|b{A_myrour_to_lewde_men_and_wymmen._A_prose_version_of_the_Speculum_Vitae,}
|b{ed._from_B.L._MS_Harley_45_by_Venetia_Nelson._Middle_English_Texts_14.}
|b{Heidelberg:_Winter,_1981,_pp._71-234.}



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|r_A_MYROUR_TO_LEWDE_MEN_AND_WYMMEN

     Fore hit is so èat all mankynde in this world nys but in exile and
     wildernesse out of his kyndely contre, or as is a pilgrym or a wey_faring
     man in a strang londe where he may in-no manere abide, but
     nedely euery day, euery houre and euery tyme is passynge on his way,
 |r5 as witnessith Holy Writ and seith thus: Non habemus hic manentem
     ciuitatem, sed futuram inquirimus, 'We haue here no citee or stede of
     dwellynge or abidynge,' that is to vnderstonde no place èat we may
     abyde ynne, `but we sechith anothir èat is forto come.' And èat is
|r10 but oon of two citees, of the whiche èat oon citee may be cleped èe
     citee of Ierusalem, èat is to say the citee of pees, and èat other èe
     cite of Babiloyne, èat is to seie confusioun. And by this citee of
     Ierusalem, èat citee of pees, may be vnderstonde the endeles blis
     of heuen, where èat is endeles pes, ioye and reste withoute lettynge.
|r15 And by èis citee of Babiloyn, èat is confusioun, may be vnderstonde
     èe endeles peyne of helle, where all manere confusioun, schame and
     schenschip, sorowe & woo, schal be withouten ende.
     And sithen èat all a mannes lyvinge in èis world nys but as a goyng or
     a movyng oèer a wey to one of èese two citees, èat is to seie to ende_les 
|r20 blis or to endeles peyne, the holy doctour seynt Au*gustyne |r[f.1v]
     in his meditaciouns techeè vs & seith èus: with awakerhed, takynge
     busy mynde, souereigne afforcinge and continuel besynes, vs byhoueth
     lerne & enquere by what manere and by what wey we mowe shone èe peyne
     of helle and purchase èe blisse of heuen; for that peyne, he seith,
|r25 may not be shoned ne èat ioye ipurchased but the wey be knowe. And as
     we mowe see these two citees beè contrarious of condiciouns eche to
     other, so beth èe weies èat ledith to hem eche contrarius to other;
     whiche we[y]es beè not elles but èat oon èat ledith to endeles blis is
     vertues & vertuous lyvinge, and èat other èat ledith to endeles peyne
|r30 is synne & synful lyuyng.
     And for [a] man may not knowe in whiche of these two weyes he goè ynne,
     ne whiderward he is but he knowe what is vertu and what is synne, ther_fore 
     èis writyng is + made for lewed and menliche lettred men and
     wymmen in suche tonge as èei can best vnderstonde, and may be cleped a
|r35 myrour to lewde men and wymmen in whiche they may see God èorgh sted_fast 
     byleue and hemself èorgh mekenes, and what is vertu and what is
     synne.    And for this ne none other good dede may be doo wièoute
     help and grace of almyghti God èat of his endeles godenes wole sende
     to a man plentevously èorgh holy desire and devoute prayer - |r[f.2r] as
|r40 oure Lord Ihesu Criste byhoteè vs in many places of èe gospell, and to
     èat ende he taghte his holy apostles and by hem vs alle, how we
     schulde praye & what - therfore this writyng schal begynne with èat
     holy prayer èat Criste himself made & taghte, èat is the Pater Noster,
     as the gospel berith witnesse.    And first in this writyng shal
|r45 be schewed èe profyte & fruyt and èe dignyte of the holy prayer the



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     Pater Noster; afterward èe seuen askynges èat ben in the Pater Noster;
     and èe seuen ¨iftes of èe Holy Goost èat we asketh èerby: and èe seuen
     hede synnes èat tho seuen ¨iftes putten away; and èe seuen vertues èat
     the seuen ¨iftes setten in the stede of èe seuen synnes; and èe seuen
 |r5 blissedhedes èat the seuen vertues bringeè vs to; and also èe seuen
     medes èat bringeth to èe seuen blissedhedis.
     Firste men scholen vndirstonde èat èe Pater Noster is heed of all
     prayers and èe moste suffisant and most siker for this lyf and èat
     other. Wherfore eche cristen man by comandement of Holy Chirche schal
     lerne èis prayer, and whoso wol not lerne hit he despiseth Goddes
|r10 lawe; and èerfore it is the firste thing of lettrure èat is taght to
     children. This prayer taghte oure Lord Ihesu Crist to his disciples,
     & èerfore it is cleped Goddes prayer; and whoso wil vnderstonde èis
     prayer he scholde be meke & mylde & de*bonaire |r[f.2v], for suche beè
     the verray scolers of oure Lord God. Many man conne èe naked lettre
|r15 of this prayer, but noght èe vnderstondyng, & èerfore it is to hem
     sauourles, wherfore èey seyn hit with litel deuocioun or none, and so
     it is to hem litel or no profite. But whoso vnderstondith it wel he
     schal fynde èerynne moche swetnesse, [profite and] deuocioun.
     This prayer is priuelegid in thre èinges: in dignyte, in schortnes &
|r20 in profite èat cometh èerof. Firste in dignite, for Crist made it
     and taght it his disciples. Also in schortnes, for Crist made it in
     schort wordes; and also in profite èat comeè èerof, for in this we
     asken of God all èat is nedeful to vs for this lyf and èe tother. 
      This prayer is schort in word and longe in vnderstondyng, and light
|r25 to seie & sotil to vndirstonde. Hit is schort for men sholde the 
     lightloker lerne [it] & èe sonner haue it in her mynde. Hit is longe
     in sentence and vnderstondyng for men schulde + haue [èe] more deuoc_ioun 
     èerynne. And èerfore men schulde seie èe naked lettre by mouthe
     and haue in hert èe sentence & èe vnderstonding èerof. Also it is
|r30 light to say for men schulde the ofter praye èerwith. And it is
     sotil to vnderstonde for men scholde èe more sette her herte [and her
     witte] èeron forto knowe èe sentence by grete busynes & studye.
     This prayer putteè away al yuel and wynneè vs & fastneth in |r[f.3rl vs
     all goode and makith vs stedfast in God. For in this prayer beè
|r35 seuen askynges of whiche + thre + askynges doè awey alle yuel and
     oère thre bringeè vs all gode, and the seuenthe festenith oure herte
     in all [good].    Ferste thre askynges doè awey al yuel, for al
     manere yuel was or is or may be. For the yuel èat was we sey thus:
     Et dimitte nobis debita nostra &c, that is to seie `For¨eue vs oure



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     dettes'. In this we aske for¨euenes of èat we haue mysdoo. For the
     yuel èat may be we seie èus: Et ne nos inducas in temptationem, èat
     is to seie `suffre vs not to be led into temptacioun or fonding'. In
     this we aske sleighte a¨en èe yuel èat may be. For èe yuel èat is,
|r5  whiche is to seie èe yuel èat we doth eche day, we seie thus: sed
     libera nos a malo, èat is to seie `Delyuer vs fro yuel'. in èis we
     asken grace to absteyne & kepe vs from al yuel.    Also thre ask_ynges 
     èer beè èat bringeè to vs all gode; for all manere; of gode, or
|r10 hit is bodily or gostly or endeles. For bodily gode we seie èus:
     panem nostrum cotidianum  &c, èat is to seie 'Oure eche dayes brede
     ¨if vs today'. In this we aske strengèe and myght forto susteyne
     oure lyf. For goostly good we seie thus: Fiat voluntas tua sicut in
     celo & in terra, èat is to seie `Thi will be it done in erthe as it
|r15 is in heuene'. In this we aske stedfast will to serue |r[f.3vl God.
     For endeles good we seie èus: Adveniat regnum tuum, that is to seie
     `Thi kyngdom mote come'. In èis we aske the blisse of heuen and
     grace to be worthi [è]erto.    Also the seuenèe askyng is to festen
     oure herte[s] in God, and èerfore we seyn èus: sanctificetur nomen
|r20 tuum, èat is to seie `Halowed be thi name'. In this we aske stedfast
     wille to dwelle & laste in God.
     But èis prayer begynneth wiè foure wordes on whiche hangeè all èe
     spede of the seuen askynges, èat ben these: Pater noster qui es in
     celis, èat beè forto seie `Fader oure èat art in heuene'. The firste
|r25 word is Pater, èat is to seie `Fader', whiche is a word of grete
     myght, for seynt Bernard seith [èat èe prayer] èat bygynneth wiè
     nempnyng of èis word `Fader of heuen' ¨eueth vs an hope to purchase
     al èat we rightfully aske.    This word `Fader' scheweè vs what we
     shal byleve and what we schal do & how. First hit scheweè vs what we
|r30 schal byleue, èat is èat God is wièoute bygynnynge and wièoute end_yng,
     for he is bygynnyng wièoute bigynnynge, and ende wièouten end_yng;
     and èat God ordeyned his chosen to lyue in endeles blisse wiè
     him, & èat God at èe firste makyng of man ordeyned alle to goode. But
     he wiste who wolde be good and ho wolde be yuell, |r[f.4rl for he ¨af
|r35 eche man a fre wille to chese good or yuel; but he destened none to
     blisse but èilke èat wole be gode.    Also èis word `Fader' stereè
     vs to knowe ère thinges in God èe Fader of heuone, and ère thinges in
     his children. First in God èe Fader is myght, wisdom & goodnes:
     myght for he is God allmighti and Lord of heuen, erèe & helle, and
|r40 maker and bygynner of all goodnes. Also in God èe Fadir is wisdam
     èat cometh only of himself, èorgh whiche he ledeè, gouorneè and sped_ith 
     his meyne, namely his children èat he made, èat loueth him with
     hert and èoght. And also is in God èe Fader goodnesse; for he loueè
     his children and somtyme proueè hem and chastiseè hem ¨if èei doo
|r45 amy. And ¨if èei wil turne a¨en to hym he receyueè hem bonerly and
     fayne is of hem. And èerfore alle cristen èat beeè children of God,
     as ofte as èei seie èis word `Fader', schulde knowe in him èese thre:
     might, wisdom and bonite.



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     ¨it in the children of God men may knowe ère thinges whiche èei haue
     of God her Fader, èat beè noblesse, richesse and bewte: noblesse for
     no nobles may be more èan to be Goddes sone, èat is Lord of lordes
     and Kyng of alle kynges; riches for God makeè hem his heires of èe
 |r5 kyngdom of heuene, where all manere riches & delices |r[f.4v] ben more
     èen mouth may seie, eighe see or herte èinke; bewte for God haè made
     hem in soule [to his liknesse and after] his ymage, and more beaute
     my¨t noght be èan be liche to him, whos bewte may no herte thinke ne
     ymagen. And èerfore alle cristen èat beè children of God, as ofte as
|r10 èei seie èe[isl word `Fader', schulde èinke on èese ère èinges whiche
     èai haue of their Fader, and how moche èei aughte èerfore to loue him
     & worschip him.
     Also èis word `Fader' asketh of vs sixe èinges: loue, drede, buxum_nesse,
     seruice, honour and worschip. First God oure Fader askeè of
|r15 vs loue, èat we loue him wiè all oure herte, all oure soule & all
     oure èoght: with all oure herte èat we sette neuere oure herte to
     loue no thing more èen God, ne in no nothir èing haue more delite èan
     in God; wiè alle oure soule so èat we shulde [rather] suffre oure
     soule be deèarted from oure body èan we to be deèarted from God, and
|r20 èat we schulde suffre raèer deè èen we shulde forsake God; with all
     oure èoght, èat is to seie èat we schulde noght occupie oure witte,
     vndirstondyng ne èoght by ymagenynge aboute no thing more èen aboute
     God.    The secounde [èyng] èat God asketh of vs is drede, èat we
     drede God with sones drede & noght wiè cherlis drede, for cherlis
|r25 dredeè her lordes for awe & noght for loue; but gode sones dredeth to
     wreèèe |r[f.5r] her fadres for loue, and so schulde we drede to myspay
     God more èan the fyre of helle or eny oèer vengeaunce. [For drede of
     pyne is drede withouten charite, and èat is not medeful. But first]
     for drede of peyne men may leue yuel and doo well, and by grace of èe
|r30 Holy Gost knytte by èat drede loue in mannes herte; for èat drede
     makith a man forsake synne and loue maketh him vse vertues, and then
     may he wel calle God his Fader.    The èridde thing èat God askeè
     of vs is obedience or buxumnes: èat we be buxum to Goddes wille and
     fulfille his comaundementis, whiche beè touched hereafter, for sones
|r35 schulde be buxum to her fader hestes +.    The ferthe èing is seru_ice;
     for we ben holde to serue oure Fader God wiè alle oure besynes,
     alle oure herte & all oure wille, whiche seruice is most in èe werkes
     of mercy whiche scholen be touched hereafter.    The fifte thing
     is honoure, èat we schulde èonke God with greet will of al èe goode
|r40 èat he haè sent vs, and loke èat we spende èat good to his worschip
     and noght in ryot ne in folies; for we mote ¨ilde acounte of all èat
     God haè ¨eue vs and schewe how we haue spended it, and also of alle



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     [èe]  tyme èat we haue lyued. And èerfore we schulle alle to honour
     God in word or dede or in èoght, and èanke him & loue [himl for èat
     he haè doo to vs at alle tymes.    The sixte èing is reuerence,
     èat we schul do all manere reuerence |r[f.5v] to God, namly in his pres_ence 
 |r5 there he is in the sacrament in holy chirche; or elles wièoute
     the chirche èere he is born in èat sacrament we schulde knele adoun
     in reuerence of him. His presence is here ouer all, and we may in
     eche sted pray to him and calle, but + holy chirche is specially his
     hous and moste stede of prayer èer we schull doo him most reuerence
|r10 wiè deuocioun.    And when we èere preye to him we schulde do him
     reuerence, loutyng or knelyng or standinge wiè vnkouered hede, and
     noght sitte hoded and praye in holy stede, ne namely we schulde noght
     èere speke of vanyte, for èan we done lasse reuerence èan [we] wolde
     doo an ertheliche man. For ¨if we were in èe kynges chambre to preye
|r15 him of a grace, we wolde doo him èere all èe reuerence èat we myghte,
     and kepe vs besily èat we seide no èing èat myght displese him. Moche
     more èan schulde we do reuerence to God, Kyng of alle kynges, of whom
     comeè all grace & goodnes. éerfore when we sey Pater noster we
     schulde be meke and buxum to oure Fader as we wille èat he be to vs a
|r20 good & gracious Fader. And if we will be his gode children vs byhoueè
     to fle alle folies and loke èat we be clene withynne whanne we seie
     Pater noster.
     In this word noster, èat is to seie `oure', + may be askid why a man
     in èis prayer seith rather `oure Fader' then `my Fader', and who is
|r25 |r[f.6r] vnderstonden his felowe when he seith `¨if vs' and noght `[¨if]
     me'. To èis men may answere èat none may rightfully say `my Fader'
     but Crist, Goddes sone, [èe secounde persone in the Trynyte], whiche
     èat is his sone by kynde withoute bygynnyng & wièoute endyng. But we
     be noght his sones by kynde but in as moche as he + made vs to his
|r30 liknes; and so beth Iewes and Saresynes. But we ben his children
     èorgh grace and his ch[esyng] to folowe to him; as by custom &
     lawe of som lond a riche man may chese what pore mannes [childe] èat
     he wole and make it his sone and his heyer. This grace God haè done
     to vs, as seith seynt Poule, when he made vs èorgh his grace come to
|r35 right byleue and cristendom èat were arste children of wreèèe and of
     helle.    Wherfore when we seyn `oure Fader', `¨eue us' we gadren
     to vs alle oure breèeren èat beè geten by èe grace of God of oure
     moder Holy Cherche to right byleue by èe sacrament of baptisme.
     Also this word noster or `oure' scheweè vs èe largesse and èe curtesie
|r40 of God èat sonner ¨eueth inow + èen a litell, and sonner to manye èan



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     to on; for seint Gregor seith èat a rightful prayer, èe more hit is
     comune, èe more it is worthe and the more vertu it haè, as a candel
     èat serueth to an halle full of men semeth more brighte èan the candel
     èat serueth but oo man.    Also èis word noster or `oure' biddeè
 |r5 us to loue God oure |r[f.6v] Fader and èanke hym with all oure herte
     èat we beeè his children and his heyres ordeyned of his grace; and
     èat we loue forby alle oèere oure eldeste broèer Ihesu Crist èat
     vouched sauf to take oure kynde and make vs his breèeren.    ¨it
     èis word noster or `oure' comaundeè vs to kepe èe Holy Goost in oure
|r10 herte with all oure myght, èat is to vs moste witnes of èe grace of
     èe chesyng of vs; and èat is to vs a precious wed, as seith seint
     Poule, èorgh èe whiche we mowe be syker of oure heritage, èat is èe
     blisse of heuene.
     Also by èis word noster or `oure' we ben stired to haue two èinges in
|r15 herte, èat is to seie loue [of] breèerhed and siker hope.    First loue
     of breèerhede, for we schulde vnderstonde èat we beè alle breèeren of
     oon Fader, God, and oon moder, Holy Chirche. And èerfore we schal
     loue togidre as broèer and sister, and none desèise oèer, but eche of
     vs honoor othir and help & socour oèer in nede as doè the lymes of one
|r20 body; for we [alle] ben lymes of one body, èat is Holy Chirche, of
     whiche body God is èe hede. And èerfore we schulde preye eche man for
     other, for as seint Iame seith he èat wiè good herte and deuocioun by
     èe counsaile of Holy Chirche preieth for all cristen men in comune, he
     makeè himself felawe of èe comunynge of all Holy Chirche. And èen as
|r25 ofte as he seith so one Pater Noster he wynneth |r[f.7r] him parte of an
     hondred èowsand    And ¨it èis word noster or `oure' techiè vs to
     hate ère synnes, èat beè pryde, hatrede & auarice. First pride, for
     pryde nel suffre no felawschip, for he will be aboue alle oèer men,
     and suche one is noght worthi to dwelle in company but to be caste
|r30 out, as Lucifer was for èe same synne caste out of heuen into helle. 
      Also hatrede putteè a man out of all good companye; for whoso hateè
     eny of èe felawschip èat he is of he greueè alle èe felawschip & nys
     noght worthi to abyde èerynne.    Auarice also putteè a man out of
     felawschip, for whan one of a company wole kepe to himself all èat he
|r35 haè and noght departe wiè none of his felawschip in his nede, he
     schulde noght be skile be suffred in no good companye, ne suche on
     oughte not parte haue of èe holy Pater Noster.    Also this word
     noster or `oure' scheweè vs èat God is oure owne and we wole, èat is
     to seie if we loue him and worschip him and kepe his comaundementis,
|r40 as God witnessith himself in èe gospell of seint Iohan.
        We beè stired also by èis word noster or `oure' to haue siker hope,
     for so as God is oure good Fadir and we his children we may wel hope
     and truste to haue èat we prayeè of him skilfulliche and for hele of
     oure soules.



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     This word qui es or `èat is' scheweè èat God oure Fader is verray God
     & verray man, |r[f.7v] one substaunce in thre persones, and èat none
     oèer god is but he by whom all manere thing is made, and wièoute whom
     is noght. And èerfore synne is called noght in Holy Writt for God
 |r5 made it neuere. In the secounde book of the olde lawe it is write
     èat God appered to Moyses and bad him goo to Pharao kyng of Egipte &
     bid him delyuere Goddes folk èe peple of Israel out of thraldom; and
     if Pharao and other wold aske Moyses ho sent hym, he bad him seie `He
     èat is sente me.' & èerfore èis name `I am èat am' is the moste propre
|r10 name of God; for as we may seye of an erèely man whos name we knoweth
     noght: he is a kyng, an erle, a knyght, a good man, a curteys man and
     many othre, and ¨it we nempne noght his propre name, so we may seie of
     God: he is all goodnes, all wisdom, allmyghti & many othre. And ¨it 
     mowe we nempne noght èe right name of Goddes beynge so propurly ne so
|r15 schortly in no word as in èis qui es or `èat is'.    He is all_myghti ,
     he is euerlastyng, he is wièoute begynnyng and wièoute endyng;
     and so is none oèer thing but he. For alle èe creatures èat he haè
     made, as seith salamon, ne beè but vanite in reward of him, and all
     schal turne to noght ner èat God of his grace & myght hem susteyneth.
|r20 He is euere one and not changeable, wièoute eny sterynge or re[mu]ynge
     as seynt Iame |r[f.8r] seith. Alle othir èing may be stered save God
     alone, and èerfore he may wel be nempned `he èat is'. For he is wiè_oute
     vanyte, he is in all thing wièouten sterynge; he is euerlasting,
     wièouten ende, wièoute was and wièoute schal be, for in him is no
|r25 passynge ne bygynnynge. Thus we knowe èat no better thing myghte be
     èan to know what God is in whom is all goodnes.  But for èere is
     no èing so hard to knowe as is what God is and his myght, we schal not
     to moche muse èereaboute for drede of errour, but it is know to seie
     as the Pater Noster techeè, `oure Fader èat arte in heuen'. And also
|r30 he is in + erthe and in the see and in helle, for in alle stedes men
     may fele his myght, èei we mowe not see him saue in èe sacrament in
     fourme of brede; but face to face schal we noght see him til we come
     to èe blisse of heuene.    He is also gostly in holy mennes hertes
     èat beè clene and clere as heuene, in whiche hertes God is seyn, loued,
|r35 dred, praysed and worschipped, for suche hertis mowe fele him.
     This word qui es or `èat is' clepiè vs specially to two èinges: èat
     one is rightful trouthe or byleue + & èat other is drede. First to
     trouthe, èat we trowe specially two èinges: èat oon is the soèfastnes
     of God, èat other èe |r[f.8v] power of Holy Chirche.    In èe soè_fastnes
|r40 of God we scholen trowe èat he is one God in Trinite, Fadir
     and sone & Holy Gost, one God in èrehed and èrehede in onehede; as men
     may see by èe sonne, wherby God is vnderstonde, for he is cleped èe
     sonne of rightwisnes. For in the sonne ben thre èinges: fayrnes,
     brightnes and hete, and none of these èinges may be departed fro oèer;



|p78


     for where one is alle mote be, and ¨it is èere but one sonne. In
     fairnes is vnderstonde èe Fader; in the brightnes èat comeè of hit is
     vnderstonde èe Sone; in the hete is vnderstonde èe Holy Gost.
      These ère persones, Fader & Sone and Holy Goost, beè all one God in
 |r5 Trinite, and to èese thre persones fallith ère thinges: to èe Fadir
     myght, [to] èe sone wisdom, to èe Holy Goost goodnes; and alle fall_ith
     + to one God to whos liknes we beè made in soule, as we may see
     by ère thinges, èat is mynde, vnderstonding, wille or loue. éorgh
|r10 mynde we schulde thinke on God èe Fader allmyghti èat alle èing haè
     made of noght. éorgh vnderstondyng we schal èinke on God èe sone èat
     boght vs and all èing ordeyned by his endeles wisdom èat may come to
     oure vnderstondyng. éorgh will or loue we may fele God èe Holy Goost
     in whom is all goodnes and to whom we schape & ordeyne oure will |r[f.9r]
|r15 and oure loue. And èus we may see the Holy Trinite in oure soule.
     And [in] èese thre èinges, mynde, vnderstondyng & will or loue, mannes
     soule is made to èe ymage and liknes of God, and if we byleue èus èan
     is God in vs èorgh trouthe & byleue.    For as èe apostill seith
     Criste is in the trouthe or byleue, and trouthe is in èoght, and
|r20 èoght in herte [and herte] in manis body. But we schulde with èis
     trouthe or byleve wirche, èat is to seie èinke besiliche on God èat
     haè made vs and boghte vs, & honour him & serue him, for he wil saue
     vs. And we schulde desire èe blisse èat he haè ordeyned vs to, and
     knowe wel by oure byleue èat God is full of mercy and of rightwisnes;
|r25 and èus schulde we byleue èe soèfastnes of [God].
     A[lso] we schulde stedfastly trowe & byleue in èe power of Holy
     Chirche. Eche chirche is Goddes hous, but Holy Chirche is the spouse
     of God; for as God is oure Fader so is Holy Chirche oure modir; for
     of Holy Chirche we be born èe children of God by baptisme, and by
|r30 Holy Qiirche we moste be led and kept, and we moste be fed èorgh Holy
     Chirche with Holy Writ.    For as a womman fediè hire child with
     èe mylk of hire two tetis, ri¨t so oure moder Holy Chirche norissheè
     and fe¨eth vs with èe mylk of hir two tetis, èat beè the olde lawe &
     èe newe, of whiche tetis springeè many stremes of mylk, èat is |r[f.9v]
|r35 Holy Writte by whiche we ben fed. For out of one tete, èat is èe old
     lawe, + spryngeè ten stremes of melk, èat beè the ten comaundementis;
     and out of èat oèer tete, èat is èe newe lawe, springeè twelue stremes
     of melk, èat beè the twelue articles of èe feith or byleue.
     Firste èe ten comaundementis of the olde lawe èen thes: the firste is
|r40 `éou schalt honoure no false god', the secounde `éou schalt not take
     Goddes name in vayn or in ydell'. The èridde is `Halowe & kepe wel
     thyn holiday'. The ferèe is `Worschip thi fader & thi moder'. The
     fifte is `Sle no man'. The sixte is `Do no leccherie'. The seuenèe



|p79


     is `Stele noght'. The eighte is `Bere no fals witnesse', the nynthe
     `Coueite noght thyn neigheboures wyf'. The tenthe is `Coueite no
     èing èat is thi neigheboures'.    These ten comaundementis weren
     take [by God] to Moyses èe prophete as èe olde lawe techiè, writen by
 |r5 èe fynger of God in two tables of stoon whiche bytokeneè èe two lawes,
     èat is to say èe olde & èe newe. In èe ton table beè thre comaunde_mentis
     anentis èe Holy Trinite; in èat other beè seuen comaundementis
     anentes oure neigheboure.
     The first comaundement anentis God is Non adorabis deos alienos, èat
|r10 is `éou schalt not honoure no false goddes'. By èis comaundement we
     beè taght to honoure |r[f.10r] God allmyghti and serue him and sette all
     oure loue and likyng in him byfore all oèer thing and fulfille his
     hestes and alle èat we highte hym at oure cristenyng, and also to ful_fille
     buxomliche èe penaunce èat is enioyned vs for oure synne. And
|r15 also this comaundement forbedeè vs alle mysbyleues and wicchecraftes.
     And èis comaundement ordeyneè vs to God èe Fadir of heuene.
     The secounde comaundement anentis God is Non assumes nomen Dei tui in
     vanum, èat is `éou schalt not take Goddes name in veyn or in ydel'.
     And èis comaundement ordeyneth vs to God èe sone èat is soèfastnes.
|r20 By èis comaundement vs is forbed all manere swerynge and othes nempn_ynge 
     of Goddes name but when it is forto be do for tryeng of truthe
     and sothnes èere it is in doute or a¨eynseide.
     The èridde comaundement anentis God is sabbatem sanctifices, èat is
     `Halowe and kepe wel thyn haliday', èat is to seie èe sondayes and
|r25 alle èe solempne festis èat by Holy Chirche beè ordeyned to be halowed,
     and èat from alle werkes of èraldom and of body, but namliche from +
     werkes of synne, for èat is most wrecchid & foulest èraldom. And èis
     comaundement ordeyneè vs to God èe Holy Goost.    And èus by èese
     thre comaundementis we ben taght how we schall be acordaunt to the
|r30 Holy Trynyte. And by the oère seuene èat |r[f.10v] foloweè we ben
     taught how we schal haue us anentis oure euencristen and vs self.
     The ferèe comandement and èe first anentis man is Honora patrem and
     matrem, èat is `Worschip èi fader and moder', èat is to seie thi
     fader and thi moder bodiliche and also thi fader and moder gostliche,
|r35 èat is to seie thi gostliche fader èat haè cure of thi soule and èi
     moder Holi Chirche. And in two maneres men schal worschip fadir &
     moder: one is to be buxom to hem and reuerence do hem; anoèer is to
     helpe hem and counsaile èem in èaire nede. And to èis comandement is
     graunted longe lyf in erthe whiche èe breker of hit is not worthi to
|r40 haue; for he èat wol noght worschip hem èorgh whom he is, he is noght
     worèi to be.



|p80


     èe fifte comaundement and èe secounde anentis man is Non occides,
     èat is `slee no man', by whiche comaundement beè forboden iij manere
     of slaughtres of man bodiliche, èat is to say wiè hand, wiè tunge
     and wiè herte.    Slaughter wiè hand is wiè smyting or other bodi_liche
 |r5 myght.    Slaughter wiè tonge is in two maneres: èat one
     manere is biddynge or hotynge, as whan a mihti man biddeè his men to
     slee a man; anoèer manere is by wrayeng or counseil ¨euynge to slee
     a man.    Slaughter with herte also is in two maneres: one is whan
     a man desireth èat anoèer were slayn and wolde slee hym |r[f.11r] ¨if
|r10 he dorste for èe lawe or for oèer thing: in èat wil he is a mansleer;
     anoèer is whan a man myght rightfulliche saue a manis lyf & will
     noght.    Also èis comandement defendeth vs all gostliche man_slaghter,
     as èus: whan a man hateè anoèer dedliche, or bakbiteè him
     or sclaundreè him forto byneme him his gode los or his lifelode wher_by
|r15 he schulde be susteyned, he is èen gostliche a mansleer.
     The sixte comandement & èe èridde anentis man is Non mechaberis, èat
     is `Do no leccherie'. In this comaundement vs is forbode all manere
     of fleschely dedes bitwene man and woman whiche èat èe sacrament of
     matrimony excuseth noght; for alle othre suche fleschely dedes èat
|r20 beè noght excused by èe sacrament of matrimonye beè dedly synne of
     leccherie, more or lesse, as it schal be more declared hereafterward
     where is touched of èe synne of leccherie.
     The seuenèe comaundement and èe ferèe anentis man is Non furtum
     facies, `stele noght'. In this comaundement vs is forbode all manere
|r25 èefte, robery, oker, extorciouns, false marchandise, gilery, sacri_lege,
     symonye and all vnlefull takynge, wièholdyng and hidyng of oèer
     mennes goodes a¨enst her wille. And whoso brekith èis comaundement
     in eny poynt he synneè dedly and may not be assoyled ne saued but he
     ¨ilde a¨en all èat he haè èus mystake or elles |r[f.11v] as moche as he
|r30 may as longe as he lyueth but ¨if he mowe gete for¨ifnesse of him to
     whom èat wrong is doo to; for elles he brekiè èis comaundement and is
     out of charite.
     The eight comandement and èe fifte anentis man is non dices falsum
     testimonium, èat is `Bere no fals witnes'. In èis comandement vs is
|r35 forbode alle lesynges, fallaces, forsweringes, false losengries and
     false conspiracies, and principalliche in harmynge of oure euencrist_en,
     and èat we ne schul noght assente to hem èat so wole harme hem,
     but lette hem as moche as we may; and hoso brekiè èis comaundement he
     despiseth soèfastnes & charite and so he is not worthi to come to èe
|r40 blisse of heuene.
     The nynthe comaundement and èe sixte anente man is Non concupisces
     vxorem proximi tui, that is `Coueite noght thi neighebores wyf' ne
     his mayde, his seruant, his oxe ne his asse ne none oèer èing of his
     èat may be stered, as siluer, gold, iuel or oèer catell.



|p81


     The tenèe comandement and èe seuenèe anentis man is Non concupisces
     rem proximi tui, èat is 'Coueite no thing èat is èi neighebores, as
     hous, land ne none oèer thing èat may not be sterid ne moued. In èis
     comaundement is forboden all manere of vnskilful couetise of thing
 |r5 èat may not be stired ne moued.  These two laste comaundementis
     acordeth |r[f.12r] well to èe other two èat beè byfore, èat is to seie
     `èow schalt doo no leccherie', 'éou shalt not stele', for tho two
     forbedeè the dede, and èese two laste forbedeè èe wille; for hoso
     haè yuel wille he may not longe forbere yuel dede. And èerfore if a
|r10 man or woman [wolde] kepe himself clene from leccherie he schulde be
     no wey in his will assente èerto ne to hem èat wole do it. And also
     ¨if a man or woman wol be trewe & noght stele, he schulde by no wey
     coueite to haue none oèer manis èing wiè wrong.  And èese ben
     èe ten comaundementis of the olde lawe whiche èat eche cristen man
|r15 and womman schulde kepe ¨if he wolde be saued; of whiche as is afore_seid
     the ère firste beè to [èe] loue of God and èe seuen folowynge +
     to èe loue of oure euencristen.

     Afftirward èe twelue stremes of mylk èat springeè out of èe secounde
     tete of oure moder Holy Chirche beè as is aforseide èe twelue
|r20 articles of èe feith and oure byleue or trouthe, whiche articles
     made èe twelue apostles by grace of èe Holy Goost; for eche of èe
     apostles made a part[i]e of èe crede, whiche partie[s] we[re] clep_e[d]
     articles. And èerfore after èe noumbre of èe twelue apostlis
     èere beè twelue articles of èe bileue, of whiche èe grounde is to by_leue
|r25 stedfastliche in èe Holy Trinite, Fader & Sone & Holy Gost, one
     God in thre persones, whiche articles and |r[f.12v] who hem made ¨e may
     [see] in folowynge.

     The firste article made seint Petyr & is Credo in Deum Patrem omni_potentem,
     creatorem celi & terre, èat is èat we schul byleue in God,
|r30 Fadir allmyghti, maker of heuen and erèe, and of alle manere creat_ures
     or èinges èat beè made.  The secounde [article] mad seynt
     Andrew & is Et in Ihesum Christum Filium eius vnicum Dominum nostrum,
     èat is èat we schul byleue in God èe Sone, Ihesu Criste, Lord of
     heuene and erthe; for he is liche to èe Fadir and euen wiè hym in
|r35 Godhede, and èe same èat èe Fader is, saue èat èe Fader is anoèer
     persone than èe Sone.  The èridde article made seynt Iames èe
     more, seynt Iones broèer, and is Qui conceptus est de Spirito Sancto,
     natus ex Maria virgine, èat is èat we schole byleue èat Ihesu Crist,
     Goddes Sone of heuene, èe secounde persone in Trinite, was conceyued
|r40 & borne of èe glorious virgine seynte Marie by vertu of èe Holy Goost
     wièoute werk or knowynge of man; and èat èilke blessid mayde byfore
     èe birèe and in èe birthe and alway byfore and after was clene maide



|p82


     & moder; and èis article longeè to èe manhod of oure Lord Ihesu Crist.
      The ferèe article made seynt Iohan and is Passus sub Poncio Pilat[o],
     crucifixus, mortuus & sepultus, èat is èat we schul bileue èat oure
     Lord Ihesu Criste in his manhode suffre[d] pyne, passioun [&] cruel
 |r5 |r[f.13r] deth on èe crosse, wilfulliche vnder Pilate of Pouns èat èo
     was iuge of èe Iewes by èe envious accusement of èe Iewes; and was
     buried in a sepulcre, and èat he suffred so forto a¨enbigge vs his
     chosen from endeles deè & pyne to endeles lyf & ioye.    The fifte
     article made seynt Thomas, and is Descendit ad inferna tercia die,
|r10 resurrexit a mortuis, èat is èat we schul bileue èat oure Lord Ihesu
     anon after èat he was deed wente doun in soule with èe Godhede, not to
     depe helle where èat wikked and vnbileued were, but to èat stede of
     helle where èat èe holy soules were of hem alle èat fro èe bygynnyng
     of èe world to èat tyme were dede in verray byleue and hope èat èei
|r15 schulde be boght and delyuered out of èat peyne and broght to blisse
     by grace and vertu of [èe] passioun of oure Lord Ihesu Crist; and
     also èat he bro¨t hem fro èennes into ioye; and at èe èridde day he
     aroos fro deth to lyue and appered to his apostles, and to proue his
     vprisyng he dwellid wiè hem fourty daies here on erthe.    The
|r20 sixte article made seynt Iames èe lasse and is Ascendit ad celos
     sedet ad dexteram Dei Patris omnipotentis, èat is èat we shul bileue
     èat oure Lord Ihesu Crist, èe fourtièe day after his vprisynge fro
     deè to lyue |r[f.13v] stey vp into heuene in body & soule, seynge alle
     his disciples, and èere [he sytte] in oure kynde, whiche he took of
|r25 oure lady seynte Marye, on èe Fader right side.    The seuenèe
     article made seynt Philip and is Iude venturus est iudicare viuos &
     mortuos, èat is èat we schole byleue èat oure Lord Ihesu Crist in èat
     same forme as he suffred for vs schal come at èe day of dome & deme
     alle, quyk & dede, goode & yuell èat haè be fro èe bygynnyng of èe
|r30 world to èe ende, and ¨ilde to eche man and womman as he haè deserued,
     èat is to seie to èe good lyf and ioye wièouten ende, and to èe yuel
     deè & peyne wièouten ende.    The eighte article made seynt Bar_tholmew
     and is Credo in Spiritum Sanctum, èat is èat we schul bileue
     in èe Holi Gost, the èridde persone in èe + Trynyte, èat is èe ¨ifte
|r35 & èe loue of the Fader and èe Sone; [of whiche] Holy Goost comeè all
     goodnes èorgh seuen ¨iftes as it schal be schewed hereafter, and èat
     èe Holy Gost is the same & èe selue God & Lord èat is èe Fadir or the
     Sone.    The nynthe article made seint Mathe and is Sanctam Eccles_iam
     catholicam, sanctorum communionem, èat is èat we schal byleue in
|r40 Holy Chirche and in èe comunynge and in èe parte hauing of all holy
     mennes lyuynge ¨if we be in charite. For Holy Chirche is a gaderyng



|p83


     |r[f.14r]  of alle cristen men èat haue ben & beeè & schal be into èe
     worldes ende, Goddes chosen in èe feith and byleue of oure Lord
     Ihesu Crist, èe whiche schul endelesly be togidre in endeles ioye &
     blisse, and we wiè hem ¨if we kepe èe lawe of God in charite, meke_nes
 |r5 and stedfast byleue.

     And by èis article we schul byleue on èe seuen sacramentis èat beè
     done in Holy Chirche, èat èei beth of suche myght and vertu as Holy
     Chirche techiè hem, whiche sacramentis beè these: baptisme or crist_enyng,
     confermynge of bischop, penaunce, sacrament of èe auter, ordre,
|r10 matrimonye or wedlok, enelyng.    Firste baptisme or cristenynge
     clensith vs of oure forme faderes synne, Adam and Eue, and ¨eueè vs
     grace.    Confermyng of bishop fasteneè in vs when we beè cristened
     èe Holy Gost and strengèeè vs a3enst èe my¨t of èe fend.    Penaunce
     fordoè oure synnes dedliche and venial.    The sacrament of èe
|r15 auter, èat is Goddes flesche and his blood in fourme of brede, festen_eè
     & knytte in vs grace whan we resceyueè it worèiliche, èat is to
     seie clene of synne and repentaun[t], to kepen vs èat we falle noght
     in synne a¨en, and accordeè vs to God and susteneè vs in good werkes.
    0rdre ¨eueè vs power èat by Holy Chirche beè chose èerto and ordeyned,
|r20 as prestes to mynistre and wirche èe |r[f.14v] seuen sacramentis eche
     in his degree as he is titled to by Holy Chirche.    Matrimony or
     wedlok fordoè dedly synne of doyng èat is bytwene man and womman,
     whiche by èis sacrament is excused ¨if her doynges and entencioun be
     skilfull and acordant to èe wille & lawe of God.    Enelyng or
|r25 laste en[oyntyng] aleggeè vs of peyne of body and soule and clenseè
     vs of venial synnes.

     The tenèe article made seynt Symonde and is Remissionem peccatorum,
     èat is èat we schole byleue to haue for¨ifnes of alle oure synnes by
     vertu of these sacramentis ¨if we mekeliche and worèiliche resceyue
|r30 hem.    The enleuenèe article mad seyn Iude and is Carnis resurrecc_ionem,
     èat is èat we schal bileue èe general resurreccioun, èat is to
     seie èat alle men & wommen èat haue be & beeè and schull be fro èe
     gynnynge of èe worlde to èe ende schole aryse fro deth to lyue in body
     and soule at èe day of general dome, endelesliche èe body and èe soule
|r35 to dwelle togidres fro èat tyme forè in ioye [or] in woo after èei
     haue deserued.    The twelèe article made seynt Mathy and is Et
     vitam eternam Amen, that is èat we schul bileue èat after èat dome
     goode men and wymmen schull goo in body and soule to endeles ioye &
     blisse wiè the Holy Trinite, and yuel men & wommen schul goo in body &
|r40 + soule to endeles sorwe & peyne with èe |r[f.15r] fendes of helle.

     ¨it this word qui es stireè vs to haue drede, for èei God be oure
     blessid Fader and we his children, ¨it he is rightful and soèfast, and
     èerfore at èe day of dome he shal ¨e[ld]e vs as we haue deserued, be
     it good or yuel. And èerfore we schulde all oure lyftyme busyen vs to



|p84


     do wel and fle yuell wiè all our myght, for at èat day we schal ¨eue
     rekenyng of all oure èoghtes and wordes and moche more of alle oure
     werkes.

     This worde in celis, èat is to seie `in heuenes', scheweè èat èere be
 |r5 mo heuenes èan on, for where èat God voucheè sauf to be, èere is
     heuene. But God may be in many places and is all attones, as men may
     se by a broke myrour, in eche party of whiche men may see one èing
     hole all attones. And so scheweè God himself all at one tyme by his
     myght and grace in many sondry stedes, as in heuen & in erthe, and
|r10 also in èe clene hertes of holy men. And èerfore [ilke] herte èat
     may conteyne and holde in himself God may wel be cleped heuene, for
     suche hertes beè clene and clere and full of blis as heuen is, for
     her èoght is only in God and in èe loue of Ihesu Crist. And in èat
     èei haue so gret delite èat hem èinkeè it a parfyt ioye, & so èorgh
|r15 èoght èei see èe moste ioye of heuen, èat is èe sight of allmyghti God
     gostliche; and so is God in erthe in holy mennes hertes; but |r[f.15v]
     in hye heuene he is most preysed and worshipped of alle èe halowes and
     holy spiritis èat èere beth whiche seen him openly face to face, and
     èat is her souerayne blisse.

|r20 This word in celis, èat is to seie `in heuenes', moueè vs to see èe
     [heighte of èe] maieste of God èat all èing haè made of noght. And
     èerfore aboue hym is no èing, but all èing èat euer had be[gynn]yng is
     vnder him. And so we may wel vnderstonde èat so hye to him mowe we
     not come wièoute a leddre, whiche moste be made of two sides: èat one
|r25 is forsakynge of synne and penaunce doynge èerfore; and èat oèer side
     doynge of gode werkes, and nameliche werkes of mercy.    In èis
     laddre moste be principally ère steppes: èat one is verray mekenes;
     anoèer strengèe of will; the èridde prowes of herte. The firste step
     of this laddre wherby we schul stye into heuene byhoueè to be verray
|r30 mekenes; for crist seiè in èe gospel: Qui se exaltat humiliabitur &
     qui se humiliat exaltabitur, èat is to seie, `Whoso hyeè him here he
     shal be lowed, and whoso loweè him here he schal be hyed.' èerfore
     we schulde wel knowe & èinke how hye God is and how lowe we beth, and
     èat noght we haue of vs silf but wikkednesse & synne; and eny good or
|r35 grace, wit or strengèe, or eny oèer vertu èat we haue, it comeè of the
     fre ¨ifte of God |r[f.16r] and no thing of vs self. And èerfore we haue
     grete matyre to be meke & buxom to God and to his lawe; for elles mowe
     we noght come to heuene.

     But verray mekenes scheweè him in thre èinges: in her[te], in mouth,
|r40 in werk. In herte scheweè him mekenes bi foure èinges èat beè ofte



|p85


     byèinkyng, verray forèinkyng or contricioun for synne, suffryng wiè_oute
     grucching, and holy delite. First mekenes in herte scheweè him
     by ofte [by]èinkyng, as when a man besiliche byèinkeè him of his
     wrecchidnes and what God haè done for him, and also beèinketh him
 |r5 what he was firste, whens he come, what he is, where he is, what he
     schal be and whider he schal wende.    ¨if he byèinkeè him what
     he was first, he schal knowe èat he was noght, but sitthe he was
     conceyued in synne and made of a foule mater and wlatsom.    ¨if
     he byèinke him fro when he cam, èat was fro a foule herber, èat was
|r10 fro his modres wombe.    ¨if he èinke what he is, he schal fynde
     èat he is noght but filèe and stynke, and none oèer fruyt cometh of
     him, and èat he is euere drawynge to wikkednes and faillynge in good_nes,
     and èat he haè noght of hymself but synne and wikkednes.
      Also if he wole èinke where he is he schal knowe èat he is in this
|r15 derke va*ley |r[f.16v] of èe world where is euere sorwe, anger, drede,
     trauaile, periles and vanyte whiche may be likned to èe see, for it
     ebbith & floweth and is full of grete wawes èat casten a man vp and
     down and [n]euere is stable. And èerfore whoso trustith on hit he
     schal be deceyued or èat he be ware.    He schulde also èinke what
|r20 he schal be, for after èat he is ded his body schal be wormes mete
     and turne to corrumpcioun and erthe; èe soule schal goo, wheèer to
     ioye or to peyne no man woot in èis lyf, but èat + schal be after
     èat he haè deserued.

     Also he schulde èinke what goodnes God haè done hym and alwey doth
|r25 and what he may doo and schal doo him, and so loue God & drede hym;
     for loue & drede may sonnest brynge a man to mekenes. And èerfore a
     man schulde èinke èat God made him first of noght after his ymage and
     his liknes & ordeyned him to ioye endeles, and ¨af him wit and skille
     to knowe good and yuel; and èere he was dampned to endeles peyne by
|r30 oure formeste fadres synne oure Lord Ihesu boght him a¨en by his prec_ious
     deth, and grete peyne, woo, sorwe & despite he suffred for èat
     a¨enbeieng, and forto ¨eue vs ensample of loue and mekenes.    Also
     he schulde èinke what God do[è] him eche day, for he sendiè him his
     sustenaunce and kepeè him fro all meschef, [helpeè him] and ¨eueè him
|r35 wit & strengèe and kepeè him |r[f.17r] fro èe fend, and spare[è] him in
     his synne wièoute wrechetakynge, and redy is to receyue him and for_¨eue
     him when he wole torne to him and aske + mercy. And if he so do,
     had he neuere so mochil yuel doo tofore, he wil ordeyne him to blisse
     endeless, but he èat wol noght turne to God and aske mercy in èis lyf
|r40 he schal wende to pyne endeles of helle. And of suche èoght comeè
     loue & drede èat ledeè a man to mekenes.

     Also mekenes sheweè him in herte by verray contricioun, èat is sorewe
     of synne; for whan a man byèinketh him of his synnes, how vnkynde



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     he haè doo a¨enst oure Lord God èat made hym of noght and so dere
     boght him, èen oughte wel his herte tendre; and so mekenes groweè èer_ynne.
        Also mekenes scheweè him in herte by good suffraunce, for
     whan a man suffreè wiè good wille & wièoute grucchinge sykenes, los,
 |r5 pouerte, anger, or eny oèer vnese èat God wole vouche sauf to sende
     him, èen mekenes scheweè [him] in herte.    Also mekenes scheweè
     [him] in herte by holy delyte, for whan a man setteè his herte to loue
     God with all his myght lastyngliche, and haè delite in non other èing
     so moche as in èat, èan verray mekenes scheweè him in èat herte.

|r10 In mouth mekenes scheweè him in foure èinges, èat beè schrifte of
     mouè, deuout prayer, continuel praysing and |r[f.17vl èankyng of God &
     good teching & schewyng of the l[ore of God]. Firste mekenes scheweè
     him in mouth by schrifte, for whan a man bewreyeth himself in schrifte
     of alle èe synnes èat he haè doo in èoght, word or dede - and name_liche
|r15 of èe seuen hede synnes, èat is pryde, envie, ire, couetise,
     sleuthe, glotony & leccherie - ¨if he be gilty of hem or of eny of
     hem as moche as he can beèinke him and more wolde if he more couèe,
     èan sheweè him meke[nes] in mouth.    Also mekenes scheweè hym in
     mouth by devoute prayer; for whan a man prayeè deuoutly to oure Lord
|r20 God wiè all his myght & all his wille, èan scheweè him mekenes in
     mouth.    Also mekenes scheweè hym in mouth by continuel praysinge
     and èankynge God, for whan a man [praiseè and] èankith God euermore
     of alle èe gode èat he haè done to him and allewey doth, èan scheweè
     him mekenes in mouth.    Also mekenes scheweè him in mouth by good
|r25 techyng & schewyng of èe l[ore] of God, for whan a man is busy to
     teche and schewe good lore to alle men for èe worschip of God, èen
     scheweè him mekenes in mouth.

     In werke also mekenes scheweè hym in foure èinges, èat beè quitynge
     of all dette, trewe bodily buxumnesse, wirchinge of good werkes and
|r30 hard lyuynge in chastisynge of èe flesche. First mekenes scheweè him
     in werk by aquytinge of all dette, for whan a man be |r[f.18r] èinketh
     what he oweth to God and what he oweth to his euencristen and besieth
     him with all his myght to aquiten him anentis èat oon and èat other,
     èanne scheweè he mekenes in werk.    Also mekenes scheweè him in
|r35 werke by trewe bodily boxumnes, for whan a man is buxom & redy to ful_fille
     wiè all his myght èe lawe & èe comaundement of God and Holy
     Chirche and of his soueraignes, èan scheweè he mekenes in werk.
      Also mekenes scheweè him in werk by wirchinge of gode werkes, for
     whan a man is alway besy to doo all èe good èat he may, and nameliche
|r40 in èe seuen werkes of mercy, èanne scheweè he mekenes in werk.    And
     also mekenes scheweè him in werk by hard lyuynge & chastisyng of èe
     flesche, for whan a man lyueè in penaunce for redempcioun of his
     synnes and chastisynge of his flesche, and fleeè delices and lustes
     of èe flesche and makeè his flesshe lowe & buxom to his soule, èan
|r45 scheweè he mekenes in werk.    And èus in twelue + wyses verray



|p87


     mekenes scheweè him in thre èinges, èat is to seie in herte, mouth
     [& werk], and in eche of èese foure wises.

     The secounde step of èis laddre whiche we beè stered to make by èis
     word in celis, èat is to seie `in heuenes', is strengèe of will; for_why,
 |r5 as oure Lord Ihesu seith, [Stricta est via que ducit ad celum et
     pauci inueniunt eam], `èe wey to heuene is streyte and fewe goè èer_forth;
      for no man may goo èat way but he be strengèed of good |r[f.18v]
     dedis & vertues, and nameliche of seuen vertues, of whiche ère
     beè cleped dyvynes vertues, èat is to seie, trouthe, hope [and] char_ite,
|r10 and foure beè cleped cardinales, èat beè sleighte or warnes,
     metfulnes, strenèe and rightwisnes. Firste trouthe or feith putteè vs,
     as seith seynt Austyn, vnder èe lawe of God and ¨eueè vs knowynge of
     him of whom we haue all èe good èat we haue. And èis trouthe is
     gynnyng of all good werkes, for as seith seynt Iame, Fides sine oper_ibus
|r15 mortua est, `Trouthe wièoute gode werkes is dede, and good
     werkes wièoute trouthe may not availe.

     Hope is syker abidinge of gostely good after èis lyf, èat is to come
     to endeles blis, èorgh èe goodnes of allmyghti God, and as we haue
     deserued by [his] help and + his grace; for we schal nother triste to
|r20 be saued only by the goodnes of God withouten oure [good] dedes, [ne
     oonly by oure good dedes] wièouten èe mercy and èe goodnesse of God,
     but by hem [boèe] togidre. And hope, as seiè seint Austyn, arereè vs
     vp to God and makeè vs stalworth and myghti and hardy to vndirtake
     for Goddes sake èinges èat passeè mannes myght.

|r25 Charite ioyneè vs to God, for charite is a dere onehed with likyng of
     herte; for charite wole èat we loue God over all èing and oure euen_cristen
     as oureself. We schul loue God only for hymself, and oure
     euencristen for Goddes sake, for èat one may noght be loued wièoute
     èat other. For seint Iohan in his pistel seith èus, Hoc mandatum
|r30 ha*bemus |r[f.19r] a Deo, vt qui diligit Deum diligat & fratrem suum,
     `This comandement,' he seith, `we haue of God, èat whoso loueè God
     èat he loue his euencristen, for he èat loueè noght his brother whom
     he seeth wiè his eighe, how schal he loue God whom he may not see?'
      Charite makeè mannes herte and God all oon; for, as seith seint
|r35 Poule, trouèe seeè the [soverayn] soèfastnes of God, hope [his]
     souerayne highte and charite [his] souerayne goodnesse. éese ère
     vertues beè departed by ère degrees of loue, for ère thinges èere
     beeè why a man loueè another: one is for he haè herd moche good of



|p88


     him; anoèer is for he hopiè haue grete good of him; the èridde is
     for he haè had greet good of him. So by the vertu of trouthe we
     loueè God for his endeles goodnes èat we knoweè in him by èat vertu.
     By èe vertu of hope we loueè him for goode èat [we hope he schal do
 |r5 vs of his grace, and by èe vertue of charite we loue hym for èe good
     èat] he haè do vs & doth euermore.

     The oère foure vertues beè clepid cardinalis, for as èe pope gouerneè
     Holy Chirche by èe ledynge and èe counseil of his cardinales, and as
     èe dore of an housis holde vp by èe harre, so may a man gouerne him
|r10 fro fallinge ouerdepe in synne by èese foure vertues of whiche, as I
     seide afore, the firste is warnes whiche èat wysseth a man to be war
     and flee èe wawes of èe world. For èat vertu techiè to knowe good and
     yuel and to do good & flee yuel, and of twoo goodisto [chese] èe
     bettir, and kepith a man èat he be noght deceyued |r[f.19v] by èe goost_ly
|r15 enemy, èat is èe fend.    The secounde vertu is mytfulnes èat
     kepiè fro corrupcioun èat may come èorgh false loue or luste.    The
     èridde vertu is strengèe whiche èat kepiè a man èat he be noght ouer_come
     èorgh drede or adversite.    The ferèe vertu is rightwisnes
     whiche èat settith a man in ordre and rightful staat anentes all men,
|r20 for it ¨ildeè to euery man èat is his.    These foure vertues beè
     in a mannes herte as foure toures in foure corners of a castel or of
     a siker hous. For warnes stondeè estward and kepeth the herte fro
     pryde; mightfulnes stondeè southward and kepeè the herte fro wikked
     hetis of lustes & likynges; strengèe stondeè [north]ward and kepith
|r25 èe herte fro wikked coldes of hatrede and envy; and rightwisnes stond_eth
     westeward and kepeè the herte from wikked stormes & reyne of
     couetyse.

     The vertu of warnes haè thre offices: one is èat he ordeyneth and led_eè
     all his werkes by the lyne of resoun; anoèer is èat he wole no èing
|r30 doo ne say but èat is right and resoun; and èe èridde is èat [inl all
     his werkes he purveyeè him after èe ordenaunce and èe wille of God, so
     èat hoso haè this vertu èat serueè him of èese thre offices, he may
     wel be cleped a grete lord.

     ée vertu of m[y]tfulnes haè thre offices: oone is èat he haè no wille
|r35 ne luste to do no èing èat he schulde noght doo; another is èat |r[f.20r]
     he ne passith in no doynge mesure ne resoun; and èe èridde is
     èat he coueiteè no worldly èing a¨enst resoun & right. And èus èis
     vertu kepeè a man fro [èrel èinges of whiche comeè al yuel, as seynt



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     Iohan seith: Omne quod est in mundo aut est concupiscencia carnis,
     concupiscencia oculorum aut superbia vite, `All èe yuel èat is in
     the world is luste of flesche, couetise of the world or pr[y]de of
     lyf or of herte.'

 |r5 The vertu of strengèe haè ère offices: one is èat he r[elyseè himself
     aboue alle periles of èis world; anoèer is èat he dredeè no thing but
     synne and myspayeng of God; the èridde is èat he suffreè euenliche
     anger and welè, so èat no welèe may make his herte o[uer]hy, ne none
     yuel ouer[l]owe, but sti[f]liche wièstondiè his enemyes [bodelliche
|r10 and gostliche, so èat no temptacioun may make hym falle. And èerfore
     he may be cleped a good knyght èat haè this vertu whiche èat serueth
     him of èese thre offices.    And èese ère vertues aforseid armeè a
     man & saueth him in èese ère èinges: resoun, loue & strengèe. For
     warnes kepeth èe resoun èat hit be noght deceyued; metfullnes kepeè
|r15 the loue èat it [be] noght corrupte, and strengèe kepith [a man èat
     he] be noght overcome by myght of temptacioun.

     The vertu of rightwisnes ¨eueè a man will to lyue ordynatliche anent_is
     his euencristen of all degrees and |r[f.20v] to do hem alle èat
     right is, for it ¨e[ld]eè reuerence to hem èat beè aboue him, lo[u]e
|r20 to he[ml èat beè wiè him euene, and grace to hem èat beè vnder him.
     Thorgh èese foure vertues a man is made worthi, firste to gouerne
     himsilf and sithen oèer men, and in èese foure vertues studi[d]en
     èese philosofres and forsoken the worlde forto haue èese vertues &
     wisdom. And èerfore èei were cleped Philosofres, for `philosophi' is
|r25 a word of Gru & is to seie `loue of wisdom'. And èerfore philosofres
     beè as moche to seie as + `louers of wisdom'. And whan èey were
     paynyms and wièouten certeyn lawe and knewe noght èe feith & èe grace
     of God ne of èe ¨iftes of èe Holy Goost, but folow[d]en her owne
     witte, and ¨it èorgh here owne [besynes] èei come to so hye co[n]_templacioun
|r30 èat èei tolde noght of èe world: how moche èanne aughte
     we to drede vs èat beè cleped cristen men & haue take èe verray trouè
     & knowen Goddes comaundementis & haue receyued the grace of èe Holy
     Goost, so èat we mowe profite more in a day if we wole èen èei my¨t
     in a ¨ere; and ¨it we lye fouler & walowe in sloos of synne èan eny
|r35 swyne doè in èe sloes of èis erthe.    And èerfore seith seint
     Poule èat èe paynyms èat haè no lawe taght hem [butl do[è] the lawe
     èat èei kn[o]w noght, èei schal deme vs fals cristen men at èe day of



|p90


     dome èat knoweè the lawe & kepiè |r[f.21r] it noght.    But ¨it for
     èese paynyms haue not èe right trouthe ne [èe] grace of èe Holy Gost,
     her vertues beè to hem dede and wièoute profite; as may be sey of a
     quik coole & of a dede cole & of a quyk man & of a ded, so may be
 |r5 [seie] of + vertu done in trouthe and of vertu done wièoute trouthe.
     And èerfore seynt Austyn deèarteè èese foure vertues by foure manere
     loues and by foure èinges èat may fordo èo foure loues, and seith èat
     èe vertu of warnes is èe love of herte èorgh whiche a man forsakith
     all èing èat lettiè him and chesiè all èing èat may helpe him to haue
|r10 èat he loueè, and èat is oure Lord God almyghti.    Also èe vertu
     of mytfulnes is loue of herte èorgh whiche a man ¨eueè him only to
     God wiè chaste will.    The vertu of strengèe is loue of herte
     èorgh whiche a man suffreè stalworèliche wièoute failynge all manere
     penaunce & vnese for èe loue of God.    The vertu of rightwisnes
|r15 is loue of herte èorgh whiche a man is sette in right state & ordre,
     èat is vnder allmyghti God and aboue alle erèely èinges, so èat he
     settiè vnder foote all èat may lette him fro èe loue of God. [Quod
     sine hijs virtutibus nemo potest perfecte viuere], `Wièoute èese
     foure vertues may no man come to the hyenesse of parfyt lyuynge'
|r20 whiche is the right wey to heuen, for whoso wole goo so hye him by_houeè
     to fle welthe & suffre woo; for no man cometh èere but if he
     folowe èe way èat oure Lorde Criste we*nte |r[f.21v].    And èerfore
     he schulde haue warnesse whiche may make him despise èis worlde; he
     schulde haue strengèe whiche may kepe hym fro fallynge and ¨if him
|r25 grace to vndertake èat streyt is and harde for Goddes loue; he schulde
     haue m[ylthe[nesl èat he be noght [ouer]charged; he schulde haue
     rightwisnes to lede hym èe right way and schewe èe kyngdom of heuen
     as God didde to Iacob.    He èat haè alle èese vertues may wel be
     cleped a parfit man, for he were blessid in èis world & in èat other.
|r30 In èis world he schulde euere lyve in ese and in pees of herte and in
     gostly ioye & delyte, and faile no èing èat neded him here for his
     lyvinge. And after èis lyf he schulde + passe to endeles delite &
     blisse.

     èese èen èe vertues èat moste strengèeè a man wiè good werkes èat
|r35 comeè specialliche of two maners rightwis lyuynge, of whi[chel èat
     oon is cleped actyf lyf and èat oèer contemplatyf.    Actif lyf is
     lyf of trauaile in good werkes and principally in èe werkes of mercy
     èat beè èese: fede èe hungry and èursty; lene and ¨eue hem èat haue
     nede; cloèe èe nakede; visite èe seke; herborwe èe pore men weyfar_ynge;
|r40 helpe èe enprisoned & conforte hem; burye èe dede; counsaile èe
     redles; teche èe vnkonnynge; amende & chastice mysdoers; conforte èe
     sory; for¨eue |r[f.22rl wiè good will trespases & wronges; berewe hem
     èat beè in anger & woo; preye for frendes and enemyes; acorde hem èat



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     beè at debate; and do penaunce for oure synnes in amendement of oure
     lyvinge.

     Contemplatyf lyf is holy studie aboute èe loue of God & èe blisse of
     heuen, to lyue in ful charite, sette èe herte full in God and leue èe
 |r5 world. This lyf semeè a lyf of + grete reste, but hoso vse it wel
     him byhoueè to be busy principalliche in ère thinges, in redynge,
     prayenge & beèinkynge: in redynge of holy mennes lyfes and of Holy
     Writ and of holy ensamples [to reule] his lyf èerafter; in prayenge
     wiè grete deuocioun, schewynge to god his wille & his desire to come
|r10 to èe blisse of heuene, and prayeng also wiè hole herte for his
     frendes and for his enemyes; and whan he èus prayeè he putteè away
     from his herte alle ydel and veyne èoghtes, for he schal not elles be
     herd; in byèinkynge of his wrecchidnes and of èe goodnes of God and
     what good oure Lord God haè done him and doè + eche day and schal doo
|r15 as is aforseide. But ¨it contemplatyf lyf may not be but hit be
     medled wiè actyf lyf, for of èese two lyfes comen alle gode werkes.
     The èridde steppe of èis ladder is prowesse of herte; for in èe kyng_dom
     of he |r[f.22r]uene may no man be coroned but he èat haè wonne it
     here wiè pryse and victorie principalliche of these ère enemyes, èe
|r20 world, the flesche and èe deuel.    The world assailleè vs here
     [o]n euery side, for on èe right side he assaileè vs with welèe and
     riches, on èe lyft side wiè anger & woo. But alwey when we beè
     assailed èorgh welthe and riches hit may be ouercome wiè wilful
     pouerte, and when we beè assailed wiè angir and wo hit may be ouer_come
|r25 wiè stedfast suffrance of herte.    The flesche assailleè vs
     èorgh grete lust and likynge of èe body, but èat may be ouercome èorgh
     abstynence of oure fre will.    èe fend assailleè vs sliliche èorw
     pryde of herte and veynglorie, but he may wel be ouercome èorgh verray
     mekenes. And èerfore whoso èus ouercometh èese thre enemyes he may
|r30 ri¨tfulliche chalange and schal haue èe corowne of endeles blisse in
     heuene.

