The
boke
named
the
Royall
.
●ego
.
Colligo
.
●●●do
.
〈◊〉
.
〈◊〉
.
〈◊〉
.
Re
HEre
foloweth
the
table
of
the
●ubtyces
of
this
present
boke
entytled
&
named
Ryal
whiche
speketh
fyrst
of
the
ten
commaundementes
.
-
Fyrst
of
the
two
tables
of
the
lawe
whiche
god
delyuerd
vnto
Moyses
for
to
preche
to
the
people
.
Ca.
primo
.
-
Of
the
fyrst
commaundement
.
Ca.
ii
.
-
Of
the
fyrste
commaundement
of
the
lawe
.
Ca.
iii.
-
Of
the
seconde
commaundement
of
the
lawe
.
Ca.
iiii
.
-
How
one
ought
to
loue
his
neyghboure
.
Ca.
v.
-
Here
folowe
the
.x.
commaundementes
of
the
lawe
particuler
.
vi
.
-
Of
the
iii.
fyrst
commaundementes
partyculer
and
the
fyrst
thynge
that
a
subget
oweth
to
his
lorde
.
Ca.
vi
.
-
Of
the
seconde
thynge
that
a
subget
oweth
to
his
lorde
.
vii
.
-
The
thyrd
thynge
that
a
subget
oweth
to
his
lorde
Ca.
ix
.
-
Of
the
seuen
other
commaundementes
apperteynyng
to
the
loue
of
his
neyghboure
Ca.
x.
-
Of
the
.xii.
artycles
of
the
fayth
Ca.
xi
.
-
Of
the
beest
that
saynt
Iohan
th
euangelyst
sawe
in
th
apocalyps
Ca.
xii
.
-
The
deuysyon
of
the
seuen
deedly
synnes
.
Ca.
xiii
.
-
Of
the
braunches
of
the
synne
of
pryde
.
Ca.
xiiii
-
Of
the
fyrst
braunche
and
of
the
fyrste
bowgh
.
Ca.
xv
.
-
Of
the
seconde
bowgh
of
the
fyrst
braunche
.
Ca.
xvi
.
-
Of
the
thyrde
bowgh
.
Ca.
xvii
.
-
Of
the
seconde
braunche
of
pryde
.
Ca.
xviii
.
-
The
thyrde
braunche
of
pryde
Ca.
xix
.
-
The
fourth
braunche
whiche
is
ambycyon
.
Ca.
xx
.
-
The
.v.
braunche
whiche
is
vaynglorye
.
Ca.
xxi
.
-
The
.vi.
braunche
is
ypocrysye
.
Ca.
xxii
.
-
The
.vii.
braunche
of
pryde
.
Ca.
xxiii
.
-
The
seconde
heed
of
the
beest
.
Ca.
xxiiii
.
-
The
thyrde
heed
of
the
beest
of
helle
is
Ire
.
Ca.
xxv
-
The
fyrst
warre
of
the
synne
of
yre
.
C.
xxvi
.
-
Of
the
synne
of
slowth
the
clerkes
calle
accidie
.
Ca.
xxvii
.
-
Of
pusyllamynyte
of
delayeng
&
werynes
.
Ca.
xxviii
-
Of
delayenge
to
do
well
.
Ca.
xxix
.
-
Of
the
synne
and
vyce
of
neclygence
.
Ca.
xxx
.
-
Of
forgettynge
&
the
vyce
that
cometh
therof
.
Ca.
xxxi
.
-
Of
the
vyce
of
latchednes
.
Ca.
xxxii
.
-
Of
euyl
poyntes
of
slouth
.
Ca.
xxxiii
.
-
Of
the
synne
of
auerice
.
Ca.
xxxiiii
-
Of
dyuers
maners
&
spyces
of
vsurye
.
Ca.
xxxv
.
-
The
.ii.
maner
of
vsurye
Ca.
xxxvi
.
Of
thefte
.
Ca.
xxvii
-
The
.iii.
braunche
of
the
synne
of
aueryce
.
Ca.
xxxviii
-
The
synne
of
chalenge
.
Ca.
xxxix
-
Of
seuen
maners
of
the
synne
of
chalenge
.
Ca.
xl
-
The
fytte
braunche
of
aueryce
.
Ca.
xli
-
Of
the
synne
of
symonye
.
Ca.
xlii
.
-
Of
the
fyrst
bough
of
symonye
.
Ca.
xliii
.
-
Of
the
synne
of
malignite
that
cometh
of
aueryce
.
Ca.
xliiii
-
Of
marchaundise
.
Ca.
xlv
-
The
.ix.
braunche
of
auaryce
.
Ca.
xlvi
-
Of
the
synne
of
lecherye
:
Ca.
xlvii
-
Of
dyuers
estates
of
lecherye
.
Ca.
xlviii
.
-
Of
the
synne
of
glotonye
.
Ca.
xlix
-
Of
the
synne
of
the
tongue
.
C.
L.
-
Of
the
synne
that
is
in
ydle
wordes
.
C.
li.
-
Of
the
synne
of
auauntynge
.
C.
lii
-
Of
euyll
sayers
of
other
.
C.
liii
-
Of
the
synne
to
say
lesynges
.
C.
liiii
.
-
Of
the
synne
of
periurye
.
C.
lv
-
Of
the
synne
&
peryll
that
is
in
chydynge
.
C.
lvi
-
Of
the
synne
of
murmure
.
C.
lvii
.
-
Of
the
synne
and
peryll
that
is
in
rebellyon
.
Ca.
lviii
.
-
Of
the
synne
of
blasphemye
.
Ca.
lix
.
-
That
this
lyf
nys
but
deth
as
it
appyereth
Ca.
lx
.
-
How
man
lyueth
deyenge
in
this
worlde
.
Ca.
lxi
.
-
How
a
man
ought
to
lyue
holyly
&
lerne
to
do
wel
.
Ca.
lxii
-
Of
.iii.
maners
of
goodes
spyrytuell
.
Ca.
lxiii
.
-
Of
the
goodes
of
tortune
.
Ca.
lxiiii
.
-
Of
the
goodes
of
nature
.
Ca.
lxv
.
-
Of
the
goodes
of
grace
.
Ca.
lxvi
.
-
What
vertue
is
honourable
good
.
Ca.
lxvii
.
-
Of
vecay
sapyence
or
wysedome
.
Ca.
lxviii
.
-
Of
the
prowesse
of
the
knyghtes
of
Ihesu
cryst
.
Ca.
lxix
.
-
Of
the
veray
seygnorye
that
gyueth
grace
&
vertues
.
C.
lxx
.
-
Of
veray
fraunchyse
.
Ca.
lxxi
.
-
Of
veray
noblesse
.
Ca.
lxxii
.
-
That
charyte
is
moost
grettest
of
vertues
.
Ca.
lxxiii
.
-
Of
two
maners
of
goodes
delectable
.
Ca.
lxxiiii
.
-
Of
vertues
in
specyall
.
Ca.
lxxv
.
-
The
seuen
petycyons
&
requestys
that
ben
conteyned
in
the
holy
pater
noster
.
Ca.
lxxvi
.
-
wherfore
thou
sayst
fader
our
/
&
not
fader
myn
.
Ca.
lxxvii
.
-
Why
it
is
sayd
qui
est
in
celis
.
Ca.
lxxviii
.
-
How
sanctificetur
nomen
tuum
is
expowned
.
Ca.
lxxix
.
-
The
.ii.
petycyon
&
requeste
of
the
pater
noster
.
Ca.
lxxx
.
-
The
.iii.
petycyon
&
request
of
the
holy
pater
noster
.
Ca.
lxxxi
.
-
The
fourth
petycyon
and
requeste
.
Ca.
lxxxii
.
-
The
.v.
petycyon
&
requeste
of
the
pater
noster
.
Ca.
lxxxiii
.
-
The
.vi.
petycyon
&
requeste
of
the
pater
nr̄.
Ca.
lxxxiiii
.
-
The
seuenth
petycyon
of
the
pater
noster
.
Ca.
lxxxv
.
-
Of
the
seuen
gyftes
of
the
holy
ghoost
.
Ca.
lxxxvi
.
-
They
be
called
gyftes
for
thre
reasons
.
Ca
lxxxvii
.
-
Why
the
gyftes
of
the
holy
ghost
be
called
gyftes
.
lxxxviii
.
-
why
there
be
seuen
gyftes
&
no
mo
ne
lasse
.
Ca.
lxxxix
.
-
Of
.vii.
vertues
/
wherof
thre
ben
deuyne
/
&
.
iiiii
.
cardynall
.
Ca.
lxxxx
.
-
Of
the
foure
cardynall
vertues
.
Ca.
lxxxxi
.
-
Yet
of
the
foure
cardynall
vertues
.
Ca.
lxxxxii
.
-
Of
the
vertue
of
attemperaunce
.
Ca.
lxxxxiii
.
-
Of
the
vertue
of
strength
.
Ca.
lxxxxiiii
.
-
Of
the
vertue
of
Iustyse
.
Ca.
lxxxxv
.
-
How
a
man
ought
to
take
fro
hym
the
.vii.
dedely
synnes
.
Ca.
lxxxxvi
.
-
Of
the
gyfte
of
holy
drede
.
Ca.
lxxxxvii
.
-
Of
foure
rotes
of
the
synne
of
pryde
.
Ca.
lxxxxviii
.
-
Of
the
vertue
of
humylyte
.
Ca.
lxxxxix
.
-
Of
the
vertue
of
humylyte
.
Ca.
C.
-
Of
hym
that
is
veray
humble
.
Ca.
Ci.
-
Of
hym
that
is
humble
of
herte
.
Ca.
Cii
.
-
How
a
man
ought
to
hate
pryde
.
Ca.
Ciii
.
-
Of
dyuers
estates
of
pryde
.
Ca.
Ciiii.
-
Of
th
ensygnement
&
doctryne
of
our
lorde
.
Ca.
Cv.
-
Of
the
pryuyte
that
god
hath
to
the
soule
.
Ca.
Cvi
.
-
Of
the
comparyson
of
the
mustard
seed
to
the
loue
of
god
.
Ca.
Cvii
.
-
Of
the
gyfte
of
holy
drede
and
pyte
.
Ca.
Cviii.
-
Of
seuen
maners
of
loue
spyrytuell
.
Ca.
Cix
.
-
Of
the
seuen
gyftes
of
the
holy
ghoost
and
fyrst
of
the
gyfte
of
scyence
.
Ca.
Cx.
-
Of
the
seconde
degre
of
equyte
&
ryghtwysnes
.
Ca.
Cxi
.
-
Of
the
thyrde
degree
of
the
vertue
of
equyte
.
Ca.
Cxii
.
-
Of
the
fourthe
&
fyfthe
degre
of
the
vertue
of
equyte
Cxiii
.
-
Of
the
syxte
degree
of
the
vertue
of
equyte
.
Ca.
Cxiiii
.
-
Of
the
seuenth
degree
of
the
vertue
of
equyte
.
Ca.
Cxv.
-
The
vertues
ageynst
the
seuen
dedely
synnes
.
Ca.
Cxvi
.
-
How
one
ought
to
lyue
in
the
〈◊〉
estate
.
C.
Cxvii
-
Of
the
deuysion
of
vertues
after
the
phylosophers
.
C.
xviii
-
Of
the
fyrst
vertue
magnanymyte
.
C.
Cxix
-
Of
the
vertue
of
fraunce
or
trust
.
Ca.
Cxx
-
Of
the
vertue
of
surte
.
Ca.
Cxxi
.
-
Of
the
fourth
degre
of
the
vertue
prowesse
.
Ca.
Cxxii
-
Of
the
fyft
degre
of
the
vertue
of
prowesse
.
Ca.
Cxxiii
.
-
Of
the
syxt
degre
of
the
vertue
of
prowesse
.
Ca.
Cxxiiii
-
Of
the
spyrytuell
batayle
agaynst
synne
.
C.
Cxxv
-
Of
the
fyrst
batayle
agaynst
all
vyces
.
Ca.
Cxxvi
-
Of
very
repentaunce
of
hert
.
Ca.
Cxxvii
-
How
a
man
ought
to
confesse
hym
.
Ca.
Cxxviii
.
-
Of
the
vertue
of
the
yeft
of
counseyll
/
and
of
god
/
and
meryte
that
is
therin
.
Ca.
Cxxix
.
-
Of
the
degrees
of
the
vertue
of
mercy
.
Ca.
Cxxx.
-
the
braunches
of
the
vertue
of
mercy
&
of
almesse
.
ca.
Cxxxi
-
The
seuen
braunches
of
mercy
on
the
lyfte
syde
and
the
fyrst
braunche
.
C.
Cxxxii
-
The
seconde
braunche
.
Ca.
C.xxxiii
-
The
thyrde
braunche
.
Ca.
Cxxxiiii
.
-
The
fourthe
braunche
.
Ca.
Cxxxv.
-
The
fyfte
braunche
of
mercy
.
Ca.
Cxxxvi.
-
The
.vi
braunche
of
mercy
.
Ca.
Cxxxvii
-
The
:
vii
braunche
of
mercy
.
Ca.
Cxxxviii
.
-
How
a
person
ought
to
do
almesse
.
Ca.
Cxxix
-
Of
the
lyfe
actyfe
and
of
the
lyfe
contemplatyfe
.
ca
Cxl
-
Of
the
vertue
of
chastite
the
fyrste
degre
.
Ca.
Cxli
-
The
seconde
degre
of
the
vertue
of
chastyte
.
Ca.
Cxlii
-
She
thyrde
degre
of
the
vertue
of
chastyte
.
Ca.
Cxliii
-
The
fourth
degre
of
the
vertue
of
chastyte
.
Ca.
Cxliiii
-
The
.v.
degre
of
the
vertue
of
chastyte
.
Ca.
Cxlv
-
The
vi
degre
of
the
vertue
of
chastyte
.
Ca.
Cxlvi
.
-
The
.vii.
degree
of
the
vertue
of
chastyte
.
Ca.
Cxlvii
.
-
Of
the
fyrst
estate
of
them
that
ben
hole
and
chaste
of
body
.
Ca.
Cxlviii
.
-
The
seconde
estate
of
them
that
ben
corrupte
Ca.
Cxlix
.
-
The
thyrde
estate
and
the
fourth
estate
.
Ca.
CL.
-
The
fyfthe
estate
of
chastyte
.
Ca.
Cli.
-
The
.vi.
estate
of
the
vertue
of
vyrgynyte
and
chastyte
Ca.
Clii
.
-
The
seuenth
estate
of
the
vertue
of
chastyte
.
Ca.
Cliii
.
-
Of
the
gyfte
of
sapyence
.
Ca.
Cliiii
.
-
Of
the
fyrst
degree
of
sobrenes
&
of
mesure
.
Ca.
Clv.
-
Of
the
seconde
degree
of
sobrenes
&
of
mesure
.
Ca.
Clvi
-
Of
the
.iii.
degre
of
sobrenes
&
of
attemperaunce
.
Ca.
Clvii
.
-
Of
the
.iiii.
degree
of
sobrenes
.
&
of
mesure
Ca.
Clviii
.
-
The
v.
degree
of
sobrenes
&
of
mesure
.
Ca.
Clx.
-
The
.vi
degree
of
sobrenes
&
of
attemperaunce
.
Ca.
Clx.
-
The
.vii.
degre
of
sobrenes
&
of
attemperaunce
.
Ca.
Clxi.
Explicit
Our
fader
that
art
in
heuen
sanctified
be
thy
name
thy
kingdom
come
to
vs
/
thy
wyl
be
done
in
erth
as
in
heuen
/
our
dayly
brede
gyue
vs
to
day
&
for
gyue
vs
our
de●●
as
we
forgyue
our
de●●s
.
&
lede
vs
not
in
to
temptacion
but
delyuer
vs
from
euyl
.
amen
¶
The
fyue
commaundementes
of
the
chyrche
.
-
¶
The
sondayes
here
thou
masse
and
the
●estes
of
commaundement
.
-
¶
Of
thy
synnes
thou
the
confesse
at
the
leest
one
tyme
of
the
yere
.
-
¶
And
thy
creatour
thou
shalte
receyue
/
at
Eester
humbly
.
-
¶
These
feestes
thou
shalte
halowe
/
that
ben
gyuen
the
in
commaundement
.
-
¶
The
foure
ymbres
bigyles
thou
shalte
feste
〈◊〉
the
●●me
entyerly
.
¶
Here
after
ben
conteyned
and
declared
the
x
commaundementes
of
the
lawe
whiche
our
lorde
delyuered
vnto
Moyses
the
prophete
for
to
preche
to
the
people
for
to
holde
and
kepe
.
Capitulo
.
primo
.
FOr
to
haue
and
to
come
vnto
the
knowelege
of
the
.x.
commaundementes
of
the
lawe
the
whiche
euery
creature
reasonable
is
holden
for
to
kepe
for
to
haue
lyf
pardurable
.
It
is
to
wete
the
syth
that
creacyon
of
humayne
creature
four
lawes
haue
been
.
¶
The
fyrst
lawe
is
called
the
lawe
of
nature
.
Whiche
is
none
other
thynge
but
knowelege
of
good
and
euyll
by
the
whiche
we
knowe
that
whiche
we
ought
to
ensyewe
after
reason
/
and
also
that
whiche
we
ought
to
fle
/
that
is
to
doo
other
that
whiche
we
wolde
after
reason
sholde
be
done
to
vs
.
And
not
to
doo
to
other
the
/
whiche
we
wolde
after
reason
sholde
not
be
done
to
vs
.
And
this
lawe
gaue
god
to
man
&
to
woman
in
his
creacion
/
&
that
same
lawe
euery
creature
reasonable
ought
to
kepe
/
and
by
Ignoraunce
not
to
be
excused
/
syth
they
haue
vnderstandynge
of
reason
.
¶
The
ii
.
lawe
cometh
of
the
deuyll
to
dystroye
the
lawe
of
nature
aforesayd
/
and
that
is
sayd
lawe
of
concupyscence
whiche
was
put
in
the
creature
reasonable
by
the
synne
of
Inobedyence
/
whiche
was
in
our
fyrst
fader
/
for
to
fo
he
dysobeyed
to
god
by
synne
/
the
body
humayne
was
obeyssaunt
to
the
soule
and
to
reason
entyerly
/
but
as
so
ne
as
he
had
dysobeyed
god
/
the
body
by
concupyscence
dysobeyed
to
reason
.
Of
whiche
it
happeth
ofte
/
how
be
it
that
the
creature
by
the
fyrst
lawe
of
nature
knewe
the
good
to
be
done
/
and
the
euyll
to
be
eschewed
.
Alwaye
by
concupyscence
and
folysshe
plesaunce
is
lefte
the
ryght
Iugement
of
reason
/
&
is
enclyned
to
do
the
contrarye
and
this
sayth
saynt
powle
/
that
he
founde
a
lawe
in
his
membris
/
that
is
to
wete
the
sayd
lawe
of
concupyscence
whiche
gaynsayed
to
the
lawe
of
reason
whiche
was
in
the
soule
/
and
of
this
lawe
of
concupyscence
set
by
synne
in
the
creature
.
None
escaped
but
onely
Ihesu
&
the
glorious
virgyn
marie
.
The
.iii
lawe
is
said
the
lawe
wryton
whiche
was
delyuerd
for
the
creature
/
that
by
the
lawe
of
concupyscence
wolde
enclyne
hym
ageynst
the
Iugement
of
reason
to
do
euyll
/
to
withdrawe
hym
to
do
synne
for
doubte
of
punycyon
/
&
thys
lawe
was
delyuered
to
moyses
and
to
the
chyldren
of
Israhel
.
The
.iiii.
lawe
is
sayd
of
loue
and
of
grace
whiche
is
none
other
thyng
but
to
loue
god
&
his
neyghboure
.
And
was
delyuered
by
cause
that
the
lawe
of
scrypture
whiche
for
drede
to
be
punysshed
withdrewe
the
creature
to
do
euyll
was
not
suffycyente
/
for
how
well
that
it
empesshed
the
dede
/
as
touchynge
the
werke
.
Neuertheles
it
empesshed
not
to
the
creature
the
wyll
too
do
euyll
/
the
whiche
thynge
is
deedly
synne
/
as
oftentymes
as
it
is
concluded
in
the
thynge
that
sholde
be
as
to
the
deed
/
and
this
.iiii.
lawe
of
loue
is
in
two
commaundementes
pryncypally
comprysed
The
fyrst
is
this
.
Thou
shalte
loue
thy
god
with
all
thy
herte
/
with
all
thy
soule
/
with
al
thyn
entendement
/
and
with
all
thy
myght
.
The
.ii.
is
that
thou
shalt
loue
thy
neyghboure
as
thy selfe
.
And
these
two
commaundementes
be
so
conioyned
that
the
one
may
not
be
accomplysshed
without
that
other
.
¶
Of
the
fyrst
commaundement
.
Ca.
.ii.
FOr
to
haue
the
knowelege
of
the
sayd
fyrst
commaundement
ought
for
to
be
knowen
that
.ii.
thynges
enclyne
vs
to
loue
god
.
The
fyrst
is
to
here
gladly
for
to
speke
of
hym
&
ofte
/
for
naturally
whan
we
here
of
ony
persone
sayd
grete
good
/
we
ben
enclyned
to
prayse
&
loue
hym
/
&
therfore
to
go
oft
to
holy
chyrche
to
predycacions
and
sermons
/
is
to
a
creature
grete
vtylyte
&
prouffyte
.
The
seconde
thynge
is
to
thynke
ofte
and
to
haue
in
mynde
the
grete
benefaytes
that
a
creature
hath
receyued
/
&
receyueth
euery
day
of
god
/
for
naturally
we
ben
enclyned
to
loue
them
that
done
vs
good
.
This
loue
of
god
is
acquyred
&
goten
by
these
two
thynges
in
a
creature
&
is
kepte
and
multyplyed
by
.ii.
other
thynges
.
Fyrst
for
to
withdrawe
&
take
away
his
herte
fro
the
loue
of
temporall
goodes
.
For
the
herte
may
not
be
parfyte
in
dyuers
thynges
/
and
therfore
none
may
loue
god
and
the
wordly
thynges
togyder
perfytly
.
Secondly
for
to
haue
stedfast
pacyence
in
trybulacyon
&
to
suffre
it
for
the
loue
of
god
/
for
the
thynge
that
loue
hath
moost
trauayle
for
/
&
by
moost
payne
is
goten
/
ought
to
be
moost
loued
/
&
moost
dere
worthely
kept
/
and
this
sapyence
is
moche
necessary
and
prouffytable
to
all
them
that
wyll
go
with
god
/
For
thus
as
sayth
holy
scrypture
/
by
many
trybulacyons
behoueth
vs
to
entre
in
to
the
realme
of
heuen
.
And
this
manyfesteth
and
sheweth
to
vs
the
lyues
of
sayntes
/
the
whiche
for
to
come
to
god
haue
so
moche
suffred
and
endured
.
After
it
is
to
wete
/
that
to
thaccomplysshement
of
the
sayd
commaundement
.iiii.
thynges
admonesteth
the
creature
.
¶
The
fyrst
is
to
haue
in
mynde
contynually
the
goodes
that
the
creature
hathe
receyued
of
god
.
as
sayd
is
tofore
.
For
whan
the
creature
consydereth
that
he
hath
receyued
of
god
body
&
soule
/
&
all
other
godes
that
he
hath
/
spyrytuall
and
temporall
/
the
perylles
also
whiche
he
hath
escaped
.
The
glory
of
heuen
whiche
he
hath
apparayled
to
vs
.
The
creature
humayne
shall
Iuge
that
he
oweth
to
loue
god
with
all
his
herte
.
The
.ii.
reason
is
to
haue
in
consyderacion
the
grete
puyssaunce
/
excellence
/
&
nobles
of
god
.
And
with
that
the
grete
mysery
&
pouerte
of
our self
/
by
the
whiche
consyderacyon
the
creature
shall
Iuge
/
the
whan
he
shall
loue
god
with
all
his
herte
/
he
shall
serue
hym
with
all
his
myght
/
whiche
yet
he
doth
full
lytel
vnto
the
regarde
of
his
grete
excellence
noblenesse
and
puyssaunce
.
¶
And
therfore
the
creature
humayne
sholde
alway
the
more
for
to
enforce
hym
to
loue
/
to
serue
/
&
for
to
honour
god
.
¶
The
thyrde
reason
is
to
take
away
the
loue
and
affeccyon
of
worldly
thynges
as
sayd
is
to fore
.
For
where
all
the
herte
suffyseth
not
for
to
loue
almyghty
god
suffycyently
/
consydered
his
grete
excellence
noblenes
and
puyssaunte
magnyfycence
as
is
tofore
sayd
/
thenne
he
that
putteth
in
his
herte
the
loue
of
thynges
temporell
/
the
whiche
ben
but
stynkynge
fylthe
and
ordure
to
the
regarde
of
god
/
semeth
well
that
he
dooth
to
god
grete
velony
/
and
in
this
case
he
loueth
not
god
with
all
his
herte
after
the
sayd
commaundement
/
for
of
so
moch
as
the
herte
of
the
creature
is
set
to
loue
other
thynge
than
god
of
so
moche
it
is
lesse
in
god
.
The
fourth
reason
is
to
kepe
hym selfe
and
to
put
from
hym
all
synnes
and
in
especyall
deedly
synne
/
for
no
creature
beynge
in
deedly
synne
may
loue
god
.
For
by
deedly
synne
the
creature
offendeth
god
and
is
pryued
and
out
of
grace
/
whiche
thynge
is
contrary
to
his
loue
.
¶
Of
the
fyrst
commaundement
of
the
law
.
Ca.
iii.
WE
ought
thenne
accordynge
to
the
sayd
fyrst
commaundement
to
loue
with
all
our
herte
The
whiche
thynge
the
creature
dothe
/
whan
in
all
his
werkes
his
entencyon
is
ryghtfull
and
after
goddes
wyll
.
For
the
entencyon
of
the
creature
is
suche
vertu
that
he
rendre
his
werkes
&
operacyon
after
god
good
or
euyll
/
and
therfore
what
so
euer
werke
that
the
creature
do
yf
his
entencion
be
euyl
the
operacyon
and
al
the
werke
is
without
meryte
/
and
conuerted
fro
it
/
in
to
do
euyll
/
herof
it
is
sayd
in
the
gospell
by
our
sauyour
Ihesu
cryst
/
yf
thyn
eye
be
euyll
all
thy
body
is
derke
.
That
is
to
saye
yf
thyn
entencyon
be
euyll
/
all
thy
werkes
ben
derke
and
in
synne
and
without
meryte
.
And
therfore
it
behoueth
to
rendre
the
werke
of
the
creature
good
and
merytorye
and
that
his
entencyon
be
ryghtfull
accordynge
to
goddes
wyll
.
But
bycause
that
for
to
rendre
the
werke
of
the
creature
good
and
merytoryous
accordynge
vnto
god
/
suffyseth
not
onely
good
entencyon
.
But
it
behoueth
also
to
haue
the
ryghtfull
entencion
and
good
wylle
lyke
as
it
may
appyere
in
hym
/
that
wyll
stele
and
take
other
mennys
goodes
for
to
nourysshe
and
fede
the
poure
peple
/
For
th
entencyon
of
the
wylle
to
gyue
for
goddes
sake
to
the
pore
peple
is
good
.
But
the
wylle
to
stele
or
take
awaye
other
mennes
goodes
is
euyll
for
to
so
do
.
And
therfore
that
dede
shal
be
euyll
/
and
may
not
be
excused
.
For
by
cause
that
an
euyll
werke
for
ony
good
entencyon
may
not
be
excused
It
is
sayd
after
in
the
commaundement
/
that
the
creature
ought
to
loue
god
with
all
his
soule
.
That
is
to
saye
that
his
wyll
accorde
in
all
his
werkes
to
the
wyll
of
god
/
&
this
demaunde
we
of
god
whan
we
say
our
pater
noster
whan
we
praye
god
that
his
wyll
be
done
in
vs
.
¶
Also
by
cause
that
yet
for
to
accomplisshe
the
sayd
commaundement
/
suffyse
not
onelye
good
entencyon
and
good
wyl
it
is
after
sayd
in
the
same
commaundement
/
that
the
creature
ought
to
loue
his
god
with
all
his
entendement
and
vnderstondynge
.
That
is
to
saye
that
in
th
entendement
of
the
creature
be
no
deedly
synnes
delybered
by
consentynge
ne
concluded
.
For
alle
consentynges
concluded
in
thynge
that
sholde
be
as
touchynge
the
dede
of
deedly
synne
/
though
soo
be
that
the
dede
be
not
done
outward
as
touchynge
the
werke
that
ony
thynge
ensie
we
therof
/
yet
it
is
deedly
synne
.
And
the
creature
beynge
in
deedly
synne
may
not
loue
god
as
aboue
is
sayd
Also
by
cause
that
yet
for
t
accomplish
the
sayd
commaundement
suffyse
not
onelye
good
entencyon
&
good
wyll
as
touchynge
the
werkes
withoutforth
/
&
that
in
th
entendement
of
the
creature
groweth
deedly
synne
by
consentynge
/
but
it
behoueth
that
the
creature
put
and
employe
all
the
strengthe
and
puyssaunce
that
he
hath
in
good
werkes
and
dedes
.
Iuste
and
vertuous
/
that
they
be
to
t
honoure
and
worshyp
of
almyghty
god
and
to
the
saluacion
of
hym self
and
his
neyghboure
.
It
is
sayd
afin
the
foresayd
commaundement
that
the
creature
ought
for
to
loue
his
god
with
all
his
myght
and
with
all
his
strengthe
.
And
therfore
all
they
that
put
and
employe
all
theyr
myght
and
strengthe
in
the
werkys
of
synne
/
done
ageynst
the
sayd
commaundemenet
&
synne
deedly
.
Thus
it
appyereth
clerely
that
for
t
accomplish
the
sayd
fyrst
commaundement
pryncypall
.
The
creature
ought
to
gyue
vnto
god
entencyon
/
wyll
/
entendement
and
all
his
strength
and
good
wyll
by
the
maner
that
is
aforesayd
.
¶
The
seconde
commaundement
of
the
lawe
is
how
eche
man
ought
to
loue
his
neghboure
.
Ca.
.iiii.
FOr
to
haue
knowleche
of
the
seconde
commaundement
pryncypall
aforsayd
touchynge
the
loue
of
his
neyghboure
whome
the
creature
ought
to
loue
as
hym self
.
It
is
to
wete
that
to
the
loue
of
our
neyghbour
four
thynges
ought
to
moue
vs
.
Fyrst
for
by
cause
that
we
all
ben
chyldren
of
god
by
creacyon
.
And
naturally
brethern
and
systers
loue
that
one
that
other
.
And
thus
we
ben
all
members
of
Ihesu
Cryst
/
whiche
is
our
heed
and
one
membre
loueth
another
naturally
.
Secondly
to
this
ought
to
brynge
vs
the
loue
&
obeyssaunce
that
we
owe
to
god
as
aforesayd
is
/
whiche
commaundeth
vs
to
loue
our
neyghboure
.
Thyrdly
to
this
loue
ought
to
brynge
vs
the
commynycacyon
whiche
is
emonge
creatures
humayne
.
For
our
lorde
Ihesu
cryste
made
vs
all
&
created
/
for
vs
all
he
hath
suffryd
paynfull
deth
And
to
vs
all
he
hathe
apparaylled
the
glorye
and
the
beatytude
of
heuen
/
yf
we
lose
it
not
by
synne
.
And
naturally
euery
creature
of
one
lykenes
/
of
one
fourme
/
and
of
one
semblaunce
loueth
and
ought
to
loue
the
other
/
lyke
as
we
se
in
bestes
and
byrdes
that
eche
loue
other
.
And
hym
that
is
to
hym
lyke
&
his
parayll
.
And
therfore
euery
creature
that
loueth
not
his
neyghboure
myspryseth
not
onely
ayenst
the
lawe
dyuyne
/
but
also
ayenst
the
lawe
of
nature
.
The
fourth
thynge
that
to
this
loue
ought
to
brynge
is
the
prouffyte
that
cometh
therof
.
For
whan
a
creature
loueth
well
another
he
desyreth
his
prouffyte
his
honour
/
his
sauement
/
and
purchaseth
it
gladly
.
By
these
foure
thynges
aforesayd
appereth
clerely
that
we
ought
to
loue
our
neyghboure
as
oure selfe
/
and
this
loue
is
in
fyue
thynges
.
Fyrst
whan
one
loueth
his
neyghboure
truely
/
that
is
to
say
for
the
wele
of
hym
/
and
that
is
in
hym
/
and
nothynge
for
his
owne
propre
.
To
the
knowelege
of
whiche
thynge
is
to
wete
amonge
reasonable
creatures
/
thre
maners
of
loue
ben
founden
.
¶
Here
is
contayned
how
one
ought
to
loue
his
neyghboure
.
Ca.
v.
THe
fyrste
is
whan
a
creature
loueth
an
other
creature
for
the
prouffyte
and
vtilyte
that
he
doothe
vnto
hym
.
And
this
loue
is
not
veray
and
parfyte
.
For
whan
that
the
prouffyte
fayleth
/
the
loue
fayleth
also
.
The
seconde
is
whan
a
creature
loueth
an
other
creature
for
her
beaute
/
and
the
pleasure
and
delyte
that
he
taketh
therin
This
loue
is
not
veraye
.
For
she
fayleth
whan
the
pleasure
or
delyte
dothe
fade
away
and
fayle
The
thyrde
is
whanne
for
the
loue
of
our
lorde
all
myghty
and
for
the
well
of
hym
the
creature
loueth
a nother
creature
.
And
this
loue
is
grete
&
veray
/
&
accordynge
to
god
.
Secondly
whan
one
loueth
his
neyghbour
ordynatly
that
is
to
wete
lasse
than
god
.
Thus
as
the
creature
oweth
to
loue
hym selfe
lasse
than
god
.
And
this
techeth
vs
our
sauyoure
Ihesu
Cryste
whan
he
sayth
.
He
that
loueth
fader
or
moder
or
his
brother
or
sister
or
his
chyldern
or
or
ony
other
thynge
more
than
me
.
He
is
not
worthy
to
haue
me
/
how
shall
it
be
knowen
.
Saynte
Gregory
enseygneth
it
to
vs
/
that
the
werkes
of
without
forth
doon
for
a
creature
shewe
the
loue
that
one
hath
vnto
hym
withinforth
.
For
naturally
one
doth
gladly
whiche
he
weneth
that
it
ought
for
to
please
or
her
that
he
loueth
.
¶
And
also
by
this
it
apperyth
clerly
/
that
whan
ony
manere
of
creature
leueth
to
do
vnto
the
werkes
.
The
whiche
accordynge
to
god
he
is
holden
and
bounden
For
to
doo
other
werkys
contrary
vnto
the
pleasure
of
the
creature
/
thenne
he
loueth
that
creature
more
than
he
doth
God
.
And
also
in
this
doynge
he
myspreyseth
a
gaynst
the
two
commaundementes
aforesayd
and
also
synneth
dedly
.
¶
Thyrdly
the
loue
afore
sayd
is
whan
the
creature
loueth
his
neyghbour
by
dedys
.
Also
that
is
for
to
say
not
by
wordes
only
/
but
also
in
fate
and
dede
to
procure
in
hym
his
profyte
and
to
empresse
&
let
his
domage
with
his
power
as
he
dothe
to
hym selfe
.
¶
Fourthly
whan
a
creature
loueth
his
neyghbour
in
tymes
.
That
is
also
for
to
be
vnderstonde
also
well
in
the
of
his
aduersyte
:
and
also
in
pouerte
/
as
in
the
tyme
of
his
rychesse
/
and
also
of
his
prosperyte
.
For
in
especyall
in
the
tyme
of
his
aduersyte
/
and
also
of
his
pouerte
the
veray
frende
is
proued
.
✿
¶
And
fyfthly
whan
the
creature
loueth
his
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
euyll
werkes
.
As
ben
they
that
accompanye
theym
to
robbe
&
stele
other
mennes
goodes
/
or
do
other
euyll
and
wycked
dedes
.
For
after
reason
thou
sholdest
not
Iuge
that
thou
oughtest
doo
suche
thynges
.
After
the
fyue
thynges
that
euery
creature
ought
to
rendre
vnto
his
neyghboure
after
the
sayd
seconde
commaundement
/
is
to
wete
that
two
thynges
sheweth
pryncypally
the
loue
whan
it
is
in
the
creatures
.
¶
The
fyrst
is
for
to
haue
pacyence
and
compassyon
in
myscheyf
and
in
the
aduersyte
or
pouerte
of
other
For
one
excuseth
and
pardoneth
gladly
and
lyghtly
the
defawte
or
offence
of
the
persone
that
he
loueth
/
and
these
be
sygnes
of
grete
loue
.
The
.ii.
is
humylyte
whiche
causeth
pacyence
.
For
comynly
whan
a
persone
is
proude
he
knoweth
not
his
defautes
.
But
despyseth
the
other
by
presumpcyon
/
and
may
not
supporte
that
defawtes
that
he
Iugeth
in
theym
.
But
he
is
Impacyent
And
without
forth
he
sheweth
and
manyfesteth
ofte
angre
and
dyspleasaunce
.
But
by
cause
that
the
sayd
commaundement
for
to
loue
his
neyghboure
as
hym selfe
was
by
the
Iewes
and
pharysees
euyll
vnderstonden
/
and
may
be
and
is
yet
by
many
other
.
For
they
holde
that
they
ought
loue
theym
that
loueth
them
/
&
to
hate
them
that
hate
theym
/
and
for
theyr
neyghboure
they
vnderstode
onelye
theyr
frendys
¶
It
is
to
vnderstonde
that
whan
loue
or
hate
is
in
a
creature
.ii.
thynges
ben
to
be
consydered
/
that
is
to
wete
the
nature
that
he
hath
and
the
synne
or
defaute
of
hym
/
euery
creature
of
god
after
his
nature
/
ought
for
to
be
byloued
/
but
his
synne
and
defawte
ought
for
to
be
dyspysed
and
hated
.
¶
And
after
this
foresayd
exposycyon
ought
for
to
be
vnderstonden
the
commaundement
that
Ihesu
cryst
made
to
his
appostles
for
to
loue
theyr
enemyes
.
For
the
nature
humayne
we
ought
to
loue
/
and
to
do
well
to
them
that
hate
vs
/
and
pray
for
them
that
do
to
vs
euyll
/
and
that
persecute
vs
.
But
we
owe
alway
to
hate
theyr
synnes
&
theyr
defautes
.
Neuerthelesse
we
may
well
/
and
it
is
lefull
to
vs
to
desyre
the
dystruccyon
of
a
creature
obstynate
in
euyl
and
in
synnes
/
and
that
destroyeth
holy
chyrche
/
&
domageth
and
hurteth
other
.
For
the
desyre
of
this
is
to
desyre
the
good
of
other
/
and
nothynge
the
euyll
/
to
the
ende
that
he
cease
to
do
euyll
/
and
perseuer
in
euyll
.
And
not
onely
for
his
dystruccyon
.
Suche
people
whan
they
haue
desyred
after
th
entendement
aforesayd
ben
called
after
th
appostle
the
mynysters
of
god
.
¶
Here
after
foloweth
the
.x.
commaundementes
of
the
lawe
pertyculer
.
Ca.
vi
.
NOw
it
is
to
wete
that
these
two
pryncipall
commaundementes
aforesayd
were
gyuen
to
Moyses
/
whan
god
delyuered
vnto
him
the
lawe
in
.x.
commaundementes
partyculer
.
The
whiche
commaundementes
euery
creature
reasonable
is
bounden
for
to
kepe
/
for
to
haue
the
lyfe
and
glory
pardurable
.
¶
The
thre
fyrst
haue
regarde
to
the
dyleccyon
and
loue
of
god
accordynge
vnto
the
pryncypall
commaundement
tofore
sayd
.
And
the
seuen
other
partyculer
apperteyneth
to
the
loue
and
to
the
dylection
of
his
neyghboure
/
accordynge
to
the
other
commaundement
pryncypall
ensyewynge
.
And
of
the
same
.x.
commaundementes
there
ben
two
affyrmatyues
onely
the
whiche
enduceth
the
creature
for
to
doo
well
/
and
.viii.
other
negatyues
whiche
defende
to
do
yll
The
cause
is
for
so
moche
as
for
to
kepe
hym
from
doynge
euyll
/
is
the
puyssaunce
of
the
creature
for
the
fre
wyll
that
he
hathe
to
the
whiche
he
may
not
be
constrayned
/
but
to
doo
well
is
not
in
the
puyssaunce
of
the
creature
/
but
it
is
the
specyall
grace
of
god
.
¶
Of
the
thre
fyrst
commaundementes
partyculer
.
Capitulo
.
vii
.
FOr
to
haue
the
knowlege
of
the
.iii.
fyrst
commaundementes
apperteynynge
to
the
loue
&
dyleccyon
of
god
.
It
is
to
wete
that
a
veraye
subgect
oweth
to
his
lorde
thre
thynges
/
the
whiche
the
creature
oweth
vnto
god
soueraynly
.
The
fyrst
is
fayth
or
fydelyte
/
that
is
to
say
that
t
honour
/
seruyce
/
and
obeysaunce
that
the
subgect
oweth
to
his
lorde
/
and
the
sygnoury
that
he
ought
to
haue
ouer
hym
be
not
by
hym
delyuered
to
an
other
.
For
in
suche
a
case
he
sholde
be
holden
for
a
traytre
and
for
false
and
euyll
.
And
vpon
this
was
gyuen
of
god
to
Moyses
the
fyrste
commaundement
the
whiche
is
suche
.
¶
Thou
shalte
not
adoure
no
straunge
god
.
That
is
to
say
/
the
obeysaunce
/
honour
and
seruyce
that
the
creature
ought
to
do
to
god
/
lyke
as
it
is
deuysed
vpon
the
fyrst
commaundement
pryncypall
/
he
shall
in
no
wyse
do
vnto
ony
other
than
to
god
.
¶
Ageynst
this
commaundement
doth
and
synne
mortally
all
the
people
that
entremet
them
of
dyuynacyons
/
of
sortyleges
and
sorceryes
.
For
after
saynt
Austyn
suche
thynges
may
not
be
made
ne
done
without
to
haue
ony
or
some
couenauntes
with
the
deuyl
/
by
the
whiche
all
suche
thynges
ben
sayd
and
made
.
And
therfore
all
suche
people
be
cursed
&
excomenyed
of
holy
chyrche
.
¶
And
yet
also
all
they
that
holde
and
beleue
that
the
planettes
and
the
sterres
gouerne
the
soules
of
the
creatures
.
For
god
onely
gouerneth
man
and
woman
/
and
for
to
serue
man
and
woman
they
ben
made
and
created
.
Thyrdly
all
they
that
in
ony
other
maner
thynge
what
so
euer
it
be
that
set
more
theyr
hope
in
than
in
god
/
be
it
in
goodes
temporell
or
in
creatures
or
that
more
loue
theym
than
god
.
The
whiche
happeth
whan
for
suche
loue
/
or
for
to
gete
suche
a
thynge
/
the
creature
dysobeyeth
vnto
the
commaundementes
of
god
and
of
holy
chyrche
.
¶
Fourthly
all
they
that
for
to
obey
to
theym
and
to
do
theyr
pleasures
make
theyr
subgectes
and
seruauntes
to
dysobeye
the
commaundementes
of
almyghty
god
and
holy
chyrche
.
¶
Fyfthly
&
all
they
that
in
suche
a
case
obey
vnto
the
creature
.
And
yet
also
all
theym
that
more
beleue
to
theyr
owne
wytte
than
they
do
vnto
the
commaundementes
of
god
/
and
to
the
ordynaunces
of
holy
chyrche
.
As
do
they
that
retche
not
to
knowe
the
commaundementes
of
god
/
the
artycles
of
the
fayth
/
and
all
other
thynges
that
of
necessyte
ben
to
be
beleued
/
kepte
/
and
holden
for
to
haue
glory
&
lyfe
pardurable
.
But
many
beleue
for
to
gete
heuen
by
theyr
folysshe
presumpcyon
.
And
therfore
they
wyll
gouerne
them
at
theyr
pleasure
and
wyll
/
and
yet
all
they
that
for
to
haue
the
delectacyons
and
the
eases
of
the
flesshe
and
of
theyr
bodyes
dysobey
to
god
and
to
his
commaundementes
.
¶
The
seconde
thynge
that
the
veray
subget
oweth
to
his
lorde
.
Ca.
viii
.
THe
second
thynge
that
the
veray
subget
oweth
to
his
lord
/
and
in
especyall
to
god
/
is
that
he
ne
say
ne
do
thynge
that
may
be
to
his
vylonnye
/
or
to
his
Iniurye
or
dyshonour
.
And
vpon
this
was
delyuerd
the
seconde
commaundement
apperteynynge
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
do
byleue
thynge
the
whiche
thou
sayest
or
doost
/
thou
shalte
not
swere
the
name
of
god
/
but
for
thynges
the
whiche
ben
very
table
and
for
good
and
Iust
cause
.
And
in
case
of
nede
&
of
necessyte
.
For
othe
is
ordeyned
for
to
sette
an
ende
in
thynges
lytygyous
and
debatefull
/
of
the
whiche
fayth
or
demonstraunce
may
in
none
other
wyse
be
knowen
but
by
othe
and
true
swerynge
.
And
in
this
was
restrayned
to
the
crysten
that
/
whiche
was
graunted
to
the
Iewes
.
For
it
was
leful
to
them
to
swere
and
not
to
be
periured
.
But
to
the
crysten
people
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
thynges
afferme
or
denye
late
thy
word
be
/
it
is
thus
/
or
it
is
not
thus
/
and
yf
thou
makest
oth
of
haboundaunce
/
but
in
caas
of
necessyte
it
is
euyll
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
kepynge
may
by
a
creature
be
lasse
sette
/
thenne
in
the
tongue
¶
And
to
this
purpose
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
no
ne
may
not
/
nor
wyll
not
refrayne
and
with
holde
his
tonge
/
ne
kepe
hym
frome
euyll
saynge
or
of
ouermoche
superfluous
spekynge
/
sclaundrynge
and
detraccyon
?
¶
And
therfore
sayth
the
holy
appostle
saynt
Iames
that
the
man
is
perfyte
and
wyse
that
setteth
to
his
tonge
suche
garde
that
he
myspryse
not
ne
synne
not
in
his
spekynge
.
And
for
that
fraylnes
the
creature
that
vseth
or
accustometh
hym
for
to
swere
periureth
or
forswereth
lyghtly
.
The
whiche
thynge
of
hym self
is
deedly
synne
whan
the
periurynge
is
made
in
ernest
&
by
delyberacyon
/
and
the
moost
gretest
synne
that
is
after
/
is
for
to
adoure
straunge
goddes
/
whiche
is
sayd
synne
of
ydolatry
.
And
therfore
not
to
take
the
name
of
god
in
vayne
by
the
maner
that
sayd
is
/
was
the
seconde
commaundement
gyuen
of
our
lorde
to
moyses
as
tofore
is
sayd
.
¶
The
thyrde
thynge
that
the
veray
subgecte
oweth
vnto
his
lorde
.
Ca.
ix
.
THe
thyrde
thynge
that
the
veray
subgect
oweth
to
his
lorde
and
soueraynly
to
god
/
is
seruyce
/
&
vpon
this
was
delyuered
to
Moyses
the
thyrde
commaundement
apperteynynge
to
the
dyleccion
and
loue
of
god
and
is
suche
as
foloweth
.
Thou
shalt
halowe
and
sanctyfy
the
sonday
/
that
is
to
saye
.
Thou
shalt
cease
the
sayd
day
fro
all
worldly
werkes
/
and
in
especyall
of
the
werkes
of
synne
.
And
that
daye
thou
shalt
occupye
thy selfe
and
employe
the
in
the
preasynge
and
in
the
seruyce
of
almyghty
god
in
knowlegynge
the
benefaytes
and
the
grace
that
thou
hast
of
hym
.
And
god
wolde
that
by
the
Iewes
the
sabot
day
sholde
be
employed
in
his
preasynge
and
his
seruyce
.
In
mynde
of
that
whiche
he
had
made
and
fourmed
all
thynges
/
and
the
seuenth
day
he
ceased
/
and
dyde
rest
for
to
make
newe
creatures
.
And
by
the
crysten
people
in
the
steed
of
the
foresayd
Sabotte
day
that
the
Iewes
halowed
.
¶
The
day
of
the
sonday
hath
ben
ordeyned
in
mynde
of
the
recreacyon
of
the
creature
resonable
made
by
the
resurrexcyon
of
our
sauiour
Ihesu
cryst
/
Whiche
a
rose
on
suche
a
day
.
And
semblably
the
sayntes
/
and
the
solempnytees
commaunded
by
the
chyrche
for
to
be
kepte
and
also
lyke
as
the
sondaye
ought
euery
creature
to
employe
in
the
praysynge
and
lounynge
to
god
and
of
his
sayntes
and
to
seace
and
rest
erthely
and
also
worthely
werkes
/
and
also
in
especyal
fro
synne
.
And
in
especyall
the
creature
ought
to
cease
of
two
thynges
/
fyrste
fro
all
werkes
temporall
/
erthely
/
and
also
corporell
excepte
foure
cases
.
The
fyrste
is
for
to
haue
the
necessyte
of
his
lyfe
.
The
seconde
also
is
for
the
necessyte
of
the
lyfe
of
his
neyghbour
.
The
.iii
is
for
the
necessyte
of
holy
chyrche
The
fourth
is
for
the
auctoryte
of
his
souerayne
and
his
commaundement
:
whan
in
such
dayes
he
commaundeth
to
werke
for
ony
causes
Iust
and
resonable
.
In
whiche
foure
causes
it
is
lefull
to
a
creature
vpon
the
sayd
daye
for
to
do
werke
corporell
.
¶
The
seconde
thynge
whereof
the
humayne
creature
ought
for
to
cease
in
especyall
vpon
the
sayd
dayes
is
to
do
synne
/
and
in
especyall
for
dedly
synne
/
for
how
well
that
a
creature
ough
for
to
kepe
hym selfe
from
all
synne
and
in
especyall
fro
deedly
synne
.
Neuerthelesse
synne
doone
in
the
sayd
dayes
is
moche
more
greuous
than
in
other
dayes
.
The
thyrde
thynge
wherof
a
creature
ought
to
kepe
hym
in
the
sayd
dayes
is
of
ydlenes
/
for
to
be
ydle
is
cause
of
ouer
moche
euyll
&
of
synnes
&
in
especyall
on
the
sayd
dayes
ought
a
creature
to
occupye
and
enbesye
hym
in
thre
thynges
.
Fyrst
in
makyng
sacrefyce
to
god
of
him
selfe
/
&
of
all
that
he
hath
&
in
especyal
a
creature
ought
on
the
sayd
dayes
to
gyue
him
selfe
to
god
by
deuout
oraysons
and
prayers
.
And
to
haue
grete
sorowe
and
bytter
repentaunce
of
his
synnes
.
Secondely
a
creature
ought
to
occupye
hym
in
the
louenge
and
praysynge
of
his
maker
and
creatour
.
And
bycause
that
in
the
mouthe
of
a
synner
/
praysynge
is
not
pleasaunt
to
god
euery
creature
ought
to
make
clene
his
herte
from
all
synnes
by
bytter
repentaunce
/
by
deuout
confessyon
and
by
penaunce
.
¶
Thyrdly
a
creature
ought
to
occupye
hym
in
the
sayd
dayes
in
doynge
almesses
for
the
loue
of
god
/
of
suche
goodes
as
god
hath
gyuen
to
hym
/
to
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
feestes
of
sayntes
the
creature
ought
to
tourne
his
entendement
in
the
consyderacyon
of
thre
thinges
.
¶
Fyrst
the
creature
ought
to
consyder
the
grete
lyberalyte
and
largesse
of
god
that
the
saynt
of
whome
the
feest
is
/
for
a
lytell
seruyce
that
he
hath
doone
to
god
.
God
hath
so
gretely
rewarded
and
guardoned
that
hath
gyuen
to
hym
glorye
and
Ioye
pardurable
with
him
And
with
this
god
wyll
that
of
his
creatures
he
be
honoured
and
praysed
in
this
worlde
.
And
by
this
consyderacyon
the
creature
ought
to
be
all
towarde
god
/
&
ought
desyre
with
all
his
herte
to
doubte
/
to
loue
and
serue
deuoutly
and
perseuerauntly
suche
a
lorde
the
whiche
payeth
so
well
and
truely
his
vertuous
seruauntes
.
¶
Secondely
a
creature
ought
in
his
herte
to
ymagyn
&
thynke
of
the
glory
and
Ioye
inestymable
that
the
saynt
hath
with
all
myghty
god
/
whiche
is
soo
grete
that
herte
humayne
may
not
thynke
ne
mouthe
expresse
ne
speke
/
&
by
suche
consyderacyon
he
desyreth
to
haue
suche
we
le
/
And
by
this
the
creature
desyreth
with
all
his
herte
to
serue
/
loue
and
also
to
drede
god
/
the
whiche
for
this
gyueth
suche
we
le
to
a
creature
.
Thyrdly
a
creature
ought
consyder
in
the
sayd
dayes
the
grete
myserye
of
hym self
the
dyuers
trybulacyons
/
afflyccyons
/
maladyes
/
and
euyll
accydentes
/
fortunes
and
seruytudes
/
and
many
moo
parylles
that
ben
euery
day
in
thys
poore
worlde
.
