¶
Here
after
ben
conteyned
&
declared
the
x
comandementes
of
the
lawe
which
god
wrote
with
his
propre
fyngre
/
&
delyuerd
them
to
Moyses
the
prophete
for
to
preche
to
the
peple
for
to
holde
&
kepe
capitulo
primo
FOr
to
haue
&
to
come
vnto
the
knowleche
of
the
x
comandementes
of
the
lawe
.
the
which
euery
creature
resonable
is
holden
to
kepe
for
to
haue
lyf
pardurable·
is
to
wete
that
syth
the
creacyon
of
thumayn
creature
four
lawes
haue
ben
¶
The
first
lawe
is
called
the
lawe
of
n●ture
.
which
is
none
other
thynge
but
knowlege
of
good
&
euyl
by
the
which
we
knowe
that
/
which
we
ouzt
tensiewe
after
reason
.
&
also
that
which
we
ouzt
to
flee
.
that
is
to
do
to
other
that
which
we
wold
after
rayson
shold
be
doon
to
vs
.
&
not
to
do
to
other
that
/
whiche
we
wold
after
reason
shold
not
be
doon
to
vs
.
&
this
lawe
gaf
god
to
man
&
to
woman
in
hys
creacyon
.
&
that
same
lawe
euery
creature
resonable
ought
to
kepe
.
&
by
ygnoraunce
he
shal
not
be
excused
/
syth
they
haue
vnderstondyng
of
reason
¶
The
ij
lawe
cometh
of
the
deuyl
to
destroye
the
lawe
of
nature
aforsayd
.
&
that
is
said
lawe
of
concupyscence
whiche
was
put
in
the
creature
resonable
by
the
synne
of
Inobedyence
.
which
was
in
our
first
fader
/
for
tofore
he
dysobeyed
to
god
by
synne
.
the
body
humayn
was
obeyssaunt
to
the
soule
&
to
reason
entyerly
.
but
assone
as
he
had
dysobeyed
god
.
the
body
by
concupyscence
dysobeyed
to
reason
.
Of
which
it
happeth
ofte
.
how
be
it
that
the
creature
by
the
fyrst
lawe
of
nature
knowe
the
good
to
be
doon
.
&
the
euyl
to
be
eschewed
.
Alwaye
by
concupyscence
&
folisshe
plesaunce
is
lefte
the
rizt
Iugement
of
reason
.
&
is
enclyned
to
do
the
contrarye
.
&
this
sayth
saynt
powle
/
that
he
fonde
a
lawe
in
his
membris·
that
is
to
wete
the
said
lawe
of
concupyscence
whiche
gaynsayed
to
the
lawe
of
reason
which
was
in
the
soule
.
&
of
this
lawe
of
concupyscence
set
by
synne
in
the
creature
/
None
escaped
but
onely
Ihesu
&
the
glorious
virgyn
marie
.
The
iij
lawe
is
sayd
the
lawe
wryton
.
which
was
delyuerd
for
the
creature
/
that
by
the
lawe
of
concupyscence
wold
enclyne
hym
ageynst
the
Iugement
of
reason
to
do
euyl
.
to
withdrawe
hym
to
do
synne
for
doubte
of
punycyon
.
&
thys
lawe
was
delyuerd
to
moyses
&
to
the
chyldren
of
Israhel
/
The
iiij
lawe
is
sayd
of
loue
&
of
grace
which
is
none
other
thyng
but
to
loue
god
&
his
neyghbour
/
And
was
delyuerd
by
cause
that
the
lawe
of
scrypture
which
for
drede
to
be
punysshed
withdrewe
the
creature
to
do
euyl
was
not
suffycyent
/
for
how
wel
that
hit
empesshyd
the
dede
/
as
towchyng
the
werke
.
Neuertheles
it
empesshed
not
to
the
creature
the
wylle
to
doo
euyl
/
the
whiche
thynge
is
dedely
synne
.
as
ofte
tymes
as
it
is
concluded
in
the
thynge
that
shold
be
as
to
the
dede
.
&
this
iiij
lawe
of
loue
is
in
ij
comandementes
pryncypally
comprysed
.
The
first
is
this
/
Thou
shalt
loue
thy
god
with
al
thy
herte
.
with
al
thy
sowle
.
with
al
thy
entendement
/
&
with
al
thy
myght
.
The
ij
is
that
thou
shalt
loue
thy
neyghbour
as
thy self
.
And
these
two
comandements
ben
so
conioyned
.
that
the
one
may
not
be
accomplisshed
withoute
that
other·
¶
Of
the
fyrst
commandement
capitulo
ij
FOr
to
haue
the
knowleche
of
the
sayd
first
comandement
ought
to
be
knowen
that
ij
thynges
enclyne
vs
to
loue
god
.
The
first
is
to
here
gladly
for
to
speke
of
hym
&
ofte
.
for
naturelly
whan
we
here
of
ony
persone
sayd
grete
good
.
we
ben
enclyned
to
prayse
&
loue
hym
.
&
therfore
to
goo
ofte
to
holy
chyrche
to
predycacions
&
sermons
/
is
to
a
creature
grete
vtylyte
&
prouffyt
.
The
second
thynge
is
to
thynke
ofte
&
to
haue
in
mynde
the
grete
benefaytes
that
a
creature
hath
receyued
.
&
receyueth
euery
day
of
god
/
for
naturelly
we
ben
enclyned
to
loue
them
that
done
vs
good
.
Thys
loue
of
god
is
acquyred
&
goten
by
these
ij
thynges
in
a
creature
&
is
kepte
&
multeplyed
by
ij
other
thynges
.
Fyrst
for
to
wythdrawe
&
take
away
his
hert
fro
the
loue
of
temporal
goodes
/
for
the
hert
may
not
be
parfyte
in
dyuers
thynges
.
and
therfor
none
may
loue
god
&
the
worldly
thynges
togyder
perfytely
/
Secondly
for
to
haue
stedfast
pacyence
in
tribulacyon
&
to
suffre
it
for
the
loue
of
god
.
for
the
thyng
for
which
loue
hath
moost
trauayl
.
&
by
moost
payne
is
goten
/
ouzt
to
be
moost
loued
/
and
moost
derworthly
kept
.
&
this
sapyence
is
moche
necessary
&
prouffytable
to
al
them
that
wyl
goo
with
god
.
For
thus
as
sayth
holy
scripture
.
by
many
tribulacions
/
byhoueth
vs
to
entre
in
to
the
royame
of
heuen
.
And
this
manyfesteth
&
sheweth
to
vs
the
lyues
of
sayntes
.
which
for
to
come
to
god
haue
so
moche
suffred
&
endured
.
After
it
is
to
wete
/
that
to
th
acoomplysshement
of
the
sayd
comandement
iiij
thynges
admonessheth
the
creature
¶
The
first
is
to
haue
in
mynde
contynuelly
the
goodes
that
the
creature
hath
receyued
of
god
.
as
sayd
is
tofore
.
For
whan
the
creature
consydereth
that
he
hath
receyued
of
god
body
&
soule
/
&
al
other
goodes
that
he
hath
.
temporell
&
spirituel
/
the
parylles
also
whiche
he
hath
escaped·
The
glorye
of
heuen
whyche
he
hath
apparaylled
to
vs
.
the
creature
humayn
shal
Iuge
that
he
oweth
to
loue
god
wyth
all
hys
hert
The
ij
reason
is
to
haue
in
consyderacion
the
grete
puyssaunce
excellence
and
noblesse
of
god
.
And
with
that
the
grete
inyserye
and
pouerte
of
our self
.
by
the
which
consyderacion
.
the
creature
shal
Iuge·
that
whan
he
shal
loue
god
with
al
his
hert
he
shal
serue
hym
wyth
al
his
myght
/
which
yet
he
doeth
ful
lytel
vnto
the
regarde
of
his
grete
excellence·
noblesse
&
puissance
And
therfore
the
creature
humayne
ought
alwaye
the
more
to
enforce
hym
to
loue
.
to
serue
.
&
to
honoure
god
/
¶
The
thyrd
reason
is
to
take
awaye
the
loue
&
affection
of
worldly
thynges
as
sayd
is
tofore
.
For
where
al
the
herte
suffyseth
not
for
to
loue
god
suffysauntly
.
consydered
hys
grete
excellence
noblesse
and
puyssaunce
as
tofore
is
sayd
.
thenne
he
that
putteth
in
his
hert
the
loue
of
thynges
temporelle
.
whyche
ben
not
but
fylthe
&
ordure
to
the
regarde
of
god
.
semeth
wel
that
he
doth
to
god
grete
vylonye
/
&
in
this
caas
he
loueth
not
god
wyth
al
his
hert
after
the
sayd
comandement
.
for
of
so
moche
as
the
herte
of
the
creature
is
sette
to
loue
other
thynge
than
god
.
of
so
moche
is
it
lasse
in
god
¶
The
fourth
reson
is
to
kepe
hym self
&
to
put
from
hym
al
synnes
.
and
in
especial
dedely
synne
.
for
noo
creature
beyng
in
dedely
synne
may
loue
god
.
For
by
dedely
synne
the
creature
offendeth
god
and
is
pryued
&
oute
of
grace
.
whyche
is
thynge
contrarye
to
his
loue
.
¶
Of
the
fyrst
comandement
of
the
lawe
capitulo
iij
WE
ought
thenne
accordyng
to
the
sayd
fyrst
commandement
to
loue
god
with
al
our
hert
.
The
which
thynge
the
creature
doth
/
whan
in
alle
his
werkys
hys
entencyon
is
ryghtful
and
after
goddes
wylle
.
For
th
entencyon
of
the
creature
is
of
suche
vertu
that
he
rendre
his
werkes
&
his
operacyon
after
god
good
or
euyl
/
&
therfore
what
so
euer
werke
that
the
creature
doo
yf
his
entencyon
be
euyl
.
th
operacyon
and
alle
the
werke
is
withoute
meryte
.
and
conuertyd
fro
hit
.
in
to
euyl
.
herof
it
is
sayd
in
the
gospel
by
our
sauyour
Ihesu
cryst
.
yf
thyn
eye
be
euyl
al
thy
body
is
derke
/
That
is
to
say
yf
thyn
entencyon
be
euyl
/
al
thy
werkys
ben
derke
&
in
synne
and
withoute
meryte
.
And
therfore
it
behoueth
to
rendre
the
werke
of
the
creature
good
and
merytorye
.
&
that
his
entencyon
be
ryghtful
accordyng
to
goddys
wylle
/
But
by
cause
that
she
to
●●ndre
the
werke
of
the
creature
good
and
merytorye
accordyng
to
god
/
suffyseth
not
onelye
good
entencyon
/
But
it
〈◊〉
to
haue
the
ryghtful
entencion
&
good
wylle
lyke
as
it
may
appyere
in
hym
.
that
wyl
feele
and
take
other
men●●s
good●s
for
to
nourysshe
&
fede
the
poure
peple
/
For
the●te●cyon
of
the
wylle
to
gyue
for
goddes
sake
to
the
poure
peple
is
good
.
But
the
wylle
to
stele
or
take
aweye
other
mennes
goodes
is
euyl
for
to
so
doo
.
And
therfore
that
dede
shall
be
euyl
/
&
may
not
be
excused
.
For
by
cause
that
an
euyl
werk
for
ony
good
entencyon
may
not
be
excused·
It
is
sayd
after
in
the
sayd
comandement
.
that
the
creature
ought
to
loue
god
with
al
his
soule
.
That
is
to
say
that
his
wylle
accorde
in
al
his
werkys
to
the
wylle
of
god
.
&
this
demaunde
we
of
god
whan
we
say
our
pater
no●●er
.
whan
we
praye
god
that
his
wylle
be
doon
in
vs
¶
Item
by
cause
that
yet
for
taccomplisshe
the
sayd
comandement
.
suffyse
not
onelye
good
entencyon
and
good
wylle
/
it
is
after
sayd
in
the
same
comandement·
that
the
creature
ought
to
loue
his
god
with
alle
his
entendement
&
vnderstondyng
.
That
is
to
say
that
in
th
entendement
of
the
creature
be
noo
dedely
synnes
delybered
by
consentyng
ne
concluded
.
For
alle
consentynges
concluded
in
thynge
that
shold
be
as
touchyng
the
dede
of
dedely
synne
.
though
so
be
that
the
dede
be
not
doon
outward
as
touchyng
the
werke
that
ony
thynge
ensie
we
therof
/
yet
it
is
dedely
synne
.
And
the
creature
beyng
in
dedely
synne
may
not
loue
god
as
aboue
is
sayd
/
¶
Item
by
cause
that
yet
for
t
accomplish
the
sayd
comandement
suffyse
not
onelye
good
entencyon
and
good
wylle
as
touchyng
the
werkes
wythoutforth·
&
that
in
th
entendement
of
the
creature
groweth
dedely
synne
by
consentyng
/
but
it
behoueth
that
the
creature
put
and
employe
al
the
strengthe
&
puyssaunce
that
he
hath
in
good
werkys
.
Iuste
&
vertuous
/
that
they
be
to
t
honour
of
god
&
to
the
saluacion
of
hym self
and
of
his
neyghbour
.
It
is
sayd
after
in
the
sayd
comandement
that
the
creature
ought
to
loue
his
god
with
alle
his
myght
and
strengthe
/
And
therfore
al
they
that
put
&
employe
alle
theyr
myght
and
strengthe
in
the
werkys
of
synne
/
doon
ageynst
the
sayd
comandement
and
synne
dedely
/
Thus
it
appyereth
clerely
that
for
t
accomplish
the
sayd
first
comandement
pryncypal
.
The
creature
ought
to
gyue
to
god
.
entencyon
.
wylle
/
entendement
.
and
al
his
strengthe
by
the
maner
aforesayd
/
¶
The
second
comandement
of
the
lawe
is
how
eche
man
ought
to
loue
his
neghbour
Capo.
iiij
FOr
to
haue
the
knowleche
of
the
second
comandement
pryncypal
aforesayd
touchyng
the
loue
of
his
neyghbour
whome
the
creature
ought
to
loue
as
hym self
.
It
is
to
wete
that
to
the
loue
of
our
neyghbour
four
thynges
ouzt
to
moue
vs
.
Fyrst
for
by
cause
that
we
al
ben
chyldren
of
god
by
creacyon
.
And
naturelly
brethern
and
systers
loue
that
one
that
other
.
And
thus
we
ben
al
membres
of
Ihesu
Cryst
.
whyche
is
our
heed
.
and
one
membre
loueth
another
naturelly
/
Secondly
to
this
ought
to
brynge
vs
the
loue
&
obeyssaunce
that
we
owe
to
god
as
sayd
is
.
whiche
comaundeth
vs
to
loue
our
neyghbour
¶
Thyrdly
to
this
loue
ought
to
brynge
vs
the
commynycacyon
whiche
is
emonge
creatures
humayn
.
For
one
lord
hath
made
vs
al
&
created
/
for
vs
al
he
hath
suffryd
deth
.
And
to
vs
alle
he
hath
apparaylled
the
glorye
&
the
beatytude
of
heuen
.
yf
we
lose
it
not
by
synne
.
And
naturelly
euery
creature
of
one
lykenes
/
of
one
fourme
/
&
of
one
semblaunce
loueth
&
ought
to
loue
the
other
.
lyke
as
we
see
in
beestys
and
in
byrdes
that
eche
loue
other
.
and
hym
that
is
to
hym
lyke
and
his
pareyll
.
And
therfore
euery
creature
that
loueth
not
his
neyghbour
mespryseth
not
onelye
ayenst
the
lawe
dyuyne
but
also
ayenst
the
lawe
of
nature
/
The
fourth
thynge
that
to
this
loue
ought
to
brynge
vs
.
is
the
prouffyte
that
cometh
therof
/
For
whan
a
creature
loueth
wel
another
he
desyreth
his
prouffyte
/
his
honoure
.
hys
sauement
.
and
pourchasseth
it
gladly
.
By
these
foure
thynges
aforesayd
appereth
clerely
that
we
ought
to
loue
our
neyghbour
as
our self
.
and
thys
loue
is
in
fyue
thynges
.
Fyrst
whan
one
loueth
hys
neyghbour
truly
/
that
is
to
say
for
the
wele
of
hym
/
and
that
is
in
hym
&
no
thyng
for
his
owen
propre
.
To
the
knowleche
of
which
thynge
is
to
wete
emonge
resonable
creatures
.
thre
maners
of
loue
been
founden
/
¶
Here
is
conteyned
how
one
ought
to
loue
hys
neyghbour
capitulo
v
THe
first
is
whan
a
creature
loueth
another
creature
for
the
prouffyt
that
he
doth
to
hym
/
and
thys
loue
is
not
veray
.
For
whan
the
prouffyt
faylleth
the
loue
faylleth
.
The
second
is
whan
a
creature
loueth
another
creature
for
hir
beaute
.
and
the
play●yr
and
delyte
that
he
taketh
therin
.
Thys
loue
is
not
veray
.
For
she
faylleth
whan
the
playsyr
or
delyte
faylleth
/
The
thyrd
is
whan
for
the
loue
of
god
and
for
the
wele
of
hym
the
creature
loueth
another
creature
/
And
thys
loue
is
good
&
veray
.
&
accordyng
to
god
.
Secondly
whan
one
loneth
his
neyghbour
ordynatly
/
that
is
to
wete
lasse
than
god·
Thus
as
the
creature
oweth
to
loue
hym self
lasse
than
god
.
And
thys
techeth
vs
our
sauyour
Ihesu
Cryst
whan
he
sayth
.
He
that
loueth
fader
or
moder
.
or
suster
.
or
brother
/
or
chyldren
.
or
ony
other
thynge
more
than
me
.
he
is
not
worthy
to
haue
me
/
how
shal
this
be
knowen
.
Saynt
gregory
enseygneth
it
to
vs
/
that
the
werkes
of
withoutforth
doon
for
a
creature
shewe
the
loue
that
one
hath
to
hym
wythinforth
.
For
naturelly
one
doeth
gladly
whiche
he
weneth
that
hyt
oughte
to
plese
hym
or
hyr
that
he
loueth
¶
And
by
thys
it
apperyth
clerely
that
whan
ony
creature
leueth
to
do
the
werkes
.
the
whyche
accordyng
to
god
he
is
holden
and
bounden
.
For
to
doo
other
werkys
contrarye
to
the
playsyr
of
the
creature
/
thenne
he
loueth
that
creature
more
than
he
doeth
god
/
And
in
this
doyng
he
mespryseth
ageynst
the
two
commaundementes
aforesayd
and
synneth
dedely
/
¶
Thyrdly
the
loue
aforesayd
is
whan
the
creature
loueth
hys
neyghbour
by
dedes
/
That
is
do
say
not
by
wordes
onelye
.
But
in
fayte
and
dede
to
procure
in
hym
his
prouffyte
.
and
to
empesshe
&
lette
his
dommage
wyth
his
power
.
as
he
dooth
to
hym selfe
/
¶
Fourthly
whan
a
creature
loueth
hys
neygbour
in
al
tymes
.
That
is
to
vnderstonde
also
wel
in
the
tyme
of
his
aduersyte
and
of
his
pouerte
/
as
in
the
tyme
of
hys
rychesse
and
of
hys
prosperyte
/
For
in
especyal
in
the
tyme
of
aduersyte
and
of
pouerte
/
the
veray
frende
is
proued
/
¶
Fyfthly
whan
the
creature
loueth
hys
neyghbour
holyly
/
That
is
to
say
that
the
creature
ought
not
to
loue
another
for
to
drawe
hym
vnto
synne
.
or
for
to
be
his
felowe
in
euyl
werkys
.
As
been
they
that
acoompanye
them
to
robbe
and
stele
other
mennys
goodes
.
or
do
other
euyl
and
wycked
dedes
.
For
after
reason
thou
sholdest
not
Iudge
that
thou
oughtest
doo
suche
thynges
.
After
the
fyue
thynges
that
euery
creature
ought
to
rendre
vnto
his
neyghbour
after
the
sayd
second
commandemente
.
is
to
wete
that
two
thynges
shewen
pryncypally
the
loue·
whan
it
is
in
the
creatures
/
¶
The
fyrst
is
for
to
haue
pacyence
and
compassyon
in
myschyef
and
in
the
aduersyte
or
pouerte
of
other
.
For
one
excuseth
and
pardonneth
gladly
and
lyghtly
the
defaulte
or
offence
of
the
persone
that
he
loueth
.
and
these
be
sygnes
of
grete
loue
.
The
ij
is
humylyte
which
causeth
pacyence
For
comynly
whan
a
persone
is
proude
he
knoweth
not
hys
defaultes
/
But
despyseth
the
other
by
presumpcyon
.
and
may
not
supporte
the
defaultes
that
he
iudgeth
in
them
.
But
he
is
Inpacyent
.
And
wythouteforth
he
sheweth
and
manyfesteth
ofte
angre
and
dysplaysaunce
.
But
by
cause
that
the
sayd
commaundement
for
to
loue
his
neyghbour
as
hym self
was
by
the
Iewes
and
pharysees
euyl
vnderstonden
.
and
may
be
and
is
yet
by
many
ether
.
For
they
holde
that
they
ought
loue
them
that
louen
hem
.
and
to
hate
them
that
hate
hem
.
and
for
their
neyghbour
they
vnderstood
onelye
theyr
frendys
¶
It
is
to
vnderstonde
that
whan
loue
or
hate
is
in
a
creature
/
ij
thynges
ben
to
be
consydered
.
that
is
to
wete
the
nature
that
he
hath
and
the
synne
or
defaulte
of
hym
.
euery
creature
of
god
after
his
nature
.
ought
to
be
byloued
.
but
his
synne
&
defaulte
ouzt
to
be
hated
/
And
after
this
exposycyon
ought
to
be
vnderstonden
the
comandement
that
Ihesu
Cryst
maad
to
his
appostles
for
to
loue
theyr
enemyes
/
For
the
nature
humayn
we
ought
to
loue
.
and
to
do
wel
to
them
that
hate
vs
/
&
praye
for
them
that
do
to
vs
euyl
.
and
that
persecute
vs
/
But
we
owe
alweye
to
hate
theyr
synnes
and
theyr
defaultes
.
Neuerthelesse
we
may
wel
.
and
is
leefful
to
vs
to
desyre
the
destructyon
of
a
creature
obstynat
in
euyl
&
in
synnes
.
and
that
destroyeth
holy
chyrche
.
and
domageth
and
hurteth
other
/
For
the
desyre
of
thys
.
is
to
desyre
the
good
of
other
.
and
nothyng
the
euyl
.
to
th
ende
that
he
seace
to
doo
euyl
/
and
perseuere
in
euyl
/
And
not
onelye
for
his
destructyon
.
Suche
peple
whan
they
haue
desyred
after
th
entendement
aforesayd
ben
callyd
after
th
appostle
the
mynystres
of
god
/
¶
Here
after
foloweth
the
ten
commaundementes
of
the
lawe
partyculer
capitulo
vj
NOw
it
is
to
wete
that
these
two
pryncypal
commandements
aforsayd
were
gyuen
to
moyses
/
whan
god
delyuerd
to
hym
the
lawe
in
ten
comandements
particuler
.
The
whiche
comandementes
euery
creature
resonable
is
bounden
to
kepe
for
to
haue
the
lyf
&
glorye
perdurable
.
The
thre
fyrst
haue
regarde
to
the
dylection
and
loue
of
god
accordyng
vnto
the
pryncipal
commandement
tofore
sayd
.
And
the
seuen
other
partyculer
apperteynen
to
the
loue
and
to
the
dylectyon
obhys
neyghbour
.
accordyng
to
that
other
comandement
pryncypal
after
ensyewyng
/
And
of
the
same
x
comandements
there
ben
tweyne
affyrmatyues
onely
whyche
enduce
the
creature
to
do
wel
/
and
viij
other
negatyues
whiche
defende
to
do
euyl
/
The
cause
is
for
so
moche
as
for
to
kepe
hym
from
doyng
euyl
/
is
in
the
puyssance
of
the
creature
for
the
free
wylle
that
he
hath
to
the
which
he
may
not
be
constrayned
.
but
to
do
wel
is
not
in
the
puyssance
of
the
creature
.
but
it
is
the
special
grace
of
god
.
¶
Of
the
thre
first
comandements
partyculer
capo.
vij
FOr
to
haue
the
knowleche
of
the
iij
fyrst
comandementes
apperteynyng
to
the
loue
&
dylectyon
of
god
.
It
is
to
wete
that
a
veray
subgette
oweth
to
his
lord
thre
thynges
/
the
which
the
creature
oweth
to
god
soueraynly
/
The
first
is
feyth
or
fydelyte
.
that
is
to
say
that
t
honour
/
seruyse
&
obeyssaunce
that
the
subgette
oweth
to
hys
lord
.
and
the
seygnorye
that
he
ought
to
haue
ouer
hym
be
not
by
hym
delyuerd
to
another
/
For
in
suche
a
caas
he
shold
be
holden
for
a
traytre
&
for
fals
&
euyl
/
And
vpon
this
was
gyuen
of
god
to
moyses
the
first
comandement
which
is
suche
.
Thou
shalt
not
adoure
noo
straunge
god
.
That
is
to
say
/
th
obeyssaūce
.
honoure
and
seruyce
that
the
creature
ought
to
do
to
god
/
lyke
as
hyt
is
deuysed
vpon
the
fyrst
commaundement
pryncypalle
.
he
shal
in
no
wyse
doo
vnto
ony
other
than
to
god
.
Ageynst
this
comandement
doon
&
synne
mortally
alle
tho
peple
that
entremece
theym
of
dyuynacyons
.
of
fortyleges
and
sorceryes
.
For
after
Saynt
Austyn
suche
thynges
may
not
be
maad
ne
doon
wythoute
to
haue
ony
or
summe
couenauntes
with
the
deuyl
.
by
the
whiche
alle
suche
thynges
been
sayd
and
made
/
And
therfore
al
suche
peple
be
cursyd
and
excomenyed
of
holy
chyrche
.
¶
And
yet
also
al
they
that
holde
and
byleue
that
the
p●anettys
&
the
sterrys
gouerne
the
soules
of
the
creatures
/
For
god
onelye
gouerneth
man
&
woman
/
and
for
to
serue
man
and
woman
they
ben
maad
and
created
/
Thyrdly
alle
they
that
in
ony
other
maner
thynge
what
someuer
it
be
that
sette
more
theyr
hope
in
than
in
god
/
be
it
in
goodes
temporelle
or
in
creatures
or
that
more
loue
them
than
god·
The
which
happeth
whan
for
suche
loue
/
or
for
to
gete
suche
a
thynge
/
the
creature
dysobeyeth
to
the
comandements
of
god
and
of
holy
chyrche
¶
Fourthly
al
they
that
for
to
obeye
to
theym
and
to
do
theyr
plesyrs
.
make
theyr
subgetcis
or
seruauntes
to
dysobeye
the
comandementes
of
god
and
holy
chyrche
.
¶
Fyfthly
and
al
they
that
in
suche
a
caas
obeye
to
the
creature
.
And
yet
also
alle
them
that
more
byleue
to
theyr
owne
wytte
than
they
do
to
the
comaundementes
of
god·
and
to
the
ordynances
of
holy
chyrche
/
as
do
they
that
retche
not
to
knowe
the
comandementes
of
god
.
the
artycles
of
the
feythe
.
and
alle
other
thynges
that
of
necessyte
ben
to
be
byleuyd
/
kepte
&
holden
for
to
haue
glorye
&
lyf
perdurable
/
But
many
byleue
to
gete
heuen
by
theyr
folysshe
presumpcion
/
And
therfore
they
wyl
gouerne
them
at
theyr
playsyr
and
wylle
.
&
yet
alle
they
that
for
to
haue
the
delectacyons
&
the
eases
of
the
flesshe
and
of
theyr
bodyes
dysobeye
to
god
and
to
his
comandementes
.
¶
The
second
thynge
that
the
veray
subgette
oweth
to
hys
lord
capitulo
viij
THe
second
thynge
that
the
veray
subget
oweth
to
hys
lord
.
&
in
especyal
to
god
.
is
that
he
ne
say
ne
do
thynge
that
may
be
to
his
vylonnye
/
or
to
his
Iniurye
or
dyshonoure
And
vpon
this
was
delyuerd
the
second
commandemente
apperteynyng
to
the
loue
of
god
whiche
is
suche
.
Thou
shalt
not
take
the
name
of
thy
god
in
vayne
/
That
is
to
say
for
to
afferme
and
doo
byleue
thynge
that
thou
sayest
or
doest
/
thou
shalte
not
swere
the
name
of
god
.
but
for
thynges
verytable
and
for
good
and
Iust
cause
/
and
yet
in
caas
of
nede
and
of
necessyte
/
For
oth
is
ordeyned
for
to
sette
an
ende
in
thynges
lytigyous
and
debateful
.
of
which
feyth
or
demonstraunce
may
in
none
otherwyse
be
knowen
but
by
othe
.
And
in
thys
was
restrayned
to
the
crysten
that·
whiche
was
graunted
to
the
Iewes
/
For
it
was
leefful
to
them
to
swere
and
not
to
be
periured
.
But
to
the
crysten
peple
is
not
onely
defended
to
pariure
and
forswere
hym self
.
but
also
to
swere·
Excepte
in
caas
of
necessyte
as
sayd
is
¶
And
therfore
it
is
sayd
by
our
sauyour
Ihesu
Cryst
yf
thou
wylt
ony
thynge
afferme
or
denye
late
thy
word
be
.
it
is
thus
.
or
it
is
not
thus
.
and
yf
thou
makest
oth
of
habundance
.
but
in
caas
of
necessyte
it
is
euyl
and
it
is
synne
¶
And
the
cause
of
thys
restraynte
or
defence
is
/
by
cause
that
the
creature
hath
noo
membre
so
feble
ne
to
the
kepyng
may
by
a
creature
be
lasse
sette
.
than
in
the
tongne
.
¶
And
to
this
purpoos
sayth
Saynt
Iames
th
appostle
.
that
alle
nature
of
beestys
.
of
byrdes
and
of
serpentys
may
be
dompted
and
taken
by
the
creature
humayne
but
none
may
not
ne
wyl
not
refrayne
his
tongue
.
ne
kepe
hym
from
euyl
sayeng
or
of
ouermoche
spekyng
/
¶
And
therfore
sayth
the
holy
appostle
swete
Saynt
Iames
that
the
man
is
parfyte
and
wyse
that
setteth
to
hys
tongue
suche
garde
.
that
he
mespryse
not
ne
synne
not
in
his
spekyng
And
for
that
fraylnes
the
creature
that
vseth
or
accustommeth
hym
for
to
swere
periureth
or
forsweryth
hym
lyghtlye
.
The
which
thynge
of
hym self
is
dedely
synne
whan
the
pariuryng
is
made
in
ernest
and
by
delyberacyon
/
and
the
moost
grettest
synne
that
is
after
/
is
to
adoure
straunge
goddes
.
which
is
sayd
synne
of
ydolatrye
.
And
therfore
not
to
take
the
name
of
god
in
vayne
by
the
manere
that
sayd
is
/
was
the
second
comandement
gyuen
of
our
lord
to
moyses
as
tofore
is
sayd
.
¶
The
thyrd
thynge
that
the
veray
subgette
oweth
vnto
his
lord
capitulo
ix
THe
thyrd
thynge
that
the
veray
subgette
oweth
to
hys
lord
and
soueraynly
to
god
/
is
seruyce
/
and
vpon
thys
was
deyluerd
to
Moyses
the
thyrd
comandement
apperteynyng
to
the
dylectyon
&
loue
of
god
.
&
is
suche
as
foloweth
/
Thou
shalte
halowe
or
sayntefye
the
sonday
/
that
is
to
say
Thou
shalt
seace
the
sayd
day
fro
al
worldly
werkes
/
and
in
especyal
of
the
werkys
of
synne
/
And
that
day
thou
shalte
employe
and
occupye
thy self
in
the
praysyng
&
in
the
seruyce
of
god
In
knowlechyng
the
benefaytes
&
the
grace
that
thou
hast
of
hym
/
And
god
wolde
that
by
the
Iewes
the
sabate
day
shold
be
employed
in
his
praysyng
and
his
seruyse
/
In
mynde
of
that
whiche
he
had
made
and
fourmed
alle
thynges
And
the
seuenth
day
he
had
seaced
&
dyd
reste
to
make
newe
creatures
/
And
by
the
crysten
people
in
stede
of
the
sayd
sabat
day
that
the
Iewes
halowed
¶
The
day
of
sonday
hath
ben
ordeyned
in
mynde
of
the
recreacyon
of
the
creature
resonable
maad
by
the
resurrexyon
of
Ihesu
Cryst
/
whyche
aroos
on
suche
a
day
.
And
semblably
the
frestys
of
Sayntes
.
and
the
solempnytees
commaunded
by
the
chyrche
to
be
kepte
also
lyke
as
the
sonday
ought
euery
creature
temploye
in
the
praysyng
&
loange
of
god
and
of
his
sayntes
and
to
seace
&
reste
fro
all
erthely
and
worldly
werkes
.
and
in
especyal
from
synne
.
And
in
especyal
the
creature
ought
to
ceasse
of
two
thynges
Fyrst
fro
al
werkys
temporelle
.
erthely
.
&
corporelle
.
except
in
foure
caases
.
The
fyrst
is
for
to
haue
the
necessyte
of
his
lyf
The
second
for
the
necessyte
of
the
lyf
of
his
neyghbour
/
The
thyrd
for
the
necessyte
of
holy
chyrche
/
The
fourth
for
th
auctoryte
of
his
souerayn
and
for
his
comandement
.
whan
in
suche
dayes
he
comandeth
to
werke
for
ony
causes
Iuste
&
resonable
.
In
whiche
foure
caases
it
is
leefful
to
a
creature
on
the
sayd
dayes
to
do
werke
corporelle
¶
The
second
thynge
wherof
thumayn
creature
ought
to
cesse
in
especyal
on
the
sayd
dayes
.
is
to
do
synne
.
and
in
especyal
dedely
synne
.
For
how
wel
that
a
creature
ought
to
kepe
hym self
from
synne
&
in
especyal
dedely
/
Neuertheles
synne
doon
in
the
sayd
dayes
is
moche
more
greuous
than
in
other
dayes
.
The
third
thynge
wherof
a
creature
ought
to
kepe
hym
in
.
the
sayd
dayes·
is
of
ydlenes
/
For
for
to
be
ydle
is
cause
of
ouer
moche
euyl
and
of
synnes
/
and
in
especyal
on
the
sayd
dayes
ought
a
creature
to
occupye
&
enbesye
hym
in
thre
thynges
.
Fyrst
in
makyng
sacrefyse
to
god
of
hym self
.
and
of
al
that
he
hath
.
&
in
especyal
a
creature
ought
on
the
sayd
dayes
to
gyue
hym selfe
to
god
by
deuoute
orysons
and
prayer
.
And
to
haue
grete
sorow
and
bytter
repentaunce
of
hys
synnes
.
Secondly
a
creature
ouzt
to
occupye
hym
in
the
loange
&
praysyng
of
his
maker
&
creatour
.
And
by
cause
that
in
the
mouthe
of
a
synner
/
preysyng
is
not
playsaunt
to
god
.
euery
creature
ought
to
make
clene
his
herte
fro
al
synnes
by
bytter
repentaunce
/
by
deuoute
confessyon
and
by
penaunce
¶
Thyrdly
a
creature
ought
to
occupye
hym
in
the
sayd
dayes
in
doyng
almesses
for
the
loue
of
god
of
suche
goodes
as
god
hath
gyuen
to
hym
/
to
them
that
haue
nede
and
necessyte
.
and
more
largely
ought
to
be
gyuen
in
the
sayd
dayes
than
in
other
/
Also
yet
in
the
dayes
of
the
festys
of
sayntes
the
creature
ought
to
torne
hys
entendement
in
the
consyderacyon
of
thre
thynges
¶
Fyrst
the
creature
ought
to
consyder
the
grete
lyberalyte
and
largesse
of
god
that
the
saynt
of
whome
the
feste
is
/
for
a
lytyl
seruyce
that
he
hath
doen
to
god
/
God
hath
so
gretely
rewarded
&
guerdoned
that
he
hath
gyuen
to
hym
glorye
&
Ioye
pardurable·
wyth
hym
.
And
wyth
this
god
wyl
that
of
his
creatures
he
be
honoured
and
preysyd
in
this
world
.
And
by
this
consyderacion
the
creature
ought
to
be
al
toward
god
.
and
ouzt
desyre
wyth
al
his
herte
.
to
doubte
/
to
loue
and
serue
deuoutelye
&
perseuerantly
suche
a
lord
that
payeth
so
wel
hys
seruauntes
/
¶
Secondly
a
creature
ought
in
his
herte
to
ymagyne
and
thynke
of
the
glorye
and
of
the
ioye
/
that
the
saynt
hath
wyth
god
.
whiche
is
so
grete
that
herte
humayn
may
not
thynke
ne
mowthe
expresse
ne
speke
.
and
by
suche
consyderacyon
he
desyre
to
haue
suche
wele
.
and
by
this
the
creature
desyre
wyth
al
his
herte
to
serue
/
loue
and
drede
god
whiche
for
this
gyueth
suche
we
le
to
a
creature
¶
Thyrdly
a
creature
ought
to
consyder
in
the
sayd
dayes
the
grete
myserye
of
hym self
/
the
dyuers
trybulacyons
/
afflyctyons
.
maladyes
/
and
euyl
accydentes
.
fortunes
&
seruytudes
/
and
many
moo
parylles
that
ben
euery
day
in
thys
poure
world
.
And
by
this
consyderacyon
a
creature
ought
to
haue
the
world
in
despyte
.
&
not
to
preyse
worldly
thynges
.
and
to
serue
god
with
al
his
power
.
And
to
desyre
to
be
oute
of
this
myserye
/
for
to
haue
the
grete
Ioye
&
glorye
of
heuen
which
the
saynt
hath
wyth
god
/
¶
Here
after
folowen
the
seuen
other
comandementes
/
apparteynyng
to
the
loue
&
dylection
of
his
neyghbour
capo.
x
AFter
the
thre
comandementes
aforesayd
apparteynyng
to
the
loue
&
dylectyon
of
god
/
Folowe
the
seuen
other
apparteynyng
to
the
loue
of
his
neyghbour
accordyng
to
the
second
commandement
pryncypal
aforesayd
/
For
to
haue
the
knowleche
of
them
.
is
to
wete
.
that
the
creature
that
loueth
his
neyghbour
after
the
sayd
comandement
/
ought
to
haue
ij
thynges
.
that
is
to
wete
not
to
do
euyl
/
&
for
to
do
wel
.
And
therfore
of
the
sayd
seuen
comandementes
partyculer
.
the
fyrst
enduceth
and
excyteth
the
creature
to
do
wel
.
But
how
be
hyt
that
euery
creature
is
bounden
to
doo
wel
to
his
neyghbour
/
Neuerthelesse
he
is
moost
bounden
by
especyal
to
doo
good
to
tho
persones
that
to
hym
be
moost
nygh
and
moost
conioyned
And
therfore
the
sayd
fyrst
comandement
of
these
vij
enduceth
and
admonesteth
the
creature
to
do
wel
.
and
comanded
to
honoure
serue
and
ayde
fader
and
moder
.
whiche
ben
the
persones
moost
conioynt
to
vs
/
and
to
whome
we
be
moost
holden
after
god
.
And
it
is
suche
.
honoure
thy
fader
and
moder
.
to
the
ende
that
thou
haue
good
and
longe
lyf
vpon
the
erthe
/
The
cause
wherfore
we
ought
to
honoure
our
faders
and
moders
/
is
for
the
grete
benefaytes
that
we
receyue
of
them
in
iij
thynges
pryncypally
.
First
the
chylde
receyueth
of
fader
and
moder
his
beyng
.
For
therfore
the
chylde
ought
to
bere
to
them
more
gretter
honoure
and
obeyssaunce
than
to
ony
other
after
god
.
Secondly
the
chylde
receyueth
of
fader
&
moder
nourisshyng
in
his
chyldehode
.
And
therfore
the
chylde
is
bounden
to
gouerne
them
in
theyr
olde
age
/
and
of
his
goodes
to
admynystre
vnto
them
theyr
necessytees
after
his
power
yf
they
haue
nede
/
¶
Thyrdly
the
chylde
receyueth
of
fader
and
moder
techyng
&
doctryne
.
And
therfore
in
al
thynges
.
that
be
not
ageynst
god
the
chylde
oweth
to
obeye
to
them
.
and
in
thys
doyng
v
thynges
ben
promysed
of
god
by
the
prophete
to
the
chylde
.
¶
Fyrst
grace
in
this
world
and
glorye
perdurable
in
that
other
.
Secondly
longe
lyf
which
ought
not
to
be
nombred
in
the
nombre
of
yeres
/
but
in
the
nombre
of
good
vertues
.
And
in
lyf
which
is
wythoute
synne
.
Thyrdly
ioye
and
lygnage
of
chyldren
/
Fourthly
fame
or
renommee
lowable
.
Fyfthly
rychesses
/
After
it
is
to
wete
that
somme
be
not
sayd
fader
for
cause
of
carnal
generacyon
.
but
for
many
other
causes
.
Somme
ben
sayd
fader
.
and
to
eche
of
them
we
ought
to
bere
honour
&
reuerence
/
Fyrst
some
be
sayd
fader
for
good
&
holy
doctryne
/
&
good
ensaumple
that
they
haue
gyuen
&
shewed
of
good
&
holy
lyf
.
As
the
apostles
&
other
sayntes
.
for
by
their
holy
doctryne
they
haue
maad
vs
chyldren
of
Ihesu
Cryst
by
feythe
.
and
to
them
we
ouzt
to
bere
honour
.
reuerence
/
&
obeyssaunce
.
not
onelye
wyth
the
mouthe
.
but
by
ensyewyng
theyr
werkys
.
&
theyr
good
&
holy
lyues
&
doctryne
.
Secondly
some
ben
sayd
fader
for
the
admynystracyon
that
they
haue
of
god
.
lyke
as
ben
the
prelates
of
holy
chyrche
.
to
whome
we
ought
gyue
honoure
in
obeyeng
to
them
&
to
theyr
comandements
.
as
to
the
mynystres
of
god
¶
Thyrdly
somme
be
sayd
fader
for
the
garde
and
defence
that
they
ought
to
do
to
theyr
people
.
as
ben
the
kyng
/
the
prynce
/
&
other
lordes
whiche
haue
the
peple
to
gouerne
&
to
kepe
.
&
them
we
ought
to
loue
&
honoure
and
to
them
obeye
by
subiectyon
.
for
theyr
power
cometh
of
god
.
Fourthly
somme
ben
sayd
fader
.
and
ben
to
be
honoured
for
the
wee
l
&
good
that
is
receyued
of
them
/
as
ben
they
that
socour
the
poure
in
theyr
necessyte
/
as
a
fader
by
pyte
and
by
compassyon
.
Fyfthly
somme
be
sayd
fader
&
ought
to
be
honoured
for
theyr
olde
age
.
as
been
the
peple
whiche
been
of
grete
age
.
AFter
the
sayd
fyrst
comandement
partyculer
touchyng
the
loue
and
dylectyon
of
his
neyghbour
.
whiche
enduceth
and
somoneth
a
creature
to
doo
wel
.
Folowen
the
other
vj
whiche
defende
to
a
creature
to
doo
euyl
/
And
therfore
that
emonge
alle
the
euylles
that
a
creature
may
do
to
another
.
the
grettest
euyl
is
to
sle
hym
/
&
this
was
gyuen
to
moyses
in
the
second
comandement
of
the
vij
.
and
is
this
.
Thou
shalte
not
slee
.
that
is
to
wete
creature
resonable
of
thy
propre
wylle
&
auctoryte
.
To
the
knowleche
of
whiche
commandement
is
to
wete
that
after
holy
scrypture
been
slayn
creatures
resonable
in
many
maners
/
Fyrst
by
smytyng
in
the
body
and
hurtyng
in
suche
maner
that
deth
ensyeweth
therof
/
&
this
is
not
onely
ageynst
the
second
commaundement
pryncypal
aforesayd
/
whiche
comandeth
to
loue
his
neyghbour
as
hym self
.
But
it
is
ageynst
nature
.
for
naturelly
al
thynges
lyke
&
semblable
loue
eche
other
.
Secondly
by
gyuyng
counceyl
fauour
or
ayde
and
tenduce
a
creature
to
slee
another
bodyly
.
or
to
make
hym
to
falle
in
to
dedely
synne
.
Thyrdly
in
makyng
comforte
and
ayde
to
a
creature
for
to
slee
another
corpor●lly
.
or
to
cause
hym
to
falle
in
to
dedely
synne
.
Fourthly
in
consentyng
hym selfe
to
the
bodely
deth
of
another
or
spyrituel
.
as
touchyng
to
dedely
synne
/
as
to
make
another
to
falle
.
The
whiche
consentyng
is
vnderstonde
.
as
ofte
tymes
as
I
may
lette
another
fro
dethe
corporel
or
spyrytuel
as
touchyng
dedely
synne
&
I
lette
hym
not
.
By
this
it
appyereth
clerely
ynough
/
that
a
creature
somtyme
sleeth
the
body
/
by
iniurye
doon
to
his
body
in
suche
wyse
that
deth
ensyeweth
.
&
somtyme
the
soule
.
for
to
make
it
falle
in
to
dedely
synne
.
and
somtyme
body
&
soule
togyder
.
by
sleyng
hym self
or
a
woman
grete
wyth
chylde
lyuyng
.
The
second
comandement
defendeth
to
do
euyl
to
a
persone
conioyned
in
maryage
.
&
that
is
thys
.
Thou
shalt
do
none
aduoultrye
/
That
is
to
say
wyth
a
woman
conioyned
to
another
by
maryage
/
Thou
shalt
haue
noo
comyxtyon
.
or
flesshly
companye
.
Ne
a
woman
also
maryed
wyth
ony
other
man
than
hir
husbond
/
&
it
is
to
wete
that
man
&
woman
in
doyng
ageynst
the
sayd
comandement
synne
fyrst
ayenst
the
lawe
of
god
.
whiche
hath
defendyd
aduoultrye
by
the
sayd
comandement
.
&
yet
they
synne
ageynst
the
lawe
of
god
/
by
the
whyche
it
is
sayd
/
that
this
whiche
god
hath
conioyned
by
maryage
.
that
by
man
it
may
not
be
deceueryd
ne
departed
.
In
gyuyng
ouer
his
body
by
carnal
copulacyon
to
another
.
For
after
the
holy
scrypture
man
and
woman
by
maryage
ben
constytuted
●weyne
in
one
flesshe
.
Yet
efte
they
synne
ageynst
the
sacrament
of
maryage
made
in
the
face
of
holy
chyrche
/
By
the
whiche
man
&
woman
promytte
theyr
trouthe
to
other
/
By
vertu
of
whiche
oth
the
body
of
the
man
longeth
to
the
woman
&
the
body
of
the
woman
is
to
the
man
/
&
ought
not
to
be
abandoūned
ne
delyuerd
to
other
by
comyxtion
carnal
.
alweye
how
wel
that
in
the
thynges
aforsayd
they
synne
dedely
as
sayd
is
yet
the
synne
of
the
woman
.
that
abandoūneth
hyr
body
to
another
man
than
hir
husbond
by
companye
carnal
&
commyxtion
.
is
more
gretter
whan
chyldren
or
lygnage
ensyeweth
.
than
is
of
the
man
.
For
wyth
the
synnes
aforsayd
she
commytteth
thefte
/
in
gyuyng
to
hyr
husbond
heyres
for
to
succede
to
hym
of
another
man
than
of
hym self
/
&
by
this
the
woman
commytteth
sacrelege
trayson
&
thefte
.
And
in
other
caases
the
synne
of
the
man
that
hath
commysed
aduoultrye
.
is
to
be
reprehended
more
than
of
the
woman
.
by
cause
that
he
ought
to
haue
more
gretter
knowleche
/
&
to
be
more
stronge
for
to
kepe
hym
from
synne
/
than
the
woman
which
is
frayle
&
deceyued
lyghtly
by
concupyscence
.
And
also
a
man
is
ordeyned
&
constytuted
heed
and
maystre
of
the
woman
/
and
in
doyng
that
synne
he
gyueth
to
his
wyf
euyl
ensaumple
.
And
also
it
is
to
wete
that
by
the
comandement
aforsayd
is
not
onely
deffended
aduoultrye
of
man
and
woman
assemblyd
by
maryage
/
but
al
fornycacion
comyxtion
.
&
flesshly
companye
bytwene
man
&
woman
other
than
in
lawful
maryage
is
dedely
synne
.
and
deffended
by
the
sayd
comandement
.
&
to
holde
the
contrarye
is
heresye
.
For
to
take
aweye
fro
god
that
which
is
gyuen
and
consecrate
in
the
holy
sacrament
of
baptesme
/
for
to
gyue
to
a
creature
/
is
more
grete
Iniurye
&
mysprysion
&
more
gretter
synne
than
to
take
it
fro
a
creature
/
Thenne
sythe
that
it
is
defended
that
suche
vylo●ye
&
suche
Iniurye
made
to
a
creature
by
more
strenger
reason
.
it
ought
in
no
wyse
to
be
doon
vnto
god
.
Also
yet
ageynst
the
sayd
comandement
ne
mespryseth
not
onelye
man
&
woman
by
aduoultrye
and
fornycacyon
as
touchyng
the
dede
or
fayte
.
but
al
the
tymes
that
for
to
doo
hyt
they
haue
the
wylle
delyberyd
&
concluded
.
withoute
the
dede
be
doon
or
folowe
it
is
dedely
synne
.
and
also
al
byholdynges
touchynges
&
kyssynges
made
by
deliberacion
for
to
come
to
the
dede
of
carnal
comyetion
&
fornycacion
as
wel
by
man
as
by
woman
out
of
maryage
.
wihoute
that
the
dede
ensyewe
.
is
dedely
synne
.
and
is
defended
by
the
sayd
commandement
.
The
thyrd
commandement
defendeth
to
do
euyl
&
hurte
to
another
in
his
temporel
goodes
&
that
is
this
.
Thou
shalt
do
no
thefte
Ageynst
this
comandement
myspryse
&
synnen
dedely
al
they
that
pryuely
and
secretely
take
others
goodes
in
entencion
to
reteyne
them
ageynst
the
wylle
of
hym
that
owe
them
/
&
thys
maner
of
takyng
is
thefte
.
Also
al
they
that
manyfestly
or
openlye
by
force
&
by
vyolence
taken
the
goodes
of
other
.
and
this
maner
of
takyng
is
callyd
rauyne
.
and
it
is
gretter
dedely
synne
than
thefte
/
In
this
synne
fallen
the
prynces
and
lordes
that
wythoute
cause
resonable
leueye
&
reyse
vpon
their
people
tayllage
.
aydes
.
&
Indue
subuencyons
/
and
that
for
auaryce
maken
euyl
&
wycked
ordynaunces
vpon
their
peple
/
for
after
saynt
austyn
/
al
wycked
seygnourye
is
thefte·
&
after
the
sayd
saynt
austyn
suche
peple
&
suche
lordes
ben
called
the
grete
theuys
.
Also
al
they
that
reteyne
the
hyre
&
salarye
of
other
/
and
that
they
owe
to
other
.
For
this
is
ayenst
Iustyce
.
that
wyl
that
to
euery
man
be
rendryd
that
which
is
his
.
Also
all
they
that
in
fayt
of
marchandyse
by
delyberacyon
.
and
in
dede
aduysed
commyse
&
do
falsehed
or
domage
to
other
.
Also
tauerners
&
sellars
of
wyn
.
that
put
water
with
the
wyn
that
they
selle
/
or
put
in
the
same
of
lasse
value
and
of
lasse
prys
than
that
whiche
is
in
the
vessel
.
and
selle
al
at
one
prys
¶
Also
ayenst
this
comandement
mespryse
and
synne
alle
they
that
doo
vserye
.
whiche
is
commysed
&
made
in
many
maners
.
Somtyme
openlye
.
that
is
to
wete
whan
a
creature
leneth
money
to
another
.
&
by
certeyn
couenaunte
shal
haue
prouffyte
therby
somtyme
pryuely
&
secretelye
/
and
that
is
in
dyuers
maners
/
Fyrst
whan
a
creature
leneth
to
another
golde
or
syluer
or
other
thynge
&
for
the
more
gretter
surete
to
be
payed
ageyn
/
is
delyuerd
in
his
honde
somme
thynge
that
of
the
same
cometh
prouffyt
.
As
ben
medowys·
vygnes
.
or
other
herytages
.
and
yf
he
receyue
the
sayd
prouffyt
withoute
that
he
wyl
ony
thynge
rebate
of
that
whiche
is
lente
.
Secondly
whan
for
the
more
surete
to
haue
ageyne
that
whyche
hath
be
lente
/
a
persone
hath
receyued
pledge
as
hors
or
other
beestes
of
whome
th
usage
hath
doon
to
hym
prouffyte
.
&
wyl
no
thynge
rebate
therfore
as
afore
is
sayd
.
Thyrdly
whan
ostage
is
delyuerd
to
some
for
the
payement
of
somme
fynaunces
/
And
therfore
he
taketh
his
despences
vpon
the
sayd
ostages
duryng
the
tyme
Fourthly
whan
ony
fynaunce
is
due
to
ony
persone
.
and
of
the
payement
of
the
sayd
fynaunce
/
he
gyueth
delaye
for
certayn
prouffyt
that
is
made
for
that
cause
/
Fyfthly
whan
a
creature
is
accustomed
to
bye
rentis
or
other
thynges
.
by
suche
condycyon
.
that
yf
wyth
incerteyn
tyme
.
hys
money
be
not
rendred
ne
payed
ageyn
/
he
shal
haue
that
thynge
/
and
for
the
tyme
of
the
sayd
beyng
he
byeth
it
for
lasse
than
it
is
worth·
And
he
seeth
clerely
that
he
that
hath
solde
that
hath
not
.
ne
shal
not
haue
at
the
terme
power
to
paye
ne
to
rendre
that
whyche
is
lente
.
And
yf
he
haue
not
the
power
in
thys
hope
&
wylle
/
he
gyueth
hym
tyme
of
rechate
or
byeng
ageyn
/
that
thenne
he
shal
haue
the
prouffyte
of
the
thyng
.
and
with
that
he
shal
haue
ageyn
al
that
he
hath
lente
wtthoute
ony
thynge
to
abate
therof
.
Also
whan
ony
persone
gyueth
terme
of
payement
for
the
thynge
that
he
hath
solde
.
And
for
the
abydyng
of
his
payemynt
he
hath
solde
it
derrer
than
it
is
worthe
or
of
value
.
Also
whan
a
creature
byeth
ony
thynge
that
shal
be
delyuerd
to
hym
at
certeyn
tyme
to
come
.
&
for
th
abydyng
the
delyueraunce
of
that
thynge
.
he
byeth
it
for
lasse
than
it
is
worthe
.
Also
whan
a
creature
accompanyeth
hym
wyth
another
in
the
fayte
of
marchaundyse
.
and
delyuerth
his
money
by
suche
couenaunte
that
he
shal
be
felowe
&
partyner
in
the
gayne
.
&
bere
no
thynge
in
the
losse
.
And
vpon
this
caas
of
vsure
is
comprysed
the
maner
for
to
delyuer
beestys
to
deelyng
that
shal
not
deye
.
whiche
been
callyd
beestys
of
yron
.
That
is
to
say
.
supposed
that
they
deye
or
perysshe
.
he
that
taketh
them
to
moison
or
delyng
shal
delyuer
hem
ageyn
.
and
he
that
hath
delyuerd
them
shal
not
bere
noo
parte
of
the
losse
/
but
in
the
gayne
he
shal
haue
his
parte
/
¶
Also
whan
a
creature
byeth
ony
rente
.
reuenue
/
or
other
thynge
that
shal
be
payed
to
hym
at
certeyn
terme
by
suche
condycyon
.
that
yf
he
be
not
payed
at
the
sayd
terme
/
he
shal
gyue
for
euery
day
or
for
euery
weke
somme
thynge
for
the
forberyng
/
and
for
the
defaulte
of
payement
the
byerleueyeth
&
receyueth
the
sayd
payne
or
thynge
/
Also
whan
for
to
abyde
the
payement
of
that
which
is
lente
of
hym
that
so
oweth
the
prest
or
●ette
is
receyued
seruyse
or
werkys
&
laboures
bodely
/
Also
ageynst
the
sayd
commandement
mespryse
&
synne
dedely
that
bye
dygnytees
espyrytuel
&
benefyces
.
and
al
other
that
commyse
symony●
/
Also
alle
they
that
by
force
of
tyrannye
holden
temporal
seygnoryes
&
lordshyppes
/
and
in
al
the
caases
aforesayd
.
the
creature
is
holden
to
restore
al
that
whiche
he
hath
had
&
receyued
of
ony
other
ageynst
the
sayd
comandement
.
After
the
thre
comandementes
toforesayd
which
defende
to
doo
euyl
by
werke
foloweth
the
iiij
which
deffendeth
to
do
euyl
in
hurtyng
or
doyng
wronge
to
other
by
worde
.
&
that
is
this
.
Thou
shalt
not
speke
ayenst
thy
neyghbour
false
wytnes
.
ayenst
this
comandement
trespacen
and
synnen
mortalle
al
they
that
accusen
other
in
fals
Iugement
/
also
al
they
that
Iudgen
falsely
.
also
alle
they
that
by
detraccyon
of
sayeng
euyl
of
other
take
aweye
their
good
name
&
fame
/
Also
alle
they
that
recyten
and
taken
playsyr
&
delyte
in
sayeng
&
recountyng
that
whiche
they
haue
herde
saye
and
recyte
in
deffame
of
other
.
also
al
they
that
alowe
&
approuue
the
wordes
of
a
creature
sayd
in
the
deffame
and
anoyeng
of
another
/
¶
Also
by
the
sayd
commaundemente
is
deffendyd
alle
lesynges
and
lyes
.
the
whiche
is
commysed
in
many
maners
.
Somtyme
in
thynges
whyche
byholden
the
feythe
of
holy
chyrche
to
the
spyrytuel
hurte
of
another
/
&
to
hys
dampnacyon
in
delyueryng
to
hym
false
doctryn
.
and
ageynst
the
trouthe
of
the
faythe
of
holy
chyrche
.
Somtyme
in
thynges
that
been
to
the
domage
&
gryef
of
another
as
touchyng
his
goodes
temporell
.
and
in
these
two
caases
al
lesynges
is
founde
dedely
synne
/
Somtyme
a
lesyng
is
sayd
and
commysed
in
hys
propre
dede
by
humylyte
.
as
doon
somme
people
which
accusen
them self
in
confessyon
by
humylyte
of
that
whyche
they
haue
not
doon
.
And
fro
suche
a
leesyng
ought
a
creature
moche
for
to
kepe
hym
and
for
to
be
ware
right
gretely
therof
for
suche
humylyte
is
wycked
/
For
after
the
sayeng
of
saynt
Austyn
/
Lyke
as
a
creature
ought
not
for
to
hele
ne
hyde
in
hys
confessyon
that
whyche
he
hath
doon
/
In
lyke
wyse
ouzt
he
not
for
to
say
that
whyche
he
hath
not
doon
.
¶
Somtyme
a
creature
lyeth
in
his
owne
dede
for
shame
.
That
is
to
wete
whan
he
sayth
somme
thynge
which
he
weneth
be
trewe
/
And
in
sayeng
it
he
aduyseth
hym
&
knoweth
in
hym self
that
it
is
not
soo
.
And
neuertheles
for
shame
he
dare
not
wythdrawe
that
he
hath
sayd
.
accordyng
vnto
the
trouthe
¶
And
somtyme
a
creature
lyeth
for
to
haue
somme
prouffyte
therby
.
or
for
to
escape
somme
perylle
.
Somtyme
for
to
doo
prouffyte
vnto
another
.
Or
to
delyuer
or
kepe
hym
from
somme
perylle
.
or
for
to
empesshe
hys
prouffyte
.
Or
to
lette
hys
dommage
/
¶
Also
somtyme
the
creatures
maken
lesynges
or
lyes
in
Iapes
or
playes
/
and
for
to
gladde
and
enioye
the
people
whyche
they
are
in
companye
wyth
al.
¶
And
fro
alle
these
lesynges
after
the
sayeng
of
swete
saynt
Austyn
/
a
creature
ought
alwaye
to
kepe
hym
.
For
euery
leesyng
is
synne
.
&
the
two
fyrst
ben
dedely
synnes
.
&
thother
by
euyl
custom
may
bryng
a
creature
to
dedely
synne·
after
these
iiij
comandementes
aforesayd
whiche
defende
to
do
euyl
by
werk
and
by
worde
folowe
the
other
two
whyche
defende
the
wylle
of
lyberte
to
greue
and
do
euyl
to
another·
The
fyrst
deffendeth
the
wylle
to
hurte
another
in
his
goodes
temporel
/
And
that
is
this
.
Thou
shalte
not
coueyte
the
thynge
of
thy
neyghbour
Ayenst
this
comandement
mespryseth
and
synneth
a
creature
somtyme
mortally
or
dedely
.
that
is
to
wete
as
ofte
as
by
delyberacyon
he
coueyteth
&
wold
haue
the
goodes
of
another
&
ayenst
reason
.
Somtyme
venyally
that
is
to
wete
whan
he
coueyteth
the
goodes
of
another
.
But
he
wold
not
haue
them
but
by
reason
as
for
the
prys
that
they
be
worthe
.
and
by
the
good
wylle
of
hym
or
them
that
owe
them
/
The
second
commandement
defendeth
the
wylle
delybered
or
concluded
to
coueyte
the
wyf
of
another
man
.
for
to
haue
carnal
companye
wyth
hir
.
For
to
haue
the
knowleche
of
the
sayd
comandement
it
is
to
vnderstonde
that
in
iij
maners
concupyscence
carnal
is
in
a
creature
/
Fyrst
in
the
herte
whan
it
is
by
consentyng
delybered
&
concluded
.
To
this
purpoos
sayth
our
sauyour
Ihesu
Cryst
/
that
he
that
byholdeth
a
woman
by
carnal
concupyscence
/
that
is
to
say
by
a
wylle
concluded
to
haue
hyr
companye
flesshly
in
his
herte
.
he
hath
commysed
fornycacyon
.
&
synneth
dedely
.
Secondly
in
the
mouth
in
expressyng
&
declaryng
theuyl
desyre
that
is
in
the
hert
by
consentyng
.
the
whych
consentyng
is
called
dedely
synne
/
thyrdly
in
werke
whan
the
euyl
purpoos
or
consentyng
is
done
in
dede
.
After
it
is
to
wete
that
iiij
thynges
pryncipally
kepen
a
creature
fro
fallyng
in
to
the
synne
of
concupyscence
.
¶
The
fyrst
is
to
flee
euyl
companye
and
alle
occasyons
that
gyuen
and
moeuen
cause
of
concupyscence
.
As
for
to
frequente
and
to
see
wymmen
ofte
and
to
here
speke
of
them
.
The
ij
is
to
put
out
&
not
remembre
in
his
herte
the
euyl
thouztes
&
the
temptacions
that
come
by
the
thynges
that
he
hath
seen
.
&
to
chastyse
his
body
&
holde
in
penaunce
&
affliction
.
The
iij
is
to
haue
recours
to
god
by
deuoute
oryson
and
prayer
whan
flesshly
temptacyon
cometh
in
requyryng
deuoutlye
his
helpe
.
¶
The
fourth
is
also
in
occupyeng
hym self
in
good
werkys
accordyng
to
god
/
And
alwaye
to
flee
ydlenes
whyche
is
cause
of
alle
euyl
/
Thus
it
appyereth
clerely
by
the
comandements
aforesayd
and
declared
/
that
the
creature
that
loueth
god
hath
of
necessyte
for
to
do
thre
thyngys
.
Fyrst
that
he
adoure
ne
worshyp
but
one
god
after
the
fyrst
commandement
partyculer
.
Secondly
that
the
name
of
god
he
receyue
not
in
vayne
after
the
second
commandement
.
Thyrdly
that
he
honoure
god
after
the
thyrd
commandement
In
lyke
wyse
a
creature
that
loueth
his
neyghbour
hath
of
necessyte
to
do
vij
thynges
/
The
fyrst
is
that
he
do
honoure
and
reuerence
due
after
the
fourth
commandement
/
The
second
that
he
do
none
euyl
ne
Iniurye
by
werke
.
Fyrst
as
touchyng
to
his
persone
after
the
fyfthe
.
comandement
/
Secondly
as
touchyng
the
persone
to
hym
conioyned
after
the
vj
comandement
Thyrdly
as
touchyng
to
his
goodes
after
the
vij
commandement
/
Also
that
do
not
ne
bere
domage
by
his
worde
after
the
viij
comandement
/
Ne
also
by
thoughte
and
wylle
concluded
fyrst
whan
he
coueyteth
his
wyf
after
the
ix
commandement
Secondly
as
touchyng
to
coueyte
his
thynges
after
the
x
commaundemente
/
The
whyche
god
gyue
vs
grace
to
accomplysshe
Amen
.
¶
Thus
enden
the
commaundementes
of
the
crysten
lawe
whyche
eche
man
ought
to
holde
&
kepe
entyerly
for
to
haue
the
lyf
and
glorye
pardurable
/
Deo
gracias
.
¶These been the xij articles of the crysten fayth whiche euery man ought to byleue fermely. For otherwyse he may not be saued. yf he haue vnderstōdyng & reason in hym self. & they ben xij articles after the nombre of the xij apostles. which establysshed theym to holde & kepe. of whome the first apperteyneth to the fader The second to the sone. & the iij to the holy ghoost. For this is the foundement of the fayth to byleue in the holy trynyte / That is in the fader. and in the sone· and in the holy ghoost one god in iij persones. Al these artycles ben conteyned in the grete Credo and in the lytel credo. the whiche the xij apostles made. of whyche eche of them made & sette a clause of whome the first is thys /
¶
The
fyrst
artycle
of
the
fayth
capitulo
xj
I
byleue
in
god
fader
almyzty
creatour
or
maker
of
heuen
&
erthe
/
this
article
made
saynt
peter
/
sayeng
Credo
in
deum
patrem
omīpotētē
creatorem
celi
&
terre
.
The
ij
apperteyneth
to
the
sone
as
touchyng
his
deyte
/
that
he
is
god
/
&
that
is
thys
I
byleue
in
our
lord
.
sone
of
the
fader
.
&
in
this
we
ouzt
to
byleue
that
he
is
semblable
&
egal
to
the
fader
&
to
al
thynges
whiche
apperteyne
to
the
deyte
.
&
is
one
thynge
with
the
fader
.
saut
the
persone
which
is
other
than
the
fader
as
touchyng
thumanyte
/
this
article
made
saynt
andrew
sayeng
.
Et
in
Ihesū●p̄m
filium
eius
vnicum
dnm
nostrum
¶
The
iij
article
is
of
the
concepcion
of
cryst·
&
was
conceyued
of
the
holy
ghoost
&
borne
of
Marye
That
is
to
say
that
he
was
conceyued
in
the
vyrgyn
marie
.
And
by
the
vertu
of
the
holy
ghoost
and
no
thynge
of
man
.
&
that
the
vyrgyn
marye
abode
alwaye
virgyn
&
tofore
and
after
.
This
artycle
sette
in
saynt
Iames
the
more
sayeng
/
Qui
conceptus
est
de
spiritu
sancto
natus
ex
maria
virgine
/
¶
The
fourth
artycle
apperteyneth
to
the
passyon
of
Ihesu
cryst
.
that
is
to
say
that
he
suffred
vnder
pylate
his
passyon
.
The
which
pylate
was
preuoste
&
Iuge
for
the
tyme
in
Iherusalem
for
the
romayns
/
And
of
hym
was
Ihesus
cryst
Iudged
wrongfully
at
the
requeste
of
the
ryght
felon
Iewes
.
and
crucyfyed
and
deed
.
and
layed
in
the
sepulcre
and
descended
in
to
helle
.
This
artycle
maad
saynt
Iohan
th
euangelyst
sayeng
Passus
sub
poncio
pilato
crucifixus
mortuus
/
&
sepultus
descendit
ad
inferna
¶
The
fyfthe
artycle
is
of
the
resurrection
of
Ihesu
Cryst
.
That
is
to
say
.
the
thyrd
day
he
aroos
fro
deth
/
This
artycle
maad
Saynt
Thomas
sayeng
.
Tercia
die
resurrexit
a
mortuis
¶
The
syxthe
artycle
is
of
th
ascencyon
of
Ihesu
Cryste
/
That
is
to
say
he
ascended
to
heuen
and
sytteth
vpon
the
ryght
syde
of
god
the
fader
almyghty
.
This
artycle
maad
Saynt
Iames
the
lasse
sayeng
/
Ascendit
ad
celos
.
sedet
ad
dexteram
dei
patris
omnipotentis
¶
The
seuenth
artycle
is
of
the
comyng
of
Ihesu
Cryst
to
the
dome
.
That
is
to
saye
/
From
thens
he
is
to
come
to
Iudge
the
lyuyng
and
the
ded
/
This
artycle
made
saynt
Phelyp
sayeng
/
Inde
venturus
est
iudicare
viuos
&
mortuos
¶
The
viij
artycle
is
to
byleue
in
the
persone
of
the
holy
goost
.
This
artycle
made
saynt
bartylmew
sayeng
.
Credo
in
spiritum
sanctum
¶
The
ix
article
is
to
byleue
in
the
holy
chirche
of
rome
.
and
in
thordynaunces
of
holy
chirche
.
This
artycle
made
saynt
mathewe
sayeng
.
Sanctam
ecclesiam
catholicam
¶
The
x
is
to
byleue
in
the
holy
sacrament
&
by
the
same
holy
sacrament
is
made
remyssyon
of
synnes
to
al
them
that
receyue
hym
worthely
.
Thys
artycle
made
Saynt
Symon
sayeng
.
Sanctorum
communionem
remissionem
peccatorum
The
xj
artycle
is
of
the
general
resurrectyon
in
propre
bodyes
This
artycle
made
saynt
Iude
broder
of
saynt
symon
/
sayeng
Carnis
resurrectionem
.
The
xij
&
the
laste
artycle
is
to
byleue
heuen
to
be
lyf
perdurable
/
This
article
composed
&
made
saynt
Mathye
sayeng
vitam
eternam
Amen
/
¶
Thus
enden
the
twelue
artycles
of
the
feythe
¶
Of
the
beest
that
saynt
Iohan
th
euangelyst
sawe
in
th
appocalyps
capitulo
xij
THe
holy
appostle
Saynt
Iohan
the
euangeliste
in
the
book
of
his
reuelacions
which
is
callyd
apocalips
sayth
that
he
sawe
a
beest
which
yssued
oute
of
the
see
merueyllously
desgysed
&
moche
dredeful
.
For
the
body
of
the
beest
was
of
a
lyepard
.
the
feet
of
a
beer
the
throte
of
a
lyon
.
&
he
had
vij
heedes
/
&
x
hornes
aboue
.
and
aboue
the
x
hornes
x
crownes
/
&
saynt
Iohan
sawe
that
this
cruel
beest
hath
power
&
myght
to
fyghte
ayenst
sayntes
&
to
ouercome
them
/
&
to
conquere
them
.
Thys
beest
so
cruel
/
so
conntrefayted
.
so
dyuers
&
so
dredeful
/
signefyeth
the
deuyl
of
helle
.
which
is
ful
of
sorow
&
of
al
bytternesse·
The
body
of
this
beest
was
as
sayth
saynt
Iohan
semblaunte
vnto
a
lyepard
.
For
in
lyke
wyse
as
the
lyepard
hath
dyuers
colours
/
In
lyke
wyse
hath
the
deuyl
dyuers
maners
of
engynes
for
to
deceyue
&
to
drawe
the
peple
to
synne
.
The
feet
of
the
beest
were
of
a
bere
.
For
in
lyke
wyse
as
the
beer
hath
the
myght
&
strengthe
in
his
feet
&
in
his
armes
.
&
holdeth
strongly
.
&
byclyppeth
fast
that
whiche
he
hath
vnder
his
feet
&
enbraceth
.
In
lyke
wyse
doeth
the
deuyl
them
that
he
embraceth
and
hath
beten
doun
by
synne
.
The
throte
of
the
lyon
was
in
hym
for
his
grete
cruelte
.
The
vij
hedes
of
the
sayd
beest
ben
the
vij
chyef
dedely
synnes
.
by
the
which
the
deuyl
draweth
to
hym
as
it
were
al
the
world
.
For
oftyme
it
happeth
that
many
persones
falle
in
some
throte
of
these
vij
hedes
/
That
is
to
vnderstonde
of
the
seuen
dedely
synnes
.
and
therfore
sayth
Saynt
Iohan
that
the
sayd
beest
had
power
ayenst
the
saynces
.
for
in
the
erthe
is
none
so
holy
a
man
that
parfytelye
may
eschewe
al
the
maners
of
synnes·
that
of
these
vij
heedes
.
&
of
the
vij
dedely
synnes
descende
.
withoute
specyal
pryuylege
&
grace
of
god
/
lyke
as
it
was
in
the
virgyn
marie
/
whyche
neuer
dyd
synne
/
or
in
another
saynt
after
the
specyal
grace
that
he
had
of
god
/
lyke
as
the
gloryous
vyrgyn
marye
had
specyal
&
synguler
grace
of
god
aboue
al
other
creatures
.
The
x
hornes
of
the
beest
sygnefye
the
brekyng
of
the
x
commandementes
of
the
lawe
of
our
lord
.
whych
the
deuyl
pourchaceth
as
moche
as
he
may
that
the
creature
breke
them
.
in
lyke
wyse
as
he
purchaceth
that
the
creature
falle
in
the
vij
dedely
synnes
toforesayd
.
or
in
some
of
the
braunches
of
them
.
The
x
crownes
of
the
sayd
beest
sygnefyen
the
vyctoryes
that
the
deuyl
hath
vpon
the
synners
.
by
cause
that
he
hath
made
them
for
to
breke
the
ten
comandements
of
the
lawe
of
our
lord
.
Herafter
foloweth
the
deuysyon
of
the
vij
dedely
synnes
ca
xiij
THe
fyrst
heed
of
the
beest
is
pryde
/
The
second
Enuye
.
The
iij
yre
or
wrath
.
The
iiij
slouthe
.
The
v
auaryce
/
The
vj
glotonnye
/
The
vij
lecherye
/
Oute
of
these
vij
synnes
dedely
descenden
alle
maner
of
synnes
&
therfore
be
they
callyd
chyef
of
vyces
.
for
they
ben
chyef
of
al
vyces
and
of
alle
synnes
be
they
dedely
or
venyal
.
Eueryche
of
these
seuen
dedely
synnes
is
departed
in
many
partyes
.
&
first
we
shal
speke
of
the
synne
of
pryde
.
This
was
the
first
synne
&
the
begynnyng
of
al
euyl
whan
the
angel
lucyfer
for
his
grete
beaute
and
his
grete
vnderstondyng
he
wold
haue
ben
aboue
alle
other
angels
&
wold
compare
to
god
that
so
good
&
fayr
had
made
hym
.
&
by
cause
he
took
suche
pryde
in
hym
he
fyl
fro
heuen
in
to
helle
and
became
a
deuyll
.
And
alle
hys
companye
wyth
hym
/
Alle
proude
men
resemble
thys
lucyfer
/
whiche
wyl
be
aboue
the
other
/
and
be
more
preysed
.
more
allowed
&
more
enhaunced
than
the
other·
whiche
been
better
&
of
more
valewe
than
they
be
/
This
synne
of
pryde
is
ouer
perylous
.
for
it
blyndeth
man
&
woman
/
so
that
they
knowe
not
ne
see
not
the
perylle
wherin
they
be
by
synne
/
This
is
the
right
stronge
wyn
of
the
deuyl
.
and
the
moost
especyal
of
which
he
enyureth
or
maketh
dronke
the
grete
lordes
&
ladyes·
the
bourgeyses
.
the
ryche
/
the
noble
and
valyaunte
persones
.
and
generally
al
maner
of
people
.
But
in
especyal
the
grete
lordes
&
ladyes
in
suche
maner
that
they
knowe
not
them self
/
ne
see
not
theyr
defaultes
/
ne
theyr
folyes
.
ne
theyr
synnes
.
Thys
is
the
moost
perylous
maladye
&
sekenesse
of
al
the
other
/
Certeynly
he
is
in
grete
peryl
to
whome
alle
tryacle
torneth
to
venym
.
lyke
as
doctryne
and
chastysyng
doth
to
the
proude
.
For
the
more
men
chastyse
and
blame
them
of
theyr
defaultes
.
so
moche
more
ben
they
angry
&
defende
them
.
Pryde
is
the
fyrst
doughter
of
the
deuyl
.
and
she
that
hath
moost
grettest
parte
in
his
herytage
/
Pryde
warreth
ageynst
god
&
his
goodnes
&
al
graces
/
and
ageyn
al
the
good
werkys
.
that
ben
in
the
man
.
for
pryde
maketh
of
almesse
synne
/
&
of
vertu
vyce
.
&
thus
is
pryde
a
theef
to
god
/
&
wyth
the
goodes
that
one
ought
gete
heuen
.
he
maketh
hym
wynne
helle
.
This
synne
is
the
fyrst
.
For
it
assaulteth
the
knyghtes
of
our
lord
.
&
that
laste
leueth
them
.
For
whan
the
knyghtes
of
god
haue
ouercomen
&
vaynquysshed
alle
other
vyces
and
synnes
/
Thenne
assaulte
them
most
strongly
the
synne
of
pride
and
of
vayne
glorye
.
¶
The
braunches
of
the
synne
of
pryde
.
ben
these
capo.
xiiij
THe
synne
of
pride
deuydeth
hym
&
departeth
in
so
many
partyes
that
vnnethe
they
may
be
nombred
.
But
there
ben
in
this
synne
vij
pryncypal
partyes
/
whiche
been
as
seuen
braunches
that
yssue
and
growe
of
an
euyl
rote
.
of
whyche
the
fyrst
braunche
of
pryde
is
dysloyalte
or
vntrouthe
.
The
second
despyte
/
The
thyrd
is
surquydrye
whiche
some
calle
presumpcion
.
The
fourth
folehaste
.
whiche
is
called
ambycion
/
The
fyfthe
vayne
glorye
/
The
vj
ypocrysye
.
The
vij
euyl
and
foule
shame
of
wel
doyng
.
To
these
vij
partyes
&
braunches
apperteyne
alle
the
synnes
that
growe
of
pryde
.
But
eueryche
of
these
vij
braunches
haue
many
smale
bowes
.
¶
The
first
braunche
is
dysloyalte
or
vntrouthe
capo.
xv
THe
fyrst
braunche
of
pryde
is
dysloyalte
.
whiche
deuydeth
hym
in
to
thre
braunches
/
The
first
is
euyl
.
The
second
is
werse
.
The
thyrd
is
werste
.
That
one
is
vylaynnous
/
That
other
is
wode
/
The
thyrd
is
renyeng
.
Vylaynnous
generally
is
in
alle
synnes
.
for
noo
synne
is
wythoute
vylonye
/
But
the
vylonye
of
whiche
we
speke
here
specyally
that
groweth
of
pryde
is
a
partye
of
dysloyalte
.
whyche
is
called
of
clerkes
Ingratytude
that
is
vnkyndenes
.
That
is
to
say
forgetyng
of
god
&
of
his
yeftes
/
that
men
thanke
not
our
lord
ne
yeue
hym
laude
and
praysyng
therof
.
But
he
forgeteth
&
rendreth
euyl
for
good
and
vylonye
for
curtesye
/
This
vylonye
doth
euery
creature
to
god
/
whan
he
forgeteth
his
goodnes
.
grace
&
yeftes
/
and
yeldeth
not
to
hym
therfore
praysynges
&
thankes
lyke
as
he
ought
to
do
.
But
oftymes
fyghteth
in
euyl
custome
and
vsage
ageynst
the
wylle
of
god
.
This
is
moche
grete
vylonye
whan
a
persone
receyueth
grete
bounte
and
goodnes
/
and
daygneth
not
ones
to
say
gramercy
.
yet
is
the
vylanye
gretter
whan
one
seeth
.
and
whan
he
forgeteth
.
But
that
slouthe
is
ouer
grete
whan
a
persone
receyueth
alle
waye
the
bountees
and
rendreth
alwaye
euyl
for
good
/
who
thenne
bethought
hym
wel
and
took
hede
ofte
of
the
bountees
and
goodes
that
god
hath
gyuen
and
doon
to
hym
and
doeth
contynuelly
fro
day
to
day
.
for
he
hath
noo
goodes
.
but
god
hath
gyuen
them
to
hym
/
Ne
goodes
of
nature
.
as
beaute
/
helthe
.
strengthe
of
body
/
clere
vnderstondyng
and
natural
wytte
as
of
the
partye
of
the
soule
.
Ne
goodes
of
fortune
.
lyke
as
rychesses
.
honoures
.
and
hawtesses
.
Ne
goodes
of
grace
.
lyke
as
ben
vertues
/
grace
.
&
good
werkes
/
wel
ought
suche
a
persone
to
preyse
&
thanke
god
/
&
honoure
doubte
and
loue
hym
wyth
al
his
goodes
/
for
one
bounte
requyreth
&
asketh
another
.
¶
Of
the
second
bough
of
the
first
braunche
capo.
xvj
THe
second
bough
of
dysloyaulte
that
groweth
of
pryde
is
woodnes
.
That
man
is
holden
for
wood
that
is
oute
of
his
wytte
.
in
whome
reason
is
goon
and
departed
.
Thenne
is
he
a
ryght
grete
fool
&
wel
may
be
sayd
oute
of
his
wytte
and
wood
that
in
good
ernest
wasteth
destroyeth
.
and
setteth
in
euyl
vsage
the
goodes
that
ben
not
his
.
but
ben
the
goodes
of
his
lord
of
whiche
he
must
straytely
counte
and
gyue
a
rekenyng·
th●●
is
to
wete
the
tyme
that
he
hath
loste
.
and
how
he
hath
em●loyed
his
tyme
.
and
of
the
temporelle
goodes
how
he
hath
vsed
them
.
the
whiche
he
hath
had
in
his
kepyng
/
and
hath
despended
them
in
folyes
.
in
oultrages
.
&
in
euyl
vsages
tofore
the
eyen
of
his
lord
that
is
god
/
Ne
hath
not
pourueyed
hym
to
rendre
his
acompte
.
&
knoweth
wel
that
he
muste
rekene
and
wote
not
whenne
.
ne
the
day
.
ne
the
houre
.
Suche
folye
is
callyd
forsenerye
or
woodnesse
.
Of
thys
vyce
and
of
thys
synne
been
the
grete
proude
men
that
vse
ryght
euyl
the
goodes
that
god
hath
lente
them
.
¶
Of
the
thyrd
bowh
of
dysloyaulte
capitulo
xvij
THe
thyrd
bowhe
of
dysloyaulte
that
cometh
of
pryde
is
renyeng
he
is
wel
renyed
that
the
londe
which
he
holdeth
of
his
lord
putteth
in
the
hande
of
his
enemye
.
and
dooth
to
hym
homage
.
Thys
synne
doo
al
they
that
synne
mortally
or
dedely
For
in
as
moche
as
in
them
is
they
do
homage
to
the
deuyl
/
And
become
seruauntes
and
caytyues
of
the
enemye
.
and
rendre
to
hym
al
that
they
holden
of
god
.
bothe
body
and
soule
And
al
other
thynges
that
they
haue
they
put
in
the
seruyce
of
the
deuyl
.
And
how
be
it
that
suche
folke
say
&
calle
them
crysten
.
they
renye
god
by
werke
/
and
shewe
that
they
been
not
.
But
in
thre
maners
a
man
is
callyd
renegate
or
renyed
/
and
fals
crysten
/
Or
for
by
cause
that
he
byleueth
not
that
he
ouzt
lyke
as
dooth
the
bougre
or
the
heretyke
.
and
the
apostata
that
renyeth
his
feythe
.
Or
by
cause
that
they
breke
the
feythe
that
they
byleue
/
lyke
as
doon
they
that
ben
pariured
.
&
be
lye
theyr
fayth
/
Or
by
cause
they
byleue
more
than
they
ought
to
doo
/
lyke
as
doon
deuynours
/
Sorciers
&
the
charmerers
whyche
vse
and
werke
by
tharte
of
the
deuyl
.
and
al
they
that
in
suche
euyl
werkys
byleue
and
sette
theyr
hope
synne
dedely
.
For
all
these
thynges
ben
ayenst
the
feythe
/
and
therfore
holy
chyrche
for
bedeth
and
deffendeth
them
.
These
been
the
maners
of
desloyaulte
whyche
is
the
fyrst
braunche
of
pryde
/
¶
The
second
braunche
of
pryde
capitulo
xviij
THe
second
braunche
of
Pryde
is
despyte
.
whiche
is
a
moche
grete
synne
/
&
how
wel
that
dedely
synne
be
not
wythoute
despyte
of
god
.
Yet
alwey
after
that
we
here
speke
/
in
this
despyte
specyally
may
one
synne
in
thre
maners
Or
by
cause
that
a
persone
preyseth
not
ryghtfully
another
in
his
herte
lyke
as
he
ought
to
do
/
Or
by
cause
he
bereth
not
reuerence
ne
honoure
there
as
he
ouzt
to
do
.
Or
by
cause
he
obeyeth
not
a
ryght
them
to
whome
he
ought
to
obeye
.
¶
Now
thynke
ryght
wel
dylygently
in
thyn
herte
how
oftymes
thou
hast
mesprysed
herin
that
whyche
thou
hast
in
thyn
herte
.
thyn
owne
self
&
other
falsely
preysed
.
And
the
bettyr
despreysed
and
despyted
and
the
werse
preysed
.
and
thynke
hou
ofte
thou
hast
despysed
in
thyn
herte
them
/
that
ben
of
more
valewe
than
thou
arte
/
And
how
thou
hast
despysed
them
for
some
forayne
grace
that
god
hath
gyuen
to
the
/
Or
for
noblesse
.
or
for
beaute
/
or
for
prowesse
.
or
for
strengthe
of
body
.
or
for
lyghtnes
/
Or
for
what
someuer
other
good
that
it
be
/
by
whyche
thou
hast
▪
preysed
more
thy self
than
thou
oughtest
to
do
/
&
the
other
thou
hast
lasse
preysed
than
thou
oughtest
.
After
thynke
hou
many
tymes
thou
hast
borne
lytel
honour
&
reuerence
to
them
that
thou
oughtest
to
do
.
Fyrst
to
god
&
to
his
swete
moder
&
to
alle
the
angels
and
sayntes
of
heuen
.
For
there
is
none
but
thou
hast
trespaced
to
by
despyte
or
by
irreuerence
In
that
thou
hast
ofte
tymes
euyl
kepte
the
festys
&
holy
dayes
.
After
thynke
hou
many
tymes
thou
hast
seruyd
euyl
our
lord
Ihesu
cryste
.
Or
in
that
/
that
thou
hast
not
gladly
herde
his
seruyce
.
ne
sayd
his
houres
ne
herde
his
sermons
.
And
whan
thou
wenest
to
here
the
messe
in
the
chyrche
or
the
sermons
.
thou
Ianglest
&
bourdest
tofore
god
/
&
lettest
other
to
do
wel
.
after
thynke
how
thou
hast
many
tymes
doon
lytel
honour
to
the
body
of
Ihesu
cryste
whan
thou
seest
hym
.
or
whan
thou
receyuest
hym
.
In
thys
that
thou
arte
not
worthely
apparaylled
ne
made
redy
by
confessyon
and
by
repentaunce
.
Or
by
aduenture
that
werse
is
thou
hast
receyued
hym
in
dedely
synne
thy self
wytyng
.
The
whiche
thynge
is
as
grete
despyte
vnto
god
as
to
crucyfye
hym
.
After
thynke
how
vnto
thy
swete
felowe
/
&
to
thy
good
kep●r
thyn
angel
whiche
is
alwaye
wyth
the
/
&
alwaye
kepeth
the
/
how
many
vylanyes
thou
hast
doon
to
hym
/
in
soo
moche
as
thou
hast
commysed
synne
tofore
hym
.
after
thynke
how
oftymes
thou
hast
be
inobedyent
to
thy
fader
and
to
thy
moder
and
to
them
to
whome
thou
oughtest
obeye
and
bere
honour
.
Yf
thou
wylt
in
this
manere
recorde
thy
lyf
thou
shalte
see
that
thou
hast
ofter
synned
in
this
maner
of
pryde
whyche
is
called
despyte
/
than
thou
canst
recounte
or
telle
/
Of
the
iij
braunche
of
pryde
.
which
is
arrogance
capo.
xix
THe
thyrd
braunche
of
pryde
is
arrogance
which
is
callyd
surquydrye
or
presumpcyon
.
that
is
to
wete
whan
a
man
weneth
more
of
hym self
than
he
oughte
/
That
is
to
say
that
he
weneth
to
be
of
more
valure
than
he
is
worthe
.
or
to
knowe
more
.
or
to
mow
more
than
other
.
Thys
synne
is
the
fortresse
of
the
deuyl
.
For
he
kepeth
and
nouryssheth
al
the
grete
synnes
.
This
synne
sheweth
hym
in
many
maners
by
werke
and
by
worde
.
But
namely
he
sheweth
hym
in
vj
maners
.
That
is
to
wyte
in
syngularyte
/
For
the
proude
surquidrous
that
weneth
to
be
more
of
valewe
and
of
power
.
and
to
knowe
more
than
the
other
.
daygneth
not
to
doo
as
thother
doo
whiche
ben
of
more
valewe
than
he
is
.
Also
he
wyl
be
synguler
in
his
werkys
.
This
is
the
fyrst
synne
for
whiche
surquydrye
sheweth
hym
in
werke
or
by
dede
.
The
second
folye
is
enterpryse
of
grete
dyspences
of
his
owen
or
of
other
for
to
be
preysed
&
renomed
.
And
that
he
be
holden
the
more
large
and
the
more
curtoys
/
The
thyrd
euyl
that
groweth
of
surquydrye
is
folysshe
empryse
of
leude
stryffe
.
For
thus
sayth
Salamon
.
emonge
the
proude
men
been
alwaye
stryues
and
plees
.
The
iiij
bough
of
thys
braunche
by
whyche
the
proude
man
sheweth
the
pryde
of
his
herte
is
auauntyng
/
whyche
is
a
moche
foule
synne
to
god
and
to
the
world
.
he
that
auanteth
hym
is
lyke
vnto
the
cuckow
that
can
synge
noo
thynge
but
of
hym self
/
this
synne
is
foule
in
hym
.
that
by
his
owne
mouthe
auaunteth
hym
/
of
his
wytte
or
of
his
parage
.
or
of
his
werkys
or
of
his
prowessys
.
But
this
synne
doubleth
in
them
that
folowe
and
flatre
these
vauntours
and
losengers
/
and
suffre
them
for
to
preyse
them
and
for
to
say
of
them
that
they
durst
not
say
and
for
to
lye
/
and
for
to
crye
theyr
oublyes
The
fyfthe
tacke
of
this
braunche
is
derisyon
.
For
that
is
the
custom
of
the
proude
surquydrous
/
for
it
suffyseth
not
ynough
to
despyse
the
other
in
his
herte
/
that
hath
not
the
grace
that
he
weneth
to
haue
/
but
he
maketh
his
mockeryes
.
and
derysyons
And
yet
that
werse
is
he
scorneth
&
mocketh
the
good
wyse
men
/
and
them
that
he
seeth
be
good
and
honeste
.
whyche
is
a
moche
grete
synne
&
perylous
.
For
by
their
euyl
tongues
they
lette
moche
peple
to
do
wele
.
The
vj
boughe
of
thys
braunche
is
rebellyon
/
That
is
whan
a
man
is
rebelle
to
alle
them
that
wold
hym
good
.
For
yf
one
repreue
the
proude
surquydrous
he
deffendeth
hym
.
yf
one
chastyse
hym
anone
he
is
angry
.
yf
one
counceyl
hym
he
byleueth
it
not
but
hys
owne
wytte
.
This
is
a
peryllous
maladye
that
may
not
suffre
that
he
be
touched
.
and
to
whome
euery
medycyne
torneth
to
venym
/
Hit
is
an
euyl
thynge
to
murmure
.
but
moche
werse
is
rebellyon
.
Rebellyon
is
a
vyce
of
the
herte
whiche
is
harde
&
froward
and
dyuers
.
that
wyl
alwaye
that
his
wylle
be
doon
and
his
sentence
holden
/
&
wyl
that
alle
other
bowe
and
enclyne
to
hym
/
and
he
shal
not
bowe
ne
humble
hym self
to
no
persone
This
is
the
harde
herte
of
the
worde
of
salamon
whiche
may
not
faylle
to
come
to
an
euyl
ende
.
and
lyke
as
murmure
is
ageynst
god
&
ayenste
man
.
right
so
is
suche
an
herte
that
is
rebelle
ayenst
god
&
·
ayenst
the
men
/
This
synne
&
thys
vyce
whiche
is
called
rebellyon
departeth
and
deuydeth
hym
in
to
four
braunches
.
Suche
an
herte
is
repugnante
and
rebelle
to
byleue
counceyl
&
to
suffre
chastysyng
/
&
to
receyue
doctryne
yf
ony
of
theyr
frendes
wold
counceyl
and
shewe
theyr
prouffyte
or
theyr
defaultes
.
he
deygneth
not
to
take
hede
therto
ne
to
here
it
/
But
by
cause
that
they
haue
spoken
he
wyl
the
more
gladly
do
al
the
contrarye
.
And
on
the
other
party
they
be
moche
rebelle
to
the
counceylles
of
our
lord
/
as
to
the
counceyl
of
the
holy
gospellys
of
the
other
holy
scryptures
.
and
of
sermons
/
To
whiche
they
be
bounden
to
do
and
to
accomplysshe
the
wylle
of
god
for
to
haue
glorye
perdurable
/
And
the
deuyl
leyeth
tofore
them
eyther
Impotence
.
or
yongthe
or
age
.
or
other
euyl
reasons
/
so
that
at
the
laste
they
may
no
thynge
doo
.
After
whan
men
repreue
and
chastyse
them
/
they
defende
them
as
a
boor
/
so
that
they
wyl
not
knowe
theyr
folyes
.
and
so
moche
more
as
they
excuse
them
.
so
moche
more
is
theyr
synne
.
Also
it
is
whan
god
smyteth
chastyseth
or
correcteth
hem
to
the
ende
they
shold
knowe
theyr
synnes
and
theyr
defaultes
.
and
that
to
the
ende
they
repente
and
amende
them
.
They
con
hym
noo
thanke
but
despyse
hym
sayeng
.
O
what
haue
I
trespaced
.
what
wyl
god
doo
wyth
me
.
and
thus
they
murmure
ayenst
god
.
Thus
doon
&
say
the
fooles
/
For
that
whyche
shold
be
tryacle
&
purgacyon
of
the
soule
/
it
torneth
to
hem
venym
.
and
the
medecyne
torneth
to
the
deth
/
After
they
be
of
so
dyuers
wyttes
that
they
knowe
noo
good
doctryne
/
But
alwaye
defende
theyr
sentence
what
someuer
it
be
/
&
in
that
wyse
they
falle
ofte
in
errour
and
in
false
oppynyons
/
in
heresyes
and
in
myscreaunce
/
Blasphemye
is
also
as
sayth
saynt
Austyn
whan
one
byleueth
that
whyche
he
ought
not
to
byleue
.
But
especyally
we
calle
blasphemye
whan
one
myssayeth
of
god
or
of
his
sayntes
/
or
of
his
creatures
or
of
his
sacramentes
that
be
made
in
holy
chyrche
.
this
synne
blasphemye
is
doon
in
many
maners
as
in
the
sayeng
in
his
mynde
or
thought
.
as
doon
the
heretykes
/
or
whan
it
is
sayd
by
couetyse
of
wynnyng
.
As
doon
the
enchauntours
or
the
sorceriers
.
Or
whan
it
is
sayd
by
dyspyte
as
doon
these
grete
swerers
.
that
sweren
soo
vylaynously
by
god
.
by
his
blessyd
moder
and
by
al
his
sayntes
.
whiche
is
a
moche
horryble
thynge
to
here
and
to
herkene
.
Suche
folke
ben
lyke
an
hounde
enraged
and
wood
that
byte
and
knowe
nothyng
theyr
mayster
ne
lord
.
This
synne
is
soo
grete
that
god
punyssheth
it
somtyme
openlye
lyke
as
we
haue
sayd
tofore
.
whan
we
speke
of
the
euyl
and
wycked
people
/
¶
Of
this
synne
sayth
god
in
the
gospel
.
that
it
shal
neuer
be
pardoned
ne
foryeuen
in
this
world
ne
in
that
other
.
That
is
to
saye
vnnethe
he
shal
be
forgyuen
.
by
cause
that
vnnethe
he
repenteth
hym
.
or
it
may
be
perauenture
that
he
shal
neuer
repente
hym
¶
Of
the
iiij
braunche
whiche
is
ambicion
capitulo
xx
THe
fourth
braunche
of
pryde
is
ambycyon
/
That
is
an
euyl
desyre
to
amounte
and
ryse
hyghe
.
This
synne
is
the
panne
of
helle
in
whiche
the
deuyl
fryeth
his
frytours
.
this
braunche
stratcheth
hym
in
many
maners
on
the
ryght
syde
&
on
the
lyfte
syde
.
For
they
that
desyre
to
waxe
hye
and
ryche
wyl
playse
somme
.
and
therof
growen
many
synnes
.
lyke
as
it
were
on
the
ryght
syde
/
That
is
to
wete
losangerye
.
flaterye
seduction
.
adulacion
.
folyly
geuyng
.
and
folyly
despendyng
.
by
cause
they
shold
been
holden
large
and
curtoys
/
vnto
other
they
wyl
noye
and
greue
/
and
therof
comen
and
sourde
the
synnes
on
the
lyfte
syde
/
As
for
to
myssaye
of
hym
whome
he
wyl
gryeue
for
t
enhaunce
hym self
.
and
gyue
to
that
other
blame
.
And
that
wers
is
.
that
he
desyreth
the
deth
of
hym
.
that
holdeth
that
thynge
for
whyche
he
entendeth
and
desyreth
.
and
of
thys
braunche
growen
stryues
/
Trayson
/
euyl
counceyl
.
and
conspyracions
.
¶
The
fyfthe
braunche
is
vayn
glorye
capitulo
xxj
THe
fyfthe
braunche
of
pryde
is
vaynglorye
.
This
is
folysshe
playsyr
of
vayn
praysyng
.
That
is
whan
ony
feleth
in
his
herte
a
reioysyng
of
that
/
that
is
or
weneth
to
be
preysed
of
some
thynge
that
is
in
hym
or
weneth
to
haue
/
And
wold
be
preysed
of
that
.
of
whyche
he
oughte
to
preyse
god
/
And
by
that
vayn
glorye
taketh
aweye
fro
god
that
whiche
is
his
.
For
of
al
maner
goodes
what
someuer
they
be
.
he
ought
to
haue
the
honoure
and
the
glorye
And
to
vs
the
prouffyte
.
Vaynglorye
is
the
grete
wynde
that
beteth
doun
the
grete
toures
and
the
grete
steples
.
The
grete
castellys
&
the
grete
forteresses
/
&
dryueth
doun
to
th
erthe
the
grete
forestys
/
&
maketh
the
grete
montaygnes
to
quake
&
shake
.
These
been
the
hye
men
&
the
moost
valyauntes
/
the
grete
prynces
and
the
grete
lordes
.
This
is
the
peny
of
the
deuyl
by
whiche
he
byeth
al
the
fayre
wares
in
the
fayre
of
thys
world
.
These
been
the
good
werkes·
and
by
cause
that
there
ben
iij
maner
of
goodes
that
the
man
hath
of
god
.
and
that
the
deuyl
wyl
bye
them
wyth
his
peny
.
Therfore
this
braunche
departeth
hym
in
thre
bowes
oute
of
whiche
sourde
soo
many
synnes
that
no
clerke
may
nombre
them
.
These
iij
manere
of
goodes
that
the
man
hath
of
god
been
the
goodes
of
nature
.
the
goodes
of
fortune
and
the
goodes
of
grace
.