     And èus is schewed èe vnderstondyng of èese foure wordes Pater noster
     qui es in celis, whiche wordes, whoso wole folowe of hem èe vnderstond_yng,
     he may be cleped èe sone of God; for èe firste word as is seid
|r35 byfore scheweè [us] èe lengèe of Goddes euerlastynge, and èat èorgh èe
     kynde of fadirhode he askeè of vs loue, drede, buxomnesse, honour,
     seruice & reuerence.    èe secounde worde scheweè vs èe largesse of
     his charite and askeè of vs loue of broèerhede & hope to |r[f.23r] gete
     all èat we rightfullyche aske.    The èridde worde scheweè vs the
|r40 depnes of Goddes sothfastnes and drede of èe laste dome.    The
     ferthe worde scheweè vs èe heighte of Goddes maieste and askeè of vs
     thre èinges: mekenes, strengèe of wil & prowes.    And èus may men



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     schortly vnderstonde èese foure wordes; and whoso vnderstondith hem
     èus and doè èerafter in fulfillynge of Goddis will he is èe good sone
     of God. And what èat he askeè rightfulliche of the Fader he schal
     haue; and he èat doè èera¨en he seith his Pater Noster aboute noght.
 |r5 Now after èese foure wordes foloweè èe firste askynge. For if we
     wole vnderstonde èese foure wordes and worche èerafter, èan mow we
     wel seie èus: sanctificetur nomen tuum. For these foure wordes beè
     the prologe of èe Pater Noster, èat is as an entre of a towne or of a
     citee; for as men comeè into a towne or into a citee by the entre, so
|r10 may we by èese foure wordes entre into èis prayer; in whiche beè
     seuen askynges èat purchasen vs seuen ¨iftes of èe Holy Goost èe
     whiche putteè away èe seuen hede synnes & setteè in her stede seuen
     vertues whiche èat ledith a man to seuen blissedes.    0f these
     seuen askynges èe firste ère makeè a man holy and the oèer foure
|r15 makeè a man rightwis, for all èe holynesse of a man is forto be lich
     |r[f.23v] to èe ymage of èe Holy Trinite by ère èinges èat beè in the
     soule, that beè mynde, vnderstondyng and will. For whan wil is clene
     fro all filthe of synne and lightened wel in understondyng and con_fermed
     wel in mynde in God & wiè God, èe more èat èe soule receyueth
|r20 of these thre ¨iftes the more nyhe he is to his kynde beawte èat he
     haè of èe Fadir and Sone & Holy Goost. For when God èe Fadir ¨eueè a
     man mynde of God èe Sone and lighteè his vnderstonding to knowe God
     èe Holy Goost, èan clansith it his will to conforme it to èe wille of
     God. And these thre èinges we aske èorgh èe firste ère askynges of
|r25 èe Pater Noster.

     Firste we gynne at èe hyest to aske whan we seie èus: sanctificetur
     nomen tuum, èat is to seie, `Halowed be thi name.' Here we shewe at
     èe bygynnynge to oure Fader èat oure most desire is & alwey schulde
     be while we lyue here èat his name be halowed in vs, èat is èat èe
|r30 knowynge of God and èe right trouè be euere festened in vs. And in
     èis we aske èe firste ¨ifte of èe Holy Goost, èat is èe ¨ifte of wis_dom
     whiche festeneè vs to God èe Fader so èat we may not departe fro
     hym. This word + `wisdom' comeè of sauour by whiche a man tastiè
     thing èat is swete or soure, for whan a man resceyueè èis ¨ifte of
|r35 wisdom he tastith & felith èe swe*tnes |r[f.24r] of God; as a man may
     taste èe sauour of lycour better by èe mouth èan be [èe] eighe.
     And forto vnderstonde èis askyng `éi name be it halowed in vs' we
     schul knowe èat èis word `holy' is as moche to seie as clene, wièoute
     erthe, or dyed in blood, or confermed to èe seruice of God & good
|r40 werkes. And on these thre wises the ¨ifte of wisdom haloweè a mannes
     herte.    First he clensiè it & fyneth it as + fuyre fyneth gold.
      Afterward he putteè away all èe erèe èerfro, èat is to seie alle
     erthely loue and fleschely desires èat bynemeè a man deuocioun and



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     makeè alle suche likynges seme fade and sauourles, as watir semeè
     to a man èat desireè good wyn.   + After èat he haloweè and
     festneth it to èe seruyce of God and putteè fro all besynes of
     èoght & vanyte and makith it to éinke on God & loue him and serue
 |r5 him, right as a chirche is halowed by èe bisshop and ordeyned to the
     seruyce and worschip of God, èat no thing elles schulde be doo èer_ynne.
        Also he ayeè the herte in blood whan èat he putteè in èe
     herte so grete loue & deuocioun of God, beèinkynge on èe passioun of
     oure Lord Ihesu Criste and on èe blode èat he schedde for vs on èe
|r10 rode. ée herte èenne is coloured èerof as a soppe of hote brede
     dipped in reed wyn. And èis is a newe cristenynge èat clensith the
     |r[f.24v] soule, for cristenynge & dieng is all of one vnderstondyn.
      And so this ¨ifte of èe Holy Goost fastneè a mannes herte to God èat
     hit may be no way be twynned, but may wel seie èis word `Thi name
|r15 mote be halowed in vs', èat is to seie, graunte us èe goost of wisdom
     by whiche we mowe be [fyned] & clensed fro all filèe of synne and so
     filled of èi loue èat all [oèerl delite be bitter to vs, and so ¨eue
     vs to èe + and [tol thi seruice èat we for èat forsake all oèer seru_ice;
     so èat we be not only wasshe èerby & made clene, but èat we mowe
|r20 be dyed èerby in èe precious blood of Crist as cloè is in fyne greyne,
     and so èorgh loue & devocioun be + n[e]w baptised & clensed, wherèorgh
     èat èe name of God oure Fader be so festned in vs èat he be oure gode
     Fader and we his children & his heyres, so èat no èyng mowe èat fast_enyng
     louse.    And èis is a grete grace whan èe herte is so fest_ened
|r25 to God èat his will ne his deuocioun may not be loosed by no
     fondyng; and èat he is so fulfilled of èe loue & swetnesse of God èat
     hit may haue no solace ne likynge in èoght but in God only. Than èe
     herte èat may fele èis is parfitly fastned to God. And èis we aske
     as ofte as we seie sanctificetur nomen tuum, èat is to seie `Fader,
|r30 halowed be thi name in vs èat beth èi children, èat we do noght
     a¨enst thi wille, but èat we be buxom [to] all èyn hestes.'
     |r[f.25r]  And for we beè noght myghti of vs silf while we èen in this
     lyf forto do the wille of God, èerfore we seie èus: Adueniat regnum
     tuum, èat is to seie, `Thi kyngdom mote come to vs.' Oure Lord Ihesu
|r35 Crist in èe gospell seith to his disciples èus: `èe kyngdom of heuene
     is wièynne ¨ow.' And èat is whan God sendith to a man èe ¨ifte of èe
     Holy Goost èat is èe ¨ifte of vndirstondyng, [èath bryngeè him to
     clene lyvinge; for right as èe sonne in èe morwnynge putteè away èe
     derknes of + nyght and wastith èe clowdes & mystes & makiè clere day,
|r40 right so èis ¨ifte of vnderstondyng dooè away all derknes of herte
     and scheweè clerliche èe defautes and synnes èat beè therynne, so èat



|p94


     he èat weneth [he] be clene schal fynde in himself withoute noumbre
     poudre & filthe of synne, ri¨t as èe sonnebem scheweè motes.
     And not only èe ¨ifte of vnderstondyng scheweè èat is wièynne a man
     but èat is wièouten him, as aboue hym, byneèe him & beside hym: aboue
 |r5 him heuene & èe ioye & blis endeles èat èere is; bynethe him helle &
     èe peyne and sorwe endeles èat èere is; byside him èe faire creatures
     èat God haè made whiche èat alwey loueè God & honoureè hym & witness_ith
     soèfastliche how wyse, hou mighti, hou moche, how goode, how de_bonayr,
     how swete & how louely God is. And èe more |r[f.25v] clereliche
|r10 èat he seeth or vnderstondeth èe beaute of creatures èat God haè made,
     èe more he is desirynge to see èat Lord èat haè mad hem.    But
     when he seeè wel èat he is vnclene and vnworthi to see èat Lorde, èen
     achaufeè his herte & wexith wroè wiè himself, and èen anon he takiè a
     scharpe toole of repentaunce & grubbeè aboute the herte til he come
|r15 wièynne & see all his defautes; & thenne fyndeè he so moche synne èer_ynne
     & vnclennes & so many defautes & moche powdre of wikked èoghtes
     & evill willes èat haue byfor letted his sight èat he wexith sory &
     bygynneè to caste out by schrifte all èis filthe out of his herte and
     makeè hym clene by èe sacrament [of penaunce] of all èing èat + haè
|r20 letted his gostly sight. And when he haè so doo èen schal he fynde
     in his herte by grace moche pees, reste & ioye, so ferforth èat him
     schal èinke èis world but helle to reward of èe pees, reste & ioye èat
     èen is in his herte.    And èis we aske èorgh this askinge Adueniat
     regnum tuum, èat is to seie `Fader, graunte èat èe Holy Gost [alight]
|r25 wièynne vs and clense vs of oure synnes so èat we mowe be worthi here
     to see the in oure hertis, & èat èou wole vouche saaf to come and wone
     in vs wiè thi kyngdom as kyng, lord, gouernour, maister & comaundour,
     so èat oure herte be all thyn and |r[f.26r] èou hole Lord èerof; so èat
     we may have euere the sight of èe in oure herte, and èat is èe kyng_dom
|r30 & èe lyf èat we preye to haue.' And èerfore seith oure Lord
     Ihesu Crist in the gospell: simile est regnun celorum thesauro ab_scondito
     in agro, `ée kyngdom of heuen is liche to a tresoure ihid in
     a feld,' èat is to seie in mannes herte èat is clene of synne, whiche
     èat is more èen all èis world. And èus we aske by èis askyng Adueniat
|r35 regnum tuum, èat may be èus vnderstonde, `Lord, regne in vs èorgh
     grace, èat we may regne in the èorgh blisse wièouten ende.' And èis
     same we seie also for hem èat beè in purgatorie. De tercia peticione
     Fiat voluntas tua.

     And for we may noght haue èat blisse of heuene but we doo Goddes
|r40 wille here in erthe, èerfore we seie èus: Fiat volontas tua sicut in
     celo et in terra, èat is to seie `Fader, èi will be don in vs in erthe
     as it is in heuene;' as in holy angelis èat beè so lighted and fast_ened
     to God in endeles blis èat èei may desire no thing but èat is to



|p95


     èe likyng of God. This askynge may we not haue but by èe Holy Gost
     èorgh èe ¨ifte of counseil èat techiè us here what is Goddes wille
     and turneth so oure wille to his wille èat we doo so ferforth his
     wille in all èing èat his will be lady & houswyf |r[f.26v] of all èe
 |r5 herte, and èat it doo in vs alle èat it wole as it doè in èe angelis
     of heuene èat euere doè Goddes wille wièoute wièstanding. And all
     èis we aske whan we seie Fiat voluntas tua, that is `éi wil be do in
     erthe as it is in heuen,' as whoso seith `Grante vs thi grace forto
     do here th[il comandementis & leue all èat èou forbedest as is done
|r10 in heuene.'
     These ben the firste ère askynges & èe hyest & most worthi, for in
     èe firste we aske èe ¨ifte of wisdom, in èe secounde èe ¨ifte of
     vnderstondyng and in èe èridde èe ¨ifte of counseil. These thre we
     aske noght only forto haue hem here parfitliche, but we schewe èat
|r15 we desire èat we be or schulde be sone èere where èese thre askynges
     schulde be in vs confermed & fully fastened in èe loue èat ever schal
     laste. In the oère foure askynges of the Pater Noster we pray to
     oure Fader èat he graunte vs, for¨eue vs, kepe vs & delyuere vs;
     whiche foure beè nedfull to vs for èis lyf. Panem nostrum cotidianum
|r20 da nobis hodie.

     And for we may not fulfille Goddes wille in èis lyf but we haue sust_enaunce
     of body, èerfore we seie èus: Panem nostrum cotidianum da
     nobis hodie, èat is to seie, `Oure echedayes breed ¨eue vs today.'
     Oure goode Fader & maister techiè vs |r[f.27r] hereby to speke wiseliche
|r25 & mekeliche when he techiè vs to seie `Oure echedayes brede graunte vs
     today.' + What may èe sone more rightfulliche and skilfulliche aske
     of his fader èan breed [only] for èe day withoute more èat is nedeful
     for his sustenance. For hereynne he axeè non outrage, for he [askeè
     neièer] fische ne flesche, ne no èing but onliche brede; & èat for no
|r30 longe tyme as ¨ere or woke, but onliche for èe day.    Now semeè
     this a litel askinge, but it is a gret èing, whoso vnderstondiè it;
     for as it were èat a man asked of an abbot èe brede of a monkes right
     of èe abbey, he myght aske so [after h]is vnderstonding èe broèerhed
     of èe couent, and to be partener of all here + religious lyf and goode
|r35 dedes. So by èis prayer `Oure echedayes breed ¨if vs today' we aske
     èe companye and breèerhed & parte and right of all èe goodes èat beeè
     in èe kyngdom of heuene.    éis is the brede of èat blissed couent,
     èe brede of heuen, èe brede of angelis, breed most delicious, breed
     of most sikernes and of endeles lyf; for èat breed makeè a siker lyf,
|r40 for it keèith èe soule fro gostely dede. éat breed is fode of gret
     myght and vertu, for it stancheè all èe honger of èe world, & so may
     none oèer but èat. éat breed is èe sacrament of èe auteer.    éis
     breed schulde be |r[f.27v] etyn hastifliche & grediliche so èat hit be



|p96


     swolowed wièoute chewynge, èat is to seie we schulde trowe sothfast_liche
     èat it is + èe blessid body wiè soule of God, Ihesu crist, and
     so receyue hit wiè grete brennynge loue, wièoute musyng or beèinkyng
     how èat myght be; for God allmyghti may doo more èan man may vnder_stonde.
 |r5  And also men schulde ete èat blessid brede as a rethur
     etith èe gress, èat after èat he haè swolowed it he cheweè it newe, &
     so makiè it his fode. So schulde a man whan he haè receyued it, èat
     precious breed in èe sacrament: he schulde wiè grete deuocioun re_corde
     in his herte èe grete goode & grace èat God haè do him and èe
|r10 grete peyne èat oure Lord Ihesus suffred for vs here in erthe, & èan
     may he fynde èe sauour of èat mete & conceyue èerby a grete brennyng
     loue to God & grete desire to suffre for him all èat he may. And all
     èat makeè èe vertu of èis blissed breed, for it comforteè & strengèeth
     the herte to suffre for èe loue of God.

|r15 But ¨it may [we notl doo èus here wièoute èe ferè ¨ifte of èe Holy
     Goost, èat is èe ¨ifte of strengthe, èat armeè and strengèeth so èe gode
     kny3t of God èat it makiè him goo wiè l[augh]yng and ioye to martirdom
     for Goddes sake. And èerfore whan we aske èis brede we aske èe ¨ifte
     of strengè, for as bodily bre*ed |r[f.28r] susteyneè & strengèeth èe
|r20 body, right so èe ¨ifte of strengèe maketh èe herte stalworè to vndir_take
     and suffre harde peyne of body for èe loue of God.    This
     brede we clepeè oure breed, for hit is made of èe same paste èat we
     beè of, and for vs hit is soden and fried: soden in èe blessid wombe
     of the virgyne Marye and fried in his owne precious blood vpon èe
|r25 crosse as he fouched sauf for èe brennyng loue èat he hadde to vs.
      This is èe breed wiè whiche God vitailleè his schip èat is Holy
     Chirche, in whiche schip alle his chosen passeth saueliche èe see of
     èis troubl[y] and flowyng world.    èis breed is oure, for oure
     Lord God Ihesu at his laste leuetakynge lefte vs in his testament his
|r30 owne body to haue here while èat we lyue as èe moste precious iewel
     èat he might ¨eue vs to kepe and vse for his loue as ofte as we myghte
     make vs worthi èerto in mynde of him and his passioun.    éis brede
     is oure for no èing may beneme hit vs a¨enst oure wille, for it is an
     echedayes lyuerre or a destribucioun èat God ¨eueè to his chanouns
|r35 eche day in stede of here comunes, whiche chanouns redith & syngeè
     nyght & day èe werkys [of] èankinges & praysinges of God. éese
     chanouns beè clene & meke & buxom hertes to God èat euere beè redy to
     [dol èe wille of God in gode werkes with |r[f.28v] loue & deuocioun,
     èinkynge on èe passioun of oure Lord Ihesu Crist.    This is oure
|r40 echedayes breed, for eche day we haue nede of it, and eche day ¨if we
     myghte we schulde receyue it worthily, or in soule èorgh stedfast
     trouthe, or elles bodiliche as èe preest doth èat makith it. This
     breed is wel precious and ful of vertu and soèfastnes, a mete ryal of



|p97


     all manere delices & gode sauoures and èe mete of clene hertes & of
     good lyf.    This mete seynt Iohan clepeè it bred substancial, èat
     is to seie of moste substance, for it is aboue all oère creatures in
     vertu & worthines and may best be cleped mete most substancial; for
 |r5 men seith èat èe mete is substancial èat is mete of grete norischinge
     to + man, and èe more norisshinge èat it is èe more substancial hit
     is. But èe vertu and èe norisshynge of èis brede is more èet eny man
     may knowe in èis lyf, wiè tunge telle or herte èinken, for it passeth
     all mannes witte.    This bred we aske of oure gode Fadir to haue
|r10 today, èat is to seie as longe as we schal lyue here, so èat we may
     here make oure iourne wel and gladly abide oure hyre, èat is the peny
     of blis whiche God ¨eueè to his werkmen whiche èat truly trauaillen
     in his vyne¨erd, as èe gospell telliè how he + comeè at evyn & payeth,
     èat is the end of his lyf.

|r15 And èerfore this ère*de |r[f.29r] we asken whan we say èus: panem nostrum
     cotidianum, èat may be èus to vnderstonde, `Graunte vs today oure
     bred,' èat is strengèe & hele of + body & soule. And èus we aske
     thre manere bred: èat oon is bodiliche breed èat is nedefull for
     sustenaunce of oure body; anoèer is gostly breed, èat is witte to
|r20 vnderstonde Holy Writ; the èridde is bred of èe sacrament, èat is èe
     blisfull body of oure Lord Ihesu Crist èat comforteè èorgh grace èe
     kynde of èe soule and of the body. De quinta peticione Et dimitte
     nobis &c.

     And for we be noght worthi to be herd in oure prayer, ne no good to
|r25 haue while we liggeè in synne, èerfore we aske of oure Fader for¨eue_nes
     and seith èus: Et dimitte nobis debita nostra. In this askynge
     we preye oure Fader of heuen èat he for¨eue us oore mysdedes as we
     for¨eue to hem èat haue doo mys to vs. And èat schal be oure vnder_stondyng
     when we seie èis asking Et dimitte nobis &c, èat is to seie,
|r30 `Fader, for¨eue vs oure dettes as we for¨eue to oure dettoures.'
      0ure dettes beè all oure synnes whiche we haue as èey it were borwed;
     for we sette oure soule to wed. éerfore èat is èe beste [wed] èat we
     haue. For whan a man falleè in dedly synne èat s[o]ne is doo anentes
     èe dede & èe likynge, he byndeè him to so grete oker èerfore èat he
|r35 may neuere quyte hit of him*silf |r[f.29v] - èat is èe endeles pyne of
     helle - but he ben holpen by èe sacrament of penaunce èorgh èe vertu
     of èe passioun of oure Lord Ihesu Crist.    Also he oweè èerfore
     to God allmyghti whom he haè wreèèed & broke his lawe so grete amendes
     èat it were out of èe power of man to ¨ilde +; for no man may in èis



|p98


     full amendes for one dedly synne if God wolde v[se] + reddure
     Of rightwisnes wièoute mercy. And èerfore byhoueè a man èat fallith
     in synne renne to èe co[urt] of mercy and aske for¨euenes and mercy.
     For in èe co[urt] only of rightwisnes the synfull man schulde be
 |r5 dampned to endeles deth wièoute pitee. éerfore oure swete Lord Ihesus
     for oure recouerer techiè vs to aske hertely for¨euenes and mercy of
     oure mysdedes. But eche man whan he prayeè èe Fader of heuene and
     seith èus: ut dimitte nobis debita nostra, èat is to seie `Lorde, for_¨eue
     vs oure mysdedes as we for¨eueè oure mysdoers,' we schull vnder_stonde
|r10 èat God wole not for¨eue vs but we for¨eue also as himself
     seith in èe gospell.

     And èerfore he èat in this holy prayer èe Pater Noster prayeè èe
     Fader of heuene for¨eunes and mercy of his synne and holdeè wièin hym
     rancour of herte, envie, ire, haterede or oèer felonye, he prayeè
|r15 a¨en himself; for he prayeè |r[f.30r] èat God for¨eue him not his
     synnes when he seith `God, for¨eue me my mysdedes as I for¨eue my
     mysdoers.' And èerfore whan a man seith èis prayer in herte bifore
     God èat knoweè & seeè all his herte and his entente, he schulde for_¨eue
     all his yuel will, rancour & wreèèe èat he haè to eny other man,
|r20 and elles his prayer is more a¨enst him èan wiè him.    And if it
     èinke a man harde to for¨eue èat men haue mysdo him, he schulde èinke
     how oure blessid Lord Ihesus for¨af his deè and praide for hem èat
     did him to passioun & deeth forto ¨eue vs ensample to for¨euen and
     praye for hem èat haue mysdo vs and [¨it] to helpe hem in her nede.
|r25 Forwhy as oure Lord Ihesu seith in èe gospell, hit is no grete mede
     worèi to loue hem èat doth vs good, for so doth us Iewes & Saresynes.
      But we èat beeè Goddes children & heyres of èe blisse of heuene
     èorgh trouthe & grace, and after Crist haue èe name of cristen men,
     we schulde for¨eue eche to oèir as sistren and breèren, and name_liche
|r30 to oure enemyes, and loue her persones in body and soule and
     preye for hem & helpe hem in her nede. And èan be we worèi grete
     mede, for èus comaundeè vs God in èe gospel. But we schulde hate èe
     synnes by whiche èei ben empeyred and loue èire soulis |r[f.30vl èat
     beth made to èe ymage & liknes of God. And èerfore we schulde
|r35 loue & forbere eche oèer as oon lyme of a body forberith another and
     vengith him noght èei hit hurte him. For as èe apostle seith: Omnes
     vnum corpus sumus &c, `We beè alle one body in Criste and he oure
     hede,' and èerfore we schulde loue eche other. And he èat loueth
     noght èus he is a mansleer dampnable but he amende him to endeles
|r40 deth & peyne, for as seith Holy Writte: Qui odit homicida est, `Who_so
     hatiè his brother in herte he is a mansleer.' And èerfore suche



|p99


     were bettre, as it semeth, seye noght èe Pater Noster èan seye it,
     forwhi èey moueth her owne iugement a¨enst hemself, [for to hate èe
     synner in stede of èe synne it is a¨eyne charite]. But neuerèeles
     èogh èei be noght all in ful [loue and] charite wiè here euencristen
 |r5 as èei aughte to be, èei schulde seie as [o]fte as èei may èis holy
     prayer èe Pater Noster. For èat prayer is so precious & vertuous èat
     èorgh myght and vertu of hit some grace schal light in her hertes to
     make hem see her [foliel & leue it and repente hem & aske mercy.

     For as is aforseid in èis prayer beè seuen askynges and eche of hem
|r10 may purchase a special ¨ifte & grace of èe Holy Gost èat a synful man
     may be holpe by, hou it be èat èe askyng be condicionel, for we pray
     the Fader on condicioun whan we seie èus: Et dimitte nobis &c, that
     is to seie `Fader, for¨eue us |r[f.31r] oure giltes as we wole for¨eue
     oèeres giltes,' as who seith `¨if we for¨eue noght, for¨eue vs noght.
|r15  In èis askyng we asketh èe ¨ifte of èe Holy Gost èat is cleped know_ynge,
     èat makeè a man knowe himself and his lyvinge & abateè a mannes
     felnes and his pryde and scheweè him what he is, [where he is], in
     what perill he is, when he cam & whider + he schal, his mysdedis,
     what he haè borwed, and hou moche he oweè to aquite. And whan he
|r20 seeè èat he haè noght of himself forto aquite him wiè, èan èe ¨ifte
     of the Holy Goost of knowyng bringeè him to a gret forèinkyng and
     makeè him to sighe & wepe & crye God mercy and seie èus: `Lord, for_¨eue
     me my dettes èat beè my synnes, for I am by hem gretly endetted
     anentes the; for èat I haue mysdoo in èoght, will, worde or werk; and
|r25 for èat I haue lefte èe good èat I myght and schulde haue doo; and
     for èe good èat èou doost me and èat I haue myspendid èe vertues &
     the bodily and gostly wittes èou hast ¨eue me, and noght buxumliche
     wiè hem serued the; and for I may noght èis dette quite, Lord, I pray
     the, for¨eue it me.' And whan èis ¨ifte of knowynge haè made a
|r30 man knowe all his wikkednes and defautes, èen makiè it him caste out of
     his herte all rancour & evill wil èat he haè a¨enst oèer men, and to
     for¨eue alle wronges & despites èat men haè done him. And then schal
     he noght faile of his desire when he seiè |r[f.31v] èus: Et dimitte
     nobis &c, èat is to seie, `Fader, for¨eue vs oure synnes èat we haue
|r35 doo a¨enst the as we for¨eueè to hem èat haue don a¨enst vs. De
     sexta peticione Et ne nos inducas &c.

     And for we beè noght worthi to haue for¨euenes of oure synnes but we
     kepe vs èat we falle no more in synne, èerfore èorgh drede of fallynge
     we prayeè to oure Lord God of help and sey èus: Et ne nos inducas in
|r40 temptacionem, èat is to seie, `Fader, lede vs noght into temptacioun
     or fondyng of synne.' That is to vnderstonde, late vs not be ouer_come
     ne feld by temptacioun or fonding of èe fend, of èe world, [ne]
     of èe flesche. The deuel is + principal enemy & tempter, and èe



|p100


     flesche and èe world beè his seruantes and sugettes by whiche he may
     sonnest bringe man to worldliche loue, fleschely likynge and all oère
     manere synnes, for èat is his seruice, to proue the knightes of God,
     whiche wole stande and whiche wole be ouercome.    And ¨if fondyng
 |r5 & temptacioun nere noght profitable to gode men God schulde noght
     suffre men so moche fele it. For as seint Bernard seith, when fond_yng
     smyt sore vppon us èan forgeè it vs a crowne of endeles blis èat
     God schal graunte us ¨if we stonde; as whoso smyteè sore a good
     knyght he forgeè him a crowne of loos & worschip if èe knight ouer_come,
|r10 al be it so èat he èat smyteè doè it |r[f.32r] noght to èat en_tente
     And for as moche as èe fend èorgh all his wiles tempteè a
     man principalliche to drawe him fro èe loue of God, èerfore seint
     Poule bad his disciples èat èei schulde be sadly grounded as a strong
     tour, & faste roted as a gode tree in allwey lestinge charitee, so èat
|r15 no temptacioun or fondyng myghte caste her hertes out of hit.

     And èerfore in èis askyng we prayeth help of God & èe ¨ifte of èe Holy
     Gost èat is cleped èe ¨ifte of pitee èat makeè èe herte pitous and
     florische & bere fruyt of goode werkes and fasten èe rootes of hit in
     èe lond of endeles lyuynge. This grace or ¨ifte of èe Holy Goste èat
|r20 is cleped pitee may be likned to good cyment wiè whiche men makiè
     walles of stone so stronge èat vnnethes may èei be broken.    Right
     so this ¨ifte of pitee makeè the herte so strong and stedfast èat no
     fonding may breke it ne putte it out of charite. And èerfore in èis
     askynge we seie èus: Et ne nos inducas in temptacionem, èat is to
|r25 vnderstonde èus: `Fader allmyghti, make oure hertes stable & myghti
     to wièstonde alle fondinges èorgh grace of èe holy ¨ifte of pitee so
     èat we be noght ouercome by no temptacioun.

     But we pray noght èat we be noght tempted, for èat were bothe schamful
     & foly, right as it were grete schame to a lordes sone èat were yonge
|r30 & newe made knyght to preye his fader èat he schulde neuere [suffre
     hym come in tournement ne |r[f.32vl in bataile] for cowardise of his
     herte, for suche one myght neuere be worèi to haue loos ne prise ne
     mede èat longeè to kny¨thode. And èerfore we shulde gladly suffre
     fondyng forto wièstonde it worèiliche; for fonding may profite us in
|r35 many manere. For by fondyng we mowe be made èe more meke, more dred_full,
     more wys, more doghti, more of prys [andl more loued of God oure
     Fader. For, as Salamon seith, he èat neuere was assaied may not wite
     what he wolde doo and he were assaied.    Also he èat neuere was
     assayled schulde noght wite how to defende him when he were assailed,
|r40 but as he myght hyre by èe bataile of Troye & of other gestes; for he
     may  knowe neièer his owne strengèe ne his febilnes ne èe strengèe &
     sleighte of his enemyes, ne how good God is ne what help he doth in
     nede, ne fro how many synnes and schenschepis he kepith him. And so



|p101


     but fondyng and temptacioun were he schulde not conne parfitly loue
     God as he schulde doo, ne èonke him of his goodnes.    But we
     prayeè in this askyng èat God oure Fader kepe oure hertes euermore
     èat we be neuere ouercome wiè no fondyng, assentinge èerto. For of
 |r5 vs self we beè so feble èat we may not suffre ne wièstonde the
     assawtis of èe fend wièoute èe help of God. For what tyme he faileè
     vs we falleè, but when he helpeè vs èorgh his grace we fighteè a¨en
     and ouercomeè.    And èerfore in èis askynge |r[f.33r] we aske
     oure Fader help in fondyng & seie èus: Et ne nos inducas in temptac_ionem,
|r10 èat is to seie, `Fader, lede vs noght into temptacioun or fond_inge
     of synne,' èat is to vnderstonde, lete vs noght entre into fond_yng
     èorgh wikked likyng or consenting of herte èerto. De septima
     peticione Sed libera nos a malo.

     And forèi èat èeigh God vouche sauf to graunte vs èese godes èat we
|r15 èus haue asked of him, we may not holde hem but he of his grace de_lyuere
     vs of all yuell of synne, èerfore we seie èus: sed libera nos
     a malo.    Seynte Austyn seiè èat some synnes èere beè èat stereè
     hem èat beè encombred wiè hem to many mo synnes, and to lesse èe good
     dedes èat may be doo by grace; for pryde destroyeè all good dedes èat
|r20 may be doo by grace. And èerfore when God haè ¨eue a man the sixe
     askynges aforeseide, èen were it grete nede èat he were delyuered of
     all yuel. And èerfore èis askyng cometh laste as a reward comeè after
     werk, èat is: sed libera nos a malo, èat is to seie, `Fader, delyuer
     vs fro al yuell,' èat is to vnderstonde èat èe fend oure enemy èorgh
|r25 his wiles make vs noght èorgh the synne of pryde lese èe goodes èat
     èou hast ¨eue vs.    In èis askynge we aske of èe Holy Gooste èe
     ¨ifte of drede by whiche we may be delyuered of all yuel and name_liche
     of èe synne of pride & presumpcioun and alle oèer synnes, and
     also of all periles of soule and body in èis world & in |r[f.33v] èat
|r30 other. And to èis longeè èis word Amen, èat is to seie `so mote it
     be;' and so knette we all oure prayer.

     But for oure Lord Ihesus in èe gospell seiè thus: Quicquid pecieritis
     patrem in nomine meo dabit vobis, èat is, `Whatso ¨e aske my Fader in
     my name, ¨e schal haue,' èerfore hit is good, who[so] wole, in èe
|r35 ende of èis prayer seye èus: Per Dominum nostrum Ihesum Christum
     Filium tuum, qui tecum visuit & regnat in vnitate Spiritus Sancti,
     Deus, per omnia secula seculorum. Amen. éat is èus to seie, `Thorgh
     oure Lord Ihesu Crist èi Sone èat wiè the lyueth & regneè in oonhede
     with èe Holy Goost, God, in alle worldes of worldes.' And èanne at
|r40 èe firste may be seide èis word Amen.



|p102


     Now is seide èe vnderstonding of èis holy prayer èe Pater Noster.
     But men schul vnderstonde èat whan èei seith èat prayer èei schul
     not seie as it is writen here byfore, but onliche èe naked lettre, &
     èinke on èat is here write in as moche as men may; and not hast in
 |r5 seieng as forto seie many Pater Noster; for bettir were one Pater
     Noster wel seide wiè good [vnderstondyng], deuocioun and likyng in
     èe soule of God èan a èousand seid wièoute deuocioun. For seynt
     Poule seith èat bettir were fyue wordes seid deuoutly wiè herte and
     vnderstondyng èan fyue èousand seide èerwièoute. And èerfore when
|r10 we schul preeye oure Fader of heuen oure herte schulde be vpon oure
     prayer wièoute veyn or yuel èoghtes. For but we preye wiè + herte
     oure tunge trauaileè aboute noght, but |r[f.34r] myspayeth God. Ther_fore
     whan we schal praye vs byhoueè to thinke wiè herte & seie wiè
     tunge so èat èe tunge and èe herte accorde; or ellis it is noght.
|r15 For God knowe oure desires of oure hertes. And if we aske him hert_iliche
     ought èat is nedefull to vs he wole graunte it vs and more
     èan we conne aske, for he wote bettir what vs nedeth èan we vs silf.
     éerfore we schul first aske èe kyngdom of heuene with meke herte by_fore
     all other èinges, and èerby we schal gete all èat nedeful is to
|r20 vs for body and soule. And èat aske we in èis holy prayer èe Pater
     Noster whiche Crist made for oure help and sette èis worde Pater,
     èat is `Fader', at èe bygynnyng for we schulde haue èerynne èe more
     likynge and comfort.


The Vices and Virtues

     ¨it as is aforeseid in èis prayer beè seuen askynges èat may wynne to
|r25 vs seuen ¨iftes of èe Holy Gost whiche putteè away fro vs seuen dedly
     synnes & setteè in here stede seuen vertues èat ledeè vs to seuen
     blissedhedes and so to èe seuen medes èat falleè to hem.
     èe firste askyng of èis prayer is sanctificetur nomen tuum. In èis
     askinge we preyeth of èe Holy Goost èe ¨ifte of wisdom èat putteè
|r30 awey the synne of glotony and setteè in èat stede èe vertu of mesure
     & sobirnesse èat bringeè a man to èe blessidhede of pesiblenes and to
     èe mede èat longeè èerto, èat is èat he schal be cleped [Goddes sone]
     as Crist seith in èe gospel: Beati pacifici |r[f.34v] quoniam filij Dei
     vocabuntur, `Blissed be èei èat èen pesible, for èei scholen be cleped
|r35 [Goddes children].'    The secunde askinge is èis: Adueniat regnum
     tuum. In èis askynge we prayeth of èe Holy Gost èe ¨ifte of under_stonding
     èat putteè awey èe foule synne of leccherie and setteè in èat
     stede èe vertu of chastite èat bringeè a man to èe blissedhede of
     clennes of herte and to èe mede èat longeè èerto, èat is èe sight of
|r40 God, as Crist seiè in èe same gospell èus: Beati mundo corde quoniam
     ipsi Deum videbunt, `Blessid be èei èat beè clene of herte, for èei
     schal see God.'    The èridde askynge is èis: fiat voluntas tua
     sicut in celo & in terra. In èis askynge we prayeth of èe Holy Goost



|p103


     èe ¨ifte of counsaile èat putteè away èe synne of auarice and settiè
     in è[atl stede èe vertu of mercy èat bringeè a man to èe blessidhede
     of mercy and to èe mede èat longeè èerto, èat is mercy, as Crist
     seith in èe same gospell: Beati misericordes quonian ipsi miseri_cordia[m]
 |r5 consequentur, `Blessid be èei èat èen mercyable, for èei
     schal haue mercy.'    The ferèe askynge is èis: panem nostrum
     cotidianum da nobis hodie. In èis askynge we prayeè of èe Holy Goost
     èe ¨ifte of strengèe èat putteè awey èe synne of sleuthe & settiè in
     èat stede èe vertu of prowes èat lediè a man to èe blessidhede of
|r10 hunger & èrist of rightwisnes & to èe mede èat longeè èerto, èat is
     gostliche ful of endeles ioye and likynge, as Crist seiè in èe same
     gospel èus: Beati qui esuriunt & siciunt |r[f.35r] iusticiam quoniam
     ipsi saturabuntur, `Blessid be èei èat hungreè and èursteè rightwis_nes,
     for èei shal be fild.'    The fifte askyng is èis: Et dimitte
|r15 nobis debita nostra sicut & nos dimittimus debitoribus nostris. In
     èis askynge we prayeè of èe Holy Gost èe ¨ifte of knowyng èat putteè
     awey èe synne of wreth & settiè in èat stede èe vertu of equite or
     euenhod èat lediè a man to èe blessidhede of wepynge and to the mede
     èat longeè èerto, èat is comfort & solace, as Crist seiè in èe same
|r20 gospell èus: Beati qui lugent quoniam ipsi consolabuntur, `Blissed be
     èei èat here haue sorwe for èei schal be conforted,' èat is to seie
     in endeles blis.    The sixte askynge is èis: Et ne nos inducas in
     temptacionem. In èis askyng we preye of èe Holy Gost èe ¨ifte of
     pitee èat putteè awey èe synne of envie and settiè in èat stede èe
|r25 vertu of frendschip èat ledith [a man] to èe blissedhed of myldenes
     and to èe mede èat longeè èerto, èat is èe londe of most plente, as
     Crist seith in èe same gospel èus: Beati mites quoniam ipsi possideb_unt
     terram. `Blessid be èei èat beè here mylde, for èei schal haue
     èe lond,' èat is to seie èe lond of blis & ioye èat neuere schal haue
|r30 ende.    The seuenthe askynge and èe laste is èis: sed libera nos
     a malo. In èis askyng we preye of èe Holy Gost èe ¨ifte of drede èat
     putteè away the synne of pryde & settiè in èat stede èe vertu of meke_nes
     èat lediè a man to èe blissedhede of gostliche pouerte and to èe
     mede èat longeè èerto, |r[f.35v] èat is èe kyngdom of heuen, as Crist
|r35 seith in èe same gospel: Beati pauperes spiritu, quoniam ipsorum est
     regnum celorum, `Blissed be èei èat beè pouere & meke in goste, for
     here is èe kyngdom of heuen.'

     But all be it so èat by èe ordre of èis prayer we aske first èe
     hyeste ¨ifte of è[e] Holy Gost and so forth sewynge til we come to èe
|r40 lowest, èat is èe ¨ifte of drede, ¨it we mote bygynne with èat lowest
     ¨if we wil come to èe hyest, èat is to seye with èe ¨ifte of drede by
     whiche we may come to èe [¨ifte] of wisdom, for as Dauid seiè in èe
     sauter: Inicium sapiencie timor Domini, `ée gynnyng of wisdom is èe
     drede of God.' For èat ¨ifte putteè awey èe moste & hyest synne, èat



|p104


     is èe synne of pride whiche is heed & bygynnyng of alle synnes, and
     was èe firste synne èat euere was doo.    For it brak first èe
     [company] and èe [ordre] of heuene when Lucifer, for èe beaute èat
     God hadde ¨eue him, desired to be aboue alle oère aungels and euen
 |r5 liche to God èat made him. And èerfore he fel fro èe hye heuen to èe
     deppist pitte of helle, and of èe fairest aungel of heuen he bycam èe
     foulest deuel of helle. And alle èe oère aungels èat assentid to him
     felle out of heuene wiè hym & bycome deueles, of whiche som beè dwell_ynge
     in èe eyer. But Lucifer, èat of hem alle was hyeste in pryde,
|r10 fel deppest into helle; to whom èese proude men of èis world may wel
     be likned, èat in as moche as èei may brekeè and fordoth èe companye
     and èe ordre of man in erthe whan èei desireè to be lordes & mais t*res |r[f.36r]
     aboue alle oère and to be more preysed and worschipped. Of
     èis synne springeè al manere synne and wikkednes, for it blyndeè a
|r15 man so èat he may noght knowe himself.    Also pride may be likned
     to èe deueles wyn èat semeè good & delicious and is ouerstrong &
     perilous, èorgh whiche wyn èe deuel makeè many men dronke èat beè as
     hem semeth wys, riche, mighti, noble, strong, bolde & hardy; and so
     comunliche alle manere men of èis worlde, but moste specialliche èo
|r20 men èat nellen noght knowe hemself and here defautes, synnes & folyes,
     but eueremore foloweè her owne will, likynge & luste.    And èer_fore
     èis synne may be cleped èe grettest and most perilous siknes or
     malady èat eny man may haue; for èat man is in gret perill of siknes
     & malady whiche èat no man can hele by no medicyne, but èat alle èat
|r25 schulde be to him medicyne or triacle torneè to him poysoun or venym.
     Right so all manere of teching, chastisyng & counsailyng èat schulde
     brynge synful man out of synne availeè noght to a proude man, but
     rather èe more aggreggeè his synne; for èe more èat me chastiseè, +
     techiè or counsaileè a proude man to leue his synne, èe more angry &
|r30 despitous he is and èe moo weyes & wiles he sechiè forto defende his
     synne & excuse.

     Pryde, èat is roote of alle wikkednes, is èe develes eldest doghter
     and ferst partyner of his heritage, èat is the |r[f.36v] fuyr of helle,
     and whoso wole wed hire he most haue wiè hir èat heritage.  Pryde
|r35 werreè euermore a¨enst God and alle his and God werreè euermore
     a¨enst him & his and euere schal putte doun hem and alle her myght.
      Pride is quene of all synnes and alle oère synnes foloweè hir as hir
     handmaydens.    Pryde is likned to an hungry leones èat swoloweè
     & devoureè all èat sche may cacche.    Pryde destroyeè all grace &
|r40 vertu, and fordoth & leeseè alle gode dedes. For pryde makeè of
     vertu vice, and of dedes of mercy, as almesse and oère by whiche a
     man myghte wynne heuene, he makeè hem èorgh veynglorie and ypocricye
     grete synnes & giltes & bringeè a man, but he amende him, to endeles
     peyne in helle.    Pryde is èe firste enemy èat assailleè Goddes
|r45 knyght and laste leueè him; for whan a man by grace of God haè ouer_comen
     alle oère synnes, èan comeè pryde & assailleè him most stal_worèeliche



|p105


     by colour of èat victorie.    Pride sterith a man to
     coueite hye state & power aboue alle oère.

     But èis grete synne of pride may be fordoo by a ¨ifte of èe Holy Gost,
     èat is èe ¨ifte of drede. And èerfore èat ¨ifte nedeè vs to haue
 |r5 firste, al be it laste in èe askynges of èis holy prayer èe Pater
     Noster, èat is to seie in èis askynge Sed libera nos a malo. This
     ¨ifte, èei hit be laste in askynge, hit schulde be first in hauinge,
     for èerwith we schulde byginne ¨if we wole gete èe oèer: as whoso
     wolde clymbe an hy by a leddre him byhoueè to bygynne at èe |r[f.37r]
|r10 lowest steppe or elles he may not wel come to èe hyest.    These
     seuen ¨iftes haue dyuers offices forto putte away èe seuen heed
     synnes and sette seuen principal vertues in here stede. But èe ¨ifte
     of drede serueè principalliche to putte away pryde wiè all his rootes
     & branches & to sette in èat stede èe vertu of mekenes.


De Superbia

|r15 Pryde haè seuen rotes. Be first is vnfeithfulnes, èe secounde despite,
     èe èridde surquidrie, the ferèe coueitynge of hye state, èe fifte vayn_glorie,
     èe sixte ypocricie and èe seuenèe is fole schame. And èese
     may wel be cleped rootis, for of each of hem comeè many branches.
     The ferste rote is vnfeithfulnes, èat is vnkyndenes to God and man,
|r20 and èis roote haè thre branches.    The firste branche is vilanye
     or cherldom, èat is to seie for¨etnes of goode èat God haè done to vs
     and noght èankyng him èerfore.    The secounde branche is woodnes,
     èat is when a man spendith amys all èe tyme èat God haè ¨eue him boèe
     of ¨ougèe & elde, of whiche tyme he mote ¨elde rekenynge at èe day of
|r25 dome.    The èridde branche is fals reneyeng, as whan a man is so
     ouercome wiè synne èat he forsakeè God and takiè him to èe deuel his
     enemy. But in ère maneres may be reneyenge: oon is whan a cristen
     man forsakeè & holdeè noght rightfulliche èe truèe and èe bileue èat
     is taght him by Holy Chirche. Anoèer manere is when a man forswereè
|r30 him wityngly; and |r[f.37v] èe èridde manere is whan a man troweè or by_leueè
     on eny èing èat he schulde not trowe or bileue on.

     The secounde rote of pryde is despite whiche èat also haè ère branches.
      0on is when a man will not preyse in herte oèere mennes wel dedis,
     but haue disdeyne of hem, al be hit èat sometyme he makeè outward
|r35 fals contynance.  Anoèer branche is when men ne wole noght doo èe
     reuerence èat èei owe to doo to hem èat beè aboue hem.    The
     èridde braunche is when a man wol not doo buxomliche èat [he] oght to
     doo. Unbuxumnesse comeè of despite èat is a rote of pryde; for èo èat
     wil not doo to God èe worschip èat hem aughte doo ne to his halowes
|r40 the reuerence èat he oughte to do for Goddes sake, ne to his souereyne
     obedience or buxumnes èat he oughte to doo, he haè in hym èat rote of
     pryde èat is cleped despite. But comounliche eche synne èat is doo



|p106


     byginneè èorgh èis rote despite.

     The èridde rote is surquidrie or ouertrowyng, èat is when a man demeth
     himself more worthi èan he is. And èis rote haè sixe branches, èat
     is to seie singulerte, fool larges, mayntenance of querellis, avaunt_ynge,
 |r5 scornynge, rebellion or frowardnes.    The firste branche is
     singulerte or self wilfulnes, èat is whan a man forto be holde more
     wys foloweè his owne will & his dooynges & seienges hauynge no reward
     to wyser mennes doynges & seienges.    The secounde |r[f.38r]
     braunche is prodigalite or foole largesse, èat is when a man forto be
|r10 holde more large and more free èan anoèer makeè outrageous costes and
     spensis more èan nede ware or èat his hauynge may suffice to.    The
     èridde branche is mayntenance of quarelles, èat is when a man, for
     desire to be an ouercomere, moueè plees and stryues to oère men; for,
     as seiè Salamon, pledyng and stryuyng falleè ofte among proude men.
|r15  The ferthe branche is avauntynge, èat is whan a man telleè by his
     owne mouthe, forto b[e] holde èe more worthi, his nobles, his riches,
     his witte or eny other vertu èat he haè gostliche or bodiliche, or
     elles of his folies or his myght or elles of other èing èat he haè
     noght, or ¨eueè to losengers of his good to preyse him so to gete loos
|r20 & preysinge.    The fifte branche is scornynge, èat is whan a man
     scorneè & despiseè anoèer for him èinkeè èat he haè noght èe same
     vertues èat he haè; and also scorneth gode men for here manere of
     lyuynge is noght like to his.    The sixte branche is rebellioun
     or frowardnesse, èat is whan a man is wroth [when] me vndernymeè him
|r25 of his mysdedes & folies. And èis is a grete perile, for as a man is
     in grete perile of siknes èat may suffre no man touche him, and also
     to whom al medicyne & tryacle torneè to poysoun, ri¨t so hit is of him
     èat nyl not suffre to be vndernome and to whom good techinge & good
     coun*saile |r[f.38v], be whiche he myght be amendid, torneè to enpeyrement
|r30 and to aggreggyng of his synne èorgh èis s[pice] of pryde.

     The ferthe rote of pryde is desire of hye estate, and èis roote schew_eè
     oute branches on two parties: èe ton vpon èe right side; anoèer
     vpon èe lifte side.    On èe right side is whan a man èorgh couet_ise
     to haue office & state or power aboue oèere men doè all èat he may
|r35 doo èorgh ¨iftes, procurynges and flateringes forto come èerto.
      Also on the lifte side is whan a man èorgh false bakbityng and in
     oère fals manere putteè doun a man èat is in office or [state or
     power] forto be aboue èat man or elles to haue èe same office or state.
     ée fi[f]te rote is veynglorie or idel likyng or gladship in herte of
|r40 praysinges & worshippes, but èis bynemeè God èat he aughte haue, èat
     is praysing & worship of vs for èe goodes èat we haue of him, and by_nymeè
     vs èe profite èat we schulde haue èerof.    This synne veyn_glorie 



|p107

     may be cleped a wynde èat bloweè downe wel nyhe alle manere
     men boèe religious and worldliche; for he is feld wiè veynglorie èat
     haè likyng to be preysed for h[is] gode dedes, and èerfore he schal
     haue none oèer mede for hem.    èis is èe money èat èe deuel
 |r5 chaffareè with in èe feyre of èis worlde, and profreè it to alle
     manere men for èe preciouseste good èat èei haue, èat beeè here gode
     werkes. And when a man for his gode dedes or for loos or pryse èat
     he haè for hem conceyueè a likynge and a ioye in his |r[f.39r] herte
     èan receyueè he èe deueles money of veynglorie and silleè him èerfore
|r10 èilke gode werkes.    This synne of veynglorie disceyueè a man on
     thre maneres: oon is when a man haè in his herte a likyng or a glad_nes
     of his good dedis & èinkeè èat he is right wel wiè God for his
     owne gode dedes.    Anoèer maner is when a man haè likyng and
     gladnes in herte for men preysen him for his good dedes & holdeè him
|r15 a good man.    The èridde is when a man doè good dedes onliche
     forto be preysed for hem.

     The sixte roote of pryde is ypocrisye, èat is whan a man scheweè him
     holyer outwardes èan he is inwardes. But ypocricie is in thre man_eres:
     one is cleped foule, anoèer fool, èe èridde sotil.    First
|r20 foule ypocricy is when a man lyueè priueliche in foule synne and
     recchiè noght èerof, so it be not knowe, but èat he may seme & be
     holde good.    Fole ypocricie is when a man doè gode dedes on_liche 
     to èilke entent èat men schulde holde him a good man and an
     holy.    sotil ypocricie is whan a man aforceè him to lyue meke_liche
|r25 & vertuosliche in sight of men to èe entente to be holde worth
     to benefice, dignite, prelacie or eny other staat temperel or spirit_uel,
     so èat by suche holdynge + he myghte come to èat [astate èat] he
     desireth. And suche oon comounly when he may come to èat astate èat
     he desireè èan he scheweè outward in his lyuynge & wirchinge what he
|r30 was inward bifore.

     The seuenèe roote of pryde is |r[f.39v] a fole schame, as when a man is
     aschamed to do wel in sight of men leste men wolde clepe him ypocrite
     or seie ought elles of him. But he is an yuel seruant èat letteè for
     schame to doo his lordes seruice, and noght is aschamed to do his
|r35 [lord] vilanye & despite; as many men beè aschamed to doo good werkes
     in sight of men as is aforeseid, but èei beth hardy and leueè ne[ièer]
     for drede ne for schame to vse openly her synne in sight boèe of God
     & man; and èat may be cleped foolhardynes èat may be a branche of è[e]
     seuenèe roote.

|r40 This foule stok of pryde with all èe rootes & branches èerof èe Holy
     Gost by èe ¨ifte of drede putteè awey & setteè in èat stede èe vertu
     of mekenes èat is hede & keper of alle vertues.



|p108



De Humilitate
Mekenes haè seven degrees of whiche èe firste is whan a man knoweth
     his synnes and his defautes and freelte, for èereby he begynne to be
     meke, as seynt Bernard seith: `Mekenes is a vertu èat makiè a man
     knowe & despise himself.'    But for some men, èeih èat èei know
 |r5 her defautes, èey ne conne noght fele hem, the secounde degree is
     whan a man feleè his synnes & defautes & greueè him wiè hem, for
     èenne he sechiè besily remedy and delyuerance of hem; as whan a man
     feleè siknes in his body he sechiè besiliche lechecrafte to hele him.
     And èerfore èe èridde degree |r[f.40r] of mekenes is whan a man
|r10 schryueè him of his synnes and is sory for hem.    But for many
     men schryueè hem and beè sory for here synnes and ¨it èei wolde noght
     èat eny other wiste how yuel èei were, èerfore èe ferthe degree of
     mekenes is whan a man desireè to be holde yuel.    And for many
     men wole knowleche èat èei ben yuel and noon so yvel as èei, and ¨it
|r15 neuerèeles if another answerith and seith `sothely, èat is trewe' èei
     wolen wexe wroth and angry, + èerfore èe fifte degre of mekenes is
     whan a man wole bleèeliche hyre & be vndertake of his synnes and de_fautes.
     For seynt Bernard seith èat the verray meke man wole be
     despised and noght preysed for he sechiè in èis world neièer loos ne
|r20 pryse.    Therfore the sixte degre is whan a man suffreè bleè_liche 
     despite as kyng Dauid, noght hauinge reward to èe myght of kyng
     whiche èat he hadde, suffred mekeliche Semay his seruant revile him &
     caste stones at him.    Therfore èe seuenèe degree of mekenes is
     whan a man desireth to be reviled & despised, and èis mekenes of
|r25 herte is the moste [height] of parfitnesse whiche is cleped gostely
     pouerte. And èerfore seith oure Lord in èe gospel: `Blissed be èei
     èat beè pouere in goste.'

     Also èis vertu of mekenes haè seuen braunches. ée firste is honour
     of God; èe secounde |r[f.40v] is praysinge of eche man; èe èridde is
|r30 lakkynge & blamynge of vs self; the ferèe is loue of pouerte; the
     fifte is seruice wiè good wille; èe sixte is schonynge of loos and
     worschip; èe seuenèe is triste in God.

     The firste braunche is honoure of God. But men may in thre maneres
     honoure God. One is by èe bileue, the secounde by praysinge & èank_ynge, 
|r35 and èe èridde by pray[er] & deuocioun.    First by èe bileue
     we may worschepe God as if we trowe [and bileue] mekeliche èe wordes
     of God and èe articles of èe fey withoute sechinge [of] skiles hou
     èat myght be; as a child èat lerneè of his maister troweè and bileueè
     is maistres teching.    Secoundeliche by praysinge and èankynge



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     men may honour God, as praysinge him & èankyng him of all èe gode +
     èat he haè doo vs and doè + and of èat we [h]opeth he schal doo vs,
     as a pouere man is fayn and èankeè hem èat him good doè.    In the
     èridde manere by deuoute prayer men may honoure God, as whan a man
 |r5 feleè himself vnwitty & naked & bare of all good [and] prayeè hertly
     & dredfully to God of his helpe; right as a child èat haè agilt to
     his maister, or for he can noght his lessoun, or for oèer mysdede,
     and stondeè naked tofore his maister whom he haè agilte and may not
     flee fro him, mekeliche kneliè adoun weèing, & wiè grete sorwe cryeè
|r10 mercy. And èus in èese ère maneres èe verray meke man honoureè his
     God.

     The |r[f.41r] secounde branche is praysinge of oèer men and èat may be
     in ère maneres, in herte, in mouth & in dede.    Firste in herte a
     man may preise another in ère maneres: firste whan a man troweè &
|r15 leteè more by anoèer manis witte èan by his owne; secoundliche whan
     he wole èat anoèer mannes wille be doo raèer èan his owne; èe prid
     whan he tristeè more in oèer menis vertu èan in his owne.    In
     mouth also men may prayse anoèer in thre maneres: one is when a man
     bleèelich telliè & rehersiè oèere menis goodnes; anoèer is whan èat
|r20 a man hideè & excuseth in [alle] èat he may oère menis giltes & de_faute;
     the èridde is when a man all good or yuel èat may be seyn of
     anoèer turneè hit by all his myght by his speche to èe moste gode
     èat he may.    In werke also men may preyse anoèer in thre maneres:
     one is when èat a man worschippeè bleèliche and doè reuerence to
|r25 oère men; anoèer is whan a man bleèliche serueè anoèer or doth him
     èe good èat he may; the èridde is when a man putteè alle oère byfore
     him to worschip and profit.

     èe èridde braunche of mekenes is lakkyng & blamyng of vs silf, and
     èat may be also in ère maneres as in herte, in mouth, in werk.
|r30  Firste in herte a man may despise himself, holding himself foule &
     vnworthi, noght èinkynge on èe goode èat he haè doo but alwey hauynge
     in mynde and in èe sight of his herte èe wikkednes and synnes èat he
     haè doo.    Also in mouth a man may despise himself, schewynge in
     schrifte all |r[f.41v] his mysdedes and reprovynge himself of hem.
|r35  In werke also a man may despise himself, ¨eldyng trewely + èat he
     oweè and puttinge doun his flesche by penaunce doynge for his synnes
     and doynge bleèeliche almesdedes and other werkes of mercy.

     èe ferèe branche is loue of pouerte èat may be in foure maneres. One
     is in louynge of pouere men and of here companye & holdyng hem goode.
|r40 Anoèer manere is to suffre bleè]iche for Goddes loue hunger, èurste,
     colde & mysese. The èridde is to preie mekeliche of gode men her
     almes at nede. ée ferthe is to forsake & flee èe richesse of èis
     world. For men scholde hate and fle èe riches of èis world for thre
     skilles: one is for periles èat beè in suche riches, anoèer for èe



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     good èat comeè of pouerte, and èe èridde for oure Lord God in èis
     world chees & felte pouerte.

     The fifte branche is seruice wiè good will as whan a man is alwey
     redy to serue & helpe in as moche as he can & may hem èat be nedy, as
 |r5 wel èe leste as èe meste, as oure Lord God dide, ¨evinge vs ensample
     whan he wesche his disciples feet. But a meke man serueè in eighte
     maneres, èat is to seie rediliche, sympleliche, clenliche, truliche,
     comounliche, lightliche, stalworèliche & lastingliche.    Firste
     èe meke man serueè rediliche as a shipman is euere redy at nede to
|r10 renne & skippe wièoute reste in gouernyng of èe schip.    Also èe
     meke man serueè simpliche as a sheep goè whider that the herde wole
     dryue him. |r[f.42r]    ée meke also serueè clenliche boèe with herte
     and body, for he hatiè no èing so moche as to plese èe world.    ¨it
     èe meke serueè truly as a good womman & a buxom to hire housbonde èat
|r15 by no wey wole assente to plese no man with hir body but hir owne
     housbonde.    ée meke also serueth comounly as an asse èat goè as
     faste for a pore man as for a riche man, and as bleèeliche bereè
     stones as brede, and led as gold.    Also the meke serueè light_liche 
     when he is buxum to èe wille of God and of his prelate
|r20  Also èe me[ke] serueè stalworthiliche when he putteè all his
     strengèe & myght èorgh mekenes to do èe wille of God.    And ¨it
     at èe laste èe meke serueè lastingliche as he èat is neuere wery to
     lowe him by mekenes, no more èan èe sonne is in his cours, but euer
     èe more èat he loweè him èe more myghty he wexith èerto.

|r25 The sixte branche is schonynge or fleynge of loos. And èat doè the
     meke man for two èinges. One is for drede of veynglorie, for so dede
     oure Lord God, ¨euynge vs ensample to flee veynglorie and loos when he
     had myraclousliche fedde èe people & heled èe sike: he fley fro hem
     pryueliche into èe hille forto preye and forto fle loos & preysinge.
|r30  Also for drede of oère mennes speche èe meke man fleeè loos and prays_inges 
     as a mayde èat casteè hir herte and loue to eny man is aschamed
     as sone as sche woot èat eny man aperceyueth hit. So doè the meke man
     whan he hyreè |r[f.42v] èat [men] spekeè of his good èewes. And èerfore
     he sekeè where he may be moste pryue to speke èorgh holy èoght wiè his
|r35 two beste frendes, èat beè God & himself. And èen haè he a siker
     felawschièe in whiche he may fynde swetnes & solace as God wole vouche
     sauf.

     The seuenthe branche of mekenes is triste in God èat may be èorgh two
     èinges. Oon is holy conscience, anoèer hardynesse of herte. Firste
|r40 a man tristeè in God èorgh holy conscience when he èinkeè on èe pre_sence 
     of God & seeè him èorgh holy èoght wiè his gostliche eighe so
     èat he semeth ravisshed into heuene.   + éan semeth to him all èis
     world litel, foule, wlatsom & voyde to reward of the larg[en]es,
     beaute, plente & blisse of heuene. éan bygynneè he to hate èe world



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     & all èe riches and welèe èerof semeè him but a childes pley or a
     dreme.    Also a man tristeè in God èorgh hardynesse of herte, as
     when a man dare abyde and suffre all manere angres & diseses of èis
     world or if nede be take bodiliche deè for èe loue of God.

 |r5 These ben èe seuen branches of mekenes èat ledith a man to èe blessid_hede 
     of gostely pouerte & to èe mede èat longeè èerto èat is èe riche
     kyngdom of heuene. For oure Lord seiè in èe gospel: `Blessid be èey
     èat beè pore in goost for here is èe kyngdom of heuen.' And to
     èis vertu of mekenes èorgh whiche we comeè to èis blissedhede of
|r10 pouerte of goste bringeè vs èe ¨ifte of èe Holy Goost èat is cleped
     èe ¨ifte of drede, |r[f.43r] whiche we aske bi èe seuenèe askyng of èe
     Pater Noster, èat is sed libera nos a malo, èat is to seie `Lorde,
     delyuere vs of yuell.'


De Dono Pietatis

     The sixte askyng of èe holy bede Pater Noster èat is this, Et ne nos
|r15 inducas in temptacionem, may wynne to vs anoèer ¨ifte of èe Holi Gost
     èat is cleped èe ¨ifte of pitee, whiche ¨ifte bringeè to vs èe vertu
     of charite. For èis ¨ifte putteè awey èe synne of envie and settith
     frendschip & charitee in èat stede.

     Envie scheweth him in ère parties, in herte, [in] mouth & in dede. In
|r20 herte scheweè him envie in ère thinges, èat is to seie false demynge,
     wikked gladnes and foole forèinkynge.    False demynge is èis: whan
     a man èat is envious hyreè or seeth eny goodnes of anoèer he demeè it
     yuel & seith he doè it for veynglorie, ypocricy or to som [other] yuel
     entent.    Wikked gladnes is whan èe envious man is glad of oèer
|r25 menis harme, yuel loos or disese.    A foule forèinkynge is whan an
     envious man is sory or myspayed of oèer mennes welfare.

     Also envie scheweè him in mouth èorgh ère èinges, èat is to seie mis_seyeng,
     bitternes & bakbityng, for at èe dosel men may knowe èe licour
     èat is in the tonne.    Misseienge of mouth is whan a man èat is
|r30 envious spekiè yuell of oèer mennes good dedes & afforceè him to
     appeyre & litel hem wiè his speche.    Bitternes is whan èe enuyous
     man hireè yuel of oère men & spekith it forth & makeè |r[f.43v] more
     èerto and makeè hit be knowe ferther èan it was.     Bakbityng is
     whan a man èat is envious + alwey spek[eè] yuel of oèer men and all
|r35 èat he may hyre of oère, good or yuel, he turneè and telleè hit to èe
     worste manere.

