoribus nostris.
     Alas, how this peticion is gretely doubtous & perillous to moche
     peple that saie it. Certes, it dooth to them more harm than
 |r5 good. Many ther be that by theyr tongue and euyll wrath be so
     harded ayenst them that haue doon to them ony displaisir that
     they wold wel haue them slain of theyr propre hondes, and also
     hurte in alle theyr goodes. And neyther for the loue of God ne
     for prayers requyred to them, ne for mercy that is desyred of
|r10 them, wylle not take ony satysfacion ne make peas ne accorde
     wyth them. Of suche peple saith the prophete that theyr prayer
     is tourned in to synne as touchyng them self.  And how wel that
     they ben suche, and so paruerse that they may not be more, yet
     haue they not drede in the world but knele doun on theyr knees
|r15 to fore God and to fore the aulter and saye this prayere. O, ye
     right curssyd synners, what is this that ye doo? Ye prayr ayen
     your self. Ye wyll not pardone ne forgyue to them that haue
     trespaced to you, and yet ye praye to God that he pardonne your
     trespaces lyke as ye pardonne theyres. Ye moeue God ayenst
|r20 yo[u] and make hym more angry than ye appease hym. Certes what
     someuer pardonneth not ony thyng that had be doon or said to
     hym, God shal neuer pardone to him his synnes, for he him self
     prayde for them that putte him to deth, whome he might haue
     confounded and destroyed yf he had wolde. The holy scripture
|r25 saith that he that hateth another is an homicide or manslear &
     hath no parte in the kyngdom of heuen. Now, lete him beware &
     take hede what he shal saye that is in suche estate, for it is
     better to him to be styl & saie not than to demaunde pardon whan 
     he wyl not forgyue. Thus: Dimite nobis [Fvjv] debita nostra.
|r30 The vj peticion is Et ne nos inducas in temptacionem. Thou
     oughtest to vnderstonde hoolly that we ought not to demande of
     God that we be not tempted, but we praye hym that he wyl not
     suffre vs to be surmounted of the temptacyon. The temptacions
     proffiten moche to moche peple, for by the vyctories in
|r35 withstonding them they shal haue the crowne of glorie, like as



|p138


     saith Saint Iames. Wel happy is he that suffreth temptacion. 
     For whan he shal be proued, he shal haue the crowne of
     perdurable lyf. A[n]d yet saith Saint Iames, "Right dere
     brethern, esteme and take in you all ioye of the spirite and of
 |r5 grace whan ye shall be tempted with diuerse temptacions, for by
     the pacience that ye shal ha[u]e ye shal possesse your soules in
     perdurable glorie." Thre thinges ther be that tempte vs in this
     world: that is to wyte, the flessh, the world, and the deuil.
     The flessh tempteth vs by glotonnye and lecherye. The world
|r10 tempteth vs by prosperite and by aduersite. The deuil enforceth
     him to [t]empte vs to sinne.  And therfore we saie, "Fader,
     suffre vs not to be tempted more than we may suffre ne bere, but
     gyue to vs strengthe, power, & will for to suffre wel the
     temptacions, to thende that we may haue victorie." Thus: Et ne
|r15 nos inducas in temtacionem.  The vij peticion is Sed libera nos
     a malo. Many euyllis ther be to whiche humaine creature is
     subgette and of whiche in noo wyse by him self he may not kepe
     hym ne eschewe them. Whyche may be dystyngued in sexe manneres:
     there is one euylle of the body and another of the soule; item,
|r20 one euyl of the synne and another of payne; item, an euyl of
     thys present world and another of that whiche is to come. And
     of them that depende of thyse we demaunde of Our Lord that he
     delyuered vs of whan we saye, Sed libera nos a malo. Lord,
     delyuer vs fro alle euylle, not onely of the lytyl euillis but
|r25 also of the grete.  Thus: Sed libera nos a malo. Conclusio[n]
     of alle these peticions afore said is Amen. That is to saie, as
     verily as we demande in all the peticions to foresaid, [Fvij]
     soo good Lord be it. This praier we ought to saye ofte, for God
     made it and shewde it to vs how we shold praye. And certainli
|r30 noo prayer may compare to this ne is more profytable to vs.
     Some ther be that glorifie them self in saie[n]g many other
     prayers and in redyng many psalmes in the psaulter. And whan
     they saye them with the mouth, oftymes theyr herte is sette on
     wor[l]dly thinges. Of whom Our Lord saieth, "The peple preyse
|r35 me with the mouth b[u]t the herte is ferre fro me." We blame



|p139


     not ne gaynsaye aye[n]st suche prayers ne to saie deuocyons, but
     we prayse moche yf wyth the polixite of the prayer be the
     deuocyon of the herte.


     Of the Aue Maria     Capitulo xlj

 |r5 Aue Maria is the fairest salutacyon and that best pleaseth to
     the Virgyne Marie of ony thing that is. & yet it [s]o shold
     plese her better who that wyl saie in thende, Ventris tui
     Ihesus. She is moder of mercy & of grace, quene of heuen, lady
     of angellis, our swetenes, our hope, by whom, after God, all the
|r10 world is susteined. The iuste men by her haue consolacyon; the
     synners pardon; the seke helthe; the angellis, the
     archangellis, the saintes gladnesse; the deuillis confusion; and
     the holy trinyte glorie. That the iuste peple haue by hyr
     co[n]solacyon, it apperith by this example. Example. We rede in
|r15 the hystorie of Saynt Basille, and the same witnesseth
     Philibert, Bisshop of Carnote in Cezarye, that Iulyen
     thappostata, whyche was fyrste a monke, & after forsoke his
     cristendom and was Emperoure of Rome. And whan he cam in to the
     cyte of Capadoce, Saint Basylle, Bysshop of the same cyte,
|r20 whyche serued deuoutely the Virgyne Marye, made to hym a present
     of thre barly loues, for he ete none other brede. Iulyen was
     moche angry and sente them agayn, & after sent to him a trusse
     of heye, saieng, "Thou hast sent to vs mete for bestes
     vnresonable, wherfor receiue a like present lyke as thou as sent
|r25 to vs." Saint Basylle [Fvijv] sent hym a word again. "We haue
     sent to the suche mete as we ete, and thou hast sent to vs mete
     of a dombe beest." Iulyen ansuered to hym, "Whan I haue put in
     my subiecyon all the royalme of Perse, in despite of the I shal
     destroye this cite." The night after, Saint Basylle was in the
|r30 chyrche of Our Lady and sawe a vysyon: a grete m[u]ltitude of
     angellis and in the middes a lady whyche satte vpon a trone and
     sayd to the other, "Calle to me anon Mercurye for to goo slee
     Iulien thappostata, whiche blasphemeth me & my sone." This
     Mercurie was a knyght whyche for susteining of the fayth of
|r35 Ihesu Crist Iulya[n] had put to deth, and was buryed in the same



|p140


     chyrche of Carnote. Anon thys Mercurie, by the comandement of
     the Virgine Marie, arose vp and toke his armes, whiche were kept
     in the chyrche, & wente in to the bataill where Iulien
     thappostata was. And anon as he saw Iulien, he smote the hors
 |r5 with his spores & cam hardily to hym and smote him thurth the
     body, and departed soo that noman wyst where he becam. And
     Iulien deyeng fylled his honde ful of his owne blod & cast it in
     to the ayer sayeng, "Thou Galileen hast vainquisshed me."  He
     called Our Lord Galileen by cause he was conceyued i[n] Galile.
|r10 Thus dide Iulien thapostata, & all the peple lefte him. Thenne
     cam they of Perce & flewe him fro the heed to the feet, & of his
     skynne made a stole vnder the feet of the Kyng of Perse, aienst
     whome he went to make warre. Whan Seint Basylle had seen this
     vision, he went to the place where Seint Mercurye was buryed &
|r15 his armes, and opened the sepulture & fonde neither him ne his
     armes. And he demanded of the kepar of the chyrche who had
     taken away his armes, the whiche sayd that they had ben there at
     euensong tyme byfore. Saint Basille wente his way & on the morn
     as sone as it was day, he cam agayn to the sepulture to fore
|r20 said and fonde the body of Saynt Mercury, his ar[m]es, & his
     spere, whiche was all blody.  & forthwith cam anon a man fro the
     bataill which recompted to him the maner how Iulien had be slain
     of a knight whiche was not knowen [Fviij] what he was ne where
     he becam. Now seest thou how the Vyrgyne Marie deliuered Saint
|r25 Basile and the cyte fro the hondes of Iulien. Thus the iuste
     peple haue confort by hyr. And I sayd also that the synners
     haue by hyr pardon and remyssion of theyr synnes, as it appereth
     herafter by the lyf of Theophyle.


     Of the lyf of Theophyle     Capitulo xlij

|r30 Phylibert, bysshop of the cyte of Carnote, recounteth that in
     the yere of our lord v C xxxvij, in the roya[l]me of Cecylle in
     a cyte, was a man named Theophyle, the whiche was vycary of the
     bisshop and gouerned all the bysshoperich. And he gouerned it
     so wel and wysely that whan the bysshop was dede, all the peple
|r35 chaas hym and said that he was worthy to be bysshop. But he



|p141


     wold not be it and ansuerd that his offyce suffysed hym. & soo
     ther was another made bysshop whyche deposed Theophyle of hys
     offyce. Wherof he was moche angry, in suche wyse that he wente
     to an euyl Iewe for to haue counseyll how he myght haue agayn
 |r5 hys office. The Iewe made hym speke with the deuil, the whiche
     said to hym yf he wold renye God and hys moder and renonce his
     crystendom, and therof wryte to hym a lettre of his hond, he
     sholde remyse hym in his office. Theophile agreed to all and
     made to him a lettre, and sealid it with his seal and signed it
|r10 with hys sygne manuel. The deuil made anon that Theophile was
     on the morn in the grace of the bysshop & was sette agayn in his
     offyce. After this, Theophyle aduised him better and repented
     him moche that he had doon, and wiste not where to haue
     recouere, for he had renyed God and O[u]r Lady by hys lettre
|r15 sealyd. He aduysed hym self that Our Lady was pitous & moder of
     mercy, & entred in to the chyrche founden in the honour of her
     and [was] ther by the space of xl dayes in prayeng the glorious
     V[i]rgyne Marye that she wold receyue him to grace. It happend
     [Fviijv] that on a Satreday nyght that he, in wayllyng
|r20 & wepyng, fylle aslepe, and the gloriouse Virgyne appierde to hym & blamed
     hym strongly of that he had don, and after she sayd to hym that
     he sholde nothyng doubte but that she sholde gete grace and
     pardon for hym o[f] hir sone. & anone she toke fro the deuyl
     myghtily the lettre that he hat delyurede to hym and she leyde
|r25 it vpon hys breste, to thende that he sholde knowe certaynly
     that he was no lenger seruant ne bounden to the deuyl of helle.
     Whan he awoke and fonde his lettre, noman coude expresse the
     ioye that he had. And on the morn, whiche was Sonday, he wente
     sonne as he myghte to [t]he chyrche to fore the bysshop &
|r30 recountede to fore alle men all the feat & how it had happened to
     hym. Wherof ther were many whyche had grete hope to haue merci
     of theyr sinnes by the gloriouse Vyrgine Marie. The bysshop
     comanded hym to caste the lettre in to the fyre.  After that,
     the bisshop with all the clergye brought him to the aultre and
|r35 ther gaaf hym the body of Our Lord, and in recey[u]ynge hym, his



|p142


     face bycam as clere as the sonne. And after he abode in the
     chyrche, louyng God and the Vyrgyne Marye, by whome he had be
     delyuerd, vnto the [t]hyrde day, that he deyde holy and wele. 
     Now hast thou herde how the synners ha[u]e by hir grace and
 |r5 pardon.


     How angellis & sayntes haue by Our Lady ioye     Capitulo xliij

     Who that shold wryte alle them that by the Vyrgyne Marye haue be
     guarisshed & heled of the maladie of the soule and of the
     sekenes of the body, hym behoueth ouer grete a booke. Wherof we
|r10 leue by cause of shortenes. Also we haue sayd that the angels,
     archangels, a[n]d saintes haue by hir ioye & gladnes.  For by
     hyr many synners ben called to penaunce. And the gospell sayth
     that the angellis haue more gretter ioye of a synnar that
     repenteth hym and doth penaunce than they haue of iiij sco[r]e
|r15 xix rightful men that neuer synned. The holy saintes, whan they
     see vs come in to heuen, haue grete ioye and gladnes for as
     moche as we ben theyr frendes and theyr bretheren, [Gj] and lyke
     as comynly men reioyce of the wele of his frende. The deuylles
     haue by the Virgyne Marye grete confusion whan by her the
|r20 synners be delyuered fro theyr hondes, lyke as thou herdest of
     Theophile. The blyssed trynyte hath glorye touchyng to vs, for
     Ihesu Crist hath bought vs wyth hys precyous blood. Now late vs
     so doo in this world that we may come in to hir companye. Who
     someuer that saleweth ofte and deuoutely Our Blessyd Lady wyth
|r25 the said Aue Maria, he shal fynde confort and helpe in her, and
     she shal defende hym fro the deuylles and in thende she shal
     reward hym wythout nombre. Seynt Bernard sayth that he ought
     tarye for to serue hym whom he calleth in his necessitees and
     helpeth him nothing. Like as he wold saie that none who someuer
|r30 he be shal requyre hyr deuoutly but that she shal doo hym
     comfort and ayde. Therfore sayth the holy scrypture, "How wel
     that God hereth not the synners whan they praye to him, yet what



|p143


     someuer synner thou be, leue not to serue hyr and to loue her."
     For yf tho[u] perseuere and continue, verely, she shal gete
     grace of her sone and pardon of thy synnes. But beware and kepe
     the wel that tho[u] synne not in that entente ne in hope therof.
 |r5 For that shold desplease hyr. Example. We rede of Abbot Iohan
     whiche aroos after his deth and sayde who that wold be saued
     shold salewe ofte and deuoutly the Vyrgyne Marye wyth thys
     gretyng: Aue Maria. And whan he had so said, he was dede as he
     was to fore. Another example. We rede of a knyght that had a
|r10 castel nyghe vnto a comyn waye, and alle them that passed to
     fore the castel he robbed without pyte.  And he had a custome
     that euery day without faillyng he wold grete Our Lady wyth an
     Aue Maria. It happend on a tyme that a relygyous man passed
     forth by and anone [he] sent out hys seruauntes for to robbe
|r15 hym. The relygyous man praied them that they shold brynge hym
     to theyr lord, for he had to speke wyth hym secretly. Whan he
     was come to fore hym, he sayd to the knyght that he shold doo
     come alle them of his hows, for he [Gjv] wold preche to them the
     word of God. Whan they were assembled, [he] said to them, "Ye be
|r20 not alle here", for the lordes chamberlain was not there. And
     the lord comaunded that anone he shold be fette, and anone as he
     was comen and sawe the relygyous man, he began to torne the eyen
     in hys hede as one enraged. The relygyous man sayd to hym, "I
     coniure the in the name of God that thou saye to vs what thou
|r25 art & what thou sechest in thys castel." He ansuered to hym, "I
     am", said he, "no man but I am a deuyl that haue taken the forme
     of a man and haue duelled in this castel with this knyght the
     space of xiij yere. And our maistre, the grete deuyl of helle,
     hath sente me hyther to thentente that yf thys knyght had
|r30 forgeten to saye on daye to Our Lady one Aue Maria, incontinent
     I shold haue put hym to deth. But the day that he sayd it, I
     had noo power ouer hym." Whan the knyght herd thys, he was
     abasshed and knelyd doun to the feet of the relygyous man and
     requyred of hym pardon, and fro than fortho[n] he ladde a good



|p144


     lyf. The relygyous man comanded the deuyl that he shold goo in
     to suche a place where he shold neuer noye ne grieue hym that
     serued the Virgyne Marie. Now hast thou herd how thys knyght,
     for sayeng euery day one Aue Maria, was delyuerd fro the deuyl
 |r5 and brought agayn in good lyf. Example. It is redde how a
     knyght was moche deuo[u]t toward Our Lady but he was moche
     lecherous. It happed that on a tyme as he passed thurth a wode
     that he had so grete hungre that he vnneth myght goo forth. He
     requyred deuoutly the blyssyd Virgine Marie of helpe and
|r10 comfort. And she, for to withdrawe hym fro hys synne, sent to
     hym by two fayr maydens right good mete in a foul sty[n]kyng
     plater, whyche prayed hym swetly that he shold ete. And he
     ansuered to them agayn that he shold rather deye for hungre than
     ete of that good mete, by cause the plater was so foul that the
|r15 good mete was in. They ansuerd to hym, "Yf thou that art a man
     mortal wilt not ete of this good mete by cause of the fylthe of
     the pla[Gij]ter and hast so grete hungre, how wenest thou thenne
     that the Vyrgyne Marie, whiche is so fayre and so swete, take in
     grace & thanke the fayr salutacyons that thou presentest to her
|r20 e[u]ery day, whan thy body is so foul & vyle of the ord[u]re of
     lecherye & other synnes, of whiche thou art all full? For
     whiche cause thy seruyce pleseth not to her sone ne to her, and
     yet thou wylt that they receyue them. Wasshe thy body by
     confessyon and amendyng of thy lyf so moche that it be pure and
|r25 clene, or ellis thou losest thy payne." And whan thys whas
     said, they departed. & the said knyght lost his hungre and
     confessid him & amended hys lyf, and after serued Our Lady by
     long tyme holyly to the honour of hir sone, our sauyour, Ihesu
     Criste, whyche lyueth & regneth, and after deyde and was saued. 
|r30 Thenne ought the iuste and rightwys man haue grete hope for to
     serue Our Lady whan that synners ben by her saued.


     Of the holy name of Ihesu Criste     Capitulo xliiij

     It is slo[u]th whan one nameth the name of Ihesus in the chyrche



|p145


     and enclyned not his heed ne his knee, for right soo foloweth
     the ordynaunce of the lawe canon. & Saint Poul sayth that the
     name of Ihesus is aboue alle other names, for the whiche e[u]ery
     knee of heuen, of erthe, and of helle ought [t]o bowe.  Seint
 |r5 Bernard saith that the name of Ihesu is + confortable mete
     whiche strengtyth and maketh a persone to lyue. He sayth that
     alleway whan he is named, that we ben conforted. Yet saith
     Saint Bernard that this name Ihesus is called a fontaine, for of him
     yssued thre ryuers on the tree of the crosse: that is to wyte,
|r10 wordes of swetnes, whiche signifie confessyon; effusion of blod,
     whiche signifieth affection; water for to wasshe, whiche
     signyfieth compunction. Item, he saith that the name of Ihesus
     is sayd medycine; for noo thyng restraineth so moche the angre
     of yre, the swellyng of pryd, ne heleth the wounde, ne
|r15 restranith so moche the flux of lechery, ne atemprith the thurst
     of auarice, ne [Gijv] taketh away all stenche and ordure as doth
     the name of Ihesu. Item, Seint Bernard saith that it is called
     lyght, & saith, "Fro whens is comen thurgh all the world so
     grete lyght of faith but of the name of Ihesu? This is the
|r20 name", saith he, "that Saint Poul bare to fore the kynges and to
     fore all people as a lyght vpon a canstyke." Item, said Seint
     Bernard that this is a name of grete sauour & of grete swetenes,
     & saith, "Yf thou wylt write, I wyll not rede yf it speke not of
     Ihesus."  A doctour named Richard of Seint Victor saith that
|r25 Ihesus is a name right delectable, moche confortyng the sinnar,
     and it is the name of holy hope. "I prey the", saith he, "that
     thou be to me Ihesus, for Ihesus is as moche to saie as
     sauyour."  Saint Peter, whiche was pope of Rome, saith that
     Ihesus is the name that gyueth clerenes & sight to the blynde
|r30 men, heeringe to deef men, gooyng to the lame, speche to the
     dombe, the lyf to the deed, and alle the power of the deuyl it
     taketh away & oute of the bodies in whiche they put them. Item,
     he counseilleth the and exhorteth that thou haue this name in
     honour and reuerence & hys blessyd passyon, and to thende that
|r35 God haue the in kepyng, that thou saye euery mornyng and euery
     euenyng in makyng the signe of the crosse vpon thy brest,



|p146


     "Ihesus of Nazareth, sone of God, whyche suffredest deth and
     passyon, haue mercy of me." Or saie in Latin in this wise,
     Ihesu Nazarene, fili Dei, miserere mei. Example. It is redde
     of a man that soo sayde, & whan he was dede, the deuyllys wold
 |r5 haue taken hys soule, but anone out of hys breste and of his
     forhede yssued sterres so fayre and clere that they might not
     approche him. And an angel cam fro heuen, whiche delyuered hym
     and reysed, the whiche sayde, "Yf I had knowen in my chyldhode
     the goodnes to calle the name of Ihesu, I had admonested all the
|r10 world to my power to calle on the said name of Ihesus for many
     perillis."


     Of the yefte of strengthe ayenst slouthe     Capitulo xlv

     [Giij]The fourth yefte of the Holy Ghoost is the yefte of
     strengthe. Whan God gyueth it to a man, he gyueth to hym a new
|r15 herte, hardy and noble, for to despyse alle worldly thynges, and
     he may promise and gyue hardynes and for to suffre alle the
     euylles that the world may doo and saye to hym. Example. We
     rede that after the feste of Penthecoste, whan thappostles were
     armed with the yefte of this vertu by the Holy Ghoost, they were
|r20 strong and hardy for to suffre alle the harmes & paynes of the
     world, and had ioye whan ther was doon to them ony shame or
     greuousnes. Who that is thenne armed of this yefte, he may wel
     fyghte ayenst alle synnes & alle aduersitees, whyche is but a
     lyght thing to doo to a vigorous herte. Thenne late euery man
|r25 dispose hym to gete this yefte of strengthe, that he may
     myghtyly fyght and resiste synne and ioyously wyth pacyence
     suffre payne, tribulacyon, and aduersite for the loue of Our
     Lord.