The
goodes
of
nature
ben
the
goodes
that
a
persone
hath
by
nature
.
as
toward
the
body
/
or
toward
the
soule
/
The
goodes
of
the
partye
of
the
body
ben
.
helthe
beaulte
strengthe
prowesse
good
facond
/
good
wys
&
lyghtnes
of
body
.
The
goodes
of
the
partye
of
the
soule
ben
clere
vnderstandyng
.
clere
wytte
to
vnderstonde
and
reteyne
.
Subtyl
engyne
for
to
fynde
good
memorye
and
mynde
.
and
the
vertues
naturel
by
whyche
a
man
is
more
naturally
curtoys
than
another
or
more
large
or
more
debonayer
.
or
more
attempred
.
or
more
gracyous
.
or
to
be
wel
ordeyned·
Of
alle
these
yeftes
ought
euery
man
to
prayse
and
thanke
god
/
serue
&
honoure
hym
/
For
fro
god
comen
al
these
goodes
that
we
may
haue
but
the
proude
man
selleth
them
to
the
deuyl
for
the
false
money
of
vayn
glorye
/
And
fyghteth
ofte
ageyn
god
wyth
alle
the
goodes
that
he
hath
lente
to
hym
.
whyche
ben
here
aboue
declared
/
¶
How
many
persones
haue
accustomed
to
synne
oft
by
vayn
glorye
in
dyuers
maners
.
euery
man
may
Iuge
in
hym selfe
.
In
the
goodes
of
fortune
ben
hyghnesse
/
honours
rychesses
/
delyces
and
prosperytees
.
whyche
ben
called
in
many
maners
.
For
whan
dame
fortune
hath
torned
hir
whele
And
hath
reysed
a
man
/
&
hath
sette
hym
in
the
moost
hyest
degree
of
hir
whele
as
a
wynd
mylle
doeth
.
&
vnto
the
mooste
hyest
mounte
&
come
al
the
xij
wyndes
and
blowe
meruayllously
with
the
wynde
of
vaynglorye
.
For
whan
he
is
so
hye
reysed
in
prosperyte
/
he
thynketh
in
his
herte
on
his
grete
dygnyte
/
After
in
his
prosperyte
.
after
in
his
rychesse
/
After
on
the
grete
companye
that
foloweth
hym
.
after
on
the
fayre
meyne
that
serueth
hym
.
After
in
his
fayre
manoyrs
.
After
on
his
fayre
horse
.
after
on
the
plente
of
his
fayre
robes
after
on
th
apparayl
of
his
lodgyng
in
vessel
&
in
beddys
/
and
in
other
maner
of
harneys
that
is
fayre
and
noble
.
after
on
the
grete
presentes
and
on
the
grete
festys
that
ben
made
to
hym
oueralle
where
he
goth
.
after
on
his
grete
renomee
&
his
grete
loos
&
praysyng
whiche
fleeth
al
aboute
/
wrerin
he
ioyeth
&
glorefyeth
the
veray
caytyf
in
his
herte
that
he
wote
not
where
he
is
.
These
ben
the
xij
wyndes
of
vaynglorye
.
That
is
to
say
maners
of
temptacions
of
vaynglorye
/
whych
they
haue
that
ben
in
this
hye
estate
/
or
in
the
world
or
in
relygyon
/
or
clerke
or
laye
man
/
The
goodes
of
grace
ben
vertues
&
good
werkes
/
Ayenst
these
goodes
bloweth
somtyme
the
wynde
of
vaynglorye
&
ofte
tyme
throweth
doun
the
moost
gretest
trees
&
moste
hye
/
These
ben
the
moost
wyse
men
.
and
it
is
to
wete
that
in
good
vertues
&
good
werkys
the
deuyl
tempteth
by
the
synne
of
vaynglorye
in
iij
maners
.
That
one
is
in
the
herte
within
forth
whan
a
persone
enioyeth
hym
of
the
good
that
he
hath
doon
pryuyly
.
as
of
prayers
&
orysons
or
of
pryue
good
werkes
/
&
weneth
that
he
be
bettyr
with
god
than
he
is
.
That
other
is
whan
he
suffreth
a
folisshe
gladnes
come
in
to
his
hert
of
that
he
hereth
or
seeth
his
good
fame
or
renomee
.
and
that
he
is
reputed
and
holden
for
a
good
&
noble
wyse
man
/
The
thyrd
is
whan
he
desyreth
and
secheth
and
purchaceth
preysyng
loos
&
good
fame
.
&
in
that
entencion
he
dooth
his
good
dedes
&
werkys
no
thynge
for
god
proprely
but
for
the
world
¶
The
vj
braunche
of
pryde
is
ypocrysye
capitulo
xxij
THe
vj
braunche
of
the
synne
of
pryde
is
ypocrysye
.
thys
is
a
synne
that
sheweth
good
dedes
wythoutforth
whiche
ben
not
withinforth
.
thenne
they
ben
ypocrites
which
countrefayte
the
wyse
man
withoutfort
.
)
/
and
they
be
nothyng
soo
wythinforth
.
For
they
do
more
in
the
entencyon
to
haue
the
name
of
a
good
man
than
the
trouthe
and
the
holynesse
.
And
this
is
departed
in
to
thre
partyes
/
For
there
is
one
ypocrysye
folysshe
.
one
foule
.
and
one
subtyl
.
They
be
foule
ypocrytes
that
doon
the
ordures
and
fylthes
of
synne
secretelye
in
hyd
places
.
and
countrefete
the
good
men
tofore
the
people
.
Our
lord
calleth
them
in
the
gospel
sepulcres
paynted
&
gylte
They
ben
folysshe
ypocrytes
that
kepe
them
clene
ynough
as
toward
theyr
body
.
&
do
moche
grete
penaunce
&
good
werkes
pryncypally
for
the
praysyng
of
the
world
.
by
cause
they
wold
be
reputed
and
holden
for
good
and
holy
/
Suche
peple
ben
wel
folysshe
.
For
of
good
metal
they
make
false
money
.
They
ben
subtyl
ypocrytes
that
wyl
mounte
in
hye
estate
.
&
taken
aweye
and
stele
the
dygnytees
and
offyces
.
They
doo
al
that
a
good
man
ought
to
do
so
subtylly
.
that
no
man
may
knowe
it
vnto
the
tyme
that
it
be
achyeued
and
goten
.
and
al
redy
mounted
and
reysed
in
to
hye
estate
and
dygnytees
.
&
thenne
they
shewe
theyr
vyees
theyr
fayntyses
&
the
ypocresyes
that
were
in
them
wythin
theyr
herte
.
That
is
to
wete
pryde
auaryce
&
malyce
&
other
euyl
werkys
by
whyche
may
be
clerely
knowen
theyr
wyckednesse
and
theyr
ypocresye
.
And
that
the
tree
was
neuer
good
.
and
that
alle
the
werke
and
dede
of
suche
a
persone
was
fayntyse
&
ypocresye
of
that
he
had
shewed
tofore
.
¶
The
seuenth
braunche
of
pryde
is
fool
drede
capo.
xxiij
THe
seuenth
braunche
of
pryde
is
fool
drede
&
fole
shame
that
is
whan
one
leueth
to
do
wel
for
the
world
.
to
th
ende
that
he
be
not
reputed
and
holden
for
an
ypocryte
and
a
papelart
.
&
fereth
and
doubteth
more
the
world
than
god
.
Thys
shame
cometh
of
euyl
playsaunce
/
whan
one
wyl
playse
the
wycked
and
euyl
.
And
therfore
is
she
doughter
of
pryde
.
And
the
seuenth
braunche
pryncypal
maketh
a
persone
oftymes
to
leue
to
doo
wel
.
for
to
playse
wyckedly
the
world
.
¶
The
ij
heed
of
the
beest
of
helle
is
enuye
capitulo
xxiiij
THe
second
heed
of
the
beest
of
helle
is
enuye
.
This
is
the
serpente
that
enuenymeth
alle
/
Enuye
is
moder
of
the
dethe
And
by
the
enuye
of
the
deuyl
came
the
dethe
to
the
world
.
¶
Thys
is
the
synne
that
moost
ryght
maketh
a
man
to
resemble
vnto
the
deuyl
hys
fader
/
For
the
deuyl
hateth
nothyng
more
than
the
wele
of
another
.
And
loueth
no
thynge
but
the
harme
of
another
/
And
by
thys
synne
the
enuyous
man
may
not
see
the
wele
of
another
.
nomore
than
the
oule
may
see
the
clerenesse
of
the
sonne
.
¶
Thys
synne
is
departed
in
to
thre
braunches
pryncypal
/
For
thys
synne
poysenneth
fyrst
the
hert
of
th
enuyous
persone
.
and
after
the
mouthe
/
And
after
that
the
werkys
.
The
herte
of
the
enuyous
is
so
poysonned
and
ouertorned
that
it
may
not
see
the
good
of
another
/
but
that
it
gryeue
hys
herte
wythinforth
.
and
Iudgeth
euyl
that
which
he
seeth
.
or
that
he
hereth
.
he
taketh
and
demeth
alwaye
the
werste
.
And
in
alle
thys
he
dooth
hys
owen
harme
.
¶
The
hert
of
an
enuyous
persone
hath
so
many
venymous
thoughtes
and
fals
demynges
&
Iugementes
that
they
may
not
be
nombred
.
After
thys
whan
the
enuyous
persone
dooth
or
hereth
ony
euyl
of
ony
other
what
someuer
he
be
.
is
hyt
of
harme
of
his
body
/
as
euyl
of
hys
deth
or
of
hys
sekenesse
or
of
euyl
fortune
.
as
of
pouerte
or
euyl
spyrytuel
lyke
as
whan
he
hereth
that
somme
whyche
haue
been
holden
for
good
men
been
blamed
and
deffamed
of
somme
vyces
and
deffaultes
.
Of
these
thynges
enioyeth
the
enuyuos
persone
in
hys
herte
.
After
whan
th
enuyous
persone
hereth
and
seeth
the
wele
of
another
.
Thenne
cometh
to
hym
a
sorowe
and
an
heuynesse
to
his
herte
that
he
may
not
be
eased
ne
make
good
chere
ne
fayr
semblaunte
.
Now
mayst
thou
see
that
the
venemous
herte
of
th
enuyous
persone
synneth
generally
.
In
malyce
in
gladnes
&
ioye
of
the
harme
of
other
/
and
in
sorow
of
the
wele
of
another
.
Thus
synneth
the
enuyous
by
his
mouth
/
For
nedes
must
suche
wyne
come
oute
of
the
tappe
as
is
wythin
the
vessel
.
And
by
cause
that
the
herte
is
al
ful
of
venym
.
it
byhoueth
that
suche
yssue
oute
of
the
mouthe
.
Thenne
by
the
mouthe
of
th
enuyous
persone
yssue
thre
maners
of
venymous
wordes
/
of
whome
dauyd
spekyth
in
hys
psaulter
/
that
the
mouthe
of
th
enuyous
persone
is
ful
of
maledyctyon
/
For
of
the
good
&
we
le
of
another
he
myssayeth
.
appayreth
and
lasseth
as
moche
as
he
may
.
Of
hurtyng
/
For
al
the
harme
and
deffaultes
of
another
he
secheth
&
sercheth
.
and
sheweth
forth
to
hys
power
/
Of
Trayson
/
For
alle
that
he
seeth
or
hereth
he
peruerteth
to
hys
power
.
and
tourneth
it
to
euyl
and
Iudgeth
it
falselye
.
¶
After
the
enuyous
persone
hath
thre
maners
of
venym
in
werke
.
lyke
as
he
hath
in
his
mouthe
and
in
hys
herte
.
For
the
nature
of
the
enuyous
is
to
quenche
and
to
destroye
to
hys
power
.
alle
goodnesses
.
be
they
lytyl
/
be
they
grete
/
or
myddle
or
perfyght
.
¶
Thenne
he
is
of
the
nature
of
a
basylyke
that
may
suffre
no
verdure
nygh
vnto
hym
.
neyther
herbe
ne
busshe
ne
tree
/
¶
Thenne
after
the
gospel
the
good
or
wele
hath
in
hym self
thre
estates
/
For
it
is
fyrst
as
in
the
herbe
after
in
the
ere
/
and
after
it
is
ful
of
grayn
.
Thenne
al
thus
there
be
some
that
haue
good
begynnyng
to
come
wel
forth
/
and
to
prouffyte
wel
.
&
ben
lyke
as
the
herbe
.
Them
the
enuyous
thynketh
to
destroye
yf
he
may
.
thother
ben
also
lyke
theerys
of
corne
that
floure
wel
and
prouffyte
wel
to
god
and
to
the
world
/
And
them
the
fende
cryeth
to
destroye
and
to
shame
to
hys
power
.
The
other
been
perfyte
in
grete
estate
.
&
do
moche
good
to
god
and
to
the
world
.
For
to
bete
doun
theyr
good
loos
&
renomee
and
for
to
mynysshe
theyr
good
dedes
.
th
enuyous
dresseth
alle
his
engynes
.
For
as
moche
gretter
as
the
goodnes
is
/
So
moche
more
sorow
he
hath
.
This
synne
is
soo
perylous
that
vnnethe
may
one
that
vseth
hit
come
a
ryght
to
veray
repentaunce
.
For
this
synne
is
contrarye
to
the
holy
goost
.
whyche
is
fontayne
of
all
goodnesses
.
And
god
sayth
in
the
gospel
who
that
synneth
ayenst
the
holy
ghoost
he
shal
neuer
haue
for
yeuenes
ne
mercy
in
thys
world
ne
in
that
other
.
¶
For
he
synneth
of
his
propre
malyce
.
And
it
ought
hooly
to
be
vnderstonde
that
there
is
noo
synne
how
grete
it
be
.
but
that
god
foryeueth
and
pardoneth
in
this
world
yf
a
persone
repenteth
wyth
good
herte
.
But
vnnethe
it
happeth
that
ony
repente
of
this
synne
.
For
suche
one
warreth
wyth
hys
power
the
grace
of
the
holy
ghoost
/
in
that
.
that
he
warreth
the
spyrytuel
good
of
another
.
¶
In
lyke
wyse
as
the
Iewes
warryd
ageynst
our
lord
Ihesu
Cryst
for
the
good
that
he
dyd
.
¶
And
ye
ought
to
knowe
that
there
be
vj
synnes
specyally
ayenst
the
holy
ghoost
.
That
is
to
wete
presumpcyon
whyche
enlargeth
ouermoche
to
synne
.
and
preyseth
lytel
the
Iustyce
of
our
lord
.
and
ouermoche
to
truste
in
his
mercy
.
And
therfore
moche
peple
synne
in
hope
.
¶
The
second
synne
ageynste
the
holy
ghoost
is
in
despayr
/
whyche
bynymmeth
and
taketh
aweye
from
god
hys
mercy
.
Lyke
as
presumpcyon
taketh
from
hym
hys
Iustyce
.
The
thyrd
is
obstynacyon
.
Thys
is
hardenesse
of
herte
/
¶
whan
one
is
soo
enharded
in
his
synne
and
in
his
malyce
.
that
he
may
not
be
humbled
ne
meked
ne
bowe
and
wyl
not
repente
hym
ne
amende
/
The
fourth
synne
ageynst
the
holy
ghoost
is
despyte
of
penaunce
.
That
is
whan
a
man
purposeth
in
hys
herte
.
that
he
shalle
neuer
repente
hym
of
hys
synne
.
The
fyfthe
is
to
warre
ayenst
the
grace
of
the
holy
ghoost
in
another
.
The
vj
is
to
warre
ayenst
trouthe
in
ernest
wetyngly
.
and
in
especyal
the
trouthe
of
the
crysten
fayth
.
Al
these
synnes
ben
ageynst
the
bounte
and
goodnes
of
the
holy
ghoost
/
and
they
been
soo
grete
that
vnnethe
they
come
to
veray
repentaunce
.
And
therfore
been
they
vnnethe
forgyuen
and
pardoned
.
¶
The
iij
heed
of
the
beest
of
helle
is
Ire
or
wrath
capo.
xxv
THe
thyrd
heed
of
the
beest
is
Ire
.
But
thou
owest
to
knowe
that
there
is
an
yre
whyche
is
vertuous
/
that
the
good
men
haue
ayenste
thys
synne
.
whyche
geten
the
vertues
ayenst
the
vyces
/
There
is
another
Ire
whyche
is
a
moche
grete
vyce
/
that
is
felonnye
of
herte
.
oute
of
whome
yssuen
many
braunches
.
And
in
especyal
foure
warres
that
the
felons
haue
/
¶
Of
the
fyrst
warre
of
the
synne
of
yre
/
which
is
suche
xxvj
THe
fyrst
warre
of
the
synne
of
yre
/
is
to
hym self
.
for
whan
Ire
surmounteth
the
man
/
she
tormenteth
the
soule
&
the
body
soo
moche
that
the
man
may
not
slepe
ne
reste
/
Somtyme
yre
taketh
awaye
the
etyng
&
drynkyng
.
and
maketh
one
to
falle
in
a
feuer
or
in
so
grete
heuynesse
or
malancolye
.
or
despayr
that
he
taketh
the
deth
.
This
is
a
fyre
that
wasteth
alle
the
goodes
of
the
hows
¶
The
second
warre
that
the
felon
hath
that
is
to
god
.
For
yre
and
felonnye
surmounte
and
fyre
somtyme
alle
the
people
.
by
aduersyte
temporalle
.
or
by
maladye
and
sekenesse
.
or
by
dethe
of
frendys
.
Or
by
ony
manere
of
meschaunce
that
hys
wylle
is
not
doon
.
that
he
grutcheth
and
murmureth
ayenst
god
our
lord
&
sayth
maugre
/
and
in
despyte
of
god
and
of
alle
hys
Sayntes
.
And
swereth
and
blasphemeth
ayenst
god
&
his
blessyd
sayntes
/
The
thyrd
warre
of
Ire
that
the
felon
hath
/
that
is
vnto
them
that
ben
vnder
hym
.
that
is
to
his
wyf
&
to
his
meyne
&
breketh
pottes
&
cuppes
lyke
as
he
were
oute
of
his
wytte
/
and
so
is
he
.
The
fourth
warre
is
wythoutforth
to
his
neyghbours
and
bydwellers
aboute
hym
/
&
of
this
braunche
growe
vj
bowes
/
For
whan
Ire
ryseth
bytwene
two
men
.
there
is
thenne
stryf
.
dyscorde
.
wordes
.
vylonyes
.
wronges
/
And
after
rancour
whyche
dwellyth
in
the
herte
/
after
cometh
hate
/
medlyng
and
bataylle
.
after
desyre
for
t
auenge
hym
/
after
otherwhyle
homycyde
and
manslaughter
.
After
cometh
ofte
mortalle
warre
emonge
the
frendes
.
out
of
whiche
yssuen
ofte
euyls
in
dyuers
maners
/
and
many
that
may
not
be
amended
For
whan
there
is
warre
bytwene
two
hye
grete
men
hyt
happeth
ofte
that
many
men
be
slayn
/
whyche
neuer
had
blamed
ne
●●espaced
.
monasteryes
and
chyrches
broken
vp
.
and
somtyme
brente
.
townes
destroyed
and
brente
.
Abbayes
and
grete
pryoryes
destroyed
/
men
wymmen
and
chyldren
dysheryted
and
put
to
pouerte·
robberyes
.
wymmen
maryed
.
&
maydens
defouled
and
corupte
/
and
ouer
many
other
euylles
that
ben
doo
for
that
cause
.
And
al
this
be
they
bounden
to
rendre
&
to
make
amendys
.
al
they
by
whome
soo
many
myschyefs
&
harmes
haue
be
doon
.
And
al
they
that
haue
ben
in
theyr
helpe
in
suche
wycked
&
euyl
werkes
/
and
therfore
be
they
in
grete
peryll
of
dampnacyon
.
&
ferre
fro
theyr
sauacyon
/
For
they
may
not
amende
ne
rendre
the
dammages
that
they
haue
doon
.
and
they
behoue
to
restore
or
to
be
forlore
/
¶
Of
the
synne
of
slouthe
which
is
sayd
accydye
capo.
xxvij
THe
fourth
heed
of
the
beest
of
helle
is
slouthe
.
whyche
is
callyd
of
clerkys
accidye
/
This
synne
is
greuous
to
doo
wel
/
This
synne
is
an
ouer
euyl
rote
/
and
casteth
oute
many
euyl
braunches
/
For
this
synne
causeth
a
man
to
come
vnto
euyl
amendemente
/
and
more
euyl
begynnyng
.
and
ouer
euyl
endyng
/
The
slowe
persone
hath
euyl
begynnyng
by
vj
maners
of
synnes
.
The
fyrst
vyce
is
fayntnes
.
that
is
whan
a
man
loueth
lytyl
and
fayntly
our
lord
.
whome
he
oweth
to
loue
ardantly
/
and
this
happeth
whan
he
is
flawe
.
latchous
and
slowful
to
do
wel
.
The
second
vyce
of
slouthe
is
tendrenesse
.
that
is
the
bedde
wherin
the
deuyl
resteth
hym
and
sayth
to
the
man
or
woman
.
Thou
hast
be
euer
tenderly
nourysshed
thou
arte
of
ouer
feble
complexyon
/
Thou
mayst
not
do
grete
penaunces
/
thou
arte
ouer
tendre
.
thou
sholdest
anone
be
d●ed
.
&
for
this
the
caytyf
suffreth
to
be
cherysshed
/
and
to
doo
alle
the
eases
and
the
delyte
of
his
body
.
The
thyrd
vyce
is
ydlenesse
.
This
is
a
synne
of
whome
cometh
many
euyls
as
the
holy
scrypture
sayth
.
For
whan
the
deuyl
fyndeth
a
man
ydle
he
putteth
hym
anone
in
his
werkys
.
that
is
.
he
maketh
hym
fyrst
to
thynke
euyl
.
to
desyre
vylonyes
rybaudryes
.
lecheryes
to
lose
his
tyme
.
and
to
leue
to
do
moche
good
that
he
myght
do
by
whyche
he
myght
gete
heuen
.
The
fourth
vyce
of
slouth
is
heuynesse
.
whan
a
man
is
so
heuy
.
that
he
secheth
nothynge
ne
loueth
so
moche
as
to
lye
doun
reste
and
slepe
.
Somtyme
how
wel
he
be
slowe·
they
been
wakre
and
quycke
ynough
to
the
nedes
of
the
world
/
But
they
be
al
slepy
to
the
nedes
and
werkys
of
god
.
and
for
to
do
the
werkys
that
shold
be
to
their
sauacyon
.
&
these
maner
men
had
leuer
lose
thre
masses
than
a
swete
or
a
good
slepe
.
The
fyfthe
vyce
of
slouthe
is
shrewdnes
or
cursydnes
that
is
whan
a
man
lyeth
in
synne
and
feleth
the
temptacyons
of
the
deuyl
&
of
hys
flesshe
that
assaylle
hym
.
And
for
veray
shrewdnesse
he
wyl
not
lyft
vp
his
hede
ne
his
herte
to
god
by
contrycyon
/
Ne
crye
to
god
deuoutelye
by
confessyon
/
Ne
stratche
vp
his
handes
to
god
by
satysfaccion
To
suche
slouthe
resembleth
the
wycked
man
that
had
lyeuer
rote
in
foule
stynkyng
pryson
/
than
to
take
vn
hym
the
laboure
to
goo
vp
the
steyer
.
or
the
degrees
for
tescape
&
goo
his
waye
¶
Of
pusyllanymyte
.
of
delaye
.
&
werynes
capitulo
xxviij
THe
vj
vyce
of
slouthe
is
pucyllanymyte
/
In
this
vyce
be
they
that
haue
fere
and
drede
of
nought
/
&
dare
not
begynne
to
do
wel
/
for
they
haue
drede
that
god
shal
fayle
them
This
is
the
fere
&
drede
that
some
peple
haue
of
theyr
dreme
They
resemble
hym
that
dare
not
entre
in
to
the
path
or
waye
for
fere
of
the
snaylle
that
sheweth
his
hornes
/
And
resemble
also
the
chylde
that
dare
not
goo
in
the
waye
for
gaglyng
&
syt●yng
of
the
ghees
/
Thyse
ben
the
vj
vyces
that
take
aweye
fro
a
man
good
begynyng
.
And
for
vj
other
vyces
the
slowe
persone
may
not
haue
good
amendement
.
These
been
the
vj
tatches
or
condycyons
of
euyl
seruauntes
that
so
do
that
noo
good
wyse
man
ought
to
receyue
in
to
his
seruyce
.
that
is
to
wete
whan
he
is
delayeng
.
neclygent
/
forgeteful
.
slowe
latchous
and
fayllyng
to
do
wel
/
¶
Of
delayeng
to
do
wel
capitulo
xxix
THe
fyrst
vyce
is
delayeng
.
For
whan
god
putteth
in
the
herte
of
a
man
good
wylle
to
doo
wel
.
Thenne
cometh
the
deuyl
that
sayth
to
hym·
Thou
shalt
recoure
wel
ynough
.
thou
arte
yonge
&
stronge
thou
shalt
lyue
long
ynough
By
thys
maner
the
deuyl
destroubleth
a
man
to
do
wel
.
¶
Of
the
vyce
and
synne
of
neclygence
capo.
xxx
AFter
delayeng
cometh
neclygence
/
For
who
so
maketh
delayeng
it
is
noo
wondre
though
he
doo
a
thynge
neclygently
/
This
is
a
vyce
of
whyche
alle
the
world
is
entatched
yf
it
be
wel
taken
hede
of
.
For
there
be
not
many
that
be
dylygent
to
doo
that
they
ought
to
do
anenste
god
and
theyr
neyghbour
/
¶
Of
the
vyce
of
forgetyng
capo.
xxxj
AFter
neclygence
cometh
oublyence
or
forgetyng
.
for
who
is
not
retchyng
and
neclygente
he
forgeteth
ofte
.
by
these
two
synnes
of
neclygence
&
forgetyng
happeth
ofte
that
some
persone
can
not
wel
confesse
ne
shryue
hym self
.
For
whan
a
man
is
not
remembryng
ne
not
retchyng
and
neclygente
to
confesse
hym
.
He
forgeteth
his
synnes
wherof
is
grete
peryll
For
no
persone
may
haue
pardon
wythoute
veray
confessyon
And
he
may
not
haue
veray
confessyon
that
hath
not
repentaunce
in
his
hole
herte
of
alle
his
synnes
.
knowleche
of
hys
mowthe
.
and
obedyence
in
werkes
/
This
amendes
and
this
satysfaction
ought
euery
man
to
doo
.
Ne
there
is
none
how
good
and
wyse
he
be
.
yf
he
seeth
and
consydereth
wel
hys
defaultes
but
that
he
fyndeth
ynough
to
say
al
waye
in
his
confessyon
.
But
neclygence
and
forgetyng
blyndeth
the
people
/
that
they
see
noo
thynge
in
the
book
of
theyr
confessyon
and
of
theyr
conscyence
.
/
After
cometh
fere
or
drede
whyche
cometh
of
deffaulte
of
herte
.
and
of
euyl
custom
that
byndeth
so
a
man
that
vnnethe
he
putteth
hym self
to
do
wel
.
and
somtyme
this
cometh
by
defaulte
of
dyscressyon
/
and
of
folysshe
feruour
by
whyche
a
man
taketh
on
hym
and
tormenteth
soo
hys
body
by
fastyng
.
by
wakyng
.
by
penaunces·
and
by
other
werkes
that
he
falleth
in
to
langour
and
in
suche
maladye
and
sekenesse
.
that
he
may
not
laboure
in
the
seruyse
of
god
/
&
of
thys
he
falleth
in
suche
fere
.
that
he
hath
noo
sauour
of
deuocyon
to
doo
wel
.
¶
Of
the
vyce
of
latchydnes
capitulo
xxxij
AFter
cometh
latchednes
that
maketh
a
man
latchous
.
and
appayreth
fro
day
to
day
so
moche
that
he
is
al
recreant
and
defayllyng
.
and
thys
is
the
vj
vyce
of
whyche
the
euyl
seruaunte
is
entatched
whan
he
faylleth
tofore
that
he
come
to
the
ende
of
his
terme
/
and
it
is
sayd
comynlye
.
who
that
serueth
/
&
serueth
not
to
th
ende
loseth
hys
rewarde
.
¶
Of
the
euyl
poyntes
of
accidye
&
of
slouthe
capo.
xxxiij
YEt
there
ben
vj
euyl
poyntes
in
the
synne
of
accydye
and
of
slouthe·
that
bryngeth
a
man
to
his
ende
.
The
fyrst
is
inobedyence
.
whan
a
man
wyl
not
do
that
whych
is
charged
hym
in
penaunce
/
Or
yf
he
be
commanded
somtyme
to
doo
a
thynge
that
hym
semeth
harde
.
he
escuseth
hym
that
he
may
not
do
it
.
Or
yf
he
receyueth
or
accepteth
it
.
be
doeth
lytyl
or
nought
.
The
second
poynte
is
Impacyence
/
For
in
lyke
wyse
as
he
may
no
thynge
do
by
inobedyence
.
Ryght
so
may
he
no
thynge
suffre
by
Impacyence
.
Ryght
soo
that
no
man
dare
speke
to
hym
of
his
prouffyte
/
The
thyrd
poynte
is
murmure
for
whan
he
is
spoken
to
of
his
prouffyte
he
anone
wexyth
angry
&
murmureth
&
hym
semeth
that
he
is
despysed
/
And
thenne
he
falleth
in
to
heuynesse
/
that
alle
that
euer
is
sayd
to
hym
.
and
al
that
is
doon
to
hym
.
and
al
that
he
seeth
al
greueth
hym
.
and
thus
he
falleth
in
langour
&
it
annoyeth
hym
to
lyue
.
so
that
hym self
desyreth
the
deth
¶
After
al
these
sorouful
poyntes
of
slouthe
gyueth
the
deuyl
the
mortal
stroke
&
putteth
hym
in
despayr
/
by
whiche
he
hym self
purchaceth
his
deth
and
sleeth
hym self
/
Or
ellys
he
playeth
wyth
hym self
lyke
as
al
despayred
.
that
he
abandonneth
or
gyueth
hym selfe
to
alle
wyckednes
.
And
fereth
not
ne
dredeth
not
to
doo
ony
maner
synne
/
¶
Of
the
synne
of
auaryce
or
couetyse
capitulo
xxxiiij
THe
fyfthe
heed
of
the
beest
toforesayd
is
auaryce
whiche
otherwyse
is
called
couetyse
.
whiche
is
rote
of
al
euylles
lyke
as
saynt
poule
sayth
.
This
is
the
maystresse
whiche
hath
so
grete
a
foole
that
al
goon
thyder
for
to
studye
.
lyke
as
sayth
the
holy
scrypture
/
For
alle
maner
of
peple
studye
in
auaryce
/
Prelate
.
Clerke
.
Laye
man
and
relygyous
/
Auaryce
is
a
loue
of
dysordynate
hauoyr
and
rychesse
/
This
dysordynaunce
sheweth
hym self
in
iij
maners
generally
.
In
getyng
ardantly
In
retaynyng
straynably
.
&
in
despendyng
scarcely
.
These
been
the
thre
braunches
pryncypalle
that
growe
oute
of
thys
rote
.
But
especyally
and
proprelye
yssuen
oute
of
this
rote
of
auaryce
many
bowes
whyche
been
moche
grete
dedely
synne
.
The
fyrst
is
vsure
/
The
second
thefte
/
The
thyrd
raueyne
.
The
iiij
chalenge
.
The
fyfthe
sacrylege
/
The
vj
Symonye·
The
vij
malygnytees
.
The
viij
marchandyse
.
The
ix
in
wycked
craftes
.
The
x
in
euyl
and
wycked
playes
/
and
eueryche
of
these
bowes
departeth
hym
in
to
many
maners
.
¶
Of
dyuers
maners
&
spyces
of
vsure
capo.
xxxv
THe
fyrst
bough
of
vsure
departeth
hym
in
to
vij
twygges
/
For
there
is
one
maner
of
vsurers
lenyng
openlye
whiche
lene
theyr
money
for
other
money
/
And
aboue
the
catel
they
take
and
leueye
theyr
gayne
.
or
in
money
.
or
in
hors
.
or
in
whete
or
in
wyn
or
in
fruyt
of
th
erthe
.
whyche
they
take
in
gayne
wythoute
to
rekene
the
fruytes
in
payement
.
And
yet
that
werse
is
.
they
wyl
rekene
two
tymes
in
the
yere
or
thryes
for
to
areyse
theyr
vsures
.
and
wyl
yet
haue
bountres
or
rewardes
aboue
for
euery
terme
/
and
thus
be
they
holpen
aboue
that
they
lene
pryncypally
/
Suche
peple
ben
vsurers
couched
and
vylaynous
.
But
there
ben
other
maner
vsurers
.
lenyng
and
curtoys
whiche
lene
theyr
money
wythoute
makyng
of
ony
couenaunte
/
Neuerthelesse
they
entende
to
haue
prouffyte
and
rewardes
therfore
/
in
money
or
in
catayl
.
or
in
golde
or
in
syluer
.
or
in
yeftes
or
in
presentes
.
or
in
robes
or
in
tonnes
of
wyn
or
in
fatte
swyn
or
in
seruyces
/
Or
in
labour
of
horses
or
of
oxen
or
asses
or
of
cartes
or
waynes
/
Or
of
prebendes
for
theyr
chyldren
.
or
in
other
thynges
.
and
in
al
these
and
suche
thynges
is
vsure
/
whan
it
is
lente
for
occasyon
to
haue
somme
prouffyte
.
This
is
the
fyrst
manere
of
vsure
.
that
leneth
hys
good
wyckedly
and
shrewdly
/
¶
The
second
capo.
xxxvj
THe
second
maner
of
vsure
is
in
them
that
lente
not
the
money
in
theyr
owne
persone
/
But
that
whych
theyr
faders
or
theyr
moders
.
theyr
wyues
or
theyr
husbondes
/
or
theyr
predecessours
haue
goten
by
vsure
they
reteyne
it
.
And
wyl
not
rendre
ne
yelde
it
ageyn
.
The
thyrd
maner
of
vsure
is
in
them
that
deygne
not
ne
wyl
not
lene
by
theyr
owne
hande
.
but
they
make
theyr
seruantes
and
other
people
to
lene
for
them
theyr
money
.
tho
ben
the
maystre
vserers
/
¶
Of
these
synnes
be
not
quyte
the
grete
and
hye
lordes
that
kepe
and
susteyne
the
Iewes
and
lombardes
of
pyemount
and
other
places
/
whyche
destroye
the
contraye
.
and
they
take
the
rewardes
&
grete
yeftes
&
somtyme
the
raunsons
or
redempcions
.
whyche
been
of
the
catayl
and
cheuessaunce
of
the
poure
peple
.
¶
The
fourth
manere
is
in
them
that
lene
other
mennes
money
.
or
that
borow
it
wyth
lytel
coste
.
Suche
people
been
dyscyples
of
vsurers
whiche
lerne
this
foule
and
wycked
stynkyng
crafte
.
¶
The
fyfthe
manere
is
in
marchaundyse
.
whan
one
sellyth
ony
maner
thynge
what
somener
it
be
for
more
than
it
is
worthe
for
the
abydyng
of
the
terme
than
he
wolde
doo
for
redy
money
.
&
that
more
is
the
vntrewe
sellar
and
wycked
whan
he
seeth
the
peple
more
at
grete
myschyef
.
thenne
he
shal
selle
his
ware
the
more
derrer
.
ye
twyes
or
thryes
more
than
it
is
worthe
.
Suche
manere
peple
doo
ouer
moche
harme
.
For
/
for
theyr
longe
terme
they
destroye
&
appourysshe
the
knyghtes
and
hye
men
that
folowe
th
assemblees
.
the
warres
and
the
tournoyes
that
they
delyuer
to
them
theyr
londes
and
theyr
herytages
in
gayge
&
wedde
.
&
so
lyeng
in
gayge
they
deye
&
neuer
quytte
ne
payed
.
The
other
synne
in
byeng
the
thynges
as
corn
wyn
or
other
thynges
lasse
the
halfe
than
it
is
worth
for
the
money
that
they
paye
tofore
hande
.
&
after
they
selle
the
same
thre
or
foure
tymes
more
dere
than
the
thynge
was
solde
and
delyuerd
to
them
fore
/
Other
marchauntes
bye
the
thynges
whan
they
be
at
noo
prys
and
good
chepe
.
as
whete
in
haruest
.
wyn
in
the
vynyerde
or
other
marchandyse
/
for
to
selle
ageyn
in
the
tyme
whan
they
shal
be
more
dere
/
The
other
by●
theyr
whete
in
the
stalkys
&
eerys
and
the
wyn
in
the
flouryng
whan
they
shewe
fayr
forth
/
by
suche
couenaunte
that
they
haue
theyr
achate
sauf
and
theyr
mesure
.
The
vj
maner
is
of
them
that
delyuer
theyr
money
to
marchauntes
in
suche
wyse
that
they
shal
be
felowes
and
parte
in
the
gayne·
and
no
thynge
in
the
losse
.
Or
that
delyuer
theyr
beestes
to
halnes
.
soo
that
they
be
as
yron
.
That
is
to
saye
that
yf
they
deye
or
perysshe
he
that
taketh
them
to
halnes
shal
sette
and
put
other
beestys
in
theyr
place
.
of
so
moche
and
as
grete
of
valure
&
prys
as
were
they
that
ben
deed
or
perysshed
at
his
propre
charge
and
dyspence
.
The
vij
maner
is
of
them
that
put
&
sette
theyr
nexte
neyghbours
in
theyr
werke
and
labour
.
by
cause
that
they
haue
lente
them
golde
or
syluer
or
corne·
or
hath
doon
to
them
ony
curtosye
or
frendshyp
.
and
whan
they
see
them
poure
&
nedy
.
thenne
make
they
wyth
them
bargayns
for
theyr
auayle
.
and
for
the
money
that
they
delyuer
to
the
poure
man
/
or
for
a
lytyl
corne
that
they
selle
to
hym
wel
dere
&
for
more
than
it
is
worthe
in
the
market
.
He
wyl
haue
of
hym
syx
penyworth
werke
or
labour
for
two
pens
/
These
been
the
bowes
that
growe
oute
of
the
euyl
braunche
of
vsure·
¶
Of
thefte
capitulo
xxxvij
THe
second
braunche
of
auaryce
is
thefte
/
thys
is
to
take
or
reteyne
other
mennys
thynge
wrongfully
wythoute
knowleche
or
ayenste
the
wylle
of
hym
that
oweth
it
.
And
this
synne
may
be
doon
in
foure
maners
after
foure
maners
of
theuys
.
For
there
ben
somme
theuys
openlye
Some
couertly
Somme
pryuelye
and
some
telawly
/
The
comyn
&
open
tbeuys
ben
they
that
stele
in
suche
wyse
that
there
is
Iustyce
doon
on
them
whan
they
been
taken
.
and
of
them
ben
dyuers
maners
.
as
wel
on
the
see
as
on
londe
.
The
conuert
theuys
ben
they
that
take
aweye
secretelye
&
conuertly
grete
thynges
or
smale
thynges
/
by
theyr
barate
.
trayson
or
by
subtyl
wytte
&
engyne
.
The
preuy
theues
ben
they
that
take
aweye
no
thynge
from
straungers
.
but
of
theyr
neyghbours
and
knowen
/
and
of
them
been
bothe
grete
and
smale
as
the
vntrewe
receyuour
/
Shereuys
.
prouostes
/
Eschetours
.
Bayllyes
/
sergeantes
.
and
other
suche
as
taken
the
amendes
.
and
restrayne
the
rentes
to
theyr
lordes
.
and
acounte
moche
in
costes
and
despences
and
lasse
in
receytes
and
rentes
/
Thus
done
the
grete
offycers
whiche
been
in
the
howses
of
the
grete
lordes
&
ryche
men
that
maken
grete
costes
and
dyspences
.
&
gyue
largely
the
goodes
of
theyr
lordes
&
maysters
wythoute
theyr
knowyng
and
ayenst
theyr
wylle
/
In
thys
synne
synneth
the
wyf
whyche
causeth
by
hir
synne
that
the
chylde
whyche
she
knoweth
wel
that
she
hath
had
of
another
man
than
of
hir
husbond
enheryteth
and
hath
t
herytage
where
he
hath
no
ryght
therto
.
¶
In
this
synne
also
synneth
the
wyf
that
taketh
aweye
the
goodes
of
hir
husbond
.
for
to
dyspende
and
put
it
to
euyl
vsage
/
¶
That
other
theef
is
the
lytel
theef
that
taketh
aweye
oute
of
the
hows
the
breed
or
wyne
and
other
thynges
.
or
fro
theyr
neyghbours
theyr
capons
or
hennys
/
or
the
fruyt
oute
of
theyr
gardyns
or
other
thynges
.
Suche
been
they
that
reteyne
the
thynges
that
they
haue
founden
&
knowen
wel
to
whome
they
belonge
.
and
therfore
they
shold
not
reteyne
them
/
But
they
ought
to
do
by
the
counceyl
of
holy
chyrche
.
or
by
the
counceyl
of
theyr
confessour
.
The
theuys
that
ben
felowes
ben
they
that
parten
theyr
thefte
.
or
by
composycyon
or
by
yefte
/
or
by
achate
or
by
other
manere
.
¶
Also
they
that
consente
to
the
thefte
.
or
counceylleth
or
that
commaundeth
it
to
be
doou
/
Also
they
that
counceylle
the
theuys
or
deffende
them
or
susteyne
them
in
theyr
malyce
/
or
receyue
them
in
to
theyr
hous
or
in
to
theyr
londe
.
or
that
gadre
togyder
the
thefte
.
Also
the
wycked
Iustyses
that
suffre
them
for
yeftes
/
or
by
prayers
or
by
ouy
other
euyl
reasons
and
wyl
not
ne
dare
not
do
Iustyce
/
¶
The
thyrd
braunche
of
the
synne
of
Auaryce
is
Rauyne
as
foloweth
capo.
xxxviij
THe
thyrd
braunche
of
auaryce
is
Rauyne
.
which
hath
many
bowes
/
The
fyrst
is
an
euyl
executour
of
testamentes
.
Suche
people
robbe
them
that
ben
dede
.
whyche
is
ouer
grete
an
vntrouthe
¶
The
second
is
in
wycked
and
euyl
lordes
.
be
they
knyghtes
or
other
lordes
or
bourgeyses
which
ete
&
flee
the
poure
peple
by
tayllees
/
by
aydes
Imposycyons
amendes
or
by
other
maner
/
whyche
seche
and
purchace
that
whyche
may
greue
theyr
subgettis
.
and
accomplysshe
theyr
euyl
wylle
/
and
they
ought
to
kepe
&
deffende
them·
In
thys
synne
ben
the
grete
prynces
the
grete
barons
/
which
by
theyr
myght
taken
awaye
fro
the
poure
&
other
that
they
may
subdue
theyr
castellys
theyr
rentes
and
theyr
baronnyes
/
And
also
other
ryche
men
that
take
awaye
by
strengthe
fro
theyr
propre
neyghbours
londes
vygnes
and
other
thynges
/
And
taken
on
alle
sydes
soo
that
noo
thynge
may
escape
theym
¶
The
thyrd
been
robbeurs
of
euyl
hostryes
or
Innes
which
robbe
the
pylgrymmes
and
the
marchauntes
.
and
other
that
passe
and
walke
by
the
cuntreye
.
¶
The
fourth
is
in
them
that
wyl
not
paye
that
they
owe
And
that
reteyne
wronfully
&
wythout
cause
the
hyre
or
wages
of
theyr
seruauntes
or
of
them
that
doo
theyr
werke
/
¶
The
fyfthe
is
in
these
grete
prelates
that
pylle
theyr
subgettys
.
and
that
raunson
them
by
ouer
grete
procuracions·
or
by
other
exactions
and
extorcions
that
they
do
in
many
maners
.
¶
These
ben
the
wulues
that
destroye
the
sheep
that
they
shold
kepe
¶
The
syxte
thefte
is
in
bayllyes
Shereues
bedellys
sergeantes
and
other
offycyers
.
whiche
doo
the
grete
rauyne
and
extorcions
vpon
the
poure
peple
and
bye
the
grete
heritages
.
&
soo
moche
there
is
of
other
manere
of
rauyne
whyche
shold
be
ouerlonge
to
reherce
here
.
But
the
moost
grete
parte
is
conteyned
in
the
thynges
aboue
sayd
.
¶
Of
the
synne
of
chalenge
capitulo
xxxix
THe
fourth
of
Auaryce
is
chalenge
.
that
is
to
renne
on
another
wrongfully
/
To
this
synne
apperteyneth
al
barate
trycherye
and
falsnesse
that
happeth
in
plees
.
In
the
clergye
hath
dame
Auaryce
many
scoliers
.
and
in
especyal
seuen
manere
of
people
that
estudye
therin
.
¶
Of
seuen
maners
of
the
synne
of
chalenge
capo.
xl
THe
fyrst
ben
the
false
psedours
that
make
the
false
partycyons
and
demaundes
.
and
seche
the
false
Iuges
.
and
the
false
wytnessys
.
and
the
false
aduocats
.
and
false
letters
for
to
trouble
other
/
and
trauaylle
the
peple
wrongfully
in
the
spyrytuel
courte
/
or
in
the
temporal
court
/
¶
The
second
been
they
that
put
aweye
and
sette
at
nought
that
is
ryght
.
And
sechen
barats
and
delayes
for
to
take
aweye
from
other
theyr
chyuaunce
.
¶
The
thyrd
been
the
false
and
vntrewe
wytnesses
/
For
they
maken
the
fals
and
vnryght
maryages
/
They
taken
awaye
the
herytages
.
They
doo
so
moche
harme
and
domages
that
none
may
amende
it
/
and
al
thys
they
doo
for
theyr
grete
couetyse
.
The
fourth
been
the
false
aduocates
that
susteyne
the
euyl
causes
al
wytyng
.
and
empesshe
&
lette
the
good
people
.
for
the
hyre
and
the
yeftes
that
they
take
on
bothe
sydes
/
And
they
make
ofte
the
good
causes
to
be
loste
.
&
the
quarelles
of
good
men
.
and
maken
of
ryght
wronge
/
and
of
wronge
ryght
by
theyr
wyckednesse
and
couetyse
lyke
as
they
that
been
maysters
of
the
barate
&
of
the
trycherye
/
The
fyfthe
ben
the
false
notaryes
that
make
false
letters
and
Instrumentes
.
and
falsen
the
seales
/
and
make
false
lybellys
and
many
other
vntrouthes
.
¶
The
vj
thefte
done
the
false
Iuges
that
entende
and
ben
more
fauourable
ayenst
reason
more
to
one
partye
than
to
another
.
for
yeftes
for
promesses
for
propryertees
or
for
loue
or
for
hate
or
for
drede
or
for
fauour
/
yf
they
delaye
the
causes
and
the
quarylles
wrongfully
and
make
men
to
doo
grete
costes
and
dyspences
.
and
taken
grete
yeftes
and
somtyme
of
bothe
partyes
.
&
sellen
theyr
Iustyce
/
or
they
leue
to
doo
Iustyce
/
and
doon
to
poure
peple
so
grete
domages
and
hurtes
that
they
may
not
ne
can
not
amende
ne
repayre
The
vij
ben
the
euyl
accessours
whiche
gyuen
euyl
counceylle
to
Iuges
.
and
causen
that
the
causes
and
quarellys
be
loste
by
the
offyces
and
seruyces
that
they
haue
.
Al
these
persones
tofore
sayd
ben
bounden
&
holden
to
rendre
&
yelde
agayn
al
that
which
they
haue
thus
had
&
taken
euyl
of
other
/
&
also
all
the
costes
&
domages
that
the
other
haue
had
&
suffred
for
them
.
¶
The
v
braunche
of
auarice
is
sacrilege
capo.
xlj
THe
fyfthe
braunche
of
Auarice
is
sacrilege
/
whan
one
breketh
or
hurteth
or
trayteth
vylaynousy
the
holy
and
blessyd
thynges
or
the
persones
of
holy
chyrche
.
or
ellys
the
holy
places
.
whyche
been
appropred
or
longyng
to
the
seruyce
of
god
/
and
this
doeth
the
synne
of
couetyse
in
many
maners
Fyrst
whan
one
treateth
vylaynsly
the
body
of
our
lord
/
lyke
as
doon
the
heretykes
.
the
Sorciers
or
wytches
.
and
the
wycked
preestes
for
wynnyng
/
in
lyke
wyse
say
I
of
thother
sacramentes
.
Also
whan
one
breketh
taketh
aweye
or
treateth
vylaynsly
the
sayntuaries
.
the
crosses
/
the
chalyces
.
the
cresme
/
the
corporalls
.
the
halowed
vestymentes
and
other
thynges
mysteryes
of
the
chyrche
/
Also
whan
one
brenneth
and
destroyeth
chyrches
/
or
monasteryes
/
or
holy
places
.
or
chyrchyerdes
▪
or
howses
of
relygyon
/
or
whan
ony
drawe
out
them
that
been
fledde
for
refuge
or
socour
in
to
monasteryes
or
chyrchyerdes
for
theyr
surete
or
warrante
¶
Also
whan
one
maketh
medlees
or
bataylle
in
the
chirche
so
that
blood
be
shedde
.
or
whan
the
synne
of
lecherye
is
doon
therin
/
¶
Also
whan
honde
is
layed
in
wrath
and
euyl
on
preest
or
clerke
or
on
ony
man
or
woman
of
relygyon
.
Also
whan
one
steleth
or
bereth
aweye
by
eny
reason
oute
of
holy
place
ony
holy
thynge
blessyd
and
halowed
/
or
vnhalowed
what
someuer
it
be
.
Of
thys
synne
be
not
quyte
they
that
the
goodes
of
holy
chyrche
the
patrymonye
of
Ihesu
Cryst
despenden
in
euyl
vsage
.
Ne
they
that
reteyne
it
by
auaryce
.
whan
they
ought
to
gyue
it
to
the
poure
people
in
holy
chyrche
or
put
it
in
good
vsage
/
Ne
they
also
that
take
aweye
or
reteyne
wyth
wronge
or
wyth
force
.
the
thynges
whyche
are
longyng
to
the
poure
in
holy
chyrche
.
Or
who
that
payeth
them
euyl
.
lyke
as
the
rentes
.
the
offerynges
the
dysmes
/
and
the
other
ryghtes
and
dutees
of
holy
chyrche
.
¶
Of
thys
same
synne
be
not
quyte
they
that
breke
the
sonday
and
other
festes
commaunded
.
For
the
holy
dayes
haue
theyr
fraunchyse
lyke
as
haue
the
holy
places
.
These
been
the
bowes
that
growe
oute
of
the
braunche
of
sacrylege
.
¶
Of
the
synne
of
Symonye
capitulo
xlij
THe
vj
braunche
of
auaryce
is
Symonye
.
Symonye
hath
taken
the
name
of
an
enchauntour
whyche
was
named
Symon
.
whyche
wold
haue
bought
of
saynt
Peter
th
appostle
the
grace
for
to
doo
myracles
.
And
therfore
he
offryd
to
hym
grete
hauoyr
and
good
/
And
therfore
been
they
callyd
Symonyaks
alle
they
that
wyl
selle
or
bye
ony
thynges
spyrytuel
whyche
is
emonge
alle
dedely
synnes
one
of
the
grettest
and
thys
braunche
hath
many
bowes
.
¶
Of
the
fyrst
boughe
of
Symonye
capo.
xliij
THe
fyrst
is
in
them
that
selle
or
bye
the
thynges
halowed
or
blessyd
or
the
body
of
our
lord
or
other
sacramentes
of
holy
chyrche
.
¶
The
second
is
in
them
that
selle
the
worde
of
god
.
and
preche
pryncypally
for
money
.
The
thyrd
is
the
synne
of
them
.
whiche
by
yeftes
or
by
promesses
.
or
by
prayers
of
frendes
do
so
moche
that
some
be
promoted
to
dygnyte
of
holy
chyrche
.
lyke
as
ben
bysshops
Abbottes
Deene
archedeken
or
other
whyche
ben
made
by
electyon
.
The
fourth
is
the
synne
of
them
that
for
yeftes
or
for
promesses
for
prayers
or
by
force
of
armes
/
or
for
seruyses
dyshonest
gyue
the
prebendes
the
cures
or
other
benefyces
of
holy
chyrche
.
The
v
is
the
synne
of
them
whyche
by
couenaunte
made
entre
in
to
relygyon
/
&
in
them
that
in
suche
manere
receyue
them
.
Ther
ben
many
other
dyuers
synnes
in
symonye
.
but
it
apparteyneth
more
to
clerkys
than
to
laye
men
.
&
this
book
was
more
made
for
the
laye
men
than
for
the
clerkys
which
knowe
and
haue
the
bookes
.
yet
neuerthelesse
it
is
necessarye
and
nede
to
laye
men
that
they
kepe
them
fro
this
synne
in
iij
causes
.
One
is
whan
they
wyl
ayde
&
helpe
theyr
kynnesmen
&
theyr
frendes
to
ryse
vnto
dygnytees
of
holy
chyrche
/
The
other
is
whan
they
gyue
the
prebendes
that
been
of
theyr
yefte
.
and
the
benefyces
/
¶
The
thyrd
is
whan
they
sette
and
put
theyr
chyldren
in
to
relygyon
/
in
these
thre
poyntes
yf
they
gyue
or
receyue
yeftes
or
prayers
not
leefful
or
euyl
seruyse
.
they
may
sone
falle
in
thys
synne
of
Symonye
.
For
lyke
as
sayth
the
lawe
wryton
/
There
be
thre
maners
of
yeftes
of
Symonye
/
yeftes
of
the
honde
.
lyke
as
golde
or
syluer
or
other
Iewel
/
Yeftes
of
the
mouthe
as
ben
prayers
.
yeftes
of
seruyce
dyshoneste
.
I
calle
yeftes
dyshonest
where
the
synne
is
done
pryncypally
for
thynges
spyrytuel
.
¶
Of
the
synne
of
malygnyte
whyche
cometh
of
auaryce
capitulo
xliiij
THe
seuenth
braunche
of
auaryce
is
malygnyte
.
whan
a
man
is
so
wycked
that
he
fereth
not
to
do
a
grete
synne
dedely
and
horryble
.
or
to
do
grete
harme
to
other
for
lytel
conquest
of
prouffyte
for
hym self
.
¶
This
braunche
hath
many
bowes
.
The
fyrst
is
whan
ony
persone
for
drede
of
pouerte
or
for
couetyse
of
wynnyng
he
renyeth
and
forsaketh
god
or
for
to
denye
the
crysten
feythe
.
and
bycometh
heretyke
or
Iewe
or
sarasyn
.
To
this
synne
apperteyneth
the
synne
of
them
that
for
money
doon
calle
the
deuyls
&
make
the
enchauntementes
and
maken
to
loke
in
the
swerde
or
crystal
/
or
in
the
vngle
or
nayle
of
the
fyngre
/
for
to
atteyne
and
fynde
the
thefte
or
other
thynges
loste
.
And
of
them
also
that
pourchace
the
charmes
by
sorcerye
or
by
ony
other
wycked
crafte
what
someuer
it
be
whan
persones
been
in
maryage
hate
eche
other
and
may
not
dele
ne
haue
companye
one
wyth
that
other
by
maryage
/
Or
persones
that
be
not
in
maryage
hate
eche
other
by
synne
folyly
¶
The
second
is
the
synne
of
cursyng
.
or
by
euyl
sayeng
by
trayson
or
by
detractyon
.
whan
a
man
for
wynnyng
or
for
hyre
dooth
thynge
.
for
whyche
ony
persone
is
put
vnto
deth
.
or
by
swerde
/
or
by
venym
.
or
by
ouy
other
manere
.
¶
The
iij
synne
is
of
them
that
for
to
wynne
.
brenne
howses
or
townes
castellys
or
chyrches
.
or
destroye
the
vygnes
or
cornes
.
and
doo
other
dyuers
grete
dommages
/
¶
The
iiij
is
the
synne
of
them
that
ofte
pourchace
the
plees
debates
and
the
warres
in
cytees
or
in
castellys
in
chapytres
.
or
emonge
other
hye
and
grete
men
by
cause
that
they
wene
to
gete
and
wynne
more
in
warre
than
in
the
pees
/
¶
The
fyfthe
is
the
synne
of
bayllyes
and
suche
offycers
that
accuse
and
chalenge
the
poure
people
and
make
them
to
be
raunsoned
and
tormented
for
a
lytel
gayne
that
they
haue
therof
.
To
thys
synne
apperteyneth
the
synne
of
the
false
Iuges
.
of
fals
men
of
lawe
and
aduocates
.
and
of
fals
questys
and
wytnesses
of
whiche
we
haue
spoken
tofore
/
&
in
many
other
maners
is
the
synne
of
malygnyte
.
But
it
were
ouer
longe
for
to
wryte
it
here
.
And
better
may
eche
man
rede
and
consyder
his
synnes
&
many
other
▪
in
his
conscyence
than
in
the
skynne
of
a
sheep
or
in
paper
/
¶
Of
marchaundyse
capo.
xlv
THe
viij
branche
of
anaryce
is
marchandyse
wherin
men
synne
in
many
maners
for
temporal
goodes
/
and
specyally
in
seuen
maners
.
The
fyrst
manere
is
to
selle
as
dere
as
he
may
The
second
is
to
lye
swere
and
forswere
the
more
for
to
selle
his
marchandyse
.
The
thyrd
is
the
deceyte
and
fraude
that
is
doon
in
the
weyghte
and
in
the
mesure
/
and
this
may
be
doon
in
thre
maners
/
The
fyrst
is
whan
a
persone
hath
dyuers
weyghtes
and
dyuers
mesures
.
and
byeth
by
a
more
gretter
weyght
and
lenger
mesure
and
selleth
by
a
lasse
/
The
second
is
whan
one
hath
a
trewe
weyght
&
a
trewe
mesure
and
wayeth
or
meteth
vntruly
&
falsely
/
lyke
as
the
tauerner
which
fylleth
his
mesure
with
scum
&
fome
.
the
iij
maner
is
whan
they
that
selle
by
weyghte
.
pourchace
and
doo
so
moche
by
deceyte
and
fraude
.
that
thylke
thyng
that
is
weyed
semeth
to
be
more
of
weyghte
than
it
is
.
The
fourth
manere
for
to
synne
in
marchaundyse
is
to
selle
the
derrer
for
the
terme
.
herof
we
haue
spoken
tofore
/
¶
The
fyfthe
is
to
selle
otherwyse
than
the
mustre
is
and
worse
/
lyke
as
these
scryueners
&
wrytars
doon
.
that
at
the
begynnyng
shewe
&
wryte
good
letter
.
and
after
make
werse
and
shende
al.
¶
The
vj
is
in
hydyng
and
concelyng
the
trouthe
of
the
thynge
that
is
solde
.
and
so
do
these
brokers
and
coorsers
of
hors
.
¶
The
seuenth
is
to
make
&
pourchace
that
the
ware
or
thynge
that
is
solde
seme
moche
better
than
it
is
.
lyke
as
doon
the
merciers
and
drapers
that
chosen
&
make
the
places
derke
where
as
they
selle
theyr
clothe
and
ware
.
And
in
many
other
maners
may
men
synne
in
marchandyse
.
but
it
shold
be
ouerlonge
to
say
here
/
¶
The
nynthe
braunche
of
auaryce
capo.
lxvj
THe
ix
braunche
of
auaryce
is
in
many
mesteres
or
craftes
.
In
this
synneth
moche
peple
and
in
many
maners
lyke
as
doon
these
commyn
wymmen
.
whiche
for
lytel
wynnyng
abandonne
and
gyue
them self
al
to
synne
.
Also
these
hazardours
.
bawdes
.
kepars
of
forboden
games
and
many
other
w●yche
for
temporel
prouffyte
abandonne
them
to
dyshoneste
and
vnthryfty
craftes
.
which
may
not
be
doon
without
synne
as
wel
of
them
that
do
it
as
they
that
susteyne
hyt
.
¶
The
x
braunche
of
auaryce
is
in
euyl
playes
and
games
.
as
the
dyse
quardes
tables
or
what
someuer
games
that
men
playe
at
for
money
or
for
gayne
temporelle
.
Suche
maner
playes
in
especyal
of
dyse
and
tables
been
deffended
and
forboden
by
the
decrees
and
lawe
for
many
perylles
that
comen
therof
.
The
fyrst
is
couetyse
/
the
second
ouer
grete
vsure
as
xij
for
vj.
and
not
at
a
moneth
or
thre
dayes
/
but
many
tymes
in
one
day
.
The
thyrd
synne
to
multeplye
lesynges
and
vayne
wordes
.
&
that
werse
is
grete
blasphemyes
of
god
and
of
his
sayntes
/
The
angre
and
wrath
the
oftymes
hath
be
taken
to
correcte
and
chastyse
the
other
.
For
somtyme
theyr
vysage
hath
be
torned
bacward
and
behynde
.
Somtyme
some
haue
lost
theyr
eyen
.
Somme
theyr
speche
.
¶
There
was
a
knyght
that
sware
by
the
eyen
of
god
/
&
anone
the
eyen
of
his
hede
sprange
oute
and
fyl
vpon
the
eschequez
.
¶
There
was
also
an
archer
by
cause
he
had
al
loste
at
playe
.
in
despyte
he
drewe
his
bowe
and
shotte
vp
toward
god
an
hye
.
and
on
the
morne
whan
he
was
sette
ageyn
at
his
playe
.
the
arowe
fyl
donn
vpon
the
eschequyer
al
blody
of
blood
and
threste
oute
hys
eyen
.
¶
The
fourth
is
euyl
example
that
they
whyche
playe
gyuen
to
other
that
beholde
the
playe
.
¶
The
fyfthe
is
to
lese
the
tyme
whyche
ought
to
be
employed
in
good
werkys
&
many
other
wyses
.
¶
One
thynge
ought
not
to
be
forgeten
.
that
is
that
he
that
wynneth
at
suche
games
may
not
ne
ought
not
in
ony
manere
to
reteyne
his
gayne
.
but
he
ought
to
gyue
it
al
for
goddes
sake
/
but
yf
it
were
in
suche
manere
that
he
played
for
another
or
by
deceyte
or
by
force
lyke
as
doeth
he
that
maketh
another
to
playe
wyth
hym
by
force
/
In
thys
manere
he
ought
to
rendre
it
to
hym
that
hath
loste
it
/
In
lyke
wyse
I
say
of
that
whyche
is
wonne
at
tournoys
/
These
been
the
braunches
of
auaryce
.
there
ben
ynough
of
other
but
they
appertayne
more
to
clerkys
than
to
laye
men
.
&
this
book
is
made
more
for
the
laye
men
than
for
clerkys
that
knowe
the
scryptures
¶
One
thynge
ought
ye
to
knowe
that
the
auarycious
man
hath
a
deuyl
to
whome
he
serueth
.
whyche
is
called
in
the
gospel
mammona
.
and
that
deuyl
maketh
to
his
seruaunte
syx
commaundementes
.
The
first
is
to
kepe
wel
that
he
hath
.
the
second
that
in
no
wyse
he
mynysshe
it
/
The
thyrd
is
that
he
encreace
it
alwaye
be
it
day
or
nyght
.
the
fourth
that
he
gyue
no
thynge
ne
doo
almesse
for
goddes
sake
/
ne
curtosye
to
ony
other
.
The
fyfthe
that
he
ne
lene
ne
gyue
to
the
poure
and
nedy
ony
thynge
/
ne
put
not
in
peryl
and
Ieoparde
that
whyche
he
hath
in
his
possessyon
.
The
vj
that
he
refrayne
hym self
&
restrayne
his
meyne
fro
mete
and
drynke
for
to
spare
his
good
/
¶
Of
the
synne
of
lecherye
whiche
is
loue
dysordynatly
xlvij
THe
vj
heed
of
the
beest
of
helle
is
lecherye
/
which
is
oulttrageous
loue
&
dysordynate
in
flesshly
delytes
.
Of
this
synne
the
deuyl
deceyueth
a
man
in
vj
maners
.
lyke
as
sayth
Saynt
gregory
.
Fyrst
in
folysshe
&
false
beholdynges
.
After
in
folysshe
and
lewde
talkyng
and
wordes
.
After
in
false
touchynges
.
After
in
fals
kyssynges
/
after
cometh
the
dede
.
For
fro
folysshe
beholdyng
cometh
the
commynycacyon
and
speche
and
fro
speche
to
touchyng
/
and
fro
touchyng
to
kyssyng
/
and
fro
kyssyng
to
the
dede
.
Thus
subtylly
bryngeth
the
deuyl
that
one
to
that
other
.
Fyrst
this
synne
is
deuyded
in
two
maners
For
there
is
lecherye
of
herte
and
lecherye
of
body
.
Lecherye
of
herte
hath
four
degrees
.
For
the
spyryte
of
fornycacion
which
is
the
fyre
of
lecherye
enbraceth
the
herte
/
and
maketh
fyrst
to
come
the
thoughtes
the
fygures
&
the
ymagynaciyon
of
synne
in
the
hert
and
in
consentynges
.
after
the
herte
delyteth
hym
in
folysshe
thoughtes
.
&
yet
he
delyteth
how
wel
that
yet
he
wyl
not
do
the
dede·
and
in
this
thought
he
abydeth
&
thys
delyte
is
the
second
degree
.
whiche
may
be
a
dedely
synne
soo
grete
may
be
the
delyte
.
The
thyrd
degree
is
the
consentyng
of
the
herte
of
reason
and
of
wylle
.
and
these
consentynges
concluded
been
dedely
synne
in
caas
that
the
deed
be
dedely
synne
/
after
the
consentyng
cometh
the
desyre
/
and
the
grete
brennyng
of
the
flessh
that
they
haue
to
thys
synne
.
&
doon
many
synnes
in
the
day
in
seyng
the
ladyes
and
the
damoysellys
rychely
and
fresshly
apparaylled
/
whyche
ofte
desgyse
and
araye
them
proudly
for
to
make
the
fooles
and
musardes
to
muse
and
beholde
theym
.
And
certes
they
synne
moche
greuously
/
for
by
theyr
couetyse
by
theyr
pryde
and
by
theyr
cause
perysshen
many
soules
/
and
moche
peple
put
to
deth
and
to
synne
.
For
thus
as
sayth
the
prouerbe
/
dame
dator
is
the
arblast
to
the
tour·
For
she
hath
not
a
membre
in
hyr
body
but
it
is
a
grynne
of
the
deuyl
.
As
salamon
sayth
/
wherof
must
be
gyuen
acomptes
at
the
day
of
Iugement
of
the
soules
which
by
th
occasyn
and
cause
of
them
be
dampned
.
That
is
to
vnderstonde
whan
they
be
occasyon
&
cause
other
to
synne
by
theyr
entysyng
and
labour
.
Lecherye
of
the
body
is
departed
in
to
the
lecherye
of
the
eyen
of
the
eerys
.
of
the
mouth
.
of
the
handes
/
and
of
al
the
fyue
wyttes
of
the
body
.
and
in
especyal
of
the
vylaynnous
dede
and
werke·
To
this
synne
apperteyneth
al
the
thynges
of
the
flesshe
.
that
moeuen
and
desyre
to
do
this
synne
.
As
doon
these
oultrages
&
the
excesse
of
mete
and
drynke
.
of
swete
beddes
and
softe
/
of
delycyous
robes
&
in
al
maner
of
excesse
of
body
without
necessyte
¶
Of
dyuers
estates
of
the
synne
of
lecherye
capo.
xlviij
THe
synne
of
lecherye
hath
many
estates
.
&
is
departed
in
many
braunches
after
the
estate
of
the
persones
that
done
it
/
And
it
goeth
mountyng
fro
degree
to
degree
.
and
fro
euyl
in
to
werse
.
The
fyrst
is
of
syngle
man
and
syngle
woman
that
holden
noo
bonde
of
vowe
.
ne
of
maryage
/
ne
of
ordre
ne
of
relygyon
.
ne
of
other
thynge
.
This
is
the
fyrst
synne
of
lecherye
/
The
second
synne
is
of
comyn
wymmen
/
&
thys
is
more
foul
&
more
abhomynable
.
For
by
cause
suche
wymmen
ben
somtyme
maryed
and
haue
lefte
theyr
husbondes
.
or
somtyme
ben
of
relygyon
/
and
refuse
no
man
ne
broder
ne
cosyn
ne
kynne
ne
other
.
The
thyrd
synne
is
of
the
man
syngle
wyth
a
wydowe
.
or
the
reuerse
/
That
is
a
wydower
wyth
a
syngle
woman
/
The
fourth
to
defoule
a
vyrgyn
.
The
fyfthe
is
wyth
a
wedded
woman
.
This
is
the
synne
of
aduoultrye
whiche
is
moche
greuous
/
For
there
is
brekyng
of
feyth
that
the
one
ouzt
to
kepe
to
another
.
After
there
is
sacrylege
whan
the
sacrament
of
maryage
is
broken
.
and
herof
happeth
somtyme
dysherytaunce
and
fals
maryage
/
This
synne
doubleth
hym
somtyme·
whan
it
is
of
a
wedded
man
to
a
woman
maried
to
another
man
.
The
vj
synne
is
whan
a
man
vseth
his
wyf
in
thynge
deffended
&
dysordeyned
ageyn
nature
&
ordre
of
maryage
/
A
man
may
sle
hym self
wyth
his
owen
swerde
So
a
man
may
synne
dedely
with
his
owne
wyf
/
For
thys
cause
god
smote
Onam
the
neuew
of
Iacob
wyth
an
euyl
deth·
&
the
deuyl
whiche
was
named
asmodeus
strangled
the
seuen
husbondes
of
the
holy
damoysel
Sara
which
after
was
wyf
to
yonge
thobye
.
For
alle
the
sacramentes
of
holy
chyrche
ought
to
be
treated
clenly
and
holyly
/
&
to
holde
&
kepe
them
in
grete
reuerence
.
The
vij
synne
of
lecherye
is
to
haue
flesshly
companye
wyth
hys
godsyb
.
or
goddoughter
.
ne
wyth
the
chyldren
of
them
.
for
suche
persones
may
not
assemble
withoute
synne
.
ne
also
by
maryage
.
The
viij
is
of
a
man
wyth
his
kynneswoman
.
&
this
synne
encreaceth
/
&
dyscreaseth
after
that
the
kynne
is
nyghe
or
ferre
.
The
ix
is
of
a
man
wyth
the
kynne
of
his
wyf
.
or
the
reuerse
.
the
wyf
wyth
the
kynne
of
hyr
husbond
.
this
synne
is
moche
peryllous
.
For
whan
the
man
hath
had
companye
wyth
suche
a
woman
/
he
may
not
after
haue
his
maryage
of
the
cosyns
of
his
wyf
.
And
yf
he
take
hyr
the
maryage
is
none
after
the
lawe
/
and
yf
he
take
a
wyf
after
hyr
cosyn
.
he
loseth
the
ryght
that
he
hath
to
hys
owen
wyf
.
in
so
moche
that
he
may
not
ne
ouzt
not
to
dwelle
wyth
hir
.
yf
she
requyre
it
not
tofore
/
The
x
of
a
woman
to
a
clerk
.
This
synne
aryseth
&
aualeth
moche
after
th
ordre
and
after
the
dygnytees
ordred
.
The
xj
is
of
a
man
of
the
world
wyth
a
woman
of
relygyon
.
or
the
reuerse
.
a
woman
of
the
world
wyth
a
man
of
relygyon
.
&
thys
synne
encreaceth
&
dyscreaseth
after
the
state
of
the
persones
that
done
it
/
The
xij
is
of
the
prelates
.
whiche
ought
to
be
forme
and
ensaumple
of
clennesse
of
chastyte
and
of
holy
lyf
to
alle
the
world
/
The
laste
is
moost
foule
and
so
abhomynable
that
it
ought
not
be
named
/
This
synne
is
ayenst
nature
/
whyche
the
deuyl
enseygneth
and
entyseth
a
man
in
many
maners
which
ben
not
to
be
named
for
the
matere
.
whiche
is
ouermoche
abhomynable
.
But
in
confessyon
it
ought
to
be
sayd
/
yf
it
be
he
or
she
to
whome
it
hath
happed
.
For
of
so
moche
as
the
synne
is
more
grete
and
more
horryble
.
of
soo
moche
auaylleth
the
more
the
confessyon
.
For
the
grete
shame
that
a
man
hath
to
saye
his
synne
.
is
a
grete
parte
of
the
penaunce
.
after
the
holy
scripture
¶
This
synne
dyspleseth
so
moche
to
god
.
that
he
dyd
do
rayne
fyre
brennyng
and
stynkyng
sulphre
vpon
the
cytees
of
sodom
and
gomor
/
and
dyd
do
synke
for
this
synne
fyue
cytees
doun
to
helle
/
The
deuyl
hym self
that
purchaced
thys
synne
.
hath
shame
and
abhorred
it
whan
it
is
doon
.
¶
Of
the
synne
of
glotonye
capitulo
xlix
THe
seuenth
heed
of
the
beest
of
helle
is
the
synne
of
the
mouthe
.
otherwyse
callyd
glotonnye
which
hath
two
offyces
.
of
whiche
that
one
apperteyneth
to
the
taste
.
as
to
ete
and
drynke
.
and
that
other
is
in
spekyng
/
Therfore
this
vyce
&
this
synne
is
deuyded
in
two
partyes
pryncypally
/
that
is
to
wyte
in
the
synne
of
glotonye
/
whiche
is
in
etyng
&
drynkyng
.
and
in
the
synne
of
the
shrewde
tongue
.
that
is
in
foule
and
folysshe
spekyng
.
And
fyrst
we
shal
saye
of
the
synne
of
glotonye
/
whiche
is
a
vyce
that
moche
pleaseth
the
deuyl
.
and
dyspleaseth
to
god
.
By
this
synne
hath
the
deuyl
grete
power
in
man
wherof
we
rede
in
the
gospel
that
god
gaf
lycence
to
deuylles
for
to
entre
in
to
swyn
.
and
whan
they
were
entred
they
drowned
them
in
the
see
.
Thys
sygnefyeth
that
the
glotons
that
lede
the
lyf
of
hogges
and
of
swyn
the
deuyls
haue
leue
to
entre
in
to
them
&
to
drowne
them
in
the
see
of
helle
.
And
maketh
theym
to
ete
so
moche
that
they
breste
/
&
drynke
so
moche
that
they
be
drowned
.
whan
the
champyon
hath
ouerthrowen
his
felowe
.
he
holdeth
hym
by
the
gorge
.
by
cause
he
shold
not
relyeue
.
Ryght
so
is
hyt
of
hym
that
the
deuyl
holdeth
by
hys
synne
in
his
mete
the
deuyl
renneth
to
hys
gorge
lyke
as
the
wolf
dooth
to
the
sheep
for
to
strangle
hym
.
lyke
as
he
dyd
to
Adam
&
Eue
in
paradys
terrestre
.
Thys
is
the
fysshar
of
helle
whiche
taketh
the
fysshes
wyth
the
grynnes
by
the
throte
/
This
vyce
dyspleseth
moche
/
For
the
gloton
doeth
to
hym
grete
shame
whan
he
maketh
his
god
of
a
sacke
ful
of
dunge
.
That
is
his
bely
whyche
he
loueth
more
than
god
and
doubteth
&
serueth
it
.
God
commaundeth
that
he
shold
faste
.
The
bely
sayth
nay
.
thou
shalt
not
/
but
thou
shalte
eete
longe
and
by
leyzer
/
God
commandeth
to
ryse
erly
.
his
god
his
bely
sayth
thou
shalte
not
.
I
am
ouer
ful
me
lyst
to
slepe
The
chirche
is
none
hare
he
wyl
not
flee
awaye
.
and
it
is
not
yet
open
.
It
shal
wel
abyde
and
tary
for
me·
.
And
whan
the
gloton
aryseth
he
begynneth
his
matyns
and
his
prayers
and
sayth
.
O
god
what
shal
we
ete
this
day
.
shal
we
not
fynde
that
is
ony
thynge
worthe
/
After
these
matyns
comen
the
lawdes
&
sayth
/
A
lord
god
how
wel
dranke
we
yester
euyn
the
good
wyn
.
and
how
good
mete
ete
we
.
Thenne
after
this
by
wepeth
the
gloton
his
synnes
and
sayth
.
Alas
sayth
he
I
wende
wel
thys
nyght
to
haue
deyed
.
The
wyne
yestereuyn
was
ouer
stronge
/
myn
heed
aketh
.
I
shal
not
be
eased
tyl
I
haue
dronken
.
This
god
of
the
wombe
of
glotonye
is
ouer
euyl
For
fyrst
he
bycometh
a
tauern
gooar
/
&
frequenteth
tauernes
.
after
he
playeth
at
the
dyse
.
&
after
he
selleth
his
good
awaye
/
after
he
bycometh
a
rybaulde
/
an
holyer
and
letchour
and
at
the
laste
he
hangeth
on
the
galowes
.
This
is
the
salarye
and
the
scotte
that
is
ofte
payed
for
the
synne
of
glotonye
This
synne
is
departed
after
saynt
gregorye
in
to
v
braunches
For
there
is
synne
in
fyue
maners
in
etyng
&
drynkyng
.
and
therfore
somme
drynke
tofore
tyme
.
or
without
reason
or
mesure
.
or
ouer
ardantly
or
ouer
plentyuously
or
ouer
curiously
Thenne
the
braunche
of
this
synne
is
to
ete
tofore
tyme
.
Ouermoche
to
ete
is
a
foule
thynge
to
a
man
that
hath
age
&
dyscrecyon
whan
he
may
not
abyde
a
due
hour
for
to
ete
&
drynke
By
grete
excesse
of
glotonye
it
happeth
ofte
/
that
a
man
that
is
hole
and
stronge
of
body
drynketh
and
eteth
without
cause
resonable
tofore
tyme
ordeyned
.
&
that
he
cometh
to
the
mete
as
doeth
a
dombe
beest
/
And
moche
synne
and
maladyes
bodelye
happen
ofte
by
the
customes
.
and
therof
it
cometh
that
this
gloton
sayth
that
he
may
not
faste
ne
doo
penaunce
.
For
he
sayth
he
hath
an
euyl
heed
and
an
euyl
herte
also
.
and
certaynly
he
sayth
trouthe
.
and
for
to
breke
the
fastyng
dayes
&
vygils
commaunded
is
ryght
a
grete
synne
.
For
he
dampneth
hym self
.
and
also
wyl
haue
companye
with
hym
.
&
withdraweth
and
letteth
them
to
doo
wel
.
and
ledeth
them
wyth
hym
vnto
helle
.
For
he
maketh
them
to
breke
theyr
fastes
.
and
do
glotonnye
.
whyche
they
wold
kepe
yf
it
were
not
the
euyl
companye
and
felawshyp
/
For
these
glotons
and
these
letchours
emonge
al
other
euylles
that
they
doo
/
done
a
synne
that
is
proprely
the
crafte
of
the
deuyl
.
that
is
whan
they
lette
and
wythdrawe
al
them
that
they
may
fro
wel
doyng
.
&
mocke
&
skorne
alle
them
that
loue
to
do
wel
.
¶
These
glotons
say
that
they
mowe
not
faste
.
but
they
lyen
falselye
.
For
lytel
loue
of
god
causeth
them
to
say
so
/
▪
For
yf
they
loued
as
moche
the
veray
glorye
of
heuen
as
they
do
the
vayn
glorye
of
the
world
/
For
lyke
as
they
faste
for
theyr
worldly
occupacyon
and
temporal
goodes
oft
vnto
the
nyght
.
as
wel
myght
they
fast
vnto
none
for
goddes
loue
yf
they
loued
hym
.
And
that
yf
they
desyred
theyr
saluacyon
.
But
they
be
lyke
vnto
the
chylde
that
alle
day
wyl
haue
breed
in
his
honde
.
/
And
trouthe
it
is
that
lyke
as
one
synneth
by
etyng
and
drynkyng
ouer
erly
.
Ryght
so
one
synneth
by
ouer
late
souper
.
These
people
that
so
moche
loue
to
wake
by
nyght
and
waste
the
tyme
in
ydlenes
.
&
goo
late
to
bedde
.
and
aryse
late
synnen
in
many
maners
/
First
in
this
that
they
waste
&
lose
the
tyme
and
torne
it
.
whan
they
make
of
the
nyght
the
day
.
&
of
the
day
the
nyght
.
God
curseth
suche
people
by
the
prophete·
For
men
ought
on
the
day
tyme
to
doo
good
and
occupye
hym
in
good
and
holy
werkys
.
And
in
the
nyght
to
preyse
god
.
&
to
praye
to
hym
deuoutelye
.
and
to
yelde
hym
thankynges
of
his
yeftes
/
But
they
that
thenne
lye
in
theyr
beddes
whan
they
shold
be
vp
and
rysen
must
nedes
slepe
whan
they
shold
praye
to
god
and
worshyp
hym
.
and
here
the
seruyce
of
our
lord
/
and
thus
lese
al
the
tyme
.
&
the
day
and
the
nyght
/
¶
Also
in
these
grete
wakynges
ben
commysed
many
synnes
.
as
to
playe
at
chesse
tables
and
at
dyse
.
and
thenne
is
ther
spoken
many
folysshe
wordes
and
corrupt
.
of
whiche
many
synnes
folowe
and
ensyewe
/
And
also
the
caytyues
waste
theyr
bodyes
theyr
tyme
theyr
soule
theyr
wytte
and
their
good
¶
The
second
braunche
of
glotonye
is
to
ete
&
to
drynke
oultragyously
and
without
mesure
.
These
that
so
do
been
lyke
vnto
a
goulf
that
swaloweth
alle
in
.
lyke
as
an
abysme
.
It
is
ouer
grete
wysdom
to
kepe
mesure
in
etyng
and
drynkyng·
And
also
it
is
grete
helth
for
moche
peple
dye
ofte
tofore
theyr
tyme
by
oultrageous
etyng
&
drynkynge
.
&
by
suche
excessys
and
suche
oultrages
comen
and
sourden
many
maladyes
and
sekenessys
.
But
he
that
wyl
knowe
and
take
this
mesure
/
he
ought
to
knowe
that
there
been
many
maners
for
to
lyue
in
the
world
/
Some
lyuen
after
the
flesshe
and
after
the
eases
of
the
body
.
Somme
after
theyr
Iolyte
/
Other
after
theyr
ypocresye
.
Other
after
physyke
.
Other
after
theyr
honeste
.
Other
after
that
theyr
synne
requyreth
/
Other
after
ther
spyryte
.
and
after
the
loue
of
god
¶
They
that
lyue
after
the
flesshe
as
Saynt
Poul
sayth
sleen
theyr
soules·
for
they
make
of
their
bely
their
god
/
They
reteyne
neyther
reason
ne
mesure
.
and
therfore
they
shal
haue
in
that
other
world
payn
&
torment
withoute
mesure
/
¶
They
that
lyue
after
their
Iolyte
wyl
holde
companye
with
toles
.
suche
folke
can
not
may
not
ne
wyl
not
holde
ne
kepe
mesure
ne
reason
.
They
that
lyue
after
ypocresye
ben
they
that
ben
marters
to
the
deuyl
.
suche
ypocrites
haue
ij
mesures
.
For
the
ij
deuyls
that
tormenten
t
hypocrite
ben
moche
contrary
that
one
to
that
other
.
that
one
sayth
ete
ynough
so
that
thou
be
fayr
&
fatte
.
Thother
sayth
thou
shalt
not
but
thou
shalt
faste
so
that
thou
be
pale
&
lene
.
to
th
ende
that
the
world
holde
the
for
a
good
man
/
And
that
it
may
appyere
that
thou
doest
moche
penaunce
.
Now
it
byhoueth
that
the
ypocryte
haue
ij
mesures
.
one
lytel
and
one
grete
of
which
they
vse
the
lytel
mesure
tofore
the
peple
.
and
the
grete
mesure
they
vse
so
that
no
man
see
them
.
they
reteyne
not
the
trewe
mesure
that
ben
auaricious
In
suche
maner
as
the
mouth
wyl
.
which
is
lady
of
the
hous
&
comandour
.
Thenne
bytwene
the
bely
and
the
mouth
of
the
gloton
ben
thre
dysputacyons
/
The
bely
sayth
I
wolde
be
ful
the
mouth
saith
I
wyl
not
be
ful
/
the
bely
saith
to
hym
I
wyl
that
thou
ete
and
take
ynough
&
despende
largely
.
The
mouth
sayth
I
shal
not
.
I
wyl
that
thou
restrayne
the.
&
what
shal
the
sory
caytyf
do
which
is
seruaunt
to
his
two
euyl
lordes
.
Two
mesures
maken
the
pees
.
The
mesure
of
the
bely
in
an
other
mans
hous
good
&
large
.
and
the
mesure
of
his
mouth
in
his
owen
hous
sorouful
and
ouer
s●ars
.
¶
They
that
lyuen
after
physyque
kepen
the
mesure
of
ypocras
.
whyche
is
lytel
and
streyte
/
and
it
happeth
oft
that
he
that
lyueth
by
physyke
deyeth
.
¶
They
that
lyuen
after
honeste
they
kepe
and
holde
the
mesure
of
rayson
/
and
lyuen
honourably
in
the
world
.
For
they
eten
in
tyme
and
houre
.
And
taken
in
gree
and
at
worth
that
whyche
they
haue
.
curtoyslye
.
clenly
and
gladlye
/
They
that
lyue
after
that
theyr
synne
requyreth
kepe
suche
mesure
as
is
charged
to
them
in
penaunce
.
They
that
lyue
after
the
spyrite
ben
they
that
for
the
loue
of
god
rule
&
gouern
hem
self
lyke
as
the
holy
ghoost
enseygneth
and
techeth
them
to
holde
&
kepe
mesure
reason
&
ordre
/
They
haue
the
lordshyp
&
seygnorye
ouer
theyr
body
whiche
is
so
dysciplyned
&
endoctryned
by
penaunce
and
so
wel
chastysed
that
he
demaundeth
none
oultrage
.
&
doeth
that
whiche
the
spyrite
commaundeth
&
wythoute
contradyction
.
Now
mayst
thou
see
by
that
whiche
we
haue
here
sayd
that
the
deuyl
hath
many
engynes
for
to
take
the
peple
by
theyr
throtes
&
by
theyr
glotonye
/
For
fyrst
he
sheweth
to
them
the
wynes
&
the
metes
which
ben
fayr
&
delycyouses
/
lyke
as
he
dyd
to
eue
the
apple·
&
yf
it
be
not
worthe
he
sayth
to
hym
Ete
&
drynke
lyke
as
dyd
suche
one
.
Thou
must
nedes
holde
companye
wylt
thou
that
men
mocke
&
scorne
the
and
wylte
thou
ben
holden
a
popelard
.
Or
he
sayth
to
the.
thou
must
nedys
kepe
the
helthe
of
thy
body
/
who
hath
not
his
helth
hath
no
thynge
.
Be
not
an
homycyde
of
thy self
/
Thou
owest
to
thy
body
his
sustenaunce
/
Or
he
sayth
to
hym
otherwyse
Beholde
and
consydere
the
good
that
thou
doest
&
what
thou
mayst
do
.
Thou
etest
not
for
the
delytes
of
thy
body
.
but
for
to
serue
god
/
Thou
oughtest
to
kepe
thy
strengthe
to
god
lyke
as
dauyd
the
prophete
sayth
.
Of
these
reasons
abouesayd
be
somtyme
atteyned
and
deceyued
the
moost
wyse
men
/
The
thyrd
braunche
of
this
vyce
is
to
renne
and
to
take
ouer
gredyly
the
mete
.
lyke
as
the
hounde
dooth
the
caroyn
.
and
how
moche
gretter
is
the
gredynesse
soo
moche
gretter
is
the
synne
/
For
lyke
as
it
is
not
synne
to
haue
the
rychesse
Iustely
goten
and
truly
but
not
ouer
moche
to
loue
them
.
ne
to
vse
them
euyl
/
right
so
it
is
not
synne
to
ete
.
But
that
it
be
not
ouer
gredely
ne
ouer
dysordynatly
.
Al
manere
metes
ben
good
vnto
good
people
.
to
them
that
by
reason
&
by
mesure
vsen
them
without
ony
excesse
&
without
oultrage
/
&
alwey
we
ouzt
to
preyse
god
&
rendre
thankynges
to
god
of
his
goodnes
&
of
his
yeftes
/
&
by
the
swetenes
of
the
mete
we
ouzt
to
thynke
on
the
swetenesse
of
god
.
and
on
that
celestyal
&
swete
mete
of
glorye
perdurable
which
fylleth
and
accomplyssheth
the
desyre
of
the
hert
.
Therfore
men
rede
in
howses
of
religyon
at
mete
/
by
cause
that
whan
the
body
taketh
his
refection
on
that
one
parte
.
that
the
soule
shold
take
his
spyrituel
mete
and
refection
on
that
other
part
.
The
iiij
braunche
of
this
synne
of
glotonye
is
of
them
that
ouer
nobly
wyl
ete
&
drynke
.
&
which
despende
&
waste
that
wherof
an
hondred
poure
men
myght
be
suffyciently
fedde
Suche
peple
synne
in
many
maners
.
Fyrst
in
grete
despences
that
they
make
.
After
in
that
/
that
they
vse
ouer
grete
gredynes
&
ouer
grete
delyte
.
After
in
the
vayn
glorye
that
they
haue
.
But
this
is
not
onelye
thexcesse
of
the
throte
/
but
it
is
ofte
for
bobance
&
for
grete
pryde
/
and
for
the
praysyng
of
the
world
that
they
seche
so
dere
metes
&
multeplye
so
many
messes
wherof
oft
tymes
growe
many
synnes
.
The
v
braunche
of
glotonye
is
the
curiosite
of
glotons
/
whiche
thynke
on
none
other
thynge
but
for
to
delyte
them
in
metes
.
they
ben
proprelye
lychorous
which
seche
not
sauf
onely
the
delytes
of
theyr
throte
&
mouth
.
In
iij
thynges
namely
lyeth
the
synne
of
suche
peple
/
Fyrst
in
the
grete
charge
that
they
haue
in
pourchasyng
&
in
arayeng
their
metes
/
After
in
the
glorye
&
in
the
grete
playsyr
that
they
haue
in
seyng
&
beholdyng
them
/
&
that
they
may
recounte
what
dylygence
they
put
to
that
.
that
the
metes
been
wel
arayed
.
&
that
eueryche
haue
his
right
&
propre
saw●e
.
&
how
they
may
of
one
thynge
make
dyuers
messes
dysguysed
for
the
delycyousnesse
of
the
mouthe
/
&
whan
the
messys
or
the
metes
comen
in
one
after
another
.
thenne
be
sayd
the
bourdes
for
entremesses
&
thus
goeth
the
tyme
.
&
the
caytyfs
forgete
them self
&
.
reason
slepeth
and
thynketh
no
thynge
of
the
deth
.
ne
on
the
synnes
that
they
do
.
their
stomack
cryeth
and
sayth
.
Dame
throte
ye
slee
me
/
I
am
so
ful
that
I
am
lyke
to
breke
.
Thenne
the
lychorous
tongue
answereth
though
thou
sholdest
to
brest
I
shal
not
suffre
this
licorous
mete
escape
me
.
after
the
lycorousnes
of
mete
cometh
vaynglory
that
is
to
remember
it
.
Thenne
desyre
and
wesshe
they
that
they
had
as
longe
a
necke
as
a
crane
/
&
as
grete
a
bely
as
a
cowe
that
they
myght
yet
deuoure
&
swalowe
more
mete
/
Now
hast
thou
herde
the
synnes
that
comen
of
glotonye
&
of
lycourousnesse
.
and
by
cause
that
these
synnes
sourden
and
comen
ofte
in
the
tauerne
.
whiche
is
fontayne
of
synne
.
Therfore
I
wyl
a
lytel
touche
the
synnes
that
ben
made
and
done
in
the
tauerne
.
The
tauerne
is
the
scole
of
the
deuyl
where
as
his
dyscyples
studye
.
and
his
propre
chapel
where
as
his
seruyce
is
doon
.
and
that
is
the
place
where
he
sheweth
&
doeth
his
myracles
bothe
day
and
nyght
.
suche
as
apperteynen
the
deuyl
for
to
do
.
Atte
chyrche
our
lord
god
hath
a
custome
to
shewe
his
vertues
&
to
make
his
myracles
lyke
as
ye
may
see
in
many
places
.
the
blynde
for
to
see
.
the
lame
and
croked
to
be
redressyd
.
to
mad
men
their
wytte
.
to
dombe
men
speche
/
&
to
deef
men
theyr
heryng
/
But
the
deuyl
in
the
tauern
doth
al
the
contrarye
.
for
the
tauerne
is
his
chapel
as
is
aforesayd
where
men
dooth
to
hym
seruyce
.
for
whan
the
man
goeth
to
tauerne
he
goeth
alle
ryght
.
and
whan
he
retorneth
he
hath
neyther
fote
ne
honde
.
by
whyche
he
may
hym self
bere
ne
susteyne
.
and
whan
he
goeth
thyder
he
speketh
wel
.
hereth
and
vnderstondeth
.
and
whan
he
retorneth
he
hath
loste
alle
thys
/
lyke
as
he
that
hath
neyther
wytte
ne
reason
ne
memorye
in
hym self
.
Suche
been
the
myracles
that
the
deuyl
maketh
in
the
tauerne
.
&
what
lesson
is
redde
in
the
tauerne
I
shal
say
to
you
.
Ther
is
redde
lerned
herde
&
seen
all
fylthe
and
ordure
of
synne
.
that
is
to
wete
glotonye
lecherye
sweryng
forsweryng
lyeng
myssayeng
renyeng
god
&
his
sayntes
.
mysherkenyng
brawlyng
&
many
other
synnes
.
Thenne
sourden
&
comen
stryues
homycides
or
manslaughter
.
there
is
lernyd
to
stele
and
to
hange
/
the
tauern
is
a
fosse
&
a
pytte
of
theuys
.
and
also
it
is
the
fortresse
of
the
deuyl
for
to
warre
ayenst
god
&
his
sayntes
&
the
tauerner
that
susteyneth
suche
peple
dysordynate
ben
partonners
of
alle
theyr
synnes
that
they
doo
in
theyr
tauernes
.
And
certeyn
yf
a
persone
sayd
as
moche
shame
to
hys
owne
fader
or
to
his
moder
or
to
his
knaue
/
as
suche
manere
peple
do
to
theyr
fader
of
heuen
and
to
our
lady
and
to
the
Sayntes
they
shold
be
moche
angry
.
and
fynde
and
sette
other
remedye
than
god
dooth
.
¶
Of
the
synnes
of
the
tongue
capitulo
L
WHo
that
wyl
knowe
and
thynke
of
the
synnes
of
the
tongue
.
hym
byhoueth
to
thynke
and
acounte
to
thynk
what
the
tongue
is
and
fro
whens
she
cometh
&
what
harme
and
euyl
she
doeth
/
For
it
happeth
that
somtyme
the
worde
is
synne
in
hym self
.
by
cause
it
is
euyl
/
and
happeth
by
cause
that
it
is
synne
/
men
synne
for
as
moche
that
she
yssueth
and
cometh
of
an
euyl
herte
.
¶
And
also
it
happeth
that
the
worde
is
grete
synne
by
cause
it
dooth
euyl
.
how
wel
that
it
be
fayre
and
wel
polysshed
/
¶
Now
thou
oughtest
to
knowe
that
the
euyl
tongue
is
the
tree
that
god
curseth
in
the
gospel
.
by
cause
he
fonde
theron
no
thynge
but
leeuys
.
By
the
leeuys
ben
vnder
stonden
in
holy
scrypture
wordes
.
And
lyke
as
it
shold
be
a
thynge
dyffycile
and
harde
to
nombre
the
leeuys
of
trees
/
Ryght
so
it
is
Impossyble
to
compte
and
nombre
the
synnes
that
growen
of
the
tongue
.
But
we
shal
sette
and
put
ten
chyef
braunches
whyche
growe
oute
of
thys
tree
.
And
these
x
braunches
may
thus
be
named
/
ydlenes
/
auauntyng
/
losangerye
.
detraction
.
lyes
or
lesynges
/
Forswerynges
.
contencyons
murmure
.
rebellyon
.
and
blasphemye
.
¶
Of
the
synne
that
been
in
ydle
wordes
capo.
lj
THey
that
abandonne
them
to
ydle
wordes
geten
grete
dommage
and
grete
perylle
/
whyche
they
apperceyue
not
.
¶
And
also
they
lese
the
tyme
whyche
they
may
neuer
recouere
.
And
lose
also
the
good
dedes
that
they
shold
&
myght
doo
vnto
theyr
owne
salute
and
helthe
.
And
lesen
the
ioye
of
heuen
/
and
the
tresour
of
theyr
herte
/
and
replenysshe
it
of
vanyte
&
of
synnes
/
They
dyscouer
the
potte
&
the
flyes
entre
therin
.
They
calle
them
ydle
wordes
/
but
they
ben
not
.
For
they
ben
moche
costyous
damageous
&
perillous
as
they
that
auoyde
fro
the
herte
al
goodnes
.
and
replenysshe
it
wyth
vanyte
.
For
they
shal
rendre
reason
&
yelde
acompt
of
them
to
god
straytely
atte
day
of
Iugement
.
lyke
as
god
saith
in
the
gospel
/
This
is
not
thenne
a
lytel
thynge
ne
lytel
ydlenes
/
whan
hit
byhoueth
to
yelde
reason
and
accomptes
at
the
day
of
dome
vnto
a
lytel
thought
.
and
in
so
hye
a
court
as
is
tofore
god
&
al
his
sayntes
.
In
this
ydle
wordes
men
synne
in
vj
maners
.
There
been
somme
vayn
wordes
.
of
whyche
somme
tongues
be
so
ful
that
so
moche
speke
afore
and
after
that
they
be
lyke
the
clyket
&
the
clappe
of
a
mylle
whyche
may
neuer
reste
.
&
also
some
wordes
ben
soo
curyous
of
them
that
gladly
heren
tydynges
tolde
.
that
they
ofte
sette
theyr
hert
to
the
desease
of
them
that
here
them
.
so
that
the
recounters
been
ofte
holden
for
fooles
&
lyars
.
After
comen
the
rehersayl
&
the
fayr
wordes
/
wherin
is
moche
vaynglorye
.
in
them
that
can
subtylly
shewe
&
say
them
.
for
to
make
the
herars
to
laughe
/
after
ben
the
truffes
bourdes
and
lyes
ful
of
fylthe
of
ordure
and
of
synne
whiche
ben
callyd
ydle
wordes
.
but
they
be
not
/
for
they
be
peryllous
&
greuable
/
After
ben
Iapes
.
the
esbatemens
and
playes
not
leeful
.
that
say
somtyme
vpon
good
men
&
vpon
them
that
wold
fayn
do
wel
/
by
cause
that
they
myght
wythdrawe
fro
theyr
herte
the
goodnes
that
they
haue
conceyued
&
purpose
to
do
/
These
be
not
ydle
wordes
/
for
thou
art
lyke
an
homycyde
yf
thou
wythdrawe
by
thy
tongue
a
man
or
a
woman
or
a
chylde
fro
doyng
wel
or
fro
doyng
a
good
dede
.
And
god
shal
conne
the
as
good
thanke
as
the
kyng
shold
do
to
the
yf
thou
haddest
slayn
his
owne
sone
or
stolen
aweye
hys
tresour
.
¶
Of
the
synne
of
auauntance
capitulo
lij
AFter
cometh
the
synne
of
auauntyng
whych
is
moche
grete
moche
foule
false
&
moche
vylaynous
/
it
is
moche
grete
.
For
he
that
auaunteth
hym self
is
moche
hateful
to
god
for
he
taketh
awaye
his
glorye
.
Also
as
we
haue
sayd
tofore
this
is
a
moche
false
synne
.
for
his
goodes
of
which
he
myzt
gete
heuen
he
gyueth
for
a
lytel
wynde·
and
soo
it
is
a
moche
foule
synne
.
For
al
the
world
holdeth
hym
for
a
fool
for
a
vylayn
and
for
nyce
.
and
this
braunche
hath
.v.
leuys
.
There
ben
v
maners
of
vauntours
That
one
is
of
tyme
past
/
Thys
is
the
synne
of
them
that
so
gladly
remembre
theyr
werkys
and
theyr
prowesses
.