     Also enuye scheweè him in dede in ère èinges: restreynynge, fordoynge
     & wiles dressynge.    Restreynynge is whan a man èat is envious wiè
     all his myght letteè another èat haè good bygynnynge of goode dede,



|p112


     èat he may noght parfourme hit & leste èerynne.    Fordoynge is
     whan a man èat is envious wiè myght & power destroyeè a good man.
      Dressynge of wiles is when èe envious man wiè all his myght afforceè
     him to abate èe estate & good fame of gode men.

 |r5 Men mowe liken èe envious man to a venymous serpent èat is cleped
     basiliscus or a cocatrice, whiche destroyeè all grene growynge grasse
     èat it may come by, and nameliche corne whiche èat haè ère states.
     For firste it is  [grasse grene] growynge; + after + it spireè & bloweè
     and sithen it bycomeè corn rype to èe vse of man.    The grasse
|r10 bytokeneè a man èat haè good bygynnyng and ful will to do wel; and
     èat èe envious man wièdraweè and fordoth as èat wikked worm doth èe
     gras èat it may not growe.    ée spirynge an èe florisshinge or
     blowynge of èe corn bitokeneth a man èat doth wel & busieè hym to |r[f.44r]
     [come to] good perfeccioun; and him èe envious man putteè adoun
|r15 & destroyeè as èe wikked worme destroyeè èe grasse whan it flowreè.
      The rype corn bytokeneè good men of grete name, and a¨en hem èe
     envious man s[ek]eè all èe slei¨tes & wiles èat he can forto fordo
     here good [f]ame & to purchase to hem angres & despites, for anoèer
     mannes wel dede is as sorwe & woo to an envious man.

|r20 The synne of envie is out of mesure perilous, for it encombreè so a
     man èat vnneèes may he come to haue forthinkyng of his synne, wièoute
     whiche he may be no wey be saued; for èis synne is contrarie to èe
     Holy Gost èat is welle of all goodnes. And oure Lord Ihesu seiè in
     èe gospel: `Whoso synneè a¨enst èe Holy Gost wilfulliche hit schal
|r25 noght be for¨eue him in èis worlde ne in èe tother.' For he synneè
     by malice, èat is contrarie to èe goodnes of èe Holy Gost, wièoute
     whiche may be no sauacioun.    But neuerèeles howso a man haè
     synned by malice a¨enst èe Holy Goste, or what synne èat eny man haue
     idoo, be it neuere so grete, ¨if he wole repente him & cry God mercy
|r30 and amende him in èis lyf God wole for¨eue it him gladliche & freliche.
     But unneèes may eny man or wole repente him of his synne èat is a¨enst
     èe Holy Gost, for it comeè of malice and èerfore hit is so perilous.
     |r[f.44v] Sixe synnes èere beè specialy a¨enst èe Holy Gost èat beè
     èese: presumpcioun or ouerhope, wanhop, hardnes of hert, despite of
|r35 penaunce, + werreyeng a¨enst èe Holi Gost & werreyenge a¨enst soèfast_nes.
        Ouerhope is when a man wole not repente him of his mysdedes
     ne amende him but truste all in the mercy of God and weneè èat èei he
     lyued euer in synne èat God wolde noght lese him, and so holdiè God
     vnrightful. And so he takiè Goddes mercy to largeliche and his right_



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     wisnes to scarseliche. And èerfore he èat leueè noght èat synne he
     may no parte haue of èat mercy, hou large so hit be.    Wanhope is
     whan a man is falle so fer in synne & so depe èat he trusteè noght in
     èe mercy of God and weneè èat God myght noght for¨eue him èe synne
 |r5 èat he haè done. And so makeè wanhope Goddes mercy to scars, as ouer_hope 
     ma[keè his] rightwisnes. But èere is no man èat ne schal haue
     mercy ¨if he wole aske it as him oughte to do, èat is, holliche re_pente 
     him of his synne wiè ful wil neuere to synne more; and fulfille
     èe sacrament of èenance - èat is, sorwe in herte for his synne,
|r10 schrifte of mouth & fulfillynge of penaunce èat èerfore schal be en_ioyned 
     - and after èat [turne] him to èe wille of God, elles he may
     noght be worthi to haue for¨euenesse. For oure Lord Ihesu seith in
     gospel èus: Non omnes qui dicunt Domine, Domine intrabunt |r[f.45r]
     in regnum &c, `Alle èei èat seyn "Lorde, Lord", schal not come into
|r15 èe kyngdom of heuene but onliche èei èat fulfilleè my Fadres will.
      Hardnes of herte is when a man is so harded in synne èat no man may
     make him leue it ne bringe him out èerof by techinge, counsailynge,
     prechyng, warnyng, ne by none oèer wey.    Despite of penaunce is
     when a man is so encombred wiè synne èat he èinketh neuere to repente
|r20 him ne to amende him èerof.    Werreyenge a¨enst èe Holy oost is
     when a man wolde fordo & destroye wel willynge men èat beè led by èe
     grace of èe Holy Gost, for èat desireè the envious man to destroye.
      Werreyenge a¨enst soèfastnes is when a man wityngliche holdeè a¨enst
     right and truthe and nameliche a¨enst èe bileue of Holy Chirche, +
|r25 for èenne he falle in èe foule synne of heresy.

     These sixe synnes beè most specially a¨enst èe Holy Gost, and èei beè
     so strong & so harde byndeè hem èat beè encombred wiè hem èat vnneèes
     schal [men] fynde eny man èat wole repente hym of hem or schewe hem
     in schrifte; & èerfore [èise] synnes beè seldom for¨euen.    And
|r30 this synne of enuye is putte away by èe ¨ifte of èe Holy Goost èat is
     cleped pitee whiche we [purchas]en by èe sixte askyng of èe Pater
     Noster, as is aforseid. And èat ¨ifte of pitee when it haè put away
     èe synne of |r[f.45v] envie hit settiè in èat stede èe vertu of frend_schip
     .


De Amicicia

|r35 Frendschip is a vertu èat bringeè a man to charite, èat is dere loue
     or dere onehed. For seuen skiles eche man schulde loue other.
      The firste skile is for we haue all oon Fader, allmyghti God of



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     heuene, èat made vs alle of noght after his ymage and liknes.    The
     secounde skill is for we ben alle cristened in oon baptisme and alle
     iboght from endeles deth by one prise, èat is the precious passioun
     of oure Lord Ihesu Crist.    The èridde skile is for we haue alle
 |r5 on troothe or byleue to be saued by, and alle ibounde by one lawe to
     loue God & oure euencristen.    The ferthe skile is for we haue
     alle oon Lord èat gouerneè vs and kepeè vs a¨enst oure enemyes and
     susteyneth vs in body & soule.    èe fifte skile is for we beè
     alle felawes & sowdioures in èe hoste of God to fighte euery day
|r10 a¨enst his enemyes & oure; and alle we abydeè one wages or oon hyre
     for oure fighte, èat is endeles blisse of heue[ne].    The sixte
     skile is for we ben alle as one spirit and alle of oon h[ei]re, and
     to gostliche lyf beè chosen èe children of God oure Fader èorgh one
     spirit.    The seuenèe skile is for we beè lymes alle of oon body
|r15 èat is Holy Chirche, of whiche God is èe heed, and alle we beth here
     ifedde wiè oon fode èat is èe precious |r[f.46rl sacrament of èe flesche
     & èe blood of oure Lord Ihesu Crist.

     èese ben the seuen skiles whi eche man aughte to loue oèer; whiche
     seuen skiles schulden be festened in mannes herte by seuen branches
|r20 èat comeè of hem, èe whiche beè seuen vertues, èat is to seie
     innocence, debonerte, obedience, charite, pitee, rightwisnes and
     parfit loue.    Innocence or vnharmyng is èat no man schulde harme
     ne hurte other, but eche man forbere and suffre oèer as èe lymes of a
     body suffreè eche oèer and none of hem wole harme + or hurte oèer,
|r25 for eche of hem loueè other; and èerby we may vnderstonde innocence.
      Debonerte is èat eche man suffre other, noght sechinge vengeaunce
     for no greuaunce ne holdinge wratthe in herte for no wrong; as eche
     lyme of a body suffreè anoèer lyme èeigh it hurte him & smyte + noght
     a¨en how sore èat it smerte. This vertu of debonerte is in ère èinges.
|r30 One is èat he avenge him noght for no harme èat may be do him; anoèer
     is èat he holde no wrethèe longe in herte for no wrong; and èe èridde
     is èat he bere no hatrede to his euencristen for no èing.    Obedience
     or buxumnes is when a man is hertliche buxom to his souereyn, and èat
     schuld be as èe lemes of a body beè, alle buxom & redy to do èat here
|r35 souereyn èe herte desireè.    Charite is a vertu èat wole èat eche
     man helpe serue |r[f.46vl and socoure oère in nede as he wole èat men
     dede hym, wièoute grucchinge or desire of bodily mede, as a lyme of
     èe body is feyne to serue and ese anoèer lyme when hit is disesed wiè_oute 
     daunger or couetise. And so schulde eche man helpe other èat is
|r40 at disese or + meschief and may not lyue ne laste withoute + help, and
     suffre none oèer be helples while he myght helpe hem; but counseile,
     teche, ¨eue & lene to him èat nede haè onliche for èe loue of God; &
     è[is] is charite.    Pitee is a vertu èat makeè a man sory for



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     oèere menis harme or yuelfare and glad & ioyful for oèer menis profite
     and welfare; right as eche lyme of a body is greued & disesed wiè an_oèer 
     lymes peyne & esed wiè anoèer lymes ese & lysse. And eche lyme
     pleyneè when oèer haè harme: as mouth seith, `Leue, èou hurtest me!'
 |r5 if me smyte èe foot or èe legge. And èus it is by vertu of pitee,
     whiche vertu scheweè him in two èinges: oon is gladnes of good of
     oèer men [as] of himself; anoèer is sorwe of yuel èat oère men suffre
     bodiliche [or] gostliche.    Rightwisnes is a vertu èat makeè a man
     busy to doo right & also to haue compassioun and mercy of syke & sory
|r10 and helpe hem after his myght forto èei were hole and out of woo, as
     a lyme of a body esiè anoèer èat is in disese til it be hole. Right_wisnes 
     also is a vertu èat makeè a man chastise |r[f.47r] mysdoers law_fulliche 
     whiche èat beè his sugettes or may be vnder his chastisyng,
     & also counsaileè & wièdraweè his euencristen from yuel as moche as he
|r15 may so èat èey ne be noght for here giltes vndo; for euery man schulde
     be besy to saue oèer boèe in body & in soule for loue èat he oght haue
     to him.    Parfyt loue is a vertu èat makeè a man hardy to putte
     him in perile to saue anoèer man from meschief and peril; as doè lymes
     of a body of whiche eueriche putte him forth in helpe of other, as if
|r20 èat oon foot slyt, èat oèer foot stont and kepip vp; if men smyte to
     èe heed èe hond puttiè him kyndeliche a¨en èe strook in sauacioun of
     èe heed. And so by èe kyndeliche wirchinge of èe lymes men may vnder_stonde 
     parfyte loue, whiche may best be proued at nede.

     These beè the seuen branches o[r] vertues èat schulde festen loue in
|r25 mannes herte by èe vertu of frendschip, whiche vertu bringeè a man to
     èe blissedhede of myldenes and to èe mede èat longiè èerto, whiche is
     londe èat is èe blisse of heuene, as oure Lord God seith in èe gospel:
     Beati mites quoniam ipsi possidebunt terram, `Blissed beè èei èat beè
     mylde, for èei schal haue lande èat lasteè withouten ende.' Herto may
|r30 brynge vs èe ¨ifte of èe Holy Goste èat is cleped èe ¨ifte of pitee
     whiche we asken of God in èe sixte askyng of èe èater Noster.


De Dono Sciencie

     The fifte askyng of the holy Pater Noster, èat is Et dimitte nobis
     debita |r[f.47v] nostra, may wynne to vs èe ¨ifte of èe Holy Gost èat is
     cleped èe ¨ifte of knowynge, whiche ¨ifte scheweè vs what we beè, what
|r35 is oure myght, in what peril we beè, fro when we come, whider we schul
     & what yuel we haue done, & makeè vs forèinke & forsake oure synnes.
     And also èis ¨ifte putteè awey the synne of ire & wrath.



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De Ira

     Ire is a synne èat moueth a man a¨enst foure parties, èat is to seie
     a¨enst God, a¨enst man himself, a¨enst his neighebor & a¨enst his
     meyne.    First ire moueth a man a¨enst God whan èat a man wraèè_eth 
     him toward God and spekiè sclaunder a¨enst God or a¨enst his
 |r5 halowes, & seith èat God is noght rightwis, or his halowes noght
     myghti, or other suche wordes, for him èinkeè èat God fulfilleè noght
     his wille, or for he feliè ought èat him myslikeè. And èis is a
     grevous synne & dampnable but it be amendid in this lyf.    Also
     hit stireè a man a¨enst himself when a man for èat he may noght haue
|r10 his wille wexith so wroth wiè himself èat he may neèer ete ne drynke,
     and so perchance caccheè grete siknesse and schorteè his lyf, and so
     he is a mansleer of himself.    ¨it ire stireè a man a¨enst his
     meyne, as his wyf, his children and his seruantes, for when a man is
     stired [wiè ire a¨enst hem] èan fareè he as fuyre: he corseth, he bet_ith, 
|r15 he chideè, brekeè vesselles, |r[f.48r] pottis & cuppis & all èat
     he may mete with as a wood man as he is.    And at èe laste ire
     stireè a man a¨enst his neighebour in seuen thinges. One is stryf
     wiè angry wordes; anoèer is rancour in herte; èe èridde is priue
     hatrede; èe ferèe is medle & debate; èe fifte is desire of vengeaunce;
|r20 èe sixte is manslaughtre; the seuenthe werre, of whiche comeè moche
     moche sorwe and woo, nameliche whan it is bytwene two grete persones;
     for èen beè many men slayne, moche blood sched, townes brent, londes
     destroyed, many men agreued, some disherited, some bansched, some en_prisoned,
     some raunsoned, and moche oère harme doo èat neuere may be
|r25 amendid. How may èen a man amende èat is gilty of suche debate? &
     but he mowe amende it how may he be saued?    This wikked synne of
     ire is caste out of man by èe noble ¨ifte of èe Holy Gost èat is
     cleped èe ¨ifte of connynge, and èat ¨ifte setteè in èat stede èe
     vertu of euenhed.


De Equitate

|r30 Evenhed is a vertu èat acordiè will & resoun togidre. Resoun bringeè
     a man to rightwisnes by foure thinges, èat is to seie, enquerynge,
     demynge, bythinkyng, schewynge. Resoun makeè a man enquere èe sothe
     of a thing by good men & trewe or he trow hit. Resoun also makeè a
     man noght deme of no èing til he wite èe sothe. Also resoun makiè a
|r35 man beèinke wiseliche what may be profitable in eche doynge, & putteè
     [in a manl thre par*ties |r[f.48v] of goode sleighte of witte. One is to
     èinke on èat is done; another to èinke on èat èat is semeliche to be
     doo; and èe èridde to purveie and ordeyne for èat èat schal be doo.
     ¨it resoun makeè a man rule + rightwisliche his tonge and his speche



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     and techiè him whan he schal speke and whan he schal be stille, and
     èat he seie noght but èat he schulde seie, and waste none wordes.
     And èus schulde resoun rule a man.    But will falleè to accorde
     [with] resoun in foure èinges, èat beè loue, drede, ioye & sorwe.
 |r5 Firste a man schulde no èing loue but èat èat were bihouesom for
     sauacioun of his soule; he schulde drede no èing but èat èat myght
     lette mede of soule; he ne scholde haue no ioye ne gladschip but of
     èing èat myght make him parfyt; ne he ne scholde haue for no èing
     sorwe but for èing èat is a¨en èe wille of God.

|r10 The vertu of euenhed scheweè him in seuen degrees and in seuen
     branches. ée seuen degrees beè seuen cleer sightes èat a man schulde
     haue in his soule to governe him with. First a man schulde see wièin
     hym, under hym, byfore him, on his right side, on his lift side, be_hynde 
     him & aboue him.

|r15 The first sighte is èat a man schulde see himself wièynneforth in his
     conscience and ransake it wel and examyne eche boght and eche wille,
     good or yuel, and ordeyne all his will after resoun so èat èei ben of
     oon accorde.    ée secounde sight is èat a man schulde |r[f.49r] see
     èe thing èat is vnder him, èat is his body, whiche him nedeè to rule
|r20 and gouerne after resoun and euenhode in cloèinge and fedinge, for
     hit desireè ofter outrage èan mesure. And ouer èat a man bihoueè led
     wysliche and by resoun & euenhod èe fyue wittes of his body èat èei
     ne trespas in no synne: èat beè sighte, hirynge, smellynge, spekynge,
     tastynge & felynge. éese beeè the gates and wyndowes of èe body by
|r25 whiche èe deth may entre into èe soule but èei be wel kept.    The
     èridde sight is èat a man schulde see thing èat is byfore him, èat
     beè worldliche goodes and riches whiche lightliche may lese èe soule
     but èei be wel awayted. And èerfore a man schulde for no thing passe
     èe lyne of resoun, equyte & right in gadrynge ne in wièholdynge of
|r30 suche godes.

     ée ferthe sight is èat a man schulde loke to èe right side, èat is to
     seie to good men & to her lyvinge, & take of hem good ensample to
     rewle him by and to do wel after èe rule of resoun & euenhod.    The
     fifte sight is èat a man schulde loke to èe lift side, èat is to yuel
|r35 men èat yuel lyueè openliche; and to suche a man moste byholde for two
     skilles: oon is to haue compassioun of hem & of her myslyuynge; anoèer
     is forto be busy to flee her synnes and folyes by ledyng of himself
     after èe lyne of resoun and heuenhed.    The sixte sight is èat a
     man schulde loke behynde hym, èat is to take kepe of èe fend oure
|r40 enemy èat alwey stondiè behynde vs and awayteè whan he may by eny |r[f.44r]
     synne felle vs & ouercome vs by eny wyle or sotilte. But we
     schul not drede him ne his wiles as longe as we lediè vs after èe lyne
     of euenhod.    èe seuenèe sight is èat a man schulde euere wise_liche 
     loke aboue him, èat is to oure Lord God, hauinge him euermore
|r45 tofore his eighe so èat all his entencioun in all his worchinges be to
     èe worschip of God. For wièoute rightful entencioun holy werkes of



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     mercy, as almesdede and oère, may be synne, and vertu vice; and right_ful 
     entencioun is when a man schapiè him only to be vertuous, or to
     doo good werkes for èe loue & worschip of God.

     éese seuen maneres of sightes beè the seuen degrees of èis vertu of
 |r5 euenhed, and èese haue seuen branches èat beè seuen vertues a¨enst
     [èe] seuen dedly synnes. The firste is mekenes a¨enst pryde; èe
     secounde is loue a¨enst envie; the èridde is debonerte a¨enst yre;
     the ferèe is prowesse a¨enst sleuthe; èe fifte is chastite a¨enst
     leccherie; èe sixte is sobirnesse a¨enst glotonye; and èe seuenèe is
|r10 largesse a¨enst auarice or couetise. éese seuen vertues comeè of èe
     ¨ifte of èe Holy Gost èat is cleped èe ¨ifte of knowynge, and beè
     iled by èat ¨ifte by èe lyne of euenhed whiche mote nede be in all
     vertues; for wièoute euenhed no vertu may be vertu but vice. And
     èerfore whoso wole besiliche seche his defautes & knowe hem, seche he
|r15 hem in èese seuen poyntes of euenhed; and èan shal he often fynde one_euenhed 
     byfore and euenhed lefte behynde, èat is to seie he may ofter
     fynde |r[f.50r] wikkednes or wrong in word or in dede èan he schal
     fynde euenhed.    & èan byhoueè him wepe and mourne èorgh èe
     [holy] ¨ifte of knowyng. And èan cometh he to èe blessidhede èat
|r20 oure Lord God byhoteè in èe gospell & seith èus: Beati qui lugent
     quoniam ipsi consolabuntur, `Blissed be èo èat wepith for èei schal
     be conforted.' For he èat haè resceyued èis ¨ifte of knowynge [may
     neuere in èis world] be wièoute wepynge & sorwe.

     But sixe manere of wepynges for sixe causes springeè in parfight
|r25 mannes herte in èis world. One is for èat he feleè èat he haè
     wreèèed God. ée secounde is for èe drede èat he haè of èe peyne of
     helle. ée èridde is for èe sorwe & woo èat he seeè good men suffre
     in èis world. ée ferèe is for synnes & folies èat he sey folis haunte
     in èis world. The fifte is for èe angres and sorowes èat beè in this
|r30 world, & èat èe toèer world, [èatl is so ful of ioye & blis, is so
     longe taried or èat he may haue it. The sixte is of grete deuocioun
     [and] mynde of èe passioun of Criste and of èe grete blisse èat God
     haè graunted to alle his and of oèer felyng èorgh èe grace of èe Holy
     [Gost]. And he èat thus wepith may be cleped blissed, for he
|r35 schal be fully conforted. For oure Lord God Ihesu seith èus in èe
     gospel: Beati qui lugent &c, `Blissed be èei èat èus wepith for èei
     schal be conforted,' èat is to seie in endeles ioye and blisse in
     heuene. And èat siker blis & mede bringeè vs èe vertu of euenhed èat
     comeè |r[f.50v] of èe ¨ifte of èe Holy Gost èat is èe ¨ifte of knowyng,
|r40 whiche we may gete by èe fifte askyng of èe Pater Noster, èat is Et
     dimitte nobis debita nostra.



|p119



De Dono Fortitudinis
     The ferthe askyng of èe holy Pater Noster, èat is panem nostrum &c,
     may wynne to vs èe ¨ifte of èe Holy Gost èat is cleped èe ¨ifte of
     strengèe, whiche ¨ifte makeè a man stalworth, bolde and hardy to
     vndertake & assaye a grete èing & hard for èe loue of God, and makeè
 |r5 èat a man may not fele no hurt, anger ne disese èat he may suffre for
     èe loue of God. And èis putteè awey èe foule synne of sleuthe.


De Accidia

     This synne of sleuthe is in èe seruice of God, in whiche beè eightene
     vices or lakkes; of whiche eightene èe sixe lettiè goode bygynnyng of
     good lyf, othir sixe lettiè the amendement of yuel lyf & bryngeè to
|r10 apeyrement, and sixe bringeè a man to yuel endyng. Of [the sixe]
     firste vices èat letteè good bygynnyng of + good lyf, èe firste is
     dasednesse of herte; èe secounde is tendernesse of body; èe thridde
     is ydelnes of hole man; èe ferèe is heuynesse of herte; èe fifte is
     lithernesse of herte, èe sixte arownes of good bygynnynge.

|r15 The firste is dasednesse of herte, as when a man loueè God dasedliche
     & slowliche, & èat lettith good bygynnyng; for whoso wolde bygynne
     good lyf and kepe him fro synne he schulde loue God brennyngliche wiè
     all his herte and all his myght aboue all oèer èing; and èat |r[f.51r]
     loue is bygynnyng & grounde of good lyvinge.    ée secounde is
|r20 tendernesse of flesche, as when a man may suffre no penaunce ne noght
     èat may greue his flesche, but all softnes and likyng; and suche one
     is èe deueles bolster or his couche èat he resteè him on, and seith
     èus to him in his èoght wièynne: `éou hast tenderliche be norisshed,
     èerfore take good kepe to èi body and put èe to no penaunce, for hit
|r25 myght be èi deth, for èou art feble of complexioun. Penaunce myght
     sone destroye the. Hit were a grete perile to èee forto [for]doo èi_self 
     by penance.' And èus èe deuel, èe enemy, schryueè a man and
     letteè him of bygynnyng of good lyf.

     The èridde is ydelnes; for when èe fend fyndeth a man ydel & not
|r30 occupied wiè good werkes, anone he putteè him in his seruice and
     occupieè him wiè his werkes, & makeè hym èinke & studie in pryde,
     enuye, leccherie, glotony, couetise & alle oèer dedliche synnes. And
     oute of suche èoght falleè [ofte] to èe assent and furèer to [èe] ful_fillynge 
     in dede, and so can the deuel èorgh idelnesse lette good lyf.
|r35 ée ferè is heuynesse of herte, as when a man lesteè to doo no èing
     but sitte or ligge or slepe, loè to arise of his bed, loth to go to
     chirche or eny oèer good do. He wole noght vnese his body for no
     seruice ne worschip of God, for èat him èinkeè all loste. But ¨it



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     aboute èe world and [wynnyng of worldes goodes] and to serue his |r[f.51v]
     flesche he wole wake and trauaile wel besiliche; but all èat
     tyme & trauaile he leseth by èe bigilynge of èe deuel.

     The fifte is leèernesse of herte, as when a man lieè in dedly synne &
 |r5 feleè èe temptaciouns & fondynges of èe deuel, èe flesche & èe world,
     and wolde not for leèernesse lifte vp his eighen [to] God & crye
     mercy, ne repente, schryue him ne do penaunce for his synne, ne
     forsake his synne by no way. He may be likned to a [forworthe] man
     in leèernes èat haè leuere ligge and rote in a stynkynge prisoun èan
|r10 eny trauaile doo to clymbe out èerof. And so he èat is encombred wiè
     èis synne of leèernesse may by no wey begynne no good lyf.    The
     sixte is arownes or lytelhed of corage or of treste of helpe in good
     dede. & èerfore he èat fallith in èat synne ne dar bygynne no good
     dede, for he dredeè èat God wole faile him; and for he haè drede of
|r15 noght he may be likned to a man èat is aferde of his dreme or to him
     èat dar noght goo beside èe snayle, for he putteè out èe hornes, or
     to a childe èat is aferde of èe cissynge of a goos.    éese beè
     the sixe vices èat letteè the bygynnynge of good lyf.

     Other sixe vices èere beè èat letteè + amendement of lyf & bringeè
|r20 [it to] apeyrement, èat beè these: tarienge, rechelesnes, for3etyng,
     slownes, laches and faylinge. ée firste is tarieng, as when God |r[f.52r]
     sendith [a man] steryng and will to amende him & doo wel, and he
     ne spedith him noght but abit. And èan stireè èe deuel in his èoght
     & seith èus: `Abyde a whyle, for all betyme èou myght amende the and
|r25 serue God. For èou art ¨ong, stalworth & myghti, and schapliche to
     lyue longe; & so, as èou schalt haue lyf long inow, take èe solace &
     merèe in thi ¨ougèe, for all betyme èou myght amende èe in thyn elde.
     And if èou wilt in èi ¨ougèe counterfete a papelard alle men schal
     scorne èe & no man telle of the.' And èus èe fend letteè a man fro
|r30 amendement.    The secounde is rechelesnes as when a man liste
     noght to be busy in èoght & in werk to amende him & flee yuel and doo
     Goddis wille; & suche rechelesnes is ofte cause of losse of body &
     soule.

     èe èridde is for¨etyng èat comeè of rechelesnes. For whoso is reche_les 
|r35 & noght besily beèinkeè him for¨etiè lightly many synnes boè
     grete & smale èat he haè doo, of whiche he moot schryue him ¨if he
     wole haue for¨euenes of hem. And so rechelesnes and for¨eting beè to
     man ful gret periles, for èei makeè him for¨ete his synnes of whiche
     he schulde schryue him and aske for¨euenes in his lyf. For wièoute
|r40 askynge he may not haue for¨euenes; and hou schal he repente him and
     aske for¨euenes of èat he naè for¨ete? And èere is no man èat resoun
     haè, ¨if he wole wel examyne his owne conscience, èat he |r[f.52vl ne



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     may eche day fynde inowh wherof to repente him & schryue him. But
     rechelesnes and for¨etyng makiè a synful man so blynde èat he may no
     èing see in his conscience, & èat is ouergret perill.    ée
     ferthe is slownes èat comeè of a feynt herte and a feble & also of
 |r5 a wikked custom; for whoso woneth him to slownes èat wone schal bynde
     him so sore èat vnneèes hym lest to doo eny good dede. But some tyme
     suche oon schal be sterid of foly to doo so outrageous penaunme to
     his body, as fastynge, wakynge and oèer grete hardnesse & penaunce
     ouermesure, èat he falleè èerby in grete siknesse. And èen is he so
|r10 myghtles èat he may no seruice doo to God of masse, matyns, prayers
     or eny oèer, ne love him, [ne]l honour him, ne deuocioun haue in him.
     And èus comeè slownes of a feynt feble herte.

     ée fifte is laches èat makeè a man feble & vnlusty so èat eche day
     his wille & loue draweè fro God more & more and so he is eche day
|r15 apeyringe til he be al noght.    ée sixte is failynge as it farith
     ofte of seruantes, èat at hir ferste comynge into seruice èe beè
     buxom, besy and preste, but afterward èe slakeè & wexeè froward.
     But he is noght worthi to be ful hyred èat serueè noght as his for_ward 
     askeè. Right èus many men serueè God whos seruantes we schulle
|r20 alle be. Some men bygynneè wel in Goddes seruice but èei failleè
     longe or her [terme] day, èat schulde be èe ende of her lyf; and èei
     beè not |r[f.53rl worthi to haue mede but èei amende hem wièynne her
     terme.    And èese ben èe sixe vices èat letteè amendement of lyf
     & bringeè it to apeyrement.

|r25 Also oèere sixe vices èere beè èat bringeè a man to yuel ending, and
     beè these: vnbuxumnes, vntholomodnes, grucchinge, drerynes, langour &
     wanhope. ée firste is vnbuxumnnesse, as whan a man wol noght vnder_fonge 
     & fulfille penaunce èat his gostly fader enioyneè him in schrifte
     for his synne. éis vice makeè a manis herte harde, froward & vnbuxom
|r30 to doo èe comaundementis of God and of Holy Chirche, & to hire and
     wirche after èe counsail of his gostly fader.    ée secounde is vn_tholomodnes,
     as whan a man wol not hyre of his defautes and synnes and
     what he is worèi èerfore, ne what perill he is ynne. This vice
     putteè fro a man skile so èat he may noght suffre èat schulde be to
|r35 his hele and his sauacioun, but onliche lyueè after wille.    The
     èridde is grucchinge as whan a man wraèèeth him & èinkeè èat me doth
     him despite whan moo vndirnemeè him of his synnes and folyes.

     ée ferèe is drerynes as when a man is sory and yuel payde ¨if èat eny
     man seith or doth eny èing to him oèer èan him lykeè.    ée fifte
|r40 is langour or mournynge, èat is whan a man ouermesure mourneè and
     sorweè for ought èat he haè doo or is bifalle him; so ferforth èat he
     wexeth wery of his |r[f.53v] lyf & desireè his owne deth, & èat come of
     grete & perilous steringe of èe deuel.    ée sixte is wanhope +
     moste perilous of alle. For whan èe deuel haè broght a man in wanhope
|r45 he bynemeè him truste & hope in èe mercy of God and makiè him èinke
     èat his synne is so gret èat he may neuere be saued ne come to blisse;



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     and so ferforth may èe deuel encombre him in èis vice and in èe vice
     of langour èat he makeè him slee himself and endelesliche be [loste].
      éese beè the eightene vices èat comeè out of the synne of accidie or
     sleuthe. éis synne is put away èorgh èe ¨ifte of èe Holy Gost èat is
 |r5 cleped strengèe, èat settiè in èat stede èe vertu of prowes.


De Virtute Probitatis

     Prowes is a vertu èat makeè a man hardy & wise èorgh grace to ouer_come 
     alle manere synnes and purchase al manere vertues. And èis vertu
     haè seuen degrees and seuen branches. ée seuen degrees beè èese:
     noblesse, trust, sykernes, suffrance, stedfastnes, lastyngnes, hunger
|r10 & thurst of rightwisnesse.

     èe firste degree is noblesse of herte whiche èat scheweè him in two
     parties: on èat one side hit despiseè and fleeè èe world, for hit is
     but vanite. For seynt Austyn seiè èat verray prowes is when a man
     despeiseè and lettiè noght of èing èat is noght in his power to holde,
|r15 as riches, worschip and welèe of èe world whiche a man schal leue wol
     he nel he. And èerfore hoso haè èat vertu he despiseè èe world and
     |r[f.54r] alle èe welthe èerof, and holdiè it but wrecchidnes.    0n
     èat oèer side hit makeè a man bolde to abide and vndertake grete èing
     and suffre gret hardnes for èe loue of God; for as èe philosofre
|r20 seith, èat nobles of herte is a skilful vndertakynge of right hye &
     dredful èing, and èat is lyf of perfeccioun. For he èat is in parfyte
     lyf may lightliche falle but he kepe him èe better; and to vndirtake
     èat lyf èis vertu of nobles makeè a man bolde & hardy.

     èe secounde degre is truste, as whan a man haè vndertake a good lyu_ynge 
|r25 for èe loue of God & settiè so stedfastliche his herte on èat
     purpos èat he nel leue it for no èing, ne of no thing be aferde, but
     sikerliche truste in God èat èorgh his help and grace he schal bringe
     it to a good ende.

     The èridde degree is sikernesse èat makeè èat a man dredeè no perile,
|r30 peyne ne oèer yuel èat may lette him of his good purpos in èe seruice
     of God; for èis vertu ¨eueè him myght, + herte and nobles to fulfille
     his good purpos wièoute failynge. And also it ¨eueè him loue and will
     to folowe & fulfille eche good desire èat comeè him by èe Holy Gost.
     And ouer èat hit ¨eueè him myght & strengèe & makeè him siker as a
|r35 good knyght of oure Lord God so èat he dredeè neièer peril, penaunce
     ne deth, but desireè to suffre anger & woo for èe loue of God, as a
     good knyght of èe world desireè & sechiè batayles and tornementis;
     and as holy mar*tires |r[f.54v] desired torment, peyne & deth for èe loue
     of God and for èe encrese & affermynge of the bileue [and] trouthe of
|r40 Holy Chirche.



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     èe ferèe degree is suffrance èat helpeè a man forto ouercome his thre
     moste enemyes, èat beè èe deuel, èe world and èe flesche. For suffr_ance 
     is to a man as a schelde of gold èat kepiè him on eche side so
     èat no strook of tribulacioun may felle him ne hurte him; for no man
 |r5 may haue victorie ne come to perfeccioun ne to èe mede èat longeè èer_to 
     but he suffre tribulacioun & woo in èis lyf.

     èe fifte degre is stedfastnes èat makeè a manis herte stedfaste &
     stable as a toure èat stondeè on a strong roche, or as a tree èat is
     so faste rooted in good grounde èat no wynd ne storme may ouercaste
|r10 him. So schulde a man stedfastly sette his herte on his purpos èat
     no chaunce, good or yuel, may turne him, for [no] man may ouercome
     wièouten stedfastnesse.

     èe sixte [degre] is lastyngnes èat makeè a man euere to contynue &
     laste in good lyf èat he haè bygonne and neuere faile èerynne for wele
|r15 ne for woo to his lyfes ende.

     èe sevenèe [degre] is hunger & èurst of rightwisnes èat is an hole
     desire and full to ¨ilde & do right to God & man after èat a man may,
     èat is to loue God ouer all thing and his euencristen as himself:
     first God for he made vs and fouched sauf forto dye for vs and saue
|r20 vs: and after èat oure euencristen for èe loue of God and for we beè
     alle breèeren of oon Fader. And forasmoche a man nys noght alwey
     myghti to loue God ne his euencristen ne oèer rightwisnes doo as he
     scholde, èerfore God seith [noght] in èe gospel: `Blessid be all tho
     èat doth rightwisnes,' [but more curtesly and largeloker for vs he
|r25 seiè: `Blessid be alle tho èat desiren alweie to do ri¨twisnesse.']
     For whan a man is in ful will to do rightwisnes wiè his myght èan èat
     èat lakkeè God wole fulfille of his mercy. And èese ben èe seuen
     degrees of prowes.

     Ther beè also seuen branches of èis vertu of prowesse whiche beè
|r30 seuen victories or ouercomynges of seuen batailes by whiche a man
     may come to èe seuen corones of blis, whiche batailes beè èese: èe
     bataile of dedly synne, of penance, of èe flesche, of welthe of èe
     world, of woo of + èe world, of wikked men, of èe deuel.

     ée firste bataile is of dedly synne whiche èat assaileè a man ofte
|r35 and sore, and a¨enst èat byhoueè a man to fi¨te or flee. But he èat
     fleeè wel leseth noght his trauaile, for men seith `Wel he fighteè
     èat wel fleeè:' for whoso is assailled of synne and assenteè not èer_to 
     he ouercomeè it; but whoso is felde wiè synne he may not aryse
     wièoute helpe and socour, for him byhoueè èat God by his grace take
|r40 his hand and rere him & arme him wiè strong armes a¨enst synne;
     whiche armes moste be made of ère èinges, èat beè forèinkyng of herte,
     schrifte of mouth & amendis makynge.    Forèinkyng of herte is
     when a man wole knowe his synne and make sorwe èerfore and for he haè



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     so vnkyndely wraèèed God his makere. And èe more he haè synned |r[f.55v]
     èe more he schulde be sory & deelful, for he is gulty of ère
     grete gultes, of èefte, murdre & of tresoun.    First he is a
     èef to God for he wasteè & destroyeè èat is noght his; & èat is èat
 |r5 he haè resceyued of God of whiche he mote ¨eue streight rekenynge,
     èat is body & soule & all èat he haè.    Also he is a murdrer of
     himself, for he sleeè his owne soule whiche èat is Goddes owne
     doghter by grace and made to his liknes.    He is also a traytour
     to God, for èe castel èat God haè [take] him to kepe for his owne
|r10 herborwe and restynge placþ, èat is his herte, he haè ¨olde it & de_lyuered 
     hit to Goddes moste enemy èe deuel of helle.

     The secounde armure is schrifte of mouth whiche haè sixe condiciouns
      èat beè èese: wiseliche, hastifliche, apertliche, besiliche, holliche
     & mekeliche. First schrifte schal be wyseliche, for a man schal be_èinke 
|r15 himself wiseliche byfore èat he comeè to schrifte of alle èe
     synnes èat he haè doo dedliche or venyalliche. And also he schal
     loke to whom he schal schryue him wheèer he haue connyng or power to
     assoyle him.

     The secounde condicioun is èat it scholde be hastifliche for fyue
|r20 skiles: one is for synne is as fuyre brennynge èat wasteè alle goode
     werkes, whiche fuyre may not be queynt wièoute teres of sorwe of
     herte in schrifte, and èe lenger èe fuyre brenneè unqueynte èe
     strenge[r] it is & worse to que*nche |r[f.56r].    ée secounde skile
     is for synne is a strong siknes to whiche schrifte is èe medicyne, &
|r25 he èat is sore sike and sechiè noght sone to be hole, he is but a
     fole.    ée èridde skile is for èe vnsikernesse of oure lyf & èat
     deè comeè so vnwarliche èat [no] man may + be siker wher he schal
     haue tyme to amende hym and schryue him or non; and but he be amended
     in èis lyf he is wièoute recouerer.    The ferèe skile is for
|r30 lesynge of precious tyme & gode dedes; for al èe tyme èat a man is
     in dedly synne and alle èe gode dedes èat a man doth in èat tyme, as
     almes and oèer + dedes of mercy or goodnes, he lesith as to mede hau_ynge 
     èerfor in èe blisse of heuene; allèeigh suche gode dedes èat beè
     doo suche tyme may purchase him grace èe sonner to come out of his
|r35 synne or elles to come èerfore to worldly goodes.    ée fifte skile
     is drede of for¨etynge; for if a man longe tarieè his schrifte &
     stynteè not of mysdoynge, his synnes moste nedes multeplye so moche
     èat he schal not holde hem in mynde but for¨ete hem or many of hem, &
     so schal noght he conne clene schryue him of hem, & èat is a greet
|r40 perill.

     The èridde condicioun of schrifte is èat it schulde be open, èat is
     to seie èat a man schulde schryve him wiè sorwe of herte of eche synne
     èat he haè doo & all èe wil & entencioun èat he had èerto.



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     De ferè condicioun of schrifte is èat is schulde |r[f.56v] be besi_liche,
     èat is to seie èat a man schulde rediliche and besiliche telle
     in schrifte all his synnes with all èe manere of doynge of hem &
     with all èe poyntes èat may eche èe synne: as what tyme he synned,
 |r5 haliday or other; in what place; where: in holy stede or out èerof;
     how ofte and why, and how longe he haè leyn èerynne; of what state he
     is èat haè synned, wheèer lewed or lered, preost, religious, wedded
     or sengle; wiè whom he synned, for synne is more wiè oo persone èan
     with another, as mayde, wyf, womman of religioun & other, and so of
|r10 men; in what wyse èe synne is done & by what will & sterynge; & if
     he haè be tofore schryuen and assoyled of èe same synne and after falle
     [a¨eyne] èerynne, and how ofte.

     The fifte condicioun of schrifte is èat it schulde be hool, èat is to
     seie èat a man schulde schryue him holly to one schrifte fadir of
|r15 alle èe synnes èat he haè doo and of alle èe manere of doynge and
     alle èe poyntes by whiche synne is made more or lesse as is seide by_fore,
     and not schryue him of oon synne or two to oon preost and hele
     èe remenant forto schryue him èerof to another preest. But he mote
     all holly schewe hem all to oon preoste and of hym resceyuen hole
|r20 penaunce for hem, & holy by him be assoiled of hem. And in èis wise
     a man schulde schryue him of his synnes.    But whoso wil be wel
     schreue him byhoueè to seche |r[f.57r] hymself in thre parties, in
     herte, in mouth & in all èe body; by whiche ère parties all manere
     dedly synne is doo. For no synne may be but hit be in èoght, in
|r25 speche or in werk. And èerfore a man schulde first neme hede of alle
     his wikked èoghtes & yuel desires of his herte and afterward of all
     èe yuel speches of his mouth, and seèèe of all èe yuel werkes èat he
     haè doo. And so he may bringe his synnes èat he haè doo to mynde &
     schryue him of hem; and afterward of èe synnes of leuynge of good vn_do, 
|r30 but first of the synnes that cometh of the herte.
     The synnes of èe herte beè these: èoght, delite, consentyng, wil,
     desire, vnfeithfulnes, sleightes, dulhede, vndeuocioun, wrong hope,
     ouerhope, wrong wenyng, fole loue, euel brannynge, drede, yuel lo[w]_ynge,
     ass[o]ting, fole affeccioun, ydel or veyn gessynge, suspeccioun,
|r35 wraèèe, hatrede, let[her]hed, rancour, envie, èralles drede, ioye of
     oèer mennes woo, sorwe of other menis wele, disdeyn, mournynge,
     fleschely loue, trechery, vncouenable gladnes, vnsuffrance, drerynes,
     veyne deole, perplexite, pryde, werynes of good dede, sleuthe, couet_ise,
     auarice, hardnesse of herte, malice, vnstedfastnes, for3etyng,
|r40 forèinkyng of good idoo, studienge to doo yvel, ioye of synne, sorwe
     of goode & lakke of yuel, ypocricy, loue to plese vnskilfulliche,
     drede to displese mysdoers, schame |r[f.57v] to doo good in sighte,
     hardnes & boldnes in synne, arownes to bygynne good, singuler wit,
     priue loue, desire of hye estate & dignite; veynglory, veyne likynge
|r45 èat may come of thre manere godes èat God may ¨eue vs, èat is good



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     of kynde, good of happe or good of grace; helynge of soè, schame of
     pore kyn, despite of oure soueraignes hestes & biddynges, vnrewèe of
     hem èat beè in woo, mysbileue. Alle èese beè the synnes of èe herte.
     The synnes of èe mouth ben these: ydel speche, ofte swerynge, forswer_ynge,
 |r5 sclaundringe of God & his halowes, nempnyng Goddes name vnrever_entliche,
     st[ryu]ynge a¨enst rightwisnes; telle erroures, seie prayers
     & houres vndevoutliche & vnreuerentliche; bakbityng, lesynge, loseng_rie,
     reprovynge, stryf, myssaieng, cursynge, sclaundrynge, vmbrayd_inge,
     èretynge, lakkynge, preysinge a¨enst conscience, a¨eynseyinge to
|r10 obedience, pynchinge & lettinge loue & charite èere it schulde be,
     false pleynynge on [èe] gult[l]es, false witnes beringe, false flater_ynge 
     of soueraignes, wreyinge, sowynge of discord, tellynge of idel
     trifles, scornyng of oèer men, eggynge & counsailinge to yuel, mys_turnynge 
     of good into yuel, discouerynge of pryuete èat schulde be
|r15 heled, pledinge & ianglynge in holy chirche, styringe anoèer man to
     wreèèe and to ire, berynge an honde to other |r[f.58rl men èing èat èei
     beè noght gulty of, wièseieng of soth, reprouynge anoèer man of èing
     èat he himself is gulty of, moche spekynge, ofte iangelynge, fole spek_ynge,
     ydel avantynge, excusynge & defendynge of synne, skrykynge, cri_enge, 
|r20 ydel noyse; grucchinge a¨enst God & man, bostynge, vndirnemynge
     & aresonynge of oère wièoute cause; plede in vnrightful cause, teche
     a man to greue his enemyes, false demynge of oèer mennes dedes, false
     enditynges and accusynges of vngulty men; lawhynge, grennynge, ydel
     lik[en]ynge, blerynge in scorne & despyte, [mowe makynge], synge
|r25 songes of iolite, rede on ydel bookes, speke harlottrye & foule
     wordes of vilany & synne; in chirche to studie more in brekynge of
     voyse èan in devoute singynge, to dispute & argue in idel, to speke
     by fallas to disceyue, to aske or answere ascorne, to aske of + èing
     èat is noght to be wiste, as of èe priuetes of God. éese & many oèer
|r30 suche beè the synnes of èe mouth.

     The synnes of werk beè èese: dronkenes, glotony, manslaghter, lecchery,
     sacrilege, èefte, ravyne, symony, oker; brekyng of holy dayes, takynge
     of èe sacrament of housell vnworthiliche, vnreuerence doo to Goddes
     body in èat sacrament; busynes aboute ydel reuerences, failynge in
|r35 Goddes seruice, ¨euynge to oère yuel ensample in dede, worchinge of
     werk èat is a¨enst èe lawe in sclaunder to Holi |r[f.58v] Chirche; harme
     or hurte a man in his body, in his goodes or in his fame; tresoun,
     falshed, gilery, wicchecraft, traytery, extorciouns, sillynge of +
     lawe & rightwisnes, false marchandyse, false sleightes, vsynge of
|r40 false mesures & of false weightes, ydel pleyes & iapes, [caroling,



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     daunsyng], makynge of fool [contynaunce]; to ¨eue ¨iftes to iogeloures
     & mynstralles for her ydel tales & iapes; to take fro a mannes owne
     body unwiseliche his [nedeful] sustenaunce or to ¨eue it more [out of
     mesure] èan it nedeè; to vndirtake to doo more èanne a man may ful_fille; 
 |r5 holde or vse [office to whiche a man is noght suffisaunt; to
     vse] office or crafte èat may not be synles; turne a¨en to èe synne
     èat a man haè arste lefte & amendid him of; custom in synne, maynten_ynge 
     of batailes and contakes, smytyng, [assailyng], fyndynge & vsynge
     of nouelryes, sturdynes a¨enst men of hyer estate, hardnes doynge [to]
|r10 hem èat beè of lower estate; synnynge wiè èe fyue wittes, seynge, hir_ynge,
     felynge, smellynge & tastynge, in kussynge with mouth, in clipp_ynge,
     in tokenes makynge, in bekenynge; in wrastlynge, in oèer dedes
     of strengèe doynge; in ¨euynge & takynge of ¨iftes in brekynge of èe
     comaundementis of God & of Holy Chirche & èe circumstaunces whiche
|r15 èat may make èe synne more or lesse, as tyme, stede, maner, cause,
     persone, dwellinge, elde, witte, as it is declared byfore; and also
     whan a man synneè or he be tempted, & affor*ceè |r[f.59r] him to doo more
     synne wiè his body èan he may suffice to. éese beè èe synnes of werk.
     The synnes of leuynge of good vndo beth èese: hauynge noght God in
|r20 èoght, loue him not, drede him noght,èonke him noght of èat he haè
     doo & dooth for vs, holde noght èat èe goode èat a man doth èat hit
     be by grace & myght of God; make no sorwe for synne, make him noght
     redy & able to resceyue èe grace of God, to vse not ne kepe èe grace
     èat God sente +, to turne not fro synne to better lyf when a man feleè
|r25 shim styred èerto [by] èe Holy Gost, to confourme not his wille to èe
     wille of God, to goo noght to chirche ne preye ne not synge èe houres
     of èe day as he is holde to do; to leue vndoo èat a man is bounde to
     doo by obedience: holde noght his avow, obeisshe ne bow not to fader
     & moder, ne be not ones a ¨ere ischreue & houseled; to knowe not him_self 
|r30 ne his estate, to myspaye him not of his synnes, to lede ne rule
     right his conscience, to tarye & doo noght betyme èing èat schulde
     sone be doo; to haue no ioye ne likynge of oère mennes welfare, ne no
     sorwe of oère menis yuelfare; relese ne for¨eue in herte wronges èat
     beè doo, helpe noght oère men èat trouthe may be doo to hem, to ¨elde
|r35 noght after myght èe goode èat oèer men haue idoo to a man; to doo
     noght èe werkes of mercy: to chasti[c]e noght after myght ne vnder_nyme 
     mysdoers, to make not pees è[erel he may |r[f.59v] betwene hem èat
     beè at stryf, to teche noght èe vnconnynge, conforte not èe sory and
     the vnesed, to do noght after good counsaile, to be noght deuout in
|r40 holy chirche.    Here men may see many synnes. Whoso wole wise_liche 
     beholde hem he may wite if he be gulty in eny of hem and so
     seche his conscience and knowe wherof he schal schryue hym.



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     ée sixte condicioun of schrifte is èat it schulde be mekeliche, for a
     man schulde mekeliche schryue [him]; for he èat so schryueè him he
     spekiè to God èat knoweè all togidre. For èe preost èat hyreè the
     schrifte is cleped the ere of God, and all èat he hyreè in schrifte
 |r5 he hyreè as God and noght as man. éerfore èe synfull schulde in
     schryfte meken hym & wiè grete sorwe & drede of herte schewe his
     synnes as èey he were tofore allmyghti God of heuene bodiliche.

     The seuenthe condicioun of schrifte is èat it schulde be ofte, for a
     man schulde ofte be schreue, and èat is nedefull by sixe skiles.
|r10  The firste skile is forto be clene and worèi to receyue èe more
     grace.    ée secounde skile is for venial synnes èat ofte & eche
     day defouleè a man; and whoso is ofte defoyled ofte mote be made
     clene, and èing èat ofte harmeè ofte moste be putte away; as [èe]
     schipman may not kepe èe schip èat som watir ne comeè yn, and èerfore
|r15 as faste as hit comeè yn as faste he cas*teè |r[f.60r] it out; and elles
     èe wighte èerof by processe of tyme schulde drenche èe schip. So
     fareè a mannes soule into whiche falleè eche day newe synnes, and
     but èey were caste out by schrifte it wolde at èe laste weie it
     adowne; for as [of] many smale cornes is made a grete hors lode or
|r20 charge, so of many smale synnes vnclensed comeè an heuy dedly synne.
      The èridde skil is forto dryue èe fend fro vs, for as ofte as we
     synneè he comeè to vs, and as ofte as we schryueè vs we dryueè him
     fro vs.    The ferthe skile is forto lerne and conne èe better
     schryue vs, èat we beè ofte woned èerto & ofte beè itaughte.    The
|r25 fifte skile is for a man woot neuere wheèer he were euere clene
     schryue of all his synnes.    The sixte skile is forto be èe more
     meke and èe more mede to deserue èerby. But fyue èinges letteè a man
     to schryue him. ée firste is schame èat a man haè to beknowe his
     synnes; the secounde is yuel drede èat a man haè to doo penaunce for
|r30 his synne; èe èridde is wicked loue èat a man haè to dwelle in his
     synne; the ferèe is a myshope èat a man haè of longe lyf; the fifte
     is wanhope, worste of alle, for èere èe deuel holdeè a man sorrest
     if he may cacche him.

     The èridde armure a¨enst èe bataile of synne is amende[s] makynge,
|r35 for a man schulde be redy and glad to resceyue and fulfille èe pen_aunce 
     èat his schrifte fader wole enioyne |r[f.60v] him for his synne.

     The secounde bataile èat we moste ouercome is èe bataile of penaunce.
     For when a man bygynneè to repente him of his synne & purposith to
     amende him by èe sacrament of penaunce, èan comeè in his herte grete
|r40 stryf & grucchinge èerea¨eyn èat makeè him so vnstable & vnstedfast
     èat he ne may dwelle in none good purpos, so èat he woot neuere what
     lyf or what penaunce he may take him to. And some men, whan èei haue



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     begonne lyf of penaunce in amendement of her synnes, èei beè sone as
     recreauntes ouercome & falleè èerfro, and suche may be likned to èe
     wedircok èat turneè with euery wynd: for now èei wole & now èei wole
     not. But a man èat settiè fulliche his herte and his wille to do
 |r5 penaunce for his synne and fulfille hit and for no èing change èat
     wille but parfourmeè it in dede, èen ouercomeè he & discomfiteè èat
     bataile.

     The èridde bataile is èe bataile of èe flesch èat a man moste haue
     a¨enst his owne flesche and fleschely lustes, and èat is a wel strong
|r10 bataile and scharpe, & lengest lasteè. For ¨if èe flesche suffreè
     eny disese or hardnes hit gruccheè and pleyneth, for it loueè ese and
     likynges, delices & softnes. And ¨if it be suffred to haue his wille
     hit ouercomeè èan a manis resoun and makeè a man to falle in many
     foule synnes: for èe flesche may be likened to an |r[f.61r] yuel con_dicioned 
|r15 womman, of whiche seith èe wise man salamon: èe more men
     foloweè her wille èe more froward and schrewed is sche - as was
     proued in èe strong man Sampson èat, for he folowed to moche èe will
     and likynge of a womman, èorgh her wiles & sleightes he was ouercome
     wiè his enemyes & mad blynde & èrall to hem; for sche stale awey èe
|r20 here of his heed in whiche was all his strengèe, & whan his strengèe
     was agoo his enemyes fille on him & toke him and put out his ei¨en.
     Right so whoso foloweè & suffreè èe wille of his flesche hit wole by_neme 
     him èe strengèe of his resoun & caste him into èe èraldom of
     synne & blynde so his resoun èerynne èat of his owne myght wièoute
|r25 special grace & helpe of God he schal not eskape. And èerfor hit is
     nedeful to holde èe flesche vnder èe gouernance of resoun & noght
     suffre it haue èe lustes & be likynges èat hit desireè. And èen is
     èat bataile ouercome & descomfited, for w[hiche] ouercomynge God
     schal ¨eue èe ouercomer to his mede a white robe of his owne lyuere,
|r30 èat is the blisful robe of chastite.

     The ferthe & èe fifte bataile èat we most ouercome is èe bataile of
     èe world, for èe world assailleè vs with two batailles, èat is to
     seie on eièer side with a bataile. First the world assailleè a man
     on èe right side with èe bataile of welèe, worschip, richesse and
|r35 oèer |r[f.61v] suche èat cometh to a man & turneè vp & doun as the
     whele of fortune suffreè.    Also èe world assaileè a man on èe
     lifte side with èe bataile of anger, sorwe, siknesse, pouerte and
     other suche èat beè scharp and grevous, whiche God suffreè come to a
     man for profite of his soule, if he take it wel and pacientliche,
|r40 somtyme to chastice a man and somtyme to proue; and èerfore in èis
     bataile schulde a man stalworèiliche abide & suffre it wiè good herte
     as èe sonde of God, and God wole helpe him & noght faile him.    And
     èerfore whoso fleeè èe firste bataile, èat is worldliche + welèe,



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     worschip & riches, and abydeè & suffreè èat other bataile of anger,
     sorwe & woo & pouerte wiè good herte wièoute grucchynge, èan ouer_comeè 
     he & descomfiteè boèe èese batailes. And for mede of èe ouer_comynge 
     of èe ferste bataile, God byheteè him worschip and likynqe in
 |r5 the blisse of heuene and to sitte wiè him in his trone as seint Iohan
     beriè witnesse in èe Apocalips. And for mede of èe ouercomynge of
     èat oèer bataile God byheteth him èe delices of paradys.

     The sixte bataile èat we moste ouercome is èe bataile of yuel men
     whiche beè Antecristes lymes èat èe deuel haè inorsched to annoye &
|r10 harme gode men in èeire bodies, as tyrantes haue don to holy mar*tyres |r[f.62r]
     and as Antecst schal doo to some in èe ende of èe worlde,
     for he schal do so moche torment to hem èat wole not assente to him
     èat vnneèes schal eny man be founde èat dar seie he is a cristen man.
     But he èat may suffre wiè pacience èe woo & disese èat wikked men doè
|r15 him as èe holy man Iob dide his woo & his mescheef, & trust in God,
     èan ouercomeè he èis bataile, and to him behete God for mede of èat
     ouercomynge èat he schal haue victorye of his enemyes.

     The seuenthe bataile èat we moste ouercome is èe bataile of èe fend
     èat assaileè a man last. For when èe fend seeè èat a man haè ouer_come 
|r20 èese sixe batailes aforseid & èat he is come into hye estate of
     parfitnes of loue of God, èen cometh èe fend & assailleè and fondeè
     to smyte him adoun wiè veynglorie & presumpcioun and stireè him to
     èinke èat he is more worthi, more holy and more priue wiè God èan
     oèer men, and to èinke èat no man haè so wel doo as he. And èen makeè
|r25 èe deuel him falle as lowe in foule synne of pryde as him èoghte èat
     he was arste hy in grace; as Lucifer for èat same synne fel in a tyde
     fro heuene into helle. And èerfore hit is grete nede to a man
     èat haè ouercome èese sixe batailes to kepe him wiseliche fro veyn_glorie 
     and fro presumpcioun, for wiè èese comeè èe deuel, as it were
|r30 |r[f.62v] èe rerewarde, to assaile good men of parfite lyf, and busyeè
     him to ouercome hem wiè èat rerewarde and caste hem doun from èe hye
     estate èat èei beè ynne but èei stonde èe faster. For èorgh èat sory
     rerewarde a man may ouerli¨tly be encombred but he be èe more ware;
     for right as a schip is in more perill when he is ny èe hauene èan
|r35 whan he is amyd èe see, right so èe nere èat a man draweè to èe hauen
     of go[d] lyuynge & holy, èe deuel tempteè hym èan moche more èan [he]
     were ferèer èerfro; and èe more parfyte lyf a man ¨eueè him to, the
     more èe deuel awayteè hym wiè his sleightes forto ouercome him.
      But a man schulde sette holliche his herte and his loue in God &
|r40 hunger & èriste after rightwisnes & desire alwey to doo èe wille of
     God and to kepe hym fro presumpcioun and veynglorie; and èan he des_comfiteè 
     èat bataile and doth èe devel a grete despite. And he èat



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     ouercomeè èat bataile schal haue for his mede, as seynt Iohan seith
     in èe Apocalips, forto ete and be fed wiè the fruyt of èe tree of lyf
     èat is in èe myddes of paradys.

     These seuen batayles beè èe seuen degrees of èe vertu of prowesss, èe
 |r5 whiche [vertu] ledeè a man to èe blissidhede of hunger & thurste of
     righttwisnes and to èe mede èat longeè èerto, èat is to be fulfille[d]
     [of] endeles ioye & blisse gostliche as God seiè in èe gospel: Beati
     qui esuriunt & siciunt iusticiam, quoniam ipsi saturabuntur, `Blissed
     be |r[f.63r] thei èat hungreè and èursteè after rightwisnes for èei
|r10 schal be fulfilled,' èat is to seie wiè endeles ioye & blisse; whiche
     vertu of prowesse cometh of èe ¨ifte of èe Holy Goost whiche we clepeè
     èe ¨ifte of strengèe, whiche ¨ifte we askeè in èe ferèe askynge of èe
     Pater Noster, èat is Panem nostrum cotidianum.


De Dono Consilij

     The èridde askyng of èe holy Pater Noster, èat is Fiat voluntas tua
|r15 may wynne to vs èe ¨ifte of be Holy Gost èat is cleped èe ¨ifte
     of counseil, whiche ¨ifte techiè us what is èe wille of God, and
     makeè oure wille accorde èerto. And èis ¨ifte putteè out of oure
     hertes èe wikked synne of auarice.


Auaricia

     Avarice scheweè him in thre èinges: in besy wynnynge, streyte hold_ynge 
|r20 and scars spendyng. Ferste auarice makeè a man besy to wynne
     worldes goodes èat mote nedes faile; and ¨it he haè aboute èe get_ynge 
     of hem grete besynesse & trauaile. Afterward auarice makeè a
     man busy to kepe streitly èat he haè geten & makeè him drede sore to
     lese hem, for he weneè euere to be nedy. And also auarice makeè a
|r25 man to be scarse and noght or litel spende, but all or litel lasse
     èan all spare & kepe; & makiè him èus in èe wynnynge, kepynge & spend_ynge 
     of èese godes haue moche care, travaile and myslikyng, and, but
     God helpe him or he deie to amende him, peyne wièouten ende. Auarice
     may skilfully be cleped bygynnyng [and roote] of al yuel. Hit is èe
|r35 crafte èat èe deuel techiè his scolers.

     Auarice |r[f.63v] may + be likned to a tree èat groweè in eche contre,
     and haè ten branches èat spredeè among alle men, èat beè: oker, èefte,
     raueyne, falshede, sacrilege, symony, wikkednes, false marchandise,
     crafte & office of vilanye, & folye fool pleyenge.



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     Oker scheweè hym in many maneres. The firste manere is when a man
     leneè and takiè for his lone by covenant made byfore. éis is oker
     open wièoute curtesie, & èis byhoueè b[el 3olde a¨en or to be dampned
     èerfore in hell.    ée secounde manere is when a man leneè of his
 |r5 fre will to anoèer wièoute forward of wynnyng, but neverèeles èe borw_er 
     ¨eveè hym somwhat for his lenynge and he takiè hit. éis lener is
     more curteys èen is èat other, & ¨it he doè oker but if he stoppe in
     èe 3eyne payement of èe dette as moche as he took: for a man schulde
     lene to anoèer and ese him onliche for Goddes loue, & èen èerfore God
|r10 wole ¨eue him endeles mede.    The èridde manere of oker is when a
     man haè good or catel or londe or rente whiche èat he wote wel èat
     his forfadres or eldres wonnen wiè oker. But he restore it to hem
     èat so loste it he is as ferforth in perile or ferèer as èei èat
     wonne it.    The ferè manere of oker is when a man haè a seruant
|r15 èat wynneè him good with oker & he woot it and takiè hit; for èen he
     may be cleped a maister okerer.

     The fifte maner of oker is when a man leneè siluer |r[f.64r] or other
     money èat he haè to kepe of oèer mennes and takiè oughte to himself
     for èe lenynge, or boroweè money for oker [and leneè it forè to
|r20 another for more oker], and he èis may be cleped a disciple okerer.
      The sixte manere of oker is when a man silleè corn, beeste or oèer
     catel & leneè it to èe bigger to a certeyne day & silleè it èe derrer
     for èat lone & noght alloweè it in èe payement.    The seuenèe
     manere of oker is when a man seeth èat anoèer moste nede haue èing
|r25 èat he haè to sille and selliè it at èe hyer pryse bycause of èe nede
     èen he wolde doo if he wiste èat èe bigger myght wel forbere it, and
     in èis he brekiè èe lawe of kynde and charite, for he doth noght to
     his brother as he wolde his broèer did to him, ne he ne loueè noght
     his broèer as himself.    The eighte manere of oker is when a man
|r30 haè nede to sille corne or it be rype to èresshe, or eny oèer catel
     or it were tyme to be sold, and èe bigger seeè + èat èe siller mote
     selle for nede of money, & bieè èanne at light pryse & payeè byfore,
     & abide èe delyuerance of corne or oèer catel til a certen day, at
     whiche he supposeè wel hit schal be of moche more value èan he boght
|r35 it. And if so falle èat èe corne or èe catel at è[e] tyme èat it
     schal be paide is moche more worth èan it was boght to and èe bigger
     rewardeè noght èe siller of èe surpluys, he doè oker.