     Of the synne of auarice     Capitulo xlvj

|r30 It is auarice for to thynke ouer moche on the goodes of thys
     world and to gete them ylle and agayn conscience. It is vsure



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     for to lene for wynnyng, as doon som vsurers whyche lene money
     for cheuesaunce vpon hors, on whete, on wyne, or fruytes of
     therthe, whiche they take in pledge or gage witho[u]t to rekene
     the said fruites in payement. And yet that werse is, they wyl
 |r5 rekene ij or iij tymes in the yere for to haue theyr entrees of
     theyr propre dettes. These ben cruel and vygorous vsurers.
     Other ther ben that lene vpon a bargayn mad, entendyng for to
     haue some guerdon or reward in money or in cuppes of gold, or of
     siluer or in robes, or in hors or in wyne, or in fatte swyn or
|r10 in prebendes for to gyue to theyr chyldren, or in other thynges.
     And alle is vsure whan o[n]y man taketh by cause of preste or
     lenyng. Alle vsurers and theyr heyres ben bounden to make
     restitucyon alle that they haue vsured, or atte stre they
     o[u]ght to doo theyr deuoyr & power to restore, or ellys [Giijv]
|r15 to haue grete sorwe atte theyr herte yf they may not make
     restitucion. [For] yf they deye without doeyng it, if it be
     knowen, they ought not to be buryed in crysten buryellis.
     Example. An archebysshop of Besanson, maystre in dyuynyte,
     recounteth that in an abbaye was buried an vsurer for the
|r20 prouffyt that they of thabbaye receyued, and was buryed in theyr
     cloister. But euery nyght he aroos out of hys graue and
     discouuerd theyr houses, and wold not suffre the monkes to slepe
     ne reste, and oftymes was out of the cimytorie, and allway in
     the morning they brought the body in to the graue. It happed
|r25 that an holy man coniured hym and demanded of hym how the monkes
     myght haue theyr reste.  He ansuerd and sayd to hym, "Lyke as I
     have angryd God by vsure, in lyke wyse I shal not reste day ne
     nyght, ne the monkes neyther, vnto the time that they haue put
     out my body out of theyr cloystre." And whan he was put out &
|r30 buryed in other place not halowed, he neuer after greued them.
     It ys auarice to doo fals marchaundyse and to selle by fals



|p148


     mesure & for more than it is worth, & to bye for lasse than it
     is worth for money payed to fore hond; to lene vpon pledge and
     that the pledge be lost for lasse than it is worth yf it be not
     payed atte day sette; for to selle the thyng for the more derrer
 |r5 by cause of the abydyng of the payement, and for to reteyne and
     kepe thinge founden. For Saint Iherome saith, "Moche folke wene
     to be without synne to reteyne that they fynde & saye, 'God hath
     gyuen it to me. To whom shold I yelde it?' They knowe", sayth
     he, "that it is synne lyke and semblable to thefte & rauayne yf
|r10 they rendre it not agayn and they knowe to whom it longeth." &
     yf they know not, the clerkes saie that they ought doo crye it
     openly & doo saye it in the chyrches. And yf they fynde none
     that haue loste it, that thenne they dyspose it by the counseyll
     and aduys of a good confessour, or yf they be poure, to reteyne
|r15 it and praye for hym that hath loste it, or gyue it for Goodes
     sake.  Example. It is redde in the lyf of Seynt Martin that on
     a time [Giiij] Seint Martin went sayeng his houres and fonde a
     peny, the whiche he reteyned and put it to his owen prouffit. 
     Whan he cam toward his deth, the deuil cam to the feet of his
|r20 bedde and began to make gre[t]e feste & to crie merueillously. 
     Seint Martin herd him and coniured him to saie what he demaunded
     and sought there. Thenne the deuyl ansuerd to hym and said, "I
     tarie for thy soule, for it is myn." Seint Martin demaunded of
     him, "Wherfore?" The deuil said, "Thou fondest on a time a peny,
|r25 of whiche thou neuere madest restitucion but hast reteined it."
     Whan Seint Martin herd this, he praied God to giue him terme for
     to restore the peny & make satysfacyon. God suffred hym to lyue
     a space of time & to gyue the peny for Goddes sake. Thenne the
     deuyl fledde away all confused and enraged. Now seest thou how
|r30 the sowle of Seint Martyn was in iepordye for a peny. Thefte is
     euyl auarice. It is thefte to take or reteyne other mennes thyng
     with wronge and wythout the wille of hym to whom it bylongeth. 
     And the lawe saith that the synne may not be pardoned but yf
     restitucion be made to hys power. Example. It is redde of a



|p149


     frere Templer (of them that be crossed) that on a tyme he toke a
     peny of hys brother, the whiche was in the temple relygyous as
     him self was, and had neuer doon other euil but the same.  It
     happend that on a day God sente hym a sekenes moche terrible, of
 |r5 whyche he deide. And whan he was dede, he was brought to fore
     God, and the deuil said to God, "Syre, knowe ye that this sowle
     is oures and our maystre of helle. For on a tyme he toke fro
     his brother relygyous a peny, of whiche he made noo restitucyon.
     And thou hast said that he that shal haue of another vnto the
|r10 fourth parte of a peny shal ne[u]er haue parte in heuen." The
     angel whiche was on that other syde wyst not what to saye, sauf
     he said, "Goode Lord, haue pyte of thys poure sowle, and muste
     he for so lytyl a thyng be dampned?" Thenne ansuered Our Lord,
     "Nay, I wyl not, but I iudge that he be caste in thys pytte
|r15 [Giiijv] all fulle of leed boyllyng, to thende that he doo
     penaunce of the synne that he hath doon; and after, that the
     sowle retourne in to the body for to goo in to the world and for
     to make restytucion to his brother of the peny that he had
     robbed fro hym." Thenne thangel that helde the sowle lete it
|r20 falle in to the pytte of boyllyng leed, & ther he felte so grete
     payne and  sorowe that none erthely thyng may diuyse. It
     happend that the sowle came agayn to the body and said to hys
     religyous brotheren, "Knowe ye for certayn that I cam fro the
     iugement of God, the whiche iudged me in thys manere"; and
|r25 recounted to them alle the trouthe, and after said, "I praye you
     that ye wille deliuere to me a peni for to restore to thys
     brother of whom I toke it fro." And assone as he had made
     restytucion, the sowle departed fro hys body and was saued in
     heuen. Example. It is red of a theef whyche was so euill that
|r30 there was no murdre ne harme doon but he was therat & dyde it.
     It happend that he was taken and by iustyce honged for the euyl
     feates that he had doon, and after ther passed by a knight
     whiche byhelde this thefe and said to his men, "Veraily, ther
     hanged a fayre persone and a talle man. Wyl ye take him doun?" 



|p150


     "Ye", saide they, and they toke him do[u]n fro the galowes. And
     in takyng do[u]n, the theef said to them, "Alas, gentil sires, I
     praye you that ye take me do[u]n softli, for I am not deed."
     And they demaunded hym how and in what manere he had abyden ther
 |r5 so long wythout deyeng. And he ansuerd to them that whan he was
     in the world, he said euery day v Pater Noster & v Aue Maria in
     the honour of v woundes of Our Lord, and thre Pater Noster and
     thre Aue Maria in thonour of the trinite. And that ne[u]er he
     had doon other goode than that; and said to them, "I pray you
|r10 that ye wyl send to me a confessour." And so dyde they, and
     thenne he confessed him and was saued pedurably.


     Of Sacrilege     Capitulo xlvij

     [Gv]It is sacrilege whan the body of Our Lord is vilaynously
     treated as the heretykes doon and they that vse sorceries and
|r15 the euyll preestes for lucre and wynnyng, and in lyke wyse of
     other sacramentes of holy chyrche; also whan one steleth,
     breketh, or treateth vylaynously the saynctuaries, the crosse,
     the chalyce, the cresme, the corporas, the vestimentes halowed,
     and other holy thynges; whan one leyeth in wrath and maletalent
|r20 honde on ony clerke or ony persone of the chyrche; also whan
     one taketh ony thyng and beryth it euylle out of holy place, be it
     halowed or not halowed. Item, yf one take away in place not
     halowed ony thynge halowed, it is sacrilege, and in lyke wyse of
     thyng not halowed out of halowed place.  Of thys synne be not
|r25 quyte they that dyspende euyll the goodes and the patrymonye of
     Ihesu Cryste, also they that reteyne by theyr euyl auarice that
     whyche they ought to gy[u]e to the poure or to put in good
     vsage.


     Of Symonye     Capitulo xlviij

|r30 Thys synne is called symonie by ca[u]se of an enchauntour whyche



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     was named Symon, whyche on a tyme wold haue bo[u]ght of Seynt
     Peter, the appostle, the grace to doo miracles, to thende that
     he myght the better selle them. And therfore ben they called
     simonyaks, they that selle or bye the goodes spirituell. And it
 |r5 is emonge alle the dedely synnes the grettest, for spyritualite
     is gretter than temporalite. They be symonyakes that for
     yeftes, or for promesses, or for praiers, or for carnalite doo
     so moche that they or other ben helpers to dygnytees of holy
     chirche, as ben bisshops, abbotes, or other dignitees whiche
|r10 shold be made by election. Example. It is redde of an abbot
     that whan he deyde, he praied and counseilled hys monkes that
     they shold make hys neuew abbot after him, and so they dide. It
     happed on a time that this abbot wente in disportyng him allone
     by a fontayne that was in his gardin, and he herd a voys that
|r15 complained him sorowful in grete com[Gvv]playntes. Thabbot
     coniured him to telle him what he was, & he said that it was
     "the soule of thyn vncle that late was abbot & was in the
     fountayne merueilleusly tormented and brent by cause of the
     carnal affeccion a[n]d loue that he had to the, by cause he had
|r20 prayed the monkes that they shold make the abbot after hym."
     Thabbot ansuerd to hym, "How may it be that ye suffre suche
     brennyng in this fontaine whiche is soo attemperat?" The voys
     prayed hym to take a canstyk of coper whiche stode behynd the
     aulter and caste it in to the fontayne and he shold see how hoot
|r25 it was.  [H]e went and brought it & threw it in. And anon hit
     was molten as wax that is in the fyre, or butter in boyllyng
     water. Whan thabbot had seen this, anon he renounced his
     abbotshyp vnto the abbaye and neuer after was the voys herd. 
     Item, it is symonye whan for yeftes, or for prayers, or for
|r30 seruice ben gyuen the prebendes, the cures, and the other
     benefyces of holy chyrche. Example. It is redde in the book of
     Peter de Clugny that an holy man was prostrate in his prayers
     o[n] the Good Friday, whiche was rauisshed in spyrite vnto Ester
     day. And whan he was comen agayn to hym self, he said that he



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     had seen in purgatorye a man deteyned and kept by cause he had
     taken xv pound of a clerke whyche was of the yefte of hys
     patrymonye. And how well that he moche repented hym at hys deth
     and had comaunded to make restitucyon, yet neuertheles he was
 |r5 moche greuously pugnysshyd, and euery day he was constrayned of
     deuyllis to take and rendre the money all glowyng of fyre. Of
     thys synne be not quyt that by bargayn maad make leue or change
     theyr benefices; ne they that sayen one vnto the other, "I shall
     doo my best & as moche as I may to my power that thou shalt haue
|r10 my benefyce, and thou shalt in lyke wise that I shal haue thyn."
     For the lawe canon saith, "Beware", saith it, "that ther be noo
     promesse ne couenaunt made." But they may saye that one to that
     other, "I wold wel haue thy benefyce and thou myn", & signyfie
     theyr [Gvj] wyllys to the bysshop. Item, they that by [bargayn]
|r15 made entre in to relygion, & they that receyue them in suche
     maner & demaunde of them diner or souper or ony other thyng, as
     wel for the chyrche as for other thing, ben excomynied by the
     lawe canon. For moche people ben taried and withdrawen for to
     entre in to religyon for suche thynges as ben demanded of them.
|r20 And they saye that it is custome. And to thend that this
     defence be the better holden and kepte, Pope Urban the VI made a
     decre, the wyche is called Ne in vinea domini. & Pope Gregore,
     that cam after, co[n]fermed the same lyke as to fore.  They be
     acursed & that non may be assoilled but yf it be of our holy
|r25 fader, the pope of Rome. Ther ben many other dyuerse maners of
     sinnes and of dyuerse caases of symonye, whiche apperteynen more
     to the clerkes than to the laye people. And this booke is made
     more for the laye men than for the clerkes, whyche haue bookes.
     But neuerthles it is nede to the laye men that they kepe them
|r30 fro thys synne in thre caases. The fyrst caas is whan they wyll
     ayde theyr frendes and kynnysmen to ryse to dygnytees of holy
     chyrche. The second caas is whan they gyue ony prebendes or
     chapelles. The thyrde caas, whan they put theyr chyldren in to
     cloystres or relygyon. In thyse thre caases yf they gyue or
|r35 receyue ony prouffyt or euyl requestes or seruyces, they may



|p153


     soone falle in to the synne of symonye, whyche is an ouer grete
     synne. For, as sayth the lawe wreton, ther be thre maneres of
     yeftes that make symonye: that is to wyte, yeftes of the
     hondes, that is, whan is gyuen ony thyng portable; yefte of the
 |r5 mouth, as prayers or flaterye or euyl reportes; yefte of seruyce
     dyshonneste to, that is, whan it is made, by dishoneste or
     pryncypally, for thynges perpetuel.


     [Gvjv] Of dymes or tithes     Capitulo [xlix]

     It is syn[n]e of auarice of euyl payeng of dymes or of tythes. 
|r10 Thou mayst saye, "Syre, I k[n]owe not wherof I ought to paye
     dymes, ne how I shold paye them." I saye vnto the that thou
     owest tithes of thy corn, of thy wine, of thy medewes fruittes,
     beste, egges, marchaundise, and of all the gayne and wynnyng
     that thou makest in what manere it be. And the maistres sayen
|r15 in the droit or lawe that the vsurers & the comyn wymen owen to
     tythe of theyr wynning, but they owen to gyue it for Goodes
     sake to the poure, for the chyrche ought not to receyue it, to
     thende that the chyrche approue not theyr synnes ne theyr
     errour. Item, they saye yet that yf a laye man haue tythes
|r20 whiche ben hys propre, that he ought to paye tythe to the
     chyrche. Thenne thou owest to paye the tenthe parte, for Our
     Lord saith by the prophete, "Thou shalt paye the tenthe parte of
     as moche as thou hast." And the pharisee, whiche was of the
     maystres of the lawe, cam in to the temple, as saith the gospel,
|r25 & sayd that he payed the tenthe of all that he had. & note well
     that the holy scripture saith not the xij ne the xx ne the xxx,
     but the droyt or lawe saith the tenthe. And the droit canon
     saith, "We comande and ordeyne straitly that the dysmes &
     oblacions of vsurers & of comyn wymen be payed to the chyrche



|p154


     entyerly, to thende that it be in the disposion of the
     bysshoppes, & that they that reteyne them be separate fro the
     comynalte of the chirche & excominyed and accursed." These be
     the goodes that he hath of God that wel and truli payeth his
 |r5 tythes: first, he hath habondaunce of fruyt; item, he hath
     helthe of body; item, he hath remission of his synnes; item, he
     hath the royame of heuen. It is sinne to reteyne the right of
     holy chyrche; & to reteyne the duetees of them that ben dede, it
     is auarice, for it is gretter sinne than to robbe them that ben
|r10 lyuy[n]g. Example. It is redde of a knyght whyche was in the
     host of Kyng Charlemayn, whiche, whan he shold deye, said to one
     his neuewe that he shold selle his hors and gyue the mo[n]ey
     therof for Goodes loue to the poure.  Hys neuew solde the hors
     but he reteyned the money and put it to [Gvij] hys owen proffyt.
|r15 XXX dayes after, he appiered to his neuewe and sayd to hym,
     "Know thou that my synnes be not pardoned by cause thou hast not
     accomplysshyd my wyll. I haue ben in purgatorie & now goo in to
     heuen, but knowe thou that thou shalt dere abye that thou hast
     doon to me." The same day the neuewe herd a grete crye as it
|r20 had be of lyons and of wylde bestes and was taken & born away in
     the eyer. And after he was sought xl dayes longe, but he was
     not found. It happed xiiij dayes after the batayll of
     Charlemayn one passed thurth the royame of [N]auare, and he was
     founden fallen fro a montayn and merueilloussely all tofrusshyd.
|r25 Item, it is auarice for to paye euyl the droytes and rightes
     that belongyng to the lordes, and to hyde & kepe secrete that
     whiche is due to them. The heyres whiche reteyne, wel wetyng,
     thynges euyl gooten, they reteyne it to theyr dampnacyon. 
     Example. We rede that a fader and his sone were in helle, and
|r30 eche was angry and chyde eche other. The fader said to his
     sone, "Acursyd be the hour & the daye that euer I engendred the.
     For to make the riche and sette the in honour, I haue ben a
     couetous vsurer and moche auaricyous." The so[n]e said to the
     fader, "Acursed be thou, Fader, for by thy counseil I haue doon



|p155


     moche harme and many euylles, for whyche I am dampned." Item,
     [lordinges], aduocates, procurours, & other whiche taken of
     other by euyl ca[u]se, or for salayre that is gyuen to them to
     make euyll accordes, or take yefte ayenst raison, yf they
 |r5 rendere not alle whiche they haue so euyl take, they shal be
     tormented in helle without ende. It is red of an euylle aduocat
     that whan was brought to hym the body of Our Lord, he said, "I
     wyl that he first iuge if I ought to take him or not." & whan
     it is said to him it was right that "thou receiue him & we iuge
|r10 it", he ansuerd to them, "Ye be not my iuges." & in saieng, "I
     appele it", he deyd in that estate & the de[u]yll bare the soule
     of him in to hell. Item, it is auarice to desire a dere tyme
     for to sell the derrer his machaundise; for to sette pouer
     people awerke for ony preest that hath be lent hem wy[t]hout
|r15 [payeng] theyr hyres [Gvijv] for the day iourney; for to euyl
     vse thyng lente or hyred, or put in kepyng or for to vse it in
     other manere than it hath be lente fore; or for to paye ouer
     late his owen werkmen or meyne; item, for make ouermoche sorowe
     for losses of goodes of this world, for God, whiche wel myght
|r20 haue kept if he had wold, hath suffred it for to see yf he wyll
     haue pacyence.  Iheremye, the prophete sayth that fro the leste
     vnto the grettest all studye in auarice. Salamon speketh and
     saith, "I see", saith he, "a grete euyl in the world. For many
     ther be that haue no chyldren, ne bretheren, ne sustrs, but be
|r25 allone & yet neuertheles they cesse not night ne day to hepe and
     gete tresour and hauoyr and may haue no reste. And it happeth
     ofte that they that doo nothyng but reste them and be ydell ben
     theyr heyres and despende largely that of whyche that they dare
     not doo." For the scripture saith that al so well lacketh to the
|r30 riche auaricious that whiche he hath as that whiche he hath not.
     Example. It is redde in the myracles of Our Lady that at Rome
     was an archedeken whiche was named Peter, the whiche was a good



|p156


     man, but he was ouer moche holdyng after the deth of his
     brother, the whiche was named Stephen. And by reuelacyon dyuine
     he sawe him in purgatorye greuously tormented by cause he had
     ben so strait in kepyng. Thenne he said to his brother, whiche
 |r5 had hope to be dely[u]ered out of purgatorie yf the pope and the
     cardinallis songen eche a masse for hym, he shold be delyuerd.
     And so dyde they and was delyuerd.  Some ther be that of suche
     goodes as they haue, they dare not vse ne despende them for the
     wele of theyr soule ne of theyr body, but tarie & abyde that
|r10 theyr chydren doo for them after their deth. Verely, it is
     grete folye to the yf thou wene that thyn heyres doo wel for the
     of thy good whan thou wylt doo no thyng thy self. Considere, yf
     thou haue ony wytte, that the children doo at this day right
     litel for their faders. Example. We rede of a moche riche man
|r15 whiche had iij sones. The ij were mar[y]ed & the yongest was
     not. It happed that he was moche seke [&] supposed to haue
     deyed & called his iij sones & said to the oldest, [Gviij]
     "Fayre sone", sayd he, "I haue had grete payne to brynge the to
     honour. I praye the that thou saye to me what good wylt thou
|r20 doo for me whan I am deed." The sone ansuerd to him, "I promyse
     to you, Fader, that I shall doo make a chapelle in whyche euery
     day shal be songen a masse for your soule." "Fayr sone", sayd
     the fader, "that is a fayr promesse." After, he sayd to the
     second, "Fayr sone, I haue doon so moche for the that thou art
|r25 riche & wel maryed. What shal thou doo for me after my deth?"
     "I promese to you, Fader", said he, "I shall doo founde ij
     chapeles in whiche shal be so[n]ge euery day masse for you.  &
     in middle of the ij chapellis I shal make an almesse hous in
     whiche the poure shal be herberowed whiche shal praye for you."
|r30 "Fayre sone", sayde the fader, "this is a right noble promesse."
     After this he said to hys yongest sone, "Fayr sone, and what
     shalt thou doo for me whan I shal be deed?" "I promese you,
     Fader", said he, "I shal doo as moche for you as my two



|p157


     brethern." "How mayst thou doo soo, fayre sone?" sayd the
     fader. "Thou art not maryed ne art not so riche as they ben?" 
     "My Fader", said he, "I shal doo it wel. For of all that they
     haue promysed they shal doo nothyng. And therfore I saye to
 |r5 you, I shal doo allone as moche as they bothe togydre.  Fader",
     said he "truste not on vs, but whylles that ye be maister and
     owner, doo for your self." Ther be many that tarye tyl they be
     at thende of theyr deth for to doo well for theyr soules, and
     thenne gyue by cause they may bere nothyng wyth them. And note
|r10 well that it shal be more auaillable in thy lyf to gyue a
     lytylle peny for the loue of God than thou gauest a montayne of
     gold at thy deth. For whan the frendes see that they make grete
     testamentes and grete ordynaunces, they say to them, "Leue all
     this and thinke to be hole. Ye shal not deye yet yf it plaise
|r15 God. And yf ye dye, we shal doo more for you than ye saye."
     And whan they shal be deed, they shal doo right lytyl or nought.
     Thus ben the fooles deceyued. And therfore saith Saint Austyn,
     "Abyde not vnto the deth for to amende thy self ne for to doo
     wel. For thy [Gviijv] richesses whiche thou hast so moche loued
|r20 shal assaille the. On an other part thou shal be so troubled
     that lytil or nought shal thou remembre on thy soule." Som
     there ben that haue corne, wyne, malt, fruittes, or thynge that
     may be eten, or somme olde clothes or vesture whyche had leuer
     kepe them tyl they rote or goo to nought than gyue them to the
|r25 poure neyhbours or kynnesmen or to the poure for Goddes sake.  I
     wyl not saye but they may be wel kept by reson, but it is
     auarice and grete sinne to kepe ony thyng tyl it be roten o[r]
     lost so that none may be holpen therby.


     Of forboden playes as of dyse and quardes     Capitulo l

|r30 It is auarice to playe euyl games as be atte dyse or kardes or
     at tables or other forboden games what someuer they be, where is



|p158


     played for money or other temporel gayne. Suche euyl games as
     of dyse a[n]d of tables ben forboden by the lawe and droites,
     for many synnes yssuen out of them: fyrst, to wynne and
     despoille hys felawe. It is ouer grete vsure to lene xj for
 |r5 xij, not for viij dayes ne a moneth, but at one caste or one
     day. Item, to multiplie lesynges and euyl wordes, and that
     werse is, to saye grete blasphemyes to God and to his blessyd
     moder and to the saintes of heuen, wherof God is wroth so that
     oftimes he hath taken sodain vengeance. For somtime he hath
|r10 torned the vysage, the former parte to be behynd. Example.  A
     knyght ther was on a tyme whiche swere in grete angre in his
     playe by the eyen of God, and anon hys eyen fyl out of hys hede
     vpon the tablyer. Item, they gyue an ylle example to them that
     beholde the game, Item, they lose theyr tyme, for they shold
|r15 employe it in good werkes. Ther ben many other synnes whiche
     shold be ouer longe to recounte, but I ought not to forgete one
     thyng that ther is. For they that wynne ought not to reteyne
     the gayne that they wynne, but they ought to gyue it for the
     loue of God or to doo by the counseil of hys confessour, but yf
|r20 it so were that he had goten by barate, by deceyte, [Hj] by
     force, or that he made hym to playe ayenst his wylle. For in
     these caases he o[u]ght to restore it hym that hath lost it.
     Example. It is redde that a cristen man on a tyme playd wyth a
     Iewe, and the cristen man sware so horibly that the Iewe myght
|r25 not here it and stopped his eres and lefte the playe and fledde
     home to hys hows.


     Of the yefte of counseil ayenst auarice     Capitulo lj

     Lyke as the Holy Ghoost gyueth force and vygour tentreprise
     grete thynges, right so gyueth he counseyl, by whiche one cometh
|r30 to a good bygynnyng and to a good ende of that he enterpriseth.
     It is a grete grace whan the Holi Ghoost gyueth the yefte whiche
     is called the yefte of counseyl, by whyche a man may haue
     delyberacion in that whyche he enterpryseth to thend that he be



|p159


     not ouer hasty in his entreprises. For lyke as Ypocras saith,
     "Of hassty counseyl men repente soo[n]e after." & therfor
     Salamon saith, "Doo no thyng wi[t]hout counseyl", that is to
     saye, counseyl delibered and forseen, and thou shalt not repente
 |r5 the. The most proufytable counseyl that a man may haue is that
     whiche God gyueth in the gospell, whan he saieth, "Yf thou wyl
     be parfyght, goo and selle alle that tho[u] hast and gyue it to
     the poure and come folowe me, and thou shalt haue grete tresour
     in he[u]en." This is the right path of pouerte, for the Holy
|r10 Ghoost ledeth hym that is enlumyned wyth the yefte of counseyl.
     Neuertheles, as touchyng the richesses of the world, a man may
     wel be saued that vseth them wel, as Abraham, Iacob, Iob, and
     Dauid, and many other that were moche riche in theyre lyf. For
     they were not subgette to their rychesses but to God. And the
|r15 Holy Ghoost ledeth the creature & conduyteth by the yefte of
     counseyl to his sauacion, but yet he ledeth the more righter way
     & more holy by the path of very pouerte, by whiche the world is
     despised & all couetise for the loue of God. This yefte
     plucketh out of the herte the sinne of a[u]arice & of couetise
|r20 and planteth ther a moche faire tree that is the vertue of
     mercy, whiche is to haue [Hjv] sorowe, pyte, and compassyon of
     others harme and suffraunce.


     Of the synne of glotonnye     Capitulo lij

     It is synne of glotonnye to ete & drinke ouermoche glotonnously
|r25 & out of houre & tyme ordeyned without hungre or without thurst;
     or for to ete somtym for to drink the better; and more than nede
     requyreth, ouermoche to slepe & ouermoche to reste; or ouer
     tendrely to nourissh his body; & to seche other eases without
     necessite; to ete & drinke aboue other & make him self dronke.
|r30 It is grete sinne dedely whan one is therin accustomed, for yf
     ther had neuer ben dronkenesse, ther had neuer ben seruytude ne
     bondage. For by dronkenesse cam fyrst seruytude & bondage.
     Example. We rede in holy scripture, the first boke of the
     Byble, that whan Noe had planted the vygne and dronken of the



|p160


     wine, he was therof all dronke, so that he laye naked in his
     tabernacle, that his humayne membres were seen. And his sone
     Cam sawe it and shewd it to his brethern, Sem & Iaphet, in
     mockyng his fader and not couerd it, the whiche camen and hydde
 |r5 theyr eyen, to thend that they shold not see theyr faders
     humanyte, and couerd it. Whan Noe was sobre and out of hys
     dronkenesse & knewe what his son Cam had do, soo he said to him
     "I wyll that thou be serf & bonde to thy brethern." & ther
     began first seruytude & bondage. Certainly, moche harme & many
|r10 euyllis comen by dronknesse. For after that a man is dronke, he
     hath lost his wytte & is not his owen, but is to another, that
     is to saye, to the deuyl of helle, yf God calle him not by
     grace. Example. We rede that ther was an hermyte of right good
     lyf & holy & of right grete abstinence. It happed that the
|r15 deuyl deceyued hym and said to him that he wold neuer leue hym
     in peas yf he dyde not one of thre dedely synnes, and that he
     shold chese whyche he wold leuest doo.  And that was, he shold
     chese whether he wold doo fornycacion, or ellis mansla[u]ghter,
     or to be dronken. The hermite, whiche was a symple man, byleued
|r20 the deuyl and said that he had lie[u]est to [Hij] make hym self
     dronke, for hym semed therin shold be comysed the leste sinne.
     And nygh to his hermytage was a myllar whom he loued moche and
     was hys godsyb, the whiche desired the hermyte to come dyne wyth
     hym at his hous. The hermite thought that ther he wold acquyte
|r25 him to the deuyl a[n]d wente and dyned wyth his godsyb. They
     ete & dranke so moche that thermite and hys godsyb were alle
     dronke.  The hermite wold haue retorned to his hermitage, but he
     wente all relyng hyther & thyther. The millar said to his wyf
     that she shold lede hym home. Whan they were wel on the way,
|r30 the [w]yf satte doun on the grounde and slepte. The hermyte,
     whyche was dronke, leyed hym doun and had company with hyr
     flesshly. The millar sawe that fro his mylle, and toke a glayue
     & went toward thermite for to haue slain hym. The hermite toke



|p161


     the glayue fro him and slewe hym. Now seest thou how by
     dronknesse comen many euyllys. He supposed to haue doon but one
     sinne, but he comysed thre grete synnes: he was dronke; he
     knewe carnally his godsyb; and he slewe hyr husbond, whiche also
 |r5 was his godsyb. It ys glotonnye to dyspende euylly or more than
     apparteineth to hys astate. They that dyspende the goodes that
     they haue at vttra[u]nce for to haue renomme that they ben large
     and valyant peple, they shal be greuously pugnysshid and shal
     rendre strayt acomptes to God, whiche had lente them for to put
|r10 to good vsage and for to gete heuen therwith. Example. Saint
     Gregore reherceth in his Dyalogue of a monke named Theodore, the
     whiche was supposed to haue ben sobre but [he] ete in hernes.
     It happed that he was seke and cried strongly, saieng that the
     deuyllis ete his hondes as dragons and that they had eten al
|r15 redy hys feet, and so saieng, deyde.