&
that
whyche
they
wene
to
haue
done
wel
or
sayd
wel
.
That
other
is
of
tyme
present
.
this
is
the
synne
of
them
that
no
thynge
do
gladly
.
ne
payne
them
to
doo
wel
/
ne
to
say
wel
whan
they
be
not
seen
ne
herde
.
They
in
doyng
or
in
sayeng
or
in
syngyng
auaunte
them self
&
selle
for
nouzt
alle
that
they
haue
and
doon
.
To
this
man
apperteyneth
the
synne
of
them
that
so
auaunte
and
boost
them
of
the
good
that
they
haue
.
or
of
that
whyche
they
wene
to
haue
of
theyr
noblesse
or
of
theyr
rychesse
.
They
ben
lyke
to
the
Cuckow
/
that
can
not
synge
but
of
hym self
.
¶
The
thyrd
is
of
them
that
ben
surquydrous
and
that
thynke
and
say
in
them self
.
I
shal
auenge
me
herof
.
I
shal
make
hylles
&
valeyes
.
The
fourth
is
more
subtyl
.
that
is
of
them
that
dare
not
preyse
them self
for
shame
But
al
that
euer
that
other
doon
&
say
they
blame
and
despyse
lyke
as
no
thynge
were
worth
/
but
that
whyche
they
can
doo
or
say
¶
The
fyfthe
is
yet
more
subtyl
.
that
is
of
them
that
wyl
whan
that
men
preyse
them
.
and
they
dare
not
saye
it
openlye
/
they
make
it
all
contrarye
and
make
them self
humble
and
say
that
they
be
no
thynge
worth
and
synners
thre
tymes
wers
than
they
be
.
by
cause
they
wold
be
preysed
and
for
that
men
shold
holde
them
for
wel
humble
&
meke
.
Alas
sayth
Saynt
Bernard
that
this
is
a
sorouful
auauntynge
.
They
make
theym selfe
deuylles
by
cause
they
shold
be
reputed
for
aungellys
/
and
fayne
them self
to
be
euyl
.
to
th
ende
that
men
shold
repute
them
for
good
.
But
certeynly
a
man
shold
not
more
angre
them
.
than
to
say
ye
say
trouthe
To
this
apperteyneth
the
synne
that
sechen
the
aduocates
for
to
preyse
them
.
&
to
crye
theyr
oublyes
.
by
whos
mouth
they
speke
more
hardely
.
¶
Of
euyl
sayeng
of
other
capitulo
liij
LOsangers
ben
the
nouryces
of
the
deuyl
that
gyue
souk
to
the
chyldren
and
make
them
slepe
in
theyr
synnes
by
theyr
fayre
syngyng
/
They
enoynte
the
waye
of
helle
wyth
the
hony
of
flaterye
by
cause
that
the
synners
shold
goo
it
the
more
hardely
.
This
synne
is
departed
in
to
fyue
partyes
that
been
lyke
as
fyue
leuys
on
this
braunche
.
The
fyrst
is
of
these
flaterers
.
that
whan
they
see
that
he
or
they
.
that
they
see
dyspose
them
to
say
wel
or
to
do
wel
.
anone
they
shewe
and
telle
it
to
hym
.
by
cause
that
he
shold
haue
therof
vayn
glorye
.
But
his
defaultes
they
shal
neuer
say
ne
telle
hym
/
The
second
synne
is
that
the
lytel
good
that
the
chyldren
do
they
double
it
.
That
is
to
say
/
that
them
that
they
preyse
and
fede
by
flaterye
/
they
encreace
it
and
double
it
/
and
adiouste
therto
soo
moche
that
it
is
more
lesyng
than
trouthe
.
and
therfore
been
they
callyd
false
wytnesse
in
holy
scrypture
¶
The
thyrd
synne
is
whan
they
make
a
man
or
a
woman
to
vnderstonde
that
he
hath
in
hym
many
good
vertues
and
moche
grace
/
where
as
he
hath
none
And
therfore
holy
scrypture
calleth
suche
flateres
enchauntours
for
they
enchaunte
so
moche
the
man
or
the
woman
/
that
they
byleue
them
better
than
hem
self·
and
that
they
byleue
bettyr
that
they
here
than
that
whiche
they
see
/
and
that
they
saye
to
hem
better
that
they
knowe
and
fele
/
¶
The
fourth
synne
is
whan
they
synge
alwaye
the
placebo
of
flaterye
/
That
is
to
say
/
my
lord
or
my
lady
ye
say
trouthe
.
my
lord
doth
wel
.
and
torneth
al
thynge
by
flaterye
what
someuer
he
doeth
or
sayth
be
it
good
or
euyl
.
and
therfore
ben
they
callyd
Ecko
/
That
is
the
so●n
that
redoundeth
in
hye
mountayns
&
woodes
and
accordeth
alwaye
to
that
whiche
is
cryed
and
sayd
.
be
it
trewe
be
it
fals
/
The
fyfthe
ben
the
flaterers
that
defenden
excusen
&
couere
the
vyces
and
the
synnes
of
them
that
wyl
flatere
and
preyse
.
and
therfore
ben
they
callyd
in
wrytyng
taylles
.
for
they
couer
the
ordures
and
synnes
of
the
ryche
men
for
somme
temporal
good
.
&
therfore
ben
they
lykenyd
in
scrypture
to
the
tayll
of
a
foxe
.
for
theyr
flaterye
barate
and
tryeherye
.
¶
Of
losengerye
and
of
flaterye
LOsengiers
and
myssayers
ben
of
one
foole
.
These
ben
the
ij
seraynes
otherwyse
callyd
mermaydens
.
of
whiche
we
fynde
in
the
book
of
the
nature
of
beestys
whiche
is
a
monstre
of
the
see
that
is
callyd
serayns
.
whyche
hath
the
body
of
a
woman
the
taylle
of
a
fysshe
.
&
vngles
or
clawes
of
an
egle
/
and
they
synge
soo
swetely
that
they
make
the
maronners
to
slepe
.
and
after
they
deuoure
them
.
These
ben
the
losengyers
&
flaterers
whiche
by
theyr
fayr
speche
make
men
to
slepe
in
theyr
synnes
/
There
been
somme
serpentes
whyche
haue
the
name
of
serayns
.
that
renne
more
swyftely
than
an
hors
.
and
somtyme
they
flee
/
and
theyr
venym
is
so
stronge
that
tryacle
may
not
auayle
ayenst
it
.
For
sonner
cometh
the
deth
than
the
bytyng
of
the
serpent
is
felte
.
These
ben
the
myssayers
of
whome
Salamon
sayth
.
that
they
byte
in
trayson
lyke
a
serpent
.
with
thys
ben
slayn
thre
at
ones
.
That
is
he
that
sayth
it
/
he
that
hereth
it
/
and
he
of
whome
is
myssayed
/
This
is
the
ryght
cruel
beest
that
is
callyd
hate
.
whiche
fynyssheth
destroyeth
.
and
bryngeth
out
of
the
erth
the
bodyes
of
the
dede
men
and
eteth
them
.
These
ben
they
that
byte
&
ete
the
good
men
of
relygyon
that
ben
in
the
world
/
Suche
manere
peple
ben
more
cruel
than
is
helle
which
deuoureth
the
wycked
/
but
these
peple
renne
vpon
the
good
and
deuoureth
them
.
Suche
maner
peple
resemblen
the
sowe
.
whiche
whan
she
hath
pygges
gladly
wyl
byte
a
man
clad
with
whyt
clothes
.
They
ben
lyke
the
huppe
which
maketh
his
nest
in
the
ordure
of
a
man
&
there
resteth
hym
/
and
lyke
the
dorre
or
waspe
that
flee
the
floures
.
and
louen
dunge
and
ordure
.
and
this
branche
hath
fyue
leuys
.
The
fyrst
is
whan
they
contryue
the
lesynges
and
euyl
for
to
hurte
blame
&
defame
other
.
The
second
is
whan
they
haue
herde
the
blame
and
harme
/
they
say
it
forth
and
reporte
it
to
the
peple
/
&
adiouste
more
of
them self
therto
.
The
thyrd
is
whan
they
quenche
and
sette
at
nought
alle
the
good
that
a
man
hath
doon
.
and
make
it
to
be
holden
for
euyl
.
they
ete
the
man
al
hole
.
the
other
ete
hym
not
alle
.
But
they
byte
hym
and
bere
aweye
a
pyece
¶
This
is
the
fourth
leef
of
this
braunche
.
whiche
is
proprely
called
detraction
/
For
he
alway
wythdraweth
&
cutteth
of
a
pyece
of
good
that
he
hereth
spoken
of
other
.
For
whan
ony
good
is
spoken
of
ony
other
tofore
hym
/
alwaye
he
contryueth
somthynge
to
saye
to
his
reproche
.
and
gyueth
therto
a
but
as
thus
.
he
is
ryght
a
good
man
&
I
loue
hym
wel
/
but
there
ben
suche
defaultes
in
hym
certaynly
I
am
sory
therfore
.
This
is
the
scorpyon
which
blandyssheth
wyth
his
face
and
prycketh
wyth
hys
taylle
.
The
fyfthe
is
whan
he
peruerteth
and
torneth
al
to
the
wers
partye
/
and
the
good
in
to
euyl
.
And
therfore
he
is
a
false
Iuge
and
vntrewe
.
¶
Of
the
synne
to
say
lesynges
capitulo
liiij
LEsyng
falseth
a
man
.
lyke
as
one
falsed
the
seal
of
the
kyng
.
or
the
bulles
of
the
pope
.
&
by
cause
that
suche
men
falsen
the
money
and
beren
forth
false
letters
he
shal
be
Iuged
at
the
day
of
dome
as
a
false
man
.
The
lyar
is
emonge
the
good
trewe
men
as
the
fals
peny
emonge
the
good
.
&
as
the
chaffe
emonge
the
corne
.
The
lyar
is
lyke
to
the
deuyl
whiche
is
his
fader
.
lyke
as
god
sayth
in
the
gospel
for
he
is
a
lyar
.
and
the
fader
of
lesynges
as
he
that
forged
the
fyrst
lesynge
.
And
yet
he
forgeth
and
techeth
them
forth
alle
day
/
The
deuyl
sheweth
hym
in
many
maners
and
in
many
fourmes
.
&
transfygureth
hym self
in
many
guyses
for
to
deceyue
the
people
/
Ryght
soo
dooth
the
lyar
/
Thenne
is
he
lyke
the
plouyer
whyche
lyueth
of
the
wynde
and
of
the
ayer
.
and
hath
no
thynge
in
hys
entraylles
but
wynde
.
And
also
to
euery
colour
that
he
seeth
he
chaungeth
his
sowne·
In
this
braunche
been
thre
bowes
.
for
there
is
one
manere
leesyng
brennyng
.
another
playsaunt
.
&
another
noyeng
.
and
in
alle
thre
is
synne
.
For
lyke
as
sayth
saynt
austyn
/
how
wel
he
that
lyeth
.
&
wyth
hys
lesyng
doth
good
and
prouffyte
to
another
.
neuerthelesse
he
doth
his
owne
hurte
and
domage
.
thenne
the
lyes
ardaunt
ben
synnes
/
But
the
lyes
playsaunte
ben
more
gretter
synne
.
lyke
as
ben
the
lyes
of
losengiers
of
flaterers
of
mynystrellis
.
of
trufars
whyche
that
sayen
these
bourdes
lesynges
and
derysyons
for
to
solace
the
folke
and
to
make
them
laughe
.
and
it
is
no
doubte
for
to
take
hede
&
to
here
them
it
is
a
synne
.
But
the
lesynges
greuyng
&
noyeng
ben
dedely
synne
/
whan
they
be
sayd
ernestlye
wyth
a
for
thought
for
to
harme
and
hurte
ony
other
/
¶
To
this
braunche
apperteynen
al
the
falsetees
the
fallaces
the
deceytes
and
guylles
that
ben
doon
and
sayd
thorugh
oute
al
the
world
for
to
deceyue
and
hurte
ony
other
in
soule
or
in
body
in
hauour
in
renome
or
in
fame
/
¶
Of
the
synne
of
forsweryng
capo.
lv
IT
is
an
euyl
to
lye
/
But
it
is
moche
werse
&
gretter
synne
a
man
to
forswere
hym self
.
It
is
a
peryllous
thynge
to
forswere
hym self
.
and
therfore
our
lord
deffendeth
it
moche
.
not
for
that
by
cause
that
one
may
in
no
wyse
swere
wythout
synne
.
For
ofte
to
swere
maketh
a
man
often
to
forswere
hym
and
ofte
to
synne
.
For
in
vij
maners
may
a
man
synne
in
makyng
othes
.
Fyrst
whan
one
swereth
ardauntly
/
this
is
by
despyte
and
gladly
/
lyke
as
it
semeth
that
he
delyteth
or
that
he
were
fro
hym self
.
¶
Therfore
defendeth
Saynt
Iames
not
onely
to
swere
whan
it
is
of
nede
.
but
the
wylle
to
swere
.
Also
whan
one
swereth
for
nought
It
is
for
nought
.
whan
one
swereth
lyghtly
wythoute
cause
and
wythoute
reason
.
This
is
deffended
in
the
second
commaundement
of
the
lawe
.
whiche
god
wrote
in
the
tables
of
stoon
wyth
his
blessyd
fyngre
and
delyuerd
them
to
Moyses
the
prophete
for
to
preche
them
to
the
peple
.
¶
After
whan
one
swereth
accustomably
/
lyke
as
many
doon
that
been
euyl
taught
and
that
can
noo
thynge
say
wythoute
sweryng
.
For
for
to
swere
nys
none
other
thynge
but
to
calle
god
to
wytnesse
/
the
cause
ought
to
be
moche
grete
.
resonable
and
trewe
.
where
as
shold
be
called
or
dare
calle
soo
grete
a
lord
as
god
is
to
wytnesse
.
his
gloryous
moder
and
his
sayntes
/
Also
whan
one
swereth
folyly
/
&
this
cometh
and
happeth
in
many
maners
as
where
swereth
by
yre
or
sodaynly
/
of
whiche
whan
he
is
repreued
he
repenteth
anone
.
or
whan
one
swereth
for
a
thyng
whiche
he
may
not
kepe
wythout
synne
/
Suche
swerynges
ought
to
be
lefte
.
&
of
them
do
penaunce
of
the
folysshe
oth
.
Or
whan
one
swereth
certeynly
of
the
thynge
of
whyche
he
was
not
certayn
how
wel
it
be
trewe
.
Or
whan
one
swereth
certaynly
of
that
whiche
he
knoweth
not
.
or
that
he
may
not
accomplysshe
.
Or
whan
one
swereth
by
the
creatures
.
as
some
say
by
the
sonne
that
shyneth
/
or
by
the
fyre
that
there
brenneth
Or
by
my
heed
Or
by
the
soule
of
my
fader
.
Or
suche
semblable
thynges
.
God
deffendeth
al
these
othes
in
the
gospel
.
For
to
that
whiche
I
ought
to
conferme
.
I
ought
not
to
take
to
wytnesse
but
the
souerayn
trouthe
/
that
is
god
whiche
knoweth
al.
and
no
thynge
the
pure
creatures
whiche
be
no
thynge
but
vanytees
/
For
whan
men
swere
ernestly
by
them
.
they
do
dyshonour
to
god
/
For
t
honour
of
god
ought
alweye
to
be
kept
in
al
thynges
.
But
whan
men
swere
by
the
holy
gospellys
.
men
swere
by
hym
of
whome
the
wordes
ben
that
be
there
wryton
.
And
whan
one
swereth
by
the
holy
relykes
or
by
the
sayntes
of
heuen
.
they
swere
by
them
and
by
god
that
enhabyteth
in
them
/
After
whan
one
swereth
vylaynsly
of
god
&
of
his
sayntes
.
In
this
ben
the
crysten
men
werse
than
the
sarasyns
.
that
ne
sweren
in
no
manere
.
ne
suffren
that
ony
swere
vylaynsly
tofore
them
of
Ihesu
lyke
as
crysten
men
doo
And
who
that
swereth
in
theyr
lawe
Mahomet
theyr
god
he
shal
be
stoned
.
The
crysten
men
been
in
thys
more
cruel
than
the
Iewes
that
crucefyed
Ihesu
Cryst
/
For
they
brake
none
of
his
bones
.
But
they
that
swere
by
hym
rende
&
make
moo
pyeces
of
hym
than
is
made
of
a
beest
in
the
boucherye
.
And
there
be
many
false
cristen
men
that
in
lyke
wyse
breke
in
pyeces
our
blessyd
lady
and
other
sayntes
in
sweryng
vylaynslye
And
certeynly
it
is
merueyle
how
cryst
may
suffre
it
¶
After
whan
one
swereth
falsely
or
bereth
false
wytnesse
to
his
wytyng
in
ony
maner
that
he
swereth
couertly
or
openlye
.
or
by
arte
colour
or
sophym
.
For
the
lawe
wryton
sayth
/
God
that
loueth
symplesse
and
trouthe
in
suche
a
thynge
.
he
receyueth
the
oth
and
vnderstondeth
the
word
.
as
they
that
say
entende
it
.
and
whiche
symply
&
wythoute
barate
vnderstonde
it
Moche
is
the
grete
debonayrte
of
god
.
whan
suche
men
swere
that
/
whyche
they
knowe
wel
is
not
trouthe
.
Or
that
promytteth
a
thynge
whyche
they
wyl
not
holde
.
that
the
deuyl
strangle
them
not
anone
.
For
whan
they
say
as
god
kepe
me
.
or
as
god
wyl
me
helpe
/
he
putteth
hym self
out
of
the
grace
of
god
and
of
his
ayde
&
helpe
.
Now
ought
they
of
veray
ryght
to
lese
wytte
and
mynde
/
&
alle
that
they
holde
of
god
.
¶
The
last
braunche
of
this
synne
is
whan
one
breketh
the
feyth
that
he
hath
promysed
&
creanted
.
by
his
fayth
or
by
his
oth
.
For
fayth
lyed
and
oth
broken
is
alle
one
/
¶
Of
the
synne
&
peryll
that
is
of
chydyng
capitulo
lvj
SAynt
Austyn
sayth
that
there
is
none
so
lyke
to
the
deuyl
as
is
the
chydar
.
Thys
crafte
wythoute
doubte
pleseth
moche
the
deuyl
/
and
dysplayseth
moche
vnto
god
whyche
loueth
aboue
al
other
thynges
pees
&
concorde
.
This
braunche
departeth
hym
in
to
vij
bowes
/
of
which
the
first
is
to
stryue
The
second
to
chyde
The
thyrd
ledenger
.
The
fourth
to
curse
/
The
fyfthe
to
reproche
or
to
repreue
/
The
sixte
to
menace
or
to
threte
.
The
seuenth
dyscorde
and
to
r●yse
hate
.
This
is
whan
the
deuyl
seeth
pees
and
loue
bytwene
two
persones
it
moche
desplayseth
hym
.
and
for
to
make
them
dyscorde
he
dooth
hys
power
to
make
them
to
stryue
.
&
whan
they
begynne
to
stryue
the
deuyl
begynneth
to
blowe
the
syre
of
angre
.
Thenne
after
the
stryffe
&
angre
cometh
the
noyse
and
chydyng
/
Thenne
as
the
fyre
is
lyght
&
the
smoke
is
vp
anone
cometh
the
flamme
and
lepeth
out
/
Stryuyng
is
whan
that
one
sayth
to
that
other
.
It
is
so
.
it
is
not
so
/
it
was
so
/
it
was
not
so
.
Chydyng
is
whan
they
demene
and
say
one
to
that
other
grete
wordes
After
cometh
the
ledanges
that
is
whan
they
pynche
&
shoue
that
one
to
that
other
and
say
grete
vylanyes
&
grete
felonyes
For
there
be
somme
so
felouns
that
haue
theyr
tongues
more
cuttyng
than
a
rasour
.
&
more
percyng
than
arowes
or
alles
Suche
folke
resemble
the
porpyn
whiche
is
al
ful
of
pryckes
and
sharpe
poyntures
.
and
is
ouer
felle
and
angry
/
&
whan
he
is
wrothe
he
launceth
and
casteth
his
prickes
lyke
arowes
oute
of
his
body
and
throweth
on
the
ryght
syde
&
on
the
lyfte
syde
.
¶
Also
he
resembleth
the
felon
mastyf
that
byteth
&
barketh
on
al
them
that
he
seeth
goo
by
the
waye
/
After
this
comen
the
curses
&
maledyctions
.
this
is
whan
that
one
curseth
that
other
.
And
this
is
so
grete
a
synne
as
the
scrypture
sayth
that
who
curseth
his
neygbour
.
he
is
cursed
of
god
.
¶
And
Saynt
poul
sayth
that
suche
folke
may
not
haue
the
royame
of
god
.
And
Salamon
sayth
that
theyr
mouthes
ben
lyke
as
the
pot
that
boylleth
&
casteth
oute
on
al
sydes·
&
scaldeth
them
that
be
aboute
hym
.
After
comen
the
reproches
whych
ben
yet
more
synne
that
is
whan
a
man
reprocheth
another
of
hys
synnes
&
his
defaultes
or
of
his
folyes
.
his
pouerte
.
his
poure
kynne
.
or
other
defaultes
that
he
hath
in
hym
/
he
wexyth
angry
and
synneth
.
After
comen
the
menaces
&
thretenynges
and
thenne
begynne
the
medlynges
and
warres
.
But
aboue
alle
the
synnes
that
we
haue
here
named
/
passeth
the
synne
of
them
that
by
theyr
wycked
tongues
areyse
and
moeue
dyscordes
deuysyons
and
euyl
wylle
emonge
them
that
been
frendes
to
gyder
.
and
that
destourbe
and
lette
the
pees
and
accordes
/
God
hateth
moche
suche
peple
as
sayth
the
scrypture
.
¶
Of
the
synne
of
murmure
capitulo
lvij
WE
see
that
it
happeth
ofte
tyme
/
that
they
that
dare
not
answere
ne
chyde
.
begynne
to
murmure
and
to
grunte
wyth
his
teeth
.
Therfore
after
the
synne
of
chydyng
we
sette
the
synne
of
murmure
.
how
moche
this
synne
is
grete
&
how
god
taketh
vengeaunce
and
correction
of
it
we
shalle
shewe
/
For
god
oftymes
hath
taken
vengeaunce
on
suche
/
lyke
as
the
holy
scrypture
recordeth
.
For.
for
this
the
erthe
opened
and
swolowed
in
dathan
&
abyron
.
and
they
descended
all
quycke
in
to
helle
/
And
for
this
synne
god
sente
a
fyre
from
heuen
that
brente
chore
and
al
his
felowes
/
that
is
to
wete
ij
hondred
and
xl
thousand
of
the
grettest
that
were
in
the
hoost
of
our
lord
in
deserte
.
For
this
synne
loste
the
Iewes
the
londe
of
promyssyon
whyche
god
had
promysed
.
So
that
of
vj.
C
/
thousand
that
god
had
delyuerd
and
put
out
of
seruage
of
the
kyng
of
Egypt
pharao
.
and
that
had
nourisshed
them
xl
yere
in
deserte
wyth
the
manna
of
heuen
/
Of
al
them
there
entryd
in
to
the
holy
londe
of
promyssyon
but
two
persones
onelye
.
whiche
were
named
Caleph
and
Iosue
.
but
al
deyed
wyth
sorow
in
deserte
.
This
synne
hath
two
braunches
.
For
some
murmure
ayenst
god
.
and
somme
ayenst
man
/
The
synne
of
murmure
ayenst
man
is
in
many
maners
lyke
as
seruauntes
ayenste
theyr
lordes
and
maysters
.
and
chamberers
&
wymmen
ayenst
theyr
ladyes
and
maystresses
.
chyldren
ayenst
fader
&
moder
/
The
poure
ayenst
the
ryche
.
The
vylaynes
ayenst
the
nobles
.
The
laye
peple
ayenst
the
clerkes
&
ayenst
the
prelates
.
And
the
cloysterers
ayenst
th
abbottes
.
pryours
and
the
o●fy●ers
.
And
this
murmure
groweth
ayenst
these
persones
of
inobedyence
.
by
cause
that
there
is
made
to
them
ouer
harde
commandementes
.
or
of
drede
/
or
of
inpacience
by
cause
alle
thynges
be
not
doon
ryghtfully
.
or
of
enuye
.
or
of
felonnye
.
by
cause
that
one
is
auaunced
more
than
another
.
and
many
other
euyl
rancours
.
¶
Murmure
ayenst
god
hath
many
occasions
that
is
he
that
loste
grace
and
pacience
&
wold
be
more
than
god
/
For
suche
●hynge
as
god
hath
made
in
erthe
.
yf
he
hath
not
made
it
after
his
wylle
.
anone
he
grutcheth
ayenst
god
.
&
syngeth
the
deuyls
pater
noster
/
For
lyke
as
the
holy
ghoost
enseygneth
&
techeth
his
chosen
to
synge
in
theyr
herte
the
swete
songe
of
heuen
/
that
is
deo
gracias
.
of
al
that
he
hath
made
&
gyuen
vs
.
&
of
al
that
he
sendeth
vs
/
In
lyke
wyse
the
wycked
spyrite
maketh
his
dyscyples
to
synge
the
songe
of
helle
.
That
is
of
murmure
that
alwaye
shal
dure
in
helle
.
Certeyn
suche
a
man
is
a
moche
fool
&
wood
that
wyl
that
god
shold
gyue
to
hym
acomptes
of
alle
that
he
hath
made
.
yf
he
sende
to
hym
pouerte
or
maladye
or
dere
tyme
.
or
yf
he
take
fro
one
&
gyue
to
another
.
and
al
this
be
not
doon
at
his
deuyse
.
anone
he
taketh
ayenst
god
&
murmureth
ayenst
hym
.
and
can
hym
maulgree
/
&
what
meruayle
is
hit
though
god
auenge
hym
on
suche
folke
whan
they
wold
take
fro
hym
his
seygnorye
.
his
sapyence
and
his
puyssaunce
.
¶
Of
the
synne
&
perylle
that
is
in
rebellyon
capo.
lviij
EVyl
thynge
is
it
of
murmure
.
but
moche
more
euyl
is
it
of
rebellyon
.
Rebellyon
is
a
vyce
that
cometh
fro
the
hert
.
whiche
is
harde
.
froward
.
&
dyuers
/
&
alwaye
wyl
that
his
wylle
be
doon
&
his
sentence
holden
/
&
he
that
wyl
that
other
humble
and
bowe
to
hym
.
&
he
wyl
not
bowe
ne
enclyne
to
no
man
.
This
is
an
herte
dyuers
of
which
salamon
sayth
that
he
may
not
faylle
of
an
euyl
ende
.
&
lyke
as
murmure
is
ayenst
god
&
ayenst
man
/
Ryght
soo
is
suche
an
hert
rebelle
ayenst
god
&
man
/
This
vyce
hath
iiij
braunches
.
for
suche
an
herte
is
froward
&
rebelle
to
byleue
counseyl
.
&
taccomplysshe
and
do
the
comandements
of
god
/
&
to
suffre
chastysyng
/
and
to
receyue
doctryne
.
Of
this
vyce
thou
hast
herde
in
the
chappytre
of
pryde
.
¶
Of
the
synne
of
blasphemye
capo.
lix
BLasphemye
is
as
sayth
Saynt
austyn
as
moche
as
it
groweth
&c
.
Seche
al
the
condycions
in
the
chappytre
of
pryde
tofore
wryton
in
the
rubyche
of
arrogaunce
in
the
ende
/
Now
we
haue
shewed
x
maners
of
synne
of
the
tongue
/
of
whiche
the
fyrst
is
ydle
wordes
/
&
the
last
is
blasphemye
.
And
this
is
that
Salamon
sayth
/
that
the
begynnyng
of
the
euyl
tongue
is
folye
.
&
the
ende
shal
be
ouer
euyl
/
here
fynysshe
thenne
the
dedely
synnes
&
al
the
braunches
that
descende
of
them
/
and
knowe
ye
for
trouthe
that
who
shold
wel
studye
in
thys
book
he
myght
wel
prouffyte
&
lerne
to
knowe
al
maner
of
synnes
&
to
confesse
hym self
wel
.
for
none
may
confesse
his
synnes
wel
/
yf
he
ne
knowe
hem
not
/
Now
thou
oughtest
to
knowe
that
he
that
redeth
in
this
book
ought
to
thynke
and
take
hede
dylygently
yf
he
be
culpable
of
ony
of
these
synnes
aforesayd
.
And
yf
he
fynde
hym
culpable
of
ony
he
ought
to
repente
hym
and
anone
to
confesse
hym
dylygently
.
&
to
kepe
hym
to
hys
power
fro
other
synnes
in
whyche
he
is
not
culpable
.
and
also
he
ought
to
preyse
&
thanke
god
humbly
.
and
to
praye
hym
deuoutelye
that
he
wyl
kepe
hym
by
his
swete
grace
.
¶
How
this
lyf
nys
but
deth
as
hit
appereth
capo.
lx
GReuously
dyeth
he
that
hath
not
lerned
to
deye
/
lerne
thenne
to
dye
yf
thou
shal
conne
lyue
/
for
no
man
shalle
can
lyue
.
that
hath
not
lerned
to
dye
/
&
he
is
by
ryzt
callyd
a
caytyf
that
can
not
lyue
ne
that
knoweth
not
to
dye
.
yf
thou
wylt
lyue
frely
&
surelye
lerne
to
deye
wyselye
/
yf
thou
saye
how
shal
it
be
lerned
.
I
shal
now
telle
to
the
/
Thou
oughtest
to
knowe
that
this
lyfnys
but
deth
.
For
deth
is
a
departyng
/
thys
knoweth
euery
man
And
therfore
it
is
sayd
of
a
man
whan
he
dyeth
that
he
departeth
/
and
whan
he
is
deed
he
is
departed·
This
lyfnys
noo
thynge
but
a
departyng
.
ye
truly
a
moche
shorte
departyng
.
For
al
the
lyf
of
a
man
yf
he
lyued
a
thousand
yere
.
is
not
onelye
a
moment
to
the
regarde
of
that
other
lyf
.
which
alwaye
dureth
.
In
torment
or
in
ioye
perdurable
.
This
wytnesseth
to
vs
The
kynges
The
dukes
The
erles
The
prynces
and
the
Emperours
whiche
had
somtyme
the
glorye
of
thys
world
/
¶
Now
wepe
they
in
helle
.
Crye
and
howle
.
cratchen
and
sayen
alas
/
what
auaylled
vs
our
power
/
honour
noblesse
Ioye
beaultees
and
al
rychessys
.
Sone
is
al
thys
departed
&
faylled
as
a
shadowe
or
smoke
.
&
moche
faster
fledde
fro
vs
than
byrdes
fleyng
.
or
quarelles
oute
of
a
crosse
bowe
.
Thus
departeth
aweye
our
lyf
.
Now
we
were
/
and
anone
we
ben
deed
.
and
alle
our
lyf
was
not
a
lytel
moment
.
Now
be
we
in
perdurable
tormentes
Our
Ioye
in
wepyng
Our
carolles
&
feestes
in
sorowe
.
Roobes
hoodes
feestes
dygnytees
games
Rychessys
&
al
welthes
ben
faylled
vs
.
Suche
been
the
songes
of
helle
lyke
as
holy
wrytte
recounteth
/
For
to
shewe
to
vs
that
this
lyf
is
no
thynge
but
a
departyng
.
and
thys
dethe
is
no
thynge
but
a
departyng
.
&
to
lyue
is
no
thynge
but
to
departe
.
Thenne
the
lyuyng
in
this
world
is
noo
thynge
but
for
to
deye
.
and
this
is
trewe
as
the
pater
noster
.
For
whan
thou
beganst
to
lyue
/
anone
thou
beganst
to
deye
.
&
to
approche
the
deth
.
and
al
thyn
age
&
alle
thy
tyme
whiche
is
passed
/
the
deth
hath
conquerd
&
reteyned
.
Thou
saeyst
that
thou
hast
xl
yere
.
that
is
not
trouthe
/
the
deth
hath
them
.
Ne
neuer
shal
he
yelde
them
to
the
ageyn
/
Therfore
the
wytte
of
the
world
is
folye
.
And
certayn
the
clerkys
seyng
.
seen
noo
thynge
at
al.
day
and
uyght
they
done
one
thynge
/
and
the
more
they
do
the
lasse
they
knowe
.
alwaye
they
deyen
&
can
not
deye·
for
nyght
and
day
thou
deyest
as
I
haue
sayd
to
the.
Yet
in
another
maner
I
shal
teche
the
this
clergye
.
to
th
ende
that
thou
know
wel
to
lyue
&
wel
to
deye
.
Now
take
hede
&
vnderstonde
the
deth
is
no
thynge
but
the
deceueryng
of
body
and
soule
.
this
knoweth
wel
euery
man
&
vnderstondeth
/
Now
techeth
vs
Cathon
the
wyse
man
.
lerne
sayth
he
to
deye
.
To
departe
and
deceuere
oft
thy
soule
&
thy
spyryte
fro
thy
body
.
lyke
as
dyd
many
of
the
grete
phylosophres
that
so
moche
hated
this
lyf
&
despysed
the
world
&
so
moche
desyred
to
deye
that
they
slewe
them self
by
theyr
owne
agrement
.
but
it
auaylled
them
no
thynge
.
For
they
had
not
the
grace
ne
the
faythe
of
our
lord
Ihesu
Cryst
.
But
the
holy
men
whiche
loue
god
and
drede
hym
/
of
thre
dethes
haue
they
passed
the
tweyne
.
For
they
ben
deed
as
touchyng
synnes
.
and
deed
as
touchyng
the
world
.
Now
abyde
they
the
last
deth
that
is
the
thyrd
/
&
that
is
the
deceueraunce
of
soule
and
body
/
Bytwene
them
&
heuen
is
but
a
lytel
walle
.
for
they
passe
it
by
thought
and
by
desyre
.
And
though
the
body
is
in
this
world
on
this
syde
.
the
herte
&
the
spyryte
is
on
that
other
syde
in
that
other
world
.
there
where
theyr
conuersacion
is
in
heuen
.
lyke
as
sayth
saynt
poule
.
Theyr
solace
theyr
I●ye
/
theyr
consolacion
is
by
thought
on
the
ferther
syde
in
heuen
where
theyr
conuersacion
is
lyke
as
sayth
saynt
Poule
.
And
therfore
they
hate
theyr
lyf
whyche
is
but
deth
/
&
desyre
the
bodely
deth
/
For
this
damoysel
bereth
Ioye
that
is
the
deth
whiche
crowneth
al
the
sayntes
&
sette
them
in
ioye
perdurable
.
Deth
is
to
a
good
man
ende
of
al
his
euyllys
/
and
yate
and
entre
of
al
goodes
.
Deth
is
the
ryuer
that
departeth
deth
and
lyf
/
Deth
is
on
this
syde
lyf
/
and
on
that
other
syde
also
/
But
the
wyse
men
of
this
world
whiche
ben
on
thys
syde
of
the
ryuer
of
this
world
seen
soo
clere
.
and
on
that
other
syde
they
see
noo
thynge
.
and
therfore
been
they
callyd
in
scrypture
fooles
and
blynde
/
For
thys
dethe
they
calle
departyng
/
And
the
deth
that
is
comune
to
good
they
callen
the
ende
.
And
therfore
they
hate
soo
moche
the
deth
.
For
they
knowe
not
what
it
is
.
ne
on
that
other
syde
of
the
ryuer
they
haue
not
conuersed
/
ne
knowe
no
thynge
what
gooeth
there
oute
.
Thenne
yf
thou
wylt
knowe
what
is
good
and
what
is
euyl
.
yssue
out
of
thy self
.
yssue
oute
of
the
world
/
lerne
to
deye
/
Dysseuere
thy
soule
fro
thy
body
by
thought
.
Sende
thyn
hert
in
to
that
other
world
That
is
in
heuen
.
in
helle
/
and
in
purgatorye
/
There
shalte
thou
see
what
is
good
and
what
is
euyl
/
¶
In
helle
thou
shalte
see
mo
sorowes
and
dyuers
tormentys
than
ony
man
may
or
can
deuyse
.
or
ony
herte
thynke
.
In
purgatorye
also
thou
shalte
see
moo
tormentes
than
ony
may
endure
/
In
heuen
thou
shalt
see
more
Ioye
and
glorye
than
ony
may
desyre
.
In
helle
shal
be
shewyd
and
enseygned
to
the
how
god
vengeth
dedely
synne
.
Purgatorye
shal
shewe
and
enseygne
the
how
god
purgeth
dedely
synne
.
¶
In
heuen
thou
shalte
see
clerely
vertues
good
werkys
.
how
hyely
they
ben
guerdoned
and
rewarded
/
And
in
these
thre
thynges
vnderstonde
how
&
alle
that
.
that
the
byhoueth
to
knowe
to
lyue
wel
and
deye
wel
/
¶
How
men
lyue
dyeng
in
this
world
capo.
lxj
NOw
beholde
and
take
hede
yet
a
lytel
.
and
ennoye
ne
greue
the
not
at
these
thre
thynges
.
Therfore
to
know
and
wylle
to
hate
synne
.
Forgete
thy
body
one
tyme
in
the
day
&
goo
in
to
helle
lyuyng
.
to
th
ende
that
thou
goo
not
thyder
at
thy
deth
.
Thus
doon
ofte
the
good
men
and
the
wyse
There
thou
shalte
see
alle
that
the
herte
hateth
/
colde
hete
hungre
thyrst
&
dyuers
tormentes
.
as
wepynges
syghes
&
wayllynges
.
that
the
hert
may
not
thynke
ne
tongue
deuyse
/
&
alle
waye
shal
endure
without
ende
.
and
therfore
is
this
payne
by
right
called
deth
perdurable
/
which
is
alway
deth
in
lyuyng
.
&
lyf
in
deyeng
.
whan
thou
shalt
see
thenne
that
this
one
dedely
synne
must
nedys
be
so
dere
bouzt
/
thou
haddest
leuer
be
flayne
al
quyck
.
tofore
thou
sholdest
consente
to
doo
one
onely
synne
/
After
goo
to
purgatorye
.
there
shalt
thou
see
the
paynes
of
soules
.
which
haue
had
very
repentaunce
of
theyr
synnes
in
this
world
.
but
they
were
not
parfytely
purged
/
Now
make
they
the
remenaunte
of
theyr
penannce
vnto
they
be
clere
and
nette
/
lyke
as
they
were
atte
tyme
&
houre
whan
they
were
baptised
/
but
this
penaunce
is
moche
horryble
&
hard
/
for
alle
the
payne
that
wymmen
euer
suffred
in
trauayllyng
&
delyueryng
of
theyr
chyldren
.
&
also
saynt
bartylmewe
suffryd
to
be
flayn
al
quyck
.
saynt
stephen
to
be
stoned
with
stones
.
saynt
laurence
&
saynt
vyncent
to
be
brente
and
rosted
vpon
brennyng
cooles
Al
these
martyrdoms
&
tormentes
ne
ben
not
but
as
a
bayne
in
colde
water
after
the
wytnesse
of
scrypture
to
the
regarde
of
tormentes
of
purgatorye
.
where
as
the
sowles
brenne
vntyl
they
be
purged
of
al
theyr
synnes
.
lyke
as
golde
and
syluer
be
purged
and
fyned
in
the
fyre
.
tyl
no
more
be
founde
to
be
purged
.
For
this
fyre
of
purgatorye
is
of
suche
nature
/
that
alle
that
they
fynde
in
the
soule
is
it
of
dede
of
worde
&
of
thought
that
hath
corned
to
ony
synne
lytel
or
grete
.
all
is
there
brente
and
purged
/
And
also
there
ben
punysshed
and
purged
all
the
synnes
venyal
.
whyche
we
calle
lytel
synnes
.
whyche
we
ofte
do
/
Lyke
as
foule
thoughtes
.
ydle
wordes
Iapes
trufes
lyes
and
alle
other
vanytees
so
longe
tyl
the
soule
haue
nomore
to
be
purged
of
/
and
that
she
be
so
clene
so
pure
so
nette
&
so
worthy
that
she
be
sayntefyed
for
to
entre
in
to
heuen
.
where
as
none
may
entre
but
yf
he
be
ryght
fyne
right
clene
and
ryght
cleer
.
¶
Thys
fyre
dreden
alle
they
that
to
theyr
power
kepe
them
fro
dedely
synne
.
and
that
kepe
holyly
theyr
body
/
theyr
mouth
theyr
eerys
theyr
eyen
.
and
al
theyr
fyue
naturel
wyttes
fro
al
synnes
.
And
also
lyuen
as
they
shold
euery
day
dye
and
come
tofore
the
Iugement
.
And
by
cause
that
none
may
lyue
al
wythoute
synne
.
lyke
as
sayth
Salamon
/
For
seuen
tymes
in
the
day
falleth
the
ryghtwysman
.
And
therfore
by
holy
confessyon
.
by
teerys
by
orysons
by
almesses
and
other
good
dedes
ought
euery
man
to
be
relyeued
and
put
awaye
fro
synne
and
amende
hys
lyf
.
and
to
Iuge
hym self
of
hys
synnes
/
to
the
ende
that
he
abyde
more
surely
the
last
Iugement
¶
Also
to
lerne
to
knowe
euyl
.
and
to
flee
it
and
alle
synne
grete
and
lytel
.
And
that
he
be
thenne
in
the
grete
drede
of
god
.
whyche
is
the
begynnyng
of
alle
good
and
of
good
lyf
.
¶
How
we
ought
to
lyue
holyly
&
lerne
to
do
wel
capo.
lxij
Now
it
is
not
ynough
to
leue
al
synnes
&
all
euyls
.
but
that
it
be
lernyd
to
do
good
.
and
yf
we
lerne
to
gete
the
vertues
by
which
we
may
caste
&
put
aweye
the
vyces
&
all
synnes
wythoute
whyche
vertues
noo
man
may
lyue
wel
ne
rightfully
.
Thenne
yf
thou
wylte
lerne
to
lyue
wel
after
vertu
/
lerne
also
to
deye
as
I
haue
afore
sayd
to
the
/
deceuere
thy
spyryte
fro
thy
body
by
thought
&
by
desyre
/
And
goo
oute
of
this
world
deyeng
And
goo
in
to
the
lande
of
lyuyng
/
where
as
none
shal
deye
ne
neuer
wexe
olde
.
that
is
in
heuen
/
There
is
lerned
to
lyue
wel
.
and
al
wysedom
and
alle
curtesye
.
For
there
may
entre
no
vylayne
.
There
is
the
gloryous
companye
of
god
and
of
the
gloryous
virgyne
hys
moder
saynt
marye
.
of
Angellys
&
of
sayntes
.
There
surhabounde
all
goodes
.
beaultees
Rychesses
honoures
strengthe
lyghtnes
scyence
fraunchyse
vertues
wytte
glorye
and
ioye
perdurable
.
There
is
no
poynte
of
ypocresye
ne
of
trycherye
/
ne
of
losengerye
/
ne
of
dyscorde
.
ne
of
enuye
ne
hungre
ne
thryst
ne
hete
ne
colde
ne
euyl
ne
sorowe
ne
drede
of
enemyes
/
But
alway
feste
and
ryall
espousaylles
songe
and
ioye
wythoute
ende
.
This
ioye
is
soo
grete
.
that
who
that
shal
haue
tasted
one
onely
drope
of
the
moost
leste
ioye
that
is
there
/
he
shold
be
fyred
&
soo
entalented
in
the
loue
of
god
that
al
the
ioye
of
thys
world
shold
be
vnto
hym
stenche
and
tormentes
.
and
rychesses
dunge
/
&
honours
but
fylthe
&
vyletees
/
And
the
desyre
for
to
come
thyder
shalle
make
hym
an
hondred
thousand
tymes
more
ardantly
to
hate
synne
.
and
to
loue
vertues
&
to
doo
wel
/
For
loue
is
more
stronge
than
drede
/
and
thenne
is
the
lyf
fayr
&
honeste
/
whan
a
persone
fleeth
al
euyls
&
synnes
.
And
enforceth
hym
to
do
al
the
good
that
he
may
.
not
onely
for
fere
to
be
dampned
but
for
the
desyre
of
the
glorye
perdurable
and
for
the
loue
of
god
And
for
the
grete
clennesse
that
vertues
haue
and
good
lyf
/
&
them
whome
the
loue
of
god
ledeth
.
moche
hastelyer
sonner
&
more
ardantly
comen
therto
.
and
lasse
costeth
/
than
they
that
serue
god
for
drede
/
The
hare
renneth
and
so
doth
the
grehound
That
one
for
drede
that
other
by
desyre
.
That
one
fleeth
that
other
chaceth
/
The
holy
man
renneth
to
god
lyke
a
grehounde
.
For
he
hath
alwaye
his
eyen
and
his
desyre
to
heuen
/
where
he
seeth
the
praye
that
he
chaceth
.
And
for
that
he
forgeteth
the
goodes
of
this
world
.
lyke
as
the
gentyl
hounde
whan
he
seeth
his
praye
/
This
is
the
waye
and
the
lyf
to
the
fyue
good
and
true
louers
of
god
/
to
gentyl
hertes
that
so
moche
louen
vertues
and
haten
synnes
.
that
yf
they
were
certeyn
.
that
they
ne
shold
ne
myght
knowe
the
synnes
/
ne
that
god
shold
not
auenge
them
.
yet
they
wold
not
deygne
to
do
ne
to
consente
to
synne
/
but
al
theyr
thought
and
payne
of
theyr
herte
is
to
kepe
them
clene
f●o
al
synnes
.
And
to
apparaylle
them
that
they
be
worthy
to
see
and
to
haue
perdurably
the
glorye
of
heuen
.
where
as
herte
vylaynous
entached
wyth
synne
shal
neuer
entre
.
ne
fool
ne
felonous
ne
proude
man
.
¶
Of
iij
maner
of
spyrituel
goodes
capitulo
lxiij
NOw
haue
I
wel
shewed
to
the
how
one
shold
lerne
to
deye
&
lede
and
vse
good
&
holy
lyf
.
&
for
to
gete
vertues
so
that
a
man
knowe
wel
&
euydently
clennesse
.
and
what
is
synne
.
what
is
almesse
&
what
is
vertu
.
Also
that
one
knowe
wel
&
certeynlye
.
and
to
Iuge
what
is
euyl
.
&
what
is
synne
&
what
is
good
.
and
to
conne
deuyse
the
veray
good
&
the
grete
good
fro
the
lytel
.
For
a
thynge
not
knowen
is
neytherhat●d
ne
desyred
.
and
therfore
oughtest
thou
to
knowe
that
the
scryptures
sayen
that
there
been
somme
smale
thynges
that
be
callyd
the
lityl
good
and
somme
the
myddel
good
And
somme
the
grete
good
.
and
somme
veray
good
that
is
ryghtful
to
al.
the
world
is
somtyme
deceyued
.
For
they
gyue
the
grete
goodes
for
the
lytyl
.
or
the
grete
for
the
myddle
/
For
thys
world
is
as
a
fayre
.
where
as
ben
many
folysshe
marchauntes
/
and
fooles
that
bye
glasse
for
saphyres
/
&
leed
for
golde
.
&
bladders
for
lanternes
.
But
he
is
a
good
marchaunte
that
of
euery
thynge
knoweth
wel
clerely
the
trouthe
and
the
propre
vertue
/
lyke
as
the
holy
ghoost
enseygneth
vs
.
&
another
maystre
techeth
vs
to
knowe
the
grete
thynges
fro
the
smale
.
the
precyouse
fro
the
vyle
.
the
swete
from
the
bytter
/
¶
Of
the
goodes
of
fortune
capo.
lxiiij
THey
calle
the
smalle
goodes
the
goodes
of
fortune
.
whiche
dame
fortune
hath
aboute
hyr
whele
.
and
alwaye
taketh
a
weye
and
gyueth
/
and
torneth
that
whiche
is
aboue
to
falle
vnder
/
These
ben
the
procyouse
stones
that
the
fooles
haue
bought
for
rubyes
for
saphyrs
&
for
emerawdes
/
These
ben
also
as
Iewels
/
and
yonge
chyldren
which
god
gyueth
to
vs
for
to
solace
vs
wyth
.
&
for
to
drawe
our
loue
to
hym
By
cause
that
he
knoweth
wel
that
we
ben
tendre
and
t●ble
and
that
we
may
not
holde
the
sharpe
wayes
of
penaunce
.
of
anguysshe
and
of
martyrdom
/
lyke
as
doon
the
good
knyghtes
of
god
whiche
conquere
the
royame
of
heuen
by
strengthe
.
and
take
it
by
ttheyr
prowesse
&
theyr
good
vertues
.
Thenne
that
is
not
the
grete
good
ne
wel
ryghtful
.
For
yf
that
were
the
grete
good
&
veray
/
Thenne
were
fooles
the
blessyd
chyldren
of
god
Ihesu
Cryst
whyche
chosen
pouerte
shame
and
sharpnesse
for
to
gyue
and
to
shewe
to
vs
ensaumple
.
And
refused
the
ioyes
the
honoures
and
the
rychessys
of
thys
world
.
yf
these
goodes
transytorye
worldly
&
temporalle
ben
veray
good
.
thenne
be
not
al
the
veray
goodes
in
heuen
/
Thenne
is
not
god
parfytelye
good
and
happy
by
cause
he
wyl
not
vse
suche
goodes
.
Thenne
god
is
not
good
ne
naturalle
by
cause
he
gyueth
not
these
worldly
goodes
to
his
frendes
/
but
he
gyueth
them
more
largely
to
his
enemyes
.
yf
these
were
veray
good
.
thenne
were
foles
al
the
sayntes
.
alle
the
good
clerkys
and
the
wyse
phylosophres
that
fledde
fro
suche
worldly
goodes
&
despysed
them
as
dunge
.
yf
these
be
veray
good
/
thenne
fayleth
the
holy
scrypture
that
calleth
them
lyes
and
vanytees
.
nettes
&
grynnes
of
the
deuyl
/
and
this
is
as
trewe
as
the
pater
noster
/
For
these
ben
the
engynes
of
the
deuyl
.
by
whych
he
deceyueth
the
soules
in
a
thousand
maners
.
&
byndeth
them
&
taketh
&
holdeth
them
But
the
wyse
marchaunte
that
is
the
wyse
man
/
whome
the
holy
ghoost
enlumyneth
by
veray
knowleche
.
that
oueralle
knoweth
&
can
decerne
what
euery
thynge
is
worth
.
●he
seeth
ryght
wel
and
vnderstondeth
that
all
the
world
is
not
a
good
morsel
for
to
fylle
the
herte
of
one
man
.
&
that
there
is
therin
moche
euyl
&
lytel
good
.
And
therfore
he
beholdeth
the
euylles
&
perylles
that
ben
therin
.
and
knoweth
wel
that
it
is
trouthe
that
is
comunelye
sayd
/
who
that
gyueth
not
that
whyche
he
loueth
/
he
taketh
not
whiche
he
desyreth
.
Suche
folke
gyuen
the
world
for
to
haue
heuen
.
and
forsaketh
oueral
richesses
for
ioye
.
fylthe
&
ordure
for
golde
.
and
leue
alle
for
goddes
sake
/
rychesses
delyces
and
honoures
.
&
bycome
poure
in
this
world
for
to
wynne
good
and
for
to
gete
the
rychesse
of
heuen
.
This
is
the
moost
fayrest
lyf
&
moste
sure
that
may
be
in
this
world
There
ben
other
that
see
that
in
many
maners
may
one
doo
his
prouffyt
&
his
sauacyon
wyth
goodes
temporelle
.
&
that
he
may
haue
wythout
ouermoche
to
loue
them·
For
god
commaundeth
not
a
man
to
leue
al
/
They
reteyne
them
/
but
lytyl
they
preyse
them
/
They
vse
them
/
but
lytyl
they
loue
them
/
lyke
as
dyd
Abraham
Iob
&
Dauyd
/
and
many
other
which
eschewed
and
fledde
the
perilles
.
And
they
do
spyrituel
prouffyte
wyth
temporalle
goodes
.
and
wyl
bye
heuen
wyth
theyr
almesses
&
other
good
dedes
.
They
can
bye
oute
theyr
synnes
&
helpe
theyr
neyghbours
.
They
can
the
more
loue
god
drede
&
doubte
hym
for
the
perylles
that
they
be
in
.
and
the
more
humble
them self
whan
they
see
and
consyder
theyr
synnes
&
theyr
deffaultes
.
whan
in
sharpe
&
streyte
weyes
of
penaunce
they
dar
not
goo·
whan
so
lytel
for
goddes
sake
they
wyl
suffre
&
gyue
/
whiche
so
moche
suffred
to
saue
them
.
and
wolde
xxxij
yere
in
this
world
be
poure
for
to
enryche
them
in
heuen
.
They
saue
them
wel
but
it
is
harde
to
doo
/
For
it
is
a
more
lyght
thynge
to
leue
alle
the
goodes
attones
.
than
to
reteyne
them
&
not
to
loue
them
.
¶
Of
the
goodes
of
nature
which
folowe
here
.
capo.
lxv
THe
moyen
or
myddle
goodes
ben
the
goodes
of
nature
and
of
doctryne
.
Of
nature
lyke
as
beaulte
of
body
/
prowesse
.
force
or
strengthe
.
vygour
/
lyghtnes
.
debonayrte
/
clere
wytte
and
clere
engyne
for
to
fynde
.
good
memorye
for
to
reteyne
wel
.
and
good
wys
for
to
synge
wel
.
All
these
goodes
aforsayd
nature
bryngeth
them
in
the
natyuyte
or
byrthe
of
a
persone
.
Doctryne
clergy
and
al
other
goodes
be
goten
by
studye
or
by
accustomaunce
.
lyke
as
been
good
vertues
.
good
maners
and
other
vertues
.
But
these
ben
not
yet
veray
good
ryghtful
.
For
they
doo
not
that
whyche
is
perfytelye
good
.
For
many
a
phylosophre
.
and
grete
clerkys
.
Kynges
.
Emperours
and
other
many
prynces
and
other
lordes
that
had
many
of
these
goodes
been
dampned
in
helle
.
¶
Also
these
goodes
hath
our
lord
gyuen
to
his
enemyes
as
wel
as
to
his
frendes
.
To
Sarasyns
To
Iewes
To
false
crysten
men
lyke
as
he
hath
to
good
men
.
Also
thys
is
not
veray
good
that
faylleth
at
nede
.
and
that
may
be
loste
maulgre
hym self
And
though
theuys
may
not
take
them
and
robbe
them
.
yet
the
deth
taketh
them
awaye
at
the
laste
.
Also
I
say
that
the
veray
goodes
ayden
alwaye
and
greuen
neuer
/
but
certeynlye
suche
goodes
and
suche
graces
forayn
been
ofte
dammage
and
greue
them
that
haue
them
/
yf
they
vse
them
not
wel
accordyng
to
god
.
For
somme
auaunte
them
and
been
proude
and
despysen
the
other
.
whan
they
to
whome
god
hath
gyuen
suche
graces
and
suche
goodes
as
I
haue
tofore
sayd
and
named
.
yf
they
vse
them
not
wel
and
Iustly
accordyng
to
god
.
they
shall
be
in
gretter
tormente
in
helle
And
straytly
they
must
acompte
and
yelde
a
rekenynge
at
the
day
of
dome
/
of
that
they
haue
doon
.
and
how
they
haue
vsed
and
despended
it
/
Notwythstondyng
they
haue
goten
goodes
that
god
hath
lente
to
them
for
multeplyeng
and
encrees
/
¶
Here
after
is
shewed
of
the
goodes
of
grace
capo.
lxvj
NOw
haue
I
shortly
shewyd
the
lytel
good
&
the
moyen
good
.
Now
wyl
I
shewe
to
the
whyche
is
the
veray
good
ryghtful
and
parfyte
.
This
doeth
he
whyche
hath
the
good
wyth
ryghte
and
vnderstondyng·
For
wythoute
the
whyche
was
neuer
no
good
wyth
ryght
.
This
good
is
called
the
grace
of
god
&
vertue
&
charytee·
Grace
by
cause
that
she
gyueth
lyf
and
helthe
to
the
soule
/
For
wythoute
that
.
the
soule
is
deed
.
For
lyke
as
the
body
is
dede
withoute
the
soule
So
is
the
soule
deed
wythoute
the
grace
of
god
.
It
is
called
vertue
by
cause
it
adourneth
the
soule
with
good
werkys
and
wyth
good
maners
/
it
is
called
charyte
by
cause
it
ioyneth
the
soule
to
god
.
and
also
dooth
al
thynge
as
it
were
wyth
god
.
For
charyte
is
no
thynge
ellys
but
a
dere
vnyte
/
That
is
the
perfection
and
the
beneurte
to
whyche
we
ought
to
entende
.
Moche
were
deceyued
the
auncyent
phylosophres
that
so
curyously
dysputeden
&
enquyreden
who
was
the
souerayn
good
in
thys
lyf
.
and
neuer
coude
they
fynde
ne
knowe
hit
/
For
somme
sette
theyr
studye
and
theyr
wytte
in
the
delytes
of
the
body
/
The
other
in
rychessys
.
the
other
in
honeste
/
but
the
grete
phylosopher
Saynt
Poul
whyche
was
rauysshed
vnto
the
thyrd
heuen
and
passeth
alle
other
phylosophres
techeth
vs
by
many
reasons
that
the
souerayn
good
in
this
lyf
.
and
that
the
quene
of
vertues
is
to
loue
god
&
to
haue
veray
charyte
in
hym self
/
For
wythoute
this
good
ne
auaylen
alle
the
other
goodes
ryght
nought
/
And
who
that
hath
thys
good
of
charyte
he
hath
alle
other
goodes
/
&
whan
al
other
goodes
shalle
faylle
/
this
good
shal
not
faylle
.
and
aboue
al
the
grete
goodes
that
been
this
charyte
is
lady
/
Thenne
the
grettest
good
that
is
vnder
heuen
is
charyte
.
After
by
cause
that
thou
wylte
and
desyrest
thys
good
whyche
by
ryght
is
called
vertue
/
and
that
thou
desyrest
to
loue
it
moost
.
and
to
seche
it
aboue
alle
other
goodes
.
I
wyl
yet
shewe
to
the
his
valure
.
It
is
acustomed
to
deuyse
thre
maners
of
goodes
in
the
world
.
that
is
to
wyte
goodes
honourable
/
goodes
delectable
.
&
goodes
prouffytable
There
be
no
moo
goodes
ne
veray
ne
good
ne
fayre
but
these
thre
maners
/
And
thys
seest
thou
openlye
of
the
world
.
that
none
desyreth
ne
loueth
ony
thynge
but
that
he
wene
that
it
be
honourable
or
delectable
or
prouffytable
/
¶
The
proude
secheth
thynge
honourable
.
The
couetous
man
secheth
thynges
prouffytable
/
The
delycious
secheth
thynges
delectable
.
And
whan
they
sechen
this
thynge
vaynlye
.
Euery
man
ought
to
knowe
that
vert●es
haue
these
thre
propretees
.
For
vertue
is
moche
honourable
and
delectable
&
pro●ffytable
/
¶
what
vertues
ben
goodes
honourable
capo.
lxvij
WHyche
vertues
ben
goodes
honourable
.
this
mayst
thou
see
in
thys
manere
.
Syxe
thynges
been
in
this
world
moche
desyred
by
cause
that
they
seme
moche
honourable
.
that
is
to
wete
beaulte
wytte
prowesse
power
fraunchyse
and
noblesse
.
These
ben
vj
fontanyes
of
vanyte
.
Of
vayn
glorye
cometh
and
sourdeth
a
plante
.
Beaulte
is
a
thynge
moche
loued
.
For
it
is
a
thynge
moche
honourable
.
and
neuerthelesse
beaulte
that
the
eyen
and
the
body
see
&
loue
/
is
a
thynge
fals
couert
and
vayne
.
It
is
false
for
he
or
she
is
nothynge
fayre
But
our
eyen
ben
vayn
and
feble
that
see
noo
thynge
but
the
skynne
wythoutforth
.
Thenne
who
myght
see
as
clere
as
a
beest
that
is
callyd
a
lynx
whyche
seeth
thorugh
oute
a
walle
he
shold
cl●rely
see
that
a
fayr
body
nys
but
a
whyte
sacke
ful
of
stynkyng
dunge·
&
lyke
a
dunghylle
couerd
wyth
snowe
or
wyth
grene
grasse
.
¶
Also
I
say
to
the
that
thys
beaulte
is
moche
shorte
and
not
abydyng
.
For
it
is
sone
faylled
&
anone
passed
as
a
fume
or
a
smoke
.
and
as
the
flour
of
the
felde
or
of
the
medowe
.
Anone
as
the
soule
departeth
fro
the
body
.
fare
wel
al
the
beaulte
is
faylled
and
gone
/
Thenne
the
beaute
that
the
body
hath
.
the
soule
hath
gyuen
it
to
hym
/
And
therfore
moche
fooles
been
al
they
that
for
the
beaulte
of
the
body
gloryfye
them self
.
But
the
beaulte
of
the
soule
is
the
ryght
beaute
.
whyche
alwaye
encreaceth
and
neuer
shal
faylle
.
This
is
the
v●ray
beaulte
by
whiche
the
soule
pleaseth
god
and
to
the
aungellys
that
seen
the
herte
/
This
beaulte
rendreth
and
gyueth
to
the
soule
graces
vertues
and
loue
of
god
.
For
she
reformeth
reparaylleth
and
rendreth
hyr
ryght
enprynte
.
That
is
the
ymage
of
hyr
maker
/
whiche
is
beaulte
wythout
comparyson
.
and
who
best
resembleth
in
getyng
the
vertues
.
in
pluckyng
vp
and
caste
from
hym
alle
synnes
.
&
kepe
hys
commaundementes
entyerly
he
is
moost
fayre
.
¶
Thenne
the
moost
fayre
thynge
that
is
vnder
god
.
is
the
soule
whyche
hath
parfytely
his
ryght
fourme
and
his
ryght
clerete
.
colour
of
flour
.
clerenesse
of
the
sonne
/
fygure
of
man
.
and
playsaunce
of
precyous
stones
.
And
al
that
the
eye
of
the
body
seeth
of
beaulte
is
fylthe
and
foule
to
the
regarde
of
the
soule
/
&
al
that
may
be
thought
of
beaulte
may
not
be
compared
to
the
soule
.
¶
Of
veray
sapyence
capitulo
lxviij
WYtte
&
clergye
is
a
thynge
moche
honourable
.
&
moche
do
be
preysed
.
But
and
yf
thou
wylte
be
wyse
a
ryght
and
lerne
veray
clergye
.
do
soo
that
thou
haue
veray
good
.
that
is
grace
and
vertues
.
That
is
the
veray
sapyence
that
enlumyneth
the
herte
of
a
man
.
lyke
as
the
sonne
enlumyneth
alle
the
world
.
This
wytte
passeth
and
surmounteth
al
the
wytte
of
the
world
.
lyke
as
the
sonne
passeth
the
clerenesse
of
the
mone
/
For
the
wytte
of
the
world
nys
but
folye
.
lyke
as
the
scrypture
sayth
/
and
chyldehode
&
wodenesse
.
Folye
is
in
them
that
so
moche
louen
the
world
and
his
beaulte
/
and
that
can
not
knowe
the
day
fro
the
nyght
/
Ne
Iuge
bytwene
grete
&
lytel
.
and
bytwene
precyous
&
vyle
.
They
wene
the
mone
to
be
the
sonne
/
For
they
wene
that
the
honour
of
the
world
be
veray
glorye
.
and
a
lytel
apple
to
be
a
grete
montayne
.
for
they
wene
that
the
world
be
a
grete
thynge
/
But
to
the
regarde
of
heuen
it
nys
but
pouerte
.
They
wene
that
a
glasse
be
a
saphyr
And
they
wene
that
theyr
strengthe
and
theyr
power
be
moche
grete
.
whiche
is
more
feble
&
more
fraylle
than
is
glasse
/
¶
Also
I
say
that
this
chyldehode
the
wytte
of
the
world
is
in
them
that
so
moche
make
them
wyse
for
to
kepe
and
ease
the
body
and
to
be
in
delyces
.
whyche
lyuen
as
a
chylde
/
that
seche
nothynge
ellys
but
to
doo
theyr
propre
wylle
.
In
suche
people
reason
is
deed
/
&
therfore
they
lyuen
as
beestys
.
for
theyr
wytte
is
al
torned
and
corrupt
/
lyke
as
is
the
taste
and
sauour
of
a
seek
man
or
of
a
woman
grete
wyth
chylde
.
whyche
fyndeth
more
sauour
and
appetyte
in
a
soure
apple
than
in
brede
made
of
whete
.
&
more
sauour
in
a
cool
than
in
good
metes
/
Also
these
peple
may
not
byleue
that
there
is
more
Ioye
and
delyte
in
louyng
god
&
to
serue
and
to
honoure
hym
/
than
in
doyng
the
wylle
of
the
caroyne
of
theyr
body
/
For
they
can
not
ryghtfully
Iuge
betwene
swete
&
bytter
.
Also
I
say
that
the
wytte
of
the
world
is
wodenesse
in
them
that
soo
moche
be
subtyl
in
fyndyng
malyce
for
tengyne
&
deceyue
other
.
be
it
by
strengthe
or
by
plee
or
by
barate
.
And
that
ne
thynke
ne
studye
sauf
to
auaunce
and
enhaunce
them self
/
and
to
greue
other
/
Thys
wytte
as
sayth
saynt
Iames
is
the
wytte
of
the
deuyl
.
whiche
alwaye
payneth
hym self
to
do
harme
to
other
/
But
the
veray
wytte
that
the
holy
ghoost
enseygneth
and
techeth
to
the
frendes
of
our
lord
is
in
knowyng
wythoute
mysprysyng
what
euery
thyng
is
worthe
.
he
sheweth
that
the
world
is
vayn
in
beyng
foule
in
valour
/
in
louyng
it
and
sauouryng
it
/
The
rychessys
ben
vyle
and
transytorye
.
And
the
delytes
been
bytter
.
After
he
gyueth
feelyng
that
the
loue
of
god
&
vertues
is
a
thynge
veray
precyous
and
swete
.
veray
for
she
fylleth
the
hert
nouryssheth
&
susteyneth
it
.
She
is
precyous
for
one
may
bye
god
&
al
that
he
hath
.
She
is
swete
.
for
it
is
the
manna
that
al
thynges
maketh
swete
.
labour
sorowe
wepynges
shames
trybulacyons
aduersytees
martyrdoms
and
al
paynes
/
And
al
that
one
may
thynke
to
loue
.
it
maketh
it
sauour
lyke
su●re
/
This
is
the
wytte
and
the
sapyence
wherof
the
scrypture
sayth
.
Thys
is
the
sapyence
oute
of
whyche
groweth
purete
and
veray
conscyence
/
¶
Of
the
prowesse
of
the
knyghtes
of
Ihesu
Cryst
capo.
lxix
AFter
I
say
that
vertues
and
charyte
gyuen
veray
prowesse
/
Thenne
there
is
no
prowesse
by
right
.
but
in
the
knyghtes
of
god
whyche
the
holy
ghoost
adoubeth
and
armeth
wyth
vertues
and
charyte
/
In
prowesse
been
thre
partyes
.
Hardynesse
Strengthe
&
Stedfastnes
/
There
is
none
noble
by
ryght
but
yf
he
haue
these
thre
thynges
/
but
yf
he
be
hardy
prudent
&
entreprenaunt
of
grete
thynges
.
and
stronge
&
puyssant
for
to
pursiewe
them
.
and
ferme
and
stable
to
fynysshe
them
.
But
wythoute
wytte
&
wythout
purueaunce
nothyng
auayllen
none
of
these
iij
thynges
.
For
lyke
as
sayth
the
book
of
the
arte
of
chyualrye
.
Errour
wythoute
bataylle
may
not
be
amended
.
For
it
is
anone
compared
.
Folyssh
enterpryse
is
where
as
lyeth
lytel
prouffyte
.
moche
despence
and
grete
payn
and
perylle
.
These
been
th
enterpryses
of
them
that
been
called
wyse
and
hardy
in
this
world
.
that
theyr
bodyes
and
theyr
soules
putten
in
synne
in
perylle
and
in
payne
for
to
gete
a
lytel
loos
and
preysyng
whiche
is
moche
vayne
.
and
lytel
endureth
¶
But
vertue
maketh
a
man
of
grete
herte
and
of
wyse
enterpryse
.
whan
she
maketh
a
man
whiche
is
nothyng
but
erthe
soo
hardy
.
that
he
dare
enterpryse
to
conquere
the
royalme
of
heuen
.
and
to
vaynquysshe
alle
the
deuylles
of
helle
that
been
so
stronge
¶
Thys
enterprise
is
good
wyse
&
moche
prouffytable
/
For
there
is
therin
lytel
perylle
.
and
lytel
payne
but
there
is
glorye
honour
and
prouffyte
inestymable
.
and
perdurable
wythout
mesure
.
who
hath
noo
vertu
hath
no
grete
herte
.
but
he
is
lyke
hym
that
is
aferde
of
nought
.
Suche
ben
they
that
doubten
the
euylles
/
the
aduersytees
/
perylles
/
&
trybulacyons
of
the
world
.
And
that
haue
drede
to
lese
that
/
whyche
they
may
not
longe
kepe
¶
They
haue
noo
grete
hert
that
gyue
hit
ouer
for
nought
.
lyke
as
doon
they
that
gyue
theyr
hertes
for
to
loue
the
goodes
of
fortune
/
which
in
trouthe
been
ryght
nought
/
but
fylthe
charge
and
ordure
to
the
regarde
of
the
goodes
and
glorye
perdurable
¶
Thenne
suche
people
been
lyke
a
chylde
.
that
loueth
better
an
apple
or
a
myrrour
than
a
royame
/
But
vertu
gyueth
grete
herte
by
ryght
/
For
vertue
maketh
them
to
conquere
heuen
.
despyse
the
world
/
and
to
bere
grete
dedes
of
penaunce
.
And
to
supporte
and
gladly
suffre
al
the
euylles
of
the
world
and
to
endure
them
for
goddes
sake
/
And
also
for
to
wythstonde
and
resyste
alle
the
assaultes
of
the
deuyl
/
Lyke
as
the
wyse
and
prudente
Seneke
saith
.
wepynges
.
myschaunces
/
sorows
.
trybulacyons
/
harmes
shames
.
perylles
.
and
al
that
whyche
euyl
fortune
may
menace
&
doo
.
haue
nomore
power
ayenst
vertu
/
than
one
drope
of
water
shold
do
in
the
see
.
vertu
maketh
a
man
hardy
as
a
lyon
/
stronge
as
an
holyfaunte
.
ferme
and
durable
as
the
sonne
whyche
alwaye
renneth
and
is
neuer
wery
.
Thenne
there
is
no
prowesse
ne
strengthe
but
in
vertues
.
¶
Of
veray
seygnorye
which
gyueth
grace
&
vertues
lxx
THus
is
there
none
veray
seygnorye
.
but
in
vertues
.
A
grete
lord
is
he
that
knoweth
alle
the
world
.
Suche
a
lord
gyueth
to
a
man
suche
vertues
and
grace
.
For
he
setteth
a
man
in
his
ryght
estate
.
in
whiche
he
was
fyrst
sette
in
and
made
.
The
man
was
made
in
suche
honour
&
in
suche
seygnorye
.
that
he
was
lord
ouer
al
creatures
that
were
vnder
heuen
.
to
whome
al
thynges
obeyed
.
and
to
whome
noo
thynge
myght
noye
ne
greue
.
and
this
is
the
ryght
estate
to
the
man
and
to
his
seygnorye
.
but
he
lost
this
seygnorye
by
synne
.
And
myght
not
recouer
it
ageyn
but
by
vertu
.
But
vertue
setteth
a
man
on
hyghe
.
and
setteth
the
world
vnder
his
feet
.
and
maketh
hym
to
conuerse
in
heuen
.
vertue
maketh
a
man
by
good
ryght
gretter
lord
of
the
world
/
than
the
kyng
is
of
his
royame
/
For
of
the
goodes
of
the
world
he
hath
as
moche
as
his
herte
desyreth
.
he
hath
his
vsage
and
his
sustenaunce
.
and
as
moche
as
he
may
haue
for
suffysaunce
.
and
more
suffysantlye
than
the
kyng
hath
in
his
royame
/
For
al
that
the
good
hath
and
the
euyl
/
al
is
his
.
Therfore
of
alle
he
dooth
hys
prouffyte
and
preyseth
god
and
thanketh
and
loueth
hym
the
more
.
and
doubteth
and
serueth
.
And
in
thys
he
seeth
and
knoweth
that
euery
creature
is
made
for
to
serue
hym
.
Also
there
is
another
seygnorye
moche
grete
/
withoute
whome
there
is
none
by
ryzt
lord
.
for
he
is
emperour
&
lord
of
hym self
.
that
is
of
his
body
&
of
his
hert
.
whiche
he
Iustyceth
&
holdeth
them
in
good
pees
and
dooth
his
wylle
/
For
his
herte
is
so
ioyned
to
the
wylle
of
god
/
so
that
of
al
that
.
that
god
doeth
he
thanketh
hym
.
and
it
playseth
hym
wel
/
And
thys
is
the
seygnorye
that
vertu
gyueth
to
hym
that
hath
it
.
Of
thys
speketh
seneke
&
sayth
as
grete
honour
gyueth
god
to
the
/
whan
thou
art
lord
&
emperour
of
thy self
&
more
than
a
kyng
/
ha
lord
god
how
many
kynges
emperours
&
other
grete
lordes
haue
ben
in
the
world
&
also
barons
/
that
haue
citees
/
castellis
.
&
royames
that
haue
not
this
seygnorye
.
For
they
be
not
lordes
of
theyr
hertes
.
By
cause
that
it
tormenteth
ofte
.
by
wrath
or
by
maletalente
.
or
by
couetyse
.
or
by
desyre
that
they
may
not
accomplysshe
.
¶
Here
is
spoken
of
veray
fraunchyse
capo.
lxxj
AFter
thys
I
say
that
there
is
none
that
hath
veray
fraunchyse
/
yf
he
haue
not
grace
and
vertue
.
Thenne
yf
thou
wylte
knowe
what
is
veray
fraunchyse
of
a
man
and
of
a
woman
by
right
.
Thou
oughtest
to
vnderstonde
that
a
man
hath
iij
maner
of
fraunchyses
/
One
of
nature
.
another
of
grace
/
and
the
thyrd
of
glorye
.
The
fyrst
is
free
wylle
by
whiche
a
man
may
chese
and
do
frely
good
or
euyl
.
This
fraunchyse
holdeth
euery
man
of
god
so
frely
that
no
man
may
do
it
wronge
ne
alle
the
deuylles
of
helle
may
not
enforce
a
man
ayenste
hys
wylle
to
do
a
synne
wythout
his
accorde
and
consentemente
.
For
yf
a
man
dyd
euyl
ayenst
his
wylle·
he
shold
haue
therof
no
synne
.
for
as
moche
as
he
in
no
wyse
myght
eschewe
it
.
lyke
as
sayth
saynt
austyn
/
This
fredom
and
fraunchyse
hath
euery
man
/
But
this
fredom
is
not
in
chyldren
.
ne
in
wood
men
.
ne
in
fooles
.
by
cause
they
haue
not
the
vsage
of
reason
by
whiche
they
can
chese
the
good
from
the
euyl
/
A
man
putteth
awaye
from
hym
thys
fraunchyse
in
grete
partye
whan
he
synneth
dedelye
.
For
he
selleth
hym self
vnto
the
deuyll
for
the
delyte
of
hys
synne
/
And
yeldeth
hym selfe
vnto
hym
.
and
bycometh
his
seruaunt
by
synne
.
so
that
he
may
not
caste
hym self
out
.
ne
put
hym
fro
his
wylle
.
for
he
hath
deserued
the
deth
of
helle
.
yf
the
grace
of
god
helpe
hym
not
.
The
second
fraunchyse
is
suche
that
the
wyse
man
hath
in
this
world
/
whome
god
hath
fraunchysed
by
grace
&
by
vertues
from
the
seruyce
of
the
deuyl
.
&
fro
synne
.
that
they
be
not
bonde
to
golde
ne
to
syluer
/
ne
to
temporalle
goodes
of
this
world
.
ne
to
theyr
bodyes
whyche
is
caroyn
.
ne
to
the
goodes
of
fortune
/
whyche
the
deth
may
sone
take
awaye
.
but
they
haue
theyr
hertes
lyfte
vp
&
gyuen
to
god
.
so
that
they
preyse
no
thyng
the
goodes
of
the
world
.
ne
the
honours
.
ne
the
vanytees
/
ne
kyng
/
ne
duc
/
ne
meschaunce
ne
pouerte
.
ne
shame
.
ne
deth
/
For
they
been
now
deed
to
the
world
.
&
haue
the
hert
so
deceueryd
&
taken
awaye
fro
the
loue
of
the
world
.
that
they
desyre
the
deth
.
lyke
as
the
werkman
his
payment
of
his
Iourney
or
dayes
labour
.
and
the
labourer
his
hyre
.
&
also
lyke
as
they
that
ben
in
the
torment
and
in
the
fortune
of
the
see
.
desyre
to
come
to
port
salue
/
And
lyke
as
the
prysonner
desyreth
good
delyueraunce
/
and
as
the
pylgrym
desyreth
to
come
ageyn
in
to
hys
contreye
.
And
yf
they
be
parfytelye
free
in
thys
world
lyke
as
a
creature
may
be
.
thenne
fere
they
ne
doubte
they
no
thynge
but
god
.
and
been
in
greet
pees
of
herte
.
For
they
haue
thenne
theyr
herte
in
god
and
been
in
heuen
by
desyre
/
And
thys
fraunchyse
cometh
of
grace
and
of
vertue
.
But
yet
al
this
fraunchyse
nys
but
seruytude
to
the
regarde
of
the
thyrd
.
fraunchyse
that
they
haue
that
been
in
glorye
/
They
be
verayly
free
.
For
they
be
verayly
delyuerd
fro
alle
perylles
and
fro
alle
tormentes
.
fro
fere
of
deth
and
of
deth
.
fro
the
grynnes
&
empesshemens
of
the
world
fro
myserye
/
fro
pouerte
.
and
fro
al
payne
of
herte
and
of
body
wythoute
retornyng
.
Of
the
whiche
thynge
there
is
none
free
in
thys
world
/
how
parfyte
that
he
be
/
¶
Of
veray
noblesse
capo.
lxxij
WHo
that
shal
haue
the
second
fraunchyse
of
whyche
I
haue
spoken
shal
come
to
grete
noblesse
/
The
veray
noblesse
cometh
of
gentyl
hert
.
Certeyn
none
hert
is
gentyl
but
yf
he
loue
god
.
There
is
no
noblesse
but
to
serue
and
loue
god
and
to
kepe
hym
fro
al
synnes
and
from
the
seruage
of
the
deuyl
.
Ne
there
is
no
vylanye
but
to
angre
god
by
synne
.
Ther
is
no
man
by
ryght
gentyl
.
ne
noble
of
the
gentylnesse
of
hys
body
.
For
as
touchyng
the
body
we
ben
al
sonnes
of
one
moder
.
That
is
of
the
erthe
and
of
fylthe
of
whyche
we
al
haue
taken
flesshe
and
blood
.
Of
this
parte
there
is
none
gentyl
ne
free
.
But
our
swete
fader
Ihesu
Cryst
whiche
is
kyng
of
heuen
that
fourmed
the
body
of
the
erthe
and
created
the
soule
to
his
ymage
and
semblaunce
.
and
al
in
lyke
wyse
as
it
is
of
the
carnal
fader
.
that
is
moche
glad
and
ioyous
whan
hys
sone
resembleth
hym
/
Ryght
so
is
it
of
our
fader
Ihesu
Cryst
.
For
by
the
holy
scrypture
.
&
by
hys
messagers
he
techeth
vs
.
that
we
shold
payne
our self
to
resemble
hym
.
And
therfore
he
sent
to
vs
hys
blessyd
sone
Ihesu
Cryst
in
to
th
erthe
for
to
brynge
and
gyue
to
vs
the
veray
exemplayre
.
by
whyche
we
may
be
reformed
to
hys
ymage
and
semblaunce
lyke
as
they
that
dwelle
in
the
hye
cytee
of
heuen
/
That
been
the
angellys
and
the
sayntes
of
heuen
/
where
eueryche
is
of
so
moche
more
hye
and
more
noble
.
As
more
proprely
he
bereth
thys
fayre
ymage
/
And
therfore
the
holy
men
in
thys
world
payne
them self
to
knowe
god
.
and
to
loue
hym
wyth
alle
theyr
hert
.
and
purge
them
clense
and
kepe
them
from
alle
synnes
.
For
of
so
moche
as
the
herte
of
a
creature
is
more
pure
&
more
clene
wythout
synne
/
of
so
moche
he
seeth
more
clerely
&
more
euydently
the
precious
face
of
Ihesu
cryst
.
&
of
soo
moche
he
loueth
more
ardauntly
.
of
so
moche
he
resembleth
more
proprelye
.
And
by
that
he
hath
the
more
gretter
glorye
.
And
thys
is
the
veray
noblesse
that
god
hath
gyuen
vs
/
¶
And
therfore
sayth
ryght
wel
Saynt
Iohan
the
appostle
and
euangelyst
/
that
thenne
we
shal
be
the
sonnes
of
god
/
and
we
shal
resemble
hym
proprely
.
whan
we
shal
see
hym
euydently
lyke
as
he
is
/
This
shal
be
in
his
glorye
.
whan
we
shal
be
in
heuen
.
For
no
man
seeth
so
dyscouerd
ne
so
clerely
the
beaute
of
god
.
lyke
as
sayth
saynt
poule
/
But
thenne
we
shal
see
hym
face
to
face
proprely
and
clerely
whan
we
shal
be
in
glorye
in
his
Ioyous
companye
¶
The
veray
noblesse
of
a
man
thenne
begynneth
by
grace
and
by
vertues
/
and
that
is
parfyght
glorye
/
This
noblesse
maketh
the
holy
ghoost
in
the
hertes
that
he
purgeth
and
culumyneth
in
trouthe
and
in
parfyte
charyte
/
These
been
the
grettest
goodes
that
god
hath
done
to
aungellis
lyke
as
saynt
Denys
sayth
.
by
whiche
they
resemble
theyr
maker
/
Thus
werketh
the
holy
ghoost
by
grace
and
by
vertue
in
the
hertes
of
good
men
/
by
whyche
they
be
reformed
to
th
ymage
and
to
the
semblaunce
of
theyr
maker
Ihesu
Cryst
as
moche
as
it
may
be
in
this
mortal
lyf
/
For
they
reyse
them self
soo
in
god
/
and
enbrace
them self
soo
wyth
the
loue
of
god
.
And
al
theyr
entendement
.
al
theyr
entencyon
/
theyr
wylle
/
theyr
memorye
is
alle
conuerted
to
god
/
And
this
loue
and
this
enbracement
and
desyre
whyche
encreaceth
Ioyneth
and
vnyeth
so
the
herte
to
god
.
that
they
may
no
thynge
wylle
.
but
that
.
that
god
wylle
For
there
is
not
bytwene
them
and
god
but
one self
wylle
.
And
thenne
he
hath
th
ymage
and
the
semblaunce
of
god
as
moche
as
may
be
had
in
thys
world
.
And
this
is
the
moost
grete
noblesse
&
the
moost
hye
gentylnesse
to
whyche
one
may
atteyne
or
mounte
.
¶
Ha
good
god
how
ferre
from
thys
noblesse
and
fro
thys
hyenesse
ben
they
that
make
them
so
noble
and
soo
queynt
.
Of
thys
poure
noblesse
that
they
haue
of
theyr
moder
the
erthe
whyche
bereth
and
nouryssheth
the
hogges
as
wel
as
she
dooth
the
Emperours
and
the
Kynges
.
And
they
auaunte
them
of
their
gentylnesse
.
by
cause
they
wene
they
be
of
more
gentyl
fylthe
than
the
other
.
and
of
thys
kynrede
and
parage
conne
they
ryght
wel
recounte
and
telle
/
But
that
other
syde
&
that
other
noblesse
they
beholde
noo
thynge
at
alle
.
of
whyche
cometh
the
veray
noblesse
&
the
gentyl
parage
They
shold
beholde
and
take
hede
to
theyr
veray
exemplayr
Ihesu
Cryst
/
whyche
more
loued
and
honoured
his
moder
.
than
dyd
ony
other
man
.
And
neuerthelesse
whan
one
sayd
to
Ihesu
Cryst
.
Syr
your
moder
and
your
cosyns
stonden
wythoute
to
seche
you
.
he
answerd
to
them
and
sayd
.
And
who
is
my
moder
and
who
is
my
fader
and
cosyns
/
who
someuer
do
the
wylle
of
my
fader
that
is
in
heuen
.
he
is
my
broder
/
he
is
my
fader
.
my
suster
/
and
my
moder
.
for
thys
is
the
noble
syde
and
the
gentyl
kynrede
/
by
whyche
cometh
and
groweth
to
the
herte
veray
glory
.
and
of
that
other
groweth
vayne
noblesse
&
pryde
.
¶
How
charyte
is
grettest
of
vertues
capo.
lxxiij
NOw
I
haue
suffysauntly
shewyd
to
the
that
ther
ben
no
goodes
honourable
by
ryght
but
vertues
and
charyte
.
This
is
the
fayr
loue
of
god
/
For
there
is
none
other
good
prouffytable
without
this
vertu
of
charyte
.
This
wytnesseth
to
vs
saynt
poul
that
sayth
thus
.
Yf
I
haue
as
moche
scyence
so
that
I
knewe
al
clergye
and
al
langages
.
&
spake
as
wel
as
men
or
angellys
.
and
knewe
al
the
scryptures
&
the
counseylles
of
god
.
and
yf
I
delyuerd
my
body
to
martyrdom
.
and
gaf
al
that
I
had
to
poure
peple
/
&
yf
I
dyd
by
myracles
that
the
montaygnes
lepen
from
one
place
to
another
.
yf
I
had
not
the
vertu
of
charyte
/
alle
thys
shold
not
auaylle
me
.
¶
Now
beholde
thenne
and
take
hede
that
saynt
Poul
whom
we
ought
to
byleue
.
hath
here
named
the
grettest
thynges
and
good
that
one
may
doo
.
and
that
moost
auaylle
and
prouffyten
.
That
been
penaunces
of
the
body
.
to
suffre
martyrdom
to
ayde
the
poure
peple
.
to
conuert
synners
.
and
to
haue
scyence
of
langages
/
and
th
appostle
sayth
al
these
thynges
auayllen
not
wythoute
charyte
.
and
yf
suche
&
so
grete
goodes
auayllen
not
.
how
shold
lasse
god
auaylle
.
That
same
mayst
thou
knowe
by
reason
.
Thynke
on
this
prouerbe
whiche
is
comunely
sayd
.
As
moche
is
a
man
worth
as
his
londe
is
of
value
.
This
is
as
trewe
as
the
pater
noster
/
who
wel
vnder
standeth
.
how
the
man
is
of
noo
value
.
or
somme
thynge
or
more
or
lasse
.
And
this
is
noo
doubte
but
it
be
that
he
haue
loue
and
the
charyte
of
god
.
&
who
that
hath
moost
is
moost
worthe
.
and
who
that
hath
lasse
is
lasse
worthe
.
&
who
that
hath
nought
is
nought
worth
.
For
how
wel
that
a
man
hath
temporalle
goodes
.
lyke
as
is
golde
or
syluer
or
other
rychessys
/
or
of
spyrytuel
goodes
or
naturalle
.
lyke
as
arte
.
engyne
scyence
clergy
strengthe
prowesse
or
other
goodes
/
How
shal
I
say
that
they
prouffyten
.
for
they
been
the
moost
parte
more
cruelly
dampned
.
by
cause
they
vse
not
aryzt
the
goodes
that
god
hath
lente
to
them
for
to
multeplye
&
for
to
wynne
than
ben
they
that
no
thynge
knowe
.
¶
Also
yf
he
doo
bodyly
werkys
/
as
don
the
labourers
the
mynystrelles
&
other
werkmen
.
or
yf
he
do
spyrytuel
werkys
as
to
faste
wake
clothe
the
poure
were
hayer
.
yf
this
be
without
charyte
al
this
auaylleth
nothyng
.
For
he
shal
neuer
haue
therof
meryte
.
But
he
that
hath
vertue
and
parfyght
charyte
/
of
al
that
that
god
sendeth
hym
in
thys
world
he
dooth
hys
prouffyte
.
and
wyth
al
conquereth
grace
and
glorye
.
¶
Charyte
is
good
and
sure
marchaundyse
.
For
oueral
it
wynneth
&
neuer
leseth
/
She
byeth
al
the
good
wares
.
and
maketh
al
hyrs
.
and
alwaye
she
hath
hyr
peny
ageyn
.
This
is
the
loue
of
the
herte
whiche
is
the
peny
/
wyth
whyche
she
byeth
al
the
goodes
of
the
world
.
and
it
remayneth
alwaye
in
the
almerye
.
loue
of
charyte
hath
in
al
places
his
sales
.
Charyte
wynneth
in
al
quarellys
.
and
hath
vyctorye
in
alle
bataylles
/
She
doeth
so
moche
that
it
is
as
moche
worthe
to
hyr
to
gyue
a
peny
.
as
to
another
an
hondred
pounde
/
And
also
charyte
dooth
so
moche
that
it
auaylleth
one
as
moche
to
faste
one
day
.
as
another
al
the
lente
.
and
to
saye
one
pater
noster
.
as
another
to
say
a
psaulter·
And
this
is
for
none
other
reason
.
but
by
cause
that
as
moche
is
a
man
worth
as
his
londe
is
of
valewe
.
and
so
moche
ben
worth
his
werkys
/
for
so
moche
as
a
man
hath
veray
loue
in
god
.
so
moche
he
wynneth
more
euery
day
.
The
loue
that
a
man
hath
to
god
is
the
poys
and
weyght
of
saynt
Mychel
.
For
none
other
thynge
may
not
waye·
whan
one
taketh
euery
day
his
wages
.
but
the
loue
and
charyte
.
And
therfore
I
say
that
there
is
none
good
prouffytable
.
proprely
to
speke
by
ryght
but
fayre
loue
and
charyte
.
¶
Of
two
manere
of
delectable
goodes
capitulo
lxxiiij
IN
lyke
wyse
as
god
made
man
of
body
&
soule
.
Ryght
so
hath
he
gyuen
two
maner
of
delectable
goodes
for
to
drawe
his
herte
to
hym
.
and
in
whome
is
al
the
veray
delyte
¶
The
somme
goodes
comen
wythoutforh
and
by
the
v
wyttes
of
the
body
/
by
seyng
by
heryng
by
smellyng
by
tastyng
&
by
touchyng
.
These
v
wyttes
ben
also
as
fyue
conduytes
/
by
whyche
the
goodes
delectable
of
the
world
entren
in
to
the
hert
for
to
delyte
hym
&
for
to
lycke
and
drawe
to
the
veray
delyces
whiche
ben
in
god
to
serue
to
loue
and
to
honoure
hym
.
for
al
the
delyte
of
this
world
that
the
fyue
wyttes
haue
/
been
not
but
a
drope
of
dewe
to
the
regarde
of
the
fontayn
.
that
is
Ihesu
cryste
/
But
of
the
grete
see
of
these
goodes
.
descendeth
the
drope
of
dewe
/
whan
one
seeth
hit
a
ferre
resemble
to
a
precyous
stone
.
But
whan
one
weneth
to
take
it
.
it
falleth
to
grounde
and
bycometh
nought
.
Thus
is
it
of
the
delytes
of
the
fyue
wyttes
bodely
.
whan
one
thynketh
or
fygureth
or
wyssheth
or
whan
one
desyreth
them
/
it
appyereth
moche
precyous
.
But
whan
a
man
hath
&
holdeth
them
.
anon
they
be
lost
.
&
bycome
truffes
&
dremes
.
Thynke
on
the
delyte
of
the
last
yere
.
and
of
thy
dreme
to
nyght
.
thou
shalt
see
that
al
is
one
.
anone
they
passen
.
&
anone
they
comen
ageyn
.
&
in
noo
manere
may
they
fulfylle
the
herte
of
a
man
.
And
yf
in
a
drope
be
as
moche
swetenesse
/
that
it
is
the
swetenesse
of
al
the
fontayne
/
Thenne
is
that
a
delectable
good
/
And
therfore
the
wyse
&
holy
men
in
al
that
they
sawe
in
thys
world
/
&
sauoureden
of
the
delectable
goodes
of
the
world
preyseden
god
.
and
moost
desyreden
the
loue
of
hym
.
and
the
more
that
they
sawe
the
dropes
swete
/
the
more
they
desyreden
to
come
to
the
fontayne
celestyal
.
And
therfore
it
is
wel
knowen
/
that
the
more
that
one
forgeteth
the
drope
.
the
more
he
loueth
the
fontayn
.
and
the
reuerse
/
The
more
that
one
loueth
the
drope
the
more
he
hateth
the
fontayn
&
forgeteth
it
.
And
the
more
that
the
swetenesse
of
the
world
playseth
to
a
creature
whiche
he
soo
moche
desyreth
/
the
lasse
hath
he
of
the
swetenesse
of
god
.
Therfore
the
good
men
take
the
lasse
of
the
swetenesse
of
the
world
as
moche
as
they
may
and
wyl
not
vse
the
flesshly
delytes
/
ne
the
deduytes
that
comen
by
the
fyue
wyttes
bodyly
/
A
good
lord
god
how
moche
been
they
fooles
.
&
more
than
beestys
.
that
knowe
wel
that
the
body
of
a
man
is
the
moost
foule
thynge
that
may
be
.
and
that
the
soule
of
a
man
is
the
moost
noble
thynge
.
the
moost
precyous
/
and
the
moost
noble
creature
that
may
be
.
Therfore
they
shold
not
wene
that
the
goodes
that
come
of
the
body
be
more
delectable
and
swete
.
than
they
of
the
spyrite
/
whyche
ben
veray
good
.
pure
/
&
perdurable
/
and
may
fulfylle
the
herte
and
replenysshe
it
.
Suche
goodes
gyueth
god
to
a
man
in
thys
world
.
whan
he
gyueth
to
hym
pees
of
herte
&
vyctorye
ayenst
his
synnes
&
ayenst
th
enemyes
of
helle
.
And
gyueth
to
hym
glorye
of
conscyence
&
apeasyble
herte
/
whan
he
replenyssheth
the
herte
wyth
loue
&
spyrytuel
Ioye
/
Of
suche
Ioye
ne
of
suche
delyte
.
no
semblaunce
ne
no
comparyson
may
be
founden
in
the
ioyes
of
the
world
/
ne
been
not
but
dropes
to
the
regarde
of
the
fontayne
of
swetenesse
whyche
is
Ihesu
Cryst
.
Thys
is
the
fontayne
of
swetenesse
of
whyche
our
lord
speketh
in
the
gospel
.
who
that
shal
drynke
of
the
water
that
I
shal
gyue
hym
.
he
shal
become
a
lyuyng
fontayne
.
whyche
shalle
make
hym
lepe
in
to
the
lyf
perdurable
.
This
is
the
fontayn
of
ioye
of
swetenesse
and
of
charyte
.
which
may
fylle
and
replenysshe
the
herte
.
And
none
other
thynge
what
someuer
it
be
may
not
fylle
it
¶
Of
this
fontayne
hath
tasted
Dauyd
the
prophete
whyche
sayth
in
his
psaulter
.
O
lord
god
how
moche
is
the
multytude
of
thy
grete
swetenesse
/
whyche
thou
kepest
to
thy
seruauntes
.
and
departest
to
thy
frendes
.
And
certayn
who
had
wel
tasted
and
sauoured
thys
swetenesse
that
god
hath
gyuen
to
his
frendes
/
he
shold
despyse
al
the
delyces
&
alle
the
Ioyes
of
thys
world
/
and
shold
chese
and
reteyne
the
spyrytuel
Ioye
.
And
shold
do
lyke
as
they
that
bulte
the
mele
and
deceuereth
the
flour
fro
the
brenne
and
grous
.
and
as
they
that
make
the
oyle
/
that
take
the
clere
pure
fatte
.
and
leue
the
grosse
matere
.
For
Ioye
of
the
herte
that
cometh
of
god
to
loue
/
to
serue
and
honour
hym
whyche
is
veray
Ioye
parfyte
/
lyke
as
sayth
the
prouerbe
.
That
none
hath
parfyght
Ioye
yf
it
come
not
of
loue
/
And
therfore
thys
ioye
is
callyd
oylle
in
holy
scripture
.
lyke
as
our
lord
sayth
by
the
prophete
.
I
shalle
gyue
sayth
he
Oylle
of
Ioye
for
wepynge
.
This
is
ioye
of
herte
pure
and
veray
for
wepyng
of
penaunce
.
Of
thys
oylle
ben
enoynted
they
that
god
hath
made
kynges
and
lordes
of
the
world
and
of
them self
/
And
thenne
is
a
man
parfyte
crysten
whan
he
is
enoynted
with
holy
cresme
.
For
of
crisme
is
said
crys
.
and
of
cryst
is
sayd
crysten
/
that
is
of
Ihesu
Cryste
And
who
that
is
enoynted
of
suche
oynement
.
that
is
of
Ioye
and
loue
of
god
.
he
lyueth
in
god
&
god
in
hym
.
lyke
as
the
appostle
sayth
/
And
thys
is
thenne
the
lyf
of
a
Crysten
/
that
is
to
speke
ryght
.
the
lyf
of
a
man
/
Thys
is
a
good
lyf
and
&
blessydnes
that
al
crysten
men
ought
to
seche
and
desyre
for
to
gete
the
lyf
perdurable
.
ye
knowe
moche
wel
that
he
is
not
in
lyf
.
but
in
langour
/
that
alwaye
lyueth
in
payne
.
in
thought
&
in
anguysshe
.
This
is
no
thynge
.
but
now
wepe
.
&
anone
laughe
.
Now
is
ease
.
now
is
he
at
mysease
/
now
is
he
in
angre
.
now
is
he
in
pees
.
now
in
Ioye
.
now
in
sorowe
.
Thenne
who
that
wyl
lede
a
good
lyf
/
&
lyue
Iustly
wythout
synne
.
seche
he
that
he
haue
the
veray
good
.
thenne
he
shal
haue
lyf
honourable
/
delectable
and
prouffytable
.
And
thenne
he
shal
lyue
as
a
man
resonable
.
That
is
to
say
holyly
/
ordynatly
.
wysely
Ioyously
and
meryly
/
Meryly
wythout
angre
.
wysely
wythout
errour·
and
Ioyously
wythout
sorowe
.
and
thys
lyf
hath
one
by
grace
and
by
vertu
/
&
none
otherwyse
/
¶
Here
after
is
spoken
of
vertues
in
especyal
capo.
lxxv
NOw
I
haue
shewyd
to
the
generally
here
tofore
the
dygnyte
and
the
valure
of
the
vertue
of
charyte
.
&
wherfore
one
ought
to
gete
it
.
For
grete
prouffyt
cometh
for
to
haue
it
.
as
Ioye
.
honour
.
&
glorye
perdurable
.
But
by
cause
men
knowe
not
the
thynge
so
wel
in
general
as
they
do
in
specyal
Therfore
is
myn
entencyon
to
speke
of
vertues
in
especyal
.
in
suche
manere
that
eueryche
that
wyl
studye
in
this
book
may
ordeyne
his
lyf
by
vertu
&
by
good
werkys
.
For
otherwyse
lytel
shold
auaylle
to
knowe
the
good
yf
he
do
it
not
.
For
lyke
as
sayth
Saynt
Iames
the
appostle
.
who
that
knoweth
the
good
and
dooth
it
not
/
he
synneth
and
mysdoeth
/
he
is
a
fool
that
knoweth
the
right
waye
.
and
ernestly
gooth
oute
of
hyt
The
holy
scrypture
sayth
thus
.
The
wyse
man
or
wyse
woman
hath
a
fayr
gardyn
ful
of
verdure
&
fayre
trees
and
of
good
fruytes·
wherof
god
sayth
in
the
book
of
loue
to
the
holy
soule
.
My
suster
.
my
frende
thou
art
a
gardyn
enclosed
of
two
closures
.
That
is
of
the
grace
of
god
and
of
angellys
.