      ée nynthe maner of oker is when a man  takiè lond or rente in wed or
     |r[f.64v] surete for money or oèer good èat he leneè to a certeyn day
|r40 & takeè èe profite of èe londe or rente in èe menetyme wièoute alow_ance 
     or abatement in èe payment of èe dette.    ée tenèe manere of
     oker is whan a man leneè mone or oèer good vpon a wed of catel moeble
     to a certeyn day, and for he is noght payed at èe day, wièholdiè èe



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     wed for euere, for it is more worth èan èe lone. For allèeigh [èe]
     couenant be èat but ¨if he paye at his day he schal holde èe wed as
     his, ¨it ¨if èe wed be more worth èan èe dette, he oweè to restore èe
     surpluys. Or if a man wereè or enpeyreè èe wed èat is leide him for
 |r5 dette he mote allowe & abate in èe payement as moche as èe wed is en_peyred 
     by him, or ellis he synneè in oker.    ée enleuenèe manere
     of oker is èis, whan a man leneè money to a marchaunt by couenant to
     haue it a¨en hole at alle periles & half èe wynnynge èat may come èer_of 
     & noght allowe of èe lostes èat may befalle. And in èe same wise
|r10 it is in èe lenynge of bestes or eny oèer catell, to haue èe bestes
     or catel a¨en or èe verray prise wiè half èat may come èerof wièoute
     allowance of costes or lostes.    ée twelfèe manere of oker is
     when a man leneè money to a pore man to serue him bodiliche for èe
     lone, and if he may not paye him at èe day he byndeè him & makiè him
|r15 doo more werk èan èe dette is worthi. And in èise twelue maneres men
     synneè in oker.

     |r[f.65r] The seconde branche of auarice is èefte, and èerof beè fyue
     maneres èat comeè of èis synne of auarice èat makeè a man gilty boèe
     by èe lawe of God & of man. One is èefte aperte; èe secounde is
|r20 èefte pryue; èe èridde is èefte couered; èe ferthe is litel èefte and
     èe fifte is èefes felawe.

     Aperte èefte is when a man vseè openliche to stele and susteyneè him
     & his èerby.    Priue èefte is when a man pryueliche steleè ought
     and holdeè it forth as his owne and is not know but is holde a good
|r25 man; & neuerèeles afore God he is a èeef and schal be dampned èerfore
     but he make restitucioun & amende him.    Couered èefte is whan a
     seruant or a keper of anoèer manis good + oweè to reken to èe [oune]r
     èerof and truly ¨ilde it him wiè all èe profyte èat may come èerof,
     and doth falshed in his rekenynge, drawynge to himsilf èerof by
|r30 sotilte or rekenynge or by oèer falshed more èen he schulde truliche
     haue by forward [for his trauaile]. And so he vseè èis èefte by
     colour & couertour of his office.

     Also in the same manere a wyf èat takiè hir housbondes goodes wièoute
     his wille & leue and spendiè he[m] not in here comoun profyte, sche
|r35 doè couert èefte; also a man of religioun of èe goodes of his hous
     wièoute his soueraignes leue; for neièer wyf wièoute leue of hire
     housbonde ne religious man wièoute leue of his souereyne may not
     appropre to hemself of her comoun good but èei falle in èis synne of
     èefte couerte.    Also a wyf èat |r[f.65v] haè bore a childe gete on
|r40 hir in avoutry by anoèer èan hir housbond, hir housbond not wityng
     èerof, & dar not be aknowe hir defaute but suffreè èat child be hir
     housbondes heyre, so èat èe ri¨tful heyer is disherited: sche is a



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     couered èef, & so is èat child ¨if it woot èat hit be so.

     Litel èefte is whan menis seruantes or oèer steleè mete, drinke,
     polayle, scheues in heruest or oère smale èinges and èinkeè it is
     noght to charge for it is a custome.    Also a seruant or a werk_man 
 |r5 èat takeè his ful hyre & deserueè hit noght as he schulde doo, he
     steliè it.    A child also èat is at his frendes fyndyng, ¨if he
     takeè eny good of hires wièoute her leue, or if èei fynde hym wiè her
     [good] to goo to scole or oèer lernyng, and he dispendith èat good in
     harlottrye, as pryde and foly - alèeigh his frendes haue soche a
|r10 fleschely loue to him èat whan èei witeè hit èei wil not be myspayed,
     ¨it he is a èef tofore God, and as a èeef schal be punsched but he
     amende hym.    And also he èat fyndeè eny èing èat anoèer haè lost
     and nyl not be it aknowe so èat he èat loste it myght come èerto, he
     steliè èat èing & is a èeef.

|r15 éefes felawes beè alle tho èat resetteè èeues wittynglyche èat èei
     beè èeues, or eny èefte of heres takeè of hem of ¨ifte or of biggyng,
     or eny oèer help or confort doè hem whereèorgh èei beè èe bolder in
     her synne. And bailyes and oère mynistres of lawe èat |r[f.66r] myghte
     take èeues & doo [hem] be chastised by the lawe and wil not; iustices
|r20 also & oèer domesmen èat schulde & myght chastice hem and wil not; èe
     iorroures also èat beè swore to trye wheèer èey be èeues or trewe men
     and falsliche [and] wityngliche aquyteth hem; he also èat wityngliche
     procureè her delyuerance; and he èat busieè him forto b[igge] him fro
     èat he haè deserued: all èese may be cleped èeues feres and beè worthi
|r25 èe same peyne tofore God èat èei beè. For ¨if suche ne were but èat
     èeues were chastised as hem oghte to be, èer schulde not be so many
     èeues as èere beè, & trewe men sholde lyue in more pees and reste in
     dyuers contrees.

     The èridde branche of auarice is raueyne whiche is on sixe maneres.
|r30 One is comoun robb[oures]; anoèer is false executoures; èe èridde is
     false dettoures; èe ferèe is coueitous lordes; èe fifte is coueitous
     prelates; èe sixte is false coueitous officialis, denes scherreues,
     bayleues and oère mynystres of èat oon lawe & of èat other.

     Comoun robbours beè èey èat holdeè comoun paas and robbeè wiè strenèe
|r35 hem èat passeth èerforth, and èat as wel on water by schipcraft as on
     londe, as marchandys, pilgrymes and oère, and oèerwhile men in here
     houses and in other wises wiè strengèe.   |r[f.66v]  False execut_oures 
     ben èei èat [m]akiè a mynistracioun of dede mennes goodes to
     bysette hit for èe dethes soule and to fulfille èerwith his laste
|r40 will & doth it noght, but takiè and wièholdeè èo goodes to her owne



|p135


     vse, and so èei robbeè èe dede man.    False dettoures beè èey
     èat boroweè mennes [gode] and will not paye it a¨en and èat wi holde
     èe hyre èat her seruantes haue deserued of hem; and so èei beè raueyn_oures.
        Coueitous lordes beè èei èat byreueè and bynemeè here
 |r5 pouere tenantes and oèere her good a¨enst èaire wille, and taxith &
     pileè here bonde tenauntes & oèere oèerwise [èan èe seruice] acustomed
     [of] her holdyng askeè. éei beè worthi to be cleped raueynoures.
      Coueitous prelates of Holy Chirche beè èei èat setteè imposiciouns
     vpon her sugettes and chargeè hem wrongfulliche in her visitaciouns,
|r10 and makeè hem to paye hem èat hem lust or what èei wole aske, or elles
     trauailleè hem by sompnynge to appere in fer stedes and in oèer manner
     processe til èey haue what èei wole. éei may wel be cleped raueyn_oures
     .


     Officiales & denes èat sitteè & holdeè her chapitles & concistories
|r15 more forto wynne siluer èan forto destroye synne, + by reddour of èe
     lawe of Holy Chirche, as doynge out of chirche, cursynge & oèer wise,
     makeè pouere folk èat [èei] may o[è]er doo bodiliche penaunce for her
     synne or ¨eue hem what èei wole |r[f.67r] aske. And grete men èat èei
     dore noght dele with èei suffreè hem slepe and deye in her o[pen]
|r20 synne in sclaunder of Holy Chirche; & èat èei èus takiè èei clepeè hit
     redempcioun, èat is forbiggynge; but it is open extorcioun or robbynge.
      Sompnoures and bedilles èat beè mynistres to èis lawe, èat procureè
     to do men be accused & in oèer wyses greueè men by colour of her
     offices to haue of her good, & so robbeth èe peple; schereues,
|r25 baylyues & mynistres of èe lawe of the londe èat doth men be endited
     or enpeched falsliche to take hem & enprison hem and do hem falsliche
     forfete her goode, and takeè moche of èe forfeyture to her owne profit
     or èe more parte, or elles takeè of hem grete raunson of her good èat
     èei schulde noght do so to hem, and by many weies of sleighte and
|r30 falshede oppresseè the peple & falsliche greueè hem forto haue of her
     good: èei beè verray robbours.

     The ferèe branche of auarice is chalange èat falleè in eighte maneres
     of men, èat is to seie false pleyntif in pledyng, false defendant,
     false witnesse & iorroure, false aduocat & pledour, false procuratour
|r35 & attorne, false notarie & clerk, false iuge & iustice, false maynten_our 
     and counsaillour.

     False pleyntyf is he èat enpledeè anoèer falsliche by a feyned accioun
     to bynym him or doo him lese his lyflode or his good or do do him make
     a fyne to him to haue pees.    |r[f.67v]  False defendant is he èat



|p136


     sechiè false delayes and false answeres to putte a man awey fro èat
     he oughte truliche gete of him by lawe.    False witnesse is he
     èat forswerith him on èe book for mede, loue, hatrede or drede in eny
     cas èat he is charged to witnesse sothe, and nameliche in cas of
 |r5 matrymonye.    False iorour is he èat for mede, drede, loue or
     hatrede forswerith him on èe book in eny case è[ere] he is charged to
     seie èe sothe, and nameliche èere èat èere foloweè èerof losse of
     mannes lyf or of his londe or of his catel.    False aduocates beè
     èei èat witingliche pledeè in a false cause and busieè hem to alegge
|r10 lawe[s] and sotill resouns to make falshede seme right. & èeigh he
     be holde èerfore a wyse man he is a verray fole, & èat schal he fynde
     but he amende him.

     A false pledour is he èat wityngliche pledeè a false ple in delay or
     fordoynge of èe right, and false evidence or informacioun ¨eueè to an
|r15 enqueste to make hem forswore, or eny oèir sotilte fyndeè to lette
     right by colour of lawe.    A false procuratour is he èat foloweè
     or procureè wityngliche a false nede or a false cause and sotill[eè]
     how he may spede suche a cause by wrenchis & wyles.    A false
     attorne is he èat in èe same wise wityngliche foloweè or defendeè eny
|r20 false plee, & otherwhile boè èe procuratoures and èe attorne wolleè
     for mede suffre here maistres nede be loste, and èere èei beth |r[f.68r]
     traytoures.    A false notarie he is èat makiè fals instrumentis,
     protegollis or libelles by whiche eny right is put down & falshede
     mayntened, and suche oon is worthi moche peyne in èis world and moche
|r25 more in èat other but if he amende hym.    A false clerk is he èat
     in eny court writeth false record wherèorgh eny man is harmed or eny
     truè hyndred, or èat falsith his lordes seel or discouereè his lordes
     counsail, or eny oèer falsehede doè in his office in stelynge or wiè_drawynge 
     of his lordes profite or of oère mennes.

|r30 A false domesman is he, be he of [lawe of] Holy Chirche or of lawe of
     londe, èat for mede, profite, loue or drede, or for eny oèer cause
     ¨eueè wityngliche false iugement a¨enst right or treuthe.    False
     assessoures and counsailloures to domesmen beè èei èat for mede, pro_fite,
     loue [or] drede procureè or counsailleè a iuge to ¨eve false
|r35 dome or delay right vnduliche.    And of alle èese degrees &
     astates by èe grace of God èere beè ful good men & trewe and wel &
     truliche ruleè + èe lawe, boè in spiritual lawe & temperal lawe,
     after her conscience, and beè worthi moche mede in heuene. But èese
     èat I have spoke of byfore beè false men & sotil & slyhe in her fals_hed, 
|r40 and èei beè worèi endeles dampnacioun but if èei amende hem.

     The fifte branche of auarice is sacrilege èat may be doo in many
     maneres. Firste sacrilege is violence or vilanye doo to Holy |r[f.68vl
     Chirche in brennynge or brekynge of chirche or of dores or wyndowes,



|p137


     walles or helynge[s] of hem, or eny oèer houses or stedes or trees,
     aught èat is appropred to Holy Chirche, or bokes, chalices, vesti_mentes 
     or eny oèer ornamentis, or entriè into Holy Chirche wièoute
     leue forto doo èerynne harme [or] vilanye. And alle èat falleè èis
 |r5 wise in sacrilege beè acorsed by èe grete curse of [all] Holy Chirche.
      Also sacrilege is when a man steleè or berith oute of Holy Chirche
     or of holy place eny thing halowed or vnhalowed wièoute leue a¨enst
     èe will of èe owener èerof; or elles steleè or berith awey eny èing
     halowed, as boke, chalice, [vestiment] or oèer suche èing out of eny
|r10 vnhalwed place wièoute leue or will of him èat oweè hit or haè the
     kepyng èerof, and he èat so doth is also accorsed.    Sacrilege is
     also when a man wrongfulliche wièholdeè londe or rentes, tythis or
     offrynges or eny oèer rightes èat longeè to Holy Chirche, and he èat
     so doth is also acorsed.

|r15 Sacrilege is also when a man in violence recheè blood of another in
     holy chirche or chirche¨erd or doè leccherie in holy chirche, or eny
     oèer vilanye wherfore èe stede nedeè to be reconsiled of èe bisshop.
      Also sacrilege is when a man in violence smyteè preost or clerk èat
     haè ordre, or man or womman of religioun, or wiè strengèe draweè eny
|r20 womman of religioun out of her hous a¨enst hir wille. And he èat
     falleè in eny of èese poyntes he is acursed.    He also doth
     sacrilege |r[f.69r] èat draweè a man a¨enst his will out of holy chirche
     or chirche¨erd to whiche he is flowen forto haue grith in sauacioun
     of his lyf after èe lawe suffreè.    And also he èat bynemeè suche
|r25 a man èat he schulde lyue by or eny other penaunce or lettinge putteè
     to him forto make him forsake èat grith of Holy Chirche; or whan he
     haè forswore èe londe as èe lawe wole, whoso letteè him èe wey or
     putteè him out èerof he is acursed, & alle èat assenteè èerto, for
     èei brekeè the fredom of Holy Chirche.

|r30 Also prelate or persoun or viker, or oèer man of Holy Chirche èat haè
     forto spende èe goodes of Holy Chirche and spendith hem in synne &
     wrechidnes and in yuel manere, he doè sacrilege.    Spousebrekers
     doè sacrilege also, for èei brekeè èe holy sacrament of matrimony.
      He also or sche èat brekeè èe avow of chastite solempnysed by Holy
|r35 Chirche or pryueliche made, or religious man or woman or seculer in
     holy ordre, & alle èat èerto beè counsaillynge or helpynge, doè sacri_lege,
     for èei doè despite to Holy Chirche.    He also èat kepeè
     not his holydaies èat beè enioyned him by Holy Chirche, he doè sacri_lege;
     for right as èe chirche èat is halowed haè fredom [and priue_lege
|r40 ], èat men schulde doo èerynne none violence ne vilany but wor_schip 
     God èerynne wiè prayer & deuocioun, right so haè the holy day
     fredom èat men schulde not in hit wirche no vilenye werkes, but wor_schip 
     God in hit wiè prayer & deuocioun.



|p138


     The sixte branche of auarice is symony èat to moche |r[f.69v] is vsed,
     and namely among lettred men èat by skile schulde most knowe èe peril
     èerof. This synne is now so comoun in Holy Chirche èat [hit] is as
     they it were styward of Holy Chirche: for vnneèes comeè eny man now
 |r5 into eny estate in Holy Chirche wièoute èis stywardes leue, and his
     leue getiè he noght but if he haue wher[with] to paye èerfore.

     This synnes of symonye is in sixe maneres. One is in ordre, as when
     a man resceyueè eny ordre of bisshop for mede or prayer.    èe
     secounde manere is in benefice, as when a man takeè or ¨eueè eny
|r10 benefice of Holy Chirche, as cherche, prouendre, chapel, vicariage,
     chauntry or eny oèer for mede, prayer, seruice, kyn, affeccioun,
     frendschiè or eny oèer cause but only for charite & worschiè of God.
      The èridde manere is in chaungynge of benefice, as when two avaunced
     men of Holy Chirche lusteè chaunge togidre here benefices & eny of
|r15 hem ¨eue other eny worldly [èyng] for èe chaunge, or make èat other
     to chaunge a¨enst his wille by lordschip, frendschip or eny oèer
     sotilte or sleighte.    èe ferèe manere is in eleccioun, as whan a
     chapitle of seculer clerkes or rewlers chesiè [bisshop], deene, abbot,
     prioure or eny other prelate or man of dignite in Holy Chirche for
|r20 loue or drede, for mede, prayer or affeccioun or eny oèer wyse but
     suche as hem èinkeè in her soules moste worthi èerto & to Goddes wor_schip;
     and also when a man wote himself èat he is chosen |r[f.70r] by
     suche an vnrightfull manere and neuerèeles takeè [that] estat.
     The fifte manere is in entre of religioun, as when a couent of men of
|r25 religioun possessioners resceyueè into religioun eny man for mede or
     prayer or profite takyng forto resceyue him as pitaunce [to] èe couent
     or oèer thing; and al[so] mendinantes èat takeè eny into her religioun
     for profite bodiliche èat he or his kyn & frendes may doo hem, or for
     eny oèer cause but onliche for charite, vpon èe desyre èat èei seeè a
|r30 man haue to religioun and to èe worschiè of God.    The sixte
     manere is in prechinge of Goddes word and amynistryng of èe sacra_mentis 
     of Holy Chirche, as when a man prechiè Goddes word to èat en_tent 
     to haue worldliche mede or worschiè èerfore and noght onliche
     for èe worschiè of God & loue to helpe his euencristen; and also when
|r35 a preest wole noght seie his masse, cristene a childe, schryue,
     housele, enele ne oèer sacrament mynystre but he have worldliche hyre
     èerfore. Suche ben liche to Iudas èat solde oure Lord Ihesu Crist.
     & as lettred men beè defoyled wiè èis synne, so beè lewed men èat beè
     doers èerof, or counsailynge, helpynge or assentynge èerto.

|r40 The seuenèe branche of auarice is wikkednes èat may be in sixe maneres:



|p139


     one is in reneyeng of Cristes lawe; èe seoounde is wicchecraft; èe
     èridde is procuring of mannes deè; èe ferèe is destroyeng of townes &
     herborwes; èe fifte is areringe |r[f.70v] of discord & debate; èe sixte
     is wmong accusyng or bewreyeng.

 |r5 First reneyeng of èe lawe of Crist is when a man leueè èe lawe of
     cristen men and turneè to èe lawe of Saresynes, Iewes or eny oèer
     secte forto come èerby to be riche or worschipped in èis world.
      èe secounde is [wicchecraft] as when a man vseè or assenteè to
     charmes & vnleful experimentis, coniurisouns, areysinges of èe deuel
|r10 to wite of him eny pryue èinges, or eny oèer suche, forto come èerby
     to richesses. And in alle èese is mawmetrie & ydolatrie a¨enst èe
     feith of Holy Chirche.    The èridde is procurynge of mannes deth,
     èat is when a man desireè anoèer mannes deth, to be encresid èerby,
     so ferforth èat he procureè or hyreè a man to sle anoèer, & èis is a
|r15 grete wikkednes & lak of pitee.    ée ferèe manere is destroyeng
     of towne, manere or oèer herborwe, èat is when men for ire or venge_aunce 
     or for èei see noght how èei myght elles come to èat èei wolde
     haue for her owne bodiliche likyng brenneè or oèerwyse destroyeth, or
     procureè or [h]ireè oèer to doo hit, towne, manere, house or oère +
|r20 herborwe nedeful to cristen m[e]n.    èe fifte manere is makynge
     of discord, as when a man for eny profite or likynge èat myght falle
     him èer[of] busieè him to make discorde, debate & wraèèe bytwene man
     & man, betwene man and his wyf or bytwene eny other where loue schulde
     be.    èe sixte is wrong |r[f.71r] accusyng or bywreyeng, as baylyues,
|r25 bedilles and oèer officers of lordes ofte accuseè falseliche pouere
     men to her lordes to make hem to lese her good or to make hem make
     gree to èilke accusoures forto stynte of èeire malice; and also èilke
     èat falsliche enditeè a man or procureè or assentiè èerto forto make
     him lese his good or to haue parte èerof himself.

|r30 The eighteè branche of auarice is false marchandise èat may be in
     fyue maneres. One is lither bargaynynge; the secounde is lienge &
     forswerynge; the èridde is usynge of vntrewe wightes & mesures; the
     ferèe is false schewyng; the fifte is false helynge.

     èe first is leèer bargaynynge as when a chapman seeè èat he èat schal
|r35 sille him chaffare or bye of him haè nede and is noght konnynge, and
     byeè èan of him for moche lesse, or silleè him for moche more èen hit
     is worthi.    ée secounde manere is lienge and forsweryng, as when
     a marchant in preysyng of his chaffare in èe sillynge, or in lakkynge
     of oèer menis chaffare in èe byenge èerof, + forsweriè him to sille
|r40 èe derrer or to bigge èe bettir chepe.    ée èridde is + usynge
     of false weightes & mesures; as some haue double weightes & double
     mesures, one forto bigge wiè, anoèer forto sille with, and vsiè to



|p140


     bigge wiè the more & sille wiè the lesse. Or elles, èeigh her
     weightes & mesures be trewe, ¨it conne èei in weyinge, metynge &
     mesure fulfillynge begile hem èat chaffareè |r[f.71v] wiè hem.    The
     ferè manere is false schewynge, as when a marchant can sotelliche
 |r5 adresse his ware to make hit seme better èan it is, & scheweè it in
     derk place to hyde èe defaute èerof or to make [it] seme èe better,
     as doè drapers, mercers & many oèer suche.    The fifte manere is
     false helynge or hidyng, as when a chapman makeè his chaffare seme
     good wièoute and woot wel èat it is false wièynne, & natheles he
|r10 selliè it after hit semeè outward, and prayseth it falseliche as he
     wiste no defaute, as corsers doè her hors & many oèer suche.

     The nynthe branche of auarice is office or crafte of foly, whiche is
     vsed in nyne maneres or be nyne manere of folk. One beè comoun wommen;
     èe secounde beè iogloures; èe èridde beè faytoures; èe ferè beè draw_lacches
|r15 : èe fifte beè harlottes; èe sixte beè heraudis; èe seuenthe
     beè champiouns; èe eightè beè tolle gadrers; èe nynthe beè hongmen.
     In these craftes men may noght comounliche wynne her lyflode withoute
     synne.

     First comoun wommen silleè her bodies & her soules for her lyflode &
|r20 werneè no man to defoule hem èat wole ¨eue hem, & èis is a foul lyf &
     a synfull.    ée secounde beè iogloures èat wynneè her lyflode wiè
     truyttis, false iapes & lesynges.    èe èridde beè faytoures èat
     conne make hem seme blynde, croked and lame & nedy, and so getiè fals_liche 
     of gode pitous men èe almes èat nedy men schulde lyue by.
|r25  ée ferèe beè lacchedrawers or Roberdes*men |r[f.72r] èat comeè homliche
     into mennes houses & feyneè hem ibrente or wiè some oèer chaunce com
     from richesse to pouerte, as robbed wiè èeues, loste her catel by see,
     or lost hors or harneys by auenture of werre, as by enprisonynge or
     oèer wyse, or seiè èat her londes beè bynome hem by grete lordes, or
|r30 elles èat èei haue leide hem to wedde to a certeyn day for seruice of
     èe kyng and of èe rewme, and many suche oèer lesynges makeè forto gete
     good of pitevous men; or ellis èere èei seeè but wonmen or symple men
     thei makeè so grete bost èat + èei [letteè] good to ¨eue hem what èei
     wole [haue or] aske forto be delyuered of hem.    èe fifte beè
|r35 harlottes èat goè fro towne to towne & from hous [to hoous] to make
     iapes & harlottrye; & [to] hem falleè to liken men be ryme & also to
     pleie with èe spore and èe eye, to slee èe catte wiè here bare hede,
     to lede beres & apes aboute, and with many oèer suche folies to wynne
     her lyflode.    ée sixte beè heraudes of armes èe whiche beè aboute
|r40 grete lordes & at alle dedes of armes to deme who is moste worthi loos
     or prise, and nameliche in ioustes and tornementis; & for here award_yng 
     of èe gree èei takeè grete ¨iftes of gold, siluer [and] riche
     robes & cryeè a larges, and so wiè mayntenaunce of boste & pryde &
     pompe èei wynneè her wrecchid lyflode.    ée seuenèe beè champyouns



|p141


     èat were iwoned to be wiè lordes to fighte for hem in here quarelles
     in case were èat èe lawe ¨af |r[f.72v] none oèer issue, and onliche
     lyued by èis craft.    The eightèe beè tollers èat gadreè tolle as
     wel vnrightfulliche as rightfulliche of èe people, and greueè ofte èe
 |r5 peple wrongfulliche. èis crafte schulde noght a man vse èat wolde
     lyue rightwisliche, and èerfore oure Lord Crist toke Mathi èe apostill
     awey èerfro.    The nynèe beè hangmem èat for hyre doè men to deth
     èat beè demed èerto, and fayne beè to doo èat office in hangynge or
     heed smytyng of for here huyre. And èis office is foule and li[k]ly
|r10 to be of grete perile & synne, for hit may noght wel be doo but wiè_oute 
     pitee, and èat is grevous, so èat a man were bettre to lyue in as
     moche meschief as he myght wiè èe lyf èan vse + this office.

     The tenèe branche of auarice is foole pley, as pley of tables or of
     dees, in whiche beè nyne vices. One is couetise; èe secounde is
|r15 ravyne; èe èridde is oker; èe ferèe is multiplieng of lesynges; èe
     fifte is sclaunder & blasphemynge of God and his halowes; èe sixte is
     yuel ensample; èe seuenpe is myspendyng of tyme; èe eightèe is cor_rupcioun 
     of hem èat byholdeè it, and èe nynthe is vnbuxumnes a¨enst èe
     lawe of Holy Chirche.

|r20 First is couetise, for he èat pleyeth at èis game wolde fayne wynne
     his felowes good, and so may he noght be withoute covetise.    The
     secounde vice is raveyne, for he èat wynneth takeè awey his felawes
     good & wièholdith hit, noght ¨euynge hym |r[f.73r] a¨eyn èerof. And
     èei he wynne noght he wolde fayn if he myghte, & so he doth ravyne in
|r25 wille or in dede or in boèe.    The èridde vice is oker, for he
     èat pleyeth takeè or hopeè to take for one peny ten, and noght for
     lone of a monthe but in lesse èan an houre.    The ferèe vice is
     multeplieng of ydel wordes, oèes & lesynges, as when many pleyeth to_gidre 
     on èis game eche of hem maynteneè his parte wiè grete oèes and
|r30 lesynges and many ydel wordes, èe whiche is noght wièoute grete synne.
      The fifte vice is sclaunder or blaspheme of God and his halowes, as
     whan some foles lesith at [t]his game èei chideè & curseth God and
     his halowes & despiseè hem, and seith many sclaundres wordes of hem,
     to heuy and hard dampnacioun of her + soules but èei amende hem or èei
|r35 deie.    The sixte vice is euel ensample ¨euynge to èe byholders,
     for èei èat seeè hem wynne at èis game beè stered èerby to doo as èei
     seeè hem doo èat elles perauenture wolde noght or couthe not haue
     deled èerwith.    The seuenèe vice is myspendynge or lesynge of
     tyme, for èat tyme èat èei spendiè èeraboute èei myghte doo moche
|r40 good boèe to lyf and to soule èere èei doth b[ut] idelnesse and synne.
      The eightè vice is corrupcioun of èe byholders, for many foles èere
     beè èat vseè nyght & day to stonde & sitte and [se] suche pley, and
     so spendith her tyme in veyne & corrumpeè [and fordone] her good èewes.



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      The nynèe vice is vnbuxum |r[f.73v] to Holy Chirche, for Holy Chirche
     defendith it, and nameliche to preostes & clerkes, [and] èei èat
     brekeè èat defence schulde be chastised by èe souereigne[s] of Holy
     Chirche; and whoso [wi]nneth oughte wiè suche pley he is holde to
 |r5 make restitucioun if he wol be assoyled èerof.    Here beè schewed
     èe ten braunches of èe synne of auarice, whiche synne is putte away
     by èe ¨ifte of èe Holy Gost èat is cleped èe ¨ifte of counsaile; and
     èat ¨ifte in stede of èat synne bringeè into mannes soule èe vertu of
     mercy.


De vij gradibus Misericordie

|r10 Mercy is a vertu èat may be likned to a fayre growynge tree, for it
     haè seuen degrees and fourtene branches or bowes. First mercy haè
     seuen degrees èat beè seuen skyles èat schulde sture eche man to mercy.
     One is kynde; èe secounde is grace; èe èridde is comaundement of Holy
     Writt; èe ferpe is èe honour of God; èe fifte is èe largesse of God;
|r15 èe sixte is drede of domesday; èe seuenèe is èe fruyt of mercy.

     Firste is kynde èat schulde sture a man to doo mercy to his euen_cristen;
     for we beè all of oon kynde and of oon liknes, as men may
     take ensample by vnresonable bestes, èat som beste wol noght ete èe
     flesche of anoèer beste of èe same kynde. And som best, as a mere,
|r20 wole suffre anoèer mere colte souke here, and as men fyndeè, wolues
     haue kepte mennes children fro devourynge of oèer bestes. Wel more
     schulde + ky*nde |r[f.74r] sture a man to loue & helpe anoèer of his owne
     liknes & kynde èan + eny vnresonable best.

     The secounde degree èat schulde sture a man to mercy is grace, for
|r25 èorgh grace we ben alle lymes of oon body, Holy Chirche; and we ben
     boght with oon prys, èat is èe precious blode of oure Lord Ihesu Crist
     whiche he schedde on èe rode for èe mercy and pitee èat he hadde vpon
     mankynde. And èat schulde we euere haue in mynde and be stered èerby
     eche of vs to haue mercy & pitee vpon oèer; and also for we beè alle
|r30 breèeren and sustren of one Fader, God of heuene, & of oon moder, Holy
     Chirche by grace.

     The èridde degree èat schulde sture a man to mercy is comaundement of
     Holy Writte, for Holy Writ comaundeè vs to doo and vse the werkes of
     mercy, for èilke werkes passeè and beè more of value to helpe of mannes
|r35 soule èan many oèer vertues, for èei quykeneth and kyndleè èe loue of
     God in mannes herte.    And right as oyle in a lampe is kyndeliche
     aboue alle oère licoures, so is mercy aboue alle oère vertues in mannes
     soule; and as èe oyle is cause of èe fuyre èat brenneè in èe lampe, so



|p143


     is vertu of mercy cause of èe brennynge of èe loue of God in mannes
     herte. For right as whan èere is n[o] more oyle in èe lampe èe fuyre
     and èe light is queynt, right so when èere is no mercy lefte in
     mannes herte èe loue of God & èe lighte |r[f.74v] èerof is queynt and
 |r5 passiè away.    And also mercy is a vertu èat gretliche plesiè God
     & greueè èe deuel, for it is oon of èe strengest armure èat a man may
     arme him wiè a¨enst èe deuel. And èerfore he èat desireè èat God
     schal haue mercy on him and helpe him at his nede a¨enst èe deuel and
     alle his enemyes, him byhoueè to haue mercy on his euencristen and
|r10 helpe hem at her nede. And what èat a man spendith of worldly good
     or bodiliche trauailes in mercy doynge is to him so siker a tresour
     èat hit may neuere be loste ne take + fro him; for he schal haue èer_fore 
     endeles blisse in heuene. And he èat haè no mercy on his euen_cristen 
     ne helpeè hem noght by his myght in here nede, mercy & help
|r15 schal be warned him at his moste nede.

     èe ferèe degre èat schulde stire a man to mercy is the worschiè of
     God, for he èat haè mercy on his euencristen and helpeè and socoureè
     the pore & èe nedy after his myght, he doth to God greet worschip,
     for he doth it noght onliche to hem but to God himself. For as he
|r20 himself seith in èe gospell, `What ¨e doth to èe pore and to èe nedy
     in my name ¨e doth it to me.' For èe pore and èe nedy in èis world
     beè Goddes meyne of his owne hous, & èerfore whoso worschippeè hem or
     helpeè hem he worschippeè God; for whoso worschippeè the meyne he
     worschippith èe lord, and whoso despiseè the meyne he despiseè the
|r25 lord.    A fayre ensample herof we haue by èe holy man seynt Mar*_tyn 
     |r[f.75r] èat for mercy and pitee èat he hadde of a pore naked man
     in a grete colde wedir ¨af him for Goddes loue a parte of his mantel;
     and èe nexte ny¨t after his spirit was led and sawe oure Lord God
     cloèed in èat same parte and herde him seie to èe angeles èat stood
|r30 by him, `Lo, how Martyn haè cloped me with èis cloth or garnement!'

     The fifte degree èat schulde stere a man to mercy is largesse of oure
     Lord God. For oure Lord God ¨eueè largeliche to euery man after he
     is. And seth God voucheè sauf to ¨eue vs largeliche we shulde large_liche 
     for his loue departe wiè hem èat haueè nede, and so comaundeè
|r35 vs oure Lord [God] in èe gospel and seith èus: `Beè ¨e mercyful as
     ¨oure Fader of heuen is mercyfull.' For good children schulde
     [folowe] her fader maneres. And èerfore if we be merciable and haue
     pitee of oure euencristen and helpe & socoure hem in her nede we
     schole èenne be gode sones of God, and so his heyres of èe kyngdom of
|r40 heuen.

     The sixte degree èat schulde stere a man to mercy is drede of Domes_day,
     for alle èo èat here haueè no mercy ne pitee of her euencristen



|p144


     schal èere haue dome & dampnacioun wièoute mercy. And èat witnessiè
     the holy man & seith èus: Iudicium sine misericordia illi qui non
     facit misericordiam, èat is to seie, `Dome wièouten mercy schal be
     ¨eue to him èat doè noght mercy.' And whoso doth mercy here schal
 |r5 haue mercy èere; and he èat wole noght mercyfulliche here èe voys of
     èe pouere and èe nedy in èis world God wole not here him |r[f.75v] èere.
      And èat scheweè oure Lord Ihesu in èe gospel of èe riche man èat
     werned èe pore man mete èat lay at his ¨ate, and èerfore after his
     deth he was buried in èe fuyre of helle and seyh èe pouere man in
|r10 blisse and desired of him a drope of colde water, and èat was werned
     him.    And also in another stede of èe fyue vnwyse maydenes èat
     were schett out fro èe brydale for èei hadde none oyle in her lampes.
     For by oyle is vnderstonde mercy as is seide byfore. And for èei
     hadde none oyle God seide to hem, `I knowe ¨ow noght.' Right so
|r15 schal be at èe day of dome to hem èat no mercy haue had here of her
     euencristen. God schal seie to hem èat he knoweè hem noght, and èe
     ¨ates of heuen schal be schet fro hem and èei schal wone in helle wiè_oute 
     mercy, as èe riche man aforseid doth.

     ée seuenèe degree èat schulde sture a man to mercy is èe fruyte èat
|r20 comeè èerof, whiche is moche and [in] many maneres. For it saueè vs
     from al yuel and wynneè vs here oure lyflode. Hit defendeth vs from
     èe deuel & multiplieè oure goodes as may be founde write by many en_samples.
     Mercy is a good marchand for he wynneè alwey and neuere
     leseè. Seynt Poule seith èat mercy is good to alle èing, èat is a
|r25 precious ston èat is to all èing vertuous. Suche one is mercy, for
     it may wynne vs all manere good, + of worldliche gode, gostliche good
     & endeles good. Of worldliche gode seith èe wise man Salamon èus:
     Honora Dominum de tua sub*stancia |r[f.76r] & implebuntur horrea tua &
     vino torcularia tua redundabunt, èat is to seie, `Honour thi God with
|r30 èei worldliche + and rightwis-wonne godes,' èat is to seie helpynge
     and socourynge the pore & nedy, `& èen,' he seith, `èi bernes schal
     be filled of corne and thi seleres of wyne.'    But take hede, he
     biddeè the, worschiè thi God with èi richesse & worldly goodes, and
     noght wiè oèere menis +. For som men èere beè èat bynemeè oèere men
|r35 here goodes by robberye, raveyne, oker, gilerie or by oèer schrewed
     manere, as is seide byfore, & èerof doè her almes, and suche beè noght
     worthi no mede but grete peyne èerfore. For èei doth èerby no more
     pleasaunce to God èen he schulde doo to èe fader whos son he sleeè
     and offreè him up to God in his sight. But èei schulde first make
|r40 restitucioun and ¨ilde a¨en all èat èei haue wiè wrong take or wonne,
     and of èe remenant èat èei myght leue to hem do mercy & almesdede.

     Mercy may be likned to grayne or seed èat groweè better in lene



|p145


     grounde èan in fatte, èat is to seie mercy is more fructuous whan hit
     is doo to èe pore and nedefulle èan whan it is do to èe riche & vnned_ful.
        Mercy also fordoè the myght of èe deuel and saveè a man &
     helpeè him a¨enst alle manere deth, èat is to seie a¨enst endeles deè
 |r5 of helle, a¨enst gostliche deè of synne, and somtyme a¨enst bodiliche
     deth; for men may fynde in èe book of holy mennes lyues èat many
     tymes èorgh werkes of mercy |r[f.76v] men haue be reysed fro bodiliche
     deè to lyf. And èerfore mercy is tresour èat neuere faileè èorgh
     whiche we may wynne grace in èis lyf and blisse withouten ende in èat
|r10 oèer lyf.

     And èese ben the seuen degrees or seuen skiles whiche èat schulde
     stere euery man to mercy. And now after èat is forto schewe èe four_tene 
     branches of mercy èat springeè out of boèe sides of èe tree of
     mercy, èat is to seie seuene on èe right side and seuene on èe lifte
|r15 side, whiche beè fourtene werkes of mercy, of whiche seuene beè gost_liche 
     on èe right side & seuen bodiliche on the lifte side.

     The seuene gostly werkes of mercy èat springeè out of èe right side
     beè èese: counsaile èe redeles, teche èe vnkonnyng, chastice èe mys_doer,
     comforte èe sorwful, for¨eue wrong, haue pitee of hem èat haue
|r20 meschief, praye for enemyes.

     The firste is counsaile or rede èe redeles for èe loue of God and
     noght for worldliche wynnynge, as many pledours & aduocatis doè èat
     settiè alle her hertes on wynnynge, so ferforè èat some of hem takeè
     oèerwhile of boè sides; but at èe leste wey fewe or none of hem
|r25 counsaileè for Goddes loue onliche, but oèer for mede or for world_liche 
     loue or drede. But her counsaile is best and most of pryse èat
     onliche for the loue of God and of her euencristen counsailleè besi_liche 
     synful men to leue her synne, and good men to contynue & laste
     in her goodnes, as prelates, curates & prechoures of Holy |r[f.77r]
|r30 Chirche, schrift fadres and oèere good counsaillours lettred and lewed
     schulde doo.

     ée secounde werk of mercy gostliche is teche èe unkonnynge, and èat
     schulde nameliche prelates doo of Holy Chirche to her sugettes,
     maistres and techers to her scolers, & fadres & modres to her child_ren, 
|r35 & also euery man & woman to other as fer as èei seeè or vnder_stondeth 
     èat it myght vaile.    Prelates and curates of Holy
     Chirche schulde teche her sugettes èe lawe of God and of Holy [Writte],
     & hoo èei schulde flee synne and vse vertu, and so schone èe pyne of
     helle & come to èe blisse of heuene; and noght onliche teche hem by
|r40 worde and mouth but by good ensample in worching, for èei he teche
     wel in word and doè yuel in dede he enpeyreè hem more by èat euel
     ensample èen he amendeè hem by his techinge with word. And as many
     dethes & peynes is the prelate worthi to suffre as he ¨eueè yuel en_samples 
     to his sugettes or oère of yuel doynge.    Maistres also



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     schulde [besely] teche her disciples in èe science o[r] crafte èat
     èei be holde to teche hem, so èat èei lese no tyme of lernynge in de_faute 
     of èe maister. For if èei doo èe maister schal answere èerfore
     byfore God.    Fader & moder beè holde to teche her children èe
 |r5 bileue and good vertues and to kepe hem from synne and yuel companye,
     to teche hem also èe comaundement¨ of God & + how èei schul kepe hem,
     suffre hem swere |r[f.77v] none grete othes ne lye no lesynges, speke
     no vilanye ne schrewednes, teche kem to be meke and buxom to her
     souereignes and her eldres, chastise hem wièoute sparynge if èei mys_doo
|r10 .    For right as a colt or anoèer wylde beste holdeè euer his
     lyf èe manere èat he is daunted to in èe ¨ougpe, and as a plaunte of
     a tree in èe springyng may be made bowe to wheèir side èat men wole,

     and wiè contynuaunce in èe sprynginge hit may euere be made bowyng
     whiderward me wole; right so it is of a childe èat is woned to gode
|r15 èewes or to yuel in his ¨ougèe: suche he schal comounliche vse and
     folowen in his elde. And èerfore scholde fader & moder teche her
     children as is aforseid in her ¨ougèe, for èei schal answere tofore
     God of all èe synnes & yuel tacches èat her children falleè [in] in
     defaute of her teching.

|r20 The èridde werk of mercy gostliche is to chastice èe mysdoer. éat +
     falleè specially to èe prelates of Holy Chirche and to kynges & lordes
     temperal èat haueè the lawe to kepe aboue èe peple. éei schal chast_ice 
     her sugettes èat mysdoth after èe lawe askeè, and suffre none do
     wrong to oèer èat he ne be chastised lawfulliche after his gilte, and
|r25 noght ispared for fauour, for loue, for drede, for mede ne for none
     oèer èing, and principalliche + her owne meyne. For if a lorde haue
     yuel meyne wiè him |r[f.78r] & mysdoynge and woot it [&] noght amendith
     it he is no good man, and èogh he wite it no¨t ¨it is h[it] a grete
     sclaundre to him. For it is an olde sawe: `Suche lord, suche meyne.'
|r30 èerfore a lord and eche man èat meyne haè is holde to examyne and
     aspye besiliche èe condiciouns of his meyny & chastice hem èat mysdoè
     or, if èei woleè noght be chastised, put hem fro him, for èe vnknow_ynge 
     of her mysdedes may noght excuse him, for he is holde to knowe
     hit. And boèe èe prelat and lorde [and] eche oèer man schal answere
|r35 tofore God of all èat her sugettes, meyne & seruantes haue mysdoo by
     her rechelesnes and by defaute of her rightful chastisynge.

     The ferèe werk of mercy gostliche is confort èe sorwfull, as seke men
     or men èat beè in eny oèer angwissh or sorwe me schulde conforte hem
     by fayre techinge of gode ensamples to suffre hir wo pacientlyche til
|r40 God wolde amende it, & èanke God of all èat he sendith. And èan wole
     it torne to him èat it suffreè to grete mede & blisse. And èus seint
     Poule techiè & seiè èus: `¨e èat beè in hele teche & conforte hem èat



|p147


     beè sike & disesed of herte.' And Salamon seith also: `He èat is
     sike or sory schulde be conforted wiè good wordes & techinge of
     frendes.' For as èe herte haè grete likyng by smellynge of good sau_oures,
     so haè the soule grete likyng [of] swetnes of good |r[f.78v]
 |r5 wordes & counsailes of trewe frendes èat loueè a man as wel in his
     woo as in his [wele]; for in woo & nede a man may proue a frend.

     Foure èinges èere beè èat comforteè a man in alle angres & sorwes.
     One is èoght of èe peyne of helle; èe secounde is èoght of èe ioyes
     of heuen; èe èridde is èoght wiè deuocioun on èe passioun of Ihesu
|r10 Criste; the ferèe is èoght of èe good and profite èat may come of
     angres & sorwes if èat èei be suffred in èis world with good wille
     and pacience.

     First he èat is in angir & woo schulde èinke what is èe peyne of
     helle èat synful men, but èei amende hem or èei deie, scholen suffre
|r15 wièouten ende; whiche peynes beè so hydous and so grevous èat no
     witte may ymagyne, ne herte èinke, ne tunge telle hem, how scharpe,
     how sore, ne how grisliche èei beè, so èat alle èe angres, persecu_ciouns,
     angwisshes or eny oèer èing èat men may suffre in èis world
     schal litel or not greue a man èat èinkeè inwardliche on èe peynes
|r20 endeles; as seith seint Austyn èus to God: `Lord, let me here in èis
     world be brosten, boyled and flayn, so èat I be noght dampned to
     helle.'    H[it] schulde seme to euery man an esy èing to suffre
     here in èis worlde èe ¨erde of God [of] anger [and] disese for a
     tyme, whiche nys but as the ¨erde of èe moder èat chastiseè her child,
|r25 raèer èan suffre èe cruel swerde of vengeaunce of oure dr[e]dful
     enemy èe deuel, èat èorgh oure synne sleeè body and soule wièouten
     ende |r[f.79r] by endeles deth of helle.    God scheweè a man gret
     tokene of loue when he sendiè him anger or worldliche tribulacioun to
     proue him wiè, for as he seiè himself èus: Quem diligo castigo, èat
|r30 is to seie `éilke èat I loue I chastice.' ée oxe èat men wole holde
     to lyf men fediè him wiè harde fode & putteè him vnder ¨ok, but èat
     oxe èat schal be slayn to larder hit schal be fedde wiè èe beste fode
     & fele no trauaile. Right so it is a dredful tokene of dampnacioun
     to hem èat here haè no woo ne tribulacioun but alle manere delices &
|r35 welèes. Hit semeè èat èei wexeè fat to èe deuyles larder, for as
     seint Austyn seith, Rerum habundancia and sanitas continua eterne
     dampnacionis sunt indicia, èat is to seie, `Plente or habundance of
     worldliche richesses & goodes & contynuel hele beè tokene[s] of ende_les 
     dampnacioun.' And èerfore èilke èat God wil holde for his store
|r40 moste suffre here angres & diseses.     + An emperour or anoèer



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     grete lord doè gret worschip to a man to whom he sendiè his owne
     cuppe to drinke of. So oure Lorde Ihesu Crist sendiè to hem èat he
     wole worschip his owne cuppe to drinke of whiche he drank while he
     was in erthe, èat is woo, angir & tribulacioun èat is èe firste sause
 |r5 èat Goddes ch[osen] beè here serued of. For right as vynegre or oèer
     soure sauce destroyeè èe swetnes & likeroushed of mete or of drynkes,
     so doè angres, tribulaciouns & diseses èe lustes & èe likynges of èis
     world.

     èe secounde èing is byèinkyng on èe grete euerlastynge ioyes of |r[f.79v]
|r10 heuene èat beè so grete èat no blisse ne ioye èat may grettest
     ne beste be in èis world nys but as sorwe & grete woo in reward of
     hit. For as seiè seynt Poule, `Eighe may not see, eere noght here ne
     herte èinke èe ioyes & blisses èat oure Lord God haè ordeyned to hem
     èat loueè him.' éat blisse schul èei haue èat here wiè stedfaste
|r15 pacience & loue of God suffreè tribulaciouns, angwisshes, woo and
     sorwe; but wièoute suche suffrynge may èei not haue it, and èerfore
     no man schulde stryue ne grucche wiè tribulaciouns, angres & woes in
     èis lyf but raèer desire to mete wiè hem. For èogh èei seme bitter
     èei beè swete & delicious, for èat èat is bitter & vnesy to èe body
|r20 is likynge & swete to èe soule; and as seiè seint Gregory, trust of
     mede èat cometh èerof aleggeè the peyne of woo and sorwe èat men
     suffreè in èis world.

     ée èridde èing is èinkyng on èe passioun of oure Lord Ihesu Crist
     èat he suffred for mannes gilte & noght for his: ferst whoso èinkeè
|r25 how harde it was, how he was buffetted, naked iscourged èat his body
     ran all [o]n blode, sithen nailed on èe roode & ¨elde èeron èe gooste
     to his Fader & deide all for oure loue & profyte, and so grete peyne
     suffred for vs èat neuere man myght suffre so grete.    For he
     seide èus by èe mouth of èe prophete Ieremye: O vos omnes qui trans_itis 
|r30 per viam attendite & videte, èat is to seie, `¨e men alle èat
     passeè by èe wey, abideè & byholdeè ¨if euere eny sorwe or peyne was
     liche to myne.' And èerfore |r[f.80rl mynde of èe passioun èat Crist
     suffred èus for vs schulde make vs to wepe and be sory èat so good
     and gultles Lord schulde so sore suffre for vs gulty and synful
|r35 wrecches èat he made of noght, and make vs take & suffre mekeliche &
     [wilful]liche for his sake all manere peynes & diseses èat vs may be_tide 
     in èis world; ne no èing may make oure peynes, angres & woes
     more swetter to vs and likynger to suffre èan stedfast & hertliche
     byèinkyng on èe woo and peynes èat he suffred for vs.    Ensamplew
|r40 we haue herof in Holy Writ, whan èe peple of Israel in deserte ne
     myght not drynke of èe water èat èei fonde èere for bitternes, how
     God bad Moyses leye a tree in èe water, and when Moyses had so doo
     èe water was swete. By èe bitter watir may be vnderstonde èe angres,



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     peynes & woes of èis world; by èe tree èat was leide èerynne and made
     it swete may be vnderstonde èe precious tree of èe holy crosse on
     whiche oure Lord Ihesu suffred peyne & passioun for mankynde. Wher_fore 
     who[so] haè stedfast & hertliche mynde what peyne oure Lord
 |r5 Ihesu suffred for vs on èe croyse may no èeyne, anger ne wo èat he
     myght suffre in èis world be to him but likynge & ioye èorgh deuo_cioun 
     èat he schulde haue èerof.

     èe ferèe èing is èenkynge on èe goode and profite èat comeè in tri_bulacioun 
     and woo to hem èat suffreè it wiè meeknes and pacience. For
|r10 angres, tribulaciouns & woo proueth Goddes knyghtes, how hardy,
     doughti or |r[f.80v] worthi èei beè, for a worldliche knyght may nevere
     be proued til he + be assayed by bataile and werre. For as seiè seint
     Poule, `Pacience proueè a man,' and as èe aungel seide to Thobie whan
     he was blynde èus: `For èou plesedist God hit byhoued èat temptacioun
|r15 proued èe.'    Anger & tribulacioun, èeigh hit seme grevous, hit
     is profitable, for hit clanseth èe soule as fyre clenseè gold and as
     èe fyle rubbeè awey ruste fro yren & as èe flaile pu[rg]eè [èe] corne
     fro èe chaf.    Seynt Gregory seith èat angres & tribulaciouns beè
     medicynes forto hele grete siknes of synne, for he seiè èat woo &
|r20 syknes of body makeè ofte èe soule hole èat synne had encombred. And
     èerfore he seith a man schulde not èynke harde to suffre peyne or woo
     in his body if he may èerby be heled in soule of siknes of [synne].
      Also èorgh tribulaciouns & angres of èis worlde men wynneè èe corone
     of ioye and of blis, as seiè seynt Iame èus: `Iblessid is he èatw
|r25 suffreè fondyng and aduersite; for whan he is proued he schal resceyue
     èe corone of [lif and] blisse endeles,' as a good knyght èat wel
     fighteè & takeè sore strokes in bataile for a trewe quarel.    On
     èese foure èinges we schole èinke besiliche in all angres, aduersitees
     & diseses; for no èing may more ese vs in oure woo èan mynde on èese
|r30 foure thinges.

     ée fifte werk of mercy gostliche is for¨eue wrong, for seynt Gregorie
     seith èat it availeè noght to a man to endeles mede forto ¨eue almes
     of his good to pore men & nedy |r[f.81r] but he for¨eue also rancour
     and yuel wil èat he haè conceyued in herte a¨enst hem èat haè doo him
|r35 wrong; for èe ¨ifte of èe hond may not paye God whan èe herte is ful
     of rancour and yuel will, for God weyeè èe ¨ifte after èe wille of èe
     ¨euer. And God seith èus in èe gospel: `But ¨e for¨eue rancour of
     herte eche to other of èat is mysdoo to ¨ow, èe Fader of heuen wol
     noght for¨eue ¨ow èat ¨e haue mysdo,' for he èat wol noght for¨eue
|r40 anoèer in his herte èat he haè agulte him he prayeth a¨enst himself
     as ofte as he seith his Pater Noster, for we prayen èere èus: `Lord,
     for¨eue vs as we for¨euen oère èat haè agulte a¨enst vs.' And èan if
     we for¨eue noght we prayeth èat God for¨eue noght vs.



|p150


     ée sixte werk of mercy gostliche is hauynge pitee of hem èat beè in
     meschef and woo of body and of herte or in synne of soule. For we
     beè [as lymes] of oon body, and èerfore sholde eche of vs feele
     oèeres woo and peyne and haue reuthe eche of oèer and helpe to alegge
 |r5 eche oèeres mescheef as lymes doè eche oèer kyndeliche in oon body,
     as seiè seint Poule askynge èus: Quis infirmatur & ego non infirmor?
     èat is to seie, `Who is sike & I am not sike?' as who seith, `None
     may be sike but I be sike also.' And seint Gregorie seith èat evere
     èe more parfit èat a man is èe more he suffreè of anger, wo & despite.

|r10 ée seuenèe werk of mercy gostliche is to preye for enemyes, for we
     schuld gladliche & |r[f.81v] besiliche preye for all oure enemyes, and
     for alle hem èat vs haue doo wrong or vnese, and for alle èat beè in
     synne, èat God of his merci wole ¨eue hem grace to amende & ryse out
     of her synne. And so comandeè vs God in èe gospel where he seith èus:
|r15 Orate pro persequentibus uos, èat is to seie, `Preyeè for ¨oure
     enemyes and for hem èat pursewen ¨ow and èen schul ¨e be èe good sones
     of + èe Fader of heuen' and haue parte of èe blisful heritage of
     heuen. And èerfore who èat wil noght doo so he may not be Goddes
     sone ne haue no parte of èat heritage.    éese beè èe seuen
|r20 branches or werkes of mercy èat springeè out o[n] the right side of
     èe tree of mercy.

     In èe lifte side of èe tree of mercy springeè out oèer seuen braunches
     èat beè seuen dedes of mercy bodiliche, whiche beè these: the firste
     is fede èe hungry & the èrusty; èe secounde is clothe èe nake[d]; èe
|r25 èridde is lene èe nedy for Goddes loue and to for¨eue som or all ¨if
     he haue nede; èe ferthe is visite & conforte èe sike; èe fifte is to
     herborwe pore men & pilgrymes; èe sixte is to visite & comforte hem
     èat beè enprisoned; and èese beè reherced in èe gospel. ée sevenpe
     is to burye dede bodies of men & wommen, whiche ordeyned & vsed èe
|r30 holy man Thobie.

     ée firste bodiliche werk of mercy is fede èe hungry and ¨eue drinke
     to èe thrusty. For so biddeè vs Holy Writte in many stedes. First
     Thobie èe holy man seith èus to his sone: `éou schalt ete èi [brede]
     and |r[f.82r] drinke thi drynk with èe pore nedy èat is hungry & èursti.'
|r35 Also seith Salamon, Si esurierit inimicus tuus ciba illum, èat is to
     seie, `¨if èi enemy haè honger ¨if him mete, and ¨if he èurste ¨if
     him drynke for èe loue of God.' And also God seiè èus in the gospel:
     `Whan èou makest mangerie or feste èou schalt clepe èerto poore,
     blynde, croked and lame for Goddes loue, & for èei may not quyte the
|r40 èi Fader of heuen èat seeth it schal ¨elde it to èe in èe blisse of
     heuene.'    And èis is a¨enst riche men èat makeè grete festes for
     pompe and pryde of èe world and haueè no pitee on pouere men: èei
     aughte haue grete drede leste hit falle to hem as [felle] to èe



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     riche man èat oure Lorde God spekith of in èe gospel whiche èat ladde
     all his lyf in delices of mete & drynk and riche apparayle and suffred
.  La¨ar èe pore man deye for honger & defau[t]e at his ¨ate. But when
     èei boè were dede, as èe gospel seith, èe chaunce of the [dees]
 |r5 chaunged wiè hem, for La¨ar wente to endeles blis and èe riche man
     was buried in helle and neded, as èe gospel seith, a drope of water
     forto quenche èe hete of his tunge, èereas alle èe water of èe see,
     èogh it myght haue ronne into his mouth, myght not haue queynte èat
     [hete of] euerlastynge fuyre èat he èere feled.    And èerfore hit
|r10 is good èat eche man after his myght haue pitee of èe pore & nedy &
     suffre hem not perisshe for defaute, & èat may saue a man fro dampn_acioun 
     and bringe him to + blisse; as |r[f.82v] oure Lorde Ihesu seiè
     in the gospel how at èe day of dome schal be seide to hem èat haueè
     èus here mercy on her pouere nedy euencristen: Venite benedicti
|r15 Patris mei &c, èat is to say `comep, ¨e blessid children of my Fader,
     takeè the kyngdom èat is ordeyned to ¨ow fro èe bygynnynge of èe
     world. For when I hongred ¨e fed me and when I thirsted ¨e ¨eue me
     drynke; for when ¨e ded to èe pore and nedy for my sake ¨e did it to
     me.'

|r20 The secounde werk of mercy bodiliche is cloth èe naked. For we
     schuld ¨eue of oure cloèes, or of oure godes to bigge cloèes, to hem
     èat nede haè, & also hosen & schoon and other èing èat hem nedeè.
     éus Thoby èe holy man taughte his sone and seide in èis wise: `ée
     naked,' he sei[d], `ese and socour with èi cloèes'; and also èe Holy
|r25 Gost by èe prophetes mouth Ysay seiè thus: `éou schalt worschiè and
     hele èe naked and take kepe of hem.'    Also seynt Petyr, by vertu
     of suche werkes of mercy èat a womman had of custom to doo in hir lyf,
     èat highte Dorcas, he arered hir from deth to lyf.    And also, as
     hit is seide bifore, God was moche plesed wiè that èat èe holy man
|r30 seynt Martyn ded in èe same manere of his cloèing for Goddes sake;
     for a cloth èat is so ¨eue to a pouere man ¨eueè him grete mynde as
     longe as it lasteè & lenger to preye for him èat ¨aue it him èat God
     quyte hit [him] & ¨eue him mede.

     èe èridde werk of mercy bodiliche is lene to hem èat èat |r[f.83r] nede haè
|r35 & for¨eue a party or all if èei may not paye, if èei be trewe men;
     I for èe loue of God. For it is noght onliche almes to dele with èe
     hond and ¨eue, but it is also almes to lene trewe men èat nede haè
     and to paye for hem if èei be in dette & may not paye; as God techiè
     in èe olde lawe and seiè èus: `If èi broèer be falle in pouerte &
|r40 nede, èou schalt not make èyn herte harde a¨enst him ne wièdrawe fro
     him èyn hond of help, but èou schalt lene him, socour him and releue by
     thi myght.' And also oure Lord God in èe gospel biddeè vs lene to



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     hem èat haue nede, wièoute eny wynnynge worldliche taken or hope to
     take for èe lone, but onliche èe sengil dette. And èan God èat all
     good [dedes] ¨ildeè schal ¨ilde it vs. And èis is a¨enst okerers èat
     takeè of her euencristen for lenynge of her good siluer, gold, seru_ice, 
 |r5 trauaile or som oèer thing, as is touched byfore. But God
     biddeè vs lene to èe nedy for his loue onliche and for noght elles.
     And if ¨e knowe èat èe borwer may not paye ¨e schal for¨eue it for
     Goddes loue, and èan schal God ¨elde it to ¨ow in endeles blisse
     with large vsure.    0f èis seith oure Lorde Ihesu Crist in èe
|r10 gospell èus: `¨if ¨e for¨eue noght eche to oèer as breèren aughte
     to doo, God wole nat for¨eue ¨ow èat ¨e haue mysdon a¨enst him,' and
     schewed èis by ensample of èe yuel seruant to whom èe lord for¨af |r[f.83v]
     all èat he aughte him. But for he wolde not for¨eue to oère
     èat èei aughte to him his lord cleped him a¨en and reproued him of
|r15 his vnkyndenesse and lete caste him in hard prysoun and èere held
     him til he had paide èe last ferèing of his dette. `So,' seith oure
     Lord Ihesu, `schal my Fader do to ¨ow but if ¨e wol for¨eve eche to
     oèer for his loue.'

     The ferthe werk of mercy bodiliche is visite & comforte èe sike. éis
|r20 werk is likyng to God, & more medeful to vs èan fastinge or many oèer
     bodiliche trauailes, for hit is write in èe book of holy mennes lyues
     èat an heremyte asked of an holy man wheèer his lyf èat fasted eche
     woke sixe dayes & trauailled all èat he my3te èerwith were better and
     more plesaunt to God [or] his lyf èat serued sike men. ée goode man
|r25 seide èat he payed more God èat serued & conforted + sike men èan he
     èat fasted so many dayes, for suche werk is a [grete and] special
     help a¨enst synne.    For Iob seith èus: `éou èat art hole, visite
     èi liknes,' èat is him èat is liche to èe in kynde and is syke; for he
     is thi brother and liche to èe, `and for èat werk God schal kepe the
|r30 fro synne.' Also seynt rame èe apostil seiè èat it is a clene re_ligioun 
     bifore God to visite bleèliche sike men.    Hit byfel èat
     a synful man in amendement of his synnes schoop him to goo into an
     hospital where pore sike folk were |r[f.84r] kepte, to serue hem and
     ese hem wiè al his myght for èe loue of God. And vpon a day he
|r35 wesche a syke m[ann]es feet, and in èe wesshynge èere come on him a
     grete abhomynacioun, wherfore he wex wroth wiè himself, and in despite
     of his owne flesche, whan he had wasshe èe syke man, he drank up èe
     water all a¨enst [his] herte. But at èe laste he feled it delicious
     & swete of sauour as it had be ful of good spicerie. And èat was to
|r40 him a grete tokene èat for èat mekenes & deuocioun his synnes were
     for¨eue him èorgh meryte of èis werk of mercy.    Also èis werk of
     mercy may bringe a man to parfite lyuynge, for èe wise man seiè,
     `Grucche noght to visite èe seke, for èorgh èat werk èo[u] maist be



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     made stedfast in èe l[ou]e of God.'     This werk of mercy also
     purchaseè grete mede in èe blis of heuene, as it is schewed by a
     tale of an holy wonman èat hight Mary Torgeyne èat was wedded to a
     mysbilyuynge man whiche sche torned from yuel lyf to good, so fer_forth 
 |r5 èat in amendement of his lyf sche made him ¨eue awey all his
     good for Goddes loue, and wente boèe into an hospital to serue sike
     men & wommen, myseles and oère, so longe til on a nyght èere come a
     voys to èis womman & seide èus: `éi lord and housbonde èat haè be
     felowe wiè the, mekeliche seruynge pore sike men, he schal be felawe
|r10 with èe in the hye kyngdom |r[f.84v] of heuen.'    A grete ensample
     to do gladliche èis werk scheweè vs oure Lord Ihesu Crist, for it is
     write in èe gospel èat he touched bare èe meseles and èei were made
     hole. Wherfore èe seruaunt schulde noght haue disdeyn to doo èat his
     lord dede, èat is to seie visite and conforte èe sike, for seint
|r15 Poule seith oure Lord Ihesu Crist cam doun fro heuene into erèe and
     took his seruantes liknes to visite, serue and hele all mankynde of
     èe grete siknes of synne èat hit was ynne.