And
by
this
consyderacyon
a
creature
ought
to
haue
the
worlde
in
despyte
/
and
not
to
preyse
worldly
thynges
/
and
to
serue
god
with
all
his
power
.
And
to
desyre
to
be
oute
of
this
myserye
/
for
to
haue
the
grete
Ioye
and
glorye
of
heuen
whiche
the
saynt
hath
with
god
.
¶
Here
after
folowen
the
seuen
other
commaundementes
/
apparteynynge
to
the
loue
and
dyleccyon
of
his
neyghboure
Ca.
x.
AFter
the
thre
commaundementes
aforesayd
apparteynynge
to
the
loue
and
dyleccyon
of
god
Folowe
the
seuen
other
apparteynynge
to
the
loue
of
his
neyghboure
accordynge
to
the
seconde
commaundemente
pryncypall
aforesayd
.
For
to
haue
the
knowleche
of
theym
/
is
to
wete
/
that
the
creature
that
loueth
his
neyghboure
after
the
sayd
commaundemente
/
ought
to
haue
.ii.
thynges
/
that
is
to
wete
not
to
do
euyll
/
and
for
to
do
well
.
And
therfore
of
the
sayd
seuen
commaundementes
partyculer
/
the
fyrst
enduceth
and
excyteth
the
creature
to
do
wel
.
But
how
be
it
that
euery
creature
is
bounden
to
do
well
to
his
neyghboure
.
Neuerthelesse
he
is
moost
bounden
by
especyall
to
do
good
to
tho
persones
that
to
hym
be
moost
nygh
and
moost
conioyned
.
And
therfore
the
sayd
fyrst
commaundement
of
these
vii
.
enduceth
&
admonesteth
the
creature
to
do
wel
/
&
commaunded
to
honoure
serue
and
ayde
fader
and
moder
/
whiche
ben
the
persones
moost
conioynt
to
vs
/
and
too
whome
we
ben
moost
holden
after
god
.
And
it
is
suche
/
honour
thy
fader
and
moder
to
the
ende
that
thou
haue
good
and
longe
lyfe
vpon
the
erthe
.
The
cause
wherfore
we
ought
to
honour
our
faders
and
moders
/
is
for
the
grete
benefaytes
that
we
receyue
of
them
in
thre
thynges
pryncipally
.
Fyrst
the
chylde
receyueth
of
fader
and
moder
his
beynge
For
therfore
the
chylde
ought
to
bere
to
them
more
gretter
honour
and
obeyssaunce
than
too
ony
other
after
god
.
Secondly
the
chylde
receyueth
of
fader
and
moder
nourisshynge
in
his
chyldehode
.
And
therfore
the
chylde
is
bounden
to
gouerne
them
in
theyr
olde
aege
/
and
of
his
goodes
for
to
admynystre
vntoo
them
theyr
necessytees
after
his
power
yf
they
haue
nede
¶
Thyrdly
the
chylde
receyueth
of
fader
and
moder
techynge
&
doctryne
.
And
therfore
in
all
thynges
/
that
be
not
ageynst
god
the
chylde
oweth
to
obeye
to
them
/
&
in
thys
doynge
.v.
thynges
ben
promysed
of
god
by
the
prophete
to
the
chylde
.
¶
Fyrst
grace
in
this
worlde
and
glorye
perdurable
in
the
other
.
Secondly
longe
lyf
whiche
ought
not
to
be
nombred
in
the
nombre
of
yeres
/
but
in
the
nombre
of
good
vertues
.
And
in
lyf
whiche
is
withoute
synne
.
Thyrdly
ioye
&
lygnage
of
chyldren
.
Fourthly
fame
or
renomme
lowable
.
Fyfthly
rychesses
.
After
it
is
to
wete
that
some
be
not
sayd
fader
for
cause
of
carnall
generacyon
/
but
for
many
other
causes
.
Somme
ben
sayd
fader
/
and
to
eche
of
theym
we
ought
for
to
bere
honour
and
reuerence
.
Fyrst
some
be
sayd
fader
for
good
and
holy
doctryne
/
and
good
ensaumple
that
they
haue
gyuen
and
shewed
of
good
and
holy
contemplatyf
lyf
.
As
the
apostles
and
other
sayntes
/
for
by
theyr
holy
doctryne
they
haue
made
as
chyldren
of
Ihesu
cryst
by
faythe
.
And
to
them
we
ought
to
bere
honoure
/
reuerence
/
and
obeysaunce
/
not
onely
with
the
mouth
/
but
by
ensyewynge
theyr
werkes
/
and
theyr
good
and
holy
lyues
and
doctryne
.
Secondly
some
ben
sayd
fader
for
the
admynystracyon
that
they
haue
of
god
/
lyke
as
the
prelates
ben
of
holy
chyrche
/
to
whome
we
ought
to
gyue
honoure
in
obeynge
to
them
and
to
theyr
commaundementes
/
as
to
the
mynysters
of
god
.
Thyrdly
some
be
sayd
fader
for
the
garde
and
defence
that
they
ought
to
doo
theyr
people
as
ben
the
kynge
/
the
prynce
and
other
lordes
whiche
haue
the
people
to
gouerne
and
to
kepe
.
and
them
we
ought
to
loue
and
honoure
and
to
them
obeye
by
subiection
/
for
theyr
power
cometh
of
god
.
Fourthly
some
ben
sayd
fader
/
and
ben
to
be
honoured
for
the
weale
and
good
that
is
receyued
of
them
/
as
ben
they
that
socoure
the
poore
in
theyr
necessyte
/
as
fader
by
pyte
and
by
compassion
.
Fyfthly
some
be
sayd
fader
and
ought
to
be
honoured
for
theyr
olde
aege
/
as
ben
the
people
whiche
ben
of
grete
aege
.
AFter
the
sayd
fyrst
commaundement
partyculer
touchynge
the
loue
&
dyleccyon
of
his
neyghboure
/
whiche
enduceth
and
somoneth
a
creature
to
doo
wel
.
Folowen
the
other
.vi.
whiche
defende
to
a
creature
to
doo
euyll
.
And
therfore
that
amonge
all
the
euylles
that
a
creature
may
do
to
another
/
the
gretest
euyl
is
to
sle
him
/
&
this
was
gyuen
to
moyses
in
the
seconde
commaundement
of
the
.vii.
&
is
.
Thou
shalt
not
slee
/
that
is
to
wete
creature
reasonable
of
thy
propre
wyll
&
auctoryte
.
To
the
knowleche
of
whiche
commaundement
is
to
wete
that
after
holy
scrypture
been
slayne
creatures
resonable
in
many
maners
/
Fyrst
by
smytynge
in
the
body
and
hurtynge
in
suche
maner
that
deth
ensyeweth
therof
/
and
this
is
not
only
agaynst
the
seconde
commaundemente
pryncypall
afore
sayd
whiche
commaundeth
hym
for
to
loue
his
neyghboure
as
hymselfe
.
But
it
is
agaynst
nature
for
naturally
all
thyngees
lyke
&
semblable
loue
eche
other
Secondly
by
gyuynge
counseyll
fauour
or
ayde
&
tendeth
a
creature
to
slee
a nother
bodyly
/
or
to
make
hym
to
fall
into
dedly
synne
.
Thyrdly
in
makynge
conforte
and
also
ayde
vnto
a
creature
for
to
sle
a nother
corporally
or
for
to
cause
hym
for
to
fall
in
to
dedly
synne
.
Fourthly
in
consentynge
hym selfe
to
the
bodly
deth
of
another
spyrytuall
as
touchynge
to
dedly
synne
/
as
to
make
a nother
for
to
fall
.
The
whiche
consentynge
is
vnderstonde
/
as
oftymes
as
I
may
lette
a nother
fro
deth
corporall
or
spyrytuall
as
touchynge
dedly
synne
and
I
let
him
not
.
By
this
it
appereth
clerely
ynough
that
a
creature
somtyme
sleeth
a
body
/
by
iniurye
done
to
his
body
in
suche
wyse
that
deth
ensyeweth
.
And
sometyme
the
soule
for
to
make
it
fall
in
to
dedly
synne
and
somtyme
body
and
soule
to
gyder
/
by
sleynge
hym selfe
or
a
woman
grete
with
chylde
lyuynge
.
The
seconde
commaundemente
defendeth
hym
too
do
euyll
to
a
persone
conioyned
in
maryage
and
that
is
this
.
Thou
shalte
do
none
aduoutrye
/
that
is
to
saye
with
a
woman
conioyned
to
a nother
by
maryage
thou
shalte
haue
no
commyxyon
/
or
flesshely
company
.
Ne
a
woman
also
maryed
with
ony
other
man
than
her
husbonde
&
it
is
to
wete
that
man
&
woman
in
doynge
a
gaynst
the
sayd
commaundement
,
synne
fyrst
a
gaynst
the
lawe
of
god
whiche
hath
defended
auoutrye
by
the
sayd
commaundement
/
and
yet
they
synne
ageynst
the
lawe
of
god
/
by
the
whiche
it
is
sayd
/
that
this
whiche
god
hath
conioyned
by
maryage
/
that
by
man
it
may
not
be
deceuered
ne
departed
.
In
gyuynge
ouer
his
body
by
carnall
copulacyon
to
another
.
For
after
the
holy
scrypture
man
and
woman
by
maryage
ben
constytued
tweyne
in
one
flesshe
.
Yet
eft
they
synne
ageynst
the
sacrament
of
maryage
made
in
the
face
of
holy
chyrche
.
By
the
whiche
man
and
woman
promytte
theyr
trouth
to
other
.
By
vertue
of
the
whiche
othe
the
body
of
the
man
longeth
to
the
woman
/
and
the
body
of
the
woman
is
to
the
man
/
and
ne
ought
not
to
be
abandoned
ne
delyuered
to
other
by
cōmyxcyon
carnall
/
alwaye
how
well
that
in
the
thynges
aforesayd
they
synne
deedly
as
sayd
is
yet
the
offence
and
synne
of
the
woman
/
that
abandoneth
her
body
to
an
other
man
than
her
husbonde
by
company
carnall
/
and
commyxcion
/
is
more
greter
whan
chyldren
or
lygnage
ensueth
than
is
of
the
man
.
For
with
the
synnes
aforsayd
she
commytteth
theft
/
in
gyuynge
to
her
husbonde
heyres
for
to
succede
to
hym
of
an
other
man
than
of
hymselfe
/
and
by
this
the
woman
commytteth
sacrylege
/
treason
and
theft
.
And
in
other
cases
the
synne
of
the
man
that
hathe
commysed
aduoutrye
/
is
to
be
reprehended
more
than
of
the
woman
/
by
cause
that
he
ought
for
to
haue
more
greter
knowlege
/
and
to
be
more
stronge
for
to
keke
hym
from
synne
/
than
the
woman
whiche
is
frayle
/
and
deceyued
lyghtly
by
concupyscence
.
Also
a
man
is
ordeyned
and
constytued
heed
and
mayster
of
the
woman
/
and
in
doynge
that
synne
he
gyueth
to
his
wyf
euyll
ensample
.
And
also
it
is
to
wete
that
by
the
commaundemente
aforesayd
is
not
onely
defended
aduoutrye
of
the
man
and
woman
assembled
by
matrymony
/
but
also
all
fornycacion
commyxcion
/
and
flesshely
companye
bytwene
man
and
woman
other
than
in
lawfull
maryage
is
deedly
synne
/
and
deffended
by
the
sayd
commaundement
/
and
to
holde
the
contrarye
is
heresye
.
For
to
take
awaye
fro
god
that
whiche
is
gyuen
and
consecrate
in
the
holy
sacrament
of
baptesme
for
to
gyue
to
a
creature
is
more
grete
Iniurye
and
mysprysion
and
more
greter
synne
than
to
take
it
fro
a
creature
.
Thenne
sythe
that
it
is
defended
that
suche
Iniurye
be
made
to
a
creature
by
more
stronger
reason
/
it
ought
in
no
wyse
to
be
done
vnto
god
.
Also
yet
ageynst
the
sayd
commaundement
ne
mespryseth
not
onelye
man
&
woman
by
aduoultry
and
fornycacyon
as
touchynge
the
dede
or
fayte
/
but
all
the
tymes
that
for
to
doo
it
they
haue
the
wylle
delyberyd
and
concluded
.
Without
the
dede
be
doone
or
folowe
it
is
deedly
synne
/
&
also
all
byholdynges
touchynges
and
kyssynges
made
by
deliberacion
for
to
come
to
the
dede
of
carnall
commyxcion
and
fornycacion
as
well
by
man
as
by
woman
out
of
maryage
.
Without
that
the
dede
ensyewe
/
is
deedly
synne
/
&
is
defended
by
the
sayd
commandement
.
The
.iii.
commaundement
defendeth
to
do
euyll
to
another
in
his
temporell
goodes
that
is
.
Thou
shalt
do
no
theft
.
Ageynst
this
commaundement
myspryse
and
synnen
deedly
all
they
that
pryuely
and
secretely
take
others
goodes
in
entencion
to
reteyne
them
ageynst
the
wylle
of
hym
or
them
that
owe
them
/
and
thys
maner
of
takynge
is
thefte
.
Also
all
they
that
manyfestly
or
openlye
by
force
and
by
vyolence
taketh
the
goodes
and
herytages
of
other
mennes
/
and
this
maner
of
takynge
is
callyd
rauyne
/
and
it
is
gretter
deedly
synne
than
is
thefte
.
In
this
synne
fallen
the
prynces
and
lordes
that
with
out
cause
reasonable
/
leueye
/
and
reyse
vpon
theyr
people
tayllage
/
aydes
/
and
Indue
subuencyons
/
and
that
for
auaryce
maketh
euyll
and
wycked
ordynaunces
vpon
theyr
people
.
For
after
saynt
Austyn
.
All
wycked
sygnourye
is
thefte
.
And
after
the
sayd
saynt
Austyn
suche
people
and
suche
lordes
ben
called
the
grete
theues
.
Also
all
they
that
retayne
the
hyre
and
salary
of
other
/
and
that
they
owe
to
other
.
For
this
is
ayenst
Iustyce
/
that
wyll
that
euery
man
be
rendred
that
whiche
is
his
.
Also
all
they
that
in
fayte
of
marchaundyse
by
delyberacyon
and
in
dede
aduysed
commyse
and
do
falsehode
or
domage
to
other
.
Also
tauerners
and
sellers
of
wyne
that
put
water
with
the
wyne
that
they
sell
/
or
put
in
the
same
of
lasse
value
and
of
lesse
pryce
than
that
whiche
is
in
the
vessell
/
and
sell
all
at
one
pryce
.
¶
Also
ayenst
this
commaundement
myspryse
and
synne
all
they
that
do
vsury
/
whiche
is
commysed
and
made
in
many
maners
/
some
tyme
openly
/
that
is
to
wete
whan
a
creature
leneth
money
to
an
other
/
and
by
a
certayne
couenaunt
shall
haue
profyte
therby
/
some
tyme
preuely
and
secretly
/
and
that
is
in
dyuers
maners
.
Fyrst
whan
a
creature
leneth
to
an
other
golde
or
syluer
/
or
ony
other
thynge
and
for
the
more
greter
suerte
to
be
payde
agayne
/
is
delyuered
in
his
honde
some
thynge
that
of
the
same
cometh
prouffyte
/
as
medowes
/
vynes
/
or
other
herytages
/
&
yf
he
receyue
the
sayd
prouffyte
without
that
he
wyll
ony
thynge
rebate
of
that
whiche
is
lente
.
Secondly
whan
for
the
more
suerte
to
haue
agayne
that
whiche
hath
be
lente
/
a
persone
hath
receyued
pledge
/
as
hors
/
or
other
beestes
/
of
whome
the
vsage
hath
done
hym
prouffyte
/
and
wyl
no
thynge
rebate
therfore
as
afore
is
sayd
.
Thyrdly
whan
ostage
is
delyuered
to
some
for
the
payment
of
some
fynaunces
.
And
therfore
he
taketh
his
dyspences
vpon
the
sayd
hostages
durynge
the
tyme
:
Fourthely
whan
ony
fynaunce
is
due
to
ony
persone
/
and
of
the
payment
of
the
sayd
fynaunce
/
he
gyueth
delay
for
certayne
prouffyte
that
is
made
for
that
cause
.
Fyfthly
whan
a
creature
is
accustomed
to
by
rentes
or
other
thynges
/
by
suche
condycyon
/
that
yf
within
certayne
tyme
his
money
be
not
rendred
ne
payed
agayne
/
he
shall
haue
that
thynge
/
&
for
the
tyme
of
the
sayd
beynge
he
byeth
it
for
lasse
than
it
is
worthe
.
And
he
seeth
clerely
that
he
hath
solde
that
hath
not
/
ne
shall
not
haue
at
the
terme
power
to
pay
ne
to
rendre
that
whiche
is
lent
.
And
yf
he
haue
not
the
power
in
this
hope
and
wyll
/
he
gyueth
hym
tyme
of
rechate
or
byenge
agayne
/
that
thenne
he
shall
haue
the
prouffyte
of
the
thynge
/
and
with
that
he
shall
haue
agayne
all
that
he
hath
lent
without
ony
thynge
to
rebate
therof
.
Also
whan
ony
persone
gyueth
terme
of
payment
for
the
thynge
that
he
hath
solde
and
for
the
abydynge
of
his
payment
he
hath
solde
it
more
derer
than
it
is
worthe
or
of
value
.
Also
whan
a
creature
byeth
ony
thynge
that
shall
be
delyuerd
vnto
hym
at
certayne
tyme
to
come
/
and
for
the
abydynge
the
delyueraunce
of
that
thynge
/
he
byeth
it
for
lesse
than
it
is
worthe
.
Also
whan
a
creature
accompanyeth
hym
with
another
in
the
fayte
of
marchaundyse
/
and
delyuereth
his
moneye
by
suche
couenaunte
that
he
shall
be
felawe
and
partyner
in
the
gayne
/
and
bere
no
thynge
in
the
losse
.
And
vpon
this
case
of
vsure
is
comprysed
the
maner
for
to
delyuer
beestes
to
delynge
that
shall
not
dye
/
whiche
ben
called
beestes
of
yron
.
That
is
to
say
/
supposed
that
they
dye
or
perysshe
/
he
that
taketh
them
to
moyson
or
delynge
shall
delyuer
theym
agayne
And
he
that
hath
delyuered
theym
shall
not
bere
no
parte
of
the
losse
/
but
in
the
gayne
he
shall
haue
his
parte
.
¶
Also
whan
a
creature
byeth
ony
rente
/
herytage
/
reuenue
/
or
other
thynge
that
shall
be
payed
to
hym
at
certeyn
terme
by
suche
condycyon
/
that
yf
he
be
not
payed
at
the
sayd
terme
/
he
shall
gyue
for
euery
daye
or
for
euery
weke
somme
thynge
for
the
forberynge
/
and
for
the
defaulte
of
payement
the
byer
leueyeth
and
receyueth
the
sayd
payne
or
thynge
.
Also
whan
for
to
abyde
the
payement
of
that
whiche
is
lente
of
hym
that
soo
oweth
the
prest
or
dette
is
receyued
seruyse
or
werkys
and
laboures
bodely
.
Also
ageynst
the
sayd
commaundement
mespryse
and
synne
deedly
that
bye
dygnytees
espyrytuell
and
benefyces
/
and
all
other
that
commyse
symonye
.
Also
all
they
that
by
force
of
tyrannye
holden
temporall
seygnoryes
and
lordeshyppes
/
and
in
all
the
cases
aforesayd
/
the
creature
is
holden
to
restore
all
that
whiche
he
hath
had
and
receyued
of
ony
other
ageynst
the
sayd
commaundemente
.
After
the
thre
commaundementes
to
foresayd
whiche
defende
to
do
euyll
by
werke
foloweth
the
.iiii.
whiche
deffendeth
to
do
euyll
in
hurtynge
or
doynge
wronge
to
other
by
worde
/
and
that
is
this
.
Thou
shalt
not
speke
ayenst
the
neyghboure
false
wytnes
/
ayenst
this
commaundement
tryspacen
and
synnen
mortally
all
they
that
accusen
other
in
fals
Iugement
/
also
all
they
that
Iudgen
falsely
/
also
all
they
that
by
detraccyon
of
sayenge
euyll
of
other
take
aweye
theyr
good
name
/
&
fame
.
Also
all
they
that
recyten
and
taken
pleasyr
and
delyte
in
sayenge
and
recountynge
that
whiche
they
haue
herde
saye
&
recyte
in
deffame
of
other
/
also
all
they
that
alowe
the
wordes
of
a
creature
sayd
in
the
deffame
/
&
anoyenge
of
another
.
Also
by
the
sayd
commaundement
is
defended
all
lesynges
that
is
commysed
in
many
maners
.
Somtyme
in
thynges
whiche
beholdeth
the
faythe
of
holy
chyrche
to
the
spyrytuall
hurte
of
an
other
/
and
to
his
dampnacyon
in
delyuerynge
vnto
hym
false
doctryne
/
and
agaynst
the
trouthe
of
the
fayth
of
holy
chyrche
Somtyme
in
thinges
that
ben
to
the
domage
and
grefe
of
another
as
touchinge
his
godes
temporell
/
and
in
these
two
cases
all
lesynges
is
founde
deedly
synne
.
Somtyme
a
lesynge
is
sayd
and
commysed
in
his
propre
dede
by
humylyte
/
as
dothe
some
people
whiche
accuseth
them selfe
in
confessyon
by
humylyte
of
that
whiche
they
haue
not
done
.
And
fro
suche
a
lesynge
ought
a
creature
moche
for
to
kepe
him
and
for
to
be
ware
ryght
gretely
there
of
/
for
such
humylyte
is
wycked
.
For
after
the
saynge
of
saynt
Austyn
.
Lyke
as
a
creature
ought
not
for
to
hele
ne
hyde
in
his
confessyon
that
whiche
he
hath
doone
.
In
lyke
wyse
ought
he
not
for
to
saye
that
whiche
he
hathe
not
done
.
¶
Somtyme
a
creature
lyeth
in
his
owne
dede
for
shame
.
That
is
to
wete
whan
he
sayth
some
thynge
whiche
he
weneth
be
true
.
And
in
sayng
it
he
auyseth
hym
and
knoweth
hym selfe
that
it
is
not
so
.
And
neuerthelesse
for
shame
he
dare
not
withdrawe
that
he
hathe
sayd
/
accordynge
vnto
the
trouthe
.
¶
And
sometyme
a
creature
lyeth
for
to
haue
some
prouffyte
therby
/
or
for
to
escape
some
peryll
.
Sometyme
for
to
do
prouffyte
vnto
an
other
.
Or
to
delyuer
or
kepe
hym
from
some
peryll
or
for
to
empesshe
his
prouffyte
.
Or
to
lette
his
domage
Also
somtyme
the
creatures
maketh
lesynges
or
lyes
or
Iapes
or
playes
/
and
for
to
gladde
and
enioye
the
people
with
whiche
they
are
in
companye
with
all
.
¶
And
from
all
these
lesynges
after
the
sayenge
of
swete
saynt
Austyn
A
creature
ought
all
way
to
kepe
him
fro
makynge
of
lesynges
.
For
euery
lesynge
that
a
creature
maketh
is
synne
.
And
the
two
fyrst
ben
deedly
synnes
/
and
the
other
by
euyl
custom
may
brynge
a
creature
to
deedly
synne
/
after
these
.iiii.
commaundementes
aforesayd
whiche
defende
to
do
euyll
by
werke
and
by
worde
folowe
the
other
two
whiche
defende
the
wylle
of
lyberte
to
greue
&
doo
euyl
to
another
.
The
first
deffendeth
the
wyl
to
hurte
another
in
his
godes
teporall
.
And
that
is
this
.
Thou
shalt
not
coueyte
the
thynge
of
thy
neyghboure
Ayenst
this
commaundement
mespryseth
&
synneth
a
creature
sometyme
mortally
or
deedly
/
that
is
to
wete
as
ofte
as
by
delyberacyon
he
coueyteth
&
wolde
haue
the
goodes
of
another
and
ayenst
reason
.
Somtyme
venyally
that
is
to
wete
whan
he
coueyteth
the
goodes
of
another
.
But
he
wolde
not
haue
them
but
by
reason
as
for
the
prys
that
they
be
worthe
/
and
by
the
good
wyll
of
hym
or
them
that
owe
them
.
The
seconde
commaundement
defendeth
the
wyll
delybered
or
concluded
to
coueyte
the
wyf
of
another
man
for
to
haue
carnall
companye
with
her
.
For
to
haue
the
knowleche
of
the
sayd
commaundement
it
is
to
vnderstonde
that
in
.iii.
maners
concupyscence
carnall
is
in
a
creature
Fyrst
in
the
herte
whan
it
is
by
consentynge
delybered
and
concluded
.
To
this
purpose
sayth
our
sauyour
Ihesu
Cryst
/
that
he
that
byholdeth
a
woman
by
carnall
concupyscence
/
that
is
to
say
by
a
wyl
concluded
to
haue
hyr
companye
flesshly
in
his
herte
/
he
hath
commysed
fornycacyon
/
&
synneth
deedly
.
Secondly
in
the
mouth
in
expressynge
and
declarynge
the
euyll
desyre
that
is
in
the
herte
by
consentynge
the
whiche
consentynge
is
called
deedly
synne
/
thyrdly
in
werke
whan
the
euyll
purpose
or
consentynge
is
done
in
dede
.
After
it
is
to
wete
that
.iiii.
thynges
pryncypally
kepeth
a
creature
fro
fallynge
into
the
synne
of
concupyscence
.
¶
The
fyrst
is
to
flee
euyll
companye
&
all
occasyons
that
gyuen
&
moeuen
cause
of
concupyscence
.
As
for
to
frequent
and
to
se
women
oft
and
to
here
speke
of
them
.
The
.ii.
is
to
put
out
&
not
remembre
in
his
herte
the
euyll
thoughtes
and
the
temptacyons
that
come
by
the
thynges
that
he
hath
seen
and
to
chastyse
his
body
and
holde
in
penaunce
&
afflyccyon
.
The
.iii.
is
to
haue
recours
to
god
by
deuout
oryson
and
prayer
whan
flesshely
temptacyon
cometh
in
requyrynge
deuoutly
his
helpe
.
The
fourthe
is
also
in
occupyenge
hymselfe
in
good
werkes
accordynge
to
god
.
And
alway
to
fle
ydlenes
whiche
is
cause
of
all
euyll
.
Thus
it
appereth
clerely
by
the
cmaundementes
aforesayd
&
declared
that
the
creature
that
loueth
god
hath
of
necessyte
for
to
do
thre
thynges
.
Fyrst
that
he
adoure
and
worshyp
but
one
god
after
the
fyrst
commaundement
partyculer
.
Secondly
that
the
name
of
god
he
receyue
not
in
vayne
after
the
seconde
commaundement
.
Thyrdly
that
he
honoure
god
after
the
thyrde
commaundement
In
lyke
wyse
a
creature
that
loueth
his
neyghboure
hathe
of
necessyte
to
do
.vii.
thynges
.
The
fyrst
is
that
he
doo
honoure
and
reuerence
due
after
the
.iiii.
commaundement
The
seconde
that
he
doo
none
euyll
ne
Iniurye
by
werke
.
Fyrst
as
touchynge
to
his
persone
after
the
.v.
commaundement
.
Secondly
as
touchynge
the
persone
to
hym
conioyned
after
the
.vi.
commaundement
.
Thyrdly
as
touchynge
to
his
godes
after
the
.vii.
commaundement
.
Also
do
not
ne
bere
domage
by
his
worde
after
the
.viii
commaundement
.
Ne
also
by
thought
and
wyll
concluded
Fyrst
whan
he
coueyteth
his
wyfe
after
the
.ix.
commaundement
.
Secondly
as
touchynge
to
coueyt
his
thynges
after
the
.x.
commaundement
.
The
whiche
god
gyue
vs
grace
to
accomplysshe
.
Amen
.
¶
Thus
endeth
the
commaundementes
of
the
crysten
lawe
whiche
eche
man
ought
to
holde
and
kepe
entyerly
for
to
haue
the
lyf
and
glorye
pardurable
.
Deo
gracias
¶
Here
foloweth
the
twelue
artycles
of
the
fayth
made
by
the
.xii.
apostles
.
-
S.
Peter
.
-
S.
Andrewe
.
-
S.
iames
the
more
:
-
S.
Iohan.
-
S.
Thomas
.
-
S.
iames
the
lesse
¶
These
ben
the
.xii.
articles
of
the
crysten
fayth
whiche
euery
man
ought
too
byleue
fermely
.
For
otherwyse
he
may
not
be
saued
/
yf
he
haue
vnderstondynge
&
reason
in
hymself
and
they
ben
.xii.
artycles
after
the
nombre
of
the
twelue
apostles
/
whiche
establysshed
theym
to
holde
and
kepe
/
of
whome
the
fyrst
apperteyneth
to
the
fader
The
seconde
to
the
sone
/
and
the
.iii.
to
the
holy
goste
For
this
is
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
.iii.
persones
Al
these
artycles
ben
conteyned
in
the
grete
Credo
and
in
the
lytel
credo
/
the
whiche
the
.xii.
apostles
made
/
of
whiche
eche
of
theym
made
&
sette
a
clause
of
whome
the
fyrst
is
thys
.
¶
The
fyrst
artycle
of
the
fayth
capitulo
.
.xi.
-
S.
Phylyppe
.
-
S.
Barthylmew
.
-
S.
Mathewe
.
-
S.
Symon
.
-
S.
Iude.
-
S.
Mathyas
.
I
Byleue
in
god
fader
all
myght
creatour
or
maker
of
heuen
&
erthe
/
this
article
made
saint
peter
sayenge
.
Credo
in
deum
patrem
omnipotem
creatorem
celi
&
terre
.
The
.ii.
apperteyneth
to
the
sone
as
touchynge
his
deyte
/
that
he
is
god
/
and
that
is
thys
I
byleue
in
our
lorde
/
sone
of
the
fader
/
and
in
this
we
ought
for
to
byleue
that
he
is
semblable
&
egall
vnto
the
fader
&
to
all
thynges
the
whiche
apperteyne
vnto
the
deyte
/
and
is
one
thynge
with
the
fader
/
sauf
the
persone
whiche
is
other
than
the
fader
as
touchynge
thumanyte
.
This
artycle
made
saynt
Andrewe
saynge
.
Et
in
Ihesum
xpm
filium
eius
vnicum
dnm
nostrum
.
¶
The
.iii.
artycle
is
of
the
concepcyon
of
cryst
/
and
was
conceyued
of
the
holy
goost
&
borne
of
Marye
.
That
is
to
say
that
he
was
conceyued
in
the
vyrgyn
Mary
.
And
by
the
vertue
of
the
holy
goost
and
nothynge
of
man
/
and
that
the
vyrgyn
Marye
abode
alway
vyrgyn
&
tofore
and
after
.
This
artycle
set
in
saynt
Iames
the
more
saynge
.
Out
conceptus
est
de
spiritu
sancto
natus
ex
maria
virgine
.
¶
The
fourthe
artycle
pertayneth
to
the
passyon
of
Ihesu
cryst
/
that
is
to
saye
that
he
suffred
vnder
Pylate
his
passyon
.
The
whiche
Pylate
was
prouoste
and
Iuge
for
the
tyme
in
Iherusalem
for
the
Romaynes
.
And
of
hym
was
Ihesu
cryst
Iuged
wrongfully
at
the
request
of
the
ryght
felon
Iewes
and
crucyfyed
and
deed
and
layde
in
the
sepulcre
&
dyscended
in
to
hell
.
This
artycle
made
saynt
Iohan
th
euangelyst
saynge
.
Passus
sub
poncio
pylato
crucifixus
mortuus
et
sepultus
/
descendit
ad
inferna
.
¶
The
fyfth
artycle
is
of
the
resurreccyon
of
Ihesu
cryst
.
That
is
to
saye
The
thyrde
daye
he
arose
fro
dethe
.
This
artycle
made
saynt
Thomas
saynge
.
Tercia
die
resurrexit
a
mortuis
.
¶
The
.vi.
artycle
is
of
the
ascencyon
of
Ihesu
cryst
/
That
is
to
say
.
He
ascended
vnto
heuen
and
sytteth
vpon
the
ryght
syde
of
god
the
fader
almyghty
.
This
artycle
made
saynt
Iames
the
lasse
sayng
.
Ascendit
ad
celos
sedet
ad
dextram
dei
patris
omnipotentis
.
✿
¶
The
seuenth
artycle
is
of
the
comynge
of
our
sauyoure
Ihesu
cryst
vnto
the
dome
or
Iugement
.
That
is
to
say
.
From
thens
he
is
come
for
to
Iuge
the
lyuynge
and
the
deed
.
This
artycle
made
saynt
Phelyp
sayenge
.
Inde
venturus
est
iudicare
viuos
&
mortuos
The
.viii.
artycle
is
to
byleue
in
the
persone
of
the
holy
goost
.
This
artycle
made
saynt
bartylmewe
sayenge
.
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
sayenge
.
Sanctam
ecclesiam
catholicam
.
¶
The
.x.
is
to
byleue
in
the
holy
sacrament
and
by
the
same
holy
sacrament
is
made
remyssyon
of
synnes
to
all
them
that
receyue
hym
worthely
.
Thys
artycle
made
Saynt
Symon
sayenge
.
Sanctorum
cōmuniouem
remissionem
peccatorum
.
The
.xi
artycle
is
of
the
generall
resurreccyon
in
propre
bodyes
.
This
artycle
made
saynt
Iude
broder
of
saynt
Symon
saynge
.
Carnis
resurreccionem
.
The
.xii.
&
the
last
artycle
is
to
byleue
heuen
to
be
lyfe
pardurable
.
This
artycle
composed
and
made
saynt
mathye
saynge
vitam
eternam
Amen
.
¶
Thus
endeth
the
twelue
artycles
of
the
fayth
.
¶
Of
the
beest
that
saynt
Iohan
the
euangelist
sawe
in
th
appocalyps
capitulo
.
xii
.
THe
holy
appostle
saynt
Iohan
the
euangelist
in
the
book
of
his
reuelacions
the
whiche
is
callyd
apocalips
sayth
that
he
sawe
a
beest
whiche
yssued
oute
of
the
see
merueyllously
desgysed
and
moche
dredefull
.
For
the
body
of
the
beest
was
of
a
leoparde
/
the
feet
of
a
beex
the
throte
of
lyon
/
and
he
had
.vii.
heedes
/
and
.x.
hornes
aboue
and
aboue
the
.x.
hornes
.x.
crownes
/
and
saynt
Iohan
sawe
that
this
cruell
beest
hath
power
and
myght
too
fyght
ayenst
sayntes
and
to
ouercome
them
/
&
to
conquere
them
.
this
beest
so
cruell
/
so
counterfayted
/
so
dyuers
&
so
dredefull
/
sygnyfyeth
the
deuyl
that
is
full
of
sorow
&
of
bytternes
.
The
body
of
this
beest
was
as
sayeth
saynt
Iohan
lyke
to
a
liopard
For
in
lyke
wyse
as
the
lyoparde
hath
dyuers
coloures
/
In
lyke
wyse
hath
the
deuyll
dyuers
maners
of
engyns
for
to
deceyue
and
to
drawe
the
people
to
synne
.
The
fete
of
the
beest
were
of
a
beere
.
For
in
lyke
wyse
as
the
bere
hath
the
myght
and
strength
in
his
fete
and
in
his
armes
and
holdeth
ryght
strongly
/
and
byclyppeth
faste
that
whiche
he
hath
vnder
his
fete
and
embraceth
with
his
armes
.
In
semblable
wyse
dooth
the
deuyll
them
that
he
embraceth
and
hath
beten
doune
by
synne
.
The
throte
of
the
lyon
was
in
hym
for
his
grete
cruelte
.
The
.vii.
heedes
of
the
sayd
beest
/
ben
the
seuen
chyef
and
pryncypall
synnes
/
by
the
whiche
synnes
the
deuyll
draweth
vnto
hym
as
it
were
all
the
vnyuersall
worlde
.
For
oftymes
it
happeneth
that
many
persones
fall
in
some
throte
of
these
seuen
heedes
.
That
is
for
to
vnderstande
of
the
seuen
deedly
synnes
.
And
therfore
sayth
saynt
Iohan
the
euangelyst
that
the
sayd
beest
had
power
ayenst
the
sayntes
/
for
in
the
erthe
is
none
so
holy
a
man
that
parfytelye
may
eschewe
all
the
maners
of
synnes
/
that
of
these
.vii.
heedes
/
and
of
the
.vii.
deedly
synnes
descende
/
withoute
specyall
pryuylege
and
grace
of
god
/
lyke
as
it
was
in
the
virgyn
mary
/
whiche
neuer
dyd
synne
/
or
in
another
saynt
after
the
specyall
grace
that
he
had
of
god
/
lyke
as
the
gloryous
vyrgyn
marye
had
specyall
&
synguler
grace
of
god
aboue
all
other
creatures
The
.x.
hornes
of
the
beest
sygnefye
the
brekynge
of
the
.x.
commaundementes
of
the
lawe
of
our
lorde
/
whiche
the
deuyll
pourchaceth
as
moche
as
he
may
that
the
creature
breke
theym
/
in
lyke
wyse
as
he
purchaceth
that
the
creature
falle
in
the
.vii.
deedly
synnes
toforesayd
/
or
in
some
of
the
braunches
of
theym
.
The
.x.
crownes
of
the
sayd
beest
sygnefyen
the
vyctoryes
that
the
deuyll
hath
vpon
the
synners
/
by
cause
that
he
hath
made
theym
for
too
breke
the
ten
commaundements
of
the
lawe
of
our
lorde
Herafter
foloweth
the
deuysyon
of
the
.vii.
deedly
synnes
ca.
xlii
.
THe
fyrst
heed
of
the
beest
is
pryde
.
The
seconde
enuy
.
The
.iii.
yre
.
The
.iiii.
slouthe
.
The
.v.
auaryce
.
The
.vi.
glotonye
.
The
.vii.
lecherye
.
Oute
of
the
.vii.
synnes
deedly
descendeth
all
maner
of
synnes
and
therfore
be
they
called
chefe
of
vyces
/
for
they
ben
chefe
of
all
vyces
and
of
all
synnes
be
they
deedly
or
venyall
.
Eueryche
of
these
seuen
deedly
synnes
is
departed
in
many
partyes
/
and
fyrste
we
shall
speke
of
the
synne
of
pryde
.
This
was
the
fyrste
synne
&
the
begynnynge
of
all
euyll
whan
the
angell
Lucyfer
for
his
grete
beaute
and
his
grete
vnderstondynge
he
wolde
haue
ben
aboue
all
other
aungelles
and
wolde
compare
to
god
that
so
good
and
fayre
had
made
hym
/
&
bycause
he
toke
suche
pryde
in
hym
he
fell
from
heuen
in
to
helle
and
became
a
deuyll
/
and
all
his
company
with
him
.
All
proude
men
resemble
this
Lucyfer
/
whiche
wyll
be
aboue
the
other
/
and
be
more
praysed
/
more
alowed
/
&
more
enhaunced
than
the
other
/
whiche
ben
better
and
of
more
value
than
they
be
.
This
synne
of
pryde
is
ouer
peryllous
/
for
it
blyndeth
man
and
woman
/
so
that
they
knowe
not
ne
se
not
the
peryll
wherin
they
be
by
synne
.
This
is
the
ryght
stronge
wyne
of
the
deuyll
/
&
the
most
especyall
of
the
whiche
he
enyureth
or
maketh
dronke
the
grete
lordes
and
ladyes
/
the
bourgeyses
/
the
ryche
/
the
noble
and
valyaunt
persones
/
and
generally
all
maner
of
people
.
But
in
especyal
the
grete
lordes
and
ladyes
in
suche
maner
that
they
knowe
not
them self
/
ne
se
not
theyr
defautes
/
ne
theyr
folyes
ne
theyr
synnes
/
This
is
the
most
peryllous
malady
of
all
other
.
Truely
he
is
in
grete
peryll
to
whome
all
treacle
torneth
to
venym
/
lyke
as
doctryne
&
chastysynge
dooth
to
proude
.
For
the
more
men
chastyse
&
blame
them
of
theyr
defautes
/
so
moche
more
be
they
angry
and
defende
them
.
Pryde
is
the
fyrst
doughter
of
the
deuyl
/
and
she
that
hath
moste
gretest
parte
in
his
herytage
.
Pryde
warreth
ayenst
god
&
his
goodnes
&
all
graces
/
and
agaynst
all
the
good
werkes
that
ben
in
the
man
.
For
pryde
maketh
of
almesse
synne
/
and
of
vertue
vyce
/
and
thus
is
pryde
a
theef
to
god
/
and
with
the
goodes
that
one
ought
gete
heuen
/
he
maketh
hym
wyn
hell
.
This
synne
is
the
fyrste
.
For
it
assauteth
the
knyghtes
of
our
lorde
/
and
that
laste
leueth
theym
.
For
whan
the
knyghtes
of
our
lorde
haue
ouercomen
&
vaynquysshed
all
other
vyces
and
synnes
.
Thenne
assaute
theym
moost
strongly
the
synne
of
pryde
and
of
vayne
glory
.
¶
The
braunches
of
the
synne
of
pryde
ben
these
.
Ca.
xiiii
THe
synne
of
pryde
deuydeth
hym
&
departeth
in
so
many
partyes
that
vneth
they
may
be
nombred
.
But
there
ben
in
this
synne
.vii.
pryncypal
partyes
/
whiche
ben
as
.vii.
braunches
that
yssue
&
growe
of
an
euyll
rote
.
Of
whiche
the
fyrst
braunche
is
dysloyalte
or
vntrouthe
.
The
seconde
dyspyte
.
The
thyrde
is
surquydrye
whiche
some
call
presumpcyon
.
The
.iiii.
folchaste
/
whiche
is
called
ambycyon
.
The
fyfthe
vaynglorye
.
The
.vi.
ypocrysye
.
The
.vii.
euyll
and
foule
shame
of
well
doynge
.
To
these
seuen
partyes
and
braunches
appertayne
all
the
synnes
that
groweth
of
pryde
.
But
eueryche
of
these
seuen
braunches
haue
many
smal
bowes
.
¶
The
fyrst
braunche
is
dysloyalte
or
vntrouthe
.
Ca.
xv
.
THe
fyrst
braunche
of
pryde
is
dysloyalte
/
whiche
deuydeth
hym
in
to
thre
braunches
.
The
fyrst
is
euyll
.
The
seconde
is
werse
.
The
thyrde
is
worste
.
That
one
is
vylaynous
.
That
other
is
wode
.
The
thyrde
is
renyenge
.
Vylanous
generall
is
in
all
synnes
/
for
no
synne
is
without
vylonye
.
But
the
vylony
of
whiche
we
speke
here
specyally
that
groweth
of
pryde
is
a
partye
of
dysloyalte
/
whiche
is
called
of
clerkes
Ingratytude
that
is
vnkyndenes
.
That
is
to
say
forgetynge
of
god
and
of
his
yeftes
/
that
men
thanke
not
our
lorde
ne
yeue
hym
laude
and
praysynges
therof
.
But
he
forgeteth
and
rendreth
euyll
for
good
and
velonye
for
curtesye
.
This
vylonye
doth
euery
creature
to
our
lorde
god
whan
he
forgeteth
his
goodnes
grace
and
yeftes
/
and
yeldeth
not
to
hym
therfore
praysynges
and
thankes
lyke
as
he
ought
to
do
.
But
oftymes
fyghteth
in
euyll
custome
and
vsage
ageynst
the
wyll
of
god
.
This
is
moche
grete
vylony
whan
a
persone
receyueth
grete
bounte
and
goodnes
/
&
daygneth
not
ones
to
saye
gramercy
/
yet
is
the
vylonye
greter
whan
one
seeth
/
and
whan
he
forgeteth
.
But
the
slouthe
is
ouer
grete
whan
a
persone
receyueth
all
waye
the
bountees
&
rendreth
alwaye
euyll
for
good
/
who
then
bethought
hym
well
and
toke
hede
of
the
bountees
and
goodes
that
god
hath
gyuen
and
done
to
hym
and
doth
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
vnderstondynge
and
naturall
wytte
as
of
the
party
of
the
soule
.
Ne
goodes
of
fortune
as
rychesses
/
honoures
/
&
hautesses
.
Ne
goodes
of
grace
/
as
ben
vertues
/
grace
/
&
good
werkes
.
wel
ought
suche
one
to
thanke
god
/
&
honour
doute
&
loue
him
with
all
his
godes
/
for
one
bounte
requyreth
&
asketh
another
.
Of
the
.ii.
bough
of
the
fyrst
braunche
Ca.
xvi
.
THe
seconde
bough
of
dysloyalte
that
groweth
of
pryde
is
woodnes
.
That
man
is
holden
for
wode
that
is
out
of
his
wytte
/
in
whome
reason
is
gone
&
departed
.
Thenne
he
is
a
ryght
grete
fole
and
well
may
be
sayd
out
of
his
wytte
and
wode
that
in
good
ernest
wasteth
destroyeth
/
and
setteth
in
euyl
vsage
the
godes
that
ben
not
his
/
but
ben
the
godes
of
his
lorde
of
whiche
he
must
straytely
count
and
gyue
a
rekenynge
/
that
is
to
wete
the
tyme
that
he
hath
loste
/
and
how
he
hath
employed
his
tyme
/
and
of
the
temporall
goodes
how
he
hath
vsed
them
the
whiche
he
had
in
kepynge
/
&
hath
dyspended
theym
in
folyes
/
in
outrages
/
and
in
euyl
vsages
tofore
the
eyen
of
his
lorde
that
is
god
.
Ne
hath
not
pourueyed
hym
to
rendre
his
accompt
/
&
knoweth
well
that
he
must
reken
&
wote
not
whan
/
ne
the
day
/
ne
the
houre
.
Suche
folye
is
called
forcenery
or
woodnes
.
Of
this
vyce
and
of
this
synne
ben
the
grete
proude
men
that
vse
ryght
euyll
the
godes
that
god
hath
lent
them
.
¶
Of
the
.iii.
boughe
of
dysloyalte
.
Ca.
xvii
THe
thyrde
boughe
of
dysloyalte
that
cometh
of
pryde
is
renyenge
he
is
well
renyed
that
the
londe
whiche
he
holdeth
of
his
lorde
putteth
in
the
hande
of
his
enemy
/
&
dooth
to
him
homage
.
This
synne
doo
all
they
the
synne
mortally
For
in
asmoche
as
in
them
is
they
do
homage
vnto
the
deuyll
.
And
become
seruauntes
&
caytyues
of
the
enemye
and
rendre
to
hym
all
that
they
holden
of
god
/
bothe
body
and
soule
.
And
all
other
thynges
that
they
haue
they
put
in
the
seruyce
of
the
deuyll
.
And
how
be
it
that
suche
folke
saye
and
calle
them
crysten
/
they
renye
god
by
werke
/
and
shewe
that
they
ben
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
ought
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
done
they
that
ben
pariured
/
and
be
lye
theyr
fayth
.
Or
by
cause
the
beleue
more
than
they
ought
to
do
/
lyke
as
done
deuynours
.
Sorciers
/
&
the
charmerers
whiche
vse
and
werke
by
tharte
of
the
deuyll
/
and
all
they
that
in
suche
euyll
werkys
byleue
and
sette
theyr
hope
synne
deedly
.
For
all
these
thynges
ben
ayenst
the
feythe
/
and
therfore
holy
chirche
for
bedeth
and
deffendeth
theym
These
been
the
maners
of
desloyaulte
whiche
is
the
fyrst
braunche
of
pryde
.
¶
The
seconde
braunche
of
pryde
capitulo
.xviii.
THe
seconde
braunche
of
.
Pryde
is
despyte
/
whiche
is
a
moche
grete
synne
/
and
how
well
that
deedly
synne
be
not
wythout
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
honour
there
as
he
ought
to
do
.
or
by
cause
he
obeyeth
not
aryght
theym
to
whome
he
ought
to
obeye
.
¶
Now
thynke
ryght
well
dylygently
in
thyn
herte
how
oft
tymes
thou
hast
mysprysed
here
in
whiche
thou
haste
in
thyn
herte
/
thyn
owne
self
and
other
falsely
praysed
.
And
the
better
dyspraysed
dyspyted
and
the
wors
praysed
/
and
how
ofte
thou
haste
dyspysed
in
thyn
herte
them
that
ben
of
more
value
than
thou
arte
.
And
how
thou
haste
dyspysed
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
sōeuer
other
good
that
it
be
/
by
the
whiche
thou
haste
praysed
more
thy selfe
than
thou
oughtest
to
do
/
and
the
other
thou
haste
lasse
praysed
than
thou
oughtest
.
After
thynke
how
many
tymes
thou
hast
borne
lytell
honoure
and
reuerence
to
theym
that
thou
oughtest
.
Fyrst
to
god
&
to
his
swete
moder
and
to
all
the
aungelles
&
sayntes
of
heuen
.
For
there
is
none
but
thou
hast
trespaced
to
by
dyspyte
or
by
Irreuerence
.
In
that
thou
hast
oft
tymes
euyll
kepte
the
feestes
and
holy
dayes
.
After
thynke
how
many
tymes
thou
hast
serued
euyll
our
lorde
Ihesu
cryst
.
Or
in
that
/
that
thou
hast
not
not
gladly
herde
his
seruyce
/
ne
sayd
his
houres
/
ne
herde
his
sermons
.
And
whan
thou
wenest
to
here
the
masse
in
the
chirche
or
the
holy
sermons
thou
Ianglest
and
bourdest
tofore
god
.
and
lettest
other
to
do
well
/
after
thynke
how
thou
haste
many
tymes
done
lytell
honoure
to
the
body
of
Ihesu
cryst
whan
thou
seest
hym
/
or
whan
thou
receyuest
hym
.
In
this
thou
art
not
worthely
apparaylled
ne
made
redy
by
confessyon
&
by
repentaunce
.
Or
by
aduenture
that
wers
is
thou
hast
receyued
hym
in
deedly
synne
thy selfe
wetynge
.
The
whiche
thynge
is
a
grete
dyspyte
vnto
god
as
to
crucyfy
him
After
thynke
how
vnto
thy
swete
felawe
/
&
to
thy
good
keper
thyn
aungell
whiche
all
way
is
with
the
/
&
all
way
kepeth
the
/
how
many
velanyes
thou
hast
done
to
hym
in
so
moche
as
thou
hast
commysed
synne
tofore
hym
/
after
thynke
how
oftyme
thou
hast
be
inobedyent
to
thy
fader
&
to
thy
moder
and
to
theym
to
whome
thou
oughtest
obbeye
and
bere
honour
.
Yf
thou
wylt
in
this
maner
recorde
thy
lyf
thou
shalte
see
that
thou
hast
ofter
synned
in
this
maner
of
pryde
whiche
is
called
despyte
/
than
thou
canst
recounte
or
telle
/
¶
Of
the
.iii.
braunche
of
pryde
/
that
is
arrogance
.
Ca.
xix
THe
thyrde
braunche
of
pryde
is
arrogance
whiche
is
callyd
surquydrye
or
presumpcyon
/
that
is
to
wete
whan
a
man
weneth
more
of
hym self
than
he
ought
.
That
is
to
saye
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
deuyll
.
For
he
kepeth
and
nouryssheth
all
the
grete
synnes
.
This
synne
sheweth
hym
in
many
maners
by
werke
and
by
worde
.
But
namely
he
sheweth
him
in
vi
.
maners
.
That
is
to
wyte
in
syngularyte
.
For
the
proude
surquidrous
that
weneth
to
be
more
of
valewe
and
power
/
and
to
knowe
more
than
the
other
/
daygneth
not
to
do
as
thother
doo
whiche
ben
of
more
value
than
he
is
.
Also
he
wyll
be
synguler
in
his
werkys
.
This
is
the
fyrst
synne
for
whiche
surquydrye
sheweth
hym
in
werke
or
by
dede
.
The
seconde
folye
is
enterpryse
of
grete
dyspences
of
his
owne
or
of
other
for
to
be
preysed
and
renoumed
.
And
that
he
be
holden
the
more
large
and
the
more
curteyse
.
The
thyrde
euyll
that
groweth
of
surquydrye
is
folysshe
empryse
of
leude
stryffe
.
For
thus
sayth
Salamon
/
emonge
the
proude
men
ben
alwaye
stryues
and
plees
.
The
.iiii.
boughe
of
thys
braunche
by
whiche
the
proude
man
sheweth
the
pryde
of
his
herte
is
auauntynge
/
whiche
is
a
moche
foule
synne
to
god
and
to
the
worlde
/
he
that
auaunteth
hym
is
lyke
vnto
the
cuckow
that
can
synge
no
thynge
but
of
hym self
/
this
synne
is
foule
in
hym
/
that
by
his
owne
mouthe
auanteth
hym
/
of
his
wytte
or
of
parage
/
or
of
his
werkys
or
of
his
prowessys
.
But
this
synne
double
in
theym
that
folowe
and
flatre
these
vauntours
/
and
losengers
/
and
suffre
theym
for
to
preyse
theym
and
for
to
saye
of
theym
that
they
durst
not
saye
and
for
to
lye
and
for
to
crye
theyr
oublyes
.
The
fyfthe
tacke
of
this
braunche
is
derysyon
.
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
and
mocketh
the
good
wyse
men
/
and
theym
that
he
seeth
be
good
and
honeste
/
whiche
is
a
moche
grete
synne
and
perylous
.