     Of fastinges and of them that owen to faste     Capitulo liij

     It is glotonnye & dedely synne to breke the fastes of Lente, of
     the quatre temps or ymbryng dayes, of vigyles, and of other
     fastynges commanded, yf they be not ouer olde ne [Hijv] vnder
|r20 the age of xj yere, or labourers that other wyse may not lyue,
     wymen grete wyth chyld & nourices in cas that the chy[l]dren
     shold fare the werse, poure beggars whiche otherwise may not
     lyue, seke men, they that laboure by the way by necessyte, they
     that make grete werkes and may not reste ne leue. Alle these
|r25 persones ben excused of fastyng, but it shold be good for them
     that they shold praye or doo som good in stede of fasting. & yf
     ony whyche is not excused of fastyng felte him in place that he
     were seke, by the leue of his curate or of his good confessour,
     whyche hath power to chaunge his fast in to other good werke,
|r30 may charge hym therwyth in stede of fastyng. But yf he may
     fast, he may not chaunge it, & he ought to sette suche a persone
     to fasting dayes comaunded for to obeye to holy chyrche. For
     obedience is more worth than ony other thyng, for foure grete



|p162


     pro[u]ffites comen therof, as is said in the preface of the
     masse in Lente, Qui corporali ieiunio: for it maketh to doo
     penaunce for synnes that haue be doon; & it kepyth one the
     better fro synne; & the herte is the more deuout to Our Lord; &
 |r5 God giueth grace & vertue & gret reward & guerdon in the ende.
     Seynt Iherome saith that whan thou fastest, thou oughtest to
     gyue for the loue of God that whyche thou sholdest ete yf thou
     fastest not, to thende that of thy fastyng thy soule shold be
     fedde, and not for to spare. Example. We rede of a riche man
|r10 whyche myght not faste, but euery day he ete in the mornyng and
     made poure men to ete wyth hym, & he said to Our Lord, "Lord, yf
     thou reproeue me atte the day of dome of that I ete on
     mornynges, I shall reprehende the for thou etest wyth me."
     Glotonnye of the tongue is to speke in the chyrche in the tyme
|r15 of the seruyce of God and to lette the other; & to them that ben
     acursed, b[u]t yf it be in caas of whyche we haue spoken to fore
     in the chapitre of sentences of excomynyng; others secrete to
     telle and shewe; to speke euyl & shrewd wordes; to here gladly
     ony preysinges, flateries, or euil reportes; to mocke, skorne,
|r20 or saye euyl & curse other (for Seint Iames repreueth strongly
     [Hiij] them that sayen euyl); to promyse thyng resonable & not
     to hold it; to swere by the sonne, by the mone, by the fyre, by
     water, by the brede, by the wyne, or by semblable othes; & to
     saye ydle wordes whyche may not prouffyte. Yf thou wylt speke &
|r25 saie welle, thynke twyes on the thyng to fore thou saye or speke
     it.


     Of the yefte of sapie[n]ce & sobrenes ayenst
        glotonnie     Capitulo liiij

     The most hye of the vij yeftes of the Holi Ghoost and the most
|r30 souerayn ys the yefte of sapyence and of sobrenes. It ys a
     grace that the Holy Ghoost gyueth to an herte contemplatyf by



|p163


     cause it is so nyghe the loue of God that he desyreth not ne
     secheth ony other thyng but to see, haue, and delyte hym self
     and duelle wyth hym. Thys is the somme of perfection and the
     ende of contemplacyon and maketh one to saye, knowe, & fele him
 |r5 as by taste. Ther be many cristen, bothe clerkes and laye men,
     whyche lytil know God by fayth ne by scripture. By cause they
     haue the taste disordynate by synne, they may not wel sauoure
     hym no more than a seke man fyndeth sa[u]our in good mete. The
     yefte of sapyence purgeth and clenseth parfyghtly all fylthe and
|r10 ordure of synne & lyfteth vp the spyryte of a man in suche wyse
     that he ioyneth hym to God by the glue of loue, soo that he is
     all wyth God. There he is pleasyd. Ther he is nourisshed in
     grace and in delyte. Thys is the lyf perdurable, for the whyche
     to haue, ought one to lyue sobrely in thys world. As sayth
|r15 Saynt Austyn, "Sobrenes is the vertue whyche is the yefte of
     sapyence in the herte ayenst the oultrage of glotonnye." For
     Salamon sayth that sapyence enseyneth sobrenes. Sobreness is a
     tree moche precyous, for it kepeth the helthe of the soule and
     of the body, lyke as sayth the holy scripture. Of glotonnye and
|r20 oultrage of drinkyng and etyng ouer moche comen many maladyes.
     And oftymes deth taketh them whan they haue the morsel in theyr
     mouth, lyke as on taketh the fysshe with the hoke. This yefte
     is behynde in thordre of the vij yeftes of the [Hiijv] Holy
     Ghoost, but it is sette here by cause it is contrarie to
|r25 glotonnye, whiche is the vj of the vij dedely synnes after the
     doctours of holy chyrche.


     Of the synne of lecherie     Capitulo lv

     Of the synne of lecherye we haue sayd to fore in the fyfthe and
     tenthe comandementis of the lawe, but furthermore knowe ye that
|r30 payntyng or poppyng of vysages, wanton and e[u]yl beholdyng and
     regardes, kyssynges, enbracynges & dishonest touchynges, ben
     cause of thys synne. And therfore who soo wyl kepe hym well,
     lete hym flee and eschewe these thynges and all the companyes by



|p164


     whiche he might falle in thys synne. For the wyse man saith
     that thyng whiche the eyen see not, the herte coueyteth not.
     And yf ony thought or temptacione com on the, anon put thy self
     in prayer & doo abstinence. For God saith in the gospel that
 |r5 these ben the thynges by whyche thys synne is most vaynquysshed.
     And yf temptacyon come to the in thy bedde, arise out therof and
     put the in prayer, and incontynent the fende shal leue to tempte
     the. They that purchasse by consentyng or helpen to the synne
     of lecherye, synne dedely.  These yong men and yong wymen that
|r10 araye them fresshely and shewe them in thentent that they shold
     be seen and byholden, make of theyr bodyes grynnes and nettes of
     the deuyll for to take them & bringe them to this synne that soo
     beholde them.  In thys sinne be many braunches whiche may
     lyghtly be knowen, but emonge alle other ther is one whiche is
|r15 callyd synne ayenste [n]ature, for it is doon ayenst the
     ordynaunce of nature. In thys branche ther be many other. The
     first is whan a man or a woman allone of hym self, by his foul
     touchyng, of hys propre wylle [dooth] it aduysely wakyng. He
     falleth in the ordure of this synne, wherof symple preestes may
|r20 not assoylle them, for by cause of the grauyte it is remysed to
     the bysshops or to theyr lyeutenauntes and penytencers. Alle
     the other branches ben so abhomynable and so horrible that they
     ought not be named, & therfore [Hiiij] I passe ouer to wryte
     them. [For] they that be e[n]tached of them ben worthy to deye,
|r25 as sayth Saynt Poul, and they shal be dombe atte day of dome to
     fore God lyke as dombe bestes ben, yf they amende them not by
     confession and by penance suche as perteyneth to the synne.
     Also lytyl chyldren doo theyr power after theyr lytyl wytte to
     be that one wyth that other, and somtyme alle openly. They
|r30 ought to be confessed, how wel that the chyld lese not the
     virgynite but yf it be of suche age that it knowe wel that the
     f[l]esshe hath be corrupte.  Example. It is redde in the Lyf of
     Faders that a good man had a yong dyscyple whom the deuyl
     tempted strongly. The good man apperceyued it well and said to
|r35 hym, "Fayre sone, yf thou wylt, I shal praye God for the to



|p165


     thende that he wyll take fro the this temptacion." The whyche
     ansuerd, "Ye. Neuertheles, I fele the fruyt that cometh therof.
     For I faste the more and entende better to praye and to wakyng
     than I shold doo yf I were not tempted. But I pray you that ye
 |r5 praye to God for me, to the ende that he wyl gyue me grace that
     I may defende me vygorously ayenst the fende of helle."


     Of the yefte of vnderstondyng ayenst lecherye     Capitulo lvj

     The yefte of vnderstondyng is non other thyng, after the
     doctours, but a lyght and a clernes of grace whiche the Holy
|r10 Ghoost sendeth to the herte of the persone, by whyche the
     vnderstondy[n]g of a man is l[y]ft vp to knowe his maker and the
     spirituel thynges. Thys yefte is called lyght, for it purgeth
     the vnderstondyng of a man of the errour of derkenes, of
     ygnoraunce, and of tatches of synnes, to thende that the
|r15 so[u]le, enlumined wyth the lyght of vnderstondyng, may see and
     know God and all that that is of necessite and necessarie to his
     saluacion. Thys is the blessidnes of whiche God speketh in the
     gospel whan he sayth, "They ben wel blessyd that be clene of
     herte, for they shal see God in the vysage", in thys world by
|r20 fayth enlumined and enforced by the yefte of vnderstondyng, and
     after the deth they [Hiiijv] shal see hym in heuen all clerly
     face to face, lyke as sayth Saynt Poul.  Thys yefte taketh away
     alle ordure fro the hert, and maketh clene parfyghtly fro alle
     tatches of lecherye. For who that is entatched of thys synne,
|r25 he is verily blynd & hath lost the eyen of the herte: reson and
     vnderstondyng. & so he may not vnderstonde to know his maker ne
     thing touchyng his saluacyon, but is lyke a dombe beste whyche
     hath neyther wytte ne reason in hym self. Wherof Dauyd sayth in
     the Psaulter that a man to whom God hath doon so grete honour as
|r30 to haue made hym lyke to hys ymage and semblaunce, whyche he not
     made ony other beste, and so forgeteth hys maker and doth to hym
     self so grete shame that he is bycome semblable to dombe bestes
     whyche haue noo vnderstondyng. The synne whiche most maketh a



|p166


     man to semble a foul beste and vyle is the synne of lecherie. 
     Thenne the yefte of vnderstandyng, whyche is contrarie specyally
     ayenst thys fylthe, plucketh and putteth out of the herte the
     synne of lecherie, and setteth there a moche fayre tree that is
 |r5 the vertu of chastete, by the whyche one may come to thys
     blessydnes whyche God promyteth to them that kepe clennesse of
     herte whan he sayd, "Blessyd be they, for they shal see God by
     cause they haue wel purged and enlumyned the eyen of theyr herte
     wyth the yefte of the vnderstandyng."


|r10 Of the good dedes whyche be doon in dedely synne     Capitulo lvij

     Thou oughtest to knowe that prayer ne non other good dede that
     is doon in dedely synne is nothyng worth ne prouffyth to him
     that doth it, as touchyng to haue heuen. For yf he deye in
     suche estate, he shal be damp[n]ed. But neuertheles for all
|r15 that, in what estate someuer a man be, he ought not to leue to
     doo wel. Thou oughtest to know that praiers & the other good
     dedes that ben doon in dedely sinne auayllen to iij thinges. 
     The first is that by suche good werkes God callyth the more
     soner a sinnar to thestate of grace. This is a grete thyng & a
|r20 gret godenes. The ij is whan that the synner deyeth in suche
     estate, he [Hv] shal be dampned, but for the good dedes that he
     had doon in this estate he shal haue the lasse payne in helle.
     And therfor saith a wyse man, "Yf I knowe certainly that I shold
     be dampned, wherfro God kepe vs all, yet for alle that, I wold
|r25 not leue to doo wel, but verily I shold enforce me to doo better
     and better." The thyrde is that for suche good dedes the goodes
     temporal & the worldly werkes that ben for to doo in the wo[r]ld
     shold preue the better and ben the more in auayll.


     Of the seuen sacramentes of holy chyrche     Capitulo lviij

|r30 The fyrst is of bapteme. Oftimes by ygnoraunce or neclygence
     ben the sacraments of holy chyrche mesprised & euyll doon. 



|p167


     Therfore we shal saye somwhat for the symple peple. Baptesme is
     the fyrst sacrament & euery persone in nede may baptise and
     cristene; and is of as grete auayll as yf the prest had
     baptised, soo that these wordes that folowe be sayd: "I baptyse
 |r5 the in the name of the Fader and of the Sone and of the Holy
     Ghoost." And the persone that shal saye these wordes muste
     caste the water vpon the child, and non other, and he muste saye
     the wordes in castyng the water. And yf in perill of childyng
     the hede of the chylde appere, and yf a persone baptyse that, it
|r10 is verely cristened. For in the hede of the chyld ben the v
     wyttes of nature. And yf ony other membre appere and not the
     hede, and it be cristened, we hope that Our Lord acomplisshyth
     the baptesme and performeth that whyche humayne persone may not
     doo. And yf the chyld be born and haue lyf, the preest ought to
|r15 baptyse it, sayeng, "Yf thou art not baptised, I baptyse the in
     the name of the Fader and of the Sone and of the Holy Ghoost."
     Thou oughtest to knowe that wyth wyne, wyth veriuse, rose water,
     olyue water, or wyth ony other lycour it may not be baptysed,
     but it byhoueth that it be natural water.


|r20 Of confirmacion     Capitulo lix

     [Hvv] The second sacrament is confirmacion, the whiche some men
     calle cresmyng. Euery persone that hath vnderstondyng ought to
     receyue thys sacrament. For by this sacrament be[n] put in the
     soule of hym that receyueth it worthyly the seuen yeftes of the
|r25 Holy Ghoost, by whyche he is armed ayenst thassaultes of the
     fende of helle. Alle they that haue not receyued thys sacrament
     and haue vnderstandyng ben in perill to be ouercomen of the
     fende of helle by dedely synne. Thys sacrament ought we not
     receyue but one tyme. Yf ony knowe not yf he had receyued it or
|r30 not, he myght wel recey[u]e it, for the thyng is not vnderstonde
     to be doo agayn whan that he knoweth not whether it be doon or
     not.



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     Of the sacrament of the aulter     Capitulo lx

     The thirde sacrament is the sacrament of the aulter. Our Lord,
     whiche for the loue of vs is bicomen man and suffred deth and
     passyon right anguysshous in the tree of the crosse for vs, yet
 |r5 for more ardently to shewe thys brennyng loue and that we shold
     haue hym in perpetuell mynde and specially hys blessyd passyon,
     he hath establysshed a superlatyf sacrament of loue that is of
     his precious body and of hys precyous blood, in whyche hym self
     is all conteyned and to whyche he gyueth hym self to vs vnto the
|r10 ende of the world, lyke as he promysed to his apostles. God said
     that he shal [b]e wel blessyd that shall write all the alyaunces
     amorouses in hys herte and ofte recorde and remembre them in
     thys blessyd sacrament, whyche is the lyf of angelles and of
     seintes, by whome we haue spyrituelly & be by the grace in Ihesu
|r15 Crist and he in vs. And whom, yf we receyue hym wor[th]ily, we
     shal haue the lyf perdurable in heuen wyth hym, the whiche
     conteyneth in him many merueilles and many sygnes of loue &
     stablyssheth for many causes whiche were ouer longe to recounte.
     But for to speke short, in hym taken part all they that ben in
|r20 heuen as touching to glorie & honour, alle they of the world
     that ben in grace as to glorye [Hvj] to theyr saluacion, and
     alle they of purgatorie to the alegement of payne. And for
     these causes & many other maketh the prest iij partes of the
     body of Our Lord in the sacrament of the aulter:  the fyrst is
|r25 for them of heuen, the ij for them of the world, and the iij for
     them of purgatorie. The maystres of dyuinite sayen that for
     euery masse that is worthly sayd or songen, many soules ben
     deliuerd o[u]t of the paynes of p[u]rgatorie and goon strait to
     heuen. Euery prest ought to dispose him self to syng euery day.
|r30 For the merites of the masse be grete and grete prouffit cometh
     therof, a[n]d that they see that they take it not in vayn. For
     yf they soo doo, they shal be greuously punysshyd and tormented.
     They that take it in vain be lyke to the seruaunt that toke the



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     besaunt of hys lord and putte in not forth to prouffyt, wherfore
     he was caste out in to derke tenebres, lyke as the gospel sayth.
     Our Lord comaundeth the prestes that they shold make thys
     blesshyd sacrament and comanded them in sayeng, Hoc facyte in
 |r5 meam commemeracionem. That is to saye that as ofte as ye make
     thys holy sacrament, that ye doo it in remembraunce of me.
     Aboue alle, prestes shall he be wel happy and blessyd that shal
     mowe saye like as Saint Andrewe sayd. "Euery day", sayd he, "I
     offre & sacrifyce to God the Fader the lambe wythout spotte,
|r10 that is, the precyous body of Ihesu Crist."  Example. It is
     redde of dyuerse prestes that euery day songe masse. Saint
     Ambrose saith in the canon, "This is our cotidyen bred. Take it
     euery day & lyue in suche maner that thou mayst euery day
     receyue him worthyly." & Saint Austyn saith, "I preyse not ne
|r15 blame him that receyueth it eueri day, but", he saith, "euery
     man doo after his fayth and after that him shal seme good.
     Neuertheles", saith he, "I admoneste that alle and e[u]erych of
     them receyue it euery Sonday." And Seynt Grigore, in hys
     omelyes, admonesteth to sy[n]ge masse ofte & sheweth an example
|r20 of a byshop that songe almost euery day masse, to whom Our Lord
     sente word sayeng, "Doo that thou doost a[n]d werke that thou
     werkest and cesse not therof."  [Hvjv]


     Of the goodes that one hath for to heere gladely
        masse and to see the body of Our Lord     Capitulo [lxj]

|r25 Saynt Austyn sayth in the book of The Cyte of God that the day
     that thou hast seen the body of Our Lord thou shalt haue that
     shal be nedeful to thy liuyng. Thy vayne wordes & thy vayn
     othes shal be pardonned to the. The lyght of thyn eyen shal be
     kepte. Thou shalt not deye of sodeyn deth, & yf thou deye that
|r30 day, it shal be acompted to the for thy howsell. And as longe
     as thou art at masse thou shalt not wexe olde, & in goyng to
     chyrche and in comyng thens, euery paas that thou makest shal be
     acompted and of God rewarded. & the holy scripture sayth that



|p170


     almesse emptyth not the purse, ne heering the masse lasseth not
     the iourne. Example. It is redde that many pylgrymes wente
     togydre on pylgrimage, emonge whome ther was one that wold euery
     day here masse. The other saide, "Yf we tarye for this man
 |r5 euery day, we shal tarye ouer long." And so they lefte hym and
     went forth to fore. And euery day thys man herde masse. The
     other supposed to haue be at Rome viij dayes to fore hym, but
     whan they were at Rome, & had made theyr offrynges, as they
     shold goo out of the monastery they fonde hym at the dore,
|r10 entring in to the chyrche, and thenne they were moche abasshed,
     and comyng homeward, they herde masse euery day as he dyd. Thou
     oughtest to byleue stedfastly wythout ony doubte that in the
     sacrament of the aulter is conteyned proprely the body of Our
     Lord Ihesu Criste, whiche suffred passyon & deth for vs, whyche
|r15 aroos fro deth to lyf on Ester day and ascended up in to heuen
     the day of hys assencyon. Example. At Rome was a grete woman
     that eueri Sonday offred at the masse of Saynt Gregory many
     oublees, of whyche he ho[u]selled and comynyed the good peple,
     and also thys noble woman. It happed on a day whan he songe
|r20 masse, he toke the body of Our Lord and wolde haue housellyd
     this woman & sayd to her, "Loo, here is the body of Our Lord,
     whyche kepe the in to euerlastyng lyf." And she be[Hvij]gan to
     lawhe, and ano[n]e Saynt Gregore wythdrewe his hond and leyed
     the body of Our Lord vpon the aulter, and after demaunded of
|r25 her wherfore she lawhed. She ansuerd to hym and sayd, "By cause
     that I haue made thys propre brede with min owen ho[n]des, and
     thou sayst that it is the propre body of Our Lord Ihesu Crist."
     Anon Saynt Gregore, for the euyl errour of this woman, kneled
     doun and made hys prayer. And after aroos & fonde the body of
|r30 Our Lord Ihesu Criste torned in to the fourme of a fynger of
     flesshe. And whan thys woman sawe thys myracle, she and alle
     the peple byleued stedfastly that it was the very body of Our
     Lord. And Saynt Gregore made hys prayer agayn, and the flesshe
     cam agayn in to fourme of brede, and after houselled the woman.
|r35 But I merueylle me moche of a grete abusion whyche is doon in



|p171


     the chyrche, for whan the prest goth to the aulter for to saye
     the masse, a man ought to be the better confessyd and repentaunt
     and in the grettest reuerence that he may, and ought to haue
     grete drede that he ne doo ne haue doo thyng that may desplayse
 |r5 God. Wherfore he ought to be moche contrite and deuoute as he
     that gooth in the presence of God and of his angellis. For as
     soone as the preest hath sayd the wordes of the holy sacrament,
     God is there present with grete multitude of angellis, how wel
     that we see them not for they be saintes and espirituel and we
|r10 ben mortal and synners.  Therfore we may not see them. & moche
     peple ful of vyces & of synnes sette not therby, but go nyghe
     and about the aulter, and stond so nyghe the aulter that they
     trouble oftimes the preest for the dissolucions that they doo in
     spekyng, in lawhing, & many other maners. & not only the laye
|r15 men & wymen, but also the clerkes, by whom the other ought to be
     gouerned & taken ensample of, for they ought to be the mirrour
     of the comy[n] peple. & neuertheles they that haue the
     gouernaunce of the chirche ought to reprehende & chastise them
     for default of science or for negligence or flaterie that they
|r20 ne doo suche thynges as to approche so nighe thaulter.  [Hvijv]
     The men & seruauntes that ben aboute a kyng, how wel that he be
     a synnar and mortal as we bee, shal not suffre ony persone
     tapproche nyghe to the kyng without his congie or lycence.
     Example. We rede in holy scrypture that Moyses, the prophete,
|r25 by comaundement of God made a tabernacle whiche was but a fygure
     of the monasteries and chyrches that now ben thurgh al
     crystendom. In thys tabernacle were thre stages, in whiche was
     one place callyd Sancta Sanctorum, that was the holyest place.
     That other was the chauncel, in whyche entred no man but the
|r30 prestes and the leuytes or dekens whyche maden the sacrifice.
     That other was callyd the ship or body of the tabernacle, wherin
     were the symple people. And in to Sancta Sanctorum none entred
     but the bysshop, the whyche entryd not but onely one tyme in the
     yere. And there was no thyng in that place that was so wel and



|p172


     holyly kepte but the arke, whyche was callyd the arke of the
     testament. And in that arke was nothyng but the tables of stone
     whyche God delyuered to Moyses in the mounte of Synay, in whiche
     were wreton wyth the propre hond of God the x commandementes of
 |r5 the lawe, and the rodde of Aaron, whyche flourisshed and was
     dreye and wythout moysture, and a potte wyth manna. And alle
     these thynges were not but a fygure of the lawe and of the
     fayth that we now holde. Neuertheles, it happed that the kyng Dauyd
     dyde doo lede thys arke fro one place to another vpon a charyot
|r10 alle new, whiche oxen drewe.  Now it happed that in goyng forth,
     the arke began a lytyl to swarue, and anon one of them that
     droof and ledde the oxen, whyche was named Oza, sette hys hond
     to the arke to thende it shold not falle. But by cause it
     ap[er]teyned not to hym, for he was not of them that shold doo
|r15 the sacrifice, God was wroth wyth hym & he deyde forthwith
     sodeinly. For the whyche thing oughten to haue grete fere &
     drede alle they that approche so nygh thaulter at the masse,
     wher as is no figure as was in the old [Hviij] lawe, but ther is
     entyerly the propre body of Our Lord Ihesu Crist conteyned in
|r20 the holy sacrement of thauter, as it is to fore sayd. Remembre
     the of the thynges to fore said whan thou shalt be in the
     chyrche, and kepe the ferre fro thauter, f[or] the gospel saith
     that the publycan, whiche was in the temple ferre fro the
     saintuarye, was more enhaunced and herd of God by hys humylyte
|r25 than was the pharisee, whiche was more nyghe, by hys auauntyng
     and by hys pryde.