     The fifte werk of mercy bodiliche is herberwe pore mon & pilgrymes.
     éis werk plesith God, as Holy Writt techith in many stedes by many
|r20 ensamples; firste of Abraham èat, for he vsed gladliche to herborwe
     hem èat nede hadde of herberwe, he deserued to herborwe aungeles in
     liknes of men +, whiche èat broghte to him certeyn byheste èat Sarra
     his wyf èat longe hadde be bareyne schulde conceyue & bere a child to
     grete gladschip [of hym].    And also Loth, for he ded gladliche
|r25 èe same dede of mercy, he resceyued angelis in liknes of men into his
     hous to herborwe, by whiche he & his were saued fro èe perile of
     drenchinge of èe citee of Sodom. For èei warned him, whan èat the
     citee schulde synke for synne, èat he schulde goo awey & noght abyde
     èere.    And èerfore counsailleè vs seynt Poule èat we leue noght
|r30 hospitalite èorgh whiche many men haè |r[f.85r] plesid God and be worthi
     to resceyue aungels into her hous in stede of pore men. And no wonder
     èeigh suche men [herborwe] aungels, for èei [herborwe] God himself,
     as witnessiè èe gospel where oure Lord God Ihesu Criste seith èus to
     his disciples: `Whoso receyueè ¨ow he receyueè me.' For all èat men
|r35 doth to èe pore for Goddes sake, God seith it is doo to him.    En_sample 
     we haue hereof of èe holy man seynt Gregory èat wiè grete
     wille was acustomed to herborwe, receyue & fede pore men, and him_self 
     wolde serue hem boèe of mete and also of watir to hir hondes.
     + On a day whan he wolde haue ¨eue water to a pore mannes hondes,
|r40 èere while he turned him to take èe watir to serue èe pore man wiè,
     èe pore man vanisshed awey, èat he sey no more of him, wherof èe holy
     man had gret wonder how hit myght be. And èe nexte nyght after oure
     Lord Ihesu appered to him and seide èus: `Wel ofte èou hast resceyued
     me in my lymes, and èis day èou hast resceyued me in myn owne persone.



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      And èerfore suche werk may be holde better èan abstynence, and more
     mede comeè èerof, as men fyndeè in èe book of lyues of holy fadres
     of an holy man èat woned in Egipte èat herborwed gladliche pore mon
     and pilgrymes and ¨aue hem suche as he myght. One a day a pore pil_grym 
 |r5 |r[f.85v] was herborwed wiè him and sat at èe mete + in his pre_sence,
     but he wolde neither ete ne drynke èat day for ought èat èe
     gode man [myght] doo. Than seide èe gode man to èe pilgryme: `Go
     we proue by èe tree èat stondeè [¨onder] here[with]oute wheèer of
     oure two lyues plesith most God, and prey we wiè good herte to God
|r10 èat he wolde vouche sauf èat èe tree abowe adoun to him of vs two
     whos lyuynge moste plesith him:' They wenten forè & maden her pray_er,
     and wièynne a litel while èat èei had preyed èe tree abowed doun
     to èe gode man èat hadde herborwed èe pilgryme, & noght to him èat
     lyued in so grete abstynence. + So it semeth èat hospitalite is
|r15 more medful èan abstinence. And many mo grete ensamples ther beè in
     preysinge of èis werk of mercy èat is hospitalite.

     The sixte werk of mercy bodiliche is visite and conforte hem èat beè
     enprisoned & helpe hem out èerof if we may, for alle we beè holde
     èerto. As seynt Petir seith èus: `éenke & haue mynde on hem èat beè
|r20 bounden in prisoun as èeigh èou were èere bounden wiè hem,' èat is
     to seie visite hem, comforte hem and helpe to brynge hem out, as èou
     woldest èat men ded to the if èou were in here plyt.    So dede
     the gode man Thobi, as is write in his book, |r[f.86r] èat gladliche
     visited hem èat were in prisoun and conforted hem wiè word & dede
|r25 after his myght.    Salamon also delyvered hem èat were toward èe
     deth, and èe holy prophete Danyel delyuered èe womman Susan èat was
     wrongfulliche dampned to the deth.    And also oure good Lord
     Ihesu Crist delyuered èe womman èat by èe lawe schulde haue be
     stoned to èe deth [for] avoutry. But God dede noght so to ¨eue en_sample 
|r30 èat men schulde noght chastise mysdoers after the lawe èat beè
     founde gilty, but by èat he techiè what èei schulde be èat beè domes_men 
     and how èei schulde kepe èe lawe & deme oèer men, and èat
     principalliche in foure èinges.

     One is èat èei schulde take good avisement and counsaile or èei deme.
|r35 As Iob èe holy man seith, `In cause èat I know noght I schal èe more
     seche lawe.' And èat may be vnderstond by èat èat oure Lord God,
     noght wièstondyng èat he [knewe] all èing, ¨it, or he wolde ¨eue dome
     vpon èe womman èat was accused to him of avoutrye, he abowed doun &
     wroot in the erthe wiè his fynger; in whiche writyng, èat is betokened
|r40 discrecioun & good avisement, he ¨af ensample to alle domesmen èat èei
     schulde be fully lerned of èe soèe and wel avised or èei ¨eue dome,
     seth èat allewittynge God wolde noght deme |r[f.86vl hastifliche wièoute



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     avisement.    ée secounde èing èat [a] domesman schulde haue is
     trewe & rightful entencioun, èat is to deme trewliche after èe lawe
     onliche for èe loue of God, èat is rightwisnes, & noght for loue,
     drede, mede, prayer, fafour, ne for none oèer cause, leue to do right_wisnes
 |r5 . And èat is schewed in èat èat oure Lord God, after èat he
     had write, stood upri¨t.    The èridde thing èat [domes]men schulde
     haue + is clene lyf and hole conscience, or elles èei may sore drede èe
     sentence of the wordes èat oure Lord Ihesu Crist seith in èe gospel
     èat seith èus: `As ¨e demeè oèere men ¨e schal be demed.' And seynt
|r10 Poule seith èus: `éou èat demest oèer men for èing èat èou art gilty
     of, èou dampnest èiself.' In token of èis oure Lord Ihesu, whan he
     stood vp, seide èus: `He èat is wièoute synne caste [on hir èe firste
     stoon]. And èan èe Iewes èat accused èe womman, byholdynge in èe
     writyng èat oure Lord had iwrete, sey[h] in èat writyng all èat èei
|r15 hadde mysdoo, and for schame stelen away, for èei seyh hemself more
     synfull in èe sight of God èan èe womman was.

     The ferèe èing èat a domesman schulde haue is compassioun & pitee in
     herte, for in demyng of anoèer man he schulde haue pitee & compassioun
     & and more fauorable & enclyne more to mercy & grace wièoute offence or
|r20 brekynge of lawe & rightwisnesse |r[f.87r] èan he schulde be to doo
     all èe rigour and hardnesse èat he myght by èe lawe of reddoure [of]
     rightwisnesse. For rightwisnes wièoute mercy is cruelte, and mercy
     wièoute rightwisnes is foly, and èerfore èei schulde alwey be + to_gidre 
     so èat none of hem schulde be withoute oère. Neuerèeles often
|r25 tyme it is schewed by Holy Writte èat one of èese is wièoute èat oèer;
     but ofter is mercy wièouten rightwisnes èan rightwisnes wièouten
     mercy.    Seynt Iohan Grisostom, èat is cleped Iohan wiè èe gilden
     mouth, seith èat moche better & sikerer it is to ¨elde rekenynge &
     answer at èe day of dome of moche mercy èa[nl of moche reddour of
|r30 rightwisnes.    Seynt Iame seith also èat iugement wièoute mercy
     schal be doo to him at èe day of dome èat here wole doo no mercy.
     éerfore oure Lord [God], whan he hadde write and stood vp, efte he
     bowed adoun to èe ertheward, and sone after + delyuered èe womman.
     Therfore èe domesman schulde be bowynge & enclynynge wiè grete com_passioun 
|r35 & pitee to him èat he schal deme, and with grete drede &
     sorwe, and as it were a¨enst his wille, he schal deme hym for ful_fillynge 
     of èe lawe & rightwisnes. For if he demeè wrong he schal be
     dampned èerfore at the dredful iugement.

     And èus we may see èat hit is a medful & a plesaunt werk to God forto
|r40 visite and comforte hem èat beè in prisoun, for God himself wente
     doun to helle forto de*lyuere |r[f.87u] his chosen out of èat prisoun in
     whiche èei were for oure forfadres synne.



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     The seuenèe werk of mercy bodiliche is to burie dede bodies of men &
     wommen. For èat werke is èe holy man Thobie moche commended in Holy
     Writte, for ofte he lefte his mete forto do èat dede.    And also
     Marye Magdeleyn was commended of oure Lord Ihesu crist for èe oyne_ment 
 |r5 èat sche leide on him; for he seide sche dede it in tokenynge of
     his burienge.    Also the holy man Ioseph Abaramathia preyed of
     Pilate èe body of oure Lord Ihesu Criste and toke it adoun of èe cros
     and wiè grete deuocioun buried it; and èerfore he is gretliche commendid
     in Holy Writte.    In olde tyme men ordeyned besiliche for èe place
|r10 where èei [wo]lde be buryed, for èei took + kepe of the holynes of her
     good eldres. èerfore èei ordeyned hem as moche as èe[i] myghte to be
     buried after her deth èere èat + her gode eldre fadres ware. And èer_fore 
     Holy Writ witnessiè èat èe patriark Iacob seide èus to Ioseph his
     sone: `Burye me noght in Egipt, but ley me beside my fader.' And èer_fore 
|r15 schulde euery man desire to be buried in holy place and among
     good men in èat èat gode men my¨t most haue mynde of hem & praye for
     hem kyndeliche.

     Also euery man schulde burye his frende when he is dede in honeste
     stede. Ensample we haue èerof as we fyndeè in the |r[f.88r] book of
|r20 kyndes, èat èere is a manere of fisshe in the see èat when a fisshe
     of èat kynde is deed hit berith it to èe grounde of èe see & èere +
     burieth it so èat oèer fisshes devoure it noght.    Also Iewes &
     Saresynes & oère men wièoute bileue beè stired by kynde to haue suche
     [pitee] & tendernesse of men and wommen of her owne liknes & kynde
|r25 èat èei burieè hem honestliche & noght suffreè hem be deuoured wiè
     wylde bestes ne rote aboue èe erthe in abhominacioun to oère men;
     wel more schulde kynde & pitee stere vs èat beè cristen men [and]
     haue stedfast bileue èat èilke bodies schal aryse at èe day of dome
     and be oned a¨en wiè the soule, and [go] togidre to ioye or to peyne.
|r30  éerfore be busy to burie hem in honeste and holy place and see èat
     no vilanye were doo hem. And èerfore whoso loueè his neigheboures
     soule he loueè his body, & èan aughte he do his body after his deth
     all èe kyndenes èat he can or may.

     Now hit is schewed whiche beè the werkes of mercy, boèe gostly &
|r35 bodily, whiche beè alle werkes of grete almes by whiche we may gete
     grete mede.

     But for as moche as it is ofte seyn èat men leseè her almes & many
     oèer good dedes for èei doth it noght as it aughte be do, èere[fore]
     it is forto schewe how almesdedes schulde be doo forto moste plese
|r40 God èerwith. For whoso desireè to plese God wiè almesdede |r[f.88v]
     moste take hede [of] thre èinges, èat is to seie of what, to whom, &
     how.



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     Firste he schulde take kepe wherof he schal make [his almes, for he
     schuld make] it of his owne trewe gete good & noght of oèer mennes
     good èat he haè vntruly gete. For èe almes èat is done of vntrewly
     gete good, as by èefte, raveyne, oker, gilerie, wrong takyng, wrong
 |r5 wièholdyng or other suche wrongful wises plesiè noght God, but raèer
     greueè him. For in Holy Writte God comaundeè èus: `éou schalt not
     make offrynge ne sacrifice of oxe, schepe ne other beste èat èou hast
     wrongfulliche geten, for suche offrynge & sacrifice is abhomina[ble]
     to God.'    3it seith ferèermore Holy Writ èat he èat makeè offr_ynge 
|r10 or sacrifice to God of eny good wrongfulliche take fro pore men
     doè no more plesaunce to God èan he doè to èe fader whos sone he
     sleeè maisterfulliche and offreè h[y]m in his sight.    Seynt
     Austyn seith also èus: `What may èat ¨ifte be preysed èat he èat
     takiè it lawhiè and he èat forgoè it wepith?' And èerfore eche man
|r15 schulde take good kepe [wherof] he [makeèl his almes.

     The secounde is èat he schulde take kepe to whom he schulde doo his
     almes, for Holy writt techiè us to loke to whom we schulde do oure
     almes. For he bid vs doo good to èe goode, èat is to seie to hem
     èat èou vnderstondest beeè goode and not to hem èat èou wost wel beè
|r20 wikked, èat is to seie to èilke |r[f.89r] èat èou seest wele lyuynge &
     noght to hem èat lyueè in open synne, as iogeloures, harlottes, flat_erers 
     and oèer suche to whom men ¨eueth ofte for her lesynges and
     ydel tales; and èat is synne, boèe for myspendyng of Goddes goodes &
     of tyme [inl ydell. But ¨it whoso ¨eueè to suche myster men bycause
|r25 of her pouerte & bycause èat èei haue noght elles to helpe and fynde
     wiè her fadres & modres & wyfes and children, èat wièoute her help
     myght noght lyue, & also forto wièdrawe hem fro èat manere lyvinge &
     noght for her folie, hit is wel doo.    Wherfore almes schulde be
     doo to pore nedy [men] and nameliche to hem èat beè poore in herte &
|r30 wille, and èat forsakeè the world for èe loue of God as himself
     counsailled; and also to alle oère èat nedy beè & poreliche lyueè,
     and nameliche to + suche as w[ere] woned to be in better estate and
     beeè aschamed to begge, & for èat èei conne noght ne may noght gete
     her lyflode and profyte oère men wiè her bodiliche trauaile as èei
|r35 were woned to doo, for elde or other febilnes èat is falle on hem.

     And ¨it men beè raèer holde to doo her almes and help wiè her good
     [to] fader & moder èan eny oèer if èei be nedy, for so comaundeè oure
     Lord God where èat he biddeè vs worschip fader & moder.    And so
     techiè vs kynde, for hit is write in èe book of kyndes èat èere is a
|r40 manere of foule èat is cleped a lapwynke, whiche foule, whan the |r[f.89v]
     fader & moder of hit may not trauaile to gete her mete for elde,
     èilke èat èei broght forth takeè hem & pulleè awey here olde feèeres



|p158


     & sitteè vpon hem and couereè hem wiè her feèeres and fedeè [v]nto
     newe feèeres wexe on hem & èat èei be woxe myghti a¨en to flee &
     helpe hemself.    Moche more a man schulde or a wononan èat haè
     vse of resoun be busy to kepe & socoure & susteyne hem èat hem broght
 |r5 forth; & whoso doth noght so he may wel be cleped unkynde, for he doè
     boèe a¨enst kynde and a¨enst èe comandement of God èat is maker of
     kynde. And èerfore to hem èat falleè in suche vnkyndenesse ofte tyme
     hit is seye èat moche vnhap falleè hem in èis world as it is right, &
     moche worse schal bifalle hem in èat oèer but they amende hem.

|r10 The èridde èing is èat a man schulde take kepe how he schulde ¨eue
     his almes, and èerto longeè foure èinges: one is èat hit be [do]
     gladliche and wiè good chere; èe secounde is èat it be doo sone wiè_oute 
     tarienge; èe èridde is èat it be doo largeliche after èe myght
     of èe ¨euer, and èe ferthe is èat hit be doo mekeliche.

|r15 Ferste men scholde doo her almes gladliche & wiè good chere, for Holy
     Writte berith witnesse èat God takeè more kepe to èe herte èan to èe
     hond of the ¨euer; for seint Gregory seith èat God takeè no kepe wiè
     how moche but wiè hou good herte a man worschipeè him.    Ensample
     èerof |r[f.90r] oure Lord Ihesu Criste scheweè in èe gospel of èe pore
|r20 woman èat hadde no more but two mytes of money èat were worth a
     ferthyng, & hem sche offred wiè good herte into the tresory of èe
     temple. And oure Lord seide èat sche had offred more èan eny other
     èat moste had offred; for oère ¨eue parte of èat èei had plente of,
     but sche ¨af all èat sche hadde to lyue by. And èerfore it plesith
|r25 more God an halpeny ¨eue of a pore man wiè glad herte èan doth a grete
     ¨ifte of a riche man wiè + grucchinge herte. And èerfore seiè the
     wise man Salamon èus: `In all thi ¨iftes make glad chere.' For seint
     Poule seiè èus: Hillarem datorem diligit Deus, èat is to seie, `God
     loueè a glad ¨euer & curteys.    But some men èere beeè èat wanteè
|r30 good norture & curtesie, for èei wole noght ¨eue [for èe loue of God
     to èe pore] èat schal haue it [but ¨if èei] by hit ouerdere. For èei
     wole reprove hem first vilaynousliche or èei wole ¨eue hem, & clepeè
     hem faytoures, truantis, èeues, mychers & many oère suche vylenous
     wordes, so èat her almes is bought ouerdere. And suche manere doynge
|r35 of almes is [noght acceptable to God, and èerfore] èe wyse man Salamon
     techiè vs èus: `Open thyn herte to èe pore & answere him debonerliche.'

     ée secounde manere of doynge of almes is èat it schulde be doo sone
     or hastifliche wièoute tarienge. For èe wise man Sala*mon |r[f.90v]
     seith èus: `¨if èou maist helpe thi frend of èat he haè nede, èou
|r40 schalt not seie "Goo" to him, "goo & come a¨en tomorwe" if èou myght
     helpe him anone.' And in anoèer stede he seith èus: `Let noght èei



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     ¨ifte be taried fro hem èat haue nede ¨if èou desirest to saue her
     lyues,' èat is to seie, late hem noght loke after hit when èou maist
     anone ¨eve it.    And èis is a¨enst many riche men èat wole suffre
     pore nedy men longe & sore crye on hem or èei wole ought ¨eue hem, so
 |r5 èat it is dere boght or èei haue it. For Senek seith, èe wise man,
     èat no èing is derrer boght èan èat èat is gete wiè schamefast prayer,
     and a comune word it is: `Dere he biggeè èat beggeè.' And èerfore a
     man schulde doo his almes as sone as he is of myght forto doo it.
      ée wise man Salamon seiè; `Sone & betyme doo èou good thiself for
|r10 Goddes loue ¨if èou haue wherof, and offre to God wiè èyn owne hondes
     while èou lyuest, for deè wole noght longe abyde.' And in anoèer
     stede he seiè èus: `Do good to èi frend tofore thi deth,' by whiche
     frend may be vnderstonde èei soule to whom èe nedeè do good or èou
     deie; or elles it may be vnderstonde oure beste frend oure Lord God
|r15 of heuene to whom èou schuldest doo good whiles èou lyuest, èat is to
     seie almes for his loue to pore men whiles èou lyuest after èei myght.
     For as God himself witnessith in èe gospel, èat men doè to pore men
     for his love me doè |r[f.91r] hit to him. Forwhy almes èat [a man] doè
     while [he] lyueè schal moche more stonde him in stede èan èat men doè
|r20 for him after his deth; right as a lanterne èat is bore tofore a man
     in èe derke wisseè him better in his wey & more comforteè him èan a
     lanterne èat is bore behynde him.    éerfore seynt Poule biddeè vs
     èus: `While ¨e haue tyme doè good.' For as a lord whan he schal come
     to a citee or to a town he sendiè his herbergeres & purvyoures tofore
|r25 to take his ynne and ordeyne for hym, so schulde e[uer]y man èat may
     sende tofore him his puruyoures & herbergers, èat beè almesdedes, to
     take his ynnes & herberwe in èe blisse of heuene. For almes èat is
     doo for a man after his deth stondiè him but in litel stede to rewarde
     èat hit schulde haue doo if hit hadde be doo in his lyf, for it fariè
|r30 but as a purveour or an herbergour èat comeè in èe toun èere his lord
     schulde be herborwed latter èan his lord.

     The èridde manere how almes schulde be doo is èat hit schulde be do
     largeliche aftir èat a man may. For the wise man seith èus: `¨eue
     good for Goddes loue freliche after èat God haè ¨eue [èe].' And Thobi
|r35 èe holy man seith èus: `After thi myght be merciable: if èou hast
     moche ¨eue largeliche; if èou haue litel departe of hit curteisliche
     & gladliche.'    Hit is redde of a kyng èat a pore man asked of
     him a peny, and èe kyng answerde & seide èat it longeè noght |r[f.91vl
     to a kyng to ¨eue so litel.    Also kyng Alisaundre ¨af to oon of
|r40 his seruantes a grete citee and èe seruant wolde noght haue it, for
     him èoght èat it was to grete a ¨ifte. And èen seide èe kyng
     Alisaundre: `I take no kepe in my ¨ifte what hit byfalleè èe to re_sceyue,
     but what it byfalleè me to ¨eue.'



|p160


     The ferèe manere how almesse schulde be + doo is èat it schulde be
     doo mekeliche wiè grete deuocioun & god entente, for he èat doè it
     schulde wille to haue èerof no worldliche worship, èonk ne veynglorie,
     ne be despitous in èoght, word ne dede to èe poore èat he helpeè; ne
 |r5 haue ouerhope ¨if èat he be in dedly synne èat God wole only for his
     almesdedis for¨eue him, wièoute receyuynge of èe sacrament of pen_aunce.
         + Som men doè her almes onliche to be preysed èerfore,
     but èe Holy Goost by èe prophetes mouth techiè vs èus: Absconde
     elemosinam in sinu pauperis, `Hydeth,' he seide, `¨oure almes in èe
|r10 pouere mannes bosom.' And seynt Gregory seith èat hit is inowh to
     èee èat he see èyn almesdede of whom èou hopest to haue èei mede.
      Also oure Lord Ihesu Crist in the gospel seith èus: Cum [facis]
     elemosinam nesciat sinistra tua quid faciat dextera tua, èat is to
     seie, `When èou schalt do thyn almes lat noght èyn lifte hond wite
|r15 what èi right hond doth, so èat èyn almes be doo so priuely èat hit
     be noght knowe |r[f.92r] of oèer men, and èan èe Fader of heuene, èat
     all èing seeè, be hit neuere so priue, schal ¨elde it the.' And èer_fore,
     seith seynt Gregory, whoso èenkeè to haue mede of God for his
     almesdede him byhoueè èat [he] haue a rightful entencioun.

|r20 Also him byhoueè èat in his almes doynge èat he ne despise no pore
     men, for èe Holy Gost by èe prophetes mouth seiè èus whan he coun_saileè 
     vs to doo almes: Carnem tuam ne despexeris &c, èat is to seie,
     `Despise not èei flesche,' èat is èe pouere man èat èorgh shaè and mak_ynge 
     is liche to èe and of èe same kynde of flesche & blood as èou
|r25 art.    éere beè also some riche men èat for pryde deyneè noght to
     speke wiè a pore man ne unneèes to loke on him, and if èei spekeè wiè
     him hit schal be ouerthwerte & despitousliche; and èis moche disples_ith 
     God. But èe holy man Iob dede not so èat seide èus: `I ne de_spise 
     neuere pore man, for I hadde somtyme nede.'    A kyng or a
|r30 lord èat were an holy man and of clene lyuynge ne schulde haue no
     schame ne disdeyne to speke wiè a pore lyuynge man & take of him good
     counsaile and rede for help of his soule, if he were connynge, [r]aèer
     èan to comoun [or] counsaile wiè grete riche men èat coude noght or
     wolde noght counsaile him to goode, but raèer by losengrie and many
|r35 oèer weies draweè h[y]m fro good to yuel. For many grete lordes
     grete almesdedes doè to pore men but ¨it |r[f.92v] èei haue of hem
     grete disdeyn for her pouerte, & lusteè noght speke ne comune wiè
     hem; and if èei were rightfulliche meke èei wolde not do so.

     Also èere beè many men èat ¨eueè ofte moche almes, but èei liggeè con_tynually 
|r40 in dedly synne wièoute amendement, and è[at] almesdede may
     hem noght availe to sauacioun if èei deide in èat estat; for almes_dede 
     ne oèer good werk èat is doo in dedly synne nys but deth, & may
     noght saue a man fro the peyne of helle.    Suche a man may wel be



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     likned to him èat wolde bilde h[i]m an hous, but as faste as he makeè
     and arereè èat oon side he draweè doun èat oèer side. & èerfore
     Holy Writ seith èus: Miserere anime tue placens Deo, èat is to seie,
     `aue mercy on thyn owne soule if èou wolt plese God,' for whoso is
 |r5 noght good to himself, to whom may he be good, or to whom may he be
     trewe èat is false to himself?    éerfore seiè seynt Austyn, `Who_so 
     wole doo his almes ord[ayn]lichehe moste firste begynne at his
     owne soule,' for a man èat haè no pite ne mercy on his owne moder èat
     is nedy & sike, haue he neuere so moche mercy & pitee on oèer men,
|r10 ¨it he schal be holde as wièoute pitee. Right so schal a man be èat
     haè no pitee of his owne soule whiche he schulde loue aboue all èing
     after God, & amendiè noght his soule whan he woot hit is nedy & sik
     èorgh dedly synne.

     |r[f.93r] Now is schewed èe vertu of èe tree of mercy and of èe seuen
|r15 degrees & fourtene braunches of hit and of èe fruyt èat comeè èerof,
     of whiche fruyt seiè the prophete Dauid in èe sawter èus: Beatus qui
     intelligit super egenum & pauperem &c, èat is to seie, `Iblessid is
     he èat takiè hede of èe nedy & pouere,' as who seith he abyt noght
     forto pore men aske him, but ¨eueè hem as he seeè èat èei haue nede
|r20 or èei aske.    And so did èe holy man seynt Nicholas priueliche
     caste his good into èe mannes hous èat was bycome pore & myght noght
     begge for schame, but schaped his èr[e] dowtren to èe bordel hous èat
     èei & he myght haue lyued by èe synful sillynge of paire [wicked]
     flesshe, of èe whiche myschif èe holy man rescowed hem & releued
|r25 [hem] wiè his good for Goddes loue vnpreyed and vnasked.    For as
     it is seide bifore, `He byeè ouerdere èat beggeè,' and wel free herte
     haè he no[t] èat none èing can ¨eue vnprayed. Neuerèeles hit is wel
     doo to ¨eue èe nedy èat prayeè, but hit is better doo & more to
     Goddes plesaunce forto ¨eue to èe pouere vnasked & vnprayed, for èe +
|r30 prophete in èe [same] stede aforseid èere èat he seide `Iblissed is
     he èat takeè hede of èe nedy and pouere,' anone folowynge he seiè èus:
     In die mala libera[b]it eum Dominus, èat is to seie, `For God schal
     delyuere him at [èe] yuel day,' èat is èe day of dome, whiche schal
     be yuel to wikked |r[f.93v] men èat at èat day schul be dampned in body
|r35 & soule to endeles peyne, for èei dede noght here èe werkes of mercy.

     Wherfore the domesman at èat tyme schal speke to hem an hidous word,
     as witnessiè oure Lord Ihesu Crist in èe gospel: Ita maledicti in
     ignem eternum: `Goè,' he schal seie, `¨e waried wrecches fro me to
     èe fuyre of helle endeles èat is ordeyned for èe deuel of helle & his



|p162


     angelis; for I was hongry and ¨e ¨af me no mete; I was aèurste and ¨e
     ¨aue me no drynk; I was naked and ¨e cloèed me noght; I was syke & ¨e
     visited me + noght; I was in prisoun & ¨e sought me noght, and I was
     herberwles and ¨e herberwed me noght.' And èerfore èei schal be de_lyuered 
 |r5 to her enemyes èe fendes of helle, euere to dwelle wiè hem in
     endeles peyne; fro whom men èat haue be mercifull and pitevous in èis
     world schul èan be delyuered. For èan schal oure Lord Ihesu Crist
     seie to hem èat fulfilled here èe werkes of mercy as he seith himself
     in èe same gospel èus: Venite benedicti patris mei &c, `Comeè to me
|r10 ¨e blessid children of my Fader & resceyueè the kyngdom of heuene
     whiche èat [is] ordeyned [to] ¨ow fro èe bigynnynge of èe world, for
     èat ¨e dede to pore men in myn name, ¨e did it to me.' éan schal God
     doo to hem gret worschiè for èei did here èe werkes of mercy, & ¨elde
     hem èerfore lyf & blisse wièouten ende.

|r15 And èerfore |r[f.94r] seiè oure Lord Ihesu Crist in èe gospel èus:
     [Beati misericordes &c], `Blissed be èei èat beè merciful, for èei
     schal haue mercy.' And for èei saued lyues of oère men wiè dedes of
     mercy & almesdede it is good right èat God ¨eue hem lyf wièouten ende
     in ioye & blisse. And for èei had pitee & mercy & comforted hem èat
|r20 were in meschief, anger & woo, hit is skile that God haue mercy on
     hem & delyuere hem of alle mescheues, angres & woes; & so schal he
     doo and ¨eue hem èe corowne of endeles blisse to whiche èis vertu of
     mercy schal bringe hem [and] to èe mede èerof, èat is mercy. For God
     seith, `Blissed beè èey èat beè merciful, for èei schal haue mercy.'
|r25  And èus men may see what èe ¨ifte of èe Holy Gost èat is cleped èe
     ¨ifte of counseil may do whiche we prayeè to haue by èe thridde ask_yng 
     of èe Pater Noster, èat is fiat voluntas tua; whiche ¨ifte putteè
     fro a man èe synne of auarice and setteè in èat stede èe vertu of
     mercy èat bringeè him to èe blissedhede & mede èat longeè èerto, that
|r30 is mercy.


De Dono Intellectus

     The secunde askynge of èe Pater Noster, + Adueniat regnum tuum, may
     wynne to vs èe ¨ifte of èe Holy Goost èat is cleped èe ¨ifte of vnder_stondyng,
     whiche ¨ifte èere it wircheè putteè awey derknes of mannes
     herte. For right as èe sonne whan it aryseth & begynneè to schyne
|r35 putteè awey èe derknes of èe nyght & mystes èat letteè èe light of |r[f.94v]
     èe day, right so èe ¨ifte of vnderstondynge putteè awey derknes
     of synne èat is in mannes herte and ¨eueè it clere light [to] se all
     manere filèe of synne èat is èerynne, and also èat èat is byneèe him,
     as in helle, and èat èat is aboue him, as in heuene with gostly sight,
|r40 and èat èat is aboute him, as Goddes creatures. And so it bringeè a
     man to greet desire to see oure Lorde God almyghty and euere to be



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     wiè him in his blis. And èen he strengèeè him faste to caste out of
     his herte and make him clene of all manere filthe of synne èat he
     seeth èerynne èorgh grete sorwe of herte, schrifte of mouth & hard
     penaunce so èat he mowe see God gostliche and wone with God & God
 |r5  wiè him. And nameliche èis ¨ifte putteè out of mannes herte èe
     synne of leccherie and settiè in èat stede èe vertu of chastite.


Luxuria ducit hominen in peccatum quatuor modis

     Leccherie is an outrageous loue of flescheliche lust & likyng in
     whiche èe deuel èorgh foure maneres ledeè a man to dedly synne and so
     to endeles deè but ¨if he amende hym or he deie bodiliche. One is
|r10 fole and [vn]wardliche lokinge or sight; èe secounde is foole & vn_warly 
     [speche]; èe èridde is foole and vnwardly touching wiè hand,
     and the ferè is foole & vnwardliche kussynge with mouth, of whiche
     comeè ofte some leccherous [dede] or [wille] to èe whiche èe deuel
     ledeè a man. For as it is [writen] in Holy Writt èus: Sicut pissis
|r15 capitur hamo, sic homines ca*piuntur |r[f.95r] in luxuria tempore malo,
     that is to seie, `As èe fisshe is caught wiè èe hook so beè men caghte
     wiè èe synne of leccherie in yuel tyme.' For right as èe fissher
     couereè and hideè èe hoke èat he wil cacche with èe fisshe with èe
     bayte èat he woot èe fisshe wole gladliche swolowe, and as whan èe
|r20 fisshe seeè èat baite he draweè nere and ta[st]eè èerof, and whan he
     feleè èe likyng èerof he sweloweè it vp with èe hook and so is hit
     caught & slayn; right so èe deuel first scheweè to a man a thing èat
     is likyng, and stereè him to byholde hit foliliche & vnwardliche, and
     of èat byholdinge steriè him to speke of filthe & leccherie, and of
|r25 speche to a fole and vnwardliche touchinge wiè hond, and so to kuss_ynge 
     with mouth, èorgh whiche comeè the dede of leccherie, or elles
     ful assente of herte èerto. And èan is èe hook swolowed, & he èat so
     haè doo or assentid is take with the [deuel] and slayn gostliche
     èorgh dedly synne. But we schulde be ware of èese sleightes of èe
|r30 deuel and kepe vs fro hem, as techiè vs the prophete & seith èus:
     Averte oculos tuos ne videant vanitaten, èat is to seie, `Turne èyn
     ei¨en awey èat èei see no [vanite], for he èat wole doo no foly hym
     nedeè èat he byholde no èing èat myght stere him èerto; for èe eighe
     is èe firste messenger to èe herte of foly and yuel.

|r35 In two maneres men synneè in leccherie, èat is to seie wiè herte &
     with body. Lec*cherie |r[f.95r] of herte is in foure maneres. One is in
     èoght, èe secounde in delyt, èe èridde in consentynge of wille, and
     èe ferè in desire to fulfille it in dede; for oure wikked enemy èe
     fende èat euer is redy & busy to kyndle èe fuyre of leccherie in



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     mannes herte, first he putteè èerynne a fole èoght of leccherie, and
     èat is not ¨it but venial synne, but after he makeè èe herte dwelle &
     abide in èoght of leccherie, & èen comeè sone out èerof èe
     manere, èat is delite, and èat may be dedly synne ¨if èe herte longe
 |r5 abyde èerynne. For èen comeè sone the èridde, & èat is consentyng to
     the synne, as when èei skele ne thi resoun wièstondeè [it noght] but
     consentiè èerto, & èat is dedly synne. And èan foloweè the ferèe,
     èat is [but] brennynge desire to doo leccherous dede, & èat is dedly
     synne, al be hit èat a man somtyme may noght [come] èerto. And so by
|r10 suche consentynge & desyre a man may synne ofte sithes in a day èorgh
     nyce lokynge or ènkynge on wommen èat beè gayliche atyred & fayre to
     schewe hem as foles to èe sight of oèer foles.

     And suche wommen wenen èat èei doo noght amys gif it so be èat èei
     assente to no synne in hemself. But sothely èai synnen ful grevous_ly
|r15 [] when èei atyren hem so to èat ilke entente èat men schulde èe
     more byholde hem and èe more lust haue in hem. For èorgh hem may
     many a mannes soule be lorne |r[f.96r] whiche èat for èe gay attyre &
     beaute èat èei scheweè + byholdeè on hem & èerby cometh into desire to
     doo èe dede of leccherie wiè hem, allèogh èei may noght come èerto.
|r20 And suche wommen èat so attyreè hem for suche cause may be cleped èe
     deuelis grenes or snares, for many a man by suche grennes beè take &
     broght to èe develis hond; as Salamon èe wise man seith èat eche leme
     of suche a womman is a grene or a snare of èe deuel.    Wherfore
     at èe day of dome whan suche a womman schal ¨elde answere tofore God
|r25 & resoun of alle èe soules èat beth èus dampned bycause of hir, in
     grete drede & sorwe schal sche be. For al were it so èat sche
     assented noght to do no leccherous dede, & semed to hirself èat sche
     did but well, ¨it and hir entencioun whi sche made hir so gay & seme_ly 
     was forto drawe èe sight of men more to hir & èe more desire to
|r30 synne with hir, or elles ¨if sche vnderstood èat men were èe more
     stired èerby to desire [to] synne wiè hir and sche leueè it noght èer_fore
     [], sche may not be excused + èat sche nys cause of her synne &
     dampnacioun, & s[o] dampnable èerfore.

     Lecchery of body scheweè him in many maneres, as in sight, hiryng,
|r35 spekyng, touchyng, and in alle èe fyue wittes of èe body; and also in
     alle [èinge] èat stireè èe body to ouermoche luste & likyng, as fayre
     cloèinge & softe beddynge and o[èer] delicate array |r[f.96v] & appar_aile,
     & in alle oère delices of [èe] body overmesure.



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     Leccherie of èe body departeè him in fourtene degrees after èe estates
     of hem èat doè it, and èilke degrees liggeè to helleward all wey fro
     wikked to wors.    ée firste is cleped simple fornicacioun èat is
     bytwene sengil man & sengil woman, èat neither of hem is bounde to
 |r5 mariage ne to chastite by avow, ne professed to no religioun. And
     ¨it èis dede is dedly synne.    ée secounde degree is bytwene a
     sengil man & a comune womman èat profreè hir wrecchid body to sille.
     éis synne is wors and fouler & more likeè èe deuel èan èat other, for
     hit may bringe a man into moche more perill. For suche a womman may
|r10 parauenture be a wyf or a woman of religioun, or haè had to doo wiè
     fadir, broèer or other nyghe kyn to him èat haè to done wiè hir; for
     suche oon forsakeè no man.    The èridde degree is bytwene a
     sengil man & a [wydewe] èat haè avowed chastite, & èis is more grevous
     synne èan eny of the oèer two.    The ferèe degre is bytwene a
|r15 sengil man & a clene maide, & èat is ¨it gretter synne, for to èat
     estate of clene maydenhode longeè more mede èan to [oèer], and èer_fore 
     to èe brekynge èerof longeè more peyne. 

     The fifte degre is bytwene a sengle man & another mannes wyf or by_twene 
     a [wedded] man and anoèer sengil womman, for in boèe èese maneres
|r20 is èe synne of avoutrye or spouse*breche |r[f.97r] whiche is a grevous
     synne by two weies.    0ne is by brekinge of èe feith of mariage
     èat schulde be by èe lawe of God & Holy Chirche bytwene housbonde &
     wyf, èat is èat eche of hem schulde trewelyche kepe her bodies to
     other in trewe loue.    Another is for èe synne of sacrilege èat
|r25 is conteyned in èis synne, for whoso doth avoutrye he doè sacrilege,
     brekynge èe sacrament of Holy Chirche a¨enst èe oth èat he made at
     his weddyng. By èese two weies men synneè greuousliche in èe synne
     of avoutrye; and many oèer grete periles falliè by èis synne, for
     èere[by] beeè made many false heyres and many rightful [heyres] dis_herited, 
|r30 whiche harme èei èat beè gilty èerof beè noght of myght to
     make gree ne restitucioun to him èat èei haue so harmed.    And
     also èis synne bringeè ofte èe man or èe womman èat is gilty èerynne
     to moche meschif of body in èis world as to pouerte, losse of som
     lyme, enprisonement & distresse of his body + or sodeyn deth, & to
|r35 moche more meschief of soule, èat is endeles dampnacioun but èei
     amende hem or èei deye.    éis synne also is somtyme doubled or
     made twofold, as whan a wedded man takeè anoèer manis wyf, & èan is
     it moche more grevous, for it is èen double avoutrye èat askeè moche
     more peyne and greuous.

|r40 The sixte is bytwene |r[f.97v] a wedded man & his owne wyf, doynge with
     hir èe flescheliche werk èat longeè to weddyng in oèer manere èan
     kyndeliche skile wole, or oèerwise èan èe lawe of wedlok askeè. For
     right as a man may wilfulliche slee himself bodiliche wiè his owne



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     knyf and be endelesliche dampned èerfore, so may he slee hymself gost_liche 
     èorgh dedly synne doo wiè his owne wyf èorgh vnskilful lust of
     his flesshe a¨enst èe ordre & resoun of kynde and of mariage. And èer_fore 
     wedded folk schulde not folowe all her + lustes as [vn]reson_able 
 |r5 bestes, but kepe hem in clennes after kyndeliche skile & èe
     ordre of èe sacrament of matrimonye, whiche sacrament èorgh èe vertu
     èerof excuseè fro dedly synne all manere fleschely dede idoo ordynat_liche 
     and kyndeliche bytwene hem èat rightfulliche beè coupled by èat
     sacrament.

|r10 The seuenèe degree is bytwene [a man] and his gossib, èat is to seie,
     a womman èat haf his child at èe fontston or bytwene a womman [and]
     him èat haf hir child at èe fonston, or bytwene a child and his god_father 
     [or his] godmoder, and bytwene èe children of èe [god]child
     and [pe] children of èe godfader & godmoder. For eche of èese beè
|r15 sibbe to oère gostliche, as fader and moder, suster & broèer beè bodi_liche,
     so èat ¨if eny wièynne suche degre were wedded to oèer Holy
     Chirche schulde departe hem; and èe same sibbrede gro*weè |r[f.98r] by
     confermynge of èe bisshop. And èerfore all fleschely doynge bytwene
     man & womman of suche sibrede is greuous dedly synne.    The eighte
|r20 degree is bytwene a man & his kynnes woman wièynne degrees of mariage,
     & èat synne may be more or lesse after èat èei be nere or ferther of
     kyn.    The nynèe degre is bytwene a man & [a] kynnes womman of
     his wyf, or èat was his wyf; or bytwene a womman & a kynnes man of hir
     housbonde or èat was hir housbonde withyn degrees of mariage, èat is
|r25 wièynne the fifte degre, for ¨if eny man weddiè his kyn wièynne èat
     degree wièoute despensacioun of Holy Chirche èe mariage schal not
     stonde but be departed, and so èe man èat haè do flescheliche wiè èe
     sibwomman of his wyf, or woman wiè èe sibman of hir housbonde, he
     lesith the ryght of his wyf, or sche èe right of hir housbonde, so
|r30 èat neièer of hem èat so haè agilt may aske fro èat tyme forth
     fleschely dette of oèer, ne haue to doo, wièoute synne. But if he or
     sche be asked èei mote ¨ilde it & doo it wiè sorwful herte in mynde
     of her synne.

     The tenthe degree is bytwene a man in holy ordre, as preeste, deken
|r35 or sodeken, & a seculer womman, and èat is a grevous synne; but hit
     may be more & lesse after èe estate of him èat doè it, as a deken
     synneè more èen a sodeken & a preest more èan a deken.    ée
     eleuenèe degre is bytwene a seculer man & a    [womman of |r[f.98v] relig_ioun
     ], or bytwene a man of religioun and a seculer womman, and èis is
|r40 grete synne, for èe ton of èese is ded to èe world.    ée twelfèe



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     degree is bytwene a man of religioun and a womman of religioun, & èis
     is most grevous synne, for èese boèe beè dede to èe world & schulde
     lyue onliche to èe seruice of God.    The èrittenèe degree is by_twene 
     a prelate or a curate of Holy Chirche and a woman. éat is an
 |r5 hidous synne, for prelates and curates scholde be myrour & light of
     good ensample to èe peple, & beè holde to chastice hem èat mysdoth.
     And èis synne is more & lesse after èe estate of èe prelate, as more
     in an erchebisshop èan a bisshop, & more [in] a bisshop èan anoèer
     curate of lower degree, and after èe estat also of a womman èat he haè
|r10 to doo wiè, as ¨if sche be religious, wyf or maide or other.

     The fourtenè degree is synne of leccherie a¨enst kynde èat is worste
     of alle & most wlatsom to speke of and most myspayeè God. For èis
     synne hit is founde in Holy Writ èat God lete rayne fuyr & brymsto[n]
     vpon èe citees of Sodom & Gomor and oèer ère, so èat fyue citees for
|r15 èat synne sank into helle wiè all èe peple èat was in hem but oon
     gode man èat was giltles èerof & his two doghtres, èat eskaped by
     warnyng of two aungels èat God sent him. And èerfore men clepeè this
     synne èe synne of sodomy, for it is liche none oèer.    This synne
     èe deuel techiè men & wommen in |r[f.99r] many maneres whiche beè noght
|r20 to telle for èe wlatsomnes èerof, èat is so moche èat èe deuel himself
     èinkeè schame to neighe èe man or èe womman èat is defouled èerwith.
     But ¨if eny man or womman feleè him in eny manere gultyf in + suche
     synne vnkyndeliche, hit is good counsaile to him èat he leue for no
     shame èat he ne schryue him hastiliche èerof, & in his schrifte telle
|r25 all èe manere how he haè idoo; for èe schame èat he schal haue in him_self 
     for èat vileyn dede schal be to hym a grete parte of his penaunce.

     And èus men may understonde what is leccherie, boè of herte & of
     body, èe whiche synne èe ¨ifte of èe Holy Gost èat is cleped èe ¨ifte
     of vnderstondyng putteè awey from a man in whom èat ¨ifte worcheè &
|r30 setteè in èat stede èe clene vertu of chastite as is aforeseid; of
     whiche vertu it is now forto speke.


De virtute Castitatis & eius vij gradibus

     Chastite is a vertu wonder fayre, and may wel be likned to a tree èat
     haè seuen degrees & seuen branches. ée seuen degrees beè these: first
     is clene conscience [of] herte; èe secounde is clene speche of mouth;
|r35 èe èridde is good kepynge of èe fyue wittes; the ferè is streit &
     hard lyuynge; the fifte is fleyng of yuel companye & of all èing èat
     myght be enchesoun of synne; the sixte degree is good occupacioun,
     and èe seuenèe is good prayer & + deuocioun.

     The firste degre of èis tree of chastite and èe rote èerof is clene con_science, 
|r40 for withoute |r[f.99v] clene conscience no èing may plese God.



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     For clene conscience kepeè the herte fro wikked èoghtis and fro
     wikked willes & wikked desires èat comeè of hem so èat èe herte may
     noght assente to none yuel by none wikked will ne desire, for he èat
     assenteè to an yuel èoght or to an yuel will to fulfille it ¨if he
 |r5 myghte, al be hit èat he doo it noght in dede, he synneè dedly and
     schal be dampned èerfore but if he amende him or he deie.

     Thre èinges kepeè a manis conscience clene, èat beè these: good wille
     ofte to hyre sermones and Goddes word; anoèer is sorwe of herte for
     synne and ofte schrifte, and èe èridde is mynde of èe passioun of oure
|r10 Lord Crist.    The firste èyng èat kepeè clene conscience is good
     wille to hyre Goddes word, for èat makeè a man dredful to doo eny +
     èing èat God & Holy Chirche forbedeè. For oure Lord Ihesu Crist seiè
     èus in èe gospel to his disciples: lam vos mundi estis propter ser_monem 
     meum, `Now,' he seith, `¨e be made clene èorgh my worde,'
|r15 Goddes word of èe mouth of èe prechour is as it were a clene myrour
     in whiche eche man may see, and he wil loke wel, èe spottes of synne
     èat beè in his soule, be èei neuere so pryue.

     The secounde èing èat kepeè clene conscience is verray schrifte wiè
     penaunce doynge for synne. For schrifte is as a lauoure full of watir
|r20 wiè whiche men wascheè her hondes. + In èe book of Kynges hit is
     write |r[f.100r] how Helyse èe prophete bad Naaman, èat was mesel, èat
     he schulde goo and wasshe him seuen sithes in èe flood Iordan and he
     schulde be clensed of his yuel. He ¨ede and wisshe him as èe pro_phete 
     bad, and whan he had wasshe him he was hole & clene.    ée
|r25 flood of Iordan is as moche to seie or vnderstonde as èe flood of
     iugement, and betokeneè schrifte of mouth in whiche a man schulde
     iuge & deme himself wiè grete sorwe in herte for his synnes, so èat a
     flood of teres bygynneè to come out at èe condite of his eighen. And
     èat, as èe prophete behight èe mesel èat he schulde be hole & clene
|r30 ¨if he wolde wasshe him seuen sithes wel, bytokeneè èat èe synful man,
     if he wesshiè him wel èorgh schrifte with sorwe of herte of alle èe
     seuen dedly synnes, [or] of as many of hem as he is gilty of, he schal
     be hole and clene in soule.    éerfore the holy man [seynt] Bernard
     seith èus: `Loue schrifte if èou wolt be sauf & clene & fayre;' for
|r35 verray schrifte may noght be wièoute fayrenes and clennes of soule.

     The èridde èing èat kepeè clene conscience is mynde of èe passioun of
     Crist Ihesu. + éat is èe wepene èat èe fend most dredeth, for èorgh
     èat wepene he was ouercome & his most myght bynome hym. And èer_fore


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     we haue ensample in Holy Writ how èat God bad Moyses forto de_stroye 
     èe naddres èat stongen & enve[nym]ed èe peple èat he schulde
     make a neddre of bras and sette it on èe ende of a rod or of a pole
     and holde it vpon hy so èat èe ve*nymous |r[f.l00v] neddres myght see it,
 |r5 & so he dede. And anone as èe venymous naddres seygh èe naddre of
     bras èei fled & greued èe peple no more, but alle èat were hurte by
     èe stingyng or envenemynge of hem were heled & sauf by èe sight of
     èat naddre of bras.    The neddre of bras èat was putte an hye on
     èe rodde or on èe pole [betokeneèl èe blissed body of oure Lord
|r10 Ihesu Crist èat was putte on hy on èe croyse and èere suffred deè
     for vs: he was a naddre wièoute venym of whom comeè all triacle èat
     may destroye èe venym of èe fend of helle. Wherfore whoso feleè him
     stongen or envenymed wiè eny fonding èat comeè to him by èe venymous
     naddre èe deuel of helle, byholde stedfastliche with good byleue
|r15 èilke blessid naddre of bras wièoute venym, èat is èe blessid body
     of oure Lord Ihesu Crist, how it was putte hy vpon èe croyse and what
     peyne he suffred for mankynde. And èan anone schal èe fende flee,
     and èe man be delyuered from èat temptacioun or fondinge and so dis_comfite 
     èe fend.

|r20 The secounde degre of chastite is clene speche of mouth, èat is èat
     mouth ne tonge speke no wordes of vilenye ne vnclennes èat myght be
     sterynge or kyndelynge of synne; for suche manere wyndes kyndeleè
     ofte èe fuyre of leccherie. And èerfore hit is write in Holy Writ
     èat èe word of an yuel woman brenneè as èe fuyre. And èe apostle
|r25 seynt Poule seith èus: Turpilo*quiun |r[f.101r] confundit bonos mores,
     `Foole speche' he seith, `destroyeth goode èewes.' And èerfore who
     desireè to be chast and serue God in clennes of body and soule him
     byhoueè to kepe him from vnclene speche, for he èat wole speke + or
     [hyre gladliche] wordes of leccherie & vilanye & èereynne spende tyme,
|r30 hit is semeliche èat he is noght c[h]aste, for out of a tonne may no
     licoure come but suche as is wièynne. Right so ¨eue out of èe mouth
     comeè vilaynous wordes of leccherie, hit semeth èat likynge of suche
     is in èe herte, for as seiè the wise man èus: Ex habundancia cordis
     os loquitur, `Of èat èat is plenteuous in èe herte èe mouth spekep.'

|r35 The èridde degree of chastite is good kepyng of èe fyue wittes, as
     sight of eighe, smellynge of nose, hirynge of ere, tastyng of mouth,
     touchyng of hond. éese beè èe fyue wittes èat oure lyf is most ruled
     by. And èerfore whoso wil be chaste hym byhoueè kepe h[e]m wel.
      First him byhoueè kepe + wel + his sight èat he see no vanyte ne
|r40 foly èat myght sture him to fleschely likynge & lust.    After èat
     he moste kepe his eres èat he hyre no wordes ne speches èat myght



|p170


     sture him to likyng & luste of flesche, ne èat he hyre no bakbityng
     ne none other èing èat myght sture [to] synne or lette charite or
     oèer good vertu.    His mouth he moste kepe from yuel speche &
     from luste of taste of mete |r[f.101v] and drinke ouermesure.    Also
 |r5 he moste kepe his smellynge from vnleful sauoures èat myght sture to
     synne.    ée handes & alle the lymes of èe body he moste kepe fro
     felynge & touchinge of eny èing in suche wise èat hit myght be cause
     of synne.

     éese fyue wittes beè the ¨ates by whiche èe deth entreè into mannes
|r10 herte but èei be wel kepte, as witnessiè the prophete èat seith èus:
     Mors intrauit per fenestras nostras, èat is to seie, `èe deth is
     entred by oure wyndowes or ¨ates,' for ofte hit haè be seyn èat men
     haè ben taken, robbed & slayn in grete & strong casteles [and
     strengèes] for èei schutte ne kep[t] noght her gatis wel a¨enst her
|r15 enemyes.    Ensample men may fynde herof in Holy Writt, for who
     was strenger èan Sampson, wyser èan Salamon, holyer èan Dauid, and
     ¨it èei were al ouercomen by queyntise & whiles of women, and alle
     for èei kept noght aryght èe ¨ates of her hertes èat were here fyue
     wittes. For had èei wele kept èilke ¨ates, so stronge holdes as èeir
|r20 hertes were my¨t noght haue be [broke] ne [wonne]. For, as seynt
     Ierom seith, èe toure of mannes herte is so strong ¨if it be wel kept
     èat hit may not be take ne wonne by no strengèe ne maistrie but if èe
     gates èerof, èat beè èe fyue wittes, be opened a¨enst èe enemyes to
     lete hem yn.

|r25 And èerfore hit is writen of èese olde |r[f.102r] philosophres èat èei
     drowen hem into wildernes & fled townes & dwellynges of men for èei
     wolde neither hyre ne see no thing èat myght stere in hem lust or
     likyng wherèorgh her hertes myght be made vnstable or leue here ver_tues 
     of chastite. And som of hem made hemself blynde bodiliche for èe
|r30 same cause and for èei wolde noght be letted of her contemplacioun.
      The fyue wittes of a man èat beè noght rightliche ikept beè liche to
     an hors èat is late renne wièoute bridel and renneè faste whider èat
     him lust forto èat he haue caste his maister or bore him into som
     grete perile & harme. Wherfore he èat wole be chaste byhoueè to
|r35 restreyne his fyue wittes wiè èe bridel of skyle.

     ée ferèe degree of chastite is streyte & harde lyvinge, for whoso
     wole kepe him clene from èe synne of leccherie hym byhoueè holde his
     flesche lowe & make hit buxom to his resoun, for if it be suffred to
     haue his wille hit wil be contrarious & rebel a¨enst èe soule, as wit_nessiè 
|r40 èe apostel seynt Poule. & èerfore whose wil abate or quenche
     èe fuyre of leccherye him byhoueè wièdrawe all èat myght norisshe èat
     fuyre, and èat beè principalliche eses & delices of body. For seynt
     Bernard seith èus: Castitas perijt in delicijs, `Chastite perissheè



|p171


     in delicis.'    And èerfore whoso wole kepe himself fro brennynge of
     fuyre of leccherie |r[f.102v] him byhoueè as is aforseid wièdrawe &
     abate all èing èat myght make èe fuyre brenne, and quenche it at [èe]
     begynnynge èorgh hard lyuynge & forberynge of vnmesurable etyng &
 |r5 drinkyng & of alle oère vnmesurable delices of èe body, & so schal he
     kepe him fro brennynge, for we fynde in Holy Writte èat Danyel and
     his two felawes èat were children fed wiè grete metis & febil
     drinkes, & no delicious metis ne drinkes wolde vse: èe fuyre of
     Babiloyne in whiche èei were caste by her enemyes myght noght [brenne]
|r10 hem ne [greue] hem. By èe fuyre of Babiloyne may be vnderstonde èe
     fuyre of leccherie whiche may wel be queynt èorgh hard lyf & abstyn_ence;
     but delicious metes and hote, & delicious & strong wynes and oèer
     drinkes makeè leccherie brenne in a man as grece or oyle makeè oèer
     fuyre.

|r15 ée fifte degree of chastite is fleyng of yuel company and of all èing
     èat myght be enchesoun of synne [and leccherie]. For many men èorgh
     yuel companye falleè in èe synne of leccherie èat elles schulde noght
     haue falle èerynne, for right as soure dogh èat me clepeè laueyne
     makeè turne all the paste èat hit is mengid with to èe same sauour;
|r20 and as a roten appill makiè èorgh his moysture oère apples [to] roten
     èat he toucheè, and as one quik cole of fuyre may make a grete hepe
     of dede coles brenne ¨if he be leide amonges hem: right so èe felaw_schip 
     of oon |r[f.103r] leccherous man or womman may drawe a grete
     noumbre of men & wommen èat èei be wiè to synne of leccherie.    And
|r25 èerfore èe Holy Gost by èe prophetes mouth Dauid techiè vs & seiè èus:
     Cum sancto sanctus eris &c, èat is èus to seie in oure tunge: `with
     èe holy èou schalt be holy,' as who seiè, ¨if èou desirest to be good,
     holy & clene & chaste ¨if èe to companye of goode, holy & clene men.
     For whoso loueè èe companye of fooles, schrewes & synful, vnclene men
|r30 or wommen him byhoueè nedes be a foole & an unclene synful wrecche as
     èei beè, as wittnessith èe wise man in his book of wisdoms.

     Also he èat wole be chaste byhoueè flee all èing èat myght be en_chesoun 
     or cause of synne, as pryue [speche], comynge togidre in
     priue places wièoute companye, and oère suche. For èat ¨eueè a grete
|r35 sturynge to èat synne whan èat me may fynde èerto stede & tyme, of
     whiche is ensample in Holy Writt of Amon, Dauid sone, and Thamar his
     suster, whiche whan èei were allone in priue place èei synned togidre
     greuousliche in èis synne.    And also èe wyf of èe lorde of Ioseph
     in Egypte, when sche had Ioseph alone in her chambre sche wolde haue
|r40 made hym synne wiè hire, but Ioseph wolde noght, and èerfore sche pro_cured 
     him moche woo & disese.    And èerfore èe holy apostil seynt
     Poul, for remedy a¨enst èe synne of leccherie, techiè vs and seith
     èus: Fugite fornicacionem, `Fleeè,' he seiè, |r[f.103v] `fornicacioun,'
     éat is to seie fleeè eche èing èat myght be enchesoun of leccherie,



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     for men may no better ouercome fleschely synne ne kepe chastite &
     clennes èan to flee yuel company & alle enchesouns of yuel.    In
     tokenynge èerof we fyndeè in Holy Writt èat èe angelis èat God sende
     forto saue Loth fro drenching of Sodome & Gomor èat were destroyed &
 |r5 drenchid into èe fuyre of helle for èat synne bede him wende out of
     èilke citees & out of alle èe marches of hem forto flee èe grete
     vengeance èat schulde falle.    By Sodome we may vnderstonde èe
     synne of leccherie, and by èe marches èerof, all èat may be èe en_chesoun 
     of synne, for it is noght inowh èat a man flee èe synne and
|r10 yuel felawschiè but if he flee also al èat may be enchesoun of synne;
     for men seith on olde Englisshe, `So longe èe potte goè to èe water
     èat at èe laste it comeè home broken,' and `So longe fleeè èe butter_flye 
     aboute èe fyre èat at èe laste he falleè amydde & is brent.'
      Right so a man may so longe be among yuel company èat [it my¨t be
|r15 enchesoun of synne èat at èe laste he] falleè èerynne & is brente.
     And èerfore he èat wole kepe himself fro fallynge & brennynge him by_houeè 
     to draw him fer fro èat fuyre, so èat hit myght noght harme him.

     The sixte degree is good occupacioun, for oure enemy èe fend of helle
     èat neuer slepeè but euere awakiè and |r[f.104r] waiteè whom he myghte
|r20 strangle wiè dedly synne, when he myghte fynde a man ydel & vnocupied
     wiè goode werkes he putteè on him a bridel and occupieè him anone in
     his nedes, èat beè wikked and idel èoghtes èat draweè him to werkes
     of synne èat comeè èerof. & so he lediè hym by èe bridel of synne
     èat vnneèes may he come fro him; & èus by idelnes may a man falle in
|r25 grete perile of synne.    Idelnes is a rechelesnes or slownes of
     hert to doo wel, and sche is maystres of all yuel, for èe apostel
     seynt Poule techiè vs & seith èus: Nolite locum dare diabolo, èat is
     to seie in oure tunge, `¨eueè no sted to èe deuel,' èat is to seie,
     beè not idel of good werkes, so èat èe deuel at no tyme mowe fynde
|r30 space to occupie ¨ow in yuel werkes of synne, [for he èat is ydel of
     gode werkes ¨eueè èe deuel stede and tyme to tempte or fonde hym with
     werkes of synne].

     Therfore counsailleè vs èe holy man seynt Ierom èat we be alwey
     worching goode werkes & neuermore idel, so èat èe fend oure enemy
|r35 fynde vs euere besy in gode werkes. For he èat for heuynes & vnluste
     of his herte is ydell & wolde doo no good schal not longe kepe him
     from fallynge in grete synne.    For èe prophete seith èat pryde,
     plente of mete and ydelnesse were cause of [èe] synne èat men vsed in
     Sodome, for èe whiche èei were destroyed & dreynte; and for èei wolde
|r40 noght trauaile ne no good doo but ete and drynke, èerfore fille èey in
     èat vileyn synne, & so disserued èat griseliche wreche.    And èus



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     doth many men |r[f.104v] èat spendeth yuel èe tyme èat God haè [lente]
     hem; for all èe tyme èei leseè èat èei spendiè in vanyte[s] or in
     outrageous etynge & drinkynge, playes and iolytees, songes or daunces,
     or suche oèere reuelles èat ofte beè cause of grete synne and after_ward 
 |r5 of endeles dampnacioun but èei amende hem. For of suche men
     spekeè èe holy man Iob & seiè thus: Ducunt in bon[is dies suos & in
     puncto ad inferna descendunt, `èei ledeè her lyues in welèe[s] &
     worldliche likynge[s] & blisse, & in a poynt èei wendeth doun to
     helle.'

|r10 The seuenthe & laste degree of chastite is [good] prayer & deuocioun,
     for devoute and meke prayer helpeè moche to ouercome synne, [and
     namely èe synne] of leccherie. And èerfore seith seynt Ambrose èat
     deuoute & meke prayer is a siker scheld a¨enst èe brannynge darte of
     èe fend. And Ysidre seith also èat hit is a grete helpe to ouercome
|r15 the fend and his fondinges to be praynge of custome; for whan èe
     fende assayleè a mannes herte wiè fondynges or temptaciouns, èan
     prayer is best help a¨enst him, for prayer fordoth the ass[aut] of
     synne. Prayer èat is made to God hertliche is of grete myght
     ¨if hit be sett and born vp by [four] pilers èat beè pese: èe ferste
|r20 is stedfast feith or trouthe; èe secounde is good hope; èe èridde is
     good deuocioun, and èe ferèe is fastyng & almes.