For
by
theyr
euyll
tongues
they
lette
moche
peple
to
do
well
.
The
.vi.
boughe
of
this
braunche
is
rebellyon
.
That
is
whan
a
man
is
rebell
to
all
theym
that
wolde
hym
good
For
yf
one
repreue
the
proude
surquydrous
he
deffendeth
hym
/
yf
one
chastyse
hym
anone
he
is
angry
/
yf
one
counceyll
hym
he
byleueth
it
not
but
his
owne
wytte
.
This
is
a
peryllous
maladye
that
may
not
suffre
that
he
be
touched
&
to
whome
euery
medycyne
torneth
to
venym
.
It
is
an
euyll
thynge
to
murmure
/
but
moche
werse
is
rebellyon
/
rebellyon
is
a
vyce
of
the
herte
whiche
is
harde
&
froward
and
dyuers
/
that
wyll
alwaye
that
his
wyll
be
done
and
his
sentence
holden
/
and
kepte
&
wyll
that
all
other
bowe
and
enclyne
to
hym
/
and
he
shall
not
bowe
ne
humble
hymself
vnto
noo
maner
persone
.
¶
This
is
the
harde
herte
of
the
worde
of
salamon
whiche
may
not
fayle
to
come
to
an
euyll
ende
/
and
lyke
as
murmure
is
ayenst
god
and
ayenst
man
ryght
so
is
suche
an
herte
that
is
rebell
ayenst
god
and
ayenst
men
.
This
synne
and
thys
vyce
whiche
is
called
rebellyon
departeth
and
deuydeth
hym
in
to
foure
braunches
.
Suche
an
herte
is
repugnante
and
rebell
to
byleue
counceyle
and
to
suffre
chastysynge
/
and
to
receyue
doctryne
yf
ony
of
theyr
frendes
wolde
counceyle
and
shewe
theyr
prouffyte
/
or
theyr
defautes
/
he
dayneth
not
to
take
hede
there
to
ne
here
it
.
But
bycause
that
they
haue
spoken
he
wyll
the
more
gladlyer
do
all
the
contrary
.
And
on
the
other
partye
they
be
moche
rebell
to
the
counceyles
of
our
lorde
/
as
to
the
counceyle
of
the
holy
gospelles
/
of
the
other
holy
scryptures
/
and
sermons
.
To
whiche
they
be
bounden
to
doo
and
to
accomplysshe
the
wyll
of
god
for
to
haue
glory
perdurable
.
And
the
deuyll
lyeth
tofore
them
eyther
Impotence
/
or
youth
or
aege
/
or
other
euyll
reasons
/
so
that
at
the
laste
they
may
nothynge
do
.
After
whan
men
repreue
and
chastyse
theym
/
they
defende
theym
as
a
bore
so
that
they
wyll
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
them
to
th
ende
they
sholde
knowe
theyr
synnes
&
theyr
defautes
/
and
that
to
the
ende
they
repent
and
amende
them
.
They
conne
hym
no
thanke
but
dyspyse
hym
saynge
.
O
what
haue
I
trespaced
/
what
wyll
god
do
with
me
And
thus
they
murmure
ayenst
god
.
Thus
dooth
and
say
the
foles
.
For
that
the
whiche
sholde
be
tryacle
and
purgacyon
of
the
soule
it
tourneth
to
them
venym
/
&
the
medycyne
torneth
to
the
deth
.
After
they
be
of
so
dyuers
wyttes
that
they
knowe
no
good
doctryne
.
But
alway
defend
theyr
sentence
what
soeuer
it
be
/
&
in
that
wyse
they
fal
oft
errour
and
in
false
oppynyons
/
in
heresyes
and
myscreaunce
.
Blasphemye
is
also
as
sayth
saynt
.
Austyn
whan
one
byleueth
that
whiche
he
ought
not
to
byleue
.
But
especyally
we
call
blasphemye
whan
one
myssayeth
of
god
or
of
his
sayntes
/
or
of
his
creatures
or
of
his
sacramentes
that
be
made
in
holy
chirche
/
this
synne
blasphemye
is
done
in
many
maners
as
in
the
saynge
in
his
mynde
or
thought
/
as
done
the
heretykes
/
or
whan
it
is
sayd
by
couetyse
of
wynnyng
.
As
done
the
enchauntours
or
the
sorceryers
.
Or
whan
it
is
sayd
by
dyspyte
as
done
these
grete
swerers
/
that
sweren
so
vylaynously
by
god
/
by
his
blessyd
moder
and
by
all
his
sayntes
/
whiche
is
a
moche
horryble
thynge
to
here
and
to
herken
.
Suche
folke
ben
lyke
an
hounde
enraged
and
wood
that
byte
and
knowe
nothynge
theyr
mayster
ne
lorde
.
This
synne
is
so
grete
that
god
punyssheth
it
somtyme
openlye
lyke
as
we
haue
sayd
tofore
/
whan
we
speke
of
the
euyll
and
wycked
people
.
¶
Of
this
synne
sayth
god
in
the
gospell
/
that
it
shall
neuer
be
pardoned
ne
foryeuen
in
this
worlde
ne
in
that
other
/
That
is
to
saye
vnnethe
he
shall
be
forgyuen
/
by
cause
that
vnnethe
he
repenteth
hym
/
or
it
may
be
perauenture
that
he
shal
neuer
repente
hym
Of
the
.iiii.
braunche
whiche
is
ambicion
.
Ca.
.xx.
THe
fourth
braunche
of
pryde
is
ambycyon
.
That
is
an
euyl
desyre
to
amounte
&
ryse
hyghe
.
This
synne
is
the
panne
of
helle
in
whiche
the
deuyll
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
wyll
playse
somme
/
&
therof
growen
many
synnes
/
lyke
as
it
were
on
the
ryght
syde
.
That
is
to
wete
losangerye
/
flaterye
seduction
/
adulacion
/
folyly
geuynge
/
&
folyly
despendynge
/
by
cause
they
sholde
ben
holden
large
&
curtoys
/
vnto
other
they
wyll
noye
and
greue
and
therof
comen
and
sourde
the
synnes
on
the
lyfte
syde
.
As
for
to
myssaye
of
hym
whome
he
wyll
gryeue
for
t
enhaunce
hym self
/
and
gyue
too
that
other
blame
.
And
that
wers
is
/
that
he
desyreth
the
deth
of
hym
/
that
holdeth
that
thynge
for
whiche
he
entendeth
and
desyreth
/
and
of
this
braunche
groweth
stryues
.
Treason
/
euyll
counsayll
/
and
conspyracyons
.
¶
The
fyfthe
braunce
is
vaynglorye
capitulo
.
xxi
.
THe
fyfth
braunche
of
pryde
is
vaynglorye
.
This
is
folysshe
pleasure
or
vayne
praysynge
.
That
is
whan
ony
feleth
in
his
herte
a
reioysynge
of
that
/
that
is
or
weneth
to
be
preysed
of
somme
thynge
that
is
in
him
or
weneth
to
haue
.
And
wolde
be
preysed
or
that
/
of
whiche
he
ought
to
preyse
god
.
And
by
the
vyane
glorye
taketh
aweye
fro
god
that
whiche
is
his
.
For
of
all
maner
goodes
what
someuer
they
be
/
he
ought
to
haue
that
honoure
&
the
glorye
.
And
to
vs
the
prouffyte
.
Vaynglorye
is
the
grete
wynde
that
bereth
doune
the
grete
toures
and
the
grete
steples
.
The
grete
castellys
and
the
grete
forteresses
/
and
dryueth
doune
to
th
erthe
the
grete
forestys
/
and
maketh
the
grete
montaygnes
to
quake
&
shake
.
These
ben
the
hye
men
and
the
moost
valyauntes
/
the
grete
prynces
and
the
grete
lordes
.
This
is
the
peny
of
the
deuyll
by
whiche
he
byeth
all
the
fayre
wares
in
the
fayre
of
thys
worlde
&
markettes
.
These
ben
good
werkes
.
And
for
bycause
that
there
ben
thre
maners
of
goodes
the
whiche
the
man
hath
of
god
/
and
that
the
deuyll
wyll
bye
theym
with
his
peny
.
Therfore
this
braunche
departeth
hym
in
thre
bowes
oute
of
whiche
sourde
soo
many
synnes
the
no
clerke
may
nombre
theym
.
These
.iiii.
maners
of
goodes
that
the
man
hath
of
god
ben
the
goodes
of
nature
the
goodes
of
fortune
&
the
goodes
of
grace
.
The
goodes
of
nature
ben
the
goodes
that
a
parsone
hath
by
nature
as
towarde
the
body
/
or
towarde
the
soule
.
The
goodes
of
the
partye
of
the
body
ben
helthe
reaulte
strengthe
prowesse
good
faconde
/
good
voys
and
lyghtnes
of
body
.
The
goodes
of
the
partye
of
the
soule
been
clere
vnderstandynge
/
clere
wytte
to
vnderstonde
&
reteyne
.
Subtyll
engyne
for
to
fynde
good
memorye
and
mynde
vertues
naturell
by
the
whiche
a
man
is
more
naturally
curtoys
than
another
or
more
large
or
more
debonayr
/
or
more
attempred
or
more
gracyous
/
or
to
be
well
ordeyned
.
Of
all
these
yeftes
ought
euery
man
to
prayse
&
thanke
god
/
serue
and
honoure
hym
.
For
fro
god
comen
all
these
goodes
that
we
may
haue
but
the
proude
man
selleth
theym
to
the
deuyll
for
the
false
money
of
vayn
glorye
.
And
fyghteth
ofte
ageyn
god
with
al
the
goodes
than
he
hath
lente
to
hym
/
whiche
ben
here
aboue
declared
.
¶
How
many
persones
haue
accustomed
to
synne
oft
by
vaynglory
in
dyuers
maner
/
euery
man
may
Iuge
in
hym selfe
.
In
the
goodes
of
fortune
ben
hyghnes
/
honoures
rychesses
/
delyces
and
prosperytees
/
the
whiche
ben
called
in
many
maners
.
For
whan
dame
fortune
hathe
torned
her
whele
.
And
hath
reysed
a
man
&
hath
set
hym
in
the
moost
hyest
degree
of
her
whele
as
a
wynde
mylle
dooth
/
and
vnto
the
moost
hyest
mounte
and
come
all
the
.xii.
wyndes
and
blowe
meruayllously
with
the
wynde
of
vaynglorye
.
For
whan
that
he
is
soo
hye
reysed
in
prosperyte
/
he
thynketh
in
his
herte
on
his
grete
dygnyte
.
After
in
his
prosperyte
.
After
in
his
ryches
.
After
on
the
grete
companye
that
foloweth
hym
.
After
on
the
fayre
meney
that
serueth
hym
.
After
in
his
fayre
manoyrs
.
After
on
his
fayre
horse
.
After
on
the
plente
of
of
his
fayre
robes
.
After
on
th
apparayle
of
his
lodgynge
in
vessell
and
in
beddes
/
and
in
other
maner
harneys
that
is
fayre
and
noble
.
After
on
the
grete
presentes
and
on
the
grete
feestes
that
ben
made
to
hym
ouer
all
where
he
gooth
.
After
on
his
grete
renoume
&
his
grete
loos
&
praysynge
whiche
fleeth
all
about
/
wherin
he
Ioyeth
&
gloryfyeth
the
veray
caytyf
in
his
herte
that
he
wote
not
where
he
is
.
These
ben
the
.xii.
wyndes
of
vaynglory
/
that
is
to
say
/
maners
of
temptacyons
of
vaynglory
/
whiche
they
haue
that
ben
in
this
hye
estate
/
or
in
the
worlde
/
or
in
relygyon
/
or
clerke
/
or
lay
man
.
The
goodes
of
grace
ben
vertues
and
good
werkes
.
Ayenst
these
goodes
bloweth
somtyme
the
wynde
of
vaynglory
/
&
oftyme
throweth
doune
the
moost
gretest
trees
and
the
moost
hye
.
These
ben
the
moost
wyse
men
/
and
it
is
to
wete
that
in
good
vertues
and
good
werkes
the
deuyll
tempteth
by
synne
of
vaynglorye
in
thre
maners
:
That
one
is
in
the
herte
withinforthe
whan
a
persone
enioyeth
hym
of
the
good
that
he
hath
done
pryuely
/
as
of
prayers
/
&
orysons
or
of
pryue
good
werkes
/
and
weneth
that
he
be
better
with
god
than
he
is
.
That
other
is
whan
he
suffreth
a
folysshe
gladnes
come
in
to
his
herte
of
that
he
hereth
/
or
seeth
his
good
fame
or
renoume
and
that
he
is
reputed
and
holden
for
a
good
and
noble
wyse
man
.
The
thyrde
is
whan
he
desyreth
&
secheth
&
purchaseth
praysynge
loos
&
good
fame
/
&
in
that
entencyon
he
dooth
his
good
dedes
&
werkes
nothynge
for
god
proprely
but
for
the
worlde
.
¶
The
.vi.
braunche
of
pryde
is
Ypocrysye
.
Ca.
xxii
.
THe
.vi.
braunche
of
the
synne
of
pryde
is
Ypocrysye
.
This
is
a
synne
that
sheweth
good
dedes
with
outforth
/
whiche
ben
not
withinforth
.
Thenne
they
ben
Ypocrytes
whiche
counterfayte
the
wyse
man
withoutforthe
/
and
they
be
nothynge
soo
withinforthe
.
For
they
doo
more
in
the
entencyon
to
haue
the
name
of
a
go●…
man
than
the
trouthe
and
the
holynes
.
And
this
is
departed
in
to
thre
partyes
.
For
there
is
one
Ypocrysy
folysshe
/
one
foule
/
and
one
subtyll
.
They
be
foule
Ypocrytes
that
done
the
ordures
and
fylthes
of
synne
secretly
in
hydde
places
/
and
counterfayte
the
good
men
tofore
the
people
.
Our
lorde
calleth
them
in
the
gospell
sepulcres
paynted
and
gylte
.
They
ben
folysshe
Ypocrytes
that
kepe
them
clene
ynough
as
towarde
theyr
body
&
do
moche
grete
penaunce
&
good
werkes
/
pryncypally
for
the
praysynge
of
the
worlde
/
bycause
they
wolde
be
reputed
and
holden
for
good
and
holy
.
Suche
people
ben
well
fo
folysshe
.
✿
For
of
good
metall
they
make
false
moneye
.
They
ben
subtyll
Ypocrytes
that
wyll
mounte
in
hye
estate
and
taketh
away
and
steele
the
dygnytees
and
offyces
.
They
do
all
that
a
good
man
ought
to
do
so
subtylly
/
that
no
man
may
knowe
it
vnto
the
tyme
that
it
be
achyeued
&
goten
/
&
all
redy
mounted
&
raysed
in
to
hye
estate
&
dygnytees
/
&
thenne
they
shewe
theyr
vyces
/
theyr
fayntyses
and
the
Ypocryses
that
were
in
theym
within
theyr
herte
.
That
is
to
wete
pryde
/
auaryce
/
and
malyce
/
and
other
euyl
werkes
wherby
may
be
clerely
knowen
theyr
wyckednes
&
theyr
Ypocrysy
.
And
that
the
tree
was
neuer
good
/
&
that
all
the
werke
&
dede
of
suche
a
persone
was
fayntyse
&
Ypocrysye
of
that
he
had
shewed
tofore
.
¶
The
seuenth
braunche
of
pryde
is
fooll
drede
Ca.
xxiii
.
THe
seuenth
braunche
of
pryde
is
fooll
drede
and
fole
shame
that
is
whan
one
leueth
to
do
well
for
the
worlde
/
to
th
ende
that
he
be
not
reputed
and
holden
for
an
ypocryte
and
a.
papelart
/
and
fereth
&
doubteth
more
the
worlde
than
god
.
This
shame
cometh
of
euyll
pleasaunce
And
therfore
is
she
doughter
of
pryde
.
And
the
seuenth
braunche
pryncypall
maketh
a
persone
oftyme
too
leue
to
doo
well
/
for
to
playse
wyckedly
the
worlde
.
¶
The
.ii.
heed
of
the
beest
of
helle
is
enuye
Ca.
xxiiii
.
THe
seconde
heed
of
the
beest
of
helle
is
enuye
.
This
is
the
serpente
that
enuenymeth
all
.
Enuye
is
moder
of
the
deth
And
by
the
enuye
of
the
deuyll
came
the
dethe
to
the
worlde
.
¶
This
is
the
synne
the
whiche
moost
ryght
and
sone
maketh
a
man
to
resemble
to
the
deuyl
his
fader
/
for
the
deuyll
hateth
nothynge
more
than
the
wele
of
another
.
And
loueth
nothinge
but
the
harme
of
another
.
And
by
this
synne
the
enuyous
man
may
not
se
the
wele
of
another
/
no
more
than
the
owle
may
se
the
clerenes
of
the
day
or
clerenes
of
the
sonne
.
¶
This
synne
is
departed
in
to
thre
braunches
whiche
be
pryncypall
.
For
this
synne
poysoneth
fyrst
the
herte
of
th
enuyous
persone
/
and
after
the
mouthe
.
And
after
that
the
werkes
.
The
herte
of
th
enuyous
is
so
poysoned
&
ouertorned
that
it
may
not
se
the
good
of
another
/
but
that
it
greue
his
herte
withinforth
and
Iudgeth
euyl
that
whiche
he
seeth
/
or
that
he
hereth
he
taketh
and
demeth
alway
the
werste
.
And
all
this
he
dooth
to
his
owne
harme
.
¶
The
herte
of
an
enuyous
persone
hath
so
many
venymous
thoughtes
and
fals
demimynges
and
Iugementes
that
they
may
not
be
nombred
After
this
whan
the
enuyous
persone
dooth
or
hereth
ony
euyll
of
ony
other
what
someuer
he
be
/
is
it
of
harme
of
his
body
/
as
euyll
of
his
dethe
or
of
his
sekenes
/
or
of
euyll
fortune
/
or
of
pouerte
/
or
euyll
spyrytuell
lyke
as
whan
he
hereth
that
some
whiche
haue
ben
holden
for
good
men
ben
blamed
and
defamed
of
some
vyces
and
defautes
.
Of
these
thynges
enioyeth
the
enuyous
persone
in
his
herte
.
After
whan
th
enuyous
persone
hereth
the
wele
of
another
Thenne
cometh
to
hym
a
sorowe
and
an
heuynes
to
his
herte
that
he
may
not
be
eased
ne
make
ony
good
chere
ne
fayre
semblaunt
.
Now
mayste
thou
se
that
the
venymous
herte
of
th
enuyous
persone
synneth
generally
.
In
malyce
in
gladnes
and
Ioye
of
the
harme
of
other
/
and
in
sorow
of
the
wele
of
another
.
Thus
synneth
the
enuyous
man
by
his
mouth
.
For
nedes
muste
suche
wyne
come
out
of
the
tappe
as
there
is
within
the
vessel
.
And
by
cause
that
the
herte
is
all
full
of
venym
/
it
by
houeth
that
suche
yssue
oute
of
the
mouth
.
Thenne
by
the
mouthe
of
th
enuyous
persone
yssue
thre
maners
of
venymous
wordes
of
whome
Dauyd
speketh
in
his
psaulter
/
that
the
mouthe
of
th
enuyous
persone
is
full
of
maledy●tyon
.
For
of
the
good
&
we
le
of
another
he
myssayeth
appayreth
and
lasseth
as
moche
as
he
may
Of
hurtynge
.
For
all
the
harme
&
deffaultes
of
another
he
secheth
and
sercheth
/
and
sheweth
forth
to
his
power
.
Of
Trayson
.
For
all
that
he
seeth
or
hereth
he
peruerteth
to
hys
power
/
and
tourneth
it
to
euyll
and
Iudgeth
it
falselye
¶
After
the
enuyous
persone
hath
thre
maners
of
venym
in
werke
lyke
as
he
hath
in
his
mouthe
and
in
his
herte
For
the
nature
of
the
enuyous
is
to
quen●●…
and
too
destroye
to
his
power
all
goodnesses
/
be
they
lytyl
be
they
grete
/
or
myddle
or
perfyght
.
¶
Thenne
he
is
of
the
nature
of
a
basylyke
that
may
suffre
noo
verdure
nygh
vnto
hym
/
neyther
herbe
ne
busshe
ne
tree
.
¶
Thenne
after
the
gospell
the
good
or
wel
hath
in
hym self
thre
estates
.
For
it
is
fyrst
as
in
the
herte
after
in
the
ere
/
and
after
it
is
full
of
grayn
.
Thenne
al
thus
there
be
somme
that
haue
good
begynnynge
to
come
well
forth
/
and
to
prouffyte
well
/
&
ben
lyke
as
the
herbe
.
Theym
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
worlde
.
And
theym
the
fende
cryeth
to
destroye
and
to
shame
too
his
power
The
other
been
perfyte
in
grete
estate
and
do
moche
good
to
god
&
to
the
worlde
.
For
to
bete
doune
theyr
good
loos
and
renoume
&
for
to
mynisshe
theyr
good
dedes
/
the
enuyous
dresseth
all
hys
engynes
.
For
as
moche
gretter
as
the
goodnes
is
.
So
moche
more
sorow
he
hath
.
This
synne
is
soo
perylous
that
vnneth
may
one
that
vseth
it
come
a
ryght
to
veray
repentaunce
.
For
this
synne
is
contrary
to
the
holy
goost
/
whiche
is
fountayne
of
all
goodnesses
.
And
god
sayth
in
the
gospell
.
Who
that
synneth
ayenst
the
holy
ghoost
he
shall
neuer
haue
forgyuenes
ne
mercy
in
this
worlde
ne
in
the
other
.
For
he
synneth
of
his
propre
malyce
.
And
it
ought
holy
for
to
be
vnderstande
that
there
is
noo
synne
how
grete
it
be
/
but
that
god
forgyueth
and
pardoneth
in
this
worlde
yf
a
persone
repenteth
with
good
herte
.
But
vnneth
it
happeth
that
ony
repente
of
this
synne
.
For
suche
one
warreth
with
his
power
the
grace
of
the
holy
goost
/
in
that
/
that
he
warreth
the
spyrytuell
good
of
another
.
In
lykewyse
as
the
Iewes
warred
agaynst
our
lorde
Ihesu
cryste
for
the
good
that
he
dyde
.
¶
And
ye
ought
to
knowe
that
there
be
.vi.
synnes
specyally
agaynst
the
holy
goost
.
That
is
to
wete
(
presumpcyon
)
the
whiche
enlargeth
ouer
moche
to
synne
/
and
prayseth
lytell
the
Iustyce
of
our
lorde
/
and
ouer
moche
to
truste
in
his
mercy
/
&
therfore
moche
people
synne
in
hope
.
The
.ii.
synne
ageynst
the
holy
goost
is
(
dyspayre
)
whiche
benȳmeth
and
taketh
awaye
frome
god
his
mercy
.
Lyke
as
presumpcyon
taketh
frome
hym
his
Iustyce
.
The
.iii.
is
(
obstynacyon
)
.
This
is
hardenes
of
herte
.
Whan
one
is
so
enharded
in
his
synne
and
in
his
malyce
/
that
he
may
not
be
humbled
ne
meked
ne
bowe
and
wyll
not
repent
hym
ne
amende
.
The
fourthe
synne
agaynst
the
holy
goste
is
(
dyspyte
of
penaunce
)
.
That
is
whan
a
man
purposeth
in
his
herte
/
that
he
shall
neuer
repente
hym
of
his
synne
.
The
fyfth
is
to
warre
agaynst
the
grace
of
the
holy
goost
in
an
other
.
The
syxth
is
to
warre
agaynst
the
trouthe
in
ernest
wetyngly
/
and
in
especyall
the
trouthe
of
the
Crysten
faythe
.
¶
All
these
foresayd
synnes
ben
ageynst
the
bounte
and
goodnes
of
the
holy
ghoost
/
and
they
ben
soo
grete
that
vnnethe
they
come
too
veray
repentaunce
.
And
therfore
ben
they
vnnethe
forgyuen
&
pardoned
.
¶
The
.iii.
heed
of
the
beest
of
helle
is
Ire
or
wrath
Ca.
.xxv.
THe
thyrde
heed
of
the
beest
is
Ire
.
But
thou
owest
to
knowe
that
there
is
an
yre
whiche
is
vertuous
/
that
the
good
men
haue
ayenste
thys
synne
/
whiche
geten
the
vertues
ayenste
the
vyces
.
There
is
another
Ire
whiche
is
a
moche
grete
vyce
/
that
is
felonnye
of
herte
/
oute
of
whome
yssueth
many
braunche
.
And
in
especyal
foure
warres
that
the
felons
haue
.
¶
Of
the
fyrst
warre
.
of
the
synne
of
yre
/
whiche
is
suche
.
Ca.
.xxvi
THe
fyrst
warre
of
the
synne
of
yre
/
is
to
hym self
for
whan
Ire
surmounteth
the
man
/
she
tourmenteth
the
soule
and
the
body
so
moche
that
the
man
may
not
slepe
ne
reste
.
Somtyme
yre
taketh
awaye
the
etynge
and
drynkynge
/
and
maketh
one
falle
in
a
feuer
or
in
so
grete
heuynesse
or
malancolye
/
or
despayr
that
he
taketh
the
deth
This
is
a
fyre
that
wasteth
all
the
goodes
of
the
hows
¶
The
second
warre
that
the
felon
hath
that
is
to
god
.
For
yre
and
felonnye
surmounte
and
fyre
somtyme
all
the
people
/
by
aduersyte
temporalle
/
or
by
maladye
and
sekenesse
/
or
by
dethe
of
frendys
.
Or
by
ony
manere
of
meschaunce
that
his
wylle
is
not
done
that
he
grutcheth
and
murmureth
ayenst
god
our
lorde
&
sayth
maugre
/
and
in
despyte
of
god
and
of
all
hys
Sayntes
.
And
swereth
and
blasphemeth
ayenst
god
and
his
blyssed
sayntes
.
The
thyrde
warre
of
Ire
that
the
felon
hath
that
is
vnto
theym
that
ben
vnder
hym
/
that
is
to
his
wyf
and
to
his
meyne
and
breketh
pottes
and
cuppes
&
lyke
as
he
were
oute
of
his
wytte
/
&
so
is
he
.
The
fourth
warre
is
withoutforth
to
his
neyghboure
&
by
dwellers
aboute
hym
and
of
this
braunche
growe
.vi.
bowes
.
For
whan
Ire
ryseth
bytwene
two
men
/
there
is
then
stryfe
dyscorde
/
wordes
/
vylonyes
/
wronges
.
And
after
rancour
whiche
dwellyth
in
the
herte
/
after
cometh
hate
medlynge
and
bataylle
/
after
desyre
for
t
auenge
hym
/
after
other
whyle
homycyde
&
manslaughter
.
After
cometh
ofte
mortalle
warre
emonge
the
frendes
/
out
of
whiche
yssuen
ofte
euyll
in
dyuers
maners
/
and
many
that
may
not
be
amended
For
whan
there
is
warre
bytwene
two
hye
grete
men
it
happeth
ofte
that
many
men
be
slayne
whiche
neuer
had
blamed
ne
trespaced
/
monasteryes
&
chyrches
ben
broken
vp
/
and
throwen
doune
/
and
ben
somtyme
brente
townes
.
destroyed
and
brent
.
Abbayes
and
grete
pryoryes
destroyed
/
men
women
&
chyldren
dysheryted
and
put
to
pouerte
/
robberyes
/
women
maryed
/
and
maydens
defouled
and
corrupt
/
and
ouer
many
other
euylles
that
ben
doo
for
that
cause
.
And
al
this
be
they
bounde
to
rendre
and
to
make
amendes
/
al
they
by
whome
so
many
myscheues
and
harmes
haue
be
done
:
And
all
they
that
haue
be
in
theyr
helpe
in
suche
wycked
and
euyll
werkes
/
&
therfore
they
be
in
grete
peryll
of
dampnacyon
/
and
ferre
frome
theyr
saluacyon
.
For
they
may
not
amende
ne
rendre
the
domages
that
they
haue
done
/
&
they
behoue
to
restore
or
to
be
forlore
.
¶
Of
the
synne
of
slouthe
the
whiche
is
sayd
accyde
.
Ca.
xxvii
.
THe
fourthe
heed
of
the
beest
of
hell
is
slouthe
/
the
whiche
is
called
of
clerkes
accydye
.
This
synne
is
greuous
to
do
wel
.
This
synne
is
an
ouer
yll
rote
&
casteth
out
many
euyll
braunches
.
For
this
synne
causeth
a
man
to
come
vnto
euyll
amendemente
/
and
more
euyll
begynnynge
/
and
ouer
euyll
endynge
.
The
slowe
persone
hath
euyll
begynnynge
by
.vi.
maners
synnes
.
The
fyrst
vyce
is
fayntnes
/
that
is
whan
a
man
loueth
lytyl
and
fayntly
our
lorde
/
whome
he
oweth
to
loue
ardauntly
/
and
this
happeth
whan
he
is
flawe
.
latchous
and
slowfull
to
do
well
.
The
seconde
vyce
of
slouthe
is
tendrenesse
/
that
is
the
bedde
wherin
the
deuyll
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
deed
/
and
for
this
the
caytyf
suffreth
to
be
cherysshed
/
and
to
do
all
the
eases
and
the
delyte
of
his
body
.
The
thyrde
vyce
is
ydlenesse
.
This
is
a
synne
of
whome
cometh
many
euyls
as
the
holy
scrypture
sayth
.
For
whan
the
deuyll
fyndeth
a
man
ydle
he
putteth
him
anone
in
his
werkes
/
that
is
/
he
maketh
him
fyrst
to
thynke
euyll
/
to
desyre
vylonyes
rybaundryes
/
lecheryes
to
lose
his
tyme
/
and
to
leue
to
do
moche
good
that
he
myght
do
by
whiche
he
myght
gete
heuen
.
The
fourth
vyce
of
s●outh
is
heuynesse
/
whan
a
man
is
so
heuy
that
he
secheth
nothynge
ne
loueth
soo
moche
as
too
lye
doune
reste
and
slepe
.
Somtyme
how
well
he
be
slowe
they
ben
waker
and
quycke
ynoughe
to
the
nedes
of
the
worlde
.
But
they
be
all
slepy
to
the
nedes
and
werkys
of
god
/
and
for
to
do
the
werkys
that
sholde
be
to
theyr
saluacyon
/
and
these
maner
of
slouthfull
men
had
leuer
to
lose
thre
masses
than
a
swete
or
a
good
nap
of
slepe
.
¶
The
fyfth
vyce
of
slouthe
is
shrewdnes
or
cursednes
that
is
whan
a
man
lyeth
in
synne
and
feleth
the
temptacyons
of
the
deuyll
and
of
his
flesshe
whiche
assayleth
hym
.
〈…〉
he
wyll
not
lyfte
vp
his
heed
ne
his
herte
to
god
by
contrycyon
.
Ne
crye
to
god
deuoutly
by
confessyon
.
Ne
stratche
vp
his
handes
vnto
god
by
satysfaccyon
.
To
suche
slouthe
resembleth
the
wycked
man
that
had
leuer
rote
in
foule
stynkynge
pryson
/
than
take
on
hym
the
laboure
to
go
vp
the
stayre
/
or
degrees
to
escape
and
go
his
way
.
Of
pusyllanymyte
/
of
delay
/
&
werynes
.
Ca.
xxviii
.
THe
.vi.
vyce
of
slouthe
is
pusyllanymyte
.
In
this
vyce
be
they
that
haue
fere
&
drede
of
nought
/
and
dare
not
begynne
to
do
well
/
for
they
haue
drede
that
god
shall
fayle
them
.
This
is
the
fere
&
drede
that
some
people
haue
of
theyr
dreme
.
They
resemble
hym
that
dare
not
entre
in
to
the
pathe
or
way
for
feere
of
the
snayle
that
sheweth
his
hornes
.
And
resemble
also
the
chylde
that
dare
not
go
in
the
way
for
gaglynge
and
hyssynge
of
the
gees
These
ben
the
syxe
vyces
that
taketh
away
from
a
man
good
begynnynge
.
And
for
.vi.
other
vyces
the
slowe
persone
may
not
haue
good
amendement
.
These
ben
the
.vi
tatches
or
condycyons
of
euyll
seruauntes
that
so
doo
that
no
good
wyse
man
ought
to
receyue
in
to
his
seruyce
/
that
is
to
wete
whan
he
is
delaynge
/
necligent
/
forgetful
/
slowe
/
lachous
/
and
faylynge
to
do
well
.
¶
Of
delaynge
to
do
well
Ca.
xxix
THe
fyrst
vyce
is
delaynge
.
For
whan
god
putteth
in
the
herte
of
a
man
good
wyll
or
volenty
for
to
do
well
.
Thenne
cometh
the
olde
enmye
the
deuyl
whiche
sayth
to
him
.
Thou
shalt
recouer
well
ynough
/
thou
arte
yonge
and
stronge
thou
shalt
lyue
longe
ynoughe
.
By
this
maner
the
deuyll
destroubleth
a
man
to
do
well
.
¶
Of
the
vyce
and
synne
of
neclygence
.
capi
.
xxx
AFter
delayenge
cometh
neclygence
/
for
who
soo
maketh
delayenge
it
is
no
wondre
though
he
do
a
thynge
neclygentlye
.
This
is
a
vyce
of
whiche
all
the
worlde
is
entatched
yf
it
be
well
taken
hede
of
.
For
there
be
not
many
that
be
delygent
to
do
that
they
oughte
to
do
anenste
god
and
theyr
neyghbour
.
¶
Of
the
vyce
of
forgetynge
.
capitulo
.
xxxi
.
AFter
neclygence
cometh
oublyence
or
forgetyng
for
who
is
not
retchynge
and
neclygente
he
forgeteth
ofte
.
by
these
two
synnes
of
neclygence
and
forgetynge
happeth
ofte
that
some
persone
can
not
well
confesse
ne
shryue
hymselfe
.
For
whan
a
man
is
not
remembrynge
ne
not
retchynge
and
neclygent
to
confesse
hym
He
forgeteth
his
synnes
wherof
is
grete
peryl
.
for
no
persone
may
haue
pardon
without
very
confessyon
.
And
he
may
not
haue
very
confessyon
that
hath
not
repentaunce
in
his
hole
herte
of
al
his
synnes
/
knowlege
of
his
mouthe
/
and
obedyence
in
werkes
.
This
amendes
and
thys
satysfaccyon
ought
euery
man
to
doo
.
Ne
there
is
none
how
good
and
wyse
he
be
/
yf
he
seeth
and
consyderethe
well
his
defautes
but
that
he
fyndeth
ynough
to
say
alwaye
in
his
confessyon
.
But
neclygence
and
forgetynge
blyndeth
the
people
that
they
see
nothynge
in
the
booke
of
theyr
confessyon
and
of
theyr
conscyence
.
And
after
that
cometh
fere
or
drede
the
whiche
doth
come
always
of
defaulte
of
herte
/
&
of
euyll
custome
that
byndeth
so
a
man
that
vneth
he
putteth
hym selfe
to
do
well
/
&
somtyme
this
cometh
by
defaulte
of
dyscrecyon
/
and
of
folysshe
feruoure
by
whiche
a
man
taketh
on
hym
and
tourmenteth
so
his
body
by
fastynge
/
by
wakynge
/
by
penaunces
/
and
by
other
werkes
that
he
falleth
in
to
langoure
and
in
suche
maladye
&
sekenes
/
that
he
may
not
laboure
in
the
seruyce
of
god
/
and
of
this
he
falleth
in
suche
fere
/
that
he
hath
no
sauoure
of
deuocyon
to
do
well
.
¶
Of
the
vyce
of
latchednes
.
Ca.
xxxii
AFter
cometh
lachednes
that
maketh
a
man
latchous
/
&
appayreth
fro
day
to
day
so
moche
that
he
is
alway
recreaunt
&
defaylynge
And
this
is
the
.vi.
vyce
of
whiche
the
yll
seruauntes
is
entached
whan
he
faylleth
tofore
that
he
come
to
the
ende
of
his
terme
/
&
it
is
sayd
comynly
.
Who
that
serueth
and
serueth
not
to
th
ende
he
loseth
his
rewarde
.
Of
the
euyl
poyntes
of
accydye
&
of
slouth
.
Ca.
xxxiii
.
THere
ben
.vi.
poyntes
in
the
synne
of
accyde
and
of
slouthe
that
bryngeth
a
man
to
his
ende
.
The
fyrst
is
inobedyence
/
whan
one
wyll
not
do
that
/
that
is
charged
him
in
penaunce
.
Or
yf
he
be
boden
somtyme
to
do
a
thynge
that
him
semeth
harde
/
he
excuseth
him
that
he
may
not
doo
it
.
Or
yf
he
accepteth
it
/
he
dooth
lytell
or
nought
.
The
.ii.
poynte
is
impacyence
.
For
as
he
may
nothynge
do
by
Inobedyence
.
Ryght
so
may
he
nothynge
suffre
by
impacyence
.
So
the
none
dare
speke
to
him
of
his
prouffyte
.
The
.iii.
poynte
is
murmure
/
for
whan
he
is
spoken
to
of
his
ꝓffyte
he
anone
murmureth
&
weneth
to
be
dyspysed
/
&
than
he
falleth
in
to
heuynes
/
that
all
that
is
sayd
to
him
/
all
that
is
done
to
him
/
&
all
that
he
seeth
all
greueth
him
/
&
thus
he
falleth
in
langoure
&
it
noyeth
him
to
liue
/
so
that
he
wolde
dye
.
After
these
sorowfull
poyntes
of
slouth
gyueth
the
deuyll
the
mortal
stroke
&
putteth
him
in
dyspayre
/
wherby
he
seketh
deth
&
sleeth
hymselfe
.
Or
elles
he
fareth
with
him
self
as
all
dyspayred
/
he
that
gyueth
him
to
all
euyls
/
&
dredeth
not
to
do
synne
¶
Of
the
synne
of
auaryce
or
couetyse
.
Ca.
xxxiiii
.
THe
.v.
heed
of
the
beest
is
auarice
that
otherwise
is
called
couetyse
/
that
is
rote
of
al
euylles
lyke
as
saynt
poule
sayth
.
This
is
the
maystres
that
hath
so
grete
a
scole
that
all
gone
thyder
to
study
/
as
sayth
the
holy
scrypture
/
For
all
maner
of
people
studye
in
auaryce
/
prelate
/
clerke
/
lay man
&
relygyous
.
Auaryce
is
a
loue
of
dysordynate
hauoyr
&
ryches
.
This
dysordynaunce
sheweth
hymselfe
in
.iii.
maners
generally
.
In
getynge
ardauntly
.
In
retaynynge
straynably
&
in
dyspendynge
scarcely
.
These
ben
the
.iii.
braunches
pryncypall
that
growe
oute
of
this
rote
.
But
especyally
/
yssueth
oute
of
this
rote
of
auaryce
many
bowes
whiche
been
moche
grete
deedly
synne
.
The
fyrst
is
vsure
.
The
seconde
thefte
.
The
thyrde
raueyne
.
The
.iiii.
chalenge
.
The
fyfthe
sacrylege
.
The
.vi.
Symonye
.
The
.vii.
malygnytees
.
The
:
viii
.
marchandyse
.
The
.ix.
in
wycked
craftes
The
.x.
in
euyll
&
wycked
playes
/
and
eueryche
of
these
bowes
departeth
hym
in
to
many
maners
.
¶
Of
dyuers
maner
&
spyces
of
vsure
Ca.
.xxxv.
THe
fyrst
bough
of
vsure
departeth
hym
in
to
.vii
twygges
.
For
there
is
one
maner
of
vsurers
lenynge
openly
whiche
lene
theyr
monye
for
other
mony
.
And
aboue
the
catell
they
take
and
leueye
theyr
gayne
/
or
in
money
/
or
in
hors
/
or
in
whete
or
in
wyn
or
in
fruyt
of
th
erthe
/
whiche
they
take
in
gayne
withoute
to
rekene
the
fruytes
in
payement
.
And
yet
that
werse
is
/
they
wyll
rekene
two
tymes
in
the
yere
or
thryes
for
too
areyse
theyr
vsures
/
and
wyll
yet
haue
bountees
or
rewardes
aboue
for
euery
terme
/
&
thus
be
they
holpen
aboue
that
they
lene
pryncypally
.
Suche
people
ben
vsurers
couched
&
vylaynous
.
But
there
ben
other
maner
vsurers
lenynge
&
curtoys
whiche
lene
theyr
monye
withoute
makynge
of
ony
couenaunte
.
Neuerthelesse
they
entende
to
haue
prouffyte
and
rewardes
therfore
/
in
money
or
in
catayll
/
or
in
golde
or
in
syluer
/
or
in
yeftes
or
in
presents
/
or
in
robes
or
in
ton̄es
of
wyne
or
in
fatte
swyne
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
all
these
and
suche
thynges
is
vsure
/
whan
it
is
lente
for
occasyon
to
haue
somme
prouffyte
.
This
is
the
fyrst
maner
of
vsure
/
that
leneth
his
good
wyckedly
&
shrewdly
.
¶
The
seconde
.
Ca.
xxxvi
THe
seconde
maner
of
vsure
is
in
them
that
lente
not
the
money
in
theyr
owne
persone
.
But
that
whiche
theyr
faders
or
theyr
moders
/
theyr
wyues
/
or
theyr
husbondes
/
or
theyr
predecessours
haue
goten
by
vsure
they
retayne
it
/
and
wyll
not
rendre
it
ne
yelde
it
a
gayne
.
The
thyrde
maner
of
vsure
is
in
them
that
daygne
not
ne
wyll
not
lenne
by
theyr
owne
hande
/
but
they
make
theyr
seruauntes
and
other
people
to
lenne
for
them
theyr
money
/
tho
ben
the
maysters
vsurers
.
¶
Of
these
synnes
be
not
quyte
the
grete
and
hye
lordes
that
kepe
&
sustayne
the
Iewes
and
lombardes
of
pyemount
&
other
places
/
whiche
dystroye
the
contraye
/
and
they
take
the
rewardes
and
grete
gyftes
&
somtyme
the
raunsones
or
redempcyons
/
whiche
ben
the
catayle
and
cheuyssaunce
of
the
poore
people
.
The
fourthe
maner
is
in
theym
that
lene
other
mennes
money
/
or
that
borowe
it
with
lytell
coste
.
Suche
people
ben
dyscyples
of
vsurers
whiche
lerne
this
foule
and
wycked
stynkynge
crafte
.
The
fyfthe
maner
is
in
marchaundyse
/
whan
ony
selleth
ony
maner
thynge
what
someuer
be
for
more
than
it
is
worthe
for
the
abydynge
of
the
terme
than
he
wolde
do
for
redy
money
and
that
more
is
the
vntrue
seller
and
wycked
whan
he
seeth
the
people
more
at
grete
myschefe
/
thenne
he
shall
sell
his
waare
the
more
derer
/
ye
twyes
or
thtyes
more
than
it
is
worthe
.
Suche
maner
people
doo
ouer
moche
harme
.
For
/
for
theyr
longe
terme
they
doo
destroye
and
appourysshe
the
knyghtes
and
other
hye
men
the
whiche
folowe
the
assembles
/
the
warres
and
the
tournoyes
that
they
delyuer
to
theym
theyr
londes
and
theyr
herytages
in
gayge
and
wedde
/
and
so
lyenge
in
gayge
they
deye
&
neuer
quytte
ne
paye
.
The
other
synnen
in
byenge
the
thynges
as
corn
wyn
or
other
thynges
lasse
the
halfe
than
it
is
worth
for
the
money
that
they
paye
tofore
hande
/
and
after
they
selle
the
same
thre
or
foure
tymes
more
dere
than
the
thynge
was
solde
&
delyuerd
to
theym
fore
.
Other
marchauntes
bye
the
thynges
whan
they
be
at
no
prys
and
good
chepe
/
as
whete
in
haruest
.
wyn
in
the
vynyerde
or
other
marchandyse
/
for
to
selle
ageyn
in
the
tyme
whan
they
shall
be
more
dere
.
The
other
bye
theyr
whete
in
the
stalkys
and
erys
and
the
wyn
in
the
flourynge
whan
they
shewe
fayr
forth
/
by
suche
couenaunte
that
they
haue
theyr
achate
sauf
&
theyr
mesure
The
.vi.
maner
is
of
theym
that
delyuer
theyr
money
to
marchauntes
in
suche
wyse
that
they
shall
be
felowes
&
parte
in
the
gayne
/
and
no
thynge
in
the
losse
.
Or
that
delyuer
theyr
beestes
to
halues
/
soo
that
they
be
as
yron
That
is
to
saye
that
yf
they
deye
or
perysshe
he
that
taketh
theym
to
halues
shall
sette
&
put
other
beestys
in
theyr
place
/
of
so
moche
&
as
grete
of
valure
&
prys
as
were-they
that
ben
deed
or
perysshed
at
his
propre
charge
/
&
dyspence
.
The
.vii.
maner
is
of
theym
that
put
and
sette
theyr
nexte
neyghbours
in
theyr
werke
and
labour
/
by
cause
that
they
haue
lente
theim
golde
or
syluer
or
corne
or
hath
done
to
theym
ony
curtosye
or
frendshyp
/
and
whan
they
see
theym
poure
and
nedy
/
thenne
make
they
with
theym
bargaynes
for
theyr
auayle
/
and
for
the
money
that
they
delyuer
to
the
poure
man
/
or
for
a
lytyl
corne
that
they
selle
to
hym
well
dere
and
for
more
than
it
is
worthe
in
market
.
He
wyll
haue
of
him
syxe
peny
worth
werke
or
labour
for
two
pens
.
These
ben
the
bowes
that
growe
out
of
the
euyll
braunche
of
vsure
.
¶
Of
thefte
.
Ca.
xxxvii
THe
seconde
braunche
of
auaryce
is
theft
/
this
is
to
take
or
retayne
other
mennes
thynge
wrongfully
without
knowelege
or
ayenst
the
wyll
of
hym
that
oweth
it
.
And
this
synne
may
be
done
in
foure
maners
/
after
foure
maners
of
theues
For
there
ben
some
theues
openly
.
Some
couertly
/
some
priuely
/
and
some
felawly
The
comyn
and
open
theues
ben
they
that
stele
in
suche
wyse
that
there
is
Iustyce
done
on
them
whan
they
ben
taken
.
And
of
them
ben
dyuers
maners
/
as
well
on
these
as
on
the
londe
.
The
couert
theues
ben
they
that
take
away
secretely
and
couertly
grete
thynges
&
small
thynges
by
theyr
barate
/
treason
/
or
by
subtyll
wytte
and
engynne
.
The
preuy
theues
ben
they
that
take
awaey
no
thynge
from
straungers
/
but
of
theyr
neyghbours
/
and
knowen
/
and
of
them
ben
bothe
grete
and
small
as
/
the
vntrue
receyuour
/
shryues
/
prouostes
/
exchetours
/
bayllyues
/
sergyauntes
/
and
other
suche
as
taketh
the
amendes
/
and
restrayne
the
rentes
to
theyr
lordes
/
and
acount
moche
in
costes
and
dyspences
and
lasse
receytes
and
rentes
.
Thus
done
the
grete
offycers
whiche
ben
in
the
houses
of
the
grete
lordes
and
ryche
men
that
maketh
grete
coostes
and
dyspences
/
and
gyue
largely
the
goodes
of
theyr
lordes
and
maysters
without
theyr
knowynge
&
ageynst
theyr
wyll
.
In
this
synne
synneth
the
wyfe
the
whiche
causeth
by
her
synne
that
the
chylde
the
whiche
that
she
knowerh
ryght
well
that
she
hathe
hadde
it
of
another
man
than
of
her
propre
husbande
/
enheryteth
and
hathe
the
herytage
where
as
he
hathe
noo
ryght
therto
.
¶
In
this
synne
also
synneth
the
wyf
that
taketh
awaye
the
goodes
of
hir
husbonde
/
for
to
dyspende
and
put
it
to
euyll
vsage
.
¶
That
other
theef
is
the
lytell
theef
that
taketh
awaye
out
of
the
hows
the
breed
or
wyne
&
other
thynges
/
or
fro
theyr
neyghboure
theyr
capons
or
hennys
/
or
the
fruyt
oute
of
theyr
gardyns
or
other
thynges
Suche
ben
they
that
reteyne
the
thynges
that
they
haue
founden
and
knowen
well
to
whome
they
belonge
/
and
therfore
they
sholde
not
reteyne
theym
.
But
they
ought
to
do
by
the
counceyll
of
holy
chirche
/
or
by
the
counceyl
of
theyr
confessour
.
The
theuys
the
ben
felowes
ben
they
that
parteth
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
done
.
Also
they
that
counceylle
the
theuys
or
deffende
theym
or
sustayne
them
in
theyr
malyce
/
or
receyue
them
in
to
theyr
hous
or
in
to
theyr
londe
/
or
the
gadre
togyder
the
thefte
.
Also
the
wycked
Iustyses
that
suffre
theym
for
yeftes
/
or
by
prayers
or
by
ony
other
euyll
reasons
and
wyll
not
ne
dare
not
do
Iustyce
.
¶
The
thyrde
braunche
of
the
synne
of
Auaryce
is
rauyne
as
foloweth
Ca.
.xxxviii.
THe
thyrde
braunche
of
auaryce
is
Rauyne
whiche
hath
many
bowes
.
The
fyrst
is
an
euyll
executour
of
testamentes
.
Suche
people
robbe
theim
that
ben
dede
whiche
is
ouer
grete
an
vntrouthe
¶
The
seconde
is
in
wycked
&
euyll
lordes
/
be
they
knyghtes
or
other
lordes
or
bourgeyses
whiche
ete
and
fle
the
poore
peple
by
tayllees
/
by
aydes
Imposycyons
amendes
or
by
other
maner
/
whiche
seche
&
purchace
that
whiche
may
greue
theyr
subgettis
/
and
accomplysshe
theyr
euyll
wyll
/
and
they
ought
to
kepe
&
deffende
them
.
In
this
synne
ben
the
grete
prynces
the
barons
/
whiche
by
theyr
myght
taken
awaye
fro
the
poore
&
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
neyghburs
londes
vygnes
and
other
thynges
.
And
taken
on
all
sydes
soo
that
noo
thynge
may
escape
theym
¶
The
thyrde
ben
robbours
of
euyll
hostryes
or
Innes
whiche
robbe
the
pylgrymes
&
the
marchauntes
and
other
that
passe
and
walke
by
the
countrey
.
¶
The
fourth
is
in
theym
that
wyll
not
paye
that
they
owe
.
And
that
reteyne
wrongfully
and
wythout
cause
the
hyre
or
wages
of
theyr
seruauntes
or
of
theym
that
doo
theyr
werke
.
¶
The
fyfthe
is
in
these
grete
prelates
that
pylle
theyr
subgettes
/
and
that
raunson
theym
by
ouer
grete
procuracions
/
or
by
other
exactions
&
extorcions
that
they
do
in
many
maners
.
¶
These
ben
the
wulues
that
destroy
the
sheep
that
they
sholde
kepe
.
¶
The
syxte
thefte
is
in
bayllyes
Shyreues
bedellys
sergeauntes
and
other
offycyers
/
whiche
doo
the
grete
rauyne
and
extorcions
vpon
the
poore
peple
and
bye
the
grete
herytages
/
and
so
moche
there
is
of
other
maner
of
rauyne
whiche
sholde
be
ouerlonge
to
reherce
here
.
But
the
moost
grete
parte
is
conteyned
in
the
thynge
aboue
sayd
.
¶
Of
the
synne
of
chalenge
Ca.
.xxxix.
THe
fourth
of
Auaryce
is
chalenge
/
that
is
to
renne
on
another
wrongfully
.
To
this
synne
aperteyneth
all
barate
trycherye
and
falsnesse
that
happeth
in
plees
.
In
the
clargye
hath
dame
auaryce
many
scolers
&
in
especyall
seuen
maner
of
people
that
studye
therin
.
Of
.vii.
maners
of
the
synne
of
chalenge
.
Ca.
xl
.
THe
fyrst
ben
the
false
pledours
that
make
the
false
partycyons
and
demaundes
/
and
seche
false
Iuges
/
and
the
false
wytnesses
/
and
the
false
aduocates
And
false
letters
for
to
trouble
other
/
and
trauayle
the
people
wrongfully
in
the
spyrytuell
courte
/
or
in
the
temporall
courte
.
¶
The
seconde
ben
they
that
put
awaye
&
set
at
nought
that
is
ryght
.
And
seketh
barates
and
delayes
for
too
take
awaye
frome
other
theyr
chyuaunce
.
¶
The
thyrde
ben
the
false
and
vntrue
wytnesses
.
For
they
make
the
false
&
vnryght
maryages
&
weddynges
.
They
take
away
the
herytages
.
They
doo
so
moche
harme
and
domages
that
none
may
amende
it
/
and
all
this
they
do
for
theyr
grete
couetyse
.
¶
The
fourthe
ben
the
false
aduocates
that
sustayne
the
euyll
causes
all
wetynge
/
and
empesshe
and
lette
the
good
people
/
for
the
hyre
and
the
gyftes
that
they
take
on
bothe
sydes
.
And
they
make
oft
the
good
causes
to
be
loste
/
and
the
quarelles
of
good
men
and
maketh
of
ryght
wronge
/
and
of
wronge
ryght
by
theyr
wyckednes
and
couetyse
lyke
as
they
that
ben
maysters
of
the
barate
&
of
the
trechery
.