Thys
gardyn
planted
the
grete
gardyner
/
That
is
god
the
fader
whan
that
he
admolysshed
and
made
softe
the
herte
of
the
creature
humayn
.
&
made
it
swete
&
traytable
lyke
waxe
chauffed
/
and
as
good
erthe
wel
arayed
and
cultyued
.
and
worthy
that
good
ympes
shold
be
therin
planted
.
These
ympes
been
the
vertues
whyche
the
holy
ghoost
bydeweth
with
hys
grace
The
blessyd
sone
of
god
.
whyche
is
the
veray
sonne
/
by
the
vertu
of
his
clerenesse
maketh
them
to
growe
on
hye
&
prouffyte
These
thre
thynges
be
necessarye
to
al
the
thynges
that
growe
in
erthe
.
that
is
to
wete
.
erthe
couenable
/
humour
nourysshable
/
and
hete
resonable
/
wythoute
these
thre
thynges
spyrytually
may
not
the
ympes
of
vertues
growe
ne
brynge
forth
fruyte
.
These
thynges
maketh
the
grace
of
the
holy
ghoost
in
the
herte
of
the
persone
.
and
maketh
to
wexe
grene
/
to
flourysshe
and
to
fructefye
.
&
it
maketh
hym
as
a
gardyn
moche
delectable
ful
of
good
and
precyous
trees
.
But
in
lyke
wyse
as
god
planted
in
paradys
terrestre
plente
of
good
trees
and
of
fruyt
.
And
in
the
myddle
he
planted
a
tree
.
whyche
was
called
the
tree
of
lyf
.
By
cause
that
hys
fruyt
had
strengthe
&
vertu
to
kepe
the
lyf
to
them
that
shold
ete
of
hit
wythout
deyeng
.
and
wythoute
euer
to
haue
ony
maladye
or
sekenesses
/
Ryght
so
doth
he
spyrytuelly
in
the
hert
of
a
persone
.
The
grete
gardyner
/
that
is
god
the
fader
.
For
he
planted
the
trees
of
vertues
/
And
in
the
myddle
he
sette
the
tree
of
lyf
/
That
is
Ihesu
cryst
.
whyche
sayth
in
the
gospel
.
who
that
eteth
my
flesshe
and
drynketh
my
blood
hath
lyf
perdurable
.
Thys
tree
enuerdureth
and
embelyssheth
by
his
vertu
alle
that
whyche
is
in
paradys
/
By
the
vertu
of
this
tree
growen
&
flourysshen
and
fructefyen
alle
the
other
trees
.
In
this
tree
is
al
good
/
as
moche
as
there
is
/
This
tree
is
to
be
preysed
and
to
be
loued
for
many
thynges
.
For
the
rote
.
for
the
fruyt
/
for
the
stocke
/
for
the
floure
.
for
the
odour
.
for
the
leef
/
and
for
hys
fayre
shadowe
.
The
rote
of
thys
tree
is
the
ryght
grete
loue
and
the
oultrageous
charyte
of
god
the
fader
/
of
whyche
he
loued
vs
so
moche
.
that
for
to
bye
ageyn
his
euyl
seruaunte
/
he
gaf
his
ryght
blessyd
sone
&
delyuerd
hym
to
deth
&
to
tormente
/
Of
this
rote
speketh
the
prophete
&
sayth
thus
.
That
a
rodde
shal
yssue
of
the
rote
of
Iesse
/
This
word
is
as
moche
to
saye
as
embracer
of
loue
.
The
stocke
of
this
precyous
tree
.
is
the
precyous
flesshe
of
Ihesu
Cryst
.
The
herte
of
this
tre
.
that
was
the
holy
soule
in
whyche
was
the
precyous
marghe
of
the
sapyence
of
god
.
The
barke
of
the
tree
was
the
fayr
conuersacion
wythoutforth
.
The
droppynges
of
this
tree
&
the
body
.
weren
thre
precyous
thynges
and
of
ryght
grete
vertu
/
whyche
yssueden
and
dropped
out
of
the
precyous
membres
of
Ihesu
crist
that
were
the
water
.
the
teres
.
the
swete
and
the
blood
/
The
leuys
of
this
tree
weren
the
precyous
&
holy
wordes
of
Ihesu
Cryst
whyche
heleden
al
maladyes
/
The
floures
were
the
holy
thoughtes
of
Ihesu
Crist
whiche
were
fayr
/
honest
&
beryng
fruyt
/
The
fruyt
weren
the
twelue
apostles
/
whyche
fedde
alle
the
world
&
nourysshed
it
wyth
theyr
holy
doctryne
.
by
theyr
examples
.
by
theyr
good
werkys
.
&
wyth
theyr
benefaytes
.
The
braunche
of
this
tree
in
one
sens
.
been
al
the
chosen
that
euer
were
/
and
that
ben
.
and
that
euer
shal
been
/
For
lyke
as
our
sauyour
Ihesu
Cryste
sayd
to
his
appostles
.
I
am
sayd
he
the
vygne
.
and
ye
ben
the
braunches
¶
In
another
sens
.
his
braunches
were
his
fayre
vertues
.
and
his
gloryouse
exemples
/
whyche
he
shewyd
by
werke
/
and
taught
them
wyth
his
mouth
.
These
were
the
parfyte
vertues
&
ful
of
veray
beneurte
&
blessydnesse
/
whyche
Ihesu
Cryst
shewed
to
his
pryue
frendes
to
the
xij
apostles
.
whome
he
ledde
in
to
the
montayne
/
and
there
he
satte
as
sayth
the
gospel
.
and
his
dyscyples
were
aboute
hym
.
And
thenne
the
debonayr
Ihesus
opened
his
mouth
&
sayd
Blessyd
be
the
poure
of
spyryte
.
for
the
royalme
of
heuen
is
theyres
.
Blessyd
be
the
debonayr
for
they
shalle
be
lordes
of
the
erthe
.
Blessyd
be
they
that
wepen
/
For
they
shal
be
comforted
.
Blessyd
be
they
that
haue
hungre
and
thurst
for
Iustyce
/
for
they
shal
be
ful
fedde
.
Blessyd
be
the
mercyful
.
for
they
shal
fynde
mercy
.
Blessyd
be
they
that
be
clene
of
hert
.
for
they
shal
see
god
.
Blessyd
be
the
peasyble
.
for
they
shal
be
callyd
the
sones
of
god
.
¶
These
ben
the
seuen
braunches
of
lyf
of
the
blessyd
sone
of
god
Ihesu
Cryste
.
In
the
shadowe
of
thys
tree
ought
the
fyne
.
and
good
herte
to
shadowe
hym
.
&
oughte
to
see
and
beholde
these
fayre
braunches
.
whiche
bere
the
fruyte
of
lyf
perdurable
/
In
these
braunches
and
in
these
seuen
wordes
is
enclosed
all
hyenesse
.
al
perfection
of
grace
.
of
vertu
&
of
blessydnesse
.
as
moche
as
may
be
had
in
this
world
.
and
to
haue
and
atteyne
in
that
other
.
For
these
ben
seuen
rules
of
holy
lyf
whyche
Ihesu
Crist
taughte
to
hys
chyldren
.
This
is
the
veray
phylosophye
that
the
maystre
of
angellys
enseygned
to
his
dyscyples
¶
In
these
wordes
is
enclosed
alle
the
somme
of
veray
perfection
of
the
newe
lawe
of
loue
and
of
swetnesse
.
And
it
is
wel
sayd
newe
.
For
it
may
wel
wexe
olde
.
lyke
as
dyd
th
olde
lawe
to
the
Iewes
.
And
by
cause
that
the
soule
was
woxen
olde
by
synne
.
it
is
made
yonge
ageyn
and
bycomen
newe
by
these
wordes
aforesayd
.
It
is
veray
newe
and
desguysed
fro
the
other
lawes
.
lawe
is
said
by
cause
it
is
bounden
/
But
the
other
bynden
.
and
thys
vnbyndeth
/
The
other
chargen
/
this
dyschargeth
.
The
other
lawes
men●cen
and
threten
/
thys
lawe
promyseth
/
In
other
lawes
is
plee
/
In
this
newe
lawe
is
pees
/
In
other
lawes
is
drede
/
In
this
newe
lawe
is
loue
/
The
other
lawes
haue
maledyctyon
and
cursyng
.
this
newe
lawe
hath
benedyction
and
blessyng
/
¶
Thenne
is
this
newe
lawe
al
ful
of
beneurte
and
blessydnesse
/
And
therfore
ben
blessyd
alle
they
that
kepe
it
&
accomplysshe
it
.
this
sayth
Salamon
.
For
al
they
that
kepe
it
wel
wynnen
the
tree
of
lyf
perdurable
.
Thenne
these
vij
wordes
abouesayd
whyche
god
sayd
ben
callyd
blessynges
/
For
they
make
a
man
to
be
blessyd
as
moche
as
he
may
be
in
thys
present
lyf
.
and
yet
more
blessyd
in
that
other
.
Now
hast
thou
herde
what
the
tree
of
lyf
is
.
whyche
is
in
the
myddel
of
paradys
whyche
god
planted
in
the
holy
soule
/
In
the
shadow
of
thys
tree
groweth
&
prouffyteth
the
fruyt
;
The
tree
of
vertues
whyche
god
the
fader
.
that
is
the
grete
gardyner
/
planted
in
this
gardyn
.
and
bydewed
it
wyth
the
fontayne
of
grace
.
which
maketh
it
wexe
grene
.
growe
&
to
prouffyte
/
&
holdeth
it
in
vertue
.
and
in
lyf
/
This
fontayne
is
departed
in
to
seuen
ryuers
.
These
ben
the
vij
yeftes
of
the
holy
ghoost
.
which
arowsen
&
watren
al
the
gardyn
.
Now
beholde
the
ryght
grete
curtosy
of
god
.
whyche
cam
in
to
this
world
.
for
to
seche
&
saue
that
whyche
was
loste
.
by
cause
that
he
knewe
wel
our
pouerte
and
our
feblenesse
.
by
whych
we
may
falle
in
to
synne
But
by
our self
we
may
not
relyeue
vs
ne
yssue
out
of
synne
ne
gete
vertue
ne
do
none
other
good
/
but
yf
it
be
by
the
grace
of
god
/
or
that
it
come
of
hys
yefte
.
and
therfore
he
cesseth
not
to
excyte
vs
that
we
praye
and
requyre
hym
of
these
yeftes
.
And
promyseth
moche
to
vs
/
that
yf
we
requyre
&
demaunde
hym
ony
thynge
that
is
good
for
vs
/
and
that
it
be
ryghtfull
we
shal
haue
it
.
And
yet
the
debonayr
Ihesus
dooth
vnto
vs
more
of
his
curtosye
.
For
he
is
our
aduocate
that
formeth
for
vs
our
requeste
and
our
petycyon
.
For
we
haue
not
the
wytte
yf
he
formed
it
not
to
vs
.
¶
The
petycion
.
the
requeste
or
oryson
that
the
swete
Ihesus
enformed
and
taughte
vs
wyth
his
blessyd
mouth
/
is
moche
fayr
.
moche
good
/
and
but
shorte
by
cause
we
shold
reteyne
it
wel
/
That
is
the
pater
noster
.
wherin
been
vij
petycyons
and
requestys
.
by
the
whyche
we
requyre
our
good
fader
Ihesu
Cryst
.
that
he
gyue
vs
the
vij
yeftes
of
the
holy
ghoost
/
that
he
delyuer
vs
fro
the
vij
dedely
synnes
.
and
that
he
take
them
awaye
fro
our
hertes
.
And
in
stede
of
the
sayd
synnes
.
that
he
by
hys
grace
wylle
plante
there
and
nourysshe
the
vij
vertues
/
whyche
brynge
vs
to
the
vij
blessynges
of
perfectyon
&
of
holy
lyf
.
by
which
we
may
haue
the
promysses
that
the
debonayr
Ihesus
maad
and
promysed
to
hys
chosen
peple
in
the
seuen
wordes
aforesayd
.
¶
Thenne
our
entencyon
is
wyth
the
ayde
and
grace
of
the
holy
ghoost
.
to
speke
fyrst
of
the
seuen
petycions
of
the
holy
ghoost
whyche
been
conteyned
in
the
holy
pater
noster
.
¶
After
I
purpose
to
saye
of
the
yeftes
of
the
holy
ghoost
/
After
of
the
seuen
vertues
.
ageynst
the
seuen
dedely
synnes
/
¶
The
seuen
petycyons
and
requestes
ben
lyke
as
seuen
fayr
maydens
that
neuer
cesse
to
drawe
the
lyuyng
waters
oute
of
seuen
ryuers
for
to
watre
and
arouse
these
seuen
trees
that
bere
the
fruyte
of
lyf
perdurable
/
¶
The
seuen
petycyons
an
drequestes
that
been
conteyned
in
the
holy
Pater
noster
capitulo
lxxvj
WHan
a
lytyl
chylde
is
sette
to
scole
.
atte
begynning
he
lerneth
his
pater
noster
/
who
that
wyl
lerne
of
this
clergye
&
knowe
it
.
he
muste
be
lytel
and
humble
as
is
a
chylde
.
For
our
good
mayster
Ihesu
Cryst
techeth
his
scolers
this
clergye
whiche
is
the
moost
prouffytable
and
the
moost
fayr
that
is
/
who
that
thys
doctryne
wel
knoweth
.
vnderstondeth
/
and
wel
reteyneth
hyt
For
suche
there
be
that
wene
wel
for
to
vnderstonde
it
.
that
noo
thynge
knowe
therof
/
by
the
barke
or
rynde
wythoutforth
That
is
the
lettre
whyche
is
good
.
But
lytel
is
hit
worth
to
the
regarde
of
the
margh●
/
of
the
goodnes
and
of
the
grete
substaunce
whyche
wythinforth
is
so
swete
/
¶
It
is
moche
shorte
in
wordes
and
moche
longe
in
substaunce
/
lyght
to
saye
and
subtyl
for
to
vnderstonde
.
¶
Thys
prayer
and
oryson
passeth
and
surmounteth
alle
other
in
thre
thynges
.
That
is
to
wyte
/
In
shortnesse
/
In
dygnyte
/
and
in
prouffytablenesse
¶
The
dygnyte
is
in
that
.
that
the
ryght
blessyd
sone
of
god
made
it
.
to
god
the
fader
in
shorte
wordes
.
God
the
holy
ghoost
touchyng
hys
demaunde
.
he
wyl
that
it
be
shorte
in
wordes
.
by
cause
that
none
ne
excuse
hym
to
lerne
it
and
to
conne
it
/
¶
And
also
by
cause
that
none
shold
be
greued
to
say
it
wyllyngly
and
ofte
.
And
for
to
shewe
that
god
the
fader
hereth
vs
ryght
soone
/
and
graunteth
it
gladly
whan
we
praye
hym
wyth
good
herte
.
so
that
it
be
not
of
longe
ryotte
ne
of
wordes
polysshed
ne
rymed
/
¶
For
swete
Saynt
Gregory
sayth
Verayly
for
to
werke
is
not
to
saye
fayre
and
glosyng
wordes
wyth
the
mouthe
.
but
to
caste
oute
wepynges
and
depe
syghes
from
the
herte
.
¶
The
valure
and
the
prouffyte
of
thys
oryson
or
prayer
is
so
grete
/
that
it
compryseth
and
encloseth
in
wordes
moche
shorte
/
alle
that
whyche
may
be
desyred
of
herte
.
and
prayed
and
demaunded
of
mouthe
.
That
is
to
be
delyuerd
of
alle
euylles
.
and
replenysshed
wyth
al
goodes
¶
Thus
begynneth
the
holy
pater
noster
.
Fader
our
that
arte
in
heuen
.
¶
Beholde
now
how
our
good
aduocate
.
and
our
ryghte
good
and
blessyd
mayster
our
Lord
Ihesus
Cryste
whyche
is
the
sapyence
of
god
the
fader
.
and
that
knoweth
al
the
vsages
and
alle
the
lawes
of
his
courte
/
techeth
vs
for
to
plete
wel
.
and
to
speke
wysely
/
subtylly
.
and
shortly
.
But
certeynly
yf
the
fyrst
worde
that
thou
sayest
.
fader
oure
that
arte
in
heuen·
yt
that
it
be
wel
vnderstonden
and
wel
poursyewed
he
shalle
gyue
to
the
alle
thy
requeste
and
alle
thy
demaunde
/
¶
For
Saynt
bernard
sayth
that
the
oryson
that
begynneth
by
the
ryght
name
of
god
the
fader
/
gyueth
to
vs
hope
to
Impetre
and
gete
alle
our
prayes
and
requestys
¶
Thys
swete
worde
fader
.
whyche
maketh
swete
alle
the
remenaunte
.
sheweth
to
the
that
.
whyche
thou
oughtest
to
byleue
/
and
somoneth
the
to
that
.
whyche
thou
oughtest
to
doo
.
And
these
two
thynges
saueth
the
man
whan
he
byleueth
wel
and
a
ryght
And
whan
he
dooth
after
that
he
ought
to
doo
.
whan
thou
callest
hym
fader
/
thou
knowest
that
he
is
lord
of
the
hous
.
that
is
of
heuen
and
of
erthe
.
and
capytayn
and
begynnyng
.
And
fontayne
of
whome
alle
creatures
and
alle
goodes
comen
.
Thus
knowlechest
thou
in
that
.
his
puyssaunce
and
myght
/
¶
After
I
say
by
cause
that
he
is
a
fader
/
he
is
ordeynour
.
gouernour
.
and
pourueour
of
his
meyne
.
and
specyally
of
hys
chyldren
/
that
is
of
the
men
whome
hym selfe
hath
created
.
made
and
fourmed
to
his
semblaunce
.
and
in
this
thou
knowlechest
hys
sapyence
/
yet
also
sythe
that
he
is
a
fader
by
nature
and
by
ryght
.
he
loueth
that
whyche
he
hath
maad
.
Lyke
as
sayth
the
book
of
Sapyence
.
And
he
is
debonayr
and
loueth
and
nouryssheth
hys
chyldren
/
and
dooth
theyr
prouffyte
better
than
they
can
deuyse
/
And
he
beteth
and
chastyseth
theym
whan
they
mysdoon
for
theyr
prouffyte
as
a
good
fader
.
And
gladly
he
receyueth
them
vnto
mercy
and
to
pardon
.
whan
they
haue
trespaced
/
and
retorne
to
hym
by
grete
repentaunce
And
by
thys
we
knowe
hys
bountee
and
hys
grete
debonayrtee
¶
Now
I
haue
shewed
vnto
the
thenne
thys
worde
.
whan
thou
sayest
fader
.
hys
Puyssaunce
.
hys
Sapyence·
hys
bountee
and
hys
debonayrte
/
¶
On
that
other
parte
he
remembreth
thy selfe
.
thy
noblesse
.
thy
beaultee
.
and
thy
rychesse
.
¶
Of
more
grete
noblesse
ne
mayst
thou
not
be
sone
Ne
vnto
soo
grete
a
kynge
.
Ne
vnto
so
myghty
or
puyssaunt
an
Emperour
as
is
god
.
For
more
gretter
rychesse
mayste
thou
not
haue
.
than
to
be
heyre
of
all
that
he
hath
.
More
grete
beaulte
mayst
thou
not
haue
than
to
resemble
hym
by
ryght
.
The
whyche
beaulte
is
soo
grete
that
it
passeth
the
beaulte
of
man
and
of
angellys
.
Thenne
thys
worde
fader
remembreth
the
that
thou
arte
hys
sone
.
by
cause
that
thou
paynest
thy self
to
resemble
hym
.
as
a
good
sone
ought
to
resemble
hys
fader
and
to
ensyewe
thy
good
fader
.
in
alle
good
vertues
and
in
alle
good
werkys
.
That
is
to
say
that
thou
be
wyse
and
noble
.
vygorous
stronge
and
puyssaunte
to
doo
wel
/
to
kepe
the
from
alle
synnes
.
and
strongely
resyste
ayenst
the
temptacyons
of
the
fende
/
And
that
thou
be
wyse
and
aduysed
.
large
.
curtoys
.
swete
and
debonayr
.
clene
wythoute
vylonye
&
wyth
oute
synne
/
lyke
as
is
thy
fader
our
lord
Ihesu
Cryste
.
And
that
thou
hate
synne
and
fylthe
and
al
euyl
.
as
dooth
thy
good
fader
Ihesu
cryst
.
so
that
thou
forsake
hym
not
.
This
worde
thenne
fader
.
remembreth
the
al
the
tymes
that
thou
sayest
it
.
that
yf
thou
be
his
good
and
trewe
sone
.
thou
oughtest
to
resemble
hym
by
nature
.
by
commaundemente
and
by
ryghte
.
For
thou
owest
to
hym
loue
.
honour
.
reuerence
and
drede
.
seruyse
and
obedyence
.
Now
thynke
thenne
whan
thou
sayest
thy
pater
noster
/
that
thou
be
to
hym
a
good
sone
and
trewe
yf
thou
wylte
that
he
be
to
the
a
good
fader
and
debonayr
.
hyt
is
sayd
to
a
knyght
.
thynke
whos
sone
thou
arte
/
for
to
gyue
to
hym
the
gretter
courage
.
whan
he
entreth
in
to
the
tournoyeng
.
here
seest
thou
how
this
fyrst
worde
whan
thou
sayest
fader
.
how
swete
it
is
.
and
how
it
admonesteth
the.
that
thou
be
valyaunte
and
noble
.
&
techeth
the
what
thou
sholdest
be
.
¶
wherfore
thou
sayst
fader
oure
.
and
not
fader
myn
lxxvij
NOw
demaunde
I
of
the
wherfore
that
thou
sayest
fader
oure·
and
thou
sayest
not
fader
myn
.
¶
And
vnto
whome
thou
accompanyest
the
/
whan
thou
sayest
gyue
to
vs
and
not
gyue
to
me
/
None
ought
to
say
fader
our
.
but
he
that
is
his
sone
by
nature
wythoute
begynnyng
and
wythoute
endyng
.
That
is
the
blessyd
sone
of
god
Ihesu
Cryst
.
But
we
ben
not
his
sones
by
nature
.
but
in
as
moche
as
we
be
maad
to
his
ymage
and
to
his
semblaunce
/
Soo
ben
the
sarasyns
&
the
Iewes
.
we
been
his
sones
by
grace
and
by
adopcyon
.
Adopcyon
is
a
worde
of
lawe
/
For
the
lawe
of
the
Emperours
.
whan
an
hye
man
hath
no
chyldren
/
he
may
chese
the
sone
of
a
poure
man
yf
he
wyl
.
and
make
of
hym
hys
sone
and
hys
ayer
yf
he
wyl
by
adopcyon
/
Thys
is
by
aduoerye
.
And
by
that
he
shal
be
hys
herytyer
and
hys
heyr
and
haue
hys
herytage
¶
Thys
grace
hath
gyuen
to
vs
the
sone
of
god
the
fader
wythoute
our
deserte
.
lyke
as
Saynt
Poul
sayth
/
whan
he
maad
vs
come
to
baptesme
/
where
as
we
were
poure
and
naked
/
and
alle
sones
of
wrath
and
of
helle
¶
Thenne
whan
we
say
fader
our
/
and
we
say
gyue
to
vs
/
we
accompanye
wyth
vs
alle
our
brethern
by
adopcion
.
whyche
been
sones
of
holy
chyrche
/
by
the
faythe
that
they
receyued
in
baptesme
/
¶
Now
we
shewe
thenne
by
thys
worde
oures
.
the
largesse
and
the
curtosye
of
god
our
fader
.
whyche
gyueth
more
gladly
ynough
than
lytel
.
to
many
than
to
one
/
wherof
Saynt
gregory
sayth
.
that
the
prayer
that
is
comyn
is
moche
worth
and
prouffytable
.
In
lyke
wyse
as
the
candel
is
better
employed
and
is
more
prouffytable
that
serueth
and
lyghteth
many
men
/
than
that
whych
serueth
&
lyghteth
but
one
man
allone
This
worde
fader
oure
admonesteth
vs
to
yelde
thankynges
wyth
alle
our
hertes
of
thys
grace
whyche
god
hath
doon
to
vs
.
by
whiche
we
ben
his
sones
and
his
heyres
.
&
that
moche
ardauntly
we
ought
to
loue
our
brother
and
fader
Ihesu
cryst
whyche
hath
accompanyed
vs
wyth
hym
to
thys
grace
.
¶
This
worde
oure
admonesteth
that
we
kepe
in
our
hertes
the
holy
ghoost
whyche
is
our
wytnesse
of
thys
adopcyon
/
¶
And
lyke
as
he
were
a
gayge
or
wedde
.
Thys
sayth
the
appostle
Saynt
Poule
.
By
whome
we
be
sure
.
that
we
shal
haue
the
herytage
of
our
fader
our
lord
Ihesu
Cryste
.
That
is
the
glorye
of
our
fader
of
heuen
.
¶
Thys
worde
fader
our
techeth
vs
and
sayth
that
we
been
alle
brethern
.
bothe
grete
and
smale
.
Poure
and
ryche
.
hyghe
and
lowe
.
of
one
fader
and
of
one
moder
/
That
is
of
god
and
of
holy
chyrche
.
And
that
noo
man
ought
for
to
despyse
.
ne
mespreyse
another
.
but
to
loue
hym
as
hys
owne
brother
.
And
that
one
oughte
to
ayde
and
helpe
another
.
lyke
as
the
membres
doo
of
one selfe
body
/
¶
And
also
we
ought
to
praye
the
one
for
that
other
lyke
as
sayth
the
blessyd
appostle
Saynt
Iames.
and
in
this
our
prouffyte
is
moche
grete
/
For
whan
thou
sayest
thy
prayer
in
comyn
.
thou
hast
parte
in
al
the
comynalte
of
holy
chirche
¶
And
for
one
Pater
noster
that
thou
sayest
.
thou
wynnest
more
than
an
hondred
thousand
.
¶
Thys
worde
oures
techeth
vs
to
hate
thre
thynges
in
especyal
.
Pryde
.
Hate
.
and
auaryce
/
Pryde
putteth
a
man
oute
of
companye
/
whan
he
wyl
be
aboue
alle
other
people
.
Hate
putteth
hym
oute
of
companye
.
For
whan
he
hateth
&
warreth
one
.
he
warreth
alle
the
other
/
Auaryce
putteth
hym
oute
of
companye·
For
he
wyl
not
hym self
.
ne
that
hys
thynges
comyne
wyth
other
/
And
therfore
suche
peple
haue
noo
parte
ne
companye
in
the
holy
pater
noster·
Thys
worde
our
.
sheweth
that
god
is
oures
.
yf
it
be
not
in
our
deffaulte
.
yf
we
wyl
.
The
fader
the
sone
&
the
holy
ghoost
.
That
is
yf
we
kepe
his
commandementes
lyke
as
the
gospel
sayth
.
¶
why
we
say
.
qui
es
in
celis
capitulo
lxxviij
WHan
that
I
say
.
qui
es
in
celis
.
that
is
to
say
.
which
art
in
heuen
.
I
say
two
thynges
.
lyke
as
I
shalle
say
/
The
kynge
is
at
parys
.
I
say
two
thynges
.
that
he
is
a
kyng
and
that
he
is
at
parys
.
Ryght
so
whan
I
say
that
he
is
in
heuen
.
I
say
that
he
is
.
and
that
he
is
in
heuen
¶
It
is
founden
in
holy
scrypture
in
two
bookes
of
the
lawe
that
god
appyered
to
moyses
the
prophete
in
a
montayne
and
sayd
to
hym
.
Goo
thou
in
to
Egipte
and
say
to
kyng
pharao
on
my
behalue
that
he
delyuer
my
peple
the
chyldren
of
Israel
from
the
seruage
.
wherin
he
holdeth
them
.
Syr
sayd
moyses
yf
it
be
demaunded
of
me
how
ye
be
named
what
shal
I
say
/
I
am
that
I
am
.
sayd
god
.
Thus
shalle
thou
say
to
the
chyldren
of
Israel
.
He
that
is
sendeth
me
to
you
.
¶
Now
sayen
the
holy
and
good
clerkys
.
that
emonge
al
the
hye
names
of
our
lord
this
name
is
the
fyrst
and
moost
propre
/
And
that
moost
aryght
techeth
vs
what
god
is
.
For
alle
hys
other
names
.
eyther
they
speke
of
his
bounte
.
or
of
hys
excellence
.
or
of
hys
sapyence
/
or
of
hys
puyssaunce
.
or
that
he
is
suche
or
suche
That
is
the
right
good
.
the
ryght
wyse
/
the
ryght
fayre
/
the
ryght
puyssant
/
and
many
other
wordes
as
been
sayd
of
hym
to
hys
loange
and
preysyng
.
whyche
say
noo
thynge
of
the
beyng
of
god
/
But
we
that
ben
grosse
and
rude
to
speke
of
soo
hye
a
thynge
/
speke
of
god
.
lyke
as
one
speketh
and
deuyseth
of
a
man
of
whome
he
knoweth
not
the
name
/
Thus
as
it
is
sayd
/
he
is
a
kyng
he
is
a
duc
.
he
is
an
erle
/
he
is
soo
grete
/
he
is
soo
fayre
/
he
is
so
ryche
.
he
is
soo
large
.
And
many
of
suche
propretees
and
Accydents
.
How
and
by
what
manere
one
may
knowe
what
he
is
/
and
what
manere
man
/
But
he
sayth
not
hys
propre
name
a
ryght
/
¶
But
thus
as
we
speke
of
god
we
fynde
many
fayre
and
swete
wordes
.
The
whych
shewe
vnto
vs
somme
thynge
of
hym
/
¶
But
there
nys
no
word
soo
propre
/
as
thys
same
word
here
folowyng
/
qui
est
.
which
so
proprelye
is
shewed
to
vs
and
soo
subtylly
.
In
as
moche
as
our
entendemente
may
stratche
and
compryse
/
¶
For
our
blessyd
Lord
Ihesu
cryste
is
he
.
that
is
onelye
.
lyke
as
Iob
sayth
.
he
is
onelye
.
for
to
say
ryght
.
For
he
is
onelye
perdurable
wythout
begynnyng
and
wythoute
endyng
/
But
this
may
not
be
sayd
of
none
other
thynge
.
After
he
is
veray
trouthe
.
For
he
is
waye
&
trouthe
.
Alle
thynges
created
.
that
ben
creatures
.
ben
vayn
and
vanytees
as
Salamon
sayth
/
and
be
nought
to
the
regarde
of
hym
/
&
to
nought
shall
they
come
.
fro
whens
they
came
yf
he
susteyne
them
not
.
&
kepe
them
by
his
vertu
.
yet
also
he
is
onelye
establement
and
stedfastnesse
.
For
he
is
alwaye
hym self
/
and
in
one self
poynte
wythoute
trouble
wythout
to
chaunge
hym
/
wythout
to
moeue
hym
in
ony
maner
.
thys
sayth
Saynt
Iames.
Al
other
thynges
been
moeuable
in
somme
manere
of
theyr
nature
.
Thenne
is
he
proprely
called
/
that
is
.
For
he
is
verayly
wythoute
vanyte
/
establysshement
.
wythout
begynnyng
/
wythoute
ende
.
wythout
he
was
.
and
wythout
he
shal
be
.
for
in
hym
is
no
departyng
.
Now
oughtest
thou
here
vnderstonde
that
he
is
And
that
there
is
no
thynge
that
may
better
be
knowen
than
this
.
that
god
is
/
And
therfore
I
counceyl
the
that
thou
muse
not
tenquyre
ferther
/
For
thou
mayst
sone
erre
and
goo
oute
of
the
waye
.
late
it
suffyse
to
the
that
thou
say
.
Fader
our
that
arte
in
heuen
/
Trouth
it
is
that
he
is
oueral
present
.
in
erthe
in
heuen
.
in
see
.
and
in
helle
.
lyke
as
he
is
in
heuen
/
But
it
is
sayd
that
he
is
in
heuen
.
by
cause
that
he
is
more
seen
there
.
more
knowen
.
more
byloued
/
&
more
honoured
¶
After
I
say
that
the
debonayr
Ihesus
is
in
persones
spyrytuel
&
deuoute
That
is
in
the
holy
hertes
.
that
ben
hye
/
clensyd
/
clene
&
purged
from
alle
synne
as
is
the
heuen
/
For
in
suche
hertes
is
he
seen
.
knowen
.
honoured
&
loued
.
¶
Now
hast
thou
herde
these
iiij
wordes
Pater
noster
qui
es
in
celis
/
The
fyrst
word
somoneth
the
to
honour
god
.
The
second
to
loue
god
.
The
thyrd
to
redoubte
god
.
For
how
wel
he
be
fader
and
oure
.
alwaye
he
is
Iuste
and
not
meuable
.
The
fourth
word
somoneth
the
to
engyne
thy self
to
hym
and
to
encorage
and
enforce
the.
for
●yth
he
is
so
hye
and
thou
arte
so
lowe
/
yf
thou
be
not
hardy
&
vygorous
to
vaynquysshe
al
synnes
/
to
resyste
al
the
temptacions
of
the
enemye
/
and
to
kepe
hooly
his
commandementes
.
thou
shalte
not
come
in
to
the
glorye
of
heuen
/
¶
The
fyrst
word
abouesayd
sheweth
to
vs
the
lengthe
of
hys
eternytee
.
The
second
the
largesse
of
his
charyte
.
The
thyrd
the
depnesse
of
his
veryte
and
trouthe
/
And
the
fourth
the
hyenesse
of
hys
mageste
.
who
someuer
shal
haue
these
foure
thynges
attayned
wythoute
doubte
he
shal
be
wel
blessyd
.
¶
How
Sanctificetur
nomen
tuum
is
expowned
capo.
lxxix
Now
hast
thou
herde
the
prologue
of
the
holy
pater
noster
whyche
is
lyke
vnto
an
entre
in
to
a
towne
.
A
lord
god
who
that
wel
coude
al
thys
songe
/
he
shold
fynde
therin
many
swete
notes
/
For
it
is
no
doubte
that
in
the
prayer
and
songe
spyrytuel
whyche
the
sapyence
of
god
made
.
he
that
taught
the
byrdes
to
synge
/
hath
many
notes
and
wordes
subtyl
&
swete
in
his
holy
songe
and
prayer
of
the
holy
pater
noster
.
how
wel
that
it
conteyneth
lytel
letter
.
In
thys
songe
and
excellente
oryson
ben
vij
notes
.
whyche
ben
the
seuen
petycyons
and
requestes
of
the
holy
pater
noster
.
whyche
gete
and
Impetre
the
seuen
yeftes
of
the
holy
ghoost
/
whyche
put
awaye
&
destroye
the
seuen
vyces
capytal
of
the
hert
.
those
ben
the
seuen
dedely
synnes
.
And
they
plante
&
nourisshe
the
vij
vertues
.
by
the
which
one
may
come
to
the
seuen
blessynges
/
Of
these
vij
peticions
and
requestes
The
thre
fyrst
make
a
man
holy
as
moche
as
he
may
be
in
thys
world
/
The
iiij
after
maketh
hym
parfytly
Iuste
/
Alle
the
holynesse
of
a
man
that
is
made
to
th
ymage
of
the
holy
Trynyte
after
thre
thynges
that
ben
in
the
soule
.
that
is
to
wete
/
memorye
.
entendement
and
wylle
is
in
iij
thynges
/
In
this
that
the
soule
be
parfytely
purged
.
and
the
wylle
parfytly
enlumyned
.
&
the
vnderstondyng
parfytly
confermed
in
god
.
&
wyth
god
in
the
memorye
.
And
the
more
the
soule
receyueth
of
god
these
iij
thynges
.
the
more
habondantly
and
more
proprely
she
approcheth
more
to
his
ryght
beaute
naturelle·
That
is
to
the
semblaunce
of
the
fader
&
of
the
sone·
&
of
the
holy
ghoost
.
That
is
whan
god
the
fader
confermeth
vnto
hym
his
memoire
.
God
the
sone
enlumyneth
to
hym
his
vnderstondyng
.
God
the
holy
ghoost
purgeth
in
hym
hys
wylle
These
thre
yeftes
we
requyre
in
the
iij
fyrst
peticions
of
the
holy
pater
noster
.
whan
we
say
/
Sanctificetur
nomen
.
we
shewe
to
our
good
fader
curtoysly
our
pryncypal
desyre
.
whyche
we
ought
alwaye
to
haue
.
That
is
that
his
gloryous
name
be
sanctyfyed
.
&
that
it
be
confermed
in
vs
.
Thenne
whan
we
say
Sanctificetur
nomen
tuum
.
we
shewe
to
our
good
fader
Ihesu
Cryst
curtoysly
our
desyre
/
That
is
to
say
Syr
thys
is
our
souerayn
desyre
.
This
requyre
we
aboue
alle
thynges
that
thy
blessyd
name
be
sanctyfyed
in
vs
.
That
is
thy
good
renommee
/
thy
knowleche
.
thy
fayth
be
confermed
in
vs
.
In
thys
fyrst
petycyon
we
requyre
the
fyrst
&
the
pryncypal
yefte
of
the
holy
ghoost
/
That
is
the
yefte
of
sapyence
whyche
maketh
stedfast
.
&
confermeth
the
herte
in
god
.
&
Ioyneth
hym
so
to
hym
that
he
may
not
be
desioyned
ne
deceuerd
.
Sapyence
is
said
of
sauour
&
for
to
sauoure
/
for
whan
a
man
receyueth
this
yefte
.
he
tasteth
&
assauoureth
.
&
feleth
the
swetenesse
of
god
.
lyke
as
is
felte
the
swetenesse
of
good
wyne
by
the
taste
better
than
by
the
syght
.
But
to
thys
that
thou
vnderstonde
better
what
it
is
to
say
.
Thy
name
be
santyfyed
.
Thou
oughtest
to
knowe
that
this
word
/
Saynt
is
as
moche
to
saye
as
pure
.
as
golde
.
as
erthe
/
as
dyed
in
blode
.
as
confermed
.
In
these
fyue
maners
is
sayntyfyed
the
holy
ghoost
of
sapyence
in
the
hert
of
a
man
.
Fyrst
he
clenseth
&
purgeth
lyke
as
the
fyrefyneth
and
purgeth
the
golde
&
the
syluer
/
after
he
taketh
it
awaye
fro
the
erthe
.
that
is
fro
al
carnal
affections
.
&
maketh
al
to
bycome
lothely
that
whyche
he
was
wonte
to
loue
/
lyke
as
the
water
is
hated
to
hym
that
is
lykorous
to
the
good
wyne
/
After
he
haloweth
hym self
alle
to
the
seruyce
of
god
.
For
he
leueth
al
charges
.
&
putteth
hym self
al
to
thynke
on
god
and
to
loue
serue
and
honoure
hym
.
lyke
as
the
chyrche
&
the
monasterye
is
halowed
to
the
seruyce
of
god
.
Soo
that
he
ought
none
other
thynge
doo
but
to
serue
and
honoure
god
.
After
he
dyeth
hym self
in
blode
/
For
he
putteth
hym selfe
in
one
so
stronge
and
ardant
loue
and
in
so
swete
loue
of
Ihesu
Cryst
/
and
of
deuocyon
.
that
whan
he
thynketh
on
hym
and
on
his
passyon
/
he
is
as
he
were
alle
dronke
of
the
precyous
blood
that
Ihesu
Cryste
shedde
for
hym
in
hys
holy
passyon
lyke
as
is
a
soppe
of
hote
brede
/
whan
it
is
put
in
wyne
.
This
is
a
newe
bapteme
/
For
to
dye
and
to
baptyse
is
alle
one
.
After
he
confermeth
hym
in
god
soo
strongelye
/
that
nothyng
may
dysseuere
ne
desioyne
hym
.
Now
thenne
/
wylle
thou
to
say
thys
word
/
thy
name
be
sayntyfyed
in
vs·
That
is
to
say
gyue
to
vs
the
yefte
of
sapyence
by
whyche
we
may
be
soo
fyned
as
is
the
golde
.
and
the
syluer
in
the
fornays
/
and
clensed
fro
alle
ordures
of
synne
.
by
which
we
be
dronken
of
his
loue
and
that
al
other
loues
be
to
vs
bytter
/
by
whyche
we
be
soo
gyuen
to
the
and
to
thy
seruyce
.
that
we
neuer
retche
of
none
other
charge
.
to
th
ende
that
we
be
not
onelye
wesshen
fro
alle
synnes
/
but
dyed
in
grayne
.
renewed
and
rebaptysed
in
the
precyous
blode
of
Ihesu
Cryst
by
deuocyon
of
feruent
loue
/
to
thys
that
the
blessyd
name
of
our
good
fader
Ihesu
Cryst
be
soo
confermed
in
vs
/
that
he
be
our
good
fader
.
and
we
his
good
sones
and
his
seruauntes
.
as
very
obedyent
to
alle
hys
commandements
.
and
in
suche
manere
.
that
no
thyng
what
someuer
it
be
/
may
come
ne
happene
to
desioyne
thys
fastnes
ne
thys
grace
.
Moche
is
grete
the
grace
of
god
whan
the
wylle
of
the
creature
humayn
is
so
rooted
in
god
&
confermed
that
it
may
not
wagge
ne
moeue
for
no
temptacyon
/
Moche
gretter
a
thynge
it
is
/
whan
one
is
so
affermed
in
the
loue
of
god
and
so
dronken
in
his
swetenesse
.
that
no
soulas
.
ne
no
comforte
/
ne
no
playsaunce
may
not
be
had
but
in
hym
.
&
thenne
is
the
herte
parfytelye
confermed
in
god
.
whan
the
memorye
is
so
fastned
&
ioyned
to
hym
.
that
it
may
not
thynke
on
noo
thynge
but
on
hym
/
And
thys
requyre
we
whan
we
saye
/
Sanctificetur
nomen
tuum
.
that
is
to
say
/
Syr
thy
name
be
sayntyfyed
in
vs
.
¶
Here
is
the
second
petycyon
and
requeste
of
the
holy
pater
noster
capitulo
lxxx
ADuemat
regnum
tuum
.
This
is
the
second
petycyon
&
requeste
of
the
holy
pater
noster
.
where
we
praye
&
requyre
.
that
the
royame
of
god
come
in
vs
.
and
be
wythin
vs
Our
lord
sayth
in
the
gospel
to
his
dyscyples
.
The
royalme
of
god
is
now
wythin
you
.
Now
vnderstonde
wel
how
this
may
be
/
whan
god
gyueth
to
a
persone
in
his
herte
the
spyrite
of
vnderstondyng
.
Thus
as
the
sonne
taketh
awaye
the
derknesses
of
the
nyght
.
and
wasteth
the
cloudes
and
the
mystes
in
the
mornyng
.
Ryght
soo
wasteth
thys
spyrite
and
taketh
awaye
alle
the
derknesses
of
the
herte
.
and
sheweth
hym
al
his
synnes
and
defaultes
grete
and
smale
/
lyke
as
the
rayes
of
the
sonne
sheweth
the
motes
and
the
duste
that
is
in
the
hous
/
¶
Also
this
spyrite
of
vnderstondynge
sheweth
on
that
other
parte
.
not
onelye
that
which
is
within
hym
.
but
that
which
is
vnder
hym
.
helle
.
and
that
whyche
is
aboue
hym
/
heuen·
&
that
whyche
is
aboute
hym
.
alle
the
fayre
creatures
/
whych
al
preysen
god
and
wytnessen
how
god
is
fayr
.
good
.
wyse
.
puyssant
.
swete
.
and
grete
.
And
who
that
seeth
moost
clere
the
creatures
.
is
moost
desyryng
to
see
god
.
but
lete
hym
consydere
that
he
is
not
pure
ne
worthy
to
see
hym
.
Thenne
the
good
herte
/
trewe
and
deuoute
chauffeth
hym
/
and
is
angry
wyth
hym self
/
Thenne
he
begynneth
to
entre
in
to
his
herte
.
and
to
examyne
hym
.
And
there
he
fyndeth
so
many
synnes
.
vyces
.
pouertees
/
deffaultes
.
troublynges
of
herte
and
of
thoughtes
&
euyl
wylle
/
that
he
is
angry
wyth
hym self
by
grete
contrycyon
and
desplayser
that
he
hath
of
hys
synnes·
And
thenne
he
begynneth
to
clense
his
herte
and
purge
hym
of
al
ordures
of
synne
by
bytter
repentaunce
/
and
by
deuoute
confessyon
/
and
after
by
sharpe
and
condygne
penaunce
/
But
whan
he
hath
longe
ledde
thys
lyf
.
and
hath
caste
oute
al
hys
synnes
by
veray
confessyon
/
Thenne
he
fyndeth
pees
and
reste
and
consolacion
.
And
tereth
soo
moche
god
to
falle
ageyn
to
synne
/
that
hym
semeth
that
alle
the
world
be
to
hym
helle
to
the
regarde
of
thys
clerenesse
and
thys
pees
that
he
fyndeth
in
hys
herte
.
And
thys
demaunde
we
of
god
whan
we
saye
.
Aduemat
regnum
tuum
/
that
is
to
saye
.
Fayr
fader
plese
it
to
the
that
the
holy
ghoost
wyl
enlumyne
in
vs
the
hert
.
and
clense
&
purge
it
fro
al
synnes
/
And
that
he
vouchesauf
to
come
and
dwelle
as
a
kyng
and
a
lord
/
gouernour
and
commaundour
in
oure
hertes
.
so
that
al
the
herte
be
hys
/
and
that
he
be
kyng
&
lorde
and
alwaye
that
we
may
see
hym
.
For
it
is
a
lyf
perdurable
to
haue
the
royame
of
god
within
vs
.
Therfore
sayth
our
lord
in
the
gospel
/
that
the
royame
of
god
is
as
a
tresour
hyd
in
a
felde
.
that
is
in
the
herte
of
a
good
man
.
whiche
is
more
grete
than
alle
the
world
.
¶
The
iij
peticion
&
requeste
of
the
holy
pater
noster
lxxxj
FIat
voluntas
tua
sicut
in
celo
&
in
terra
.
This
is
the
iij
peticion
and
requeste
/
where
we
praye
our
lord
that
his
wylle
be
doon
in
vs
/
lyke
as
it
is
done
in
heuen
/
that
is
as
in
holy
angellys
whyche
ben
in
heuen
/
whiche
ben
so
enlumyned
and
confermed
in
god
/
that
they
may
wylle
none
other
thyng
but
that
which
that
god
wyl
.
we
may
not
haue
this
peticion
ne
thys
perfection
but
we
haue
the
yefte
of
counceyl
/
whyche
is
the
thyrd
yefte
of
the
holy
ghoost
.
whych
techeth
vs
to
do
his
good
wylle
/
and
that
he
conuerte
our
caytyf
and
fraylle
wylle
so
that
in
vs
growe
noo
propre
wylle
.
but
that
his
wylle
be
onely
lady
of
al
the
herte
hooly
/
and
do
in
vs
what
someuer
he
wylle
/
lyke
as
his
wylle
is
doon
in
holy
aungellys
of
heuen
whyche
may
not
synne
.
And
that
alwaye
done
the
wylle
of
god
wythoute
mespryse
and
gaynsayeng
.
¶
Now
hast
thou
herde
the
thre
petycyons
and
fyrst
requestes
of
the
holy
Pater
noster
.
whyche
ben
the
hyest
and
moost
worthy
.
In
the
fyrst
we
demaunde
the
yefte
of
sapyence
.
In
the
second
the
yefte
of
vnderstondyng
.
and
in
the
thyrd
the
yefte
of
counceyl
.
lyke
as
I
haue
tofore
shewed
/
These
iij
thynges
we
requyre
not
.
by
cause
we
shold
haue
them
in
thys
mortal
lyf
parfytelye
.
But
we
shewe
vnto
our
good
fader
Ihesu
Cryst
our
desyres
.
that
they
be
alwaye
in
heuen
where
they
ought
to
be
.
To
the
ende
that
these
thre
requestes
&
petycyons
be
doon
&
accomplisshed
in
vs
in
the
lyf
perdurable
/
we
demaunde
them
in
this
presente
lyf
¶
In
the
other
four
petycyons
that
comen
after
we
speke
another
langage·
For
we
say
to
our
good
fader
Ihesu
Cryst
Gyue
to
vs
/
Pardone
vs
.
kepe
vs
.
and
delyuer
vs
.
For
yf
we
haue
not
of
Ihesu
Crist
these
foure
petycyons
&
requestes
in
thys
presente
world
.
we
ben
but
deed·
For
they
be
necessary
to
euery
persone
in
thys
mortal
lyf
.
¶
The
iiij
petycyon
and
requeste
capitulo
lxxxij
PAnem
nostrum
cotidianum
da
nobis
hodie
/
wel
techeth
vs
our
good
mayster
Ihesu
Crist
to
speke
humbly
and
wysely
.
For
he
techeth
vs
to
say
.
Fayr
fader
gyue
to
vs
thys
day
our
brede
cotydyan
or
dayly
.
what
may
the
sone
lasse
demaunde
of
his
fader
.
than
onelye
brede
for
to
passe
forth
the
day
/
he
demaundeth
none
oultrage
.
ne
wyne
.
ne
flesshe
.
ne
fysshe
.
but
he
demaundeth
brede
and
nomore
not
for
a
yere
.
ne
yet
for
a
weke
.
but
for
to
passe
wyth
the
day
onelye
/
Thys
semeth
that
it
is
a
lytel
thynge
that
we
demaunde
.
but
certaynly
we
requyre
a
moche
grete
thynge
.
whan
we
requyre
of
an
abbot
the
brede
of
an
abbay
/
or
requyre
the
fraternyte
.
the
companye
the
parte
&
the
right
in
al
the
goodes
of
the
abbey
.
Ryght
so
is
it
of
hym
that
demaundeth
of
god
thys
dayly
breed
/
he
hath
fraternyte
.
parte
.
companye
.
and
ryght
in
alle
the
goodes
that
ben
in
heuen
.
Thys
is
the
blessyd
brede
of
heuen
.
of
that
blessyd
couente
/
The
brede
of
heuen
/
The
brede
of
angellys
.
the
brede
delectable
/
the
brede
of
lyf
perdurable
.
For
it
gyueth
lyf
vnderstondyng
.
neuer
to
deye
.
and
preserueth
a
man
/
wherof
god
sayth
in
the
gospel
/
I
am
the
brede
of
lyf
whyche
descended
fro
heuen
.
who
that
shal
ete
of
this
brede
shal
alway
lyue
wythoute
deyeng
/
Thys
breed
is
ryght
good
mete
.
For
hyt
stauncheth
alle
the
hongres
of
the
world
/
and
fylleth
a
man
and
replenyssheth
.
thys
dooth
not
other
mete
.
this
is
the
breed
and
the
mete
that
thou
takest
at
the
sacrament
of
the
aulter
.
And
this
mete
thou
oughtest
to
take
in
grete
ardour
&
in
grete
deuocyon
of
hert
.
and
in
grete
desyre
/
That
is
to
vnderstonde
that
thou
ouztest
to
byleue
feythfully
that
thys
mete
so
moche
precyous
is
the
veray
body
of
Ihesu
Cryst
.
and
the
soule
.
and
the
godhede
al
togyder
wythout
errour
and
wythoute
to
demaunde
or
aske
ony
ferther
.
For
god
may
more
than
man
may
vnderstonde
.
After
a
man
ouzt
to
vnderstonde
&
chewe
this
precyous
mete
.
lyke
as
the
oxe
fedeth
of
the
grasse
and
cheweth
his
cudde
/
and
thenne
he
taketh
it
in
/
That
is
to
say
that
one
ought
to
remembre
deuoutlye
and
ofte
by
partyes
/
the
bountees
and
graces
of
our
lord
.
and
al
the
sorowes
that
Ihesus
Cryste
suffred
in
erthe
for
vs
/
Thenne
the
hert
fyndeth
the
sauour
of
thys
precyous
mete
/
and
causeth
a
ryght
grete
ardour
of
the
loue
of
god
in
ryght
grete
desyre
&
wylle
to
do
and
to
suffre
al
that
he
may
for
hym
/
and
more
than
he
may
.
And
al
thys
dooth
the
vertu
of
this
blessyd
brede
〈◊〉
the
sacramente
of
the
masse
whiche
is
the
veray
precyous
b●●y
of
Ihesu
Cryst
/
Thys
is
the
brede
that
comforteth
and
●●●orceth
the
herte
to
that·
that
he
be
wel
stronge
to
suffre
and
〈◊〉
do
gr●te
thynges
for
the
loue
of
god
.
But
thys
may
not
be
〈◊〉
yf
he
haue
the
fourth
yefte
of
the
holy
ghoost
.
whyche
is
〈◊〉
the
yefte
of
strengthe
/
whyche
armeth
and
encorageth
the
●nyght
of
god
.
and
maketh
hym
to
re●ne
gladly
to
martyrd●●
and
to
suffre
Ioyously
the
tormentes
.
Now
mayst
thou
see
.
whan
we
demaunde
this
brede
of
angellys
.
we
demaunde
the
yefte
of
strengthe
.
For
lyke
as
the
bodyly
brede
or
materyal
susteyne
the
body
&
enforce
it
.
Ryght
so
the
yefte
of
strengthe
maketh
the
herte
stronge
to
suffre
and
to
do
grete
thynges
for
god
.
This
brede
celestial
of
angellis
.
we
calle
our
/
for
he
was
made
of
our
paste
.
he
was
sone
of
god
the
fader
.
&
was
sone
and
borne
of
the
gloryous
vyrgyn
marye
.
Blessyd
be
this
gloryous
vyrgyn
fro
whome
came
this
blessyd
floure
.
For
that
was
the
debonayr
Ihesus
.
whyche
was
fryed
and
crucyfyed
on
the
crosse
for
to
redeme
the
world
fro
the
paynes
of
helle
/
And
thys
dyd
he
for
the
grete
brennyng
loue
that
he
had
vnto
vs
.
This
is
the
bysquyt
of
whyche
he
garnysshed
hys
shyppe
of
holy
chyrche
to
passe
the
grete
see
of
thys
perillous
worlde
.
he
is
oures
.
for
he
lefte
to
vs
at
hys
departyng
&
leue
takyng
at
his
laste
testamente
the
swete
Ihesu
Cryst
.
the
right
large
as
the
moost
grete
and
moost
ryche
tresour
that
he
myght
leue
to
vs·
For
he
gaf
hym self
to
vs
as
the
moost
fayrest
Iewel
that
he
myght
gyue
to
vs
/
And
we
ought
deuoutelye
.
clenly
and
reuerently
kepe
hym
wythout
synne
.
and
of
thys
brede
of
angellys
we
ought
euery
day
to
vse
for
the
loue
of
hym
/
and
in
mynde
of
his
holy
passyon
/
he
is
verayly
oures
.
For
noo
thynge
may
he
take
awaye
fro
vs
ayenst
the
wylle
of
oures
.
that
is
hym self
.
we
calle
our
brede
cotydyan
.
that
is
to
saye
of
euery
day
.
that
is
to
vnderstonde
the
cotydyan
distribucyon
that
he
gyueth
to
hys
preestys
and
relygyous
peple
euery
day
whyche
doon
his
seruyses
and
synge
hys
masses
and
hys
houres
.
that
is
to
alle
good
crysten
men
and
wymmen
that
euery
day
by
veray
loue
deuoutely
make
remembraunce
of
the
dolorous
passyon
of
Ihesu
Cryst
that
he
suffred
for
vs
.
¶
The
groos
of
the
prouende
of
this
brede
of
aungellys
we
take
in
haruest
.
that
is
in
heuen
whan
we
shal
see
the
swete
Ihesu
Cryst
dyscouerd
/
in
hys
ryght
grete
beaulte
lyke
as
he
is
/
Therfore
is
it
sayd
cotydyan
/
that
euery
day
is
to
vs
necessarye
.
And
euery
one
ought
to
take
the
holy
sacrament
of
the
aulter
lyke
as
doon
the
preestys
/
whiche
ben
therto
ordeyned
.
¶
Or
otherwyse
euery
good
crysten
man
or
woman
ought
to
take
hym
by
ryght
fayth
/
Thys
brede
is
ryght
precyous
.
ryght
noble
and
ryght
wel
arayed
/
Thys
is
mete
ryal
in
whyche
been
alle
maner
of
delyces
and
al
good
sauours
lyke
as
sayth
the
book
of
sapyence
.
This
is
none
erthely
mete
that
ought
to
be
gyuen
to
raskayll
.
but
to
hertes
gentyl
and
and
noble
whiche
ben
purged
&
clensed
fro
al
ordure
of
synne
by
veray
repentaunce
.
by
deuoute
confessyon
.
and
by
entyer
satysfactyon
and
penaunce
¶
Of
the
vertu
of
this
brede
of
angellys
saith
Saynt
mathew
th
euangelyst
.
and
calleth
it
brede
sursubstancyal
/
That
is
to
say
.
that
it
passeth
and
surmounteth
alle
substaunce
and
alle
creatures
of
praysyng
and
of
vertue
/
of
alle
dygnytees
/
and
in
all
maners
of
valure
/
Nor
none
may
better
name
it
ne
descryue
it
ne
more
suffysauntlye
than
to
calle
hit
.
breed
sursubstancyal
/
¶
It
is
sayd
that
a
mete
is
substancyous
.
whan
there
is
therin
ynough
of
substaunce
and
of
nourysshyng
/
And
for
soo
moche
more
as
it
is
nourysshyng
.
soo
moche
more
it
is
sayd
that
it
is
substancyall
.
¶
And
by
cause
that
in
thys
precyous
breed
of
Aungellys
is
more
of
nourysshyng
of
vertue
.
and
of
good
than
euer
may
be
thought
and
sayd
is
not
sayd
onelye
that
hyt
is
substancyous
bytwene
ony
vnderstondyng
and
supposyng
.
but
it
is
sayd
sursubstancious
This
brede
requyre
we
at
our
good
fader
Ihesu
Cryste
and
we
praye
hym
that
he
wyl
gyue
it
to
vs
in
this
day
.
that
is
in
this
present
mortal
lyf
.
to
th
ende
that
we
may
make
a
good
Iourneye
.
and
abyde
more
gladly
our
rewarde
.
that
is
in
the
ende
of
our
lyf
the
glorye
perdurable
.
¶
Here
foloweth
the
v
petycion
and
request
of
the
holy
pater
noster
capitulo
lxxxiij
DImitte
nobis
debita
nostra
.
sicut
&
nos
dimittimus
debitoribus
nostris
.
In
this
request
and
petycyon
we
requyre
and
demaunde
our
good
fader
of
heuen
that
he
wyl
pardonne
and
foryeue
vs
our
synnes
and
our
trespaces
.
lyke
as
we
foryeue
them
that
haue
trespaced
to
vs
.
or
that
trespasse
to
vs
.
Thenne
we
say
thus
fayr
fader
quyte
to
vs
our
debtes
lyke
as
we
quyte
our
dettours·
Our
dettes
ben
our
synnes
whyche
we
haue
encreased
vpon
our
soules
.
This
is
the
best
and
moost
dere
wedde
that
we
may
fyne
.
wherof
the
synnar
for
one
dedely
synne
whiche
is
soo
sone
passed
as
to
the
delyte
or
as
touchyng
the
dede
.
is
bounden
to
so
grete
vsure
that
he
hath
noo
power
to
paye
ne
to
fynyssbe·
that
is
the
payne
of
helle
whyche
is
wythoute
ende
.
¶
After
he
oweth
vnto
god
whome
he
hath
dysplesed
so
grete
amendes
that
he
hath
noo
power
to
paye
it
.
For
in
alle
his
lyf
yf
he
lyued
an
hondred
yere
or
more
he
myght
ne
coude
not
make
suffysaunt
penaunce
For
one
dedely
synne
onely·
yf
god
wold
vse
hys
ryghtful
Iustyce
.
it
shold
neuer
be
fogyuen
to
the
¶
And
therfore
it
byhoueth
that
in
bytter
and
grete
repentaunce
the
wycked
synnar
retorne
vnto
the
mercy
of
the
debonayr
and
blessyd
lord
Ihesu
Cryste
.
And
that
he
crye
hym
mercy
and
demaunde
pardon
and
foryeuenes
.
¶
For
by
the
ryght
of
the
courte
of
Iustyce
.
the
synner
shal
be
Iuged
and
condeuipned
vnto
deth
perdurable
/
And
therfore
our
good
fader
Ihesu
cryst
which
is
softe
and
debonayr
for
to
foryeue
&
pardone
/
large
&
curtoys
for
to
yeue
/
we
praye
hym
that
he
wyl
pardone
&
foryeue
to
vs
our
synnes
&
trespaces
.
But
thynke
and
consider
wel
how
thou
prayest
/
For
thou
sayst
pardone
to
vs
our
synnes
&
our
trespaces
.
lyke
as
we
pardone
to
them
that
to
vs
haue
trespaced
.
God
shal
not
foryeue
ne
pardone
to
vs
/
as
he
hym self
sayth
in
the
gospel
.
yf
we
foryeue
not
&
pardone
to
other
that
haue
trespaced
to
vs
.
Thenne
he
that
saith
his
pater
noster
yf
he
kepe
in
his
hert
rancour
&
felonnye
he
prayeth
more
ayenst
hym self
than
for
hym self
/
For
he
prayeth
to
god
that
he
forgyue
hym
not
his
synnes
.
whan
he
sayth
foryeue
me
lyke
as
I
forgyue
.
&
therfore
al
the
tymes
that
thou
shalt
say
thy
pater
noster
tofore
god
that
seeth
thyn
hert
.
Thou
oughtest
to
forgyue
al
euyl
talentes
and
cast
out
of
thyn
hert
al
Ire
and
alle
rancour
.
Otherwyse
thy
prayer
is
more
ayenst
the
than
with
the.
yf
it
seme
to
the
an
hard
thynge
&
greuous
to
foryeue
&
pardone
to
them
that
hate
the
/
and
that
wylle
the
euyl
.
or
that
haue
moche
trespaced
to
the.
or
myssayed
.
Thynke
that
god
pardoned
his
deth
to
them
that
crucefyed
hym
/
for
to
gyue
to
the
an
exaumple
for
to
forgyue
.
and
more
yet
for
to
praye
for
them
that
haue
trespaced
to
the
/
that
god
forgyue
them
.
and
more
yet
for
to
do
wel
&
good
to
them
.
&
to
helpe
them
yf
they
haue
nede
/
For
as
he
sayth
in
the
gospel
.
that
it
is
not
a
grete
thynge
ne
grete
meryte
ayenst
god
to
do
good
to
them
.
that
do
vs
good
/
ne
to
loue
them
that
loue
vs
/
For
so
done
the
paynyms
and
the
Sarasyns
/
Iewes
and
other
synners
.
¶
But
we
that
been
the
chyldren
of
god
by
fayth
&
by
grace
and
been
named
crysten
of
our
blessyd
Lord
Ihesu
Cryste
.
and
been
heyres
wyth
hym
of
the
herytage
of
heuen
.
ought
for
to
foryeue
eche
other
.
And
also
ought
for
to
loue
our
enemyes
.
That
is
to
saye
theyr
persones
and
praye
for
theym
and
to
do
good
to
them
yf
they
haue
nede
.
For
so
comandeth
god
in
the
gospel
.
Thenne
we
ought
onely
hate
the
synnes
&
to
loue
her
soules
.
Lyke
as
the
membres
of
one
body
loue
&
supporte
eche
other
.
yf
one
membre
hurte
that
other
by
aduenture
/
that
other
aduengeth
hym
not
/
And
therfore
we
that
ben
al
one
body
in
Ihesu
Cryste
lyke
as
th
appostle
sayth
we
ought
to
loue
and
supporte
eche
other
.
and
not
to
hate
ne
to
greue
.
&
who
that
dooth
otherwyse
he
is
an
homycyde
of
hym self
.
thys
sayth
the
scrypture
/
Suche
there
be
that
can
say
their
pater
noster
.
that
it
were
better
for
them
and
more
auaylable
that
they
coude
say
it
aryght
.
For
who
that
pardoneth
not
.
ne
foryeueth
wyth
hert
and
wyth
mouthe
.
he
moeueth
his
Iuge
ayenst
hym
.
In
this
prayer
that
we
make
to
god
.
we
requyre
of
hym
the
yefte
of
scyence
.
whyche
maketh
a
man
wyse
and
cunnyng
.
This
spyrite
sheweth
to
hym
.
what
he
is
.
fro
whens
he
cometh
.
whyther
he
gooth
.
and
what
he
hath
don
.
&
what
he
hath
trespaced
.
how
moche
he
hath
lente
.
and
how
moche
he
oweth
.
And
whan
he
seeth
that
he
hath
not
wherof
to
paye
.
thenne
this
spyryte
maketh
hym
to
repente
.
to
wepe
and
to
syghe
.
and
to
crye
god
mercy
and
say
.
O
good
lord
foryeue
and
pardonne
to
me
my
debtes
.
that
be
my
synnes·
for
I
am
moche
endetted
vnto
the.
for
the
euylles
&
synnes
that
I
haue
commysed
and
doon
.
&
for
the
good
dedes
that
I
haue
forgoten
and
lefte
to
do
.
whiche
that
I
ought
&
myght
haue
doon
and
for
the
goodes
and
benefaytes
that
thou
hast
done
to
me·
&
the
grete
bountees
which
I
haue
al
day
receyued
&
euyl
vsed
them
.
and
haue
euyl
seruyd
the.
And
by
cause
lord
that
I
moche
drede
&
doubte
to
make
my
payement
.
I
requyre
the
to
pardone
me
that
.
whiche
I
owe
vnto
the.
whan
thys
spyryte
of
scyence
hath
thus
enlumyned
hym
that
he
knoweth
his
defaultes
and
synnes
.
Thenne
he
casteth
oute
of
his
hert
alle
hate
and
rancour
.
and
pardoneth
alle
his
euyl
wylle
&
angre
yf
he
haue
ony
.
And
yf
he
haue
ony
.
and
is
in
wylle
and
in
purpose
to
pardone
and
foryeue
wyth
good
hert
yf
ony
haue
trespaced
to
hym
.
Thenne
may
he
wel
say
/
Fayr
fader
forgyue
vs
our
trespaces
/
lyke
as
we
do
to
them
that
haue
trespaced
to
vs
.
¶
The
vj
peticion
&
request
of
the
pater
noster
capo.
lxxxiiij
ET
ne
nos
inducas
in
temptacionem
/
Brent
chylde
fyre
dredeth
/
&
he
that
somtyme
is
fallen
in
to
synne
.
whan
hys
synne
is
pardoned
hym
.
he
is
more
doubtous
and
more
aferde
/
and
hath
more
drede
of
the
temptacyon
of
synne
than
he
had
tofore
/
&
therfore
he
prayeth
to
god
to
whome
he
hath
so
moche
trespaced
.
and
also
that
hath
forgyuen
and
pardoned
hym
.
that
he
wyl
kepe
hym
fro
fallyng
in
to
hit
ageyn
.
&
saith
thus
/
Et
ne
nos
inducas
in
temptacionem
.
That
is
to
saye
Fayr
swete
fader
.
suffre
not
thou
that
we
entre
in
to
temptacyon
.
and
that
we
consente
not
to
ony
synne
.
The
deuyl
is
the
temptour
of
synne
.
for
it
is
his
crafte
.
of
which
he
serueth
in
the
hous
of
god
to
preue
the
newe
knyghtes
of
god
/
And
yf
the
temptacyon
were
not
good
and
prouffytable
to
good
peple
.
God
whyche
dooth
al
thynge
for
our
prouffyte
.
wolde
neuer
suffre
that
temptacyon
shold
come
.
But
as
saynt
Bernard
sayth
whan
our
temptour
smyteth
vs
on
the
backe
/
He
forgeth
to
vs
our
crownes
of
glorye
/
lyke
as
he
that
smyteth
on
the
backe
of
a
good
knyght
/
forgeth
to
hym
his
praysyng
and
hys
glorye
.
The
deuyl
tempteth
a
man
proprely
to
th
ende
that
he
take
hym
aweye
and
departe
hym
holly
from
the
loue
of
our
lord
Ihesu
Cryste
¶
Therfore
prayed
and
prayeth
to
vs
Saynt
Poule
the
appostle
.
and
vnto
hys
dyssyples
.
that
they
be
founded
and
terme
as
a
toure
.
and
roted
as
a
tree
.
in
charyte
.
and
in
the
loue
of
god
soo
that
no
temptacyon
may
moeue
theym
ne
make
them
for
to
stakre
ne
quaure
.
¶
And
therfore
in
thys
petycyon
&
request
we
requyre
and
demaunde
the
ayde
and
helpe
of
god
in
our
bataylle
ayenst
the
fende
.
that
he
wyl
gyue
to
vs
the
yefte
of
pyte
/
That
is
a
grace
that
arouseth
and
bedeweth
the
hert
.
and
maketh
hym
swete
&
pyetous
.
and
maketh
hym
al
to
rendre
and
wexe
grene
/
and
to
bere
fruyt
ynough
of
good
werkes
wythoutforth
.
&
wythinforth
/
And
wythin
to
make
stedfast
and
ferme
his
rootes
in
the
londe
of
lyuyng
peple
.
¶
That
is
lyke
as
the
good
cyment
of
whyche
been
maad
these
walles
sarazynoys
/
whyche
may
not
be
broken
ne
defeated
wyth
pykoys
ne
wyth
hamer
whan
we
say
thenne
.
Et
ne
nos
inducas
in
temptacionem
.
That
is
to
say
swete
fader
make
our
hertes
ferme
and
stable
.
that
they
moeue
not
ne
quauer
for
noo
temptacion
that
come
to
them
by
the
grace
of
the
yefte
of
pyte
.
we
praye
not
/
that
we
be
in
noo
wyse
tempted
/
For
that
were
a
folysshe
prayer
and
shameful
.
lyke
as
the
sone
of
a
lord
/
or
of
another
noble
man
.
that
shold
be
adoubed
a
newe
knyght
.
&
he
shold
say
to
his
fader
.
Fayr
fader
I
praye
you
that
ye
me
deporte
or
forbere
and
kepe
that
I
neuer
see
batayl
ne
tournoye
/
¶
we
ought
wel
wylle
to
be
tempted
.
for
it
is
our
grete
prouffyte
in
many
maners
.
For
we
been
the
more
humble
&
the
more
doubcous
and
the
more
wyse
in
many
caases
.
and
the
bettyr
proued
&
the
more
hardy
.
For
as
Salamon
sayth
the.
who
that
hath
not
be
tempted
/
he
may
knowe
no
thynge
a
ryght
but
lyke
as
one
knoweth
of
the
batayl
of
troye
by
here
sayeng
for
he
may
not
know
hym self
ne
his
Infirmyte
/
ne
the
strengthe
of
his
enemyes
.
ne
their
subtylte
.
ne
how
god
is
trewe
&
〈◊〉
at
nede
to
ayde
his
frende
.
ne
how
&
many
tymes
he
hath
kepte
vs
from
many
perylles
&
synnes
/
&
by
al
these
reasons
be
shal
not
conne
loue
god
aryght
.
ne
thanke
hym
of
hys
yeftes
yf
he
be
not
tempted
.
but
praye
we
hym
that
he
kepe
to
vs
our
hertes
that
they
entre
not
in
to
temptacyon
.
that
is
to
say
that
the
hert
consent
not
therto
.
and
as
touchyng
our self
we
be
soo
pour
.
that
we
may
not
an
houre
of
the
day
susteyn
thassautes
and
the
dyuers
temptacions
of
the
fende
withoute
the
helpe
of
our
lord
.
And
whan
he
faylleth
for
to
ayde
and
helpe
vs
we
entre
in
to
temptacion
/
And
whan
he
helpeth
vs
we
resyste
&
we
fyght
&
vaynquysshe
the
fende
our
enemye
whan
that
we
consente
not
to
synne
.
¶
The
seuenth
petycyon
of
the
pater
noster
capo.
lxxxv
Ed
libera
nos
a
malo
amen
.
saynt
austyn
sayth
that
al
the
other
temptacyons
ben
to
vs
eyther
for
to
do
wel
or
for
to
leue
to
do
wel
.
But
all
the
yeftes
&
all
the
good
that
a
man
dooth
.
or
that
he
can
gete
/
is
for
to
put
awaye
and
destroye
pryde
&
al
synnes
and
euylles
.
And
therfore
whan
god
hath
gyuen
to
a
man
this
that
he
hath
requyred
of
god
in
the
vj
requestes
aforesayd
.
Thenne
certaynlye
it
is
of
veray
nede
that
god
delyuer
hym
from
the
puyssaunce
of
the
fende
.
fro
alle
his
engynes
.
and
from
al
his
temptacyons
.
And
therfore
cometh
at
the
laste
thys
petycyon
and
requeste
as
the
ryergarde
whyche
sayth
thus
.
Sed
libera
nos
a
malo
amen
/
that
is
to
saye
/
Fayr
fader
Ihesu
Cryst
delyuer
vs
fro
al
euyl
/
fro
alle
synnes
and
fro
alle
perylles
passed
.
present
.
and
to
come
.
And
fro
al
th
engynes
of
the
fende
our
enemye
.
that
we
lose
not
by
pryde
the
goodes
that
thou
hast
gyuen
to
vs
.
¶
In
thys
requeste
we
praye
to
god
that
he
gyue
to
vs
the
yefte
of
holy
drede
.
By
the
whyche
we
may
be
delyueryd
fro
the
fende
and
from
hys
temptacyons
.
and
fro
alle
manere
of
euyl
.
that
is
fro
alle
perylles
and
fro
al
synnes
in
this
world
and
in
that
other
amen
.
So
be
it
as
we
haue
sayd
/
so
moche
is
it
to
say
this
worde
amen
.
¶
Now
hast
thou
he●●
the
seuen
petycyons
and
requestys
.
whyche
god
made
wy●●
hys
blessyd
mouth
.
for
to
enseygne
&
teche
vs
to
lerne
al
that
whiche
we
may
&
ought
to
praye
and
demaunde
for
the
body
and
for
the
soule
and
for
thys
worlde
and
for
that
other
/
And
al
is
conteyned
and
comprysed
in
the
holy
Pater
noster
Now
kepe
the
wel
that
thou
saye
it
aryght
wyth
herte
and
wyth
mouthe
.
For
grete
good
shal
come
to
the
therof
.
yf
thou
so
doo
.
¶
Thus
endeth
the
seuen
petycyons
of
the
holy
Pater
noster
¶
Of
the
seuen
yeftes
of
the
holy
ghoost
capitulo
lxxxvj
AFter
the
peticions
&
requestes
that
been
conteyned
in
the
holy
Pater
noster
.
vs
byhoueth
to
speke
in
grete
reuerence
of
so
hye
a
matere
as
of
the
holy
yeftes
of
the
holy
ghoost
.
like
as
he
hym self
of
hys
grace
shalle
enseygne
and
teche
vs
.
And
we
shal
saye
fyrste
whyche
ben
the
yeftes
of
the
holy
ghoost
.
¶
After
wherfore
they
be
callyd
yeftes
.
and
wherfore
they
be
callyd
of
the
holy
ghoost
.
After
wherfore
they
be
seuen
yeftes
of
the
holy
ghoost
ne
moo
ne
lasse
/
After
we
shal
say
of
the
goodes
that
the
yeftes
of
the
holy
ghoost
do
.
Custome
it
is
.
reason
and
curtosye
.
that
a
man
hye
.
ryche
.
valyaunt
.
&
noble
whan
he
wyl
goo
to
his
spouse
that
he
loueth
wyth
al
hys
herte
.
that
he
bere
to
hyr
of
his
Iewellys
.
¶
Ysaye
the
prophete
sawe
in
spyrite
the
gloryouse
espowsaylles
that
were
made
in
the
bely
of
the
blessyd
vyrgyn
marye
.
whan
the
blessyd
sone
of
god
espoused
her
/
and
toke
in
hyr
our
blood
and
our
flesshe
/
our
humanyte
and
our
nature
.
So
recounteth
to
vs
the
sayd
prophete
of
the
Iewellys
and
the
fayre
yeftes
that
he
brought
wyth
hym
for
to
gyue
to
hys
espouse
and
to
hyr
parentes
/
And
sayth
thus
the
sayd
prophete
moche
curtoyslye
.
Fro
the
rote
of
Iesse
shal
yssue
a
rodde
that
shal
bere
the
floure
of
nazareth
.
That
is
to
say
.
oute
of
the
grete
charyte
.
and
fro
the
grete
enbracyng
or
brennyng
of
the
loue
of
god
shal
come
to
vs
a
rodde
whyche
shal
bere
the
floure
of
floures
.
For
Nazareth
is
as
moche
to
say
as
a
floure
/
and
Iesse
is
as
moche
to
say
as
enbracyng
or
brennyng
.
And
vpon
this
flour
shal
reste
the
holy
ghoost
.
the
spyryte
of
sapyence
&
of
vnderstondyng
/
the
spyrite
of
strengthe
and
of
counceyl
/
the
spyryte
of
scyence
and
of
pyte
.
and
the
spyryte
of
the
drede
of
god
.
¶
These
ben
the
graces
of
whyche
he
was
al
ful
fro
the
houre
that
he
was
conceyued
in
the
precious
bely
of
his
moder
/
lyke
as
the
grete
see
is
ful
of
water
.
and
is
welle
and
fontayne
of
al
the
fresshe
waters
&
salte
.
of
which
he
arowseth
and
watreth
al
the
world
/
Ryght
soo
was
he
as
sayth
Saynt
Iohan
th
euangelyst
so
ful
of
grace
.
of
veryte
or
trouthe
that
of
his
plante
we
take
al
¶
These
vij
spyrites
and
these
seuen
yeftes
we
take
them
&
receyue
in
the
holy
baptesme
But
thus
as
the
graces
corporelle
whiche
god
gyueth
to
chyldren
.
in
wytte
/
in
bounte
/
in
strengthe
.
and
in
other
graces
.
whyche
he
gyueth
at
his
playsyr·
to
eueryche
he
sheweth
hym
lytyl
and
lytyl
.
lyke
as
a
chylde
groweth
and
cometh
forth
.
Ryght
so
is
it
in
spyrytuel
graces
.
after
that
/
that
eueryche
prouffyteth
and
groweth
in
good
werkys
.
and
gyueth
alle
hys
herte
/
and
all
hys
thought
to
god
/
after
that
.
god
gyueth
to
hym
more
of
his
graces
.
and
that
sheweth
the
same
yeftes
by
werkys
.
somme
in
one
/
and
other
in
other
.
at
the
playsyr
of
the
holy
ghoost
as
sayth
saynt
Poul
the
appostle
.
Thenne
in
our
begynnyng
these
graces
and
these
vertues
been
lowe
/
&
ryse
on
heyght
/
That
is
fro
the
spyryte
and
yefte
of
drede
vnto
the
yefte
of
sapyende
.
For
holy
drede
is
the
begynnyng
of
sapyence
.
Lyke
as
dauyd
sayth
and
Salamon
.
But
in
Ihesu
Cryste
weren
alwaye
alle
the
graces
and
all
the
vertues
plenerly
wythoute
ony
mesure
.
And
therfore
the
prophete
setteth
them
in
descendyng
eche
yefte
after
the
ordre
of
hys
dygnyte
.
lyke
as
the
petycyons
and
requestes
of
the
holy
pater
noster
ben
sette
forthe
after
the
ordre
of
theyr
dygnyte
.
the
hye
tofore
.
and
the
lower
after
.
¶
why
they
be
callyd
yeftes
.
for
thre
reasons
capo.
lxxxvij
SVche
maner
graces
haue
to
name
yeftes
.
for
iij
thynges
and
for
thre
reasons
.
Fyrst
for
theyr
dygnyte
and
for
their
valour
.
yf
a
man
at
the
court
of
the
kyng
gyue
a
robe
to
a
chylde
.
or
to
a
pour
man
a
dysshe
of
weyght
.
This
is
no
thynge
that
ought
to
be
called
the
yefte
of
a
kynge
.
Therfore
calleth
Saynt
Iames
th
appostle
al
the
other
temporel
goodes
that
god
gyueth
/
not
a
yefte
/
but
lytel
yeftes
whych
ben
moeuable
and
passyng
/
But
these
graces
abouesayd
he
callyd
them
yeftes
parfyte
/
For
god
gyueth
them
to
no
creature
/
but
that
he
gyueth
to
hym
/
hym self
.
The
second
reson
is
by
cause
that
the
other
graces
and
the
other
yeftes
he
leneth
them
to
vs
for
to
vse
them
in
thys
present
lyf
.
But
these
seuen
yeftes
toforesayd
ben
veray
yeftes
by
ryght
wythoute
reprysyng
and
reprehendyng
/
for
whan
al
the
other
yeftes
shal
faylle
.
these
vij
yeftes
shal
abyde
alwaye
in
theyr
ferme
estate
.
Thenne
they
be
soo
proprely
oures
that
we
may
not
lese
them
ageyn
our
wylle
.
lyke
as
we
may
lese
the
other
/
¶
The
thyrd
reason
&
the
pryncypal
is
.
that
the
selue
yeftes
be
gyuen
purely
for
loue
.
And
thou
knowest
wel
that
a
yefte
leseth
the
name
of
yefte
whan
it
is
not
gyuen
purely
for
loue
.
For
whan
the
yeuer
yeueth
ony
yefte
for
his
owne
prouffyte
/
that
is
not
a
yefte
.
but
it
is
marchandyse
.
whan
he
beholdeth
bounte
receyued
or
seruyse
/
that
is
not
a
yefte
.
but
it
is
bounte
and
curtosye
.
receyued
to
be
rendred
and
yolden
ageyn
.
But
whan
the
yeftes
is
gyneu
frely
and
lyberally
wythout
entencyon
to
haue
prouffyte
and
wythout
drede
&
wythoute
ony
doubte
.
Thenne
is
it
by
ryght
callyd
yefte
/
herof
sayth
the
phylosophre
that
a
yefte
is
a
yefte
wythout
gyuyng
ageyn
/
or
wythout
to
awayte
ony
rewarde
but
onely
for
to
gete
loue
.
In
this
maner
.
god
gyueth
to
vs
these
yeftes
purely
for
the
loue
that
he
hath
to
vs
.
and
for
to
gete
our
hertes
and
al
our
loue
to
hym
.
¶
why
they
be
called
the
yeftes
of
the
holy
ghoost
capo.
lxxxviij
NOw
for
what
cause
been
they
callyd
yeftes
of
the
holy
ghoost
.
and
not
the
yeftes
of
the
fader
&
of
the
sonne
.
for
al
theyr
werkys
and
their
yeftes
ben
comyn
.
To
this
purpoos
ben
two
reasons
.
That
one
lyke
as
the
werkes
of
puyssaunce
and
myght
ben
appropred
to
god
the
fader
.
and
the
werkes
of
sapyence
to
god
the
sone
.
ryght
soo
ben
the
werkys
of
grace
&
of
bounte
appropred
to
the
holy
ghoost
.
For
bountees
ben
lyke
as
sayth
saynt
denys
.
to
spende
and
to
gyue
hym self
/
For
yf
a
man
yeue
that
.
whyche
coste
hym
nought
/
that
is
not
grete
bounte
.
But
by
cause
that
the
holy
ghoost
by
these
seuen
yeftes
expendeth
and
gyueth
hym self
in
our
hertes
.
Lyke
as
sayth
saynt
poule
.
lyke
as
it
were
by
seuen
stremes
/
therfore
ben
they
callyd
proprely
yeftes
of
the
holy
ghoost
.
For
he
is
the
fontayn
and
they
ben
the
stremes
¶
That
other
is
by
cause
that
the
holy
ghoost
is
proprely
the
loue
that
is
bytwene
the
fader
and
the
sonne
/
and
by
cause
that
loue
is
the
propre
.
the
fyrst
.
&
the
pryncypal
yefte
.
that
a
man
may
yeue
.
thenne
wyth
ryght
in
this
yefte
ben
gyuen
al
the
other
.
and
wythoute
thys
yefte
none
other
is
not
called
yefte
truly
ne
ryghtfully
.
Therfore
is
the
holy
ghoost
a
yefte
.
and
yeuar
.
For
he
gyueth
hym self
and
is
yeuen
in
eueryche
of
these
seuen
yeftes
.
whyche
that
he
gyueth
for
to
conferme
our
loue
vnto
his
.
so
that
it
be
feruent
.
fyne
veray
and
clene
.
¶
why
there
be
vij
yeftes
&
no
moo
ne
lasse
capo.
lxxxix
FOr
two
thynges
a
man
is
saued
fro
to
flee
the
euyl
.
&
to
do
good
.
For
to
hate
and
to
flee
the
euyl
causeth
vs
the
yefte
of
drede
.
The
other
vj
yeftes
cause
vs
to
do
good
.
The
yefte
of
drede
is
the
vssher
at
the
grete
masse
/
that
is
to
saye
at
the
grete
menasse
of
the
sentence
of
god
/
and
of
the
paynes
of
helle
/
whiche
is
alwaye
redy
&
apparaylled
ayenst
the
synuars
this
is
the
watche
of
the
castel
which
neuer
slepeth
/
Thys
is
the
wedar
of
the
gardyn
that
wedeth
and
plucketh
vp
al
euyl
herbys
/
This
is
the
tresourer
that
kepeth
the
hert
and
alle
the
goodes
that
ben
therin
/
These
be
the
other
vj
yeftes
that
make
vs
to
do
al
the
good
dedes
.
Now
oughtest
thou
to
know
that
lyke
the
clerenes
of
the
sonne·
which
thou
seest
with
thyn
eyen
yeueth
clerenes
to
the
world
&
vertu
&
enuygoure
&
strengthe
al
the
thynges
that
growe
and
come
in
to
the
world
/
Ryght
so
doeth
the
holy
ghoost
whyche
enlumyneth
in
heuen
&
in
erth
al
them
that
ben
in
grace
/
men
.
wymmen
.
and
angellys
.
and
al
in
lyke
wyse
as
there
beu
in
heuen
thre
estates
of
aungellys
as
saynt
denys
sayth
of
whome
one
is
moost
hye
.
that
other
moyen
or
myddle
/
and
the
thyrd
more
lowe
.
The
moost
hye
ben
lyke
them
that
ben
of
the
kynges
counceyl
.
They
be
alwaye
wyth
god
more
nerre
to
hym
than
the
other
and
see
hym
and
here
hym
and
his
secretes
.
The
moyen
or
myddle
ben
as
barons
and
bayllyes
that
gouerne
loue
and
kepen
al
the
royam
and
gone
&
comen
.
&
lerne
of
them
of
the
counceyl
that
whiche
they
comande·
&
make
it
to
be
done
to
other
.
the
lowest
ben
lyke
as
seruauntes
&
offycers
whiche
haue
theyr
craftes
/
and
done
their
offyces
&
messages
as
is
sayd
to
them
.
By
this
maner
&
ensaumple
there
ben
iij
estates
of
the
chyldren
of
god
in
erth
the
whyche
the
holy
ghoost
ledeth
&
conduyteth
as
sayth
saynt
Poul
.
The
one
estate
is
of
them
hat
ben
in
the
world·
&
lyuen
after
the
commandementes
of
god
.
and
of
holy
chyrche
.
&
after
that
they
here
and
byleue
of
theyr
prelates
.
The
other
estate
is
of
them
that
ben
parfyte
.
that
al
haue
theyr
hert
out
of
the
world
&
of
this
mortal
lyf
.
&
haue
theyr
conuersacyon
in
heuen
and
theyr
body
in
erthe
.
and
theyr
herte
wyth
god
.
The
thyrd
ben
in
the
myddle
estate
whyche
gouerne
them self
wel
&
other
.
and
lyuen
after
the
counceyl
of
the
gospel
.
and
not
onelye
after
the
commandements
.
These
thre
maner
of
people
techeth
the
holy
ghoost
.
and
ledeth
&
gouerneth
by
these
vj
yeftes
.
and
departeth
to
them
his
graces
.
to
eueryche
after
his
benygne
volente
and
wylle
as
sayth
th
appostle
.
The
two
fyrst
of
these
vj
yeftes
apperteyne
to
them
that
ben
of
the
fyrst
estate
The
yefte
of
scyence
techeth
them
.
&
the
yefte
of
pyte
maketh
them
to
werke
.
The
ij
myddle
apperteyne
to
them
of
the
moyen
estate
.
The
yefte
of
counceyl
gouerneth
them·
&
the
yefte
of
strengthe
accomplyssheth
the
werkes
.
The
ij
last
apperteyne
to
them
of
the
moost
hye
estate
.
The
yefte
of
vnderstondyng
enlumyneth
them
.
&
the
yefte
of
sapyence
confermeth
them
&
Ioyneth
them
wyth
god
.
Another
reason
there
is
wherfore
there
ben
vij
yeftes
.
for
the
holy
ghoost
by
his
seuen
yeftes
wedeth
.
plucketh
and
taketh
awaye
the
vij
synnes
&
vyces
fro
the
hertes
of
the
persones
.
&
planteth
there
&
nouryssheth
vij
vertues
contrarye
which
make
perfytely
a
man
to
be
honoured
.
These
ben
the
goodes
that
the
holy
ghoost
maketh
in
the
hertes
where
as
he
descendeth
by
these
seuen
yeftes
.
But
tofore
that
I
descende
vnto
the
vertues
.
whiche
ben
contrarye
to
the
seuen
dedely
synnes
.
I
wyl
shortly
speke
of
seuen
other
vertues
.
of
whyche
thre
ben
callyd
dyuyne
.
&
the
other
four
been
callyd
the
foure
cardynal
vertues
.
¶
Of
seuen
vertues
of
whome
there
been
thre
dyuyne
.
&
foure
cardynal
capitulo
lxxxx
THe
thre
fyrst
vertues
dyuyne
.
Saynt
Poul
th
appostle
calleth
them
/
Fayth
.
hope
.
&
charyte
.
And
they
be
callyd
dyuyne
by
cause
they
be
godly
&
ordeyne
the
herte
to
god
.
fayth
lyke
as
saynt
Austyn
sayth
setteth
vs
vnder
god
.
&
maketh
vs
to
knowe
hym
.
&
knowleche
hym
a
lord
of
whome
we
holde
al
that
whyche
we
haue
of
good
.
Hope
sayth
he
enhaunceth
vs
to
god
/
and
maketh
vs
stronge
and
hardy
.
and
to
entrepryse
for
the
loue
of
god
that
.
whiche
passeth
the
vertu
and
strengthe
of
man
/
Charyte
.
sayth
saynt
Austyn
Ioyneth
vs
to
god
/
For
charyte
is
none
other
thynge
but
chyere
vnyte
.
that
is
.
dere
onehede
.
for
she
maketh
the
hert
and
god
alle
one
as
sayth
saynt
Poul
.
Fayth
byholdeth
in
god
souerayn
vnyte
hope
beholdeth
in
god
souerayn
hyenesse
.
and
charyte
souerayn
bounte
/
These
iij
vertues
ben
deuyded
by
iij
degrees
of
loue
/
for
for
iij
thynges
a
man
is
loued
.
One
is
by
cause
that
one
hath
herde
or
hereth
grete
good
of
hym
.
Or
by
cause
that
he
hath
receyued
grete
good
of
hym
.
Or
by
cause
he
entendeth
to
haue
grete
good
of
hym
.
These
iij
maners
of
loue
ben
in
these
iij
vertues
.
Loue
of
fayth
hereth
&
werketh
.
loue
of
hope
feleth
the
sauour
and
requyreth
it
.
loue
of
charyte
taketh
and
seeth
it
.
and
tasteth
&
holdeth
it
.
¶
Of
the
foure
cardynal
vertues
.
by
whyche
a
man
ought
to
gouerne
hym
capitulo
lxxxxj
OF
the
four
cardynal
vertues
speken
moche
the
auncyent
phylosophres
.
but
the
holy
ghoost
gyueth
them
&
enseygneth
them
better
an
hondred
tymes
as
sayth
Salamon
in
the
book
of
sapyence
.
The
fyrst
of
these
iiij
vertues
is
prudence
.
the
second
attemperaunce
.
the
iij
strengthe
.
and
the
fourth
Iustyce
/
These
iiij
vertues
ben
callyd
cardynallys
/
by
cause
they
ben
the
moost
pryncypal
emonge
the
vertues
of
whyche
the
auncyent
phylosophres
speken
.
For
by
these
iiij
vertues
a
man
gouerneth
hym self
in
this
world
.
Lyke
as
the
pope
gouerneth
al
holy
chyrche
by
hys
cardynalles
.
¶
Prudence
kepeth
a
man
that
he
be
not
deceyued
by
none
engyne
of
the
enemye
.
Attemperaunce
kepeth
a
man
that
he
be
not
corrupt
by
none
euyl
loue·
Strengthe
kepeth
hym
that
he
be
not
vaynquysshed
ne
ouercome
by
wrath
.
or
by
drede
.
or
by
sorowe
.
This
is
that
holdeth
a
man
in
.
good
estate
toward
hym self
.
Iustyce
setteth
a
man
in
ryght
ordre
&
in
ryght
estate
anenst
hym self
&
&
other
.
for
Iustyce
rendreth
to
eche
man
that
.
whiche
is
his
These
ben
the
iiij
toures
at
iiij
corners
of
the
hous
of
the
good
man
that
maketh
it
stronge
.
sure
/
&
good
.
Prudence
garnyssheth
it
toward
the
eest
by
pourueaunce
for
perylles
.
Attemperaunce
garnyssheth
it
toward
the
south
ayenst
the
euyl
heetys
.
Strengthe
garnyssheth
it
toward
the
north
for
the
euyll
coldes
.
Iustyce
garnyssheth
it
toward
the
west
ayenst
the
euyl
raynes
.
Yet
ageyn
of
the
four
cardynal
vertues
as
foloweth
lxxxxij
THese
iiij
vertues
haue
dyuers
offyces
.
and
been
moche
dyuers
in
theyr
werkys
.
lyke
as
sayth
an
auncyent
phylosophre
named
plato
in
his
book
that
he
made
of
these
foure
vertues
.
&
deuydeth
them
moche
subtylly
.
&
sayth
that
prudence
hath
iij
offyces
.
For
by
this
vertu
.
al
that
which
a
man
doth
sayth
.
&
thynketh
is
ordeyned
al
&
ledde
by
lyne
/
rule
/
&
reason
&
in
al
his
werkys
he
pourueyeth
.
that
he
vse
them
after
th
ordynaunce
of
god
that
al
seeth
&
Iugeth
.
A
grete
lord
shold
he
be
as
me
semeth
that
shold
haue
this
onely
vertu
.
&
by
these
thre
thynges
shold
gouerne
hym
.
¶
Of
the
vertu
of
attemperaunce
capitulo
lxxxxiij
THe
vertu
of
attemperaunce
hath
iij
offyces
/
for
the
hert
that
hath
this
vertu
wylle
not
ne
coueyteth
not
to
do
a
thynge
of
whyche
he
ought
to
repente
.
In
no
thynges
he
breketh
not
the
lawe
dysmesurably
.
but
putteth
hym self
alwaye
vnder
the
yoke
of
reason
/
And
no
thynge
doubteth
of
alle
the
couetyses
of
the
world
/
That
is
to
say
.
who
hath
this
vertu
he
kepeth
hym
that
he
he
not
corrupt
by
the
thre
thynges
that
foulen
and
shamen
the
world
.
¶
Of
the
vertu
of
strengthe
capitulo
lxxxxiiij
THe
vertu
of
strengthe
hath
also
iij
offyces
.
for
a
man
that
hath
this
vertu
in
his
hert
.
he
lyft
hym self
vpon
hye
aboue
the
perylles
of
this
world·
&
no
thynge
doubteth
he
sauf
vylonye
&
synne
.
he
bereth
aduersyte
&
prosperyte
/
and
suffreth
withoute
to
bowe
on
the
ryght
syde
ne
on
the
lyfte
syde
.
Moche
good
shold
be
the
knyght
of
god
that
in
these
thre
thynges
shold
be
wel
proued
.
These
iij
vertues
armen
.
ordeyne
.
&
adourne
a
man
as
touchyng
the
thre
partes
of
the
hert
whiche
ben
callyd
.
reason
.
loue
.
&
vygour
/
Prudence
kepeth
the
reason
that
it
be
not
deceyued
/
Attemperaunce
kepeth
the
loue
.
that
it
be
not
corrupt
/
Strengthe
kepeth
the
vygour
or
myght
that
it
be
not
ouercome
/
¶
How
a
man
ought
to
hate
pryde
capitulo
Ciij
WHo
that
hateth
pryde
.
he
loueth
pouerte
/
and
setteth
his
hert
alowe
and
in
humylyte
.
&
therfore
al
they
that
been
veray
humble
louen
pouerte
.
and
ben
poure
of
spyryte
.
The
veray
humble
persone
loueth
pouerte
for
thre
reasons
.
that
is
to
wete
.
for
the
perylles
that
ben
in
gouernyng
of
rychesses
.
for
the
goodes
that
ben
in
good
and
veray
pouerte
.
&
for
by
cause
that
god
loueth
so
moche
pouerte
.
as
whan
he
was
here
in
this
world
he
loued
it
&
yet
loueth
.
&
al
them
that
loue
it
.
lyke
as
holy
scrypture
wytnesseth
it
.
wherof
Ihesu
cryst
sayth
by
dauyd
in
his
psaulter
/
that
god
hereth
the
prayers
&
desyres
of
pour
men
.
&
pourueyeth
to
them
mete
swetely
in
good
sauour
For
he
is
theyr
refuge
and
theyr
sauyour
.
Iob
sayth
that
god
is
the
fader
of
the
poure
/
&
hath
gyuen
to
them
power
to
Iuge
the
other
.
And
our
lord
at
the
begynnyng
of
his
fayre
sermon
sayth
that
blessyd
be
the
poure
.
and
thenne
be
accursyd
the
ryche
that
haue
here
theyr
heuen
/
But
the
veray
heuen
celestyal
he
hath
gyuen
to
the
poure
.
so
that
they
may
gyue
it
and
selle
it
and
the
world
wyl
not
byleue
that
god
say
trouthe·
ne
that
pouerte
be
blessyd
.
But
god
sayth
thus
in
the
gospel
.
fayr
fader
I
praye
the
and
thanke
the
/
that
thou
hast
hyd
these
thynges
fro
the
wyse
.
and
hast
manyfested
&
shewed
it
to
the
humble
&
meke
.
The
humble
and
poure
of
spyryte
seen
god
/
here
hym
wel
and
byleue
hym
wel
.
and
louen
better
an
hondred
folde
theyr
pouerte
/
than
the
couetous
man
loueth
his
rychessys
.
In
iij
thynges
sheweth
a
man
that
he
loueth
pouerte
.
whan
he
loueth
&
holdeth
gladly
the
companye
of
the
poure
.
&
loueth
them
&
holdeth
them
companye
/
lyke
as
Ihesu
Cryste
dyd
as
longe
as
he
was
in
this
world
.
for
naturelly
the
lambes
flee
fro
the
wulues
&
wythdrawe
fro
them
.
&
the
chyldren
wythdrawe
them
&
flee
the
companye
of
grete
peple
.
&
the
humble
&
meke
peple
withdrawe
them
gladly
fro
the
proude
people
/
The
lyf
of
a
poure
persone
is
lytel
and
poure
.
for
he
requyreth
not
ne
demaundeth
precyous
metes
ne
oultrageous
vesture
ne
clothyng
/
ne
he
secheth
no
bobaunce
,
ne
noo
pryde
.
in
roobes
ne
in
rydyng
.
ne
in
householde
.
ne
in
meyne
ne
in
feest
ne
in
companye·
And
it
suffyseth
to
the
veray
poure
that
he
haue
onelye
his
sustenaunce
.
The
veray
poure
persone
suffreth
in
pacyence
hungre
&
thryste
/
colde
and
hete
.
lothynges
and
vylonnyes
.
&
many
bytter
trybulacyons
for
the
loue
of
Ihesu
cryst
and
of
his
passyon
.
And
al
these
the
euyl
poure
man
doth
&
suffreth
ayenst
his
wylle
.
The
veray
humble
and
the
veray
poure
suffreth
gladly
al
euyls
and
al
aduersytees
for
the
loue
of
god
Yet
ageyn
it
is
the
custome
of
a
poure
man
.
that
yf
he
haue
noo
thynge
.
and
may
gete
ne
wynne
noo
thynge
.
he
is
not
ashamed
to
aske
and
demaunde
.
and
the
veray
humble
beggeth
al
day
&
requyreth
the
prayers
and
the
orysons
of
good
peple
and
of
the
frendes
of
god
.
and
the
veray
humble
trusteth
more
in
their
ayde
.
than
he
dooth
in
his
owne
good
dedes
.