     ée firste pyler èat bereè vp prayer is stedfast byleue or trouèe. For
     oure Lord Ihesu Criste in èe gospel seiè thus: Quicquid orantes pet_itis 
     credite quia accip*ietis |r[f.105r] & fiet vobis, `What èat ¨e aske
|r25 in ¨oure prayers bileue stedfastliche in God & in his my¨t and ¨e
     schal haue èat ¨e rightfulliche askeè.' And also seith èe apostel
     seynt Iame èat we schulde [haue stedfast] byleue in God & in his
     myght wièoute doute, for he seith èat he èat douteè is liche to a
     wawe of èe see èat with the wynde is born hider and èider; + èerfore
|r30 he èat askeè of God & douteè forto spede he may not haue his askyng.

     The secounde pyler èat bereè vp [preyer] is good hope to haue èat a
     man askeè resonableliche and wiè good wille, for èus seith èe Holy
     Gost by èe prophetes mouè Dauid in èe sawter: Spera in Deo & ipse
     faciet, `Haue good hope in God & he schal doo to èe èat èat èou ask_este
|r35 .' And èerfore seith also the same prophete in èe psawter in
     anoèer stede èus: Miserere mei Deus quonian in te confidit anima mea,
     `God haue mercy on me for my soule trusteè in the.' He ¨eueè us a
     grete hope to haue of him whatso we skilfullyche askeè, for himself
     èat is all soèfastnes byhote vs by èe gospel to spede & seith èus:
|r40 Qui petit accipit & qui querit inuenit & pulsanti aperietur, èat is
     to seie, `He èat askeè taketh, he èat secheè fyndeè' and to him èat



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     ryngeè or clepith hit schal be opened and he schal be late come yn,'
     èat is to vnderstonde, when èese ère condicions comeè togidre in
     prayer, èat [ben] askynge wiseliche, sechynge be*siliche |r[f.105v] and
     rynging or clepyng lastingliche & dwelling[liche], so èat èe prayer
 |r5 be wiè stedfast èoght, busynes, & dwellingnes and lastyngnes, God hyreè
     èat prayer.

     But many men spedeè noght of her prayer èogh èei preye neuere so
     longe, and èat is for èei fourme not aright her prayer. And èerfore
     seint Iame èe apostel seith, '¨e askeè of God and getith noght by
|r10 ¨oure askyng, for ¨e askeè noght èat falliè to ¨ow to haue.' Some
     men èere beeè that askeè hyer èing èa[n felle to] hem to haue, as
     dede èe moder of seint Iohan and seynt Iame èat asked of + God èat
     hir two sones myght sitte wiè him in his kyngdom, èat one of hem on
     his right side and èat oèer on his lifte side. This askynge was wiè_oute 
|r15 discrecioun and came as it semeè of presumpcioun, èat is wrong
     wenyng & wrong demynge èat a man haè of himself. And èerfore oure
     Lord answerde hem èus: '¨e wote noght what ¨e askeè"     And èer_fore 
     he èat prayeth schulde kepe him from myswenyng and mysdemyng of
     hymself, èat he h[o]lde not hymself worthi to be herd, as oure Lorde
|r20 Ihesu telleè in the gospel by an ensample of èe pharise èe whiche
     held himself good and preysed himself in his prayer and despised oèer
     men & accused hem, wherefore he was noght herd, as oure Lorde |r[f.106r]
     èere bereth witnesse.

     And èerfore he èat prayeth to God he schulde praye mekeliche, for God
|r25 is allmyghti & all èing woot, and seeè oure hertes & oure defautes,
     [greuaunces] & myscheues and woot what vs nedeè better èan we.    A
     man èat schulde fourmeliche praye him byhoueè take ensample of pore
     beggers èat sitteè by èe weie and Preyeè of help for her lyflode of
     hem èat comeè by hem, whiche forto be èe bettir herde & èe sonner
|r30 sped of èat èei askeè, scheweè to hem + her sores & her mescheues to
     sture hem to haue reuèe on hem [and] pitee. Right so schulde a man
     doo to God almyghti ¨if he desireè to be herde and sped of his prayer:
     he schulde mekeliche schewe tofore God and beknowe all his defautes &
     synnes, & pray hertliche mercy and for¨euenes of God.

|r35 som men èere beè èat be so encombred wiè the world èat èe[il konne
     noght praye of God but worldliche goodes or worschippes or other suche
     èinges èat beè noght or litel worth, but rather occasioun of endeles
     dampnacioun. And èerfore God of his endeles goodnes and mercy ofte
     tyme suffre noght èilke èat beè his haue her desyre in suche èing
|r40 but of his grete curtesie and larges graunteè hem par is of most +



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     pryse, and èat is euerlastynge blisse' And for he wole noght plese
     hem èat beè his wiè grauntynge |r[f.106v] to hem èing of litel or no
     value, as men plesiè a ¨ong child with an apple, èerfore he wole
     pilke èat beè his pray e eesire of him gr[e]te èinges and profitable
 |r5 to hem principalliche to èe soule raper èan to èe body, èat is his
     grace wel to lyue in èis world to èe[el seruice and worschiè of God, &
     after èis lyf to come to endeles blisse; for he èat askeè or desireth
     of God riches, honoure or eny oèer worldliche likynge is noght worthi
     to be herd.    For seint Austyn seith èat worldliche goodes,
|r10 honoures, richesses and oère suche worldliche èinges aughte noght be
     desired ne iholde of prise ne of grete worpines. For we seeè èat God
     voucheè sauf to ¨eue hem raper to yuel men in èis world èan to goode.
     And for èis skile God ¨eueè worldliche goodes to yuel men, for good
     men schulde noght desire suche èinges as èei seeè èat God ¨eueth to
|r15 yuel men. And seint Ambrose counsailleè vs èus: 'Whan èou prayest to
     God aske grete èinges & èat beè euerlastyng, & noght èinges èat beè
     passynge.'

     But oure good maister & I,ord Ihesu Crist techiè vs wel to praye
     fourmeliche and wiseliche, seyenge in èe gospel èus: Si Qoid pec_ieritis 
|r20 Patrem in nomine meo dabit vobis, èat is to seie, 'What èat
     ¨e preye my Fader in my name he schal ¨eue hit to ¨ow.' He askeè in
     èe name of oure Lord Ihesu èat askeè thing èat falleè to hele of
     soule. For 'Ihesu' is to seie     'hele' or 'heler', |r[f.107r] and what
     we schal aske he techiè also in èe + gospel & seith èus: Primum Quer_ite 
|r25 regnum Dei & insticiam eius & oznnia adicientur vobis. 'Firste,'
     he seith, 'sechiè èe kyngdom of God & his rightwisnes and èan schal
     ¨e haue all èing èat is nedful to ¨ow for body and soule.' For [as]
     men seith men schulde euere doo èe moste nede first.

     Two èinges we haue nede of to oure sustenaunce in èis world, èat is
|r30 gostliche gooB & bodiliche good. But for we haue moste nede of goost_liche 
     good, èerfore we schulde aske èat firste, and èan oure Lord God
     allmyghti wole ¨eue vs hit and bodiliche good èerto into avauntage to
     susteyne wiè oure bodies. But for bodiliche goodes beè noght lastyng
     ne certeyne as goostliche goodes beeè èat euer lasteè' we schulde
|r35 noght make oure principal goodes of suche secounde qoodes as some
     foles doth èat desireè none oèer + lyf but èis +, whiche èat schal
     fayle hem in schort tyme wheèr èei wil or non. But we schulde
     firste preye and desire to haue èe kyngdom of God, for so techiè vs
     i oure Lord Ihesu Crist in èe gospel as is seide byfore. 'sechiè first,'
|r40 he seith, 'èe kyngdom of God and his rightwisnes,' èat is to seie we
     schulde wirche good & rightfull werkes whereèorgh we myght come to èe
     kyngdom èat euere schal laste.    And he èat èus askeè and |r[f.107v]
     I desireè to haue èe kyngdom of God he wole ¨eue him èerto what èat him
     I nedeè to sustenaunce of his body; for no èing schal faile him of èat



|p176


     èat is helpliche to body or soule to him èat loueè God, as witnesse
     Holy Writte.    But coueitouse men èat setteè her hertes on èis
     world, euere èe more èei haue èe mor tHei nedeè; for èe more a man
     haè èe more meyne he mote haue, and èe more meyne èat he haè èe more
 |r5 sustenaunce hym nedeè. And he èat haè moste hors haè moste nede of
     stables and knaues.    And seint Ierom seith èat he èat is coueitous
     haè grete defaute of èat èat he haè and of èat èat he haè noght.    And
     èerfore he èat wole eny èing aske/of God he schulde aske wiseliche,
     busiliche & lastyngliche, and èan schal God graunte & ¨eue him all
|r10 èat him nedeth principalliche of èe helè of his soule, & afterward
     for sustinaunce of his body.

     The èridae pyler èat berith vp prayer is deuocioun èat bereè vp a
     mannes herte to God of heuen and makeè hym leue alle poghtes èat
     myght lette suche deuocioun, for oure Lord Ihesu Crist in èe gospel
|r15 techiè us & seith èus: Tu com oraueris intra [in] cubiculun tuum &
     clauso ostio ora Yatrem tuum, 'Thou,' he seiè, 'whan èou wolt preye,
     entre into èei priue hous,' èat is to seie èyne herte, 'and spere èe
     dore on èe,' èat is to seie putte out alle èoghtes of vanyte and
     worldly & fleschely likynge & suffre non |r[f.108r] come yn, 'and èan
|r20 pray thi Fader of heuen mekeliche,' for, as seith èe holy man seynt
     Ciprian, alle worldliche & flescheliche lustes & èoghtes schulde be
     departed fro èe herte of him èat wole spede in his prayer to God, so
     èat èe herte èinke on noght elles for èat tyme but on èat èat he
     prayeth & desireè to haue. For he seith forpermore: 'Wenest èou èat
|r25 God hyreè the èat hyrest noght èiself?'    Also èe holy [man]
     Ysidre seith èat we preyeè wyseliche whan we èinkeè on noght ellis
     but on èat èat we prayeth +.

     Seynt Austyn seith also èus: `What auailleè,' he seiè' 'èe mouynge of
     the tunge & betynge togidre of lippes when èe herte is all doumbe?'
|r30 éere is difference or vnliklyhede bytwene prayer of herte & prayer
     onliche of mouth as is bytwene corne & chaf, or bytwene floure &
     branne, or bytwene a beste & his skyn. God is none hare, for he wole
     noght be fed wiè leues & noght elles as an hare wole; but God weried
     èe fyge tree for he fonde no èing èeron but leues. Ri¨t so prayer
|r35 wiè leues of wordes wièoute devocioun of herte may not plese God, ne
     God wole noght hyre hit, for God vnderstondeè no suche langage. For
     it fareè as prayer or peticioun to a grete lorde èat were write in
     dyuers langages, so èat none of hem myghte be vnderstande by oèer,
     for his mouth spekiè of oon and his herte èinkeè on [a]noèer èing.
|r40 |r[f.108v]    Wherfore hit semeth èat suche men èat so prayeè scorneth
     God & wolde begile him, as whoso wolde begile a man èat myght noght
     hyre wolde wagge his lippes tofore him and makeè a semblant of spek_yng 
     and spekeè noght. Suche prayers God hireè noght, but èat prayer
     èat comeè onliche of herte God wole hyre; for, as he seiè in èe gospel,



|p177


     God is a spirit, & èerfore who èat wole be herd of God him byhouep
     praye in spirit & sothfastnes.

     And èerfore èe Holy Goost by èe prophetes mouth Dauid in èe sawter
     techiè vs to praye devoutliche & seith èus: Intret oracio mea sicut
 |r5 incensum in conspectu tuo, `Lorde, lete my prayer entre into èi sighte
     as encense.' For as encense ¨eueè grete sauoure & smelle whan it is
     putte in èe fuyre, so doth prayer whan it comeè of an herte èat
     brenneè in èe loue of God; and but oure prayer smelle so, God wole
     noght hyre hit.    For right as a messanger comeè to a lordes
|r10 court èere no man knoweè him, & bringeè no lettres of hem èat he
     comeè fro, he may noght be wel resceyued ne broght byfore èe lord,
     so prayer to God wièoute deuocioun & love is none bettre èan a mess_anger 
     wièoute lettre. For prayer is a messenger here sente to court,
     and love & deuocioun beè as lettres enseled of èe message. And èer_fore 
|r15 whoso sendith forth èat messanger wièoute suche lettres he schal
     not by skill spede of his nedes.    Wherfore hit is seide in olde
     Englisshe: `Whoso fole |r[f.109r] out sendeth, foole home bringeè.'
     But ¨it is he moste to blame èat him forth sendith; so fareè it by
     prayer made wièoute deuocioun.

|r20 But he èat wolde preye to God wel, he moste preye as Dauid dede èat
     seith èus in èe sauter +: De profundis clamaui ad te Domine; Domine,
     exaudi vocem meam, `Lord, fro èe lownes of myn herte I haue cryed to
     èe; Lord, here my voys.' Cry of herte is brennyng loue of God, as
     seiè seynt Austyn, and suche cry is likyng to God, and noght èe noyse
|r25 of wordes to whiche èe herte accordeth noght.    And èerfore seith
     seynt Gregory èat bitter sighinges wiè sorwe of herte for oure mys_dedes,
     wiè meke & sadde wordes, is more soèfast prayer to God èan
     multiplienge of many sotel & polisshed wordes. For suche prayer
     dryueè fro vs èe èefes of helle èat nyght & day beè aboute to robbe
|r30 vs of alle goodnes and lede vs to all yuel. And èerfore we schulde
     ofte crye to God èat we falle noght in èilke èeues hondes, but èat of
     his mercy he wole kepe vs fro couetise, leccherye and oère dedly
     synnes èat brenneè boèe body & soule, and èat he wole graunte vs èe
     water of teres of oure eighen by whiche we may quenche suche fuyre so
|r35 èat hit beclippe noght oure herte and fordoo [èe] ymage and schap of
     oure soule.    Also we schulde faste crye to God èat he saue vs
     a¨enst èe grete flowynge flodes of ydel èogh*tes |r[f.109v] èat comeè to
     oure hertes in many wises so èat we perisshe noght èorgh consentyng
     to hem, and seie wiè the prophete Dauid wher èat he seith in èe sawter
|r40 èus: Saluum me fac nos, quoniam intrauerunt aque vsque ad animant
     meam, `Saue me, God,' he seith, `for watres beè entred into my soule.'
     And also èe disciples of oure Lord Ihesu when èei were in grete
     tempest and peril in èe see èei cryed to oure Lord & seide èus: Salua
     nos, Domine, perimus, `Saue vs Lord, we perisshe.' For èese èinges
|r45 schulde men crye faste and preye to God to saue vs: fro periles, èat



|p178


     we perisshe noght, èat is fro èe fendes of helle, and from èe fyre of
     couetise & [of] leccherie, & from èe floodes of yuel [èoghtes] & cor_rupcioun
     [s].

     But now ¨e schal vnderstonde men schulde alway praye to God in alle
 |r5 stedes & in alle tymes when men may, but specially more devoutliche
     in holy chirche èan elleswhere, for èat place is halowed & ordeyned
     èerto, and èere èe deuel haè lest power, and èerfore oure deuocioun
     schulde be most èere, and nameliche on sondayes and oèere holydayes
     èat ben ordeyned by Holy Chirche to serue & worschepe & praye God
|r10 ynne. And èerfore men schulde on suche dayes sese of worldliche
     werkes by èe comaundement of God and Holy Chirche and ¨eue hem to
     gostly werkes, as to èanke, worschiè and preyse God & praye to him.
      But sith God in the |r[f.110r] olde lawe comaunde[d] to kepe & holde
     èe saboth, èat is bytokened in èe newe lawe eche holy day èat is
|r15 comaunded by Holy Cherche, and seth Holy Writ witnessiè èat God dide
     a man be stoned to dethe for èat he gadred stikkes on èe sabat day,
     what schal God do wiè hem èat on sondayes and oèere grete holidayes
     èat beè comaunded by èe newe lawe doth noght onliche worldly werkes
     but also gre[t]e dedly synnes & vilaynes & foloweè her owne willes as
|r20 bestes, & moche more yuel doè on suche dayes èan on werke dayes?
     Wièoute doute suche, if èei amende hem noght or èei deye, schal moche
     more greuosliche punsched be in èat oèer worlde for brekynge of [here
     halidaies èan Iewes were for brekyng of] èe sabat. For èe sondayes
     and oèer festes èat beè ordeyned by èe newe lawe beè more holy èen
|r25 her sabat was.

     ée principal festes of èe 3ere beè ordeyned by Holy Chirche to be
     halowed & kept to prayse, worschip and èanke God of all èat he haè
     doo for mankynde, as Holy Chirche reherseè by dyuers stories èat beè
     red in holy chirche in suche festes: first at èe feste of Cristemasse
|r30 how oure Lord Ihesu Crist was borne of èe blessid mayde oure lady
     seynte Marye; at èe feste of Paske how he aroos from deth to lyue; at
     èe [Holy éoresday] how, seynge his apostles, he stey vp into heuene
     wiè oure manhode; at èe Wittesonday |r[f.110v] how he sente doun èe Holy
     Goost to his apostlis.    Also by Holy Chirche is ordeyned èat we
|r35 schal halowe èe festes of dyuers seyntes èat beè in heuen. éilke
     festes of suche halowes men schulde halowe as Holy Chirche techiè &
     biddep, and in her names worschip God and preyse him for èe myracles
     èat he haè schewed in hem for fastnyng and confermyng of oure trouthe
     or bileue; and also praye to èilke halowes devoutliche èat èei wole
|r40 be help and socour to vs toward oure Lord God èat worschepeè hem boèe
     in heuene and in erthe.    And èerfore he doè grete synne èat kepeè
     noght his halidayes as him aughte to doo, for he doth a¨enst èe co_mandement 
     of God and Holy Chirche.



|p179


     But here may some men say èus: 'Sire, we may noght preye alwey, ne
     alwey be at chirche, for we mote doo somwhat elles among. What yuel
     is it èeigh I pleye me at som tyme, or make som solace or merèe
     honestliche? Why schulde God be myspaide èerwith, seè in èat tyme I
 |r5 doo ne èinke none yuel?' Herto may be ianswerd [schortly] èus: èat
     all èe tyme èat a man spendith in ydell pley & vanytees èat is noght
     ordeyned to God hit is lost, for èou schalt vnderstonde èat al èat
     tyme èat èou èinkest not on God shal be rekened to èee as lost. For
     al èe tyme èat God haè ¨eue èe èou schalt ¨elde rekening |r[f.111r]
|r10 èerof how [èou] hast dispendid it; èat is to seie whan èou èinkest
     but on vanyte and on no èing èat is ordeyned to God and to his right_wisnes,
     soèliche he lesith a fayre èing èat spendith his tyme in
     vanyte & ydelnes, for Senek èe wyse man seith èat he èat so doth he
     lesith in èis world all èe good èat he schulde haue do in èat tyme, &
|r15 in èat oèer world all èe mede èat he schulde haue èerfore. And èat
     schal he neuere recouere, for èe tyme èat is goo wole noght come
     a¨eyne.

     But a grete synne doth he èat spendiè his tyme not onliche in ydel_nes 
     and vanyte but also in wikkednes & dedly synne. For God at èe
|r20 day of dome schal aske of vs a streyte rekenynge of all be tyme èat
     we haue had in èis world, how we haue dispendid it, as witnesseè
     seynt Anselm. éerfore euery man schulde besiliche loke èat he
     spende wel his tyme èat he lyueè here; for no man wote how longe or
     how short hit schal be, ne no man woot where, how, ne whanne heo schal
|r25 deie.    And èerfore he èat wole kepe his halidayes as he aughte
     to doo to èe worschiè of God he schulde not doo no èing èat myght
     displese God or his halowes but fulfille èe tyme and occupie him in
     good werkes & plesant to God & èanke God of his grace and of all oère
     goode èat he haè doo to us, and worschiè & preyse God and pray him
|r30 besiliche of mercy. And also he schulde |r[f.111v] wiè glad chere hyre
     sermones & Goddes wordes, and in èat tyme sette his èoght and his
     wille to hyre and vnderstonde èe wordes of God èat èere schulde be
     seide.

     Also when men beè in holy chirche èey schulde besiliche and wiè
|r35 grete deuocioun make her prayers to God and kepe hem èere honestliche
     from all manere [dyn], and doo èere wiè all her hertes & myghtes wor_schipe 
     & reuerence to God and his halowes. For èat stede is clene &
     holy and ordeyned to èe seruice & worschiè of God, & noght to iangle,
     lawghe, bourde & tryfle èere, as many fooles doth, for oure Lord God
|r40 seiè èus in èe gospel: Domus mea domus orationis vocabitur, `Myn hous
     schal be cleped hous of prayer.'    And èerfore seint Austyn seith
     èat men schulde noght doo in chirche but èat èat is ordeyned to, èat
     is holy prayer and seruice of God. What man is it èat come tofore a
     kyng in his chambre to preye him of a special grace èat ne wolde doo



|p180


     at èat tyme to èe [kyng al èe] reuerence & worschiè èat he couthe and
     kepe him from all èing èat myght displese him? But wiè moche more
     skile schulde a man èat comeè into èe chambre of God, èat is holy
     chirche, to preye him èere èat is Kyng of alle kynges and Lorde of
 |r5 alle lordes of most special & most nedful grace èat may be, èat is
     sauacioun of mannes soule & endeles blisse, do |r[f.112r] worschiè and
     reuerence to èat Lorde èere & kepe him besiliche from alle èing èat
     myght be myslikynge, nameliche in èat stede èat is his owne hous, as
     he seith himself in èe gospel, as hit is seide byfore.    And èer_fore 
|r10 he wol noght èat hit be made a market; and by èat cause, as wit_nessiè 
     the gospel, oure Lord Ihesu Crist drofe out of èe temple alle
     èo èat boghte & solde èereynne forto teche vs èat we doo no world_liche 
     nedes in holy chirche, but onliche entende to prayer & seruice
     of God.

|r15 And èere schulde a man putte out of his herte all ydel èoghtes and
     sette stedfastliche his èoght on God èat made vs of noght and bought
     vs wiè his owne precious blood fro èe fuyre of helle, and on alle èe
     oère godes èat he haè done vs & doè eche day. And èere schulde a
     man beèinke hym on his synnes and how he haè vnkyndeliche agulte God,
|r20 & mekeliche preye God for his endeles goodnes of mercy and for¨euenes
     of all èat he haè mysdoo and èat he wole ¨eue him grace forward to
     kepe him fro synne & to doo èe wille of God, and wel to lyue & wel to
     ende.    There schulde grete lordes & ladyes & folke of grete
     estate for¨it her lordschip, dignyte, nobley & worldliche worschip
|r25 and [he]ynes and èinke èat èei beè èere byfore her Lorde & here Domes_man 
     èat schal deme hem at èe dredful day of dome where èei schal ¨ilde
     |r[f.112v] to hym resoun and rekenynge of alle èe goodes èat God here
     lente hem, and of al her lordschepes, dignitees, noble[ie]s, wor_schippes 
     and heynes èat èei haue had in èis world, how èei haue vsed
|r30 hit and dispended hit. For èan schal God ¨ilde to yuel and goode
     rightfulliche after èat èei haue deserued.

     And èerfore èei schulde at chirche m[e]ken hem to God, boèe for loue
     and drede of God, & noqht be proude in herte, noèer of her astates ne
     of her apparaile, but take ensample of èe noble kyng Dauid, èat whan
|r35 he prayed to God he seide èus: `I am no man worèi to be worschipped,
     but a wrecchid naked worme crepynge on èe erthe.' In this he beknewe
     alle his febilnes and his pouert and despised himself, for right as a
     worme is but litel and a foul èing and of no prise, and comeè crep_ynge 
     naked [and] bare out of èe erthe where he was bred, ri¨t so a
|r40 man at his bygynnynge is a foule èing, litel & pore and [naked], for
     when he comeè into èe exile of èis world noght he bringeè wiè him,
     and when he goè hens noght schal he bere wiè him; but as he cam hyder
     naked & bare, so schal he goo away.    éerfore seith èe holy man
     [seynt] Bernard èus: Quid est homo nisi sperna fetidum, saccus



|p181


     stercorum, esca vermium? `What is a man,' he seith, `but [sometyme]
     a stynkyng slyme, and after èat a sak ful of donge, and at èe laste
     mete to wormes?' For whan a man is ferste geten |r[f.113r] of a womman
     he is noght but a foule slyme, & as longe as he lyueè in this worlde
 |r5 he nys but a sak ful of stynkyng dunge, and whan he is dede and leide
     in èe erthe èan is he but mete of wormes.

     Also grete lordes and ladies èat cometh to holy chirche in riche and
     noble apparaile of gold and siluer, perles & riche stones and oèer
     worldliche worschipful atyre byfore oure Lord God allmighti schulde
|r10 take ensample of èe noble quene Hester, whiche when sche schulde
     preye to God, as witnessith Holy Writte, sche dede away all hir riche
     apparaile and lowed hir mekeliche byfore God, knowynge hir pouerte, &
     seide èus: `Lord, èou wost I hate èe tokenes of pryde and èat I haue
     no likyng in riche apparayle, but hit is to me abhomynable, for hit
|r15 myghte be cause of my dampnacioun and oèer mennes boèe.'    Soèe_liche 
     so may be grete abhomynacioun to God of èilke èat in suche èing
     haueè pryde or likyng, and of èilke èat so attyreè hem to be seie of
     foles as èei beè hemself; and èeigh èei seye èat èei doth it forto
     worschipe God èerwith in his chirche, èei schulde vnderstonde èat God
|r20 takeè none hede of suche worschip, but God wole be plesed wiè meke
     hertes and clene conscience.

     Seynt Poule techiè how wommen schulde araye hem when èei goo to
     chirche forto preye God. éei schulde haue, he seiè, cloèinge and
     atyre after èat her |r[f.113v] astate askeè èat were honeste and wiè_oute 
|r25 + outrageous coste, and èat is to understonde after èe estate
     èat èei beè of, for èat èat is mesure to one is [outrage] to anoèer,
     for more falleè to a queene èen to a countesse, and more to a countes
     èan to anoèer symple lady, & more to a lady èan to anoèer simple
     womman.    For seynt Poule techiè hem to be symple in si¨t, èat is
|r30 to seie meke & schamfast, and no queyntise seche ne devise for her
     heuedes, as tressis, philettis and oère suche wrecchidnes, as many
     foles doth èat strecchiè èe nekke as an herte or kambreè èe [cray] as
     an hors. And also seint Poule + counsaileè hem èat èei noght atyre
     her hedes neièer wiè siluer, gold ne perle, ne oèer riche stones, but
|r35 èat èei couere her hedes with clene veyles, and nameliche at èe
     chirche when èei beè tofore God, and schewe hem èere as good wommen
     schulde doo, so èat no man be tempted by èe sight of hem.    Seynte
     Ambrose seiè èat he èat desireè èat God hire his prayer and graunte
     hit he schulde doo awey fro him all manere tokenes of pryde and lowe
|r40 him to God mekeliche to sture him èe more to haue mercy on him; for
     wiè proude apparayle & queynte, ne wiè none oèer tokenes of pryde may
     no man gete of God èat he desireè, but raèer it ¨eueè occasioun to
     oèer men to deme yuel of man or womman èat vseè hit.



|p182


     Now haue ¨e herd ère èinges èat schulde specialliche |r[f.114r] be in
     prayer, ¨if hit schulde be likyng to God and worthi to be herd, èat
     beè trouèe, hope & deuocioun, whiche beè ère pilers èat schulde
     [bere] vp prayer.

 |r5 The ferèe piler èat beriè vp prayer is of two èinges, and èat is
     fasting and almesdede. éerfore seide èe aungel to Thobie èat prayer
     is a siker èing wiè fastyng and almesdede, wièoute whiche two prayer
     may noght flee vp to almyghti God in heuene. For, as an holy man
     seith, good lyf makeè prayer swiftly flee to God èorgh èese two
|r10 èinges, as it were èorgh two wynges, èat beth almesdede and fastynge.
     But yuel lyf and synne draweè a¨enst prayer èat it may not come to
     God, for as èe holy man Isydre seith, in two maneres prayer is letted
     èat it may not come tofore God.    One is for èat a man wole noght
     sese to doo synne. Anoèer is for he wil noght for¨eue èe rancour of
|r15 his herte a¨enst hem èat haueè trespased to him; for right as a wounde
     may not be heled by none lechecraft whyle yren is èerynne, right so
     prayer may noght helpe a man all èe while èat he haè yuel will in his
     herte.    And èerfore seith èe prophete èus: `Lefte we vp oure
     hertes and oure hondes to God.' He leftiè his herte and his hondes
|r20 to God èat prayeè devoutliche wiè clene conscience & [good] werkes.
     Also èe apostil biddeè vs èat we heue vp clene hondes in alle oure
     prayers. By clene hondes beè vnderstonde |r[f.114v] clene werkes èat
     comeè of clene conscience, for prayer of vnclene herte and synful may
     noght plese God. berfore God seith by èe prophetes mouth èus: 'When
|r25 ¨e make ¨oure prayers I will noght hyre hem, for ¨oure hondes beè ful
     of blood.'

     éilke men haueè blody hondes èat pyleè and robbeè pore men of èat èei
     schulde lyue by by maistrye & lordschepe, for èei beè scheders of
     pore menis blood, for èey sleeè hem in as moche as [èei] bynemeè hem
|r30 her lyflode. Suche men synneè greuousliche, for èei eteè & drinkeè
     many blody mosselles, wherfore èei schal make ful streyte rekenynge
     and payement in èat oèer worlde; for Holy Writ, èat may not be un_trewe,
     seith èat God schal aske streyt rekenynge & harde at èe day
     of dome of pore menis blood èat suche men haè sched in suche manere.
|r35 éerfore whoso èat ought takeè so wrongfolliche him byhoueè to ¨ilde
     it a¨eyn, or if he may not ¨ilde it, haue for¨euenes of him èat
     aughte it, or elles be endelesliche dampned. And èerfore oure Lord
     God wole noght hyre suche mennes prayers forto èat èei amende hem.

     For whoso wol come tofore God by prayer and be herd schal not come
|r40 tofore him wiè swerd drawe, wiè blody hand ne wiè empty hond, èat is
     to seie in wille to synne, ne vnclensed ne vnamendid of synne, ne
     ampty of good werkes. And ¨if èat he doè he schal not spede, for |r[f.115r]
     God seith in Holy Writt èus: Non apparebis in conspectu meo
     vacuus, `éou ne schalt,' he seith, 'come byfore me wiè empty handis.'



|p183


     He comeè byfore God wiè empty hond èat preyeè hym of eny èing wiè_oute
     [] present or offrynge makyng to him of some gode werkes. Suche
     oon schal not be herd ne suffred come yn at èe ¨ates, as oure Lord
     Ihesu Crist scheweè by ensample in èe gospel of èe fyue vnwyse
 |r5 maydenes èat come last to èe weddyng and were not lete come yn at èe
     ¨ate for èei hadde none oyle yn her lampes. éerfore, as èe gospell
     seith, èe lord seide to hem, `I knowe ¨ow noght.' So wole God knowe
     none but hem èat serueè h[i]m after her myght, and èat haè oyle in
     her lampes as èe wyse maydenes hadde èat were laten yn; by whiche may
|r10 be vnderstonde èei èat haueè herte ful of pitee anentis her euen_cristen 
     and scheweè it wiè goode werkes outward. For to suche men
     God openeè èe ¨ates of his mercy and hyreè hem and resceyueè her
     prayer whan èei comeè noght to late ne wiè empty hand.

     Now haue ¨e herde èe foure pylers èat beriè vp prayer, bat beè trewèe,
|r15 hope, deuocioun, & almesdede wiè fastyng; whiche pilers beè myghti &
     strong toward oure Lord God of heuene. For èe prayer èat is bore vp
     wiè hem wynneè lightliche of him all èat is nedeful to vs to body &
     to soule. Wherfore èe apostel seint Iame |r[f.115v] seith èus: Multum
     valet deprecacio iusti assidua, èat is to seie, `èe assiduel prayer
|r20 of èe rightfull man is moche worth,' for hit helpith & heliè alle yueles
     of body & soule. éerfore God seith èat preyer of clene herte [heleè]
     a man wièynne and wièoute, for hit purchasith for¨euenes of all manere
     synne.    Hit is wreten in èe olde lawe how èat èe holy man Moyses
     ouercome Amalek èe strong enemy of God and of èe children of Israel,
|r25 noght wiè batayle but wiè prayer; and also an holy man seith èat èe
     prayer of a rightwis man may more availe toward God to ouercomynge of
     oure enemyes èen ten powsand fighting men.    And anoèer holy man
     seith èus: Breuis oratio penetrat celum, `A meke and lowe prayer of a
     good man perscheè heuen.' [And seth it is of my¨te to perse heuen],
|r30 it may wel be of myght and is to ouercome alle enemyes on erèe. A
     good mannes prayer may more wynne of heuene in an houre of a day èan
     a èowsand kny¨tes schulde wynne of londe [in a long tyme with swerd].
     And èerfore hit is + profitable to purchase and haue prayer of gode
     men èat ¨eueè hem to + clene religious lyf or oèer contemplatyf lyf
|r35 èat forsakeè èe world for [Goddes] loue and ¨eueè hem to his seruice,
     and to praye for alle hem èat helpeè hem to her lyflode.

     And ¨if one gode mannes prayer may stonde in moche stede toward God,
     moche more may many goode mennes prayer. For |r[f.116r] as an holy man
     seith, when many good men prayeth togidre hit may noght faile èat God
|r40 ne wole hyre hem. And èeighe oon or two of a company be fooles or
     yvel men, ¨itte all a companye is noght so; for as in èe companye of
     Goddes apostles one, èat [was] Iudas, was false & betrayed oure Lord,



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     ¨it all èe oère were good & holy. The prayers of all an hole couent
     schal be more & raèer herde of èe abbot èan èe prayer of oon alone
     monk. Right so God hireè [raèer] èe prayer of many good men of one
     accorde èan of one gode man allone, where oure Lord God seiè èus in
 |r5 èe gospell: Si duo ex vobis consenserint &c, `¨if two of ¨ow,' he
     seith, 'accordeè togidre wiè me, whatso ¨e aske of my Fader ¨e schal
     haue it.'    Now haue ¨ee herde of èe seuen degrees of èe tree of
     chastite.

     Afftir èat ¨e schal hyre of èe seuen branches èat comeè of hit whiche
|r10 beè seuen maner of estatis of men & wommen èat lyueè in chastite. ée
     firste is of maydenes èat èinkeè be weddid; èe secounde is of corrupte
     [èat] hauiè forsake synne & do penaunce; the èridde is of wedded men &
     wommen; èe ferèe is of wydewes; èe fifte is of maydenes èat èinkeè to
     continue èerynne to her lyues ende; èe sixte is of clerke[s] in holy
|r15 ordre; èe seuenèe is of men of religioun.

     The firste estate is of maydenes èat kepeè hem clene |r[f.116v] and
     èenkiè do so forto èei be weddid, èat kepeè hem clene of all filèe of
     leccherie of dede and wille. But ¨it èei beth free of hemself to be
     wedded lefulliche, and in èat wise thei worschippeè God wiè her chast_ite 
|r20 and beè clene in body and soule from flescheliche synne.

     ée secounde estate is of hem èat haueè be corupt & defouled wiè èe
     synne of leccherie & loste her maydenhode, as sengil man or sengil
     woman èat neuer was wedded, ne neuere so bounde to chastite èat èei
     ne may be wedded, and haueè in herte forèinkyng for her synne, & beè +
|r25 schryuen & haueè done her penaunce, & kepeè hem forward in clennesse
     & chastite.    And in èis estate oughte men & wommen èat beè èer_ynne 
     [kepe] hem warliche & busiliche from all èing èat myght be en_chesoun 
     or cause of synne, and so he may kepe his chastite and èer_with 
     plese God, & ¨it he may marye him whan he wole.    But whoso
|r30 wole wyseliche and warliche kepe himself from leccherie hym byhoueè
     to chastice his flesche with hard penaunce of fastynge & wakynge, &
     forbere many èinges èat beè likynge to èe flesche; & so he may holde
     his flesche adoun whan hit wolde aryse a¨enst [his] resoun in luste &
     folye.

|r35 ée thridde estate [is] of wedded men & wymmen. In èat estate schulde
     men & wymmen kepe chastite in all èing, saue èat èat bifalleè to be
     do in èat estate, èat is èat either of hem shulde |r[f.117r] loue other



|p185


     and do èat right is to oèer and kepe truliche her bodyes either to
     oèer withoute wrong doynge eny of hem to oèer, as in departyng of
     her bodies or of her loue or of her hertis, for èei beè by èe sacra_ment 
     made one body. And èerfore èei schulde holde hem togidre in one
 |r5 loue and one feith to her lyues ende. For hit is writen in Holy
     writt èus: Quod Deus coniunxit homo non seperet, `That God haè knytte
     togidre man schulde not departe;' wherfore èei schulde kepe hem from
     all manere flescheliche dede èat is bytwene man & womman saue bytwene
     hemself two, as èe lawe of matrimonye or weddyng askeè.    And èer_fore 
|r10 seith seint poule èat wymmen schulde be sobre and chaste & loue
     [and worschip] èaire housbondes vnder God. éei schulde be chaste, èat
     is to seie kepe her bodies clene to her owne housbondes from alle oèer
     men, and sobre of mete & drinke, for outraqe & vnmesure of mete &
     drynke apeyreè & destroyeè vertues and norissheè leccherie & oèer
|r15 synnes. And in èe same manere schulde a man kepe him to his wyf from
     alle oère wommen.

     Wedlok is [a state] of grete worschip, and oughte be kept clenliche &
     holyliche after èe lawe of God, for hit is a state of grete auctorite,
     of grete dignyte & of grete honeste & holynes. Hit is of grete auc_torite, 
|r20 for as Holy Writ witnessiè God allmyghti made |r[f.117v] hit +
     bytwene man and woman in Paradys in èe estate of innocence or euer èei
     had synned. And èerfore men sholde kepe clene èat estate by resoun of
     oure Lord God èat made hit, and by resoun of èe clene estate & stede
     èat it was made ynne.    Hit is also a state of grete dignite, for
|r25 oure Lorde wolde be conceyued & born of a wedded woman èat was oure
     lady seynte Marie, clene maide weddid to Ioseph as to hir keper and
     witnesse of hir maydenhode, èe whiche maide God ordeyned to be èe
     mantel or couertour of wedlok. And vnder èat mantel & couerynge God
     hid fro èe deuel èe counsaile & [èe] priuete of oure saluacioun and of
|r30 oure raunsoun; & èerfore men schulde worschiè èis estate and kepe it
     clene.    Hit is also, èere hit is clene kepte, [a state] of grete
     holynesse, for hit is one of èe seuen sacramentis of Holy Chirche and
     bytokeneè the euerlastyng wedlok èat is bytwene God & Holy Chirche and
     bytwene God and cristen mannes soule. & èerfore wedlok, clene and
|r35 truly kept, is so mighty & holy èat fleschely dede bytwene man &
     womman coupled & knet togidre by èat sacrament, kyndeliche and right_fulliche 
     doo, is excused of dedly synne, and also deserueè grete mede
     ¨if hit be do as èe lawe of God askeè.

     And èerfore ¨e schal vnderstonde èat in èree caas the |r[f.118r] dede of
|r40 wedlok may be do bytwene èe housbonde and his wyf, noght onliche



|p186


     synneles but mede[ful]liche.    The firste case is whan èe dede is
     doon onliche to èat entent to gete children to èe seruice of God, for
     to èat entent was wedlok specialliche ordeyned.    The secounde
     caas is when hit is doon in ¨ildynge dette èat i[s] aughte of èat oon
 |r5 to èat other when hit is lefulliche asked, for èat is rightful, for
     rightwisnes is to ¨elde eche man èat is his. And èerfore ¨if èat one
     aske lawfulliche his dette of èat oèer by word or tokene or contyn_aunce,
     as some may noght parauenture aske hit openliche by word for
     schame, èat oèer [èat] apparceyueè èat desyre + is holde to ¨ilde his
|r10 dette, and but he doo he synneè, for he doth noght rightwisnes, &
     ¨eueè enchesoun of yuel doynge to his make, and also bynemeè hir, or
     [sche] him, èat [hyr or his] is; for either of hem haè power of oèers
     body. But he èat doth èat werk in entencioun to fulfille rightwisnes
     in ¨eldynge of his dette after èe lawe of God, and noght for leccher_ous 
|r15 lust of his owne body, he doè wel & in èat deserueè mede.    The
     èridde caas is whan wyf or housbonde vnasked profreè or doth èat werk
     wiè oèere onliche to èat entente forto kepe èulke èat he doth it with
     fro synne, as supposyng [èat] wièoute èat sche or he myght falle in
     synne for lak èerof, how èat hit be èat sche may |r[f.118v] noght for
|r20 schame aske it by word ne by contenaunce or tokene. And èan èilke
     èat profreè & doè èat werk vnasked synneè noght, but deserueè mede.
     For èis comeè of pitee, & in èese thre cases men synneè noght but
     disserueè mede doynge èe dede of wedlok.

     But in thre cases a man may synne dedliche or venyalliche doynge èat
|r25 dede of wedlok bytwene him and his wyf.    ée firste case is whan a
     man or a womman sechiè noght ellis in èat dede but only èe fulfillyng
     of his or hire leccherous lust, for èen he èat so doth synneè or ded_liche 
     oèer venyalliche. Venyalliche he synneè whan hit is so èat his
     lust is so buxom to his resoun and to èe lawe of God èat he wolde for
|r30 no èing folowe ne parforme èat lust but hit were wiè hir èat is his
     wyf or sche wiè him èat is hir housbonde.    But he synneè ded_liche 
     whan his lust is so grete & aboue his resoun èat he wolde ful_fille 
     èat lust wheèer sche èat he deleè with were his wyf or none.
     For èan his lust passiè his resoun, & wiè suche doynge God is myspaide.

|r35 And ofte èe fend haè grete power to trauaile & disese hem èat so
     lyueth, as men may fynde in Holy Writt ensample of Sarra, Raguelis
     doghter, èat was after Thobies wyf èat afore hadde seuen housbondes
     eche after other. And alle èei were slayne wiè the fende èe ferste
     nyght èat èei wolde haue |r[f.119r] leyne by here; and èat was for her
|r40 entencioun & desire was for her owne leccherous lust, and noght for
     no lawful [ne leuefulle] cause, as is byfore seide. And èerfore èe
     aungel èat counsailed [Thobie] to take hir to + his wyf, for Thoby
     was fered to take hir + bycause of èe mescheef èat bifel to hire



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     seuen housbondes, he seide to Thobie èus: `I schal telle èe,' he
     seide, `of whiche men fendes haue power to hurte hem and travaile
     hem. And èat beè èilke men èat in + èe doynge of èe dede of wedlok
     putteè God clenliche out of her mynde and èinketh [o]n noght elles
 |r5 but to fulfille èe leccherous luste of her flesche, as doè a beste
     èat haè no resoun.' And èerfore somtyme God voucheè noght sauf èat
     suche men haue fruyt of her bodies.

     Also a man may synne dedliche wiè his weddid wyf gyf he doè eny
     thing wiè hir èat schulde longe to èat werk of wedlok a¨enst èe vse
|r10 of kynde, and èat is moche more synne èan èat other. Neuerèeles èilke
     èat in doynge of èat werk of wedlok haueè mynde and drede of God all_myghti 
     and wircheè after èe counsail of Holy Chirche in manere as is
     aforseide, and kepe her estate clene after èe ordenaunce of God and
     Holy Chirche, plesiè God & deserueè grete mede.

|r15 The secounde case in whiche man & womman may synne [dedlyche] bytwene
     hemself [in] doynge of èe werk of wedlok is whan a man for luste |r[f.119v]
     of his flesche, hauynge no reward to èe lawe of God and Holy
     Chirche, spareè noght to haue to doo wiè his wyf in tyme whan he
     schulde noght, èat is whan he woot èat sche haè èat yuel èat is com_une 
|r20 to wommen by certeyn tymes of èe monthe. For hit is forboden by
     God in èe olde lawe for many periles èat come èerof. For, as seith
     seint Ierom, in suche tyme beè geten meselles, maymed, vnschaèliche,
     witles, croked, blynde, lame, dowmbe, deef, and of many oère mes_cheues.
        Wherfore èe wyf èat feleè hirself in suche siknes
|r25 schulde noght hele it fro hir housbonde if at èat tyme he wolde haue
     to done wiè hir. For ¨if he knoweè hit noght and sche heliè hit from
     him & suffreè him haue to done wiè hir in suche a tyme, èan synneè
     sche & not he.

     Also housbande and wyf beè iholde to forbere èat werk in hye feste
|r30 dayes & Sondayes and fastyng dayes, noght onliche for hit is synne to
     doo èat werk in suche tyme, but for èei schulde èat tyme specialliche
     ¨eue hem to èe seruice of God and to holy prayer, and to forbere lik_ynges 
     and lustes in suche tyme, èe sonner to gete grace of God to
     haue èat èei rightfully desireè.

|r35 Also èe housbonde schal absteyne him fro his wyf all èe tyme èat sche
     lyeth in gesyne, èat is to seie bytwene èat sche haue bore child til
     èat sche goo to chirche, and also fro èe tyme èat he haue certeyn
     know*ynge |r[f.120r] èat sche is nyh her delyueraunce, for drede of perile
     èat myght falle [èer]of.    And also housbande & wyf schulde spare
|r40 eche oèir fro èe tyme èat èei wiste èat sche were wiè quik childe,
     for èanne may not èat dede be doo wièoute synne.    Hit is writen
     in èe book of kyndes èat èe olyfaunte forsakeè the felawschiè of his
     make while he woot sche is in fole; wherfore a man èat haè vse of



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     resoun schulde be more attempre and rewled after resoun èan a beste
     èat no skile can. And èerfore after èe reule of attempraunce and skile
     èat schulde absteyne him from his wyf after èe tyme èat he wiste
     sche were wiè quyk childe til sche were purified at chirche.
 |r5  But Neuerèeles hit is not alwey synne ¨if èat dede be doo in suche
     tyme bytwene [a] man and his wyf by good cause & good entencioun as
     is aforseide.

     The èridde caas in whiche housbonde & wyf may synne togidre in èat
     werk is when hit is done in holy stede, as chirche or chirche¨erde
|r10 is halowed and holiche appropred to èe seruice of God. éere
     schulde no man haue to doo in èat wyse wiè his wyf, but absteyne him
     èerfro for reuerence of èe place. And whoso wol not forbere èat dede
     in suche stede he synneè & doth grete vilanye to God & to èat stede.

     The ferèe estate of chastite is èe estate of wedowhode, as where èat
|r15 one of two èat were knytte togidre by èe sacrament |r[f.120v] of wedlok
     is deed & èat other lyueè. In èat estate schulde man and womman èat
     beè èerynne kepe hem clene & chaste, for èat estate is hyhe and holy
     if hit be clene & chaste kepte. Wherfore s[e]ynt Poule counsailleè
     hem èat beè in èat estate èat èei kepe hem in clennesse & chastite,
|r20 or elles but if èei mowe wel doo so èat èei wed hem. For he seith to
     hem èus: Melius est nubere quam vry +, `Hit is bettir,' he seith,
     `wed èen brend.' For èat man brenneè himself èat assentiè to leccher_ous 
     dede a¨enst èe lawe and comaundement of God, for èen brenneè his
     herte in èe fuyre of desire of leccherie. Wherfore hit is bettir for
|r25 hem to be wedded èan falle in èat fuyre.

     But èis is to vnderstonde of men & wommen èat beè in the estate of
     wydewhode vnbounde to chastite èorgh avow priue or solempne, for
     suche èat beè so bounde may not marye hem & vse èat werk of wedlok
     wièoute dedly synne; saue ¨if èat avow be priue and noght solempne,
|r30 èan èe wedlok èat he byndeè him to afterward schal stonde and noght
     be departed. But he èat so haè broke his avow schal doo penaunce èer_fore 
     as his gostliche fader schal enioyne him, for he synned dedliche
     in brekynge of his avow; & afterward he may doo èat werk of wedlok wiè
     his wyf when hit is asked of him, and also whan he dredeè & vnder_stondeè 
|r35 verrayliche èat his wyf schulde elles falle in synne |r[f.121r]
     of avoutrye. But ¨it he schal do it with sorwe of herte, & all his
     lyf [vse] penaunce for his synne.    But whan èat suche avow is
     made solempliche as by èe hond of a bisshop or by profession, as men
     of religioun, or èorgh holy ordre, as sodeken, deken or preest, ¨if
|r40 èat he èat so haè avowed weddiè him afterward, he synneè dedliche and
     hyliche; and èat weddyng may not stonde but schal be departed, and
     elles èei may noght be saued from endeles dampnacioun.

     Wedowes shulde take ensample of èe turtel, èat is a brid of whiche èe



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     book of kyndes seith èat whan sche haè lost ones hir make sche wole
     neuere after haue none oèer, but flee èe companye of alle oère &
     dwelle in wildernes by hirself.    And ère èinges specialliche
     longeè to hem èat beè in èat estate of wedowhode & disposeè hem to
 |r5 kepe hit in clennes and chastite.

     One is èat èei schulde kepe hem in pryue[tel as moche as èei myghte,
     out of grete companye and èe sighte of men, & noght busye hem to moche
     aboute èe world. Herof is ensample in Holy Writt of èe noble womman
     Iudith èat was a faire womman and a clene wedowe, and sche held hir
|r10 priueliche in clos in hir hous wiè hir wommen and wolde noght goon
     out, but schoned sight of men and los of èe world. And èerfore seynt
     Austyn vndernemeè wedowes èat loueè idel*nes |r[f.121v] and arrayeth hem
     gailiche & scheweè hem moche to èe sight of men, and also èilke èat
     spekeè more èan nede were. But he seiè èat goode wydowes schulde
|r15 kepe hem in clos from mennes speche & worldly sightes of vanytees,
     and alwey occupie hem wiè some goode and honeste werke, as falleè to
     her estate.

     The secounde èing èat falleè to wedowes is busy prayer & seruice of
     God in werkes of deuocioun & gladliche and moche be at + chirche, as
|r20 èe gospel makeè mynde of an holy wedowe, Anne, èat wolde noght go fro
     èe temple, but dwelled èerynne day and nyghte, prayenge & servyng God
     devoutliche in grete abstynence.

     ée èridde èing èat byfalleè to wedowes is streyt livynge of mete &
     drinke & forberynge of delices & delicious metes & drinkes, for seynt
|r25 Poule seith èat a wydowe èat lyueè in delices is dede, èat is to seie
     èorgh synne. And seynt Bernard seith èus: Castitas perijt in delic_ij
     []s, `Chastite,' he seith, `perissheè in delices.' For right as a
     man may noght longe holde his heed vnder èe water èat he ne schal
     perisshe & be deed, right so may noght a man longe holde his heed,
|r30 èat is to seie his herte, vnder èe watir of worldly delices èat he ne
     schal lese èe lyf of grace of èe Holy Goost, èat is the lyf of èe
     soule.    Also hit falleè to wedowes forto vse symple & comune
     cloèinge of |r[f.122r] mene colour, & noght gay ne starynge ne of
     queynte & sotil schap, and take ensample of èe holy wedowe Iudith of
|r35 whom Holy Writ makeè mynde, èat anone whan hir housbonde was deed
     sche lefte all hir gay attyre and apparaile boèe of hir body & of hir
     heed and toke mekeliche clothing & attyre èat longed to a wydowe to
     schewe doel of her herte & to [e]schewe veynglorie for èe loue of God;
     and to kepe hir wedowhode in chastite & clennes, for sche was fayre &
|r40 ¨onge, sche vsed grete penaunce of fastyng and wered èe heyre nexte
     hir body. Right so schulde wedowes lyue & kepe èe estate of wedowhode
     in chastite and clennes, & nameliche èilke èat beè bounde èerto by
     avow, & also oère èat mowe lefulliche marye hem til èei be maryed.



|p190


     The fifte estate of chastite is clene maydenhode èat neuere was cor_rupte 
     ne neuere èinkeè to be, but haueè so ouercome her flesche for
     èe loue of God èat èey thinkeè euere to kepe hem chaste. And èis is
     an hye estate and of grete pryse for ère èinges èat beth èese: dig_nite,
     beaute & bounte.

 |r5 First èat estate is worschipful for èe dignite èerof, for èei èat
     kepeè it wel beè liche to angelis and passeè in som èing èe estate
     of angelis. For an angel lyueè gostliche as a goost wièoute body and
     flesche, but virgynes beè coupled wiè èe flesche èat tempteè |r[f.122v]
     hem sore to breke & defoule èat estate. & neverèeles èei ouercomeè
|r10 èe temptacioun of her flesche, and èat is a grete victorie & a grete
     wonder èat èei may kepe so febil a castell as her body is a¨enst so
     strong and so sly an enemy as èe fend is, whiche èat sechiè boèe day
     & nyght how he myght wynne it & despoyle hit of èat tresoure of vir_ginite 
     o[r] maydenhode,    And èat is a grete tresoure of whiche
|r15 spekiè oure Lord Ihesu Crist in èe gospel and seith èus: Simile est
     regnum celorun thesauro abscondito in agro, `The kyngdom of heuene is
     liche,' he seith, `to tresour hid in a feld or in èe erèe.' This
     tresour hid in a feld is maydenhode hid in a body, whiche is a feld,
     for hit schulde be tiled wiè penaunce & [sowe] wiè good werkes, &
|r20 èerfore èis tresour may wel be liche to heuene. For maydenhode is
     liche to èe lyf of aungels of heuen.    And èerfore God seith in
     èe gospel èat at èe general vprisyng èat schal be at èe day of dome,
     where alle men schul aryse in body in soule, èere schall not be ma_riages 
     as beè vsed in èis world, but alle tho èat schole be saved
|r25 schal be èan as angelis, and her bodyes schal schyne brighter èan èe
     sonne schyneè now.

     Also èis estate of virginite or maydenhode is worschipful for beaute
     o[r] fayrehode èerof. For clene maydenhode is èe fayreste estate èat
     is in èis erthe, wherfore èe wise man Salamon seiè èus: O |r[f.123r]
|r30 Quam pulcra est casta generacio cum claritate! `A, how fayre,' he
     seith, `is chastite wiè cleernes!' Chastite is cleer & schynynge
     whan maydenhode in èe sight of God is made fayre wiè good livynge &
     vertuous, so èat no synne defoule hit. For right as èe clernes of èe
     sonne, when clowdes & mystes beè aweye, makeè here in èis erthe a
|r35 fayre day, right so clennes of vertuous livynge, when alle synnes beè
     put awey, makeè maydenhode fayre, bright & plesant to èe sight of God.
      And èere[for] seith èe holy doctour seynt Ierome èat byfore alle oère
     vertues maydenhode is faire & clere ¨if èat hit be noght enpeyred wiè
     no spotte of synne, èat is to seie èat neièer èe body ne èe soule ne
|r40 noght corrupt ne defouled by no synne; for he èat is chast of body &
     corrupte in herte and wille, he is liche to a burielles fayre peynted
     wièoute, & wièynne full of careyne & filè.

     Maydenhode clene kepte is liche èe whyte robe on èe whiche foule



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     spottes may be sonner seye èan on eny oèer garnement. This robe
     schulde be kept principalliche from ère èinges: fro mudde or filèe
     of erthe, fro blood, & fro fuyre.    ée mud or èe filèe of erèe
     may be cleped worldliche couetise, fro èe whiche èo èat schulde plese
 |r5 God in èat estat of maydenhode schulde kepe hem clene; for no man may
     plese God & his enemy, for he mote nedes despise èat one. And as
     seint Ierom seith he semeè not Goddes frend |r[f.123v] èat plesith èe
     fende and èe world; for èe world is Goddes enemy. For seint Iohan
     seith èat he is enemy to God èat loueè èis worlde. And seint Poule
|r10 seiè èus: `¨if I wolde,' he seiè, `plese the world,[èat is to seie
     hem èat folweè èe worlde], `I schulde not be trewe seruant to [Ihesu
     Criste] God almyghti.'

     A tokene may men see of men èat wole plese èe world and haueè noght
     her hertes to God as èei oghte to haue whan men and women ¨eueè hem
|r15 to grete curiouste of gay cloèing & attyre aboute her bodies, for
     èat + wolde noght a man ne a womman doo but for sight of men èat he
     desireè to be seie of. But he èat is most busy to array his body wiè_oute 
     forto be semeliche to manis sight may sonnest lese èe fairenes
     of his soule withynne tofore èe sight of God; whiche fairenes ples_ith 
|r20 God and noght èe fayrenesse of èe body wièoute.    Wherfore
     seint Bernard seiè suche, and nameliche wommen èat busieè hem aboute
     gay apparaile to schewe hem wiè to menis sight he clepeè hem èe
     doughtres of Babiloyne, èat is to seie schenship or confusioun, for
     her lyf nys but as a blaste of wynde èat schal passe & turne to
|r25 grete schame & schenschip to hem but èei amende hem or èei deie. For
     èei beè cloèed richeliche outward, and wièynne [in] soule [èei ben]
     naked & pore; and èogh èei schyne wièoute as gold and siluer èei mote
     nede at èe laste leue alle èat & beè foule in soule èorgh synne. But
     seynt Bernard spekeè |r[f.124r] of èilke wommen èat so apparailleè &
|r30 attyreè hem to èat entente to be seie & desired of men in synne; for
     èei schal be demed tofore God for as many soules as beè dampned by
     enchesoun of hem.

     But good wommen èat kepeth maydenhode in clennes, Dauid èe prophete
     clepith hem kynges doghtres, èat is èe hye kyng of heuen, & seith èus:
|r35 Omnis glorie eius filie regis ab intus &c, `All èe likyng & glorie,'
     he seith, `èat èe kynges doghter haè is wièynne', èat is to seie in
     good vertues & clene conscience wièoute synne of pryde or couetise or
     eny oèer. And so may èis white robe of maydenhode be kepte fro mud
     and filèe of èe erèe.

|r40 Also men schulde kepe èat whyte robe clene fro spottes of blood, èat
     is from yuel èoghtes, likynges, fleschely desires. For seint Ierom
     seith èat maydenhode is a faire sacrifice & offrynge to God whan hit



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     is clene withoute evill desires and evill èoghtes in herte as it is
     wièoute clene of yuel dedes of body. For he seiè maydenhode of body
     is medeles and noght worth when èe herte is corrupte wièynne wiè foule
     èoghtes & vnclene desires; for as èe fruyt is noght èat is fayre with_oute 
 |r5 and roten wièynne, [right so is maydenhode èat is hole withoute
     and vnclene wièynne].

     Also men schulde kepe èat white robe fro èe fyre, èat is to seie from
     hyringe or spekynge with will wordes èat myght sture men or wormnen to
     vnclennes and yuel. For as it is tochid byfore, |r[f.124v] seynt Poule
|r10 seiè èat vilayne speches may li¨tliche destroye good èewes. And
     Senek èe grete clerk seith also & counsaileè èus: `Kepe èe', he seiè',
     `fro wordes of vnclennes.' For he èat bleèeliche spekiè or hireè vn_clene 
     wordes he wexeè èereynne [bolde], and èe lightloker faileè in
     synne.    And èerfore he èat wole kepe clene èis whyte robe of
|r15 maydenhode hym byhoueè to kepe him from spekynge & hirynge of alle
     manere wordes & tales èat myght kyndle èe fyre of lust or desyre of
     synne wherèorgh he myghte brenne him wièynne in soule.    For èe
     catte èat sitteè nyhe èe fyre brenneè ofte hire hippes, but a wylde
     catte èat renneè aboute in èe wode doth noght so; right so a man or a
|r20 womman èat is vsed to hyre or speke vilanye may lightliche be brent,
     but he èat wole noght hyre hit may lightliche kepe him fro suche
     brennyng.

     Maydenhode & chastite may be likned to èe lilye èat groweè hye &
     bereè a fayre floure. Wherfore èe Holy Goost seith èus by èe mouth of
|r25 èe wyse man Salamon: Sicut lilium inter spinas [sic amica mea], `My
     leue,' he seith, `is [as] a lily among èornes.' Goddes leef or Goddes
     derlyng is èe soule èat kepeè clene maydenhode, for èat vertu may most
     specialliche purchase èe loue of God.    And èerfore as Holy
     Writte seith & witnessiè, + seint Iohan èe euaungelist amonge all èe
|r30 apostles was most loued of God, and most verray tokene of |r[f.125r]
     loue God schewed him when he schewed him èe pryuetees of heuen as he
     slepte on his brest, and also whan he bytook him èe kepynge of his
     derworthe moder. And èerfore in èe gospel he is cleped èe disciple
     [èat] Crist loued. And neuerèeles Crist loued alle his oère dis_ciples, 
|r35 for he made eche of hem oèeres brother.

     This lily floure èat is maydenhode scheweè & kepeth hir fayrehede
     among èornes & breres [èat ben dyuerse flescheliche fondynges; for èe
     flesche is a dungehepe èat of itself bryngeè forèe no èing but scharpe
     èornes, breres], netles & èistles èat beè foule sterynges of luste and
|r40 likyng èat moche trauailleè & greueè the soule. But èat lily flour of
     maydenhode, whan hit is sikerliche roted in èe loue of God almighti,
     schall noght drede alle èilke èornes, breres, nettles & èisteles, for



|p193


     èat loue kepeè hit èat it may noght harme hit.

     This floor of lily èat is maydenhode haè sixe leues and wièynne ère
     greynes igilded. ée firste leef is hol[e]nes of body, èat is to seie
     èat the body be hole & clene èorgh c[h]astite wièoute wemme of lecch_erie, 
 |r5 for èeigh a [maide were leye by] a¨enst hir wille sche loste
     not èerfore èe mede of her maydenhode. And èerfore the holy maide
     seynt Lucie to èe tyrant èat tormented hir & èrette hir èat sche
     shulde be defouled & lese hir maydenhod + seide èus: Non inquinatur
     corpus nisi ex consensu mentis, et si inuitam me violari feceris
|r10 castitas mihi dupplicabitur ad coronam. `The body,' sche seith, `is
     defouled with no synne but by èe |r[f.125v] assent of èe soule, and èey
     èou do me lese my maydenhode a¨enst my wille my chastite schal be
     doubled to me to èe corowne of blisse.'

     The secounde leef is clennes of èoght of herte. For as seint Ierom
|r15 seith, spekyng of hem èat haueè avowed chastite or èenkeè to be
     chaste for èe loue of God & èinkeè noght to [be] wedde[d], hit is
     noght inowh, he seiè, onliche to kepe clene maydenhode of body, but
     hit byhoueè èat èe herte & èe èoght be kept in clene chastite from
     yuel lustes & desires.

|r20 The èridde leef is mekenes èat eche c[h]ast man & woman èat desireè
     to plese God shulde haue in herte, for maydenhode wiè proude herte
     may not p[ay] God. And èerfore seith seint Bernard èat maydenhode
     wiè mekenes moche plesith God. And èat maydenhode [loueè] God to
     whiche mekenes ¨eueè loos. For mekenes makeè maidenhode fayre and
|r25 clene and likyng in èe sight of God, for seint Bernard seith after_ward 
     èus: `I dar wel seie,' he seith, `èat oure lady seynte Marie had
     not iplesed God almyghti only èorgh hir maydenhode ne had here grete
     mekenes be.'