¶
The
fyfth
ben
the
false
notaryes
that
make
false
letters
and
Instrumentes
/
and
falseth
the
seales
/
and
maketh
false
lybelles
and
many
other
vntrouthes
.
¶
The
.vi.
thefte
doone
the
false
and
vntrue
Iuges
whiche
entende
and
ben
more
fauourable
ayenst
reason
more
to
one
partye
/
than
to
an
other
/
for
gyftes
for
promysses
for
ꝓpryetces
or
for
loue
/
or
for
hate
/
or
for
drede
/
or
for
fauour
/
yf
that
they
delaye
the
causes
and
the
quarylles
wrongfully
and
make
men
to
do
grete
costes
and
dyspences
/
and
taken
grete
yeftes
and
somtyme
of
bothe
partyes
/
and
sellen
Iustyce
/
or
they
leue
to
do
Iustyce
/
and
done
to
poore
peple
so
grete
domages
and
hurte
that
they
may
not
ne
can
not
amende
ne
repayre
.
The
.vii.
ben
the
euyll
accessours
whiche
gyuen
euyll
counceylle
to
Iuges
/
and
causen
that
the
causes
and
quarellys
be
loste
by
the
offyces
and
seruyces
that
they
haue
.
All
these
persones
tofore
sayd
ben
bounden
and
holden
to
rendre
&
yelde
agayn
all
the
whiche
they
haue
thus
had
and
taken
euyl
of
other
and
also
all
the
costes
and
domages
that
the
other
haue
had
and
suffred
for
theym
.
¶
The
.v.
braunche
of
auaryce
is
sacrylege
Ca.
.xli.
THe
fyfth
braunche
of
Auaryce
is
sacrylege
/
whan
one
breketh
or
hurteth
or
treateth
vylaynously
the
holy
and
blessyd
thynges
or
the
persones
of
holy
chirche
or
ellys
the
holy
places
/
whiche
been
appropred
or
longynge
to
the
seruyce
of
god
/
and
this
doeth
the
synne
of
couetyse
in
many
maners
.
Fyrst
whan
one
treateth
vylaynsly
the
body
of
our
lorde
/
lyke
as
done
the
heretykes
the
Sorciers
or
wytches
/
and
the
wycked
preestes
for
wynnynge
/
in
lyke
wyse
saye
I
of
thother
sacramentes
Also
whan
one
breketh
taketh
awaye
or
treateth
vylaynsly
the
sayntuaryes
/
the
crosses
/
the
chalyces
/
the
cresme
the
corporalles
/
that
halowed
vestymentes
and
other
thynges
mysteryes
of
the
chirche
.
Also
whan
one
brenneth
and
destroyeth
chirches
/
or
holy
places
/
or
chirchyerdes
or
howses
of
relygyon
/
or
whan
ony
drawe
out
theym
the
been
fledde
for
refuge
or
socour
in
to
monasteryes
or
chyrcheyardes
for
theyr
suerte
or
warraunt
.
¶
Also
whan
the
one
maketh
medles
or
batayle
in
the
chyrche
so
that
blode
be
shedde
/
or
whan
the
sinne
of
lechery
is
done
therin
Also
whan
honde
is
layde
in
wrathe
and
euyll
on
preest
or
clerke
or
on
ony
man
or
woman
of
relygion
.
Also
whan
one
bereth
awaye
by
euyll
reason
oute
of
holy
place
ony
thynge
blyssed
and
halowed
/
or
vnhalowed
what
someuer
it
be
.
Of
this
synne
be
not
quyte
they
that
the
godes
of
holy
chyrche
the
patrymonye
of
Ihesu
cryste
dyspendeth
in
euyll
vsage
.
Ne
they
that
reteyne
it
by
auaryce
/
Whan
they
ought
to
gyue
it
to
the
poore
people
in
holy
chyrche
or
put
it
in
good
vsage
.
Ne
they
also
that
take
a
way
or
retayne
with
wronge
or
with
force
/
the
thynges
whiche
are
longynge
to
the
poore
in
holy
chyrche
/
or
who
that
payeth
them
euyll
/
lyke
as
the
rentes
/
the
offringes
the
dysmes
and
the
other
ryghtes
&
dutyes
of
holy
chyrche
.
¶
Of
this
same
synne
be
not
quyte
they
that
breke
the
sonday
and
other
feestes
commaunded
.
For
the
holy
dayes
haue
theyr
fraunchyses
lyke
as
haue
the
holy
places
These
ben
the
bowes
the
whiche
growe
out
of
the
braunche
of
sacrylege
.
¶
Of
the
synne
of
symony
.
Ca.
xlii
THe
syxte
braunche
of
auaryce
is
Symony
.
Symony
hath
taken
the
name
of
an
enchauntoure
the
whiche
was
named
Symon
/
the
whiche
wolde
haue
boughte
of
saynt
Peter
the
appostle
the
grace
for
to
do
myracles
.
And
therfore
he
offred
to
hym
grete
hauoyce
and
good
.
And
therfore
ben
they
called
Symonyakes
all
they
that
wyll
selle
or
bye
ony
thynges
spyrytuell
whiche
is
emonge
all
deedly
synnes
one
of
the
grettest
and
thys
braunche
hath
many
bowes
.
¶
Of
the
fyrst
boughe
of
Symonye
Ca.
.xliii.
THe
fyrst
is
in
theym
that
selle
or
bye
the
thynges
halowed
/
or
blessyd
or
the
body
of
our
lorde
or
other
sacramentes
of
holy
chirche
.
¶
The
seconde
is
in
theym
that
selle
the
worde
of
god
/
&
preche
pryncypally
for
money
.
The
thyrde
is
the
synne
of
theym
/
whiche
by
yeftes
or
by
promysses
/
or
by
prayers
of
frendes
doo
soo
moche
that
somme
be
promoted
to
dygnyte
of
holy
chirche
/
lyke
as
ben
bysshops
Abbotes
Deene
archedeken
or
or
other
whiche
ben
made
by
electyon
.
The
fourth
is
the
synne
of
theym
that
for
yeftes
or
for
promysses
for
prayers
or
by
force
of
armes
/
or
for
seruyses
dyshonest
gyue
the
prebendes
the
cures
or
other
benefyces
of
holy
chirche
.
The
.v.
is
the
synne
of
theym
whiche
by
couenaunte
made
entre
in
to
relygyon
/
and
in
theym
that
in
suche
manere
receyue
theym
.
Ther
ben
many
other
dyuersȳnes
in
symonye
/
but
it
apparteyneth
more
to
clerkes
than
to
laye
men
and
this
boke
was
more
made
for
the
laye
men
than
for
the
clerkys
whiche
knowe
and
haue
the
bokes
/
yet
neuerthelesse
it
is
necessarye
&
nede
to
laye
men
that
they
kepe
theym
fro
this
synne
in
.iii.
causes
.
One
is
whan
they
wyll
ayde
and
helpe
theyr
kynnesmen
and
theyr
frendes
too
ryse
vnto
dygnytees
of
holy
chyrche
.
The
other
is
whan
they
gyue
the
prebendes
that
ben
of
theyr
yefte
/
and
the
benefyces
.
¶
The
thyrde
is
whan
they
sette
and
put
theyr
chyldren
in
to
relygyon
/
in
these
thre
poyntes
yf
they
gyue
or
receyue
yeftes
or
prayers
not
leesfull
or
euyll
seruyse
/
they
may
soone
falle
in
too
this
synne
of
Symony
.
For
lyke
as
sayth
the
lawe
wryton
.
There
be
thre
maner
of
gyftes
of
symony
.
Gyftes
of
the
honde
/
lyke
as
golde
/
or
syluer
/
or
other
Iewell
/
Gyftes
of
the
mouthe
/
as
ben
prayers
.
Gyftes
of
seruyce
dyshonest
.
I
call
gyftes
dyshonest
wher
the
synne
is
done
pryncypally
for
thynges
spyrytuall
.
¶
Of
the
synne
of
malygnyte
whiche
cometh
of
auaryce
.
Ca.
xliiii
.
THe
seuenth
braunche
of
Auaryce
is
malygnyte
.
Whan
a
man
is
so
wycked
that
he
fereth
not
to
do
a
grete
synne
/
deedly
and
horryble
/
or
to
do
grete
harme
to
other
for
lytell
conquest
of
prouffyte
for
hym selfe
¶
This
braunche
hath
many
bowes
.
The
fyrst
is
whan
ony
persone
for
drede
of
pouerte
or
for
couetyse
of
wynnynge
he
rynyeth
and
forsaketh
god
or
for
to
denye
the
crysten
fayth
/
and
becometh
heretyke
or
Iewe
/
or
sarasyn
.
To
this
synne
appertayneth
the
synne
of
them
that
for
money
dooth
call
the
deuylles
&
make
the
enchauntements
and
maketh
to
loke
in
the
swerde
of
crystall
/
or
in
the
vngle
or
nayle
of
the
fynger
/
for
to
attayne
and
fynde
the
theft
or
other
thynges
lost
.
And
of
them
also
that
pourchase
the
charmes
by
sorcerye
or
by
other
wycked
crafte
what
soeuer
it
be
whan
persones
ben
in
maryage
hate
eche
other
and
may
not
dele
ne
haue
company
one
with
an
other
by
maryage
.
Or
persones
that
be
not
in
maryage
hate
eche
other
by
synne
folyly
.
¶
The
seconde
is
the
synne
of
cursynge
/
or
by
euyl
saynge
/
by
treason
or
by
detraccyon
/
whan
a
man
for
wynnynge
or
for
hyre
dooth
thynge
/
for
whiche
ony
persone
is
put
vnto
dethe
/
or
by
swerde
/
or
by
venym
/
or
by
ony
other
maner
.
¶
The
.iii.
synne
is
of
theym
that
for
to
wynne
/
brenne
howses
/
or
tounes
/
castelles
or
chyrches
/
or
dystroy
the
vynes
or
cornes
/
and
doo
other
dyuers
grete
domages
.
¶
The
.iiii.
is
the
synne
of
them
that
oft
pourchace
the
plees
/
debates
/
and
the
warres
in
cytees
or
in
castelles
in
chapytres
/
or
amonge
other
hye
and
grete
men
bycause
that
they
wene
too
gete
and
wynne
more
in
warre
than
in
the
peas
.
¶
The
fyfthe
is
the
synne
of
bayllyes
and
suche
offycers
that
accuse
and
chalenge
the
poore
people
and
make
them
to
be
raunsoned
and
tourmented
for
a
lytell
gayne
that
they
haue
therof
.
To
this
synne
appertayneth
the
synne
of
false
Iuges
/
of
false
men
of
lawe
/
and
aduocates
/
and
of
false
questes
and
wytnesses
of
whiche
we
haue
spoken
tofore
/
and
in
many
other
maners
is
the
synne
of
malygnyte
.
But
it
were
ouerlonge
for
too
wryte
it
here
.
And
better
may
eche
man
rede
and
consyder
his
synnes
&
many
other
in
his
conscyence
than
in
the
skynne
of
a
shepe
or
in
paper
.
¶
Of
marchaundyse
.
Ca.
xlv
THe
.viii.
braunche
of
auaryce
is
marchandyse
/
wherin
men
synne
in
many
maners
/
for
tempo
goodes
/
and
specyally
in
seuen
maners
.
¶
The
fyrst
maner
is
to
sell
as
deere
as
he
may
.
The
seconde
is
to
lye
/
swere
/
and
forswere
the
more
for
to
selle
his
marchaundyse
.
The
thyrde
is
the
deceyte
&
fraude
that
is
doone
in
the
weyght
&
in
the
mesure
/
and
this
may
be
done
in
thre
maners
.
The
fyrste
is
whan
a
persone
hath
dyuers
weyghtes
&
dyuers
mesures
/
and
byeth
by
a
more
greter
weyght
/
and
lenger
mesure
and
selleth
by
a
lasse
.
The
seconde
is
whan
one
hath
a
trewe
weyght
and
a
trewe
mesure
&
wayeth
or
meteth
vntruly
and
falsely
as
the
tauerner
whiche
fylleth
his
mesure
with
scum
&
fome
/
the
.iii.
maner
is
whan
they
that
selle
by
weyght
/
pourchace
and
do
so
moche
by
deceyte
&
fraude
/
that
the
ylke
thynge
that
is
weyed
semeth
to
be
more
of
weyghte
than
it
is
.
The
fourth
manere
for
too
synne
in
marchaundyse
is
to
selle
the
derrer
for
the
terme
/
herof
we
haue
spoken
tofore
.
¶
The
fyfthe
is
to
selle
otherwyse
than
that
mustre
is
and
worse
/
lyke
as
these
scryueners
&
wrytars
done
that
at
the
begynnynge
shewe
and
wryte
good
letter
/
and
after
make
werse
and
shende
all
.
¶
The
.vi.
is
in
hydynge
and
concelynge
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
done
the
merciers
and
drapers
that
chesen
and
make
the
places
derke
where
as
they
selle
theyr
clothe
&
ware
.
And
in
many
other
maners
may
men
synne
in
marchandyse
but
it
sholde
be
ouerlonge
to
saye
here
.
¶
The
nynthe
braunche
of
auaryce
Ca.
.lxiii.
THe
.ix
braunche
of
auaryce
is
in
many
mysteres
or
craftes
.
In
this
synneth
moche
peple
and
in
many
maners
lyke
as
done
these
commyn
women
/
whiche
for
lytel
wynnynge
abandone
and
gyue
them self
al
to
synne
.
Also
these
hazardours
/
bawdes
kepars
of
forboden
games
&
many
other
whiche
for
temporell
prouffyte
abandone
theym
too
dyshoneste
&
vnthryfty
craftes
/
whiche
may
not
be
done
without
synne
as
well
of
them
that
do
it
as
they
that
susteyne
it
.
¶
The
.x.
braunche
of
auaryce
is
in
euyll
playes
and
games
/
as
the
dyse
at
cardes
tables
or
what
someuer
games
that
men
play
at
for
money
or
for
gayne
temporelle
.
Suche
maner
playes
in
especyall
of
dyse
and
tables
ben
deffended
and
for
boden
by
the
decrees
and
lawe
for
many
perylles
that
comen
therof
.
The
fyrst
is
couetyse
/
the
seconde
ouer
grete
vsure
as
.xii.
for
.vi.
and
not
at
a
moneth
or
thre
dayes
/
The
thyrde
synne
to
multeplye
lesynges
&
vayne
wordes
/
and
that
werse
is
grete
blasphemyes
of
god
and
of
his
sayntes
.
The
angre
and
wrath
that
oftymes
hath
be
taken
too
correcte
and
chastyse
the
other
.
For
somtyme
theyr
vysage
hath
be
torned
bacward
&
behynde
.
Somtyme
some
haue
loste
theyr
eyen
.
Somme
theyr
speche
.
¶
There
was
a
knyght
that
sware
by
the
eyen
of
god
/
&
anone
the
eyen
of
his
heede
sprange
oute
and
fyll
vpon
the
eschequer
.
¶
There
was
also
an
archer
by
cause
he
had
all
loste
at
playe
/
in
despyte
he
drewe
his
bowe
and
shotte
vp
towarde
god
on
hye
/
and
on
the
morne
whan
he
was
sette
ageyne
at
his
play
/
the
arowe
fyll
doune
vpon
the
eschequyer
all
blody
of
blood
and
threste
oute
his
eyen
.
¶
The
fourth
is
euyl
example
that
they
whiche
playe
gyuen
to
other
that
beholde
the
playe
.
¶
The
fyfthe
is
to
lese
the
tyme
whiche
ought
too
be
employed
in
good
werkys
&
many
other
wyse
.
¶
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
all
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
with
hym
by
force
.
In
this
manere
he
ought
to
rendre
it
to
hym
that
hath
loste
.
In
lyke
wyse
I
saye
of
that
whiche
is
wonne
at
tournoys
.
These
been
the
braunches
of
auaryce
/
there
been
ynough
of
other
but
they
appertayne
more
to
clarkys
than
to
laye
men
/
and
this
book
is
made
more
for
the
laye
men
than
for
clerkys
that
knowe
the
scryptures
¶
One
thynge
ought
ye
too
knowe
that
the
auarycious
man
hath
a
deuyll
to
whome
he
serueth
/
whiche
is
called
in
the
gospell
mammona
/
and
that
deuyll
maketh
to
his
seruaunte
syx
commaundementes
The
fyrst
is
to
kepe
well
that
he
hath
/
the
seconde
that
in
no
wyse
he
mynysshe
it
.
The
thyrde
is
that
he
encreace
it
alwaye
be
it
daye
or
nyght
/
the
fourth
that
he
gyue
noo
thynge
ne
do
almesse
for
goddes
sake
/
ne
curtosye
to
ony
other
.
The
fyfthe
that
he
ne
lene
ne
gyue
to
the
poore
&
nedy
ony
thynge
/
ne
put
not
in
peryll
&
Ieoparde
that
whiche
he
hath
in
his
possessyon
.
The
.vi.
that
he
refrayne
hym self
and
restrayne
his
meyne
fro
mete
and
drynke
for
to
spare
his
good
¶
Of
the
synne
of
lecherye
whiche
is
loue
dysordynatly
.xlvii.
THe
.vi.
heed
of
the
beest
of
hell
is
lecherye
/
the
whiche
is
outragyous
loue
and
dysordynate
in
flesshely
delytes
.
Of
this
synne
the
deuyll
deceyueth
a
man
in
.vi.
maners
.
Lyke
as
sayth
saynt
Gregory
Fyrst
in
folysshe
&
false
beholdynges
.
After
in
folysshe
and
leude
talkynges
and
wordes
.
After
in
false
touchynges
.
After
in
false
kyssynges
.
After
cometh
the
dede
.
For
fro
folysshe
beholdynge
comynycacion
cometh
&
speche
/
&
fro
speche
to
touchynge
/
&
fro
touchynge
to
kyssynge
/
and
fro
kyssynge
to
the
dede
.
Thus
subtylly
bryngeth
the
deuyll
that
one
to
the
other
.
Fyrst
this
synne
is
deuyded
in
two
maners
.
For
there
is
lechery
of
herte
/
and
lecherye
of
body
.
Lecherye
of
herte
hath
foure
degrees
.
For
the
spyryte
of
fornycacyon
whiche
is
the
fyre
of
lechery
enbraceth
the
hert
/
and
maketh
fyrst
to
come
the
thoughtes
/
the
fygures
and
the
Imagynacyon
of
synne
in
the
herte
/
and
in
consentynges
/
after
the
herte
delyteth
hym
in
folysshe
thoughtes
/
and
yet
he
delyteth
how
well
that
yet
he
wyll
not
do
the
dede
/
&
in
his
thought
he
abydeth
/
and
this
delyte
is
the
seconde
degree
/
whiche
may
be
a
deedly
synne
/
so
grete
may
the
delyte
be
.
The
thyrde
degre
is
the
consentynge
of
the
herte
of
reason
and
of
wyll
/
and
these
consentynges
concluded
ben
deedly
synne
in
caas
that
the
deed
by
dedly
synne
after
the
consentynge
cometh
the
desyere
/
and
grete
brennynge
of
the
flesshe
that
they
haue
to
this
synne
/
and
do
ne
many
synnes
in
the
day
in
seynge
the
ladyes
and
the
damoyselles
rychely
and
fresshely
apparayled
/
whiche
ofte
dysguyse
and
araye
theym
proudly
for
to
make
the
foles
and
musardes
to
muse
and
beholde
theym
&
certes
they
synne
moche
greuously
/
for
by
theyr
coueytyse
/
by
theyr
pryde
&
by
theyr
cause
peryssheth
many
soules
/
&
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
deuyll
.
As
salamon
sayth
/
wherof
must
be
gyuen
acomptes
at
the
daye
of
Iugement
of
the
soules
whiche
by
th
occasyon
and
cause
of
them
be
dampned
.
That
is
to
vnderstonde
whan
they
by
occasyon
and
cause
other
to
synne
by
theyr
entysynge
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
all
the
fyue
wyttes
of
the
body
/
and
in
especyall
of
the
vylaynnous
dede
and
werke
.
To
this
synne
apperteyneth
all
the
thynges
of
the
flesshe
/
that
moeuen
and
desyre
to
do
this
synne
.
As
done
these
oultrages
and
the
excesse
of
mete
and
drynke
/
of
swete
beddes
and
softe
/
of
delycyous
robes
and
in
all
maner
of
excesse
of
body
without
necessyte
.
¶
Of
dyuers
estates
of
the
synne
of
lecherye
.
Ca.
xlviii
.
THe
synne
of
lecherye
hathe
many
estates
and
is
departed
in
many
braunches
after
the
estate
of
the
persones
that
done
it
.
And
it
goeth
mountynge
fro
degree
to
degree
/
and
fro
euyll
in
to
werse
.
The
fyrst
is
of
syngle
man
and
syngle
woman
that
holden
no
bonde
of
vowe
/
ne
of
maryage
/
ne
of
ordre
ne
of
relygyon
/
ne
of
other
thynge
.
This
is
the
fyrst
synne
of
lechery
.
The
seconde
synne
is
of
comyn
wymmen
/
and
this
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
thyrde
synne
is
of
the
man
syngle
with
a
wydowe
/
or
the
reuers
.
That
is
a
wydower
with
a
syngle
woman
.
The
fourth
too
defoule
a
vyrgyn
.
The
fyfth
is
with
a
wedded
woman
.
This
is
the
synne
of
aduoutrye
whiche
is
moche
greuous
.
For
there
is
brekynnge
of
feyth
that
the
one
ought
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
maryed
to
another
man
.
The
.vi.
synne
is
whan
a
man
vseth
his
wyf
in
thynge
deffended
and
dysordeyned
ageyn
nature
and
ordre
of
maryage
.
A
man
may
sle
him
self
with
his
owne
swerde
So
a
man
may
synne
deedly
with
his
owne
wyf
.
For
this
cause
god
smote
Onam
the
neuew
of
Iacob
with
an
euyll
deth
/
and
the
deuyll
whiche
was
named
asmodeus
strangled
the
seuen
husbondes
of
the
holy
damoysell
Sara
whiche
after
was
wyf
to
yonge
thobye
.
For
all
the
sacramentes
of
holy
chirche
ought
to
be
treated
clenly
&
holyly
/
and
to
holde
and
kepe
theym
in
grete
reuerence
The
.vii.
synne
of
lecherye
is
too
haue
flesshly
companye
with
his
godsyb
/
or
goddoughter
/
ne
with
the
chyldren
of
theym
/
for
suche
persones
may
not
assemble
withoute
synne
/
ne
also
by
maryage
.
The
.viii.
is
of
man
with
his
kynneswoman
/
and
this
synne
encreaceth
/
and
dyscreaseth
after
that
the
kynne
is
nyghe
or
ferre
.
The
:
ix
.
is
of
a
man
with
the
kynne
of
his
wyf
/
or
the
reuerse
/
the
wyf
with
the
kynne
of
hyr
husbonde
/
this
synne
is
moche
peryllous
.
For
whan
the
man
hath
hadde
companye
with
suche
a
woman
/
he
may
not
after
haue
his
maryage
of
the
cosyns
of
his
wyf
.
And
yf
he
take
her
the
maryage
is
none
after
the
lawe
/
and
yf
he
take
a
wyf
after
her
cosyn
/
he
loseth
the
ryght
that
he
hath
too
his
owne
wyf
/
in
so
moche
that
he
may
not
ne
ought
not
to
dwell
with
her
/
yf
she
requyre
it
not
tofore
.
The
.x.
of
a
woman
to
a
clerke
.
This
synne
aryseth
and
aualeth
moche
after
th
order
and
after
the
dygnytees
ordred
.
The
.xi.
is
of
a
man
of
that
worlde
/
with
a
woman
of
relygyon
/
or
the
reuerse
/
a
woman
of
the
worlde
with
a
man
of
relygyon
/
&
this
synne
encreaseth
and
dyscreaseth
after
thestate
of
the
persones
that
done
it
.
The
.xii.
is
of
the
prelates
/
whiche
ought
to
be
forme
and
ensample
of
clennes
/
of
chastyte
and
of
holy
lyfe
to
all
the
worlde
.
The
laste
is
moost
foule
and
soo
abhomynable
that
it
ought
not
be
named
.
This
synne
is
ayenst
nature
/
whiche
the
deuyll
entyseth
and
sheweth
a
man
in
many
maners
whiche
ben
not
to
be
named
for
the
mater
/
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
so
moche
auayleth
the
more
the
confessyon
.
For
the
grete
shame
that
a
man
hathe
to
to
saye
his
synne
/
is
a
grete
parte
of
the
penaunce
/
after
holy
scripture
.
¶
This
synne
dyspleaseth
so
moche
vnto
god
/
that
he
dyde
doo
rayne
fyre
brennynge
and
stynkynge
sulphre
vpon
Sodom
and
Gomor
/
and
dyde
doo
synke
for
this
synne
fyue
cytees
doune
to
hel
.
The
deuyl
hym selfe
that
purchased
this
synne
/
hath
shame
and
abhorred
it
whan
it
is
doone
.
¶
Of
the
synne
of
glotonye
.
Ca.
xlix
.
THe
seuenth
heed
of
the
beest
of
helle
is
the
synne
of
the
mouth
/
otherwyse
callyd
glotonnye
whiche
hath
two
offyces
/
of
whiche
that
one
apperteyneth
to
the
taste
/
as
to
ete
and
drynke
and
that
other
is
in
spekynge
.
Therfore
this
vyce
and
this
synne
is
deuyded
in
two
partyes
pryncypally
/
that
is
to
wyte
in
the
synne
of
glotonye
/
whiche
is
in
etynge
and
drynkynge
/
&
in
the
synne
of
the
shrewde
tongue
/
that
is
in
foule
and
folysshe
spekynge
.
and
fyrst
we
shall
saye
of
the
synne
of
glotonye
/
whiche
is
a
vyce
that
moche
pleaseth
the
deuyll
/
and
dyspleaseth
to
god
.
By
this
synne
hath
the
deuyl
grete
power
in
man
wherof
we
rede
in
the
gospell
that
god
gaf
lycence
to
deuylles
for
to
entre
in
to
swyn
/
&
whan
they
were
entred
they
drowned
theym
in
the
see
.
This
sygnefyeth
that
the
glotons
that
lede
the
lyf
of
hogges
and
of
swyn
the
deuyls
haue
leue
to
entre
in
to
theym
and
to
drowne
theym
in
the
see
of
helle
.
And
maketh
theym
to
ete
so
moche
that
they
brest
/
&
drynke
so
moche
that
they
be
drowned
.
whan
the
champyon
hath
ouerthrowen
his
felowe
he
holdeth
him
by
the
gorge
/
by
cause
he
sholde
not
relyeue
.
Ryght
so
is
it
of
hym
that
the
deuyll
holdeth
by
his
synne
in
his
mete
the
deuyll
renneth
to
his
gorge
lyke
as
the
wolfe
doth
to
the
shepe
for
to
strangle
hym
/
lyke
as
he
dyde
to
Adam
and
Eue
in
paradyce
terrester
.
This
is
the
fyssher
of
hell
whiche
taketh
the
fysshes
with
the
grynnes
by
the
throte
.
This
vyce
dyspleaseth
moche
.
For
the
gloton
dothe
to
hym
grete
shame
whan
he
maketh
his
god
of
a
sacke
ful
of
donge
.
This
is
the
bely
whiche
he
loueth
more
than
god
and
douteth
and
serueth
it
.
God
commaundeth
that
he
sholde
faste
.
The
bely
sayth
nay
/
thou
shalt
not
/
but
thou
shalte
ete
longe
and
take
it
by
layser
.
¶
Also
god
commaundeth
to
ryse
erly
.
His
god
his
bely
sayth
thou
shalt
not
.
I
am
ouer
full
me
lyst
to
slepe
.
The
chyrche
is
none
hare
/
she
wyll
not
fle
away
/
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
&
sayth
.
O
god
what
shall
we
ete
this
day
/
shall
we
not
fynde
that
is
ony
thynge
worthe
.
After
these
matyns
cometh
the
lawdes
and
sayth
.
A
lorde
how
well
dranke
we
yester
euen
the
good
wyne
/
and
how
good
mete
ete
we
.
Thenne
after
this
be
wepeth
the
gloton
his
synnes
and
sayth
.
Alas
sayth
he
I
wende
well
this
nyght
to
haue
dyed
/
the
wyne
yester
euen
was
ouer
stronge
/
myn
heed
aketh
.
I
shal
not
be
eased
tyll
I
haue
dronken
.
This
god
of
the
wombe
of
glotonye
is
ouer
euyll
.
For
fyrst
he
becometh
a
tauerner
goer
/
and
frequenteth
tauernes
/
after
he
playeth
at
the
dyse
/
and
after
he
selleth
his
good
away
/
after
he
becometh
a
rybaude
/
an
holyer
and
letchour
/
and
at
the
laste
he
hangeth
on
the
galowes
.
This
is
the
salary
and
scotte
that
is
ofte
payde
for
the
synne
of
glotonye
.
This
synne
is
departed
after
saynt
Gregory
in
to
.v.
braunches
For
there
is
synne
in
fyue
maners
in
etynge
&
drynkynge
&
therfore
some
drynke
tofore
tyme
/
or
without
reason
or
mesure
/
or
ouer
ardauntly
or
ouer
plentyuously
or
ouer
curyously
.
Thenne
the
braunche
of
this
synne
is
to
eete
tofore
tyme
.
Ouer
moche
to
ete
is
a
foule
thynge
to
a
man
that
hath
aege
&
dyscrecyon
whan
he
may
not
abyde
a
due
houre
for
to
ete
and
drynke
.
By
grete
excesse
of
glotony
it
happeth
ofte
that
a
man
that
is
hole
and
stronge
of
bo
drynketh
and
eteth
without
cause
reasonable
tofore
tyme
ordeyned
/
and
that
he
cometh
to
the
meet
as
dothe
a
dombe
beest
.
And
moche
synne
and
maladyes
bodely
happen
oft
by
the
customes
/
&
therof
it
cometh
that
this
gloton
sayth
that
he
may
not
faste
ne
doo
penaunce
.
For
he
sayth
he
hath
an
euyll
heed
and
an
euyll
herte
also
.
And
certaynly
he
sayth
trouthe
/
and
for
to
breke
the
fastynge
dayes
and
vygylles
commaunded
is
ryght
a
grete
synne
For
he
dampneth
hym selfe
/
and
also
wyll
haue
company
with
hym
/
and
withdraweth
and
letteth
them
to
doo
well
.
And
ledeth
them
vnto
hell
.
For
he
maketh
theym
to
breke
theyr
fastes
/
&
to
doo
glotony
/
whiche
they
wolde
kepe
yf
it
were
not
the
euyll
company
and
felaushyp
.
For
these
glotons
and
these
lechoures
amonge
all
other
euylles
that
they
do
/
done
a
synne
that
is
proprely
the
crafte
of
the
deuyll
/
that
is
whan
they
lette
and
withdrawe
all
them
that
they
may
fro
well
doynge
/
and
mocke
and
scorne
all
them
that
loue
to
do
wel
.
¶
These
glotons
say
that
they
may
not
faste
/
but
they
lyen
falsely
.
For
lytell
loue
of
god
causeth
theym
to
say
so
.
For
yf
they
loued
as
moche
the
veray
glory
of
heuen
as
they
do
the
vayne
glory
of
the
worlde
.
For
lyke
as
they
faste
for
theyr
worldy
occupacyon
and
temporall
goodes
often
vnto
the
nyght
as
well
myght
they
faste
vnto
noone
for
the
loue
of
god
yf
that
they
loued
hym
.
And
yf
that
they
dyde
desyred
theyr
saluacyon
.
But
they
be
lyke
vnto
the
chylde
that
all
day
wyll
haue
breed
in
his
honde
.
And
trouthe
it
is
the
lyke
as
one
synneth
by
etynge
and
drynkynge
ouer
erly
Ryght
so
one
synneth
by
ouer
late
souper
.
These
people
that
so
moche
loue
to
wake
by
nyght
and
wast
the
tyme
in
ydlenes
/
and
go
late
to
bedde
/
and
aryse
late
synneth
in
many
maners
.
Fyrst
in
this
that
they
waste
&
lose
the
tyme
and
torne
it
/
whan
they
make
of
the
nyght
the
daye
and
of
they
daye
the
nyght
.
God
curseth
suche
people
by
the
prophete
.
For
men
ought
on
the
day
to
do
good
&
occupye
hym
in
good
and
holy
werkes
.
And
in
the
nyght
to
prayse
god
/
and
to
praye
hym
deuoutly
/
and
to
yelde
him
thankynges
of
his
gyftes
.
But
they
that
then
lye
in
theyr
beddes
whan
they
sholde
be
vp
and
rysen
must
nedes
slepe
whan
they
sholde
praye
to
god
and
worshyp
hym
/
and
here
the
seruyce
of
our
lorde
/
and
thus
lese
all
the
tyme
/
and
the
daye
and
the
nyght
.
Also
in
these
grete
wakynges
ben
commysed
many
synnes
/
as
play
at
the
chesse
at
tables
&
at
the
dyse
/
and
is
there
spoken
many
folysshe
wordes
and
corrupte
/
of
whiche
many
synnes
folowe
&
ensyewe
.
And
also
the
caytyues
waste
theyr
bodyes
theyr
tyme
/
theyr
soule
/
theyr
wytte
/
and
theyr
good
.
The
.ii.
braunche
of
glotony
is
to
ete
and
drynke
outragyously
and
without
mesure
.
These
that
so
done
ben
lyke
vnto
a
gulfe
that
swaloweth
all
/
in
lyke
wyse
as
an
abysme
.
It
is
ouer
grete
wysdome
to
kepe
mesure
in
etynge
and
drynkynge
.
Also
it
is
grete
helthe
for
moche
people
dye
ofte
tofore
theyr
tyme
by
outragyous
etynge
/
and
drynkynge
/
and
by
suche
excesses
and
suche
outrages
comen
and
sourdeth
many
maladyes
and
sekenesses
.
But
he
the
wyll
knowe
and
take
this
mesure
/
he
ought
to
knowe
that
there
be
many
maners
for
to
lyue
in
the
worlde
.
Some
lyueth
after
the
flesshe
and
after
the
eases
of
the
body
.
Some
after
theyr
Iolyte
.
Other
after
theyr
Ypocrysye
Other
after
physyke
.
Other
after
theyr
honeste
.
Other
after
that
theyr
synne
requyreth
.
Other
after
theyr
spyryte
/
and
after
the
loue
of
god
.
¶
They
that
lyue
after
the
flesshe
as
saynt
Poule
sayth
sleeth
theyr
soules
/
for
they
make
of
theyr
bely
theyr
god
.
They
retayne
neyther
reason
ne
mesure
/
and
therfore
they
shall
haue
in
that
other
worlde
payne
and
tourment
without
mesure
.
¶
They
that
lyue
after
theyr
Iolyte
wyll
holde
company
with
foles
/
suche
folke
can
not
/
may
not
/
ne
wyll
not
holde
ne
kepe
measure
ne
reason
.
They
that
lyue
after
Ypocrysye
ben
they
that
ben
marters
to
the
deuyll
.
Suche
Ypocrytes
haue
two
mesures
.
For
the
ii
deuylles
that
tourmenteth
t
hypocryte
ben
moche
contrary
that
one
to
that
other
/
the
one
sayth
ete
ynough
that
thou
mayst
be
fayre
and
fatte
The
other
sayth
thou
shalte
not
/
but
thou
shalte
faste
so
that
thou
be
pale
and
lene
/
to
th
ende
that
the
worlde
holde
the
for
a
good
man
.
And
that
it
may
appere
that
thou
doost
moche
penaunce
.
Now
it
behoueth
that
the
Ypocryte
haue
two
mesures
/
one
lytell
and
another
grete
/
of
the
whiche
they
vse
the
lytell
mesure
tofore
the
people
/
and
the
grete
mesure
they
vse
so
that
no
man
seeth
them
/
they
retayne
not
the
true
mesure
that
ben
auarycyous
.
In
suche
maner
as
the
mouthe
wyll
/
whiche
is
lady
of
the
house
/
and
commaundour
.
Thenne
bytwene
the
bely
and
the
mouthe
of
the
gloton
ben
thre
dysputacyons
.
The
bely
sayth
I
wolde
be
full
/
the
mouth
sayth
I
wyll
not
be
ful
the
bely
sayth
to
him
I
wyll
that
thou
ete
&
take
ynough
and
dyspende
largely
.
The
mouthe
sayth
I
shall
not
.
I
wyll
that
thou
restrayne
the.
And
what
shall
the
sory
caytyf
do
whiche
is
seruaunt
to
his
two
euyll
lordes
.
Two
mesures
maken
the
peas
.
The
mesure
of
the
bely
in
an
other
mannes
hous
good
and
large
/
and
the
mesure
of
his
mouth
in
his
owne
hous
soroufull
and
ouerscars
.
¶
They
that
lyuen
after
physyke
kepen
the
mesure
of
ypocras
/
whiche
is
lytel
and
streyte
/
and
it
happeth
ofte
that
he
the
lyueth
by
physyke
deyeth
.
¶
They
that
lyuen
after
honeste
they
kepe
and
holde
the
mesure
of
rayson
/
&
lyuen
honourably
in
the
worlde
.
For
they
eren
in
tyme
and
houre
.
And
taken
in
gree
and
at
worth
that
whiche
they
haue
curioyslye
clenly
and
gladlye
.
They
that
lyue
after
that
theyr
synne
requyreth
kepe
suche
mesure
as
is
charged
to
theym
in
penaunce
.
They
that
lyue
after
the
spyryte
ben
they
that
for
the
loue
of
god
rule
and
gouerne
them self
lyke
as
the
holy
goost
ensygneth
and
techeth
theym
to
holde
and
kepe
mesure
reason
&
ordre
They
haue
the
lordshyp
and
seygnorye
ouer
theyr
body
whiche
is
so
dysciplyned
and
endoctryned
by
penaunce
and
so
wel
cha●●ysed
that
he
demaundeth
none
ou●trage
and
doeth
that
whiche
the
spyryte
commaundeth
and
withoute
contradyction
.
Now
mayst
thou
see
by
that
whiche
we
haue
here
sayd
that
the
deuyll
hath
many
engynes
for
to
take
the
peple
by
theyr
throtes
and
by
theyr
●●…tony
.
For
fyrst
he
sheweth
to
theym
the
wynes
and
the
〈◊〉
whiche
ben
fayre
and
delyeyouses
/
lyke
as
he
dyd
to
Eue
the
apple
/
and
yf
it
be
not
worthe
he
sayth
to
him
〈◊〉
&
drynke
lyke
as
dyd
suche
one
/
thou
must
nedes
〈…〉
companye
wylte
thou
that
men
mocke
and
scorne
〈…〉
wylte
thou
ben
holden
a
popelarde
.
Or
he
sayth
〈…〉
thou
must
nedys
kepe
the
helthe
of
thy
body
/
who
hath
〈…〉
hath
no
thynge
.
Be
not
an
homycyde
of
thy self
.
Thou
owest
to
thy
body
his
sustenaunce
.
Or
he
sayth
to
〈…〉
otherwyse
Beholde
and
consydere
the
good
that
thou
dooste
/
&
what
thou
mayst
do
.
Thou
etest
not
for
the
delytes
of
the
body
/
but
for
to
serue
god
Thou
oughtest
to
kepe
thy
strength
to
god
lyke
as
dauyd
the
prophete
sayth
Of
these
reasons
abouesayd
be
somtyme
attayned
&
deceyued
the
moost
wyse
men
.
The
thyrde
braunche
of
this
vyce
is
to
renne
&
take
ouer
gredely
the
mete
/
lyke
as
the
dogge
dothe
the
carayne
/
&
how
moche
greter
is
the
gredenes
so
moche
greter
is
the
synne
.
For
lyke
as
it
is
not
synne
to
haue
the
rychesses
Iustly
goten
&
truely
but
not
ouer
moche
to
loue
them
/
ne
to
vse
them
euyll
/
ryght
soo
it
is
not
synne
to
ete
But
that
it
be
not
ouer
gredely
ne
ouer
disordynatly
.
All
maner
metes
ben
good
vnto
good
people
to
them
that
by
reason
/
&
by
measure
vseth
theym
without
ony
excesse
&
without
outrage
/
and
alway
we
ought
too
prayse
god
&
rendre
thankynges
to
god
of
his
goodnes
&
of
his
gyftes
/
&
by
the
swetenes
of
the
meet
we
ought
to
thynke
on
the
swetnes
of
god
/
&
of
that
celestyall
/
&
swete
mete
of
glory
pardurable
whiche
fylleth
&
accomplyssheth
the
desyre
of
the
herte
.
Therfore
men
rede
in
houses
of
relygyon
at
mete
by
cause
that
whan
the
body
taketh
his
refeccyon
on
that
one
parte
/
that
the
soule
sholde
take
his
spyrytuall
mete
&
refeccyon
on
that
other
parte
.
The
.iiii.
braunche
of
this
synne
of
glotony
is
of
them
the
ouer
nobly
wyll
ete
&
drynke
/
&
whiche
dyspende
&
waste
that
wherof
an
.
C.
poore
men
myght
be
well
fed
.
Suche
people
synne
dyuersly
.
Fyrst
in
grete
despences
that
they
make
After
in
that
/
that
they
vse
ouer
grete
gredynes
&
delyte
than
vayne
glory
that
they
haue
.
But
this
is
not
onely
th
exces
of
the
throte
/
but
it
is
for
pryde
/
&
for
the
praysynge
of
the
world
that
they
seke
soo
dere
metes
&
multyply
soo
many
meases
wherof
oft
tymes
growe
many
synnes
.
The
.v.
braunche
of
glotony
is
the
curyosyte
of
glotons
/
that
thynke
on
none
other
thynge
but
for
to
delyte
theym
in
metes
/
they
ben
ꝓprelye
lycherous
whiche
seche
not
sauf
onely
the
delytes
of
theyr
throte
&
mouth
.
In
.iii.
thynges
namely
lyeth
the
synne
of
suche
people
.
Fyrst
in
the
grete
charge
that
they
haue
in
pourchasynge
and
in
arayenge
theyr
metes
.
After
in
the
glorye
and
in
the
grete
playsyr
that
they
haue
in
seynge
and
beholdynge
theym
/
and
that
they
may
recounte
what
dylygence
they
put
to
that
/
that
the
metes
ben
well
arayed
/
and
that
eueryche
haue
his
ryght
&
propre
sawce
/
&
how
they
may
of
one
thynge
make
dyuers
messes
dysguysed
for
the
delycyousnesse
of
the
mouthe
/
and
whan
the
messys
or
the
metes
comen
in
one
after
another
/
thenne
be
sayd
the
bourdes
for
entremesses
and
thus
goeth
the
tyme
/
and
the
caytyss
forgete
theym self
and
reason
slepeth
and
thynketh
no
thynge
of
the
deth
/
ne
on
the
synnes
that
they
do
/
theyr
stomacke
cryeth
and
sayth
.
Dame
throte
ye
slee
me
.
I
am
soo
full
that
I
am
lyke
to
breke
.
Thenne
the
lychorous
tongue
answereth
though
thou
sholdest
to
brest
I
shal
not
suffre
this
lycorous
mete
escape
me
/
after
the
lycorousnes
of
meete
cometh
vaynglorye
that
is
to
remember
it
.
Thenne
desyre
&
wysshe
they
that
they
had
as
longe
a
necke
as
a
crane
/
&
as
grete
a
bely
as
a
cowe
that
they
myght
yet
deuoure
and
swalowe
more
mete
.
Now
hast
thou
herde
the
synnes
that
comen
of
glotonye
and
of
lycourousnesse
/
and
by
cause
that
these
synnes
sourden
and
comen
ofte
in
the
tauerne
whiche
is
fountayne
of
synne
.
Therfore
I
wyll
a
lytell
touche
the
synnes
that
ben
made
and
done
in
the
tauerne
The
tauerne
is
the
scole
of
the
deuyll
where
as
his
dyscyples
studye
/
and
his
propre
chapel
where
as
his
seruyce
is
done
/
and
that
is
the
place
where
he
sheweth
&
doeth
his
myracles
bothe
daye
and
nyght
/
suche
as
appertey-come
to
shewe
his
vertues
&
to
make
his
myracles
lyke
as
ye
may
se
in
many
places
/
the
blynde
for
to
se
/
the
lame
and
croked
to
be
redressed
/
to
madde
men
theyr
wyt
to
dombe
men
speche
/
and
to
deefe
men
theyr
herynge
.
But
the
deuyll
in
the
tauerne
dooth
all
the
contrary
/
for
the
tauerne
is
his
chapel
/
as
is
aforesayd
where
men
doth
to
hym
seruyce
/
for
whan
the
man
gooth
to
the
tauerne
he
gooth
all
ryght
/
and
whan
he
retorneth
he
hath
neyther
fote
ne
hande
/
by
whiche
he
may
hymselfe
bere
ne
sustayne
.
And
whan
he
gooth
thyder
he
speketh
well
/
hereth
&
vnderstandeth
/
and
whan
he
retorneth
he
hath
loste
all
this
/
lyke
as
he
that
hath
neyther
wytte
ne
reason
ne
memorye
in
hym selfe
.
Suche
ben
the
myracles
that
the
deuyll
maketh
in
the
tauerne
/
and
what
lesson
is
sayd
in
the
tauerne
I
shall
saye
to
you
.
There
is
redde
/
lerned
/
herde
and
seen
all
fylthe
and
ordure
of
synne
/
that
is
to
wete
/
glotonye
/
lechery
/
swerynge
/
forswerynge
/
lyenge
/
myssaynge
/
renyenge
god
&
his
saynces
/
mysherkenynge
/
brawlynge
and
many
other
synnes
.
Thenne
sourdeth
and
cometh
stryues
/
homycydes
/
or
manslaughter
/
there
is
lerned
to
steele
/
&
to
hange
/
the
tauerne
is
a
fosse
&
pytte
of
theues
/
and
also
it
is
the
fortresse
of
the
deuyll
for
to
warre
ayenst
god
and
his
sayntes
/
&
the
tauerner
that
sustayneth
suche
people
dyshordonate
ben
parteyners
of
all
theyr
synnes
that
they
do
in
theyr
tauernes
/
And
certayne
yf
a
persone
sayd
as
moche
shame
to
his
owne
fader
or
to
his
moder
/
or
to
his
knaue
/
as
suche
maner
people
do
to
theyr
fader
of
heuen
and
to
our
lady
&
to
the
sayntes
they
sholde
be
moche
angrye
/
&
fynde
and
set
other
remedye
than
god
dothe
.
¶
Of
the
synnes
of
the
tonge
.
Ca.
l.
WHo
that
wyll
knowe
and
thynke
of
the
synnes
of
the
tongue
/
hym
byhoueth
to
thynke
and
acounte
to
thynke
what
the
tongue
is
&
fro
whens
she
cometh
and
what
harme
&
euyll
she
doeth
.
For
it
happeth
that
somtyme
the
worde
is
synne
in
him 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
euyll
herte
.
And
also
it
happeth
that
the
worde
is
grete
synne
by
cause
it
dooth
euyll
/
how
well
that
it
be
fayre
and
well
polysshed
¶
Now
thou
oughtest
to
knowe
that
the
euyll
tongue
is
the
tree
that
god
curseth
in
the
gospell
/
by
cause
he
founde
theron
no
thynge
but
leeuys
.
By
the
leeuys
ben
vnderstonden
in
holy
scrypture
wordes
.
And
lyke
as
it
sholde
be
a
thynge
dyffycile
and
herde
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
whiche
growen
oute
of
this
tree
.
And
these
.x.
braunches
may
thus
be
named
/
ydlenes
/
auauntynge
/
losange
rye
/
detraction
/
lyes
or
lesynges
.
Forswerynges
/
contencyons
murmure
/
rebellyon
and
blasphemye
.
¶
Of
the
synne
that
ben
in
ydle
wordes
Ca.
.li.
THey
that
abandonne
theym
to
ydle
wordes
geten
grete
dommage
and
grete
perylle
/
whiche
they
apperceyue
not
¶
And
also
they
lese
the
tyme
whiche
they
may
neuer
recouere
.
And
lose
also
the
good
dedes
that
they
sholde
&
myght
do
vnto
theyr
owne
salute
&
helthe
And
lesen
the
ioye
of
heuen
/
and
the
tresour
of
theyr
herte
and
replenysshe
it
of
vanyte
&
of
synnes
:
They
discouer
the
potte
&
the
flyes
entre
therin
.
They
calle
theym
ydle
wordes
/
but
they
ben
not
.
For
they
ben
moche
costyous
damageous
&
peryllous
as
they
that
auoyde
fro
the
herte
al
goodnes
/
and
replenysshe
it
whith
vanyte
.
For
they
shall
rendre
reason
and
yelde
acompt
of
theym
too
god
straytly
at
the
day
of
Iugement
/
lyke
as
god
sayth
in
the
gospell
.
This
is
not
thenne
a
lytel
thynge
ne
lytell
ydlenes
/
whan
it
byhoueth
to
yelde
reason
and
accomptes
at
the
daye
of
dome
vnto
a
lytel
thought
/
and
in
so
hye
a
court
as
is
tofore
god
and
all
his
sayntes
.
In
this
ydle
wordes
men
synneth
in
syxe
maners
.
There
ben
some
vayne
wordes
of
whiche
some
tongues
be
soo
full
that
so
moch
speke
afore
and
after
that
they
be
lyke
the
clyket
and
the
clappe
of
a
mylle
whiche
may
neuer
reste
and
also
somme
wordes
ben
so
curyous
of
theym
that
gladly
heren
tydynges
tolde
/
that
they
ofte
set
theyr
herte
to
the
desease
of
them
that
here
theym
/
so
that
the
recounters
ben
ofte
holden
for
fooles
and
lyars
.
After
comen
the
rehersayll
and
the
fayre
wordes
/
wherin
is
moche
vaynglorye
/
in
theym
that
can
subtylly
shewe
and
saye
them
for
to
make
the
herars
to
laughe
/
after
been
the
truffes
bourdes
&
lyes
full
of
fylthe
of
ordure
and
of
synne
whiche
been
callyd
ydle
wordes
/
but
they
be
not
/
for
they
be
peryllous
&
greuable
.
After
ben
Iapes
/
the
esbatemens
and
playes
not
lefull
/
that
saye
somtyme
vpon
good
men
&
vpon
them
that
wolde
fayne
do
well
/
by
cause
that
they
myght
withdrawe
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
withdrawe
by
they
tongue
a
man
or
a
woman
or
a
chylde
fro
doynge
well
or
fro
doynge
a
good
dede
.
And
god
shall
conne
the
as
good
thanke
/
as
the
kynge
sholde
doo
too
the
/
yf
that
thou
haddeste
slayne
or
mordred
his
owne
sone
or
stolen
away
his
treasoure
.
¶
Of
the
synne
of
auauntaunce
.
Ca.
lii
.
AFter
cometh
the
synne
of
auauntaynge
whiche
is
moche
grete
/
moche
foule
/
falfe
/
&
moche
vylanous
/
it
is
moche
grete
.
For
the
that
auaunteth
hymself
is
moche
hateful
to
god
for
he
taketh
awaye
his
glory
and
also
his
Ioye
.
Also
as
we
haue
sayd
tofore
/
this
is
a
moche
false
synne
/
for
his
goodes
of
whiche
he
myght
gete
heuen
he
gyueth
for
a
lytell
wynde
/
and
so
it
is
a
moche
foule
synne
.
For
all
the
worlde
holdeth
hym
for
a
fole
/
for
a
vylayne
/
and
for
nyce
/
and
this
braunche
hath
.v.
leues
.
There
be
v.
maners
of
vauntours
.
That
one
is
of
tyme
past
.
This
is
the
synne
of
them
that
so
gladly
remembre
theyr
werkes
and
theyr
prowesses
/
and
that
whiche
they
wene
to
haue
done
well
/
or
sayd
well
.
That
other
is
of
tyme
present
/
that
is
the
synne
of
them
that
no
thynge
do
gladly
ne
payne
them
to
do
well
/
ne
to
say
well
whan
they
ben
not
seen
ne
herde
.
They
in
doynge
or
in
saynge
/
or
in
syngynge
auaunt
them self
and
sell
for
nought
all
that
they
haue
done
.
To
this
man
appertayneth
the
synne
of
them
that
so
auaunt
and
boost
them
of
the
good
that
they
haue
/
or
of
that
whiche
thy
wene
to
haue
of
theyr
noblesse
or
of
theyr
rychesse
.
They
ben
lyke
to
the
Cuckowe
/
that
can
not
synge
but
of
hym selfe
.
¶
The
thyrde
is
of
them
that
ben
surquydrous
and
that
thynke
and
say
in
themselfe
.
I
shall
auenge
me
herof
.
I
shall
make
hylles
and
valayes
.
The
fourthe
is
more
subtyll
/
that
is
of
them
that
dare
not
prayse
themselfe
for
shame
.
But
all
that
euer
the
other
dothe
and
say
they
blame
and
dyspyse
lyke
as
noo
were
worth
/
but
that
whiche
they
can
do
or
saye
¶
The
fyfthe
is
yet
more
subtyll
/
that
is
of
theym
that
wyll
whan
that
men
preyse
theym
/
and
they
dare
not
saye
it
openly
they
make
it
all
contrarye
and
make
theym self
humble
and
saye
that
they
be
no
thynge
worth
and
synners
thre
tymes
wers
than
they
be
/
by
cause
they
wolde
be
preysed
and
for
that
men
sholde
holde
theym
for
well
humble
&
meke
.