¶
Of
dyuers
estates
of
pryde
capitulo
Ciiij
PRyde
loueth
the
hye
place
aboue
.
Humylyte
loueth
the
lowe
place
bynethe
.
This
is
the
dyamont
of
the
noble
nature
that
dayneth
not
to
syt
in
golde
.
but
in
poure
metal
as
in
yron
.
in
lyke
wyse
is
the
sheet
of
whete
beten
.
The
grayne
is
vnder
.
and
the
chaf
is
aboue
/
But
our
lord
shal
selle
hys
whete
at
the
day
of
dome
al
wynewed
lyke
as
sayth
the
gospel
/
&
he
shal
caste
the
chaffe
in
to
the
fyre
of
helle
.
&
the
grayn
in
to
the
garner
of
heuen
.
how
moche
more
the
golde
is
fyne
&
pure·
so
moche
more
is
it
heuy
.
&
the
more
it
wayeth
the
soner
it
goeth
doun
to
the
bottom
.
&
the
more
that
a
man
is
meke
and
humble
.
the
more
loueth
he
the
lowe
place
/
lyke
as
dyd
Ihesu
cryst
and
his
swete
moder
.
whiche
gaue
to
vs
ensaumple
to
serue
and
to
obeye
/
Not
onely
to
the
grettest
but
to
the
leste
.
And
how
moche
more
the
seruyse
is
vyle
and
despysable
so
moche
gladly
doth
it
the
humble
and
meke
.
Therfore
our
lord
Ihesu
Cryste
taught
hys
appostles
to
wesshe
the
feet
by
humylyte
.
Thenne
humylyte
is
proprely
moder
of
obedyence
and
nouryssheth
it
.
enseygneth
and
kepeth
it
that
it
be
not
corrupt
by
vayn
glorye
by
heuynesse
nor
by
murmure
.
ne
by
propre
wyt
.
ne
by
propre
wylle
.
ne
by
aduersyte
.
ne
by
ony
other
maner
/
&
it
is
to
wete
that
there
be
vij
adournements
of
obedyence
.
The
first
that
one
obeye
anone
prestly
.
gladly
.
symply
purely
.
generally
.
vyly
.
&
vygorously
/
The
humble
is
poure
tofore
hys
eyen
&
naked
.
&
hath
not
to
do
for
hym self
.
&
therfor
he
is
alwaye
redy
.
as
the
maronners
in
the
see
in
theyr
shyppes
that
anone
as
they
here
the
voys
of
the
gouernour
/
they
obeye
to
hym
and
renne
as
they
were
enraged
/
The
humble
obeyeth
gladly
.
that
the
paynes
.
the
perylles
.
and
the
deth
he
receyueth
to
his
power
wyth
grete
ioye
for
the
loue
that
he
hath
to
obedyence
.
Therfore
sayd
dauyd
the
prophete
in
the
psaulter
.
that
he
loued
better
the
commaundements
that
god
made
/
than
he
dyd
golde
ne
syluer
.
ne
precyous
stones
.
The
humble
obeye
al
symply
.
as
doth
the
hors·
or
the
sheep
.
whome
the
shepeherde
ledeth
where
as
he
wyl
.
and
that
neuer
sayth
.
wherfore
goo
I
more
here
than
there
.
For
one
of
the
moost
honest
doughters
that
humylyte
hath
is
holy
symplesse
.
The
humble
is
ryght
true
to
god
.
lyke
as
is
a
ryght
good
wyf
to
hyr
husbond
.
whyche
wyl
to
no
man
obeye
folyly
.
but
to
hir
husbond
onely
And
therfore
none
obeyeth
so
Iustly
ne
in
so
good
entencyon
as
doth
the
veray
humble
.
whiche
hateth
not
.
but
for
to
playse
the
world
.
and
desyreth
noo
thynge
but
to
plese
god
.
After
the
very
humble
is
ryght
vygorous
.
ryght
swyfte
and
open
/
whan
he
bereth
the
vertu
of
obedyence
and
the
loue
of
god
and
doth
it
to
his
prelate
.
But
whan
his
owne
wylle
bereth
hym
and
ledeth
.
Thenne
he
is
heuy
and
slowe
to
do
wel·
lyke
vnto
the
sterre
named
saturnus
.
whyche
renneth
as
moche
in
one
day
wyth
the
fyrmament
.
whan
the
fyrmament
ledeth
hyr
.
as
she
doeth
in
xxx
yere
in
hir
propre
●ours
.
Also
the
veray
meke
&
humble
obeyeth
generally
oueral
and
in
al
places
.
where
he
byleueth
that
it
playseth
god
.
and
in
al
thynges
lyke
as
dooth
the
asse
of
the
mylle
/
that
as
gladly
bereth
barley
as
whete·
&
lede
as
golde
.
and
whete
to
a
poure
man
as
to
a
ryche
man
.
¶
Also
the
veray
meke
and
humble
is
made
stronge
/
For
he
chaungeth
his
strengthe
wyth
the
strengthe
of
god
.
lyke
as
sayth
the
prophete
ysaye
.
And
therfore
there
is
noo
thynge
but
the
veray
humble
may
wel
bere
.
For
god
bereth
hym
and
his
dedes
.
Thenne
he
obeyeth
vygorously
and
perseuerantly
.
For
he
is
neuer
wery
nomore
than
the
sonne
is
.
which
god
ledeth
&
conduyteth
.
and
the
lenger
it
lyueth
the
more
groweth
hyr
force
and
hir
vygour
/
Now
mayst
thou
see
clerely
how
humylyte
techeth
the
wel
and
parfytely
to
serue
&
obeye
god
/
Of
the
techyng
and
doctryne
of
our
lord
capitulo
Cv
IHesu
c̄rist
the
grete
maystre
of
humylyte
.
whan
he
had
preched
&
fedde
his
peple
.
&
heled
the
seck
men
and
lame
/
Thenne
he
fledde
awaye
fro
the
peple
in
to
the
montaygne
/
for
to
be
in
orison
for
to
enseygne
and
gyue
vs
an
ensaumple
to
flee
the
praysyng
of
the
world
&
therfore
the
trewe
humble
herte
lyke
as
he
payneth
to
doo
wel
whan
he
obeyeth
.
Ryght
so
he
payneth
hym
to
fle
the
praysyng
of
the
world
.
and
to
hyde
hym
for
to
kepe
hym
from
the
wynde
of
vaynglorye
.
And
to
fyxe
hym
in
the
shadowe
of
the
roche
.
lyke
as
ysaye
the
prophete
sayth
fro
the
tempest
of
euyll
tongues
/
Thys
roche
is
Ihesu
Cryst
hym self
.
whyche
is
the
refuge
and
the
charyte
to
the
humble
and
meke
.
¶
To
thys
roche
.
that
is
Ihesu
crist
fleeth
the
humble
hert
charged
with
thornes
lyke
as
is
the
yrchon
.
that
is
of
sharpnes
of
penaunce
Thys
is
the
dounehous
in
to
whyche
fleen
for
refuge
.
the
dounes
of
our
lord
.
That
ben
the
meke
.
humble
.
and
symple
hertes
that
flee
thyder
to
refuge
for
the
foules
of
proye
or
rauayn
That
ben
the
deuyls
whiche
alwaye
seche
to
dampne
the
soules
whan
an
humble
hert
hath
done
soo
moche
that
he
is
entryd
in
to
this
roche
as
the
doune
in
to
a
dounehous
.
that
is
whan
he
remembreth
wel
the
lyf
of
Ihesu
Cryste
/
and
hys
blessyd
passyon·
thenne
he
forgeteth
al
his
sorowes
/
and
prayseth
lytel
al
that
the
world
hath
and
is
worth
/
&
may
be
of
valu
.
A
good
hert
that
hath
assayed
thys
.
desyreth
noo
thynge
so
moche
as
to
be
forgoten
to
the
world
.
The
world
is
to
hym
a
charge
.
and
besynes·
for
as
sayth
the
wyse
man
.
The
good
man
is
neuer
more
sure
.
than
whan
he
is
al
allone
.
ne
more
in
werkys
than
whan
he
is
ydle
.
For
he
is
thenne
wyth
ij
of
his
best
frendys
.
that
is
wyth
god
and
wyth
hym self
.
There
a
deuoute
hert
treateth
of
his
grete
quarellys
&
complayntes
by
whyche
al
other
werkes
semen
to
hym
truffes
&
nought
.
and
al
vanytees
.
There
he
acompteth
wyth
god
/
and
god
with
hym
by
holy
thoughtes
&
by
feruent
desires
.
Thenne
he
seleth
the
grete
swetnes
of
consolacions
&
comforte
that
god
gyueth
to
them
that
drede
hym
.
&
loue
hym
.
lyke
as
Dauyd
the
prophete
sayth
in
the
psaulter
/
Thenne
al
langages
and
al
wordes
ennoye
&
greue
hym
.
yf
they
be
not
of
god
.
to
god
.
or
for
god
.
Thus
begynneth
the
soule
to
loue
solytude
&
scylence
And
thenne
cometh
to
hym
in
his
hert
an
holy
shamefastnes
whiche
is
one
of
the
fayr
doughters
of
humylite
.
for
al
in
lyke
wyse
as
a
damoysel
that
loueth
paramours
wyth
grete
shamefastnes
whan
she
is
apperceyued
&
she
hereth
that
it
is
spoken
of
.
In
lyke
wyse
the
humble
persone
and
deuoute
whan
he
hereth
that
one
speketh
of
hym
.
&
of
his
spyrytuel
goodes
that
god
hath
done
to
hym
.
and
no
thynge
lasse
doth
he
.
than
the
mayde
doth
which
is
ardantly
surprysed
of
loue
.
for
what
someuer
the
world
say
to
hym
/
it
is
knowen
.
Neuertheles
he
secheth
his
corners
&
hydles
lyke
as
he
that
requyreth
none
other
thynge
.
but
to
be
rauysshed
in
god
lyke
as
was
Saynt
Poule
.
¶
Of
the
pryuyte
that
god
hath
to
an
holy
soule
ca
Cvj
OF
this
acqueyntaunce
and
of
thys
preuyte·
thys
holy
soule
begynneth
to
haue
of
god
/
bytwene
hyr
&
an
holy
pryde
.
For
whan
the
holy
soule
is
rauysshed
vnto
heuen
/
she
beholdeth
the
erthe
fro
ferre
/
lyke
as
sayth
ysaye
the
prophete
.
&
there
seeth
it
soo
lytel
to
the
regarde
of
the
gretenes
of
heuen
/
so
foule
to
the
regarde
of
that
grete
beaute
.
so
troublus
to
the
regarde
of
that
grete
clerenesse
.
soo
wyde
to
the
regarde
of
that
grete
plente
/
Thenne
he
despreyseth
&
despyseth
certeynly
alle
the
rychessys
of
the
world
.
beautees
.
honoures
.
and
noblesses
.
Thenne
it
semeth
to
hym
that
it
is
but
a
playe
of
chyldren
that
playe
in
the
waye
▪
&
moche
trauayllen
them self
&
wynne
nothyng
.
It
semeth
that
al
is
but
wynde
&
dremes
as
sayth
salamon
.
Thenne
he
begynneth
to
deye
to
the
world
.
and
lyue
to
god
as
sayth
saynt
Poul
.
Thenne
is
the
soule
so
poure
of
spyryte
that
it
hath
nought
.
For
god
hath
his
spyryte
taken
fro
hym
&
rauysshed
it
/
&
replenysshed
wyth
his
yeftes
.
as
he
dyd
to
thappostles
on
whytsonday
/
Thenne
the
holy
ghoost
gyueth
to
hym
so
grete
an
hert
/
that
the
prosperyte
ne
aduersyte
of
the
world
he
prayseth
no
thynge
at
al.
&
wyth
this
he
gyueth
to
hym
so
holy
&
so
ferme
a
conscyence
.
that
he
awayteth
hardyly
the
deth
.
and
he
hath
in
god
so
grete
fayth
.
and
hope
&
loue
.
that
there
is
noo
thynge
but
he
dar
enterpryse
it
for
the
loue
of
god
.
For
he
hath
that
fayth
of
whiche
god
speketh
in
the
gospel
/
whiche
is
lykened
to
mustard
seed
.
by
whyche
he
may
comande
to
roches
and
montaygnes
/
and
they
shal
obeye
to
hym
.
Of
the
comparysons
of
mustard
seed
to
the
loue
of
god
Cvij
THe
seed
of
mustard
is
moche
lytel
.
but
it
is
moche
stronge
and
sharpe
/
And
it
is
hote
in
the
fourth
degree
as
the
physycyens
sayen
.
By
the
hete
is
vnderstonden
loue
The
fyrst
degree
of
loue
as
sayth
saynt
Bernard
/
is
whan
a
man
feleth
no
thynge
of
loue
but
of
hym self
.
&
of
hys
owen
prouffyte
.
The
second
is
whan
he
begynneth
to
loue
god
.
The
iij
is
whan
he
knoweth
best
god
/
&
loueth
hym
proprely
for
his
bounte
.
The
fourth
is
whan
he
is
so
esprysed
wyth
thys
holy
loue
.
that
he
ne
loueth
hym self
ne
none
other
thynge
but
god
/
or
for
god
.
or
wyth
god
.
And
vnto
this
loue
bryngeth
hym
veray
humylyte
.
¶
Now
mayst
thou
see
clerely
that
the
poure
of
spyryte
ben
blessyd
.
For
they
be
soo
humbled
&
voyde
of
theyr
spyryte
.
that
their
spyryte
is
alle
mynuysshed
/
for
god
hath
it
al.
and
the
holy
ghoost
hath
replenysshed
the
hous
of
his
hert
.
&
is
there
lord
.
and
enhaunceth
them
that
been
poure
of
spyryte
.
These
been
the
veray
meke
and
humble
.
whome
he
maketh
to
regne
in
heuen
by
holy
hope
&
by
holy
conscyence
.
&
therfore
sayth
our
lord
in
the
gospel
/
that
the
royame
of
heuen
is
theyres
.
Not
onelye
by
promesse
/
but
by
fyn
certeynte
.
lyke
as
they
that
began
somtyme
to
receyue
the
fruytes
&
the
rentes
how
they
shold
be
blessyd
in
that
other
world
.
That
may
noo
man
knowe
vnto
the
tyme
that
he
be
there
.
For
the
hert
of
a
mortal
man
may
not
thynke
it
.
ne
expresse
wyth
mouthe
/
ne
here
it
wyth
hys
cerys
.
¶
Of
the
yefte
of
holy
drede
&
of
pyte
capitulo
Cviij
THe
first
yefte
of
the
holy
ghoost
maketh
the
hert
humble
dredeful
and
to
doubte
god
and
hate
al
synnes
.
&
therfore
it
is
named
the
yefte
of
drede
.
¶
The
second
yefte
of
pyte
maketh
the
hert
swete
debonayr
and
pyteous
.
And
therfore
is
it
named
the
yefte
of
pyte
.
And
that
is
proprely
a
dewe
and
a
tryacle
ayenst
the
venym
of
felonnye
.
and
in
especyal
ayenste
the
venym
of
the
synne
of
enuye
.
of
whyche
we
haue
spoken
tofore
.
For
this
yefte
of
pyte
taketh
awaye
and
plucketh
out
of
the
hert
the
rote
of
enuye
.
and
there
heleth
it
parfyghtely
.
Thenne
the
hert
that
receyueth
thys
yefte
/
and
feleth
in
hym
a
dewe
.
whyche
maketh
hym
to
germyne
a
swete
rote
&
ryzt
wel
atempred
.
that
is
good
loue
.
oute
of
whyche
groweth
a
fayr
tree
beryng
grete
fruyt
.
that
is
a
fayr
vertu
&
good
that
is
callyd
in
latyn
mansuetudo
.
That
is
to
say
swetenesse
and
debonayrte
of
hert
.
whyche
maketh
a
man
swete
.
debonayr
.
charytable
and
amyable
.
For
this
vertu
maketh
a
man
to
loue
his
neyghbour
parfytely
.
and
hym self
after
god
/
This
tree
hath
vij
degrees
by
whiche
he
mounteth
on
heyght
/
These
vij
degrees
sheweth
to
vs
saynt
Poul·
there
where
as
he
admonesteth
and
prayeth
that
we
do
payne
to
that
/
that
we
be
al
one
in
god
/
The
fyrst
reason
is
that
we
haue
al
one
herte
the
hye
and
the
lowe
.
the
poure
and
the
ryche
.
That
is
that
we
haue
al
one
fader
in
heuen
.
That
is
god
whych
made
vs
al
comunely
to
his
ymage
and
to
his
semblaunce
/
&
by
cause
that
we
al
haue
one
creatour
and
maker
.
whyche
maad
vs
al
of
one
matere
and
of
one
fourme
.
and
to
one
ende
.
that
is
that
we
be
al
in
hym
and
wyth
hym
.
lyke
as
he
sayth
in
the
gospel
.
It
is
moche
grete
reason
that
we
loue
eche
other
/
for
the
bestys
and
the
byrdes
eche
loueth
his
semblable·
The
second
reason
is
that
we
be
al
crysten
and
baptysed
in
the
sacrament
of
bap●esme
poure
and
ryche
.
That
is
that
we
be
al
wasshen
wyth
the
precyous
blood
of
Ihesu
Cryst
.
And
we
were
redemed
wyth
one
maner
money
.
and
as
moche
coste
that
one
as
the
other
.
Moche
thenne
owe
we
to
loue
eche
other
and
to
honoure
.
For
god
hath
moche
loued
vs
and
praysed
vs
.
and
hath
made
vs
of
grete
dygnyte
/
¶
The
thyrd
reason
is
by
cause
we
haue
al
one
fayth
and
been
bounden
all
to
one
lawe
whyche
alle
is
accomplysshed
.
lyke
as
Saynt
Poul
sayth
in
thys
word
/
loue
thy
neyghbour
as
thy self
.
Of
thys
debte
is
no
man
quyte
for
ony
thynge
that
he
can
do
.
this
debte
oweth
eche
man
to
other
/
&
who
that
moost
rendreth
moost
oweth
.
¶
The
fourth
reason
is
that
we
haue
al
one
maystre
&
one
lord
that
is
god
of
whome
we
holde
al.
body
and
soule
.
and
al
that
we
haue
.
he
hath
made
vs
al
and
formed
.
and
hath
vs
al
redemed
of
a
lyke
prys
.
he
shal
Iuge
vs
al·
&
rewarde
largely
to
al
them
that
shal
haue
kepte
and
holden
hys
commandementes
.
and
that
haue
loued
eche
other
truly
.
¶
The
fyfthe
reason
is
by
cause
that
we
be
al
felowes
in
the
hoost
of
our
lord
/
And
we
ben
al
hys
knyghtes
&
souldyers
.
whyche
we
al
abyde
one
rewarde
.
that
is
the
glorye
perdurable
.
and
loue
and
companye
of
alle
sayntes
.
¶
The
vj
reason
is
that
we
lyue
alle
of
one
espyryte
spyrytuelly
.
lyke
as
we
lyue
alle
of
one
ayer
corporally
.
By
this
spyryte
we
ben
alle
sones
of
god
by
adopcyon
.
That
is
by
aduoerye
.
and
sones
of
holy
chyrche
.
brethern
germayn
of
fader
and
moder
.
a
spyrytuel
fraternyte
.
whyche
is
better
worthe
than
a
carnal
fraternyte
.
lyke
as
the
spyryte
is
of
more
value
than
the
body
.
¶
The
seuenth
reason
is
by
cause
that
we
been
al
membres
of
one
body
/
of
whyche
Ihesu
cryst
is
the
heed
.
&
we
been
the
membres
which
lyuen
al
of
one
mete
.
That
is
of
the
precyous
flesshe
&
blode
of
Ihesu
Cryst
.
whyche
so
moche
loueth
vs
/
and
vs
holdeth
so
dere
/
that
he
gyueth
to
vs
his
precyous
blood
to
drynke
.
&
his
precyous
flesshe
to
ete
.
Therfore
remembreth
vs
so
ofte
saynt
Poule
this
loue
whyche
he
sheweth
to
vs
.
For
a
more
quycke
reason
ne
more
fayrer
example
may
he
not
shewe
to
vs
of
veray
amytye
and
frendshyp
.
yf
thou
wylte
thynke
wel
on
these
reasons
.
thou
shalte
fynde
vij
degrees
of
amytye
and
frendshyp
whyche
comen
of
the
yefte
of
pyte
.
¶
Of
vij
maners
of
spyrytuel
loue
capitulo
Cix
OF
this
stocke
and
oute
of
this
rote
growen
vij
braunches
/
For
this
vertu
sheweth
hym
in
seuen
maners
.
lyke
as
loue
is
knowen
.
whyche
is
emonge
the
membres
of
a
body
in
vij
maners
/
Fyrst
the
one
of
the
membres
kepeth
&
countregardeth
the
other
.
that
it
do
to
hym
none
euyl
.
ne
that
at
faylle
hym
not
/
ne
that
it
do
hym
none
harme
ne
dommage
to
hys
power
.
&
herin
we
vnderstonde
our
Innocencye
/
which
we
ought
to
kepe
eche
anenst
other
/
For
thys
comandement
is
wryton
in
the
hert
of
euery
persone
.
That
is
that
thou
do
to
another
after
god
that
.
whyche
thou
woldest
that
he
dyd
to
the.
and
that
thou
sholdest
not
doo
to
another
.
otherwyse
than
thou
woldest
shold
not
be
doon
to
the.
Ne
that
thy
ryght
honde
shold
smyte
thy
lyft
honde
/
Also
that
one
membre
suffre
swetelye
that
other
that
it
do
to
hit
no
harme
.
ne
no
vengeaunce
ne
wrath
.
But
yf
that
one
membre
haue
harme
or
hurte
.
that
other
membres
fele
it
/
And
in
this
vnderstonde
we
parsyght
debonayrte
whyche
hath
iij
degrees
/
The
fyrst
is
that
he
reuenge
hym
not
/
The
second
that
he
reteyne
not
wrath
ne
yre
.
The
thyrd
that
he
ne
fele
no
moeuyng
of
hate
ne
yre
toward
his
neyghbour
for
ony
thynge
that
he
doth
/
¶
Also
the
membres
obeyen
al
to
theyr
souerayn
.
For
they
do
al
to
theyr
power
that
.
whiche
the
hert
comandeth
them
.
and
the
cyen
enseynen
them
/
In
this
vnderstonde
we
the
vertu
of
obedyence
of
which
we
haue
spoken
tofore
.
whyche
ought
to
be
apparaylled
in
loue
&
in
charyte
lyke
as
sayth
Saynt
Peter
.
Also
the
one
membre
helpeth
that
other
.
&
serueth
that
other
without
daunger
.
wythout
contradyctyon
and
wythoute
auaryce
.
And
herin
we
vnderstonde
the
vertu·
that
is
callyd
charyte
.
of
whyche
a
man
thenne
helpeth
and
socoureth
another
gladly
wyth
the
power
that
god
hath
gyuen
hym
.
or
he
enseygneth
or
counceylleth
wyth
the
wytte
that
he
hath·
Or
he
gyueth
&
departeth
largely
for
goddes
sake
the
goodes
that
he
hath
.
Than
is
sayd
of
hym
that
he
is
moche
charytable
.
and
thus
commandeth
to
vs
saynt
peter
.
that
the
graces
that
god
hath
gyuen
to
vs·
that
we
admynystre
them
to
our
neyghbours
/
wherof
Tullyus
the
phylosophre
sayth
.
we
ought
to
fele
alle
that
whyche
is
in
the
world
and
groweth
/
al
is
made
for
to
serue
man
.
And
the
men
be
made
that
one
to
ayde
and
helpe
that
other
.
For
the
one
is
engendred
of
the
other
.
Lete
vs
thenne
do
that
for
whyche
we
be
borne
.
and
that
whyche
nature
enseygneth
vs
/
and
seche
we
al
the
comyn
prouffyte
.
for
thus
as
sayth
Saynt
Poule
.
we
been
alle
membres
of
one
sole
body
.
Alle
the
membres
felen
and
drawe
to
theym
that
whyche
is
doon
to
eueryche
/
be
it
good
.
be
it
euyl
.
be
it
Ioye
.
be
it
anguysshe
/
whan
one
smyteth
the
fote
.
the
mouth
sayth
ye
gryeue
and
hurte
me
/
¶
By
thys
we
vnderstonde
the
vertu
of
veray
pyte
.
whyche
we
ought
to
haue
commynly
.
whyche
hath
two
offyces
as
sayth
Saynt
Poule
.
That
is
to
wete
to
Ioye
for
the
good
that
other
do
and
haue
/
And
to
sorowe
for
the
euylles
that
other
fele
and
make
/
¶
Also
yf
a
membre
be
seek
or
hurte
/
al
the
other
helpen
it
to
th
ende
that
it
may
be
guarysshed
and
hool
/
In
thys
vnderstonde
we
the
vertu
of
Iustyce
and
of
correctyon
/
wythoute
the
whyche
the
body
of
holy
chyrche
may
not
endure
/
For
the
roten
membres
defoulen
the
other
that
been
hole
.
who
that
wyl
thenne
chastyse
hys
brother
and
hys
neyghbour
.
and
repreue
and
punysshe
hys
subgette
.
late
hym
take
hede
at
hym self
/
whan
that
a
membre
is
seek
or
hurte
.
the
herte
hath
grete
compassyon·
and
feleth
grete
sorowe
/
And
that
is
for
the
grete
loue
that
he
hath
to
it
.
he
sette
honde
to
.
moche
swetely
and
ofte
.
¶
And
lyke
as
sayth
Seneke
.
lyke
as
alle
the
membres
of
the
body
ayden
and
bere
vp
eche
other
/
Ryght
soo
ought
euery
man
for
to
supporte
hys
neyghboue
.
and
to
correcte
and
plucke
away
the
woundes
of
synnes
that
been
in
hys
hert
.
¶
Fyrst
there
ought
for
to
be
layed
therto
the
oynementes
and
th
enplaystres
of
swete
admonycyons
.
¶
Also
yf
thys
be
nouzt
worthe
there
must
be
layed
therto
the
sharpe
pouldres
and
poynaunt
of
harde
reprehencyon
/
And
yf
that
helpe
not
/
thenne
lete
come
the
swerde
to
dysseuere
.
or
for
to
excommynye
hym
/
or
to
bannysshe
hym
out
of
the
contreye
or
to
wythdrawe
fro
hym
.
Also
the
membres
honoure
and
kepe
that
one
that
other
.
and
do
worshyp
lyke
as
sayth
saynt
poule
.
we
owe
to
bere
and
do
reuerence
one
to
another
.
and
specyally
they
that
haue
grete
nede
to
be
supported·
These
been
the
moost
folysshe
and
moost
feble
.
Them
ought
men
moost
to
supporte
.
Thenne
the
wyse
men
and
sage
beren
and
supporten
alwaye
the
fooles
and
the
feble
.
lyke
as
the
bones
beren
the
feble
flesshe
.
and
as
the
pyler
bereth
the
hous
/
This
is
ayenst
the
myssayers
.
that
so
gladly
cryen
and
sayen
the
deffaultes
and
the
synnes
that
they
see
in
other
.
Also
that
one
membre
deffendeth
that
other
at
nede
and
put
hym
tofore
to
saue
that
other
.
for
at
nede
is
seen
who
is
a
frende·
whan
that
one
fote
slydeth
.
that
other
helpeth
it
anone
.
whan
that
one
wold
smyte
the
heed
.
the
hande
put
hym
tofore
.
In
that
vnderstonde
we
parfyght
and
pure
amytye
wherof
god
sayth
in
the
gospel
/
who
may
doo
gretter
amytye
or
frendshyp
.
than
to
sette
his
lyf
for
his
frende
/
This
frendshyp
sheweth
vs
Ihesu
Cryst
the
veray
frende
.
whyche
for
vs
sette
his
soule
and
hys
body
to
deth
shameful·
And
that
dyd
be
to
gyue
to
vs
example
.
lyke
as
sayth
Saynt
Peter
.
and
also
Saynt
Iames.
that
god
hath
sette
his
soule
for
vs
/
And
ryght
so
we
ought
to
sette
our
soules
for
our
brethern
&
for
our
neyghbours
.
yf
we
be
aryght
the
membres
of
the
body
of
Ihesu
Cryst
.
whyche
is
our
heed
/
who
that
hath
thys
vertu
a
ryght
/
I
shal
say
appertly
that
he
is
wel
blessyd·
Thys
is
the
vertu
that
our
good
maystre
Ihesu
Cryste
enseygneth
vs
.
whan
he
sayth
in
the
gospel·
blessyd
be
the
debonayr
.
For
they
shal
possesse
the
londe
of
them
that
lyuen
in
glorye
wythoute
ende
/
¶
Now
vnderstonde
wel
thys
blessyng
that
the
debonayr
hath
in
thys
world
.
For
the
parfyght
debonayr
been
now
in
possessyon
of
th
erthe
.
That
is
to
vnderstonde
in
iij
maners
.
Fyrst
of
the
erthe
of
lyuyng
peple
.
That
is
god
hym
self
.
whyche
is
the
herytage
of
theym
that
lyue
perdurably
that
is
of
the
sayntes
and
of
good
peple
.
in
lyke
wyse
as
the
erthe
is
habytacyon
of
beestys
and
of
men
.
And
by
cause
that
god
hym self
is
the
erthe
of
lyuyng
men
.
he
hath
the
debonayrs
in
his
possessyon
.
For
they
do
noo
thynge
but
that
whyche
pleseth
god
.
Therfore
it
is
ryght
that
they
haue
god
in
theyr
possessyon
/
Lyke
as
Dauyd
the
prophete
sayth
in
hys
psaulter
.
The
debonayrres
sayth
he
shal
haue
the
erthe
in
possessyon
&
in
herytage
.
and
also
they
shal
haue
delectacions
in
multitude
of
pees
.
And
Saynt
Anstyn
sayth
that
no
man
shal
haue
god
in
his
possessyon
.
but
that
fyrst
he
shal
be
in
hys
.
¶
Also
the
debonayr
haue
in
thys
world
the
londe
of
theyr
hert
in
possessyon
/
For
they
be
by
ryght
lordes
of
theyr
herte
.
The
felon
is
not
lord
of
his
hert
.
&
the
debonayr
hath
the
maystrye
of
hys
herte
and
of
hys
euyl
maners
.
¶
And
Salamon
sayth
that
he
is
more
valyaunte
.
that
maystryeth
wel
his
hert
than
he
that
taketh
a
stronge
castel
and
cytees
.
¶
Also
the
debonayres
ben
lordes
of
th
erthe
/
that
is
of
worldly
goodes·
For
yf
they
lese
them
they
shal
neuer
be
troubled
ne
angry
therfore
.
But
they
that
been
angry
whan
they
lose
worldly
goodes
/
be
not
lordes
of
theym
ne
of
theyr
hert
.
But
been
seruauntes
therto
.
and
therfore
it
is
ryght
and
reson
that
they
that
haue
here
the
goodes
temporell
and
spyrytuel
/
haue
in
them self
theyr
possessyon
of
the
herte·
¶
But
now
vnderstonde
and
beholde
that
thys
that
God
gyueth
vnto
the
poure
of
spyryte
is
the
heuen
.
and
to
the
debonayr
the
erthe
/
where
shal
be
the
auarycyous
men
thenne
and
the
felons
.
but
in
the
tormentes
of
helle
.
¶
Of
the
seuen
yeftes
of
the
holy
ghoost
.
and
fyrst
of
the
yefte
of
scyence
capitulo
Cx
THe
fyrst
yefte
of
the
holy
ghoost
is
the
yefte
of
scyence
.
whyche
maketh
a
man
humble
&
dredeful
.
The
second
maketh
hym
swete
&
pyteous
.
The
thyrd
maketh
hym
clere
seeyng
.
and
connyng
.
and
therfore
it
is
callyd
the
yefte
of
scyence
.
For
it
maketh
a
man
wyse
and
connyng
in
mesure
in
al
thynges
.
whan
this
yefte
descendeth
in
to
the
hert
of
a
persone
.
he
extyrpeth
and
casteth
out
the
rote
&
the
synne
of
yre
&
of
felonnye
whiche
troubleth
the
hert
.
&
maketh
a
man
lyke
as
he
were
fro
hym self
so
that
he
seeth
noo
thyng
ne
for
hym self
.
ne
for
to
conduyte
other
.
But
this
yefte
enlumyneth
the
hert
on
alle
partes
so
that
he
may
not
be
deceyued
of
ony
persone
/
lyke
as
the
yefte
of
pyte
maketh
the
man
Innocent
.
soo
that
he
wyl
none
deceyue
.
wherof
saynt
Iohan
sayth
in
th
appocalipse
in
spyryte
.
that
the
holy
man
that
was
al
ful
of
this
espyryte
.
was
al
ful
of
eyen
tofore
and
after
.
And
an
angel
shewed
to
zacharye
the
prophete
a
stone
wherin
were
seuen
eyen
These
ben
the
eyen
that
the
good
men
haue
.
for
they
see
clere
wythin
theyr
hert
and
al
aboute
them
/
That
is
to
say
vnder
&
aboue
.
on
the
ryght
syde
and
on
the
lyft
syde
.
This
yeft
of
scyence
is
maystre
of
the
werkys
.
and
that
is
to
saye
of
vertues
of
the
soule
.
For
he
maketh
al
Iuste
to
a
poynte
by
lyne
rule
&
plombe
/
he
taketh
fyrst
his
bounde
&
his
poynte
.
and
that
is
that
the
wyse
man
sayth·
In
al
that
thou
begynnest
.
beholde
the
ende
.
and
to
what
ende
thou
shalt
come
.
after
he
holdeth
the
lyne
.
For
he
goeth
by
ryght
waye
afore
and
by
ryght
entencyon
.
¶
After
he
maketh
alle
by
rule
.
For
he
maketh
it
alle
playn
and
by
mesure
.
For
he
loueth
the
comyn
waye
of
good
peple
wythoute
to
fynde
noueltees
.
After
he
preueth
his
syght
and
his
werke
by
plombe
/
For
he
taketh
hede
that
his
body
enclyne
not
toward
the
ryght
syde
by
prosperyte
.
ne
to
the
lyft
syde
by
aduersyte
/
This
yefte
of
sapyence
is
lyke
to
the
priour
of
a
cloystre
of
the
soule
.
whiche
kepeth
th
ordre
.
&
maketh
it
to
be
kept
oueral
.
Fyrst
in
the
hert
.
and
after
in
other
offyces
¶
In
thys
hert
ben
two
sydes
and
two
thynges
.
the
vnderstondyng
and
the
wylle
/
the
reson
and
the
affectyon
/
whan
these
two
sydes
and
these
two
thynges
accorden
to gydre
.
they
make
moche
swete
melodye
and
moche
fayr
seruyse
.
That
is
whan
the
wylle
.
wylle
al
that
.
whiche
the
vnderstondyng
enseygneth
to
good
/
and
that
affectyon
feleth
al
that
.
whyche
reason
vnderstondeth
.
yf
they
vnderstonde
wel
in
these
ij
sydes
whyche
ben
in
the
soule
/
whan
.
and
how
.
they
ouzt
to
accorde
In
one
syde
ben
iiij
lockes
.
and
in
that
other
syde
iiij
.
for
reason
hath
foure
offyces
.
That
is
to
enquyre
.
to
Iuge
.
to
remembre
.
&
to
shewe
that
whyche
they
vnderstonde
by
word
.
This
yefte
enseygneth
the
reason
that
.
whyche
he
ought
to
lerne
and
to
enquyre
.
and
in
what
ordre
.
and
in
what
maner
and
what
ende
.
and
this
is
a
moche
grete
crafte
/
For
the
mesprysyng
in
these
thynges
is
moche
peryllous
.
hit
byhoueth
to
vnderstonde
the
reason
/
and
to
lerne
that
whiche
is
necessarye
prouffytable
and
honeste
.
and
to
wythdrawe
fro
the
contrarye
O
god
how
a
creature
leseth
his
tyme
/
and
dyspences
for
to
lerne
thynges
that
ben
of
no
value
/
but
vaynglorye
&
synne
.
But
the
holy
ghoost
by
this
yefte
enseygneth
lyghtly
.
and
maketh
a
man
to
lerne
ordynatly
that
/
whyche
is
moost
necessarye
to
the
prouffyte
of
the
soule
.
And
that
ledeth
hym
moost
ryght
vnto
the
loue
of
God
for
the
helthe
and
the
prouffyte
of
hys
soule
.
and
to
helpe
hys
neyghbour
.
¶
Also
it
byhoueth
the
reason
wel
to
enquyre
the
trouthe
of
the
thynges
/
And
also
how
he
ought
for
to
byleue
/
wel
to
byleue
is
.
whan
a
man
byleueth
symply
and
stedfastly
alle
that
whyche
god
sayth
and
commaundeth
wythout
ouermoche
to
enquyre
.
and
wythoute
to
enserche
the
counceylles
of
god
/
and
the
profoundnes
of
his
Iugements
.
the
heyght
of
his
mageste
.
and
the
reasons
of
hys
sacramentes
/
wel
to
byleue
is
whan
one
byleueth
not
ouer
hastely
.
ne
ouerlate
.
ne
to
eueryche
/
ne
to
none
.
for
that
one
&
other
is
vyce
as
saith
seneke
/
After
good
enquyryng
cometh
wel
to
Iuge
.
For
to
Iuge
wel
it
apperteyneth
that
one
afferme
no
thyng
.
vnto
the
tyme
that
he
hath
enquyred
the
trouthe
of
the
thynge
/
and
that
he
be
wel
encerteyned
/
and
that
he
entremete
not
to
Iuge
that
.
whyche
apperteyneth
no
thynge
to
hym·
lyke
as
ben
the
secrete
thynges
&
hydde
/
th
entencyons
of
hertes·
the
thynges
that
may
not
be
torned
on
the
right
syde
ne
on
the
lyfte
syde
.
that
yet
they
be
vnderstonden
to
the
better
parte
.
Of
whyche
the
spyryte
by
this
yefte
maketh
the
reason
to
Iuge
wel
.
and
to
knowe
the
ryght
/
&
to
determyne
bytwene
good
thynges
&
euyl
thynges
bytwene
the
lytel
thynges
and
the
grete
thynges
.
for
he
must
prayse
euery
thynge
after
his
valure
.
Also
this
spyryte
maketh
the
reason
to
remembre
.
For
he
remembreth
a
man
all
that
is
nedeful
to
hym
.
lyke
as
god
sayth
in
the
gospel
.
The
thynges
that
ben
passyd
he
must
remember
and
brynge
ageyn
to
memorye
.
The
thynges
that
been
present
he
must
vnderstonde
and
remembre
and
ordeyne·
The
thynges
that
been
to
come
he
must
purneye
fore
/
ordeyne
and
aduyse
.
These
ben
the
seuen
partyes
of
the
vertu
of
prudence
.
after
that
whyche
the
phylosophre
sayth
.
Also
he
maketh
the
reason
to
speke
by
mesure
/
and
be
stylle
gladly
.
and
not
to
speke
tyl
it
be
nede
.
Soo
that
the
word
be
tofore
wel
aduysed
and
wel
thought
or
it
come
to
the
tongue·
And
that
the
word
be
wayed
and
poysed
as
good
money
and
preued
lyke
as
Salamon
sayth·
¶
Soo
that
the
worde
be
accordyng
vnto
god
and
wythoute
synne
of
good
matere
and
of
good
fourme
.
That
is
that
it
haue
not
ouermoche
.
ne
ouer
lytel
.
And
that
it
be
wel
employed
.
For
good
money
ne
a
good
word
ought
not
to
be
gyuen
for
nought
.
¶
Herof
sayth
God
in
the
gospel
that
we
shold
not
caste
the
precyous
stones
tofore
hogges
.
That
is
to
vnderstonde
the
precyous
wordes
of
our
lord
god
byfore
them
/
and
to
suche
persones
that
sette
them self
not
to
werke
for
theyr
helthe
.
But
lyuen
in
the
ordure
of
theyr
synnes
.
therfore
holy
scrypture
calleth
them
hogges
.
Thys
yefte
afore
sayd
ordeyneth
and
accordeth
that
other
partye
of
the
hert
.
That
is
the
wylle
where
it
hath
iiij
partyes
.
loue
.
drede
/
ioye
&
sorowe
.
That
is
that
one
loue
that·
whyche
he
oweth
.
soo
as
he
oweth
.
as
moche
as
he
oweth
.
&
that
he
drede
not
also
that
whych
he
oweth
/
and
that
he
haue
no
ioye
ne
delyte
sauf
in
that
he
oweth
after
god
&
also
how
he
oweth
/
&
as
moche
as
he
oweth
.
And
that
he
haue
no
sorowe
ne
heuynesse
/
but
in
that
whiche
he
oweth
/
and
also
how
he
oweth
.
&
as
moche
as
he
oweth
.
whan
these
four
partyes
been
accorded
.
thenne
it
is
sayd
that
a
man
is
wel
attempred
whan
he
is
not
ouer
colde
ne
ouer
hote
.
ne
ouer
drye
.
ne
ouer
moyste
.
And
in
lyke
wyse
as
to
the
body
of
a
man
comen
ouer
many
maladyes
.
for
the
dysatemperaunce
of
these
iiij
qualytees
/
or
of
these
iiij
humours
/
Ryght
so
to
the
hert
of
a
man
comen
to
hym
the
vyces
and
synnes
by
the
dysatemperaunce
of
these
foure
maners
whan
these
ij
sydes
of
the
hert
ben
accorded
&
ordeyned
/
that
is
the
reson
&
the
wylle
.
Thenne
is
a
man
ordeyned
wythin
hym self
/
These
ben
the
ij
sprynges
of
the
rote
of
a
moche
fayr
vertu
which
is
called
equyte
.
Equyte
proprely
is
that
which
is
done
by
Iugement
good
&
true
.
not
ouer
softe
/
ne
ouer
rude·
wythout
bowyng
&
enclynyng
vnto
that
one
partye
.
ne
to
that
other
.
whan
one
goeth
forth
aryght
as
a
lyne
/
for
equyte
is
none
other
thynge
but
vnyte
.
that
is
egalte
/
al
egal
/
who
hath
this
vertu
is
a
trewe
Iuge
&
wyse
/
For
he
doth
nothyng
but
it
be
enquyred
&
examyned
lyke
as
a
good
Iuge
ought
to
do
Thenne
the
fyrst
degree
of
this
vertu
/
is
that
a
man
be
a
good
Iuge
of
hym self
.
for
he
ought
to
entre
in
to
hym selfe
.
and
beholde
his
conscyence
.
and
wel
to
examyne
hys
thoughtes
and
hys
wylles
.
whether
they
been
good
or
euyl
/
and
to
ordeyne
alle
to
the
regarde
of
reson
.
so
that
wylle
and
reason
be
at
one
accorde
/
For
lyke
as
saynt
Bernard
sayth
.
vertue
is
none
other
thynge
but
th
assente
of
reason
and
of
wylle
.
That
is
that
wylle
wythout
gaynsayeng
.
saye
and
doo·
and
also
put
in
oeuure
.
that
is
to
saye
in
dede
&
werke
.
that
which
reason
sayth
/
sheweth
.
and
enseygneth
.
¶
Of
the
second
degree
of
equyte
and
of
ryghtwysnes
Cxj
THe
second
degree
of
this
vertu
is
.
that
a
man
be
a
rightful
Iuge
.
&
holde
the
ryght
lyne
of
equyte
bytwene
hymself
and
that
whiche
is
vnder
hym
.
That
is
his
body
whyche
he
hath
in
kepyng
whyche
he
ought
here
to
nourysshe
.
that
it
may
serue
.
and
be
so
dyscyplyned
and
chastysed
that
it
wylle
of
alle
and
in
al
thynges
obeye
vnto
the
soule
.
lyke
as
a
good
chambryere
obeyeth
to
hir
maystresse
.
and
a
good
dyscyple
to
his
mayster
wythout
gaynsayeng
.
For
the
reason
ought
to
be
lyke
as
a
trewe
arbytrour
bytwene
the
soule
and
the
body
.
whyche
ought
to
kepe
the
ryght
of
eyther
parte
.
In
suche
maner
that
the
spyryte
be
a
good
lord
.
and
the
body
be
a
good
seruaunte
and
veray
subgette
and
obeyssaunt
to
the
soule
/
Now
is
it
grete
necessyte
to
holde
in
this
partye
oueral
equyte
&
ryzt
mesure
in
drynkyng
and
etyng
.
in
clothyng
and
in
arayeng
.
and
in
al
the
thynges
that
the
body
commaundeth
.
For
it
enclyneth
more
to
ouermoche
than
to
ouerlytel
.
After
.
hym
byhoueth
the
v
wyttes
of
his
body
wel
to
conduyte
&
to
gouerne
by
reason
and
by
equyte
.
so
that
eueryche
serue
in
hys
offyce
wythoute
synne
and
wythout
mesprysyon
.
lyke
as
wyth
the
eyen
to
beholde
.
the
eerys
to
here
.
the
noses
to
smelle
.
the
mouth
to
taste
and
to
speke
.
the
handes
and
alle
the
body
to
touche
.
whan
these
v
wyttes
be
wel
kepte
from
synne
/
Thenne
is
the
castel
sure
&
ferme
.
For
these
ben
the
yates
of
the
soule
.
These
ben
the
wyndowes
by
whyche
deth
entreth
ofte
in
to
the
soule
This
wytnesseth
the
prophete
.
¶
Of
the
iij
degre
of
the
vertu
of
equyte
capo.
Cxij
THe
thyrd
degree
of
the
vertu
of
equyte
is
that
a
man
be
a
good
Iuge
and
that
he
holde
equyte
.
bytwene
hym self
/
and
that
that
is
tofore
hym
.
That
ben
the
temporal
thynges
.
whyche
ofte
destroyen
body
and
soule·
as
whan
a
man
setteth
his
loue
ouermoche
on
them·
lyke
as
doon
the
auarycyous
and
couetous
men
.
and
al
they
that
aboue
mesure
louen
worldly
thynges
/
For
they
haue
theyr
hertes
knytte
in
the
nettys
of
the
deuyl
.
as
Iob
sayth
.
That
is
to
plees
and
quarellys·
&
forayne
werkes
.
wherin
they
ocupye
them
so
and
in
suche
manere
.
that
in
the
lyf
spyrytuel
ne
to
theyr
sauacyon
they
conne
nought
doo
/
ne
may
not
ne
wylle
not
entende
.
soo
moche
ben
they
blynde
/
and
bounden
in
theyr
synnes
.
wherof
it
happeth
that
whiche
Seneke
the
wyse
man
sayth
.
That
by
thys
we
synne
and
goo
out
of
the
waye
.
that
as
touchyng
the
partyes
of
the
bodyly
lyf
.
euery
man
thynketh
and
is
besy
.
but
for
to
ordeyne
his
lyf
spyrytuel
for
to
haue
glorye
perdurable
no
man
thynketh
ne
studyeth
/
Now
is
thenne
moche
grete
necessyte
.
that
a
man
sette
not
ouermoche
his
hert
in
forayne
thynges
/
for
who
that
soo
ouermoche
doth
.
he
falleth
in
the
charges
and
in
the
couetyses
of
the
world
.
whyche
is
the
rote
of
alle
vyces
.
¶
Of
the
fourth
and
fyfthe
degree
of
the
vertu
of
Equyte
capitulo
Cxiij
THe
fourth
degree
of
the
vertu
of
equyte
is
that
a
man
see
clerely
on
his
rzht
syde
.
that
is
that
he
take
hede
and
take
example
of
the
good
for
to
gouerne
hym
.
which
ben
lyke
as
at
his
ryght
syde·
And
of
the
good
and
wyse
men
he
take
wytte
&
example
/
But
in
this
syde
behoueth
to
holde
dyscrescyon
&
equyte
/
For
al
the
peple
may
not
goo
by
one
waye
/
ne
al
the
good
.
ne
al
the
wyse
.
haue
not
one self
grace
.
lyke
as
the
membres
of
a
body
haue
not
one self
offyce
.
and
herof
been
many
persones
nouyces
deceyued
in
theyr
hert
.
lyke
as
sayth
the
book
of
collacyons
of
holy
faders
.
whyche
treaten
of
the
perfectyon
of
vertues
/
for
whan
they
see
a
man
wel
parfyght
moche
prouffyte
in
one
estate
and
in
one
grace
.
Anone
they
entende
.
desyre
.
and
wyl
resemble
hym
.
and
whan
they
see
another
.
whyche
in
another
estate
dooth
also
moche
good
.
also
they
crye
and
renne
after
.
and
also
to
the
thyrd
and
the
fourth
and
wyth
none
they
abyde
ne
reste
/
They
be
also
lyke
as
the
yonge
grehounde
/
whyche
is
yet
alle
yonge
.
that
renneth
after
euery
beest
that
he
seeth
tofore
hym
/
and
doeth
noo
thynge
but
maketh
hym
wery
and
leseth
his
tyme
.
herof
telleth
ysopus
a
tale
or
a
fable
.
of
a
lytel
hounde
and
of
an
asse
.
whyche
asse
sawe
the
hounde
that
as
oftymes
as
his
lord
came
home
.
he
ranne
ayenste
hym
&
lepe
vpon
hys
necke
.
and
the
lord
played
wyth
hym
&
made
hym
grete
feste
.
and
the
asse
thought
sayeng
.
More
ought
my
lord
to
make
to
me
feste
whyche
serue
hym
al
day
.
than
to
this
dogge
whyche
serueth
of
no
thynge
It
was
not
longe
after
that
thys
asse
sawe
hys
lord
come
to
hys
hous
.
And
he
ranne
ayenst
hym
/
and
caste
his
ij
fore-feet
aboute
his
necke
.
and
began
strongly
to
lycke
and
fawne
hym
.
The
seruauntes
of
the
lord
whyche
sawe
thys
/
ranne
wyth
grete
staues
and
beten
ryght
wel
the
asse
.
And
of
that
.
of
whyche
the
asse
had
supposed
to
haue
had
grace
.
honour
.
&
prouffyte
.
he
had
shame
and
dommage
.
¶
By
suche
fables
the
wyse
men
were
wonte
tenseygne
and
teche
them self
by
suche
ensaumple
.
And
by
thys
ensaumple
he
sheweth
/
that
no
man
shold
desyre
suche
graces
as
he
may
not
attayne
ne
come
to
.
and
the
same
techeth
Salamon
sayeng
.
Sone
cast
not
thyn
eyen
to
rychesses
/
That
is
to
the
graces
that
thou
mayst
not
atteyne
.
Therfore
he
hath
grete
nede
of
dyscrescyon
that
he
see
of
whome
he
taketh
ensaumple
.
¶
Also
it
is
necessyte
that
a
man
see
clerely
on
his
lyft
syde
.
and
that
is
the
fyfthe
degree
.
For
one
oughte
to
beholde
the
fooles
and
the
shrewes
whiche
ben
as
on
the
lyft
syde
.
for
they
be
on
the
werse
syde
.
To
them
ought
one
to
take
hede
.
Fyrst
by
cause
that
a
man
shold
haue
pyte
and
compassyon
/
Also
that
one
shold
not
ensyewe
theyr
folye
ne
theyr
predycyon
.
so
as
the
wyse
Salamon
sayth
.
I
passed
sayd
he
by
the
vyneyerde
of
the
slouthful
fool
.
and
sawe
that
it
was
ful
of
thornes
and
nettles
.
and
by
thys
ensaumple
I
haue
lerned
wytte
and
prouydence
.
Also
that
one
loue
moost
god
by
whome
he
is
quyte
of
suche
synnes
and
of
suche
perylles
.
But
hym
byhoueth
on
thys
syde
to
kepe
dyscrescyon
and
equyte
.
For
whan
I
see
a
fool
and
a
synnar
.
I
ought
to
haue
pyte
and
compassyon
.
&
not
to
make
of
hym
mocquerye
ne
derysyon
/
I
ought
alwaye
to
hate
the
synne
.
and
loue
the
persone·
&
moche
I
ought
to
kepe
me
that
I
wylle
no
grief
ne
harme
in
my
hert
to
noo
persone
ne
to
condempne
hym
.
Ne
compare
my self
to
another
that
is
so
euyl
.
For
he
is
thys
day
euyl
that
shal
be
to
morne
good
and
suche
is
this
day
good
that
to
morne
shal
be
euyl
.
Also
I
ought
as
moche
as
I
may
wythout
mysdoyng
vnto
other
enploye
my self
.
humble
and
condescende
in
werkys
and
in
wordes
for
to
wynne
hym
to
god
.
and
to
wythdrawe
hym
fro
synne
.
For
lyke
as
sayth
Seneke
and
Saynt
Gregory
we
may
not
better
relyeue
them
that
ben
fallen
.
than
by
that
whyche
is
aforesayd
.
and
late
vs
not
wylle
our self
how
that
it
be·
enclyne
toward
them
.
¶
The
vi
degree
of
the
vertu
of
equyte
capitulo
Cxiiij
THe
vj
degree
of
the
vertu
of
equyte
is
the
vj
eye
that
the
wyse
man
hath
.
That
is
that
he
see
clerely
behynde
the
nette
and
the
engynes
of
the
deuyl
/
whyche
been
to
vs
as
behynde
vs
.
For
the
fende
seeth
vs
&
we
may
not
see
hym
.
¶
The
fende
our
enemye
that
is
the
deuyl·
whyche
is
moche
stronge
/
wyse
.
subtyl
.
&
besy
for
to
deceyue
vs
/
For
he
cesseth
neuer
day
ne
nyght
.
but
alwaye
is
in
a
wayte
for
to
deceyue
vs
by
his
crafte
&
by
his
engynes
that
he
vseth
in
moo
than
a
thousand
maners
.
And
lyke
as
sayth
saynt
austyn
.
The
deuylles
see
moche
subtylly
thestate
of
a
man
and
his
manere
.
&
his
complexyon
and
to
what
synne
.
and
to
what
vyce
he
is
moost
enclyned
.
by
nature
or
by
custome
/
and
to
that
parte
wherto
a
man
enclyneth
hym self
.
Therto
the
deuyl
assaylleth
moost
strongely
/
The
coleryke
man
to
wrath
and
Ire
.
The
sangueyn
man
to
Iolyte
and
to
lecherye
/
The
fleumatyke
coglotonnye
and
to
stouthe
.
and
the
malencolyke
to
enuye
and
heuynesse
/
And
therfore
euery
man
ought
to
deffende
&
kepe
hym
fro
that
parte
where
he
seeth
that
his
hous
is
moost
feble·
And
ayenst
thys
vyce
and
thys
synne
ought
one
to
fyght
and
resyste
moost
/
of
whyche
he
is
moost
assaylled
.
And
how
moche
more
he
shal
resyste
strongely
ayenste
alle
synnes
.
Soo
moche
more
meryte
shal
he
haue
in
paradyse
or
in
heuen
/
and
vnderstonde
wel
that
the
enemye
of
helle
spareth
noo
persone
/
For
he
is
hardy
and
aygre·
as
he
that
assaylleth
our
lord
Ihesu
Cryst
in
temptyng
hym
.
Knowest
thou
sayth
our
lord
to
Iob.
in
how
many
guyses
the
fende
desguyseth
hym
.
&
in
how
many
maners
/
Lyke
as
he
shold
saye
.
Noo
man
knoweth
but
I
onely
.
For
lyke
as
sayth
saynt
Denys
.
Al
the
angellys
the
good
and
the
euyl
.
and
al
the
spyrytes
of
men
ben
lyke
as
a
myrrour
spyrituel
.
Thenne
lyke
as
a
myrrour
receyueth
al
the
fourmes
&
th
enpryntes
that
comen
tofore
hym
/
Ryght
so
doth
a
spyryte
of
a
man
.
be
it
in
slepyng
be
it
in
wakyng
.
Now
thenne
toke
a
myrrour
and
set
it
ayenst
another
.
Anone
al
the
formes
that
ben
in
that
one
/
thou
shalt
see
in
that
other
¶
In
suche
it
is
sayd
that
the
deuyl
sheweth
to
a
man
suche
fygures
and
suche
fourmes
as
he
wyl
that
god
suffreth
hym
And
the
soule
receyueth
maulgre
hym self
somtyme
in
thouzt
and
in
ymagynacyon
/
lyke
ayenste
my
wylle
.
me
byhoueth
to
see
and
receyue
in
the
syght
of
myn
eye
the
forme
that
cometh
byfore
me
.
¶
Now
is
it
a
ryght
grete
grace
of
god
and
a
ryght
grete
yefte
of
the
holy
ghoost
to
vnderstonde
wel
alle
the
langages
of
the
deuyl
and
to
knowe
alle
hys
temptacyons
.
and
alle
his
engynes
.
For
lyke
as
sayth
saynt
Bernard
/
It
is
ouer
subtyl
a
thyng
to
knowe
and
to
dyscusse
bytwene
the
thoughtes
that
the
herte
conceyueth
and
bryngeth
forth
.
and
them
that
the
deuyl
planteth·
And
the
fende
sheweth
to
a
man
how
the
synnes
been
playsaunte
and
delectable
.
lyghtly
may
a
dyscrete
man
and
resonable
knowe
thys
/
But
whan
the
fende
cometh
to
tempte
a
man
in
guyse
of
an
Angel
.
And
sheweth
to
hym
good
for
to
drawe
hym
to
euyl
.
Thenne
is
the
temptacyon
moost
stronge
.
And
therfore
sayth
saynt
Iohan
that
one
ought
not
to
byleue
alle
spyrytes
.
but
they
ouzt
to
preue
and
wel
examyne
them
tofore
that
one
byleue
them
and
to
consyder
yf
they
be
of
the
parte
of
god
.
Ryght
soo
doon
they
that
haue
theyr
confessours
good
and
holy
men
.
wyse
&
wel
approued
in
theyr
fayt
/
To
whyche
confessours
they
that
confesse
them
.
shewen
ofte
theyr
thoughtes
whyche
come
vnto
theyr
hert
.
bothe
the
good
&
euyl
.
For
lyke
as
Salamon
saith
Blessyd
be
they
that
alle
soo
doubten
that
they
synne
not
.
ne
mysdoon
.
And
he
sayth
also
in
another
place
/
Doo
by
good
counceyll
alle
that
thou
shalte
doo
.
And
thenne
thou
shalte
not
repente
the.
¶
The
seuenth
degree
of
the
vertu
of
equyte
capitulo
Cxv
THe
vij
degree
of
Equyte
is
the
seuenth
eye
.
whyche
he
must
haue
that
wyl
haue
thys
vertue
.
That
is
that
he
beholde
vpward
on
hye
.
And
that
he
haue
god
alle
waye
tofore
hym
.
¶
Of
suche
our
Lord
sayth
in
the
gospel·
yf
thyn
eye
be
pure
and
symple
/
Alle
thy
body
shal
be
clere
and
shynyng
.
And
yf
thyn
eye
be
derke
and
tenebrouse
.
Alle
thy
body
shal
be
derke
obscure
and
tenebrouse
.
That
is
to
say
yf
the
entencyon
of
thyn
hert
is
pure
and
symple
.
and
gooth
forth
the
ryght
lygne
after
god
by
alle
the
degrees
that
we
haue
tofore
named
.
Alle
the
masse
and
substaunce
of
thy
werkes
and
of
thy
vertues
shalle
be
fayre
clere
and
playsaunt
to
god
.
And
yf
the
entencyon
be
not
good
but
froward
and
euyl
.
and
reployeth
bacwarde
.
alle
the
werke
shal
be
derke
&
tenebrouse
.
For
wythoute
good
and
ryghtful
entencyon
.
Almesse
bycometh
synne
/
and
vertues
vyces
/
Thentencyon
is
symple
whan
a
man
maketh
hys
werkes
good
ryght
for
goddes
loue
.
and
it
is
obscure
and
derke
.
whan
a
man
dooth
hys
werkes
for
to
playse
the
world
or
for
vayne
glorye
.
It
is
croked
and
not
ryght
in
two
thynges
.
that
is
whan
one
holdeth
one
parte
to
god
.
and
that
other
of
the
world
.
For
th
entencyon
retorneth
bacward
/
whan
a
man
secheth
hys
owne
prouffyte
in
alle
thynge
that
he
dooth
.
Now
hast
thou
herde
the
seuen
degrees
ol
●hys
vertu
of
Equyte
by
whyche
thys
tre
reyseth
on
heyght
¶
Here
folowen
the
vertues
ayenste
the
seuen
dedely
synnes
capitulo
Cxvj
THe
braunches
of
this
tree
ben
the
seuen
vertues
pryncypal
/
whyche
answere
vnto
the
seuen
dedely
synnes
.
lyke
as
mekenesse
or
humylyte
dooth
ageynste
pryde
.
Amytye
or
frendshyp
ayenste
enuye·
Debonayrte
and
pacyence
ageynst
yre
and
telonnye
.
Prowesse
and
dylygence
ayenste
slouthe
/
Largesse
ayenste
auaryce
.
Chastyte
ayenst
lecherye·
and
Sobrenesse
ayenst
glotonnye
.
These
seuen
vertues
kepe
and
conduyde
moche
ryght
the
spyryte
of
scyence
whyche
ledeth
&
conduyteth
them
by
the
waye
of
Equyte
as
Salamon
sayth
.
By
the
whyche
waye
dyscrescyon
and
reason
whyche
is
the
charytour
and
the
conduytour
of
vertues
as
sayth
saynt
bernard
and
the
gouernour
of
the
shyppe
of
the
soule
ledeth
and
gouerneth
them
that
they
goo
not
oute
of
the
waye
ne
on
the
ryght
syde
ne
on
the
lyfte
.
And
thus
prouffyten
they
/
growe
and
bryngeth
forth
fruyte
plentyously
/
¶
Thenne
the
vertu
of
Equyte
.
sheweth
hym
by
dyscrescyon
in
al
the
werkes
of
other
vertues
.
that
wythoute
thys
vertu
.
the
name
of
the
vertu
bycometh
vyce
.
I
say
wel
that
in
another
sence
.
these
seuen
vertues
beforesayd
been
the
braunches
of
Equyte
.
and
alle
the
fruytes
and
the
good
werkes
that
growen
therof
apperteynen
to
this
tree
.
¶
Now
vnderstonde
wel
how
the
grete
maystre
of
vertues
speketh
to
vs
of
thys
vertu
.
For
he
sayth
not
in
his
rule
.
blessyd
be
they
that
holden
equyte
oueral
.
and
in
alle
thynges
haue
dyscrescyon
and
mesure
wythoute
mystakyng
For
there
is
none
but
he
mysdoeth
in
many
maners
/
And
therfore
our
Lord
Ihesu
Cryste
recomforteth
vs
.
whan
he
sayth
not
.
Blessyd
be
they
that
synne
not
/
and
that
mysdoo
not
.
but
doon
alle
by
equyte
and
by
ryght
lygne
.
but
he
sayth
moche
curioysly
for
to
recomforte
the
synnars
.
Blessyd
be
they
that
wepe
/
for
they
shal
be
comforted
/
That
is
to
saye
.
They
been
and
shal
be
blessyd
that
seen
.
knowen
and
vnderstonden
wel
theyr
synnes
&
theyr
deffaultes
in
al
the
poyntes
of
equyte
whyche
we
haue
here
tofore
named
/
And
therof
wepen
and
be
sorouful
that
they
fynde
Inyquyte
and
wyckednesse
.
there
where
as
they
shold
holde
and
fynde
equyte
.
And
therfore
thys
world
is
called
the
valey
of
teerys
.
that
none
in
the
world
may
lyue
wythoute
teerys
.
whyche
hath
receyued
the
yefte
of
scyence
.
wherof
we
haue
spoken
tofore
.
But
it
byhoueth
as
sayth
Salamon
.
that
who
that
moost
knoweth
&
moost
seeth
the
euylles
and
sorowes
of
the
world
/
he
hath
moost
sorowe
at
his
hert
.
teres
and
wepynges
.
¶
Thus
began
the
world
to
greue
and
annoye
.
&
to
whome
this
transytorye
lyf
moost
annoyeth
and
greueth
/
he
moost
desyreth
that
other
lyf
whyche
is
wythouten
ende
.
Now
oughtest
thou
to
take
here
syxe
maner
of
teerys
whyche
an
holy
man
had
here
in
thys
world
by
the
yefte
of
scyence
/
The
first
teerys
comen
of
that
.
whyche
a
man
hath
oftymes
angred
god
.
by
thought
.
by
worde
.
and
by
werke
.
¶
The
second
teerys
comen
of
that
.
whyche
one
byholdeth
the
grete
tormentes
/
horryble
and
perdurable
of
helle
whyche
thou
hast
deserued
by
thy
synnes
.
of
whyche
eche
persone
ought
for
to
haue
grete
drede
.
¶
The
thyrd
teres
growe
of
the
euylles
.
that
a
man
see
the
good
suffre
.
of
whome
we
ought
to
haue
pyte
&
compassyon·
¶
The
fourth
teres
comen
for
the
synnes
that
the
euyl
peple
doo
.
¶
The
v
teerys
comen
for
thys
lyf
which
is
peryllous
.
and
for
that
other
lyf
whyche
is
wythoute
ende
in
glorye
perdurable
.
that
we
tarye
so
longe
therfro
/
¶
The
syxthe
teres
comen
of
deuocyon
and
of
grete
plente
of
spyrytuel
Ioye
of
the
presence
of
Ihesu
Cryste
.
and
of
the
feelyng
of
the
holy
ghoost
.
These
been
a
ryght
wel
blessyd
that
thus
wepen
.
For
they
shal
be
comforted
as
sayth
the
gospel
.
lyke
as
the
nouryce
comforteth
the
chylde
that
wepeth
and
cryeth
.
For
she
dryeth
the
eyen
and
kysseth
hym
/
and
maketh
hym
to
laughe
by
force
.
Ryght
so
shal
our
lord
doo
to
theym
that
wepen
by
bytter
contrycyon
for
theyr
synnes
lyke
as
I
haue
sayd
/
The
debonair
Ihesus
shal
drye
theyr
eyen
.
that
they
shal
neuer
wepe
more
/
Ne
they
shalle
neuer
fele
harme
ne
sorowe
.
But
alle
waye
they
shalle
be
wyth
oure
Lord
god
in
pees
/
in
laughyng
and
in
Ioye
pardurable
.
¶
Here
after
foloweth
how
that
a
man
ought
for
to
lyue
in
moyen
astate
capitulo
Cxvij
NOw
haue
we
spoken
of
the
yeftes
and
of
the
vertues
that
gouerne
them
that
lyue
in
thys
world
in
the
lowest
of
these
thre
estates
of
whyche
we
haue
spoken
tofore
/
¶
Now
owe
we
by
the
ayde
of
the
holy
ghoost
to
speke
of
the
yeftes
and
of
the
vertues
.
whyche
moost
proprely
apperteyne
to
them
that
despyse
the
world
.
and
tenden
to
the
montayne
of
perfectyon
.
Of
theym
sayth
proprelye
the
holy
man
Iob.
That
the
lyf
of
a
man
vpon
the
erthe·
is
as
a
knyghthode
.
for
the
lyf
of
a
man
in
th
erthe
is
laboryous
.
¶
Now
beholde
and
take
hede
of
a
yonge
bourges
.
and
of
a
yonge
knyght
/
These
two
maner
men
haue
moche
dyuers
thoughtes
.
and
dyuers
ententes
.
¶
The
bourges
entendeth
to
marchaundyse
.
for
to
bye
and
selle
.
to
wynne
and
to
gete
good
/
and
the
ende
of
hys
entente
is
alle
for
to
be
ryche
and
noble
and
honoured
in
hys
cyte
or
towne
.
¶
The
newe
knyght
gooth
alle
another
waye
.
For
he
desyreth
and
entendeth
to
doo
curt●syes
and
to
gyue
largelye
.
To
lerne
chyualrye
and
for
to
vse
armes
.
To
suffre
payne
and
dysease
/
and
to
shewe
prowesse
.
to
conquere
loos
and
honour
and
to
mounte
in
to
hye
estate
.
¶
These
two
estates
we
see
openlye
in
these
two
manere
of
people
/
Of
whyche
somme
been
/
that
wyll
kepe
them
from
grete
synnes
/
for
they
wyl
doo
penaunce
and
gyue
almesse
/
and
holde
and
kepe
the
commaundementes
of
our
Lord
Ihesu
Cryste
and
of
holy
chyrche
.
And
wel
shold
suffyse
them
.
yf
they
myght
for
soo
moche
saue
them
at
the
laste
.
There
been
other
to
whome
the
world
ennoyeth
and
greueth
for
the
perylles
synnes
and
the
paynes
of
which
it
is
al
ful
.
So
that
none
may
haue
pees
of
herte
ne
sure
conscyence
.
They
see
ageyn
on
that
other
syde
/
that
there
is
no
tresoure
whyche
may
be
compared
vnto
the
loue
of
god
.
Ne
noo
swetnesse
soo
grete
/
as
is
pees
of
hert
.
Ne
noo
glorye
mondayne
ne
worldly
.
that
may
compare
to
the
glorye
of
a
pure
conscience
.
It
semeth
to
theym
and
trouthe
it
is
that
who
that
myght
gete
these
thre
thynges
he
shold
be
more
than
an
Emperour
.
¶
Thys
is
a
grete
thynge
.
but
there
been
but
fewe
that
dare
take
thys
empryse
/
But
whan
god
gyueth
to
a
man
thys
grace
and
thys
yefte
.
whyche
is
called
the
spyryte
of
strengthe
he
gyueth
to
hym
a
newe
herte
.
a
noble
herte
.
and
an
hardy
hert
.
Noble
for
to
despyse
al
that
.
whyche
the
world
may
take
and
gyue
.
And
of
thys
hardynesse
speketh
our
Lord
in
the
gospel
/
whan
he
sayth
.
blessyd
be
they
that
haue
hungre
and
thyrste
for
Iustyce
/
Salamon
sayth
that
he
is
Iuste
that
despyseth
his
dommage
for
his
soule
or
for
hys
frende
.
and
saynt
bernard
sayth
that
he
is
not
Iuste
that
seeth
not
that
his
herte
feleth
and
vnderstondeth
.
that
he
is
bounden
in
his
hert
anenste
god
to
loue
hym
aboue
al
thynges
.
They
that
verayly
desyre
wyth
alle
theyr
herte
to
rendre
thys
debte
to
god
.
been
they
of
whome
our
Lord
speketh
in
the
gospel
.
whan
he
sayth
that
blessyd
be
they
that
haue
hungre
and
thyrst
for
Iustyce
.
He
sayth
not
blessyd
ben
they
that
done
Iustyce
.
but
that
haue
hungre
and
thyrst
to
do
Iustyce
/
For
this
Iustyce
may
not
be
holden
.
ne
playnly
rendred
in
this
world
/
But
in
this
world
it
shal
be
desyred
.
and
in
that
other
payed
.
Therfore
our
Lord
sayth
not
they
be
blessyd
that
shal
rendre
&
yelde
this
Iustyce
/
but
he
sayth
more
curtoysly
.
As
he
that
wel
knoweth
our
pouerte
.
Blessyd
be
they
that
of
thys
Iustyce
haue
hungre
and
thyrste
.
For
Ihesu
Cryste
requyreth
not
that
we
paye
to
hym
here
his
debte
.
but
it
suffyseth
to
hym
yf
we
haue
good
wylle
and
desyre
to
rendre
and
yelde
.
And
how
shalle
I
say
that
they
be
Iuste·
that
rendre
not
that
/
whyche
they
owe
.
ne
haue
noo
wylle
ne
hungre
to
paye
.
¶
Thys
desyre
whan
it
is
veray
in
the
hert
/
hym
byhoueth
that
he
shewe
it
by
werke
For
lyke
as
Salamon
sayth
.
Noo
man
may
bere
fyre
in
his
lappe
but
yf
that
hys
gowne
brenne
.
¶
This
demonstraunce
may
not
be
wythoute
vertue
and
wythoute
prowesse
.
For
by
wytnesse
.
ne
by
pletyng
ne
by
preef
may
not
be
that
one
be
a
good
knyght
.
but
by
many
good
feetes
of
armes
/
and
by
moche
suffryng
and
enduryng
of
trybulacyons
and
myschyef
.
And
thys
is
the
fourth
vertue
that
the
holy
ghoost
gyueth
to
a
man
to
extyrpe
and
plucke
alle
oute
the
fourth
dedely
synne
.
That
is
the
synne
that
is
callyd
in
clergye
accydye
.
that
is
slouthe
/
Thys
vertu
aforesayd
is
of
soo
grete
dygnyte
.
that
emonge
alle
other
vertues
.
this
onelye
bereth
by
hym self
proprely
the
name
of
vertue
.
For
vertu
and
prowesse
is
al
one
.
God
gyueth
thys
vertu
of
prowesse
to
hys
seruantes
whan
he
suffreth
and
wyl
make
theym
knyghtes
/
lyke
as
he
dyd
his
apostles
at
pentecoste
or
whytsontyde
.
Of
whome
we
rede
that
they
were
soo
cowarde
tofore
that
they
had
receyued
this
vertu
of
prowesse
.
that
they
durst
not
goo
oute
of
theyr
lodgyng
.
vnto
the
tyme
that
they
were
armed
wyth
thys
vertue
.
but
after
they
had
this
vertu
of
prowesse
they
suffred
gladly
al
martyrdoms
&
al
maner
tormentes
.
Of
the
deuysyons
of
vertues
after
the
phylosophres
Cxviij
THe
phylosophres
that
treate
of
these
vertues
.
depart●
this
vertu
of
prowesse
in
vj
partyes
.
which
ben
lyke
vj
degrees
wherby
this
vertu
mounteth
and
prouffyteth
.
but
our
mayster
whyche
maad
the
phylosophres
and
the
phylosophye
.
that
is
Ihesu
Cryste
.
he
put
to
the
seuenth
poynte
of
prowesse
.
The
fyrst
poynte
of
prowesse
is
called
magnytude
The
second
is
affyance
.
The
thyrd
surete
.
The
fourth
pacyence
.
The
fyfthe
constaunce
.
The
syxte
magnyfycence
.
And
the
seuenth
whyche
our
mayster
Ihesu
Criste
adiousted
.
that
is
hungre
and
thyrst
of
Iustyce
/
Thys
vertu
may
not
so
proprely
be
named
in
englysshe
.
as
th
entendement
or
vnderstondyng
of
the
world
is
sayd
in
latyn
.
¶
The
fyrst
of
the
vertu
of
magnanymyte
capitulo
Cxix
MAgnanymyte
.
is
hyenesse
.
gretenesse
.
and
noblesse
of
courage
by
whyche
a
man
is
hardy
as
a
man
of
grete
empryse
.
Thys
vertu
hath
two
partyes
/
That
is
to
wete
to
despyse
grete
thynges
.
or
nought
to
preyse
.
and
more
gretter
thynges
to
enterpryse
and
to
chese
/
¶
Of
the
fyrst
partye
sayth
Saynt
Austyn
.
Prowesse
is
whan
courage
despyseth
alle
that
whyche
he
hath
not
in
hys
power
/
That
is
all
that
he
may
lese
ayenste
hys
wylle
/
And
Seneke
sayth
.
in
worldly
thynges
there
is
noo
thynge
grete
/
but
the
hert
whiche
despyseth
grete
thynges
/
Of
the
second
partye
sayth
the
phylosophre
.
that
magnanymyte
is
resonable
empryse
of
hye
thynges
and
ferdful
.
who
that
hath
thys
vertue
.
he
byholdeth
the
world
fro
ferre
.
as
sayth
Ysaye
the
prophete
.
And
thus
hym
semeth
that
al
the
world
be
a
lytel
thynge
.
lyke
as
a
sterre
semeth
to
vs
a
lytel
thynge·
Thenne
al
the
world
.
and
alle
the
charges
.
and
the
grete
werkes
and
nedes
of
the
world
semen
to
hym
as
nought
.
wherof
salamon
sayth
whan
he
had
wel
enserched
the
world
/
and
had
desputed
of
al
th
estates
.
of
the
fooles
and
wyse
men
.
He
sayd
hys
sentence
in
thys
manere
.
vanyte
of
vanytees
.
&
al
that
I
see
is
vanyte
.
That
is
to
say
that
alle
the
world
is
vanyte
/
and
alle
ful
of
vanytes
And
a
man
hym self
for
whome
the
world
is
made
.
be
peryssheth
wyth
al
vanyte
.
for
in
hym
is
al
maner
of
vanyte
and
of
ordure·
Lyke
as
dauyd
sayth
in
his
Psaulter
.
vanyte
by
mortalyte
.
For
hys
lyf
fleeth
awaye
as
shadowe
.
vanyte
by
curyosyte
/
For
hys
hert
is
as
a
dreme
.
vanyte
by
wyckydnesse
/
For
synne
maketh
hym
more
to
be
holden
&
reputed
nought
.
than
ony
thynge
that
is
in
the
world
.
Now
is
thenne
the
fyrst
partye
of
this
vertue
that
hath
made
hym
to
despyse
the
world
.
Lyke
as
haue
somtyme
done
in
tyme
passed
.
the
phylosophres
.
the
paynems
.
the
sarasyns
.
And
holy
crysten
men
/
That
other
partye
is
soo
that
he
doo
gete
the
waye
of
perfectyon
:
and
to
chese
the
lyf
that
is
so
openlye
sharpe
and
dredeful
.
Thys
is
the
waye
that
ledeth
a
man
vnto
the
montaygne
of
god
.
that
is
in
thestate
of
perfectyon
.
Thys
is
the
waye
of
the
pryue
counceyl
of
our
lord
Ihesu
Cryst
.
which
he
shewed
in
the
montaygne
to
his
appostles
/
wherof
this
traytye
speketh
.
This
waye
chese
they
/
to
whome
it
suffyseth
not
onelye
to
kepe
the
commandementes
of
god
/
to
whyche
they
be
bounden
by
trewe
debte
lyke
as
they
doo·
that
leue
alle
that
they
haue
for
goddes
sake
.
and
abandonne
them self
to
dye
for
the
loue
of
hym
that
deyed
for
theym
in
the
crosse
.
that
was
swete
Ihesu
Cryst
.
Or
for
to
goo
vnto
the
holy
londe
or
ellis
where
.
as
they
do
that
leue
and
despyse
all
for
the
loue
of
god
bothe
hauoyr
.
frendes
.
and
them self
.
and
make
them
seruauntes
of
other
and
pour
that
were
ryche
&
myght
be
in
the
world
and
put
them self
to
suffre
grete
sharpenes
!
whyche
hadden
in
the
world
grete
eases
and
grete
delytes
/
and
al
these
thynges
doon
many
&
haue
doon
wyth
good
hert
that
ben
in
relygyon
for
lytel
auaylleth
it
to
be
in
relygyon
or
in
sharpenes
of
penaunce
yf
the
hert
be
not
there
.
For
the
habyte
maketh
not
the
monke
.
ne
the
armes
the
knyght
/
but
the
good
hertes
and
the
purneaunce
&
garneson
of
good
werkes
.
¶
Of
the
vertu
of
affyaunce
spyrytuel
capitulo
Cxx
THe
second
degre
of
thys
vertu
is
affyaunce
/
For
who
that
hath
emprysed
a
good
waye
or
ony
good
werkes
/
hym
byhoueth
that
he
holde
hym
fermelye
in
hys
purpoos
/
And
that
he
achyeue
that
he
hath
begonne
.
¶
This
vertu
is
called
fyaunce
.
Fyaunce
is
necessarye
ayenste
th
assautes
of
the
world
.
of
the
flesshe
/
and
of
the
deuyl
of
helle
.
whyche
moche
strongely
assaylen
a
man
at
the
begynnyng·
The
flesshe
sayth
to
hym
I
may
not
endure
thys
lyf
.
my
lyf
hath
custom
to
lyue
suche
a
lyf
/
The
world
renneth
after
for
to
withdrawe
hym
fro
doyng
wel
/
lyke
as
one
renneth
after
a
theef
.
whan
he
escapeth
fro
pryson
.
The
deuyl
sayth
to
hym
.
Caytyf
what
wylte
thou
do
.
wherfore
wylt
thou
thus
sle
thy self
/
thou
mayst
wel
saue
thy self
otherwyse
.
These
ben
the
fyrst
assaultes
that
the
newe
knyghtes
of
god
suffre
.
whyche
entende
and
drawe
to
conquere
the
royame
of
heuen
.
and
whan
they
entende
and
abyde
wyth
god
by
good
and
terme
affyaunce
.
they
retche
not
For
he
is
the
ryght
trewe
frende
that
can
.
may
.
and
wyl
kepe
hys
frendes
/
and
whome
god
wyl
ayde
and
helpe
/
none
may
noye
ue
greue
.
¶
Of
the
vertu
of
surete
capitulo
Cxxj
THe
thyrd
degree
of
prowesse
is
surete
.
Surete
as
sayth
the
phylosophre
is
a
vertu
by
whiche
a
man
redoubteth
not
ne
dredeth
the
euylles
ne
the
perylles
whyche
been
tofore
his
eyen
.
and
this
is
the
thyrd
good
and
we
le
that
the
yefte
of
strengthe
maketh
.
For
whan
the
holy
ghoost
armeth
hys
knyght
wyth
his
vertu·
he
gyueth
to
hym
fyrst
a
noble
herte
for
to
enterpryse
grete
thynges
.
after
he
gyueth
to
hym
a
grete
ardour
and
a
desyre
to
poursyewe
it
/
&
grete
affyaunce
to
bryng
it
to
an
ende·
after
he
maketh
hym
sure
and
hardy
as
a
lyon
so
that
he
hath
no
drede
of
perylle
ne
of
payne
.
ne
of
dethe·
ne
of
tormentes
.
but
desyreth
them
lyke
as
doth
the
newe
knyght
the
tournoye
.
Thus
dyden
the
holy
marters
lyke
as
it
appereth
in
theyr
lyues·
Emonge
other
we
rede
of
Saynt
agathe
that
had
as
grete
Ioye
whan
she
wente
to
the
tormentes
.
lyke
as
she
shold
haue
gone
to
a
weddyng
or
to
a
feste
.
and
in
lyke
wyse
of
thy
holy
apostles
&
other
holy
marters
without
nombre
.
¶
Of
the
fourth
degree
of
the
vertu
of
prowesse
Cxxij
RYght
as
the
holy
ghoost
maketh
hys
knyght
sure
for
to
abyde
the
tormentes
and
the
sorowes
that
been
to
come
Ryght
so
maketh
he
hym
stronge
and
pacyent
to
suffre
them
whan
they
come
.
&
thys
is
the
fourth
degree
whyche
is
called
pacyence
.
By
thys
vertu
a
man
ouercometh
his
enemyes
.
The
deuyl
.
the
flesshe
.
and
the
world·
and
al
that
they
may
do
and
say
.
For
these
be
the
sheldes
of
golde
to
hym
/
whyche
for
the
loue
of
god
suffreth
that
they
couere
on
al
sydes
/
Lyke
as
dauyd
the
prophete
sayth
in
his
psaulter
/
so
that
no
stroke
may
hurte
hym
/
Thys
vertu
hath
no
man
but
yf
he
hath
be
tempted·
For
trybulacyon
forgeth
sapyence
as
sayth
saynt
Poule
.
lyke
as
the
fyre
maketh
the
tyles
harde
.
wythoute
thys
vertu
is
none
proued
.
Thus
wythoute
pacyence
none
may
come
to
perfectyon
.
wythoute
pacyence
noo
man
hath
vyctorye
.
For
who
that
leseth
pacyence
is
vaynquysshed
.
Of
this
we
see
example
in
alle
the
craftes
that
been
made
wyth
honde
.
Many
a
stroke
of
the
hamer
suffreth
the
cuppe
of
golde
tofore
or
it
be
sette
on
the
table
of
a
kyng
.
And
also
a
chalyce
or
it
be
blessyd
and
sette
on
the
aulter
.
Moche
suffreth
the
tonnes
&
pypes
many
grete
strokes
tofore
the
wyn
be
put
therin
/
Moche
is
defouled
wyth
the
feet
of
the
fullers
the
fyne
scarlet
cloth
.
tofore
or
the
quene
is
clad
wythal
.
and
as
many
examples
mayst
thou
fynde·
as
there
ben
in
london
craftes
.
¶
By
thys
vertu
is
a
man
stronge
as
yron
.
whyche
alle
other
metalles
softeth
and
maystryeth
/
and
he
is
maad
precyous
as
golde
.
whyche
the
more
it
is
in
the
fyre
.
the
more
is
it
pure
&
clene
.
clere
and
traytable
.
as
the
salamandre
in
the
fyre
.
and
as
the
fysshe
that
lyueth
in
the
water
of
trybulacion
in
which
he
swymmeth
and
is
nourysshed
.
¶
Of
the
v
degree
of
the
vertu
of
prowesse
capitulo
Cxxiij
THe
v
degree
of
the
vertu
of
prowesse
is
callyd
the
vertu
of
constance
/
this
is
a
veray
vertu
that
maketh
the
hert
stronge
and
stable
as
a
toure
founded
vpon
a
ferme
roche
.
&
as
a
tree
rooted
in
good
grounde
.
that
meueth
not
.
ne
waggeth
for
no
wynde
that
may
blowe
.
That
is
to
say
.
for
none
auenture
ne
temptacyon
that
may
happe
or
come
.
good
ne
euyl
wythout
this
vertu
none
cometh
to
vertu
ne
to
vyctorye
.
For
whan
the
knyght
of
god
hath
made
or
doon
some
prowesses
Thenne
assaylleth
hym
the
deuyl
by
vaynglorye
.
And
thenne
is
the
bataylle
in
the
herte
onelye
to
vaynquysshe
.
that
he
falle
not
by
vaynglorye
/
that
al
the
fyrst
temptacyon
was
not
soo
stronge
/
as
is
thys
vaynglorye
.
Of
whyche
Dauyd
sayth
in
hys
psaulter
.
that
the
deuyl
beteth
doun
the
stronge
on
the
lyfte
syde
by
aduersyte
.
And
the
ryght
stronge
on
the
ryght
syde
by
vaynglorye
.
This
vertue
prayseth
moche
Seneke
the
wyse
man
whyche
sayth
.
That
there
is
noo
vertu
but
that
whyche
gooth
tofore
proudly
bytwene
that
one
fortune
&
that
other
.
&
to
the
grete
despyte
of
that
one
and
of
that
other
.
¶
The
vj
degree
of
the
vertu
of
prowesse
capitulo
Cxxiiij
THe
vj
degree
of
prowesse
is
magnyfycence·
this
vertu
expresseth
&
declareth
also
the
phylosophre
sayeng
Magnyfycence
is
an
hye
werke
and
happy
achyeuyng
.
Our
Lord
Ihesu
Cryst
the
souerayn
phylosophre
calleth
this
vertu
perseueraunce·
by
whyche
the
good
knyght
of
god
endureth
the
euylles
vnto
the
ende·
in
that
hye
waye
of
perfectyon
whyche
he
hath
emprysed
.
Of
thys
vertu
sayth
saynt
poule
that
al
the
vertues
renne
/
but
this
vertu
wynneth
the
swerde
Alle
they
fyght
but
this
hath
the
vyctorye
&
the
crowne
.
Alle
werken
.
But
thys
vertue
of
perseueraunce
bereth
awaye
the
rewarde
and
the
meryte
.
For
our
lord
Ihesu
Cryste
sayth
.
who
that
shal
perseuere
vnto
the
ende
he
shal
be
saued
&
none
other
.
The
phylosophres
coude
noo
ferther
declare
this
vertu
of
prowesse
.
But
the
dyscyples
of
our
grete
maystre
Ihesu
Cryst
seen
moche
more
ferther
.
For
lyke
as
Salamon
sayth
whan
they
haue
alle
remembred
and
perfourmed
/
Thenne
them
seme
that
al
is
to
begynne
ageyn
.
The
vertues
and
the
prowesse
of
phylosophres
were
al
for
to
vaynquysshe
the
synnes
and
vyces
/
and
for
to
gete
the
vertues
/
But
the
prowesse
of
sayntes
was
not
onely
to
vaynquysshe
synnes
&
vyces
&
to
gete
vertues
.
but
wyth
al
this
pryncypally
for
to
kepe
Iustyse
and
trouthe
toward
Ihesu
Cryste
.
He
is
not
trewe
ne
Iuste
.
that
rendreth
not
that
he
oweth
to
hys
power
.
And
certeynly
it
is
a
thynge
moche
ryghtful
and
resonable
that
I
gyue
my
lyf
and
my
deth
for
hym
that
gaf
his
lyf
&
deth
for
me
.
And
as
moche
as
he
is
of
more
value
&
is
more
worth
than
I
/
so
moche
I
am
more
redeuable
to
hym
by
ryght
Iustyse
.
Lyke
as
sayth
Saynt
ancelme
.
This
Iustyce
I
owe
to
desyre
but
I
may
not
here
rendre
it
ne
paye
it
fully·
as
we
haue
sayd
tofore
.
And
therfore
is
the
seuenth
degree
of
thys
vertu
thys
whyche
our
lord
Ihesu
cryst
hath
put
to
.
To
the
whyche
the
phylosophre
myght
neuer
atteyne
.
whan
he
sayd
blessyd
be
they
that
haue
hungre
and
thyrst
of
Iustyce
/
They
thenne
be
blessyd
that
be
mounted
in
to
these
seuen
degrees
of
prowesse
/
and
haue
hungre
and
thyrste
&
grete
desyre
to
their
power
to
mounte
vnto
the
seuenth
degree
.
¶
Of
the
spyrytuel
bataylle
ayenst
synne
capitulo
Cxxv
IN
this
tree
lyke
as
in
the
other
we
fynde
vij
braunches
for
in
vij
maners
the
vertu
&
the
prowesse
of
the
good
knyght
of
god
sheweth
hym
/
For
by
vij
maners
of
bataylle
there
comen
vij
maners
of
vyctorye
.
and
by
seuen
manere
of
vyctoryes
.
he
conquereth
seuen
maners
of
crownes
of
glorye
¶
These
been
the
rewardes
and
the
seuen
merytes
of
whyche
speketh
saynt
Iohan
th
appostle
&
euangelyst
in
th
apocalypse
For
as
Saynt
Bernard
sayth
.
Moche
is
he
a
fool
.
and
ouer
wenyng
that
without
vyctorye
attayneth
to
haue
the
crowne
and
that
wythout
batayl
weneth
to
haue
vyctorye
/
wherof
Saynt
Poul
sayth
.
That
he
shal
neuer
be
crowned
in
glorye
that
fyghteth
not
truly
ayenste
synne
and
vyces
/
whyche
is
the
champe
of
batayll
in
thys
world
.
The
maystre
of
this
●elde
of
bataylle
is
Ihesu
Cryst
.
whyche
preueth
hys
newe
knyghtes
lyke
as
it
is
wryton
in
the
book
of
kynges
.
Thys
maystre
is
the
debonayr
Ihesu
Cryste
.
whyche
is
ryzt
trewe
as
sayth
saynt
Poule
.
and
knoweth
wel
the
power
of
euery
man
wherfor
he
suffreth
not
that
ony
enemye
or
tende
tempte
vs
aboue
our
power
/
ne
that
noo
aduersarye
assayle
vs
so
.
but
that
we
may
ouercome
hym
yf
we
wyl
by
th
ayde
of
god
why●he
encreaseth
our
strengthe
in
the
bataylle
as
sayth
saynt
Paule
.
and
saynt
Iohan
also
as
we
haue
sayd
and
deuysed
vij
vyctoryes
&
vij
crownes
/
That
is
to
say
vij
maner
of
rewardes
&
of
merytes
whyche
god
promyseth
to
them
that
ouercome
the
synnes
and
the
vyces
.
¶
Of
the
first
bataylle
ayenst
al
vyces
capitulo
Cxxvj
THe
fyrst
bataylle
that
a
crysten
man
hath
/
is
ayenste
dedely
synne
.
There
is
none
ouercomen
ne
vaynquyshed
in
thys
bataylle
/
but
yf
he
wyl
/
For
who
that
wyl
not
consente
to
synne
he
vaynquyssheth
the
batayll
.
which
is
lyght
to
doo
to
a
good
hert
vygorous
/
and
moche
harde
to
hym
that
is
slowe
and
latchous
and
euyl
encoraged
to
doo
wel
&
to
the
seruyse
of
god
.
whyche
is
not
stronge
by
drede
.
ne
hoot
in
prayer
to
god
and
in
wel
dooyng
as
Saynt
Iohan
sayth
.
For
who
that
falleth
&
is
vaynquysshed
in
thys
batayll
.
hath
moche
to
do
and
is
more
harde
for
hym
to
releue
hym
and
to
defende
hym
.
than
he
that
is
in
hye
spyrytuel
estate
.
For
he
hath
no
power
to
releue
hym·
but
yf
it
be
by
the
grace
of
god
For
lyke
as
the
fysshe
entreth
by
hym self
in
to
the
nette
.
yet
may
he
not
yssue
ne
goo
oute
/
but
yf
he
be
caste
or
put
oute
/
Ryght
soo
a
man
falleth
by
hym self
and
by
his
wylle
in
to
synne
.
but
he
may
not
yssue
ne
goo
oute
wythoute
the
grace
of
our
lord
and
his
ayde
&
helpe
/
as
whan
he
gyueth
to
hym
repentaunce
to
do
penaunce
for
his
synnes
.
&
that
is
the
armour
that
saynt
Poul
comaundeth
to
take
in
thys
bataylle
.
Now
oughtest
thou
to
knowe
.
that
whan
a
man
is
armed
for
to
vaynquysshe
and
ouercome
hardely
synne
&
parfyghtly
hym
byhoueth
that
he
haue
thre
thynges
whyche
ben
in
very
penaunce
.
The
fyrst
is
repentaunce
of
hert
/
The
second
confessyon
of
mouthe
/
The
thyrd
is
satysfactyon
and
penaunce
.
that
is
the
amendes
of
synne
.
yf
one
of
these
thre
faylle
the
confessyon
is
nothyng
worth
.
¶
Of
veray
repentaunce
of
hert
capitulo
Cxxvij
REpentaunce
requyreth
grete
sorowe
&
grete
bywayllynges
of
hert
of
that
whych
he
hath
angred
&
dyspleased
god
.
and
of
so
moche
as
he
hath
more
synned
&
dysplesed
god
.
so
moche
more
ought
be
the
sorowe
.
and
the
repentaunce
gretter
.
Thus
repented
hym
the
good
Kyng
dauyd
whan
he
sayd
in
his
psaulter
.
I
haue
laboured
and
trauaylled
in
my
bewayllyng
/
and
haue
wasshen
in
the
nyghtes
my
bedde
and
my
couche
wyth
my
wepyng
teerys
/
He
that
hath
dysplesed
god
by
dedely
synne·
ought
to
wepe
and
waylle
in
the
depnesse
of
hys
hert
.
and
wyth
grete
syghynges
crye
god
mercy
lyke
as
the
theef
.
the
murdrer
.
and
the
traytour
that
hath
deserued
to
be
hanged
on
the
gybet
of
helle·
The
synnar
is
the
theef
to
god
.
For
he
hath
stolen
&
mysused
the
goodes
of
hys
lord
whyche
been
but
lente
to
hym
for
to
wynne
wyth
.
Tho
been
the
goodes
of
nature
/
of
grace
/
and
of
fortune
.
of
whyche
he
must
rendre
&
gyue
acompte
and
rekenyng
moche
straytly
/
how
he
hath
folyly
dyspended
them
.
&
hath
put
them
to
euyll
vse
.
¶
Also
he
is
a
murdrer
of
the
doughter
of
the
kyng
.
that
is
of
his
owne
soule
.
whyche
was
doughter
of
the
kyng
of
glorye
by
grace
/
whome
he
hath
slayn
&
put
to
deth
by
dedely
synne
/
Also
he
is
a
traytre
.
For
the
castel
of
hys
herte
and
of
his
body
whyche
god
hath
gyuen
hym
to
kepe
/
he
hath
yolden
to
the
deuyl
whyche
is
his
mortal
enemye
.
wel
ought
he
to
demene
grete
sorowe
that
is
in
suche
perylle
.
&
ought
ofte
to
wasshe
hys
bedde
/
that
is
his
conscyence
.
These
teres
chace
and
dryue
awaye
the
deuyl
oute
of
hys
hert
.
lyke
as
the
scaldyng
hote
water
dryueth
a
dogge
oute
of
the
kechyn
.
After
the
repentaunce
ought
to
come
the
confessyon
.
that
is
the
good
chambryere
whyche
maketh
clene
the
hous
.
and
casteth
oute
alle
the
ordures
wyth
the
besomme
of
the
tongue
.
wherof
dauyd
sayth
in
the
psaulter
/
Now
vnderstonde
wel
how
a
man
ought
to
confesse
hym
/
¶
Here
after
is
conteyned
how
that
a
man
ought
to
confesse
hym
capitulo
Cxxviij
VNto
that
/
that
confessyon
auaylleth
vnto
the
sauacyon
of
the
soule
byhouen
sixe
condycyons
.
¶
The
fyrst
is
that
it
be
made
wysely
/
and
thys
is
in
two
thynges
/
the
fyrst
that
he
take
good
hede
.
to
whome
he
ought
to
confesse
hym
:
and
after
wherof
he
ought
to
be
confessyd
.
Saynt
Austyn
sayth
.
that
it
whyche
one
shold
doo
for
to
eschewe
and
flee
the
deth
of
the
body
/
ought
one
doo
for
to
eschewe
the
dethe
and
the
dampnacyon
of
the
soule
/
The
seek
man
for
t
eschewe
and
to
fle
the
deth
.
&
for
to
haue
helthe
.
secheth
gladly
the
best
physician
and
the
moost
wyse
that
he
may
fynde
.
Thus
sayth
Saynt
Austyn
.
who
so
wysely
wyl
confesse
hym
&
fynde
grace
anenst
god
.
he
ought
to
seche
suche
a
confessour
.
whyche
can
and
may
bynde
and
vnbynde
.
and
also
counceylle
.
That
is
that
the
confessour
can
wel
knowe
synne
.
and
counceylle
the
synnar
.
and
that
he
haue
power
to
assoylle
hym
/
&
to
gyue
hym
penaunce
after
the
synne
.
For
accordyng
to
his
synne
he
ought
to
haue
penaunce
.
Also
who
so
wyl
confesse
hym
wysely
he
ought
dylygently
remembre
his
synnes
tofore
or
he
confesse
hym
&
enserche
al
his
hert
and
his
conscyence
.
how
he
hath
dysplesed
god
and
his
blessyd
moder
and
al
his
sayntes
.
and
ought
to
remembre
alle
his
lyf
in
grete
drede
.
Lyke
as
dyd
the
good
kyng
Ezechyas
whyche
sayd
thus
.
I
shal
remembre
al
my
yeres
in
the
grete
bytternes
of
my
soule
and
my
herte
.
The
synnar
ought
to
entre
in
to
the
hous
of
hys
hert
/
and
not
to
passe
thorough
lyke
a
mynystrel
whyche
abydeth
not
gladly
in
his
hous
.
For
he
hath
noo
werse
home
than
his
owne
.
But
in
his
owne
hert
a
man
ought
to
dwelle
and
consyder
all
his
synnes
and
his
deffaultes
.
wherof
he
ought
to
yelde
acompts
and
reason
truly
to
god
and
to
his
confessour
.
and
ought
to
remembre
to
ordeyne
wel
his
acompte
/
lyke
as
he
that
is
adiourned
tofore
hys
lord
for
to
rendre
acompte
of
al
his
receytes
and
payementes
.
And
also
wel
to
take
hede
tofore
the
wrytyng
of
his
conscyence
/
that
he
faylle
not
to
accompte
alle
hys
lyf
.
For
yf
he
faylle
of
hys
acompte
god
shal
not
faylle
of
his
whan
a
man
hath
dylygently
remembred
hys
synnes
.
and
beholden
how
and
in
how
many
maners
he
hath
dysplesed
god
/
and
how
oftymes
.
and
how
gretelye
he
hath
synned
/
And
how
longe
he
hath
abyden
in
synne
/
Thenne
he
ought
to
confesse
hym
anone
and
hastelye
¶
And
thys
is
the
second
condycyon
that
ought
to
be
in
confessyon
.
The
kyng
Dauyd
rose
at
mydnyght
for
to
confesse
hym
.
lyke
as
he
sayth
in
the
psaulter
.
and
abode
neuer
vnto
a
moneth
.
ne
to
the
ende
of
a
yere
.