     The ferèe leef + is drede of God & schamfastnes. For verray maydenes 
|r30 schulde be boèe dredful & schameful, and èat is no wonder, for èei
     bereè a ful greet tresour and precious in [a] ful febill vessell. And
     èerfore oure lady seint Marie, |r[f.126r] whan èe angel came to hir
     èere èat sche was hirself allone, sche was dredfull, as èe gospel
     makeè mynde.    Drede of God may be cleped èe tresour[er] or keper 
|r35 of èis riche tresour of maydenhode èat èe fend of helle may be no
     sleighte stele it. For drede of God kepeè the ¨ates of èe castell
     èat èilke tresour is yne, èat is mannes herte & wommanes; of the 
     whiche castel èe ¨ates beè the fyue wittes of èe body which èe drede
     of God kepeè so èat èe fende may not entre into èe herte èorgh ydel



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     and veyne curioste of sight, herynge or spekynge. For ydel & veyn
     sighte, hirynge or spekynge of curioustees & vanytees of èe worlde is
     a wey to èe synne [of] leccherie, and sighte is èe firste èat ledeè
     èerto.    Wherfore, as witnesseè Holy Writte, + Dyna, Iacob doghter,
 |r5 for sche wente vnwarliche to see vncouthe wommen, sche was corrupte
     and loste hir maydenhode. And èerfore he èat wole kepe clene mayden_hode 
     byhoueè withdrawe his [wittes] from alle curious sightes, and èat
     is moste idoo èorgh holy drede of God, èat is drede to wraèèe God.
      And + èis kepynge of èe fyue wittes is bytokened by èe fyue wise
|r10 maydenes of whiche oure Lord Ihesu Criste spekeè in be gospel where
     èat he seith èat èe kyngdom of heuene is liche to ten maydenes wiè
     ten lampes, of whiche were fyue wise & fyue foles. Oure Lord |r[f.126v]
     God clepeè èere the kyngdom of heuene Holy Chirche, èat is the comun_alte 
     of alle èat haè receyued èe sacrament of baptisme, of whiche èe
|r15 fyue wise maydenes bitokeneè hem èat wiseliche & wele kepeè her fyue
     wittes of her bodyes, and the fyue fooles bytokeneè hem èat kepith
     noght wiseliche her fyue wittes, but myspendith hem a¨enst èe wille
     of God.

     The fifte leef is scharpnes or hardnes of lyving. For hoso wole kepe
|r20 maydenhode him byhoueth kepe harde and streite his flesche wiè fastyng,
     hard liggyng, hard weryng, grete trauaile, lytel reste & busy & de_voute 
     prayer, for who èat foloweè èe wille of his flesche may not
     longe kepe clene maydenhode. Scharpnes of lyving [is] as hit were an
     hegge èat enclosiè the gardyn èat is mannes herte where èat èe faire
|r25 lilye flour of maydenhede groweè so èat no wikked bestes, èat beè èe
     deueles of helle, may not entre into èat gardyn to destroye èat preci_ous 
     tresoure, for èei beè euere aboute to stele it and to destroye hit
     wiè some sleighte. And èerfore it aughte be sikerliche enclosed &
     kept, for if hit be ones lost hit may neuere be recouered, no more èan
|r30 a lampe of glas èat is brosten may be made hole a¨eyn.

     ée sixte leef is lastyngnes, èat is stedfast purpos to kepe èat estate
     for èe worschiè & loue of God. Wher*fore |r[f.127r] seynt Austyn in a
     book èat he ma[del of holy maydenhode spekeè to hem èat haueth hight
     to kepe her maydenhode, & seith èus: `Foloweè ¨e èe lambe,' èat is to
|r35 seie, kepeth to God èat ¨e haueè highte him, so èat ¨e lese by no
     waye èe tresoure of maydenhode. For ¨if ¨e lese it ones ¨e may
     neuere gete hit a¨en, as hit is seide byfore by ensample of èe broken
     lampe. And seint Bernard counsailleè vs also to kepe lastingnes in
     vertu & clennes, for èat onliche èorgh èe grace of God wynneè endeles
|r40 mede.

     These beè the sixe leues èat makeè faire èe lilye flour of maydenhode
     èat is kepte wièoute defoule or corrupcioun. And also èis faire lily



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     flour of maydenhode shulde haue in èe [myddes] of hit ère graynes en_dored 
     whiche betokeneè ère maners of loue of God almyghti. For mayd_enhode 
     withoute loue of God + is as a lampe of glas wièouten oyle;
     wherfore èe fyue maydens èat were fooles, of èe whiche is touched bi_fore, 
 |r5 for èat èei hadde none oyle in here lampes èei were schette out
     I fro èe bridale, and èe fyue wise maydenes èat had oyle in her lampes
     wenten in [with] her spouse to èe bridale.

     Thre maneres èere beè of + loue of God whiche beè bytokened by èe ère
     gilded graynes of èe lilye of maydenhode: for as seynt Austyn techiè
|r10 we schal loue God wiè all oure vnderstondyng, wiè all oure |r[f.127v]
     mynde and wiè al oure will. And in èis manere is èe ymage of God
     sette in man after èe ère grete dignitees èat beè in manis soule, èat
     beè mynde, vnderstondyng and will, whan èese ère beè wel ordeyned to
     God in èilke ère maneres of loue of God as is seide byfore.    éan
|r15 beè èe ère greynes of èe lily faire endored wiè gold of charite whiche
     ¨eueè to alle vertues fayrehede and worèines. For wièoute èat golde of
     charite may no vertu be faire in èe sight of God.    Seynt Bernard
     techiè vs to loue God & seith èus: `èou,' he seith, `èat art cristen
     [man] cristened in Goddes name, lerne to loue God wiseliche, swete_liche 
|r20 & fastliche: wyseliche èat èou be not disceyued èorgh no [vany_tee
     ]: sweteliche èat èou neuere be stired èerfrom by no welèe [ne
     wele] of èis worlde; fastliche so èat èou neuere be overcome by no
     angir ne woo of èis world.'

     This is èe lilye of maydenhode èat is fayre & of grete prys when hit
|r25 is kepte in èe manere èat is seide bifore, for èen is God wel payed
     èerof. And èis is èe secounde skile why maydenhode schulde be praysed,
     èat is to seie for èe beaute èerof.

     ée èridde skile whi maydenhode schulde be preysed is for èe b[oun]te
     & profyte èerof. For maydenhode èat is clene kepte is of so grete
|r30 worèinesse èat hit may not be preysed [to] no certeyn prise. And èer_fore 
     seiè Holy Writte èat èere is no |r[f.128r] èing so precious ne so
     worthi èat may be euene of pryse with a chaste herte, èat is to vnder_stonde 
     chastite of clene maydenhode èat schal in heuen haue most mede.
     For èei èat lyueè in clene mariage schal haue èere [fruyte èritty_fold
|r35 ], and èei èat kepeè clene wydowhode schal haue èere fruyt sixty_fold;
     but èei èat kepeè clene maydenhode schall haue fruyte an hondred_fold.
        For oure Lord Ihesu Crist by ensample in èe gospell seiè
     èat èe seed èat falleè in good erthe, èat is to seie into good cristen
     men & wommen, schal bringe forth good fruyt, some èrittyfolde, some
|r40 sixtyfold & some an hundredfold. éese noumbres of èritty, sixty & an



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     hundred bifalleè of fruyt to èese ère estates, èat is to seie wedded,
     wedowes & maydenes.    For èe noumbre of èritty is made of ten &
     ère, for èries ten is èritty, and èis falleè to èe estate of wedlok,
     for in èat estate schulde èe ten comaundementis be kept in worschip
 |r5 of èe Trinite.    The noumbre of sixty is made of ten & sixe, [for
     sixe] sithes ten makeè sixty, & èat falleè to èe state of wydowhode,
     for in èat estate schulde men kepe & fulfille èe ten comaundementis
     and also èe seuen werkes of mercy.    The noumbre of an hundred is
     schewed by a faire figure èat is [r]ounde èat falleè [tol èat estate
|r10 of maydenhode, for in èat estate schulde men kepe èe ten comaunde_mentis 
     in èe feith of èe |r[f.128v] Trynyte & also do èe seuen werkes
     of mercy. [F]or as a rounde figure turneè euen aboute forto [è]at èe
     laste ende meteè a¨en wiè the firste and so hit is liche a crowne,
     right so èe noumbre of an hundred bringeè in rekenynge èe laste ende
|r15 to èe bygynnyng, for ten sithes ten is an hundred.

     éat bytokeneè the riche corone èat is graunted of God to èe estate of
     maydenhode, for all be hit èat in èe estates of wedlok and of wedow_hode 
     men may deserue èe corowne of blisse, and parauenture some of
     hem more èan some + maydenes, neuerèeles èe estate of maydenhode haè
|r20 a special corowne of blisse aboue èe comoun corowne of blisse èat God
     haè graunted to all his. For specially maydenes wynneè here èe
     victorie of her owne flesche èorgh hard lyuynge and good werkes, for
     èei foloweè here èe blessid lambe Ihesu Criste whider èat he goè; and
     for èei beè wedded to him èei forsakeè alle fleshely bridales forto
|r25 be knette wiè God at èe bridale èat euer schal leste, èat is èe blisse
     of heuene; at èe whiche bridale èei schul be apparailled [in] suche
     nobley & riches èat none herte may èinke ne tunge telle. And èere
     èei schal wièoute trauaile or study synge a newe song of blisful mel_odie 
     whiche èat none oèer may synge but èai, and èat bytokeneè a newe
|r30 ioye & special mede èat èei schul receyue of oure Lord Ihesu Crist
     |r[f.129r] for her trauaile.    And is is èe fi[f]te branche of èe
     tree of chastitee.

     The sixte branche or estate of chastite is èe estate of clerkes èat
     haè resceyued holy ordre, as sodeken, deken, preest [and] prelate.
|r35 Alle èei schulde kepe chastite for many skiles: first for èe holy
     ordre èat èei haue take èat askeè holynes. For èat sacrament is so
     hye [and] so worthi èat èei èat receyuen hit beè iobliged & bounde to
     chastitee so èat èei may neuere after be wedded but beè appropred to
     èe seruice of God in his chirche and at his auteer & to handle èe holy
|r40 sacrament & oèer èinges èat longeè èerto, as chalys, corporals, and
     many oère, and to make & receyue èe body of oure Lord Ihesu Crist in
     èe fourme of brede and to departe hit also to oère as Holy Chirche



|p197


     haè ordeyned. And èerfore èei schulde be holy and chaste by resoun
     of her Lorde èat èei serue èat loueè clennes & chastite and hatiè
     synne & filèe. And to hem seide God èus: `Beth ¨e holy, for I am
     holy.' For suche as the lord is, suche schulde [be his meyne].

 |r5 Anoèer skile is for èe holy stede èat èei serue ynne, èat is holy
     chirche whiche èat is halowed by èe bisshop to èe seruice of God.
     Hit is wreten èat èe preostes of paynymes èat serue in her temples
     kepeè streitliche chastite & departeè hem from oèer companye for èei
     wolde noght [l]ese her chastite. But wel more aughte cristen |r[f.129v]
|r10 preestes be chaste & clene èat serueè in èe temple of God of
     heuene, whiche temple is [halowed and] specialliche appropred to
     Goddes seruice.

     The èridde skile is why èat èei scholde be chaste and clene for èei
     serueè at Goddes bord and eteiè of his brede & drinkeè of his cuppe,
|r15 èat is of his flesche & blood èat he took for vs and suffred passioun
     ynne & deth for oure sauacioun, wherfore moche nede it is èat èei be
     right holy èat vseè èis office èat is so holy.    And èerfore
     seith seint Poule èat bisshopes & prelates, by whiche he vnderstond_ith 
     all manere estate of Holy Chirche in holy ordre, schulde be clene
|r20 and chaste for worschip of her estate.

     This chastite èat mynistres of Holy Chirche scholde kepe is bytokened
     in èe olde lawe where èat God comaundeè hem èat sholde ete of èe
     lambe - whiche lamb bytokeneè èe body of oure Lord Ihesu Crist - èat
     èei schulde girde hem on her lendes. éat girdel is chastite with
|r25 whiche èei schulde be gird èat beè mynistres of èat sacrament, to
     restreyne hem from all manere leccherie & fleschely temptaciouns.
     And èerfore God bad Aaron èat was hi[e] preeste of èe Iewes èat he
     schulde cloèe hym and his children in lynnen cloth and girde h[e]m
     wiè a whyte lynnen girdel.    Aaron and his children bytokeneè èe
|r30 mynistres of Holy Chirche èat schulde alwey [be cloèed] in èe clene
     lynnen cloth of chastite. For ri¨t |r[f.130r] as + lynnen cloth whan
     it is wouen moste be ofte bete and wasshe til hit be whyte, right so
     èey èat wole kepe clene chastite schulde ofte bete her owne flesche
     wiè hard & streit lyvinge, and ofte wasche her hertes of alle foule
|r35 èoghtes, desires, wikked willes and likynges èorgh verray repentaunce
     & schrifte of mouth. And he èat so doth haè èe whyte robe of chastite,
     and so [he] is of èe lyuerey of Goddes pryue meyne.    Also èei
     schulde be girde wiè a whyte lynnen girdel èat bytokeneè streyt kep_ynge 
     of chastite, of whiche girdel èe bokil is discrete abstynence.
     Also èis lynne white cote may betoken chastite of herte, and èe
     lynnen girdel chastite of + body. And èis is bytokened by èe awbe



|p198


     èat èe preest doè on and by èe girdel èat he girdeè him with when he
     goè to èe messe; for thei schulde be chaste in [herte] & [body].

     Leccherie defouleè a man in body & soule & makeè mannes soule derk &
     witles, & nameliche of men of Holy Chirche, for èei beè cleped èe
     eighe of èe body of Holy Chirche. For as [èe eighe] wisseè èe body
     and scheweè èe wey whider hit shal goo, right so schulde prelates &
     alle men of Holy Chirche schewe in her lyvinge to oèer men èe wey èat
     ledeè to endeles blis. Wherfore a spotte [in èe] eye is more foule &
     more greueè èen [in] eny oèer lyme of èe body; right so èe filthe of
|r10 leccherie is more foule & more grevous |r[f.130v] in a man of Holy
     Chirche èan in a lewd man.    Also men of Holy Chirche beè likned
     to a myrour èat lewed peple schulde loke on & take ensample of lyu_ynge.
     But when a myrour is defouled men may see wel èe filèe èat is
     in èe myrour, but noght himself; and if èe myrour is clene a man may
|r15 wel se himself èerynne & euery spot èat is on him. Right so when
     prelates and men of Holy Chirche beè clene of livynge & noght de_fouled,
     nameliche wiè èe synne of leccherie, èan ¨eueè èei good en_sample 
     of clene lyvynge to oère men. And when èei beè defouled &
     spotted èorgh synne, and nameliche èat synne, èan ¨eueè èei euel en_sample 
|r20 and makeè oère men bold[er] to synne. And èerfore of hem is
     seide èus: Tot mortibus digni sunt quot mala exempla alijs prebuerunt,
     èat is to seie, `So many dethes or endeles peynes èei beè worti to
     haue as èei haue ¨eue ensamples of yuel to oère men.' But when èei
     lyueè in clennes & chastite èan ¨eueth èei ensample of good lyuynge
|r25 to oèere men and deserueè as many medes in ioye as oèer men beè
     amended by ensample of hem.

     Also the mynistres of Holy Chirche schulde be clene by cause of her
     office èat is to clanse oère men, whiche office is of grete merite to
     èe officer ¨if he be himself clene, & elles noght. For èe sacrament
|r30 èat is mynistred may not be empeyred èorgh [an] yuel mynistre ne |r[f.131r]
     amended èorgh a goo[d] mynystre to hem èat schal resceyue it;
     but èe wikkednes of èe mynystre is greet harme to himself. For right
     as a candel brann[yng] profiteè to oèer men & wasteè himself, right
     so èe wikked mynestre of Holy Chirche mynistreè èe [sacrament] to oère
|r35 mennes grete profite and sauacioun and to his owne + harme & dampna_cioun.
     And èerfore seèèe it falleè to hem to clanse oère men by vertu
     of [èe sacrament] èat èei mynistre èei schulde by resoun be more clene
     & holy èan oèer men of lesse degree, and but èei so be èei schole be
     grevousloker punysshed èan oère. And èis [is] èe sixte state or
|r40 branche of èe tree of chastite.



|p199


     The seuenpe state or branche of èe tree of chastite is èe state of
     religioun èat is affermed by professioun. For èei èat beè in èat
     estate haue avowed chastite & so beè bounde èerto by professioun &
     avowe so èat èei may neuere after be wedded, & if èei be it may noght
 |r5 holde. And èerfore èei schulde busiliche kepe chastite for èe holy_nesse 
     & perfeccioun of her estate, for èe holyer èat èei schulde be
     èe fouler is her synne; +as a blak spott is more & sonner seyn on a
     whyte cloth èan on a cloè of anoèer colour, and from èe hyer èat a
     man falleè èe sorrer is his fall.    Also èei schulde kepe chast_ite 
|r10 forto overcome èe deuel èat ofte sorrer |r[f.131v] tempteè men of
     religioun & more desireè to ouercome hem èan oèer men. For as oure
     Lord Ihesu witnessiè èat èe aungels of heuen makeè grete ioye when a
     synful man turneè from his synne & doè penaunce, right so èe fendes
     of helle haueè grete ioye in her manere when èorgh temptaciouns èei
|r15 makeè a good man turne to yuel. And èe better & èe holyer èat he was
     èe more likyng èei haue of his fallyng, right as a fissher haè more
     ioye to take a grete fisshe èan a smal.

     Hit is wrete in èe book of lyues of èe holy fadres èat were in èe be_gynnyng 
     of Holy Chirche of an holy monk èat tolde how & why he ¨af
|r20 him first to èat estate, and seide èat he was an heèe[n] mannes sone
     èat was a preest of her lawe and kepte her mawmettis and her sacri_fices;
     and seide on a tyme in his childhode he ¨ede with his fader
     into èe temple and èere he sawh a grete & a griseliche companye of
     fendes, and one of hem [he] sawe sitte as lord & maister in an hy
|r25 sete, and many oèer aboute him.    And one came & lowted to èat
     maister & he asked him fro when he came & what he hadde done. And he
     answerde & seide [he] came out of a contree where he hadde reysed
     grete werre & stryf & contak èorw whiche many men were slayne. And
     èan asked èe mayster how longe he hadde |r[f.132r] be èereaboute, and
|r30 he seide èritty dayes. & èan seide èe maister, `éou hast litel doo
     in so longe + tyme,' wherfore he comaunded to oère to bete him sore &
     harde.    After come anoèer & lowted to èe maister, & èe maister
     asked [him] where he had be and he seide [èat he hadde be] at èe see,
     and èere he hadde wiè wyndes & stormes fordoo moche navey wiè all èat
|r35 was wièyn hem of men & wommen, of whiche manye were in dedly synne.
     ée maister asked him how longe he hadde be èereaboute and he seide
     twenty dayes, and èen èe maister bad bete him for he badde so longe
     be aboute [so] litel.    After him came èe èridde of whom èe
     maister asked as he hadde doo of èe oèere, and he seide he cam from a
|r40 bridale where he hadde made suche contak & [debate] èat èe housbande
     & many oère men were slayn èere. & èan asked èe master hou longe
     [èat] was in doyng and he seide in ten dayes, & èe maister bad bete
     him anon.    And èan came èe ferèe [of] whom èe maister asked as



|p200


     bifore, and he seide he cam from an hermytage where he hadde be fourty
     ¨ere to fonde bringe a monk into èe synne of leccherie, and he myghte
     neuere bringe him èerto til èat nyght èat he had made him doo èat
     dede. éan sterte vp èe maister & toke him in his armes and kessid
 |r5 him, and toke the corone fro his hede & sette hit on his & made |r[f.132v]
     him sitte by him, & seide he was worthi a grete mede for his
     dede. And èan èe holy man èat say and herde èis èoghte èat èe
     estate of monk in clene lyuynge is an hye èing, and èerfore he ¨af him
     to èat estate.    By èis tale men may see èat èe fend is fayn when
|r10 he may èorgh eny sleighte bringe a man of religioun to synne, [and
     namely to èe synne] of leccherie.

     For whan a man entreè into religioun he fareè as a champioun èat goè
     into èe feld to fi¨te wiè his enemy. And in tokenyng herof when oure
     Lord Ihesu, as èe gospel witnessiè, wolde be tempted of èe fend he
|r15 wente into deserte, by whiche is vnderstonde religioun, whiche is as
     a feld of temptacioun.    Religioun may wel be likned to deserte
     or wildernesse, for as deserte & wildernes is comounliche in scharp
     place where no delices ben & also fer from oèer men, right so èe
     estate of religioun schulde be scharpe & streight èorgh scharp &
|r20 streit livynge èat is as an hegge of èorne wiè whiche èe herte is
     closed aboute a¨enst èe wikked bestes of helle. Hit is also a siker
     wepoun to fight wiè a¨enst èe enemy, èe fend of helle, and sone may
     discomfite him & make him flee.

     And hit is principalliche a siker remedie a¨enst èe fuyre of lecch_erie, 
|r25 for he èat wole wel quenche èe fuyre of leccherie he schulde
     quenche all èe sparcles èat |r[f.133r] cometh of hit èat beè flesche_liche 
     delices whiche a good man of religioun schulde putte fro his
     flesshe èorgh wakynge, fastynge, hard liggynge, hard werynge & hard
     penaunce doynge.    For who èat wolde wynne a castell or a citee
|r30 èat is strong, he schulde with all his myght do èat no vitail ne watir
     my¨t come to hem èat were wièynne, for in èat wise he myghte enfamyne
     hem & make hem of no myght to wièstonde him. Right so èe castel of
     èe body èat is strong, èorgh èe my¨t of èe flesche may noght be holde
     ne defended a¨enst èe spirit whan èe flesche is enfamyned wiè pen_aunce 
|r35 and abstinence of mete & drynk & wièdrawynge of oèer delices.

     Also, right as desert or wildernes is fer fro èe wonynge of men so
     schulde religioun be fer fro èe + world & worldliche desires, for he
     èat is in religioun is deed to èe world and lyueè to God. For as a
     bodiliche dede man haè lost all his wittes bodiliche, as sight, hyr_inge,
|r40 speche, smellynge & felynge, right so schulde a religious man
     be deed to èe world èat he myght noght see, hyre ne feele no èing in_wardliche 
     èat toucheè worldly lustes or likynges, but èat he may soè_fastliche 
     seie + èe [word èat] seiè seynt Poule: Michi mundus cruci_


|p201


     fixus est & ego mundo, `The worlde,' he seiè, `is crucified,' èat is
     to seie vylaynousliche hanged, `to me, & I to èe worlde,' |r[f.133v] as
     èat he seide `haue despite of èe worlde & èe worlde of me.' For
     right as an honged èef is abhominable to [oèer men], so held seynt
 |r5 Poule èe worlde èat is ful of falshede and to him abhomynable & vyle.
     Right so schulde a good man of religioun hate èe worlde & despise hit
     and flee hit, èat is to seie èe couetise and oère vanytees & folies
     èerof, so èat he fele hem noght èorgh loue ne desire but èat his liv_ynge 
     be bifore God in heuen, as seynt Poule of himself & of alle gode
|r10 men of religioun seiè èus: Nostra conuersacio in celis est, `Oure lyv_ynge 
     or oure conuersacioun,' he seith, `is in heuene,' [for èei èe
     body be here on erèe èe spirit is in heuen] èorgh gostliche loue &
     desire.

     ée good religious man schulde no èing haue propre but alle in comune,
|r15 and his tresoure schulde all be in heuene. For as oure Lorde seith
     in èe gospel of seynt Iohan: Si vis perfectus esse, vade & vende
     omnia que habes & da pauperibus, & veni sequere me, `¨if èou wolt,'
     he seith, `be parfyt, goo & selle al èat èou hast and ¨eue it to pore
     men, & come folowe me.' The tresour of a religious man schulde be
|r20 clene pouerte suffred wiè good wille and withoute grucchinge. For
     pouerte is liche to money, wiè whiche money men may bigge heuene.
     Wherfore oure Lord Ihesu in èe gospel seith: `Blissed beè èei èat
     beeè pore in spirit or in goost, for here is èe kyngdom of heuen;'
     for whoso is pore in goost èorgh grace and |r[f.134r] wille, he ne
|r25 sechiè neèer riches ne worschiè ne power ne delices of èis world, but
     for¨eteè & refuseè all suche èing for Goddes loue. So schulde a man
     of religioun do èat ¨eueè him to èat estate of perfeccioun.

     In tokenyng èerof èe aungel èat came to Loth forto make him goo out
     of èe citee of Sodome, èat he ne perschid noght èerynne, seide èus
|r30 to hym: `When èou art passed out of èe citee stonde noght to nyhe,
     but goo vp into èe mountayne and kepe èe èere, for èere èou may be
     syker & sauf.' Right so he èat haè lefte èe world and take èe lyf of
     religioun, èat schulde be lyf of perfeccioun, he schulde noght be
     nyhe èe world èorgh desire of worldly èinges, but he schulde drawe
|r35 him alwey fro èe world with all his myght so èat he myghte come into
     èe hille of perfeccioun and euer haue his eighe and his entencioun to
     God èat is aboue him and noght loke behynde him to èe world èat he haè
     forsake.

     In tokenyng èerof hit is writen in Holy Writ of èe wyf of Loth èat
|r40 ¨ede out of èe citee of Sodom wiè hir housbonde; but for sche loked
     behynde her to see èe citee how it brente [sche] was turned into an
     ymage of salte.    By Lothes wyf may be understonde èey èat after
     èei haue forsake èe worlde & entred into religioun lokeè a¨en into èe



|p202


     worlde by wille and desire of herte, for [èai haue] èe body in [èe]
     cloystre & èe herte in |r[f.134vl èe world. Thei beè liche an ymage of
     salt èat haè onliche èe forme of + man, but èei beè hard & colde as a
     stone of salte is, for èei haue no hete of èe loue of God, ne [er
 |r5 neisshed] of pitee ne of + deuocioun; and so èei haue noght of re_ligioun 
     but èe habite èat make hem haue outward liknes as an ymage
     haè.    Also èe salt ymage bytokeneè witt & discrecioun èat men of
     perfeccioun schulde haue, for as salt ¨eueè sauoure & sauynge to alle
     vitailles èat beè necessarie to mannes foode and kepeè hem fro cor_rupcioun, 
|r10 right so a man of religioun schulde haue witte & discrecioun
     in his wordes and in his werkes. This salt ymage schulde ¨eue witte
     & vnderstonding to men of religioun èat haueè lefte èe world for èe
     loue of God èat èei torne noght a¨eyn to èat èat ei haue left. And
     èerfore oure Lord Ihesu Crist seith to his disciples in èe gospel
|r15 èus: Memento vxoris Loth, `èinkeè', he seith, `on èe wyf of Loth,'
     èat is to seie byèenke what hir byfel for sche loked a¨eyn. And èer_fore 
     ¨e schal noght loke a¨eyn to vanyte of èe world whiche ¨e haue
     forsake for èe loue of God so èat ¨e lese noght èe grace & èe blis
     èat God haè ordeyned for ¨ow as Lothes wyf lost hir bodiliche lyf for
|r20 sche loked a¨en to èe citee èat sche hadde forsake & left.

     And èerfore oure Lord Ihesu Crist [in anoèer place of èe gospel] seiè
     èus: Nemo mittens manum ad aratrum aspiciens retro |r[f.135r] aptus est
     regno Dei, `No man,' he seiè, `èat putte hond to èe plough and lokeè
     behynde him is worthi to èe kyngdom of God.' For as he èat haldeè èe
|r25 plough bihoueè besiliche loke byfore him èat hit holde euen for[e],
     right so nedeè him èat schapeè come to èe hulle of perfeccioun by lyf
     of penaunce and of religioun loke busiliche byfore him èat he holde
     èe right way èerto and go noght out èerof. For thei schulde alwey
     sette èe eighen of her herte, èat is to seie her wille and her vnder_stondyng 
|r30 & desire, to èat èat is bifore hem, èat is to seie euerlast_ynge 
     goodes of riches of endeles blisse in heuen, and noght to èat èat
     is behynde hem, èat is to seie worldliche goodes and riches & wor_schippes 
     èat passeè away as èe wynde whiche aughte euer be behynde,
     èat is to seie fer fro èe herte; as seynt Poule seide èat he hadde
|r35 for¨ete all èat felle to be behynde him, èat was èe world & worldes
     couetise whiche he despised, for èe desire èat he hadde to èe blisse
     of heuene.

     But many men of religioun fareè as he èat putteè èe plogh tofore and
     èe exen èat schulde drawe it behynde; for he èat sechiè more bodi_liche 
|r40 good èan gostliche he putteè byfore èat schulde be behynde, èat
     is to seie bodiliche good èat is passyng bifore gostly good èat is



|p203


     euerlastynge. Suche men of religioun beè in the wey of dampnacioun
     for èei haue |r[f.135v] no[gh]t of + religioun but èe habite, for hit
     is seide in Latyn èus: Habitus non facit monachum, èat is to seie,
     `Habite makeè noght [a] monk, [but holy lif makeè a monk].    A
 |r5 good religious man schulde take ensample of seint Poule and for¨et èe
     world as he dede, and alle worldliche èinges èat beeè passynge leue
     behynde him and haue his eighe & his entencioun to goostly èinges èat
     beè euerlastynge, & fro vertu to vertu euere clymbe vp til he come to
     [èe] hille of perfeccioun èere endeles ioye is, èere he schal see
|r10 parfitliche oure Lord Ihesu Crist, God almyghti, & haue him eueremore
     forth.

     éat is èe blessidhede èat èe ¨ifte of vnderstonding ledeè hem to èat
     kepeè clennes of herte and of body. And èerfore God in èe gospel
     seiè èus: Beati mundo corde quoniam ipsi Deum videbunt, `Blissed be
|r15 èei èat beè clene of herte for èei shal see God.' For èei beè clensed
     of alle manere derknes of errour as to vnderstonding and wille of
     synne by èat [èat] èei see what God is èorgh brightnes of bileue èat
     comeè by grace of èe Holy Goost èorgh èe ¨ifte of vnderstondinge
     èorgh whiche ¨ifte a man knoweè gostliche his God, his maker, and
|r20 alle èat falleè to helpe of soule in trouthe of oure Lord Ihesu Crist,
     wièoute war[yi]ng or doute. And èere èei beè so ioyned & rootefaste
     grounded èat èei may noght be departed by deth ne no peyne. And èer_fore 
     èei èat |r[f.136r] beè clene of herte beè blessid, for èei haue èe
     eighen of her hertes clene, cleer and hoole; èat is [to sey] her wille
|r25 & vnderstondyng so clere èat èei may see God in verray trouthe.

     Wherfore, as èe gospel berith witnesse, oure Lord seide to seint
     Thomas èe apostel èus: Quia vidisti me, Thoma, credidisti, `For èou
     sey me, Thomas, èou bileuedest,' and after he seide èus: Beati qui
     non viderunt and crediderunt, `Iblessid,' he seide, `be èei èat seie
|r30 not me in body and ¨it haueè bileued [stedfastliche].'      But èis
     blessid[hede] schal be fulfilled in endeles lyf where èei èat hauep
     be clene of herte, and èorgh stedfast bileue haue seie God here but
     dymliche, as in èe flesche may be, èere èei schal see him clerliche &
     apertliche face to face, as witnessiè èe apostel seynte Poule. é[at]
|r35 is èe blissedhede of aungelis and of hallowes èat beè in heuen èat
     seeè alwey face to face one God in thre persones, and in him seeè all
     èing as in a bright myrour, & byholdeè hemself & merueilleè, & may
     neuere be wery ne sad of byholdinge of èe Holy Trinite. For èere beè
     al goodnes[ses] and all fayrenes[ses]; èere is èe welle of euerlast_yng 
|r40 lyf & alle + delices èat herte may èinke. For in Holy Writte



|p204


     hit is write èus: Oculus non vidit nec auris audiuit & ia cor hominis
     non ascendit que preparavit Deus diligentibus se, `Eighe may not see,
     ne ere hyre, ne herte of man èinke what God |r[f.136v] haè ordeyned to
     hem èat loueth him.    Wherfore èe holy man seint Anselme, spekynge
 |r5 as hit were to his owne soule, seith èus: `Lifte vp èiself, soule,' he
     seith, `aboue all thyn vnderstondyng and èenke hou moche, how profit_able,
     how fayre & how delitable beè the goodes èat conteyneè alle
     manere delices & ioyes,' noght suche [ioye] as men may haue in creat_ures 
     èat schorte while dureè & sone passeè, but as moche more as èe
|r10 maker of a creature is more èan a creature. `A, man!' he seith,
     `wherto busiest èou the to gete bodiliche goodes for [likynge] and [sus_tenaunce
     ] of èei body? Loue thi God èat conteneè all manere goodnes
     endeles,' and neuere may faille èat God haè ordeyned to hem èat loueè
     him, èat is himself, of whom comeè all manere goodnes as stremes comep
|r15 of a welle.

     And èerfore seith seint Austyn èat he is blissed èat may clerliche see
     wièoute lettynge èe blis of God in his maieste and be schaèe to èe
     ymage of his blis èere he schal see God as he is; & èat sighte is èe
     coroune & all èe blisse & mede èat [èe] halowes may haue in heuene,
|r20 for èei schal see him èat alle èing haè made of noght. And [èer]for
     God allmyghti wolde bycome man èat man myghte by him be blessid boèe
     in body & soule; for whan man may see him in his manhode èorgh bodi_liche 
     sight, [and in his Godhede in soule èorgh gostly si¨t], so èat
     he haue of èese sightes swetnes, sauour & grete delite in his maker
|r25 boèe wièynne & wièoute - wièynne |r[f.137r] as in his Godhed & wièoute
     as in his manhed - èis is the blisse èat no clerk can discryue, for
     èis schal be mannes ioye & delite in endeles lyf, and èis blissedhede
     schal èei haue èat kepeth clennes of herte & body, to whiche clennes
     èe vertu of chastite bringeè a man, & so to èe mede èat longeè èerto,
|r30 èat is èe sighte of God.

     [N]ow may men see by èat èat is seide bifore what èe ¨ifte of vnder_stondynge 
     may bringe vs to, whiche ¨ifte we prayeth by èe secounde
     askynge of èe Pater Noster, èat is Adueniat regnum tuum.


De Dono Sapiencie

     Another [¨ifte] of èe Holy Goost is èe ¨ifte of wisdom, whiche ¨ifte
|r35 we prayeè of God by èe firste askynge of èe Pater Noster, èat is
     Sanctificetur nomen tuum. This is èe hyeste & grettest ¨ifte èat makeè
     a man most fele & taste swetnes and sauour of God allmyghti, so èat
     him èenkeè no èing so swete ne so delitable; & èerfore he settiè all
     his loue & likynge onliche in God aboue all oèer èing. éis ¨ifte of
|r40 wisdom specialliche draweè out of mannes herte èe synne of glotonye
     wiè all his rotes & branches, and in èe stede of èat synne setteè èat
     faire vertu of sobirnes & mesure.



|p205


     & firste moste èis ¨ifte drawe out of èe herte èe synne of glotonye,
     for vertu may not come in èe herte while synne is èereynne. éat synne
     of glotonye haè [begiled and] defouled many a mannes soule, for hit is
     synne of èe mouth whiche |r[f.137v] haè two offices: one for èe èrote
 |r5 swolowyng, as etinge & drinkynge, anoèer for èe tunge, as in spekynge
     of good or yuel. And èorgh wheèer of èese two synnes be doo, men
     clepith hit synne of èe mouth, and èat is departed in two parties, for
     èat oon is synne of glotonye èat cometh by [èe] èrote in etynge &
     drynkynge ouermesure and nedelesliche: èat oèer is synne of yuel tonge,
|r10 as in yuel spekynge. But first it is to speke of èe synne [of] glo_tonye 
     èat is a foule synne & defouleè boèe body & soule. But ¨it it
     greueè noght moche to none oèer but to him èat is defouled èerwith.
     And after schal be spoke of èe synne of yuel tonge èat greueè boè him
     èat vseè it, and also moche more oèer men.


Gula deuastat tria in hominen

|r15 Glotonye is a synne èat èe wombe & èe body loveè wel, whiche synne
     wasteè in a man ère èinges. First it wastiè èe soule, for it is dedly
     synne; also it wasteè èe body èat gadreè corrupcioun èerby; and also
     it wastiè mannes goodes worldliche èorgh ouergrete costages & despensis
     èat beè made in fulfillynge of èat synne.

|r20 éis synne of glotonye moche displesiè God & plesith èe deuel, as may
     be schewed by many resouns. éorgh èis synne èe fend haè gret power of
     man èat is combred èer[withl, for hit [is] writen in the gospel èat
     oure Lord Ihesu Crist ¨af leue to èe fendes forto entre into swyne.
     And when èei were entred èei tormentid sore èe bestis til |r[f.138r] èei
|r25 woxe wode & drowned hemself in èe see, in tokene of vnclene men èorgh
     glotonye èat ledeè her lyues as swyne. And in hem èat beè so defouled
     wiè èat synne and woleè noght amende hem èe deuel haè leue to wone in
     hem & to drowne hem at èe laste in èe see of helle & makeè hem to ete
     & drinke so moche èat wel nyghe èei breste, or ofte tyme drowneè hem_self
|r30 .    When a champioun is born doun in fight of his enemy and is
     holde down by èe èrote hit is hard & + grete peyne to him forto aryse.
     Right so it is of a man èat èe fend haè felde by èis synne, for èan èe
     fend secheè to èe prote right as a wolf or an hounde secheè to the
     èrote of a schepe èat he wole strangle & slee, and as he dede oure
|r35 formefader Adam and Eue in paradys where he caughte hem by èe èrote
     whan he made hem ete of èe fruyt of èe tre èat was forbode.    He is
     èe fissher of helle èat caccheè fisshes, èat is to seie mennes soules,
     by èe èrote èorgh èis synne & ledeè hem forth wiè him,to his hous, èat
     is to seie èe put[te] of helle.



|p206


     This synne myspaieth God almyty for hit doè grete vnworschiè to God
     whan èei makeè her wombe, èat is a foule sak ful of stinkyng dunge,
     her god in [as moche as] èey loueth it and more busy [benl to lyke hit
     & worschiè hit èan verray God. Oure Lord God biddeè a man faste: èe
 |r5 wombe seith, `Nay, but ete & drinke,' he seiè, `and be strong of thi
     body.' God biddeè hym |r[f.138v] aryse erliche out of his bed & goo to
     chirche to the seruise of God: èe wombe seiè, `Nay, èat may not be doo,
     for I am so [ful] of mete & drinke vndefied èat I mote abide til I haue
     swet & bettir slept, for èe chirche wole abide into èat I come.' &
|r10 whan suche oon, èat is rewled by èe wombe, gynneè to ryse of his bed
     he bygynneè not to seie his matynes or oèer prayers, but anone he askeè
     what he schal ete and what he schal drynke, & wheèer eny suche mete may
     be founde or drinke èat him may luste ete or drinke. After matyns he
     gynneè laudes èus: `Lorde,' he seiè, `èat we hadde ¨isterday good mete
|r15 & good drinke!' + Afterward he wexith sory and seith èus: `ée wyn èat
     we drank tonyght was so strong èat it haè made myne heed ake all èis
     nyght èat I was nyghe dede, and am ¨it as heuy as leed, & myn heed is
     so dasy èat I am noght of myght to goo ne ryde none weies til I haue
     dronke ones or twyes.' This man lyueè perilousliche èat èus is led
|r20 after èe lust of his wombe, of whiche he makeè his god, as is seide
     byforn.

     This synne schameè moche a man & bynemeè him his good name, for ofte
     suche bycomeè tauerne goers and afterward dys pleyers, and sithen èey
     beè comen wrecches and harlottes, & vseè many [folies and] vilenyes;
|r25 and ¨it èei beè come ofte lecch[oures], and after èat èeues & robboures,
     and at èe laste beè taken for èefte and anhonged; & èis is èe ende èat
     èis synne ledeè a man to by |r[f.139r] èese sixe weies in èis lyf & after
     èis lyf +: to endeles peyne but ¨if he amende him or he deie.

     This synne of glotonye after èe sentence of èe holy doctour seynt
|r30 Gregori departiè him in fyue branches, for in fyue maneres a man may
     synne in etynge & drinkynge, èat is to seie ouertymeliche, oueroutrage_ousliche,
     ouerhastifliche, ouerdeyntifliche & ouerbusiliche.

     The firste branche is ouertymeliche, èat is whan a man for his luste
     wole noght abide èe rightful tyme of etynge & drinkyng +. And èat is
|r35 a foule manere in an hole man and comeè of a grete leccherous luste,
     as doth a beest èat is wièoute resoun; & so semeè èat he is èat so
     doth. And of èis vnskilful custome may come many synnes, for suche a
     man seith he may not faste ne do penaunce ne be at chirche to praye
     and worschip God, for he seith èat he haè an yuel heed; and èer[of] he
|r40 seith soè, for he hath made it yuel, and his herte also èat holdeè èe
     heed & all èe body in grete siknes of synne of glotony.    And ¨it



|p207


     he wole drawe to him felawschiè of èe same maneres; and if èei be
     noght fulliche so yuel as he is he draweè hem from alle gode dedes &
     weyes of amendement & stureè hem to èis synne of glotonye, in brekynge
     of her faste and in oèer wise, from whiche synne èei myghte parauenture
 |r5 euere kepe hem, ne were suche felawschepe.    But èese glotouns,
     lecch*[oures] |r[f.139v], drynkeres & ryatoures, among alle oèer [synnes]
     èei doè oo synne èat is cleped èe deueles maistres, èat is wièdrawynge
     of oèer men from all manere goodnes. éei seie èat men may noght faste,
     & èere èei lyen falseliche, for ¨if èei loued God & endeles blis as
|r10 moche as èei loueth èe world & worldliche blis èat sone passeè & moste
     be left, èei wolde èanne more wilfulliche faste for Goddes loue & for
     endeles blis èan èei wolde for worldes blis; [but] som men for wynnynge
     [gladliche] faste al èe day + to èe nyght +, of worldes goodes conne
     but for èe loue of God and for wynnynge of euerlastynge [goodes] èei
|r15 wole not faste to + none of èe day, but fareè as wantoun children èat
     woleè alwey haue brede in here hond.

     Also, right as a man may synne in ouererliche etinge & drinkynge, right
     so he may synne in ouerlate soupers; wherfore èilke men & wommen èat
     vseè to soupe late and longe to wake on èe nyght and waste èe tyme in
|r20 ydelnes and vanitee, wast & nycete, late goè to bedde & late aryseè, èei
     synneè in many maneres.    Firste for èei wasteè the tyme in grete
     ryot & foly & turneè the tyme a¨enst kynde, èat is to seie èe nyght in_to 
     èe day & èe day into èe nyght: suche men God curseè by èe prophetes
     mouth. But men schulde spende èe day in good werkes & èe nyght in èe
|r25 reste of èe body as nede askeè, and the |r[f.140r] remenant in prayer
     worschippynge and èonkynge of God. And he èat wole holde [him] in his
     bed whan tyme were to rise, & slepe whan he schulde wake, and noght
     serue God in prayer, praysing & èonkyng of God and oèer good werkes
     doynge, he is a greet foole, for he lesiè all èat tyme.    Also in
|r30 suche wakynges men vseth many vanytees, as playenge at èe chesse & at
     èe tables and in tellynge of many yuel tales, + lesinges & bakbitynges.
     And èus èei leseè her tyme and deserueth maugre, & noght onliche greueè
     God but also her owne soules [and bodies].

     The secounde braunche of glotonye is to ete or drynke oueroutrageous_lyche, 
|r35 èat is to seie ouermesure, and èei èat so doth may be skile be
     cleped glotones. But hit is a grete konnynge to kepe mesure in etynge
     & drinkynge, and èat is a grete hele to èe body. For many [a man] for
     lak of èat connynge hastiè himself to èe deè, for of nedles & outrage_ous 
     etyng & drinkyng comeè many siknes of èe body.    But whoso
|r40 wole lerne to kepe mesure in etyng & drynkyng he schal vnderstonde èat
     èere beè many manere lyvinges in èe[is] world, for some men lyueè after



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     her flesshe, some after [her] iolyte, some after hir ypocricie, some
     after her couetise, some after [her] phisyk, some after honeste, some
     after èe synne èat èei vseè, and some after èe goost & after èe loue of
     |r[f.140v] God.

 |r5 First some men lyueè after her flesshe, and èei sleen her owne soule,
     for èei makeè her wombes her goddes, and ruleè hem neither by mesure
     ne by skile, but foloweè èe luste of her flesche. And for èei lyuep
     withoute mesure èei schal haue endeles peyne wièoute mesure.    The
     secounde is èei èat lyueè after her iolyte èat loueè wel companyes,
|r10 ryotes & vanitees & conne noght ne wole noght kepe mesure.    The
     èridde is èei èat lyueè after her ypocricye, and èei beè cleped èe
     deueles maystres, & èey holde two manere of mesures after èe condi_ciouns 
     of two wikked spirites & contrarious eche to other èat ledeth
     hem; of whiche spirites èe ton seith èus: `Ete faste èat èou maist be
|r15 faire and fatte.' éat oèer seith, `Do noght so, but faste so èat èou
     be lene, paale &    [wan], and so èou schalt seme holy.' éan byhoueè hem
     èat beeè thus led vse boèe èese mesures, èat one in sight of men, èat
     is litel etyng & drinkyng, and èat oèer out of sight of men, èat is to
     ete & drinke at èe fulle. But suche men holdeè noght right mesure as
|r20 èei schulde doo.

     The ferèe is [èei èat] lyueè after her auarice and èei holdeè no skil_ful 
     mesure, for èei vseè it noght but as auarice wole suffre, for sche
     is lady & maistres of here houshold. But bytwene èe glotouns wombe &
     auarice is grete disputacioun. ée wombe of |r[f.141r] èe glotoun seiè +,
|r25 I wolde be ful of mete & drynke.' Auarice seith, `Nay, èou schalt not
     spende in veyne, but spare & kepe all èat èou myght.' éus èese two
     maistres alwey stryueè. What schal he doo èen èat is sugett to suche
     two maistres or lordes èat comaundeè hym to holde suche two lawes èat
     beè contrarius eche to other? He mote holde be lawe èat èe wombe co_maundeth 
|r30 in oèer mennes hous & at oèer mennes cost, and èe lawe èat
     auarice comaundeè in his owne hous and at his owne cost.    The fifte
     manere lyuynge is of hem èat lyueè after phisyk & mesureè hem in etyng
     & drynkyng after èe teching of Ypocras, èat is, scars & litel. And
     ¨it suche men, holde èei hem neuere so wys & slighe & con rule hem alle
|r35 after phisik, ¨it at èe laste èei deieth in her owne phisik.    The
     sixte manere of lyvinge is of hem èat lyueè after her honeste & holdeè
     resonable mesure. Suche men lyueè worschipfulliche & abydeè èe tyme
     of èe day, and èan èei takeè wiè worschip to God, wiè good chere &
     curteisliche, what èat God sendeè hem.    The seuenèe manere of



|p209


     lyvinge is of hem èat lyueè after èe charge èat hir synne askeè & doè
     & fulfilleè èe penaunce èat is enioyned h[e]m for her synne. The
     eightèe manere of lyuynge is of èo èat lyueè after her spirit. And
     èat beè tho èat etiè & drinkeè in grete likyng |r[f.141v] in èe loue of
 |r5 God almyghti as èe Holy Gost techiè hem to holde ordre, mesure & resoun
     in eting & drinkynge. éo men haue èe right lordschiè of her bodies èat
     kepiè it èat it aske ne doo here none outrage and makeè her bodies do
     èe wille of her spirites wièoute grucchinge or a¨eynstondyng.

     And ¨it men may see how èe deuel haè many sleightes & wyles forto be_gile 
|r10 men with & cacche hem faste by èe èrotes èorgh èe synne of glo_tonye.
     First he scheweè a man forto begile him good wyn & delicious
     metes as he dede èe appel to Eue, and if èat may noght availe he biddeè
     and counsailleè a man to ete & drynke as oèer men doth so èat he may be
     felawliche & noght singuler, and èat men clepe him not ypocrite or a
|r15 paplard, or èat he is an auerous man & a scars of herte so èat he may
     not spende; or elles he counsailleè a man to be busy to kepe [èe] hele
     of his body, for he seiè: `He èat haè noght his hele haè noght.' Or
     elles he defendeè a [man èat he be no] mansleer ne mordrer, & nameliche
     of himself, & seiè èat he may so absteyne himself from mete & drynke
|r20 èat he may fordoo himself, and seiè [èat] a man is holde to purveye for
     èe sustenaunce of his body. Or he seith & stureè a man èus: `Beèinke
     èe,' he seiè, `what good èou hast doo, doost & mayst doo, & èat is |r[f.142r]
     moche more èan sparynge of mete & drynke.' Or he seith èus.
     `éou etest noght only for delite [and lust of èei body] but forto make
|r25 èe stalworè & strong to èe seruice of God,' and seith, `èou aughtest
     to kepe èei strengthe to èe worschip of God,' & by suche stirynges ofte
     tyme èe deuel ledeè a man to èe synne of glotonye; for he is so sotil
     & slygh èat èere is none so holy ne so wyse èat somtyme he ne begileè
     him wiè suche skiles.

|r30 The èridde braunche of glotonye is to ete ouerhastifliche, and èat is
     a foule doynge to a man èat haè use of resoun to ete his mete as an
     hound or anoèer unresonable beste. And èe more grediliche èat a man
     etiè èe more he synneè and for¨eteè God, for as it is no synne to haue
     moche riches & good, but hit is [grete] synne to ouermoche loue it,
|r35 right so it is no synne to ete good mete whoso may haue hit, but it is
     synne to ete it ouerhastifliche & ouergrediliche. For all manere mete
     èat is foode to man is good to hem èat beè goode, and [specialiche] to
     hem èat wole vse hit wiè skile & mesure, and ete it wiè èe sauce of
     [èe] drede of God; for men schulde alwey drede God so èat he ne schulde
|r40 not vse èat God sent but in mesure wièoute outrage, & loue God & èanke
     him of his sonde. And by èat mete èat fulfilleè a man & fedeè he
     schulde èinke on èe swetnesse of God èat is verray foode & fulfillynge
     to èe soule. And for [èat] skile hit is vsed among men of religioun



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  at |r[f.142v] èe mete to rede som èing of Holy Writ so èat as èe body is
     fed so may èe soule be also.

     ée ferthe branche of glotonye is to ete ouerdeyntevousliche and spende
     more parauenture in deyntee[s] in a day èan myghte of comoun mete as
 |r5 profitable for èe sustenaunce be inow for an hondred pore men.
      Suche men synneè in many maneres: first èei synneè in outrageous costs
     & dispensis nedeles; also èei synnen in ouergrete luste & likynge in
     mete; èe èridde èei synnen in veynglorie whiche èei haue in suche
     doynge, for it is ofte idoo noght onliche for èe lust of èe body but
|r10 also for pompe and pryde and forto gete loos of a grete mete ¨euer,
     for deyntees & many cours.

     The fifte braunche of glotonye is curiouste or busynesse to seche &
     ordeyne delicious metes & drinkes and èerynne delite hem. And èese be
     propurliche likerous men.

|r15 In ère èinges lyeè èe synne of glotonye: first in busynesse of getynge
     & dightynge of mete, afterward in èe lust & delite in etyng, and èe
     èridde [in veynglorie] whan èei recorde how wele èei beè fed, + and
     also how busy èei were aboute èe dightinge èerof in dyuers maneres.
     And whan èe likerous mete comeè eche after oèer in sondry cours after
|r20 èe manere of seruice, èan mote èei haue bourdes, tryfles and ianglynges
     of vanitees for an entremes, & so wasteè èe tyme & for¨eteè hemself, &
     |r[f.143r] resoun slepeè. And èen may èe stomak seie and crye: `érote,
     èou sleest me, for I breste nyhe for full.' But èe likerous èrote
     answereè and seith: `éeigh èou breste I schal ete of èis cours or
|r25 messe èat now is come.' And after suche likerous etyng comeè veyn_glorie,
     èinkynge hou èei haue fed hem [of] mete & drynke, and all èis
     comeè of èe synne of glotonye.

     And for èis synne is ofte ido in tauernes, for èat is cleped èe welle
     of glotonye, hit is to schewe in what wyse many men synneè èere.
|r30 Tauerne may be cleped èe deueles scole, for èere studieè his scolers
     and disciples. Hit may also be cleped èe develes chapel, for èere men
     serueè him as God is serued in holy chirche, and èere èe deuel schewep
     his myracles as may falle to him, as God scheweè his myracles + in
     holy chirche. For in holy ch[erch]e God scheweè his vertues and
|r35 myracles, as in makynge èe blynde to see, èe lame [to] goo, doumbe to
     speke, deue to hyre, & ¨eueè èe wode her right witte. But èe devel in
     his chapel, èat is èe tauerne, he doth his myracles whiche èat beè
     contrarious to èese aforseide; for èe wele seynge he makeè blynd, èe
     wele goynge he makeè lame, èe wel spekyng he makeè doumbe, [èe] wel



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     hirynge he makeè deef, and [èe] right witted he makeè mad.    But
     èe lessouns èat èe deuel [redeè and] techiè his scolers in his scole,
     èat is èe tauerne, beè these: to do glotonye, vilanye and leccherie,
     swere & for*swere |r[f.143v], lye, sclaunder, + [bakbite, mysseie, scorne,
 |r5 chide, despise], to be false, wrongful, manace, make barette, mayn_tene 
     wrong, lette right, contreue [gile and treccherie], reneye God,
     make contakkes and stryues, & mellees [and] manslaughtres, to stele &
     robbe, [and] at èe laste be anhonged for her trauaile. And èese
     lessouns & many oèer techiè èe devil his scolers èat haunteè his
|r10 scole, èat is èe tauerne. And èus haue I schewed èe synnes of èe
     mouth on èat oon syde èat is cleped èe synne of glotonye whiche èat
     falleè most to èe èrote.


De peccato Lingue que pertinet ad Os

     Now on èat other side is to schew èe synne of èe mouth èat falleè to
     èe tonge, and whoso wole knowe & fele èe synne of èe tunge he mote
|r15 weye by skile eche word èat he seiè, what it is, when it comeè & what
     yuel it doth, for a worde may be synne in hitself. Hit may also be
     synne for èe wikked herte èat it comeè of, and also for èe wikked vse
     and for èe yuel èat it doè; for hit may moche greue èeigh parauenture
     hit be faire polisshed.    For ¨e schal vnderstonde èat a wikked,
|r20 fayre spekynge tunge is èe tree èat oure Lord Ihesu Crist cursed for
     he fond èeron no fruyt but alle leues. By leu[e]s may be understonde
     evil wordes, for as yuel as it is to telle and nombre alle èe leues of
     a tree, as yuel it is to telle & noumbre èe synnes |r[f.144r] èat comeè
     of yuel tunge.    But èis tree haè ten branches èat beè èese ten
|r25 synnes èat comeè of yuel tonge. ée firste is ydel speche, èe secounde
     is veyne auauntynge, èe èridde is losengrie, èe ferèe is bakbitynge,
     the fifte is lyenge, èe sixte is forsweryng, èe seuenpe is stryuynge,
     èe eighte is grucching, the nynèe is frowardnes & èe tenèe is sclaundre
     of God & his halowes.

|r30 The firste braunche is ydel speche, whiche he èat vseè hit, as ianglers
     doè, may èerby take grete harme & [los] and may noght lightly be appar_ceyued,
     for he may synne èerby and lese èe good èat he myght doo &
     schulde doo, & leseè also èe tresour èat schulde be in his herte, &
     filleè it wiè vanite. Idel speche men clepeè ydel wordes, bot ¨it èei
|r35 beè noght all idel as vnocupied, for moche èing is wroght by hem; for
     èey voydeè èe herte of all goodnes and filleè hit wiè vanyte & wikked_nes.
     Wherfore men schal ¨elde harde rekenynge at èe day of dome of



|p212


     eche ydel word èat me spekeè, & èat witnessiè God in èe gospel & seith
     èus: De omni verbo ocioso quod locuti fuerint homines &c, `Of eche
     ydel word,' he seiè, `èat men spekith èei schal ¨elde rekenynge at èe
     day of dome.' Wherfor hit is noght litel charge èat men schal ¨elde
 |r5 rekenynge of in so hye a court as tofore God and all his halowes.

     But in fyue maneres men may synne in ydel speche or ydel |r[f.144v]
     wordes.    ée firste manere is outrageous & ouermoche speche & vn_auysed,
     as men èat conne not stynte of ianglynge but faren as èe
     clappe of a mylle èat when hit is goynge hit may not stynte of hitself.
|r10    ée secounde manere is curious & bolde tellynge of talis èat may turne
     to oère mennes enpeyrement and disese, & [èat makeèl suche spekers ofte
     be iholde false & lyers.    The èridde manere is queynt & sotil
     schrewed wordes & hauynge veynglorie èerof for èei can plese èe hyr_eres 
     + and make hem laughe.    ée ferèe manere is foule wordes &
|r15 lesynges as burdyours and trifeleres makeè, whiche men clepeè ydel
     wordes; but al ydel, as noèing doynge, beè èei noght, for èei doo ofte
     moche harme, boèe to èe spekers and to èe hyreres.    ée fifte
     manere is scornynge of oère men, & nameliche of good men for her wel
     dedes to make hem aschamed and so wièdrawe hem from her good lyf. And
|r20 he èat vseè suche wordes is as a mansleer, for he draweè a man [with
     soche wordes] from his good lyf of vertu to deth of synne. And suche
     oon deserueè mawgre & vnèank of God as he schulde deserue of a kyng
     ¨if he hadde slayn his sone or stolen his tresour and bore hit awey.

     The secounde branche of yuel tonge is avauntyng, èat is a grete synne
|r25 and a vileyn, for he èat vseè it is a èeef to God allmyghty, for he
     steleè |r[f.145r] & robbeè fro God èat is his, èat is worschip, and
     takiè hit to himself a¨enst Goddes will; & suche èat so doth beè vn_wise,
     for èe goodes èat èei haue, èat beè vertues èorgh whiche èei
     myght wynne blis of heuene, èei ¨eueè awey for a litel wynde of veyn_glorie
|r30 . On èis branche hongeè fyue leues èat beè fyve maneres of
     avauntynges. One is of èing èat haè be; anoèer is of èing èat is; èe
     èridde is of èing èat may be; èe ferèe is of couert avauntynge; èe
     fifte is of sotil avauntynge.

     ée firste [leef] is avauntyng of èing èat haè be doo, èat is of suche
|r35 as bleèeliche reherseè & telleè èat èei haue doo, for èei wolde be
     holde good, vertuous & doughti, and be more be lete by èerfore, & èe
     more worldliche good & worschip gete.    ée secounde leef is avaunt_yng 
     of èing èat is, and èat beè suche èat noght wolleè doo ne seye well
     but whan oèer [men] may see or hyre what èei doth [or seiè], and èese
|r40 avaunteè hem boèe in word & in dede, & so silleè for noght all èat èei
     doo. And also in this manere synneè alle tho èat avaunteè hem open_liche 
     of [èe] goodes èat èei haueè of Godis sonde & suffraunce, as



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     riches, nobles, strengèe, prowes & fairenes. And èese faren as èe
     cokkow èat can not synge but of himself.    The èridde leef is
     avauntyng of èing èat may be but hit is noght ¨it, & èat beè surquyd_oures 
     men èat avaunteè hem èat èei schal make townes, castelles &
 |r5 many oèere |r[f.145v] grete dedes doo forto be holde èe more worèi; ¨it
     parauenture èei schal noght do èerof.    The ferè leef is +
     couered avauntynge, èat is of suche as for schame wole not preyse
     openliche hemself, but èei blameè & lakkeè alle èat oèere doth & seiè
     [as] èat èei couthe doo [and seie] moche better.    The fifte leef
|r10 is sotil avauntynge èat is of suche [èat] fayne wolde be praysed, but
     èei dor not openliche avaunt hemself for drede to be èe lesse tolde
     of, but in her wordes èei scheweè hem meke and seiè èat èere is none
     so yuel as èey beè, for men schulde holde hem meke and preyse hem
     èerfore. `Allas,' seith seint Bernard, `èis is a deelful avauntyng,'
|r15 for outward èei makeè hem deueles for men scholde holde hem as angelis.
     But I trowe èat suche wolde be yuel apaide and men answerde hem whan
     èei seie èat èei beè yuel & synfull and seide to hem, `[Soth seie ¨e],
     for wors èan ¨ee may none be.' And suche men desireè & sechiè herauodis
     & prayseres forto bere her loos and to preyse hem among [men].

|r20 The èridde branche of yuel tunge is losengrie or flateringe,and èei èat
     vseè it may be cleped èe deueles norices èat ¨eueè his children souke
     & fedeè hem wiè glosyng & flateryng & makeè hem longe ligge in her
     synne; and suche enoynteè èe wey to helle as it were wiè swete hony
     for thei scholde èe hardiloker goo èerforth; as men |r[f.146r] èat wole
|r25 cacche èe bere leyeè hony in his wey where [èai] wole cacche him forto
     he falle in a put or he be war. Right so èese losengeres ledeè men
     èorgh her losengrie into èe way of veynglorie whiche ledeè euen to èe
     put of helle.

     This branche of losengrie haè fyue partes, as it were fyue leues hang_ynge 
|r30 èeron.    ée firste partie of losengrie is whan he èat wole
     glose and flatre anoèer, if he see him doo or seie eny èing wel, he
     wole telle hit to him anon forto make him haue a veynglorie in h[i]m_silf 
     èerof; but if he see hym do yuele he wole not telle it him wherby
     he myght amende him.    The secounde party of losengrie is whan it
|r35 is meynd wiè lesynges, èat is whan èe losengour seeè him èat he wole
     glose & flatere + doo or sey wel, he schal telle hit + wiè lesynge [&]
     make it moche more [and] better èan it was; & èerfore èei ben cleped
     fals witnes.    The prid party of losengry is whan a losenger or a
     flaterer èorgh slye wordes and faire semblant makeè a man wene èat he
|r40 haue in himself many vertues whiche èat he haè noght. And èerfore
     suche losengeres beè cleped charmeres, for èei charme a man so sley_liche 
     èorgh slygh wordes èat he leueè more hem èan himself, & bettir



|p214


     troweè èat he hyreè èan èat he seeè or felep.    The ferèe party
     of losengrie is when a losenger seith to him èat he flatreè èat he
     |r[f.146v] doth wel and seith wel, èeigh he doo & seie yuel, & turneè
     to goode and prayseè all èat he doth or seith, be hit good or yuel.
 |r5 & èerfore suche beè cleped Ecco, èat is èe sound èat reboundeè a¨en
     when a man spekeè to an hye hulle èat seiè and makeè a¨en èe same
     sound as ofte as me spekiè; where it be good or yuel, trewe or false,
     hit acordeè èerto.    ée fifte party of losengrie is when a los_enger 
     defendeè & excuseth & couerith hir synnes & hir defautes èat
|r10 èei wole flatere & glose: and èerfore èei beè cleped tayles, for
     right as èe taile of a best couereè [the lendes, so losengrie couereè]
     èe synnes & defautes of riche men, for loue, drede [or] worldliche
     profight.


     The ferpe branche of yuel tonge is bakbityng, & èei èat vseè èat
|r15 vice may be likned to èe foxe taile for her trecherie. But losyngers
     & bakbiters beè èe deueles scolers of one scole and mowe be likned to
     two merueilous bestes: èe losenger to a merveilous beste of èe see
     èat is cleped a mermayde and èe bakbiter to a merveilous beste of èe
     lond èat is a perilous nedder.    First èe losenger is likned to a
|r20 mermayde èat haè body as a womman and a taile as a fisshe, and syngeè
     so mery èat it makiè schipmen èat hyreè it & takiè tent èerto falle
     in slepe and perisshe in èe see. And right so doè losengers with
     here flaterynge [make] hem èat wole hyre hem & tent to hem forto
     slepe in her synne & perisshe.    The bakbiter may be likned to a
|r25 wikked and merveilous beste |r[f.147r] of èe londe whiche is an naddre
     so venymous èat no triacle may saue him èat sche bit, and sche renneè
     swyther èan an hors, & somtyme fleeè, and ofte sleeè a man or + he
     may fele èe bityng of hit. And suche is a bakbiter, for he bit wiè
     èe tunge & enuenymeè hem èat he [b]it, and comounliche sleeè èree at
|r30 oo bitte, himself, hym èat hyreè it, and him èat he bakbiteè.