Alas
sayth
Saynt
Bernarde
that
this
is
a
sorouful
auauntynge
.
They
make
theym self
deuylles
by
cause
they
sholde
be
reputed
for
aungellys
/
and
fayne
themself
to
be
euyll
/
to
th
ende
that
men
sholde
repute
theym
for
good
.
But
certeynly
a
man
sholde
not
more
angre
them
than
to
saye
ye
saye
trouthe
To
this
apperteyneth
the
synne
that
seketh
the
aduocates
for
to
preyse
them
/
and
to
crye
theyr
oublyes
/
by
whos
mouth
they
speke
more
hardely
.
¶
Of
euyll
sayenge
of
other
.
Ca.
liii
.
THe
losangers
ben
nouryces
of
the
deuyl
that
gyue
souke
to
the
chyldren
and
make
theym
slepe
in
theyr
synnes
by
theyr
fayre
syngynge
.
They
enoynte
the
waye
of
helle
with
the
hony
of
flaterye
by
cause
that
the
synners
sholde
go
it
the
more
hardely
.
This
synne
is
departed
in
to
fyue
partyes
that
ben
lyke
as
fyue
leues
on
this
braunche
.
The
fyrst
is
of
these
flaterers
/
the
whan
they
see
that
he
or
they
/
that
they
see
dyspose
theym
too
saye
well
or
to
doo
well
/
anone
they
shewe
and
telle
it
to
hym
/
by
cause
that
he
sholde
haue
therof
vayne
glorye
/
But
his
defautes
they
shall
neuer
say
ne
tell
hym
.
The
seconde
synne
is
that
the
lytell
good
that
the
chyldren
do
they
double
it
.
That
is
to
saye
/
that
them
that
they
prayse
and
fede
by
slatery
/
they
encrease
it
and
double
it
/
and
adioust
therto
so
moche
that
it
is
more
lesynge
than
trouth
and
therfore
ben
they
called
false
wytnes
in
holy
scrypture
.
The
thyrde
synne
is
whan
they
make
a
man
or
a
woman
to
vnderstande
that
he
hath
in
him
many
good
vertues
and
moche
grace
/
where
as
he
hath
none
.
And
therfore
holy
scrypture
calleth
suche
flaterers
enchauntours
for
they
enchaunte
so
moche
the
man
or
woman
/
that
they
beleue
them
better
than
them selfe
&
that
they
beleue
better
that
they
here
than
the
whiche
they
se
/
&
that
they
say
to
them
better
that
they
knowe
and
fele
The
.iiii.
synne
is
whan
they
synge
alway
the
placebo
of
flatery
.
That
is
to
saye
my
lorde
or
my
lady
ye
say
trouthe
/
my
lorde
dothe
well
&
tourneth
all
thynge
by
flaterye
what
someuer
he
doth
or
sayth
be
it
good
or
euyll
/
and
therfore
ben
they
called
Ecko
.
That
is
the
soune
that
redoundeth
in
hye
mountaynes
and
wodes
and
accordeth
alway
to
that
whiche
is
cryed
and
sayd
/
be
it
true
be
it
false
.
The
fyfth
ben
the
flaterers
that
defendeth
excuseth
and
couer
the
vyces
and
the
synnes
of
them
that
wyll
flater
and
prayse
/
and
therfore
ben
they
called
in
wrytynge
tayles
/
for
they
couer
the
ordures
and
synnes
of
the
ryche
men
for
some
temporall
good
/
and
therfore
ben
they
lykened
in
scrypture
to
the
tayle
of
a
foxe
/
for
theyr
flatery
barate
&
trechery
.
¶
Of
losangery
and
flatery
.
THe
losengyers
and
myssayers
ben
of
one
scole
.
These
ben
the
.ii.
seraynes
other
wyse
called
mermaydens
/
of
whiche
we
fynde
in
the
boke
of
the
nature
of
bestes
/
whiche
is
a
monster
of
these
whiche
is
callyd
serayns
/
whiche
hath
the
body
of
a
woman
the
taylle
of
a
fysshe
/
and
vngles
or
clawes
of
an
egle
/
&
they
synge
so
swetely
that
they
make
the
maronners
to
slepe
/
&
after
they
deuoure
theym
.
These
ben
the
losengyers
and
flaterers
whiche
by
theyr
fayre
speche
make
men
to
slepe
in
theyr
synnes
.
There
ben
somme
serpentes
whiche
haue
the
name
of
serayns
/
that
renne
more
swyftely
than
a●●hors
/
and
somtyme
they
flee
/
and
theyr
venym
is
soo
stronge
that
tryacle
may
not
auayle
ayenst
it
.
For
sooner
cometh
the
deth
than
the
bytynge
of
the
serpentis
sel●●
These
ben
the
myssaryers
of
whome
Salamon
sayth
/
that
they
byte
in
trayson
lyke
a
serpent
/
with
this
been
slayne
thre
at
ones
.
That
is
he
that
sayth
it
/
he
〈…〉
it
/
and
he
of
whome
is
myssayd
.
This
is
the
ryght
cruell
beest
that
is
callyd
hate
/
whiche
fynyssheth
destroyeth
/
and
bryngeth
out
of
the
erth
the
bodyes
of
the
dede
men
and
eteth
theym
.
These
ben
they
that
byte
and
ere
the
goodmen
of
relygyon
that
ben
in
the
worlde
.
Suche
manere
peple
ben
more
cruell
than
is
helle
whiche
deuoureth
the
wycked
/
but
these
peple
renne
vpon
the
good
and
beuoureth
theym
.
Suche
maner
peple
resemblen
these
●e
/
whiche
whan
she
hath
pygges
gladly
wyll
byte
a
man
clad
with
whyt
clothes
.
They
ben
lyke
the
huppe
whiche
maketh
his
nest
in
the
ordure
of
a
man
and
there
testeth
hym
/
and
lyke
the
dorre
or
waspe
that
flee
the
floutes
/
and
louen
dunge
and
ordure
&
this
braunche
hath
fyue
leues
.
The
fyrst
is
whan
they
contryue
the
lesynges
and
euyll
for
to
hurte
blame
and
defame
other
.
The
seconde
is
whan
they
haue
herde
the
blame
and
harme
they
saye
it
forth
and
reporte
it
too
the
peple
and
adiust
an●re
of
them self
therin
.
The
thyrde
is
whan
they
quenche
and
sette
atte
nought
all
the
good
dedes
the
whiche
that
a
man
hath
done
/
and
make
it
to
be
holden
for
euyll
They
ete
the
man
al
hole
/
the
other
ete
it
not
all
.
But
they
byte
hym
and
bere
away
a
pyece
.
This
is
the
fourth
leef
of
this
braunche
/
whiche
is
proprely
called
detraccyon
.
For
he
alway
withdraweth
&
cutteth
of
a
pyece
of
good
that
he
hereth
spoken
of
other
.
For
whan
ony
good
is
spoken
of
ony
other
tofore
hym
/
alway
he
contryueth
some
thynge
to
say
to
his
reproche
/
and
gyueth
therto
a
but
/
as
thus
/
he
is
ryght
a
good
man
and
I
loue
hym
well
/
but
there
ben
suche
defautes
in
hym
/
certaynely
I
am
sory
therfore
.
This
is
the
scorpyon
whiche
blandissheth
with
his
face
and
prycketh
with
his
tayle
.
The
fyfth
is
whan
he
peruerteth
and
tourneth
all
to
the
wers
party
/
and
the
good
in
to
euyll
.
And
for
that
cause
he
is
a
false
Iuge
&
vntrue
also
.
¶
Of
the
synne
to
say
lesynges
.
Ca.
liiii
.
LEsynge
falseth
a
man
/
lyke
as
one
falsed
the
kynges
seale
/
or
the
bulles
of
the
pope
/
and
bycause
that
suche
men
false
the
money
and
bereth
forthe
false
letters
he
shall
be
Iuged
at
the
day
of
day
of
dome
as
a
false
man
.
The
lyer
is
amonge
the
good
true
men
as
the
false
peny
amonge
the
good
/
and
as
the
chaffe
amonge
the
corne
.
The
lyer
is
lyke
to
the
deuyll
whiche
is
his
fader
/
lyke
as
god
sayth
in
the
gospell
/
for
he
is
a
lyer
/
and
the
fader
of
lesynges
/
lyke
as
he
that
forged
the
fyrste
lesynge
.
And
yet
he
forgeth
and
techeth
them
forth
all
day
.
The
deuyl
sheweth
hym
in
many
maners
and
in
many
fourmes
/
and
transfygureth
hym selfe
in
many
guyses
for
to
deceyue
the
people
.
Ryght
so
dothe
the
lyer
.
Then
is
he
lyke
the
plouer
that
lyueth
of
the
wynde
and
of
the
ayre
/
and
hath
nothynge
in
his
entrayles
but
wynde
.
And
also
to
euery
coloure
that
he
seeth
he
chaungeth
his
sonne
.
In
this
braunche
ben
.
thre
bowes
/
for
there
is
one
maner
lesynge
brennynge
/
another
pleasaunt
/
and
another
noyenge
/
and
in
al
thre
is
synne
.
For
lyke
as
sayth
saynt
Austyn
/
how
well
he
that
lyeth
/
and
with
his
lesynge
dooth
good
and
prouffyte
to
another
/
neuertheles
he
dooth
his
owne
hurte
and
wronge
/
thenne
these
lyes
ardaunt
ben
synnes
.
But
the
lyes
pleasaunt
ben
more
greter
synne
/
lyke
as
ben
the
lyes
of
losengyers
/
of
flaterers
/
of
mynstrelles
/
of
truffars
whiche
that
sayen
these
bourdes
lesynge
/
and
derysyons
for
to
solace
the
folke
and
to
make
them
laughe
/
and
it
is
no
doute
for
to
take
hede
and
to
here
them
it
is
a
synne
/
but
the
lesynges
greuynge
and
noyenge
ben
deedly
synne
/
whan
they
be
sayd
ernestly
with
afore
thought
for
to
harme
and
hurte
ony
other
.
To
this
braunche
appertayne
all
the
falsetees
/
the
fallaces
the
deceytes
and
gyles
that
ben
done
&
sayd
throughe
out
all
the
worlde
for
to
deceyue
and
hurte
ony
other
in
soule
or
in
body
in
hauoyre
in
renoume
or
in
fame
.
¶
Of
the
synne
of
forswerynge
.
Ca.
lv
.
IT
is
euyll
to
lye
.
But
it
is
moche
wers
and
greter
synne
a
man
to
sorswere
hymselve
.
It
is
a
peryllous
thynge
to
forswere
hymselfe
/
and
therfore
our
lorde
defendeth
it
moche
/
not
for
that
bycause
that
one
may
in
no
wyse
swere
without
synne
.
For
ofte
to
swere
maketh
a
man
often
to
forswere
hym
and
ofte
to
synne
.
For
in
seuen
maners
may
a
man
synne
in
makynge
of
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
.
Saynt
Iames
defendeth
not
onely
too
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
withoute
cause
and
withoute
reason
.
This
is
deffended
in
the
seconde
commaundement
of
the
lawe
/
whiche
god
wrote
in
the
tables
of
stone
with
his
blessyd
fyngre
&
delyuerde
them
to
Moyses
the
prophete
for
to
preche
them
to
the
people
.
After
whan
one
swereth
accustomably
/
lyke
as
many
done
that
ben
euyll
taught
and
that
can
no
thynge
saye
withoute
swerynge
.
For
for
to
swere
is
none
other
thynge
but
to
calle
god
to
wytnesse
/
the
cause
ought
to
be
moche
grete
resonable
and
trewe
/
where
as
sholde
be
called
or
dare
calle
so
grete
a
lorde
as
god
is
to
witnesse
/
his
gloryous
moder
and
his
sayntes
.
Also
whan
one
swereth
folyly
/
and
this
cometh
&
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
thynge
whiche
he
may
not
kepe
without
synne
.
Suche
swerynges
ought
to
be
lefte
/
and
of
theym
do
penaunce
of
the
folysshe
othe
.
Or
whan
one
swereth
certeynly
of
the
thynge
of
whiche
he
was
not
certayne
how
well
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
somme
saye
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
all
these
othes
in
the
gospell
.
For
too
that
whiche
I
ought
to
conferme
.
I
ought
not
too
take
too
wytnesse
but
the
souerayne
trouthe
/
that
is
all
myghty
god
omnypotente
the
whiche
that
knoweth
all
/
and
nothynge
the
pure
creatures
whiche
be
nothynge
but
vanytees
.
For
whan
men
swere
ernestly
by
them
they
do
dyshonoure
to
god
.
For
t
honoure
of
god
ought
alwayes
to
be
kepte
in
all
thynges
.
But
whan
men
swere
by
the
holy
gospelles
/
men
swere
by
hym
of
whome
the
wordes
ben
that
ben
there
wryten
.
And
whan
one
swereth
by
the
holy
relykes
or
by
the
sayntes
of
heuen
/
they
swere
by
them
and
by
god
that
Inhabyteth
in
them
.
After
whan
one
swereth
vylaynsly
of
god
and
of
his
sayntes
.
In
this
ben
the
crysten
men
werse
than
the
sarasyns
that
swereth
in
no
maner
/
ne
suffreth
that
ony
swere
vylaynsly
tofore
theym
of
Ihesu
lyke
as
crysten
men
doo
.
And
who
that
swereth
in
theyr
law
Mahomet
theyr
god
he
shall
be
stoned
.
In
this
ben
the
crysten
men
more
cruell
than
the
Iewes
that
crucyfyed
Ihesu
cryste
.
For
they
brake
none
of
his
bones
.
But
they
that
swere
by
him
rent
and
make
mo
pyeces
of
hym
than
is
made
of
a
beest
in
the
bouchery
.
And
there
be
many
false
crysten
men
that
in
lyke
wyse
breke
in
pyeces
our
blessed
lady
&
other
sayntes
in
swerynge
vylaynesly
.
And
certaynly
it
is
meruayle
how
cryste
my
suffre
.
After
whan
one
swereth
falsely
or
bereth
fals
wytnes
to
his
wetynge
in
ony
maner
that
he
swereth
couertly
or
openly
/
or
by
arte
colour
or
sophȳ
For
the
lawe
wryten
sayth
.
God
that
loueth
symplesse
&
trouthe
in
suche
a
thynge
/
he
receyueth
the
othe
and
vnderstondeth
the
worde
/
as
they
say
that
entende
it
/
and
that
symply
and
without
barate
vnderstonde
it
.
Moche
is
the
grete
debonayrte
of
god
/
whan
suche
men
swere
the
/
whiche
they
knowe
for
certaynte
that
it
is
not
trouthe
.
Or
that
they
promyse
or
graunte
a
thynge
the
whiche
they
wyll
not
kepe
ne
holde
/
that
the
deuyl
strangle
them
not
anone
ryght
.
For
whan
they
saye
as
god
kepe
me
/
or
els
as
god
wyll
me
helpe
/
he
putteth
hym self
out
of
the
grace
of
god
&
of
his
ayde
&
helpe
.
Now
ought
they
of
veray
ryght
too
lese
wytte
and
mynde
/
and
all
that
they
holde
of
god
.
¶
The
last
braunche
of
this
synne
is
whan
one
breketh
the
fayth
that
he
hath
promysed
and
greaūted
/
by
his
fayth
or
by
his
othe
.
For
fayth
lyed
and
othe
broken
is
all
one
.
¶
Of
the
synne
&
peryll
that
is
of
chydynge
Ca.
.lvi.
SAynt
Austyn
sayth
that
there
is
none
soo
lyke
to
the
deuyll
as
is
the
chydar
.
This
crafte
withoute
doubte
pleseth
moche
the
deuyll
/
and
dysplayseth
moche
vnto
god
whiche
loueth
aboue
all
other
thynges
pees
and
concorde
.
This
braunche
departeth
hym
in
to
.vii.
bowes
/
of
whiche
the
fyrst
is
too
stryue
.
The
seconde
to
chyde
.
The
thyrde
ledenger
.
The
fourth
to
curse
.
The
fyfthe
too
reproche
or
to
repreue
.
The
syxte
to
menace
or
to
threte
.
The
seuenth
dyscorde
and
to
reyse
hate
.
This
is
whan
the
deuyl
seeth
pees
&
loue
bytwene
two
persones
it
moche
desplayseth
hym
/
&
for
to
make
theym
dyscorde
he
dooth
his
power
to
make
them
to
stryue
/
&
whan
they
begynne
to
stryue
the
deuyll
begynneth
to
blowe
the
fyre
of
angre
.
Then
after
the
stryffe
and
angre
cometh
the
noyse
&
chydynge
Thenne
as
the
fyre
is
lyght
and
the
smoke
is
vp
anone
cometh
the
flamme
and
lepeth
out
.
Stryuynge
is
whan
the
one
sayth
to
the
other
.
It
is
so
/
it
is
not
so
/
it
was
it
was
not
so
.
Chydynge
is
whan
they
demene
and
saye
one
to
that
other
grete
wordes
After
cometh
the
ledanges
that
is
whan
they
pynche
&
shoue
that
one
to
the
other
&
saye
grete
vylanyes
&
grete
felonyes
.
there
ben
some
so
felons
the
cuttynge
than
a
rasoure
/
&
more
percynge
than
arowes
or
alles
.
Suche
folke
resemble
the
porpyn
whiche
is
full
of
pryckes
and
sharpe
poyntures
/
and
is
ouer
fell
&
angry
/
and
whan
he
is
wrothe
he
launceth
and
casteth
his
pryckes
lyke
arowes
out
of
bis
body
and
throweth
on
the
ryght
syde
and
on
the
lyft
syde
.
Also
he
resembleth
the
felon
mastyf
that
byteth
or
barketh
on
all
them
that
he
seeth
go
by
the
way
.
After
this
cometh
the
curses
and
maledyccyons
/
this
is
whan
that
one
curseth
that
other
.
And
this
is
so
grete
a
synne
as
the
scrypture
sayth
that
who
curseth
his
neyghboure
/
he
is
cursed
of
god
.
And
saynt
poule
sayth
that
suche
folke
may
not
haue
the
realme
of
of
god
.
And
Salomon
sayth
that
theyr
mouthes
ben
lyke
as
the
potte
that
boyleth
and
casteth
out
on
all
sydes
/
and
scaldeth
them
that
ben
about
it
.
After
cometh
the
reproches
whiche
ben
yet
more
synne
that
is
whan
a
man
reprocheth
another
of
his
synnes
and
his
defautes
/
or
of
his
folyes
/
his
pouerte
/
his
poore
kynne
/
or
other
defautes
that
he
hath
in
hym
/
he
wexeth
angry
and
synneth
.
After
cometh
the
menaces
and
thretenynges
&
thenne
begynne
the
medlynges
and
warres
.
But
aboue
all
the
synnes
the
we
haue
here
named
/
passeth
the
synne
of
them
that
by
theyr
wycked
tonges
areyse
and
moeue
dyscordes
deuysyons
and
euyll
wyll
amonge
theym
that
ben
frendes
togyder
/
and
that
dystourbe
and
lete
the
peas
&
accordes
.
God
hateth
moche
suche
people
as
wytnesseth
the
scrypture
.
¶
Of
the
synne
of
murmure
.
Ca.
lvii
.
AS
we
se
that
it
happeth
oft
tyme
that
they
that
dare
not
answere
ne
chyde
/
begyn
to
murmure
and
too
grunte
with
his
teeth
Therfore
after
the
synne
of
chydynge
we
sette
the
synne
of
murmure
/
how
moche
this
synne
is
grete
and
how
god
taketh
vengeaunce
and
correction
of
it
we
shall
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
and
abyron
/
and
they
descended
all
quycke
in
to
helle
.
And
for
this
synne
god
sente
a
fyre
from
heuen
that
brente
chore
and
all
his
felowes
/
that
is
to
wete
.ii.
hondred
and
.xl.
thousande
of
the
grettest
that
were
in
the
hoost
of
our
lorde
in
deserte
.
For
this
synne
loste
the
Iewes
the
londe
of
promyssyon
whiche
god
had
promysed
So
that
of
.vi.
C.
thousande
that
god
hadde
delyuered
and
put
out
of
seruage
of
the
kynge
of
Egypt
pharao
/
and
that
had
nourysshed
theym
.xl.
yere
in
deserte
with
the
manna
of
heuen
.
Of
all
theym
there
entryd
in
to
the
holy
londe
of
promyssyon
but
two
persones
onelye
/
whiche
were
named
Caleph
and
Iosue
/
but
all
deyed
with
sorow
in
deserte
.
This
synne
hath
two
braunches
.
For
somme
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
and
women
ayenst
theyr
ladyes
and
maystresses
/
chyldren
ayenst
fader
&
moder
.
The
poore
ayenst
the
ryche
.
The
vylaynes
ayenst
the
nobles
.
The
laye
peple
ayenst
the
clerkes
&
ayenst
the
prelates
.
And
the
cloysterers
ayenst
th
abbotees
pryours
and
the
offycers
.
And
this
murmure
groweth
ageynst
these
persones
of
mobedyence
/
by
cause
that
there
is
made
to
them
ouer
harde
commaundementes
/
or
of
drede
/
or
of
inpacience
by
cause
all
thynges
be
not
done
ryghtfully
/
or
of
enuye
/
or
of
felonnye
/
by
cause
that
one
is
auaunced
more
than
another
/
and
many
other
euyll
rancours
.
¶
Murmure
ayenst
god
hath
many
occasyons
that
is
he
that
loste
grace
and
pacience
&
wolde
be
more
than
god
.
For
suche
thynge
as
god
hath
made
in
erthe
/
yf
he
hath
not
made
it
after
his
wylle
/
anone
he
grutcheth
ayenst
god
/
and
syngeth
the
deuyls
pater
noster
.
For
lyke
as
the
holy
ghoste
enseygneth
&
techeth
his
chosen
to
synge
in
theyr
herte
the
swete
songe
of
heuen
/
that
is
deogracias
/
of
all
that
he
hath
made
&
gyuen
vs
/
&
of
al
that
he
sendeth
vs
.
In
lyke
wyse
the
wycked
spyryte
maketh
his
dyscyples
to
synge
the
songe
of
helle
.
That
is
murmure
that
alwaye
shal
dure
in
helle
.
Certeyne
suche
a
man
is
a
moche
fool
and
woode
that
wyll
that
god
sholde
gyue
to
hym
acomptes
of
all
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
all
this
be
not
done
at
his
deuyse
/
anone
he
taketh
ayenst
god
&
murmureth
ayenst
hym
/
&
can
hym
maugre
/
and
what
meruayle
is
it
thoughe
god
auenge
hym
on
suche
folke
whan
they
wolde
take
fro
hym
his
seygnorye
/
his
sapyence
and
his
puyssaunce
.
¶
Of
the
synne
&
perylle
that
is
in
rebellyon
Ca.
.lviii.
EVyll
thynge
is
it
of
murmure
/
but
moche
more
euyll
is
it
of
rebellyon
.
Rebellyon
is
a
vyce
that
cometh
fro
the
herte
/
whiche
is
harde
/
frowarde
&
dyuers
&
alwaye
wyll
that
his
wyll
be
done
&
his
sentence
holden
/
&
he
that
wyll
that
other
humble
&
bowe
to
him
/
&
he
wyll
not
bowe
ne
enclyne
to
no
man
.
This
is
an
herte
dyuers
of
whiche
salamon
sayth
that
he
may
not
faylle
of
an
euyll
ende
/
and
lyke
as
murmure
is
ayenst
god
and
also
it
is
ayenst
man
.
Ryght
soois
suche
an
herte
rebell
ayenst
god
and
man
.
This
vyce
hath
.iiii.
braunches
/
for
suche
an
herte
is
frowarde
&
rebell
to
beleue
counceyle
/
and
to
accomplysshe
and
do
the
commaundements
of
god
and
to
suffre
chastysynge
/
and
to
receyue
doctryne
.
Of
this
vyce
thou
haste
herde
in
the
chappytres
of
pryde
.
¶
Of
the
synne
of
blasphemy
.
Ca.
lix
.
BLasphemy
is
as
sayth
saynt
Austyn
as
moche
as
it
groweth
.
&c.
Seche
all
the
condycynes
in
the
chapytre
of
pryde
tofore
wryten
in
the
rubrysshe
of
arrogaunce
in
the
ende
.
Now
we
haue
shewed
.x.
maners
of
synne
of
the
tonge
/
of
whiche
the
fyrste
is
ydle
wordes
/
&
the
laste
is
blasphemy
.
And
this
is
that
Salomon
sayth
/
that
the
begynnynge
of
the
euyll
tonge
is
foly
/
and
the
ende
shall
be
ouer
euyll
/
here
fynysshe
thenne
the
deedly
synnes
and
al
the
braunches
that
dyscende
of
them
.
And
knowe
ye
for
trouthe
that
who
sholde
well
studye
in
this
boke
/
he
myght
well
prouffyte
and
lerne
to
knowe
all
maner
of
synnes
/
to
confesse
hymselfe
well
/
for
none
may
confesse
his
synnes
well
/
yf
he
knowe
theym
not
.
Now
thou
oughtest
to
knowe
that
he
that
redeth
in
this
boke
ought
to
thynke
and
take
hede
dylygently
yf
he
be
culpable
of
ony
of
these
synnes
aforesayd
.
And
yf
he
fynde
him
culpable
of
ony
he
ought
to
repente
hym
/
&
anone
to
confesse
hym
dylygently
/
and
to
kepe
hym
to
his
power
fro
other
synnes
in
whiche
he
is
not
culpaple
/
and
also
he
ought
to
prayse
&
thanke
god
humbly
/
&
to
pray
hym
deuoutly
that
he
wyl
kepe
hym
by
his
swete
grace
.
¶
How
this
lyfe
is
but
dethe
as
it
appereth
.
Ca.
lx
.
〈…〉
.
Furore
consumor
.
Heu
infame
.
Animam
a●●isimus
.
Spes
no
bis
●●lla
GReuously
dyeth
he
that
hathe
not
lerned
too
deye
/
lerne
thenne
to
dye
yf
thou
shall
conne
lyue
/
for
no
man
shall
can
lyue
/
that
hath
not
lerned
to
dye
/
and
he
is
by
ryght
called
a
caytyf
that
can
not
lyue
ne
that
knoweth
not
to
dye
/
yf
thou
wyll
lyue
frely
and
surelye
lerne
to
deye
wyselye
/
yf
thou
saye
how
shall
it
bee
lerned
.
I
shall
now
telle
to
the.
Thou
oughtest
to
knowe
that
this
lyf
nys
but
deth
.
For
deth
is
a
departynge
/
this
knoweth
euery
man
.
And
therfore
it
is
sayd
of
a
man
whan
he
deyeth
that
he
departeth
/
&
whan
he
is
deed
he
is
departed
.
This
lyfnys
no
thynge
but
a
departynge
/
ye
truely
a
moche
shorte
departynge
.
For
all
the
lyf
of
a
man
yf
he
lyued
a
thousande
yere
/
it
is
not
onely
a
moment
to
the
regarde
of
that
other
lyfe
/
whiche
alway
dureth
.
In
tourment
or
in
Ioy
pardurable
.
This
witnesseth
to
vs
the
kynges
/
the
dukes
/
the
erles
/
the
prynces
/
and
the
emperoures
whiche
had
somtyme
the
glorye
of
this
worlde
.
Now
wepe
they
in
hell
/
crye
and
howle
/
cratche
and
sayth
alas
/
what
auayleth
vs
our
power
/
honour
/
noblesse
/
Ioye
/
beautees
and
all
rychesses
.
Soone
is
all
this
departed
and
fayled
as
a
shadowe
or
smoke
.
and
moche
faster
fledde
from
vs
than
byrdes
fleynge
/
or
quarelles
oute
of
a
crosse
bowe
.
Thus
departeth
away
our
lyfe
.
Now
we
were
/
and
anone
we
ben
deed
/
and
all
our
lyfe
was
not
a
lytel
moment
Now
be
we
in
pardurable
tormentes
.
Our
Ioye
in
wepynge
.
Our
carolles
and
feestes
in
sorowe
.
Roobes
/
hoodes
/
feestes
/
dygnytees
/
games
/
rychesses
/
and
all
welthes
ben
fayled
vs
.
Suche
ben
the
songes
of
hell
lyke
as
holy
wryte
recounteth
.
For
to
shewe
to
vs
that
this
lyfe
is
nothynge
but
a
departynge
/
and
this
dethe
is
nothynge
but
a
departynge
/
and
to
lyue
is
nothynge
but
to
departe
.
Thenne
the
lyuynge
in
this
worlde
is
noo
thynge
but
for
to
deye
/
and
this
is
true
as
the
pater
noster
.
For
whan
thou
beganest
for
to
lyue
/
anone
thou
begannest
/
for
to
deye
/
and
for
too
approche
vnto
the
dethe
/
and
all
thy
yonge
aege
and
thyn
olde
aege
and
all
thy
tyme
the
whiche
is
passed
/
the
deth
hath
conquered
and
retayned
Thou
sayst
that
thou
hast
.xl.
yere
.
whiche
is
not
trouthe
the
dethe
hath
theym
.
And
neuer
shall
he
yelde
them
to
the
agayne
.
Therfore
the
wytte
of
the
worlde
is
but
all
folye
.
And
certayne
the
clerkys
seynge
/
seen
noo
thynge
at
all
/
daye
and
nyght
they
done
one
thynge
/
&
the
more
they
do
the
lasse
they
knowe
/
alwaye
they
deyen
and
can
not
deye
/
for
nyght
and
daye
thou
deyest
as
I
haue
sayd
to
the.
Yet
in
another
maner
I
shall
teche
the
this
clergye
/
to
th
ende
that
thou
knowe
well
to
lyue
and
well
to
dye
.
Now
take
hede
&
vnderstonde
the
deth
is
no
thynge
but
the
deceuerynge
of
body
&
soule
/
this
knoweth
well
euery
man
&
vnderstondeth
.
Now
techeth
vs
Cathon
the
wyse
man
/
lerne
sayth
he
to
deye
.
To
departe
and
deceuere
oft
thy
soule
and
thy
spyryte
fro
they
body
/
lyke
as
dyd
many
of
the
grete
phylosophres
that
soo
moche
hated
this
lyf
&
despysed
the
worlde
&
soo
moche
desyred
to
deye
that
they
slewe
them
lelf
by
theyr
owne
agrement
but
it
auaylled
thym
no
thynge
.
For
they
had
not
the
grace
ne
the
faythe
of
our
lorde
Ihesu
Cryst
.
But
the
holy
men
whiche
loue
god
&
drede
hym
/
of
thre
dethes
haue
they
passed
the
tweyne
.
For
they
ben
deed
as
touchynge
synnes
/
and
deed
as
touchynge
that
worlde
.
Now
abyde
they
the
last
deth
that
is
the
thyrde
/
&
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
thoughe
the
body
is
in
this
worlde
on
this
syde
/
the
herte
and
the
spyryte
is
on
that
other
syde
in
that
other
worlde
/
there
where
theyr
conuersacion
is
in
heuen
/
lyke
as
sayth
saynt
poule
.
Theyr
solace
theyr
Ioye
/
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
whiche
is
but
deth
&
desyre
the
bodely
deth
.
For
this
damoysell
bereth
Ioye
that
is
the
deth
that
crowneth
al
the
sayntes
&
set
them
in
Ioye
infynyte
.
Deth
is
to
a
good
man
ende
of
all
his
euyls
/
&
gate
and
entre
of
all
goodes
.
Dethe
is
the
ryuer
that
departeth
dethe
and
lyfe
.
Dethe
is
on
this
syde
lyfe
/
and
on
the
other
syde
also
.
But
the
wyse
men
of
this
worlde
whiche
ben
on
this
syde
of
the
ryuer
of
this
worlde
seen
so
clere
And
on
that
other
syde
they
se
nothynge
.
And
therfore
ben
they
called
in
scrypture
fooles
and
blynde
.
For
this
dethe
they
call
departynge
.
And
the
dethe
that
is
comune
to
good
they
call
the
ende
.
And
therfore
they
hate
soo
moche
the
dethe
.
For
they
knowe
not
what
it
is
/
ne
on
that
other
syde
of
the
ryuer
they
haue
not
conuersed
/
ne
knowe
nothynge
what
gooth
therout
.
Thenne
yf
thou
wyll
knowe
what
is
good
and
what
is
euyll
/
yssue
out
of
thy selfe
/
yssue
out
of
the
worlde
/
lerne
to
dye
.
Dysseuer
thy
soule
fro
thy
body
by
thought
.
Sende
thyn
herte
in
to
the
other
worlde
.
That
is
in
heuen
/
in
hell
/
and
in
purgatory
There
shalte
thou
se
what
is
good
and
what
is
euyll
.
In
hell
thou
shalte
se
mo
sorowes
and
dyuers
tourmentes
than
ony
man
may
or
can
deuyse
/
or
ony
herte
thynke
/
In
purgatory
also
thou
shalte
se
moo
tourmentes
than
ony
may
endure
.
In
heuen
thou
shalt
se
more
Ioye
and
glory
than
ony
may
desyre
.
In
hell
shall
be
shewed
and
ensygned
to
the
how
god
vengeth
deedly
synne
.
Purgatory
shall
shewe
and
ensygne
the
how
god
purgeth
deedly
synne
.
In
heuen
thou
shalt
se
clerely
vertues
good
werkes
how
hyely
they
ben
gouerned
and
rewarded
.
And
in
the
se
thre
thynges
vnderstande
how
&
all
that
/
that
the
behoueth
to
knowe
to
lyue
well
and
deye
well
.
¶
How
men
lyue
dyenge
in
this
worlde
.
Ca.
lxi
.
Remembre
frendes
grete
and
small
.
For
to
be
redy
whan
dethe
dothe
call
.
NOw
beholde
and
take
hede
a
lytell
/
and
ennoye
ne
greue
the
not
at
these
thre
thynges
.
Therfore
to
knowe
and
wyll
to
hate
synne
Forgete
thy
body
one
tyme
in
the
daye
&
go
to
hell
lyuynge
/
to
th
ende
that
thou
go
not
thyder
at
thy
dethe
.
Thus
doone
ofte
the
good
men
&
the
wyse
.
There
thou
shalte
se
all
that
the
herte
hateth
/
colde
/
hete
/
honger
/
thyrst
/
and
dyuers
tourmentes
/
as
wepynges
syghes
/
and
waylynges
/
that
the
herte
may
not
thynke
ne
●onge
deuyse
/
&
alway
shall
endure
without
ende
/
&
therfore
is
this
payne
by
right
called
perdurable
/
which
is
alwaye
dethe
in
lyuynge
/
and
lyfe
in
dyenge
/
whan
thou
shalte
se
thenne
that
this
one
deedly
synne
muste
nedes
be
so
dere
bought
/
thou
haddest
leuer
be
flayne
al
quycke
tofore
thou
sholdest
consente
for
to
doo
one
onely
synne
.
After
go
to
purgatorye
/
there
shalt
thou
see
the
paynes
of
soules
/
whiche
haue
had
very
repentaunce
of
theyr
synnes
in
this
worlde
but
they
were
not
parfytely
purged
.
Now
make
they
the
remenaunte
of
theyr
penaunce
vnto
they
be
clere
and
nette
/
lyke
as
they
were
at
the
tyme
&
houre
whan
they
were
baptised
/
but
this
penaunce
is
moche
horryble
and
harde
/
for
all
the
payne
that
women
euer
suffred
in
trauayllynge
&
delyuerynge
of
theyr
thyldren
/
and
also
saynt
bartylmewe
suffryd
to
beflayne
all
quycke
saynt
stephen
to
be
stoned
with
stones
/
saynt
laurente
&
saynt
vyncent
to
be
brente
&
rosted
vpon
brennynge
cooles
All
these
martyrdoms
and
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
vntyll
they
be
purged
of
all
theyr
synnes
/
lyke
as
golde
&
syluer
be
purged
&
fyned
in
the
fyre
/
tyll
no
more
be
founde
to
be
purged
.
For
this
fyre
of
purgatorye
is
of
suche
nature
/
that
all
that
they
fynde
in
the
soule
is
it
of
dede
of
worde
and
of
thought
that
hath
torned
to
ony
synne
lytell
or
grete
/
all
is
there
brente
and
purged
.
And
also
there
ben
punysshed
and
purged
al
the
synnes
venyal
/
whiche
we
calle
lytel
synnes
whiche
we
ofte
do
.
Lyke
as
foule
thoughtes
/
ydle
wordes
.
Iapes
trufes
lyes
and
all
other
vanytees
so
longe
tyll
the
soule
haue
no
more
to
be
purged
of
/
and
that
she
be
so
clene
so
pure
so
nette
and
so
worthy
that
she
be
sayntefyed
for
to
entre
in
to
heuen
/
where
as
none
may
entre
but
yf
he
be
ryght
fyne
ryght
clene
&
ryght
cleer
.
This
fyre
dreden
all
they
that
to
theyr
power
kepe
theym
fro
deedly
synne
/
and
the
kepe
holyly
theyr
body
theyrmouth
theyr
eerys
theyr
eyen
/
and
all
theyr
fyue
naturell
wyttes
fro
all
synnes
.
And
also
lyuenas
they
sholde
euery
daye
dye
and
come
tofore
the
Iugement
.
And
by
cause
that
none
may
lyue
all
withoute
synne
/
lyke
as
sayth
Salamon
.
For
seuen
tymes
in
the
daye
falleth
the
ryght
wysman
.
And
therfore
by
holy
confessyon
/
by
teerys
by
orysons
by
almesses
other
good
dedes
ought
euery
man
to
be
relyeued
/
and
putte
a
way
fro
synne
and
a
mende
his
lyfe
.
And
to
Iuge
hym selfe
of
his
synnes
to
the
ende
that
he
a
byde
more
suerly
the
last
Iugemente
.
¶
Also
to
lerne
to
knowe
euyll
/
and
to
fle
it
and
all
synne
grete
and
lytell
.
And
that
he
be
thenne
in
the
grete
drede
of
god
whiche
is
the
begynnynge
of
all
good
and
of
good
lyfe
.
¶
How
we
ought
to
lyue
holyly
&
lerne
to
do
wel
.
ca
lxii
NOw
it
suffyseth
not
to
leue
al
sinnes
and
all
euylles
.
But
that
it
be
lerned
too
do
good
/
and
yf
we
lerne
to
gete
the
vertues
/
by
the
whiche
we
may
cast
and
put
a
waye
the
vyces
and
all
synnes
with
out
whiche
vertues
no
man
may
lyue
well
ne
ryghtfully
Then
yf
thou
wylte
lerne
to
lyue
well
after
vertu
lerne
also
to
dye
as
I
haue
afore
sayd
to
the
/
deseuer
thy
spyryte
fro
thy
body
by
thought
and
by
desyere
.
And
go
out
of
this
worlde
deynge
/
and
go
into
the
londe
of
lyuynge
where
none
shal
dye
ne
wexe
olde
that
is
in
heuen
.
There
is
lerned
to
lyue
well
/
and
al
wysedome
and
all
curtesye
For
there
may
entre
no
vylayne
.
There
is
the
gloryous
companye
of
god
and
of
the
gloryous
virgyne
his
moder
saynt
marye
of
Angelles
and
of
sayntes
.
There
surhabounde
all
goodes
beautees
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
euyll
ne
sorowe
ne
drede
of
enemyes
.
But
alwaye
feestes
and
ryall
espousaylles
songe
and
ioye
withoute
ende
.
This
ioye
is
so
grete
/
that
who
that
shall
haue
tasted
one
onely
drop
of
the
moost
leste
ioye
that
is
there
/
he
sholde
be
fyred
&
soo
entalented
in
the
loue
of
god
that
all
the
ioye
of
this
worlde
sholde
be
vnto
hym
stenche
and
tormentes
and
rychesses
dunge
/
&
honoures
but
fylthe
&
vyletees
.
And
the
desyre
for
too
come
thyder
shall
make
hym
an
hondred
thousand
tyme
more
ardauntly
to
hate
synne
/
and
to
loue
vertues
and
to
do
well
.
For
loue
is
more
stronge
than
drede
/
and
then
is
the
lyf
fayre
and
honeste
/
whan
a
persone
fleeth
all
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
/
and
theym
whome
the
loue
of
god
ledeth
/
moche
hastelyer
soner
and
more
ardauntly
comen
therto
/
and
lasse
costeth
/
than
they
that
serue
god
for
drede
.
The
hare
renneth
and
soo
doth
the
greyhounde
That
one
for
drede
that
other
by
desyre
.
That
one
fleeth
the
other
chaceth
.
The
holy
man
renneth
to
god
lyke
a
greyhounde
For
he
hath
alwaye
his
eyen
and
his
desyre
too
heuen
where
he
seeth
the
pray
that
he
chaceth
/
&
for
that
he
forgeteth
the
goddes
of
this
worlde
/
lyke
as
the
gentyll
hounde
whan
he
seeth
his
pray
.
This
is
the
way
and
the
lyfe
to
the
fyue
good
and
true
louers
of
god
/
to
gentyll
hertes
that
so
moche
loueth
vertues
and
hateth
synnes
/
that
yf
they
were
certayne
/
that
they
ne
sholde
ne
myght
knowe
the
synnes
/
ne
that
god
sholde
not
auenge
them
/
yet
they
wolde
not
deygne
to
do
ne
to
consent
to
synne
/
but
al
theyr
thought
and
payne
of
theyr
herte
is
to
kepe
theym
clene
from
all
synnes
.
And
to
apparayle
them
that
be
worthy
to
se
and
haue
pardurably
the
glory
of
heuen
/
where
as
herte
velanous
entached
with
synne
shall
neuer
entre
/
ne
foole
ne
felonous
ne
proude
man
.
¶
Of
.iii.
maner
of
spyrytuell
goodes
.
Ca.
lxiii
.
NOw
haue
I
well
shewed
to
that
how
one
shol
lerne
to
dye
&
lede
and
vse
good
and
holy
lyfe
/
&
for
to
gete
vertues
so
that
a
man
knowe
well
&
euedently
clennes
/
and
what
is
synnes
/
what
is
almesse
&
what
is
vertue
.
Also
that
one
knowe
well
and
certaynely
/
and
to
Iuge
what
is
euyl
/
and
what
is
good
/
&
what
is
synne
/
and
to
can
deuyse
the
veray
good
&
the
grete
good
fro
the
lytell
For
a
thynge
not
knowen
is
neyther
hated
ne
desyred
/
&
therfore
oughtest
thou
to
knowe
that
the
scryptures
sayth
that
there
ben
some
small
thynges
that
be
called
the
lytell
good
/
and
some
the
myddle
good
.
And
some
the
grete
good
/
and
some
veray
good
that
is
ryghtful
to
al
the
worlde
is
somtyme
deceyued
.
For
they
gyue
the
grete
godes
for
the
lytel
/
or
the
grete
for
the
myddle
.
For
this
worlde
is
as
a
fayre
/
where
as
be
many
folysshe
marchauntes
/
and
fooles
/
that
bye
glasse
for
saphyres
/
and
brasse
for
golde
/
&
bladders
for
lanternes
.
But
he
is
a
good
marchaunte
that
of
euery
thynge
knoweth
well
clerely
the
trouthe
and
the
propre
vertue
/
lyke
as
the
holy
ghoost
enseygneth
vs
/
&
another
maystre
techeth
vs
too
knowe
the
grete
thynges
fro
the
smale
the
precyouse
fro
the
vyle
/
the
swete
from
the
bytter
.
¶
Of
the
goodes
of
fortune
Ca.
.lxiiii.
THey
calle
the
smalle
goodes
the
goodes
of
fortune
whiche
dame
fortune
hath
aboute
her
whele
/
&
alwaye
taketh
awaye
and
gyueth
/
and
torneth
that
whiche
is
aboue
to
falle
vnder
.
These
ben
the
precyouse
stones
that
the
fooles
haue
bought
for
rubyes
for
saphyrs
and
for
emerawdes
.
These
ben
also
as
Ieweles
and
yonge
chyldren
whiche
god
gyueth
to
vs
for
to
solace
vs
with
/
and
for
to
drawe
our
loue
to
hym
By
cause
that
he
knoweth
well
that
we
been
tendre
&
feble
and
that
we
may
not
holde
the
sharpe
wayes
of
penaunce
/
of
anguysshe
and
of
martyrdome
/
lyke
as
done
the
good
knyghtes
of
god
whiche
conquere
the
royame
of
heuen
by
strengthe
and
take
it
by
theyr
prowesse
and
theyr
good
vertues
.
Thenne
that
is
not
the
grete
good
ne
well
ryghtful
.
For
yf
that
were
the
grete
good
and
veray
Then
were
foles
the
blessyd
chyldren
of
god
Ihesu
Cryst
whiche
chosen
pouerte
shame
and
sharpnesse
for
to
gyue
and
to
shewe
to
vs
ensaumple
.
And
refused
the
ioyes
the
honoures
and
the
rychessys
of
this
worlde
/
yf
these
goodes
transytorye
worldly
and
temporall
ben
veray
good
/
thenne
be
not
al
the
veray
goodes
in
heuen
.
Then
is
not
god
parfytelye
good
and
happy
by
cause
he
wyll
not
vse
suche
goodes
/
Thenne
god
is
not
good
ne
naturall
by
cause
he
gyueth
not
these
worldly
goodes
to
his
frendes
/
but
he
gyueth
theym
more
largely
to
his
enemyes
/
yf
these
were
veray
good
/
thenne
were
foles
all
the
sayntes
/
al
the
good
clerkys
&
the
wyse
phylosophres
that
fledde
fro
suche
worldly
goodes
&
despysed
theym
as
dunge
/
yf
these
be
veray
good
/
thenne
fayleth
the
holy
scrypture
that
calleth
them
lyes
and
vanytees
/
nettes
and
grynnes
of
the
deuyl
/
&
this
is
as
trewe
as
the
pater
noster
.
For
these
ben
the
engynes
of
the
deuyll
/
by
whiche
he
deceyueth
the
soules
in
a
thousande
maners
/
and
byndeth
theym
and
taketh
and
holdeth
theym
But
the
wyse
marchaunte
that
is
the
wyse
man
/
whome
the
holy
ghoost
enlumyneth
by
veray
knowleche
/
that
oueral
knoweth
and
can
decerne
what
euery
thynge
is
worth
/
he
seeth
ryght
well
&
vnderstondeth
that
all
the
worlde
is
not
a
good
morsell
for
too
fylle
the
herte
of
one
man
/
and
that
there
is
therin
moche
euyll
and
lytell
good
.
And
therfore
he
beholdeth
the
euylles
&
perylles
that
ben
therin
/
and
knoweth
well
that
it
is
trouthe
that
is
comunelye
sayd
/
who
that
gyueth
not
that
whiche
he
loueth
/
he
taketh
not
whiche
he
desyreth
Suche
folke
gyuen
the
worlde
for
to
haue
heuen
/
&
forsaketh
ouerall
rychesses
for
ioye
/
fylthe
&
ordure
for
golde
/
and
leue
all
for
godes
sake
/
rychesses
delyces
&
honoures
/
and
bycome
poore
in
this
worlde
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
worlde
There
ben
other
that
see
that
in
many
maners
may
one
do
his
prouffyt
&
his
sauacyon
with
goodes
temporall
&
that
he
may
haue
without
ouermoche
to
loue
theym
.
For
god
commaundeth
not
a
man
to
leue
al.
They
reteyne
them
/
but
lytel
they
preyse
them
.
They
vse
them
but
lytel
they
loue
them
/
lyke
as
dyd
Abraham
Iob
and
Dauyd
/
&
many
other
whiche
eschewed
&
fledde
the
peryls
And
they
do
spyrytuell
prouffyte
with
temporall
goodes
/
&
wyll
by
heuen
with
theyr
almesses
and
other
good
dedes
.
They
can
bye
out
theyr
synnes
&
helpe
theyr
neyghboures
.
They
can
the
more
loue
god
/
drede
&
doute
hym
for
the
perylles
that
they
be
in
/
and
the
more
humble
them selfe
whan
they
se
and
consyder
theyr
synnes
&
theyr
defautes
/
whan
in
sharpe
and
strayte
wayes
of
penaunce
they
dare
not
go
/
whan
so
lytel
for
goddes
sake
they
wyl
suffre
&
gyue
/
whiche
so
moche
suffred
to
saue
them
/
and
wolde
.xxxii.
yere
in
this
worlde
be
poore
for
to
enryche
them
in
heuen
.
They
saue
them selfe
well
but
it
is
harde
to
do
.
For
it
is
a
more
lyght
thynge
to
leue
all
the
godes
at
ones
/
than
to
retayne
them
&
not
to
loue
theym
.
¶
Of
the
godes
of
fortune
whiche
folowe
here
.
Ca.
lxv
.
THe
meane
or
myddle
of
goodes
ben
the
goodes
of
nature
and
of
doctryne
.
Of
nature
lyke
as
beaute
of
body
/
prowesse
/
force
/
or
strengthe
/
vygour
/
lyghtnes
/
debonayrte
/
clere
wytte
&
clere
engyne
for
to
fynde
/
good
memorye
for
to
retayne
well
/
&
good
voyce
for
to
synge
well
.
All
these
goodes
aforesayd
nature
bryngeth
theym
in
the
natyuyte
or
byrth
of
a
persone
.
Doctryne
clargy
&
all
other
godes
be
goten
by
studye
or
by
accustomaunce
/
lyke
as
ben
good
vertues
/
good
maners
/
and
other
vertues
.
But
these
be
not
yet
veray
good
ryghtfull
.
For
they
doo
not
that
whiche
is
perfytely
good
.
For
many
a
phylosophre
/
and
grete
clerkes
.
Emperoures
.
Kynges
/
and
many
other
prynces
and
other
grete
lordes
the
whiche
hath
had
many
of
these
goodes
ben
dampned
in
hell
pytte
.
¶
Also
all
these
goodes
hath
our
lorde
gyuen
to
his
enemyes
as
well
as
to
his
frendes
.
To
Sarasyns
To
Iewes
To
false
crysten
men
lyke
as
he
hath
too
good
men
.
Also
this
is
not
veray
good
that
faylleth
at
nede
/
and
that
may
be
loste
maulgre
hym self
.
And
thought
theuys
may
not
take
theym
and
robbe
theym
.
Yet
the
deth
taketh
them
alwaye
at
the
laste
.
Also
I
saye
that
the
veraye
goodes
aydeth
alwaye
and
greuen
neuer
/
but
certeynlye
suche
goodes
and
suche
graces
forayne
ben
oft
domage
&
greue
them
that
haue
them
/
yf
they
vse
them
not
well
accordynge
to
god
.
For
some
auaunt
them
and
ben
proude
and
dyspyse
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
well
and
Iustly
accordynge
to
god
/
they
shall
bee
in
gretter
tormente
in
helle
.
And
straytly
they
must
acompte
and
yelde
a
rekenynge
at
the
daye
of
dome
/
of
that
they
haue
done
/
and
how
they
haue
vsed
and
despended
it
.
Notwithstondynge
they
haue
goten
goodes
that
god
hath
lente
to
them
for
multeplyenge
and
encrees
.
Here
after
is
shewed
of
the
goodes
of
grace
Ca.
.lxvi.
NOw
haue
I
shortly
shewyd
the
tytell
good
and
the
meane
good
.
Now
wyll
I
shewe
to
the
whiche
is
the
veray
good
ryghtfull
&
parfyte
.
This
doeth
he
whiche
hath
the
good
with
ryghte
and
vnderstondynge
For
withoute
the
whiche
was
neuer
no
good
with
ryght
This
good
is
called
the
grace
of
god
and
vertue
&
charytee
.
Grace
by
cause
that
she
gyeueth
lyf
and
helthe
too
the
soule
.
For
withoute
that
/
the
soule
is
deed
.
For
lyke
as
the
body
is
deed
withoute
the
soule
.
So
is
the
soule
deed
without
the
grace
of
god
.
It
is
called
vertue
by
cause
it
adourneth
the
soule
with
good
werkes
&
with
good
maners
/
it
is
called
charyte
bycause
it
Ioyneth
the
soule
to
god
/
&
also
dooth
all
thynge
as
it
were
with
god
.
For
charyte
is
nothynge
elys
but
a
dere
vnyte
/
That
is
the
perfeccyon
and
the
beneurte
to
whiche
we
ought
to
entende
Moche
were
deceyued
the
auncyente
phylosophers
that
so
curyously
dysputeden
&
enquyreden
who
was
the
souerayne
good
in
this
lyfe
/
and
neuer
coude
they
fynde
ne
knowe
it
/
For
some
sette
theyr
stuyde
and
theyr
wytin
delytes
of
the
body
.
The
other
in
rychessys
the
other
in
honeste
but
the
grete
phylosopher
saynte
Poule
whiche
was
rauysshed
vnto
the
thyrde
heuen
/
and
passed
all
the
other
phylosophers
techeth
vs
by
many
reasons
that
the
souerayne
good
in
this
lyfe
and
that
the
quene
of
vertues
is
for
to
loue
god
and
to
haue
veray
charyte
in
hym selfe
For
with
out
this
good
ne
aualen
all
the
other
goodes
ryght
nought
.
And
who
that
hath
this
good
of
charyte
he
hathe
all
other
goodes
/
and
whan
all
other
goodes
shall
fayle
/
this
good
shall
not
fayle
and
aboue
all
the
grete
goodes
that
ben
this
charyte
is
lady
.