And
the
wyse
man
sayth
thus
in
another
place
/
Ne
tarye
thou
not
to
conuerte
to
god
.
ne
withdrawe
the
not
ne
seke
no
delayes
fro
day
to
ady
.
For
in
taryeng
is
moche
peryl
for
many
reasons
.
Fyrst
for
the
condycyon
of
synne
.
For
synne
is
a
fyre
brennyng
.
whyche
may
not
be
quenched
but
by
lacrymable
confessyon
/
And
moche
were
he
a
fool
that
sawe
hys
hows
brenne
.
and
wold
not
hastely
renne
to
fetche
water
for
to
quenche
the
fyre
.
¶
Also
it
is
a
grete
maladye
&
sekenesse
to
dwelle
in
synne
and
the
veray
medecyne
is
confessyon
.
And
certeyn
lytel
prayseth
he
hys
helthe
.
that
seeth
hym self
seek
to
the
deth
/
and
desyreth
not
to
be
guarysshed
and
helyd
.
¶
Also
the
deth
whiche
is
nyghe
and
alle
aboute
to
espye
the
synnar·
ought
to
moeue
and
excyte
hym
hastelye
to
confesse
hym
.
For
he
knoweth
not
the
day
.
the
houre
.
ne
the
poynte
or
mynute
whan
the
dethe
shal
come
.
whyche
surpryseth
ofte
the
synnar
.
there
.
where
he
taketh
none
hede
.
And
certeynlye
who
that
knewe
what
day
he
shold
deye
.
he
shold
make
hym
redy
in
the
beste
and
hastyest
wyse
that
he
myght
/
¶
Also
yf
a
synnar
sawe
wel
the
perylle
wherein
he
is
.
For
he
is
in
the
holde
and
pryson
of
synne
and
in
the
throte
of
the
lyon
of
helle
.
and
of
the
dragon
that
wyl
deuoure
hym
/
he
shold
hastely
goo
to
confessyon
/
&
that
assone
as
he
myght
.
¶
Also
a
synnar
ought
to
see
what
he
hath
loste
by
hys
synne
.
the
goodes
perdurable
and
the
goodes
spyrytuel
.
Hys
tyme
and
hym self
whyche
he
myght
al
recoure
by
deuoute
confessyon
.
Moche
thenne
were
he
a
fool
yf
he
hasted
not
to
recouure
that
whyche
he
had
loste
.
¶
Also
the
mercy
of
god
that
abydeth
for
the
synnar
.
&
knocketh
at
hys
dore
as
sayth
the
apocalypse
.
For
that
he
ought
to
haste
hym
to
be
confessyd
/
For
of
as
moche
as
god
abydeth
so
longe
the
synnar
.
of
soo
moche
is
hys
Iustyce
more
harde
and
more
cruel
whan
he
seeth
hym
slowe
and
neclygente
.
For
lyke
as
the
archyer
gyueth
to
hys
bowe
more
bente
/
and
th
arbalester
to
the
crosse
bowe
soo
moche
more
smyteth
it
the
harder
and
stronger
.
And
certeynlye
god
hath
his
bowe
bente
and
redy
to
loze
as
sayth
the
Psaulter
for
to
slee
the
synnars
yf
they
wyl
not
conuerte
them
.
and
yf
they
take
not
good
hede
¶
Also
the
synnar
that
ouerlonge
taryeth
to
confesse
hym
/
forgeteth
ofte
hys
synnes
.
Soo
that
it
happeth
that
vnnethe
that
he
is
wel
and
truly
confessyd
.
For
he
forgeteth
many
synnes
whyche
he
shal
neuer
remembre
.
and
so
of
them
shall
he
neuer
repente
.
ne
neuer
be
confessed
/
of
whyche
it
is
to
hym
grete
perylle
.
¶
Also
whan
a
synnar
is
tofore
hys
confessour
he
ought
to
expresse
and
saye
hys
synnes
clerely
.
so
that
hys
confessour
see
euydently
hys
herte
/
and
al
th
entencyon
of
hym
that
confesseth
hym
.
For
the
seek
man
ought
to
dyscoure
his
maladye
vnto
the
physycyen
.
ellys
the
physycyen
myght
not
werke
.
Ne
the
Surgyen
ne
myght
not
hele
the
sore
but
yf
he
sawe
the
wounde
.
And
therfore
sayth
the
wyse
man
/
yf
thou
wylt
that
the
Surgyan
hele
the.
thou
must
dyscouere
to
hym
thy
wounde
or
sore
.
¶
Thenne
the
truaunte
and
the
lame
●echen
the
to
confesse
the
whyche
shewen
theyr
maladyes
.
and
laye
forth
the
foulest
tofore
for
to
haue
almesse
.
Thus
thenne
ought
the
synnar
to
dyscouer
hys
synnes
to
hys
confessour
for
to
haue
mercy·
and
thys
is
the
thyrd
condycyon
.
that
ought
to
be
in
confessyon
.
¶
Also
the
synnar
ought
to
confesse
hym
entyerly
and
hooly
/
this
is
the
fourth
condycyon
.
For
he
ought
to
saye
alle
hys
synnes
grete
and
lytel
and
alle
the
cyrcumstaunces
of
the
synnes·
Thenne
he
ought
fyrst
to
byholde
the
dedely
synnes·
of
whyche
I
haue
spoken
tofore
.
and
to
confesse
hym
hooly
of
eueryche
of
them
/
after
that
he
feleth
hym
culpable
.
wythoute
to
hyde
ony
thynge
.
and
wythoute
sayeng
more
/
and
wythoute
excusyng
hym·
and
wythoute
to
accuse
ony
other
.
¶
Ryght
soo
confessyd
hym
Dauyd
that
sayth
in
the
Psaulter
/
I
shalle
confesse
me
and
shal
saye
all
my
synne
ayenst
me
.
and
not
ayenst
other
.
lyke
as
ypocrytes
whyche
put
alwaye
the
fayrest
outward
/
and
telle
theyr
good
dedes
and
hyde
theyr
euyl
dedes
.
And
accusen
other
of
that
.
whyche
they
them self
be
more
culpable
of
.
For
they
see
wel
a
lytel
festue
or
a
lytel
mote
in
the
eyen
of
other
.
and
beholde
not
a
grete
beme
or
blocke
whyche
is
in
theyr
owen
eyen
/
that
is
to
saye
the
grete
synnes
that
been
in
them
.
Suche
was
the
pharyse
of
whome
the
gospel
sayth
that
he
remembred
hys
good
dedes
.
and
despysed
the
publycan
that
humbly
smote
his
breste
in
the
temple
.
and
cryed
God
mercy
and
sayd
.
Lord
god
haue
pyte
and
mercy
on
me
poure
synnar
.
Thus
ought
the
synnar
Iuge
hym self
tofore
god
.
&
not
aledge
hys
synne
but
to
agryeue
.
poyse·
and
recounte
clerely
wythoute
lyeng
.
¶
Also
confessyon
ought
to
be
hole
.
and
not
departed
to
dyuers
confessours·
For
it
ought
to
be
sayd
alle
to
one
confessour
/
and
not
one
parte
to
one
/
and
another
parte
to
another
god
loueth
not
suche
departyng
.
¶
Also
a
man
ought
not
to
saye
onelye
the
synnes
.
but
alle
the
cyrcumstaunces
whyche
agreuen
moche
the
synnes
.
For
the
synnes
ben
perauenture
more
grete
in
one
persone
than
in
another
.
as
in
a
relygyous
man
more
than
in
a
seculer
.
In
a
prelate
than
in
a
symple
man
.
¶
Also
thys
is
more
grete
synne
in
one
place
than
in
another
/
as
in
a
monasterye·
or
in
ony
other
holy
place·
more
than
in
an
vnhalowed
place
/
also
in
one
tyme
more
than
in
another
.
as
in
lente
or
on
festeful
dayes
/
¶
Also
whan
one
synneth
wytyngly
and
in
ernest
.
he
synneth
more
than
whan
one
synneth
ygnorantlye
.
¶
Also
one
ought
for
to
saye
the
condycyon
of
the
synne
.
For
it
is
gretter
synne
with
a
wedded
woman
than
wyth
a
syngle
.
Or
in
a
man
or
woman
of
relygyon·
or
in
a
persone
ordeyned
a
preest
or
a
deken
.
after
that
the
ordre
and
the
estate
is
more
grete
.
so
moche
is
the
synne
more
grete
.
¶
Also
yf
the
synne
be
ayenste
nature
and
how
longe
tyme
he
hath
duellyd
in
the
sayd
synnes
.
also
he
ought
to
say
yf
he
haue
lytel
or
nought
resysted
and
wyth
stonde
temptacyon
/
or
yf
he
haue
souzt
temptacyon
.
or
yf
he
haue
be
beten
in
tēptacōn·
Also
he
ought
to
say
the
cause
&
the
entēcyon
that
moued
hym
to
do
the
synne
.
&
alle
the
other
occasyons
of
the
synne
.
¶
Also
a
man
ought
for
to
thynke
and
consydere
by
alle
hys
membres
how
he
hath
synned
.
Fyrst
he
ought
to
goo
to
hys
herte
.
and
saye
alle
hys
synnes
what
someuer
they
be
carnall
or
spyrytuel
.
Spyrytuel
as
ageynst
the
fayth
or
of
vayne
glorye
.
or
of
Enuye
.
of
auaryce
.
of
rancour
.
or
of
other
maners
.
of
whome
there
be
many
.
The
synnes
carnal
or
bodely
/
apperteynen
to
the
delytes
of
the
flessh
of
the
body
or
yf
he
haue
not
kept
hym
wel
in
alle
thoughtes
.
that
therin
hath
been
consentyng·
or
longe
abydyng
.
Or
delyte
.
whyche
somtyme
is
as
moche
as
the
consentyng
.
and
of
alle
these
thoughtes
he
ought
to
confesse
.
Also
one
ought
to
take
hede
yf
he
haue
synned
by
the
membres
of
his
body
.
for
a
man
synneth
in
them
in
many
maners
.
Fyrst
in
the
hede
/
whan
one
setteth
ouer
grete
cure
and
grete
costes
to
dresse
it
.
as
done
these
ladyes
&
wymmen
.
whyche
so
curyously
araye
theyr
hede
with
precyous
adournementes
for
pure
vanyte
&
for
to
playse
and
drawe
men
to
synne
.
In
whyche
they
synne
ofte
greuously
.
and
specyally
they
that
make
them
hye
hornes
of
theyr
heer
.
or
of
other
thynge
/
whiche
resemblen
comyn
wymmen
.
Ther
be
vanytees
ynough
aboute
the
heed
.
in
wasshyng
.
in
kembyng
in
dyeng
and
in
pouryng
in
a
myrrour
/
of
whyche
thynges
god
is
ofte
dyspleased
/
Of
thys
vanyte
and
folye
the
men
be
not
alle
quyte
.
For
they
arraye
theyr
heer
lyke
wymmen
.
&
force
it
to
be
yelowe
.
&
yf
they
be
blacke·
they
by
crafte
make
them
blounde
and
abourne
.
and
late
them
growe
longe
more
lyke
to
a
woman
than
to
a
man
.
whyche
is
a
sygne
of
grete
euyl
and
moche
pryde
.
And
of
alle
thys
and
suche
thynges
a
man
ought
for
to
confesse
hym
.
and
of
alle
other
vanytees
and
kepe
hym
that
he
doo
them
nomore
.
¶
Also
a
man
ought
to
remembre
and
wel
consydere
to
the
fyue
wyttes
of
his
body
/
wherin
he
hath
ofte
synned
in
many
maners
/
By
the
eyen
in
folyly
seeyng
and
beholdyng
.
Or
by
the
eerys
in
heryng
gladly
the
myssayers
/
losengers
.
lyers
.
and
other
folyes
.
Or
by
the
mouthe
in
folye
spekyng
.
in
ouer
moche
drynkyng
and
etynge
.
Or
by
the
nose
in
ouermoche
delytyng
hym selfe
in
swete
odours
or
wycked
odours
.
Or
by
folyly
touchyng
in
hym self
.
or
in
hys
wyf
.
or
in
other
that
is
werse
.
be
it
man
or
be
it
woman
/
¶
Also
a
persone
ought
to
confesse
hym
of
the
oultrageous
araye
of
his
robes
and
of
hys
garmentes
in
hosyng
and
shoyng
.
and
of
alle
other
defautes
.
of
whyche
he
hath
mynde
.
And
thus
the
confessyon
is
good
and
hool
.
whan
one
sayth
alle
hys
synnes
grete
and
lytel
.
and
thys
is
the
fourth
condycyon
that
ought
to
be
in
confessyon
.
¶
The
fyfthe
condycyon
is
that
one
ought
for
to
confesse
hym
humbly
/
For
the
synnar
speketh
to
god
whyche
seeth
al
his
hert
.
Thenne
the
confessour
is
but
the
ere
of
god
and
that
whyche
he
hereth
.
ne
knoweth
not
as
a
man·
but
as
god
.
And
the
synnar
ought
to
telle
hys
synnes
wyth
grete
drede
.
and
ought
to
opene
his
hert
and
poure
it
abrode
that
it
flowe
ouer
.
lyke
as
one
shedeth
oute
a
ful
potte
of
water
whan
the
water
is
poured
out
there
abydeth
noo
colour·
as
doth
of
mylke
ne
odour
.
as
of
wyn
ne
sauour
ne
tast
as
of
hony·
thus
shold
noo
thynge
be
reteyned
of
the
synne
.
sythe
it
hath
be
said
in
confessyon·
Ne
the
colour
.
That
is
an
euyl
maner
that
is
had
in
spekyng
.
or
in
byholdyng
/
or
in
folowyng
euyl
company
.
or
in
other
thynge
that
hath
colour
of
synne
.
Also
one
ouzt
to
leue
the
sauour
&
taste
of
synne
.
he
reteyneth
the
sauour
of
synne·
that
thynketh
on
the
synnes
that
he
hath
doon
/
And
delyteth
hym
in
the
remembraunce
of
them
and
pleseth
hym
/
¶
But
he
ought
for
to
thynke
vpon
them
in
grete
drede
.
that
he
falle
neuer
nomore
in
them
.
And
also
he
ought
to
remembre
them
in
grete
sorowe
.
And
he
oughte
for
to
confounde
hym
in
hym self
/
and
to
haue
grete
shame
tofore
god
of
hys
synnes
.
And
ought
to
haue
ferme
purpoos
that
he
shold
neuer
retorne
to
hys
synnes
though
he
shold
be
desmembred
.
¶
Also
he
ought
to
leue
and
fle
the
odour
.
There
been
some
that
leue
wel
theyr
synnes
.
but
yet
they
here
gladly
spoken
of
them
.
but
who
that
wel
repenteth
hym
/
wyl
not
gladly
here
speke
of
them·
but
he
ought
to
haue
grete
abhomynacyyon
of
them
.
The
vj
condycyon
is
that
one
ought
ost
to
confesse
hym
for
many
reasons
.
Fyrst
for
to
gete
more
gretter
grace
and
more
meryte
ayenst
god
.
lyke
as
the
lynnen
cloth
whyche
is
ofte
wasshen
/
is
the
more
whyte
.
Also
for
the
venyall
synnes
that
one
falleth
in
ofte
/
he
ought
to
wasshe
hym
.
Also
for
to
chace
and
dryue
awaye
the
deuyl
fro
hym
.
and
for
to
be
oute
of
hys
thraldom
and
of
hys
nette
.
The
byrde
wythdraweth
hym
and
departeth
gladly
fro
the
place
where
as
hys
neste
is
broken
and
deffeated
/
and
fro
thens
that
hys
egges
been
taken
awaye
.
Also
for
to
lerne
forto
confesse
hym
wel
.
For
the
vsage
maketh
a
mayster
.
lyke
as
it
appyereth
in
these
craftes
.
¶
Also
by
cause
that
one
knoweth
not
yf
he
haue
be
wel
sory
and
wel
repentaunte
/
therfore
he
ought
to
haue
recours
vnto
hys
confessour·
&
to
confesse
hym
of
all
thynges
suffysaun●lye
Also
for
to
humble
hym self
.
for
to
gete
the
more
grace
and
more
meryte
ayenste
god
.
wherfor
one
demaunded
of
a
monke
wherfore
he
confessyd
hym
so
ofte
.
and
he
answerd·
by
cause
sayd
he
that
I
haue
alwaye
fere
that
I
be
not
wel
confessed
.
and
also
I
remembre
me
ofte
of
some
thynges
that
I
haue
not
sayd
in
confessyon
by
forgetyng
.
and
also
by
cause
that
after
my
confessyon
I
fynde
my self
alwaye
the
more
humble
and
meke
/
Now
hast
thou
herde
how
one
ought
to
confesse
hym
.
Now
oughtest
thou
to
knowe
that
fyue
thynges
specyally
empesshe
&
letten
veray
confessyon
.
The
first
is
shame
that
one
dare
not
say
ne
telle
his
synne
for
shame·
&
thys
maketh
the
deuyl
.
that
putteth
shame
tofore
for
to
close
hys
mouthe
lyke
as
a
theef
dooth
/
whyche
that
casteth
vnto
the
hounde
a
lytel
glewe
.
by
cause
he
shold
not
barke
ne
baye
/
For
the
litel
glewe
is
of
suche
nature
that
it
maketh
an
hounde
dombe
and
to
be
stylle
whan
it
is
put
in
his
throte
.
but
the
synnar
ought
to
thynke
that
the
shame
that
he
hath
to
telle
hys
synne
/
is
a
grete
parte
of
his
penaunce
and
of
th
amende
.
¶
Also
the
synnar
ought
gladly
to
suffre
and
drynke
a
lytel
shame
for
to
escape
the
grete
shame
.
that
al
synnars
shal
haue
at
the
day
of
Iugement
whan
al
the
world
shal
see
al
theyr
synnes
/
The
ij
thy●ge
is
euyl
drede
to
do
grete
penaunce
.
the
whiche
the
deuyl
putteth
in
the
ere
of
the
synnar
sayeng
.
thou
mayst
not
do
this
sharpe
penaunce
.
&
thou
mayst
not
leue
thy
customes
.
Suche
peple
resemble
the
shough
hors
whiche
is
aferde
of
the
shadow
that
he
seeth
.
And
certeynlye
this
penaunce
that
we
do
here
in
this
world
is
but
a
shadowe
to
the
regarde
of
the
paynes
of
helle
or
of
purgatorye
.
The
thyrd
thynge
is
the
wycked
loue
that
the
synnar
hath
enlaced
that
he
loueth
so
moche
his
delite
that
he
wyl
not
les●e
it
.
and
thynketh
that
for
noo
thynge
he
wyl
confesse
hym
.
but
slepeth
in
his
synne
lyke
a
swyn
in
the
dunge
.
The
iiij
thynge
is
hope
of
longe
lyf
.
wherof
the
deuyl
sayth
to
hym
.
thou
art
a
yonge
man
.
thou
shalt
lyue
longe
.
thou
shalt
wel
recoure
a
confessour
.
but
he
taketh
none
hede
ne
seeth
not
the
deth
that
awayteth
hym
&
shal
take
hym
sonner
than
he
weneth
/
for
god
whiche
promyseth
pardon
to
hym
that
repenteth
.
promytteth
not
to
morne
as
saynt
Gregory
sayth
/
Thenne
the
deuyl
playeth
ofte
with
the
synnar·
lyke
as
the
catte
doth
with
the
mous
whan
he
hath
taken
hym
.
For
whan
he
hath
longe
played
he
strangleth
&
sleeth
hym
.
The
v
thynge
is
despayr
.
in
which
the
deuyl
putteth
the
synnar
.
but
he
ouzt
to
remembre
that
god
fory●ueth
to
them
that
repente
lyghtly
and
more
gladly
he
gyueth
pardon
than
we
demaunde
hym
.
After
the
confessyon
cometh
the
satysfaction
.
That
is
th
amendes
and
the
penaunce
that
one
ought
to
make
and
praye
for
his
synne
.
after
th
arbytrement
and
wylle
of
the
confessour·
whyche
ought
to
Iuge
the
amendes
of
the
trespaces
/
In
fastynges
.
In
almesses
.
or
in
prayers
.
or
in
other
good
thynges
after
that
the
synne
requyreth
it
.
&
the
seek
man
ought
gladly
to
obeye
to
the
physycyan
to
haue
helthe
/
And
the
good
sone
ought
gladly
to
do
the
wylle
of
hys
ghoostly
fader
for
the
sauacyon
of
hys
soule
.
Now
hast
thou
herde
thre
thynges
that
holden
togyder
the
hauberes
of
penaunce
.
wyth
whyche
been
armed
the
newe
knyghtes
of
god
for
to
vaynquysshe
the
batayll
ayenst
synne
/
And
who
that
shal
vaynquysshe
this
bataylle
shal
not
retche
of
the
second
deth
.
Lyke
as
Saynt
Iohan
saith
in
th
apocalypse
.
but
he
shal
haue
veray
reste
.
that
is
the
glory
perdurable
.
The
fyrst
deth
of
the
soule
is
to
loue
synne
.
which
is
vaynquysshed
by
penaunce
/
by
whyche
one
escapeth
the
second
deth
/
that
is
the
deth
of
helle
.
where
one
may
not
deye
.
This
is
the
fyrst
braunche
of
the
tree
of
prowesse
in
them
that
vaynquysshe
synne
.
After
thys
bataylle
cometh
another
.
For
whan
a
man
repenteth
hym
of
his
synne
.
thenne
cometh
a
newe
wrastlyng
to
his
hert
.
what
penaunce
he
may
doo
.
and
what
lyf
he
may
lede
/
And
there
be
many
of
them
that
in
this
bataylle
be
recreaunte
.
For
lyke
as
god
sayth
in
the
gospel
.
Now
they
byleue
.
Now
they
byleue
not
.
Now
they
wyl
/
now
they
wyl
not
.
Now
they
purpose
/
Now
is
alle
nought
.
For
they
be
not
ferme
ne
estable
.
ne
perseueraunte
.
But
whan
a
man
Ioyneth
hym
to
god
/
and
affermeth
hys
herte
and
hys
good
purpoos
to
hym
/
thenne
is
thys
bataylle
good
&
goten
/
and
thenne
god
maketh
hym
ferme
and
stable
as
is
a
pyler
in
the
chirche
.
as
sayth
saynt
Iohan.
Thys
is
the
second
vyctorye
&
the
rewarde
that
answereth
to
hym
.
after
this
wrastlyng
cometh
the
iij
wrastlyng
that
a
man
hath
to
his
flesshe
.
which
moche
complayneth
whan
it
begynneth
to
fele
the
hardnesse
&
sharpnesse
of
penaunce
.
&
it
reenforceth
to
come
ageyn
to
hir
olde
customes
.
the
flesshe
is
an
euyl
wyf
.
wherof
salamon
sayth
.
who
moste
doth
the
wylle
of
the
flesshe
.
the
wers
it
is
.
&
more
is
to
hym
contrarye
.
And
who
that
suffreth
his
flesshe
to
ouercome
hym
.
he
entreth
and
putteth
hym self
in
grete
seruytude
.
For
there
is
none
so
foule
a
thynge
as
to
be
ouercom
of
his
flesshe
/
who
that
vaynquyssheth
thys
bataylle
.
god
promytteth
to
hym
a
newe
crowne
whyt
of
chastyte
&
of
Innocencye
.
&
bryngeth
hym
to
reste
/
that
is
the
glorye
perdurable
lyke
as
he
saith
in
th
apocalypse
.
after
this
batayl
cometh
this
world
and
dame
fortune
with
hir
whele·
whiche
assaylleth
a
man
on
the
ryght
syde
and
on
the
lyft
syde
/
whiche
been
two
stronge
bataylles
.
where
as
moche
peple
ben
vaynquysshed
/
&
moo
be
vaynquysshed
on
the
ryght
syde
than
on
the
lyft
syde
/
lyke
as
dauyd
sayth
in
his
psaulter
.
For
more
stronge
is
the
temptacion
that
cometh
of
the
ryght
syde
.
than
it
that
cometh
on
the
lyft
.
as
dauyd
sayth
in
his
psaulter
.
For
more
stronge
is
the
temptacyon
that
cometh
of
honoure
of
rychesses
and
of
delytes
which
the
deuyl
offreth
&
setteth
before
.
than
that
which
cometh
of
aduersyte
.
lyke
as
pouertres
&
the
maladyes
&
the
sekenesses
that
god
sendeth
/
&
he
that
vaynquyssheth
and
that
despyseth
with
his
hert
the
prosperytees
of
this
world
.
God
promytteth
to
hym
honour
and
hyenesse
in
glorye
.
for
he
shal
make
hym
sytte
wyth
hym
in
his
trone
as
saith
th
apocalipse
To
hym
that
shal
vaynquysshe
that
other
bataylle
whiche
is
on
the
lyft
syde
in
th
aduersytees
of
this
world
god
promytteth
glorye
which
no
man
may
take
fro
hym
.
The
vj
batayll
which
is
moche
stronge
/
is
ayenst
the
wycked
that
ben
in
the
world
which
ben
the
membres
of
antecryste
which
warren
ayenst
the
good
men
by
theyr
myght
.
lyke
as
dyd
of
olde
tyme
the
tyraunts
.
ayenst
the
marters
&
good
crysten
men
.
for
vnnethe
shal
none
dar
reclame
hym
crysten
for
the
strengthe
of
Antecryst
&
of
his
membres
.
Thys
is
the
beest
that
Iohan
sawe
that
warryd
the
sayntes
of
whyche
we
haue
tofore
spoken·
The
membres
of
this
beest
shewen
them
in
wycked
prynces
and
euyll
prelates
.
whyche
by
theyr
grete
couetyse
defoule
flee
and
eten
theyr
subgettes
.
so
that
the
good
men
that
been
vnder
them
haue
ynough
to
suffre
and
many
dyseases
&
grete
myschyeues·
But
they
that
take
al
in
good
pacyence
without
murmure
as
dyd
Iob.
and
truste
al
in
god
they
vaynquysshe
this
batayl
.
and
to
hym
that
shal
ouercome
it
.
god
promytteth
to
hym
that
he
shal
gyue
to
hym
power
ouer
his
enemyes·
lyke
as
saynt
Iohan
sayth
in
th
apocalyps
.
After
alle
these
bataylles
cometh
the
laste
which
is
moost
stronge
.
for
the
deuyl
whiche
is
malycious
&
moche
subtyl
.
whan
he
seeth
that
a
man
is
mounted
vpon
the
moutayn
of
perfection
.
and
hath
ouercomen
al
these
bataylles
aforesaid
.
Thenne
assaylleth
hym
the
fende
by
vaynglorye
/
&
by
presumpcion
.
for
thenne
it
semeth
to
hym
that
he
is
a
moche
good
man
.
&
grete
frende
of
god
by
this
that
he
hath
al
suffred
for
hym
by
which
he
falleth
somtyme
from
hye
to
lowe
as
dyd
lucyfer
/
&
therfore
it
is
grete
necessyte
that
a
man
be
wyse
.
and
that
he
kepe
hym
from
the
synne
of
vaynglorye
.
whyche
maketh
the
ryergarde
.
For
in
the
taylle
lyeth
ofte
the
venym
.
and
thenconforaunce
.
and
somtyme
the
shyppe
that
is
nyghe
to
the
porte
peryssheth·
whyche
wente
surely
in
the
hye
see
.
Thenne
hym
byhoueth
that
he
tarye
and
addresse
hys
saylle
.
That
is
al
his
entencyon
&
alle
his
hert
at
the
porte
of
helthe
.
That
is
to
Ihesu
Cryste
by
the
wynde
of
feruent
loue
and
of
grete
desyre
of
god
.
This
is
the
hungre
of
Iustyce
of
whyche
we
haue
spoken
tofore
.
whyche
cometh
of
the
yefte
of
strengthe
and
of
the
vertu
of
prowesse
.
As
the
good
Knyght
whyche
is
noble
and
hardy
/
that
hath
a
good
herte
.
and
that
hath
been
in
many
presses
.
whyche
hath
grete
talente
and
grete
hungre
to
shewe
his
strengthe
in
tournoyes
or
in
bataylles
for
to
gete
to
hym
pryse
and
renomee
/
And
certeynly
who
that
hath
grete
loue
to
god
&
grete
hungre
and
desyre
of
his
helthe
he
ouercometh
lyghtlye
thys
last
bataylle
.
he
wyl
not
ne
desyreth
not
in
thys
lyf
.
but
that
whyche
is
vnto
the
honour
and
to
the
glorye
of
God
.
And
to
the
helthe
of
his
soule
.
and
who
that
vaynquyssheth
thys
bataylle
shal
wynne
the
rewarde
.
of
whyche
saynt
Iohan
speketh
in
th
appocalypse
there
where
our
lord
sayth
.
that
to
hym
that
shal
vaynquysshe
he
shal
gyue
to
hym
to
ete
of
the
tree
of
lyf
.
whyche
is
in
the
myddle
of
paradyse
.
That
is
Ihesu
Cryst
hym self
that
gyueth
lyf
perdurable
of
whyche
alle
the
sayntes
lyuen
in
the
glorye
of
heuen
.
and
al
been
fulfylled
and
been
in
reste
/
And
this
is
the
blessyng
of
whyche
the
debonayr
Ihesu
Cryst
promytteth
in
the
gospel
to
hys
good
knyghtes
whan
he
sayd
.
blessyd
be
they
that
haue
hungre
and
thyrste
of
Iustyce
/
that
is
to
serue
god
and
to
loue
hym
/
For
they
shal
be
fulfylled
of
the
fruyte
of
the
tree
of
lyf
.
That
is
the
ende
and
the
perfectyon
of
this
vertu
whyche
is
called
prowesse
.
to
whyche
ledeth
the
yefte
of
strengthe
.
¶
Of
the
vertu
of
the
yefte
of
counceyl
.
and
of
the
good
and
meryte
that
is
therin
capitulo
Cxxix
LYke
as
the
holy
ghoost
gyueth
strengthe
and
vygour
to
empryse
grete
thynges
.
Ryght
so
yeueth
he
counceyl
by
whyche
a
persone
cometh
to
a
good
ende
/
of
that
whyche
he
empryseth·
Thys
is
a
grete
grace
that
the
holy
ghoost
gyueth
whyche
is
callyd
the
yefte
of
counceyl
.
by
whyche
a
man
hath
grete
aduysemente
and
grete
delyberacyon
and
aduys
in
alle
that
.
that
he
empryseth
/
and
in
that
.
that
he
be
not
ouer
hasty
in
hys
empryses
.
For
lyke
as
sayth
the
phylosophre
.
Grete
thynges
be
made
and
done
not
onely
by
strengthe
ne
by
armes
but
by
good
counceyl
/
And
another
phylosophre
whyche
was
named
Socrates
sayth
that
of
hasty
counceyl
men
repente
hem
after
.
And
therfore
sayth
Salamon
doo
no
thyng
with
oute
good
counceyl
/
and
after
the
dede
thou
shalt
not
repente
the.
Thys
grace
sheweth
hym
in
a
man
in
thre
maners
.
Fyrst
in
sechyng
gladly
good
counceyl
.
thus
thoby
counceylled
his
sone
/
Fayr
sone
sayd
he
aske
counceyl
alwaye
of
a
wyse
man
.
And
Salamon
sayth
that
there
where
as
is
noo
good
gouernour
.
the
peple
faylleth
anone
and
is
anone
destroyed
/
but
it
is
sauf
whan
there
been
many
good
counceylles
.
and
the
wyse
Tullyus
sayth
that
lytel
is
worth
the
armes
withouteforth
/
yf
there
be
not
good
counceyl
wythinforth
.
But
kepe
the
wel
sayth
the
scrypture
fro
euyl
counceyllours
/
&
counseylle
the
not
wyth
fooles
.
For
they
loue
no
thynge
but
that
whyche
pleseth
them
.
and
not
that
whiche
pleaseth
god
.
Also
the
scrypture
counceylleth
that
one
shold
aske
and
seche
counceyl
of
the
olde
&
auncyen
men
.
&
not
of
the
yonge
men
which
ben
not
proued
in
the
werkes
.
For
in
the
auncyen
men
that
haue
seen
&
proued
many
thynges
/
is
good
wysdom
&
good
counceyl
.
By
cause
that
Roboas
the
sone
of
Salamon
lefte
the
counceyl
of
the
olde
&
auncyen
men
that
were
wyse
.
&
toke
the
counceyl
of
yonge
men
/
he
loste
the
moost
partye
of
hys
royame
.
Also
who
that
hath
thys
yefte
late
hym
examyne
&
consydere
the
counceylles
that
be
gyuen
to
hym
.
&
thynke
with
grete
aduysement
yf
he
be
wel
counceylled
&
truly
/
&
not
lyghtly
to
byleue
to
the
counceyl
of
one
man
ne
of
tweyne
/
how
wel
that
they
be
of
his
pryue
frendes
/
Therfore
Seneke
saith
that
a
wyse
man
examyneth
his
counceylles
.
and
byleueth
them
not
lyghtly
.
For
he
that
byleueth
lyghtly
.
he
fyndeth
that
he
is
ofte
deceyued
.
Also
who
that
hath
this
yefte
.
he
obeyeth
to
good
counceyl
whan
he
fyndeth
it
.
For
for
nought
asketh
he
counceyl
.
that
hath
no
wylle
to
doo
therafter
.
wherof
sayth
salamon
.
It
semeth
to
a
fool
that
he
be
in
the
ryght
waye
.
but
the
wyse
man
hereth
gladly
good
counceyl
.
that
is
to
say
/
that
the
wyse
man
obeyeth
to
the
good
counceylles
/
whyche
the
foles
despyse
/
The
moost
prouffytable
counceyl
that
a
man
may
haue
.
is
the
counceyl
that
our
good
mayster
Ihesu
Cryste
whyche
is
the
fontayne
of
alle
sapyence
of
whome
cometh
all
good
counceyl
.
that
is
in
the
holy
gospel
whan
he
sayth
.
yf
thou
wylt
be
partyte
.
goo
&
selle
alle
that
thou
hast
&
gyue
it
to
the
poure
peple
.
&
come
folowe
me
/
and
thou
shalt
haue
grete
tresour
in
heuen
/
and
beholde
&
thynke
who
gyueth
suche
counceyl
.
For
he
is
as
I
say
the
fontayne
of
sapyence
.
The
veray
god
that
cam
in
to
th
erthe
for
to
counseylle
the.
&
for
tenseygne
the
the
ryght
waye
for
to
goo
to
paradys
.
That
is
the
path
of
pouerte
of
the
spyryte
.
by
whyche
the
holy
ghoost
ledeth
them
whome
he
enlumyneth
wyth
the
yefte
of
counceyl
/
Trouthe
it
is
that
in
another
manere
a
man
may
be
sauyd
/
As
by
the
waye
of
the
commaundementes
of
our
lord
to
holde
and
kepe
them
.
One
may
be
saued
in
maryage
.
or
in
wedowhode
/
or
in
rychesses
of
the
world
whan
they
be
wel
vsed
.
But
the
holy
ghoost
by
the
yefte
of
counceyl
ledeth
and
conduyteth
more
ryght
&
more
surely
by
the
waye
of
veray
pouerte
of
the
spyryte
.
by
whyche
one
despyseth
and
put
vnder
fote
all
the
couetyse
of
the
world
for
the
loue
of
god
.
thys
yefte
taketh
awaye
fro
the
hert
the
synne
of
auaryce
and
of
couetyse
/
&
so
planteth
the
fayre
tree
of
mercy
.
whyche
is
to
haue
sorowe
&
compassyon
of
other
mens
harme
/
&
of
other
mennes
suffraunce
.
¶
Of
the
degrees
of
the
vertu
of
mercy
capitulo
Cxxx
THis
tree
of
mercy
hath
seuen
degrees
lyke
vnto
the
other·
by
whyche
it
groweth
and
prouffyteth
.
These
ben
seuen
thynges
whyche
moeue
moche
and
drawe
a
man
vnto
mercy
.
and
to
haue
compassyon
of
others
harme·
The
fyrst
thynge
that
moeueth
a
man
to
mercy
is
nature·
For
as
the
book
sayth
whyche
speketh
of
the
nature
of
beestes
.
No
byrde
eteth
another
byrde
of
his
owne
nature
/
Ne
a
beest
also
eteth
not
another
beest
of
his
owne
nature
/
Also
the
same
book
saith
that
a
mare
nouryssheth
the
foole
of
another
mare
.
whan
she
is
dede
.
Also
it
hath
ofte
be
seen
&
preuyd
that
a
wulfe
hath
nourysshed
the
whelpes
of
another
wulfe
/
and
hath
defended
them
fro
other
beestes
.
wel
thenne
ought
a
man
to
haue
pyte
&
compassyon
on
another
.
of
his
euyl
&
harme
/
whyche
is
semblable
to
his
nature
.
For
we
al
be
made
of
one
matere
&
one
forme
&
one
ymage
.
The
second
thynge
that
ought
to
drawe
a
man
to
mercy
&
to
compassyon
of
another
mannes
harme
is
grace
.
For
we
al
be
membres
of
one
body
/
that
is
of
holy
chyrche
by
grace
/
and
one
membre
helpeth
another
naturelly
.
&
hath
pyte
&
compassyon
.
Also
we
be
bouzt
&
redemed
with
one
prys
.
that
is
with
the
precyous
blode
of
Ihesu
cryst
.
that
henge
on
the
crosse
for
to
redeme
vs
fro
deth
perdurable
/
whan
our
saueour
Ihesu
Cryst
was
thenne
soo
pyetous
&
mercyful
toward
vs
.
wel
ought
we
thenne
to
haue
pyte
&
compassyon
one
of
another
.
&
to
ayde
&
socour
that
one
that
other
.
Also
we
ben
al
brethern
of
fader
&
moder
by
fayth
&
by
grace
/
For
we
ben
al
sones
of
god
&
of
holy
chyrche
.
&
the
one
broder
ought
to
helpe
that
other
whan
he
seeth
it
is
nede
.
for
at
nede
is
seen
who
is
a
frende
.
The
thyrd
thynge
that
ought
to
moeue
a
man
to
mercy
is
the
comandement
of
the
holy
scrypture
whych
counceylleth
&
commandeth
the
werkes
of
mercy
aboue
alle
other
thynges
/
wherof
the
wyse
Salamon
sayth
.
See
wel
to
sayth
he
that
thy
hede
be
not
wythout
oylle
.
for
by
th
oylle
that
nouryssheth
the
fyre
&
the
lampe
.
is
vnderstonden
mercy
.
which
ought
alwaye
to
be
in
our
tonnes
.
For
in
lyke
wyse
as
the
oylle
surmounteth
in
the
lampe
.
aboue
al
other
lyquours
.
Ryght
so
mercy
surmounteth
the
other
vertues
.
And
also
as
the
oylle
nouryssheth
&
kepeth
the
fyre
in
the
lampe
.
&
whan
the
oylle
faylleth
the
fyre
quencheth
.
Ryght
so
mercy
kepeth
the
fyre
of
the
loue
of
god
in
the
hert
.
&
whan
mercy
faylleth
.
the
loue
of
god
faylleth
.
Lyke
as
sayth
saynt
Iohan
/
who
that
shal
see
sayth
he
his
broder
&
his
neyghbour
hauyng
dysease
&
necessyte
in
nede
.
&
closeth
the
dore
of
his
hert
.
that
is
to
say
that
he
hath
no
pyte
ne
compassyon
.
&
helpeth
hym
not
yf
he
may
.
how
sayth
he·
shal
the
loue
and
charyte
of
god
be
in
hym
.
lyke
as
he
wold
saye
/
That
may
not
be
.
For
the
oylle
of
mercy
is
faylled
in
the
lampe
of
his
hert
/
Also
the
good
thobye
taught
hys
sone
&
sayd
thus
.
Fayre
sone
be
thou
mercyful
/
as
moche
as
thou
mayst
/
yf
thou
haue
plente
of
goodes
gyue
gladly
&
largely
.
yf
thou
haue
lytel
yet
of
the
same
yeue
gladly
to
the
poure
.
And
our
lord
sayth
in
the
gospel
.
Goo
sayd
he
&
selle
al
that
thou
hast
and
gyue
it
to
the
poure
.
This
is
the
vertue
that
the
holy
scrypture
prayseth
moost
generally
.
And
it
is
the
vertu
that
moost
playseth
god
as
the
scrypture
sayth
.
Herof
sayth
god
by
the
prophete
.
I
wyl
sayth
he
mercy
&
not
sacryfyse
.
And
Saynt
austyn
sayth
that
there
is
no
thynge
that
so
moche
maketh
a
man
amyable
vnto
god
as
doth
pyte
.
and
to
haue
mercy
on
other
.
Moche
peple
do
seruyse
and
sacrefyse
to
god
in
fastynges
or
in
pylgremages
.
or
in
sharpe
penaunce
of
the
body
.
but
to
do
almesse
.
they
ben
scarce
caytyf
&
strayte
.
Also
moche
people
of
grete
estate
to
whome
god
hath
gyuen
largely
of
his
temporell
goodes
do
sacryfyse
&
seruyse
not
to
god
.
but
to
the
world
.
or
to
the
deuyl
in
that
.
that
they
dyspende
folyly
theyr
goodes
in
vanytees
and
in
oultrages
/
and
in
honoures
of
the
world
.
But
for
to
gyue
fo
goddes
sake
to
the
poure
they
ben
harde
as
ademont
.
¶
Also
lyke
as
mercy
pleseth
to
god
.
ryght
so
despleaseth
it
to
the
deuyl
.
For
it
is
the
armure
and
the
vertu
by
whyche
he
is
moost
sonnest
vaynquysshed
.
as
is
said
in
a
glose
vpon
the
psaulter
/
he
may
not
suffre
the
good
odour
of
suche
an
oynemente
.
Nomore
than
the
crapaulde
may
fele
the
smellyng
or
odour
of
the
vygne
.
Thys
odour
myght
not
Iudas
smelle
ne
fele
whan
the
holy
Maudeleyne
enoynted
the
heed
of
Ihesu
Cryste
wyth
the
precyous
oynement
.
For
it
semed
to
Iudas
that
it
was
a
thynge
loste
.
and
had
leuer
the
money
that
it
coste
in
hys
purs
by
couetyse
.
Of
suche
peple
that
be
thus
couetous
and
auarycyous
is
lord
&
mayster
a
deuyl
that
is
called
closepurs
/
whome
an
holy
hermyte
sawe
.
that
he
had
the
offyce
to
close
and
shette
the
purses
of
couetous
men
.
that
they
shold
not
be
opened
to
doo
almesse
.
The
fourth
thynge
that
ought
to
moeue
a
man
to
mercy
/
is
the
grete
largesse
of
our
lord
/
whyche
gyueth
largely
to
euery
man
after
that
they
be
/
as
sayth
Saynt
Iames.
and
maketh
his
sonne
to
shyne
vpon
the
good
and
vpon
the
euyl
/
lyke
as
it
is
sayd
in
the
gospel
.
Sythe
that
the
debonayr
Ihesus
is
so
large
to
vs·
that
he
gyueth
to
vs
.
and
hath
gyuen
.
alle
that
we
haue
that
is
good
.
we
ought
to
be
large
and
curtoys
that
one
anenste
that
other
.
For
so
commaundeth
to
vs
god
in
the
gospel
whan
he
sayth
/
Be
ye
mercyful
/
lyke
as
your
fader
of
heuen
is
mercyful
.
He
ought
to
resemble
his
fader
.
&
ought
to
ensyewe
hym
whan
he
is
good
and
wyse
.
Or
otherwyse
he
forsaketh
hym
.
and
therfore
sayth
the
wyse
man
in
scrypture
.
Be
ye
mercyful
&
pyetous
to
the
poure
&
to
the
orphans
lyke
as
thou
were
theyr
fader
or
theyr
moder
/
be
thou
as
their
husbond
.
and
thus
shalt
thou
be
called
the
sone
of
god
.
¶
The
fyfthe
thynge
that
ought
to
moeue
a
man
to
mercy
is
the
honour
of
god
.
For
as
Salamon
sayth
.
he
honoureth
our
lord
that
dooth
wel
to
the
poure
.
For
that
whyche
is
doon
to
the
poure
.
is
don
vnto
god
lyke
as
hym self
wytnesseth
in
the
gospel
.
That
whyche
ye
haue
doon
to
one
of
the
leest
of
my
seruauntes
.
ye
haue
doon
to
me
/
this
sayth
god
.
The
poure
ben
the
lytel
meyne
of
our
lord
.
who
so
honoureth
them
by
the
werkys
of
mercy
he
honoureth
god
.
For
who
honoureth
the
meyne
he
honoureth
the
lord
.
and
who
that
dooth
vylonye
to
the
famylye
and
seruauntes
.
dooth
vylanye
to
the
lord
.
¶
Herof
haue
we
a
fayre
and
a
good
ensaumple
of
the
holy
saynt
martyn
.
To
whome
god
appyeryd
in
the
nyght
.
after
that
he
had
departed
and
gyuen
hys
mantel
to
the
pour
man
.
and
he
was
couerd
wyth
the
sayd
mantel
.
and
god
sayd
to
hys
angellys
Martyn
hath
clad
me
wyth
thys
vestement
.
¶
The
syxthe
thynge
that
ought
moche
to
moeue
a
man
to
mercy
/
is
the
drede
of
the
Iugement
.
For
as
sayth
saynt
Iames
Iugement
wythoute
mercy
shal
be
doo
to
hym
that
dooth
not
the
werkes
of
mercy
.
For
lyke
as
god
sayth
in
the
gospel
.
whan
the
day
of
Iugement
shal
come
/
the
sentence
shal
be
gyuen
ayenst
them
that
haue
not
to
theyr
power
doon
and
accomplysshed
the
werkes
of
mercy
.
For
god
shal
leye
a
deef
eere
to
them
that
now
leye
a
deef
eere
to
the
poure
.
lyke
as
it
appyereth
in
the
exaumple
that
he
recounteth
of
the
ryche
man
that
wold
gyue
none
almesse
to
Lazare
/
and
by
cause
he
refused
to
gyue
to
hym
almesse
.
god
refused
to
hym
a
drope
of
water
whan
he
was
in
the
fyre
of
helle
/
In
lyke
wyse
dyd
he
to
the
folysshe
vyrgyns
that
had
none
oylle
in
theyr
lampes
.
God
closed
to
them
the
yate
at
the
weddyng
and
sayd
to
them
I
knowe
you
not
.
and
so
they
abode
wythoute
and
came
not
in
.
Ryght
soo
shal
it
be
doo
at
the
day
of
Iugemente
to
the
auarycyous
and
to
the
couetous
men
whyche
haue
not
the
conduytes
of
mercy
whyche
ledeth
the
soules
to
heuen
.
and
maketh
to
them
a
ryzt
waye
to
come
tofore
god
as
holy
scrypture
sayth
.
Lyke
as
waye
is
made
&
the
yate
opened
to
hym
that
bryngeth
a
presente
.
Certeynlye
acursed
shal
he
be
by
ryght
to
whome
pyte
and
mercy
shal
torne
theyr
backe
at
the
day
of
Iugemente
.
whan
god
shal
gyue
sentence
soo
ferme
.
stable
.
and
dredefull
For
it
shal
be
so
establysshed
by
Iustyce
and
confermed
.
that
it
shal
neuer
be
repeled
.
And
thenne
shal
god
do
as
souerayn
pope
bysshop
&
kynge
/
caste
oute
hys
grete
excomynycacyon
.
For
he
is
kyng
and
bysshop
as
sayth
the
scrypture
.
for
he
took
●ature
humayn
in
the
lynage
of
kynges
and
of
bysshoppes
Thys
excomynycacyon
shal
be
cast
vpon
them
that
shal
be
on
the
lyft
syde
.
None
of
them
shal
be
except
.
They
shal
be
wycked
people
whome
god
shal
curse
for
theyr
synnes
&
for
theyr
falsehede
.
Thus
shal
he
say
to
them
.
Goo
ye
wycked
&
cursed
in
to
the
fyre
of
helle
perdurably
/
whyche
is
ordeyned
to
t
horryble
deuyls
/
and
to
them
that
haue
doon
theyr
wylle
.
Alas
thys
sentence
how
wel
that
it
is
shorte
.
certeynlye
it
shalle
be
ouer
anguysshous
and
ouer
harde
whan
Ihesus
Cryst
shalle
chase
them
oute
of
hys
companye
.
Suche
harde
a
departyng
ought
moche
to
be
doubted
.
¶
The
seuenth
thynge
that
ought
moche
to
moeue
a
persone
to
mercy
.
is
the
fruyt
and
the
good
that
groweth
of
thys
tree
.
whych
appyereth
in
many
maners
Fyrst
in
that
whyche
mercy
geteth
pardon
to
synnars
.
Of
whyche
mercy
hath
the
lettres
of
pardon
and
of
Indulgence
.
For
god
sayth
in
the
gospel
.
Blessyd
be
the
mercyful
.
for
they
shal
haue
mercy
.
After
in
the
same
letter
sayth
he
.
yf
we
pardone
not
that
one
the
other
/
god
shal
not
pardone
vs
.
¶
Also
mercy
is
the
good
marchaunts
purs
.
whyche
wynneth
oueral
.
&
neuer
leseth
.
For
as
sayth
saynt
Poul
.
mercy
auaylleth
to
alle
thynges
.
A
precyouse
stone
shold
be
moche
worthe
.
that
shold
be
good
for
alle
thynges
.
That
is
mercy
whyche
wynneth
the
goodes
temporell
.
the
goodes
spyrytuell
/
and
the
goodes
perdurable
of
glorye
.
Of
the
goodes
temporell
sayth
salamon
.
honoure
god
of
thy
rychessys
&
of
thy
goodes
temporell
gyue
to
the
poure
.
and
god
shal
replenysshe
thy
garners
of
whete
/
&
thy
celyers
of
wyne
/
But
vnderstonde
wel
this
word
.
that
he
sayth
of
thy
rychessys
and
of
thy
goodes
/
and
not
the
goodes
of
other
/
as
doon
somme
that
wyl
doo
almesses
of
that
whyche
they
haue
taken
fro
other
by
force
.
by
rauyne
/
by
vsure
.
or
by
other
euyl
cause
.
and
maken
ofte
of
other
mennes
lether
large
thonges·
But
of
thyn
owne
propre
good
whyche
thou
holdest
truly
honoure
god
.
For
that
other
thou
art
bounden
to
yelde
and
rendre
ageyn
.
¶
Also
he
sayth
that
thou
gyue
to
the
poure
and
not
to
the
ryche
.
and
god
shall
yelde
to
the
an
hondred
double
therfore
.
lyke
as
he
sayth
in
the
gospel
.
Mercy
is
a
seed
that
fructefyeth
better
in
the
lene
londe
than
it
doth
in
fatte
.
How
that
mercy
multeplyeth
the
goodes
temporell
we
haue
many
fayre
ensaumples
.
of
whyche
I
wyl
remembre
some
here
.
¶
It
is
sayd
of
saynt
Germayn
of
Ancerre·
that
whan
he
came
fro
Rome
.
as
he
went
oute
of
melane
.
he
demaunded
his
deken
yf
he
had
ony
money
/
he
ansuerd
that
he
had
but
thre
pens
.
for
saynt
Germayn
had
gyuen
alle
to
poure
people
.
Thennne
commaunded
saynt
Germayn
to
his
deken
that
he
shold
gyue
tho
iij
pens
to
the
poure
peple
.
for
god
had
wel
wherof
to
fede
them
that
day
.
The
deken
with
grete
payne
&
grutchyng
gaf
ij
peus
/
and
reteyned
the
thyrd
peny
/
and
as
they
wente
on
the
waye·
the
seruaunte
of
a
riche
man
brought
to
saynt
Germayn
fro
his
lord
.
CC
shelynges
/
Thenne
called
saynt
Germayn
his
deken
/
&
sayd
to
hym
that
he
had
stolen
fro
the
poure
a
peny
.
For
yf
he
had
gyuen
the
thyrd
peny
to
the
poure
.
the
knyght
had
sente
hym
CCC
.
shelynges
.
After
it
was
sayd
in
the
waye
to
Saynt
Germayn
/
that
to
saynt
Iohan
thamener
cam
a
gentylman
which
was
robbed
of
theuys
so
that
he
had
no
thynge
&
tolde
to
saynt
Iohan
thamener
his
caas
.
he
had
grete
pyte
&
compassyon
on
hym
/
&
commaunded
his
dyspencer
that
he
shold
gyue
hym
/
xv
.
pounde
.
of
gold
.
his
dyspencer
for
couetyse
gaf
hym
but
/
v
/
Anon
a
noble
lady
sent
vnto
the
sayd
Saynt
Iohan
fyue
.
C.
pounde
.
of
golde
.
Thenne
he
called
his
dyspencer
&
demaunded
hym
how
moche
he
had
gyuen
to
that
man
.
He
ansuerd
&
sayd
that
he
had
gyuen
hym
xv
.
pounde
.
The
holy
man
sayd
nay
.
&
that
he
had
gyuen
hym
but.
v
/
pounde
.
&
whan
he
knewe
the
trouth
by
hym
that
had
receyued
it·
he
sayd
to
hys
dyspenser
.
that
yf
he
had
gyuen
that
.xv.
pounde
.
Our
lord
had
sente
to
hym
by
the
good
woman
.
M.
&
.
v
C.
pounde·
&
whan
he
demaunded
of
the
good
lady
whome
he
called
to
hym
.
how
moche
she
had
gyuen
and
lefte
to
hym
in
hyr
testament
.
She
answerd
that
she
had
ordeyned
a
thousand
and
fyue
hondred
pounde
for
to
sende
hym
/
And
whan
she
sawe
the
.
M
/
pounde
raced
and
put
oute
of
the
wrytyng
.
she
thought
that
god
wold
that
she
shold
sende
to
hym
nomore
but
v
hondred
pounde
.
¶
Also
Saynt
Gregoire
reherceth
of
saynt
Bonyface
.
that
fro
that
tyme
that
he
was
a
chylde
he
was
so
pyetous
.
that
he
gaf
hys
sherte
&
his
gowne
vnto
the
poure
.
how
be
it
that
his
moder
bete
hym
ofte
therfore
.
¶
Now
it
happed
that
the
chylde
sawe
many
poure
people
that
suffred
moche
dysease
/
he
espyed
that
hys
moder
was
not
at
home
.
he
ranne
to
the
garners
.
and
al
that
hys
moder
had
assembled
for
the
yere
he
gaf
to
the
poure
peple
.
And
whan
hys
moder
came
and
knewe
what
he
had
don
.
she
was
as
oute
of
hyr
wytte
.
Thenne
the
chylde
prayed
our
lord
and
the
garners
were
ful
of
whete
/
¶
Also
there
was
a
poure
man
as
it
is
sayd
that
had
but
one
cowe
.
whyche
herd
saye
of
his
curate
in
his
sermon
that
god
sayd
in
the
gospel
/
that
a
man
shold
haue
an
hondred
folde
double
for
alle
that
he
shold
gyue
for
goddes
sake
.
The
good
man
by
the
counceyl
of
his
wyf
gaf
his
cowe
vnto
hys
curate
in
hope
to
haue
an
hondred
kyen
for
hys
cowe
.
And
whan
he
had
longe
taryed
.
and
that
promesse
abode
longe
after
/
he
wende
that
hys
curate
had
deceyued
hym
.
and
thouzt
that
he
shold
slee
hym
.
and
aroose
on
a
nyght
for
to
slee
hym
and
whan
he
was
in
the
waye
he
fonde
a
grete
masse
of
golde
.
and
thenne
he
thought
that
god
had
rendred
and
yelden
hys
promesse
and
retorned
in
pees
.
¶
Also
of
another
poure
man
by
cause
that
he
had
herde
that
god
wold
so
gyue
an
hondred
for
one
.
he
gaf
hys
cowe
vnto
hys
curate
whyche
was
ryche
.
The
preest
took
gladly
thys
cowe
and
sente
it
to
hys
pasture
where
as
hys
other
kyen
were
.
And
at
euen
the
poure
mans
cowe
came
ageyn
home
&
brought
an
.
C.
kyen
longyng
to
the
preest
with
hyr
.
whan
the
pour
man
sawe
that
he
.
thought
that
god
had
kept
his
promesse
accordyng
to
the
gospel
.
&
the
sayd
kyen
were
Iuged
tofore
the
bysshop
to
the
poure
man
ayenst
the
preest
.
These
ensaumples
toforesaid
shewen
wel
.
that
mercy
is
good
marchaundise
for
it
encreaceth
wel
the
goodes
temporel
.
Also
mercy
empetreth
&
geteth
of
god
the
goodes
spirituel
&
perdurable
/
wherof
saynt
Poule
sayth
that
it
auaylleth
to
alle
thynge
.
For
she
gyueth
lyf
&
grace
in
this
present
lyf
.
and
the
lyf
of
glorye
wythoute
ende
in
that
other
.
And
therfore
sayth
Dauyd
in
hys
psaulter
.
that
god
loueth
mercy
and
trouthe
/
For
she
gyueth
grace
in
thys
world
.
and
glorye
in
that
other
.
¶
Also
mercy
and
almesse
kepeth
a
man
fro
alle
perylles
&
delyuerth
hym
from
spyrytuel
deth
/
that
is
fro
synne
and
fro
the
deth
of
helle
/
For
many
dede
men
haue
ben
reysed
to
lyf
by
the
werkes
of
mercy
that
haue
be
doon
/
wherof
there
be
many
ensaumples
in
wrytyng
of
the
lyues
of
sayntes
.
that
is
of
the
deth
perdurable
of
helle
.
Therfore
sayd
Thobye
to
his
sone
/
Be
thou
sayd
he
pyteous
and
mercyful
as
moche
as
thou
mayste
.
For
almesse
delyuerth
and
kepeth
fro
alle
synne
and
fro
the
deth
of
helle
.
and
defendeth
the
soule
that
it
goo
not
in
to
the
derknesse
of
helle
.
¶
Now
hast
thou
herde
the
braunches
and
the
degrees
of
mercy
.
by
whyche
she
groweth
and
prouffyteth
.
Now
the
byhoueth
to
see
the
braunches
of
this
tree
.
by
whiche
she
mounteth
.
&
by
whyche
it
descendeth
.
¶
Here
after
folowen
the
brannches
of
the
vertu
of
mercy
&
of
almesse
capitulo
Cxxxj
THis
tree
hath
moo
braunches
than
thother
toforesayd
.
for
it
extendeth
more
than
the
other
/
wherof
there
been
braunches
on
the
ryzt
syde
&
on
the
lyft
syde
.
On
the
right
syde
ben
the
werkes
of
mercy
whiche
touche
the
soule
.
They
ben
the
spyrituel
werkes
of
mercy
.
on
the
lyft
syde
ben
the
bodyly
werkes
of
mercy
which
apperteyne
to
the
body
.
on
the
ryght
syde
be
vij
braunches
The
fyrst
is
to
gyue
good
counceyl
to
them
that
haue
nede
.
&
onely
for
the
loue
of
god
purely
.
not
for
to
coueyte
other
thyng
temporel
therfore
.
as
doon
these
aduocates
&
men
of
lawe
that
taken
with
bothe
handes
/
&
of
that
one
partye
&
of
that
other
.
And
gyuen
ofte
tymes
many
euyl
counseylles
for
to
haue
money
.
or
for
yeftes
.
or
for
drede
.
or
for
fauour
of
ryche
men
.
but
they
that
haue
god
tofore
theyr
eyen
.
and
counceyl
the
synnars
to
leue
theyr
synne
and
saue
them
.
Or
they
that
be
oute
of
synne
.
to
kepe
them
.
to
th
ende
that
they
falle
not
therto
ageyn
lyke
as
confessours
ought
to
doo
and
the
prelates
.
&
the
good
men
in
what
someuer
estate
they
be
/
they
doon
the
first
werke
of
mercy
spyrytuel
.
and
this
is
the
fyrst
braunche
of
the
ryght
syde
/
The
second
braunche
is
to
teche
and
enseygne
them
that
a
man
hath
to
gouerne
.
As
a
prelate
his
subgettes
whome
he
ought
to
fede
wyth
good
doctryne
.
&
wyth
good
ensaumple
/
In
lyke
wyse
ought
the
mayster
doo
to
his
dyscyples
in
doctryne
in
scyence
and
in
good
maners
.
Also
the
faders
&
the
moders
theyr
chyldren
in
suche
wyse
that
they
kepe
them
fro
synne
&
vyces
.
&
that
they
accustome
them
to
do
wel
.
and
that
they
kepe
them
fro
lyeng
.
fro
sweryng
.
fro
euyl
playes
&
games
&
fro
euyl
companye
/
&
specyally
the
chyldren
of
grete
lordes
and
of
ryche
men
ouzten
to
be
best
enformed
in
good
maners
For
the
chyldren
wyl
alle
waye
holde
theyr
fyrst
forme
/
And
therfore
they
ought
to
be
enformed
to
do
wel
.
¶
The
thyrd
braunche
is
to
reprehende
and
chastyse
the
fooles
and
the
wycked
people
of
theyr
folyes
.
and
this
apperteyneth
specyally
to
the
prelates
and
to
the
prynces
whyche
oughten
to
chastyse
theyr
subgettes
/
whan
they
knowe
that
they
be
wycked
.
For
whan
they
suffre
the
synnes
where
they
myght
amende
them
and
wyl
not
.
they
ben
partyners·
¶
Ne
noo
prynce
ne
prelate
ought
not
to
suffre
ony
wyckednesse
in
a
man
aboute
hym
yf
he
may
knowe
it
/
For
yf
he
haue
aboute
hym
euyl
&
wycked
meyne
&
yf
he
knoweth
it
or
supposeth
.
yf
he
remedye
it
not
/
It
is
a
sygne
that
he
is
noo
good
man
.
for
it
is
comynly
sayd
.
suche
lord
suche
meyne
.
&
after
the
lord
the
meyne
folowe
.
&
oftymes
it
happeth
that
the
lord
is
deffamed
by
his
euyl
meyne
.
and
therfore
/
ne
for
hauoyr
.
ne
for
fauour
ne
for
famyliarite
of
persones
a
lord
ouzt
not
to
doubte
to
take
awaye
the
synnes
that
been
aboute
hym
.
For
he
ought
to
doubte
more
god
and
to
loue
hym
.
than
ony
man
mortal
/
Me
ought
to
loue
the
persones
and
hate
the
synnes
.
and
euery
prynce
.
prelate
.
and
lord
ought
to
knowe
that
ygnoraunce
in
thys
parte
shal
not
excuse
them
.
For
they
be
bounden
to
knowe
how
theyr
people
gouerne
them
in
theyr
houses
and
in
theyr
offyces
.
and
ought
tenquyre
by
good
men
and
trewe
.
and
that
drede
god
and
loue
hym
.
For
they
shal
not
be
quyte
atte
day
of
Iugement
for
to
say
that
they
knowe
not
therof
.
¶
The
fourth
braunche
of
mercy
is
for
to
comfort
the
seek
men
.
and
them
that
ben
in
trybulacyon
or
in
aduersyte
or
in
maladye
.
and
to
helpe
them
to
theyr
power
.
and
to
comforte
them
by
good
wordes
that
they
falle
not
in
despayr
or
dyscomfort
.
and
that
theyr
hert
faylle
them
not
.
Thus
commaundeth
Saynt
Poul
that
sayth
.
Comforte
them
that
be
feble
of
hert
.
And
Salamon
sayth
that
he
that
is
in
dysease
of
hert
shal
be
glad
and
Ioyous
for
to
here
a
good
worde
.
Also
as
he
hym self
sayth
.
lyke
as
a
persone
delyteth
hym
and
taketh
playsyr
in
good
odoures
.
in
lyke
wyse
delyteth
the
soule
in
grete
swetenesse
of
good
counceyl
and
in
the
good
wordes
of
a
very
frende
/
That
is
he
that
loueth
also
wel
in
aduersyte
as
in
prosperyte
.
For
at
nede
is
seen
who
is
a
frende
/
and
in
aduersyte
is
the
good
and
trewe
frende
proued
.
&
thou
oughtest
to
knowe
that
iiij
thynges
comfort
moche
a
man
/
which
is
in
aduersyte
.
in
trybulacyon
or
in
maladye
.
The
first
thyng
is
to
thynke
on
the
paynes
of
helle
.
whiche
ben
so
moche
harde
sharpe
and
horryble
.
that
it
nys
but
a
shadowe
and
an
enoyntyng
all
that
that
may
be
suffred
in
this
world
to
the
regarde
of
the
paynes
of
helle
/
wherof
saynt
austyn
sayth
to
our
lord
.
O
good
lord
brenne
me
here
and
hewe
me
al
in
pyeces
.
rather
than
thou
dampne
me
perdurably
.
Also
Saynt
austyn
sayth
that
the
tormentes
of
saynt
Bertylmewe
whiche
was
flayn
al
quycke
.
of
saynt
lawrence
and
of
Saynt
vyncent
whych
were
brente
rosted
and
layed
on
gredyrons
/
and
of
Saynt
steuen
whyche
was
stoned
to
deth
.
Al
these
tormentes
ne
ben
but
a
bayne
to
the
regarde
of
the
paynes
of
purgatorye
.
And
therfore
the
rodde
of
chastysement
of
our
lord
must
be
suffred
for
t
eschewe
the
perdurable
payne
of
helle
.
God
sheweth
grete
semblaunt
of
loue
to
them
.
to
whome
he
sendeth
the
aduersytees
temporelle
.
for
he
sayth
.
I
chastyse
them
that
I
loue
/
note
this
ensaumple
.
The
oxe
that
shal
be
slayn
shal
be
wel
kepte
&
made
fatte
.
but
he
that
shal
be
kepte
&
lyue
.
is
put
to
the
yocke
for
to
labour
the
erthe
/
A
grete
sygne
of
loue
sheweth
the
kyng
and
grete
honoure
dooth
he
to
hym
/
to
whome
he
sendeth
hys
cuppe
to
drynke
of
.
The
cuppe
of
our
lord
of
which
he
dranke
ben
the
trybulacyons
.
th
aduersytees
and
the
myschyefs
of
this
world·
Thys
is
the
fyrst
sawce
.
wyth
whyche
one
ought
to
ete
suche
mete
.
that
is
to
thynke
on
the
paynes
of
helle
.
¶
Thys
is
a
sawce
of
vynaygre
.
whyche
taketh
awaye
the
sauour
of
wyne
of
the
delyces
of
thys
world
/
Lyke
as
the
vynaygre
taketh
awaye
the
sauour
of
good
wyn
/
The
second
thynge
that
moche
comforteth
in
suffryng
pacyently
trybulacion
.
is
to
thynke
on
the
rewarde
of
heuen
that
one
geteth
.
for
lyke
as
sayth
saynt
Gregory
.
that
allegeth
and
asswageth
moche
the
payne
&
the
trauaylle
.
whan
a
persone
hath
an
hope
to
haue
grete
rewarde
and
grete
prouffyte·
The
thyrd
thynge
is
to
thynke
on
the
passyon
of
Ihesu
cryst
.
whyche
suffred
deth
for
to
redeme
vs
fro
the
paynes
of
helle
.
there
is
no
thyng
that
so
moche
allegeth
&
swageth
the
paynes
and
the
trybulacions
of
this
world
.
This
is
moche
wel
sygnefyed
to
vs
in
holy
scrypture
.
there
where
as
the
chyldren
of
Israhel
came
to
a
water
.
whyche
was
so
bytter
that
they
myzt
not
drynke
.
Thenne
shewed
god
to
moyses
the
prophete
a
staf
of
tree
/
&
said
to
hym
that
he
shold
put
it
in
to
the
water
that
was
so
bytter·
And
whan
he
had
put
it
therin
.
it
was
all
swete
.
The
bytter
waters
been
the
trybulacyons
of
the
world
.
The
staf
of
tree
that
made
it
swete
.
that
is
the
crosse
on
whyche
the
debonayr
Ihesus
was
hanged
on
for
vs
.
For
who
that
remembreth
wel
this
sorowe
that
he
suffred
on
the
crosse
/
There
is
no
payne
ne
aduersyte
ne
trybulacyon
temporal
.
but
it
is
swete
and
lyght
to
suffre
.
The
fourth
thyng
is
to
thynke
on
the
spyrytuel
goodes
that
the
trybulacions
doon
to
them
that
suffren
them
pacyently
for
the
trybulacyons
prouen
the
knyght
of
god
.
A
knyght
knoweth
not
wel
his
strengthe
.
vnto
the
tyme
that
he
hath
ben
in
bataylle
&
in
the
prees
.
wherof
saynt
Poule
sayth
/
that
pacyence
proueth
a
man
/
&
an
aungel
of
heuen
sayd
to
Thoby
.
bycause
that
thou
were
playsaunt
to
god
/
It
byhoueth
that
temptacion
shold
proue
the
¶
Also
trybulacions
purge
the
soule
as
the
fyre
purgeth
golde
in
the
fornays
.
&
as
the
flaylle
the
corne
whan
it
beteth
it
.
&
as
the
hamer
the
yron
as
sayth
saynt
Gregorye
.
Also
trybulacyons
ben
the
medecynes
that
hele
the
maladyes
of
synne
.
For
lyke
as
sayth
the
holy
scrypture
.
The
greuous
maladye
maketh
a
man
sobre
.
whom
synne
hath
made
dronken
oftymes
wherof
saynt
Gregorye
sayth
.
late
it
not
be
harde
to
the
that
thou
suffre
dysease
on
thy
body
.
whan
thou
art
guarysshed
of
the
maladye
of
synne
wythinforth·
Also
by
tribulacions
is
wonne
the
crowne
of
glorye
.
whan
one
hath
good
pacyence
.
wherof
saynt
Iames
sayth
/
blessyd
is
that
man
that
suffreth
temptacions
.
that
is
aduersyte
&
tribulacion
.
lyke
as
a
good
knyght
that
suffreth
the
strokes·
for
whan
he
shall
be
wel
assayed
&
preued
.
he
shal
haue
the
crowne
of
glorye
.
These
iiij
remembraunces
aforsayd
comforte
moche
them
that
ben
in
trybulacion
.
The
vspyrituel
braunche
of
mercy
is
to
pardone
his
maltalente
and
euyl
wylle
to
euery
body
.
For
lyke
as
saynt
Gregory
sayth
/
who
gyueth
his
pens
or
his
al●●sse
to
the
poure
and
pardoneth
not
his
euyl
wylle·
hys
alme●●e
is
nothyng
worth
.
For
god
receyueth
not
the
yefte
as
longe
as
the
felonnye
is
in
the
herte
.
for
god
weyeth
.
preyseth
.
&
taketh
the
yefte
after
his
wylle
/
And
therfore
our
lord
sayth
in
the
gospell
/
¶
Yf
that
we
forgyue
not
eche
other
/
our
fader
of
heuen
shal
not
forgyue
vs
our
synnes·
Thenne
he
that
wyl
not
pardonne
and
foryeue
sayth
ayenst
hym self
.
as
ofte
as
he
sayth
the
pater
noster
.
for
he
prayeth
that
god
pardonne
hym·
lyke
as
he
pardonneth
his
euyl
wylle
to
other
.
It
is
sayd
of
th
emperour
theodose
/
that
he
helde
it
for
a
grete
shame
.
yf
one
dyd
to
hym
vylouye
or
Iniurye
that
prayed
hym
to
forgyue
hym
.
and
whan
he
was
moost
angry
.
thenne
he
foryafe
most
sonnest
.
For
he
had
leuer
draw●
to
hym
peple
by
debonayrte
and
by
loue
.
than
by
drede
/
¶
The
vj
braunche
of
this
vertu
is
to
haue
in
the
herte
pyte
and
comyassyon
of
the
synnars
.
&
of
them
that
be
in
trybulacyon
or
in
pouerte
.
or
in
aduersyte
/
For
that
one
membre
ought
to
bere
the
maladye
of
that
other
wherof
Saynt
Poule
sayth
.
who
that
is
seke
.
and
I
am
seke
wyth
hym
/
And
Saynt
Gregory
sayth
.
that
so
moche
is
a
man
more
parfayt
.
as
he
feleth
more
in
hym self
the
sorowe
of
another
.
¶
The
vij
braunche
of
myserycorde
is
to
praye
for
the
synnar
and
for
his
enemyes
/
and
for
alle
trespasses
/
For
so
comandeth
our
lord
in
the
gospel
/
Praye
ye
sayd
be
for
them
that
done
to
you
euyl
.
and
so
shal
ye
ben
the
sones
of
your
fader
whyche
is
in
heuen
/
as
who
shold
say
/
Otherwyse
ye
ben
not
the
sones
of
god
.
&
thenne
ye
haue
noo
thynge
in
his
herytage
.
Now
is
it
thenne
grete
almesse
&
grete
prouffyte
for
the
soule
to
praye
for
the
synnars
.
for
his
enemyes
.
and
for
al
them
that
ben
departed
oute
of
this
world
.
These
ben
the
vij
braunches
of
mercy
of
this
tree
on
the
ryght
syde
.
¶
Here
after
folowen
the
seuen
braunches
of
mercy
vpon
the
lyft
syde
capitulo
Cxxxij
LYke
as
this
tree
of
mercy
hath
seuen
braunches
on
the
ryght
syde
.
so
ben
there
seuen
braunches
on
the
lyte
syde
/
These
ben
the
vij
werkes
of
mercy
corporel
.
whyche
holden
the
body
.
lyke
as
the
other
byholden
the
soule
before
sayd
.
¶
The
fyyrst
braunche
is
to
fede
the
hungry
the
nedy
&
the
mys●ased
/
&
this
admonesteth
vs
the
holy
scrypture
in
many
places
.
Fyrst
Thobye
whyche
sayd
to
his
sone
/
Ete
thy
brede
wyth
the
nedy
and
the
poure
that
deye
for
hungre
.
&
Salamon
sayth
.
yf
thyn
enemye
haue
hungre
yeue
hym
to
ete
.
&
yf
he
haue
thyrst
gyue
hym
to
drynke
.
¶
Also
our
lord
sayth
in
the
gospel
.
whan
thou
shalte
make
a
grete
dyner
.
calle
the
poure
peple
.
the
blynde
.
the
lame
&
the
Impotent
&
thou
shalte
be
blessyd
.
For
they
may
not
yelde
it
to
the
ageyn
.
But
god
shal
yelde
to
the
in
the
resurrectyon
generalle
.
and
an
hondred
folde
double
.
This
is
ayenste
ryche
men
that
done
grere
oultrages
of
mete
.
for
bobaunce
/
pryde
/
&
vaynglorye
of
the
world
and
haue
no
pyte
on
the
poure
peple
.
But
they
ought
to
haue
grete
drede
that
they
falle
not
in
meschyef
.
lyke
as
it
byfel
to
the
ryche
gloton
/
of
whome
god
sayth
in
the
gospel
.
whyche
ete
euery
day
delycyously
and
plentyuously
.
and
suffred
the
poure
Lazare
deye
for
hungre
at
his
yate
/
But
as
to
the
deth
of
that
one
and
of
that
other
was
a
grete
chaunge
.
For
lazare
was
borne
wyth
aungellys
in
to
Abrahams
bosome
/
&
the
ryche
man
auarycyous
and
gloton
had
his
sepulture
in
helle
.
where
he
desyred
to
haue
one
drope
of
water
for
to
refresshe
his
tongue
.
Alas
yf
al
the
water
of
the
see
had
ronne
ouer
his
tongue
.
it
shold
not
haue
ben
coled
in
that
fyre
perdurable
of
helle
whyche
may
not
be
quenched
.
Therfore
it
is
good
to
fede
the
poure
peple
.
For
there
by
may
one
escape
fro
the
paynes
of
helle
.
and
wynne
the
glorye
of
heuen
.
lyke
as
sayth
holy
scrypture
.
wherof
our
lord
shal
say
atte
day
Iugemente
.
Come
ye
blessyd
of
my
fader
in
to
the
royame
of
heuen
whyche
is
redy
to
you
.
For
whan
I
had
hungre
and
thyrst
ye
yafe
to
me
to
ete
and
to
drynke
/
For
that
which
ye
dyd
to
the
leste
of
my
poure
peple
.
ye
dyd
it
to
me
.
¶
The
second
braunche
of
mercy
capitulo
Cxxxiij
THe
second
braunche
of
mercy
is
to
clothe
the
poure
naked
peple
.
That
is
to
say
that
he
that
may
shold
gyue
to
them
clothyng
hosen
and
shoon
.
Thus
taught
Thobye
his
sone
whan
he
sayd
.
Couer
the
naked
wyth
thy
gowne
/
and
Ysaye
the
prophete
sayth
.
whan
thou
shalt
see
the
poure
naked
couere
&
hele
hym
.
For
suche
werke
saynt
Peter
reysed
that
good
woman
named
Dorcas
.
For
she
clothed
the
poure
peple
as
the
scrypture
sayth
/
Herof
hast
thou
a
fayre
example
of
saynt
Martyn
as
I
haue
sayd
tofore
.
The
gowne
or
vesture
or
what
someuer
almesse
one
gyueth
to
the
poure
.
is
a
memoryal
to
them
that
praye
for
hym
that
hath
gyuen
it
/
And
is
represented
to
god
of
his
angellys
.
¶
The
thyrd
braunch
〈◊〉
mercy
capitulo
Cxxxiiij
THe
thyrd
〈…〉
mercy
is
to
lene
to
the
poure
peple
at
their
nede
.
&
to
〈…〉
to
them
the
dette
that
they
owe
whan
they
may
not
〈…〉
/
For
it
is
not
onely
almesse
to
gyue
.
but
it
〈…〉
almesse
to
lene
wythoute
vsure·
and
ony
prouffyte
〈…〉
euyl
entencyon
.
but
purely
for
goddes
loue
.
In
〈…〉
to
pardonne
&
quyte
his
dette
/
whan
〈…〉
and
may
not
paye
it
.
&
this
is
that
whych●
〈◊〉
commaundeth
in
the
olde
lawe
.
where
he
sayth
.
yf
one
of
thy
b●ethern
falle
in
pouerte
thou
shalt
not
enhard
thy
hert
.
ne
wythdrawe
not
thy
hande
fro
hym
/
But
thou
shalt
opene
it
to
the
poure
.
&
shalt
lene
to
hym
that
wherof
he
hath
nede
/
And
our
lord
sayth
in
the
gospel
.
lene
sayth
he
to
hym
that
hath
nede
and
that
requyreth
the.
without
hope
of
wynnyng
ony
temporell
thynge
.
and
god
shal
rendre
to
the
an
hondred
folde
double
in
glorye
.
This
mater
is
ayenste
the
vsurers
.
that
wyl
alwaye
haue
more
than
they
lene
.
in
money
or
in
seruyces
.
or
in
other
thynges
.
But
god
commaundeth
to
lene
to
the
poure
nedy
purely
for
his
loue
.
&
he
shal
rendre
to
the
an
hondred
double
.
&
to
the
poure
man
to
whome
thou
hast
lente
.
or
that
oweth
to
the.
or
that
may
not
paye
to
the.
thou
oughtest
to
foryeue
&
pardone
hym
.
For
so
commaundeth
to
the
god
in
the
gospel
/
&
sayth
thus
/
yf
ye
foryeue
not
eche
other
/
god
shal
not
foryeue
you
.
And
herof
God
sheweth
an
ensaumple
of
an
euyl
seruaunt
to
whome
his
lord
had
pardonned
his
dette
.
and
by
cause
he
wold
not
pardone
hym
that
ought
to
hym
/
The
lord
repelyd
the
curtosye
&
bounte
that
he
had
doon
to
hym
.
&
dyd
doo
dystrayne
&
helde
hym
tyl
that
he
had
rendred
al
that
he
ought
.
Ryght
so
shal
our
lord
doo
.
yf
we
foryeue
not
eche
to
other
.
¶
The
fourth
braunche
of
mercy
capitulo
Cxxxv
THe
iiij
braunche
of
mercy
is
to
vysyte
/
comforte
.
&
to
ayde
the
seek
peple
/
That
is
a
werke
that
moche
pleseth
to
god·
and
more
than
trauaylle
.
or
fastyng
.
or
other
bodely
penaunce
.
wherof
we
fynde
in
vitis
patrum
.
that
an
hermyte
demaunded
of
one
of
the
auncyent
faders
.
the
whiche
was
of
moost
grettest
meryte
/
of
hym
that
fasted
vj
dayes
in
the
weke
&
trauaylled
and
laboured
wyth
his
handes
.
or
of
hym
that
serued
the
seek
malades
.
The
good
fader
answerd
that
he
that
fasted
&
trauaylled
though
he
henge
by
the
nosethrylles
myght
not
compare
to
hym
that
seruyd
the
seek
peple
/
This
werke
auaylleth
moche
to
eschewe
synne·
&
is
a
grete
remedye
ayenst
synne
.
And
therfore
sayth
Iob.
vysyte
thy
semblable
.
that
been
the
seek
men
that
ben
semblable
to
the
in
nature
For
they
be
men
as
thou
arte
.
and
yf
thou
so
do
.
god
shal
kepe
the
fro
synne
for
to
do
suche
a
good
werke
.
And
saynt
Iames
sayth
that
it
is
a
relygyon
holy
and
clene
tofore
god
to
vysyte
the
orphanes
.
the
seek
and
poure
men
/
the
wydowes
&
them
that
ben
in
trybulacyon
/
wherof
is
recounted
of
a
moche
grete
synnar
whyche
wente
ouer
the
see
vnto
the
yle
of
roodes
.
and
put
hym self
in
an
hospytal
for
to
awayte
and
serue
the
seek
peple
/
and
it
happed
on
a
tyme
that
he
had
grete
abhomynacyon
of
a
seek
man
of
whome
he
wesshe
the
feet
.
Anone
al
ageyn
his
hert
he
dranke
of
that
water
his
ful
draught
/
And
whan
he
had
dronken
.
he
felt
a
ryght
swete
&
good
smellyng
odour·
and
this
was
a
grete
token
and
sygne
that
his
synnes
were
pardonned
by
thys
good
werke
/
Also
by
thys
werke
is
goten
grete
perfectyon
of
holy
lyf
.
wherof
the
wyse
man
sayth
in
holy
scrypture
/
be
thou
not
ennoyed
to
vysyte
the
seek
peple
/
For
by
that
thou
shalt
be
confermed
in
the
loue
of
god
Also
therby
is
goten
grete
rewarde
as
is
sayd
in
the
gospel·
wherof
is
tolde
that
a
lady
named
Marye
whyche
was
a
moche
holy
woman
conuerted
hyr
husbond
so
moche
.
that
they
lefte
alle
that
they
hadden
.
and
wente
to
the
mesell
hows
for
to
serue
the
seek
malades
.
by
whyche
they
came
to
grete
perfectyon
/
After
it
was
shewed
to
the
same
Marye
.
that
hir
husbond
that
had
ben
hir
felowe
in
humylite
for
to
serue
the
seek
men
&
wymmen
/
shold
be
hyr
felowe
in
the
glorye
of
heuen
.
Of
the
same
our
lord
gyueth
vs
ensaumple
in
the
gospel
that
he
touched
the
seek
peple
&
heled
them
.
The
seruaunte
ought
not
to
haue
desdaygne
ne
shame
to
vysyte
the
seek
peple
ne
to
serue
them
.
whan
the
lord
of
heuen
came
in
to
this
world
for
to
serue
and
vysyte
them
.
Of
whome
he
took
the
forme
.
and
semblaunce
of
hys
seruaunte
.
This
sayth
saynt
Poul
for
to
serue
vs
that
were
seek
by
synne
.
¶
The
fyfthe
braunche
of
mercy
capitulo
Cxxxvj
THe
fyfthe
braunche
of
mercy
is
to
herberowe
the
waye
faryng
men
.
the
poure
people
.
and
the
pylgrymes
that
haue
noo
lodgyng
/
Thys
is
one
of
the
werkes
of
mercy
that
pleseth
moche
to
god
/
as
it
appyereth
by
ensaumples
of
holy
scrypture
.
Fyrst
Abraham
receyued
oftymes
the
aungellys
of
heuen
in
semblaunce
of
poure
pylgryms
/
and
they
promysed
to
hym
that
his
wyf
Sarra
whych
was
olde
&
barayn
shold
conceyue
a
sone
.
Loth
by
cause
he
receyued
the
poure
and
kept
hospytalyte
he
receyued
the
angellys
whyche
kepte
&
delyuerd
hym
fro
the
peryll
of
sodome
.
&
therfore
sayth
Saynt
Poule
lete
vs
not
leue
hospytalyte
.
for
therby
many
good
men
haue
ben
moche
playsaunt
to
god
&
in
his
loue
and
in
his
grace
/
for
they
receyued
aungellys
in
stede
of
the
poure
.
It
is
not
meruaylle
yf
suche
peple
receyue
angellys
/
For
they
receyue
our
lord
lyke
as
he
sayth
in
the
gospel
.
For
who
receyueth
them
receyuen
hym
as
he
sayth
/
&
that
whyche
is
doon
to
the
poure
is
doon
to
hym
.
wherof
saynt
Gregory
recounteth
of
a
good
man
whyche
was
moche
pyteous
&
gladly
receyued
the
poure
peple
in
to
his
hous
.
he
receyued
on
a
day
the
poure
lyke
as
he
had
be
acustomed
/
and
whan
he
had
supposed
to
haue
gyuen
water
to
a
seek
man
that
was
there
.
as
sone
as
he
torned
hym
.
he
that
was
in
lykenes
of
the
poure
man
vanysshed
.
and
none
knewe
where
he
bycam
.
wherof
he
moche
meruaylled
.
And
the
nyght
after
our
lord
apperyd
to
hym
and
sayd
.
that
he
had
on
other
dayes
receyued
hym
in
his
membres
.
but
on
that
day
he
had
receyued
hym
in
hys
propre
persone
.
¶
Also
hospytalite
is
better
and
more
worth
than
abstynence
or
ony
other
labour
/
wherof
is
founde
in
vitis
patrum
that
in
egypte
was
an
holy
fader
whyche
receyued
alle
them
that
passed
forth
by
that
had
nede
.
and
gaf
to
them
suche
as
he
had
.
It
happed
that
a
man
of
moche
grete
abstynence
was
herberowed
in
hys
lodgyng
.
whyche
wold
faste
/
and
wolde
not
ete
at
the
prayer
of
the
good
man
that
had
receyued
hym
Thenne
the
good
man
that
had
lodged
hym
sayd
to
hym
.
late
vs
goo
fayr
brother
vnder
that
tree
there
wythoute
.
and
praye
we
to
our
lord
that
thys
tree
enclyne
and
bowe
donn
at
the
prayer
of
hym
that
best
pleaseth
god
.
and
whan
they
had
made
theyr
prayers
/
the
tree
enclyned
doun
to
hym
that
receyued
the
poure
peple
.
and
not
to
hym
that
made
the
grete
abstynences
.
there
been
many
moo
fayre
examples
of
hospytalyte
but
it
shold
be
ouer
longe
a
thynge
to
reherce
.
¶
The
syxthe
braunche
of
mercy
capitulo
Cxxxvij
THe
vj
braunche
of
mercy
is
to
vysyte
comforte
&
ayde
them
that
ben
in
pryson
&
in
holde
.
&
them
to
delyuer
yf
they
may
.
For
to
do
this
admonesteth
vs
th
appostle
poule
that
sayth
.
Remembre
ye
them
that
ben
in
pryson
.
lyke
as
ye
were
bounden
wyth
them
.
that
is
to
say
that
ye
vysyte
them
.
comforte
and
ayde
them
.
lyke
as
ye
wold
that
ye
were
comforted
vysyted
and
holpen
yf
ye
were
bounden
in
pryson
as
they
ben
/
Thus
dyd
Thoby
whyche
wente
to
them
that
were
in
pryson
.
and
comforted
them
wyth
good
wordes
/
And
salamon
sayth
in
his
prouerbes
.
Delyuer
thou
them
sayth
he·
that
men
lede
to
dye
.
In
suche
wyse
delyuerd
danyel
s●sanne
fro
deth
.
And
our
lord
delyuerd
the
woman
that
had
be
taken
in
aduoultrye·
whyche
shold
haue
be
stoned
to
deth
after
the
lawe
/
not
for
by
cause
that
Iustyce
shold
not
be
doon
vpon
malefactours
.
But
in
suche
dede
and
fayt
he
taught
the
Iuges
what
they
shold
be
.
&
how
they
ought
to
Iuge
other
.
wherof
in
this
ensaumple
he
enseygneth
foure
thynges
that
euery
Iuge
ought
to
haue
and
kepe
in
Iugement
.
The
fyrst
thynge
is
grete
delyberacyon
/
&
grete
aduysement
of
counceyl
good
and
hool
/
wherof
Iob
sayth
.
The
cause
that
I
knewe
not
.
I
enserched
it
&
requyred
ryght
dylygently
/
and
this
is
to
vnderstonde
in
that
.
whyche
our
lord
whan
the
Iewes
had
accused
the
woman
.
he
wrote
in
the
erthe
wyth
his
fyngre
.
he
that
is
wythoute
synne
of
you
.
throwe
the
fyrst
stone
/
For
to
stone
the
woman·
And
by
the
scrypture
made
wyth
the
fyugre
we
vnderstonde
dyscrecyon
and
grete
delyberacyon
.
¶
The
second
thynge
is
good
entencyon
that
he
bowe
not
ne
enclyne
more
on
that
one
partye
than
on
that
other
.
ne
for
prayer
ne
for
yefte
.
ne
for
fauour
.
ne
for
loue
.
ne
for
hate
.
and
this
is
to
vnderstonde
in
that
whan
Ihesu
Cryste
wrote
he
helde
hym
stylle
in
the
place
.
The
thyrd
thynge
is
good
lyf
&
to
kepe
hym
wel
fro
synne
.
For
he
that
Iugeth
other
ought
to
be
of
good
lyf
/
&
of
good
conscyence
.
&
lyue
Iustly
.
For
yf
he
be
other
he
ought
to
haue
grete
drede
of
the
Iugement
of
god
.
whyche
sayth
in
the
gospel
.
that
suche
Iugement
as
ye
do
to
other
.
shal
be
doon
to
you
/
And
Saynt
poul
sayth
thus
of
euyl
Iuges
In
that
thou
Iugest
other
.
thou
condempnest
thy self
.
For
thou
doost
that
.
for
whyche
thou
Iugest
other
.
wherof
our
lord
sayd
whan
he
aroose
fro
wrytyng
/
he
of
you
that
is
wythoute
synne
caste
on
hyr
the
fyrst
stone
.
and
whan
they
herde
this
sentence
.
they
departed
&
went
awaye
al
ashamed
.
the
one
after
another
wythout
takyng
leue
.
for
they
were
gretter
synnars
than
the
woman
.
whome
they
wold
haue
stoned
/
The
fourth
thyng
is
to
haue
pyte
and
compassyon
.
that
the
Iuge
ought
to
haue
on
hym
that
he
shal
Iuge
.
for
he
ouzt
more
to
enclyne
by
humanyte
and
mercy
than
tenharde
hym
by
rygour
to
do
Iustyce
/
For
Iustyce
wythoute
mercy
is
cruelte
.
and
mercy
wythout
Iustyce
is
lewdnes
.
And
therfore
that
one
of
these
ij
vertues
holdeth
ofte
companye
with
that
other
in
holy
scrypture
.
But
alwaye
sayth
the
scrypture
/
that
mercy
surmounteth
Iustyce
.
And
saynt
Iohan
wyth
the
golden
mouth
sayth
.
that
at
the
day
of
Iugement
.
that
it
shall
be
more
worthe
to
rendre
reason
of
doyng
mercy
.
than
of
the
rygour
of
Iustyce
.
and
Saynt
Iames
sayth
that
Iugement
wythoute
mercy
shal
be
doon
to
hym
that
hath
doo
no
mercy
And
therfore
our
lord
after
that
he
was
relyeued
he
enclyned
hym
toward
th
erth
.
&
after
delyuerd
the
woman
.
for
the
Iuge
ought
to
enclyne
by
pyte
and
compassyon
to
hym·
whome
he
ought
to
Iuge
/
&
haue
grete
drede
/
and
also
ayenst
his
wylle
ought
he
to
Iuge
the
other
.
For
yf
he
Iuge
wyckedly
he
shalle
be
Iuged
at
the
day
of
Iugement
.
Now
is
it
grete
almesse
to
vysyte
the
prysoners
/
and
them
to
redeme
and
delyuer
that
may
.
And
therfore
our
lord
Ihesu
Cryst
wold
descende
in
to
helle
for
to
delyuer
the
soules
of
sayntes
that
were
there
.
¶
The
vij
braunche
of
mercy
capitulo
Cxxxviij
THe
seuenth
braunche
of
mercy
is
to
burye
the
dede
bodyes
.
Of
this
werke
is
moche
preysed
in
holy
scripture
Thobye
.
whyche
buryed
the
dede
bodyes
and
lefte
hys
mete
.
And
our
lord
praysed
Marye
Magdalene
for
the
oynemente
that
she
shedde
on
his
heed
.
wherof
he
sayd
that
she
had
doon
it
in
sygnefyaunce
of
his
sepulture
.
Also
Ioseph
demaunded
the
body
of
our
lord
/
and
buryed
it
moche
dylygently
.
The
other
were
ryght
besy
of
theyr
sepulture·
and
had
grete
bewayllyng
and
grete
deuocyon
to
the
holynesse
.
good
.
and
holy
lyf
.
of
theyr
faders
.
and
therfore
they
wold
be
buryed
wyth
them
/
Of
whome
Iacob
sayd
to
his
sone
Ioseph
.
Burye
me
not
in
egypt
.
but
with
my
faders
.
and
therfore
it
is
good
to
be
buryed
emonge
good
relygyous
men
for
to
haue
their
prayers
Nature
ought
to
moeue
a
man
to
thys
good
werke
.
wherof
it
is
redde
in
the
nature
of
beestes
that
the
dolphyns
whan
they
see
a
dolphyn
deed
.
they
assemble
them
to gydre
/
an
bere
hym
to
the
bottom
of
the
see
.
and
there
they
burye
hym
/
Yf
nature
&
pyte
moeue
and
styrre
the
Iewes
and
Sarasyns
.
and
other
myscreauntes
to
doo
thys
.
moche
more
ought
pyte
and
compassyon
to
moeue
the
crysten
men
to
doo
thus
.
why
he
by
our
fayth
see
that
the
bodyes
be
reysed
and
rewarded
with
the
soules
.
And
therfore
who
that
loueth
the
soule
of
hys
neyghbour
he
ought
to
loue
the
body
/
and
doo
burye
it
whan
it
is
d●ed
wyth
alle
humanyte
and
mercy
that
he
may
/
¶
Now
hast
thou
herde
the
braunches
of
the
tree
of
mercy
.
These
been
the
werkes
of
mercy
corporell
and
spyrituel
/
Here
after
is
sayd
how
almesse
ought
to
be
doon
Cxxxix
IT
is
so
that
there
is
moche
peple
that
lese
their
almesse
and
theyr
other
good
dedes
whyche
they
do
/
by
cause
they
doo
theym
not
as
they
ought
to
doo
.
Therfore
I
wyl
shewe
here
shortly
how
almesse
ought
to
be
doon
and
how
it
is
prouffytable
and
playsaunte
to
god
/
Fyrst
I
wyl·
shewe
shortly
how
a
persone
ought
to
do
almesse
.
and
wherof
he
shold
do
almesse
.
For
a
man
must
doo
it
of
his
owne
good
.
and
not
of
another
mans
.
and
of
suche
good
that
is
wel
and
truly
goten
.
God
setteth
no
thynge
of
none
euyl
yefte
.
Almesse
whiche
is
made
of
thefte
.
or
of
takyng
awaye
of
others
good
.
of
ra●yne
.
or
of
vsure
.
or
of
other
euyl
gooten
good
pleaseth
noo
thynge
to
god
.
wherof
the
scrypture
sayth
.
Thou
shalte
not
make
sacrefyse
ne
offryng
to
god·
of
oxen
ne
of
sheep
.
ne
of
thynge
wherin
is
ony
spotte
of
synne
.
For
god
hath
grete
abhomynacyon
of
suche
sacrefyse
/
The
wyse
man
sayth
.
that
who
that
dooth
sacrefyse
to
god
of
the
catayl
or
goodes
of
the
poure
man
.
He
dooth
lyke
to
hy●
that
s●e●th
the
sone
tofore
the
eyen
of
his
fader
.
And
Saynt
Austyn
sayth
what
yefte
is
that
/
whyche
the
one
taketh
gladly·
and
that
other
wepeth
And
therfore
ought
euery
man
take
hede
wherof
he
dooth
hys
almesse
.
¶
Also
he
ought
to
take
hede
to
whome
he
dooth
it
wherof
the
scrypture
sayth
/
Beware
to
whome
thou
shalte
doo
good
.
doo
wel
to
the
good
.
That
is
to
hym
that
thou
wenest
that
he
be
good
.
And
gyue
noo
thynge
to
the
wycked
for
cause
of
theyr
wyckednesse
.
Lyke
as
they
doo
whyche
gyue
to
rybauldes
and
to
menestrellys
for
theyr
wyckednesse·
whyche
is
a
grete
synne
as
saye
the
sayntes
.
but
who
that
gyueth
to
them
not
for
euyl
.
but
for
pyte
and
compassyon
.
for
theyr
pouerte
.
or
of
theyr
wyues
.
or
of
theyr
chyldren
yf
they
haue
ony
.
or
of
theyr
faders
or
moders
.
or
for
ony
other
good
cause
or
reason
/
as
for
to
wythdrawe
them
fro
synne
he
doth
wel
¶
Thenne
the
almesse
ought
to
be
gyuen
vnto
the
poure
/
and
more
to
them
that
be
veray
poure
of
herte
and
of
wylle
whiche
haue
lefte
for
goddes
sake
that
whyche
they
had
.
moche
more
than
to
other
that
be
not
poure
wyth
theyr
wylle
.
but
somtyme
of
pure
necessyte
.
And
somme
there
be
trewauntes
and
slouful
for
to
doo
ony
good
/
and
myght
gete
theyr
lyuyng
yf
they
wolde
.
¶
And
somme
there
be
that
by
fayntyse
shewe
somme
hurtes
and
be
faytours
of
them self
that
deceyue
the
world
.
To
suche
ought
a
man
not
to
gyue
hys
almesse
.
but
it
ought
to
be
gyuen
to
the
poure
orphans
.
to
shamefast
peple
to
poure
wydowes
.
to
the
dyseased
and
lame
/
and
vnto
seek
poure
people
where
as
it
is
nede
/
and
whan
one
may
doo
it
And
yf
a
man
is
bounden
to
gyue
to
straungers
/
he
is
moche
more
bounden
wythoute
comparyson
to
hys
fader
and
moder
more
than
to
ony
other
/
For
nature
enseyneth
it
.
And
God
commaundeth
it
.
¶
It
is
redde
of
the
storkes
.
that
they
nourysshe
fader
and
moder
whan
they
be
olde
and
may
not
purchace
theyr
mete
.
Thenne
nature
techeth
that
one
ought
to
doo
good
to
hys
fader
and
moder
.
and
therfore
it
is
wel
ryzt
and
reason
that
myschyef
falle
to
al
them
that
do
euyl
to
their
faders
and
moders
as
it
oftyme
happeth
.
Also
a
persone
ouzt
to
take
hede
how
he
ought
to
do
almesse
and
the
maner
of
gyuyng
.
For
iij
condycyons
ought
to
be
had
in
gyuyng
almesse
The
fyrst
is
that
a
man
ought
to
gyue
gladly
&
wyth
good
herte
.
For
god
hath
more
regarde
to
the
hert
than
to
the
handes
.
wherof
god
in
his
sacrefyse
as
saynt
gregory
sayth
/
beholdeth
not
onelye
the
thynge
that
is
gyuen
.
but
with
what
herte
/
Lyke
as
hit
appyereth
wel
in
the
gospel
of
the
poure
woman
that
had
nomore
but
two
mytes
whyche
she
offeryd
in
the
temple
.
And
our
lord
sayd
/
that
she
had
offred
more
than
alle
the
other
whyche
had
offred
grete
thynges
.
for
more
playseth
somtyme
to
god
a
peny
that
a
poure
man
gyueth
gladly
for
goddes
sake
.
than
yf
a
ryche
man
had
gyuen
an
hondred
marke
of
syluer
in
grudchyng
.