     On èis braunche of bakbityng hangeè fyue leues èat beè fyue maneres
     of bakbitynges. ée ferste leef is whan èe bakbiter contryueè & fyndep
     vp lesynges and telleè hem forth èorgh whiche men beè broght in blame.
      ée secounde leef is when èe bakbiter hyreè yuel of anoèer man and
|r35 telle hit forth and makeè hit more of his owne heed.    The èridde
     is when a bakbiter despiseè & sette at noght èe good èat a man haè
     doo & makeè him b[e] holde yuel èere as he is good, and so he eteè a
     man al hole.    The ferèe leef is whan èe bakbiter may noght ete
     all a man, as destroye all his goodnes ¨it he wole ete a party of
|r40 him in destroyenge a party of his goodnes; as if he hyre good spoke
     of a man èe whiche he may noght withseie, he wole witnes hit wel,
     saue he wil put èerto a but, as èus: `Certes,' he seiè, `it is soè he
     is a good man, and I loue him wel in body & soule, but suche a defaute
     he haè and èat forèinkeè me.' And èus he enpeyreè èe man & biteè of



|p215


     hym a party, and in èat is liche the |r[f.147v] scorpioun èat fawneè
     wiè èe face and envenymeè wiè èe taile.    The fifte leef is whan
     èe bakbiter torneè to èe worse side and to èe worse menyng euery
     èing èat he hireè or seeè doo or seide èat myght be skile be as wele
 |r5 good as yvel, and èerfore suche oone is cleped a false domesman.

     The fifte branche of yuel tonge is lyenge, and èat falseè a man èat
     schulde be trewe; as men may false èe kynges sele or his money, or
     popes bulles schal be demed as a falser by èe lawe of èis world, right
     so he èat èorgh lesynges falseè hymself èat is Goddes pri[n]te and his
|r10 likenes & seith a¨enst soèfastnes, he schal be demed at domesday as a
     falser to endeles peyne but if he amende him or he deie. The lyer is
     [among oèer men] as a fals peny among èe trewe money, and as chaf is
     among clene corne. ée lyer is like to èe fende his fader, for so
     witnessiè oure Lord God in èe gospel where he seith èat èe fend is a
|r15 lyer & fader of lesynges & lyers, as he èat firste forged lesynqe &
     ¨it forgeè in his children and in his lymes fro day to day.    And
     right as èe fende + forto disceyue men [scheweè him] in many schappes
     & figures, right so a lyer deceyueè men in èe same manere in many
     wises; & èerfore he may be likned to a foule èat men clepeè + Gamelyon
|r20 èat lyueè all be èe ayre, and no èing haè in his entraylles but wynde,
     & turneè his owne colour |r[f.148r] to alle oère coloures èat he seeè.

     On èis braunche hangeè specialliche ère leues èat beè ère manere of
     lesynges. One is brennynge; another is plesynge; èe èridde is harm_ynge 
     or noyenge.    The firste is brennynge, for it brenneè èe
|r25 lyer; for houso èat a man profite anoèer with lesynge alwey hit harmeè
     èe lyer & brenneè him in his conscience.    ée secounde leef is
     plesynge, èat beè èe lesynges of losengeres & iaperes èat telleè
     bourdis & lesinges for solace of men; & èis is synne, boèe in èe hyrer
     & in èe teller.    The èridde leef is lesynge èat anoyeè or harmeè
|r30 oèer men, and whan a man lyeè wityngliche forto harme & disese oèer
     men he synneè dedliche.    Out of èis braunche èat is lesynge
     spryngeè and spredeè alle fallaces, falshedes, giles, sleightes èat
     men may contreue to begile or deceyue oèer men in body or in soule,
     or in los of goodes or in fame.

|r35 The sixte branche of yuel tonge is forswerynge èat is grete synne &
     perilous, for hit is yuel to lye, but it is worse to forswere. And
     èerfore it is perilous to be acustomed to swere, and for èat cause
     God in èe gospell forbedeè swerynge, noght forèi èat a man ne may
     swere wièoute synne in èe witnessynge of trouthe, but for a man ne
|r40 schulde not be acustomed to swere lightliche and in vayn, for suche
     one may ofte tyme be forswore.



|p216


     And in èis |r[f.148v] branche hongeè seuen leues èat beè seuen manere
     forswerynges.    ée firste leef is when a man bleèliche and
     hertiliche swereè and haè delite in sweringe. [And] èa[t] is despite
     of èe comaundement of God èat by himself, as is seide before, and al_so 
 |r5 by his apostle seynt Iame, forbedeè sweryng: noght èat a man ne
     may swere when it is nede, but likynge and custom in swerynge is forbed.
      ée secounde lef is whan a man sweriè lightliche for noght and wièoute
     resoun, & èat is forboden in èe olde lawe and also in èe newe.    ée
     èridde leef is when men sweriè of vse and custome as at eche word, &
|r10 takeè no kepe how, and can no[èyng] speke wièoute oth. And suche men
     moche despiseè God, when èei so ofte clepeè him to witnes [about noght.
     For it aughte to be a ful grete querelle and a soèfast èere men schulde
     clepe to witnesse] so hye a Lord as God is or his blessid moder or eny
     oèere of his halowes. And èerfore schulde no man swere no grete oè
|r15 but whan nede were to witnesse a trewèe. And by èat enchesoun God
     biddeè vs in èe gospell èat we schal none oèer wise swere, but grete
     nede of witness[ing] of treuèe aske hit, but `3ee, ¨ee, nay nay.'

     The ferèe lef is whan men sweriè fooliche in pryue or in apert. And
     èat may be in many manere, as in ire, wherof a man whan he byèinkeè
|r20 him aughte to repente him; or whan a man swerith to doo èing èat he
     may noght doo withoute synne, for èat oth schal not a man |r[f.149r]
     holde, but he schal haue penance for his fole swerynge; [or] when a
     man swereè and affermeè certeynliche with oth a èing èat he woot not
     wheèer it be soè or lees, for èei hit be soè, ¨it synneè he for his
|r25 foole swerynge; or when a man sweriè he wol doo a èing wièoute faile
     whiche he wot not wheèer he may doo it or non; or when a man swereè
     by èe creatures èat God haè made, as by sonne, mone, fuyre, water,
     erthe, sterres, by his heed or by his fader soule or by his modres,
     or by eny suche creatures èat God haè made.    Suche oèes God for_bedeè 
|r30 in èe gospell, for men schulde not drawe to witnes of soèfast_nes 
     but soueraigne soèfastnesse èat is oure Lord God allmyghty. For
     hit is a¨enst èe lawe of God to drawe to witnesse of soth eny pouere
     creature of God èat is [noght] but vanyte, for if he swereè by suche
     oon he doè to hit èat is vnworthi èe worschip èat he schulde doo to
|r35 God allmyghti. But whanne men swereè by èe book or by èe gospel èey
     swereè by God + whos wordes beè wreten èerynne. And when men sweriè
     by holy relikes or by halowes aproved by Holy Chirche èei swereè by
     hem and by God èat woneè in hem.

     The fifte leef is vilayn swerynge, as by God, by his myght, by his
|r40 halowes, by his soule, by his herte, his peyne, his flesche, his
     blood, his deth, his [feet], his hondes, his nayles, his fyngres, his
     body, his |r[f.149v] bones or all his oèer [lymes]; and in suche oèes



|p217


     men doè God grete vilanye and beè wors èan Iewes were èat dede God to
     deèe ones, for it semeè èat suche eche day doth him on èe rode & de_parteè 
     & tereè him lyme mele, and schedeè his blood eche day newe in
     as moche as in hem is. And in èis beè cristen men wors èan Sara¨ynes,
 |r5 for èei wole not swere so vilaynousliche by God ne by oure Lord Ihesu
     Crist as cristen men doth. And in èis cristen [men] beè more fel &
     more cruel to oure Lord Ihesu èan Iewes were èat slow him, for èei
     breke of him no [bone]; but cristen men in siche sweringe brekeè of
     him, in as moche as in hem is, body & bak and euery lyme, as a beest
|r10 is broke in èe bocherie. Suche men schulde noght aske h[e]re of God,
     of his [modre] ne of his halowes, and èogh èei aske èei beè noght
     worèi to be herd for èe vilanye & despite èat èei doè to God and to
     his halowes, so èat hit is wonder to mannes wit how èei may be
     suffred.

|r15 The sixte leef is forsweringe, as whan men swere falsliche or bere
     fals witnesse or wetyngliche forswereè hem, be it apertliche or
     couertliche by fallace or by sophistry; for God loueè symplenes & soè_fastnes.
     And so God resceyueè the oè and èe word of man and so vnder_stondeè 
     it as simple and wièoute gilerie or slei¨te; |r[f.150r] and
|r20 moche goodnes is it of God èat he is so curteys when he wote wel èat
     a man swereè èorgh cautel èing èat is noght soè, or byhoteè èat he wol
     noght fulfille, + èat èe fend of helle ne strangleè not anon suche a
     man. For whan a man swereè and seiè èus: `So God saue me,' or 'so
     God [helpe] me in my nede,' and he lye, he ou¨t be sore adred, for
|r25 èan he putteè himself èorgh his lesynge from Goddes help and from his
     kepyng. And èan is he worthi to lese wit, mynde, worldliche godes,
     lyf, body & soule & alle èat he haè of God.    The seuenèe leef is
     whan a man brekeè his trouthe & kepeè noght ne fulfilleè noght èat
     èat he haè hote & graunted by his trouthe, and èan is he forswore as
|r30 wel as èeigh he hadde swore it, for trouthe vnkept and oth broke is all
     one.

     The seuenèe branche of yuel tonge is stryvinge or chidynge èat moche
     plesiè èe deuel, for seynt Austyne seith èat no synne payeè more èe
     deuel èan doth stryf and cheste [or chydyng], & èerfore hit displesiè
|r35 most God, for God loueè pees & acord. And èis branche haè seuen
     leues. One is stryf, anoèer cheste, èe èridde disdeyne, èe ferèe mys_sayeng,
     èe fifte reprovinge, èe sixte manace and èe seuenèe, èat is
     worste, reysinge of discorde.

     ée firste leef is stryf, for when èe fend seeè loue & pees among good
|r40 men |r[f.150v] he haè èerto moche envye & doè all èat he can or may,



|p218


     and wiè èe fuyre of ire he stureè hir hertes to discord & stryf.
      ée secounde leef is cheste, for after stryf comeè chidyng wiè grete
     noyse & cry, and right as fuyre caste first vp smoke and afterward
     bresteè vp èe leie, right so after ire and yuel will comeè stryf &
 |r5 debate. And whan oon seiè to anoèer `It is èus,' èe toèer seiè `Nay.'
     ée ton seiè `It was èus;' èat oèer seiè `It was noght so;' èus by_gynneè 
     stryf. And after èat comeè chidynge, wiè `èou lixte!' and `èou
     lixt!'    And after èese two comeè èe èridde, èat is disdeyne, as
     whan èat oon stureè èat other wiè felownes & venymous wordes, and èen
|r10 her tunges biteè more scharpliche èan eny rasoure, & more swifte &
     wors smytinge èan eny arowe, & more perisshynge èan eny all his poynt.
      And suche men beth likned to a beste èat men clepeè a porke despyne
     èat is bred in Ynde and is couered wiè scharpe pynnes of horne. éat
     beest is felle and sone wole be wroth, and whan he is wroth anone he
|r15 scheteè out some of his scharpe pynnes of horne and hurteè èat èat is
     beside him. Also suche men beè likned to a felle dogge èat euere
     berkeè & biteè all èat he may.

     ée ferthe leef is cursyng or myssaienge, as whan èat ton mysseieth
     and curseè èat oèer, for Holy Writ seith whoso curseè his neighebore
|r20 he is cursed of |r[f.151r] God. And seint Poule seith èat suche may
     not haue èe kyngdom of heuene. And Salamon seiè èat èe mouthes of
     suche men beè as pottes boylinge ful of licoure of whiche some dropes
     fleeè out & scaldeè [hem] èat èei may reche.    The fifte leef is
     reprovynge, as when a man vileynousliche reproueè anoèer of eny de_faute, 
|r25 or of synne or of body, or of pouerte or of pore kyn or frendes.
      The sixte leef is maanas[es] or èretynges whiche stereè menis hertes
     to yre so èat mellees & werres bigynneè among hem and seseè noght til
     èe ton of hem be venged of èat oèer.    The seuenpe leef and èe
     worste, passynge alle èese oère, is areysinge of discord bytwene two
|r30 frendes èat loueè [hem] togidre in God, & fordoè èat loue and reyseè
     betwene hem discord èorgh her wikked tunges. & èerof comeè moche
     harme, boè to hemself & to oèere; and suche men, as Holy Writ seiè,
     God hateè.

     The eighte branche of yuel tonge is grucching, as whan men beè greued
|r35 by God or by man & do[r] noght openliche speke a¨en but gruccheè
     priueliche in her hertes. God for èis synne haè ofte take wreche as
     Holy Writte witnessith: first of Datan & Abyron whiche for èis synne
     èe erthe opened and swolowed hem all quyk into helle.    Also for
     èis synne God sente fuyre [oute of heuen] & brend Core & two hundred
|r40 & fifty of his companye èat were èe grettest of èe peple of God èat
     were in deserte in wilder*nes |r[f.151v] .    And for èis synne èe
     Iewes loste èe londe of byheste èat God behighte to hem so èat of sixe



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     hundred èowsand of hem èat God had broght èorgh his myght out of èe
     seruage of the kyng of Egipt & susteyned hem in wildernes fourty
     wynter wiè angelis mete, none entred into èe holy lond but two, & all
     for èis synne of grucchinge, whiche haè two graynes, of whiche èat
 |r5 one is a¨enst God & èat oèer a¨enst man.

     First is a¨enst God as when a man èat haè lost grace and pacience wol
     & desireè to be aboue God so èat what God sendeè or suffreè but hit
     be at his wille he gruccheè & èenkeè èat God doè wrong, and èan he
     syngeè èe deueles song. For right as èe Holy Goost makeè holy men
|r10 singe in here hertes èe delitable song of heuene, èat is Deo gracias
     of all èat God doè or sendeè, right so èe wikked gost makeè his men
     synge èe song of helle, èat is èe song of murmuracioun & grucchinge
     whiche he & his schal euere synge in helle.    And soèeliche suche
     men beè noght wise èat woleè èat God schulde telle hem whi he sendep
|r15 hem anger, siknes, pouerte or eny oèer vnese as stormes, wedres, fail_ynge 
     of [fruyte], skarcenes of sustenaunce, losse of goodes or oèer
     suche. But it be doo at her owne device èei seie in her hertes or
     wiè her mouthes èat God is not rightful, and gruccheè a¨eyn him &
     blameè hym; and èan were hit no wonder èeigh God toke |r[f.152r] wreche
|r20 on suche èat wolde so take fro hym his worschip and wisdom.

     The secounde is grucching a¨enst man, as seruantes gruccheè a¨enst
     her maistres, children a¨enst fader & moder, pore a¨enst riche, bonde_men 
     and oèer lowe tenantes a¨enst her lordes, lewed men a¨enst her
     prelates, religious men & wommen a¨enst her soueraynes, as abbotes,
|r25 [abbesses], prioures & prioresses. Among alle èese [astates] is èe
     synne of grucchinge used, or èorgh froward wille for hem èinkeè hard
     to doo èat men biddeè hem do, or èorgh sleuthe of herte for èei beè
     heuy & dull, or èorgh vnsuffrance for men doth noght her wille, or
     èorgh envie for one of [èe same degre] is better auaunced [and reward_ed
|r30 ] èan is anoèer; and èorgh many oèer resouns èat stureè to èat synne.

     The nynthe branche of yuel tonge is frowardnesse, and èat is ¨it
     worse èan grucchinge. Frowardnes comeè first of èe herte, and after
     it scheweè him by èe tonge [èorgh] ouerthwarte speche. For suche oon
     foloweè no resoun but he wolde èat all èing were doo after his wille
|r35 and èat alle men plesid him; but he wole plese no man. And suche oon,
     seith Salamon, mote nede haue yuel ending, èat is to seie but if he
     amende him. And right as grucchinge [is] a¨enst God and a¨enst man
     as is aforseid, ri¨t so frowardnes is a¨enst God and a¨enst man.
      This synne departeè him in foure parties. One is in forsakyng of
|r40 good counsaile. ée secound |r[f.152v] is lak of will to fulfille èe



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     commaundementis of God. Be èridde is noght suffre mekeliche chastes_ynge 
     èat èei haue deserued. ée ferèe is forsakyng of resoun & of
     good teching.

     ée ferste is forsakyng of good counseile, as ¨if eny frende coun_sailleè 
 |r5 suche one for his profite and his honour he takiè [hit] in
     yuel & grete despyte & wole no èing doo èerafter, but raper doo èe
     contrarie. And if me counsaileè suche one for helèe of soule he wol
     not doo èerafter but lawhe èerat and scorne.    The secounde party
     is lak of will to fulfille èe comaundementis of God, for to suche
|r10 froward willed men èe fend sendeth excusaciouns [and lessones] èat èei
     wole by no weye fulfille Goddes comaundement¨ as èei aughte to doo: or
     for febilnesse, for elde, for ¨ouèe, or for som oèer froward cause so
     èat èei may not doo èe wille of God [in] his comaundementis +, and so
     èei be worthi to be dampned to endeles peyne

|r15 The èridde is not suffrynge mekeliche chastisynge èat èei haue de_serued,
     as when a man wolde chastice suche men or vnderneme hem of her
     defautes èei wol defende & excuse hem by alle èe resouns èat èei can
     èenke so èat èei wole be no way knowe her synnes ne her folyes; &
     euere the more èat èei excuseè hem èe more encresiè her synne and èe
|r20 more èei beè bounde èerynne. And also if God of his mercy wole chast_ice 
     hem for her synne wiè anger, siknes, losse |r[f.153r] of frendes or
     worldes catel or [in] eny oèer wise, èei woleè noght resceyue hit
     mekeliche ne èank God èerof but raèer vnpanke him and seie, `God, what
     haue I do èat I suffre all èis for noght?' And èis is a grete fro_wardnes, 
|r25 and he èat so doth is a grete foole, for èat èat schulde be
     to him triacle & medicyne he makiè hit to him poysoun & his deth.
      The ferèe party is forsakyng of resoun & good techinge, [for som men
     èere beè èat wil knowe good teching] but alwey èei voydeè & defendeè
     èe good vnderstondyng and maynteneè èerwith wrong, so èat èei falleè
|r30 in erroures and in false opynyouns,in mysbileue and in heresyes.

     Be tenèe branche of yuel tonge is sclaunder of God or of his halowes
     or of oughte èat to h[e]m longeè, èat is, as seiè seint Austyn, whan
     a man byleueè mys of God and seiè of God èat men schulde noght seie
     ne bileue. And èat among clerkes is cleped blasphemye, and on
|r35 Englisshe sclaunder.    Sclaunder of God is specialliche whan wrong
     is seid on God or on his halowes or when men spekeè a¨enst èe sacra_mentis 
     of Holy Chirche, as doth mysbileuynge men as charmers and
     wicches and oère suche. And when men in ire seiè ought èat sowneè in
     despite of God [or] of his halowes, as men èat swere dispitousliche
|r40 by èe body and èe lymes of [oure Lord Ihesu Crist] & sometyme curseè
     mysseith God & his blessid moder & oèer halowes |r[f.153v] of heuene
     so èat it is hidous eny cristen man to hyre it. And suche men beè as
     wode houndes èat knoweè noght her lordes, but gnaweè & biteè hem.



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      éis synne haè God ofte punsched, as is seide bifore of èe Iewes, and
     hereof seiè God in èe gospell èat it schal neuere be for¨eue in èis
     world ne in èe toèer, èat is to vnderstonde èat vnneèes it schal be
     for¨eue, for hit is a¨enst èe Holy Gost. And God seiè, `Who èat
 |r5 synneè a¨enst èe Holy Gost hit schal not be for¨eue in èis world ne
     in èat oèer.' But ¨it is èere no synne èat God ne wole for¨eue ¨if a
     man wole repente and mekeliche come to amendement. But vnneèes schal
     a man repente him èat synneè a¨enst èe Holy Gost, and èerfore èat
     synne is moche to drede & to eschewe.

|r10 And èus haue I tolde èe synnes èat longeè to èe mouè; and firste èe
     synne of glotony èat falleè to èe èrote, and on èat oèer side èe
     synnes of wikked tunge and of èe ten branches èat comeè èerof; whiche
     two synnes èe ¨ifte of wisdom putteè awey and settiè in èat stede èe
     noble vertu of sobernesse and of temperance.


De Sobrietate

|r15 Sobrenes & temperaunce is a vertu a¨enst all manere outrage, nameliche
     of mannes lyuynge, whiche vertu may not a man haue wièoute èe ¨ifte of
     èe Holy |r[f.154r] Gost èat is cleped èe ¨ifte of wisdom, and èat is èe
     moste and èe hyest ¨ifte of èe Holy Goost. And èis ¨ifte is most
     specialliche ¨eue to men èat lyueth in holy contemplacioun èat beè
|r20 fulfilled of èe brannynge loue of God so [èatl èei desyreè ne sechip
     none oèer èing but onliche God; and èat is èe [height of] perfeccioun
     & èe ende of contemplacioun.

     The ¨ifte of vnderstondyng, as is seide bifore, makeè a man knowe God
     and gostly èing èorgh gostly sight; but be ¨ifte of wisdom makiè him
|r25 boèe knowe & fele and taste of God. For wisdom is no èing but knowynge
     of a swete sauour èat èe herte may fele wiè grete delite, for a man
     knoweè better good wyne whan he tasteè it & drinkeè it èan whan he
     onliche seeè it.    Many philosophres and hethen men couèe knowe
     God èorgh his creatures, as it were èorgh a myrour, but right sauour
|r30 of him had èei none. éei seyh èorgh vnderstondyng & resoun his fair_nes,
     his goodnes, his nyght and his wisdom èorgh sight of èe creatures
     èat he + made, so faire, so good, so wel ordeyned bi skile to oure bi_houe,
     wherby èei kn[e]we wel his myght, his wisdom & his goodnes èorgh
     sight of kyndeliche skile & of vnderstondyng, but of èe loue of God
|r35 feled èei noght èorgh tast ne deuocioun.    Right so èere beè many
     cristen men as wel lettred |r[f.154v] as lewed èat knoweè God èorgh
     teching of Holy Writ and èorgh her byleue. But for her taste wièynne
     is engleymed wiè synne èey may na more sauour haue in èe loue of God
     èan a right sike man may [fele] savour in good mete [or in good]
|r40 drynk.    But èis gracious ¨ifte of èe Holy Goost, èat is èe ¨ifte



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     of wisdom, parfitliche clensith èe herte èat hit is ¨eue to of all
     manere filèe of synne, and arereè vp èe spirit of man and ioyneè hit
     wiè God with an hertliche loue, and èere he fediè him and esiè him,
     deliteè him, kepeè him, lieth & resteè him, and èere for¨eteè he all
 |r5 worldly èinges, alle trauailes & desires flescheliche & worldliche, &
     also his owne body, so èat he èinkeè on no èing but on èat èat he
     louep, and èat is God of heuene.

     And èis is èe laste & [heyest] steè of èe laddre of parfytnes èat
     Iacob seighe rechinge from èe erèe into heuene, & aungels comynge vp
|r10 & doun èeron. The steppes or degrees of èis laddre beè èe seuen
     ¨iftes of èe Holy Goost. By èese degrees clymbeè vp into heuene
     goode aungels, èat beè èilke men & wommen èat good aungels lyf ledeè
     here in erèe in clennes and good lyuyng and haveè here hertes in
     heuen èorgh holy desire. For èei in her lyuynge here clymbeè fro
|r15 vertu to vertu èorgh loue and charite forto èei myghte gostly see God &
     taste of him in swetnes; and when èey |r[f.155r] beè so hye in perfec_cioun 
     èen comeè èei downe a¨en èorgh mekenes. For èe more parfite
     èat èei beè èe more mekenes èei haue, and èe more èei haue of charite
     èe lesse èei setteè by hemself. And èerfore hit is seide in prouerbe
|r20 èat he èat best is most loweè him, as a tree charged wiè good fruyt:
     èe more fruyt it bereth èe lower it boweè doun to èe grounde.

     In anoèer manere may be vnderstonde èe comynge doun of aungeles by
     èat laddre, for when holy men èat lyueè angelis lyf here beè come so
     hye in contemplacioun èorgh èe ¨ifte of wisdom èat èei beè so ioyned
|r25 to God èat èei for¨eteè alle èat is vnder God for èe swetnes èat èei
     feleè & tasteè èat passeè alle oère delices, ¨it mote èei ofte sièes
     come doun from èat hye lyf of contemplacioun to actyf lyf a¨en for
     hire owne profite & oèere menis also.    Anoèer resoun also [èer]
     is why èat holy men mote ofte come doun fro contemplacioun, for èe
|r30 corrupcioun of èe flesche makeè èat èe spirit in èis dedliche lyf may
     noght longe dwelle in suche hye contemplacioun, for èe flesche is so
     heuy & contrarious to èe goste èat it draweth it ofte to + yuel wheèer
     it wole or n[yl]. And èerfore èe grete swetnesse èat is so good & de_licious 
     tastynge of God èorgh èis hye ¨ifte of wisdom it nys but
|r35 litel & schort in duryng in èis lyf in reward of èat it schal be in èat

     other lyf, but as tastynge |r[f.155v] of fyne wyne by èe sauour is to
     him èat is sore aèurste but litel in reward of drinkyng a ful draght.

     But when men comeè to èe grete tauerne èat is èe blisse of heuene
     èere al is full of èis swetnes èat is more delicious èan herte may
|r40 èinke, èan schal èei be fulfilled hereof as ferforth as èei can or may
     desyre so èat èei schal be as dronke for ful & plente, as witnessiè èe
     prophete in èe sawter & seith èus: Inebriebuntur ab vbertate domus tue
     & torrente voluptatis tue potabis eos quoniam apud te est fons vite &c,
     `éow schalt make hem dronke,' seiè èe prophete to God, `of èe plente
|r45 of thyne hous and ¨eue hem drinke of th[e] flood of èei delices, for èe



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     welle of lyf is wiè the.' This is the welle of endeles lyf èat euer
     springeè & neuere failleè, God himself, almyghti and euerlastynge, for
     he is èe hye welle of lyf èat neuere failleè ne deieth, but euere
     springeè & renneè on alle èe halowes of heuen; and èat is & euere
 |r5 schal be a blisful flood of grete plente of ioye & blisse, delite,
     pees & reste so grete èat alle èat drinkeè èerof schal be as dronke
     of ioye & blisse, and èat is èe blissedhede èat parfyte men schal
     haue for here mede in èe blisse of heuene èorgh èe ¨ifte of wisdom
      And èerfore forto gete èis noble ¨ifte men schulde lyue wel and
|r10 sobreliche, for as seynt Austyn seiè, |r[f.156r] no man èat is èursty
     may drinke of èis ryuer of pees & reste but èei èat beè sobre. For
     èis is èe vertu èat èe Holy Goost èorgh èe ¨ifte of wisdom setteè in
     mannes soule a¨enst èe synne of glotonye. For as èe wise man Salamon
     seiè, wysdom techiè vs sobernes.

|r15 Sobrenes may be cleped a tree èat bringeè forth moche fruyt precious
     to kepe hele boèe of body & soule; for right as [of] glotonye
     and outrage in etynge & drinkynge comeè many manere siknes of body &
     ofte harde deth & sodeyn - and so èorgh èat synne many men takeè
     sodeyn deth and so beth mansleers of hemself and beè sodynliche take
|r20 wiè deè, right as a fisshe is take wiè the mete or with èe bayte èat
     he unwarliche swoloweè - right so [è]is vertu of sobrenes whiche èat
     men aughte besiliche kepe, doè many [goodes] to hem èat kepeè hit.

     Firste sobrenes kepeè [èe] fredom in a man of skile & resoun whiche
     èat dronkenesse ofte tyme fordoth. For he èat is dronke leseè resoun
|r25 & vnderstonding and alle his wittes, so èat when he weneè èat he
     drinkeè good likoure & profitable èe likoure drinkeè him to his
     schame & confusioun.    The secounde good èat sobrenes doth is èat
     he delyuereè a man of èe èraldom of his wombe; for glotouns, as èe
     apostill berith witnesse, makeè her god her wombe, for èei ¨eueè al
|r30 her besynesse to serue & plese |r[f.156v] her wombes. And soèeliche
     suche men fouliche schameè hemself and her owne soules èat leueè the
     seruyce & èe worschip of God almighti for whom èei were made and
     ¨eueè hem wiè all her myght to serue suche a lorde as her wombe is,
     of whom comeè noèing but filèe & stynk & wlatsomnes. But sobrenes
|r35 kepeè a man in his estate and in his worschip, for èe goost schulde
     euere be lord & maister of èe body, and èe body schulde be suget &
     seruant to èe gost; and èis ordre kepeè in a man èe vertu of sobrenes.
      The èridde good èat sobrenes doè is èat it kepeè wel èe ¨ate of oure
     castel èat is èe herte, whiche ¨ate principal is èe mouth, whiche
|r40 castel èe deuel euere assaylep. But while èat sobrenes kepeè wel
     [èat ¨ate] èe deuel ne none of his oste may not entre into èat castel;
     but whan sobrenes is put fro èe kepyng of èe ¨ate èorgh glotonye èan
     is èat ¨ate open, & èe fend wiè his oost entreè in lightliche wièoute
     wièstonding, & èan wircheè èe fend wiè èe tonge [and] alle oèere



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     lymes of èe body what synne èat him lust; èere he èat haè èe vertu of
     sobrenes & kepeè hit may do èerwith and lede it as him lust as men
     may lede an hors wiè a bridel in èe mouth.    Sobrenes in èe
     bataile of vertues a¨enst synnes is in èe forwarde be firste keper &
 |r5 defendour of alle oère vertues. And èerfore èe fend, bygynner |r[f.157r]
     of al yuel, firste assailled oure forme fader Adam by èe mouth
     & ouercam him, and so he opened èat ¨ate & entred. And afterward in
     èe same wise he assailled oure Lord Ihesu Crist when he seide to him,
     si Filios Dei es dic vt lapides isti panes fiant, `3if èou be [Goddes
|r10 Sone] sey èat èese stones be made brede.' But èere oure Lord Ihesu
     Crist ouercam him èorgh èe vertu of sobrenes.

     Thre èinges techiè and stireè a man to kepe èe vertu of sobrenes, èat
     is to seie kynde, Holy Writte and alle creatures èat God haè made.
      Firste kynde techiè vs to kepe sobrenes to èe worschip of God, for
|r15 amonge alle bestes man haè èe leste mouth to afferaunt of èe body.
     Also man haè of oère lemes double, as two eighen, two eres, two
     hondes, two feet, but he haè but oon mouth. Also kynde techiè vs to
     kepe sobrenes & mesure, for oure kynde is so feble & vnmyghti of him_self 
     èat a litel outrage may sone ouercome it & destroye it.
|r20 Secundly Holy Writ techiè us to kepe sobrenes in many maneres and by
     many ensamples, as men may fynde in èe lyues of holy men.    The
     èridde èat techiè vs sobirnesse & mesure is alle creatures. For as
     salamon seith, in all manere creature + God haè ordeyned [and] loueè]
     mesure, èat is èe myddel bytwene to moche and to litel after èat
|r25 resoun techiè & askeè. For ofte it falleè in worldliche goodes èat èat
     semeè to mochil |r[f.157v] to one is to litel to anoèer, as èat èat is
     outrage to a pore man to haue is to litel to a riche man. But sobre_nesse 
     & temperaunce setteè mesure in alle suche èinges, & in fastinges
     & wakynges and in all oèer harde & vertuous lyvinges as resoun askeè,
|r30 noght onliche in etynge & drynkynge but in vsynge of alle oèer èinges,
     [and] nameliche of alle + good vertues èat parfyte men vseè.    For
     as seint Bernard seith èis vertu of sobrenes setteth eche man èoght &
     will and also alle èe fyue wittes of èe body vnder èe lordschiè of
     resoun, as èe wise man Tullius witnessiè also, so èat resoun èat is
|r35 wel enlumyned èorgh èe ¨ifte of wisdom holdeè in pees his lordschip
     in herte and in alle èe body.

     And èis is èe ende of alle vertues, so èat èe herte and al èe body be
     wel ordeyned to èe seruyce of God èat all èing ordeyneè wel, so èat
     God be lord and soueraigne, and alle buxom to him as to èe ri¨tful
|r40 kyngdom of body & [of] soule; and èis bringeè in onliche sobre loue
     of God èat setteth èe herte only in èe wille of God.    Wherfore
     seint Austyn seith èat èe vertu of sobrenes & attemperaunce is proper_liche 
     [a loue] èat kepeè hitself holliche to God wièoute [e]ny cor_


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     rupcioun, & draweè èe herte fro èe [lust] of worldliche èinges èat
     troubleè èe herte of eche worldly man and putteè him in ydel busy_nesse 
     and bynemeè him èe verray knowyng |r[f.158r] of God & of himself,
     as a man may not wel se himself ne oèer èing in mory & troubly water.
 |r5 But èe loue of God clene wièoute worldeliche loue and flescheliche
     desires wynneè a gostliche mede so èat it setteè èe herte in ese &
     reste & pees, for it settiè hit in his owne stede, èat is in God
     where it may reste and fare wel, and nowhere elles. And èerfore oure
     Lord Ihesu seiè in èe gospel to his chosen èus: `In èis world ¨e
|r10 schal be pressed and èreste, [but in me ¨e schulle fynde pees and
     reste].' And èerfore seiè seynt Austyn, `Lord, myn herte may not be
     in pees ne reste til it come into èe èat art onliche pees & reste.
      But suche loue may [not] come out of the myres and wrecchidnes of
     èis world but out of èe [hye] roche of stoon èat is oure Lord God al_myghti 
|r15 on whiche stondeè èe grete citee of paradys and èe good citee
     of Holy Chirche èat is oure Lord Ihesu Crist, on whiche èorgh bileue
     is sette èe stronge euerlastynge castel èat beè holy hertes of god
     and wel lyuynge men, oute of whiche hye roche springeè the welle of
     parfyte loue into èe herte èat is clene fro èe loue of èis world. In
|r20 èis welle èorgh goostly sight may èe herte see and knowe boèe him_se
     [l]f and his maker, right as a [man may bodiliche] see himself in
     a clere welle. Vpon èis welle resteè the herte èat haè gret èrust to
     èe loue of God after èe trauaile of good werkes èat he haè |r[f.158v]
     wroght.

|r25 And so hit is wretyn in Holy Writt how èat oure Lord Ihesu when he
     was wery of goynge he sette him doun & rested him beside a welle; and
     right so èe herte of the holy man after èat hit is trauailled in good
     werkes hit setteè him doun & resteè [him] by èe welle of èe loue of
     God. This welle is so swete & delicious èat whoso drinkeè wel and
|r30 sadliche èerof he for¨eteè & putteè away all oère sauoures and lik_ynges 
     èat myght let èat. This welle ne resceyueè ne is troubled wiè
     none erthe ne mud of èis world, & èerfore it is swete & sauoury to
     drinke to goode men; for euere èe lasse sauour èat a welle haè of
     erthe & mud èe more holsom it is to a man & èe likynger to drynke.
|r35  èis is èe welle of wit & wisdom, for he èat wole drinke wel èerof he
     may sauour and taste èe goodnes & èe swetnes of almyghti God, & èat
     is èe soueraigne wit & wisdom to a creature to knowe and loue his
     maker, and wièoute èis witte & wisdom all oère wit is but folie.

     This witte setteè èe Holy Gost in mannes herte when he sendiè him èe
|r40 ¨ifte of wisdom èat fedeth èe herte wiè gostly ioye, and èat ioye èat
     comeè onliche of parfit loue of God makeè the herte so attempre &
     sobre and settiè it in so right mesure in all èinges so èat it is in
     pees & reste as ferforth as it may be in èis dedly lyf.    For in
     èis lyf |r[f.159r] may no man lyue wièoute torment & bataile a¨enst
|r45 dyuers temptaciouns and fondinges èat God èorgh his grete mercy & loue



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     sendith here to his chosen [kny¨tes] to proue hem èerby and for èei
     schulde vse & konne fighte in èe armes of vertues, for elles may èei
     not be worthi to haue èe mede èat longeè to Goddes gode knyghtes.
     And èerfore men of armes in tyme of pees makeè tornementis & ioustes
 |r5 so èat èei for¨ete noght èe vse of armes.    And right as a good
     knyght when he haè ouercome + at [èe] tornement & ioustes & goten èe
     prys he goè home to reste him & take his ese; right so èe herte of èe
     rightful man when it haè fouhten and ouercome scharpe temptaciouns &
     fondinges of synne he torneè a¨en to himse[l]f & restiè him in èe loue
|r10 of allmyghti God èat haè be his help and socour in èat victorie, and
     comforteè him [afterl èat trauaile, so èat h[el for¨etiè all èat
     trauaile & disese èat h[e] haè suffred & è[e]nkiè onliche on God èat
     he desireè & sechiè.    And èis is èe fruyt èat èe tree of sobir_nes 
     bringeè forth, èe whiche comeè onliche of èe [¨ifte] of wisdom.

|r15 Sobrenes and attemperaunce makeè èe conscience clene and is noght elles
     but kepynge of mesure in alle èinges; but specialliche in seuen èinges
     men schulde kepe [sobrenes and] temperance, and beè seuen degrees or
     seuen maneres of mesure. One is [in] vnderstonding, specialliche in
     |r[f.159v] bileue; anoèer is in desyre and luste of èe world and of èe
|r20 flesche; èe èridde is in speche of mouè; èe ferèe is in hirynge wiè
     eres; èe fifte is [in] cloèing and [in] oèer apparaile; èe sixte is
     in manere [of] contenance hauynge & beringe; the seuenèe is in etyng &
     drynkyng.

     The ferste degree of sobrenes or + the firste maner of mesure is in
|r25 èe bileue whiche èat a man schulde sympleliche vnderstonde wièoute
     musynge or studienge, but onliche after èe ¨ifte of wisdom, for he
     passeè mesure èat museè & secheè to fynde kyndeliche skile in so hy
     èing èat passith alle m[a]nnes witte & vnderstondinge, as mysbileuynge
     men doè èat wol mesure her bileue after her vnderstonding & ymagina_ciouns
|r30 ; & èat busynes èei leseè, for èei schulde mesure her witte &
     vnderstonding after èe wille of God and after èe mesure of trewe
     bileue as good cristen men doè.    And èerfore counsaileè seynt
     Poule èat no man be more wys èan is behoueliche to trouthe, but èat
     eche man lede his witte èorgh sobirnesse after èe mesure of trewe
|r35 feith or byleue èat God haè ¨eue vs to holde and kepe for oure saua_cioun.
     And Salamon seith also èus: `Sone,' he seiè, `mesure èei
     [witte],' èat is to seie [be not] selfwitty, ne surquyderous, but be
     buxom to resceyue & bileue all good counsaile and leue èei selfwitte



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     & bowe èe to hem èat be |r[f.160r] more witty èan èou. And special_liche 
     men schulde leue her silfwitte & her owne vnderstondynge in èe
     articles of èe feith & mekeliche putte hem in èe seru[age] of èe bi_leue 
     and noght seche resoun èere none may be founde, as suche [curious
 |r5 men doth] èat ouermoche museè in èe bileue. But he èat wole be sauf
     and come to èe blisse of heuene him byhoueè wirche & bileue as Holy
     Chirche wircheè & bileuep.

     The secounde degree of sobrenes & maner of mesure is in desires and
     lustes of èe worlde and of èe flesche wherèorgh me may bridel her
|r10 wille, èat is to seie wiè èe bridel of skile, èat it renne not to
     sone to fleschely desires & [delites] ne into vanytees & couetises of
     èis world. And èerfore seith èe wise man: `It is not inogh to eschewe
     couetise of vanitees & desires of herte but ¨if èou restreyne all hole
     thi wille èat in no wise [èoul assente to fulfille hem in dede. For,'
|r15 he seith, `if èou wilt assente to doo alle èyne hertes wille èou mak_est 
     a grete ioye to thyne enemyes èe fendes of helle,' as a man makeè
     ioye and conforte to him èat he schulde fighte with as wiè his enemy
     [èat ¨ildeè] him to hym; for èat man ¨ildeè him to èe fend as he èat
     is ouercome èat assentiè to flescheliche [likynges] or to eny oèer
|r20 wikked desires.    And èerfore èe holy apostel seint Petir seith
     èus: Obsecro vos tanquam aduenas & peregrinos abstinete |r[f.160v] vos
     a carnalibus desiderijs que militant aduersus animam, `I bid ¨ow,' he
     seith, `èat ¨e èat beè here but as pilgrymes of strange contre ab_steyneè 
     ¨ow from alle fleschely lustes and desires èat alwey fighteè
|r25 a¨enst èe soule.' He èat is a pilgrym comen into a strange land
     where many èeues & robboures beth èat nyght and day awayteè suche pil_grymes 
     to robbe hem of all here godes and slee hem, him nedeè busi_liche 
     studie & èinke how [he] myghte scape her hondes. Alle èe gode
     men of èis world beè here but as strange men & as in a strange contree,
|r30 for here kynde contree is + paradys, out of whiche èei beè for èe tyme.

     And èei beè but as good pilgrymes for èei èinkeè noght elles but to
     make her iournees nyght & day til èei come to èat contre aforseid èat
     is her right heritage, whiche, as seint Poule seiè, good pilgrymes
     sechiè alwey here & noght èat is of èis worlde, but onliche èat
|r35 nedeè hem to her iorne.    Suche pilgrymes, if èei wole passe
     sikerliche, èei putteè hem allwey in good companye of stedfast byleue
     and parfite loue, for bileue scheweè hem èe wey & loue bereè hem forth
     til èei come home into her contre and rightfull heritage on whiche èei
     setten her èoght & desire so sadliche èat èe wey èiderward greueè hem
|r40 noght. And he èat ¨eueè him to èis companye [è]ar noght drede èeues
     ne robbours èat beè èe fendes of helle èat robbeè and |r[f.161r] sleeè
     hem èat ¨eueè hem noght to èe companye of bileue & loue but assenteè



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     & [fulfilleè] her wikked desires & lustes & so putteè hemself into
     [èe] fendes hondes & into his bondes & grenes.

     Byleue & loue + of God wièholdiè stedfastliche mannes herte & wiè_draweè 
     hit from all wikked èoghtes & [èe] wil, èat it noght assente
 |r5 to synne, right as men wièholdeè èe faucon wiè the iesse èat he fle
     noght at his owne wille. And in èe same wise may èe herte wiè èe
     iesse of bileue & of loue be wièholde èat hit fle noght vnwardliche
     after lustes & desires flescheliche & worldliche and so falle in the
     grennes & panteres of èe fouler, èat is the fend of helle èat euere
|r10 is aboute to cacche and slee èat foule, èat is mannes soule, with all
     his myght.    And èerfore good men & holy restreyneè her wille &
     desires from all yuel & foly with èe bridel of sobrenes and temperance.
     To èis seiè Senek: `If èou wilt be sobre & attempre restreyne èei
     desires fro folyes, and to thi couetise putte a bridel, for right
|r15 as a man may wiè a bridel wièholde an hors èat he renne noght at his
     owne wille, right so may èe herte be wièholde wiè èe bridel of sobre_nes 
     & attemperaunce fro vnskilful worldely couetise, + lust of
     flesche & alle oère folies & vanitees.

     The èridde degree of sobrenes & maner of + mesure is in speche & in
|r20 worde, for Salomon seith èat èe wise man |r[f.161v] mesureè alle his
     wordes and attempreè alle his speches. And seynt Ierom seith èat by èe
     weighte of wordes is comune lyf attempred, èat is to seie after èe
     wordes of a man may men knowe èe witte or èe foly of him èat spekeè
     hem, as me may knowe èe weighte of a èing by èe tonge of a balance.
|r25 And èerfore seiè a wise man èat èe wordes of him èat is wys beè weyed
     as it were in a balance, èat is to seie in èe balance of skile &
     resoun, & noght passiè after wille but after good discrecioun, so èat
     èe wordes holde rightful mesure.

     Some èere beè èat conne not holde her tonge and takiè none hede what
|r30 it spekiè, good or yuel, soè or les, and suche be liche to a watir
     mylle èat is wièoute floodgate èar myght in tyme holde èe watir fro
     èe mylle whele, so èat èe watir for defaute of kepynge torneè èe
     whele alwey aboute forto èat èe mylle be all destroyed. And ri¨t so
     comeè the wordes of suche men to èe tonge vnletted or restreyned til
|r35 èei be fordoo. But wyse men setteè èe flode¨ates & kepeè the flood
     of wordes from her tonges èat none wordes of yuel ne of vanyte passe
     èerby. And èerfore èe wise man seith èus: `Late not,' he seiè,
     `èe watir goo,' èat is to seie wièholde èyn yuel and idel wordes wiè èe
     flodegates of discrecioun. Salomon seiè also èat he èat letiè èe
|r40 watir goo ouerhastifliche is ofte cau*se |r[f.162r] of moche yuel, èat is
     to seie he èat myskepith his wordes is ofte cause of moche plee, stryf.
     contak and oèer yuel, as is seide byfore èere it is touched of [èe]
     yvel tonge.



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     And èerfore seith èe wise man, `Sette èei wordes in balance and weie
     hem euen and putte a bridel in èei mouth so èat èou falle noght byfore
     èyne enemyes.' For whoso wole noght weie his wordes or he seie hem in
     èe balance of resonable discrecioun, ne bridel his tunge with skile,
 |r5 he schal [falle] in èe hondes & power of his enemyes èat beè the
     fendes of helle.    For right as enemyes èat casteè hem to wynne a
     castel whan èei may fynde èe gates open èei entreè yn on euery side,
     right so èe fendes èat euere casteè hem to wynne the castel of mannes
     herte, whan èei fyndeè èe maister gate open, èat is èe mouth, èei
|r10 entreè in & holdeè hit. And èerfore seiè the prophete Dauid in èe
     sawter èus: posui ori meo costodiant and ostium circumstancie + labijs
     meis, `I haue sette,' he seiè, `kepynge to my mouth and a dore to my
     lippes.' ée kepyng of èe mouth is discrecioun èat examyneè wel èe
     word or he be seide, and èis is the balance in whiche èe wise man
|r15 seiè èat wordes schulde be weie ynne.    And sothfastnes schulde
     holde èis balance so èat èe wordes and èe entencioun of èe herte be
     of oon accord, so èat èe herte sey noght but soè |r[f.162v] and as èe
     entencioun of èe herte is. èis balaunce schulde honge euen, wièoute
     heldynge to [èe] right side or to [èe] lifte side, for men schulde
|r20 not for loue, fauour ne hatrede, ne for no worldliche goode, ne for
     lyf ne for deth leue to seie èe sothe whan èat nede were, for men
     schulde seie false for no èing.

     The ferèe degree of sobrenes and maner of mesure is in hyringe wiè eres,
     for as men schulde kepe mesure in speche so schulde èei [kepe it] in
|r25 hyringe, [for as men may synne in yuel speche so may men synne in
     yuel hyringe]; for he èat haè likynge in hyringe + of yuel is partyner
     & felawe wiè him èat spekeè yuel. For no man wolde speke yuel in
     apayrement of anoèer man in presence of a man, nameliche of estate,
     but he wende to plese him in whos hirynge he seith hit. And èerfore
|r30 seith èe wise [clerkes] èat none yuel speker schulde be if yuel hyrer
     ne were.    Grete lordes and men of grete estate schulde busiliche
     take hede what èei schulde hyre and what èey schulde leue. But ofte
     in her [courtes] is lesynges, flaterynges & losengries grete chepe, &
     & no èing so dere as is treuthe & sothfastnes. And èerfore èei beè
|r35 comounliche deceyued for èei hyreè to lightliche & leueè to sone èat
     èat men seith if hit bee to her likynge. Seneca èe grete clerk seiè
     èat èe grete men of èis worlde wantiè no èing but soèseiers.    And
     for èere is grete plen*te |r[f.163r] and grete chepe of lyers, flaterers
     & losengers men schulde open here eres to hyre bleèeliche goode
|r40 wordes of good men & stoppe her eres a¨enst yuel wordes and yuel men.

     And èerfore èe wise man in Holy writ counsailleè vs & seith èus:
     'Stoppe,' he saiè, `èyn eres wiè scharpe èornes and hyre noght yuel



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     tonges èat may bringe èe in yuel poghtes.' An yvel tonge is as èe
     tonge of a venemous naddre èat envenymeè all èat it styngeè, èat is
     to seie alle èo èat [wilfulliche] hyreè hem. And èerfore a¨enst suche
     tonges men schulde stoppe her eres with scharpe thornes specialliche
 |r5 of èe drede of allmyghti God or wiè èe mynde èat oure Lorde Ihesu
     Crist was coroned wiè èornes on his heued in èe passioun. For he èat
     haè parfite drede of allmyghti God & mynde of his passioun schal
     noght bleèeliche hyre lyers, flaterers, losengers ne yuel and vileyn
     spekers.    Also in anoèer manere may be vnderstonde èese wordes
|r10 of èe wyse man: `Stoppe èyn eres wiè èornes,' for as èornes beè
     scharpe & prikkyng right so schulde men when èey hire yuel or vilanye
     or falshede spoke answere èe spekere wiè scharpe & bityng wordes so
     èat èei my¨t wel see & fele èat men conned hem no èank of her speche.
      éere is a venymous neddre èat is cleped aspis whiche haè èis kynde,
|r15 èat as sone as sche seeè a man èat can charme hir anon sche stoppeè
     hir one ere wiè èe erthe & |r[f.163v] èat oèer wiè hir taile so èat
     sche may not hire èe charme. This naddre techiè vs to stoppe oure
     eres èat we hyre noght lyers, flaterers ne losengers èat charmeè &
     enchaunteè riche men and makeè hem to for¨ete hemself.    But he
|r20 èat stoppeè wel his eres wiè èe erthe and wiè his taile he [è]ar not
     drede suche charmers ne wikked tonges; for he stoppeè wel his [ere]
     wiè erthe èat beèinkeè him busiliche èat he is but erèe, and èat fro
     erèe he cam & to erèe he schal, and èenkiè also of his wrecchidnes:
     hou pore, hou foule and how feble he is, wherby he schulde euere meke
|r25 him and sette noght by himself.    Also he stoppeè wel his ere
     with his taile èat euer èinkeè on his endyng and on èe deè èat he
     schal deie & ne wote neuere whanne, where ne how, ne wote neuere
     whider he schal. And he èat èus can stoppe his eres he schal not
     bleèeliche hyre no èing èat God myght be myspaide of, & so he may be
|r30 right mesured, sobre & attempre in his hyring.

     The fifte degree of sobrenes & maner of mesure is in cloèing and oèer
     apparaile in whiche men passeè ofte mesure and doè grete outrage.
     [And for such outrage] of curiouste & coste aboute èe body is grete
     synne & may be enchesoun of oèere mennes synne, + men schulde kepe
|r35 sobrenes in suche èinges. For if suche coste & outrage in cloèis
     were |r[f.164r] noght synne God wolde noght so scharpliche [haue] ispoke
     èerea¨enst as he ded in èe gospel of the riche man èat was cloèed in
     purpur & bys.    He is a grete fole and more witles èan a child
     èat haè + pryde of his cloèing or apparaile of his body, èat schulde
|r40 be noèing but a tokene and a knowynge of oure formefadres schame and of
     oure owne. For èe use of cloèing & couering of body was firste founde
     for èe synne of oure formefader èorgh whiche he & all his ofspringe
     were dampned forto hyde his schame and oure.    Whi scholde èan a



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     man haue [pride èerof. Or why schulde a man haue] likynge to see a
     bere heled with riche cloèes seè it is a token èat a dede body lieth
     èervnder? Hit is no wonder èogh a pocok be proude of his fayre taile,
     ne a cok of his combe, for kynde makeè him so and he haè no witte ne
 |r5 resoun to èe contrarie. But man èat haè witte, skile & free wil &
     wote wele èat kynde ¨eue him noght his riche ne gay apparaile schulde
     not pryde him èerof, ne wommen of èe queynte ne riche atyre of her
     bodies and of her hedes.    And èerfore èe wyse man in Holy Writte
     seiè èus: `Pryde èe noght,' [he seiè], `in + faire robes or apparaile,
|r10 ne haue èerof no likynge ne ioye.'    And also seynt Poule coun_sailleè 
     wymmen èat èei apparaile hem mesurabliche in sobrenes after
     her estate, èat is to seie wièoute outrage & waste, after resoun and
     after èe estate [of] èe persone is.    Certes, it semeè èat it may
     not |r[f.164v] be wièoute grete outrage & synne èat oon persone schal
|r15 haue for his owne body so many robes & cloèinges in a ¨ere of dyuerse
     coloures and riches èorgh whiche many pore men & nedy persones myght
     be sufficiantly susteyned & cloèed as charite askeè. And ¨it ¨if
     suche robes and cloèes after èat èei haue wered hem as longe as hem
     lust were afterward ¨euen to èe pore [and nedy] for èe loue of God,
|r20 ¨it schulde it somwhat helpe to èe soule; but èei beè ¨euen comoun_liche 
     to harlottes, mynstralles, flaterers, glosers and oère suche,
     & èat is grete synne. For he èat ¨eueè to yuel lyuynge men eny good
     for here yuel [doynges], as for her iapes, iangelinges, flateringes,
     glosynges and oère suche, he doth sacrifice to èe deuel. And èerfore
|r25 in suche èinges men schulde kepe sobrenes & mesure after hir estate.

     The sixte degre of sobrenes & maner of mesure is in manere of berynge
     and contenance. Wherfore èe wise man Senek seith èus: `If èou wolt
     be,' he seiè, `sobre and attempre, take good kepe èat èe sturynge of
     thyn herte & of thyn body be couenable in berynge & in chere.' For
|r30 of disordynaunce of the herte comeè disordinaunce of èe body. Some
     men èere beè èat beè so childisshe & nyce èat èei can noght knowe her
     owne defaute, and èat makeè oèer men holde hem fooles. Hit semeth
     [wel] to a man, and nameliche of grete estate, to lede him èorgh [èe]
     vertu of sobrenes & mesure in alle his |r[f.165r] wordes and in all his
|r35 worchinges, and èat he be of so attempre & faire contenaunce bifore
     alle men èat no man may take euel ensample of him and èat he be noght
     holde as a child or as a fole in schewynge of foly. For as èe philo_sofre 
     seith, a childe of elde, a child of witte & èewes is all one.
     And èerfore it is write in Holy Writte èus: Maledictus puer centum
|r40 annorum, `Weried is èe childe of an hondred ¨ere,' èat is to seie he
     èat haè elde and no good can but lyueè in foly as a child, he is



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     acursed of God.    And èerfore seint Poule seiè of himself èus:
     Dum eram paruulus sapiebam vt paruulus, loquebar vt paruulus, `Whan
     I was a childe,' he seith, `I dede & spak as a child, but when I come
     to èe elde of a man I lefte childhode.' For who èat holdeè a man of
 |r5 elde a childe he holdeè him a fole. And èerfore good rede is èat no
     man be child of witte but meke in berynge and litel in malice as a
     childe. And èus it is a faire èing & a worschipful to a man & womman,
     namely to hem èat beè of worschip and of state, to kepe sobernesse &
     mesure in [contenance and] berynge.

|r10 The sevenèe degre of sobrenes and manere of mesure is in etynge &
     drinkynge, for outrage of èo two doè men moche harme in body and soule.
     And èerfore seith oure Lord God in èe gospel: `Takeè kepe èat ¨oure
     hertes be not greued ne ouercharged èorgh glotonye & dronkenes,' èat
     is to seie, loke èat ¨e doo none outrage |r[f.165v] in etynge [& drink_ynge
|r15 ]. For sobrenes kepeè mesure in èo two, and of èat èat stereè a
     man to outrage & vnsobrenes in etynge & drinkynge is schewed inow here
     tofore where èat hit is spoken of èe synne of glotonye, to whiche èe
     vertu of sobrenes is contrarie.

     And èerfore it nedeè noght to speke more of èat synne, for now haue
|r20 ¨e herd èe seuen degrees of èis tree of èe vertu of sobrenes. And if
     ¨e wole knowe èe branches of èis tree biholdeè alle oèere vertues of
     whiche is spoke of bifore in èis book and ¨e schall fynde èis vertu
     ouer alle oère vertues, for èis vertu settiè mesure in all oèere
     vertues; wherfore alle oère vertues beè as braunches of this vertu,
|r25 [for èis vertu scheweè him in alle oèer vertues, and èerfore I holde
      alle oèere vertues braunches of èis vertue] or tree of sobernesse.

     This tree bereè moche fayre fruyte, èat is pees of herte èorgh gostly
     myght, for he èat haè wele èis vertu he haè the herte so twynned fro
     + worldliche loue and so knette to God èorgh charite èat is dere one_hede 
|r30 èat he for¨eteè all oèer èinges, and nameliche èat beè noght
     ordeyned to God. And in èis manere èe herte allwey resteè in God.
     And èere he may fynde all confort, ioye & delite èat passeè alle
     oèere ioyes & delices èat may be had in èis world. And èis ioye, com_forte 
     & delite setteè èe Holy Goost in parfit mannes herte èorgh èis
|r35 vertu of sobrenes èat comeè specialliche of èe ¨ifte of wisdom. And
     certes who[so] myght fele suche pes of her*te |r[f.166r] in God èat is ful_fillynge 
     of alle his desires, he schulde be blessid in èis world and
     in èat oèer, for he schulde wynne èat blessidhede èat God in èe gospel
     haè byhote to hem èat kepeè pees, where he seiè èus: Beati pacifici
|r40 quoniam Filij Dei vocabuntur, `Iblessid be èei,' he seiè; `èat beè
     pesible, for èei schal be cleped Goddes sones.'

     These men, as seint Austyn seiè, beè pesible èat setteè alle èe stur_ynges 
     of her hertes vnder èe lordschiè of resoun and of èe goost. And



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     èese by resoun beè Goddes sones for [èeil kepeè wel èe lik[n]es of
     here Fader, èat as seynt Poule seith is Lord and God of pees & loue.
     Wherfore parfyt loue & pees is a èing of gostliche delite & makeè a
     man moste kyndeliche lyke to God & contrarye to èe fend. Also èei
 |r5 may be cleped Goddes sones by anoèer skile, for èei folowen her Fader
     nere èan oèer doth, for pees & loue foloweè God nere èan eny oèer
     vertu, Also èei worcheè èe werkes of God her Fader, for God came
     principally into èis world forto make pees & loue bitwene him and man_kynde 
     and bytwene man & aungels and bytwene mankynde & himself.
|r10  In tokenyng and witnessyng of èis, whan oure Lord God was borne as
     man èe aungels of heuen songen Gloria in excelsis Deo et in terra pax
     hominibus bone voluntatis, èat is to seie, `Blisse & worschip be [to]
     God on highe |r[f.166v] and in erèe be pees to men èat beè of good will.'
     And for pesible men by no desire secheè none oèer èing but pees & loue
|r15 anentes God, anentes her euencristen & in hemself, èei may skilfully
     be cleped èe children of God allmyghti, for èei worcheè euere her
     Fader werkes. And èerfore èei ben blessid in èis world [èorgh]
     special grace when èei haue pees [of] herte.

     But èis blessidhede schal be parfyte whan èei schal be in pesible
|r20 possessioun of her Fader heritage, è[at] is èe kyngdom of heuen èere
     èei schal be in siker pees and parfite ioye èat euer schal leste, èere
     alle her willes & desires scholen be fulfilled in all èing. èere may
     be no manere of yuel, sorwe, wo, ne aduersite, but plente of all good_nes 
     & of all ioye and blis endeles. éis schal be pees moste profit_able, 
|r25 most honourable, most delitable, most syker, most stedfast, most
     parfite & euerlastinge; and so seiè seynt Poule.     èis pees passiè
     al èe wit of man & èan passith it alle mannes speche and wordes. For
     herte may not èinke, ere hyre, tonge telle ne eighe see èe ioye &
     blisse of èis pees èat God haè ordeyned to his louers. éis is èe
|r30 blessidhede èat longeè to pesiblenes to whiche èe vertu of sobrenes
     bringeè a man èat kepiè it and to èe mede èat falleè èerto, èat is to
     be clepid |r[f.167r] Goddis sone and to wone wiè God wièouten ende as
     oure Lord God seiè in èe gospel èus: Beati pacifici quoniam filij Dei
     vocabuntur, `Iblessid be èei', he seith, `èat beè pesible, for èei
|r35 schal be cleped Goddes children.

     And èus ¨e may vnderstonde and knowe schortliche what good èe ¨ifte of
     wisdom doè in èe herte èat hit is ¨eue to, what synnes hit draweè out
     èerof and what vertues it setteè èerynne; whiche ¨ifte men may wynne
     èorgh the firste askyng of èe Pater Noster. Hit is èe firste askyng
|r40 for hit is most & hyest, & it is laste forto wynne & haue. For we mote
     bygynne at èe lowest or èan we may come to èe hyest. ée lowest is
     drede of God, & wisdom is èe hyest. And èerfore but if we begynne
     first at drede we may not come to wisdom, for drede of God, as èe



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     wise man seith in Holy Writ, is èe bygynnyng of wisdom: Inicium
     sapiencie timor Domini. These two ¨iftes holdeè alle èe oère bytwene
     hem, whiche two ¨iftes God of his grace sende vs, for èenne we beè
     siker to haue alle èe oère wiè grete plente of grace & vertu, whiche
 |r5 God vs [graunte]. Amen.

     And èus endiè this tretys or writyng èat touchiè many vices & vertues
     èat beè nedeful to be knowe to wite what is Goddis will and what is
     good and what is yvell and what plesith God and what displesith. And
     first is schewed èe dignite, |r[f.167v] worthines and profyte of èe
|r10 Pater Noster & èe vnderstondyng èerof. After èat beè shewed èe seuen
     ¨iftes of èe Holy Goste and what èei wircheè in man and what is vertu
     and what is vice; also èe dedly synnes wiè her branches and èe seuen
     vertues wiè her branches; and also èe seven blissedhedes and èe medes
     èat longeè to hem; so èat èere is vnneèe no vertu ne synne èat hit ne
|r15 schal be founde in èis writyng, so [he èat] wole wel loke it & may vnder_stonde
     hit see of what synne he is gilty & what remedy of vertu
     is èerea¨en, and so a man may knowe what he is & what he schulde be.
     For a man may not wel schryue himself ne kepe [him] fro synne but he
     knowe what is synne and what peril it is to dwelle èerynne. Ne a man
|r20 may not kepe Goddes lawe but he knowe vertues. For it is not inow to
     kepe him fro synne but he vse vertues & doo good. For èe prophete in
     èe sawter seiè èus: Declina a malo and fac bonum, `Schone yuel,' he seiè,
     `and do good.' & èerfore it were nede to lewed men to see ofte, hyre
     or rede èis writyng èat may be skile be cleped a myrour in whiche men
|r25 may see good and yuel & wheèer èei be clene + or foule, & he èat wole,
     ofte and devoutliche hyre & vnderstonde èis writyng and wirche |r[f.168r]
     èerafter may not faile of grace whiche èat schal teche him èe right
     wey to èe blisse of heuene; to whiche blisse he vs bringe èat deide
     for vs in manhode on èe rode tree. Amen. Amen.