And
thenne
the
gretest
good
the
whiche
is
vnder
heuen
.
Is
charyte
And
also
after
by
cause
that
thou
wylte
and
desyerest
this
good
the
whiche
by
ryght
is
called
vertue
/
and
that
thou
desyerest
to
loue
it
moost
/
and
to
seche
it
aboue
all
other
goodes
And
I
wyll
yet
shewe
vnto
the
his
valure
&
it
is
acustomed
for
to
deuyle
thre
maner
of
goodes
in
the
worlde
/
that
is
to
wyte
goodes
honourable
godes
delectable
&
goodes
prouffytable
There
be
no
mo
goodes
ne
veray
ne
good
ne
fayre
but
these
thre
maners
/
and
this
seest
thou
openly
of
the
worlde
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
seketh
thynges
prouffytable
.
The
delycious
secheth
thynges
delectable
.
And
whan
they
sechen
this
thynge
vaynlye
.
Euery
man
ought
to
knowe
that
vertues
haue
these
thre
propretees
.
For
vertue
is
moche
honourable
and
delectable
and
prouffytable
.
¶
What
vertues
been
goodes
honourable
Ca.
.lxvii.
ALl
vertues
ben
goodes
honourable
/
this
mayst
thou
see
in
this
manere
.
Syxe
thynges
been
in
this
worlde
moche
desyred
by
cause
that
they
seme
moche
honourable
/
that
is
to
wyte
beaulte
wytte
prowesse
power
fraunchyse
and
noblesse
.
These
ben
.vi.
fountaynes
of
vanyte
.
Of
vayne
glorye
cometh
and
sourdeth
a
plante
Beaute
is
a
thynge
moche
loued
.
For
it
is
a
thynge
moche
honourable
/
and
neuerthelesse
beaute
that
the
eyen
and
the
body
se
and
loue
/
is
a
thynge
fals
couerte
and
vayne
.
It
is
fals
for
he
or
she
is
noo
thynge
fayre
.
But
our
eyen
ben
vayne
and
feble
that
see
noo
thynge
but
the
skynne
withoutforth
.
Thenne
who
myght
see
as
clere
as
a
beest
that
is
called
a
lynx
whiche
seth
thorughe
oute
a
walle
he
sholde
clerely
see
that
a
fayre
body
nys
but
a
whyte
sacke
ful
of
stynkynge
dunge
/
&
lyke
a
dunghylle
couerd
with
snowe
or
with
grene
grasse
.
¶
Also
I
saye
to
that
the
this
beaulte
is
moche
shorte
&
not
abydynge
.
For
it
is
sone
faylled
and
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
/
fayre
well
all
the
beaulte
is
faylled
and
gone
.
Thenne
the
beaute
that
the
body
hath
/
the
soule
hath
gyuen
it
too
hym
.
And
therfore
moche
fooles
ben
they
that
for
the
beaute
of
the
body
gloryfye
themselfe
.
But
the
beaute
of
the
soule
is
the
ryght
beaute
/
whiche
alwaye
encreaceth
and
neuer
shall
fayle
.
This
is
the
veray
beaute
by
whiche
the
soule
pleaseth
god
&
to
the
aungelles
that
seeth
the
herte
.
This
beaute
rendreth
&
gyueth
to
the
soule
graces
vertues
and
loue
of
god
.
For
she
reformeth
reparaylleth
and
rendreth
her
ryght
enprynte
.
That
is
the
ymage
of
her
maker
/
which
is
beaute
without
comparyson
/
and
who
best
resembleth
in
getynge
the
vertues
/
in
pluckynge
vp
and
caste
from
hym
all
synnes
/
&
kepe
his
commaundementes
entyerly
he
is
moost
fayre
.
Then
the
moost
fayre
thynge
that
is
vnder
god
/
is
the
soule
whiche
hath
parfytly
his
ryght
four
me
and
his
ryght
clerete
/
coloure
of
floure
/
clerenes
of
the
sonne
/
fygure
of
man
/
and
pleasaunce
of
precyous
stones
.
And
all
that
the
eye
of
the
body
seeth
of
beaute
is
fylthe
&
foule
to
the
regarde
of
the
soule
/
&
all
that
may
be
thoughte
of
beaulte
may
not
be
compared
to
the
soule
.
¶
Of
veray
sapyence
.
Ca.
lxviii
CLere
wytte
and
clergye
is
a
thynge
moche
honourable
/
and
moche
to
be
praysed
.
But
and
thou
wylte
be
wyse
a
ryght
and
lerne
verey
clergye
/
do
so
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
all
the
worlde
.
This
wytte
passeth
&
sourmounteth
all
the
wytte
of
the
worlde
/
lyke
as
the
sonne
passeth
the
clerenes
of
the
mone
/
For
the
wyt
of
the
worlde
is
but
foly
/
lyke
as
the
scrypture
sayth
/
and
chyldehode
&
wodenes
Foly
is
in
them
that
so
moche
loueth
the
worlde
and
his
beaute
/
and
that
can
not
knowe
the
day
fro
the
nyght
.
Ne
Iuge
betwene
grete
and
lytell
/
and
bytwene
precyous
and
vyle
.
They
wene
the
mone
to
be
the
sonne
.
For
they
wene
that
the
honoure
of
the
worlde
be
veraye
glorye
/
and
a
lytell
apple
to
be
a
grete
mountayne
/
for
they
wene
that
the
worlde
be
a
grete
thynge
.
But
to
the
regarde
of
heuen
it
ne
is
but
pouerte
.
They
wene
that
a
glasse
be
a
saphyr
.
And
they
wene
that
theyr
strengthe
&
theyr
power
be
moche
grete
/
whiche
is
more
feble
&
more
frayle
than
is
glasse
.
¶
Also
I
saye
that
this
chyldehode
of
the
wytte
of
the
worlde
is
in
them
that
so
moche
make
them
wyse
for
to
kepe
and
ease
the
body
and
to
be
in
delyces
whiche
lyuen
as
a
chylde
/
that
seche
nothynge
ellys
but
to
do
theyr
propre
wyll
.
In
suche
people
reason
is
deed
and
therfore
they
lyuen
as
beestys
/
for
theyr
wytte
is
al
torned
and
corrupt
/
lyke
as
is
the
taste
and
sauour
of
a
seeke
man
or
of
a
woman
grete
with
chylde
/
whiche
fyndeth
more
sauour
and
appetyte
in
a
soure
apple
than
in
brede
made
of
whete
/
and
more
sauoure
in
a
cool
than
in
good
metes
.
Also
these
people
may
not
byleue
that
there
is
more
Ioye
&
delyte
in
louynge
god
and
to
serue
and
to
honoure
hym
/
than
in
doynge
the
wyll
of
the
caroyne
of
theyr
body
.
For
they
can
not
ryght
fully
Iuge
betwene
swete
and
bytter
.
Also
I
saye
that
the
wytte
of
the
worlde
is
wodenesse
in
theym
that
so
moche
be
subtyll
in
fyndynge
malyce
for
tengyne
and
deceyue
other
/
bee
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
.
This
wytte
as
sayth
saynt
Iames
is
the
wytte
of
the
deuyll
/
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
lorde
is
in
knowynge
without
mysprysynge
what
euery
thynge
worthe
/
he
sheweth
that
the
worlde
is
vayne
in
beynge
foule
in
valour
/
in
louynge
it
and
sauourynge
it
The
rychessys
been
vyle
and
transytorye
.
And
the
delytes
ben
bytter
.
After
he
gyueth
feelynge
that
the
loue
of
god
and
vertues
is
a
thynge
veray
precyous
&
swete
/
veray
for
she
fylleth
the
herte
&
nouryssheth
it
.
She
is
precyous
for
one
may
bye
god
and
all
that
he
hath
.
She
is
swete
/
for
it
is
the
manna
that
all
thynges
maketh
swete
/
labour
sorowe
wepynges
shames
trybulacyons
aduersytees
martyrdomes
and
all
paynes
.
And
all
that
one
may
thynke
to
loue
/
it
maketh
it
sauoure
lyke
sugre
.
This
is
the
wytte
and
the
sapyence
wherof
the
scrypture
sayth
.
This
is
the
sapyence
oute
of
whiche
groweth
purete
and
veray
conscyence
.
¶
Of
the
prowesse
of
the
knyghtes
of
Ihesu
Cryst
.
Ca.
lxix
.
AFter
I
saye
that
vertues
&
charyte
gyueth
very
prowesse
.
Thenne
there
is
no
prowesse
by
ryght
but
in
the
knyghtes
of
god
whiche
the
holy
ghoost
adoubeth
and
armeth
with
vertues
&
charyte
.
In
prowesse
ben
thre
partyes
.
Hardynes
/
strengthe
/
&
stedfastnesse
.
There
is
none
noble
by
ryght
but
yf
he
haue
these
.iii.
thynges
/
but
yf
he
be
hardy
/
prudent
/
&
entreprenaunt
of
grete
thynges
/
and
stronge
&
puyssaunt
for
to
pursue
them
and
ferme
&
stable
to
fynysshe
theym
.
But
without
wyt
and
without
pourueyaunce
no
thynge
auayleth
none
of
these
thre
thynges
.
For
lyke
as
sayth
the
boke
of
the
arte
of
chyualry
.
Errour
without
batayle
may
not
be
amended
.
For
it
is
anone
compared
.
Folysshe
entrepryse
is
where
as
lyeth
lytell
prouffyte
/
moche
dyspence
&
grete
payne
and
peryll
.
These
ben
th
entrepryses
of
them
that
be
called
wyse
and
hardy
in
this
worlde
/
that
theyr
bodyes
and
theyr
soules
putteth
in
synne
/
in
peryll
/
and
in
payne
for
to
gete
a
lytel
lose
and
praysynge
whiche
is
moche
vayne
/
and
lytell
endureth
.
¶
But
vertue
dooth
make
a
man
of
grete
herte
/
and
of
wyse
entrepryse
/
whan
that
she
maketh
a
man
the
whiche
is
nothynge
but
erthe
soo
hardy
/
that
he
dare
entrepryse
for
to
conquere
the
realme
of
heuen
/
and
to
vaynquysshe
all
the
deuylles
of
hell
that
ben
so
stronge
¶
This
enterpryse
is
good
wyse
and
moche
prouffytable
.
For
there
is
therin
lytel
perylle
/
and
lytell
payne
but
there
is
glorye
honour
and
prouffyte
inestymable
/
&
perdurable
without
mesure
/
who
hath
no
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
worlde
And
that
haue
drede
to
lese
that
/
whiche
they
may
not
longe
kepe
.
¶
They
haue
no
grete
herte
that
gyue
it
ouer
for
nought
/
lyke
as
done
they
that
gyue
theyr
hertes
for
to
loue
the
godes
of
fortune
/
whiche
in
trouthe
ben
ryght
nought
/
but
fylthe
charge
and
ordure
too
the
regarde
of
the
goodes
&
glorye
perdurable
¶
Thenne
suche
people
ben
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
too
conquere
heuen
/
despyse
the
worlde
/
&
to
bere
grete
dedes
of
penaunce
.
And
to
supporte
and
gladly
suffre
all
the
euylles
of
the
worlde
and
to
endure
theym
for
goddes
sake
.
And
also
for
too
withstonde
and
resyste
all
the
assaultes
of
the
deuyll
.
Lyke
as
the
wyse
and
prudente
Seneke
sayth
/
wepynges
myschaunces
/
sorows
trybulacyons
/
harmes
shames
/
perylles
/
and
all
that
whiche
euyll
fortune
may
menace
and
doo
/
haue
noo
more
power
ayenst
vertu
/
than
one
drope
of
water
sholde
doo
in
the
see
/
vertue
maketh
a
man
hardy
as
a
lyon
/
stronge
as
an
holyfaunte
/
ferme
and
durablee
as
the
sonne
whiche
alwaye
renneth
and
is
neuer
wery
.
Thenne
there
is
no
prowesse
ne
strengthe
but
in
vertues
.
Of
veray
seygnorye
whiche
gyueth
grace
&
vertues
.lxx
THus
is
there
none
veray
seygnory
/
but
in
vertues
.
A
grete
lorde
is
he
that
knoweth
all
the
worlde
.
Suche
a
lorde
gyueth
too
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
and
in
suche
seygnorye
/
that
he
was
lorde
ouer
all
creatures
that
were
vnder
heuen
/
to
whome
all
thynges
obeyed
/
and
to
whome
no
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
ageyne
but
by
vertu
.
But
vertue
setteth
a
man
on
hygh
and
setteth
the
worlde
vnder
feet
and
maketh
hym
too
conuerse
in
heuen
/
vertue
maketh
a
man
by
good
ryght
gretter
lorde
of
the
worlde
/
than
the
kynge
is
of
his
reame
.
For
of
the
goodes
of
the
worlde
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
kynge
hath
in
his
reame
.
For
all
that
the
good
hath
and
the
euyll
/
al
is
his
.
Therfore
of
all
he
doth
his
prouffyte
and
preyseth
god
and
thanketh
and
loueth
hym
the
more
&
doubteth
and
serueth
.
And
in
this
he
seeth
&
knoweth
that
euery
creature
is
made
for
to
serue
hym
.
Also
there
is
another
seygnorye
moche
grete
/
withoute
whome
there
is
none
by
ryght
lorde
for
he
is
emperour
and
lorde
of
hym self
/
that
is
of
his
body
and
or
his
herte
/
whiche
he
Iustyceth
theym
in
good
pees
and
dooth
his
wylle
.
For
his
herte
is
so
ioyned
to
the
wyll
of
god
/
so
that
of
all
that
/
that
god
dooth
he
thanketh
hym
/
and
it
playseth
hym
well
.
And
this
is
the
seygnorye
that
vertue
gyueth
too
hym
that
hath
it
.
Of
this
speketh
Seneke
and
sayth
as
grete
honour
gyueth
god
to
the
/
whan
thou
arte
lorde
and
emperour
of
thy self
and
more
whan
a
kynge
/
ha
lorde
god
how
many
kynges
emperours
&
other
grete
lordes
haue
ben
in
the
worlde
and
also
barons
/
that
haue
citees
/
castellys
/
&
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
Ca.
.xxi.
AFter
this
I
saye
there
is
none
that
hath
veray
fraunchyse
/
yf
he
haue
not
grace
&
verue
.
Then
yf
thou
wylte
knowe
what
is
veray
fraunchyse
of
a
man
&
of
a
woman
by
ryght
.
Thou
oughtest
to
vnderstonde
that
a
man
hath
.iii.
maner
of
fraunchyses
.
One
of
nature
/
another
of
grace
/
and
the
thyrde
of
glorye
.
The
fyrst
is
free
wyll
by
whiche
a
man
may
chese
&
do
frely
good
or
euyll
.
This
fraunchyse
holdeth
euery
man
of
god
so
frely
that
no
man
may
do
it
wronge
/
ne
all
the
deuylles
of
helle
may
not
enforce
a
man
ayenste
his
wyll
to
do
a
synne
without
his
accorde
and
consentemente
.
For
yf
a
man
dyd
euyll
ayenst
his
wyll
/
he
sholde
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
euyll
A
man
putteth
awaye
from
hym
this
fraunchyse
in
grete
partye
whan
he
synneth
deedly
.
For
he
selleth
hymself
vnto
the
deuyll
for
the
delyte
of
his
synne
.
And
yeldeth
hym self
vnto
hym
and
bycometh
his
seruaunt
by
synne
so
that
he
may
not
caste
hym self
out
/
ne
put
hym
fro
his
wyll
/
for
he
hath
deserued
the
deth
of
helle
/
yf
the
grace
of
god
helpe
hym
not
.
The
seconde
fraunchyse
is
suche
that
the
wyse
man
hath
in
this
worlde
/
whome
god
hath
fraunchysed
by
grace
and
by
vertues
from
the
seruyce
of
the
deuyll
/
and
fro
synne
/
that
they
bee
not
bonde
to
golde
ne
to
syluer
/
ne
to
temporall
godes
of
this
worlde
ne
to
theyr
bodyes
whiche
is
caroyn
/
ne
to
godes
of
fortune
/
whiche
the
deth
may
soone
take
awaye
/
but
they
haue
theyr
hertes
lyft
vp
and
gyuen
to
god
/
so
that
they
preyse
noo
thynge
the
goodes
of
the
worlde
/
ne
the
honours
/
ne
the
vanytes
/
ne
kynge
/
ne
duke
/
ne
meschaunce
ne
pouerte
/
ne
shame
/
ne
deth
.
For
they
ben
now
deed
to
the
worlde
/
and
haue
the
herte
soo
deceuered
&
taken
awaye
fro
the
loue
of
the
worlde
/
that
they
desyre
the
deth
lyke
as
the
werkman
his
payment
of
his
Iourney
or
dayes
labour
/
and
the
labourer
his
hyre
/
and
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
ageyne
in
to
his
contreye
.
And
yf
they
be
parfytelye
free
in
this
worlde
lyke
as
a
creature
may
be
/
thenne
fere
they
ne
doubte
they
no
thynge
but
god
/
&
ben
in
gret
pees
of
herte
.
For
they
haue
then
theyr
herte
in
god
and
ben
in
heuen
by
desyre
.
And
this
fraunchyse
cometh
of
grace
and
of
vertue
.
But
yet
all
this
fraunchyse
nys
but
seruytude
vnto
the
regarde
of
the
thyrde
fraunchyse
that
they
haue
that
been
in
glorye
.
They
be
verayly
free
.
For
they
be
verayly
delyuerd
fro
all
perylles
and
fro
all
tormentes
/
fro
fere
of
deth
and
of
deth
/
fro
the
grynnes
and
empesshements
of
the
worlde
fro
myserye
/
fro
pouerte
/
and
fro
all
payne
of
herte
&
of
body
without
retornynge
/
of
whiche
thynge
there
is
none
fre
in
this
worlde
/
how
parfyte
that
he
be
.
¶
Of
veray
noblesse
Ca.
.lxxii.
THey
that
shall
haue
the
seconde
fraunchyse
of
whiche
I
haue
spoken
shal
come
to
grete
noblesse
.
The
veray
noblesse
cometh
of
gentyll
herte
.
Certeyne
none
herte
is
gentyll
but
yf
he
loue
god
.
There
is
no
noblesse
but
to
serue
and
loue
god
and
to
kepe
hym
fro
all
synnes
and
from
the
seruage
of
the
deuyll
.
Ne
there
is
no
vylanye
but
to
angre
god
by
synne
.
Ther
is
no
man
by
ryght
gentyl
/
ne
noble
of
the
gentylnesse
of
his
body
.
For
as
touchynge
the
body
we
ben
all
sonnes
of
one
moder
.
That
is
of
the
erthe
and
of
sylthe
of
whiche
we
al
haue
taken
flesshe
and
blood
.
Of
this
parte
there
is
none
gentyll
ne
free
.
But
our
swete
fader
Ihesu
Cryst
whiche
is
kynge
of
heuen
that
fourmed
the
body
of
the
erthe
and
created
the
soule
to
his
ymage
and
semblaunce
/
and
all
in
lyke
wyse
as
it
is
of
the
carnall
fader
/
that
is
moche
glad
and
ioyous
whan
his
sone
resembleth
hym
Ryght
so
is
it
of
our
fader
Ihesu
Cryst
.
For
by
the
holy
scrypture
/
and
by
his
messagers
he
techeth
vs
/
that
we
sholde
payne
our self
to
resemble
hym
.
And
therfore
he
sent
to
vs
his
blessed
sone
Ihesu
Cryst
in
to
th
erthe
for
to
brynge
&
gyue
to
vs
the
veray
exemplayre
/
by
whiche
we
may
be
reformed
to
his
ymage
and
semblaunce
lyke
as
they
that
dwelle
in
the
hye
cytee
of
heuen
.
That
been
the
aungellys
and
the
sayntes
of
heuen
/
where
eueryche
is
of
soo
moche
more
hye
and
more
noble
.
As
more
proprely
he
bereth
this
fayre
ymage
&
therfore
the
holy
men
in
this
worlde
payne
hem
self
to
knowe
god
/
and
to
loue
hym
with
all
theyr
herte
/
and
purge
theym
clense
and
kepe
them
from
all
synnes
.
For
of
soo
moche
as
the
herte
of
a
creature
is
more
pure
and
more
clene
without
synne
/
of
so
moche
he
seeth
more
clerely
&
more
euydently
the
precious
face
of
Ihesu
cryst
/
and
of
so
moche
he
loueth
more
ardauntly
/
of
soo
moche
he
resembleth
more
proprelye
.
And
by
that
he
hath
the
more
gretter
glorye
.
And
this
is
the
veray
noblesse
that
god
hath
gyuen
vs
.
¶
And
therfore
sayth
ryght
well
Saynt
Iohan
the
appostle
and
euangelyst
/
that
thenne
we
shall
be
the
sonnes
of
god
/
and
we
shall
resemble
hym
proprely
/
whan
we
shall
see
hym
euydently
lyke
as
he
is
This
shall
be
in
his
glorye
/
whan
we
shall
be
in
heuen
.
For
no
man
seeth
so
dyscouerd
ne
so
clerely
the
beaute
of
god
/
lyke
as
sayth
saynt
poule
.
But
thenne
we
shall
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
/
&
that
is
parfyght
glorye
.
This
noblesse
maketh
the
holy
ghoost
in
the
hertes
that
he
purgeth
and
enlumyneth
in
trouthe
and
in
parfyte
charyte
.
These
ben
the
grettest
goodes
that
god
hath
doone
to
aungellys
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
whiche
they
be
reformed
to
th
ymage
and
too
the
semblaunce
of
theyr
maker
Ihesu
Cryst
as
moche
as
it
may
be
in
this
mortall
lyf
.
For
they
reyse
theym self
soo
in
god
/
and
enbrace
theym self
so
with
the
loue
of
god
.
And
all
theyr
entendement
/
al
theyr
entencyon
/
theyr
wyll
/
theyr
memorye
is
all
conuerted
to
god
And
this
loue
and
this
enbracement
and
desyre
whiche
encreaceth
Ioyneth
and
vnyeth
so
the
herte
to
god
/
that
they
may
noo
thynge
wyll
/
but
that
/
that
god
wyll
For
there
is
not
bytwene
theym
and
god
but
one selfe
wyll
.
And
thenne
he
hath
the
ymage
&
the
semblaunce
of
god
as
moche
as
may
be
had
in
this
worlde
.
And
this
is
the
moost
grete
noblesse
&
the
moost
hye
gentylnes
to
whiche
one
may
atteyne
or
mounte
.
Ha
good
god
how
ferre
from
this
noblesse
and
fro
this
hyenes
ben
they
that
make
them
so
noble
and
so
quaynte
.
Of
this
poore
noblesse
that
they
haue
of
theyr
moder
the
erthe
whiche
bereth
&
nouryssheth
the
hogges
as
well
as
she
dooth
the
Emperoures
and
the
kynges
.
And
they
auaunt
them
of
theyr
gentylnes
/
bycause
they
wene
they
be
of
more
gentyl
fylthe
than
the
other
.
And
of
this
kynred
and
parage
conne
they
ryght
well
recounte
and
tell
.
But
that
other
syde
&
that
other
nobles
they
beholde
nothynge
at
all
/
of
which
cometh
veray
noblesse
and
the
gentyl
parage
.
They
sholde
beholde
and
take
hede
to
theyr
veray
exemplayre
Iesu
cryste
/
whiche
more
loued
and
honoured
his
moder
/
than
dyde
ony
other
man
.
And
neuerthelesse
whan
one
sayd
to
Ihesu
cryste
.
Syr
your
moder
and
your
cosyns
stondeth
without
to
seche
you
/
he
answered
to
them
and
sayd
.
And
who
is
my
moder
/
and
who
is
my
fader
and
cosyns
/
who
some
euer
do
the
wyll
of
my
fader
that
is
in
heuen
/
he
is
my
broder
/
he
is
my
fader
/
my
syster
/
&
my
moder
.
For
this
is
the
noble
syde
and
the
gentyl
kynred
by
whiche
cometh
and
groweth
to
the
herte
veray
glory
and
of
that
other
groweth
and
spryngeth
vayne
nobles
and
pryde
.
¶
How
charyte
is
the
gretest
of
vertues
.
Ca.
lxiii
.
NOw
I
haue
suffysauntly
shewed
to
the
that
there
ben
no
goodes
honourable
by
ryght
but
vertues
and
charyte
.
This
is
the
fayre
loue
of
god
.
For
there
is
none
other
good
prouffytable
without
this
vertue
of
charyte
.
This
wytnesseth
to
vs
saynt
Poule
that
sayth
thus
.
Yf
I
haue
as
moche
scyence
so
that
I
knewe
all
clergye
and
all
langages
/
and
spake
as
well
as
men
or
aungellys
/
and
knewe
al
the
scryptures
and
the
counseylles
of
god
/
and
yf
I
delyuered
my
body
to
martyrdome
/
and
gaf
all
that
I
had
to
poore
people
/
and
yf
I
dyd
by
myracles
that
the
mountaynes
lepen
from
one
place
to
another
/
yf
I
had
not
the
vertue
of
charyte
/
al
this
sholde
not
auaylle
me
.
¶
Now
beholde
thenne
and
take
hede
that
saynt
Poule
whome
we
ought
to
byleue
/
hath
here
named
the
grettest
thynges
and
good
that
one
may
do
/
and
the
moost
auaylle
and
prouffyten
.
That
ben
penaunce
of
the
body
/
to
suffre
martyrdome
to
ayde
the
poore
people
/
to
conuert
synners
/
and
to
haue
scyence
of
langages
and
thappostles
sayth
all
these
thynges
auayllen
not
withoute
charyte
/
and
yf
suche
and
so
grete
godes
auayllen
not
/
how
shold
lasse
good
auayle
.
That
same
mayst
thou
knowe
by
reason
.
Thynke
on
this
prouerbe
whiche
is
comunely
sayd
.
As
moche
is
a
man
worthe
as
his
londe
is
of
value
.
This
is
as
trewe
as
the
pater
noster
/
who
well
vnderstandeth
/
how
the
man
is
of
no
value
/
or
somme
thynge
or
more
or
lasse
.
And
this
is
no
doubte
but
it
be
that
he
haue
loue
and
charyte
of
god
/
and
who
that
hath
moost
is
moost
worthe
/
and
who
that
hath
lasse
is
lasse
worthe
/
and
who
that
hath
nougth
is
nought
worthe
.
For
how
well
that
a
man
hath
temporall
godes
/
lyke
as
is
golde
or
syluer
or
other
rychesses
/
or
of
spyrituel
goodes
or
naturall
goodes
/
lyke
as
is
arte
/
subtyll
engyne
/
scyence
/
clergy
/
strength
/
prowes
or
other
goodes
How
shall
I
saye
that
they
prouffyte
/
for
they
ben
the
moost
parte
more
cruelly
dampned
/
bycause
they
vse
not
aryght
the
goodes
that
god
hath
lent
to
them
for
to
multyplye
and
for
to
wynne
than
ben
they
that
nothynge
knowe
.
¶
Also
yf
he
do
bodyly
werkes
/
as
done
the
labourers
/
the
mynstrelles
and
other
werke
men
.
Or
yf
he
do
spyrytuall
werkes
as
to
fast
/
wake
/
clothe
the
poore
/
were
heyre
/
yf
this
be
without
charyte
al
this
auayleth
nothynge
For
he
shall
neuer
haue
therof
meryte
.
But
he
that
hath
vertue
and
parfyte
charyte
/
of
all
that
that
god
sendeth
hym
in
this
worlde
he
dothe
his
prouffyte
.
And
with
all
conquereth
grace
and
glory
.
¶
Charyte
is
good
and
sure
marchaundyse
.
For
ouer
all
it
wynneth
and
neuer
leseth
.
She
hyeth
all
the
good
wares
/
and
maketh
all
hers
and
alway
she
hath
her
peny
agayne
.
This
is
the
loue
of
the
herte
whiche
is
the
peny
/
with
whiche
she
byeth
all
the
godes
of
the
worlde
/
and
it
remayneth
alwaye
in
the
almerye
/
loue
of
charyte
hath
in
all
places
his
sales
.
Charyte
wynneth
in
all
quarelles
/
and
hath
vyctory
in
all
batayles
.
She
dooth
so
moche
that
it
is
as
moche
worth
to
her
to
gyue
a
peny
/
as
to
another
an
hondred
pounde
.
And
also
charyte
dooth
so
moche
that
it
auayleth
one
as
moche
to
faste
one
day
/
as
another
all
the
lente
/
&
to
say
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
worthe
as
his
londe
is
of
value
/
and
soo
moche
ben
worthe
his
werkes
/
for
so
moche
as
a
man
hath
veray
loue
in
god
/
so
moche
he
wynneth
more
euery
daye
.
The
loue
the
whiche
a
man
hath
to
god
is
the
poyse
&
weyght
of
saynt
Myghell
.
For
none
other
thynge
may
not
weye
whan
one
taketh
euery
daye
his
wages
/
but
the
loue
&
charyte
.
And
therfore
I
say
that
there
is
none
good
profytable
/
proprely
to
speke
by
ryght
/
but
fayre
loue
and
charyte
.
Of
two
maners
of
delectable
goodes
.
Ca.
lxxiiii
.
IN
lyke
wyse
as
god
made
man
of
body
and
soule
.
Ryght
so
hath
he
gyuen
two
maners
of
delectable
godes
for
to
drawe
his
herte
to
hym
/
and
in
whome
is
all
the
veray
delyte
.
¶
The
some
goodes
cometh
withoutforth
/
&
by
the
.v.
wyttes
or
the
body
/
by
seynge
/
by
herynge
/
by
smellynge
/
by
tastynge
and
by
touchynge
.
These
.v.
wyttes
ben
also
as
fyue
conduytes
/
by
whiche
the
goodes
delectable
of
the
worlde
entreth
in
to
the
herte
for
to
delyte
hym
and
for
to
lycke
and
drawe
to
the
veray
delyces
whiche
ben
in
god
to
serue
/
to
loue
and
to
honoure
hym
/
for
all
the
delyte
of
this
worlde
that
the
fyue
wyttes
haue
/
ben
not
but
a
droppe
of
dewe
to
the
regarde
of
the
fountayne
that
is
Ihesu
cryste
.
But
of
the
grete
see
of
these
goodes
/
descendeth
the
droppe
of
dewe
/
whan
one
seeth
it
a
ferre
resemble
to
a
precyous
stone
.
But
whan
one
weneth
to
take
it
it
falleth
to
grounde
and
becometh
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
appereth
moche
precyous
.
But
whan
a
man
hath
&
holdeth
them
/
anone
they
be
lost
/
&
become
truffes
and
dremes
.
Thynke
on
the
delyte
of
the
last
yere
/
and
of
thy
dreme
to
nyght
/
thou
shalte
se
that
all
is
one
/
anone
they
passe
&
anone
they
come
agayne
/
&
in
no
maner
may
they
fulfyll
the
herte
of
a
man
.
And
yf
in
a
droppe
be
as
moche
swetenes
/
that
it
is
the
swetenesse
of
all
the
fountayne
.
Then
is
that
a
delectable
good
.
And
therfore
the
wyse
&
holy
men
in
all
that
they
sawe
in
this
worlde
/
&
sauoured
of
the
delectable
goodes
of
the
worlde
preyseden
god
/
and
moost
desyred
the
loue
of
hym
/
and
the
more
that
they
sawe
the
droppes
swete
/
the
more
they
desyred
to
come
to
the
fountayne
celestyal
.
And
therfore
it
is
wel
knowen
that
the
more
that
one
forgeteth
the
droppe
/
the
more
he
loueth
the
fountayne
/
&
the
reuerse
.
The
more
that
one
loueth
the
droppe
the
more
he
hateth
the
fountayne
and
forgeteth
it
.
And
the
more
that
the
swetenesse
of
the
worlde
pleaseth
to
a
creature
whiche
he
so
moche
desyreth
/
the
lasse
hathe
he
of
the
swetenesse
of
god
.
Therfore
the
gode
men
take
the
lasse
of
the
swetenesse
of
the
worlde
as
moche
as
they
may
and
wyll
not
vse
the
flesshly
delytes
ne
the
deduytes
that
comen
by
the
fyue
wyttes
bodyly
A
good
lorde
god
how
moche
ben
they
fooles
/
and
more
than
beestes
/
that
knowe
well
that
the
body
of
a
man
is
the
moost
foule
thynge
that
may
be
/
&
that
the
soule
of
a
man
is
the
moost
noble
thynge
/
the
moost
precyous
and
the
moost
noble
creature
that
may
be
.
Therfore
they
sholde
not
wene
that
the
goodes
that
come
of
the
body
be
more
delectable
and
swete
/
than
they
of
the
spyryte
/
whiche
ben
veray
good
/
pure
/
and
perdurable
/
and
may
fulfyl
the
herte
and
replenysshe
it
.
Suche
godes
gyueth
god
to
a
man
in
this
worlde
/
whan
he
gyueth
to
hym
pease
of
herte
and
vyctorye
ayenst
his
synnes
and
ayenst
th
enemyes
of
helle
.
And
gyueth
to
hym
glorye
of
conscyence
and
apeasyble
herte
/
whan
he
replenyssheth
the
herte
with
loue
&
spyrytuell
Ioye
.
Of
suche
Ioye
ne
of
suche
delyte
/
no
semblaunce
ne
no
comparyson
may
be
founden
in
the
ioyes
of
the
worlde
ne
ben
not
but
drops
to
the
regarde
of
the
fountayne
of
swetenesse
that
is
Ihesu
Cryst
.
This
is
the
fountayne
of
swetenes
of
whiche
our
lorde
speketh
in
the
gospell
/
who
that
shall
drynke
of
the
water
that
I
shall
gyue
hym
he
shall
become
a
lyuynge
fountayne
.
whiche
shall
make
hym
lepe
in
to
the
lyfe
pardurable
.
This
is
the
fountayne
of
Ioye
/
of
swetenes
/
and
of
charyte
/
the
whiche
may
fylle
and
replynysshe
the
herte
.
And
none
other
thynge
what
someuer
it
be
/
may
not
fyll
it
.
¶
Of
this
fountayne
hath
tasted
Dauyd
the
prophete
whiche
sayth
in
his
psaulter
.
O
lorde
god
how
moche
is
the
multytude
of
thy
grete
swetenes
/
whiche
thou
kepest
to
thy
seruauntes
and
departest
to
thy
frendes
.
And
certayne
who
had
well
tasted
and
sauoured
this
swetenes
that
god
hath
gyuen
to
his
frendes
/
he
sholde
dyspyse
all
the
delyces
and
all
the
Ioyes
of
this
worlde
/
and
sholde
chese
&
retayne
the
spyrytuall
Ioye
.
And
sholde
do
lyke
as
they
that
bulte
the
meele
and
deceuereth
the
floure
fro
the
bren
and
grous
/
and
as
they
that
make
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
honoure
hym
whiche
is
veray
Ioye
parfyte
/
lyke
as
sayth
the
prouerbe
.
That
none
hath
parfyte
Ioye
yf
it
come
not
of
loue
.
And
therfore
this
Ioye
is
called
oyle
in
holy
scrypture
/
lyke
as
our
lorde
sayth
by
the
prophete
.
I
shall
gyue
sayth
he
oyle
of
Ioye
for
wepynge
.
This
is
Ioye
of
herte
pure
and
veray
for
wepynge
of
penaunce
.
Of
this
oyle
ben
enoynted
they
that
god
hath
made
kynges
and
lordes
of
the
worlde
and
of
them selfe
.
And
thenne
is
a
man
parfyte
crysten
whan
that
he
is
enoynted
with
holy
cresme
.
For
of
crysme
is
sayd
cryste
/
and
of
Cryst
is
sayd
crysten
/
that
is
of
Ihesu
cryste
.
And
who
that
is
enoynted
of
suche
oyntemente
/
the
whiche
is
of
Ioye
and
loue
of
god
/
he
lyueth
in
god
/
and
god
in
hym
.
Lyke
as
the
holy
appostle
sayth
.
And
this
is
thenne
the
lyf
of
a
crysten
/
that
is
to
speke
ryght
/
the
lyf
of
a
man
/
this
is
a
good
lyf
and
blyssednes
that
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
langoure
/
that
alwaye
lyueth
in
payne
/
in
thought
and
in
anguysshe
.
This
is
no
thynge
but
now
wepe
/
and
anone
laughe
.
Now
is
at
ease
/
now
is
he
at
mysease
/
now
is
he
in
angre
/
now
is
he
in
pease
/
now
in
Ioye
/
now
in
sorowe
.
Thenne
who
that
wyll
lede
a
good
lyf
/
and
lyue
Iustly
without
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
saye
holyly
/
ordynatly
/
wysely
Ioyously
&
meryly
.
Meryly
without
angre
/
wysely
without
erroure
/
and.
Ioyously
without
sorowe
/
and
this
lyf
hath
one
by
grace
and
by
vertue
/
and
none
otherwyse
.
¶
Here
after
is
spoken
of
vertues
in
especyal
.
Ca.
lxxv
.
NOw
I
haue
shewyd
to
the
generally
here
tofore
the
dygnyte
and
the
valure
of
the
vertue
of
charyte
/
and
wherfore
one
ought
to
gete
it
.
For
grete
prouffyt
cometh
for
to
haue
it
/
as
Ioye
/
honoure
/
and
glorye
perdurable
.
But
by
cause
men
knowe
not
the
thynge
so
wel
in
generall
as
they
do
in
specyall
Therfore
is
myn
entencyon
to
speke
of
vertues
in
especyall
/
in
suche
manere
that
eueryche
that
wyll
studye
in
this
boke
may
ordeyne
his
lyf
by
vertue
and
by
good
werkes
.
For
otherwyse
lytell
sholde
auaylle
to
knowe
the
good
yf
he
do
it
not
.
For
lyke
as
sayth
saynt
Iames
the
appostle
/
who
the
knoweth
the
good
&
doth
it
not
/
he
synneth
&
mysdoth
/
he
is
a
fooll
That
knoweth
the
ryght
way
/
and
ernestly
go
out
of
it
The
holy
scrypture
sayth
thus
.
The
wyse
man
or
wyse
woman
hath
a
fayre
gardyn
full
of
verdure
and
fayre
trees
/
and
of
good
fruytes
/
wherof
god
sayth
in
the
boke
of
loue
to
the
holy
soule
.
My
syster
/
my
frende
thou
arte
a
gardyn
enclosed
of
two
closures
.
That
is
of
the
grace
of
god
and
of
aungelles
.
This
gardyn
planted
the
grete
gardyner
.
That
is
god
the
fader
whan
that
he
admolysshed
and
made
softe
the
herte
of
the
creature
humayne
/
and
made
it
swete
and
treatable
lyke
waxe
chaufed
And
as
good
erthe
well
arayed
and
cultyued
/
and
worthy
that
good
ympes
sholde
be
therin
planted
.
These
ympes
ben
the
vertues
whiche
the
holy
goost
bydeweth
with
his
grace
.
The
blyssed
sone
of
god
/
whiche
is
the
veraye
sonne
/
by
the
vertue
of
his
clerenes
maketh
them
to
growe
on
hye
/
and
prouffyte
.
These
thre
thynges
be
necessarye
to
all
thynges
that
growe
in
erthe
/
that
is
to
wete
/
erthe
conuenable
/
humoure
nourysshable
/
and
heet
reasonable
/
without
these
thre
thynges
spyrytually
may
not
the
ympes
of
vertues
growe
ne
brynge
forth
fruyte
.
These
thre
thynges
maketh
the
grace
of
the
holy
ghoost
in
the
herte
of
the
persone
/
&
maketh
to
wexe
grene
/
to
flourysshe
&
to
fructyfye
/
&
it
maketh
hym
as
a
gardyn
moche
delectable
full
of
good
and
precyous
trees
.
But
in
lyke
wyse
as
god
planted
in
paradys
terrester
plente
of
good
trees
and
of
fruyte
.
And
in
the
myddle
he
planted
a
tree
whiche
was
called
the
tree
of
lyfe
.
By
cause
that
his
fruyte
had
strengthe
and
vertue
to
kepe
lyfe
to
theym
that
sholde
ete
of
it
without
deyenge
/
and
without
euer
to
haue
ony
maladye
or
sykenesses
.
Ryght
so
dooth
he
spyrytually
in
the
herte
of
a
persone
.
The
grete
gardyner
/
the
whiche
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
/
whiche
sayth
in
the
gospell
/
who
that
eteth
my
flesshe
and
drynketh
my
blood
hathe
lyf
perdurable
This
tree
enuerdureth
&
embelyssheth
by
his
vertu
all
the
whiche
is
in
paradys
.
By
the
vertu
of
this
tree
growen
and
flourysshen
&
fructefyeth
all
the
other
trees
.
In
this
tree
is
all
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
his
fayre
shadowe
.
The
rote
of
this
tree
is
the
ryght
grete
loue
and
the
oultrageous
charyte
of
god
the
fader
/
of
whiche
he
loued
vs
so
moche
/
that
for
to
bye
ageyne
his
euyll
seruaunte
/
he
gaf
his
ryght
blessed
sone
and
delyuerd
hym
to
deth
and
to
tormente
.
Of
this
rote
speketh
the
prophete
&
sayth
thus
.
That
a
rodde
shall
yssue
of
the
rote
of
Iesse
.
This
worde
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
tree
/
that
was
the
holy
soule
in
whiche
was
the
precyous
marghe
of
the
sapyence
of
god
.
The
barke
of
the
tree
was
the
fayr
conuersacion
without
forth
.
The
droppynges
of
this
tree
and
the
body
/
weren
thre
precyous
thynges
and
of
ryght
grete
vertu
/
whiche
yssued
and
dropped
out
of
the
preyous
membres
of
Ihesu
cryst
that
were
the
water
/
the
teres
the
swete
and
the
blode
.
The
leuys
of
this
tree
weren
the
precyous
and
holy
wordes
of
Ihesu
Cryst
whiche
heleden
all
maladyes
.
The
floures
were
the
holy
thoughtes
of
Ihesu
Cryste
whiche
were
fayre
/
honest
and
berynge
fruyt
.
The
fruyt
weren
the
twelue
apostles
/
whiche
fled
all
the
worlde
and
nourysshed
it
with
theyr
holy
doctryne
/
by
theyr
examples
/
by
theyr
good
werkys
/
and
with
theyr
benefaytes
.
The
braunche
of
this
tree
in
one
sens
/
ben
all
the
chosen
that
euer
were
/
and
that
ben
/
and
that
euer
shall
ben
.
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
/
&
his
gloryouse
exemples
/
whiche
he
shewed
by
werke
/
&
taught
theym
with
his
mouth
.
These
were
the
parfyte
vertues
and
full
of
veray
beneuerte
and
blyssednesse
/
whiche
Ihesu
Cryst
shewed
to
his
pryue
frendes
to
the
xii
.
appostes
/
whome
he
ledde
in
to
the
mountayne
/
and
there
he
satte
as
sayth
the
gospell
/
&
his
dyscyples
were
aboute
hym
.
And
thenne
the
debonayr
.
Ihesus
opened
his
mouth
and
sayd
Blessed
be
the
poore
of
spyryte
/
for
the
reame
of
heuen
is
theyres
.
Blessed
be
the
debonayr
for
they
shall
be
lordes
of
the
erthe
.
Blessed
be
they
that
wepen
.
For
they
shall
be
comforted
.
Blessed
be
they
that
haue
hongre
and
thurst
for
Iustyce
/
for
they
shall
be
ful
fedde
.
Blessed
be
the
mercyfull
/
for
they
shall
fynde
mercy
Blessed
be
they
that
be
clene
of
herte
/
for
they
shall
see
god
Blessed
be
the
peasyble
/
for
they
shal
be
called
the
sones
of
god
.
¶
These
ben
the
seuen
braunches
of
lyf
of
the
blessed
sone
of
god
Ihesu
Cryste
.
In
the
shadowe
of
this
tree
ought
the
synne
/
&
good
herte
to
shadowe
hym
/
&
ought
to
se
and
beholde
these
fayre
braunches
/
whiche
bere
the
fruyte
of
lyf
perdurable
In
these
braunches
and
in
these
seuen
wordes
is
enclosed
all
hyenesse
/
all
perfection
of
grace
/
of
vertu
and
of
blessednesse
/
as
moche
as
may
be
had
in
this
worlde
/
&
to
haue
and
atteyne
in
that
other
.
For
these
be
seuen
rules
of
holy
lyf
whiche
Ihesu
Cryst
taughte
to
his
chyldern
.
This
is
the
veray
phylosophye
that
the
maystre
of
angellys
enseygned
vnto
his
dyscyples
.
¶
In
these
wordes
is
enclosed
all
the
somme
of
the
veray
perfeccyon
of
the
newe
lawe
of
loue
and
of
swetenes
.
And
it
is
well
sayd
newe
..
For
it
may
well
waxe
olde
/
lyke
as
dyde
th
olde
lawe
to
the
Iewes
.
And
bycause
that
the
soule
was
waxen
olde
by
synne
/
it
is
made
youge
agayn
and
becomen
newe
by
these
wordes
aforesayd
It
is
veray
newe
and
dysguysed
fro
the
other
lawes
/
lawe
is
sayd
bycause
it
is
bounden
.
But
the
other
byndeth
and
this
vnbyndeth
The
other
lawe
chargeth
/
and
this
lawe
dyschargeth
.
The
other
lawes
menaceth
and
thre
teneth
.
This
lawe
promyseth
.
In
other
lawes
is
plee
/
in
this
newe
lawe
is
peas
.
In
other
lawes
is
drede
/
in
this
newe
lawe
is
loue
.
The
other
lawes
haue
maledyccyon
/
and
cursynge
/
this
newe
lawe
hath
benedyccyon
&
blyssynge
.
¶
Thenne
is
this
newe
lawe
all
full
of
beneurte
and
blyssednes
.
And
therfore
ben
blyssed
all
they
that
kepe
it
and
accomplysshe
it
.
This
sayth
Salamon
.
For
all
they
that
kepe
it
well
wynneth
the
tree
of
lyfe
pardurable
.
Then
these
.vii.
wordes
abouesayd
whiche
god
sayd
ben
called
blyssynges
.
For
they
make
a
man
to
be
blyssed
as
moche
as
he
may
be
in
this
present
lyfe
/
and
yet
more
blyssed
in
that
other
.
Now
hast
thou
herde
what
the
tree
of
lyfe
is
/
whiche
is
in
the
myddle
of
paradyce
the
whiche
god
planted
in
the
holy
soule
.
In
the
shadowe
of
this
tree
groweth
and
prouffyteth
the
fruyte
.
The
tree
of
vertues
whiche
god
the
fader
the
whiche
is
the
grete
gardyner
planted
and
sette
in
this
gardyn
/
and
dyde
bedewe
it
with
the
fountayne
of
grace
/
the
whiche
maketh
it
for
to
wexe
grene
/
growe
and
to
prouffyte
/
and
holdeth
it
in
vertue
and
in
lyfe
.
This
foresayd
fountayne
is
departed
in
to
seuen
ryuers
.
These
ben
the
seuen
gyftes
of
the
holy
ghoost
/
the
whiche
arouseth
and
bewat●eth
all
the
gardyn
.
Now
beholde
the
ryght
grete
curteysye
of
our
lorde
/
the
whiche
came
in
to
this
worlde
for
to
seche
&
saue
that
whiche
was
loste
/
by
cause
that
he
knewe
well
our
pouerte
and
our
feblenesse
/
by
whiche
we
may
falle
in
to
synne
But
by
our self
we
may
not
releue
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
his
yefte
/
&
therfore
he
cesseth
not
to
excyte
vs
that
we
praye
&
requyre
hym
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
shall
haue
it
.
And
yet
the
debonayre
Ihesus
doth
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
with
his
blyssed
mouth
/
is
moche
fayre
/
moche
good
/
&
but
shorte
by
cause
we
sholde
reteyne
it
well
.
That
is
the
pater
noster
/
wherin
ben
.vii.
petycyons
and
requestys
/
by
the
whiche
we
requyre
our
good
fader
Ihesu
Cryst
/
that
he
gyue
vs
the
.vii.
yeftes
of
the
holy
ghoost
/
that
he
delyuer
vs
fro
the
.vii.
deedly
synnes
/
&
that
he
take
them
awaye
fro
our
hertes
.
And
in
stede
of
the
sayd
synnes
/
that
he
by
his
grace
wyll
plante
there
and
nourysshe
the
.vii.
vertues
/
whiche
brynge
vs
to
the
.vii.
blessynges
of
perfeccion
and
of
holy
lyfe
/
by
whiche
we
may
haue
the
promysses
that
the
debonayre
Ihesu
made
&
promysed
to
his
chosen
people
in
the
seuen
wordes
aforesayd
.
¶
Thenne
our
entencyon
is
with
the
ayde
and
grace
of
the
holy
ghoost
to
speke
fyrst
of
the
seuen
petycions
of
the
holy
ghoost
whiche
ben
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
deedly
synnes
.
¶
The
.vii.
petycyons
and
requestes
ben
lyke
as
.vii.
fayre
maydens
that
neuer
cease
to
drawe
the
lyuynge
waters
out
of
seuen
ryuers
for
to
water
and
arouse
these
seuen
trees
that
bere
the
fruyte
of
lyfe
pardurable
.
¶
Of
seuen
petycyons
and
requestes
that
be
conteyned
in
the
Pater
noster
.
Ca.
lxxvi
.
Our
fader
that
art
in
heuen
sanctified
be
thy
name
thy
kingdom
come
to
vs
/
thy
wyl
be
done
in
erth
as
in
heuen
/
our
dayly
brede
gyue
vs
to
day
&
forgyue
vs
our
dett
as
we
forgyue
our
detts
.
&
lede
vs
not
in
to
temptacion
but
delyuer
vs
from
euyl
.
amen
AS
a
lytell
chylde
is
sette
to
scole
/
at
the
begynnynge
he
lerneth
his
(
Pater
noster
)
.
Who
the
wyll
lerne
of
this
Clergye
and
knowe
it
/
he
must
be
lytell
and
humble
as
is
a
chylde
.
For
our
good
mayster
Ihesu
cryst
techeth
his
scolers
this
clergye
whiche
is
the
moost
prouffytable
/
and
moost
fayre
that
is
.
What
man
or
woman
that
this
dotryne
well
knoweth
/
vnderstandeth
&
well
retayneth
it
.
For
suche
there
be
that
wene
well
for
to
vnderstonde
it
/
that
no
thynge
knowe
therof
/
by
the
barke
or
rynde
without
forth
That
is
the
lettre
whiche
is
good
.
But
lytell
is
it
worthe
to
the
regarde
of
the
marghe
/
of
the
godnes
and
of
the
grete
substaunce
whiche
withinforth
is
soo
swete
.
It
is
moche
shorte
in
wordes
&
moche
longe
in
substaunce
lyght
to
saye
&
subtyll
for
to
vnderstonde
.
This
prayer
and
oryson
passeth
&
surmounteth
all
other
in
thre
thynges
.
That
is
to
wytte
.
In
shortnesse
.
In
dygnyte
/
and
in
prouffytablenesse
¶
The
dygnyte
is
in
that
/
that
the
ryght
blessed
sonne
of
god
made
it
/
too
god
the
fader
in
shorte
wordes
.
God
the
holy
ghoost
touchynge
his
demaunde
/
he
wyll
that
it
be
shorte
in
wordes
/
by
cause
that
none
excuse
hym
to
lerne
it
and
to
conne
it
.
And
also
by
cause
that
none
sholde
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
with
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
glosynge
wordes
with
the
mouthe
/
but
too
caste
oute
wepynges
and
depe
syghes
from
the
herte
.
¶
The
valure
and
the
prouffyte
of
this
oryson
or
prayer
is
so
grete
/
that
it
compryseth
and
encloseth
in
wordes
moche
shorte
/
all
that
whiche
may
be
desyred
of
herte
/
and
prayed
and
demaunded
of
mouthe
.
That
is
to
be
delyuerd
of
al
euylles
/
and
replenysshed
with
all
goodes
¶
Thus
begynneth
the
holy
pater
noster
.
Fader
our
that
arte
in
heuen
.
¶
Beholde
now
how
that
our
blyssed
aduocate
/
&
our
ryght
good
and
blyssed
mayster
and
souerayne
our
redemptour
and
sauyour
Ihesu
cryste
/
the
whiche
is
the
sapyence
&
wysdom
of
god
the
fader
omnypotent
/
&
that
knoweth
al
the
vsages
and
al
the
lawes
of
his
courte
/
techeth
vs
for
to
plete
well
/
and
to
speke
wysely
/
subtylly
/
and
shortely
But
certaynly
yf
the
fyrst
worde
that
thou
sayst
.
Fader
our
that
arte
in
heuen
/
yf
that
it
be
well
vnderstanden
&
well
pursued
he
shall
gyue
to
the
all
thy
request
and
all
thy
demaunde
.
¶
For
saynt
Bernarde
sayth
that
the
orayson
that
begynneth
by
the
ryght
name
of
god
the
fader
/
gyueth
to
vs
hope
to
Impetre
and
gete
all
our
prayers
and
requestes
.
This
swete
worde
(
fader
)
whiche
maketh
swete
all
the
remanaunt
/
sheweth
to
the
that
/
whiche
thou
oughtest
to
beleue
and
somoneth
the
to
that
/
whiche
thou
oughtest
to
doo
.
And
these
two
thynges
saueth
the
man
whan
he
beleueth
well
and
aryght
.