     Of the dygnyte of prestes     Capitulo lxij

     The prestes ben the mynystres of Ihesu Criste & ben faders
     ghostly of all cristen peple. They be lyght of the world, the
|r30 whiche for thoffice that is comysed to them and for the holynes
     that they ought to haue in them, ben called the angellis of Our
     Lord, to the voys of whome the heuenes opene, and Ihesu Criste
     descendeth bytwe[n]e theyr hondes with grete companye of



|p173


     angellis, whyche enuyronne alle the partes of thaulter. And as
     touchyng to absoyllyng or to gyue absolucyon, they doo that the
     angelles may not doo. They ought to kepe and holde them holyly
     and chastly and to be garnysshed of alle goodes and alle
 |r5 vertues. For the scripture saith that yf they soo doo, God
     promyseth to them double honour. The preste that lyueth in
     dedely synne, specialy in sinne of lecherie, kepe hym wel that
     he be not his owne iugement whan he recey[u]eth the body of Our
     Lord. As sayth Saint Poul, "He is culpable of the body of Our
|r10 Lord Ihesu Cryst", that is to saye, as yf he had slayn hym.
     Saynt Iherome called hym Iudas, the traitre whyche betrayed Our
     Lord in kyssyng him. And Saint Ambrose sayth, "Who that setteth
     nygh to the sone of the Vyrgyne Marye the ydole of venym and
     sayeng the wordes of the holy sacrement, he spytteth in the
|r15 mouth of the sauyour of alle world." Saint Austyn saith that the
     synnes of an euyl prest empessheth not the sacrament, but he
     dampneth him [Hviijv] right parfondly and resembleth and is lyke
     the torche of waxe whyche dooth good and gyueth lyght to other
     and he wasteth hym self. & knowe ye that the prayers and
|r20 orysons in the masse auaylle and be moche worth, but God
     enhaunceth and receyueth moche soner & better the prayers of a
     good preest than he dooth of an euyl preste. Example. It is
     redde of a symple man that wold not take the sacrament of suche
     prestes as he supposed to be euyll, and by cause he dyde it
|r25 ygnorauntly and nothyng for ony malyce, God shewed to hym suche
     an example as foloweth. It happed on a tyme that in slepyng he
     dremed that he had so grete thurst that he myght not endure it,
     & hym semed that he was at a welle at whyche was a mesel that
     drewe the water out of the well or pytte in a grete and right
|r30 fayre vessell of syluer and the corde was of gold, & hym semed
     moche peple wente for to demande drinke of the mesel. Thys man
     wente thyder, but whan the mezel sawe hym, he wythdrewe hys
     honde, of whyche he gaf drinke to other, & sayd to hym, "How



|p174


     wylt thou take of the hond of a mesel water for to drinke, whan
     thou wylt not take the sacrementes of holy chyrche of euyl
     preestes?" He awoke and neuer after was he in that errour.
     Saynt Gregore defendeth in the name of Seint Peter, the Apostle,
 |r5 that a preste whiche lyueth in synne, specyally in the synne of
     lechery, make ne admynystre no sacrementes, for hys benedictions
     tornen in to maledictions and hys preyers to synne as touchyng
     hym self. The lawe canon sayth that a preste oughte to saye but
     one masse on one day but yf it be the day of the natyuyte of Our
|r10 Lord, on whyche day he may saye thre masses. There be somme
     caases that a preest may saye on other dayes tweyn but not thre,
     for what someuer necessite that he haue, for therin he shold
     synne dedely. The fyrst cas is yf he haue cure of sowles and
     haue a dede corps present on a Sonday or on a day that hath a
|r15 propre masse. Yf he haue noo chapellayn, he may saye two
     masses. Or yf he haue a weddyng, or for neces[Ij]syte of
     pylgryms or of hoostes as of grete lordes, or for seke men, he
     may saye two messes. And late the prest beware that he saye not
     the second masse for noo money, for the lawe saith that it shold
|r20 be symonye yf he soo dyde.  And whan he shal saye two masses on
     a day, at the fyrst masse he shal take no wyn after vsyng in the
     ende of the masse. For yf he so dyde, he shold not be fastyng
     at the second masse, and therfore late hym take good hede.
     Of the science & good example that the prestes


|r25     ought to shewe     Capitulo lxiij

     They that haue taken holy ordres or benefices oughte to haue
     science suffycyent and right competente for to enseygne and
     introduce the peple, for that is the thynge that Our Lord most
     commaundeth vnto them. For at the day of dome they shal yelde
|r30 strayt acountes of all the soules that ben comytted to them vnto
     Our Lord, how they haue enseygned and taught and introduced
     them. Alle they of holy chyrche ought to doo peyne for to lyue



|p175


     chastly, for they be bounden therto. And yf they so doo and
     doon good werkes, alle other may the better take example of
     them. Example. It is redde of a theef that was in a woode,
     whyche robbed all them that he myght robbe. It happed that an
 |r5 abbot passed forth by, and assone as he sawe hym, he wold haue
     robbed hym. "Fayre sone", sayd thabbot to hym, "wherfore doost
     thou so grete payne for to gete thy lyuyng and for to be
     dampned. Come wyth me in to thabbaye and I shal gyue to the
     ynough to ete." The theef ansuerd to hym, "I may not ete of thy
|r10 benes ne cooles, ne drinke old wyne whyche is corrupt wyth
     water." Thabbot ansuerd to hym, "I shal gyue the good breede,
     good wyne, good flesshe, and good fyssh." And wyth these wordes
     he wente wyth hym. Thabbot brought hym in to a fayre chambre
     and dyde do make a fyre and couered a good bedde wyth fayre
|r15 shetes and parementes, and sette to hym a yong monke and
     comaunded hym that what someuer he wold haue [Ijv], he shold
     anone haue it, and conmanded the monke that whan the theef had
     dronke and eten at his playsir, that to fore hym he shold ete no
     thyng but brede and water. Whan the theef had seen thys many
|r20 tymes, he had supposed that thys monke had commysed moche euyll
     by cause he dyde grete penaunce, and demanded of hym on a tyme
     sayeng, "Frere, what hast thou doo that euery day doost this
     grete penaunce?"; & demanded of hym sayeng, "Hast thou slayn ony
     man?" The monke a[n]suerde to hym, "A, Sire, what saye ye?
|r25 I neuer a[n]gred man ne slewe none. I haue ben in thys hous
     sithe my chyldehode." After, the theef said to hym, "Hast thou
     doo ony fornycacioun or aduoultre?" The yonge monke blessyd hym
     & said to hym, "O, Sire wha[t] is that ye saye? God saue and
     kepe me, for I neuer touched woman by sinne." The theef sayd
|r30 thenne, "[Wherfor] doost thou thenne so grete penaunce?" "By
     cause", sayd the monke, "that I may gete the loue of God, and I
     faste, wake, praye, and doo other goode to thende that I may be
     in the grace of God and be saued." Whan the theef herd thys, he



|p176


     was moche contrite and sayd in hym self, "O, good God, that I am
     moche vnhappy, for I haue doon so many dysnatural euyllis, so
     many homycides & theftes, and enforced so many wymen, & dyde
     neuer well not so moche as for to faste one day. A[n]d this
 |r5 monke, whyche is innocent, dooth so moche penaunce." He anone
     dyde doo calle thabbot and fylle doun to his feet & prayed hym
     that he wold receyue hym to be one of hys monkes.  Thabbot
     receyued hym and after he dyde moche penaunce in suche wyse that
     he passed alle them of thabbaye. Now seest thou how the example
|r10 of thys yonge monke conuerted the theef.  Certaynly, the
     [prestres that] gyuen euyl ensample to other, they shal be
     grieuously pugnysshed & tormented, for yf they lyue in dedely
     synne, they ben horyble and stynkyng to fore God and hys sayntes
     and dampne them self vylaynsly. Saynt Ambrose saith that the
|r15 esbaieng and barkyng of dogges, the mowyng of oxen, the
     gronty[n]g of swyne, and the cryeng of asses pleseth God better
     than [Iij] the songe of suche preestes that be so moche
     lecherous. And Saint Gregore sayth that for theyr synnes God is
     oft wroth towarde the world.  Example. The holy scrypture sayth
|r20 in the seconde booke of Kynges, by cause that Kyng Dauyd nombred
     the men of hys royalme, God was angry wyth hym and sente to hym
     a prophete named Agad, whyche sayd to hym, "For the synne of
     that thou hast doon, God sendeth to the to chose of iij thynges:
     one, or thou shalt haue famyne in thy lond by thespace of vij
|r25 yere; or thou shalt haue bataylle thre monethes & shalt not
     resiste them, but thou shalt flee to fore them; or thou shalt
     haue pestyllence and mortalyte thre dayes in thy contre." The
     kynge ansuerd to hym, "I haue lyeuer falle in the mercy of Our
     Lord than in to the handes of myn enemyes." And anone God sente
|r30 suche a pestylence that in thre dayes ther was so grete
     mortalyte that ther deyde wel lxx m personnes. Now seest thou
     that the synne of the fader, that is of the kynge, whiche is the
     fader temporally, for hys synne God is angry wyth the peple. In
     lyke wyse it happeth oftymes that for the synne of the peple the



|p177


     fader temporal or spyrituel suffreth. Example. The holy
     scripture saith that Ezechyel, the prophete, wold praye Our Lord
     for hys peple, but God ansuerd to hym, "Praye to me not for this
     peple, for yf thou praye to me more, I shal ioyne thy tongue to
 |r5 thy palate in suche wyse as thou shalt not speke, for the peple
     is not worthy that thou pray for them by cause of theyr synne,
     by whyche they haue angred me." Now seest thou that for the
     synne of the people the fader spirituel suffreth.


     Of the neclygences of the masse and of the
|r10    remedyes I passe ouer, for it apperteyneth
        to prestes & not to laie men.     Capitulo lxiiij


     Of houslyng and comynyeng ofte     Capitulo lxv

     Whan a persone whiche hath witte, discrecion, & age suffisaunt,
     he ought to be houseled, and specyally he ought to be [Iijv]
|r15 confessed at Estre or he synneth dedely & is not worthy to entre
     in to the chyrche. And whan he is deed, he ought to be caste
     out in to the feldes as a domb beste, but yf it so be that he
     absteyne him fro houselyng by the lycence of hys confessour for
     raysonable cause, but not fro confessyon.  The man ought to be
|r20 houseled atte age of xiiij yere and the woman atte age of xij
     yere. Saynt Austyn counseilleth and preyseth the deuoutes
     persones to be houseled euery Sonday.  And the holy canon sayth
     that at the lest in the solempne festes. And for to thys ought
     the prestes to warne & admoneste theyr parysshens so to be
|r25 houseled & to make them redy by confessyon to fore the sayd
     festes. For no man can saye ne expresse the grace, the vertue,
     the guerdon and reward that one shal haue to confesse hym and be
     comyned worthely.  The wymen grete wyth chyld, they that goo in
     iuste werre or in other perillys of deth, they that goon on



|p178


     pylgrimage, alle these oughten to be confessyd and houseled.
     And they ought not to be prayed ne requyred so to doo, as somme
     doo, for it is no good signe. We may haue no better physycyen
     than the body of Our Lord Ihesu Crist. They that shal be maried
 |r5 oughten to be confessed. Yf the seke man caste vpward and
     vomyteth at the mouth, he ought not to be houseled, & yf after
     his houselyng haue ony vomyte and ony thyng appere of the
     sacrament, the preste ought to take it and laye it in the
     sacrarie wyth other relyques and the remenaunt in the pyscyne.


|r10 Of the goodes that a persone receyueth whan he
         is worthyly houseled     Capitulo lxvj

     They that be comyned & receiue Our Lord worthyly haue therby
     many goodes. Fyrst, they haue remembraunce of God & haue his
     loue. Item, they haue magnifycence of herte, for many tymes
|r15 they that haue but lytyl contricyon, they ben the more contrite.
     Item, they ben incorporate in Ihesu Crist, for God saith to
     Saynt Austyn, "Thou shalt not chaunge me in to the, but thou
     shalt be chaunged in to me." Item, they haue the spyrituel
     refeccion and [Iiij] encreacyng of deuocion. Item, they ben
|r20 therby the lasse enclyned to the synne of lecherie, for lyke as
     water quenchyth the fyre, so doth the body of Our Lord receyued
     worthyly quenche the concupyscence of the flessh. Item, he
     receyueth strengthe of God, for it is a loof that fortyfyeth the
     persone. Saynt Bernard sayth, "Lerne ye, cristen men, how ye
|r25 ought to loue Ihesu Crist, whyche hath gyuen to vs hys flessh &
     blod to ete & drinke, his soule also for our redempcyon, the
     water out of his syde for to wasshe vs fro synne." Item, therin
     is grete fayth, for in thys sacrament our fayth is enhaunced
     aboue nature & aboue the vnderstondyng right exellently. Item,
|r30 we be fedde in thys sacrament with the mete of alle the
     angellis. Item, we haue by this sacrament the royalme of heuen.



|p179


     Item, we haue therby spyrytuel delectacyon and haue lyght of
     vnderstondyng. Saynt Bernard sayth that this holy sacrament is
     medycyne to syke men, the io[u]rney to pylgrims. It conforteth
     the febles. It delyteth them that be stronge. It guarissheth
 |r5 and heleth the langour & sekenes, & conserueth and kepeth the
     helthe. By this sacrament he is the more debonaire to
     correction, the more pacyent to labour, more dysposed to loue
     God & his neyghbour, more wyse ayenst cautelles, more redy to
     obeye, and more deuoute to yelde thankynges to God.


|r10 Of the euyll that one hath to receiue
         God vnworthyli.     Capitulo lxvij

     In lyke wyse as many good thynges come to them that receyue
     worthyly the body of Our Lord, right soo come many euyllys to
     them that receyue hym vnworthyly. First, he that receyueth hym
|r15 vnworthyly is more redy to synne. He appareylleth hys
     dampnacyon. He sklaundreth his neighbour. His courage is
     blynde. He is the more subget to temptacion. He mocketh God. 
     He abredged hys temporal lyf & despoilleth hym fro the goodes of
     grace. The fourth sacrament is the sacrament of penaunce, of
|r20 whyche we shal speke in the ende of thys boke.


     Of the last vnction     Capitulo lxviij

     The fifthe sacrament is the last vnction, whiche som men call
     the last olyeng. This sacrament auailleth moch to forgiuing
     [Iiijv] sinnes, & ofte it aledgeth the maladye, for it was
|r25 establysshed for the helthe of the soule and for the helthe of
     the body. Thys sacrament may be receyued dyuerse tymes, whan
     the seke man feleth hym self in peryll of deth, and he ought to
     be demanded in his good poynt yf he wyl receyue it. And yf it
     happed that he refused it and saith it is no nede, he is in
|r30 peril of dampnacyon yf he deye wythout receyuyng it. For none
     ought to refuse it whiche is in peryl of deth.



|p180


     Of Ordres     Capitulo lxix

     The vj sacrament is of the ordres, and we shal fyrst speke of
     the clerkes. Of the other ordres we shal passe ouer except a
     lytyl that we shal saye for the symple clerkes. The holy canon
 |r5 sayth that the clerkes ought to bere crowne suffysaunte. The
     crowne whyche hath no bygynnyng ne ende signyfieth that the
     clerkes oughten to sechen God wyth all their herte, for they ben
     of hys partye and of hys strengthe. And therfor saye they whan
     they be blessyd and made benet and take theyr fyrst crown,
|r10 Dominus pars hereditatis & ce. The clerkes oughten to were
     symple robes and mayntene them symply and to flee all the
     [vanitees] of the world and playes and of the dyse, and also the
     tauernes but yf it be by necessyte or by the way, for the
     tauerne is the fontayne of alle euylles. There is lerned
|r15 ordure, glotonnye, lecherie, swering, forswering, lyeng,
     myssayeng of other, renyeng of God, mysrekenyng, decyeuyng in
     euyl playes, and ouer many synnes ben doon there. There growen
     noyses, medlynges, homycydes, lecheries. There lerne they to
     stele & take others thynge. The tauerne is a pytte of theues
|r20 and fortresse of the deuyl, for they warre agaynst God and hys
     sayntes, and they that maynteyne them ben partners of alle the
     euyllys that ben ther doon. And certainly yf one sayd as moche
     euyl or shame to hys fader or moder, to his seruaunt or chylde,
     as is doon in the tauerne to the fader of heuen, to Our Lady &
|r25 to other sayntes, they shold be moche angry and shold fynde
     other remedye than they [Iiiij] doo.  The clerkes oughten to
     kepe these vj thynges atte table whan they ete. [The] fyrst
     thyng is tha[t] they o[u]ght to saye noo harme ne euyll of
     other, and specyally of them that be not present. The second
|r30 thyng is that they ought not to skorn ne mocke them that be
     present. The thyrd thyng is that they ought not to speke of the
     vanytees of the world. The iiij is that they ought to doo rede
     to fore them the holy scripture and wel to herkene it, to thende
     that the soule be as wel fedde as the body. The v is that they



|p181


     ete sobrely. The vj is that atte bygynnyng and thende they
     ought allway saie graces & gyue thankynges to God. The clerkes
     ought not to holde wymen in theyr houses but yf they be theyr
     wy[u]es or right nygh of theyr lignage. For though ther be no
 |r5 synne, yet ther is suspecion of the people. And they be no more
     holy than Dauid, ne more wyse than Salamon, ne more strong than
     Sampson, the whyche all were deceyued. & late not them excuse
     them for to saye they be old & wythout suspecion, for whan the
     fire is lyghted, it spareth nothyng but wasteth all that it
|r10 fyndeth. Example. It is redde of an Abbot that went in to a ferre
     contrey. Whan he cam agayn, he fonde that his monkes had suffred
     a good woman & an olde to duelle in thabbay for to wasshe and
     make clene theyr thinges and nothyng for to sinne. Whan he
     spake therof to the monkes, they ansuerd to him that it was not
|r15 suspecious. Thabbot conmanded the cooke that he shold salte
     strongli alle the mete of the souper, a[n]d also he bad hym that
     after souper he sholde shette fro them alle drinke, that they
     sholde fynde no thyng to drinke but the wasshyng of dysshes. It
     happed that whan the monkes were leyd to slepe, they had so
|r20 grete thurst that they aroos and sought alle aboute for to
     drinke. But they fonde no thyng but the wasshyng of dysshes,
     the whyche, for the grete thurst that they hade, they dronke
     theyr fylle.  In the morn thabbot demanded what was the noyse
     that he herde alle the nyght in the abbaye. The monkes sayd to
|r25 hym that they were rysen for to seche drinke, but they coude
     fynde nothyng but the [Iiiijv] wasshing of dysshes, whyche they
     dronken for the right grete thurst that they hadden. Thabbot
     sayd to them that for the ordure of thurst they had dronken that
     foul water. Also by the ordure of the flessh myght they doo
|r30 theyr willes wyth that old woman. And by thys mene the woman
     was put out of thabbaye. The clerkes oughten to shewe goodnes
     and rypenes of herte by good wordes and by good werkes, and
     oughten to serue, honoure, and praye God and hys moder and alle
     the sayntes of heuen. They oughten to lyue right chastly or
|r35 ellis marye them. For clerkes shal not be sette by and shullen



|p182


     be mocked but yf they be better than other. The clerkes that
     haue benefyces how wel they haue not taken none holy ordres, and
     also dekens and prestes thawh they haue noo benefyces, they ben
     bounden to saie theyr houres canonicalles. And if they doo not,
 |r5 they synne dedely. And thaugh so were that they be excomynyed
     or in dedely synne, yet be they bounden to saye them
     compedently, atreat [a]nd deuoutly, as they that speken to God.
     For Saynt Iherome sayth that better is worth to saye the vij
     psalmes deuou[t]ly and wyth good herte, than alle the psaulter
|r10 in ennoye and wythout deuocyon. Some ther ben that whan they
     saye theyr houres, they thynke on vanytees and of theyr werkes,
     or lawhe a[n]d mocke other, and talke and entrelarde theyr
     houres wyth suche vanytees and entende not to that thyng that
     they saye. Example. It is redde that Saynt Seuerine,
|r15 archebisshop of Colen, that he appiered after his deth to his
     archedeken and said to him that he suffred grete peine and shold
     abide in purgatorie vnto a certain tyme.  Tharchedeken said to
     hym, "Syre, wherfore suffre ye pay[n]e, syth ye haue lyued so
     holily in the world that we hold you for a saynt?" Saynt
|r20 Seuerin ansuerd to him, "By cause whan I said myn houres, I
     entended not to that I said. Whan my seruauntes spaken to me of
     temporel thinges, I entended more to them than to that I sayd."
     Thus there be many that whan [Iv] they saye theyr houres, they
     haste them i[n] suche wyse that for theyr hasty sayeng they make
|r25 many defaultes, and theri[n] they be moche neclygent, of whome
     the prophete saith that he is wycked that dooth the werke of God
     negligently. Example. It is redde i[n] the Lyues of Fadres
     that an heremyte on a time recountred a[n]d mette the deuyll,
     whyche bare a grete sacke.  And he demaunded of the deuyl what
|r30 was in the sacke. The deuyl said to hym, "These ben the wordes
     and sillables & lettres forgoten & euyl sayd in the seruice of
     God." And therfore ye that saye the houres, see wel to that ye
     haue no parte in the deuylles sacke afore sayd.



|p183


     Of the sacrament of mariage     Capitulo lxx

     The vij sacrament is the sacrament of [m]aryage. God establysshed
     this sacra[m]ent in paradis terrestre to fore alle the other
     sacramentis and to fore that man euer synned.  Mariage
 |r5 signefieth the loue of Ihesu Crist and of his holy chyrche, and
     God hath so moche honoured it that he wold be borne vnder the
     shadowe of mariage. And he was atte weddyng wyth Archydyclyn
     were as he chaunged water in to wyn. And he wylle that the
     husbond loue and kepe his wyf and the wyf her husbond wyth alle
|r10 her power as her propre body, for they ben but one flessh and
     they ought to haue but one wyll. And therfore God made not the
     woman of the hede of Adam, to thende she shold not be his
     maystresse. Also, he made hyr not of the feet of Adam, by cause
     he shold not haue hyr in subiection and in despyte. But he made
|r15 hyr of the syde of Adam, to thende that he shold kepe her as his
     felawe. They ought to loue eche other & forbere in alle good
     and kepe theyr faith eche to other. And they ought not to
     byleue lyghtly euyl reportes eche of other, ne also wordes. The
     woman ought to obeye to hyr husbond in alle that is reason, and
|r20 the husbond ought to holde hys wyf honestely after hys estate,
     wythout pryde. Yf God sende to them chyl[Ivv]dren they [ought]
     to enseyne and teche them theyr creance & byleue, and well to
     chastyse them fro angring God & dysplesing hym; as for sweryng &
     renyeng God, & for to curse & fro all other euyllis also to kepe
|r25 them deligently, and so to brynge them vertuousli in theyr
     yo[n]gthe that it may endure in theyr age. Example. We rede in
     holi scripture that Helye, the prophete, by cause he chastysed
     not wel his two sones, God was wroth wyth hym and he deyde
     sodenli. Ano[t]her example. Item, it is red that a man had a
|r30 sone whome he corrected not wel. It happed that for his euyl
     lyf he was iudged to be hanged, and whan he was ledde toward the
     galowes, he prayd them that ledde hym that he myg[ht] speke
     with his fader er he sholde be hanged. Whan his fader cam, he



|p184


     cried hym merci and prayd hym to kysse hym, & in kyssyng hym he
     bote hym by the nose wyth his teeth. And whan the people blamed
     hym therfore, he ansuerd to them, "I wolde doo werse to hym yf I
     coude, for he is cause of my deth by cause he chastysed a[n]d
 |r5 corrected me not in my yongthe. Werfore I am now dampned to be
     hanged." The husbond to his wyf ne the wyf to hyr husbond
     [ought] not to refuse others companye withoute grete cause.
     They ought to absteyne them fro the werke of mariage whan the
     wyf lyeth a chyldebedde and in other secrete maladye, whyche
|r10 ought not to be sayd. For som sekenesses mygh[t] come that
     thenne yf the chyldren were engendred, shold lightly be
     meselles, croked, or euyl shapen. Item, in grete festes of the
     chyrche in fastyng tyme they ought to forbere, whan so is that
     it is not but for cause of delyte. Example.  Saynt Gre[go]re
|r15 reherceth in hys Dyalogue that a woman of Rome said to the wif
     of hir sones, "Doughter, we shal goo tomorn to the feste of
     dedycacyon of Saynt Sebastyan." The yong woman, for the
     reuere[n]ce of the feste, wold not absteyne her fro the werk of
     mariage that night. On the morn, anon as they entred in to the
|r20 chirche of Seynt Sebastyan, the deuyl entred in to the body of
     the [Ivj] yong woman, whyche tormented hyr moche strongly. But
     by the prayers of an holy man that was there, he was put out fro
     her and after she was heled. For the reuerence of mariage which
     God hath so moche honoured, they ought wel to kepe them fro
|r25 vsyng it dishonestly ayenste thordynaunce of nature, for therin
     they shal synne dedely. A man may slee hym self with hys owne
     swerd or knyf. The husbond or the wyf that brekyth the mariage,
     for what cause someuer it be, synneth so greuously that in the
     olde lawe they were put to deth. And he or she that kepeth wel
|r30 his mariage may make dysseueryng or departing ayenst that partye
     that so breketh. But it shal be comanded that fro than forthon
     they lyue chastly, and he or she that after shal synne wyth
     other shal be constrayned to take agayn hys or hyr companye. Yf 



|p185


     the wyf of hyr propre wyll or by iugement of holy chyrche be
     departed fro hir husbond by cause she hath broken hyr mariage,
     yf she assembled not agayn wyth hyr hysbond, she may not demande
     hyr dowayre. He or she that seeth hys felawe repentaunt of hys
 |r5 synne, yf he take hir or she hym in hys or in hyr companye, he
     or she dooth grete almesse, and God shal acompte it to hym in
     grete penaunce of hys synnes For of a synner repentaunt ought
     one to haue mercy and pyte.