And
therfore
sayth
the
wyse
man
in
the
scrypture
.
Make
alwaye
sayth
he
good
chyere
in
al
thy
yeftes
.
And
Saynt
Poul
sayth
that
god
loueth
moche
the
yeuar
that
is
glad
&
curtoys
.
There
been
some
peple
ryght
ryche
&
be
so
rude
and
vylaynous
to
the
poure
.
that
whan
they
demaunde
hem
almesse
.
they
answer
to
them
so
vylaynously
/
that
they
calle
them
truauntes
.
and
saye
to
them
many
reproches
and
vylonnyes
.
Suche
almesse
pleseth
not
god
and
therfore
sayth
the
wyse
man
in
holy
scrypture
.
Enclyne
&
bowe
thyn
eere
to
the
poure
man
wythoute
heuynesse
/
and
answer
hym
swetelye
.
¶
The
second
thynge
that
apperteyneth
to
doo
almesse
.
is
that
it
be
doon
anone
and
hastelye
.
wherof
Salamon
sayth
say
thou
not
to
thy
frende
.
goo
and
come
ageyn
to
morne·
and
thenne
I
shal
gyue
to
the
/
whan
thou
mayst
gyue
anone·
And
also
god
saith
.
withdrawe
not
longe
thy
yefte
fro
the
poure
and
fro
them
that
be
nedy
.
That
is
to
say·
make
thou
not
hym
abyde
.
whan
thou
mayst
gyue
forthwyth
/
Thys
is
ayenste
many
ryche
men
whych
make
poure
men
to
crye
after
them
.
that
haue
to
doo
wyth
them
.
And
soo
moche
delaye
them·
that
they
must
ofte
praye
and
requyre
them
tofore
that
they
wyl
ony
thynge
doo
/
They
selle
ouer
dere
theyr
bounte
and
curtosye
.
that
they
do
to
them
/
for
lyke
as
seneque
sayth
.
nothyng
is
so
dere
bought
as
that
whyche
is
requyred
&
the
ꝓuerbe
saith
that
it
is
ouer
dere
bouzt
that
is
demaunded
Thus
shold
euery
man
hastely
do
for
his
soule
.
as
longe
as
he
is
alyue
&
hool
.
wherof
the
wyse
man
saith
.
Fayr
sone
saith
he
do
wel
to
thy self
yf
thou
haue
wherof
.
&
offre
to
god
worthy
offrynges
as
longe
as
thou
lyuest
/
For
the
deth
shal
not
tarye
but
that
she
cometh
/
¶
And
in
another
place
he
sayth
doo
wel
to
thy
frende
tofore
thy
deth
.
that
is
to
thy
soule·
to
whome
thou
oughtest
to
do
wel
tofore
thy
deth
.
as
to
thy
true
frende
/
that
is
to
Ihesu
Cryst
to
whome
thou
oughtest
to
do
wel
.
tofore
thy
deth
in
almesses
for
the
loue
of
hym
to
the
poure
peple
/
For
that
whiche
is
doon
to
the
poure
people
is
doon
to
Ihesu
cryst
.
lyke
as
he
sayth
in
the
gospel
.
Thenne
the
almesse
that
is
doon
in
a
mannes
lyf
and
in
hys
hele
.
is
moche
more
auaylable
.
than
that
whyche
is
●oon
after
hys
deth
/
lyke
as
the
lanterne
that
is
borne
before
a
man
conduyteth
and
ledeth
hym
better
&
more
surely
.
than
that
whyche
is
borne
behynde
his
backe·
&
therfore
admonesteth
vs
saynt
Poule
.
that
we
do
wel
as
longe
as
we
haue
the
tyme
that
god
hath
lente
vs
whan
a
ryche
man
or
lord
is
comyng
vnto
a
cyte
or
toun
.
he
sendeth
his
messagers
tofore
&
his
herbegeours
for
totake
his
lodgyng
.
&
for
to
make
redy
prouysyon
ayenst
hys
comyng
.
or
ellys
the
lord
and
his
people
shold
be
euyl
pourueyed
.
The
good
herbegeour
and
messager
that
taketh
the
lodgyng
and
maketh
al
thynge
redy
to
ryche
men
in
the
glorye
perdurable
been
the
almesses
&
other
good
dedes
that
they
do
in
their
lyues
whiche
ben
represented
by
the
aungelles
tofore
god
/
The
almesses
that
ben
don
after
the
deth·
ben
lyke
as
the
slowe
seruauntes
that
comen
late
to
the
lodgyng
/
soo
that
the
lord
is
somtyme
euyl
pourueyed
&
euyl
herberowed
.
The
thyrd
condycion
that
ought
to
be
in
almesse
.
is
that
one
ought
gyue
gladly
&
largely
.
after
that
he
may
forbere
at
his
ease
/
wherof
the
wyse
man
sayth
.
gyue
to
god
after
that
he
hath
gyuen
to
the.
And
Thobye
sayth
also
.
after
thy
power
be
pyteous
&
merciful
.
yf
thou
haue
moche
yeue
largely
&
gladly
.
&
yf
thou
haue
lytel
departe
of
that
lytel
wyth
a
good
wylle
.
&
euery
man
ought
to
yeue
after
his
estate
/
&
after
that
god
hath
gyuen
hym
/
It
is
redde
of
a
kynge
.
of
whome
a
poure
man
axed
a
peny
/
and
he
answerd
/
that
so
lytel
a
yefte
apperteyned
not
to
hym
whiche
was
a
kyng
.
and
of
alysaunder
it
is
redde
.
that
he
gaf
a
cyte
to
one
his
seruaunt
/
And
the
seruaunte
thought
the
yefte
ouer
grete
a
thynge
for
hym
and
wold
haue
refused
it
.
¶
Thenne
alysaunder
sayd
to
hym
I
haue
noo
regarde
what
is
conuenyent
to
the
for
to
take
.
but
to
me
what
I
ought
to
gyue
.
The
fourth
condycyon
is
that
the
almesse
be
don
in
humylite
&
in
deuocyon
.
/
to
th
ende
that
there
be
no
vaynglorye
therin
.
ne
that
the
poure
peple
to
whome
the
almesse
is
gyuen
be
not
despysed
.
ne
for
almesse
doon
wyth
other
mens
goodes
/
ne
to
gyue
for
to
synne
/
ne
for
to
haue
presumpcyon
therby
to
be
saued
/
Somme
peple
ther
ben
that
whan
they
doo
almesse
they
wyl
that
euery
body
knowe
it
/
But
the
scrypture
sayth
that
almesse
shold
be
put
in
the
bosom
of
the
poure
.
For
as
sayth
saynt
Gregory
.
It
ne
suffyseth
onelye
to
a
good
man
that
he
see
of
whome
he
attendeth
his
rewarde
.
&
therfore
sayth
our
lord
in
the
gospel
.
whan
thou
shalt
gyue
thyn
almesse
sayth
he
.
late
not
thy
lyft
hande
knowe
what
thy
ryght
hande
dooth
so
that
thyn
almesse
be
hyd
.
for
to
eschewe
the
loos
&
praysyng
of
the
world
.
and
thy
fader
of
heuen
whyche
seeth
in
hyd
place
shal
rewarde
&
yelde
it
to
the.
That
is
to
say
whan
thou
shalt
do
thyn
almesse
.
kepe
the
wel
that
vaynglorye
whyche
is
vnderstonden
by
the
lyft
honde
be
not
medled
therwyth
.
but
do
thy
almesse
in
true
entencyon
.
that
is
vnderstonden
by
the
ryzt
honde
I
say
not
but
that
one
ought
to
do
good
werkes
somtyme
openlye
tofore
the
peple
for
to
gyue
good
ensaumple
/
wherof
god
may
be
praysed
/
For
ryght
so
sayth
god
in
the
gospel
.
that
we
shold
do
good
werkes
tofore
the
peple
.
by
cause
that
god
shold
be
preysed
&
gloryfyed
.
&
not
for
the
preysyng
of
the
people
as
doon
the
ypocrites
.
A
good
seruaunt
ouzt
to
be
ashamed
to
serue
his
lord
tofore
the
peple
/
for
to
honoure
hym
.
wherof
our
lord
sayth
.
who
that
shal
haue
shame
of
me
tofore
the
people
.
he
shal
haue
shame
of
me
tofore
thaūgels·
&
I
shal
haue
shame
to
see
hym
.
This
is
good
ayenst
hem
that
leue
to
do
wel
openlye
.
by
cause
they
wold
not
be
reputed
ypocrytes
.
And
therfore
sayth
Saynt
Gregory
.
that
who
that
dooth
his
werkys
openly
/
that
the
entencyon
be
ryght
to
god
wythinforth·
And
that
do
it
to
please
god
onelye
.
Also
who
that
wyl
do
almesse
he
ought
not
to
despyse
the
poure
to
whome
he
dooth
almesse
.
Therfore
sayth
the
prophete·
ne
despyse
not
thy
flesshe·
That
is
the
poure
man
whyche
is
semblable
to
the.
and
of
suche
nature
of
flesshe
&
blood
as
thou
arte
/
&
of
suche
fylthe
.
There
be
some
peple
that
despyse
the
poure
and
deyne
not
to
speke
to
them
.
&
yf
they
speke·
they
speke
rudely
and
proudely
.
Thus
dyd
not
Iob
that
sayd
/
that
he
neuer
despysed
them
that
passed
by
/
for
ony
thynge
that
they
dyd
.
but
gaf
t●
them
clothynge
and
mete
/
Also
there
were
holy
men
as
wel
kynges
&
other
many
grete
lordes
that
were
not
ashamed
to
serue
the
poure
men
.
how
wel
that
somme
there
be
that
do
almesse
to
the
poure
.
but
they
haue
them
in
desdayn
and
in
despyte
.
and
yf
they
were
veray
humble
.
they
shold
loue
better
the
companye
of
poure
men
that
ben
good
.
whyche
ben
poure
for
the
loue
of
god
.
and
may
edefye
them
wel
by
ensaumple
.
and
by
worde
.
than
many
of
the
ryche
men
that
been
aboute
them
.
where
as
is
in
them
but
flaterye
.
couetyse
/
and
vanyte
.
and
doon
them
moche
harme
by
euyl
counceyll
.
and
lette
them
for
to
doo
many
good
dedes
.
¶
Also
there
been
somme
people
that
do
almesse
ynough
.
but
neuertheles
they
leue
not
to
doo
grete
synnes
.
suche
almesses
shalle
not
saue
them
.
For
yf
they
deye
in
that
estate
.
theyr
almesses
shall
neuer
kepe
them
fro
dampnacyon
.
Thenne
suche
maner
peple
been
lyke
to
them
that
make
theyr
hows
on
that
one
syde
/
and
depesshe
and
throwe
it
doun
on
that
other
syde
.
and
therfore
scrypture
sayth
.
yf
thou
wylt
plese
to
god
/
haue
fyrst
pyte
&
mercy
on
thyn
owne
soule
.
for
who
that
is
euyll
and
vntrewe
to
hym self
.
shal
neuer
be
good
to
another
/
and
therfore
sayth
Saynt
austyn
who
that
wyl
ordynatlye
doo
almesse
.
he
ouzt
tofore
to
loue
more
his
soule
than
another
or
ony
other
thyng
except
god
.
none
shold
say
that
he
were
pyetous
ne
mercyful
that
had
not
pyte
of
hys
owne
soule
poure
and
seek
.
how
wel
that
he
had
pyte
on
others
/
¶
Also
I
saye
not
that
he
is
pyteous
ne
mercyful
that
hath
no
pyte
on
his
owne
soule
.
whan
he
knoweth
that
it
is
seek
to
the
deth
by
dedely
synne
.
Now
haue
I
shewed
to
the
ynough
of
mercy
.
the
degrees
.
the
braunches
.
the
fruyt
and
the
spyrituel
good
that
cometh
therof
in
thys
world
and
in
that
other
.
Of
the
fruyt
of
thys
tree
sayth
Dauyd
to
vs
in
the
psaulter
in
thys
wyse
.
Blessyd
is
he
that
entendeth
to
the
nedy
&
to
the
poure·
That
is
to
say
that
he
abyde
not
soo
longe
tyl
the
poure
demaunde
hym
/
but
that
he
〈◊〉
wythoute
askynge
.
Ne
he
hath
no
hert
to
gyue
that
gyueth
not
wythout
askyng
.
he
dooth
wel
that
gyueth
to
the
poure
.
but
he
doth
moche
better
that
gyueth
with
oute
demaundyng
.
And
therfore
sayth
Dauyd
the
prophete
blessyd
is
he
that
entendeth
vnto
the
poure·
and
wherfore
is
he
blessyd
/
he
sayth
after
in
the
sayd
place
/
that
god
shal
delyuer
hym
in
the
euyl
day
fro
his
enemyes
.
That
shal
be
at
the
day
of
dome
whyche
shal
be
harde
and
euyl
to
them
that
shalle
be
dampned
by
cause
they
haue
not
fulfylled
the
werkes
of
mercy
.
¶
Thenne
shal
the
Iuge
saye
to
them
at
that
day·
Goo
ye
cursyd
in
to
the
fyre
of
helle
wyth
the
deuyls
.
whan
I
had
hungre
and
thyrst
ye
gaue
to
me
neyther
mete
ne
drynke
.
I
was
seek
and
ye
vysyted
not
me
.
I
was
naked
and
ye
clothed
me
not
.
and
therfore
they
shalle
be
delyuerd
to
theyr
enemyes
.
that
been
the
deuylles
of
helle
.
And
they
that
haue
been
pyetous
/
and
haue
entended
to
the
poure
shalle
be
delyuerd
that
day
and
shullen
be
put
in
the
possessyon
of
heuen
.
Lyke
as
our
lord
sayth
in
the
gospel
.
For
he
shalle
saye
vnto
them
that
haue
doon
and
accomplysshed
the
werkes
of
mercy
¶
Come
ye
blessyd
of
my
fader
.
Receyue
ye
and
take
ye
the
kyngdom
of
heuen
whyche
that
I
haue
maad
redy
for
you
syth
the
begynnyng
of
the
world
/
For
that
whyche
ye
haue
doon
to
the
poure
.
ye
haue
doon
to
me
.
Grete
honoure
shalle
god
doo
to
theym
/
whan
he
shall
thanke
theym
of
the
werkes
of
mercy
.
and
shalle
gyue
to
them
the
glorye
perdurable
.
And
therfore
sayth
he
in
the
gospel
/
Blessyd
ben
the
merciful
For
they
shal
haue
mercy
/
by
cause
they
haue
enlonged
the
lyf
of
the
poure
peple
by
their
almesse
.
&
therfore
they
that
haue
had
pyte
of
the
membres
of
Ihesu
Cryste·
&
haue
susteyned
them
in
thys
world
.
&
haue
comforted
&
ayded
them
in
theyr
aduersytees
.
It
is
wel
reason
that
he
do
to
them
mercy
.
which
delyuerth
fro
al
aduersytees
&
fro
al
myserye
.
&
so
shall
he
doo
whan
he
shal
gyue
to
them
the
lyf
●erdurable
.
wherto
mercy
shal
lede
them
and
herberowe
them
.
¶
Of
the
lyf
actyf
&
of
the
lyf
contemplatyf
capitulo
Cxl
THe
holy
scripture
wytnesseth
and
enseigneth
to
vs
ij
maners
of
wele
and
goo●es
.
by
which
a
persone
cometh
to
the
lyf
perdurable
.
The
fyrst
is
called
the
lyf
actyf
/
by
cause
it
is
in
labour
of
good
werkes
.
&
maketh
a
man
to
entende
to
the
prouffyte
of
hym self
and
of
hys
neyghbour
.
The
second
is
called
contemplatyf
.
by
cause
it
is
in
reste
of
good
werkes
/
&
ne
entendeth
to
no
〈◊〉
but
to
loue
&
to
knowe
god
/
Thenne
is
he
ydle
of
wer
〈…〉
.
&
like
as
he
were
a
slepe
.
but
he
is
awaked
〈…〉
for
to
thynke
vpon
god
.
and
for
to
loue
hym
/
And
for
the
loue
that
he
hath
to
god
.
he
put
al
other
thynge●
in
forgetyng
.
lyke
as
he
were
al
rauysshed
&
fyxed
in
god
/
&
desyreth
to
be
dysseueryd
fro
the
mortal
body
/
for
to
be
alwaye
wyth
Ihesu
Cryst
.
The
fyrst
lyf
.
is
the
felde
of
good
werkes
.
where
the
knyghtes
of
god
assaye
&
preue
them
.
The
second
reste
them
wyth
god
in
the
chambre
of
clene
conscyence·
The
fyrst
entendeth
to
fede
god
wyth
the
mete
of
good
werkes
.
The
second
entendeth
to
be
●edde
and
fulfylled
of
god
by
veray
comfort
spyrytuel
/
Of
the
fyrst
is
sygnefyed
by
martha
whyche
was
besy
to
fede
our
lord
.
as
it
is
sayd
in
the
gospel
.
The
second
is
sygnefyed
by
marye
magdalene
which
satte
at
the
feet
of
Ihesu
Cryst·
and
herde
hys
wordes
.
The
fyrst
is
a
waye
&
entre
to
the
second
/
For
no
persone
may
come
to
the
lyf
contemplatyf·
yf
he
be
not
fyrst
wel
proued
in
the
lyf
actyf
lyke
as
saith
saynt
Gregory·
The
yeftes
&
the
vertues
.
wherof
we
haue
spoken
tofore
.
apperteynen
to
the
fyrst
lyf
/
whyche
is
called
actyf
.
The
two
last
yeftes
of
whyche
we
shal
speke
.
by
the
helpe
&
ayde
of
the
holy
ghoost
.
that
is
to
wete
of
the
yefte
of
vnderstondyng
and
of
the
yefte
of
wysedom
and
sapyence
/
apperteynen
to
the
second
lyf
.
whyche
is
callyd
contemplatyf
/
Thys
lyf
hath
two
thynges
lyke
as
we
haue
tofore
touched
that
is
to
wete
in
ryght
knowleche
of
god
/
and
in
parfyght
loue
/
The
yefte
of
vnderstondyng
ledeth
to
perfectyon
of
ryzt
knowleche
.
The
yefte
of
sapyence
ledeth
to
perfectyon
of
loue
we
shal
say
fyrst
of
the
yefte
of
vnderstondyng
after
that
the
holy
ghoost
shal
teche
&
enseygne
vs
.
Thys
yefte
that
is
called
the
yefte
of
vnderstondyng
nys
none
other
thynge
/
after
the
sayntes
and
the
doctours·
but
a
lyght
and
a
clerenes
of
grace
whyche
the
holy
ghoost
sendeth
in
to
the
hert
.
by
vnderstondyng
a
man
is
lyfte
vp
to
knowe
his
maker
&
the
thynges
spyrytuel
.
whyche
may
not
be
seen
bodyly
.
And
al
the
thynges
th●t
apperteynen
to
the
helthe
of
the
soule
.
and
to
naturall
reason
to
whyche
the
vnderstondyng
of
a
man
by
hym self
may
not
come
.
This
yefte
is
called
lyght
.
for
it
purgeth
the
vnderstondyng
of
a
man
fro
the
derkenesse
of
ygnoraunce
/
&
fro
the
spottes
&
fylthe
of
synne
.
For
lyke
as
the
bodyly
lyght
taketh
awaye
the
derknesse
/
and
maketh
the
bodyly
thynges
to
be
seen
clerely
Ryght
so
this
spyrytuel
lyght
purgeth
the
vnderstondyng
of
a
man
/
to
that
whyche
he
may
see
clerely
&
knowe
certeynlye
.
as
a
man
may
knowe
in
this
mortal
lyf
god
hys
maker
/
&
the
spyrytuel
creatures
.
lyke
as
●en
the
aungellys
&
the
soules
and
the
thynges
that
apperteyne
to
the
helthe
of
soules
.
That
ben
the
artycles
of
the
feyth
/
of
whiche
we
haue
spoken
tofore
This
knowleche
is
not
but
in
conscyence
wel
purged
.
pure
and
clene
.
For
lyke
as
sore
eyen
charged
wyth
fylthe
may
not
beholde
the
clere
lyght
.
Ryght
soo
the
vnderstondyng
of
a
man
.
whan
it
is
of
hym self
may
not
beholde
ne
knowe
spyrytuel
thynges
/
yf
it
be
not
wel
purged
fro
al
tatches
of
errour
and
of
fylthe
of
synne
.
by
veray
fayth
whyche
purgeth
the
hertes
as
the
scrypture
sayth·
But
the
yefte
of
the
holy
ghoost
of
whyche
we
speke
here
perfourmeth
this
purgacyon
atte
herte
so
that
the
holy
soule
whyche
is
purged
and
enlumyned
with
this
lyght
of
vnderstondyng
may
see
and
knowe
god
/
and
al
that
whyche
is
to
hym
necessarye
.
and
prouffytable
to
his
sauacyon
.
And
that
is
the
blessyng
wherof
god
speketh
in
the
gospel
whan
he
sayth
.
blessyd
be
they
that
be
clene
of
hert
.
for
they
shal
see
god
.
in
presence
by
fayth
/
in
lyght
and
enformed
by
the
yefte
of
vnderstondyng
.
and
after
the
deth
they
shalle
see
hym
in
heuen
face
to
face
clerely
wythout
ende
as
sayth
saynt
Poule
.
Thys
yefte
taketh
awaye
alle
ordure
&
fylthe
fro
the
hert
.
&
maketh
hym
clene
parfytelye
fro
al
ordures
of
synne
and
specyally
for
the
spotte
of
the
synne
of
lecherye
.
For
who
that
of
thys
synne
is
entatched
is
veray
blynde
.
For
he
hath
loste
the
eyen
of
the
hert
of
reason
and
of
vnderstondyng
.
So
that
he
may
not
vnderstonde
ne
knowe
hys
maker
.
ne
thynge
that
is
holsom
ne
helthe
of
his
soule
/
But
is
lyke
a
beest
that
hath
neyther
wytte
ne
reason
in
hym self
.
wherof
dauyd
saith
in
the
psaulter
.
that
a
man
to
whome
god
hath
doon
so
grete
honoure
that
he
hath
made
hym
to
his
ymage
and
his
semblaunce
.
by
whyche
he
may
knowe
god
&
haue
hym
.
whyche
he
hath
not
doon
to
ony
other
beest
/
yf
he
forgete
hys
maker
/
&
the
bounte
that
he
hath
doon
to
hym
.
he
is
bycomen
semblable
to
folysshe
bees●ys
whyche
haue
none
vnderstondyng
.
The
synne
that
maketh
moost
a
man
to
be
lyke
a
foule
beest
.
is
the
synne
of
lecherye
.
of
whyche
we
haue
spoken
tofore
in
the
traytye
of
vyces
.
The
yefte
thenne
of
vnderstondyng
whyche
is
contrarye
to
thys
ordure
.
and
destroyeth
fro
the
hert
the
synne
of
lecherye·
and
setteth
therin
purete
&
clennesse
.
out
of
which
groweth
a
ryght
fayre
tre
.
That
is
the
vertu
of
chastyte
by
whyche
they
come
to
this
blessyng
.
whyche
god
promytteth
to
them
that
kepen
clennesse
of
herte
whan
he
sayth
.
blessyd
be
they
that
be
clene
of
herte
.
For
they
shalle
see
god
.
By
cause
that
they
shal
haue
the
eyen
of
the
herte
wel
purged
and
wel
enlumyned
of
the
yefte
of
vnderstondyng
.
This
tree
groweth
and
prouffyteth
moche
lyke
to
the
other
byforsayd
by
seuen
degrees
/
These
been
vij
thynges
whiche
moche
auaylle
to
lyue
chastelye
.
¶
The
first
degree
of
the
vertu
of
chastyte
capitulo
Cxlj
THe
fyrst
degree
is
clene
conscyence
.
that
is
the
rote
of
thys
tree
.
For
wythoute
clene
conscyence
chastyte
may
not
plese
god
/
Thys
clennesse
.
chastyte
.
and
purete
requyren
that
the
hert
may
be
kept
fro
euyl
thoughtes
/
soo
that
the
herte
consente
to
no
synne
.
For
who
so
consenteth
to
euyl
thought
and
to
euyl
desyre
of
his
hert
.
he
is
not
chaste
.
how
wel
that
he
kepe
hym
fro
the
dede
.
For.
for
the
consentyng
onelye
delybered
&
purposed
.
he
shold
be
dampned
yf
he
deyed
in
the
same
state
/
Thre
thynges
auaylle
moche
to
kepe
clennesse
of
herte
The
fyrst
is
to
here
gladly
the
worde
of
god
and
the
sermons
wherof
our
lord
sayth
in
the
gospel
to
his
dyscyples
.
ye
be
alle
clene
sayd
he
by
the
wordes
that
I
haue
sayd
to
you
.
For
the
word
of
god
is
lyke
a
fayre
myrrour
in
whyche
one
may
see
the
spottes
of
the
hett
.
The
second
thynge
is
very
confessyon
.
whyche
is
the
fontayne
where
one
ought
ofte
to
wasshe
hym
of
al
ordure
of
synne
.
The
scrypture
sayth
in
the
book
of
kynges
that
Elysee
the
prophete
commaunded
to
Naman
which
was
a
lepre
.
that
he
shold
wasshe
hym
vij
tymes
in
the
flom
Iordan
for
to
be
clene
and
heled
of
hys
maladye
/
and
whan
he
had
wasshen
hym
there
.
he
was
alle
hool
and
clene
/
The
flom
Iordan
is
as
moche
to
say
as
the
●treme
of
Iugement
/
whyche
sygnefyeth
confessyon
.
where
one
ought
to
Iuge
hym self
wyth
grete
sorowe
of
hert
and
with
grete
repentaunce
of
his
synnes
so
that
a
streme
of
teeres
renne
by
the
conduyt
of
hys
eyes
.
and
thus
the
synnar
shal
be
hool
of
the
mezelrye
of
synne
.
And
therfore
sayth
saynt
Bernard·
loue
confessyon
yf
thou
wylt
haue
beaute·
For
veray
confessyon
and
hool
is
the
beaute
of
the
soule
.
The
iij
thynge
is
to
haue
remembraunce
of
the
passyon
of
Ihesu
Cryst
.
For
noo
temptacyon
ne
none
euyl
wylle
may
not
duelle
in
the
hert
that
thynketh
&
remembreth
ofte
the
deth
and
the
passyon
of
Ihesu
Cryste
.
For
this
is
the
armure
that
the
deuyl
doubteth
moost
.
as
that
by
which
he
is
ouercomen
&
leseth
hys
power
.
This
is
ryght
wel
sygnefyed
to
vs
in
scrypture
/
where
as
Moyses
reysed
vp
a
serpent
of
brasse
by
the
commaundement
of
god
vpon
a
perche
on
hye
that
al
the
peple
sawe
it
.
And
al
they
that
beholde
it
were
helyd
of
the
bytyng
and
hurtyng
of
the
serpentes
.
The
serpent
of
brasse
that
henge
on
the
perche
.
sygnefyeth
the
body
of
Ihesu
Cryst
hangyng
on
the
crosse
.
That
was
the
serpent
withoute
venym
/
of
whyche
was
made
the
tryacle
of
our
sauacyon
/
for
who
someuer
feleth
hym
smyton
and
enuenymed
of
pryckyng
and
styngyng
wyth
the
venemous
serpentes
of
helle
/
that
ben
the
deuylles
.
late
hym
beholde
by
veray
fayth
on
the
serpent
of
brasse
/
That
is
to
say
that
he
haue
in
his
hert
parfyte
mynde
of
the
passyon
of
Ihesu
Cryst
.
and
anone
he
shal
be
heled
and
delyuerd
of
the
temptacyons
of
the
enemye
.
that
is
the
deuyll
.
¶
The
second
degree
of
the
vertu
of
chastyte
capitulo
Cxlij
THe
second
degree
of
the
vertu
of
chastyte
.
by
which
this
tree
groweth
&
prouffyteth
/
is
for
to
kepe
hys
mouth
fro
vylaynous
word●s
.
whyche
ben
of
rybauldrye
and
dyshonestees
.
or
suche
as
tornen
to
dyshonour
.
For
by
suche
wordes
&
by
suche
wynde
is
ofte
quyckened
&
enflammed
the
fyre
of
lecherye
.
wherof
the
scripture
sayth
.
who
speketh
of
a
comyn
woman
is
brennyng
as
fyre
.
And
saynt
Poul
sayth
that
the
shreude
wordes
corrumpen
good
maners
.
And
therfore
who
that
wyl
kepe
hym
chastly
.
hym
byhoueth
that
he
kepe
hym
fro
suche
wordes
.
and
who
that
gladly
speketh
them
.
or
gladly
hereth
them
.
he
leseth
god
.
and
sheweth
wel
that
he
is
not
chaste
/
For
there
may
none
other
thynge
yssue
out
of
a
vessel
but
suche
as
is
wythin
it
.
yf
the
wordes
be
foule
&
vylaynous
It
is
an
open
sygne
that
the
ordure
and
the
vylonnye
is
in
the
hert
/
For
of
the
habundaunce
of
the
hert
the
mouth
speketh
.
this
sayth
our
lord
in
the
gospel
.
¶
The
thyrd
degree
of
the
vertu
of
chastyte
capitulo
Cxliij
THe
thyrd
degree
of
the
vertu
of
chastyte
.
is
to
kepe
well
the
fyue
wyttes
of
the
body
.
the
eyen
fro
folye
beholdyng
the
eres
fro
herkenyng
of
folye
and
vayne
wordes
/
The
nose
thrylles
fro
ouermoche
delytyng
in
swete
sauours
and
wycked
odours
.
The
tongue
fro
euyl
speche
and
rybauldous
langage
.
And
the
mouth
fro
ouer
swete
and
delycyous
metes
&
drynkes
.
These
ben
the
●●yates
of
the
cyte
of
the
hert
.
by
which
the
deuyl
entreth
ofte·
these
ben
the
fyue
wyndowes
of
the
hous
by
whyche
deth
entreth
ofte
in
to
the
hert·
lyke
as
sayth
the
prophete
/
Many
grete
wyse
men
haue
be
taken
and
ouercomen
by
thys
.
that
they
kepte
not
wel
the
yates
/
And
yf
thou
wylt
haue
example
of
this
matere
.
thynke
that
no
man
was
more
stronge
than
Sampson
/
Ne
more
holy
than
dauyd
the
prophete
.
Ne
more
wyse
than
Salamon
.
And
neuertheles
they
fylle
and
were
al
deceyued
by
wymmen
/
Certaynly
yf
they
had
wel
kepte
theyr
yates
of
theyr
fyue
wyttes
corporell
.
the
fende
had
not
taken
so
grete
fortresses●
For
as
saynt
gregory
sayth
/
The
toure
of
the
hert
may
not
be
taken
yf
it
be
not
opened
to
the
hoost
of
the
deuyl
.
wherfore
the
auncyent
phylosophres
fledde
in
to
ferre
places
.
in
desertes
.
by
cause
they
myzt
not
see
.
ne
here
.
ne
fele
thynges
delectable
/
by
whyche
theyr
strengthe
and
vertu
shold
wexe
feble
.
ne
by
which
they
myght
lese
theyr
chastyte
.
¶
Other
phylosophres
there
were
that
by
cause
they
shold
not
be
lette
to
thynke
on
theyr
phylosophye
put
oute
theyr
eyen
by
cause
they
shold
see
no
thyng
that
myzt
drawe
them
fro
contemplacyon
.
Thenne
the
bodyly
wyttes
ben
lyke
an
hors
that
renneth
wythout
bytte
or
brydle
/
which
maketh
hys
lord
to
ouerthrowe
or
falle
.
But
the
chaste
hert
holdeth
hym
by
the
rayne
and
by
the
brydle
of
reason
.
Of
the
fourth
degree
of
the
vertu
of
chastyte
capitulo
Cxliiij
THe
fourth
degree
of
the
vertu
of
chastyte
.
is
sharpnesse
of
penaunce·
to
subdue
his
flesshe
whyche
is
rebelle
.
and
make
it
subgette
to
the
spyryte
.
lyke
as
sayth
saynt
poule
For
he
that
wyl
quenche
the
fyre
of
lecherye
.
he
ought
to
take
awaye
the
ryse
fagotte
.
and
alle
tho
thynges
that
make
it
to
brenne
and
that
nourysshe
the
fyre
.
These
been
the
delyces
and
the
eases
of
the
body
whyche
quyckene
and
lyghten
the
fyre
of
lecherye
and
corrumpen
chastyte
.
wherof
saynt
bernard
sayth
that
chastyte
peryssheth
in
delyces
.
And
therfore
who
that
wyl
kepe
hym
fro
brennyng
/
he
ought
to
take
awaye
by
abstynence
.
and
by
sharpnesse
of
penaunce
of
his
body
alle
the
occasyons
that
may
quyckene
the
fyre
of
lecherye
.
wherof
the
scrypture
sayth
that
the
chyldren
that
were
nourysshed
wyth
grosse
metes
wold
not
vse
delycyouse
metes
.
and
were
saued
in
the
fournays
of
babylone
.
by
whyche
is
vnderstonden
the
synne
of
lecherye
.
why●he
is
quenched
by
abstynence
and
by
sharpnes
of
pr●aunce
.
But
the
fatte
metes
delycyouses
.
and
the
strong
wynes
enflame
and
nourysshe
thys
synne
of
lechery
in
lyke
wyse
as
oylle
and
grece
alyght
and
enflammeth
the
fyre
and
enforce
it
.
¶
Of
the
v
degree
of
the
vertu
of
chastyte
capitulo
Cxlv
THe
fifthe
degree
of
the
vertu
of
chastyte
.
is
to
flee
euyl
companye
and
the
occasyons
of
synne
.
Moche
people
haue
fallen
to
synne
by
euyl
companye
.
whyche
otherwyse
had
not
fallen
/
lyke
as
the
leuayn
corupteth
the
paste
&
drawe
it
to
sauour·
Ryght
so
the
euyll
companye
corupteth
the
good
fame
and
renommee
of
the
persone
.
An
appel
roten
yf
it
be
emonge
the
sounde
and
hole
/
corrupteth
the
good
apples
yf
it
lye
longe
emonge
them·
A
brennyng
cole
anone
setteth
a
fyre
an
hepe
of
cooles
whan
it
is
layed
emonge
them
.
wherof
dauyd
sayth
in
the
psaulter
.
wyth
the
holy
thou
shalte
be
holy
.
and
wyth
the
shrewes
thou
shalte
be
peruerted
.
¶
Thus
thenne
yf
thou
wylt
kepe
chastyte
and
clennesse
/
folowe
the
companye
of
the
good
.
For
yf
thou
loue
the
companye
of
euyl
and
shrewes
/
thou
shalte
be
euyl
as
they
be
.
For
who
that
loueth
the
companye
of
a
fool·
it
byhoueth
that
he
be
lyke
to
hym
.
accordyng
to
that
scrypture
sayth
/
Thus
byhoueth
it
to
flee
alle
the
occasyons
of
synne
.
As
to
speke
secretly
wyth
a
woman
.
and
in
suspecyous
place
.
one
allone
to
one
For
suche
thynges
gyuen
occasyon
to
synne
.
whan
there
is
place
and
tyme
.
wherof
we
rede
in
the
book
of
kynges
.
that
Amon
whyche
was
the
sone
of
dauyd
.
whan
he
had
his
syster
Thamar
in
hys
chambre
he
corrupted
and
defoulyd
hyr
.
The
lady
of
Ioseph
whan
she
fonde
hym
allone
.
she
wold
haue
maad
hym
to
synne
wyth
hyr
.
but
he
fledde
as
a
wyse
man
and
lefte
hyr
.
¶
Therfore
sayth
Saynt
Poule
.
Flee
ye
fornycacyon
/
that
is
to
saye
alle
the
occasyons
that
may
brynge
or
lede
a
persone
to
the
synne
of
lecherye
.
For
one
may
not
better
ouercome
the
synne
of
lecherye
ne
kepe
chastyte
than
by
fleyng
the
companyes
and
the
occasyons
of
thys
synne
/
wherof
the
aungel
sayd
to
loth
that
he
shold
yssue
and
departe
fro
the
cytee
of
Sodome
.
and
from
alle
the
marches
.
For
it
suffysed
not
to
leue
the
euyl
companye
ne
the
synne
/
but
that
he
shold
leue
the
marches
of
synne
/
It
is
sayd
that
s●
.
longe
gooth
the
potte
to
water
.
that
at
the
laste
it
breketh·
And
the
gnat
fleeth
so
longe
at
the
flamme
of
the
candell
.
that
atte
laste
it
brenneth
.
¶
In
lyke
wyse
may
one
seke
th
occasyons
of
synne
.
that
he
falleth
therin
.
who
so
wyl
thenne
kepe
hym
wel
fro
suche
fyre
that
he
brenne
not
.
he
ought
to
withdrawe
hym
fro
it
.
The
sixthe
degree
of
the
vertu
of
chastyte
capitulo
Cxlvj
THe
syxthe
degree
of
the
vertu
of
chastyte
/
is
that
one
be
wel
occupyed
and
wel
sette
a
werke
of
good
werkys
and
honeste
.
For
the
deuyl
whyche
slepeth
not
.
whan
he
fyndeth
a
man
ydle
and
slowe
to
do
wel
.
put
hym self
to
laboure
and
maketh
hym
falle
lyghtly
in
to
synne
.
wherof
the
scrypture
sayth
.
that
ydlenesse
/
that
is
to
say
neclygence
&
slouthe
for
to
do
good
.
is
maystresse
of
many
euylles
/
and
that
is
enemye
of
the
soule
.
¶
And
therfore
sayth
Saynt
Poule
.
Ne
gyue
thou
no
place
to
the
deuyl
/
That
is
to
say
ne
be
thou
not
ydle
.
that
the
fende
fynde
not
place
to
tempte
the.
For
who
that
is
ydle
to
doo
good
werkes
/
he
gyueth
rome
and
place
to
the
deuyl
for
to
tempte
hym
.
Therfor
sayth
Saynt
Gregory
doo
allwaye
somme
good
werkes
that
the
deuyl
fynde
the
not
ydle
.
For
he
is
lyghtly
taken
of
the
fende
.
that
occupyeth
not
hym self
alwaye
in
some
good
werkes
.
For
he
that
is
ydle
may
not
longe
kepe
●ym
fro
fallyng
in
to
synne
.
Of
this
sayth
the
prophete
.
that
the
cause
of
the
synne
of
sodome
the
cyte
.
was
plente
of
breed
and
wyn
.
and
ydlenesse
.
That
is
to
vnderstonde
that
they
ete
and
dranke
.
and
dyden
noo
thynge
.
And
therfor
they
fyll
in
to
synne
so
horryble
that
it
ought
not
to
be
named
.
Ryght
so
do
moche
peple
that
lese
her
tyme
/
and
employe
it
in
vanytees
and
in
oultrages
of
mete
&
drynke
and
lewde
games
.
in
Iolyte●s
of
lewde
songes
.
of
daunces
/
of
playes
not
leeful·
and
other
deduytes
.
And
in
suche
vanytees
they
wasten
theyr
tyme·
and
therfore
the
falle
ofte
in
many
horryble
synnes
.
and
ofte
in
to
the
pytte
of
helle
.
For
lyke
as
Iob
sayth
.
They
lede
theyr
lynes
in
playes
.
in
deduytes
and
in
delyces
.
and
in
an
only
poynte
they
descende
in
to
the
pytte
of
helle
.
that
is
at
the
poynte
of
deth
where
as
they
take
none
hede
.
¶
The
vij
degree
of
the
vertu
of
chastyte
capitulo
Cxlvij
THe
seuenth
degree
of
the
vertue
of
chastyte
/
is
deuoute
prayer
and
oryson
.
whyche
moche
auaylleth
to
ouercome
alle
synnes
.
and
specyally
the
synne
of
lecherye
/
wherof
Saynt
Ambrose
sayth·
That
prayer
is
a
good
shelde
ayenste
alle
the
brennyng
dartes
of
the
deuyll
.
And
saynt
ysodore
sayth
that
it
is
the
remedye
ageynst
alle
temptacyons
of
synne
.
a
man
to
renne
to
prayer
assone
as
the
fende
tempteth
hym
vnto
synne
.
For
the
accustomaunce
of
deuoute
prayer
quencheth
alle
the
assaultes
of
synne
.
Deuoute
prayer
is
moche
myghty
vnto
god
whan
it
is
vnder
sette
and
accompanyed
wyth
foure
thynges
as
of
four
pylers
.
¶
The
fyrst
is
true
fayth
/
wherof
our
lord
sayth
in
the
gospel
.
Alle
that
ye
aske
and
demaunde
in
your
prayers
▪
haue
ye
good
fayth
and
stedfast
byleue
in
god·
and
ye
shal
haue
that
ye
demaunde
/
And
Saynt
Iames
sayth
.
that
one
ought
demaunde
or
aske
in
stedfast
fayth
wythout
doubtyng
.
For
who
that
doubteth
is
lyke
the
fome
of
the
see
whyche
the
wynde
ledeth
hyther
and
thyder
.
And
therfore
he
that
prayeth
doubtyng
.
Geteth
noo
thynge
of
god
.
The
second
thynge
that
ought
to
be
in
prayer
is
hope
to
haue
that
.
whyche
is
demaunded
and
requyred
Herof
sayth
dauyd
in
the
psaulter·
haue
good
hope
in
god
.
and
he
shalle
doo
that
whyche
.
thou
requyrest
of
hym
/
¶
And
also
he
sayth
in
another
place
.
Lord
ha●e
mercy
on
me
.
for
my
hert
trusteth
in
the.
God
gyueth
to
vs
grete
hope
for
to
requyre
hym
.
and
to
haue
that
/
whyche
we
demaunde
of
hym
whan
he
sayth
in
the
gospel
.
That
who
demaundeth
.
he
taketh
it
.
and
who
so
secheth
.
he
fyndeth
.
that
is
to
vnderstonde
who
demaundeth
wysely
.
and
secheth
dylygently
.
and
knocke
and
shoue
at
the
dore
perseuerantly
.
And
whan
these
thre
thynges
been
in
the
prayer
/
wytte
.
Dylygence
.
and
perseueraunce
god
enhaunceth
it
.
yf
thou
demaunde
wysely
.
Many
men
praye
and
demaunde
whyche
be
not
herde
ne
graunted
of
god
.
by
cause
they
aske
euyl
and
not
leefully
.
wherof
saint
Iames
sayth
to
them
that
can
not
demaunde
.
ye
aske
ofte
sayth
he
of
god
/
but
ye
gete
noo
thynge
by
cause
that
ye
can
not
aske
it
/
Somme
aske
more
hye
thyng
than
apperteyneth
to
them
.
as
dyd
saynt
Iohan
and
saynt
Iames.
which
demaunded
of
god
that
that
one
shold
sytte
on
the
ryght
syde
of
our
lord
in
hys
royame
.
&
that
other
on
the
lyft
syde
/
They
asked
not
wysely
but
it
was
wyth
grete
presumpcyon
.
And
therfore
our
Lord
answerd
to
them
harde
and
sayd
to
them
.
ye
wote
not
what
ye
aske·
thenne
who
that
wyl
praye
to
god
.
late
hym
kepe
hym
fro
presumpcion
/
that
he
suppose
not
grete
thynges
in
hym
/
as
dyd
the
pharysee
.
whyche
auaunted
hym
in
hys
prayer
/
and
despysed
other
/
But
humbly
ought
a
persone
to
praye
to
god
in
Iugyng
&
accusyng
hym self
tofore
god
.
whych
seeth
euery
hert
.
and
knoweth
the
maladyes
of
synne
&
the
deffaultes
&
also
knoweth
that
wherof
we
haue
nede
.
&
that
whyche
is
prouffytable
for
vs
.
be●ter
than
we
our self
/
&
take
ensaumple
at
the
poure
truauntes
whiche
shewen
theyr
soores
&
maladyes
for
to
moeue
the
people
to
pyte
toward
them
.
Ryght
so
ought
one
to
do
tofore
god
humbly
to
shewe
his
synnes
&
his
deffautes
to
remembre
there
.
for
to
gete
grace
and
pardon
.
Ther
ben
other
that
can
not
demaunde
but
vyle
and
lytel
thynges
/
as
ben
the
goodes
temporall
.
And
god
wyl
gyue
to
the
a
gretter
thynge
.
he
wyl
not
appease
the
wyth
an
appel
or
with
a
pere
as
a
chylde
.
but
he
wyl
that
thou
demaunde
grete
thynges
.
whyche
been
for
the
helthe
of
thy
soule
.
as
hys
grace
and
hys
glorye
.
For
who
that
demaundeth
of
god
rychesses
.
or
honoures
.
or
deth
.
or
vengeaunce
of
hys
enemyes
.
he
demaundeth
of
god
foule
prayers
&
ayenst
hym self
.
and
therfore
god
graunteth
them
not
.
Therfore
sayth
saynt
Austyn
/
vnderstonde
not
of
god
to
be
a
grete
thynge·
the
goodes
that
he
gyueth
as
wel
to
the
wycked
as
to
the
good
/
and
to
his
enemyes
as
wel
as
to
hys
frendes
/
And
yet
more
gyueth
god
of
temporalle
goodes
to
the
wycked
than
he
dooth
to
the
good
.
God
gyueth
them
to
the
wicked
.
to
th
ende
that
the
good
persones
shold
lerne
to
despyse
them
as
saynt
austyn
saith
.
whan
thou
prayest
saith
saynt
ambrose
.
demaunde
grete
thynges
.
that
been
they
that
enduren
wythoute
ende
.
and
not
the
thynges
transytorye·
But
them
that
enduren
wythoute
ende
.
For
suche
a
prayer
as
to
demaunde
temporalle
goodes
.
he
graunteth
them
not
.
And
therfore
our
good
mayster
Ihesu
Cryste
techeth
vs
for
to
demaunde
wysely
.
And
formeth
vnto
vs
our
demaunde
.
whan
he
sayth
in
the
gospel
yf
ye
demaunde
ony
thynge
of
my
fader
in
my
name
.
he
shal
gyue
it
you
/
he
demaundeth
in
the
name
of
Ihesu
Cryste
.
that
demaundeth
that
whyche
apperteyneth
to
the
helthe
of
hys
soule
.
And
what
thyng
we
ouzt
to
aske
and
demaunde
/
he
enseygneth
and
techeth
vs
whan
he
sayth
in
the
gospel
.
Seche
ye
fyrst
the
royame
of
god
and
hys
Iustyce
.
and
alle
thynges
temporalle
shal
come
to
your
auauntage
.
For
as
it
is
woned
to
be
sayd
.
vnto
the
moost
nede
.
ouzt
one
allewaye
to
renne
.
we
haue
nede
of
two
thynges
of
the
goodes
spyrytuel
&
temporelle
.
But
we
haue
grettest
nede
of
the
goodes
spyrytuel
.
And
therfore
we
ought
fyrst
and
pryncypally
requyre
them
/
and
god
shal
gyue
them
and
doo
to
vs
auauntage
of
the
second
good·
that
been
the
goodes
temporell
/
we
ought
not
to
make
of
the
second
goodes
the
pryncypall
.
as
doon
the
couetous
men
.
whyche
seche
not
to
haue
none
other
lyf
.
but
thys
present
lyf
.
whyche
faylleth
and
escapith
▪
from
them
.
wyll
they
or
nyll
they
/
but
the
royame
of
god
is
lyf
perdurable
.
That
ought
we
requyre
of
god
and
desyre
by
meryte
of
good
prayer
.
And
that
is
that
god
sayth
.
Seche
ye
fyrst
the
royalme
of
heuen
and
hys
Iustyce
.
That
is
to
doo
good
werkes
/
by
whyehe
we
may
come
to
that
royame
/
that
neuer
shalle
faylle
.
who
that
secheth
in
thys
wyse
/
god
dooth
to
hym
auauntage
of
temporalle
goodes
.
For
he
gyueth
to
hys
vse
suffysanntlye
.
For
noo
thynge
lacketh
to
them
that
drede
god
and
loue
hym
.
lyke
as
sayth
the
holy
scrypture
.
But
the
auarycyous
people
of
the
world
/
the
more
that
they
haue
the
more
they
lacke
and
faylle
.
And
Saynt
Iherome
sayth
/
that
to
the
couetous
man
.
fayllech
that
whyche
he
hath
and
that
whyche
he
hath
not
.
¶
Now
thynke
thenne
whan
thou
woldest
praye
god
/
for
to
demaunde
wysely
dylygently
.
and
perseuerauntly
.
And
he
shalle
gyue
vnto
the
all
that
shal
be
nedeful
to
the
prou●fyte
and
helthe
of
thy
soule
The
thyrd
thynge
that
ought
to
be
in
prayer
/
is
deuocyon
of
herte
.
that
is
to
lyfte
vp
the
herte
to
god
.
wythout
thynkyng
ouwher
ellys
.
wherof
our
lord
sayth
.
whan
thou
wylt
praye
to
god
/
entre
within
thyn
hert
.
and
close
the
dore
vpon
the.
that
is
to
say
.
put
out
all
thoughtes
.
seculer
.
flesshely
.
foule
.
wycked
.
worldly
.
and
vylaynous
.
And
thus
praye
thy
fader
of
heuen
in
hyddles
in
thy
hert
/
&
that
the
herte
thynke
on
none
other
thynge
.
but
on
that
whyche
it
ought
to
thynke
.
&
saynt
ysodore
sayth
.
that
thenne
we
praye
god
truly
.
whan
we
thynke
nowher
ellys
.
And
Saynt
Austyn
sayth
.
what
auaylleth
to
moeue
the
mouth
and
the
lyppes
/
whan
the
herte
sayth
not
a
worde
.
As
grete
dyfference
as
is
bytwene
the
chaffe
and
the
corne
.
and
the
brenne
and
the
floure
of
whete·
so
grete
dyfference
is
bytwene
the
prayer
and
deuocyon
of
the
herte
.
God
is
not
a
ghoote
to
be
fedde
wyth
leues
.
God
cursyd
the
tre
wheron
he
fonde
no
thynge
but
leues
.
Ryght
so
the
prayer
whiche
is
alle
in
leues
of
wordes
wythoute
deuocyon
of
hert
/
pleaseth
noo
thynge
to
god
.
but
it
dyspleaseth
hym
.
&
he
torneth
hys
eere
.
For
he
wyl
not
vnderstonde
suche
langage
.
who
that
prayeth
god
wythoute
deuocyon
.
it
semeth
that
he
mocketh
god
.
lyke
as
he
that
wyl
mocke
a
deef
and
a
dombe
man
.
that
meueth
his
lyppes
onely
as
he
spacke
.
&
no
thynge
sayth
/
To
suche
peple
god
maketh
a
deef
ere
.
but
the
prayer
that
cometh
fro
the
depnes
of
the
herte
.
that
hereth
our
lord
as
he
sayth
in
the
gospel
/
God
is
a
spyryte
/
and
therfore
who
wyl
praye
god
and
haue
hys
requeste
graunted
.
hym
byhoueth
that
he
praye
in
spyryte
and
in
trouthe
.
Dauyd
the
prophete
enseygneth
&
techeth
vs
in
the
psaultrr
to
praye
to
god
deuoutely
whan
he
sayth
.
lord
myn
oryson
be
adressyd
tofore
the
lyke
to
thensence
Thensence
whan
hit
is
vpon
the
fyre
it
smelleth
swetely
/
Ryght
so
doth
the
prayer
that
cometh
fro
the
hert
brennyng
in
the
loue
of
god
smelleth
moche
swetely
tofore
god
.
otherwyse
the
prayer
may
not
be
enhaunced
tofore
god
yf
it
come
not
fro
the
hert
.
lyke
as
a
messager
whyche
bryngeth
noo
letters
.
ne
hath
noo
knowleche
.
entreth
not
gladly
tofore
the
kynge
.
Oryson
or
prayer
wythout
deuocyon
is
as
a
messager
wyth
oute
letters
.
who
suche
message
sendeth
to
the
courte
.
he
dooth
euyl
his
erandes·
who
thenne
wyl
praye
god
veryly
.
he
ought
to
crye
to
god
fro
the
depthe
of
his
hert
.
as
dyd
dauyd
/
whyche
sayd
in
the
psaulter
.
lord
god
here
my
wys
/
For
I
crye
to
the
fro
the
depnesse
of
my
herte
.
The
feruour
of
loue
is
the
crye
fro
the
depnesse
of
the
hert
.
this
sayth
saynt
Austyn
.
Suche
a
wys
and
suche
a
crye
pleseth
moche
to
god
.
and
not
the
noyse
of
wordes
polysshed
.
wherof
Saynt
Gregory
sayth
that
veryly
to
praye
to
god
.
is
in
the
teres
and
bewayllynges
of
conpunctyon
of
hert
.
This
crye
chaseth
awaye
the
theues
/
that
ben
the
deuylles
whyche
lye
in
awayte
for
to
trouble
&
robbe
vs
.
And
therfore
ought
we
ofte
to
crye
and
praye
vnto
god
that
he
wyl
kepe
and
deffende
vs
fro
the
theuys
of
helle
.
Thus
ought
we
strongely
to
crye
to
god
ayenst
the
fyre
of
couetyse
.
or
of
lecherye
.
that
he
gyue
to
vs
the
water
of
teres
for
to
quenche
suche
fyre
that
hit
enflamme
not
our
hertes
.
Also
we
ought
to
crye
to
god
ayenste
the
euyl
thoughtes
that
come
ofte
to
the
hert
.
that
the
hert
and
the
soule
perysshe
not
by
consentyng
.
Therfore
cryed
Dauyd
to
god
and
sayd
.
Lord
saue
me
.
and
kepe
me
fro
the
perylle
of
waters
.
whyche
ben
now
entred
in
to
my
hert
.
&
the
dyscyples
of
our
lord
whan
they
sawe
the
tempest
of
the
see
vpon
them
they
cryed
sayeng
lord
saue
vs
for
we
been
in
grete
perylle
.
And
for
these
thre
thynges
that
I
haue
here
sayd
one
ought
ofte
to
crye
to
god
that
he
saue
vs
fro
these
thre
perylles
/
that
is
to
wete
fro
the
theues
of
helle
.
and
fro
the
fyre
of
couetyse
.
and
fro
the
flodes
of
euyl
thoughtes
and
of
temptacyon
.
¶
Now
oughtest
thou
to
knowe
.
that
in
alle
tymes
/
and
in
alle
places
may
a
persone
praye
to
god
.
But
he
ought
specyally
and
moost
deuoutelye
ought
he
to
praye
in
the
chyrche
on
the
sondayes
&
in
festes
whyche
ben
stablysshed
for
to
praye
to
god
to
preyse
&
honour
hym
/
&
therfore
thenne
they
seace
&
ought
to
●eace
alle
persones
fro
bodyly
werkes
&
temporall
.
for
the
better
tentende
to
praye
to
god
&
honoure
hym
.
&
to
spyrituel
werkys
.
God
commaunded
so
straytly
to
kepe
the
sabotte
day
in
the
olde
lawe
that
he
made
a
man
to
be
stoned
tofore
the
peple
.
by
cause
he
had
gadrid
a
fewe
styckes
on
the
sabotte
day
/
what
shal
god
doo
thenne
of
them
that
do
the
grete
synnes
on
the
sondayes
&
the
festes
.
&
waste
the
tyme
in
vanyte
&
in
folyes
/
and
yet
werse
doon
they
on
the
sonday●s
.
on
the
festes
&
on
solempne
dayes
than
they
do
on
other
dayes
.
Certeynly
they
shal
be
more
punysshed
&
dampned
in
that
other
world
/
than
the
Iewes
that
brake
theyr
sabotte
day·
For
the
sonday
is
more
holy
than
the
sabotte
.
So
ben
the
pryncypal
feestes
whyche
ben
establisshed
in
holy
chyrche
for
to
praye
to
god
/
and
to
honoure
&
thanke
hym
of
the
goodnes
and
bountees
that
he
hath
doon
to
vs
/
&
dooth
euery
day
.
lyke
as
holy
chyrche
remembreth
/
In
suche
a
feste
as
is
cristemas
/
that
is
of
hys
natyuyte
how
he
was
borne
of
the
vyrgyn
marie
.
At
Ester
how
he
roos
fro
deth
to
lyf
.
At
the
ascencyon
how
he
styed
vp
in
to
heuen
.
At
whytson
tyde
how
he
sente
the
holy
ghoost
vpon
th
appostles
.
Also
there
been
establysshed
to
kepe
the
feestys
of
sayntes
for
to
preyse
&
worshyp
god
and
hys
sayntes
.
and
to
remembre
the
holy
myracles
that
he
dyd
for
them
for
to
conferme
our
fayth
.
And
therfore
we
ought
to
kepe
the
feestys
of
sayntes
.
and
to
praye
them
deuoutelye
to
ayde
and
socoure
vs
vnto
our
lord
/
whyche
hath
so
moche
honoured
them
in
heuen
in
glorye
and
in
erthe
and
therfore
they
synne
greuously
that
kepe
not
theyr
feestys
For
they
doo
ayenst
the
commaundement
of
god
and
of
holy
chyrche
.
But
here
somme
may
say
to
me
.
Fayre
syr
a
man
may
not
al
day
praye
to
god
ne
be
at
the
monasterye
ne
in
the
chirche
.
what
harme
is
it
yf
I
goo
playe
and
dysporte
me
as
longe
as
I
playe
I
thynke
none
euyl
.
To
that
I
shal
answer
.
Al
the
tyme
that
thou
employest
in
folysshe
playes
and
in
vanytees
.
and
in
werke
that
is
not
ordeyned
in
ony
maner
to
god
/
thou
lesest
it
/
For
thou
oughtest
to
knowe
that
alle
the
tyme
that
thou
thynkest
not
on
god
.
thou
oughtest
to
acounte
for
loste
.
this
sayth
the
scrypture
.
That
is
to
vnderstonde
whan
thou
thynkest
on
vanyte
/
and
in
thynge
that
is
not
in
ony
maner
ordeyned
to
god
.
And
certeynlye
he
leseth
a
grete
thynge
that
leseth
his
tyme
/
this
sayth
Seneke·
For
he
leseth
the
goodes
that
he
myght
doo
in
as
moche
as
he
so
leseth
in
playes
and
in
vanytees
.
and
that
is
not
wythoute
synne
for
to
despende
the
tyme
in
euyl
vsage
.
For
god
requyreth
rekenyng
at
the
day
of
Iugement
.
this
sayth
Saynt
Ancelme
.
&
therfore
ought
one
alwaye
wel
to
employe
his
tyme
as
longe
as
he
lyueth
in
this
world
.
And
the
tyme
is
shorte
as
sayth
the
scrypture
/
Ne
no
man
knoweth
how
longe
tyme
he
hath
to
lyue
.
ne
no
man
knoweth
whan
he
shal
deye
.
ne
how
he
shall
passe
oute
of
this
world·
who
thenne
wyl
kepe
the
holy
dayes
as
he
oweth
.
he
ought
to
kepe
hym
fro
doyng
that
desplayseth
god
and
hys
sayntes
.
and
wel
to
employe
hys
tyme
in
god
.
in
prayeng
hym
.
praysyng
.
and
gyuyng
hym
thankes
of
hys
goodes
.
and
to
here
the
sermons
and
put
them
in
eure
and
to
entende
to
other
good
werkys
and
nedes
that
been
accordyng
to
god
.
¶
Also
whan
a
man
is
in
the
chyrche
he
ought
to
conteyne
hym
moche
honestlye·
and
doo
reuerence
to
god
and
to
his
sayntes
deuoutelye
.
For
the
chyrche
is
ordeyned
for
to
praye
god
and
hys
sayntes
/
and
not
for
to
Iangle
ne
for
to
lawghe
.
ne
for
to
Iape·
ne
for
to
speke
ydle
wordes
ne
for
to
talke
to
other
of
seculer
thynges
.
For
our
Lord
sayth
.
My
hows
is
the
hous
of
prayer
.
And
therfore
a
man
ought
not
to
do
none
other
thynge
therin
.
than
it
for
which
it
was
establisshed
.
this
saith
saynt
austyn
.
he
that
shal
come
tofore
the
kynge
in
his
chambre
for
to
empetre
&
gete
ony
grace
he
ought
wel
to
kepe
hym
fro
sayeng
of
ony
thyng
that
shold
dysplese
the
kynge
.
Moche
more
ought
he
to
be
ware
that
cometh
in
to
the
chyrche
whyche
is
the
chambre
and
the
hous
of
god
.
what
he
sayth
and
dooth
tofore
god
and
hys
aungellys
&
that
specyally
that
shold
dysplease
hym
.
Thenne
god
wyl
not
that
a
man
shold
make
of
hys
hous
a
market
ne
an
ha●●e
For
he
hym self
chaced
and
droof
oute
of
his
temple
wyth
good
scourges
them
that
bought
and
solde
therin
.
Also
he
wyl
not
that
ony
plee
shold
be
made
therin·
ne
noyse
ne
noo
seculer
nede
/
but
he
wyl
that
we
sholde
entende
to
praye
god
deuoutely
&
prayse
and
than●●
hym
of
al
his
benefaytes
/
There
ouzt
a
man
to
calle
ageyn
his
hert
to
hym self
and
put
awaye
alle
worldly
werkys
&
al
euyl
thoughtes
.
and
thynke
on
his
creatour
.
&
on
the
bountees
that
god
hath
doon
to
hym
.
and
doth
euery
day
.
&
to
remembre
his
synnes
and
hys
deffaultes
.
&
to
humble
hym self
tofore
god
.
&
to
requyre
hym
of
pardon
&
grace
to
kepe
hym
from
synne
/
and
to
haue
perseueraunce
in
good
werkes
vnto
the
ende
.
¶
Also
in
the
chyrche
ought
the
grete
lordes
and
the
grete
ladyes
to
forgete
alle
theyr
glorye
.
theyr
rychesse
.
theyr
power
.
theyr
dygnyte
.
theyr
hyenesse
/
and
theyr
puyssaunce
/
and
ought
to
thynke
that
they
be
tofore
their
Iuge
.
whyche
shal
straytely
examyne
them
&
rekene
straytly
of
the
goodes
that
he
hath
doon
to
them·
of
the
dygnytees
and
estates
that
he
hath
sette
them
in
.
&
how
they
haue
vsed
them
and
he
shal
rewarde
them
after
theyr
deserte
.
Therfore
ought
they
moche
to
humble
them
to
god
.
and
not
to
gloryfye
them
of
theyr
hyenesse
.
ne
of
theyr
fayre
araye
.
ne
of
their
ryche
robes
They
may
take
example
of
kynge
Dauyd
.
whyche
forgate
hys
dygnyte
whan
he
prayed
tofore
god
.
and
despysed
hym self
so
moche
that
he
sayd
to
our
lord
.
I
am
sayd
he
a
lytyl
worme
and
not
a
man
.
In
this
Dauyd
knowleched
hys
lytelnes
.
his
pouerte
.
and
his
deffaultes
.
&
made
hym
nouzt
For
lyke
as
a
worme
is
lytel
and
nought
.
&
groweth
naked
of
the
erthe
.
al
in
like
wyse
is
a
man
of
hym self
a
vyle
thyng
&
poure
.
For
whan
he
entreth
in
to
the
exyle
of
thys
world
he
bryngeth
no
thynge
.
ne
no
thynge
shal
bere
awaye
.
al
naked
he
entred
/
&
al
naked
he
shal
goo
hens
.
wherof
saynt·
bernard
sayth
.
what
is
a
man
but
foule
sperme
.
a
sacke
ful
of
dunge
.
&
mete
to
wormes
.
He
is
moche
foule
and
made
of
foule
seed
in
his
concepcyon
.
a
foule
sacke
ful
of
dunge
in
his
lyf
.
&
mete
to
wormes
after
his
deth
.
¶
Also
the
grete
ladyes
that
been
so
arayed
wyth
golde
and
syluer
.
wyth
precyous
stones
&
robes
ought
in
the
chyrche
tofore
god
wel
to
take
example
of
the
good
quene
hester
/
whych
tooke
of
hyr
precyous
roobes
&
hir
parementes
whan
she
came
for
to
praye
god
/
&
humbled
hir self
.
&
knowleged
hir
pouerte
and
her
deffaultes
tofore
god
.
and
sayd
to
hym
/
lord
thou
knowest
that
I
hate
the
synne
of
pryde
.
and
the
glorye
of
parementes
&
of
Iewels
whiche
me
byhoueth
to
sette
doun
fro
my
heed
/
in
grete
abhomynacyon
of
them
/
that
in
suche
thynges
trusten
.
delyten
.
gloryfyen
/
&
were
them
for
to
shewe
them
&
to
please
the
fooles
.
God
hath
not
to
do
wyth
suche
parementes
in
hys
chyrche
.
but
of
a
clene
conscyence
and
of
an
humble
hert
.
¶
Saynt
Poule
enseyneth
&
techeth
ryght
wel
how
the
wymmen
ouzt
to
araye
them
whan
they
come
for
to
praye
god·
he
sayth
that
they
ought
to
haue
honeste
habyte
withoute
ony
oultrage
.
that
is
to
vnderstonde
after
that
it
apperteyneth
to
the
estate
of
the
persone
/
For
that
whyche
is
oultrage
in
one
persone
/
is
not
oultrage
in
another
/
somme
is
conuenyent
to
a
quene
whiche
is
not
accordyng
to
a
bourgeys
wyf
.
or
another
symple
woman
.
Also
th
apostle
techeth
that
the
wymmen
of
what
estate
they
be
.
that
they
shold
be
of
symple
beholdyng
&
regarde
&
humble
/
that
is
to
vnderstonde
that
they
shold
be
symple
.
humble
&
shamefast
.
and
not
afronted
ne
openlye
shewe
hyr
vysage
.
as
doon
these
comyn
wymmen
.
whyche
goon
wyth
theyr
necke
stratched
oute
as
an
herte
in
the
launde
.
and
loke
a
syde
or
a
trauers
as
an
hors
of
prys
.
Also
he
wyl
that
they
be
not
curyous
for
to
araye
theyr
heed
wyth
golde
ne
syluer
ne
with
precyous
stones
.
And
yet
he
wyl
also
that
they
haue
in
the
chyrche
theyr
hedes
couerd
.
so
that
noo
man
be
styred
by
them
to
euyl·
ne
synne
not
in
beholdyng
of
them
/
but
they
ought
to
be
arayed
as
deuoute
and
good
wymmen
/
whyche
shewe
the
bounte
of
theyr
hert
by
good
werkys
/
and
therfore
sayth
saynt
Ambrose·
who
wyl
be
herd
in
prayer
.
he
ought
to
take
awaye
fro
hym
al
sygne
of
pryde
.
and
ought
to
enclyne
hym
to
god
wyth
his
hert
by
veray
confessyon
/
&
by
penaunce
in
profounde
humylyte
.
for
to
moe●●
god
to
do
hym
mercy
.
For
as
he
saith
proude
habyte
geteth
no
thynge
of
god
/
but
it
gyueth
cause
to
Inge
euyl
of
hym
that
wereth
it
.
¶
Now
I
haue
shewed
to
the
thre
thynges
that
ought
to
be
in
prayer
.
fayth·
hope
and
deuocyon
.
But
to
that
.
that
prayer
may
be
perfyghtly
agreable
and
playsaunte
to
god
and
worthy
to
be
enhaunced
and
herde
.
it
behoueth
foure
thynges
/
That
is
that
it
haue
ij
wynges
whyche
bere
it
tofore
god
.
These
two
wynges
ben
almesses
and
fastynges
.
or
other
penaunces
.
wherof
the
aungel
said
to
Thobye
/
Prayer
is
good
whan
it
hath
in
hym self
fastyng
&
almesse·
wythoute
these
two
wynges
the
prayer
may
not
flee
to
god
.
For
as
sayth
Saynt
Ambrose
/
good
lyf
maketh
the
prayer
to
flee
to
god
.
But
synne
letteth
it
and
wythdraweth
it
ageyn
.
wherof
thou
oughtest
to
wete
that
in
two
maners
is
prayer
lette
.
lyke
as
sayth
saynt
Ysodore
.
One
is
by
cause
a
man
kepeth
hym
not
fro
synne
and
fro
doyng
euyll
and
for
that
a
persone
wyl
not
forgyue
the
euyl
wylle
that
he
hath
to
another
.
For
in
lyke
wyse
as
the
oynementes
wyll
not
hele
the
wounde
.
as
longe
as
the
yron
is
wythin
/
Ryght
so
auaylleth
not
ne
prouffyteth
noo
thynge
the
prayer
to
hym
that
sayth
it
.
as
he
hath
euyl
wylle
to
another
.
And
therfore
sayth
the
prophete
.
lete
vs
lyfte
vp
our
hertes
&
our
handes
to
god
.
He
lyfteth
vp
his
hert
&
his
handes
to
god
/
that
lyfteth
vp
his
prayers
by
good
werkes
.
And
th
appostle
sayth
that
he
that
lyfteth
vp
his
pure
handes
to
god
in
prayer
.
lyfteth
vp
in
pure
&
clene
conscyence
without
synne
/
For
god
enhaunceth
not
the
prayer
that
cometh
of
a
conscience
ful
of
ordure
and
of
synne
.
wherof
he
sayth
by
the
prophete
.
whan
ye
shal
multeplye
your
prayers
.
I
shal
not
here
them
.
for
your
handes
be
all
blody
&
ful
of
synne
.
who
ben
they
that
haue
theyr
handes
blody·
but
they
that
dystresse
the
pour
peple
which
ben
vnder
them
&
take
awaye
fro
them
their
good
by
force
/
they
haue
the
handes
ful
of
blood
of
the
blood
of
pour
peple
.
for
they
take
away
fro
them
their
lyf
/
&
their
sustenaunce
/
by
couetyse
&
by
theyr
rauyne
.
&
do
grete
oultrages
.
&
eten
the
morsellys
ful
of
synne
.
wherfore
they
shal
paye
the
scotte
in
that
o●her
world
.
For
the
scripture
sayth
that
god
requyreth
the
blood
of
the
pour
peple
For
they
must
gyue
a
rekenyng
.
or
sytte
therfore
.
and
therfore
who
wyl
be
enhaunced
&
herde
of
god
in
his
prayers
.
late
hym
not
come
tofore
God
the
swerde
drawen
.
Ne
the
handes
blody
ne
wyth
wyde
handes
.
That
is
to
say
in
wylle
to
synne
ne
spotted
of
vntrouthe
.
ne
wyde
of
good
werkes
/
For
thus
sayth
our
lord
in
the
gospel
.
Thou
shalt
not
come
tofore
me
with
wyde
handes
.
he
cometh
with
empty
handes
tofore
god
that
cometh
to
praye
&
requyre
hym
withoute
makyng
present
of
good
werkes·
for
to
hym
he
closeth
his
yate
that
requyreth
hym
and
bryngeth
noo
thynge
.
herof
haue
we
example
in
the
gospel
/
whiche
sayth
that
the
yate
was
shytte
to
the
folysshe
vyrgyns
that
had
none
oyle
in
their
lampes
.
&
god
said
to
them
I
knowe
you
not
.
For
god
knoweth
none
but
them
that
haue
theyr
lampes
ful
of
oylle
/
that
is
to
say
them
that
haue
the
hert
ful
of
pyte
&
of
grace
purged
&
clene
of
al
synnes
&
shewe
it
by
good
werkes
/
Suche
people
hereth
god
gladly
and
openeth
to
them
his
yate
.
and
receyueth
gladly
their
prayers
.
Now
say
I
thenne
that
prayer
lyke
as
it
rested
on
four
pylers
as
it
is
sayd
tofore
.
and
is
moche
playsaunt
to
god
/
For
it
geteth
lyghtly
of
god
al
that
it
hath
nede
.
be
it
in
body
or
in
soule
as
sayth
the
scrypture
.
wherof
saynt
Iames
saith
that
moche
auaylleth
the
besy
prayer
of
a
ryghtwys
man
.
For
it
auayleth
to
hele
all
maladyes
of
body
and
of
soule
.
&
sayth
yet
that
prayer
that
cometh
of
fayth
heleth
the
seek
persone
/
yf
he
be
in
synne
it
shal
be
pardonned
.
The
holy
scripture
sayth
that
Moyses
the
prophete
vaynquysshed
Amalech
&
hys
hoost
/
not
by
bataylle
.
but
by
holy
prayers
.
For
as
it
is
sayd
of
an
holy
man
.
Moche
more
auaylleth
the
prayer
of
a
saynte
than
the
fyghtyng
of
many
thousand
synnars
.
The
prayer
of
a
good
man
perceth
he●en
.
Thenne
shal
he
ouercome
his
enemyes
in
erthe
/
A
good
olde
and
deuoute
woman
geteth
more
soone
a
good
requeste
of
god
in
glorye
in
prayeng
hym
deuoutely
/
than
a
thousand
knyghtes
may
gete
of
londe
in
longe
tyme
by
force
of
armes
.
and
therfore
it
is
good
to
praye
and
requyre
god
wyth
the
orysons
of
good
folke
.
and
specyally
of
couentes
and
of
relygyous
people
.
whyche
ben
assembled
for
to
serue
god
.
and
for
to
praye
nyght
and
day
deuoutely
for
al
theyr
benefactours
.
For
the
prayer
is
moche
worth
toward
our
lord
.
For
lyke
as
sayth
the
scrypture
.
More
auaylleth
.
&
more
may
do
toward
god
the
prayer
of
many
good
persones
than
ony
can
expresse
or
say
.
for
as
it
is
sayd
of
an
holy
man
It
may
not
be
but
the
prayers
of
many
good
persones
to
gyder
be
herde
of
god
and
graunted
.
The
prayers
and
requestes
of
alle
the
hole
couent
togydre
.
is
sooner
passed
and
herde
of
th
abbot
.
than
the
requeste
and
prayer
of
one
monke
allone
/
In
lyke
wyse
hereth
god
more
soone
the
prayers
of
them
that
ben
assembled
for
to
serue
hym
.
And
therfore
sayth
god
in
the
gospel
.
yf
tweyne
of
you
accorden
togydre
to
aske
and
requyre
me
.
Alle
that
they
requyre
my
fader
of
heuen
I
shalle
doo
it
.
¶
Now
haue
I
spoken
of
seuen
degrees
of
the
tree
of
the
vertue
of
chastyte
.
by
whyche
thys
vertu
groweth
and
mounteth
and
prouffyteth
/
Now
byhoueth
to
say
of
the
braunches
of
this
tree
whyche
ben
seuen·
after
the
seuen
estates
of
the
people
/
that
been
in
this
world
.
¶
Of
the
fyrst
estate
of
them
that
been
entyer
and
chaste
of
body
capitulo
Cxlviij
THe
first
estate
of
the
world
is
of
them
that
ben
hool
and
chaste
of
body
.
and
haue
kept
theyr
maydenhed
.
but
neuertheles
they
be
not
bounden
to
this
/
but
that
they
may
be
maryed
.
In
suche
estate
ought
a
persone
to
kepe
chastyte
/
that
is
clennesse
and
purete
of
herte
&
of
body
/
wherfore
the
chyldren
of
ryche
men
ought
to
haue
good
kepars
and
honeste
.
that
they
ben
dylygent
for
tenseygne
them
.
and
kepe
them
fro
euyl
companye
&
fro
synne
.
For
euyl
companye
fouleth
ofte
the
chyldren
.
and
enseygne
them
euyl
games
.
&
shrewde
wordes
of
rybauldrye
.
lewde
touchynges
&
dyshoneste
.
by
whyche
they
falle
in
to
the
synne
of
lecherye
.
whiche
is
ayenst
nature
.
wherof
we
haue
spoken
tofore
in
the
traytye
of
vyces
/
therfore
it
nedeth
not
to
reherce
it
ageyn
.
for
suche
matere
is
abhomynable
.
And
therfore
the
chyldren
ought
to
be
chastysed
&
well
drawen
forth
in
good
maners
/
and
holde
&
kepe
them
nyghe
that
they
do
no
harme
ne
synne
.
as
longe
as
they
be
yonge
/
and
to
accustome
them
to
kepe
th
enseynemens
.
For
also
as
sayth
salamon
.
that
whyche
a
chylde
is
lerned
in
his
yongthe
that
wyl
he
holde
in
his
olde
age
/
And
the
phylosopher
sayth
that
it
is
no
lytel
thyng
taccustome
wel
or
euyl
in
his
yongthe
for
that
is
all
.
For
it
is
sayd
.
that
which
is
lerned
in
yongthe
is
mayntened
in
age
/
Suche
forme
as
the
shoo
taketh
at
the
begynnyng
.
the
same
holdeth
it
/
forth
alwaye
in
suche
estate
.
Thenne
hath
chastyte
nede
of
good
kepyng
/
for
ellys
it
shold
be
sone
loste
.
The
second
estate
is
of
them
that
ben
corrupte
capo.
Cxlix
THe
second
estate
is
of
them
that
been
corrupte
of
body
&
haue
loste
theyr
chastyte
and
maydenhede
.
and
yet
were
neuer
maryed
ne
bounden
wyth
bonde
that
myght
lette
them
to
marye
.
And
neuertheles
they
be
confessyd
and
repentaunte
of
theyr
synnes
.
In
this
estate
ought
a
persone
to
kepe
chastyte
/
For
he
that
is
in
suche
estate
of
repentaunce
ought
to
haue
stedfast
purpoos
.
that
neuer
he
shal
falle
ageyn
in
that
synne
.
but
al
his
lyf
to
kepe
hym
to
hys
power·
sauf
that
he
may
marye
hym
yf
he
wyl
.
he
or
she
that
wyl
kepe
hym
chast
in
suche
estate
/
hym
byhoueth
that
he
chastyse
hys
body
by
sharpnes
of
penaunce
.
this
is
the
ij
braunche
of
thys
tree
/
¶
The
thyrd
braunche
capitulo
CL
THe
thyrd
estate
is
of
them
that
be
bounden
by
mariage
In
this
estate
ouzt
they
to
kepe
chastyte
.
sauf
the
werke
of
maryage
.
For
they
ought
to
kepe
theyr
bodyes
that
one
to
that
other
.
and
thys
requyreth
the
lawe
of
maryage
.
that
the
one
bere
fayth
to
the
other
of
theyr
bodyes
.
For
syth
they
be
ioyned
to
gyder
carnally
by
maryage
they
been
one
body
as
sayth
holy
scrypture
/
And
therfore
ought
eche
to
loue
other
/
as
them self
.
For
lyke
as
the
two
ben
one
body
.
so
ought
they
to
be
one
hert
by
true
loue
.
ne
neuer
ought
they
to
d●parte
ne
to
deceuere
/
of
theyr
hertes
ne
of
theyr
bodyes
as
longe
as
they
lyue
.
Thenne
they
ought
to
kepe
theyr
bodyes
clenely
&
chastly
/
reserued
&
sauf
the
actes
of
maryage
.
And
therfore
sayth
Saynt
Poul
.
that
the
wymmen
ought
to
loue
and
honoure
theyr
husbondes
.
and
ought
to
be
chaste
and
sobre·
and
to
kepe
them
fro
al
other
men
.
sauf
fro
theyr
husbondes
.
and
ought
to
be
sobre
in
etyng
&
drynkyng
.
For
ouermoche
mete
&
drynke
alyghteth
the
fyre
of
lecherye
.
Ryght
soo
oughten
the
men
to
kepe
theyr
bodyes
chastly
.
and
not
to
abandonne
them
to
other
wymmen
.
Maryage
is
a
state
whyche
ought
to
be
holden
and
kept
moche
clenly
and
holyly
for
many
reasons
.
for
it
is
a
state
of
grete
auctoryte
.
For
god
ordeyned
it
&
establysshed
it
in
paradys
terrestre
in
the
estate
of
Innocencye
.
tofore
that
man
had
euer
synned
.
and
therfore
it
ought
to
be
holyly
kepte
by
cause
that
god
establysshed
it
.
&
also
for
the
holy
place
where
it
was
ordeyned
.
Also
it
is
a
grete
estate
of
dygnyte
.
for
god
wold
be
borne
in
mariage
.
that
is
of
the
vyrgyn
marie
.
which
was
maryed
to
Ioseph
without
losyng
of
hyr
vyrgynyte
/
The
virgyn
marye
made
of
maryage
her
mantel
/
vnder
the
whyche
was
conceyued
and
borne
the
blessyd
sone
of
god
.
vnder
thys
mantel
was
hyd
fro
the
deuyl
the
secrete
counceyll
of
our
redempcyon
and
of
our
saluacyon
.
Therfore
it
ought
to
be
honoured
and
clenly
kept
.
Also
it
ought
wel
holyly
to
b●
kept
for
the
holynesse
therof
.
For
it
is
one
of
the
seuen
sacramentes
of
holy
chyrche
.
And
sygnefyeth
the
maryage
that
is
bytwene
Ihesu
Cryst
and
holy
chyrche
.
and
bytwene
god
&
the
soule
.
Thenne
the
state
of
maryage
is
so
holy
&
honest
that
it
maketh
that
whyche
was
synne
mortal
wythout
mariage
is
wythout
synne
in
maryage
.
and
not
onely
wythout
synne
but
it
may
be
in
somme
caas
cause
to
wynne
the
lyf
perdurable
/
And
it
ought
to
be
knowen
that
in
thre
caases
may
one
doo
luxury
of
maryage
wythout
synne
.
and
may
haue
grete
meryte
as
to
the
soule
/
The
fyrst
caas
is
whan
thys
werke
is
doon
in
entencyon
to
haue
lygnage
for
to
serue
god
.
And
in
suche
entencyon
was
ordeyned
and
establysshed
maryage
pryncypally
/
The
second
is
whan
that
one
rendreth
to
that
other
his
dette
.
whan
it
is
requyred
.
And
to
that
ought
to
moeue
Iustyce
.
whyche
rendreth
to
eueryche
hys
ryght
.
Thenne
yf
that
one
refuse
to
that
other
hys
ryght
.
whan
it
is
demaunded
and
requyred
by
the
mouthe
/
or
by
sygne
as
doon
the
wymmen
that
been
honest
and
shamefast
to
demaunde
suche
thyng
he
or
she
that
refuseth
to
that
other
that
requyreth
it
/
synneth
.
For
he
doth
wronge
to
that
other
of
that
which
is
his
owne
For
that
one
hath
ryght
in
the
body
of
that
other
.
but
he
that
rendreth
that
whyche
he
oweth
dooth
wel
&
ryght
/
whan
he
dooth
it
in
good
entencyon
/
For
Iustyce
moeueth
hym
to
do
soo
/
and
that
is
neyther
synne
ne
lecherye
.
The
thyrd
caas
is
whan
a
man
requyreth
hys
wyf
for
suche
werke
.
for
to
kepe
hyr
fro
synne
.
Also
whan
he
seeth
that
she
is
so
shamefast
that
she
neuer
requyreth
hyr
husbond
of
suche
thynge
/
and
doubteth
that
she
shold
lyghtly
falle
in
to
synne
yf
he
requyred
hyr
not
who
in
suche
entencyon
rendreth
or
requyreth
suche
thynge
of
suche
dette
.
he
synneth
not
/
but
he
may
deserue
toward
god
me
ryte
/
For
pyte
moeueth
hym
to
do
it
.
In
these
thre
thynges
is
no
poynte
of
synne
in
the
werkes
of
maryage
.
but
in
other
caas
there
may
be
synne
venyall
or
mortal
.
And
specyally
in
thre
caas
/
The
fyrst
is
whan
thys
werke
is
requyred
onelye
for
his
delyte
and
lecherye
/
and
in
this
caas
may
one
synne
venyally
and
dedely
.
venyally
whan
the
delyte
passe
not
the
bondes
and
the
termes
of
maryage
.
That
is
to
say
whan
the
delyte
is
so
subgette
to
reason
that
he
that
in
thys
werke
&
in
suche
estate
.
wold
not
do
thys
thynge
but
onely
to
his
wyf
But
whan
the
lecherye
and
the
delyte
is
so
grete
in
hys
wyf
that
reason
is
deed
and
so
blynde
.
that
as
moche
he
wold
doo
to
hyr
yf
she
were
not
his
wyf
.
In
suche
a
caas
the
synne
is
mortal
/
For
suche
delyte
passeth
the
boundes
of
maryage
/
wherof
god
is
oft
dyspleased
to
suche
peple·
and
gyueth
somtyme
to
the
deuyl
grete
power
to
noye
and
greue
them
.
lyke
as
we
rede
in
holy
scrypture
.
of
Sara
doughter
of
Raguel
whyche
was
wyf
to
yonge
Thobye
.
and
had
/
had
seuen
husbondes
tofore
.
and
alle
were
slayn
of
the
deuyl
the
fyrst
nyght
that
they
wold
haue
layen
by
hyr
and
haue
knowen
hyr
.
Of
whome
the
aungell
sayd
to
Thobye
that
he
shold
haue
hir
to
his
wyf
I
shal
say
to
the
sayd
he
.
in
what
people
the
deuyll
putteth
hym
in
.
and
hath
power
on
them
that
putten
god
oute
of
theyr
hert
and
of
theyr
thought
.
that
they
ne
entende
to
noo
thynge
but
to
theyr
delytes
and
for
to
accomplysshe
their
wycked
desyres
/
lyke
as
dooth
an
hors
or
a
mule
/
¶
And
god
taketh
awaye
fro
them
somtyme
theyr
lygnage
and
theyr
fruyt
that
they
may
not
haue
chyldren
by
theyr
synnes
.
¶
Yet
may
they
synne
mortally
in
another
manere
that
is
to
wete
.
whan
that
one
treateth
that
other
ayenst
nature
.
or
oherwyse
than
nature
of
man
requyreth
ne
lawe
of
maryage
graunteth
.
Suche
people
synnen
more
greuously
than
the
other
toforesayd
.
but
they
that
in
theyr
mariage
kepe
the
drede
of
our
lord
.
and
kepen
clenly
and
holyly
theyr
maryage
.
Suche
people
plesen
god
/
¶
The
second
caas
that
may
be
synne
〈◊〉
maryage·
is
whan
a
man
gooth
to
hys
wyf
in
suche
tyme
as
he
ought
not
.
that
is
whan
she
is
in
the
maladye
or
sekenesse
that
cometh
vnto
wymmen
oftyme
.
He
that
spareth
not
hys
wyf
whan
she
is
in
suche
estate
/
for
the
parylle
of
the
lygnage
that
she
myzt
thenne
conceyue
/
shold
be
mezel
or
lepre
.
he
synneth
dedely
/
For
as
Saynt
Iherome
sayth
/
In
that
estate
be
conceyued
the
lame
ofte
tyme
.
the
croked
.
and
the
lepres
.
And
that
tyme
the
woman
ought
for
to
telle
it
to
hyr
husbond
.
whan
she
is
in
that
plyte
.
desyryng
hym
to
abyde
and
suffre
all
soo
longe
as
she
is
in
suche
poynte
.
¶
Also
they
bothe
ought
for
to
spare
and
absteyne
them
fro
the
werke
of
maryage
in
holy
tymes
.
That
is
to
say
as
in
the
grete
solempne
feestys
.
for
the
better
to
entende
to
praye
god
and
to
serue
and
honoure
hym·
And
in
the
tymes
of
vygyles·
of
lente
and
of
fastynges
commaunded
by
holy
chyrche
they
ought
to
suffre
and
forbere
suche
werke
.
not
for
that
it
is
synne
to
do
suche
thynge
in
that
tyme
/
For
in
a
good
entency
on
he
may
do
it
/
but
somtyme
they
ought
to
suffre
of
that
they
may
do
.
for
to
gete
the
better
of
god
that
thyng
which
they
demaunde
of
hym
as
sayth
saint
austyn
.
Also
in
the
tyme
the
woman
lyeth
in
gesyne
.
or
nygh
the
tyme
of
chyldyng
a
man
ouzt
to
kepe
hym
fro
the
werke
of
mariage
for
shame
.
and
also
for
the
perylle
that
myght
come
therof
.
It
is
founden
in
the
book
that
speketh
of
the
nature
of
beestys
.
that
the
olyfaunt
shal
neuer
abyde
wyth
the
female
as
longe
as
she
is
conceyued
and
bereth
.
and
a
man
by
reason
ought
to
be
better
attempred
than
a
beest
.
and
therfore
ought
a
man
in
suche
tyme
wythdrawe
hym
.
But
neuertheles
I
say
not
that
is
synne
to
do
the
werke
of
maryage
in
suche
tyme
for
good
cause
.
&
trewe
entencyon
wherof
god
is
Iuge
.
The
thyrd
caas
is
.
that
in
whyche
one
may
moost
greuously
synne
in
his
maryage
.
that
is
in
holy
place
.
For
in
holy
place
as
is
the
chyrche
.
whyche
is
ordeyned
for
to
praye
god
and
serue
hym
/
ought
not
be
do
lecherye
of
maryage
ne
none
other
synne
.
for
the
reuerence
of
the
holy
place
&
he
that
hath
no
regarde
in
suche
holy
place
to
do
suche
werke
he
synneth
for
reason
of
the
place
.
For
suche
thynge
is
synne
in
one
place
and
in
one
tyme
/
that
is
not
in
another
.
The
iiij
estate
is
of
them
that
haue
be
in
maryage
.
but
the
deth
hath
deceuerd
them
that
one
fro
that
other·
And
he
or
she
that
is
abyden
ought
to
kepe
and
lyue
chastly
as
longe
as
he
or
she
is
in
the
state
of
wydowhede
/
This
is
an
estate
whyche
Saynt
poul
preyseth
moche
.
&
sayth
to
the
wydowes
.
that
he
or
she
is
good
that
holdeth
hym
in
suche
estate
.
&
yf
it
playse
not
them
they
may
marye
them
/
For
better
is
to
marye
than
to
brenne
them
.
for
yf
he
brenne
so
that
he
consente
to
synne
/
he
synneth
.
for
he
put
his
hert
therto
by
wylle
&
by
desyre
to
the
fyre
of
lechery
and
better
it
were
&
more
auaylle
to
hym
to
marye
.
than
to
brenne
hym self
in
the
fyre
.
that
is
to
vnderstonde
of
them
that
ben
in
the
state
of
symple
wydowhede
&
not
them
that
been
in
thestate
bounden
by
vowe
.
they
may
not
marye
wtthoute
dedely
synne
after
their
vowe
.
but
neuertheles
yf
the
vowe
be
symple
&
that
it
be
pryuely
made
without
solempnyte
.
how
be
it
that
they
synne
dedely
that
after
theyr
auow
marye
them
.
neuertheles
they
may
abyde
in
their
maryage
.
yf
ther
be
none
other
lettyng
And
is
bounden
to
do
penaunce
of
the
vowe
broken
/
but
whan
the
vowe
is
solempne
.
or
by
the
hande
of
a
prelate
.
or
by
professyon
of
relygyon
.
or
by
holy
ordre
that
he
hath
receyued
.
as
subdeken
.
deken
or
preest
.
Thenne
the
mariage
is
none
.
but
they
must
deceuere
&
departe
that
so
ben
assembled
by
mariage
for
they
may
not
be
laufully
in
suche
estate
.
To
byholde
the
state
of
wydowhede
.
ought
to
moeue
the
example
of
the
turtle
for
lyke
as
sayth
the
book
of
nature
of
beestes
/
Neuer
after
the
turtle
hath
lost
his
make
she
shal
neuer
accompanye
hir
with
another
.
but
is
solytarye
&
fleeth
the
companye
of
other
.
Thre
thynges
apperteyne
moche
to
them
that
b●e
in
thestate
of
wydowhede
/
The
fyrst
is
to
hyde
hyr
self
&
to
be
secretlye
in
hyr
hows
.
&
not
to
syewe
suspecyous
felawshyp
.
herof
haue
we
a
fayre
example
of
Iudyth
whyche
was
a
wydowe
.
&
was
a
moche
fayre
woman
and
yonge
of
whiche
it
is
sayd
in
the
holy
scripture
.
that
she
helde
hir self
in
hir
chambre
cloos
with
hyr
maydens
.
wherfor
saynt
Poul
repreueth
the
yonge
wymmen
wydowes
that
were
ydle
&
curyous
for
to
goo
&
come
&
Iape
and
ouermoche
speke
.
but
closely
and
secretely
ought
they
to
be
in
their
lodgyng
/
&
entende
to
doo
good
werkes·
lyke
as
saynt
Poul
enseygneth
them
/
The
ij
thyng
is
to
entende
to
praye
god
gladly
.
and
to
yelde
hym
thankynges
of
hys
benefaytes
.
And
to
be
in
the
chyrche
in
grete
deuocyon
in
grete
repentaunce
of
theyr
synnes
.
&
in
teres
wepyng
.
As
it
is
sayd
in
scrypture
by
saint
luke
.
that
the
good
wydowe
which
was
named
Anne
departed
not
out
of
the
temple
.
but
serued
god
nyght
&
day
in
prayer
/
in
fastynges
.
&
in
other
penaunces
.
The
iij
thyng
is
sharpnesse
of
metes
.
Saynt
poul
saith
that
a
wydowe
that
ledeth
hir
lyf
in
delices
is
deed
by
synne
.
for
lyke
as
saith
saynt
bernard
.
chastyte
peryssheth
in
delices
.
in
lyke
wyse
as
he
perissheth
in
the
water
that
is
so
moche
vnder
in
depnesse
that
he
leseth
his
breeth
.
No
man
may
haue
his
heed
in
the
water
.
that
is
to
say
/
his
herte
longe
in
the
delyces
of
thys
world
but
that
he
lose
hys
lyf
.
That
is
the
grace
of
the
holy
god
by
whyche
the
soule
lyueth
in
god
/
In
suche
estate
also
apperteyneth
humble
habyte
and
not
proude
ne
curyous
.
After
the
example
of
Iudith
whyche
lefte
hir
ryche
robes
and
hir
ryche
paremeutis
/
whan
hir
lord
and
husbond
was
dede
.
and
took
the
habyte
of
wydowhede
symple
and
humble
whyche
was
more
sygne
of
wepyng
&
of
sorowe
than
of
Ioye
ne
of
vayn
glorye
.
and
by
cause
she
loued
the
vertu
of
chastyte
/
and
that
she
wold
kepe
alle
hir
lyf
.
she
clad
hir
wyth
heyr
.
and
fasted
euery
day
except
the
festes
.
and
yet
was
she
fayr
yonge
/
ryche
&
wyse
/
But
the
●●●nte
of
hir
hert
and
loue
of
chastyte
maad
hyr
to
do
it
.
thus
ouzt
he·
or
she
to
lyue
that
wyl
kepe
chastyte
in
suche
estate
.
and
thys
is
the
fourth
braunche
of
thys
tree
.
¶
The
fyfthe
braunche
of
the
vertue
of
chastyte
and
of
vyrgynyte
Capitulo
Clj
THe
fyfthe
braunche
of
chastyte
and
of
vyrgynyte
is
the
fyfthe
estate
whyche
is
in
theym
that
kepe
and
haue
alwaye
kepte
and
yet
alwaye
kepe
and
purpose
to
kepe
alle
theyr
lyf
theyr
body
hool
wythout
corrupcyon
for
the
loue
of
god
.
This
estate
is
moche
to
be
praysed
for
hys
dygnyte
/
for
his
beaute
.
and
for
his
bounte
/
For
thys
estate
hath
he
that
kepeth
hym
semblable
to
aungellys
of
heuen
as
sayen
the
sayntes
.
But
moche
more
haue
the
vyrgyns
of
glorye
and
of
meryte
than
the
aungellys
.
For
the
aungellys
lyuen
wythoute
flesshe
.
but
the
vyrgynes
haue
vyctorye
ouer
theyr
flesshe
.
that
is
theyr
propre
body
.
And
that
is
a
grete
meruaylle
.
that
they
kepe
so
feble
a
castel
as
is
the
body
/
ayenst
so
stronge
an
aduersarye
as
is
the
deuyl
.
that
secheth
alle
th
engynes
that
he
may
to
take
the
castel
for
to
robbe
the
tresour
of
vyrgynyte
.
This
is
the
tresour
.
of
whyche
our
lord
speketh
in
the
gospel
whan
he
sayth
.
that
the
royame
of
heuen
is
lyke
to
tresour
that
is
hyd
in
a
felde
.
The
tresour
hydde
in
the
felde
is
vyrgynyte
hyd
in
the
body
whyche
is
lyke
a
felde
.
whyche
ought
by
penaunce
to
be
eered
.
laboured
and
sowen
by
labour
of
good
werkys
.
Thys
tresour
is
semblable
to
the
royalme
of
heuen
.
For
the
lyf
of
vyrgynes
is
lyke
the
lyf
of
heuen
.
that
is
the
lyf
of
aungellys
/
wheref
our
lord
sayth
in
the
gospel·
that
in
the
resurrectyon
generall
shal
be
noo
maryages
as
ben
in
this
world
▪
but
they
shal
be
as
aungellys
in
heuen
.
¶
Also
I
say
that
thys
estate
is
for
to
be
praysed
for
his
beaulte
.
For
it
is
the
moost
fayr
estate
that
is
in
erthe·
except
vyrgynyte
clenly
kept
wherof
Salamon
sayth
in
his
book
of
sapyence
in
meruayllyng
hym self
.
O
sayth
he
h●w
.
fayre
and
chaste
is
generacion
wyth
clerenes
&
charyte
/
he
sayd
wel
.
chaste
with
clerenes
For
thenne
is
fayr
chastyte
and
vyrgynyte
.
whan
it
is
clere
by
good
lyf
&
honeste
.
lyke
as
the
clere
sonne
maketh
the
fayre
day
.
In
lyke
wyse
the
clerenes
of
grace
&
of
good
lyf
maketh
the
virgynyte
fayre
&
plesaunt
to
god
.
wherof
Saynt
Iherome
saith
.
that
moche
fayr
&
clere
is
virgynyte
tofore
other
vertues
whan
it
is
without
spotte
&
without
ordure
of
synne
.
for
who
that
is
hool
&
chaste
of
body
&
is
corupte
of
hert
&
of
thought
.
he
or
she
is
lyke
a
sepulcre
which
is
whyt
&
fayr
withoutforth
&
within
is
ful
of
careyn
of
dede
bodyes
stynkyng
&
rotyn
.
vyrgynyte
is
lyke
to
a
whyt
robe
wherin
the
spottes
be
more
foule
&
more
apparaunt
/
than
in
a
robe
of
another
colour
.
Thys
robe
ouzt
to
be
wel
kept
fro
iij
spottes
that
is
.
of
fylthe
.
of
blode
.
&
of
fyre
.
thyse
iij
spottes
defoule
more
thys
whyt
robe
than
other
.
The
spotte
of
fylthe
/
is
the
couetyse
of
the
world
.
which
ought
not
to
be
in
the
hert
that
wyl
plese
god
in
thestate
of
virgynyte
For
none
may
please
god
&
the
world
his
enemye
.
as
sayth
saynt
gregoire
.
&
he
sheweth
that
there
is
no
frende
of
god
that
wyl
plese
the
world
whyche
is
enemye
of
god
.
wherof
saynt
Iohan
sayth
.
who
that
wyl
be
frende
of
the
world
.
shal
be
enemy
to
god
.
&
saint
poul
saith
yf
I
wold
plese
the
peple
of
the
world
I
shold
not
be
seruaunt
of
Ihesu
crist
.
It
is
a
sygne
that
he
wyl
not
playse
the
world
/
that
his
hert
is
al
set
to
god
/
&
he
that
hath
ouer
grete
araye
&
curyous
aboute
hys
body
is
not
so
.
for
no
persone
secheth
neuer
beaulte
ne
curyosyte
of
roobes
.
ne
of
parements
/
yf
he
supposed
not
to
be
seen
of
the
peple
.
&
who
that
secheth
moost
of
suche
beaute
.
leseth
most
the
beaute
of
his
soule
&
of
his
conscience
wythinforth
/
by
which
they
shold
plese
god
wherof
saynt
Bernard
sayth
to
them
that
sechen
these
fayre
&
precyous
robes
.
&
the
fayr
parementes
for
to
please
the
world
&
to
shewe
them
.
The
doughters
of
babylone
/
ben
of
confusyon
for
theyr
glorye
shal
torne
to
confusyon
/
to
shame
&
to
perdurable
dampnacyon
.
yf
they
be
not
wel
ware
&
kepe
them
wel
They
clothe
them
sayth
he
wyth
purple
&
of
fayr
precyous
robes
/
and
vnder
those
fayr
robes
is
ofte
the
conscyence
poure
and
foule
.
naked
of
good
dedes
and
of
vertues
/
and
ful
of
synnes
They
shyne
withoutforth
of
precyous
stones
.
of
owches
of
golde
&
syluer·
but
they
be
foule
byfore
god
&
abhomynable
.