And
whan
he
dooth
after
that
he
ought
to
do
/
whan
thou
callest
hym
(
fader
)
thou
knowest
that
he
is
lorde
of
the
house
/
that
is
of
heuen
and
of
erthe
/
and
capytayne
and
begynnynge
.
And
fountayne
of
whome
all
creatures
and
al
godes
cometh
This
knowlegest
thou
in
that
/
his
puyssaunce
&
myght
.
¶
After
I
say
by
cause
that
he
is
a
fader
/
he
is
ordeyner
gouerner
/
and
purueyer
of
his
meyny
/
and
specyally
of
his
chyldren
/
that
is
of
the
men
of
whome
hymself
hath
created
/
made
and
fourmed
to
his
semblaunce
/
&
in
this
thou
knowlegest
his
sapyence
/
yet
also
syth
that
he
is
fader
by
nature
&
by
ryght
/
he
loueth
that
whiche
he
hath
made
.
Lyke
as
sayth
the
boke
of
sapyence
.
And
he
is
debonayre
and
loueth
and
nouryssheth
his
chyldren
/
and
dooth
theyr
prouffyte
better
than
they
can
deuyse
.
And
he
beteth
and
chastyseth
them
whan
they
mysdone
or
offende
/
for
theyr
prouffyte
and
welthe
as
a
good
fader
/
And
gladly
he
receyueth
and
taketh
theym
vnto
mercy
and
to
pardon
/
whan
they
haue
trespaced
or
offended
/
and
retorne
to
hym
by
grete
repentaunce
.
And
by
this
we
knowe
his
bounte
and
his
grete
debonayrte
.
¶
Now
I
haue
shewed
to
the
thenne
this
worde
/
whan
thou
sayst
/
Fader
)
his
puyssaunce
/
his
sapyence
/
his
bounte
/
and
his
debonayrte
.
On
that
other
parte
he
remembreth
thy
selfe
/
thy
noblesse
/
thy
beaute
/
and
thy
rychesse
.
¶
Of
more
grete
noblesse
ne
mayst
thou
not
be
sone
.
Ne
vnto
so
grete
a
kynge
.
Ne
vnto
so
myghty
and
puyssaunt
an
Emperoure
as
is
god
.
For
more
greter
ryches
mayst
thou
not
haue
/
than
to
be
heyre
of
all
that
he
hath
/
More
grete
beaute
mayst
thou
not
haue
than
to
resemble
hym
by
right
The
whiche
beaute
is
so
grete
that
it
passeth
the
beaute
of
man
and
of
aungelles
.
Thenne
this
worde
(
fader
)
remembreth
the
that
thou
arte
his
sone
/
bycause
that
thou
paynest
thy selfe
to
resemble
hym
/
as
a
good
sone
ought
to
resemble
his
fader
and
to
ensue
thy
good
fader
/
in
all
good
vertues
and
in
all
good
werkes
.
That
is
to
saye
that
thou
be
wyse
/
and
noble
/
vygorous
/
stronge
/
and
puyssaunt
to
do
well
/
to
kepe
the
from
all
synnes
/
and
strongely
resyst
ayenst
the
temptacyons
of
the
fende
.
And
that
thou
be
wyse
/
and
aduysed
/
large
/
curteyse
/
swete
/
&
debonayre
/
clene
without
velony
/
and
without
synne
/
lyke
as
is
thy
fader
our
lorde
Ihesu
cryste
.
And
that
thou
hate
synne
and
fylth
and
all
euyll
/
as
dooth
thy
good
fader
Ihesu
cryste
/
so
that
thou
forsake
hym
not
.
This
worde
thenne
(
fader
)
remembreth
the
all
the
tymes
that
thou
sayest
it
/
that
yf
thou
be
his
good
&
true
sone
thou
oughtest
to
resemble
hym
by
nature
/
by
commaundement
&
by
ryght
.
For
thou
owest
to
hym
loue
/
honoure
/
reuerence
and
drede
/
seruyce
/
and
obedience
.
Now
thynke
than
whan
thou
sayest
thy
pater
noster
/
that
thou
be
vnto
him
a
good
sone
and
true
yf
thou
wylte
that
he
be
vnto
the
a
good
fader
swete
and
debonayre
/
It
is
sayd
to
a
knyght
thynke
whos
sone
thou
arte
/
for
to
gyue
to
hym
the
greter
courage
/
whan
he
entreth
in
to
the
tournoyenge
/
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
and
techeth
the
what
thou
sholdest
be
.
¶
Wherfore
thou
sayst
fader
oure
/
and
not
fader
myn
.
Ca.
lxxvii
.
NOw
demaunde
I
of
the
wherfore
that
thou
sayest
fader
oure
/
and
thou
sayest
not
fader
myn
.
¶
And
vnto
whome
thou
accompaniest
the
/
whan
thou
sayest
gyue
to
vs
&
not
gyue
to
me
.
None
ought
to
saye
fader
our
/
but
he
that
is
his
sone
by
nature
withoute
hegynnynge
and
withoute
endynge
.
That
is
the
blessed
sone
of
god
Ihesu
Cryst
.
But
we
ben
not
his
sones
by
nature
/
but
in
as
moche
as
we
be
made
to
his
ymage
and
to
his
semblaunce
.
So
ben
the
sarasyns
and
the
Iewes
/
we
ben
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
poore
man
yf
he
wyl
/
and
make
of
hym
his
sone
and
his
hayre
yf
he
wyll
by
adopcyon
.
This
is
by
aduoerye
.
And
by
that
he
shall
be
his
herytyer
and
his
heyre
and
haue
his
herytage
¶
This
grace
hath
gyuen
to
vs
the
sone
of
god
the
fader
withoute
our
deserte
/
lyke
as
saynt
Poule
sayth
/
whan
he
made
vs
come
to
baptesme
/
where
as
we
were
poore
and
naked
/
and
all
sones
of
wrathe
and
of
helle
.
¶
Thenne
whan
we
saye
fader
our
/
and
we
saye
gyue
to
vs
/
we
accompany
with
vs
all
our
bretherin
by
adopcyon
/
the
whiche
ben
sones
and
chyldren
of
our
moder
the
holy
chyrche
/
the
fayth
that
they
receyued
in
baptysme
.
¶
Now
we
shewe
thenne
by
this
worde
(
ours
)
the
larges
and
the
curteysye
of
god
our
fader
/
whiche
gyueth
more
gladly
ynough
than
lytell
to
many
than
to
one
/
wherof
saynt
Gregory
sayth
/
that
the
prayer
that
is
comyn
is
moche
worthe
and
prouffytable
.
In
lyke
wyse
as
the
candel
is
better
employed
and
is
more
prouffytable
that
serueth
and
lyghteth
many
men
/
than
that
whiche
serueth
&
lyghteth
but
one
man
alone
.
This
worde
(
fader
our
)
admonesteth
vs
to
yelde
thankynges
with
al
our
hertes
of
this
grace
whiche
god
hath
done
to
vs
/
by
whiche
we
ben
his
sones
and
his
heyres
/
and
that
moche
ardauntly
we
ought
to
loue
our
broder
and
fader
Ihesu
cryst
whiche
hath
accompanyed
vs
with
hym
to
this
grace
.
This
worde
(
our
)
admonesteth
that
we
kepe
in
our
hertes
the
holy
ghoost
whiche
is
our
wytnesse
of
this
adopcyon
.
✿
¶
And
lyke
as
it
were
a
gage
or
wedde
.
This
sayth
the
appostle
saynt
Poule
.
By
whome
we
be
sure
/
that
we
shall
haue
the
herytage
of
our
fader
our
lorde
Ihesu
cryst
/
that
is
the
glory
of
our
fader
of
heuen
.
This
worde
fader
our
techeth
vs
and
sayth
that
we
ben
al
brethren
/
bothe
grete
and
small
/
poore
and
ryche
/
hygh
and
lowe
/
of
one
fader
and
of
one
moder
.
That
is
of
god
and
of
holy
chyrch
And
that
no
man
ought
for
to
dyspyse
/
ne
myspryse
an
an
other
/
but
to
loue
hym
as
his
owne
broder
/
and
that
one
ought
to
ayde
and
helpe
an
other
/
lyke
as
the
membres
do
of
one selfe
body
.
And
also
we
ought
to
pray
the
one
for
that
other
lyke
as
sayd
the
blyssed
appostle
swete
saynt
Iames.
And
in
this
our
prouffyte
is
moche
grete
/
For
whan
that
thou
sayest
thy
prayers
in
comyn
/
thou
hast
parte
in
all
the
comynalte
of
our
moder
holy
chyrche
.
¶
And
for
one
Pater
noster
that
thou
sayest
/
thou
wynnest
more
than
an
hondred
thousand
.
This
worde
(
our
)
techeth
vs
to
hate
thre
thynges
in
especyall
.
Pryde
.
Hate
/
and
Auaryce
.
Pryde
putteth
a
man
oute
of
companye
/
whan
he
wyll
be
aboue
al
other
people
.
Hate
putteth
hym
oute
of
company
.
For
whan
he
hateth
and
warreth
one
/
he
warreth
all
the
other
.
Auaryce
putteth
hym
out
of
companye
.
For
he
wyll
not
hym self
/
ne
that
his
thynges
comyne
with
other
.
And
therfore
suche
people
haue
no
parte
ne
companye
in
the
holy
pater
noster
.
This
worde
our
/
sheweth
that
god
is
oures
/
yf
it
be
not
in
our
deffaulte
/
yf
we
wyll
.
The
fader
the
sone
and
the
holy
ghoost
That
is
yf
we
kepe
his
commaundementes
lyke
as
the
gospell
sayth
.
¶
Why
we
saye
/
qui
es
in
celis
Ca.
lxxviii
.
AS
that
I
saye
/
qui
es
in
celis
/
that
is
to
saye
/
whiche
art
in
heuen
.
I
saye
two
thynges
/
lyke
as
I
shall
saye
The
kynge
is
at
parys
.
I
saye
two
thynges
/
that
he
is
a
kynge
and
that
he
is
at
parys
.
Ryght
so
whan
I
saye
that
he
is
in
heuen
.
I
saye
that
he
is
/
and
that
he
is
in
heuen
¶
It
is
founden
in
holy
scrypture
in
two
bokes
of
the
lawe
that
god
appyered
to
Moyses
the
prophete
in
a
mountayne
&
sayd
to
hym
.
Go
thou
in
to
Egipte
&
saye
to
kynge
Pharao
on
my
behalue
that
he
delyuer
my
people
the
chyldren
of
Israhell
from
the
seruage
wherin
he
holdeth
theym
.
Syr
sayd
Moyses
yf
it
be
demaunded
of
me
how
ye
bee
named
what
shall
I
saye
.
I
am
that
I
am
/
sayd
god
.
Thus
shall
thou
saye
to
the
chylderen
of
Israhell
.
He
that
is
sendeth
me
to
you
.
Now
sayen
the
holy
and
good
clerkys
/
that
amonge
all
the
hye
names
of
our
lordes
this
name
is
the
fyrst
and
moost
propre
.
And
that
moost
aryght
techeth
vs
what
god
is
.
For
all
his
other
names
/
eyther
they
speke
of
his
bounte
/
or
of
his
excellence
/
or
of
his
sapyence
/
or
of
his
puyssaunce
/
or
that
he
is
suche
or
suche
.
That
is
the
ryght
good
/
the
ryght
wyse
/
the
ryght
fayre
/
the
ryght
puyssaunt
/
&
many
other
wordes
as
ben
sayd
of
hym
to
his
loenge
&
praysynge
/
and
the
whiche
say
nothynge
of
the
beynge
of
god
But
we
that
ben
grosse
and
rude
to
speke
of
so
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
kynge
/
he
is
a
duke
/
he
is
an
erle
/
he
is
so
grete
/
he
is
so
fayre
/
he
is
so
ryche
/
he
is
so
large
.
And
many
of
suche
propryetees
and
accydents
.
How
and
by
what
maner
one
may
knowe
what
he
is
/
&
what
maner
man
But
he
sayth
not
his
propre
name
a
ryght
.
¶
But
thus
as
we
speke
of
god
/
we
fynde
many
fayre
and
swete
wordes
.
The
whiche
sheweth
vnto
vs
some
thynge
of
hym
/
But
there
ne
is
no
worde
so
propre
/
as
this
same
worde
here
folowynge
.
(
qui
est
.
)
whiche
soo
proprely
is
shewed
to
vs
and
so
subtylly
/
in
as
moche
as
our
entendement
may
stratche
and
compryse
.
For
our
blyssed
lorde
Ihesu
cryste
is
he
that
is
onely
.
Lyke
as
Iob
sayth
/
he
is
onely
.
for
to
say
ryght
.
For
he
is
onely
pardurable
without
begynnynge
and
without
endynge
.
But
this
may
not
be
sayd
of
none
other
thynge
.
¶
After
he
is
very
trouthe
/
&
veryte
.
For
he
is
waye
and
trouthe
.
All
maner
thynges
that
ben
created
and
that
ben
creatures
/
ben
vayne
and
vanytees
.
As
the
wyse
kynge
Salamon
sayth
/
And
be
as
nothynge
vnto
the
regarde
of
hym
.
And
to
nought
shall
they
come
/
fro
whens
they
came
yf
that
he
witholde
and
sustayne
theym
not
.
And
also
preserue
and
kepe
theym
by
his
vertue
/
yet
also
he
is
onelye
establement
and
stedfastnesse
.
For
he
is
alwaye
hym self
/
and
in
one self
poynte
withoute
trouble
without
to
chaunge
hym
/
without
to
moeue
hymn
ony
maner
/
this
sayth
saynt
Iames.
All
other
thynges
ben
moeuable
in
somme
manere
of
theyr
nature
.
Thenne
is
he
proprely
called
/
that
is
.
For
he
is
verayly
withoute
vanyte
/
establysshement
without
begynnynge
/
withoute
ende
/
without
he
was
and
without
he
shall
be
/
for
in
hym
is
no
departynge
.
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
counceyll
the
that
thou
muse
not
tenquyre
ferther
.
For
thou
mayst
sone
erre
&
go
out
of
the
waye
/
late
it
suffyse
to
the
that
thou
saye
.
Fader
our
the
whiche
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
/
and
more
honoured
¶
After
I
saye
that
the
debonayr
Ihesus
is
in
persones
spyrytuell
and
dououte
.
That
is
in
the
holy
hertes
/
that
ben
hye
/
clensed
/
clene
and
purged
from
all
synne
as
is
the
heuen
.
For
in
suche
hertes
is
he
seen
/
knowen
/
honoured
and
loued
.
¶
Now
hast
thou
herde
these
.iiii.
wordes
Pater
noster
quies
in
celis
The
fyrst
worde
somoneth
the
to
honour
god
.
The
seconde
to
loue
god
.
The
thyrde
to
redoubte
god
.
For
how
well
he
be
fader
and
oure
/
alwaye
he
is
Iuste
and
not
meuable
.
The
fourth
worde
somoneth
the
to
engyne
thy self
to
hym
and
to
encorage
and
enforce
the
/
for
syth
he
is
so
hye
&
thou
arte
so
lowe
/
yf
thou
be
not
hardy
and
vygorous
to
vaynquysshe
al
synnes
/
to
resyste
al
the
temptacons
of
the
enemye
/
&
to
kepe
hooly
his
commaundementes
thou
shalte
not
come
in
to
the
glorye
of
heuen
.
The
fyrst
worde
abouesayd
sheweth
to
vs
the
lengthe
of
his
eternyte
.
The
seconde
the
largesse
of
his
charyte
.
The
thyrde
the
depnesse
of
his
veryte
and
trouthe
.
And
the
fourth
the
hyenesse
of
his
mageste
/
who
someuer
shall
haue
these
foure
thynges
attayned
without
doute
he
shal
be
blessed
How
Sctificetur
nomen
tuum
is
expowned
.
Ca.
lxxix
.
NOw
hast
thou
herde
the
prologue
of
the
holy
Pater
noster
whiche
is
lyke
vnto
an
entre
in
to
a
towne
.
A
lorde
god
who
the
wel
coude
all
this
songe
/
he
sholde
fynde
therin
many
swete
notes
.
For
it
is
no
doubte
that
in
the
prayer
and
songe
spyrytuell
whiche
the
sapyence
of
god
made
/
he
that
taught
the
byrdes
to
synge
/
hath
many
notes
and
wordes
subtyll
&
swere
in
his
holy
songe
and
prayer
of
the
holy
Pater
noster
/
how
well
that
it
conteyneth
lytell
letter
.
In
this
songe
&
excellente
oryson
ben
the
seuen
petycyons
&
requestes
of
the
holy
Pater
noster
whiche
gete
and
Impetre
the
seuen
gyftes
of
the
holy
ghoost
/
whiche
put
awaye
and
destroye
the
seuen
vyces
capytall
of
the
herte
those
ben
the
seuen
deedly
synnes
.
And
they
plante
/
and
nourysshe
the
.vii.
vertues
/
by
the
whiche
one
may
come
to
the
seuen
blessynges
.
Of
these
vii
.
petycions
and
requestes
The
thre
fyrst
make
a
man
holy
as
moche
as
he
may
be
in
this
worlde
.
The
.iiii.
after
maketh
hym
parfytly
Iuste
.
All
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
wyll
is
in
thre
thynges
.
In
this
that
the
soule
be
parfytely
purged
/
and
the
wyll
parfytely
enlumyned
/
and
the
vnderstandynge
parfytely
confermed
in
god
/
&
with
god
in
the
memory
.
And
the
more
the
soule
receyueth
of
god
these
thre
thynges
/
the
more
habundauntly
and
more
proprely
she
approcheth
more
too
his
ryght
grete
beaute
naturall
.
That
is
to
the
semblaunce
of
the
fader
/
and
of
the
sone
/
&
of
the
holy
goost
.
That
is
whan
god
the
fader
confermeth
vnto
hym
his
memory
.
God
the
sone
enlumyneth
to
hym
his
vnderstandynge
.
God
the
holy
ghoost
purgeth
in
hym
his
wyll
.
These
thre
gyftes
we
requyre
in
the
thre
fyrst
petycyons
of
the
holy
pater
noster
/
whan
we
saye
.
Sanctificetur
nomen
we
shewe
to
our
good
fader
curteysly
our
pryncypall
desyre
/
whiche
we
ought
alwaye
to
haue
.
That
is
that
his
gloryous
name
be
sanctyfyed
/
and
that
it
be
confermed
in
vs
.
Thenne
whan
we
say
.
Sanctificetur
nomen
tuum
.
we
shewe
to
our
good
fader
Ihesu
cryst
curteysly
our
desyre
.
That
is
to
saye
.
Syr
this
is
our
souerayne
desyre
.
This
requyre
we
aboue
all
thynges
that
thy
blyssed
name
be
sanctyfyed
in
vs
.
That
is
thy
good
renoume
/
thy
knowlege
/
thy
faythe
be
confermed
in
vs
.
In
this
fyrst
petycyon
we
requyre
the
fyrst
&
the
pryncypall
gyft
of
the
holy
ghoost
.
That
is
the
gyft
of
sapyence
whiche
maketh
stedfast
and
confermeth
the
herte
in
god
/
and
Ioyneth
hym
so
to
hym
that
he
may
not
be
dysioyned
ne
deceuered
.
Sapyence
is
sayd
of
sauoure
and
for
to
sauour
/
for
whan
a
man
receyueth
this
gyft
/
he
tasteth
and
assauoureth
and
feleth
the
swetenes
of
god
/
lyke
as
is
felte
the
swetenes
of
good
wyne
by
the
taste
better
than
by
syght
But
to
this
that
thou
vnderstande
better
what
it
is
to
say
.
Thy
name
be
sanctyfyed
.
Thou
oughtest
for
to
knowe
that
this
worde
(
Saynt
)
is
as
moche
to
say
as
pure
/
as
golde
/
as
erthe
/
as
dyed
in
blode
/
as
confermed
.
In
these
fyue
maners
is
sanctyfyed
the
holy
ghoost
of
sapyence
in
the
herte
of
a
man
.
Fyrst
he
clenseth
and
purgeth
lyke
as
the
fyre
fyneth
and
purgeth
the
golde
and
the
syluer
/
after
he
taketh
it
awaye
fro
the
erthe
/
that
is
fro
all
carnall
affeccions
/
&
maketh
all
to
bycome
lothely
that
whiche
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
all
to
the
seruyce
of
god
.
For
he
leueth
all
charges
/
and
putteth
hym self
all
to
thynke
on
god
and
to
loue
serue
and
honoure
hym
/
lyke
as
the
chirche
and
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 self
in
one
so
stronge
and
ardant
loue
&
in
soo
swete
loue
of
Ihesu
Cryst
/
&
of
deuocyon
/
that
whan
he
thynketh
on
hym
&
on
his
passyon
/
he
is
as
he
were
all
dronke
of
that
precyous
blood
that
Ihesu
Cryst
shedde
for
hym
in
his
holy
passyon
lyke
as
is
a
soppe
of
hote
brede
/
whan
it
is
put
in
wyne
.
This
is
a
newe
bapteme
.
For
to
dye
&
to
baptyse
is
all
one
.
After
he
confermeth
hym
in
god
so
strongelye
/
that
nothynge
may
dysseuere
ne
desioyne
hym
.
Nowe
thenne
/
wyll
thou
to
saye
this
worde
/
thy
name
bee
sanctyfyed
in
vs
.
That
is
to
saye
gyue
to
vs
yefte
of
sapyence
by
whiche
we
maye
be
soo
fyned
as
is
the
golde
/
and
the
syluer
in
the
fornays
/
and
clensed
fro
all
ordures
of
synne
/
by
whiche
we
be
dronken
of
his
loue
and
that
al
other
loues
be
to
vs
bytter
by
whiche
we
be
soo
gyuen
to
the
and
vnto
thy
seruyce
/
that
we
neuer
retche
of
none
other
charge
/
too
th
ende
that
we
be
not
onelye
wesshen
fro
all
synnes
/
but
dyed
in
grayne
/
renewed
and
rebaptysed
in
the
precyous
bloode
of
Ihesu
Cryst
by
deuocyon
of
feruent
loue
to
this
that
the
blyssed
name
of
our
good
fader
Ihesu
cryste
be
so
confermed
in
vs
/
that
he
be
our
good
fader
/
and
we
his
sones
/
&
his
seruauntes
/
as
veray
obedyent
vnto
to
all
his
commaundemementes
/
and
in
suche
maner
/
that
nothynge
what
someuer
it
be
/
may
come
ne
happen
to
dysioyne
this
fastnes
ne
this
grace
.
Moche
is
grete
the
grace
of
god
whan
the
wyll
of
the
creature
humayne
is
so
rooted
in
god
and
confermed
that
it
may
not
wagge
ne
moeue
for
no
temptacyon
.
Moche
greter
a
thynge
it
is
/
whan
one
is
soo
affermed
in
the
loue
of
god
and
so
dronken
in
his
swetnes
that
noo
solace
/
ne
no
comforte
/
ne
noo
pleasaunce
may
not
be
had
but
in
hym
/
and
then
is
the
herte
parfytely
confermed
in
god
/
whan
the
memory
is
so
fastned
and
Ioyned
to
hym
/
that
it
may
not
thynke
on
no
thynge
but
on
hym
.
And
this
requyre
we
whan
we
say
.
Sanctificetur
nomen
tuum
.
This
is
to
say
.
Syr
thy
name
be
sanctyfyed
in
vs
.
¶
Here
is
the
seconde
petycyon
and
request
of
the
holy
pater
noster
.
Ca.
lxxx
.
ADueniat
regnum
tuum
.
This
is
the
seconde
petycyon
&
request
of
the
holy
pater
noster
/
where
we
pray
&
requyre
/
that
the
realme
of
heuen
come
to
vs
/
&
be
within
vs
.
Our
lorde
sayth
in
the
gospel
to
his
disciples
The
reame
of
is
in
you
vnderstonde
well
how
this
may
be
/
whan
god
gyueth
to
a
persone
in
his
herte
the
spyryte
of
vnderstandynge
Thus
as
the
sonne
taketh
away
the
darkenes
of
the
nyght
.
And
dooth
waste
the
cloudes
and
the
mystes
in
the
mornynge
.
Ryght
soo
wasteth
this
spyryte
and
dothe
take
awaye
all
the
derknesses
of
the
herte
/
and
sheweth
hym
all
his
synnes
and
defaultes
grete
and
small
/
lyke
as
the
rayes
of
the
sonne
sheweth
the
motes
and
the
duste
that
is
in
the
hous
.
¶
Also
this
spyryte
of
vnderstondynge
sheweth
on
that
other
parte
/
not
onelye
that
whiche
is
within
hym
/
but
that
whiche
is
vnder
hym
/
helle
/
and
that
whiche
is
aboue
hym
/
heuen
/
and
that
whiche
is
aboute
hym
/
all
the
fayre
creatures
/
whiche
all
preysen
god
&
wytnessen
how
god
is
fayre
/
good
/
wyse
/
puyssant
swete
/
and
grete
.
And
who
that
seeth
moost
clere
the
creatures
/
is
moost
desyrynge
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
with
hym self
.
Thenne
he
begynneth
to
entre
in
to
his
herte
and
to
examyn
hym
.
And
there
he
fyndeth
soo
many
synnes
/
vyces
/
pouertees
/
defautes
/
troublynges
of
herte
and
of
thoughtes
&
euyll
wyll
/
that
he
is
angry
with
hym selfe
by
grete
contrycyon
and
dyspleasyr
that
he
hath
of
his
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
this
lyf
/
and
hath
caste
oute
al
his
synnes
by
veray
confessyon
.
Thenne
he
fyndeth
pease
&
reste
and
consolacion
.
And
fereth
soo
moche
god
to
falle
ageyne
to
synne
/
that
hym
semeth
that
all
the
worlde
be
to
hym
helle
to
the
regarde
of
this
clerenesse
and
this
pease
that
that
he
fyndeth
in
his
herte
.
And
this
demaunde
we
of
god
whan
we
saye
.
Adueniat
regnum
tuum
/
that
is
to
saye
.
Fayre
fader
plese
it
to
the
that
the
holy
ghoost
wyll
enlumyne
in
vs
the
herte
/
and
clense
and
purge
it
fro
all
synnes
.
And
that
he
vouchesauf
to
come
and
dwelle
as
a
kynge
and
a
lorde
/
gouernour
/
and
commaundour
in
houre
hertes
/
so
that
all
the
herte
be
his
/
and
that
he
be
kynge
&
lorde
and
alwaye
that
we
may
se
hym
.
For
it
is
lyfe
pardurable
to
haue
the
reame
of
god
within
vs
.
Therfore
sayth
our
lorde
in
the
gospell
/
that
the
realme
of
god
is
as
a
treasour
hyd
in
a
felde
/
that
is
in
the
herte
of
a
good
man
/
whiche
is
more
grete
than
all
the
worlde
.
The
.iii.
petycyon
&
request
of
the
holy
Pater
noster
.
Ca.
lxxxi
FIat
voluntas
tua
sicut
in
celo
et
in
terra
.
This
is
the
.iii.
pytycyon
&
request
/
where
we
pray
our
lorde
that
his
wyll
be
done
in
vs
/
lyke
as
it
is
done
in
heuen
/
that
is
in
holy
aungelles
that
ben
in
heuen
/
whiche
ben
so
inlumyned
&
confermed
in
god
/
that
they
may
wyll
none
other
thynge
but
that
whiche
god
wyll
/
we
may
not
haue
this
petycyon
ne
this
perfeccyon
but
we
haue
the
gyft
of
counceyle
/
whiche
is
the
thyrde
gyft
of
the
holy
goost
/
that
techeth
vs
to
do
his
good
wyll
/
&
that
he
conuert
our
caytyfe
&
frayle
wyll
so
that
in
vs
growe
no
propre
wyll
/
but
that
his
wyll
be
onely
lady
of
the
herte
holy
/
&
doo
in
vs
what
someuer
he
wyll
/
lyke
as
his
wyll
is
done
in
holy
aungelles
of
heuen
whiche
may
not
synne
.
And
that
alway
dooth
the
wyl
of
god
without
myspryse
and
gaynsaynge
.
¶
Now
hast
thou
herde
the
thre
petycions
and
fyrst
requestes
of
the
holy
(
pater
noster
/
whiche
ben
the
hyest
&
moost
worthy
.
In
the
fyrste
we
demaunde
the
yeft
of
sapyence
.
In
the
seconde
the
gyft
of
vnderstandynge
/
and
in
the
thyrde
the
gyft
of
counceyle
/
lyke
as
I
haue
tofore
shewed
.
¶
These
thre
thynges
we
do
not
requyre
&
demaunde
/
bycause
we
sholde
haue
them
in
this
mortall
lyf
parfytely
.
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
doone
and
accomplyshest
in
vs
in
the
lyfe
pardurable
/
we
demaunde
them
in
this
present
lyfe
.
In
the
other
foure
petycyons
that
cometh
after
we
speke
an
other
langage
.
For
we
say
to
our
good
fader
Ihesu
cryst
.
Gyue
to
vs
pardone
vs
/
kepe
vs
/
&
delyuer
vs
.
For
yf
we
haue
not
of
Ihesu
cryst
these
foure
petycyons
&
requestes
in
this
present
worlde
/
we
ben
but
deed
.
For
they
be
necessarye
vnto
euery
persone
in
this
mortall
lyfe
.
¶
The
.iiii
petycyon
and
request
.
Ca.
lxxxii
.
DAnem
nostrum
cotidianum
da
nobis
hodie
.
Well
techeth
vs
our
good
mayster
Ihesu
cryste
/
to
speke
humbly
and
wysely
.
For
he
techeth
vs
to
say
.
Fayre
fader
gyue
to
vs
this
daye
our
breed
cotydyan
or
dayly
.
What
may
the
sone
lesse
demaunde
of
his
fader
/
than
onely
breed
for
to
passe
forthe
the
daye
/
he
demaundeth
none
outrage
/
ne
wyne
/
ne
flesshe
/
ne
fysshe
/
but
he
demaundeth
breed
&
no
more
not
for
a
yere
/
ne
yet
for
a
weke
/
but
for
to
passe
with
the
day
onely
.
This
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
breed
of
an
abbay
/
or
requyre
the
fraternyte
/
the
companye
/
the
parte
/
&
the
ryght
in
al
the
godes
of
th
abbay
.
Ryght
so
it
is
of
him
that
axeth
of
god
this
dayly
breed
/
he
hath
fratnyte
parte
company
/
and
ryght
in
all
the
goodes
that
ben
in
heuen
.
This
is
the
blyssed
breed
of
heuen
/
of
that
blyssed
couente
.
The
brede
of
heuen
.
The
brede
of
aungellys
/
the
brede
delectable
/
the
brede
of
the
lyf
perdurable
.
For
it
gyueth
lyf
vnderstondynge
/
neuer
to
deye
/
and
preserueth
a
man
/
wherof
god
sayth
in
the
gospell
.
I
am
the
brede
of
lyf
whiche
descended
fro
heuen
/
who
that
shall
ete
of
this
brede
shall
alwaye
lyue
without
deyenge
.
This
brede
is
ryght
good
mete
.
For
it
stauncheth
all
the
hongres
of
the
worlde
/
and
fylleth
a
man
and
replenyssheth
this
doth
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
and
in
grete
deuocyon
of
herte
/
and
in
grete
desyre
.
That
is
to
vnderstonde
that
thou
oughtest
to
byleue
feythfully
that
this
mete
so
moche
precyous
is
the
veray
body
of
Ihesu
Cryste
/
and
the
soule
/
and
the
godhede
all
togyder
without
errour
and
withoute
to
demaunde
or
aske
ony
ferther
.
For
god
may
more
than
man
may
vnderstonde
.
After
a
man
ought
to
vnderstonde
and
chewe
this
precyous
mete
/
lyke
as
the
oxe
fedeth
of
the
grasse
and
cheweth
his
cudde
/
and
then
he
taketh
it
in
.
That
is
to
saye
that
one
ought
to
remembre
deuoutlye
and
ofte
by
partyes
/
the
bountes
and
graces
of
our
lorde
/
and
all
the
sorowes
that
Ihesu
Cryste
suffred
in
erthe
for
vs
.
Thenne
the
herte
fyndeth
the
sauour
of
this
precyous
mete
and
causeth
a
ryght
grete
ardour
of
the
loue
of
god
in
ryght
grete
desyre
and
wyll
to
do
and
to
suffre
all
that
he
may
for
hym
/
and
more
than
he
may
.
And
all
this
doth
the
vertue
of
this
blessed
brede
celestyall
of
the
sacramente
of
the
masse
whiche
is
the
veray
precyous
body
of
Ihesu
Cryst
.
This
is
the
brede
that
comforteth
and
enforceth
the
herte
to
that
/
that
he
be
well
stronge
to
suffre
&
to
do
grete
thynges
for
the
loue
of
god
.
But
this
may
not
be
but
yf
he
haue
the
fourthe
gyft
of
the
holy
goost
/
whiche
is
called
the
gyft
of
strength
/
whiche
armeth
and
encourageth
the
knyght
of
god
/
and
maketh
him
to
renne
gladly
to
martyrdome
and
to
suffre
Ioyously
the
tourmentes
Now
mayst
thou
se
/
whan
we
demaunde
this
breed
of
aungelles
.
We
demaunde
the
gyft
of
strength
.
For
lyke
as
the
bodely
breed
or
materyall
susteyne
the
body
and
enforce
it
.
Ryght
so
the
gyft
of
strength
maketh
the
herte
stronge
to
suffre
and
to
do
grete
thynges
for
god
This
breed
celestyall
of
aungelles
/
we
call
(
our
)
for
he
was
made
of
our
paste
he
was
sone
of
god
the
fader
/
&
was
sone
&
borne
of
the
gloryous
vyrgyn
Mary
.
Blyssed
be
this
gloryous
vyrgyn
fro
whome
came
this
blyssed
floure
.
For
that
was
the
debonayre
Ihesus
/
that
was
crucyfyed
on
the
crosse
for
to
redeme
the
worlde
fro
paynes
of
hell
.
And
this
dyde
he
for
the
grete
brennynge
loue
that
he
hadde
vnto
vs
.
This
is
the
bysquyt
of
whiche
he
garnysshed
his
shyppe
of
holy
chyrche
for
to
passe
the
grete
se
of
this
peryllous
worlde
/
he
is
oures
/
for
he
left
to
vs
at
his
departynge
&
leue
takynge
at
his
laste
testament
the
swete
Ihesu
cryst
/
the
ryght
large
/
as
the
moost
grete
and
moost
ryche
treasoure
that
he
myght
leue
to
vs
.
For
he
gaue
hym selfe
to
vs
as
the
moost
fayrest
Iewel
that
he
myght
gyue
to
vs
.
And
we
ought
deuoutly
/
clenly
/
&
reuerently
kepe
hym
without
synne
/
&
of
this
breed
of
aungelles
we
ought
euery
daye
to
vse
for
the
loue
of
him
/
and
in
mynde
of
his
holy
passyon
/
he
is
verely
ours
.
For
noo
maner
thynge
may
he
taken
away
frome
vs
ayenst
the
wyll
of
ours
/
that
is
of
hymselfe
/
we
doo
call
our
breed
cotydyan
/
the
whiche
is
for
to
saye
of
euery
day
/
that
is
for
to
vnderstande
the
cotydyan
dystrybucyon
the
whiche
he
gyueth
to
his
preestes
&
relygious
people
eche
day
whiche
done
his
seruyses
and
synge
his
masses
and
his
houres
/
that
is
to
all
good
crysten
men
and
wymmen
that
euery
daye
by
veray
loue
deuoutely
make
remenbraunce
of
the
dolorous
passyon
of
Ihesu
Cryste
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
shall
see
the
swete
Ihesu
Cryst
dyscouerd
/
in
his
ryght
grete
beaule
lyke
as
he
is
.
Therfore
is
it
sayd
cotydyan
/
that
euery
daye
is
to
vs
necessarye
.
And
euery
one
ought
to
take
the
holy
sacrament
of
the
aulter
lyke
as
done
the
preestys
/
whiche
ben
therto
ordeyned
.
¶
Or
otherwyse
euery
good
crysten
man
or
woman
ought
to
take
hym
by
ryght
fayth
.
This
brede
is
ryght
precyous
/
ryght
noble
and
ryght
well
arayed
.
This
is
meteryall
in
whiche
ben
all
maner
of
delyces
and
all
good
sauours
lyke
as
sayth
the
boke
of
sapyence
.
This
is
none
erthely
mete
that
ought
to
be
gyuen
to
raskayll
/
but
to
hertes
gentyll
and
noble
whiche
ben
purged
&
clensed
fro
all
ordure
of
synne
by
veray
repentaunce
/
by
deuoute
confessyon
/
and
by
entyer
satysfaccion
and
penaunce
.
✿
¶
Of
the
vertue
of
this
brede
of
aungellys
sayth
saynt
mathe
we
th
euangelyst
/
and
calleth
it
brede
sursubstancyall
.
That
is
to
saye
/
that
it
passeth
and
surmounteth
all
substaunce
and
all
creatures
of
praysynge
and
of
vertue
/
of
all
dygnytees
/
and
in
all
maners
of
valure
.
Nor
none
may
better
name
it
ne
descryue
it
ne
more
suffysauntlye
than
to
calle
it
/
brede
sursubstancyall
.
¶
It
is
sayd
that
a
mete
is
substancyous
/
whan
there
is
therin
ynough
of
substaunce
and
of
nourysshynge
.
And
for
soo
moche
more
as
it
is
nourysshynge
/
so
moche
more
it
is
sayd
that
it
is
substancyall
.
¶
And
by
cause
that
in
this
precyous
brede
of
Aungellys
is
more
of
nourysshynge
of
vertue
/
and
of
good
than
euer
may
be
thought
and
sayd
is
not
sayd
onelye
that
it
is
substancyous
bytwene
ony
vnderstondynge
&
supposynge
/
but
it
is
sayd
sursubstancious
This
brede
requyre
we
at
our
good
fader
Ihesu
Cryst
and
we
praye
hym
that
he
wyl
gyue
it
to
vs
in
this
day
that
is
in
this
present
mortall
lyfe
/
to
th
ende
that
we
may
make
a
good
Iourneye
/
and
abyde
more
gladly
our
rewarde
/
that
is
in
the
ende
of
our
lyfe
the
glorye
pardurable
of
heuen
.
¶
Here
foloweth
the
.v.
petycyon
&
request
of
the
holy
pater
noster
.
Ca.
lxxxiii
.
DImitte
nobis
debita
nostra
:
sicut
et
nos
dimittimus
debitoribus
nostris
.
In
this
request
&
petycyon
we
requyre
and
demaunde
our
good
fader
of
heuen
/
that
he
wyl
pardone
&
forgyue
vs
our
synnes
&
our
trespaces
/
lyke
as
we
forgyue
them
that
haue
trespasced
to
vs
/
or
that
trespace
to
vs
Thenne
we
saye
thus
Fayre
fader
quyte
to
vs
our
dettes
lyke
as
we
quyte
our
detters
.
Our
dettes
be
our
synnes
whiche
we
haue
encreased
vpon
our
soules
.
This
is
the
best
and
moost
dere
wedde
that
we
may
fyne
/
wherof
the
synner
for
one
deedly
synne
whiche
is
soone
passed
as
too
the
delyte
/
or
as
touchynge
the
dede
is
bounden
to
so
grete
vsure
that
he
hath
no
power
to
paye
ne
to
fynysshe
/
that
is
the
payne
of
helle
whiche
is
without
ende
.
¶
After
he
oweth
vnto
god
whom
he
hath
dyspleased
so
grete
amendes
that
he
hath
noo
power
for
to
paye
it
.
For
in
all
his
lyfe
yf
he
lyued
an
hondred
yere
or
more
he
myght
ne
coude
not
make
suffysaun●
penaunce
For
one
deedly
synne
onely
/
yf
god
wolde
vse
his
ryght
full
Iustyce
/
it
sholde
neuer
be
forgyuen
to
the
¶
And
therfore
it
byhoueth
that
in
bytter
and
grete
repentaunce
the
wycked
synner
retorne
vnto
the
mercy
of
the
debonayr
and
blessed
lorde
Ihesu
Cryste
.
And
that
he
cry
hym
mercy
and
demaunde
pardon
&
foryeuenes
¶
.
For
by
the
ryght
of
the
courte
of
Iustyce
/
the
synner
shal
be
Iuged
&
condempned
vnto
deth
perdurable
.
And
therfore
our
good
fader
Ihesu
Cryst
whiche
is
softe
and
debonayr
for
to
foryeue
and
pardone
/
large
and
curtoys
for
to
yeue
/
we
praye
hym
that
he
wyll
pardone
and
foryeue
to
vs
our
synnes
and
trespaces
.
But
thynke
and
consyder
well
how
thou
prayest
.
For
thou
sayest
pardone
to
vs
our
synnes
as
we
pardon
other
.
God
shall
not
foryeue
ne
pardone
to
vs
/
as
he
hym self
sayth
in
the
gospel
yf
we
forgyue
not
and
pardone
to
other
that
haue
trespaced
to
vs
.
Thenne
he
that
sayth
his
Pater
noster
yf
he
kepe
in
his
herte
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
forgyue
me
lyke
as
I
forgyue
/
and
therfore
all
the
tymes
that
thou
shalt
saye
thy
Pater
noster
tofore
god
the
seeth
thyn
herte
.
Thou
oughtest
to
forgyue
all
euyll
talentes
and
cast
out
of
thyn
herte
all
Ire
and
al
rancour
Otherwyse
thy
prayer
is
more
ayenst
the
than
with
the
/
yf
it
seme
to
the
an
harde
thynge
and
greuous
to
forgyue
and
pardone
to
theym
that
hate
the
/
and
that
wyll
the
euyll
or
that
haue
moche
trespaced
to
the
/
or
myssayed
.
Thynke
that
god
pardoned
his
deth
to
theym
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
well
and
good
to
theym
/
&
to
helpe
theym
yf
they
haue
nede
.
For
as
he
sayth
in
the
gospell
/
that
it
is
not
a
grete
thynge
ne
grete
meryte
ayenst
god
to
doo
good
to
theym
/
that
do
vs
good
/
ne
to
loue
theym
that
loue
vs
.
For
so
done
the
paynyms
and
the
Sarasyns
.
Iewes
and
other
synners
But
we
that
ben
the
chyldren
of
god
by
fayth
&
by
grace
and
ben
named
crysten
of
our
blessed
Lorde
Ihesu
Cryst
and
ben
heyres
with
hym
of
the
herytage
of
heuen
ought
for
to
forgyue
eche
other
.
And
also
ought
for
to
loue
our
enemyes
.
That
is
to
saye
theyr
persones
&
praye
for
theym
and
to
doo
good
to
theym
yf
they
haue
nede
.
For
so
comaundeth
god
in
the
gospell
.
Thenne
we
ought
onely
hate
the
synnes
and
to
loue
theyr
soules
.
Lyke
as
the
membres
of
one
body
loue
and
supporte
eche
other
yf
one
membre
hurte
that
other
by
aduenture
/
the
other
aduengeth
hym
not
.
And
therfore
we
that
ben
all
one
body
in
Ihesu
Cryst
lyke
as
thappostles
sayth
we
ought
to
loue
and
supporte
eche
other
/
&
not
to
hate
ne
to
greue
/
and
who
that
dooth
otherwyse
he
is
an
homycyde
of
hym self
/
this
sayth
the
scrypture
.
Suche
there
be
that
can
saye
theyr
pater
noster
/
that
it
were
better
for
them
and
more
auayllable
that
they
coude
say
it
a
ryght
.
For
who
that
pardoneth
not
/
nor
forgyueth
with
herte
/
and
with
mouthe
/
he
moeueth
his
Iuge
ayenste
hym
.
And
in
this
prayer
that
we
make
to
god
/
we
requyre
of
hym
the
yefte
of
scyence
whiche
maketh
a
man
wyse
and
also
cunnynge
.
This
spyryte
sheweth
vnto
hym
what
he
is
and
in
lyke
wyse
from
whens
he
cometh
/
whether
he
goeth
/
and
what
he
hath
done
and
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
also
to
●yghe
/
and
crye
god
mercy
and
say
.
O
good
lorde
forgyue
and
pardone
to
me
my
dettes
/
that
be
my
synnes
.
For
I
am
moche
endetted
to
the
/
for
the
euylles
&
synnes
that
I
haue
commysed
and
done
/
&
for
the
good
dedes
that
I
haue
forgoten
and
left
to
do
/
whiche
that
I
ought
&
myght
haue
done
and
for
the
godes
&
benefayres
that
thou
hast
done
to
me
/
&
the
grete
bountees
whiche
I
haue
all
day
receyued
and
euyll
vsed
theym
/
&
haue
euyll
serued
the.
And
bycause
lorde
that
I
moche
drede
&
doubte
to
make
my
payment
.
I
requyre
the
to
pardone
me
that
/
whiche
I
owe
vnto
the.
Whan
this
spyryte
of
scyence
hath
thus
enlumyned
hym
that
he
knoweth
his
defautes
and
synnes
.
Thenne
he
casteth
out
of
his
herte
all
hate
and
rancoure
and
pardoneth
all
his
euyll
wyll
&
anger
yf
he
haue
ony
.
And
yf
he
haue
none
/
and
is
in
wyll
&
in
purpose
to
pardone
&
forgyue
with
good
herte
yf
ony
haue
trespaced
to
hym
.
Than
may
he
well
saye
.
Fayre
fader
forgyue
vs
our
trespaces
/
lyke
as
we
do
to
them
that
haue
trespaced
vs
.
The
.vi.
petycyon
&
request
of
the
pater
noster
.
Ca.
lxxxiiii
.
ET
ne
nos
inducas
in
temptacionem
.
Brente
chylde
fyre
dredeth
/
&
he
that
somtyme
is
falin
to
synne
/
whan
his
synne
is
pardoned
hym
he
is
more
doutous
and
more
a
ferde
/
&
hathe
more
drede
of
the
temptacyon
of
synne
than
he
hadde
tofore
/
and
therfore
he
prayeth
vnto
all
myghty
god
vnto
whome
he
hathe
soo
moche
trespaced
/
and
also
that
he
hathe
forgyuen
and
pardoned
hym
/
that
he
wyll
kepe
hym
frome
fallynge
in
to
it
agayne
/
and
sayth
thus
Et
ne
nos
inducas
in
temptationem
.
That
is
for
to
saye
Fayre
swete
fader
/
suffre
not
thou
that
we
entre
in
to
temptacyon
/
and
that
we
consent
not
to
ony
synne
.
The
deuyll
is
the
temptoure
of
synne
/
for
it
is
his
crafte
/
of
the
whiche
he
serueth
in
the
hous
of
god
to
preue
the
newe
knightes
of
god
.
And
yf
the
temptacyon
were
not
good
and
prouffytable
to
good
people
.
God
the
whiche
dooth
all
thynge
for
our
prouffyte
/
wolde
neuer
suffre
that
temptacyon
sholde
come
.
But
as
saynt
Bernarde
sayth
whan
our
temptoure
smyteth
vs
on
the
backe
.
He
forgeth
vnto
vs
our
crownes
of
glorye
/
lyke
as
he
that
smyteth
on
the
backe
of
a
good
knyght
/
forgeth
to
hym
his
praysynge
and
his
glorye
/
The
deuyll
tempteth
a
man
proprely
to
th
ende
that
he
take
hym
aweye
and
departe
hym
holly
frome
the
loue
of
our
lorde
Ihesu
Cryste
¶
Therfore
prayed
and
prayeth
to
vs
saynt
Poule
the
appostle
/
and
vnto
his
dyssyples
/
that
they
be
founded
and
ferme
as
a
toure
/
and
roted
as
a
tre
/
in
charyte
/
and
in
the
loue
of
god
so
that
no
temptacyon
may
moeue
theym
ne
make
them
for
to
staker
ne
quaure
.
¶
And
therfore
in
this
petycyon
and
requeste
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
herte
/
and
maketh
hym
swete
and
pyetous
/
and
maketh
hym
al
to
rendre
and
were
grene
/
and
to
bere
fruyt
ynough
of
good
werkes
without
forth
/
and
withinforth
.
And
within
to
make
stedfast
and
ferme
his
rootes
in
the
londe
of
lyuynge
people
/
that
is
lyke
as
the
good
cyment
of
whiche
ben
made
these
walles
sarazynoys
/
whiche
may
not
be
broken
ne
defeated
with
pykeys
ne
with
hamer
whan
we
say
thenne
.
Et
ne
nos
in
ducas
in
temptacyonem
.
That
is
to
saye
swete
fader
make
thou
our
hertes
ferme
and
in
lyke
wyse
stable
/
that
they
moeue
not
ne
quauer
for
no
temptacyon
that
come
to
them
by
the
grace
of
the
gyft
of
pyte
/
we
praye
not
that
we
be
in
no
wyse
tempted
.
For
that
were
a
folysshe
prayer
and
shamefull
/
lyke
as
the
sone
of
a
lorde
/
or
of
another
noble
man
/
that
sholde
be
adoubed
a
newe
knyght
/
&
he
sholde
say
to
his
fader
.
Fayre
fader
I
pray
you
that
ye
me
deporte
or
forbere
&
kepe
that
I
neuer
se
batayle
ne
tournoy
.
We
ought
well
wyll
to
be
tempted
/
for
it
is
our
grete
prouffyte
in
many
maners
.
For
we
be
the
more
humble
and
the
more
doutous
&
the
more
wyse
in
many
cases
/
&
the
better
proued
and
the
more
hardy
.
For
as
Salomon
sayth
the
.Who
that
hath
not
be
tempted
/
he
may
knowe
nothynge
a
ryght
/
but
lyke
as
one
knoweth
of
the
batayle
of
Troye
by
here
saynge
for
he
may
not
knowe
hym selfe
ne
his
Infyrmyte
/
ne
the
strength
of
his
ennemyes
/
ne
theyr
subtylte
/
ne
how
god
is
true
&
redy
at
nede
to
ayde
his
frende
/
ne
how
&
many
tymes
he
hathe
kepte
vs
from
many
perylles
&
synnes
/
and
by
all
these
reasons
he
shal
not
conne
loue
god
aryght
/
ne
thanke
him
of
his
yeftes
yf
he
be
not
tempted
/
but
pray
we
hym
that
he
kepe
to
vs
our
hertes
that
they
entre
not
in
to
temptacyon
/
that
is
to
say
that
the
herte
consent
not
therto
/
&
as
touchynge
our selfe
we
be
so
poore
/
that
we
may
not
an
houre
of
the
daye
sustayne
th
assautes
&
the
dyuers
temptacyons
of
the
fende
without
the
helpe
of
our
lorde
.
And
whan
he
faylleth
for
to
ayde
and
helpe
vs
we
entre
in
to
temptacyon
.
And
whan
he
helpeth
vs
we
resyste
&
we
fyght
and
vaynquysshe
the
fende
our
enemy
whan
that
we
consent
not
to
synne
.
¶
The
.vii.
petycyon
of
the
pater
noster
.
Ca.
lxxxv
.
SEd
libera
nos
a
malo
amen
/
saynt
austyn
sayth
that
all
the
other
temptacyons
ben
to
vs
eyther
for
to
doo
well
or
for
to
leue
to
do
well
.
But
all
the
yeftes
and
all
the
good
that
a
man
doth
/
or
that
he
can
gete
/
is
for
to
put
awaye
and
destroye
pryde
and
all
synnes
and
euylles
.
And
therfore
whan
god
hath
gyuen
to
a
man
this
that
he
hath
requyred
of
god
in
the
.vi.
requestes
aforesayd
.
Thenne
certaynlye
it
is
of
veray
nede
that
god
delyuer
hym
from
the
puyssaunce
of
the
fende
/
fro
all
his
engynes
and
from
all
his
temptacyons
.
And
therfore
cometh
at
the
laste
this
petycyon
and
requeste
as
the
ryergarde
whiche
sayth
thus
.
Sed
libera
nos
a
malo
a
men
/
that
is
to
saye
.
Fayre
fader
Ihesu
Cryste
delyuer
vs
fro
all
euyll
/
fro
all
synnes
and
fro
all
perylles
passed
/
present
/
and
to
come
.
And
fro
all
th
engynes
of
the
fende
our
enemye
/
that
we
lose
not
by
pryde
the
goodes
that
thou
hast
gyuen
to
vs
.
¶
In
this
requeste
we
praye
to
god
that
he
gyue
to
vs
the
yefte
of
holy
drede
.
By
the
whiche
we
may
be
delyueryd
fro
the
fende
and
from
his
temptacyons
/
and
fro
all
manere
of
euyll
/
that
is
fro
all
perylles
and
fro
al
synnes
in
this
worlde
and
in
that
other
amen
So
be
it
as
we
haue
sayd
/
so
moche
is
it
to
saye
this
worde
amen
.
¶
Now
hast
thou
herde
the
seuen
petycyons
and
requestys
/
that
god
made
with
his
blessed
mouthe
for
to
enseygne
and
teche
vs
to
lerne
all
that
whiche
we
may
and
ought
to
praye
&
demaunde
for
the
body
and
for
the
soule
and
for
this
worlde
and
for
that
other
.
And
all
is
conteyned
and
comprysed
in
the
holy
Pater
noster
Now
kepe
the
well
that
thou
saye
it
aryght
with
herte
and
with
mouthe
.
For
grete
good
shall
come
to
the
therof
/
yf
thou
so
do
.
¶
Thus
endeth
the
seuen
petycyons
of
the
holy
Pater
noster
.