     What mariages be of no value    Capitulo lxxj

|r10 Whan mariages shal be made, it ought to be knowen yf it be the
     wyll of that one as wel as of that other, and that there be none
     empeschement of lignage, ne gossybrede, ne kynrede; ne that ony
     trouthplyght hath be made, ne flesshly companye; or yf ther hath
     made ony solempne avowe of co[n]tynence, as in the honde of the
|r15 bysshop, of abbot or abbesse, or of hys curate vpon the aulter
     to fore good wytnessys; or yf he hath receiued holy ordre, as
     subdeken, deken, preste, or professyon in ordre; or yf he hath
     had flesshly companye with ony woman of hir lignage [Ivjv] whome
     he wold marye. For in alle these cases the maryage is of noo
|r20 valewe, and they that thus shal be assembled, yf they knowe the
     lettyng, they synne dedely and theyr chyldren shal be bastardis,
     & they may not haue companye carnall togydre wyth out dedely
     synne. And they that knowe the lettyng and saye not, synnen
     dedely and ben parteners of the euyl that may come therof. In
|r25 alle these caases none may doo grace ne dispence but the pope
     onely, for sentence gyuen of another ne letter auaillen nothyng.
     And for thys peryll the preest ought to crie a[n]d aske the
     banes solempnly, and to receyue alle opposaunts and suche as
     knowe [ony] lettyng openly or secretly. & yf non saye the
|r30 contrarie ne oppose, yf the preeste thinke that ther be ony
     impedyment, he ought to enquyre delygently. & yf there [be] ony,
     he ought to sygnyfye it to theyr ordynarye iuge. Ther be many



|p186


     maryages that bere them euyl by cause they be not made as they
     ought to be made. The somme taken a wyf for her beaulte, the
     other for accomplysshe theyr carnalyte or flesshly luste, other
     for theyr rychesses, and other for theyr lygnage.  Example. We
 |r5 rede in the holy scripture that Sara, the doughter of Raguel,
     had seuen h[u]sbondes, the whiche seuen a deuyl named Asmodeus
     slewe the fyrst nyght of theyr weddyng.  Whan they supposed to
     haue leyen wyth hys wyf, he put them to deth by cause they toke
     her for the causes afore sayd, and nothyng for very loue of
|r10 mariage for to haue lygnage. And after, the aungel Raphael sayd
     to yong Thobye that he shold take her in mariage. Thobie
     ansuered to hym, "I haue herd saye that she hath had seuen
     husbondes, whyche anone as they wold haue leyen wyth hyr the
     fyrst nyght of theyr espousaylles, the deuyl put them to deth.
|r15 I fere and do[u]bte lest he wold doo the same to me." Thangel
     a[n]suered to hym, "I shal telle to the", sayd he "upon whome
     the deuyllys hath power whan they marye them. He hath power
     [v]pon them that take theyr wyues, not for the loue of God, ne
     in hope to haue lygnage, [Ivij] but for to accomplisshe theyr
|r20 flesshly delyte, as dombe bestes whiche haue none
     [v]nderstondyng. But whan ye shal be espoused, ye shall holde
     you thre dayes and thre nyghtes fro hauyng to doo carnally that
     one wyth that other, & ye shal be in prayers & in oroysons wyth
     Our Lord. & the fourth nyght ye shall assemble togyder, not for
|r25 flesshly delectacion, but in the drede of God and in hope to
     haue lygnage." Many haue soo doon and haue absteined them fro
     theyr wyues iij the fyrst dayes and nyghtes, whyche after haue
     lyued togyder in good loue and in grete progenye. Bytwene them
     that crystene chyldren atte the fonte & ben godfaders &
|r30 godmoders is noo gossybrede by the lawe, ne is no impediment of
     mariage. And holde for certayn that the lawe sayth that yf thou
     and thy gossyb, he or she, haue had chyldren to fore ye were
     gossybs, they may alle take that one that other by maryage. But



|p187


     the chyld for whom ye be godfader, none of others chyldren may
     take by maryage.


     Of thestate of wedowhed     Capitulo lxxij

     Saynt Poul preyseth moche thestate of wedowhed, whyc[h]e sayth
 |r5 to the wedowes that it is good that they kepe [t]hem in suche
     estate, or ellis that they marye them. For it is better to
     marye than to brenne. He or she brenneth that consenteth to
     synne. For to kepe thestate of wedowhed ought to be had example
     of the turtle. For as sayen the maystres naturiens in the book
|r10 of nature of bestis, after that the turtle hath lost hys make,
     he shal neuer after accompanye hym or her to another, but is
     alleway solytarye and fleeth the companye of other. Thre
     thynges apperteynen right welle to them that ben i[n] thestate
     of wedowhed. The fyrst is for to enclose her self pryuely in
|r15 her hows and not to folowe suspecyous ne euyl companye. And
     herof gyueth vs example Iudith, whyche [Ivijv] was a wedowe and
     a moche fayre woman, and the holy scrypture saith that she helde
     her enclosed in her chambre wyth her maydens. Wherfore Saint
     Poul repreueth moche strongly the yong wymen wedowes that ben
|r20 ydle and redy to goo and to come and ben ouermoche spekyng and
     iangeleresses. & he sayth that they shold be in theyr howses
     and entende to doo good werkes.  Some ther be whan theyr
     husbondes ben dede whyche were blacke gownes, but ther is
     nothyng there b[u]t the colour of sorowe and of mornyng. For
|r25 they be made as well and all so gente and queyntly as thaugh
     they were of skarlet. The second is that they shold entende to
     praye and to serue God and to be gladly in the chyrche in
     deuocyon & in teeres, lyke as the gospel saith that a woman, a
     wedowe named Anne, dyde, whyche departed not out of the temple,
|r30 but serued God nyght and day in prayers and in wayllynges. The
     thyrde thynge is sharpnesse of lyf.  For as sayth Saint Poul,
     "The woman wedowe that lyueth in delyces is deed by synne." And
     Saint Bernard saith that chastyte perissheth ofte in delyces. 



|p188


     Also it apperteyneth that the yong wymen ben humble and nothyng
     proud after the example of Iudith, whiche lefte hyr fayr robes
     and hir richesses and hyr parements whan hir husbond was deed
     and toke thabyte of wedowhed, symple & humble, whyche is a more
 |r5 sygne of wepyng than of ioye or of vayne glorie. And by cause
     that she loued chastyte and wold kepe it all hyr lyf, she wered
     the heyre and fasted euery day sauf the festes. And yet she was
     fayre, wyse, and yong, but of bounte of herte. And also loue of
     chasstyte caused hyr to doo it, and therfor, who that wyll kepe
|r10 chastite, late her lyue in suche estate as dyde thys valyaunt
     lady Iudith.


     Of continence     Capitulo lxxiij

     How wel that maryage be a sacrament & that God hath made it and
     moche hono[u]red it, and moche pleasyth hym yf it be wel kept,
|r15 neuerthles, thestate of contynence of them that will lyue
     chastly and kepe them from maryeng [Iviij] for the loue of God,
     is more playsant to God and is more honourable & more
     proffytable. Item, yt ys a victore that one maketh of his
     flesshe, by cause he hath ouer come yt. For whiche victorye God
|r20 shal crowne hym moche hyely in heuen. Item, it is a maner of
     martyrdom, especyally in his yongthe. Item, they that lyue
     chastly ben proprely the monastary of the Holy Ghoost. For
     these causes and for the better to please God, councyelleth
     Saynt Poul to yong peple and to them that be[n] to marye that
|r25 they kepe them in suche estate, or ellis that they marie them,
     for peryl to falle in the synne of lecherye. But he saith that
     moche happy shal they be yf they may hold them in thestate of
     contynence.


     Of the state of virgynyte     Capitulo lxxiiij

|r30 Virgynyte is so right hye estate & so worthy that it cannot be
     o[u]ermoche preysed, for it is the lyf of angellis celestyall,
     and it is redde of many dyuerse sayntes whiche haue refused
     grete dignytees and haue suffred grete & hard tormentes &



|p189


     martyrdoms for theeyr virgynte to kepe. O, the right hye &
     noble tresour that he or she leseth that playnly wold haue doon
     the synne of lecherye. But yf he doo soo nomore and repenteth
     hym of his eu[y]ll wyll with good herte and confessyth hym
 |r5 therof, his or hir virgynyte retourneth to hym or to hir agayn.
     But & yf he or she accomplyssh the synne of the flesshe, he or
     she shal neuer be virgyne. Yf one enforce a virgyne ayenst hir
     wyll, the meryte of virgynyte lasseth not, b[u]t it encreaceth.
     Wherof is wreton in the lyf of Saynt Lucye, the whiche sayde to
|r10 the euyl tira[u]nt that wold haue enforced and rauysshed hir,
     "Yf thou make me to be enforced and d[e]fouled ayenst my wyll,
     the crowne of my virgynite shal be doubled. Wherfor thou
     oughtest to be wel aduysed and resyste it stro[n]gli."


     [Iviijv] Of them that be in religyon     Capitulo lxxv

|r15 Relygyon is called deserte, for lyke as the deserte is a place
     sharp, allone, and ferre fro peple, in lyke wyse ought to be
     thestate of relygyon sharp, & that by straytnes of lif. Item,
     thestate of relygyon ought to be ferre fro the world that he
     that is in suche estate fele nothyng, but ought to be deed to
|r20 the world and lyuyng toward God, as saith Saynt Poul. For lyke
     as he is [t]hat is deed bodily, that is to wete, the herynge,
     the seyng, the smellyng, the spekyng, and the tastyng, right so
     ought to be the relygous so deed toward the world that he fele
     nothyng that apperteyneth to synne, to thende that he may saye
|r25 lyke as Saint Poul sayth of hym self, "The world is crucyfied in
     me and I to the world." A relygyous ought to haue no thyng in
     the world propre to hym self. He ought to make hys tresour in
     heuen. As Our Lord saith, "Yf thou wylt be parfight, goo and
     selle alle that thou haste and gyue to the poure people, and so
|r30 shalt thou haue thy tresour in heuen." An holy saynt sayth i[n]
     Vytis Patrum that pouerte is the waye by whyche heuen is goten. 



|p190


     Example. We rede in the holy scripture that Our Lord sayd to
     Abraham in the perso[n]e of relygyous, "Goo", sayd he, "out of
     thy lond", that is to wete, fro the rychesses of thys world so
     that thou sette not on them thyn herte. Item, "Goo out of thy
 |r5 lygnage", that is to saye, leue thy synnes of dede and of wyll,
     and put not thy herte so strongly in a persone of thy lygnage ne
     in none other but that thou mayst well take it away whan thou
     wylt. & thyrdly he sayth, "Goo out of the hous of thy fader",
     that is to saie, leue alle the mynde and remembraunce of thys
|r10 world entyerly so that thou haue there to no loue ne affeccyon.
     Alas, ma[n]y ther be in these dayes of relygyous people whyche
     haue not but thabyte of relygyon and haue renounced nothing but
     only thabyte of the world. They wyl haue the delyces of the
     worlde and the reuerence of relygyon wy[t]hout payne. They doo
|r15 grete payne to gadre togyder fynaunces for to mounte in hye [Kj]
     estate, or for to despende it in euyll vsages. They wyl haue
     games and esbatements of houndes and of hawkes, & gyue to theyr
     houndes that whyche they o[u]ght to gyue to the poure for the
     loue of God, to thende that they praye for the poure so[u]les,
|r20 whyche haue lefte to them the goodes and gyuen to them the
     rentes by whyche they kepe and mayntene grete estate, and doo
     lytyl theyr deuoyr to that they ought to doo. They loue better
     two knaues to lede theyr houndes tha[n] two chapelains for to
     doo the dyuyne seruyce and offyce. Atte leste yf they wyll not
|r25 doo, late them doo it to be doon for to dyscharge theyr soules.
     They be horsed lyke vnto knyghtes, for yf thou recountre & mete
     a knyght and a relygyous man, thou shalt not conne dyscerne
     whyche is the knyght and whyche is the relygyous now in these
     dayes. Saynt Bernard sayth that on thys day the robe of a monke
|r30 and the robe of a k[n]yght ben alle of one cloth. And also is
     the goun of a monke as wel furred and pur[fl]id better atte hond
     than is the robe of a knyght, how wel that the rule sayth that a
     monk shold be clad not of the derrest and best cloth, but of the



|p191


     moste vyle. And Saynt Gregore sayth that the seruaunt of Our
     Lord ought not to seche vesture ne clothyng for to playse the
     world, but onely to kepe hym fro the cold. Example. It is
     redde of a knyght, the whyche was euyl horsed and mette a monk
 |r5 whyche rood on a good hors & was in grete estate, to whome he
     demaunded what he was. The monke ansuered to hym that he had no
     Lord but God. The knyght sayd "Yf ye serue hym, in lyke wyse
     doo I. We ben brethern and felawes. But we haue not euynly
     parted, for ye ben ryght wel horsed and well cladde, a[n]d I am
|r10 ryght pourely. I wyll as longe were your vesture and ryde your
     hors as ye haue." And toke from hym all. Loo, here ye may see
     how the monke, by hys pryde, gaaf euyl example to the knyght and
     occasyon to doo euylle. O, thou relygyous persone, what someuer
     thou be, whan thou art in religyon, that thou be wythynforth
|r15 like as thyn [Kjv] habyte sheweth wythout forth; that is to
     saye, a very religyous & trewe seruaunt of God, of whom thou
     berest the leuerey. For by the leuerey ben the meyne of a lord
     knowen. Yf thou be suche as thyn habyt sheweth, I doubte not
     but that thou holdest thy self and reputest the for deed to the
|r20 world. For thou hast leste the glorye of the world. And how
     wel that thou hast playsyrs, eases and delyces of the world to
     thy damp[n]acyon, neuertheles thou art not so abandouned to the
     world in dede, how wel that thou be in thy herte lyke as thou
     were of the world. And also thou lesest God and the world. And
|r25 shalt haue in thys world and in that other torment. Proprete in
     the persone of relygyon is a right horrible synne and hath be
     many tymes greuously punysshed in tyme passed. The holy
     scripture sayth that the apostles and dyscyples of Our Lord,
     after hys passyon, lyueden in suche wyse that ther was not one



|p192


     that sayd, "Thys is myn", but they dystribued to euerich after
     that he had nede. Example. It happed that there was a man
     named Ananye and hys wyf called Saphyre, whyche were of the
     comynalte of the discyples, and sold a felde that they had and
 |r5 brought a parte of the money to the feet of the apostles &
     reteyned that other parte. Saynt Peter sayd to them, "What is
     thys that ye haue doo? Ye lye not to vs, whyche lyue wyth vs
     and reteyne propre good, but ye lye and be vntrewe ayenst the
     Holy Ghoost." And anone they deyd sodaynly to fore alle
|r10 thapostles and dyscyples, wherfore they doubted moche for to
     reteyne ony thyng propre. Example. Saint Gregore recounteth in
     hys Dyalogue that in hys monastery in whyche he duelled and
     wherof he was gouernour to fore he was pope, that there was a
     monke named Iuste, the whyche was a physycyen. And it happed
|r15 that thys monke was seke. And whan he sawe that he shold deye,
     he sayd to hys brother whyche was a seculer "I haue", sayd he,
     "hyd thre floryns in suche a place." And told [Kij] it not to
     hys brethern of the relygyon. The monkes cam in to hys chambre
     and serched oueral and fonden the thre floryns, the whyche they
|r20 shewed to Saynt Gregore, whyche thenne was moche angry by cause
     that he that lyued in comynalte wyth them had made tresour for
     hym self onely and that at hys deth he had not shewde it to hys
     brethern. Saynt Gregory, for to purueye for remedye to the
     helthe of thys monke, and to thende that he had contrycyon and
|r25 repentaunce of hys synnes, and for to gyue ensample to other, he
     comau[n]ded that none of hys brethern shold be at his deth and
     that he shold not haue confort ne consolacyon of them. And yf
     he dema[u]nded of hys brother seculer whyche kepte hym why hys
     brethern vysyted not hym, that he shold ansuere hym, "By cause
|r30 thou hast made tresour and haste not delyuered it to the couent,
     they haue abhomynacion of the." Saynt Gregore dyde it by cause
     he shold haue contricyon of hys synne to fore he deyde. And
     Saint Gregorye sayd to hys felawes "Whan he shal be deed, burye
     hym not in the cymetorye of the brethern, but make a pytte in
|r35 the donghyl & caste hym therin & caste the thre floryns vpon



|p193


     hym, sayeng, 'Thy money be wyth the in perdycion.' And after
     couere hym wyth erthe." Whan the other brethern sawe thys, they
     doubted moche to reteyne ony thynge that was contrarie to theyr
     soule, and alle that they had, and also that whyche was lawful
 |r5 for them to reteyne, they brought all in comyn. Therty dayes
     after that the monke was deed, Saynt Gregorye sayd to o[n]e of
     his brethern, "It is a grete whil that the soule of our brother
     hath be in purgatorye. Goo forth and fro hens forth to therty
     dayes saye euery day a masse for hym, and see wel that thou
|r10 faylle not." And he faylled not. And the therty day after
     that, the deed monke appered to hys brother seculer that lyued,
     and he demaunded hym how it stode wyth hym. The deed monke
     ansuered to hym, "I haue been o[u]er euyl at ease vnto thys day.
     But now I am wel, for thys day I have receyued [Kijv] the goodes
|r15 and masses that haue be sayd for me." Saynt Bernard sayth that
     whan a mo[n]ke entendeth to haue rychesses of the world, he
     gyueth ouer euyl ensample to the seculers; and sayth that he
     taketh agayn that whyche he hath lefte, and resembleth the hound
     that retorneth agayn to hys vomyte. And Saynt Iherome sayth
|r20 that a monke whyche hath euyl entencyon to proprete is not worth
     an halfpeny. In lawe canon is not supposed that an abbotte may
     not dispence that hys monke may haue ne reteyne propre. For the
     renoncyacyon of proprete is annexed to the rule of monkes lyke
     as is the vowe of chastyte, in suche wyse that the pope may not
|r25 dyspence wyth a monke beyng a monke. But the pope may wel make
     of a monke noo monke, for he may make hym a bysshop and by that
     he shal be no more subget to the rule of monkes. A relygyous
     ought to be poure in dede and in will veryly, for soo he hath
     avowed.  Saynt Iherome saith that he is not poure but is riche
|r30 ynowh that lacketh noo brede. Example. We rede in the Lyf of
     Faders that a poure monke solytarye was seke by the espace of
     therty dayes, and there was none that vysyted hym. God sente to
     hym an aungell fro heuen, whyche kepte hym and mynystred to hym
     hys necessytees. It happed thenne that the other freres of the
|r35 deserte cam and vysyted hym, and anone the aungel departed
     thens. The seke man began to crie to the brethern, sayeng, "Goo



|p194


     hens, for whan ye were come, the aungel that serued me wente
     away." The relygyouses oughten to be chaste, for they be
     bounden to kepe it and haue avowed it. Chastyte is a moche
     fayre vertue, but who that wyl kepe it wel, he muste flee alle
 |r5 companye of wymmen. Saynt Bernard sayth, "Yf thou muste needes
     speke to a woman, speke but lytyl and beholde her not fyxly in
     the vysage, and touche her not by the hondes, for ouermoche
     harme may come therof, ne sytte not to nygh her, ne lawhe not
     [Kiij] lightly, come in no derke place to [speke] to hyr. For
|r10 in alle these thynges, yf ther be noo synne, yet ther is
     suspecyoun of them that see it or knowe it, and so ther is
     blame. And whan thou shalt speke to a woman, holde the in suche
     manere and also honnestli as thou woldest doo yf her husbo[n]d
     were there present, or ellis thy prelate, to the ende that yf
|r15 ony cam vpon you, that thou haue noo cause to be ashamed." And
     also Saynt Bernard counseylleth the that thou haue no
     famylyaryte to ony woman what someuer she be, relygyouse ne
     other. For many tymes comen therof grete perillis and euyl
     temptacyons. And I saye to the, yf thou haue good peas of herte
|r20 and wyth God, flee all famylyaryte of wymmen and loue them alle
     lyke wel, especyally the good and deuoute, and occupye the not
     wyth them. For lyke as we haue sayd to fore, thou art not more
     holy than was Dauyd, more wyse than was Salomon, ne more stronge
     than was Sa[m]psom, the whiche were moche deceyued by wymmen.
|r25 Item, "I counseylle the", sayth Saynt Bernard, "that thou herkene
     ne here gladly a woman speke. For whan thou herest hir speke,
     she enflameth the. It is a moche sure thy[n]g that thou see hir
     not, for whan thou seest hir she enuenymeth the. But it is
     moche more sure whan thou thouchest hir not, for whan she
|r30 thoucheth the, she fowleth the." Example. It is redde of an
     hermyte that his moder cam for to see him, & whan she sholde
     retorne, he conueyed her. It happed that they shold passe a
     riuer, and the hermite toke hir for to bere ouer the watter. 



|p195


     But he wrapped hys handes wyth hys mantel, to thende that he
     shold not touche hyr flessh. And she that sawe wel hys
     entencyon, sayd to hym, "Caytyf, wherfore art thou aferd to
     touche me? I am thy moder." It is good to wete that whan he
 |r5 wold not touche her at the departyng, that he kyssed her not at
     hyr comyng.


     Of thobeyssaunce in relygyon     Capitulo lxxvj

     [Kiijv] The relygyous peple owen to be obedyent to theyr
     prelats, for they haue auowed obeyssaunce vnto the deth.  Saint
|r10 Poul sayth that Our Lord Ihesu Criste was obeyssaunt vnto God,
     his Fader, vnto the deth that he suffred on the crosse for vs.
     Saint Bernard saith that the very obeyssaunt obeysseth anon and
     abydeth not tyl on the morn. Saynt Gregore sayth that thou
     oughtest not to dysobeye thyn euyl prelate whan he comandeth the
|r15 to doo well, ne thou oughtest not obeye thy good prelate whan he
     coma[n]deth the to doo euyll.  Example. We rede of an abbot
     whyche wold on a tyme proue the good obeyssaunce of a good monke
     that he had, and comau[n]ded hym to goo in and entre in to an
     hoot ouen and that he shold make clene the ouen for to sette in
|r20 the brede. And anon the monke entred in and made right clene
     the ouen and after com out and had none harme. Wherof thabbot
     was moche abasshyd of thobeyssaunce of the monke. "Alas", sayth
     Saint Bernard, "how grete dyfference is it now of vs to thoo
     monkes that were in the tyme of Saynt Antoney. For many tymes
|r25 whan they vysyted that one the other, they spaken so of
     spyrytuall thynges that they forgate theyr etynge and
     drinky[n]g. And on thys day there is none that demaundeth
     celestyal bred, ne also that will gyue it, that is, the word of
     God for to fede the spyrytuel soule. But now whan we ete, as
|r30 many as ther be of messes, so moche is there of rumours. And we
     saye, 'Thys is not wel soden or rosted; the sauce is not made
     well; the mete is to lytyl salted, or ellis it is to moche.' The
     good monke", saith Saynt Bernard, "ought to resemble the asse.