&
saynt
bernard
sayth
that
they
that
so
araye
them
in
euyl
entencyon
.
&
doon
more
than
their
estate
requyreth
.
synnen
greuously
/
●ut
al
the
glorye
of
the
doughter
of
the
kynge
of
glorye
.
as
dauyd
the
prophete
sayth
is
withinforth
/
that
is
in
holy
conscyence
&
in
good
vertues
.
where
as
is
no
poynte
of
couetyse
but
for
to
playse
to
god
/
&
in
this
wyse
the
spot
of
fylthe
defoylleth
not
.
Also
a
persone
ought
to
kepe
hym
fro
the
spotte
of
blood
That
is
of
thoughtes
&
of
flesshly
desyres
.
wherof
saynt
Ierome
saith
that
suche
virgynyte
is
sacrefice
&
offryng
to
Ihesu
cryste
.
whyche
is
not
entatched
in
the
hert
of
ony
euyl
thought
or
consentyng
/
for
lyke
as
hym self
sayth
.
Nothynge
auaylleth
vyrgynyte
of
body
.
where
as
is
corrupcyon
of
herte
or
of
thought
/
or
of
consentyng
.
Also
the
fruyt
is
not
good
how
wel
that
it
be
fayr
withoutforth
.
whan
it
is
ful
of
wormes
and
of
rotynnesse
wythinforth
/
¶
Also
he
ought
to
kepe
hym
fro
the
spotte
that
cometh
of
the
fyre
.
the
fyre
brenneth
and
bruleth
the
whyte
robe
of
chastyte
&
of
vyrgynyte
.
that
is
whan
gladly
they
here
or
herkene
foule
wordes
that
may
moeue
them
to
synne
/
For
thus
as
sayth
saynt
Poul·
&
also
other
tymes
we
haue
sayd
it
tofore
.
The
euyl
wordes
.
corrupten
the
good
maners
.
And
therfore
sayth
Seneke
.
kepe
the
fro
euyl
wordes
&
dyshoneste
.
For
who
that
is
soo
acustomed
.
he
dredeth
noo
shame
/
&
falleth
the
more
lyghtly
in
to
synne
.
&
therfore
who
that
wyl
clenly
kepe
the
whyte
robe
of
vyrgynyte
.
hym
byhoueth
to
kepe
hym
wel
fro
sayeng
&
heeryng
suche
wordes
as
therby
he
myght
brenne
/
The
catte
brenneth
ofte
hyr
skynne
&
so
dooth
not
the
wylde
catte
.
Virgynyt●
emonge
al
other
vertues
is
compared
&
lykenyd
to
the
flour
de
lys
.
whyche
is
a
moche
fayr
flour
.
&
moche
whyte
.
wherof
our
lord
sayth
in
scrypture
by
the
mouth
of
Salamon
.
My
frende
.
that
is
the
holy
soule
of
a
vyrgyn
/
is
as
the
lylye
emong
the
thornes
.
Thespecyal
frende
of
our
lord
is
the
soule
of
them
that
kepe
virgynyte
of
hert
&
of
body
.
For
that
is
a
vertu
by
which
the
soule
geteth
moste
specyally
the
loue
&
the
famyliarite
of
our
lord
.
wherof
saynt
Iohan
th
euangelist
was
a
clene
virgyn
.
&
was
emonge
al
th
apostles
moost
famylyer
with
our
lord
&
moost
pryue
.
as
it
appyereth
in
the
gospel
.
neuertheles
he
loued
wel
thother
/
but
he
loued
saynt
Iohan
moost
for
his
vyrgynyte
.
this
flour
de
lys
or
lylye
that
kepeth
his
beaute
emong
the
thornes
of
temptacions
of
the
flesshe·
for
the
flessh
that
is
our
body
humayn
is
but
as
a
smoke·
that
hath
no
charge
as
of
hym self
but
as
thornes
&
nettles
/
that
is
the
euyl
menynges
.
whyche
ofte
pricken
the
soule
.
but
the
flour
of
virgynyte
taketh
no
hede
of
the
thornes
.
whan
it
is
wel
rooted
in
the
loue
of
god
whiche
defendeth
it
fro
thornes
of
temptacion
.
&
this
flour
ouzt
to
haue
vj
leues
&
iij
graynes
of
gold
tofore
.
The
first
leef
is
the
hoolnes
of
thy
body
/
that
is
to
say
that
the
body
be
entyer
and
hool
without
corrupcyon
of
lecherye
.
For
yf
a
vyrgyn
were
corrupt
and
al
ayenste
hyr
wylle
.
she
shold
not
lese
therfore
the
meryte
and
the
rewarde
of
virgynyte
.
wherof
Saynt
Lucye
vyrgyn
&
martyr
sayd
to
the
tyraunte
.
yf
thou
corrupte
me
ayenst
my
wylle
.
my
chastyte
shal
be
doubled
as
touchyng
the
meryte
of
the
crowne
of
glory
.
The
second
leef
of
vyrgynyte
is
clennesse
of
hert
.
For
lyke
as
saynt
Iherome
sayth
nought
auaylleth
to
haue
vyrgynyte
of
the
body·
that
hath
wylle
for
to
marye
hym
or
hyr
.
he
speketh
of
them
that
hath
auowed
chastyte
.
For
who
that
hath
auowed
to
kepe
vyrgynyte
or
chastyte
.
he
ought
to
kepe
his
hert
clene
and
chaste
.
The
thyrd
leef
of
vyrgynyte·
is
humylyte
.
For
vyrgynyte
wyth
pryde
pleaseth
not
god
/
And
therfore
sayth
saynt
bernard
that
it
is
a
moche
fayre
thynge
of
humylyte
wyth
vyrgynyte
.
And
that
soule
moche
pleaseth
to
god
that
in
humylyte
gyueth
preysyng
of
vyrgynyte
/
&
vyrgynyte
embelyssheth
humylyte
/
I
dare
wel
say
sayth
he
that
wythoute
humylyte
.
the
vyrgynyte
of
our
lady
saynt
marye
had
neuer
pleased
our
lord
.
The
fourth
leef
of
the
lylye
of
vyrgynyte
is
drede
of
god
.
For
they
that
ben
veray
vyrgynes
ben
woned
to
be
tymerous
ferful
&
shamefast
/
&
that
is
no
meruayle
/
For
they
bere
a
moche
precyous
tresour
in
a
moche
feble
vessel
.
Thenne
our
blessyd
lady
the
vyrgyn
marie
was
alwaye
hyd
&
had
drede
whan
the
aungel
appyered
to
hyr
.
But
the
drede
of
god
is
the
tresorer
which
kepeth
the
tresour
of
virgynyte
.
which
the
deuyl
may
not
take
awaye
for
it
kepeth
the
yates
of
the
castel
.
wherin
the
tresour
is
enclosed
.
The
yates
of
the
castel
of
the
hert
where
the
tresour
of
virgynyte
is
in
.
ben
the
wittes
of
the
body
.
These
yates
kepen
the
drede
of
god
.
that
they
be
not
opened
to
the
enemye
of
helle
.
by
vayn
curyosyte
of
seeyng
or
of
heeryng
.
or
of
smellyng
.
of
spekyng
.
or
tastyng
/
or
goyng
in
euyl
companye
.
For
curiosyte
of
seeyng
or
of
heeryng
the
vanytees
of
the
world
ben
waye
&
cause
of
the
synne
of
lecherye
.
wherof
is
sayd
in
the
scrypture
that
Dyna
doughter
of
Iacob
whan
she
went
musyng
by
curiosyte
to
see
the
wymmen
of
the
contre
.
where
anone
she
was
rauysshed
&
corrupt
of
the
sone
of
the
lord
of
the
toune
/
&
therfore
who
wyl
kepe
vyrgynyte
.
hym
byhoueth
moche
to
wyth
drawe
&
kepe
his
v
wyttes
bodyly
fro
al
vayn
curyosyte
.
and
this
ought
be
doon
by
holy
drede
/
for
a
persone
oweth
alwaye
to
drede
to
angre
god
.
This
is
the
sence
of
the
v
vyrgynes
of
whome
our
lord
sayth
in
the
gospel
.
whan
he
sayd
that
the
royame
of
heuen
is
lyke
to
x
vyrgynes
/
of
whome
fyue
were
wyse
.
&
the
other
fyue
were
fooles
.
He
calleth
here
the
royame
of
heuen
holy
chyrche
.
whych
is
bynethe
in
this
world
.
wherin
been
alwaye
good
&
euyl
.
foles
&
wyse·
whyche
ben
membres
of
holy
chyrche
.
by
the
fayth
that
they
haue
receyued
in
baptesme
.
The
fyue
wyse
vyrgyns
sygnefye
them
that
kepe
and
gouerne
wel
the
fyue
wyttes
of
the
body
of
whiche
we
haue
spoken
.
The
fyue
vyrgyns
foles
sygnefye
them
that
folysshly
kepe
them
.
¶
The
v
leef
is
sharpenes
of
the
lyf
of
penaunce
.
For
who
wyl
kepe
vyrgynyte
/
he
muste
moche
chastyse
hys
flesshe
&
subdue
it
by
penaunce
/
&
that
the
body
do
the
wylle
of
the
soule
by
fastyng
.
by
wakyng
in
prayers
.
&
other
penaunces
Sharpnesse
of
lyf
is
lyke
a
stronge
hedge
for
to
kepe
the
gardyn
of
the
hert
.
that
the
euyl
beestes
assaylle
it
not
/
that
ben
the
fendes
of
helle
to
th
ende
that
they
may
not
entre
.
whyche
entende
&
studye
for
to
stele
&
take
awaye
the
tresour
of
vyrgynyte
/
&
therfore
ought
this
tresour
to
be
wel
enclosed
and
wel
kepte
that
it
be
not
loste
.
For
who
that
leseth
it
may
neuer
recouer
it
.
no
more
than
the
lampe
that
is
broken
may
not
be
made
hole
ageyn
/
¶
The
vj
leef
of
vyrgynyte
is
perseueraunce
that
is
to
haue
ferme
purpoos
to
kepe
wel
that
is
promysed
to
god
.
wherof
Saynt
austyn
sayth
in
the
book
of
vyrgynyte
&
adresseth
his
wordes
to
the
virgyns
sayeng
.
Folowe
ye
the
lambe
sayth
he
.
that
is
Ihesu
Cryst·
in
kepyng
stronglye
that
whyche
ye
haue
auowed
to
god
.
Do
ardauntly
as
moche
as
ye
may
/
that
the
wele
of
vyrgynyte
perysshe
not
in
you
.
For
ye
may
not
doo
that
thynge
/
by
whyche
vyrgynyte
may
be
recouerd
.
yf
it
were
loste
/
lyke
as
we
haue
shewde
by
ensaumple
of
the
lampe
/
&
Saynt
Bernard
sayth
.
estudye
ye
to
the
vertu
of
perseueraunce
.
for
she
onely
wynneth
and
geteth
the
crowne
of
glorye
.
The
syethe
leef
aforsayd
enbelyssheth
and
maketh
moche
fayr
the
lylye
of
vyrgynyte
.
but
it
byhoueth
to
haue
withinforth
thre
graynes
of
golde
.
whiche
sygnefyen
iij
maners
to
loue
god
.
¶
For
vyrgynyte
wythoute
loue
is
lyke
as
a
lampe
wythout
oyle
.
wherfore
the
fooles
vyrgyns
by
cause
they
fylled
not
theyr
lampes
of
this
oylle
.
were
shette
oute
fro
the
weddyng
.
and
the
wyse
vyrgyns
that
fylled
theyr
lampes
of
this
oyle
entred
in
to
the
weddyng
with
the
spouse
The
thre
maners
for
to
loue
god
whych
ben
sygnefyed
by
the
thre
graynes
of
the
lylye
/
saynt
austyn
enseygneth
them
whan
he
sayth
thus
/
Thou
shalt
loue
god
wyth
alle
thyn
entendement
without
errour
/
with
al
thy
wylle
without
gaynsayeng
and
with
al
thy
mynde
wythout
forgetyng
.
In
suche
maner
is
th
ymage
of
god
parfayte
in
a
man
after
iij
dignytees
that
ben
in
the
lyf
.
That
is
to
wete
/
entendement
.
memorye
.
and
wylle
.
whan
these
iij
thynges
ben
wel
ordeyned
to
god·
thenne
ben
the
thre
graynes
of
gold
of
the
lyly
/
of
the
gold
of
charyte
whyche
gyueth
bounte
.
beaute
.
and
valure
of
alle
vertue
.
For
wythout
this
golde
no
vertu
is
tofore
god
neyther
fayr
ne
precyouse
/
Otherwyse
sayth
saynt
bernard
of
the
manere
to
loue
god
and
sayth
thus
.
O
thou
that
arte
a
crysten
man
.
lerne
how
thou
oughtest
to
loue
god
.
lerne
to
loue
hym
wysely
/
swetely
and
strongely
.
wysely
that
thou
be
not
deceyued
by
nycete
.
Swetely
that
thou
be
not
moeued
by
prosperyte
.
Strongely
that
thou
be
not
ouercomen
by
aduersyte
/
In
this
maner
is
fayr
the
flour
delys
of
vyrgynyte
.
whan
she
is
suche
as
is
sayd
tofore
.
&
this
is
the
second
reason
by
whyche
th
estate
of
vyrgynyte
ought
moche
to
be
preysed
for
her
beaute
.
The
thyrd
reason
wherfore
thestate
of
virgynyte
ought
moche
to
be
preysed
is
for
hir
bounte
&
for
the
prouffyt
that
cometh
of
it
.
For
virgynyte
is
a
tresour
of
so
grete
value
that
it
may
not
be
preysed
.
wherof
the
scrypture
sayth
that
no
thynge
is
worthy
to
be
compared
to
a
chaste
hert
/
of
the
chastyte
of
virgynyte
/
for
virgynyte
aboue
al
other
estates
bereth
the
moost
grettest
fruyt
&
the
moost
grettest
proffyt
.
They
that
ben
in
maryage
&
kepe
it
wel
as
they
ouzt
to
doo
haue
the
xxx
folde
fruyt
.
They
that
ben
in
wydowhede
haue
the
lx
folde
fruyt
.
But
they
that
kepe
virgynyte
haue
the
hondred
folde
fruyt
.
For
lyke
as
our
lord
sayth
in
the
gospel
that
the
seed
that
falleth
in
good
lande
maketh
fruyt
xxx
folde
.
lx
folde
/
&
an
hondred
folde
/
These
iij
nombres
xxx
/
lx.
&
an
hondred
apperteyne
to
iij
estates
toforesayd
/
The
nombre
of
xxx
/
whiche
is
of
x
thre
tymes
whyche
maken
xxx
apperteyneth
to
th
estate
of
maryage
/
where
ought
to
be
kept
the
x
comandements
of
the
lawe
in
the
fayth
of
the
holy
trynyte
.
The
nombre
of
lx
is
more
grete
&
is
of
xvj
tymes
For
vj
tymes
x
maken
lx.
&
apperteyneth
to
th
estate
of
wydowhede
.
For
in
suche
estate
ought
to
be
kept
the
x
comandements
.
&
wyth
them
ought
to
be
accomplysshed
the
seuen
werkes
of
mercy
of
whyche
we
haue
spoken
tofore
.
But
the
nombre
of
an
hondred
which
is
moost
grete
&
moost
perfyght
.
for
it
representeth
a
fygure
rounde
.
whiche
is
moost
parfyght
and
moost
fayr
emonge
the
other
fygures
.
For
lyke
as
the
rounde
fygure
/
the
ende
retorneth
to
his
begynnyng
&
maketh
it
rounde
lyke
a
crowne
.
Ryght
so
the
nombre
of
an
.
C.
ioyneth
the
ende
to
the
begynnyng
.
For
x
tymes
x
maken
an
hondred
.
whyche
sygnefyeth
the
crowne
whyche
the
wyse
vyrgyns
hadden
.
and
how
be
it
that
in
the
state
of
maryage
/
and
in
the
state
of
wydowhede
may
be
wonne
the
crowne
of
glorye
.
and
haue
more
meryte
anenst
god
than
haue
many
virgynes
.
For
many
ben
in
heuen
of
them
that
haue
been
in
maryage
&
in
wydowhede
whyche
been
more
nygh
to
god
and
haue
more
meryte
.
than
many
of
the
vyrgynes
/
Neuertheles
the
virgynes
haue
a
specyal
crowne
aboue
the
crowne
of
glorye
whiche
is
comyn
to
al
sayntes·
by
cause
the
vyrgyns
haue
a
specyal
vyctorye
of
theyr
bodyes
.
For
〈◊〉
to
folowe
the
lambe
.
what
someuer
waye
that
he
gooth·
that
is
Ihesu
cryst
.
to
whome
they
be
espowses·
they
haue
left
their
carnal
espowsailles
.
for
to
be
with
hym
in
thespowsaylles
perdurable
.
There
shal
they
been
well
arayed
&
nobly
apparaylled
of
a
specyal
parement
.
so
gente
/
so
fayr·
&
so
auenaunt
.
that
no
tongue
may
telle
.
and
therfore
I
wyl
nomore
say·
but
that
whyche
the
scrypture
sayth
/
that
speketh
of
the
fayr
parementes
that
they
haue
more
especyal
.
than
they
that
been
of
other
estates
toforesayd
/
&
yet
sayth
the
scripture
that
they
synge
newe
songes
so
melodyous
and
soo
fayr
.
that
none
other
synge
.
that
ben
not
in
their
estate
.
That
newe
songe
that
they
synge
/
sygnefyeth
a
newe
Ioye
&
especyal
meryte
&
preysyng
that
they
haue
by
cause
that
they
haue
wel
kept
theyr
estate
of
vyrgynyte·
And
this
is
the
v
estate
of
chastyte
.
and
the
fyfthe
braunche
of
this
tree
.
¶
The
vj
braunche
of
the
vertu
of
vyrgynyte
capitulo
Clij
THe
vj
estate
that
ought
to
kepe
the
vertu
of
chastyte
.
is
in
the
clerkes
ordred
for
to
serue
in
holy
chyrche·
as
been
subdekens
.
dekens
.
prestes
/
prelates
/
&
relygyouse
.
Al
the
peple
ben
bounden
to
kepe
chastyte
by
many
reasons
.
Fyrst
for
the
ordre
whyche
they
haue
receyued
.
whych
requyreth
to
lyue
holyly
.
by
cause
that
the
holy
sacrament
of
the
masse
is
so
hye
and
so
holy
.
that
al
they
that
receyue
it
be
bounden
to
kepe
chastyte
for
they
may
not
marye
after
that
they
haue
promysed
to
holy
chyrche
.
For
they
be
appropred
to
serue
god
in
his
chyrche
.
&
at
his
aulter
.
and
treaten
and
touchen
wyth
theyr
handes
the
thynges
sayntyfyed
as
the
vessels
halowed
the
chalyce
and
corporas
/
And
that
whyche
is
gretter
wythonte
comparyson
the
body
of
Ihesu
Cryst
whiche
the
preest
sacreth
/
and
to
them
it
byhoueth
to
gyue
it
to
other
.
¶
Now
thenne
owen
they
to
be
moche
clene
and
lyue
ryght
holyly
.
for
reason
of
the
hye
lord
to
whome
they
serue·
that
is
the
saynt
of
al
sayntes
&
lord
of
all
lordes
.
whyche
hateth
alle
ordure
of
synne
.
wherof
he
hym self
sayth
.
Be
ye
holy
as
I
am
holy
/
for
suche
a
lord
suche
meyney
.
for
the
reason
of
the
place
wherin
they
serue
.
This
is
the
chyrche
whyche
is
dedycate
to
serue
god
.
It
is
founden
that
emonge
the
paynyms
&
the
sarasyns
.
the
prestes
of
theyr
lawe
that
seruen
in
the
temple
kepen
chastyte
.
and
been
deuyded
&
deceuerd
fro
the
other
by
cause
they
shold
not
lese
theyr
chastyte·
Moche
more
ought
to
be
clene
wythout
comparyson
&
more
chaste
the
preestes
of
crystyante
.
that
seruen
to
god
in
his
temple
whyche
is
sayntefyed
dedycate
/
and
approued
to
serue
god
.
yet
ought
they
to
be
more
holy
&
clene
by
cause
they
serue
at
the
table
of
god
of
hys
cuppe
and
of
his
mete·
The
table
of
god
is
the
aulter
.
The
cuppe
is
the
chalyce
.
his
brede
&
wyn
is
his
propre
body
and
hys
propre
blood
.
Moche
owen
to
be
holy
alle
they
that
suche
seruyce
doon
to
god
.
wherof
saynt
Poul
sayth
that
it
byhoueth
that
a
bysshop
and
the
other
mynystres
of
holy
chirche
be
chaste
and
wythoute
synne
/
This
vertue
of
chastyte
was
sygnefyed
in
the
olde
lawe
.
there
where
god
comaunded
to
them
that
ought
to
ete
the
lambe
wythout
spotte
.
whyche
sygnefyed
the
body
of
our
lord
Ihesu
crist
they
shold
be
gyrde
on
they
raynes
.
The
gyrdle
of
the
mynystres
of
holy
chyrche
owen
to
be
gyrde
.
that
is
wyth
the
vertu
of
chastyte
whyche
restrayneth
and
quencheth
the
delytes
and
the
vyces
of
the
flesshe
.
wherfore
god
commaunded
to
Aaron
whyche
was
preest
and
bysshop
of
the
lawe
.
that
he
&
all
his
sones
shold
be
cladde
with
lynnen
clothes
of
chastyte
.
&
gyrde
aboue
wyth
whyt
gyrdylles
of
lynnen
.
Aaron
and
the
chyldren
that
serueden
in
the
tabernacle
sygnefyen
the
mynystres
of
holy
chyrche
.
whyche
owen
to
be
cladde
with
lynnen
roobes
of
chastyte
.
whyche
is
sygnefyed
by
the
whyt
lynnen
.
For
lyke
as
the
lynnen
towayl
tofore
it
be
wel
whyt
it
must
be
beten
&
ofte
wasshen
/
In
lyke
wyse
byhoueth
it
the
flesshe
to
be
beten
and
corrected
by
penaunce
/
and
ofte
wasshen
his
hert
and
his
conscyence
by
veray
confessyon
&
repentaunce
to
th
ende
that
they
myght
haue
the
whyt
cote
of
chastyte
.
but
this
cote
ought
to
haue
aboue
the
whyt
gyrdle
.
That
is
to
say
that
chastyte
ought
to
be
straytly
kept
.
and
strayned
by
abstynence
as
moche
as
reason
may
suffre
whyche
is
the
boucle
of
this
gyrdle·
Otherwyse
may
it
be
sayd
that
the
lynnen
cote
sygnefyeth
chastyte
of
hert
.
The
gyrdle
aboue
sygnefyeth
chastyte
of
body
.
whych
oweth
to
restrayne
the
desyres
&
the
wylle
of
the
flesshe
for
to
kepe
the
chastyte
of
the
soule
.
This
same
is
sygnefyed
to
vs
in
the
aube
&
in
the
gyrdle
that
the
mynystres
of
holy
chyrche
vse
to
clothe
them
whan
they
wyl
say
masse
.
For
they
owen
to
be
chaste
within
theyr
hert
and
wythout
in
the
body
.
Moche
foule
is
the
spotte
of
synne
.
and
specyally
of
lecherye
in
the
mynystres
of
holy
chyrche
.
For
they
ought
to
be
the
eyen
of
holy
chyrche
as
sayth
the
scrypture
.
For
lyke
as
the
eyen
aduysen
the
body
&
thewen
to
hym
the
waye
by
whiche
he
ought
to
goo
.
Ryght
so
in
lyke
wyse
owen
the
prelates
&
alle
the
other
mynystres
of
holy
chyrche
to
shewe
the
waye
of
helthe
to
other
/
Thenne
also
as
the
spotte
of
the
synne
of
lechery
is
more
foule
in
them
than
in
other
persones
.
Also
as
the
spotte
that
is
in
the
eyen
is
more
foule
and
greuous
than
in
the
other
membres
of
the
body
.
Ryght
soo
is
the
spotte
of
the
synne
of
lecherye
more
foule
and
more
peryllous
in
clerkes
/
in
prelates
.
in
relygyous
and
in
all
other
peple
of
the
chyrche
than
in
other
folke
/
¶
Also
all
the
peple
of
holy
chyrche
ben
or
owen
to
be
myrrour
and
exaumple
there
.
wherin
the
laye
people
ought
to
loke
in
for
to
take
good
doctryne
in
good
exaumple
/
but
whan
the
myrrour
is
rusty
and
foule
men
may
wel
see
the
spotte
and
th
ordure
that
is
in
the
myrrour
.
But
he
that
in
suche
a
myrrour
loketh
/
seeth
not
the
spotte
that
is
in
hym self
ne
what
is
in
the
myrrour
whyche
so
is
foule
and
troubled
.
But
whan
the
myrrour
is
wel
clere
and
clene
.
thenne
may
one
wel
see
hym self
therin
&
knowe
his
spottes
.
Also
whan
the
prelate
is
of
good
lyf
and
of
good
fame
.
than
ought
one
to
take
example
of
good
lyf
/
Also
the
people
of
holy
chyrche
ought
to
be
pure
and
clene
of
al
fylthe
of
synne
.
and
ought
to
be
moche
holy
.
by
cause
they
clense
and
sayntefye
and
halowe
other
.
For
lyke
as
sayth
Saynt
Gregory
.
The
honde
that
is
foule
and
fylthy
may
not
wel
take
awaye
the
fylthe
fro
other
And
the
scrypture
sayth
he
that
is
foule
may
not
clense
another·
That
is
to
vnderstonde
as
touchyng
hys
meryte
.
for
the
sacrament
that
is
made
&
mynystred
by
the
honde
of
an
euyll
mynystre
is
of
no
lasse
value
to
hym
ne
werse
.
ne
he
is
noo
lasse
myghty
ne
vertuouse
to
halowe
them
that
receyue
it
.
than
yf
they
shold
receyue
it
by
the
honde
of
a
good
mynystre
For
the
euyl
of
the
mynystre
appayreth
not
the
sacrament
.
ne
his
bounte
neyther
/
and
also
amende
it
not
.
But
alwaye
the
euyl
of
the
mynystre
may
empayre
other
peple
by
euyl
example
.
and
also
he
may
by
his
bounte
edefye
them
by
example
of
good
lyf
.
and
therfore
they
that
sayntefye
and
clense
other
/
in
that
they
mynystre
the
sacramentes
of
holy
chyrche
ought
to
be
more
holy
and
more
clene
than
the
other
.
For
yf
they
be
euyll
they
shal
be
more
punysshed
than
the
other
.
This
is
the
syxthe
estate
in
whyche
ought
to
be
kepte
the
vertu
of
chastyte
.
¶
The
seuenth
estate
of
the
vertu
of
chastyte
capitulo
Cliij
THe
seuenth
estate
in
whyche
ought
to
be
kept
the
vertu
of
chastyte
of
hert
and
of
body
.
is
the
estate
of
relygyon
For
they
that
been
in
that
state
haue
promysed
to
god
and
auowed
that
they
shalle
lyue
chastly
.
Thenne
they
be
holden
and
bounden
by
suche
auowe
that
they
may
neuer
marye
.
after
that
they
ben
professyd
.
And
yf
they
marye
after
that
they
be
professyd
the
maryage
shal
be
none
/
¶
And
therfore
ought
they
to
sette
grete
payne
and
dylygence
in
kepyng
wel
theyr
chastyte
.
and
for
theyr
estate
.
whyche
is
the
state
of
holynesse
and
of
perfectyon
.
For
of
so
moche
as
the
state
is
more
holy
of
so
moche
is
the
synne
of
them
more
grete
and
more
foule·
And
also
as
the
spotte
is
more
grete
and
foule
and
more
apparaunt
in
a
whyt
robe
than
in
another
cloth
.
And
who
falleth
fro
moost
hye
hurteth
hym
moost
greuously
.
and
for
to
vaynquysshe
theyr
aduersarye
that
is
the
deuyl
.
which
moche
payneth
hym
to
tempte
.
and
to
make
falle
in
to
synne
them
of
relygyon
.
and
more
he
Ioyeth
whan
he
may
ouercome
one
of
relygyon
/
than
many
of
other
peple
/
For
lyke
as
the
aungellys
of
heuen
haue
grete
Ioye
of
the
synnar
whan
he
repenteth
hym
and
dooth
penaunce
and
confessyon
of
hys
synnes
.
¶
Ryght
so
enioyen
the
deuyls
whan
they
may
ouercome
a
good
man
and
make
hym
to
falle
in
to
synne
.
And
whan
he
is
in
grete
estate
and
parfyght
so
moche
hath
the
fende
more
Ioye
whan
he
may
deceyue
hym
.
lyke
as
the
fisshar
hath
more
grete
Ioye
to
take
the
grete
fysshes
than
the
smale
.
¶
we
rede
in
the
book
of
the
lyues
of
faders
that
an
holy
man
recounted
how
he
was
bycomen
a
monke
.
and
sayd
that
he
had
be
sone
of
a
paynym
sarazyn
whyche
was
preest
of
th
idols
.
And
whan
he
was
a
chylde
on
a
tyme
whan
he
entred
in
to
the
temple
wyth
hys
fader
.
he
hydde
hym
.
and
there
he
sawe
a
grete
deuyl
that
satte
in
a
chayer
&
many
deuylles
aboute
hym
.
and
thenne
came
one
of
his
prynces
and
adoured
hym
.
Thenne
he
that
satte
in
the
trone
demaunded
hym
fro
whens
he
came
.
he
answerd
and
said
that
he
came
fro
the
erthe
and
that
he
had
moeued
&
purchaced
many
warres
&
many
euylles
so
that
moche
people
were
dede
and
moche
blode
shed
The
maister
deuyl
demaunded
of
hym
in
how
longe
tyme
he
had
doon
this
.
and
he
ansuerd
in
xxx
dayes·
&
the
maister
said
hast
thou
be
so
longe
tyme
out
for
to
do
so
lyte
.
Thenne
he
commaunded
anone
that
he
shold
be
beten
and
euyl
treated
.
After
hym
came
another
deuyl
whyche
adoured
hym
as
dyd
the
first
and
the
mayster
demaunded
hym
fro
whens
he
came
.
and
he
answerd
that
he
came
fro
the
see
.
where
he
had
maad
many
grete
tempestes
by
whyche
many
shyppes
were
broken
.
and
moche
people
drowned
.
The
mayster
asked
of
hym
in
how
long
tyme
he
had
doon
it·
he
ansuerd
in
twenty
dayes
/
Anone
the
maystre
commaunded
that
he
shold
be
beten
as
that
other
was
tofore
.
by
cause
he
had
doo
nomore
harme
in
soo
longe
tyme
/
After
came
the
thyrd
deuyl
of
whome
the
maistre
asked
fro
whens
he
came
/
and
he
sayd
that
he
came
fro
a
cyte
.
where
as
he
had
ben
and
meued
stryt
&
debate
&
had
purchaced
medlynges
that
moche
peple
were
slayn
.
and
also
he
had
slayn
the
husboud
of
a
weddyng
/
The
maistre
deuyl
asked
hym
in
how
longe
tyme
he
had
done
it
.
&
he
ansuerd
in
x
dayes
.
Thenne
he
comaunded
that
he
also
shold
be
beten
.
Atte
last
came
another
deuyl
which
adoured
the
maistre
deuyl
/
the
prynce
of
the
deuylles
demaunded
of
hym
fro
whens
comest
thou
.
he
ansuerd
that
he
cam
fro
an
hermyte
.
where
he
had
abyden
xl
yere
for
to
tempte
hym
which
was
a
monke
in
the
synne
of
lecherye
.
&
he
had
so
moche
laboured
that
that
nyzt
he
had
ouercomen
hym
&
had
made
hym
to
falle
in
the
synne
of
lecherye
.
Thenne
the
maistre
deuyl
embraced
&
kyssed
hym
.
&
sette
a
crowne
on
hys
heed
.
and
made
hym
to
sytte
by
hym
.
and
sayd
that
he
had
doon
a
grete
thynge
and
a
grete
prowesse
.
¶
Now
sayd
the
good
man
the
monke
that
he
had
seen
thys
and
herde
it
.
and
thought
that
it
was
a
grete
thynge
to
be
a
monke
.
and
for
thys
cause
and
vysyon
he
was
bycom
crysten
&
a
monke
/
In
these
wordes
aforsayd
may
appyere
that
the
deuylles
haue
grete
Ioye
/
whan
they
may
make
a
man
of
relygyon
to
falle
in
to
synne
.
for
after
that
a
man
is
in
relygyon
.
he
is
lyke
to
hym
that
is
entred
in
to
a
felde
of
batayl
for
to
fyght
ayenst
the
deuyl
and
all
hys
temptacyons
/
whan
our
Lord
wold
be
tempted
of
the
deuyll
he
went
in
to
deserte
.
For
the
deserte
of
relygyon
is
a
felde
of
temptacyon·
Relygyon
is
called
deserte
.
For
lyke
as
deserte
is
a
place
sharpe
and
drye
and
ferre
fro
people
.
So
ought
to
be
the
state
of
relygyon
sharpe
and
of
holy
&
parfyght
lyf
which
is
a
stronge
helpe
and
a
stronge
armure
ayenst
the
fendes
of
helle
.
Sharpnes
of
penaunce
is
the
remedye
ayenst
lecherye
.
For
who
that
wyl
quenche
the
fyre
of
lecherye
in
hym self
.
he
ouzt
to
take
awaye·
&
withdrawe
fro
hym
al
the
flesshly
delytes
.
eases
.
&
soulaces
of
this
world
.
For
al
relygyouse
people
ought
to
take
away
and
cutte
fro
his
flesshe
&
fro
al
his
body
al
delytes
&
worldly
▪
eases
by
fastynges
/
by
wakynges
.
by
de●o●te
wepynges
.
by
discyplynes
&
by
other
penaunces
.
Ellys
the
fyre
of
lecherye
may
not
wel
be
quenched
/
who
that
wyll
take
a
cyte
or
a
castel
.
he
ought
as
moche
as
he
may
to
take
awaye
and
wythdrawe
fro
it
al
the
vytaylles
/
al
metes
.
and
the
water
for
to
enfamysshe
them
.
For
after
that
the
castel
is
enfamyned
and
all
vytaylle
is
take
fro
it
.
It
may
not
longe
be
holden
ne
kept
ayenst
his
aduersarye
.
Ryght
so
the
castel
of
the
bely
.
which
is
the
fortresse
of
the
flesshe
.
may
not
holde
ayenst
the
spyryte
whan
it
is
enfamyned
by
fastynges·
by
abstynences
and
by
other
penaunces
.
¶
Also
the
estate
of
relygyon
ought
to
be
wythdrawen
fro
the
world
that
they
that
been
in
suche
estate
ne
fele
ne
retche
noo
thynge
of
worldly
thynges
/
For
they
ought
to
be
dede
to
the
world
.
and
lyue
wyth
god
as
sayth
Saynt
Poule
/
For
lyke
as
he
that
is
dede
bodyly
hath
loste
all
his
wyttes
bodyly
.
as
seeyng·
spekyng
/
tastyng
heeryng
and
smellyng
/
Ryght
soo
owen
the
relygyouse
to
be
deed
as
to
the
world
that
they
fele
noo
thynge
that
apperteyneth
to
synne
/
so
that
they
may
veryly
say
the
word
that
saynt
Poul
th
appostle
sayth
of
hym self
.
The
world
sayd
he
is
crucyfyed
to
me
.
and
I
to
the
world
.
Th
appostle
wold
say
that
lyke
as
the
world
helde
hym
for
foule
&
for
abhomynable
lyke
as
one
were
hanged
.
Ryzt
so
had
he
the
world
for
foule
&
for
abhomynable
.
as
to
hym
that
is
hanged
or
crucyfyed
for
his
trespace
/
In
lyke
wyse
dooth
he
that
is
in
sucke
estate
dooth
flee
the
world
and
hate
it
.
That
is
to
say
the
couetyse
and
shrewdnesse
of
the
world
.
that
he
fele
noo
thynge
by
loue
ne
by
desyre
.
so
that
his
conuersacyon
be
in
heuen
.
as
saynt
Poul
sayth
of
hym self
/
and
of
them
that
ben
in
thestate
of
perfection
Our
conuersacyon
is
in
heneu
/
For
yf
the
body
is
in
erthe
the
hert
is
in
heuen
by
loue
and
by
desyre
/
¶
A
good
relygyouse
persone
ought
to
haue
no
propre
in
erthe
.
but
he
ouzt
to
make
his
tresour
in
heuen
.
lyke
as
sayth
our
lord
in
the
gospel
/
Yf
thou
sayth
he
wylt
be
perfyght
▪
goo
and
selle
al
that
thou
hast
and
gyue
it
to
the
poure
.
And
thou
shalte
haue
thy
tresour
in
heuen
whyche
neuer
shal
faylle
.
The
tresour
of
a
relygyouse
man
is
veray
wylful
pouerte
.
For
the
veray
pouerte
of
the
spyryte
and
of
wylle
is
the
money
of
whyche
the
royalme
of
heuen
is
bought
/
wherof
our
lord
sayth
in
the
gospel
.
Blessyd
be
the
poure
of
spyryte
.
for
the
Royalme
of
heuen
is
theyres
.
Certayn
who
that
is
poure
of
spyryte
/
that
is
of
the
wylle
of
god
.
he
secheth
not
in
thys
world
noo
dely●es
.
ne
rychesses
.
ne
honoures
/
but
put
it
all
in
forgetyng
.
In
suche
wyse
ought
to
doo
good
relygyouse
people
.
that
wyl
mounte
vp
in
to
the
montaygne
of
perfectyon
.
wherof
the
aungellys
sayd
to
Loth
whan
he
was
goon
oute
of
the
cyte
of
Sodome·
Reste
ne
tarye
thou
not
nyghe
the
place
that
thou
hast
lefte
.
but
saue
thy self
in
the
montaygne
.
For
he
that
is
goon
oute
of
the
conuersacyon
of
the
world
ought
not
to
holde
hym
nyghe
the
world
by
hys
wylle
ne
by
hys
desyre
/
But
ought
to
wythdrawe
hym
as
moche
as
he
may
.
And
to
entende
to
his
helthe
wythoute
lookyng
bacward
or
behynde
hym·
That
is
for
to
say
that
he
sette
not
ageyn
hys
hert
to
the
world
¶
The
wyf
of
Loth
ageynst
the
commaundement
of
the
aungel
behelde
the
cyte
fro
whens
she
came
out
which
brenned
&
therfor
she
was
t●rned
in
to
an
ymage
of
salte
.
The
wyf
of
Loth
sygnefyeth
them·
that
after
they
haue
lefte
the
world·
and
ben
entred
in
to
relygyon
/
retorne
ageyn
bacward
by
wylle
and
by
desyre
/
which
haue
theyr
body
in
the
cloystre
.
but
the
hert
in
the
world
They
be
lyke
th
ymage
of
salte
.
whyche
hath
but
the
lykenes
or
semblaunce
of
a
man·
and
is
as
harde
&
colde
as
a
stone
/
Ryght
so
ben
suche
peple
colde
of
the
loue
of
god
&
hard
wyth
out
humour
of
pyte
and
of
deuocyon
.
and
they
retche
nothyng
but
of
the
habyte
of
theyr
relygyon
/
&
no
thynge
of
the
obseruaunces
and
werkes
.
Th
ymage
that
was
of
salte
sygnefyeth
in
scrypture
wytte
and
dyscrescyon
/
For
lyke
as
salte
gyueth
sauour
to
the
〈◊〉
.
Ryght
so
ought
euery
relygyouse
persone
to
haue
wytte
&
dyscrescion
in
his
dedes
.
&
in
his
wordes
.
This
ymage
thenne
of
salte
ought
to
gyue
wytte
and
vnderstondyng
and
example
to
them
that
ben
in
religyon
.
and
after
retorne
to
that
whyche
they
haue
lefte
.
And
therfore
sayth
our
lord
in
the
gospel
to
his
dyscyples
.
Remembre
you
of
the
wyf
of
loth
.
That
is
to
say
.
Beholde
ye
not
that
whiche
ye
haue
lefte
for
the
loue
of
me
.
lest
ye
lese
the
lyf
of
grace
.
lyke
as
the
wyf
of
loth
lost
the
lyf
of
the
body
by
cause
she
loked
to
the
place
whyche
she
had
lefte
.
wherfore
our
lord
sayth
in
the
gospel
who
that
putteth
his
hande
to
the
ploughe
and
loketh
behynde
hym
.
is
not
worthy
to
the
kyngdom
of
heuen
.
For-lyke
as
he
that
ledeth
the
plough
seeth
alway
tofore
hym
to
lede
strayt
and
to
conduyte
right
his
plough
.
Ryght
soo
ought
he
to
doo
that
putteth
his
hande
to
the
plough
of
penaunce
or
of
religyon
alwaye
he
ought
to
haue
the
eyen
of
his
hert
tofore
/
That
is
to
say
his
vnderstondyng
and
his
wylle
to
that
.
whyche
is
to
sore
hym
.
and
not
behynde
.
That
is
to
the
goodes
perdurable
whyche
ought
to
be
tofore
the
hert
&
not
to
the
goodes
temporall
.
whiche
ought
to
be
behynde
.
¶
Thus
dyd
Saynt
Poul
whyche
sayd
that
he
had
forgoten
that
/
whyche
was
behynde
hym
/
That
is
the
world
and
alle
the
couetyse
of
the
world
whyche
he
praysed
at
nought
.
And
wente
allewaye
tofore
hym
.
For
he
had
alwaye
his
entencyon
and
his
desyre
to
god
But
many
men
of
relygyon
setten
the
plough
tofore
the
oxen
For
many
there
ben
.
and
that
is
their
●ommage
.
that
more
sechen
the
thynges
bodyly
and
worldly
/
than
the
thynges
spyrytual
/
They
put
that
before
whyche
shold
be
behynde
/
that
ben
the
goodes
temporal
tofore
the
goodes
perdurable
&
spyrytuell
Suche
relygyous
persones
ben
in
moche
grete
peryll
of
theyr
dampnacyon
.
For
they
haue
●ought
but
the
habyte
of
theyr
relygyon
.
By
the
example
of
Saynt
Poul
.
the
good
relygyouse
persones
forgete
the
world
/
&
leue
it
byhynde
them
.
&
the
goodes
perdurable
they
haue
tofore
theyr
eyen·
and
goon
tofore
alwaye
fro
vertu
to
v●rtu
.
tyl
they
come
to
the
montayne
of
Ioye
perdurable
.
where
they
shal
see
god
clerely
/
and
shall
loue
hym
perfyghtly
/
and
shal
adoure
hym
perdurably
.
This
is
the
beneurte
or
the
yefte
of
vnderstondyng
.
whyche
ledeth
them
that
kepen
clennesse
of
hert
and
of
body
.
lyke
as
we
haue
shewed
afore
.
And
therfore
sayth
our
lord
in
the
gospel
.
that
blessyd
ben
they
that
ben
clene
of
hert
.
For
they
shall
see
god
.
This
blessyng
begynneth
here
.
for
they
been
purged
fro
derknesses
of
errour
/
as
to
the
vnderstondyng
.
and
fro
the
spottes
of
synne
/
as
to
the
wylle
.
and
therfore
they
see
god
by
fayth
enlumyned
of
clerenes
.
whyche
cometh
of
the
yeft
of
vnderstondyng
.
●y
whyche
a
man
knoweth
hys
creatour·
and
all
that
apperteyneth
to
the
helth
of
his
soule
/
wythout
slydyng
/
wyth
out
doubtyng
.
and
wythout
waueryng
in
the
fayth
of
Ihesu
Cryst
where
they
be
so
Ioyned
and
fermly
founded
.
that
they
may
not
departe
them
for
deth
ne
for
to
suffre
ony
tormente
what
someuer
it
be
/
¶
And
therfore
been
blessed
they
that
be
clene
of
hert
in
this
mortal
lyf
.
For
they
haue
the
eyen
of
the
herte
.
the
vnderstondyng
and
the
wylle
soo
clere
and
soo
clene
that
they
see
god
and
byleue
hym
by
fayth
ferme
and
certayn
lyke
as
we
haue
sayd
tofore
/
¶
wherrof
our
Lord
sayd
to
saynt
Thomas
.
by
cause
thou
hast
seen
me
.
thou
hast
byleued
me·
But
they
ben
blessyd
that
haue
not
seen
me
bodyly
.
and
haue
byleued
me
certeynlye
.
but
this
blessyng
shall
be
perfyght
in
the
lyf
perdurable
.
where
he
that
is
clene
of
hert
.
whyche
here
seeth
hym
by
fayth
.
that
is
alwaye
derkly·
There
in
his
glorye
shal
see
hym
face
to
face
al
clerely
as
saith
saynt
poule
.
That
is
the
blessyng
to
aungellys
&
to
sayntes
whych
see
hym
in
his
precyouse
vysage
.
to
knowe
one
god
in
thre
persones
/
to
byholde
clerely
in
that
myrrour
where
al
thynges
shynen
.
angellys
and
al
the
sayntes
loken
therin
.
and
merueylen
them
.
and
taken
there
theyr
glorye
.
and
neuer
may
they
be
ful
for
to
loke
therin
.
For
there
is
alle
beaute
.
alle
bounte
.
alle
swetenes
/
and
fontay●e
of
lyf
perdurable
.
and
al
that
whiche
hert
may
wylle
and
desyre
/
But
yet
I
shal
saye
a
lytel
/
For
lyke
as
sayth
the
scrypture
.
The
eyen
mortal
may
not
beholde
Ne
ere
here
/
Ne
hert
of
man
thynke
.
what
that
god
hath
arayed
and
maad
redy
to
his
frendes
that
louen
/
seruen
hym
&
kepe
his
commaundements
.
and
that
kepe
them
fro
synne
.
wherof
Saynt
Amelme
sayth·
Soule
sayth
he
lyft
vp
thyn
entendement
there
aboue·
and
thynke
as
moche
as
thou
mayst
what
wele
.
how
grete
.
and
how
moche
delectable
is
that
good
whyche
conteyneth
in
hym self
the
Ioye
and
the
delyte
of
alle
goodes
/
And
not
suche
Ioye
and
suche
delyte
as
is
founden
in
creatures
.
but
as
moche
more
Ioye
.
as
the
creatour
and
maker
is
more
grete
and
more
worthy
and
more
excellent
.
than
hys
creatures
.
O
sayth
he
thou
faytour
thou
man
that
goost
so
folyly
for
to
seche
dyuers
goodes
.
to
thy
soule
and
to
thy
body
.
loue
thou
and
seche
one
good
.
wherin
ben
alle
goodes
.
and
he
shal
suffyse
the.
For
the
good
that
god
hath
graunted
and
gyuen
to
hys
frendes
.
that
is
hym self
whiche
is
the
souerayn
good
.
of
whome
comen
and
sourden
al
other
goodes
.
as
stremes
that
yssuen
out
of
the
quycke
fontayne
.
¶
Certeynlye
ryght
blessyd
shal
he
be
sayth
saynt
austyn
which
wythout
vylonye
shal
see
the
vysage
dyscouerd
and
the
glorye
of
god
.
and
shal
be
transformed
in
to
th
ymage
of
glory
.
where
as
he
shal
see
god
as
he
is
/
The
whyche
syght
is
glorye
&
crowne
with
out
ende
.
and
al
the
rewarde
&
meryte
of
sayntes
/
This
shalle
be
al
the
good
of
man·
This
sayth
maistre
hughe
of
saynt
vyctor
.
The
man
that
made
alle
and
formed
.
For
therfore
wold
god
bycome
man
.
whiche
made
in
hym self
al
men
blessyd
in
body
and
in
soule
/
by
cause
that
the
man
sawe
hym
wyth
the
cyen
of
his
body
in
hys
humany●e
.
&
that
the
soule
sawe
hym
in
his
deyte
.
so
that
he
fonde
swetenes
and
delyte
in
hys
creatour
and
maker
.
wythin
and
wythout
.
within
in
hys
deyte
and
wythout
in
his
humanyte
.
This
shal
be
the
Ioye
of
euery
creature
his
Ioye
.
his
dely●e
●
lyf
perdurable
of
this
blessed
vysyon
/
That
is
the
blessyng
that
they
attende
whyche
kepe
clennesse
&
chastyte
of
hert
&
of
body
/
¶
Of
the
yefte
of
sapyence
Capitulo
Cliiij
THe
last
yefte
.
the
souerayn
.
&
the
moost
hye·
is
the
yefte
of
sapyence
or
of
wysedom
.
whyche
is
a
grace
that
the
holy
ghoost
gyueth
to
the
hert
contemplatyf
.
by
whyche
he
is
esprysed
of
the
loue
of
god
.
that
he
desyreth
ne
secheth
none
other
thynge
but
to
see
god
.
to
haue
hym
.
to
delyte
in
hym
/
to
loue
hym
/
to
honoure
and
serue
hym
.
and
dwelle
wyth
hym
/
This
is
the
some
of
perfection
.
and
the
ende
of
contemplacion
¶
The
yefte
of
vnderstondyng
of
whyche
we
haue
spoken
tofore
maketh
god
to
be
knowen
and
the
thynges
spyrytuel
as
by
syght
and
symple
byholdynges
.
But
the
yefte
of
sapyence
maketh
to
fele
and
knowe
god
by
taste
.
thenne
sapyence
is
none
other
thyng
but
a
sanery
knowleche
.
which
is
with
sauour
&
grete
delyte
of
hert
.
for
otherwyse
knoweth
nothe
the
wyn
that
drynketh
it
in
a
fayr
vyrre
or
glasse
/
yf
he
drynke
and
taste
it
not
&
sauour
it
.
Many
phylosophres
knewen
god
by
scripture
&
by
the
creatures
.
lyke
as
by
a
myrrour
wherin
they
behelde
by
reason
&
by
vnderstondyng
his
myght
.
his
beaute
.
his
wytte
&
his
bounte
.
in
that
whych
they
see
the
creatures
that
he
hath
made
so
grete
so
fayr
&
so
wel
ordeyned
:
Thenne
they
knewe
hym
.
by
symple
byholdyng
of
vnderstondyng
&
natural
reason
But
they
neuer
felte
hym
by
taste
of
ryght
loue
ne
by
d●uocyon
.
Ryght
so
ben
there
many
crysten
persones
.
clerkes
&
laye
.
whyche
wel
knowe
hym
by
fayth
and
by
scrypture
.
but
by
cause
they
haue
theyr
taste
dysordynate
by
synne
.
they
may
not
fele
hym
.
nomore
than
the
seek
persone
may
fynde
taste
or
sauour
in
good
mete
.
¶
The
yefte
of
sapyence
whyche
the
holy
ghoost
putteth
in
a
●erfyght
hert
.
purgeth
&
clenseth
it
fro
alle
ordure
of
synne
.
&
lyfteth
vp
soo
●he
spyryte
of
a
man
that
he
Ioyneth
hym
to
god
by
ardaunt
desyre
of
loue
.
so
that
he
is
al
wyth
god
/
there
he
fedeth
hym
.
there
he
nouryssheth
hym
.
there
he
fatteth
hym
.
there
he
delyteth
&
resteth
hym
.
and
there
he
slepeth
/
There
he
forgeteth
al
his
trauaylles
.
al
hys
flesshly
desyres
&
erthely
.
&
hym self
/
so
that
he
remembreth
no
thynge
but
god
whome
he
loueth
aboue
al
thynges
.
Thys
is
the
last
degree
of
the
laddre
of
perfectyon
that
Iacob
saw
in
his
slepe
whyche
touched
heuen
/
by
whyche
aungellys
mounted
&
descended
.
The
degrees
of
thys
laddre
been
the
seuen
yeftes
of
the
holy
ghoost
.
of
whyche
we
haue
spoken
tofore·
By
these
seuen
degrees
mounten
the
aungellys
.
These
been
they
that
leden
the
lyf
of
aungellys
in
erthe
by
purete
&
clennesse
of
conscyeyce
.
whyche
haue
the
hert
in
heuen
by
veray
desyre
&
holy
conuersacyon
.
whan
they
prouffyte
fro
vertu
to
vertu
/
tyl
they
see
god
clerely
and
loue
hym
parfyghtly
.
But
whan
they
be
mounted
vnto
the
last
degree
somtyme
byhoueth
it
them
to
descende
by
humylyte
/
for
of
so
moche
as
a
good
man
is
more
parfyght
of
so
moche
is
he
more
humble
.
and
lasse
preyseth
hym self
.
Thenne
a
good
man
&
a
parfyght
ought
to
be
lyke
as
a
tree
whyche
is
charged
wyth
fruyt
.
For
the
more
that
the
tree
is
charged
and
laden
with
fruyt·
the
more
he
enclyneth
&
boweth
to
the
erthe
.
In
another
maner
may
be
vnderstonden
that
the
aungellys
descenden
/
For
the
good
men
that
leden
the
lyf
of
angellys
in
erthe
by
theyr
holy
lyf
whan
they
be
mounted
in
to
the
souerayn
degree
of
contemplacyon
where
the
yefte
of
sapyence
ledeth
th●m
.
so
that
they
be
Ioyned
to
god
.
that
they
forgete
alle
that
which
is
vnder
god
for
the
grete
swetenes
that
the
hert
●eleth
.
whyche
is
so
rauysshed
in
god
whych
passeth
al
other
delytes
.
Soo
that
it
byhoueth
them
ofte
to
descende
fro
thys
swetenes
&
suche
reste
and
fro
suche
delyte
that
they
fele
of
the
comforte
of
god
.
whyche
haue
yeue
them
to
souke
in
suche
swete
contemplacyon
/
where
they
that
been
parfyght
ought
to
entende
.
¶
Another
reason
there
is·
wherof
it
byhoueth
to
descende
fro
the
hye
degree
of
contemplacyon
where
the
spyryte
of
sapyence
hath
ledde
hym
.
For
the
corrupcyon
of
the
flesshe
of
the
body
of
the
creature
humayn
is
so
grete
/
that
the
spyryte
may
not
in
thys
mortal
lyf
longe
abyde
in
so
hye
estate
of
contemplacyon
/
ne
fele
that
grete
swetenesse
.
whyche
passeth
all
the
grete
delytes
that
may
●e
felte
in
thys
world
/
lyke
as
they
knowe
that
haue
proued
it
.
wherof
the
countrepoys
of
the
flesshe
is
soo
heuy
that
it
draweth
doun
the
spyryte
.
wyll
it
or
nylle
it
.
And
therfore
thys
grete
swetenes
that
the
herte
contemplatyf
feleth
by
the
yefte
of
sapyence
in
thys
mortal
lyf
.
nys
but
as
a
lytel
taste
by
whyche
one
may
assauoure
and
●ele
how
god
is
swete
&
sauoury
.
But
whan
he
shal
come
to
that
grete
tauerne
▪
where
●he
tonne
is
/
and
shal
be
sette
abroche
.
that
is
in
the
lyf
perdurable
.
there
where
god
of
pees·
of
loue
/
of
Ioye
.
of
soulace
.
and
of
all
swetenes
shal
be
abandoned
to
euery
persone
in
suche
wise
.
that
al
shal
〈◊〉
fylled
.
lyke
as
dauyd
sayth
in
his
psaulter
.
For
al
the
desyres
of
the
hert
shal
be
accomplysshed
whan
god
shal
make
descende
vpon
his
frendes
a
floode
of
pees
.
lyke
as
sayth
the
prophete
.
wherof
they
shal
so
moche
drynke
.
that
they
shal
be
all
dronke
.
Of
this
dronkesse
speketh
Dauyd
in
hys
psaulter
and
sayth
thus
/
Of
the
glorye
of
paradys
shal
all
be
dronken
sayth
the
prophete
to
god
.
of
the
grete
plante
that
is
in
your
hous
.
And
ye
shal
gyue
them
drynke
of
your
swetenes
and
of
your
delyces
.
For
wyth
you
is
the
fontayne
of
the
lyf
perdurable
.
whyche
faylleth
not
.
That
is
god
hym self
whyche
is
the
fontayne
of
lyf
whyche
may
not
deye
.
wherof
sourdeth
&
descendeth
vpon
alle
the
sayntes
that
ben
and
shal
be
in
heuen
a
flode
of
Ioye·
of
delyte
/
and
of
pees
so
grete
.
that
al
they
that
drynken
therof
ben
al
dronken
.
That
is
the
pees
and
●he
blessyng
that
shalle
be
in
the
world
that
is
to
come
.
For
whyche
Ioye
to
wynne
and
to
haue
.
one
ought
to
lyue
sobrely
in
this
world
as
sayth
saynt
Austyn
.
For
none
ne
drynketh
of
thys
ryuer
.
ne
is
not
dronke
of
the
plante
of
Ioye·
but
yf
he
kepe
sobrenes
.
Thys
is
the
vertu
that
the
yefte
of
sapyence
planteth
in
the
hert
.
ayenst
thoultrage
of
glou●onye
/
For
sapyence
enseygneth
sobrenes
lyke
as
Salamon
saith
.
whiche
sayth
thus
Sobrenes
is
a
tree
moche
precyou●
for
it
kepeth
the
helth
of
the
●oule
and
of
the
body
as
scrypture
sayth
.
and
of
the
oultrage
of
glotonnye
.
of
etyng
/
of
drynkyng
comen
many
maladyes
and
oftyme
the
deth
.
For
of
ouermoche
etyng
and
drynkyng
deyen
many
folke
and
oft
the
deth
taketh
them
sodeynlye
.
lyke
as
one
taketh
the
fysshe
wyth
an
hoke
/
that
is
to
say
the
morsel
in
the
mouthe
.
Thys
vertu
of
sobrenes
ought
one
to
kepe
aboue
all
thynges
.
For
the
goodes
that
it
dooth
to
hym
that
wel
kepeth
it
.
Fyrst
sobrenes
kepeth
to
reason
and
to
vnderstondyng
his
fredom
and
fraunchyse
.
so
that
it
putteth
and
taketh
away
dronkenesse
.
For
he
that
is
dronken
is
so
surprysed
of
wyn
.
that
he
leseth
reason
&
vnderstondyng
.
&
is
lyke
as
he
were
drowned
in
ale
or
wyne
.
And
whan
he
weneth
to
drynke
the
wyne
.
the
wyne
drynketh
hym
.
The
second
good
that
sobrenes
dooth
.
is
that
it
delyuerth
a
man
fro
ouer
foul
seruytude
/
that
is
fro
the
seruytude
of
the
bely·
For
the
glotons
&
they
that
ben
oultragous
of
wyne
&
metes
maken
of
theyr
bely
their
god
as
sayth
saynt
poul
.
Certaynly
he
putteth
hym self
in
grete
fylthe
.
&
in
foul
seruytude
.
that
serueth
so
foule
a
lord
as
is
his
bely
.
out
of
whyche
may
noo
thynge
yssue
but
fylthe
&
s●ynkyng
ordure
.
But
sobrenes
kepeth
a
man
in
his
seygnorye
.
For
the
spyryte
ought
to
haue
seynorye
vpon
the
body
/
And
the
body
ought
to
serue
the
soule
/
lyke
as
the
chambriere
serueth
hir
maystresse
.
and
sobrete
kepeth
thys
ordre
.
The
thyrd
good
that
sobrenes
dooth
/
is
that
he
kepe
wel
the
yate
of
the
castel
ayenst
the
hoost
of
the
deuyl
.
that
is
the
mouth
whyche
is
maystre
yate
of
the
castel
of
the
hert
/
whyche
the
deuyl
assaylleth
&
maketh
warre
to
as
moche
as
he
may
/
But
sobrenes
deffendeth
the
yate
&
th
entree·
that
is
the
mouth
.
And
whan
the
yate
of
the
mouthe
is
open
.
th
host
of
synnes
entren
lyghtly
.
And
for
nought
fyghteth
he
ayenst
other
synnes
that
reteyneth
not
his
tongue
/
who
hath
this
vertu
of
sobrenes
he
hath
the
lordshyp
of
hys
body
.
lyke
as
a
man
maystryeth
the
hors
by
the
brydle
.
Sobrenes
hath
the
fyrst
bataylle
in
t
hoost
of
the
vertues
&
kepeth
&
deffendeth
the
other
vertues
.
wherewyth
the
deuyl
tempted
fyrst
Adam
our
fyrst
fader
and
Eue
our
fyrst
moder
.
that
was
toward
the
mouth
that
they
shold
ete
of
the
fruyt
whyche
god
had
deffended
.
and
the
deuyl
ouercame
them
whan
they
consentyd
to
the
temptacyon
.
For
to
kepe
sobrenes
nature
enseygneth
vs
and
the
holy
scrypture
/
Nature
techeth
vs
.
For
emonge
beestes
a
man
hath
the
leste
mouthe
after
his
body
.
Also
a
man
hath
his
membres
double
/
as
two
eyen
.
two
eeres
/
but
he
hath
but
one
mouthe
.
and
therfore
nature
techeth
vs
that
one
ought
to
ete
&
drynke
lytyl
and
sobrely
.
For
nature
is
susteyned
wyth
lytel
mete
.
and
by
ouermoche
mete
is
ofte
beten
doun
.
The
holy
scripture
enseyneth
sobrenes
in
many
maners
by
many
examples
.
lyke
as
they
may
see
that
connen
vnderstonde
scripture
/
and
byholden
the
lyues
of
sayntes
.
¶
Also
euery
creature
techeth
to
vs
sobrenes·
For
in
alle
nature
god
hath
sette
a
ryght
mesure
.
whyche
alwaye
holdeth
the
moyen
bytwene
ouermoche
and
ouer
lytel
.
after
that
whyche
reason
enlumyneth
&
enseygneth
by
the
grace
of
god
/
For
in
these
temporal
goodes·
that
which
is
ouermoche
to
one·
is
lytel
to
another
.
That
whyche
shold
be
oultrage
to
a
poure
man
/
shold
be
lytel
oftymes
to
a
ryche
man
/
but
sobrenes
&
attemperaunce
setten
oueral
mesure
.
As
wel
in
spirituel
goodes
as
in
fastynges
in
wakynges
and
in
other
werkes
of
vertues
whyche
been
doon
and
made
for
the
loue
of
god
and
for
the
helthe
of
the
soule
as
moche
as
reason
wyl
/
The
vertu
of
attemperaunce
is
of
sobrenes
/
This
vertu
kepeth
mesure
resonabl●
▪
not
o●ely
in
etyng
and
drynkyng
but
in
al
vertues
.
lyke
as
sayth
Saynt
Bernard
.
For
this
vertu
setteth
al
thoughtes
&
al
the
menynges
of
the
hert
/
&
alle
the
wyttes
of
the
body
vnder
the
lordshyp
of
ryght
reason
.
as
sayth
Tullius
the
wyse
man
/
soo
that
reason
enlumyned
by
the
yefte
of
sapyence
.
holdeth
in
pees
the
lordshyp
of
the
hert
&
of
the
body
.
And
this
is
the
ende
and
th
entencyon
of
al
vertues
/
that
the
hert
&
the
body
be
wel
ordeyned
to
god·
so
that
god
onely
be
lord
&
souerayn
in
suche
maner●
that
al
be
in
his
obedyence
.
And
this
maketh
sobre
the
loue
of
god
whiche
putteth
hym
wyth
al
the
hert
to
the
wylle
of
god
.
wherof
Saynt
Austyn
sayth
.
that
the
vertue
of
attemperaunce
&
of
sobrenes
is
a
loue
whyche
kepeth
hym
in
entyernesse
wythout
corrupcyon
.
&
wythdraweth
vs
fro
the
loue
of
the
world
.
whyche
troubleth
the
hert
&
putteth
it
to
dysease
/
and
taketh
fro
hym
ryght
knowleche
of
god
&
of
hym self
.
lyke
as
a
persone
seeth
not
clerely
in
water
troubled
.
But
the
loue
of
god
whiche
is
pure
&
clene
.
&
is
departed
fro
al
erthely
loue
and
fro
carnall
affection
setteth
the
hert
in
pees
.
For
it
setteth
it
in
his
propre
place
.
That
is
in
god
.
there
he
resteth
/
there
he
is
in
pees
.
Ne
he
hath
noo
pees
ne
Ioye
ne
reste
but
in
god
/
wherof
our
lord
sayth
in
the
gospel
/
ye
shalle
be
oppressyd
in
this
world
.
but
in
me
ye
shal
fynde
pees
.
And
Saynt
austyn
sayd
to
god
.
Lord
myn
hert
may
not
be
in
pees
vnto
the
tyme
it
reste
in
the
/
suche
loue
cometh
not
of
an
erthely
hert
.
ne
of
the
maryce
of
thys
world
.
But
it
descendeth
fro
that
hye
roche
vpon
whyche
is
sette
&
founded
the
grete
cyte
of
heuen
&
of
holy
chyrche
.
That
is
Ihesu
cryst
.
whyche
al
is
sette
&
founded
fermely
by
true
fayth
that
ben
the
holy
hertes
of
good
men
.
Fro
this
hye
roche
descendeth
that
fontayne
of
loue
in
to
the
hert
that
is
wel
purged
&
taken
awaye
fro
the
loue
of
the
world
/
This
welle
is
so
clere
that
he
knoweth
hym self
&
his
maker
.
lyke
as
one
seeth
hym self
in
a
fontayn
wel
clere
&
clene
.
vpon
this
fontayne
he
resteth
&
the
hert
fast
by
.
after
the
trauayl
of
good
werkes
.
So
as
we
rede
of
our
lord
Ihesu
cryst
.
that
whan
he
had
so
moche
goon
that
he
was
wery
.
he
satte
doun
&
rested
hym
vpon
the
welle
This
is
the
fontayne
vpon
whyche
a
good
hert
that
wyl
saue
hym
self-resteth
hym
in
the
loue
of
god
.
Thys
fontayne
is
so
swete
that
he
that
drynketh
therof
forgeteth
al
other
swetenes
&
al
other
sauour
.
&
therfore
it
is
so
swete
&
good
to
drynke
.
for
of
so
moche
as
the
fontayne
feleth
better
the
erthe·
so
moche
is
it
more
holsom
&
better
to
drynke
.
This
is
the
fontayne
of
wytte
&
of
sauour
/
For
he
that
drynketh
therof
.
he
knoweth
.
feleth
&
sauoureth
the
grete
swetenes
that
is
in
god
.
&
that
is
the
souerayn
wytte
of
man
.
to
knowe
wel
his
maker
/
and
to
loue
hym
.
drede
hym
.
serue
and
honoure
hym
wyth
al
hys
hert
.
For
without
this
phylosophye
.
alle
other
wytte
nys
but
folye
.
Suche
wytte
setteth
the
holy
ghoost
in
the
herte
/
whan
he
gyueth
the
yefte
of
sapyence
.
whyche
fedeth
and
nourissheth
the
hert
with
spyrytuel
Ioye
/
and
maketh
it
dronke
with
his
holy
loue
.
that
is
the
wytte
whiche
the
holy
ghoost
setteth
in
the
hert
that
is
wel
purged
and
clensyd
fro
alle
ordures
of
synne
lyke
as
tofore
is
sayd
.
This
spirytuel
wytte
that
cometh
of
the
parfyght
loue
of
god
maketh
the
hert
sobre
and
attempred
in
alle
thynges
by
mesure
.
so
that
the
hert
that
is
in
suche
estate
is
in
pees
lyke
as
it
may
be
in
this
mortal
lyf
.
For
in
this
world
none
may
lyue
without
tournoyes
&
bataylle
of
temptacyon
.
whyche
god
sendeth
for
to
preue
hys
knyghtes
/
&
by
cause
they
can
vse
the
armes
of
vertue
/
For
otherwyse
they
myght
not
be
good
knyghtes
.
yf
they
were
not
proued
how
they
can
resyste
to
temptacions
.
And
men
be
woned
to
make
tournoyes
in
tyme
of
pees
/
but
whan
a
good
knyzt
hath
ouercomen
the
tournoye
.
he
retorneth
home
to
his
hous
.
&
there
he
resteth
hym
at
his
ease
.
Ryght
so
doth
the
good
hert
whan
he
hath
wel
foughten
&
ouercomen
the
tournoye
of
temptacions
&
wel
strongely
resisted
them
.
Thenne
he
cometh
ageyn
to
hym self
&
resteth
in
god
.
which
comforteth
hym
after
his
trauayll
which
he
hath
resysted
ayenst
the
synnes
.
soo
that
he
forgeteth
there
al
his
trauaylle
.
&
thynketh
on
no
thynge
but
on
god
in
whome
he
syndeth
al
that
he
desyreth
/
This
is
the
fruyt
that
the
tree
of
sobrenes
bereth
whych
cometh
of
the
yefte
of
sapyence
.
like
as
I
haue
shewed
tofore
.
Sobrenes
nys
noue
other
thyng
.
but
to
kepe
ryght
mesure
in
al
thynges
.
&
in
vij
maners
ought
a
persone
to
kepe
mesure
.
which
ben
lyke
to
seuen
degrees
by
which
groweth
&
prouffyteth
the
tree
of
sobrenes
.
¶
Of
the
fyrst
degree
of
sobrenes
&
of
mesure
capitulo
Clv
THe
fyrst
degree
of
sobrenes
is
that
a
man
ought
to
set
mesure
in
his
vnderstondyng
/
Specially
in
the
poyntes
of
the
artycles
of
the
fayth
.
he
passeth
mesure
whyche
wyll
seche
reason
natural
.
in
that
whyche
is
aboue
reason
.
&
aboue
the
vnderstondyng
of
a
man
/
as
doon
the
heretykes
&
myscreauntes
whiche
wyl
mesure
their
feyth
after
theyr
vnderstondyng
but
they
ought
to
mesure
theyr
vnderstondyng
&
reason
.
vnto
the
mesure
of
the
fayth
as
doon
good
crysten
men
.
Therfore
sayth
saynt
poul
.
that
a
man
shold
not
be
wyse
more
than
fayth
bereth
.
but
by
sobrenes
after
the
mesure
of
the
fayth
that
god
hath
gyuen
to
vs
.
&
salamon
sayth
to
his
sone
.
fayr
sone
saith
he
put
in
thy
wytte
mesure
.
that
is
to
say
be
thou
not
of
thyn
owen
propre
wytte
/
so
fyxed
in
thy
presumpcion
.
but
that
thou
bowe
and
enclyne
the
for
to
byleue
good
counceyl
.
&
thou
leue
thyn
owne
wytte
for
to
obeye
to
hym
that
is
more
wyse
than
thou
art.
&
in
especyal
in
the
artycles
of
the
fayth
a
man
ought
to
leue
his
owne
wytte
&
his
vnderstondyng
to
bowe
&
enclyne
.
&
also
put
hym self
in
seruage
of
the
fayth
.
as
saith
saynt
poul
.
and
not
for
to
enserche
ne
enquyre
naturell
reason
there
where
as
is
none
.
as
don
the
melancolyous
men
which
ben
lyke
to
hym
that
secheth
muskles
emonge
frosshes
.
or
he
that
secheth
heer
in
the
egge
.
or
vnder
the
hyde
.
The
second
degree
of
sobrenes
&
of
mesure
capitulo
Clvj
THe
second
degree
of
sobrenes
&
of
mesure
/
is
that
one
put
mesure
in
th
appetyte
.
and
in
the
desyre
of
his
wylle
so
that
he
late
not
the
rayne
of
the
brydle
ouermoche
at
large
that
he
renne
not
after
the
desyre
of
his
flesshe
.
ne
to
the
couetyse
of
the
world
.
wherof
the
wyse
man
sayth
in
the
scrypture
Ne
ensyewe
not
sayth
he
thy
couetyses
ne
the
desyres
of
thy
body
.
ne
of
thy
flesshe
/
And
beware
and
kepe
the
that
thou
accomplysshe
not
thy
wylle
/
For
yf
thou
doost
to
thyn
herte
hys
desyres
/
thou
shalt
make
Ioye
to
the
fendes
of
helle
.
lyke
as
he
that
dooth
to
his
aduersarye
ayenst
whome
he
must
fyght
whan
he
yeldeth
hym
vaynquysshed
to
hym
.
he
yeldeth
hym
ouercomen
of
the
deuyl
that
consenteth
to
euyl
desyres
.
And
therfore
sayth
saynt
Petre
th
appostle
.
I
coniure
you
as
estraungers
and
pylgryms
.
that
ye
make
abstynence
of
flesshly
desyres
anh
kepe
you
wel
/
For
they
make
theyr
bataylle
and
warre
ayenst
the
soule
.
He
that
is
a
pylgrym
and
a
straunger
is
oute
of
his
londe
and
contre
.
And
is
in
the
contre
where
as
there
be
many
theuys
&
robbeurs
that
espyen
the
pylgryms
and
lyen
in
a
wayte
in
the
wayes
/
wherfor
he
ought
to
kepe
hym
wel
that
he
falle
not
in
theyr
hondes·
and
thynke
how
he
may
goo
surely
.
Al
the
good
men
in
this
world
ben
straungers
and
pylgryms
.
They
be
straungers
.
for
they
ben
oute
of
theyr
contreye
.
that
is
heuen·
whiche
is
the
herytage
to
good
men
/
They
be
pylgryms
for
they
thynke
not
but
to
perfourme
theyr
Iourneyes
.
tyl
they
come
to
theyr
herytage
.
That
is
the
cyte
of
heuen
.
whych
the
good
pylgryms
sechen
as
sayth
saynt
poul·
whyche
haue
not
.
ne
entende
not
/
ne
wyl
not
haue
ony
herytage
in
thys
world
.
Suche
pylgryms
as
wyl
goo
surely
.
see
that
they
put
them self
in
good
companye
and
in
sure
conduyt
.
The
good
companye
whyche
ledeth
the
right
waye
and
conduyteth
surely
is
fayth
and
loue
.
Fayth
sheweth
the
waye
to
pylgryms·
And
loue
be●eth
hym
soo
that
the
waye
greueth
hym
not
or
litel
.
who
that
hath
suche
companye
hath
no
care
ne
retcheth
of
theuys
whyche
awayten
the
wayes·
They
ben
the
deuylles
whyche
taken
and
robben
all
them
that
goon
not
in
suche
companye
.
Tho
ben
they
that
wyl
here
done
the
wylle
of
theyr
body
/
and
accomplysshe
theyr
desyres
/
and
bryngen
them self
in
the
nette
of
the
deuylles
of
helle
/
Fayth
and
the
loue
of
god
wythdraweth
the
hert
fro
euyl
thoughtes
and
fro
euyl
desyres
that
they
consente
not
therto
.
lyke
as
one
holdeth
the
hawke
by
the
gesses
.
to
th
ende
that
he
flee
not
at
his
wylle
/
And
yf
he
be
not
reteyned
by
the
gesses
of
fayth
&
loue
.
he
fleeth
perylously
.
soo
that
he
perysshe
and
falleth
ofte
in
the
nette
of
the
byrdar
of
helle
/
That
is
the
deuyll
whyche
ne
secheth
ne
entendeth
but
for
to
take
good
men
.
Therfor
the
good
men
and
wyse
ought
to
restrayne
theyr
wylle
and
their
euyll
desyres
by
sobrenes
and
attemperaunce·
wherof
the
wyse
Seneke
sayth
.
yf
thou
wylt
gete
the
vertue
of
sobrenes
and
of
attemperaunce
/
thou
must
put
fro
the
and
take
awaye
thy
desyres
.
and
sette
a
brydle
ayenst
thy
couetyses
.
For
lyke
as
a
man
holdeth
an
hors
by
the
brydle
.
that
he
goo
not
at
hys
wylle
/
Ryght
so
ought
one
to
reteyne
hys
hert
.
his
desyres
.
&
his
wylle
.
by
the
brydle
of
sobrenes
and
of
attemperaunce·
that
he
abandonne
hym
not
ne
gyue
hym self
alle
ouer
to
the
vanyte
and
to
the
couetyse
of
the
world
.
¶
The
thyrd
degree
of
sobrenes
and
of
the
vertu
of
attemperaunce
capitulo
Clvij
THe
thyrd
degree
of
the
vertu
of
sobrenes
and
of
attemperaunce
is
to
sette
and
kepe
mesure
in
wordes
/
wherof
Salamon
sayth
that
the
wyle
and
wel
attempryd
mesureth
his
wordes
.
And
Saynt
Iherome
sayth
that
by
the
poyntes
of
wordes
is
the
lyf
preuyd
.
That
is
to
say
.
after
the
wordes
may
one
knowe
the
wytte
and
●he
folye
of
a
man
.
lyke
as
an
hogge
or
a
swyn
is
knowen
by
the
tongue
/
yf
he
be
hool
or
mezel
.
And
therfore
sayth
the
wyse
man
in
the
scrypture
.
That
the
wordes
of
a
wyse
man
be
peysed
in
a
balaunce
.
that
is
to
saye
that
a
wyse
man
ought
to
peyse
his
wordes
in
the
balaunce
of
reason
and
of
dyscrescion
.
that
he
be
not
reprehended
There
ben
somme
people
that
may
not
be
stylle
ne
kepe
them
fro
spekyng
.
be
it
trewe
or
be
it
lesyng
.
whyche
ben
lyke
to
a
water
mylle
wythout
skluys
that
alwaye
tourneth
after
the
cours
of
the
water
.
For
they
haue
as
many
wordes
as
water
atte
mylle·
But
the
wyse
men
sette
the
skluys
of
dyscrecyon
for
to
reteyne
the
water
/
fro
folisshe
wordes
that
they
passe
not
the
mylle
of
the
tongue
.
And
therfore
sayth
the
wyse
man
in
the
scrypture
.
Reteyne
thy
wordes
in
the
skluys
of
dyscrescyon·
For
lyke
as
sayth
Salamon
.
who
suffreth
the
water
to
haue
his
cours
at
wylle
.
it
is
ofte
cause
of
plee
.
&
of
stryf
and
of
many
euylles
that
comen
of
a
shrewd
tongue
.
lyke
as
I
haue
sayd
tofore
in
the
traytye
of
vyces
/
where
as
I
haue
spoken
of
the
synne
of
the
tonge
.
Therfore
sayth
the
wyse
man
in
scrypture·
Put
sayth
he
thy
wordes
in
the
balaunce
.
and
a
good
brydel
and
good
kepar
to
thy
mouth
.
And
take
hede
that
thou
falle
not
by
the
tonge
tofore
thyn
enemyes
whyche
lyen
in
awayte
for
tespye
the
/
who
that
peyseth
not
his
wordes
in
the
balaunce
of
dyscrescyon
/
&
reteyneth
not
his
tongue
by
the
brydle
of
reason
/
whyche
oweth
to
wythdrawe
hys
tongue
fro
folysshe
wordes
.
he
falleth
lyghtly
in
to
the
handes
of
his
enemyes
.
They
been
the
deuylles
of
helle
whyche
euery
day
&
nyght
awayten
&
espyen
vs
.
whan
th
enemyes
whyche
warren
the
castel
fynde
the
yate
open
.
they
entren
lyghtly
.
Right
so
the
deuylles
which
warren
the
castel
of
the
hert
/
whan
they
fynde
the
yate
open
that
is
the
mouthe
.
they
take
lyghtly
the
castel
.
And
therfore
sayth
dauyd
in
the
psaulter
.
I
haue
sette
good
garde
to
my
mouthe
ayenst
myn
enemye
.
that
is
ayenst
the
deuyll
/
The
gar●e
of
my
mouthe
is
reason
and
dyscrescyon
.
whyche
examyne
the
wordes
tofore
that
they
yssue
out
of
the
mouth
.
That
is
the
balaunce
of
the
wyse
worde
as
I
haue
sayd
tofore
.
Now
ought
the
worde
to
be
peysed
tofore
that
it
be
spoken
.
And
it
ought
to
be
knowen
that
trouthe
holdeth
the
worde
ryght
.
Trouthe
accordeth
the
entencyon
of
the
hert
.
and
the
word
of
the
mouth
to gydre
.
soo
that
the
mouth
say
nothyng
but
trouthe
.
lyke
as
it
is
in
the
hert
.
This
braunche
ought
not
to
hange
on
the
ryght
syde
ne
on
the
lyft
.
For
neyther
for
loue
pryue
.
ne
for
prouffyt
temporall
.
ne
for
hate
of
other
.
ought
not
to
be
lefte
to
say
the
trouthe
.
there
as
it
ought
to
be
sayd
and
nede
is
.
Ne
lesyng
ne
falsenesse
ought
not
to
be
sayd
for
noo
persone
.
¶
Of
the
iiij
degree
of
sobrenes
&
of
mesure
capitulo
Clviij
LYke
as
a
persone
ought
to
kepe
mesure
in
spekyng
/
Ryght
so
ought
be
to
kepe
mesure
in
heeryng
and
herkenyng
/
For
as
moche
may
one
synne
in
euyl
heryng
/
as
in
euyl
spekyng
.
Thenne
he
that
gladly
hereth
to
speke
euyl
of
another
.
is
partōner
and
felowe
of
the
synne
of
hym
that
sayeth
it
.
For
none
ought
to
say
gladly
euyl
of
another
.
specially
to
a
grete
man
/
yf
he
wene
that
it
pleseth
to
hym
that
hereth
it
.
wherof
an
holy
man
sayth
.
that
there
shold
be
none
myssayer
ne
euyl
spekar
.
yf
none
wold
here
hym
.
¶
These
grete
and
hye
lordes
ought
wel
to
kepe
them
and
take
hede
what
they
here
and
what
they
byleue
.
for
they
fynde
but
fewe
that
telle
them
trouthe
/
And
flateryes
and
lesynges
ben
grete
chepe
in
theyr
courtes
/
The
grettest
derthe
that
is
aboute
these
grete
lordes
is
of
veryte
and
of
trouthe
.
and
therfore
been
they
ofte
deceyued
/
For
they
here
gladly
and
byleuen
lyghtly
that
which
pleaseth
them
/
Seneke
sayth
that
there
lacketh
no
thynge
to
grete
lordes
but
trewe
spekars
.
and
sayers
of
trouthe
/
For
of
lyars
they
haue
grete
plente●
A
man
ought
to
haue
hys
eres
open
.
for
to
here
gladly
the
good
wordes
.
whiche
auayllen
and
prouffyten
to
the
helthe
of
the
soule
.
And
a
man
ouzt
to
haue
his
eres
closed
and
stopped
to
lewde
and
folisshe
wordes
whiche
may
noye
and
greue
.
and
may
not
helpe
.
wherof
the
wyse
man
sayth
in
the
scrypture
.
Stoppe
thyn
eres
with
thornes
.
and
herkene
not
the
euyl
tongue
.
The
euyll
tongue
is
the
tongue
of
the
serpent
of
helle
.
whyche
the
euyll
sayers
bere
.
and
enuenymeth
hym
that
hereth
them
/
¶
Ayenst
suche
tongues
one
ouzt
to
stoppe
his
eres
wyth
thornes
of
the
drede
of
our
lord
.
or
of
the
thornes
.
of
whych
our
lord
was
crowned
in
remembraunce
of
hys
passyon·
they
shold
not
gladly
here
the
euyl
sayers
.
ne
the
flaterers
.
ne
lewd
wordes
ne
dyshonest
/
¶
In
another
manere
may
thys
worde
be
vnderstonden
.
Stoppe
thyn
eres
wyth
thornes
.
The
thornes
that
pricken
.
sygnefyen
hard
wordes
/
by
which
one
ought
to
repreue
the
euyl
sayers
.
and
shewe
to
them
that
they
wyl
not
gladly
here
them
.
There
is
a
serpent
whyche
is
called
in
latyn
as●●s
whyche
is
of
suche
nature
that
he
stoppeth
one
of
his
eres
wyth
the
erthe
.
And
that
other
ere
he
stoppeth
wyth
hys
〈◊〉
to
the
ende
that
he
here
not
th
enchauntour
.
¶
Thys
serpent
enseygneth
to
vs
a
grete
wysedom
.
that
we
shold
not
here
th
enchauntour
.
That
is
the
flaterer
/
the
lyar
/
and
euyll
sayers
whyche
enchaunte
ofte
the
ryche
men
.
who
that
wold
stoppe
one
of
his
eerys
wyth
erthe
/
and
that
other
wyth
hys
taylle
.
he
shold
not
retche
to
be
enchaunted
of
the
deuyll
.
ne
of
euyl
tongues
.
He
stoppeth
one
of
his
eeres
wyth
erthe
▪
that
thynketh
that
he
is
of
the
erthe
.
and
to
the
erthe
shal
retorne
.
And
thus
a
man
remembreth
his
Infyrmyte
and
his
vylete
wherfore
he
ought
to
humble
hym self
and
no
thynge
preyse
That
other
ere
he
ought
to
stoppe
wyth
hys
taylle
for
remembraunce
of
deth
whyche
he
ought
moche
to
fere
and
drede
.
who
that
thus
coude
and
wolde
stoppe
his
eres
.
he
wold
not
gladly
here
ne
remembre
.
ne
saye
.
ne
herkene
wordes
that
shold
dysplease
god
.
Thus
shal
he
be
wel
mesured
in
heryng
in
thys
fourth
degree
of
sobrenes
and
of
attemperaunce
.
¶
The
v
degree
of
sobrenes
and
of
mesure
Capitulo
Clix
THe
fyffhe
degree
of
the
vertue
of
sobrenes
.
is
to
kepe
mesure
in
habyte
in
vestymentes·
and
in
precyouse
roobes
where
a
man
or
woman
passeth
oft
mesure
.
and
dooth
grete
oultrage
.
and
by
cause
that
the
makyng
of
them
is
ouer
curyouse·
or
ouer
proude
or
ouer
grete
and
excessyf
of
dyspences
it
is
grete
synne
oftymes
and
causeth
many
other
to
do
synne
and
in
suche
thynges
one
ought
to
kepe
mesure
.
For
yf
ouer
precyons
and
ouer
curyous
araye
were
not
synne
.
our
lord
wold
not
haue
spoken
so
hardly
in
the
gospel
.
ayenste
the
euyll
ryche
man
whiche
clad
hym
so
proudly
with
soft
byse
and
precyous
purpre
.
And
certeynly
he
is
moche
a
fool·
and
a
chylde
of
wytte
.
that
of
a
gowne
.
robe
.
or
what
someuer
precyous
clothyng
it
be
/
that
is
prowd
therof
/
for
there
is
none
of
what
so
hye
estate
he
be
/
but
that
he
is
cladde
&
arayed
of
dede
beestes
and
for
to
consydere
wel
.
it
is
alle
but
vanytee
and
fylthe
.
and
al
bycometh
ordure
.
Certeynly
he
or
she
shold
wel
be
holden
for
a
fole
that
wold
be
proude
to
bere
the
habyte
or
the
vesture
whyche
shold
not
be
but
as
a
sygne
.
&
a
memoryal
of
the
shame
of
his
fader
.
and
of
his
synne
/
This
is
the
vsage
of
clothes
.
which
was
neuer
founde
but
for
the
synne
of
Adam
our
fyrst
fader
.
and
of
Eue
our
fyrst
moder
.
for
to
couer
their
confusyon
and
oures
.
whan
we
see
a
biere
of
a
dede
corps
.
whiche
is
couerd
and
apparaylled
aboue
/
It
is
a
sygne
that
there
is
wythin
a
dede
body
.
Ryght
so
it
happeth
oftymes
that
vnder
these
fayre
robes
.
the
soule
is
dede
by
synne
.
Specially
in
them
that
gloryfye
them
and
ben
proude
.
Yf
the
pecock
be
proude
of
his
taylle
.
or
the
cocke
of
his
crest●
/
it
is
no
meruaylle
.
for
nature
hath
gyuen
it
to
them
/
and
they
doo
after
theyr
nature
/
But
a
man
or
a
wyman
that
hath
wytte
and
reson
.
whiche
knoweth
wel
that
natu●e
hath
not
gyuen
to
hym
suche
a
robe
or
gowne
he
ought
not
to
be
proude
of
the
arayement
of
hys
body
.
whyche
is
not
but
of
dede
beestes·
or
of
that
whych
cometh
fro
the
erthe
.
ne
also
of
the
queyntys●
or
parements
that
be
in
his
heed
.
Therfore
sayth
the
wyse
man
in
the
scrypture
/
Ne
glorefye
the
not
in
fayr
roobes
.
And
Saynt
Poul
sayth
that
the
wymmen
ought
to
araye
them
wyth
sobrenes
and
mesure
.
That
is
to
say
by
mesure
wythoute
oultrage
.
after
that
thestate
of
the
persone
requyreth
.
certeynly
it
is
not
with
oute
oultrage
whan
a
persone
hath
for
his
body
soo
many
gownes
and
roobes
that
many
poure
men
myght
be
susteyned
of
the
surplus
and
of
it
whyche
is
ouermoche
.
yet
yf
they
were
gyuen
atte
laste
for
goddes
loue
.
it
shold
be
somwhat
/
but
they
be
gyuen
to
rybauldes
which
is
so
grete
synne
.
Therfore
ought
to
be
kept
in
suche
thynges
mesure
and
good
ordenaunce
.
after
that
/
that
the
state
of
the
persone
requyreth
.
as
I
haue
sayd
tofore
.
¶
The
vj
degree
of
the
vertu
of
sobrenes
and
of
attemperaunce
capitulo
Clx
THe
syxthe
degree
of
sobrenes
&
of
attemperaunce
.
is
that
eueryche
kepe
mesure
in
good
manere
/
wherof
Seneke
sayth
.
yf
thou
art
sobre
and
attemperate·
take
good
hede
that
the
moeuynges
of
thyn
hert
&
of
thy
body
be
not
foule
ne
dysauenaunte
/
For
of
the
dysordynaunce
of
the
hert
cometh
the
dysordynaunce
of
the
body
/
Somme
be
so
chyldysshe
&
of
soo
nyce
manere
.
that
they
make
them self
be
holden
for
a
fool
.
It
apperteyneth
to
a
man
of
value
whyche
is
in
grete
and
hye
estate
.
that
he
be
wel
ordeyned
&
wel
amesured
in
al
his
dedes
&
al
his
sayenges
.
&
of
fayr
&
good
countenaunce
to
fore
al
peple
.
so
that
none
take
euyl
example
of
hym
/
&
that
they
be
not
holden
for
a
fool·
For
as
a
phylosopher
sayth
.
A
chylde
of
age
/
&
a
chylde
of
wytte
&
of
maners
ben
all
one
.
&
the
scripture
sayth
that
a
chylde
of
an
hondred
yere
shal
be
cursyd
.
That
is
to
say
that
he
that
is
of
grete
age
.
and
lyueth
as
a
chylde
shal
be
cursyd
.
wherof
saynt
Poule
sayth
of
hym self
whan
I
was
a
chylde
I
dyd
as
a
chylde
.
but
whan
I
came
to
the
age
of
a
par●yght
man
I
lefte
my
chyldehode
.
For
who
that
holdeth
a
man
of
age
for
a
chylde
.
he
holdeth
hym
for
a
fool
.
And
therfore
sayth
saynt
poul
.
Be
not
a
chylde
of
wytte
But
in
malyee
be
lytel
as
a
chylde
.
which
hath
noo
malyce
/
Now
is
it
thenne
a
fayr
thynge
/
honeste
.
prouffytable
and
honourable
and
specyally
to
grete
men
of
hye
estate
to
kepe
mesure
resonable
.
in
countenaunce
&
in
al
his
gouernaunce
.
&
that
he
be
wel
ordeyned
ouerall
tofore
god
&
tofore
the
pople
.
And
this
is
the
vj
degree
of
thys
tree
.
¶
The
seuenth
degree
of
the
vertu
of
sobrenes
and
of
attemperaunce
Capitulo
Clxj
THe
vij
degre
of
the
vertu
of
attemperaunce
and
of
sobrenes
is
to
kepe
mesure
of
ouermoche
drynkyng
&
etyng
.
for
thoultrage
of
etyng
&
drynkyng
doth
moche
harme
to
the
body
and
to
the
soule
.
lyke
as
I
haue
sayd
tofore
.
Therfor
saith
our
lord
in
the
gospel
.
take
good
hede
that
your
hertes
be
not
greued
ne
charged
with
glotonnye
ne
dronkennesse
.
That
is
to
say
that
ye
doo
noo
oultrage
of
etyng
and
drynkyng
.
Sobrenes
kepeth
mesure
in
etyng
and
drynkyng
that
he
do
none
oultrage
.
Of
thoultrages
that
a
persone
dooth
in
etyng
and
drynkyng
/
I
haue
spoken
tofore
where
as
is
treated
of
vyces
.
there
as
I
spake
of
the
synne
of
glotonnye
.
to
which
this
vertu
of
sobrenes
and
of
attemperaunce
wherof
I
haue
here
spoken
is
contrarye
specyally
.
wherof
I
wyl
now
nomore
say
.
¶
Now
hast
thou
herde
wherby
thys
tree
of
sobrenes
and
attemperaunce
g●oweth
&
proussyteth
.
And
yf
thou
wylt
knowe
the
braunches
of
this
tree
.
byholde
the
other
vertues
whyche
be
conteyned
in
th●s
book
▪
&
thou
shalte
fynde
oueral
this
vertu
/
For
as
I
haue
sayd
tofore
thys
vertue
is
suche
that
it
setteth
mesure
in
alle
thynges
.
The
vertues
of
which
I
haue
spoken
tofore
been
braunches
of
this
vertu
.
for
it
sheweth
it self
in
alle
the
other
.
wherfore
I
wyl
sette
none
other
braunches
but
the
vertues
toforesayd
.
¶
This
tree
bereth
moche
fayr
fruyt
.
That
is
pees
of
the
herte
lyke
as
I
haue
tofore
shewed·
For
he
that
hath
thys
vertu
.
he
hath
his
hert
dysseuered
fro
the
loue
of
the
world
.
and
is
Ioyned
to
god
by
charyte
/
that
is
the
dere
loue
of
god
whiche
putteth
al
other
thynges
in
oblyuyon
.
whyche
be
not
ordeyned
to
god
And
in
suche
manere
the
hert
resteth
in
god
/
where
he
hath
alle
hys
comfort
and
his
Ioye
.
that
he
thynketh
on
none
other
delyte·
Suche
comfort
and
delyte
setteth
the
holy
ghoost
in
the
hert
that
is
parfyte
in
the
vertu
of
sobrenes
&
of
attemperaunce
.
which
cometh
of
the
yefte
of
sapyence
.
lyke
as
I
haue
sayd
tofore
.
Certeynly
who
that
my●t
haue
suche
pees
of
the
hert
.
and
fele
that
he
rested
in
god
/
whych
is
the
ende
and
the
accomplysshement
and
the
summe
of
all
good
desyres
he
shold
be
wel
blessyd
in
thys
world
and
in
that
other
.
For
thenne
shold
he
wynne
that
blessyng
that
god
promyseth
in
the
gospel
to
them
that
kepe
this
pees
entyerly
wythoute
brekynge
whan
he
sayth
blessyd
be
the
peasyble
.
For
they
shal
be
callyd
the
sones
of
god
.
They
be
peasyble
saith
saynt
austyn
that
ordeyne
&
setten
al
the
moeuynges
of
the
hert
.
vnder
the
seignor●
of
ryght
reason
of
the
spyryte
.
they
be
callyd
by
ryght
the
sones
of
god
/
for
they
bere
the
semblaunce
of
theyr
fader
.
whyche
is
god
of
pees
&
of
loue
so
saith
saynt
poul
.
Thenne
pees
&
loue
of
god
is
the
thyng
that
mooost
pleseth
god
.
&
maketh
a
man
resonable
and
resemble
to
god
.
and
the
contrarye
to
the
deuyll
whiche
is
enemye
of
god
/
Also
they
be
called
the
sones
of
god
For
they
folowe
theyr
fad●r
more
nyghe
than
the
other
.
For
pees
and
loue
folowe
them
more
nyghe
than
ony
other
vertu
¶
Also
they
say
theyr
houres
to
theyr
fader
Ihesu
Cryst
.
For
god
cam
not
in
to
this
world
but
for
to
make
pees
bytwene
god
and
man
/
bytwene
man
and
aungel
.
bytwene
man
&
hym self
.
for
whan
he
was
borne
the
aungellis
●ongen
for
the
pees
that
god
had
brought
in
to
the
erthe
/
Glia
in
excelsis
&c
&
therfore
that
the
peasyble
people
seche
no
thyng
.
&
purchacen
but
pees
as
moche
as
they
may
.
toward
god
.
toward
theyr
neighbour
&
toward
them self
/
they
be
called
specially
the
sones
of
god
.
for
they
do
the
werkes
of
theyr
fader
.
Therfore
thenne
by
cause
they
be
the
sones
of
god
.
ben
they
blessyd
in
this
world
by
specyal
grace
.
but
this
blessyng
shal
be
blessyd
whan
they
shal
be
in
peasyble
possessyon
of
herytage
of
god
theyr
fader
.
that
is
of
the
royame
of
heuen
where
they
shal
be
in
sure
pees
&
in
parsyght
pees
/
where
al
theyr
desyres
shullen
be
accomplysshed
.
There
shal
not
mowe
be
euyl
ne
sorowe
ne
aduersyte
ne
defaulte
.
But
habundaunce
of
alle
goodes·
and
plente
of
Ioye
and
glorye
wythout
ende
▪
That
shal
be
pees
honourable
pees
delectable
/
pees
perdurable
and
pees
whyche
surmounteth
alle
wytte
as
sayth
Saynt
Poule
.
And
sythe
thys
pees
passeth
alle
wytte
and
sence
it
passeth
alle
wordes
.
For
hert
may
not
thynke
.
ne
tonge
deuyse
.
ne
ere
here
the
pees
&
the
glorye
that
god
kepeth
to
his
frendes
.
&
therfore
I
can
not
say
that
thyng
that
may
be
suffysaunt
to
th●
lawde
&
preysyng
therof
.
wherof
now
I
wyl
say
nomore
.
But
here
I
shal
fynysshe
&
make
an
ende
of
my
matere
to
the
praysyng
&
lawde
of
our
lord
.
to
whome
be
gyuen
al
honour
.
whiche
brynge
vs
in
to
hys
companye
/
there
/
where
as
is
lyf
perdurable
Amen
.
THis
book
was
compyled
&
made
atte
requeste
of
kyng
Phelyp
of
Fraunce
in
the
yere
of
thyncarnacyon
of
our
lord
/
M.
CC·lxxix
.
&
translated
or
reduced
out
of
frensshe
in
to
englysshe
by
me
wyllyam
Caxton
.
atte
reques●e
of
a
worshipful
marchaunt
&
mercer
of
london
.
whyche
Instauntly
requyred
me
to
reduce
it
for
the
wele
of
alle
them
that
shal
rede
or
here
it
.
as
for
a
specyal
book
to
knowe
al
vyces
&
braunches
of
them
.
&
also
al
vertues
by
whyche
wel
vnderstonden
&
seen
may
dyrecte
a
persone
to
euerlastyng
blysse
.
whyche
book
is
callyd
in
frensshe
.
le
liure
Royal·
that
is
to
say
the
ryal
book
.
or
a
book
for
a
kyng
.
For
the
holy
scrypture
calleth
euery
man
a
kyng
.
whiche
wysely
and
parfytly
can
gouerne
and
dyrecte
hym self
after
vertu
.
&
this
book
sheweth
&
enseygneth
it
so
subtylly
.
so
shortly·
so
perceyuyngly
&
so
parfyghtly
.
that
for
the
short
comprehencion
of
the
noble
clergye
&
of
the
right
grete
substaunce
.
which
is
comprysed
therin
.
It
may
&
ought
to
be
called
wel
by
ryght
and
quycke
reason
aboue
al
other
bookes
in
frensshe
or
in
englysshe
.
the
book
ryal
or
the
book
for
a
kyng
.
&
also
by
cause
that
it
was
made
&
ordeyned
atte
request
of
that
ryght
noble
kyng
Phelyp
le
bele
kynge
of
Fraunce
.
ought
it
to
be
called
Ryall
/
as
tofore
is
sayd
.
whiche
translacion
or
reducyng
oute
of
frensshe
in
t●
englysshe
was
achyeued
.
fynysshed
&
accomplysshed
the
〈◊〉
of
Septembre
in
the
yere
of
thyncarnacyon
of
our
lord
.
●CCCC
.
lxxxiiij
/
And
in
the
second
yere
of
the
Regne
of
Kyng
Rychard
the
thyrd
/