|p196


     He ought doo that he is comaunded & o[u]ght to ete that whiche
     is sette to fore him. Late vs not speke now of flessh", saith
     Saint Bernard, "for it is forbeden to vs, but if it be to them
     that be seke & feble of body, but of fyssh, whiche be of iij or
 |r5 iiij maner of facion. And in diuerse maners we wyl haue the
     egges. Som wyl haue them r[o]sted, som boyled & other wyl haue
     them fried. & wherfore is this but for to satisfye the taast?
     & what shal I saye", sayth [Kiiij] Seynt Bernard, "for to drinke
     clere water, whan we retche not to drinke wyne but yf it be
|r10 clere? And yf it be not pure & fyn & in dyuerse maners, ther
     shal be grete noyse. And many ther be that chaunge theyr cuppe
     ij or iij tymes in a mele and saye, 'I wyl haue that & I wyl
     haue thys, and thys is not good.' & in many places at grete
     festes they shal saye that they ought to haue wyne spyced and
|r15 made wyth good pouldres. And wherfore is this but for to drinke
     the more and the more delycyously? And whan he shal haue moche
     dronken and that the wyn shal mounte in to hys brayne, what shal
     they doo whan they be rysen fro the table? They wyl not rede ne
     studye but wyl slepe or playe.  As sone as we be monkes", sayth
|r20 Saynt Bernard, "we haue an euyl stomak, or we be seke and ben so
     delycate that none may serue vs to our plesir. And many ther be
     that whan they were in the world, they lyued moche pourely and
     with grete payne, & lyueden sobrely, & helde for grete largesse
     that whiche they hold at gret vilete in their religyon. They be
|r25 glotons, gormantes, & lykorous, and none can serue them at their
     playsir; and ben more proude in wordes & dedes, more worse for
     to serue, than ben they that come fro grete houses & many
     richesses. And what shal I saye of our habyte", saith Saint
     Bernard, "whiche was wont to be of humylite, & now with grete
|r30 payne may be founde in our prouince ony cloth that we wyl were
     or bere? For yf ther come a grete lord of the world in to our
     hows, he shold be wel content to be clothed wyth suche cloth as
     we haue. Alas, religyon is moche wasted. None wil shewe by
     werkes, ne by enseyg[n]ements. And where as the relygiouses



|p197


     were wonte to be sayntes & holi, they be almost alle dissolute.
     Theyr is none estate in the worlde of whiche but the relygiouses
     wil entremete. They wylle be marcha[u]ns, wereof somme bycome
     meshauns. They will be gossybbes. They wyl be h[u]nters. They
 |r5 wyl be fysshers of fysshe and not of the soules. And more
     playseth them thesbatement and songe of byrdes of the felde than
     dooth the songe of the chyrche. For many [Kiiijv] ther be that
     whan they be in the chirche, they ben anon hoors & e[n]rumed and
     may not synge. And that they saye or doo, they doo negligently
|r10 and slowly, wythoute affection, wythout deuocion, and without
     re[u]erence. And alleway they be ydle in the chirche or aslepe,
     but to thinges of the world they be allway redy & wakyng. And
     they holde them so disordy[n]atli a[n]d foulli in the chirche
     that it is a grete abusion." Saint Bernart saith that whan thou
|r15 shalt be in the chirche, kepe and holde the reuerentli as he
     that is in the presence of God. Yf thou ha[u]e noo deuotion,
     yet doo it for to shewe example to other. "I meruaylle", saith
     Sai[n]t Bernart, "how the prelates suffre so many desolucions to
     be doon as bee doon in these dayes in religyon, but yf it be by
|r20 cause that one wyl not repreue another gladly of that he is
     entatched. For they that shold be our myrrour & our exemplayre
     by the[i]r werkes, ben blynde and leden the blynde." Example.
     It is rede of an Abbot whiche lyuede alle his dayes in grete
     vyandes and metes & was clad with right fyn cloth. It happed on
|r25 a day as he had gretely dyned and his monkes had in the
     co[n]uent as who sayth nought or lytyl, after dyner he conmanded
     to one of his monkes, the whiche had e[u]yl dyned, and said to
     hym moche rudely that he shold doo som thyng. The monk dyde it
     not anone. Thabbot was angri and sayd to hym, "Brother, thou
|r30 hast not doo that whiche I haue commanded the." The monke
     ansuerd to hym, "I am your brother verily, but your robe is not
     lyke to myne, ne your dysshe is not semblable to myn." Thabbot
     helde hym alle confused. Many there be of relygyon whyche neuer



|p198


     be eased but yf they be out of theyr cloystre, how wel that an
     holy man sayth that lyke as a fysshe may not lyue out of the
     water, no more may a monke lyue [spirytuelly] out of hys cloistre.
     Retorne thenne as shortly as thou mayste and mayntene the the
 |r5 beste wyse that thou shal conne mowe to thy saluacyon. For thou
     shalt not so sone retorne, ne so wel mayntene thy self, [Kv] but
     that it behoueth to doo grete paine to fore thou shalt be in
     suche deuocion, ne also wel sette agayn in thy conscyence, as
     thou were whan thou departedest.


|r10 To whom one ought to be confessed     Capitulo lxxvij

     To fore we speke of confession, we shal saye to whome one ought
     to be confessed. No prest may assoylle but yf he be thy propre
     prest. Thy propre preste is called in sixe maners:  fyrst, the
     pastour of the chyrche, as the prelate or curate; secondly, he
|r15 that is commysed by the prelate or curate or vycarye; thirdely,
     they that haue preuylege of the pope; fourthly, they that haue
     licence of the curate (but he ought to amytte non but discrete
     persones, honeste & knowen); fyfthly, in necessyte, for in
     necessyte euery prest may assoille in peril of deth, & the
|r20 pilgrims be assoylled in pylgrimage of them that confesse them;
     syxthly, for the defaulte of thy prest whan he is an ydeote, or
     whan he sheweth the confessyon, or whan he praieth the wymen
     that they confesse them to hym of euyl loue. In all these
     cases, yf thou fynde a prest that hath auctorite to assoille,
|r25 thou mayst confesse the to hym, so that he be knowen dyscrete of
     ordre and of persone. Yf thou be of religion, none may assoille
     the without licence of hym that hath the cure or charge of the,
     but yf it be in necessite that tho[u] mayst not haue thy pastour
     or hys debyte. Or yf thou were so contumax and so peruerse that
|r30 thou wylt not confesse the to thy pastour or to hym whome he
     hath commysed, thenne for peril that thou deye not wythout
     confessyon or wythout counseyl, some dyscrete and approued
     confessour or prest may assoille the. Item, it is of necessite



|p199


     that the good preste hyde the confessyon by cause of the
     sacrament of confessyon; item, also that one confesse hym the
     more hardyly. And knowe ye that the preste ought not to hyde
     onely the confession, but also alle the thynges whyche may be
 |r5 perceyued of the synnar or of the synne. & though the synnar
     gyue licence to thy confessour to saye ony synne of him that he
     hereth in confessyon, yet the confes[Kvv]sour ought not in ony
     wyse to open it, but if he knowe it other wyse than by
     confession. & yet it is not right sure or expedient to open
|r10 thenne & yt maye without grete inconuenyents other wyse be
     eschewed. Yf thou demande yf the prest knowe ony thyng that
     thou saist to hym in confessyon afore or after that thou
     confessest the, he is not bounde to hyde it but yf it playse hym
     as touchyng to thys: that he knoweth it as a man. Som saie to
|r15 a preste som thyng in secrete and they saye to hym, "I telle it
     to you in confessyon", and kepe not in thus sayeng the maner ne
     thordynaunce of confessyon. And therfore yf he shewe thys, he
     sheweth not the confessyon. But he dooth ouermoche euyl to
     shewe the counseyl of another. Yf a prest haue herd ony thyng
|r20 in confession and it happeth that he is called to wytnesse to
     fore a iuge personelly that he shal say yf he knowe ony thyng of
     that thyng, yf he knewe it otherwyse than by confessyon, he may
     saye it wythout peryll. But yf he knowe it not but by
     confession, he may swere surely that he knoweth nothyng therof,
|r25 for he knoweth it not as a man but as a vycarye of God.


     Of the payne of a prest that sheweth the
          confession     Capitulo lxxviij

     Saynt Gregore sayth in the holy canon, "Late the prest take good
     hede of what thyng be sayd to hym in confessyon, that he telle
|r30 it not to neyghbour, ne to other that duelle ferre, ne by sygne,
     ne tokene, [n]e sklaundre, ne to ony other persone ony thyng;



|p200


     a[n]d yf he doo, that he be deposed fro hys benefyce, and all
     the dayes of hys lyf be he infamye thurgh the world." Item, the
     Pope Innocent sayth in the newe constitucyon, "Late the prest
     kepe hym wel aboue alle thynges that of thyng sayd to hym in
 |r5 confessyon he saye ne telle it not, ne by sygne ne other wyse, &
     also in no maner he accuse hym that is confessyd to him. And yf
     he haue nede of better counseyl than hys owen, lete hym demaunde
     wythout ony namyng the synner by hys name.  For who someuer in
     iugement [Kvj] of penaunce shal shewe in ony wyse the synne that
|r10 hath be sayd to hym in confessyon, not all onely of thoffyce of
     presthode we wyl that he be deposed, but also wyth that we wyll
     that he be put in sharp pryson for to suffre greuous
     pena[u]nce."


     Of the sacrament of penaunce     Capitulo lxxix

|r15 As to the sacrament of penaunce (whiche is the iiij sacrament of
     holy chyrche but it is sette here the laste for to accorde to
     the other) to fore that the synners be reconsyled to God, thre
     thinges be requysyte: that is to wete, confessyon, contricion,
     and satysfaccion. Confessyon and hys vertue shal be declared
|r20 here folowyng. Contricyon is to haue sorowe atte herte and
     grete repentaunce of alle hys synnes and to haue stedfast
     p[u]rpos fro than forthon to kepe and absteyne hym fro alle
     dedely synnes. For who that hath entencyon to retorne to dedely
     synne, hys confessyon avaylleth hym nothyng.  And yf he be
|r25 houseled in suche estate, he synneth dedely. And yf he deye in
     suche estate, he shal be dampned perdurably.


     Of confessyon and of hys vertue     Capitulo lxxx

     Confessyon is the second parte of penaunce. Whan one is
     confessyd and repentaunt of alle his synnes & hath stedfast
|r30 purpos to absteyne hym self fro alle dedely synnes and for to
     amende hym, thenne confessyon is of so grete vertu that it is a



|p201


     second baptesme & as a fontayne in whyche ben wasshen and
     forgyuen alle synnes, what someuer they be. And thys
     confessyon, as sayth Saint Bernard, destroyeth alle synnes and
     restablyssheth alle vertues. The a[n]gellys reioye them and it
 |r5 confoundeth the deuylles. It reco[u]nceileth the soule to God.
     It closeth helle and it openeth heuen. Welle blessyd is he that
     ofte is laued and wasshen in thys fontayne. For yf he kepe hym
     in purete and cle[n]nesse of conscyence and in the loue of God,
     he is the more stronge to doo good werkes & to kepe him fro the
|r10 [Kvjv] fende of helle, and may the better endure ayenst the
     euyllis that may come.


     Of the scyences that prestes shold haue that here
          confession & how they shold demaunde the
          synne[r]s     Capitulo lxxxj

|r15 The preste that taketh the charge for to confesse ought to haue
     scyence for to iuge wel, and to knowe the synner & his synne,
     and for to gyue penaunce after the quantyte of the synne. Yf the
     synner dooth the penau[n]ce suche as the prest enioyneth hym, he
     shal be delyured fro dampnacyo[n]. But yf by fauour or by doubte
|r20 or by deffaulte of scyence the prest gyueth lasse penaunce than
     he ought, he shal bere the payne.  Also, the synner ought to doo
     good dylygence to haue a good physycyen for to hele hys soule of
     the maladye of synne, lyke as he shold doo to seche a good
     physycyen for to haue the helthe of his body, lyke as Saynt
|r25 Augustyn sayth. Example.  We rede that at Paris was a man that
     knewe hys doughter flesshly. After, they went and co[n]fessyd
     them vnto a wyse and a discrete prest, a penytencer. The
     doughter had so grete contrycyon and wepte so greuously that she
     myght not saye her synne, & sayd that she [m]ight neuer doo
|r30 worthy penaunce for hir synne. The fader was so harded of hys
     synne and had no shame to confesse hym therof. The penytauncer
     sawe the contrycyon of the doughter and sayd to her, "I enioyne
     the in penaunce that thou faste iij dayes to brede and water."



|p202


     "Syre", said she, "I am redy for to faste all the dayes of my
     lyf to brede a[n]d water yf it playse you, for me semeth yet it
     lytyl to the regarde of the gretenes of my synne." The
     penytancer sayd to her, "It suffiseth. I wyl enioine to the no
 |r5 more." & after he said to the fader that him semeth that he had
     no shame ne co[n]tricion of his synne. "I enioine to the that
     all the daies of thy lif thou bere the heyre next thy flessh, &
     that thou faste as long as thou liuest iij daies of the weke to
     brede & water." & he was angry & murmured strongly, &
|r10 considered not that the contricion of his doughter was rekened
     to her for satisfacion, and for hys grete hardnesse [Kvij] he
     ought to ha[u]e the more penaunce. The preest ought benygnly to
     receyue the sinner and ought to haue pyte and compassion of hym,
     and ought swetely to demande of hym of comyn synnes and also of
|r15 the obscures, to thende that they shold not haue occasyon of
     sinne. That is to wete, of the vij dedely synnes, of the v
     wyttes of nature, of the vij werkes of merci, of the x
     comandements of the lawe. Item, yf he can the Pater Noster, the
     Aue Maria & the Credo in Deum.  & yf he can it not, he ought to
|r20 saye to hym that he lerne it.  Thenne he ought to demande hym of
     what estate he is, be he man or woman, or in dignyte or in none,
     or noble or bourgeis, or clerke or religyous. And yf he be of
     religyon, he ought to demande of him yf he haue lycence of his
     pastour for to confesse hym to another than of his ordre. For
|r25 otherwyse he ought not to resseyue hym, but yf it be in caas as
     we haue to fore sayd in the chapytre, "To whome one ought to
     confesse hym." Yf it be a woman, she ought to sytte on the side
     of hym; that is to wete, on his lyft side. & he ought not to
     beholde hir ne the vysage, and ought to saye to hyr swetely that
|r30 she saye her synnes wel and hardyly without to haue drede ne
     shame, for she speketh to God & not to a man. And he o[u]ght to
     say to hyr that God is pyetous and mercyful, for they that shal
     doo moste penance in this world shal be moste loued and exalted
     of God, as it apperith in Dauid, Saynt Peter, Saint Poul, and in
|r35 Marie Magdalene. And he ought to saye that the shame that one



|p203


     sayth his synnes is grete parte of hys penaunce. And see wel
     that to a younge woman he gy[u]e no penaunce to goo on
     pilgremage, for therin is moche peryll; ne also to a woman
     maryed he gy[u]e no penaunce by whiche her husbond may
 |r5 apperceyue that she hath trespased ayenst him. Yf the synner be
     enharded and that he wyl not wel confesse hym, the prest ought
     to saye to hym the peryllis that ther is theryn, and saye, "Yf
     thou wylt, thou shalt be saued, and yf thou wylt, thou shalt be
     dampned. It is better to haue a lityl [Kvijv] shame of me, than
|r10 to haue shame and co[n]fusion to fore God & alle hys sayntes
     atte the day of iugement wyth dampnacyon perpetuell." Example.
     We rede of a noble nonne of good lyf and holy, the whyche was
     deceyued of the fende and was grete wyth her seruaunt and
     varlet. She supposed to quenche hyr synne by grete penaunce of
|r15 her body & harde lyf that she ladde. Longe tyme she waylled &
     wepte moche, but she durst neuer confesse hyr synne, as wel for
     hy[r] noblesse as for the holynesse of whyche she was renomed; &
     deyde wythout to confesse this sinne and was dampned
     perpetuelly, lyke as she made reuelacyon to thabesse, whiche was
|r20 hyr aunte, to whome she appered after hir deeth bering a chyld
     bytwene her armes, all embraced with fyre whyche bre[n]ned all
     her body. And she sayd to hyr that she shold neuer doo noo good
     for her, for she was dampned perpetuelly, for that onely that
     she durst neuer confesse her of that sinne to thende that she
|r25 shold not be holden for vyle & for a synner. O, for Goodes
     sake, ye fayre maidens & swete wymen, whiche by nature ye be
     shamefaste, take ye herby ensample and lese not your fayre
     soules ne also youre bodyes for lytil shame whyche is sone
     passed. Ye see that thys woman that had doon so many good dedes
|r30 that she myght haue be a saint in heuen yf she had confessed of
     thys synne, and now she hath all loste for a lityl shame. And
     holde ye not Our Lord for hard thaugh for one dedely synne he
     hath suffred to lese a persone, for the shame that one hath to
     leue to confesse hys synne cometh of ouer grete pryde, whyche is



|p204


     rote of alle synnes, a[n]d by cause that one hath shame to
     confesse hys synne that he hath doon and that he wold be holden
     for good and holy ayenst reason. After these thynges the preest
     ought to here his confessyon simply. After, he ought to demande
 |r5 of hys estate: yf he be clerke; secular; or of relygyon, ordred
     or not; and yf he haue cure or benefyce.  And after, he ought to
     dema[u]nde hym of symonye (for symonye is [Kviij] propred to
     clerkes); and yf he haue crowne tonsure, or habyte couenable,
     and yf he kepe wel chastyte and contynence; yf he be aduocate,
|r10 yf he synge masse; yf he playe at tables or at dyse. For in all
     these thynges synnen ofte the clerkes. Yf he be relygyous, he
     ought to demande of hym the xij abusyons of the cloyster; that
     is to wete, prelate neglygent, dyscyple inobedyent, yongthe
     slowthful, aged obstynat in hys synnes, a monke folowing the
|r15 court of lordes, a monk that is an aduocat, habyte precyous,
     metes delycyous, rumour in the cloystre, plees & striues in the
     chapytre, dyssolucyon in the chyrche, and in his herte
     vnreuerent in thynges that apperteynen to the aulter, and to
     holde hym self vnreuerently at the aulter. After, he ought to
|r20 demaunde hym of the thre vowes of relygyon and of the rule:
     that is to wete, obedyence, pouerte, and chastete; for in all
     these thinges the relygyouse persones mystake and trespace ofte.
     Item, he ought to aske the princes yf they kepe wel iustyce, and
     ought to demaunde the knyghtes of rauayne, the marchauntes of
|r25 fals marchaundises and yf they doo marchaundise in the solempne
     festes and Sondayes, or in the chyrches. For God caste and
     threwe out them that dyde there [in] marchandyse, and said to
     them that the hous of God is the hous of prayer and they made of
     it a caue or a spelunke of the[u]es by cause they bo[u]ght & sold
|r30 therin. Item, they ought to demande them that haue offyces of
     lordes, yf they doo ony extorcion to the poure peple; item, to
     aske crafty men of deceyte & forswering; item, burgeses and
     cytezeyns of vsure, the labourers & seruauntes of werkes of



|p205


     thefte & specyally of tythes, of rentes, & of truages. Example.
     It is redde that a marchaunt co[n]fessyd hym on a tyme at Paris
     to a good co[n]fessour & interrogour, & he demanded him how he
     gouerned hys marchandyse. "Syre", sayd he, "the most truly that
 |r5 I may, but I can gete no good to nourisshe me my chyldren & myn
     houshold after myn estate and am allway in dette." The preste
     asked hym, "To whom owe ye?"  "Syre", said he, "I haue a brother
     whyche is [Kviijv] abbot of an abbay, & whan I haue nede of a
     somne of money, he leneth it to me. A[n]d wyth grete payne can
|r10 I gete ony thing, and I am no player ne gormaunt, and my wyf
     spareth alle that she may, but I can not wete where it becometh,
     wherof I am moche soroufull." The preste sayd to hym, "Wenest
     thou to be riche of the goodes of the chyrche, wherin thou hast
     noo thing? And parauenture thabbot whyche hath delyuered them
|r15 to the, hath robbed them of hys monkes and suffred hys houses to
     falle doun, or hath euyl gouerned hys possessions. Goo and paye
     hym agayn as hastely as thou mayst and borowe of somme other
     temporal man, and atte ende of the yere come agayn to me and
     telle to me of thyn estate." The marchaunt byleued his
|r20 confessour and payed thabbot and borowed of other men of the
     world, and atte ende of the yere he retorned to hys confessour,
     the whyche demanded hym of hys estate, & he ansuerd to hym.
     "Syre", sayd he, "by the grace of God and your good counseyll I
     haue more prouffyted in thys yere than I dyde in x yere afore."
|r25 "Goo thenne", sayd the confessour, "& gouerne the wysely of thyn
     owen and nothyng of the goodes of the chyrche, for therin thou
     shalt nothyng prouffyte."  After the confessyon the confessour
     ought to gyue penance by that whyche is contrarie to the synnes:
     that is to wyte, humylite and prayer ayenst pryde, fastyng and
|r30 afflyction ayenst lecherye, abstynence ayenst glotonnye, almesse
     ayenst auaryce, and soo of alle other by the contrarye of the
     synnes.  And he ought to warne and admonest the synner to leue
     the synne of dede and of wyll and that he putte him self to doo
     well and to penau[n]ce. For of the good dedes that he shalle
|r35 doo in thys world, he shal haue merite in that other, but of the



|p206


     peynes that he shal suffre in that other, he shal haue [n]o
     merite, for he suffreth them not by hys wyll but by constraynt.
     Yf the synne be derke, he ought to gyue derke penaunce. Saint
     Cypryan speketh of penaunce and sayth, "O Penaunce, I shal
 |r5 saye", saith he, "that I knowe of the: thou vnbyndest all
     thi[n]ges [Kix] bounden and thou byndest alle thynges vnbounden;
     thou moderest alle aduersytees; thou guarysshest alle
     sekenesses; and alle thynges foule, thou makest fayre and clere.
     Theym that ben desperate by theyr synne and feble, thou
|r10 reenforcest and makest stronge." The prest o[u]ght to moeue the
     synnar to contricyon and saye to hym that whyche the doctour
     sayth. For he myght haue suche contrycyon that not onely the
     culpe or synne shal be forgyuen, but alle that he shold suffre
     in purgatorye for hys synnes shold be pardonned, and he shold
|r15 goo strayt to heuen after hys deth, as it apperith by the good
     theef that was crucyfyed wyth Our Lord. For by cause he had
     very contrycyon at hys deth, God sayd to hym, "Thou shalt be
     thys day wyth me in paradys."  At the ende of the absolucyon the
     confessour ought to saye to the penytent co[n]fessed that whyche
|r20 Our Lord sayd to them that he assoylled. "Goo forth and synne no
     more, to thende that no gretter harme happe to the." The
     confessour ought to take good hede that for ony thyng that the
     syn[n]ar sayth to him in confessyon, he despyse ne rebuke hym
     not, but conforte hym the beste wyse that he maye and promyse to
|r25 hym pardon and grace of Our Lord yf he be veryly confessyd and
     repentaunt of his synnes. For ther be some so rude & so euyl
     traytable to them that confesse them that they put them oftymes
     in perill of dampnacyon. Example. It is redde in the Lyf of
     Faders that a yong monke confessyd to an old one & said to hym
|r30 that he was moche tempted of the synne of the flesshe. The old
     monke consydered not the yongthe of that other, but repreued hym
     moche sharply and sayd to hym that he was not worthy to haue the
     name of a monke. The yong monke was moche abasshyd & went out
     of the monasteri as dispayred & mette a good abbot, whiche knewe
|r35 wel that he was greued at his herte & demanded him swetli what



|p207


     him ailed. The yong monk coude not ansue[r]e for the grete
     s[o]rowe that he had at his herte. Thabbot said to him swetely,
     "Fayre sone, telle me what thou hast." & he ansuerd to him, "I
     retorne agayn [Kixv] to the world for to be maryed, for suche an
 |r5 olde monke to whome I haue sayd & confessed my temptacyon of the
     flesshe hath sayd to me that I am not worthy to haue the name of
     a monke by cause I may not resyste vnto the temptacyons of the
     flesshe." The good abbot conforted hym swetely and sayd to hym,
     "Be nothyng abasshyd, my fayre sone, yf thou that art yong be
|r10 tempted of the flesshe. For I that am olde am tempted alle day.
     I pray the retorne to the monasterie tyl to morne." The good
     abbot went anon to that old monke that had so dysconforted the
     yong monke. And whan he approched hym, he prayed Our Lorde that
     the temptacyon of the yong monke [m]yght come vpon the olde monke
|r15 that had so blamed hym, to thende that he myghte knowe by hym
     self in hys olde age the payne and sorowe that the yong monke
     suffred in hys yongthe. And whan he had made hys prayer, he
     sawe the deuyl castyng thembracementes of the flesshe on the
     olde monke and fonde hym in a rage rennyng here and there and
|r20 wolde retorne to the world lyke to the yong monke. Whan thabbot
     sawe hym so demene hym self, he knewe wel that he was tormented
     and sayd to hym, "Whyther wilt thou goo, that art olde a[n]d
     wasted?" He was all ashamed and sawe wel that thabbot knewe hys
     temptacyon, & coude not ansuere for shame by cause of hys age.
|r25 The Abbot sayd to him, "Retorne in to thy celle and consydere
     the payne that the yonge monke suffreth, whan thou whyche art so
     euyl disposed for the temptacyon th[a]t thou suffrest in thyn
     old age but the espace of one day onely. And therfore hath Our
     Lord suffred and preued in the the payne of the yong monke,
|r30 whome thou hast not conforted ne hast had noo compassyon of hys
     yongthe, but hast put hym in the way of desperacyon." Thys
     example techeth and enseygneth vs that the synnar ought to be
     trayteed swetely and nothyng to be dysconforted.



|p208


     Howe one ought to confesse hym self     Capitulo lxxxij

     [Kx] Yf thou wylt well confesse thy self, thow oughtest fyrste
     wel thynke in thy consyence as he that wyl yelde and rendre a
     rekenyng to God. Thou oughtest to saye all thy synnes that thou
 |r5 canst remembre that thou hast doon & woldest gladly haue doon,
     and all thy thoughtes whyche tornen to synne. And beware that
     thou reteygne nothyng ne the colour, ne the sauour of thy
     synnes, how wel thou confessest them and repentyst.  For he that
     reteyneth the colour of hys synnes, thaugh he hath confessyd
|r10 them and repented, neuertheles he reteyneth the euyll maners
     that he had to fore, as in spekyng, in beholdyng, in folowyng
     ylle compaynyes and thoccasions by whyche one myght falle in
     synne. He reteyneth the sauour of synne, that well confessyd
     hym and is repentaunt but gladly he hereth to speke therof, and
|r15 ofte thynketh on hys synnes & hath a delyte in hys euyl thought
     and playseth hym wel, how wel he wyl not doo them. Aboue alle
     thinge beware that thou leue not to saye to thy wetynge somme
     dedely synne of whyche thou remembrest, for to saye to another
     preste or for shame. For thy confessyon is no thyng worth
|r20 thenne. And yf thou be housled in suche estate, thou synnest
     dedely. And yf thou sholdest so deye, thou sholdest be dampned
     perpetuelly. For one ought to saye alle hys synnes of whiche he
     remembreth to one preste, & not to saye one parte to one and
     another parte to another, for suche confessyon is nothynge
|r25 worth. B[u]t whan thou art wel confessyd to thy power, yf thou
     be aduysed after ony synne of whyche thou were not remembryd
     whan thou were confessyd to fore, yf thou thenne confesse that
     to another it shal auaylle the and thy confessyon is not
     departed. And excuse not thy self in confessyng the, as som
|r30 doo. And saye not also that thy synne is gretter than it is,
     for thenne thou sholdest lye.  Many confesse them in grete and
     sayen, "I confesse me of the synne of pryde, of enuye, of
     lecherie", and also in other wythout to declare theyr synnes.
     That confessyon suffyseth not, but it behoueth to thy power thou



|p209


     saye & declare wel [Kxv] all thy sinnes pureli in the manere
     lyke as thou hast doon them, and as ofte as thou hast sinned, yf
     thou can remembre. It suffiseth not to saye, "I haue taken
     other me[n]ys thynges", but it byhoueth that thou saye what &
 |r5 how moche and in what place. For it is a greter synne to take
     thyng sacred than other, & to take out of an holi place than out
     of another. It suffyseth not oneli to saye, "I haue synned in
     the synne of lecherie", but it muste be sayd thestate of the
     persone: that is to wete, yf it be a woman maryed, or wedowe,
|r10 or of religyon; thy moder, or thy suster, or thy gossyb, or
     goddoughter, or symple wymen; or yf thou hast defouled a
     virgyne. For after the estate of the persone the synne is more
     grete or lasse. Yf thou hast wyth a comyn woman, for that is a
     grete synne & grete perill, for they spare neyther fader ne
|r15 sonne, cosyn ne other. & thou must saye how ofte thou hast
     synned, yf thou canst remembre; & in what place, yf it be in
     chirche, chyrcheyerd, or in holi place. For it is gretter
     synne in holi place than in other.  And thou oughtest to saye on
     what daye; yf it be a festeful day or day conmanded to faste,
|r20 for after the day the synne is grete or lasse; or yf thou hast
     synned wyth ony man ordred to God, as subdeken, deken, preest or
     of religyon. But kepe the wel that thou name not the persone by
     his name wyth whome thou hast synned, for that shold be grete
     peryll. & thou oug[ht]est to saye yf thou enforcest they self
|r25 to synne, or yf thou woldest haue synned, or for to doo thy
     synne thou hast made another persone thy messagyer, or yf thou
     hast synned wyth other whyche had no wylle to sy[n]ne wyth the,
     for thy synne shold thenne double. And thou sholdest be holden
     to admoneste hym or hyr to come to repentaunce. Item, yf by thy
|r30 synne is comen euyl ensample, or yf for cause of thy counseyll,
     consentyng, or ayde, ony other haue syn[n]ed. For eueri tyme,
     thou shalt be of God greuously pugnysshed. Item, thou oughtest
     to saye yf thou hast longe abyden i[n] thy synne, a[n]d alle



|p210


     other thynges that haue ca[u]sed the to sy[n]ne the more, thou
     oughtest to saye and declare [Lj] to thy power. For lyke as a
     good physycyen may not gyue a good medecyne yf he knowe not well
     the maladye, right so the prest may not gyue the good counceyl,
 |r5 yf the synner declare not wel the maner of his sinne. Yf thou
     declare not wel thy synnes, the prest ought to make the to
     declare them wel. & of other synnes in whyche he thynketh that
     thou myghtest haue fallen or that thou woldest haue doon, he
     ought to aduyse & demande dyscretely without to f[e]re the. And
|r10 of sinnes not commysed, he ought to demande the couuertly and
     fro ferre. And he ought to shewe the maner of thy synnes, & to
     gyue to the good counceyll and suffysau[n]t remedye. And in the
     ende of thy confessyon [he ought to ask thee] yf thou repente
     the wyth good herte and thou haue entencion to absteyne the fro
|r15 dedely synne and to amende the. And whan he assoilleth the of
     thy synnes, it is right good that he saye, "Goo forth and synne
     no more leste werse happe to the." For so sayd Our Lord to hym
     that he assoilled, as the gospel sayth. Whan thou wylt com to
     confessyon, thou oughtest to thynk on all the places wher thou
|r20 hast be sythe thou hadest vnderstondyng, and say in thy self,
     "In [suche a place I did] suche a thyng, and in suche a place
     suche." For thys is a thyng by whiche one shal remembre the
     better the synne of tyme passed. For by cause that many tarye
     to confesse them, they forgete many of theyr synnes, but the
|r25 deuyl forgeteth them not. Example. We rede of a woman that was
     supposed that she had be the best woman of the toun wherin she
     duellyd, for she dyde most goode dedes. It [h]apped that whan
     she was dede and born to the chyrche, an holy hermyte was
     present whyche sawe a deuyl holding her encheyned abo[u]t the
|r30 necke wyth a grete chayn of yron. He prayed to God that he wold
     shewe to hym wherfore it was, & a voys cam anon to hym whyche
     sayd that she had doon a dedely synne in hyr yongthe of whyche
     she durste neuer confesse her, a[n]d for that onely she was
     dampned perdurably. Many other examples haue we whiche I now



|p211


     leue for cause of briefte. Vnderstonde wel thys boke fro the
     begynnyng vnto the ende, & veryly [Ljv] thou shalt finde the
     bywrapped in many synnes of whyche thou aduysest not thy self. 
     & therfore aduyse the & confesse the the beste wyse thou maiste,
 |r5 for whan thou art best aduysed, I counseill the to be confessyd
     pure & clene and thou shal fynd thy self the better byloued of
     God. And saye in thende of thy confessyon that God hath
     deliuered the oftymes fro many grete perils by confession &
     penaunce, "but by vnkendenes I haue agayn oftimes angred him by
|r10 dyuerse synnes of whyche I am not wel remembred, of whyche, and
     of all them that I haue said & confessid, I repente me, & purpose
     and thynke to absteyne wyth all my power from now forthon &
     amende me, & requyre absolucion of God, and of you, penaunce."
     Example. We rede that a grete maistre in dyuynyte and a right
|r15 good clerke & prechour, whan he shold deye, he saw the deuyl in
     a corner of hys chambre, & he demanded of him what thyng greued
     him moste. The deuyl sayd to hym that no thyng greued hym more,
     ne lessed more theyr strongthe & might, than dide confession; &
     said to him that whan a persone is in dedely synne all his
|r20 membres be so bounden that he may doo no good werkes for hys
     saluacion. But assone as he is confessed, he is deliuered fro
     the grinne of the deuyl & may doo all goode werkes for his
     saluacion.


     How one ought to make amendes to other and
|r25     make satisfaction     Capitulo lxxxiij

     The thyrde parte of penaunce is satisfaction, whyche ought to be
     doon by thys maner. Yf thou hast mystaken thy self ayenst ony
     other, amende it assone as thou mayst. Yf thou hast deffamed
     another, repele it & gaynsaye that deffame to thy power & crye
|r30 hym mercy, yf he knowe it, & make to him amendes.  Yf thou haste
     hurte & don domage to ony other wythout good cause, thou
     oughtest to rendre to him his scathe & hurte assone as thou



|p212


     maist, for yf thou maye & doo not, thou art allway in synne and
     maist not be assoilled. & yf he be deed, yelde it to his
     heires, or doo by the counseil of a good confessour. & knowe
     vereli, if thou maist [Lij] not fynde hym ne hys heyres a[n]d
 |r5 thou gyue it for Goodes sake, or puttest it in the tronke in the
     chyrche of thyn owne auctorite, thou art not so quyte.  For thou
     oughtest not to doo almesse of other mennes good but yf it be
     thyng of lytil valewe. Yf thou see that thou mayst not restore
     to them that tho[u] art holden, [f]or thou haue not wherof, or
|r10 thou can not fynde them, thou oughtest to [h]aue grete sorowe in
     thy herte and good wyll to restore assone as thou mayst. And yf
     thou see that thou shalt neuer haue to restore, thenne saye som
     prayers, or doo som good and som penaunces for them that thou
     art holden, as moche as shal suffyse. And so shalt thou make
|r15 restytucyon after thy power.  & yf thou finde them & yf they
     knowe that thou art so bounden to them, thenne crie them mercy &
     pray them for the loue of Our Lord that they wyl pardone &
     forgyue the. Item, it is satisfaccyon to doo and acomplysshe
     that whiche the preste enioyneth the in penaunce, the whyche
|r20 thyng thou oughtest to doo assone as thou mayst to thy power, or
     ellis thou sholdest synne moche greuoussly. & knowe thou that
     thou mayst not chaunge it. But yf thou mayst not doo it, late
     it be chaunged by the prest that charged & gaaf it to the, or by
     another that hath power. & yf thou forgete it, thou oughtest to
|r25 be confessyd therof and take newe penaunce. The preste ought
     not to gyue the in penaunce to doo som masses ne to offre at
     pardons yf thou mayst doo penaunce wyth thy body. For who that
     hath doon the synne, he ought to bere the penaunce. But wyth
     that, it is good to doo almesse & to offre atte pardons, they
|r30 that may. Yf thou be seke and in peril of deth, and thou be
     very repentaunt, euery preste may assoylle the of alle thy
     synnes, what someuer they be, and also of all sentences of
     excommynycacions, yf thou requyre it. For if thou muste deye
     and were in the sentence & he knewe it & houseled the in that
|r35 estate, he shold synne ouer greuously. & therfor he ought first



|p213


     to assoille the, for so saith the law of canon. But and yf thou
     become hole agayn, thou oughtest to goo to hym that put the
     excomycacyon on the as hastely as [Lijv] thou mayst for to doo
     that reason requyreth, or ellis thou sholdest fall agayn in the
 |r5 sentence as thou were to fore. Item, if thou haue no prest for
     to confesse the and thou be very repentaunt of all thy synnes
     a[n]d woldest gladly confesse the and be houseled yf thou
     haddest a prest, yf tho[u] deydest in suche estate it suffyseth
     to Our Lord and art out of dampnacyon perdurable.


|r10 Of the fyre of purgatorye     Capitulo lxxxiiij

     Thow oughtest moche to enforce the to doo i[n] thys world
     penaunce for thy synne and to haue grete repenta[u]nce & sorowe
     at thy herte, & oughtest to doo good werkes & suffre pacyently
     the euyllys and tribulacio[n]s of thys world, lyke as to for is
|r15 said. For that whyche is not ful doon in thys world muste be
     doon in the fyre of purgatory, the whyche is so ardaunt &
     brennyng that all the paynes a[n]d tormentes of thys world be
     but a dew or a bayne to the regard of that fyre. O, good Lorde,
     how hard and wythout pite ben the frendes of them that be ther,
|r20 whan they helpe them not to delyuere them to theyr power, the
     whyche frendes requyre so pyetously by the voys of holy chirch
     and sayen, "Miseremini mei, miseremini mei"; that is to saye,
     "Haue ye pyte of me, haue ye pyte on me, my frendes, for I am in
     the honde of the rightful iustyce." Ther be som euyl dysposed
|r25 people that saye that masses, oblacions, ne suffrages that ben
     doon for them that be deed prouffyten nothyng to them, and that
     they of the chyrche haue founden this for to haue money of the
     good peple.  Example. It is red in the booke of Frere Petre of
     Clugny that a bysshop suspended a prest of hys offyce by cause
|r30 he sange alleway masse for the deed. It happed on a day of a
     grete feste the bysshop wente to matynes and passed thurth the
     chyrcheyerd. Hym semed that alle the deed bodyes that there wer
     buried aroos out of their sepultures, euerich in suche estate as



|p214


     they had ben in thys world: that is to wete, the knyghtes in
     theyr estate [Liij] of armes, they of crafte also in theyr
     estate of crafty men; and sayden that one to that other, "Loo,
     see here cometh the bysshop whyche hath taken away our prest
 |r5 that sange for vs and he wil not synge for vs. Veryly, yf he
     wyl not amende him, he shold deye of an euyl deth." The bysshop
     had grete drede and assoylled the prest, and after he hym self
     sange for the deede. Saint Gregore sayth that we may ayde &
     helpe them that ben deed in iiij maneres: that is to wete, by
|r10 fastynges, by prayers, by almesses, & aboue all other thynges
     the masse auaylleth them most, in whiche is offred & sacrifyed
     for them the precyous body & blod of Our Lord Ihesu Criste, the
     whyche may not wel be preysed. How moche the masse proffyteth
     to them that ben deed, we haue sayd it to for, and also in the
|r15 chapytre of relygyous, whan we spake of Seint Gregore, whyche
     dyde doo saye xxx masses for the monke that was deed. Example.
     It is redde that in a bataille was a man sore hurte, and hys
     enemyes supposed that he had be deed. But he reuyued and com
     agayn to hym self & bounde hys woundes and went forth hys waye.
|r20 He was founde agayn of hys enemyes, whyche toke hym & put him in
     prison i[n] yrons. Thys man had a brother that was a prest,
     whiche supposed that his brother were deed, by cause he hadde
     founden a man deed ther as the batayll was whiche resembled wel
     hys brother. Thys prest songe euery day masse for hym atte
|r25 ho[u]re of tierce, and at that houre the gyues and yrons of hys
     brother vnbounde and fylle in pyeces. They that sawe it
     blamed hym and demaunded of hym yf he were an enchauntour, by
     cause that hys yrons brake euery day at the same houre. He sayd
     to them, "Nay, but", he sayd, "I haue a brother whyche is a
|r30 preste and singeth euery day for me. And veryly yf I had be
     deed, my soule had be delyuerd of the paynes of purgatorye by
     the prayers that my brother sayth for me." Example. Item, it
     is redde that a grete lord went in to a contreye for to defende
     the londe of the chyrche. The legate of the pope, whyche



|p215


     brought hym forth, gaaf indulgence to the fader of the [Liijv]
     lord, whych was deed, by cause that hys sone faught for the wele
     of the chyrche. The lord abode in that countrey by the space of
     xl dayes. Hys fader appered to hys sone in grete clerenes and
 |r5 thanked hym of that he had doon, for by hym he was delyuerd out
     of the paynes of purgatorye. Now seest thou how that masses,
     the good dedes, and the indulgences prouffyten to them that be
     lyuyng & to them that ben deed, and to them that ben in
     purgatorye.


|r Of the paynes of helle     Capitulo lxxxv

     The dampned soules that ben in helle ben dampned for the synnes
     that they haue doon, perdurably, in the companye of the
     deuylles, whyche be[n] so horrible to byholde that Saint Austyn
     sayth that ther is no man in thys world but that he had leuer to
|r15 brenne all quyk than to see the deuyl in hys fygure.  The
     deuylles caste doun the dampned soules so horribly in to the
     grete and depe swalowes wythout mesure, all ful of water so cold
     of yse & snowe that ther is noo thynge lyke to that coldnesse.
     Yf a grete montayne fylle therin, it shold become yse. And
|r20 after, also as they that haue theyr hondes froren, whan they put
     them to the fyre, they do to hem moche grete payne, also for to
     make them to fele grete payne, they throwe the dampned soules
     fro the depe abysmes in to a grete stangne or ponde, depe
     wythout mesure, all ful of fyre all brennyng soo hoot that the
|r25 fyre of thys world nys but warme to the regarde of that fyre;
     no more than a bayne or a fyre painted on a wal is lyke to the
     fyre of this worlde. Yf alle the water of the see fylle therin,
     it shal not be the lasse heete therfor. Example. We rede in
     Vitis Patrum that Seint Machayre fonde in a way the hede of a
|r30 dede man. He coniured by the name of God that it shold saye to
     hym of whom it was.  And it sayd, "I am the hede of a preste of
     the paynems & wold neuer byleue in the fayth of Ihesu Crist."
     Saynt Macharye [demanded] of hym, "Where art thou?" "I am in



|p216


     helle", said he. "What (Liiij) payne suffrest thou?" "I ansuere
     
the that fyre vpon my hede is as moche as is fro hens to
     
heuen, and as moche vnder, and as moche on alle sydes of me.
     
And vnder me ben the Iewes whyche neuer wold byleue in Ihesu
 |r5 
Crist. And vnder the Iewes ben the euyl cristen men whyche haue
     
byleued in the fayth of Ihesu Crist wyth theyr mouth, but they
     
haue not doon the werkes." & whan it sayd alle thys, it fyll
     
alle to pouldre. Item, they that be dampned haue so grete
     
stenche that no mortal man may suffre it. They haue gret drede,
|r10 
horrour, and derkenes palpable. They haue grete serpentes
     
whyche lyuen in fyre lyke as fysshes doon in the water; dragons
     
horrible that deuoure them; thondre and temptestes whiche falle
     
on them; hamers that allway smite on them as vpon an andlvylde,
     
wythout ceassyng or leuyng; deuyllis, whyche wyth glayues and
|r15 
speres perce, hewe, & detrenche them. They haue grete wormes &
     
grete toodes whiche on them gnawe, and many other paynes endure, 
     
the whyche no man mortal may ne can saye. And of so moche as
     
they haue ben grete synners, the more be they payned and
     
tormented. But aboue alle other they be tormented moste by
|r20 
cause they haue lost by theyr deffaulte the ioye of heuen, and
     
also that they haue none hope to haue euer ony reste of euyllys
     
that they suffre. Example. It is redde that an holy man sawe
     
in vysyon the soule of a man to be ledde in to helle whyche had
     
ben in grete estate in the world, and had moche delyte in the
|r25 
playsaunce of the world. And whan the maystre deuyl saw hym, he
     
aros out of his chayr and cam ayenst hym and sayd, "Sytte thou
     
in this chayr for the honour that thou hast had in thys world."
     The chayre was of alle brennyng fyre. Whan he was sette, ther
     
was brought to hym ryght bytter drinkes and stynkyng, and by
|r30 
force made hym to drynke hyt, sayeng, "Drynke in stede of goode
     
wyn whyche thou hast dronken in the world." After cam two
     
deuylles whyche broughten trompettes and shallemeaus and blewe
     
so moche in hys eerys that the fyre sprange out of hys mouth and 
     
hys eyen, & out of alle hys other conduits. (Liiij=v=) "Loo",
|r35 
sayd they, "thys is for the songes & instrumentes that thou hast
     
gladly herd." After they put serpentes about his necke and hys



|p217


     armes and sayd to hym, "Loo, thys is for the embracynges that
     thou hast made to wymen." And thus the caytyf was tormented
     after that he had synned. In an vnhappy houre is he borne that
     for so lityl a while as he shal lyue in thys world, shall haue
 |r5 so grete tormentes perdurably.


     How they that be dampned complayne them
         in helle     Capitulo lxxxvj

     Alas the vnhappy dampned for grete payne strayne & grinte theyr
     teeth and caste out grete wepynges, complaintes, & grete
|r10 bywaillynges, & sayen lyke as the Boke of Sapience gyueth out. 
     "Alas, what hath auaylleth or prouffyted vs our pryde, our vayne
     glorye, our rychesse, our lecherye, our delite, our ease, our
     desyre, and our euyl wyll that we had in the world.  Alas, alle
     these thynges be passed as a shadowe and we be here in helle
|r15 perdurably tormented. Our vayne ioye and lawhyng is torned in
     to wepyng. Our delyte and our ease is torned in to sorowe &
     tormente. Alas, it semeth to vs that our lyf of the world hath
     not dured but a lityl, like as it were the flight of a byrde or
     the castyng of a stone. Moche were we blynde and ygnoraunt,
|r20 that for so lytyl lyuyng we haue lost the ioye of heuen and
     goten the tormentes of helle." Alas, alas, the caytyfs dampned,
     whan they shal haue ben in helle by the space of an hondred
     thousa[n]d yere, they shal be yet to bygynne agayn. For allway
     without ende, lyuing they shal deye, and in deyng th[ey] sha[l]
|r25 lyue. They shal neuer mowe deye. And after the day of dome the
     body shal be tormented with the soule, and for one payne that
     they suffre now, they shal thenne haue an hondred, for so saith
     the holy scripture.


     Why God made not man that he myght not synne     Capitulo lxxxvij

|r30 Moche peple demanden wherfor God made not a man that he myght
     not synne, for yf he synned not & were a good [Lv] crysten man,
     by the merite of the passyon of Our Lord Ihesu Criste and the



|p218


     holy baptesme he shold be sauued and shold not renne in to the
     paynes forsayd. The doctors of holy chyrche and the maistres of
     dyuynyte put forth here many reasons. The first is for to shewe
     the myght and puyssaunce of God, whyche is alle onely vnmeuable,
 |r5 and alle creatures ben meuable, as it appyereth of thaungellis
     whyche God created and made them good, whyche for theyr euyl and
     synne bycome deuylles. Item, for to shewe and declare the
     sapyence and wysedom of God, whyche is suche for he can chese
     the good fro the euyl, the which thing may not be but yf he had
|r10 made the creature that he myght chaunge fro good in to euyll.
     Item, for to magnyfeste the pyte of God, by the whyche by hys
     passyon he hath saued man whyche was dampned by synne. Item,
     for to shewe the iustyce of God, by the whyche he wyl rewarde to
     the good merite and mede, and to the euyl, peyne for theyr
|r15 sherewdnes & synne. Item, by cause that man shold not be of
     werse condycyon than the other creatures, to whom God hath
     admynystred in suche wyse that he hath suffred them to ioye
     theyr propre moeuyng and the wyll. And yf man had not free
     lyberte to doo good or euyll, whyche that playseth hym, he shold
|r20 not be soo free as the other creatures.  Item, for to haue
     preysyng humayne, for it is grete preysyng to a man that he may
     doo wel whan he hath doon euyll. Item, the good be enhaunced by
     the euyl; and whan is seen in a companye of peple a good man,
     thenne is ther doon to hym gladly gret honour & more than to
|r25 another that is werse than he.


     Of the day of dome or of iugement    Capitulo lxxxviij

     The last day of iugement shal be in the valey of Iosaphat, the
     whiche is bytwen Iherusalem and the mount of Olyuete, for it is
     nyghe the place where Our Lord Ihesu Criste dyde the werkes of
|r30 hys passyon for our redempcyon. There shal come Our Lord Ihesu
     Crist wyth all hys holy angellys a[n]d alle the sayntes



|p219


     [Lvv], for to iudge alle the world. Thenne alle maner of peple
     shal arise agayn alle hool, wythout lackyng of one heer of hys
     hede, and all lyuyng in body and in sowle in suche age as Our
     Lorde was whan he was crucyfied, that i[s] to wete, in the age
 |r5 of xxxij yere and thre monethes. And yo[n]g and olde chyldren
     shal alle com to the dome and iugement. Thenne Our Lord shal be
     moche angry ayenst the synnars aforesayd. There shal be the
     crosse on whyche he was put and crucyfyed, the crownes of
     thornes, the pyler, the scorges, the naylles, and the spere,
|r10 whyche the angellys shal holde. Thenne Our Lord shal shewe to
     the synners hys woundes, the whyche shal appere in hys hondes,
     in hys feet, and in his syde. And as Saynt Iohan wyth the
     golde[n] mouth sayth, he shal saye, "Ye euyl cursyd, I was made
     man for you, and haue suffred the paynes and tribulacyons that
|r15 ye here now see, and many other tormentes for you, and fynably
     deth and passyon right doulourous and payneful; and for you had
     appareylled wyth me, and myn aungellys, and my saynctes, ioye
     and glorye wythout ende yf ye wold haue serued me truly and
     loued and kepte my comandementes. But all these thynges and myn
|r20 other benfaittes ye haue put in forgetyng and haue not sette it
     at your herte, but alle your entencyon and your herte ye haue
     sette on worldly thynges and haue accomplysshed your willes and
     desyres." On that other parte shal be the deuyll, whyche knoweth
     all the synnes and vayne glorie, vayne wordes and ydle, and hath
|r25 lost and wasted so moche tyme wythout good cause, where as he
     myght haue doon so moche good that he sholde haue companye wyth
     God. The deuyl shal leye ayenst hym, as sayth Saynt Austyn,
     wy[t]hout to leue ony thyng.  "There shal be brought forth",
     sayth Saynt Iherome, "the obscure and derke synnes whyche haue
|r30 not be shewede by confessyon ne amended by penaunce." Ther shal
     they be opened a[n]d manyfested to fore alle. And he that hath
     had shame to shewe it to one onely preste, in that houre he shal



|p220


     receyue [Lvj] shame and confusion to fore God and all the court
     of heuen, and dampnacion perpetuell. Item, the angellis and all
     the sayntes wyth Our Lord shal be moche angri & shal strongly
     accuse them. Alas, alas, the caytif synners, how marrid,
 |r5 astonyed, angred & abasshed shal they be, for flee ne gaynsaye
     maye they not doo. Thenne Our Lord by iuste sentence shal doo
     caste them that shal be dampned, bounden hondes and feet, in to
     helle & in to the pitte of helle, and in to the tormentis afore
     sayd perdurably. And he shal bringe them that be good in body
|r10 and in soule wyth hym in to heuene. The holy scrypture and the
     holy canons warnen vs strongly to thynke ofte in thys iugement
     and for to make vs redy wythout taryeng for to goo worthyly and
     holily wyth God and hys sayntes.


     For to conuerte the synner to good lyf     Capitulo lxxxix

|r15 Whan thou art in dedely synne, thou art in all perylles that
     thou hast herd, for by thy synne thou hast loste the loue of
     God, whyche hath so moche loued the & wold bycome man and deye
     for the. Item, thou art pryued fro alle the goodes of holy
     chyrche, for therin thou takest noo parte. Item, thou were the
|r20 sone of God and thou art nowe sone and seruau[n]t to the
     deuyllys, to whom thou hast yelden thy self by thy synne.  Item,
     thou that oughtest to gyue e[n]sample and cause to doo wel to
     other, gyuest to them ensample to doo euyl. Item, thou hast
     more gret payne and enuye for to doo thy synne than another hath
|r25 to doo wel and to lede good lyf. And veryly of thy synne that
     in so lytyl tyme is passed, thou hast nothy[n]g but the synne
     and dyffame of the remenaunt. Item, thou that were a cyteyzen
     and heryter of the cyte of heuen, brother and felaw of the
     glorious Virgyne Marye and of alle the sayntes of heuen, thou
|r30 art priued for thy synne and art made a brennyng bronde in the
     fyre of helle. A, caytyf synner, doo shame to the deuyl whyche
     thus hath taken the and conuerte thy self to Our Lord wythout
     more abydyng, for by long taryeng ben [Lvjv] many lost and



|p221


     dampned. And saye not, "I shal amende me tyme ynowh", as other
     doo, for thou knowest wel we haue not leyzer tabide tyl to morn,
     and oftimes assone deyeth the yong as the old. And we see
     comunely that ther is none so fayre a vysage ne face but that a
 |r5 lytyl feure or maladye in a short tyme bringeth it to deth, &
     lytyl thynke we on it. Now thenne thynke and confesse the and
     doo penaunce and lede a good lyf with al thy power. For yf thou
     so doo, thou reioysest the angellys & recouuerst the loue of God
     and the lif perd[u]rable in the ioie of heuen, of the whiche
|r10 thou shalt here speke here folowyng.


     Of the ioyes of heuen     Capitulo lxxxx

     O glorious royalme of Heuen, where is had alle ioye, alle
     glorie, alle good, and alle blessydnes, and alle thyng that
     herte wyll desyre wythout ony defaulte. The angellis and the
|r15 sayntes, in seeyng God face to face in hys beaulte, in hys
     mageste, and in hys glorious company haue in hym so grete delyte
     that they may not therin be fulfylled, but they haue allway ioye
     wyt[h]out ende, honour and glorye so grete that all the delyces
     of alle the ioyes of thys world ben but sorowes and anguysshes
|r20 to the regarde of that glorie. "O soule", sayth Saynt Austyn,
     "thou oughtest to flee thys mortal lyf and take that whyche is
     lyf wyt[h]out deth, whyche is yongthe wythout age, lyght
     wythout derkenesse, ioye wythout heuynes, pees wythout ende &
     wythout discorde, wylle wythout wrong, royalme wythout
|r25 chaungyng, in whyche is the guerdon that they shal haue that
     haue done wel. And it is so grete that it may not be mesured &
     so precyous that it may not be estemed. Yet", sayth Saynt
     Austyn, "O lyf gyuyng lyf, whyche allway oughtest to be in
     remembraunce, in the whyche is all surete and souerayn
|r30 haboundaunce wel assu[re]d, ioyouse blyssydnes, affluence of
     rychesse, influence of delyces, & habondaunce of all goodes."
     Saint Thomas of Alquyn sayth that the ioyes of Heuen be suche &
     so grete that all + the maystres [Lvij] in geometrie maye not



|p222


     mesure them. All they of [arsmetrike] may not rekene them. All
     gramariens, all rhethoricyens, & the maystres of alle scyences
     may not by wordes saye ne declare them. Many wondres &
     meruaylles may be said, but who that wold saye what ther is, it
 |r5 shold conteyne ouer grete scripture, & therfore we leue and
     passe ouer to speke therof by cause of shortnes. For Saynt Poul
     sayth that eye neuer sawe, ne ere neuer herde, mouthe can not
     expresse, ne herte thynke the grete ioye, that God hath
     appareylled to them that loue hym. "Late vs auaunce vs thenne",
|r10 sayth Saynt Austyn, "for to goo in to thys grete glorye wyth our
     parentes and frendes, the holy patriarkes & prophetes,
     thappostls and martires, the confessours and vyrgynes, the
     maried yong and continent, whyche now ben sure of theyr glorie
     but yet be they dilygent to serue Our Lorde."


|r15 Of good admonycyon and warnyng     Capitulo [lxxxxj]

     The glorye to fore sayd is apparailled of God to them that loue
     hym and kepe his comaundements; and to them that of that they
     haue & doon preyse not them self ne be not proude therof, &
     after theyr faculte departen gladly to the poure & nedy & sette
|r20 not theyr herte pryncypally but in Our Lord; and to them that
     the euyllys, the paynes, and the trybulacions that come to them
     or is doon to them suffren pacyently for the loue of God and for
     to haue thys grete glorie. Our Lord admonesteth vs that we be
     allway redy and kepe vs fro synne, and that we put not our
|r25 hertes pry[n]cypally in thys caytyf world, whyche is nothynge
     but a lytyl passyng, ful of wepyng, of sorowes, and of
     anguysshes, whyche we shal leue & take [n]one hede of the houre,
     wythout to bere ony thyng with vs sauf the good dedes and the
     euil that we haue doon. And our body caytyf shal be couuerd with
|r30 the erthe as a foul stynkyng caroyne, & wormes shal ete & wrote
     therin. Our Lord promyseth not to vs tomorn, to thend that our
     herts & our principal entencion be in him & in his loue. For we



|p223


     ought [Lvijv] to loue God and to remembre ofte & deuoutely how
     the swete Ihesus vo[u]chedsauf to humble hym self for vs and
     descende fro hys glorye of heuen in to the wombe of the glorious
     Vyrgyne Marie and becom a man and our brother & suffred deth &
 |r5 passion for vs, & how he hath made vs of nought & semblable to
     hym, whyche myght haue made vs, yf it had playsed him, like vnto
     toodes & other wormes. Yf we knowe wel alle the grace that he
     hath doo to vs & thanke & gyue hym lawde therfor, that is the
     thynge aboue all other by whyche we may most soone & most
|r10 lightly haue his loue & hys grace.  Moche playsed it to God whan
     one knowlechith the graces & the benefaittes that he hath doon,
     & whan he is remercyed & thanked therfor. Example. We rede
     that the grete chauntre of Paris fonde on a time in a felde a
     conuerse, that is to saie a brother & noo preste, of the ordre
|r15 of Cisteaulx, kepyng sheep, whiche was moche comtemplatif &
     deuout toward God & wepte ofte in byholding a crapauld or toode.
     The chauntre demaunded hym wherfor he wepte. He ansuerd to him,
     sayeng, "I ought wel to wepe for my sinnes & gyue thankynges to
     God, whiche hath made me to hys semblaunce. For yf it had
|r20 plaised him, he had wel made me like vnto this crapauld or
     toode."  Thus thys good man thanked and remercyed God. Thenne
     late vs rendre and gyue graces and thankynges to Our Lord of
     all hys benefaittes, & late vs enioye in hym & synge we in our
     hertes wyth grete ioye; for we ben the sones and the doughters
|r25 of God, made and formed to hys semblaunce, bretheren and sustres
     of Ihesu Crist and bought and redemed wyth his precious blood,
     fedde wyth his precyous body, felawes to angellis of heuen,
     herityers, but yf it be long on vs, for euermore without ende of
     the gloryous royalme of heuen, to whyche brynge vs the swete and
|r30 debonarye Ihesu Crist. Amen.


     Thexcusacyon of hym that made thys boke     Capitulo lxxxxij

     This boke was first made in the yere of Our Lord M ccc lxxxviij



|p224


     by the reuerend fader in God, my lord Guy de Roy, [Lviij]
     Archybysshop of Sens. But the yere after folowyng, a religyous
     brother of thordre of Clugny behelde & redde ouer thys boke
     right diligently and fonde that it was right shorte after the
 |r5 matere, and he put therto many examples and dyuerse auctorites,
     chapytres of doctours and maystres auctorised, how be it
     that it is moche shortly sayd and made. For the world is at thys time
     so lytyl deuoute that it demaundeth but shortenes and briefte, &
     i[n] specyal in the seruyce of Our Lord and in thy[n]ges that
|r10 apperteyen to the saluacion of the sowle. For comunely is
     desyred a short masse, but they wyl haue a long table. Example.
     It is redde that at Troyes in Champayne, in the hous of greye
     freres or cordelyers, was a knyght that fonde a frere that wold
     saye masse, to whom he sayd, "Frere, I praye the that I may haue
|r15 a masse of a knyght." The frere, whyche was a good clerke & a
     deuoute man and that sawe wel hys entente, ansuerd to hym, "Ye
     shal not, syre, but ye shal haue a masse of a kyng." The frere
     said his masse at his ease, & nothing after the wyl of the
     knyght.  Many prestes ben ther now in these dayes in the world
|r20 that entende more to doo the playsir of the world than to the
     saluacion of them self. The religious man afore sayd excuseth
     him in this maner. "Yf i[n] this boke I haue ony thing sayd
     wel, God be thanked & preised therof, & [if I haue in ony thing
     faylled], I praie the redars and herars to pardonne me, for I
|r25 haue doon it ygnorauntly. & merueill ye nothyng though out of
     so poure erthe is yssued so good fruit, for it is by the grace
     of God & of the Holy Ghost, whiche hath aroused & watred it,
     wythout whyche noo good fruyt may com forth. Our Lord said to
     Nychodemus, Prince of the Iewes, that the Ghoost inspyreth &
|r30 gyueth hys grace where as it playseth him. & the Holy Ghost
     sayth by the prophete, 'Opene thy mouth & I shal fille it with
     my grace.' & God the Fader said to Moises whan he sent him to
     speke to Kyng Pharao, 'Thou shalt opene thy mouth & I shal speke



|p225


     for the.' The holy euangelyst sayth that Cayphas, whiche was
     bysshop of the Iewes, how be it that he was an euyl [Lviijv]
     synner, neuertheles, by the grace of the Holy Ghost he
     prophecied the deth of Our Lord and sayd to the Iewes, 'Ye know
 |r5 no thing I say to you, that it behoueth that one man deye for
     all the peple, to thende that alle the folke perisshe not.  Thus
     haue I sayd no thyng of my self, but alle that I haue sayd, I
     haue sayd it by the grace of the Holy Ghost.'"


     The complaint of hym that made thys boke     Capitulo lxxxxiij

|r10 Alas, all sorowyng, I am as a mylnare whyche grindeth the whete
     of whyche other men lyue, & whan he hath grounden, he abideth
     alle voyde. Ne ther abydeth nothyng wyth him, ne reteyneth for
     hym self of hys mele, but delyuered it to the peple. Certaynly
     thus is it of me. Alas, poure synner, I haue delyuerd and
|r15 grounden the corne and the spyrytuel vytayll, of whyche ye
     reders and herars lyue and shal be fedde spyrytuelly, & moche
     shal prouffyte to you, yf it be not your owne defaulte. Alas, I
     reteyne lytyl to my prouffyt. For certes I confesse humbly to
     fore God and hys gloryous moder and all the seyntes that I am
|r20 not suche as I admonoste you that ye shold be. The wordes be
     there well, but theffecte is not suche ne lyke the wordes. God
     knoweth that I am woo therfore and it dysplayseth me. And I
     desyre and coueyte moche that I may make my werkes acorde to my
     wordes. And to that ende I abyde in the world and laboure, how
|r25 be it that I doo lasse than I ought to doo for to come to
     perfection and to good werkes, lyke as my herte desyreth. And
     of that other part, how wel that I be [not] good, yet haue I
     desyre that alle other be good. And I wold wel that I were the
     werst of alle them that ben in the world. But I wold not
|r30 enpayre ne be werse than I am, for I haue no nede to lese ony
     thing. But I wold that all other were better than I am, and
     that is that me recomforteth. For to loue and desyre the good



|p226


     of other, is the begynnynge to come to perfection. Ye that rede
     or here thys [Lix] book, take it not in despyte by cause it hath
     be made, compyled & wreton of a synful man & that right lytil
     knoweth, for an euil man fylleth wel his wyne, how wel he maketh
 |r5 it not, & a foul masson, croked and lame, maketh wel a fayre
     hous, how wel that he maketh not the stones ne the other matere.
     Certainly, in like wyse is it of me: I haue doo noo thynge but
     haue drawen the wordes of thys book of holy scriptures & out of
     bokes of traytyes of doctours & of maistres auctorised, of whom
|r10 the scriptures ben holden, and haue ioyned that one with that
     other. There is herein nothyng of myn but the payne and labour
     that I haue had i[n] tornyng ouer of many bokes. But I
     complaine no thyng the labour that I haue had for the loue of
     God & of them that it shal prouffyte. And yf ther be ony that
|r15 can fynde ony thing for to amende, I submytte me and abandone
     thys boke to the correccion and amendement of all them that may
     and can amende it. Our Lord Ihesu Criste sayeth in the gospel
     of the pharisees, of the prestes & maistres of the lawe, in
     admonestyng & prechyng to other, & sayth, "Doo ye that they saye
|r20 to you, b[u]t doo not that whyche they doo." Yf a preste had a
     good & a fayr hous & he despesshed and destroyed it without
     cause, or yf he had a fayre vygne ful of fruyt and wold take it
     vp by the rote wythout to gadre the fruyt or grapes, certeinly
     fewe peple ful of wysedome wold take example of hym, and wold
|r25 not soo doo by theyres. And therfor I saye to you, if we of the
     chyrche saie to you wel, doo ye therafter. And yf ye see vs doo
     euyl, doo ye it not. For at the day of iugement noo excusacyons
     shal be receyued, but e[u]ery man shal bere hys owen dede. For
     he that shal haue doone wel shall haue ioye, glorye, and lyf
|r30 perdurable with Our Lord and his swete moder, the gloryouse
     Vyrgyne Marye and all the sayntes. And he that shal haue doon
     euyl & repenteth hym not, shal haue payne, torment, and
     dampnacyon wyth them that be dampned in hell. And in the ende I
     pray you that ye wyll all [Lixv] praye God for me, and that as



|p227


     long as God wyl yeue you space and power, that ye entende to
     good werkes & to doo penaunce. For ye knowe not how longe the
     tyme shal endure, and he that wyl not whan he may, he shall not
     whan he wold. And God bi his grace graunte for to gouuerne vs
 |r5 in suche wyse and lyue in thys short lyf that we may come to hys
     blysse for to lyue a[n]d regne there wythout ende, in secula
     seculorum. Amen.

     Thus endeth The Doctrinal of Sapyence, the whyche is ryght vtile
     and prouffytable to alle crysten men, whyche is translated out
|r10 of Frenshe in to Englysshe by Wyllyam Caxton at Westmestter,
     fynysshed the vij day of May, the yere of Our Lord M cccc lxxx
     ix.

            Caxton me fieri fecit



|p228


     Of the necligences happyng in the masse and
         of the remedyes     Capytulo lxiiij
     Lyke as we haue seyd that thys boke is made especyally for the
     symple peple and for the symple prestes whiche vnderstond not
 |r5 Latin, by cause that he is not so suffysaunt but that som tyme,
     for [n]ecligence or other wyse, he may faylle, we wyll speke in
     thys chapytre of the necligences of the masse & saye the
     remedyes which ben assygned by mastres of dyuynyte and ben
     approued by auctorite of the lawe: as, if by neclygence, whiche
|r10 God forbede, the preest saye masse and haue sayd the canon vnto
     the consecracyon witho[u]t to leye the hostye vpon the a[u]lter,
     anone as he shal apperceyue it, take a hostye and leye it vpon
     the corporas and bygynne agayn the consecracion at Qui predie
     quam pateretur. And yf he haue forgete to put in the wyne,
|r15 whyche ought to be sacred, anone as he shal apperceyue it, that
     he put the wyn or water in the chalice and begynne agayn the
     consecracyon at Simili modo postea quam, vnto the e[n]de. And
     yf it happed that he put but water in his chalice and that he
     had wende it had be whyte wyne, anone as he shal apperceyue it,
|r20 put he wyn in the chalice and bygynne the consecracyon at
     Simili modo, vnto thende. And yf it happed that he had sayd all
     the consecracion and he had forgoten to put water to the wyn,
     whiche thenne is sacred, anone as he shal haue perceyued it, put
     he water therin and bygynne again at Oremus preceptis
|r25 salutaribus moniti, a[n]d saye the Pater Noster libera nos
     quesumus. But yf it happed that he now had made all the
     consecracyon of brede and wyne and that he had not sayd the
     canon but to Oremus preceptis, and yf he had forgoten to put
     water in to the chalice, there where he shal apperceyue it, late
|r30 hym put water in to the wyn, whiche is thenne sacred, and
     bygynne agayn where as he lefte whan he apperceyued it. A[n]d
     yf it happed that he had thenne sayd all the canon and all the
     consecracion & he had neyther wyn ne water in his chalice, +



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     [1a] lete hym put it in the chalice and bygynne agayn at Simili
     modo, and saye all the canon in suche wyse that he make not the
     ij crosses whyche he had made vpon the hostye after the
     consecracion vnto the second Memento, but saye all the remenaunt
 |r5 vnto the ende. And yf it happed that the preest made the
     sacrement of wyn without watre, it shal be reputed veri
     sacrament. But the prest shold synne moche greuously yf he left
     the watre wetyngly. And yf he made it of watre without wyn,
     that shold be no sacrement. The preest, whan he will saye
|r10 masse, latte hym take hede delygently that the hoostie be hool &
     that it haue hool rondeues, and that it be made of whete. And
     k[n]owe that the wyne ought not to be soure ne vergews. For it
     sholde haue noo consecracyo[n]. For the aygre wyn is no more
     wyn, but it hath be wyne. And the vergews is not yet wyne, but
|r15 it shold be wyne yf it shold be suffred to ripe. Ther shold be
     put so lytil watre in the chalice that it shold not passe the
     wyne. For yf the water passed the wyne, the consecracyon shold
     be lette. Knowe the preest certaynely that yf in his conscience
     he knowe veryly that he hath synned dedely, of whiche he is not
|r20 confessyd & repentaunt, he synneth dedely, for he gooth
     vnworthyly to the aulter. He consacreth and holdeth vnworthily
     the body of Our Lord yf after mydnyght he haue ony thynge eten
     or dronken, how wel that he hath slepte after. He ought not to
     saye masse that day ne receyue the body of Our Lord, but yf he
|r25 be in perill of deth. Yf in alle the nyght by sek[ne]sse or
     for ony good cause, just & honeste, he hath not slepte and hath
     not eten ne dronke after mydnyght, he may wel & sureli synge
     masse. Yf in his masse, after the consecracyon, he remembreth
     hym that he hath eten or dronken after myd[n]yght or that he be
|r30 in dedeli synne, or irreguler, or excomynyed or acursed, and of
     these thynges he remembred not hym self to fore the masse,
     thenne (especyaly for the cause of thexcomynyng or for cause
     that he hath eten after myd[n]yght) goo he ne passe no ferther
     forth, but make an ende. [1b] And yf paraduenture he doubte



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     hym to make ouer grete esclaundre to the peple yf he shold leue
     in suche estate, so thenne yf he haue good contricyon a[n]d
     purpose to confesse hym & satysfie as sone as he shal mowe, he
     maye sureli procede & accomplisshe the masse. For in so doyng,
 |r5 at that hour, by the invysible bysshop, that is, Ihesu Criste,
     he shal haue absolucion a[n]d dispensacion as touching to
     acomplisshe the deuyne misterie whyche he hath bygonne, & not to
     saye masse vnworthyli, but to receyue worthily the holi
     sacrament. A doctour whyche is called Bonaventure, whyche saith
|r10 that to fore the masse the preest ought to thynke of his estate
     & of his conscie[n]ce, and ought delygently to make hym redy;
     and sayth that in sayeng his masse he ought not to thynke o[n]
     hym self, but onely on the sacrament that he maketh. Yf to fore
     the consecracion a flye, or loppe, or ony other venymouse beest
|r15 were founde in the chalyce, it ought to be caste in to the
     piscine, and the chalyce ought to be wasshen, & to put other
     wyne & water in to the chalyce. And yf after the co[n]secracyon
     were founde ony thing as poyson or venymous beste in the
     chalyce, it ought to be take wysely & wesshen, and to brenne the
|r20 beste, and the asshes & the wasshyng of the beeste to be put in
     the pyscyne.  And by cause by aduenture that the preest sholde
     doubte of the venyme or sholde haue abhomynacyon to receyue that
     which sholde leue in the chalice, late it be put in a fayre
     vessel & clene, and late it be kept with the other relyques; and
|r25 anon to put other wyne or otheer water in the chalyce for to
     wasshe it, and after to put in wyne & water and bygynne agayn
     the consecracion of the blood at Simili modo; and after to
     receyue it, to thende that the holy sacrame[nt] be acomplysshyd.
     Whan the preest putteth the wyne & the watre in the chalyce, the
|r30 dropes that abyde somtyme without the chalyce be nothyng sacred,
     ne crommes of the hostye that other whyle abyde vpon the aultre
     whan the preest hath none entencion to sacre them.  Yf for colde
     or for ony necligence the hostye falle in the chalice, the



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     preest ought not for that bygynne agayn the thyng that [2a] he
     hath sayd to fore, but ought alleway to procede forthon. Whan
     the preste sayth masse, yf in the hostye be ony fourme of
     flesshe or other fourme than brede, he ought not to vse that
 |r5 hostye, but ought to synge agayn, yf he haue no counseyll.  And
     that for fere and for the reuerence of the holy sacrament, it
     suffyseth to hym to haue receyued it spyrytuelly. Whan the
     preeste syngeth and after the consecracyon he remembreth hym not
     yf he hath sayd or not sayd ony wordes whyche ben not of the
|r10 consecracyon, the whyche he ought to saye, he ought not to
     trouble hym self, but ought to saye alleway forth wythout ony
     thing bygynne agayn. But yf he knowe certaynly that he had
     lefte ony word that is of the consecracyon, late hym bygynne
     agayn alle the fourme of the consecracyon; that is to wete, Hoc
|r15 est enim corp[u]s meum, or Hic est calix, vnto Ad remissionem
     peccatorum alle entirely. And yf he knowe well that he hath
     forgeten ony wordes whyche be not of the consecracyon, he ought
     not to bygynne agayn, but ought to procede alleway forthon. Yf
     ony thyng lytyl in quantyte abyde bytwene the teeth of the mete
|r20 that thou hast eten, and by the wyne or water wyth whyche thou
     hast wasshen thy mouth by ony aduenture thou hast swolwed in
     lytyl quantyte, as of spyttle, that letteth no thyng to synge
     masse. Yf for ony cause to fore the canon the preste may not
     accomplysshe the masse, another preest may bygynne agayn, and
|r25 may accomplysshe it and make an ende; and yf in the canon, whan
     he maketh ony of the signes, allway to fore the right substaunce
     another preeste ought to bygynne there where he hath left. And
     yf the preste, in sayeng the wordes of the sacrament, faylled
     and myght not saye them all for ony thynge that myght happen to
|r30 hym, Bonauenture counseylleth that that hostye shold be kept
     wyth the other relyquys which be[n] on the aulter, & that
     another preste shold syng wyth another hostie, and saye another
     masse.  But the Pope In[2b]nocent sayth that in thys caas
     a[n]other preste ought to bygynne at Qui pridie quam pateretur. 



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     And whan the body of Our Lord is consecrate and not yet the
     blood, yf the preste may not saye the remenaunt for ony cause,
     or yf he haue forgeten to put wyn in the chalyce vnto + thend of
     the masse, yf he haue not yet receyued the hostie sacred, thenne
 |r5 late hym put it reuerentely and clenely wythin the corporas, and
     put wyne and water in the chalyce and bygynne at Simili modo
     postquam cenatum est; and saye all the canon vnto thende, except
     that he make not the two crosses whiche haue ben to fore made
     vpon the hostye bytwene the consecracyon and the seconde
|r10 Memento; and in the ende of the masse receyue the body and the
     blood of Our Lord. And yf the preeste faylled for ony caas in
     sayenge the wordes of the sacrament of the blood and myght not
     accomplysshe them, Albertus counseylleth that the wyne in the
     chalyce shold be put in to a clene reposytorye and that it be
|r15 kept wyth the relykes, and that another prest put agayn wyne and
     water in the chalyce and begynne agayn at Simili modo, and that
     he accomplysshe alle the masse and receyue the body and the
     blood of Our Lord.  Saynt Thomas Dalquyne sayth that whan the
     preste sayth masse and hath thenne receyued the body of Our
|r20 Lord, and he fynde that in the chalyce is nothynge but water and
     he had supposed that it had be wyne, he ought to take agayn
     another hostye a[n]d put wyne and water in to the chalyce and
     bygynne at Qui pridie quam pateretur, and saye alle vnto the
     ende of the canon; and in thende of the masse receyue yet the
|r25 hostye whyche he hath sacred wyth the bloode, not wythstondynge
     that he hath receyued the water whyche he had supposed that it
     had be wyne. For the commaundement to perfourme the sacrament
     is more stronge than is the commaundement to the preste to
     receyue fastynge. Otherwyse sholde not be kepte the ordynaunce
|r30 of consacracyon. Yf by ony neclygence fyl ony of the blood of
     [3a] the sacrament on the corporas or vpon ony of the
     vestymentis, thenne ought to cutte of the pyece on whiche it is
     fallen, and ought wel to be wasshen and that piece to be kept
     with the other relyques. And yf it fyl vpon therthe, or vpon a



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     stone, or vpo[n] wod, it ought to be wel scraped and raced, the
     place where on it fylle, and wel to be wasshen and to put the
     wasshyng & rasure or scrapyng in the sacrayre. And yf the body
     of Ihesu Crist, or ony piece, fylle vpon the palle of the
 |r5 aulter, or vpon ony of the vestymentes that ben blessyd, the
     piece ought not to be cutte of on whyche it is fallen, but it
     ought right wel to be wasshen, and the wasshyng to be gyuen to
     the my[n]istres for to dri[n]ke, or ellys drynke it hym self.

     This chapitre to fore I durst not sette in the boke by cause it
|r10 is not conuenyent ne aparteynyng that euery laye man sholde
     knowe it, et cetera.