¶
Of
the
.vii.
gyftes
of
the
holy
goost
.
Ca.
lxxxvi
.
AFter
the
petycyons
and
requestes
that
ben
conteyned
in
the
holy
pater
noster
.
Vs
behoueth
to
speke
in
grete
reuerence
of
so
hy
a
mater
as
of
the
holy
gyftes
of
the
holy
ghoost
/
lyke
as
he
hym selfe
of
his
grace
shall
ensygne
and
teche
vs
.
And
we
shall
say
fyrst
whiche
ben
the
gyftes
of
the
holy
ghoost
.
¶
After
wherfore
they
be
called
gyftes
/
and
wherfore
they
be
called
of
the
holy
goost
.
After
wherfore
they
be
seuen
gyftes
of
the
holy
ghoost
ne
moo
ne
lasse
.
Also
we
shall
say
of
the
goodes
that
the
gyftes
of
the
holy
goost
do
.
Custome
it
is
/
reason
and
curteysy
/
that
a
hye
man
/
ryche
/
valyaunt
/
and
noble
/
whan
he
wyll
go
to
his
spouse
that
he
loueth
with
all
his
herte
/
that
he
bete
to
her
of
his
Iewelles
.
¶
Ysaye
the
prophete
saw
in
his
spyryte
the
gloryous
espousaylles
that
were
made
in
the
bely
of
the
blyssed
vyrgyn
Mary
/
whan
the
blyssed
sone
of
god
espoused
her
/
and
toke
in
her
our
blode
&
our
flesshe
/
our
humanite
&
our
nature
.
So
recounteth
to
vs
the
sayd
prophete
of
the
Iewelles
&
the
fayre
gyftes
that
he
brought
with
hym
for
to
gyue
to
vs
his
espouse
and
to
her
parentes
.
And
sayth
thus
the
sayd
prophete
moch
curteysly
.
Fro
the
rote
of
Iesse
shall
yssue
a
rodde
the
shall
bere
the
floure
of
nazareth
.
That
is
to
say
/
out
of
the
grete
charyte
/
and
fro
the
grete
enbracynge
or
brennynge
of
the
loue
of
god
shall
come
to
vs
a
rodde
whiche
shall
b●re
the
floure
of
floures
.
For
nazareth
is
as
moche
for
to
say
as
floure
.
And
Iesse
is
as
moche
to
say
as
enbracynge
or
brennynge
.
And
vpon
this
floure
shall
rest
the
holy
goost
the
spyryte
of
sapyence
&
of
vnderstondynge
/
the
spyryte
of
strength
and
of
counceyle
/
the
spyryte
of
scyence
and
of
pyte
/
&
the
spyryte
of
the
drede
of
god
.
These
ben
the
graces
of
whiche
he
was
all
full
fro
the
houre
that
he
was
conceyued
in
the
precyous
bely
of
his
moder
lyke
as
the
grete
se
is
full
of
water
/
and
is
well
and
fountayne
of
all
the
fresshe
waters
and
salte
/
of
whiche
he
arouseth
and
watreth
all
the
worlde
.
Ryght
so
was
he
as
sayth
saynt
Iohan
th
euangelyst
so
full
of
grace
/
of
veryte
or
trouthe
the
of
his
plante
we
take
all
.
These
.vii.
spyrytes
&
these
seuen
gyftes
we
take
them
and
receyue
in
the
holy
baptesme
But
thus
as
the
graces
corporell
whiche
god
gyueth
to
chyldren
/
in
wytte
/
in
bounte
/
in
strengthe
/
and
in
other
graces
/
whiche
he
gyueth
at
his
playser
to
eueryche
he
sheweth
hym
lytyll
/
lyke
as
a
chylde
groweth
and
cometh
forth
.
Ryght
so
is
it
in
spyrytuell
graces
/
after
that
/
that
eueryche
prouffyteth
and
groweth
in
good
werkes
/
and
gyueth
all
his
herte
/
&
all
his
thought
to
god
/
after
that
/
god
gyueth
to
hym
more
of
his
graces
/
&
that
sheweth
the
same
gyftes
by
werkes
/
somme
in
one
/
&
other
in
/
other
/
at
the
playsyre
of
the
holy
ghoost
as
sayth
saynt
Poule
the
appostle
.
Then
in
our
begynnynge
these
graces
and
these
vertues
ben
lowe
/
and
ryse
on
heyght
.
That
is
fro
the
spyryte
and
yefte
of
drede
vnto
the
gyftes
of
sapyence
.
For
holy
drede
is
the
begynnynge
of
sapyence
.
Lyke
as
Dauyd
sayth
&
Salamon
.
But
in
Ihesu
Cryste
weren
alwaye
all
the
graces
and
al
the
vertues
plenerly
without
ony
mesure
.
And
therfore
the
prophete
setteth
them
in
descendynge
eche
gyftes
after
the
ordre
of
his
dygnyte
/
lyke
as
the
petycyons
&
requestes
of
the
holy
Pater
noster
ben
sette
forthe
after
the
ordre
of
theyr
dygnyte
/
the
hyetofore
/
and
the
lower
after
.
¶
Why
they
be
called
gyftes
/
for
thre
reasons
.
Ca.
.lxxxvii.
SVche
maner
graces
haue
to
name
gyftes
/
for
.iii.
thynges
&
for
thre
reasons
.
Fyrst
for
theyr
dygnyte
&
for
theyr
valour
/
yf
a
man
at
the
courte
of
the
kynge
gyue
a
robe
to
a
chylde
/
or
to
a
poore
man
a
dysshe
of
weyght
This
is
noo
thynge
that
ought
to
be
called
the
gyfte
of
a
kynge
.
Therfore
calleth
saynt
Iames
th
appostle
all
the
other
temporall
goodes
that
god
gyueth
/
not
a
gyft
/
but
lytell
gyftes
whiche
ben
moeuable
and
passynge
.
But
these
graces
abouesayd
he
called
them
gyftes
parfyte
.
For
god
gyueth
them
to
no
creature
/
but
that
he
gyueth
him
hym selfe
.
✿
¶
The
seconde
reason
is
bycause
that
the
other
graces
and
the
other
gyftes
he
leneth
theym
to
vs
for
to
vse
them
in
this
present
lyfe
.
But
the
seuen
gyftes
tofore
sayd
ben
veray
gyftes
by
ryght
without
reprysynge
and
reprehendynge
/
for
whan
all
the
other
gyftes
shall
fayle
/
these
.vii.
gyftes
shall
alwaye
abyde
in
theyr
ferme
estate
.
Thenne
they
be
soo
proprely
oures
that
we
maye
not
lese
theym
ageynst
our
propre
wyll
/
lyke
as
we
may
lese
the
other
.
The
thyrde
reason
and
the
pryncypall
is
/
that
the
selfe
gyftes
be
purely
for
loue
.
And
thou
knowest
well
that
a
gyft
leseth
the
name
of
gyfte
whan
it
is
not
gyuen
purely
for
loue
.
For
whan
the
gyuer
gyueth
ony
gyft
for
his
ꝓffyte
/
that
is
no
gyft
/
but
it
is
marchaundyse
whan
he
beholdeth
bounte
receyued
or
seruyce
/
that
is
not
a
gyft
/
but
it
is
bounte
and
curteysy
/
receyued
to
be
rendred
and
yelded
agayne
.
But
whan
the
gyftes
is
gyuen
frely
and
lyberally
without
entencyon
to
haue
prouffyte
&
without
drede
&
without
ony
doute
.
Thenne
it
is
by
ryght
called
gyfte
/
herof
sayth
the
phylosophre
that
a
gyft
is
a
gyft
gyuynge
/
agayne
/
or
without
to
awayte
ony
rewarde
but
onely
for
to
gete
loue
.
In
this
maner
god
gyueth
to
vs
these
gyftes
purely
for
the
loue
that
he
hathe
to
vs
/
and
for
to
gete
our
hertes
and
all
our
loue
vnto
hym
.
Why
they
be
called
the
giftes
of
the
holy
goost
.
Ca.
lxxxviii
.
NOw
for
what
cause
ben
they
called
gyftes
of
the
holy
goost
and
/
not
the
gyftes
of
the
fader
and
of
the
sonne
/
for
all
theyr
werkes
and
theyr
gyftes
ben
comyne
.
To
this
purpos
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
so
ben
the
werkes
of
grace
and
of
bounte
appropred
to
the
holy
ghoost
.
For
bountes
ben
lyke
as
sayth
saynt
Denys
/
to
spende
and
to
gyue
hym self
.
For
yf
a
man
yeue
that
whiche
coste
hym
nought
/
that
is
not
grete
bounte
.
But
by
cause
that
the
holy
ghoost
by
these
seuen
gyftes
expendeth
&
gyueth
hym self
in
our
hertes
.
lyke
as
sayth
saynt
Poule
/
lyke
as
it
were
by
seuen
stremes
/
and
therfore
ben
they
called
proprely
the
gyftes
of
the
holy
ghoost
For
he
is
the
fountayne
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
sone
and
by
cause
that
loue
is
the
propre
/
the
fyrst
/
and
the
pryncypall
gyfte
/
that
a
man
may
yeue
/
Thenne
with
ryght
in
this
gyftes
ben
gyuen
all
the
other
and
with
/
out
this
gyftes
none
other
is
not
called
gyftes
truly
ne
ryghtfully
.
Therfore
is
the
holy
ghoost
a
gyfte
/
and
gyuer
.
For
he
gyueth
hym self
and
is
gyuen
in
eueryche
of
these
.vii.
gyftes
/
that
he
gyueth
for
to
conferme
our
loue
vnto
his
/
so
that
it
be
feruent
/
fyne
veray
and
clene
.
¶
Why
there
be
.vii.
gyftes
&
no
mo
ne
lasse
.
Ca.
lxxxix
.
FOr
ii
thynges
a
man
is
saued
for
to
fle
the
euyl
/
&
to
do
good
/
for
to
hate
&
to
fle
the
euyl
causeth
vs
the
gyfte
of
drede
/
the
other
.vi.
gyftes
cause
vs
to
do
good
/
the
gyfte
of
drede
is
the
vssher
at
the
grete
masse
/
that
is
to
saye
at
the
grete
menace
of
the
sentence
of
god
/
and
of
the
paynes
of
hell
/
whiche
is
alway
redy
and
apparaylled
ageynst
the
synners
/
this
is
the
watche
of
the
castell
that
neuer
slepeth
.
This
is
the
weder
of
the
gardyn
that
wedeth
and
plucketh
vp
all
euyll
herbes
.
This
is
the
treasorer
that
kepeth
the
herte
and
all
the
goodes
that
be
therin
.
These
be
the
other
syxe
gyftes
that
make
vs
to
do
all
good
dedes
.
Now
oughtest
thou
to
knowe
that
lyke
the
clerenes
of
the
sonne
/
whiche
thou
seest
with
thyn
eyen
/
gyueth
clerenes
to
the
worlde
/
and
vertue
&
enuygoure
and
strength
all
the
thynges
that
growe
and
come
in
to
the
worlde
.
Ryght
so
dooth
the
holy
gooost
whiche
enlumyneth
in
heuen
and
also
in
erthe
all
theym
that
ben
in
grace
/
men
women
and
aungelles
/
and
in
lyke
wyse
as
there
be
in
heuen
thre
estates
of
aungelles
as
saynt
Denys
sayeth
/
of
whome
one
is
moost
hye
/
that
other
meane
or
myddle
/
and
the
thyrde
more
lowe
.
The
moost
hye
ben
lyke
theym
that
ben
of
the
kynges
counceyle
.
They
be
alway
with
god
more
nere
to
hym
than
the
other
and
se
hym
and
here
hym
in
his
secretes
.
The
meane
or
myddle
ben
as
barons
and
bayllyes
that
gouerne
loue
and
kepe
all
the
reame
and
go
and
come
/
and
lerne
of
theym
of
the
counceyll
that
whiche
they
commaunde
/
and
make
it
to
done
to
other
/
the
lowest
ben
lyke
as
seruauntes
and
offycers
whiche
haue
theyr
craftes
/
and
dothe
theyr
offyces
and
messages
as
it
is
sayd
to
them
.
By
this
maner
and
ensamble
there
ben
thre
estates
of
the
chyldren
of
god
in
erth
that
the
holy
ghoost
conduyteth
as
sayth
saynt
Poule
.
The
one
estate
is
of
them
that
be
in
the
worlde
&
lyue
after
the
commaundementes
of
god
&
of
holy
chyrche
&
after
that
they
here
and
beleue
of
theyr
prelates
.
The
other
estate
is
of
theym
that
ben
parfyte
/
that
all
haue
theyr
herte
out
of
the
worlde
and
of
this
mortall
lyf
/
and
haue
theyr
conuersacyon
in
heuen
and
theyr
body
in
erthe
and
theyr
herte
with
god
.
The
thyrde
ben
in
the
myddle
estate
whiche
gouerne
theym self
well
and
other
/
and
lyuen
after
the
counceyll
of
the
gospell
/
and
not
onelye
after
the
commaundementes
.
These
thre
maner
of
people
techeth
the
holy
ghoost
/
and
ledeth
&
gouerneth
by
these
.vii.
gyftes
/
&
departeth
to
them
his
graces
/
to
eueryche
after
his
benygne
volente
and
wyll
as
sayth
th
appostle
.
The
two
fyrst
of
these
.vi.
gyftes
apperteyne
to
them
that
ben
of
the
fyrst
estate
The
gyftes
of
scyence
techeth
theym
/
and
the
gyftes
of
pyte
maketh
them
to
werke
.
The
.ii.
myddle
apperteyne
to
them
of
the
moyen
estate
The
gyftes
of
counceyll
gouerneth
theym
/
and
the
gyftes
of
strengthe
accomplyssheth
the
werkes
.
The
.ii.
last
apperteyne
to
them
of
the
moost
hye
estate
.
The
gyftes
of
vnderstondynge
enlumyneth
them
/
and
the
gyftes
of
sapyence
confermeth
them
and
Ioyneth
theym
with
god
.
Another
reason
there
is
wherfore
there
ben
.vii.
gyftes
/
for
the
holy
ghoost
by
his
seuen
gyftes
wedeth
/
plucketh
and
taketh
awaye
the
.vii.
synnes
and
vyces
fro
the
hertes
of
persones
/
and
planteth
there
and
nouryssheth
vii
.
vertues
contrarye
whiche
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
gyftes
.
But
tofore
that
I
descende
vnto
the
vertues
whiche
ben
contrarye
to
the
seuen
deedly
synnes
.
I
wyl
shortly
speke
of
seuen
other
vertues
/
of
whiche
thre
ben
called
dyuyne
/
and
the
other
foure
ben
called
the
foure
cardynall
vertues
.
¶
Of
seuen
vertues
of
whome
there
ben
thre
dyuyne
/
and
foure
cardynall
.
Ca.
.
lxxxx
.
THe
thre
fyrst
vertues
dyuyne
.
Saynt
Poule
the
th
appostle
calleth
them
.
Fayth
/
hope
/
and
charyte
.
And
they
be
called
dyuyne
by
cause
they
be
godly
and
ordeyne
the
herte
to
god
/
fayth
lyke
as
saynt
Austyn
sayeth
setteth
vs
vnder
god
/
and
maketh
vs
to
knowe
hym
/
and
knowleche
hym
a
lorde
of
whome
we
holde
all
that
whiche
we
haue
of
good
.
Hope
sayth
he
enhaunceth
vs
to
god
/
and
maketh
vs
stronge
and
hardy
and
to
enterpryse
for
the
loue
of
god
that
/
whiche
passeth
the
vertue
and
strengthe
of
man
.
Charyte
/
sayth
saynt
Austyn
Ioyneth
vs
to
god
.
For
charyte
is
none
other
thynge
but
chyere
vnyte
/
that
is
/
dere
one
hede
/
for
she
maketh
the
herte
and
god
all
one
as
sayth
saynt
Poule
.
Fayth
byholdeth
in
god
souerayn
vnyte
hope
beholdeth
in
god
souerayn
hyenesse
/
and
charyte
souerayn
bounte
These
.iii.
vertues
ben
deuyded
by
.iii.
degres
of
loue
/
for
for
.iii.
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
iii.
maners
of
loue
ben
in
these
.iii.
vertues
.
Loue
of
fayth
hereth
and
werketh
/
loue
of
hope
feleth
the
sauour
and
requyreth
it
/
loue
of
charyte
taketh
&
seeth
it
/
&
tasteth
&
holdeth
it
.
¶
Of
the
foure
cardynall
vertues
/
by
whiche
a
man
ought
to
gouerne
hym
.
Ca.
lxxxxi
.
OF
the
foure
cardynall
vertues
speken
moche
the
auncient
phylosophres
:
but
the
holy
ghost
gyueth
them
&
ensygneth
them
better
an
hondred
tymes
as
sayth
Salamon
in
the
boke
of
sapyence
.
The
fyrste
of
these
foure
vertues
is
prudence
the
seconde
attempraunce
/
the
thyrde
strength
/
and
the
fourthe
Iustyce
.
These
.iiii.
vertues
ben
called
cardynalles
/
by
cause
they
ben
the
moost
pryncypall
amonge
the
vertues
of
whiche
the
auncyent
phylosophers
speketh
.
For
by
these
.iiii.
vertues
a
man
gouerneth
hym selfe
in
this
worlde
.
Lyke
as
the
pope
gouerneth
al
holy
chyrche
by
his
cardynalles
.
Prudence
kepeth
a
man
that
he
be
not
deceyued
by
none
engyne
of
the
ennemy
.
Attempraunce
kepeth
a
man
that
he
be
not
corrupt
by
none
euyll
loue
.
Strength
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
hymselfe
.
Iustyce
setteth
a
man
in
ryght
estate
anenste
hymselfe
and
other
/
for
Iustyce
rendreth
to
eche
man
the
whiche
is
his
.
These
ben
the
.iiii.
toures
at
.iiii.
corners
of
the
hous
of
the
good
man
that
maketh
it
stronge
/
sure
&
good
Prudence
garnyssheth
it
towarde
the
eest
by
purueyaunce
for
al
perylles
.
Attempraunce
garnyssheth
it
towarde
the
southe
ageynst
the
euyll
heetes
.
Srengthe
garnyssheth
it
towarde
the
northe
for
the
euyll
coldes
.
Iustyce
garnyssheth
it
towarde
the
west
ayenst
the
euyll
raynes
.
¶
Yet
agayne
of
the
foure
cardynall
vertues
as
here
foloweth
.
Ca.
lxxxxii
.
THese
.iiii.
vertues
haue
dyuers
offyces
/
&
ben
moche
dyuers
in
theyr
werkes
/
lyke
as
sayth
an
auncyent
phylosophre
named
Plato
in
his
boke
that
he
made
of
these
.iiii.
vertues
/
&
deuydeth
them
moche
subtylly
/
&
sayth
that
prudence
hath
.iii
offyces
.
For
by
this
vertue
all
that
whiche
a
man
doth
sayth
/
&
thynketh
is
ordeyned
all
and
ledde
by
lyne
/
rule
/
and
reason
and
in
all
his
werkes
he
pourueyeth
/
that
he
vse
theym
after
th
ordynaunce
of
god
that
all
seeth
and
Iugeth
.
A
grete
lorde
sholde
he
be
as
me
semeth
that
sholde
haue
this
onely
/
vertue
/
and
by
these
thre
thynges
sholde
gouerne
hym
.
¶
Of
the
vertue
of
attemperaunce
.
lxxxxiii
.
THe
vertue
of
attemperaunce
hath
.iii.
offyces
for
the
herte
that
hath
this
vertue
wyll
not
ne
coueyteth
not
to
do
a
thynge
of
whiche
he
ought
to
repente
.
In
noo
thynges
he
breketh
not
the
lawe
dysmesurably
/
but
putteh
hym self
alwaye
vnder
the
yoke
of
reason
.
And
no
thynges
doubteth
of
all
the
couetyses
of
the
worlde
.
That
is
to
saye
/
who
hath
this
vertue
he
kepeth
hym
that
he
be
not
corrupt
by
the
thre
thynges
that
foulen
&
shamen
the
worlde
¶
Of
the
vertue
of
strength
.
Ca.
.
lxxxxiiii
.
THe
vertue
of
strength
hath
also
.iii
offyces
/
for
a
man
that
hath
this
vertue
in
his
hert
he
lyft
him
vpon
hye
aboue
the
perylles
of
this
worlde
and
no
thynge
doubteth
he
sauf
vylonye
and
synne
/
he
bereth
aduersyte
and
prosperyte
/
and
suffreth
without
to
bowe
on
the
ryght
syde
ne
on
the
lyfte
syde
.
Moche
good
sholde
be
the
knyght
of
god
that
in
these
thre
thynges
sholde
be
well
proued
These
.iii.
vertues
armen
/
ordeyne
/
&
adourne
a
man
as
touchynge
the
thre
partes
of
the
herte
whiche
ben
called
/
reason
/
loue
/
&
vygour
.
Prudence
kepeth
the
reason
that
it
be
not
deceyued
.
Attempraunce
kepeth
the
loue
/
that
it
be
not
corrupte
.
Strength
kepeth
the
vygoure
or
myght
that
it
be
not
ouercome
.
¶
Of
the
vertue
of
Iustyce
.
Ca.
lxxxxv
.
IVstyce
maketh
a
man
to
lyue
ordynatly
amonge
the
other
.
For
lyke
as
Plato
sayth
the
phylosophre
.
This
is
the
vertue
that
maketh
that
a
man
dooth
vnto
euery
man
the
whiche
he
oweth
to
do
.
For
he
rendreth
reuerence
&
honoure
vnto
them
that
be
aboue
hym
.
Frendshyp
pease
and
concorde
to
them
that
ben
lyke
to
hym
/
grace
and
pyte
to
them
that
ben
vnder
hym
.
By
these
.iiii.
vertues
sayth
the
sayd
phylosophre
/
that
a
man
is
then
worthy
that
he
be
gouernoure
of
hymselfe
/
and
after
of
other
.
In
these
.iiii.
vertues
studyed
the
auncyent
phylosophres
whiche
dyspysed
all
the
worlde
for
to
acquyre
and
gete
vertue
&
wysdome
/
and
therfore
were
they
called
phylosophres
/
whiche
is
as
moche
to
say
as
loue
of
sapyence
.
¶
O
good
god
how
sholde
this
confounde
vs
and
make
vs
aferde
that
they
that
were
paynyms
&
without
law
wryten
and
nothynge
knewe
of
the
veray
grace
ne
of
the
gyftes
of
the
holy
goost
/
and
neuertheles
they
styed
vp
in
to
the
mountayne
of
perfeccyon
of
lyuynge
by
force
&
by
theyr
propre
vertue
/
and
dayned
not
to
take
hede
of
the
worlde
/
ne
to
do
euyll
/
ne
to
consent
to
synne
/
&
we
that
ben
crysten
men
that
haue
the
veray
fayth
/
&
knowe
the
commaundementes
of
god
/
&
haue
the
grace
of
the
holy
goost
/
yf
we
wyll
&
our
synnes
cause
it
not
/
that
we
may
more
prouffyte
for
our
helth
anenst
god
in
a
day
/
than
they
myght
in
a
yere
/
we
defoule
vs
/
&
lye
here
beneth
as
a
swyne
in
a
mire
/
&
in
the
ordure
of
this
worlde
/
and
synne
in
the
fylthe
and
donge
of
delyces
of
this
worlde
.
Therfore
sayth
saynt
Poule
that
the
paynym
that
is
without
lawe
shall
Iuge
vs
at
the
daye
of
Iugement
/
that
haue
had
here
the
lawe
/
&
we
neyther
holde
ne
kepe
it
/
and
by
cause
they
had
not
ryght
fayth
ne
the
grace
of
the
holy
ghoost
ne
no
vertue
ne
quycke
ne
very
fayth
/
they
may
not
well
knowe
how
these
vertues
be
good
and
fayre
/
for
as
moche
dyfference
as
is
bytwene
a
brennynge
cole
/
and
a
deed
cole
/
and
a
lyuynge
man
and
a
deed
man
.
Soo
moche
dyfference
is
there
bytwene
vertue
that
is
without
charyte
/
&
vertue
that
is
with
charyte
/
whiche
is
the
bounte
/
the
valure
and
the
lyf
of
other
vertues
/
wherof
saynt
Austyn
sayth
whan
he
speketh
of
these
.iiii.
vertues
/
he
deuydeth
theym
by
.iiii.
maner
of
loues
and
by
.iiii.
thynges
that
veray
loue
doth
/
and
sayth
that
the
vertue
prudence
is
the
loue
of
herte
/
whiche
veryly
and
wysely
refuseth
al
that
whiche
may
greue
and
ennoye
hym
/
and
cheseth
al
that
whiche
may
ayde
to
haue
that
whiche
he
loueth
/
that
is
god
/
the
vertue
of
attemperaunce
is
the
loue
of
herte
by
whiche
he
gyueth
hym self
entyerly
and
without
corruptyon
to
that
whiche
he
loueth
/
that
is
god
.
The
vertue
of
strength
is
the
loue
of
the
herte
/
by
whiche
a
man
serueth
onely
that
whiche
he
loueth
/
that
is
god
/
and
for
hym
setteth
a
man
all
other
thynges
vnder
his
fote
/
&
despyseth
them
Thenne
the
vertue
of
Iustyce
setteth
a
man
in
his
ryght
estate
/
that
is
aboue
all
thynges
/
and
vnder
god
/
without
these
.iiii.
vertues
/
there
is
none
that
may
mounte
in
to
the
mountayne
of
perfectyon
/
for
who
that
wyl
mounte
soo
hye
/
hym
byhoueth
/
that
alther
fyrste
he
haue
prudence
whiche
maketh
a
man
to
despyse
the
worlde
/
and
that
he
haue
with
it
the
vertue
of
strengthe
/
the
whiche
gyueth
to
hym
grete
herte
stronge
and
stable
courage
to
enpryse
to
pursue
grete
thynges
/
&
on
the
other
partye
that
he
haue
the
vertue
of
attempraunce
/
by
cause
that
he
be
not
ouer
charged
ne
euyll
caryed
/
and
that
he
haue
with
hym
the
vertue
of
Iustyce
that
may
lede
hym
by
the
ryght
path
/
and
by
a
good
&
Iust
way
that
he
be
without
synne
/
and
that
he
shewe
to
hym
how
by
holy
werkes
he
oweth
to
conquere
the
reame
of
heuen
/
lyke
as
god
dyde
to
Iacob
/
as
sayth
the
boke
of
sapyence
/
who
that
thus
may
haue
these
.iiii.
vertues
he
shall
be
well
parfyte
and
blyssed
in
this
worlde
and
more
in
that
other
/
for
he
shal
be
in
peas
of
herte
and
in
Ioy
spyrytuell
/
and
nothynge
shall
fayle
hym
/
but
he
shall
habounde
in
the
grace
of
god
that
he
shall
haue
with
hym
/
in
whome
he
shall
delyte
.
¶
Here
after
foloweth
how
a
man
may
take
awaye
&
put
from
hym
the
seuen
deedly
synnes
and
gete
the
vertues
.
Ca.
lxxxxvi
.
NOw
lete
vs
come
ageyne
to
our
mater
/
and
pray
we
with
all
our
herte
to
the
holy
goost
/
that
he
wyll
enspyre
and
ensygne
our
hertes
/
that
he
be
our
aduocate
/
and
teche
vs
to
shewe
how
he
by
the
seuen
gyftes
of
the
holy
goost
he
plucke
out
and
take
away
the
seuen
deedly
synnes
fro
our
hertes
/
and
that
he
therin
wyll
vouchesauf
to
plant
the
seuen
vertues
¶
Of
the
gyfte
of
holy
drede
the
whiche
maketh
a
man
Iust
.
Ca.
lxxxxvii
.
THe
gyftes
of
drede
is
the
fyrst
of
the
gyftes
/
for
he
casteth
out
of
the
herte
all
the
synnes
lyke
as
we
haue
sayd
tofore
.
But
proprely
this
gyfte
of
drede
plucketh
oute
/
taketh
awaye
and
destroyeth
the
rote
of
pryde
/
and
planteth
there
in
his
place
the
plante
of
humylyte
.
Now
beholde
and
vnderstonde
well
how
the
synner
that
holdeth
hym
and
slepeth
in
his
synne
/
is
lyke
to
a
rybaulde
that
slepeth
and
is
dronke
/
and
hath
all
lost
at
tauerne
/
and
is
all
naked
and
so
poore
that
he
hath
no
thynge
but
he
feleth
no
thynge
ne
complayneth
not
/
but
weneth
that
he
be
a
moche
grete
lorde
But
whan
he
hath
slepte
and
cometh
ageyne
to
him self
/
and
that
he
is
out
of
his
dronkennesse
.
Thenne
feleth
he
his
harme
and
knoweth
his
folye
.
Now
complayneth
he
his
losse
and
his
domage
.
This
is
the
fyrst
good
that
the
holy
ghoost
doth
to
a
synner
whan
he
vysyteth
hym
.
For
he
gyueth
to
hym
agayn
his
wytte
and
his
mynde
/
and
bryngeth
hym
ageyne
to
knowe
hym self
.
So
that
he
aduertyseth
and
seeth
what
goodes
he
hath
loste
/
and
in
what
pouerte
and
in
what
perylle
he
hath
be
for
his
synne
/
lyke
as
dyd
the
sone
of
the
good
man
/
whiche
wasted
and
dyspended
his
herytage
in
dyssolucyon
and
rybauldrye
.
In
suche
confusyon
and
myserye
he
became
that
hym
byhoued
to
kepe
the
swyne
and
fede
them
/
and
to
lyue
of
theyr
releef
and
mete
/
lyke
as
our
Lorde
Ihesu
Cryst
sheweth
vs
by
example
in
the
gospell
.
Yet
also
the
synner
as
sayth
Salamon
is
lyke
to
hym
that
slepeth
in
the
myddle
of
the
see
/
and
is
in
grete
peryll
&
tormente
/
&
he
feleth
no
thynge
ne
hath
no
fere
therof
:
But
whan
the
holy
ghoost
awaketh
hym
he
felyth
&
seeth
his
perylle
/
&
begynneth
to
haue
drede
of
hym self
.
¶
Yet
also
the
synner
is
lyke
to
hym
that
is
in
pryson
feterydin
yrons
/
&
is
in
boltes
and
hath
many
kepars
/
lyke
as
saynt
Peter
was
in
the
prysone
of
kynge
Herode
.
And
the
caytyf
synner
thynketh
no
thynge
on
the
prouoste
/
ne
on
the
Iustyce
/
ne
on
the
galowes
that
tarye
for
hym
/
but
he
slepeth
and
dremeth
that
he
goeth
to
a
weddynge
and
to
a
feste
.
But
the
grace
of
the
holy
ghoost
is
lyke
to
the
aungell
that
awoke
saynt
Peter
/
&
delyured
hym
fro
the
hande
of
kynge
Herode
.
For
the
grace
of
the
holy
ghoost
awaketh
the
synner
and
delyuerth
hym
from
the
hande
and
fro
the
puyssaunce
of
the
deuyl
of
helle
/
yet
also
the
synner
is
lyke
to
hym
that
weneth
to
be
stronge
and
hole
/
and
he
hath
the
dethe
vnder
his
teeth
.
For
he
hath
the
humours
euyl
and
corrupte
within
the
body
/
thenne
dyeth
he
within
a
moneth
/
that
wende
to
haue
lyued
.xl.
yere
.
Lyke
as
sayth
Elyuans
in
the
verses
whiche
speken
of
the
deth
and
sayen
thus
.
Go
ye
awaye
ye
whystelers
and
gapars
/
for
suche
be
couerde
vnder
theyr
clothes
/
that
wene
to
be
hole
and
fatte
that
shall
not
lyue
vnto
marche
.
¶
But
the
holy
ghost
is
lyke
vnto
a
good
physycyen
that
sheweth
to
hym
his
maladye
and
sekenesse
/
and
moeueth
fro
hym
his
humours
and
gyueth
vnto
hym
a
bytter
drynke
whiche
heleth
him
a
rendreth
to
hym
his
lyfe
/
ryght
so
troubleth
our
lorde
the
synner
by
bytter
contrycyon
whan
he
helyth
him
fro
his
synnes
by
the
bytter
drynke
lyke
as
sayth
the
prophete
in
his
psaulter
/
and
fereth
hym
/
&
bryngeth
hym
ageyne
to
knowe
hym self
/
lyke
as
dyd
Adam
our
fyrst
fader
/
whan
he
hydde
hym
emonge
the
trees
of
paradys
terrestre
.
And
thenne
sayd
god
to
hym
.
Adam
where
art
thou
.
Thre
other
demaundes
made
god
by
his
aungell
to
the
chamberyer
of
holy
Abraham
whiche
was
named
agar
whan
she
fledde
fro
her
lady
.
The
aungell
sayd
Agar
from
whens
comest
thou
/
whyder
goest
thou
/
what
doost
thou
.
These
thre
questyons
or
demaundes
maketh
the
holy
ghoost
vnto
the
myserable
synner
/
whan
he
awaketh
hym
out
of
his
synnes
/
where
as
he
was
aslepe
/
and
he
reyseth
hym
/
and
openeth
vnto
him
the
eyen
and
the
syght
of
his
herte
/
&
gyueth
to
hym
agayne
his
wyt
and
his
vnderstondynge
/
the
whiche
was
loste
in
the
slogardye
of
synne
.
Where
arte
thou
sayth
he
/
that
is
to
say
Beholde
thou
poore
and
myserable
caytyf
in
what
sorowe
/
in
what
myschyefe
/
and
in
what
peryll
thou
arte
in
this
present
worlde
.
For
thou
art
semblable
and
lyke
vnto
a
man
the
whiche
peryssheth
in
these
slepynge
fast
in
a
shyppe
or
other
vessell
/
ne
feleth
/
ne
vnderstandeth
/
ne
also
apperceyueth
his
peryll
and
daunger
the
whiche
he
is
in
.
That
is
to
vnderstande
and
saye
caytyf
beholde
agayne
thy
lyf
fro
now
backewarde
.
For
thou
comest
fro
the
tauerne
of
the
deuyll
/
where
as
thou
haste
wasted
&
mysspent
thy
lyfe
and
tyme
in
foule
ordure
and
fylth
of
synne
/
and
loste
al
thyn
aege
/
and
all
the
goodes
the
whiche
god
hath
gyuen
vnto
the.
What
doost
thou
.
That
is
to
say
/
consyder
how
thou
arte
faynte
and
frayle
wery
&
slowe
towarde
thy
body
and
towarde
thy
soule
.
Thou
wenest
to
be
hole
and
stronge
/
but
peraduenture
thou
hast
the
humours
corrupte
in
thy
body
whiche
shall
lede
the
to
the
deth
.
And
in
thy
soule
thou
hast
euyl
maners
/
that
shall
lede
the
to
the
dethe
of
hell
yf
the
grace
of
god
kepe
the
not
After
whither
goest
thou
/
that
is
for
to
saye
.
Caytyf
thynke
beholde
and
vnderstande
that
thou
goest
to
thy
deth
wherin
thou
shalte
fall
in
to
the
hondes
of
Herode
/
that
is
the
deuyll
of
hell
and
his
meyne
.
Thou
goest
vnto
the
Iugement
and
dome
where
thou
shalte
se
the
Iustyce
our
lorde
god
soo
cruell
/
soo
strayte
/
and
soo
puyssaunt
.
Thou
goost
in
to
hell
where
thou
shall
fynde
fyre
&
styn
kynge
sulphre
/
and
mo
than
a
thousande
tourmentes
that
The
tree
of
synnes
the
rote
of
pryde
Enuy
.
Symony
.
Blasphemynge
Yre
.
Auarice
vayn
glory
Slouth
Glotony
.
Lechery
.
neuer
shall
fynysshe
to
tourment
the.
Thus
dooth
the
holy
ghoost
to
the
synner
to
open
his
eyen
/
&
to
beholde
aboue
hym
/
and
vnder
hym
/
and
tofore
hym
and
behynde
hym
.
¶
These
ben
foure
strokes
of
dethe
the
whiche
fereth
the
sinner
and
maketh
hym
to
trymble
and
too
haue
drede
.
And
these
foure
beholdynges
and
consyderacions
proprely
ben
the
foure
stremes
of
the
vertue
of
humylyte
that
the
gyfte
of
drede
planteth
in
the
hert
of
the
synner
whan
god
vysyteth
hym
.
¶
Here
foloweth
of
the
foure
rootes
of
the
synne
of
pryde
.
Ca.
lxxxxxviii
.
THe
foure
thoughtes
and
consyderacyons
the
whiche
ben
tofore
reherced
pulleth
out
and
taketh
awaye
frome
the
roote
out
of
the
gardyn
or
herber
of
the
herte
the
foure
rootes
of
pryde
/
that
is
of
the
proude
man
the
whiche
weneth
for
to
knowe
moche
thynge
/
Or
for
to
be
of
the
valour
of
moche
thynge
/
or
that
he
may
do
and
compryse
moche
thynge
/
or
to
haue
moche
thynge
.
These
ben
the
foure
hornes
.
That
is
for
to
vnderstande
the
foure
cowardyses
the
whiche
shamed
the
countree
that
our
lorde
god
shewed
vnto
the
holy
man
Zacharye
the
prophete
.
But
the
foure
thynges
that
he
shewed
hym
proprely
after
that
they
came
for
to
be
et
downe
these
tofore
sayd
foure
hornes
the
whiche
ben
the
foure
thoughtes
and
consyderacyons
toforesayd
.
For
whan
a
man
frome
whens
he
cometh
/
and
whan
that
he
vnderstandeth
and
alsoo
knoweth
the
pouerte
/
the
vylete
/
and
veraye
fraylte
of
his
byrthe
/
how
and
in
what
maner
he
was
conceyued
as
in
synne
/
of
soo
foule
mater
and
fylthe
made
&
fourmed
.
In
so
poore
an
house
herboured
and
lodged
.
In
so
grete
pouerte
borne
and
brought
forthe
.
In
what
paynes
and
myseryes
nourysshed
and
fostred
.
In
what
laboures
and
trauayles
he
hath
lyued
.
And
he
hath
loste
&
spente
his
tyme
folysshely
about
vayne
and
transytorye
vanytees
/
he
seeth
and
consydereth
the
grete
nombre
&
multytude
of
his
synnes
and
trespaces
.
And
knoweth
clerely
the
good
dedes
the
whiche
he
hath
lefte
and
not
doone
by
his
slouthe
and
neclygence
.
Thenne
the
grace
of
the
holy
ghoost
maketh
him
to
fele
/
to
Iuge
and
for
to
knowe
in
his
herte
/
that
he
is
of
noo
value
/
ne
noo
thynge
worthe
/
after
whan
he
thynketh
where
he
is
/
and
seeth
this
worlde
whiche
is
nothynge
but
an
exyle
/
&
a
desert
full
of
berys
&
lyepardes
/
a
forest
full
of
theuys
and
engynes
a
see
full
of
tempest
and
perylles
/
a
fourneys
brennynge
and
enbraced
with
fyre
and
of
all
synnes
/
a
felde
of
bataylle
and
of
anguysshe
/
where
alwaye
byhoueth
to
lyue
in
warre
&
fyght
ayenste
the
deuylles
whiche
ben
so
subtyll
and
so
sage
.
Thenne
the
grace
of
God
maketh
hym
for
to
fele
aryght
and
perceyue
that
he
felt
nothynge
for
to
gouerne
hym
well
touchynge
his
saluacyon
yet
agayne
whan
the
synner
thynketh
/
consyderethe
and
knoweth
his
synnes
and
his
defautes
that
he
is
full
of
synnes
/
and
voyde
of
all
good
dedes
and
werkes
.
Thenne
them
holy
ghost
maketh
him
to
fele
and
to
know
his
pouerte
/
and
that
he
hath
no
spyrytuell
good
in
hym
After
whan
the
synnar
seeth
tofore
hym
whiche
waye
he
goeth
/
and
he
seeth
the
deth
/
to
whome
noo
man
may
gaynsaye
On
that
other
parte
the
synnar
seeth
the
Iustyce
and
the
vengeaunce
of
god
so
Iuste
&
soo
ryghtfull
whiche
is
so
moche
to
be
doubted
/
by
whos
handes
he
must
passe
/
he
seeth
and
knoweth
the
paynes
horryble
of
helle
from
whome
the
synnar
may
not
escape
.
Thenne
god
gyueth
hym
to
knowe
that
the
power
of
a
man
and
of
a
woman
is
nought
/
and
that
they
may
do
no
thynge
without
the
specyall
grace
of
god
.
Thenne
the
synnar
begynneth
to
haue
the
spyryte
and
yeft
of
drede
.
In
these
thoughtes
and
consyderacyons
ben
the
braunches
of
the
rote
of
the
tree
of
humylyte
.
This
tree
is
planted
besyde
the
fountayne
of
the
drede
of
god
/
of
whiche
it
is
alwaye
arowsed
&
watred
as
well
in
wynter
as
in
somer
.
Now
oughtes
thou
to
knowe
that
these
.vii.
vertues
of
whiche
I
purpose
to
speke
of
haue
eche
of
them
seuen
degrees
/
by
whiche
it
prouffyteth
/
aryseth
/
and
groweth
in
the
herte
of
a
creature
/
and
his
good
werkys
by
whiche
is
sheweth
outewarde
.
For
vertue
groweth
on
hye
/
lyke
as
doeth
the
palme
/
the
cypres
or
the
cedre
/
and
after
spredeth
and
casteth
his
braunches
on
all
sydes
.
¶
Of
the
vertue
of
humylyte
.
Ca.
.
lxxxxix
.
OF
the
vertue
of
humylyte
speketh
saynt
Ancelme
/
and
sayth
that
it
hath
.vii.
degrees
by
whiche
it
mounteth
on
hye
before
that
it
come
to
perfecion
.
Now
vnderstonde
well
how
the
fyrst
degree
of
humylyte
knoweth
his
pouerte
/
his
synnes
/
and
his
defautes
.
For
lyke
as
sayth
saynt
Bernarde
humylyte
is
the
vertue
that
maketh
a
man
to
mespryse
and
despyse
hym self
/
and
holde
hym
for
vyle
whan
he
knoweth
hym self
verayly
¶
This
knowleche
groweth
of
the
.iiii.
rotes
tofore
sayd
.
But
ther
ben
somme
that
knowe
well
theyr
deffautes
and
theyr
synnes
/
and
theyr
pouertees
/
but
they
fele
theym
not
.
Therfore
the
seconde
degre
of
humylyte
/
is
to
fele
and
to
complayne
his
synnes
/
his
defautes
/
his
sorowe
/
and
his
maladye
he
renneth
gladly
to
the
leche
/
that
feleth
hym self
hurte
of
a
wounde
/
and
in
peryll
of
deth
/
and
he
renneth
moche
sone
to
the
physycyen
that
is
seke
/
and
that
hath
euyll
humours
in
his
body
for
to
haue
helthe
and
guaryson
/
and
is
moche
glad
and
Ioyous
whan
he
may
purge
them
and
clense
them
and
therfore
the
thyrde
degre
of
humylyte
is
for
to
confesse
deuoutelye
&
ofte
his
trespaces
and
to
be
wayle
his
synnes
gladly
in
grete
contrycyon
and
repentaunce
and
to
purge
his
herte
fro
all
synnes
.
But
there
ben
somme
that
knowe
well
theyr
defautes
and
fele
theym
and
ben
well
sorowfull
for
theym
but
they
wyll
not
for
ony
thynge
/
that
noo
man
sholde
knowe
them
..
Therfore
is
the
fourth
degre
of
humylyte
holden
for
vyle
and
dyspytous
/
but
there
ben
yet
some
that
well
knowe
fele
and
tell
theyr
defautes
/
&
saye
well
and
Iuge
.
I
am
wycked
&
a
synner
and
suche
and
suche
But
yf
another
sayd
to
them
.
Certaynly
that
is
trouthe
that
thou
sayst
they
sholde
be
dyspleased
and
wexe
strongely
angry
.
Therfore
is
the
fyfth
degre
of
humylyte
to
here
gladly
trouthe
spoken
of
hym self
/
and
that
one
say
to
him
his
defautes
.
And
this
is
the
saynt
Bernarde
sayth
that
the
veray
humble
wolde
be
holden
for
vyle
.
and
wolde
not
be
praysed
that
he
is
humble
.
Therfore
is
the
.vi.
degre
of
humylyte
whan
a
man
suffreth
in
pacyence
that
he
be
foule
treated
and
as
a
persone
dyspysed
.
Lyke
as
dyde
the
good
kynge
Dauyd
the
whiche
suffred
swetely
a
seruaunt
named
Semey
whiche
threwe
at
hym
stones
/
and
sayd
to
hym
grete
velonyes
/
and
all
that
he
knewe
of
euyll
and
harme
.
Yet
there
is
a
degree
in
whiche
there
is
some
of
this
perfeccyon
and
of
this
vertue
of
humylyte
.
That
is
wyll
certaynly
and
desyre
of
herte
without
fayntyse
to
be
reputed
for
vyle
/
and
be
holden
symple
&
fouly
to
be
treated
.
That
is
a
ryght
pouerte
of
spyryte
&
humylyte
of
herte
.
Moche
loued
this
pouerte
in
this
present
worlde
the
ryche
kynge
of
heuen
Ihesu
cryst
.
Moche
loued
he
it
whan
he
bought
it
so
dere
/
whiche
wolde
and
vouched
sauf
to
be
borne
in
a
stable
horyble
and
abhomynable
with
an
oxe
and
an
asse
/
&
wolde
haue
.xxxii.
yere
in
pouerte
.
The
swete
Ihesu
cryste
loued
moche
humylyte
/
whan
he
hym self
that
neuer
dyde
synne
/
he
that
neuer
had
defaute
fought
and
came
amonge
the
theues
That
was
betwene
the
sones
of
Adam
or
formest
fader
and
the
swete
Ihesu
ceyste
cladde
hym
with
clothes
of
a
synner
and
malefactoure
/
bycause
he
was
fouly
treated
Thenne
he
sayde
the
nyght
of
his
cene
or
souper
to
his
appostles
with
grete
desyre
I
haue
desyred
this
pasque
.
That
is
to
saye
this
deth
/
this
shame
and
this
departynge
.
More
hye
may
not
this
trees
mounte
in
humylyte
.
And
who
shall
be
reysed
vnto
this
degre
of
humylyte
/
without
doubte
he
shall
be
well
blessed
in
this
worlde
&
in
that
other
.
For
he
that
sayth
this
is
god
/
may
not
lye
.
For
he
is
the
perfyte
and
souerayne
veryte
whiche
sayth
with
his
blessed
mouthe
in
the
gospell
/
blessed
ben
they
that
be
poore
of
spyryte
/
and
how
that
is
he
techeth
and
sheweth
to
vs
whan
he
sayth
/
lerne
of
me
and
not
of
other
to
be
meke
&
humble
of
herte
/
as
I
am
/
and
ye
shal
fynde
reste
to
your
soules
.
This
reste
&
this
blessednes
none
knowe
it
but
they
that
lerne
it
.
Then
yf
thou
wylte
knowe
what
it
is
/
do
payne
with
all
thy
herte
soo
moche
to
vaynquysshe
thy self
/
that
thou
be
mounted
in
to
the
seuenth
degre
of
humylyte
Thenne
mayst
thou
gadre
of
the
fruyte
and
ete
of
the
tree
of
lyf
/
lyke
as
it
is
sayd
in
th
apocalyps
.
¶
Of
the
rote
of
the
vertue
of
humylyte
.
Ca.
.
C.
OF
the
rote
of
humylyte
growe
.vii.
braunches
.
For
this
vertue
sheweth
hym
in
seuen
maners
.
Fyrst
honourynge
god
/
in
praysynge
other
.
In
adourynge
&
prayenge
god
.
In
louynge
pouerte
.
I
gladly
seruynge
.
In
fleynge
praysynge
/
and
hym self
trustynge
al
in
god
The
veray
meke
&
humble
honoureth
God
in
thre
maners
.
For
he
byleueth
hym
symply
/
he
prayseth
hym
truly
and
he
prayeth
hym
deuoutelye
/
he
honoureth
hym
fyrst
in
that
/
that
he
byleueth
hym
symply
and
stedfastly
of
all
that
/
whiche
is
sayd
in
holy
scrypture
/
lyke
as
a
lytell
chylde
beleueth
his
mayster
/
and
of
this
reason
hath
our
fayth
meryte
.
Thenne
who
beleueth
well
/
it
dooth
hym
grete
honoure
/
lyke
as
he
dooth
grete
honoure
to
a
man
whan
he
beleueth
hym
vpon
his
symple
worde
.
And
this
is
the
begynnynge
of
well
doynge
/
whiche
is
necessarye
to
all
them
that
wyll
saue
them self
/
as
sayth
saynt
Poule
.
That
is
to
beleue
god
on
his
symple
worde
/
that
all
is
true
what
someuer
is
sayd
of
hym
onely
/
without
to
seke
other
reason
or
to
requyre
other
profe
.
Therfore
ben
the
heretykes
and
proude
men
dampned
.
For
they
wolde
not
beleue
god
without
good
wedde
.
That
is
for
to
vnderstande
/
yf
that
they
se
not
quycke
reason
in
all
that
whiche
god
sayth
/
but
to
the
quycke
reason
they
holden
theym
/
lyke
as
the
vsurer
holdeth
hym
on
his
pledge
or
wedde
that
wyll
truste
no
persone
by
his
symple
worde
.
And
herof
ben
comen
all
the
euyll
heresyes
and
vnbeleues
.
For
the
proude
aungelles
that
wolde
compare
theyr
wytte
to
the
sapyence
of
Ihesu
Cryst
/
dayned
not
to
beleue
that
god
sayd
/
but
yf
he
shewed
to
them
quycke
reasons
or
good
open
myracle
.
But
we
that
kepe
the
veray
faythe
beleue
an
hondred
folde
better
/
this
that
he
sayth
that
may
not
lye
/
that
is
god
/
than
we
doo
the
myracles
ne
reason
/
ne
that
whiche
we
se
.
God
sayth
that
euery
persone
shall
be
Iuged
after
his
werkes
/
god
sayeth
that
of
euery
ydle
worde
/
vs
behoueth
to
gyue
accomptes
at
the
daye
of
Iugement
.
But
the
meke
and
the
humble
that
this
hereth
and
beleueth
and
dredeth
and
doubteth
&
doothe
payne
to
kepe
his
herte
/
and
soo
his
mouthe
/
and
all
his
werkes
shall
not
be
Iuged
.
¶
After
the
veraye
humble
dooth
prayse
god
truly
for
all
the
goodes
and
benefayts
that
he
hath
done
to
hym
/
and
that
he
dooth
to
hym
dayly
&
that
he
yet
shall
doo
/
after
lyke
as
we
haue
shewed
afore
in
the
trayte
of
pryde
.
The
humble
persone
is
lyke
a
poore
man
/
whiche
of
a
lytell
almesse
hath
grete
Ioye
/
&
thanketh
with
all
his
herte
his
benefactour
.
Thenne
whan
the
humble
seeth
nothynge
in
hym
/
by
whiche
he
is
worthy
to
haue
good
or
brede
or
other
thynge
of
whiche
he
vseth
he
knoweth
seeth
/
vnderstondeth
/
byleueth
/
&
doubteth
not
of
all
that
god
sendeth
/
yeueth
and
leneth
hym
/
and
bycause
that
the
veray
humble
draweth
nothynge
to
him
self
of
the
goodes
of
his
lorde
/
whiche
passen
by
his
honde
/
therfore
is
he
a
trewe
seruaunte
as
saynt
bernarde
sayth
.
After
the
veray
humble
adoureth
god
&
prayeth
hym
deuoutely
/
that
is
to
saye
with
veray
teerys
whiche
comen
of
the
grace
of
god
and
of
ryght
felynge
of
the
herte
.
For
hym
semeth
that
he
is
lyke
a
chylde
that
is
all
naked
tofore
his
maystre
&
that
can
not
his
lesson
/
or
that
he
is
lyke
to
the
poore
man
endetted
/
whiche
is
fallen
in
the
hondes
of
his
credytour
/
&
hath
not
whereof
he
may
fyne
ne
paye
his
debte
.
Or
that
he
be
lyke
a
theef
proued
that
is
taken
with
an
hondred
trespaces
/
and
that
hath
the
corde
aboute
his
necke
/
or
that
he
be
lyke
the
lame
man
that
lyeth
at
chirche
dore
/
whiche
hath
no
shame
to
shewe
his
maladye
and
his
soores
to
them
that
passe
by
/
for
cause
that
eche
body
sholde
haue
pyte
on
hym
.
Yf
the
wylte
thenne
lerne
to
praye
god
/
praye
and
adoure
hym
aryght
/
these
.iiii.
thynges
aforsayd
shall
enseygne
and
teche
the
that
is
to
wete
/
the
chylde
/
the
man
endetted
/
the
theef
/
and
the
lame
man
.
¶
Of
hym
that
is
veray
humble
and
meke
.
Ca.
C.i.
THe
custome
is
of
a
veray
meke
&
humble
man
to
prayse
another
&
gyue
him
loos
/
to
him
afore
alowe
hym
with
his
mouthe
/
&
by
werkes
to
bere
hym
honour
he
is
lyke
the
lytell
bee
that
maketh
the
hony
/
whiche
escheweth
stynkes
/
and
secheth
floures
of
the
felde
&
souketh
the
dewe
and
the
substaunce
of
them
/
and
maketh
hony
for
to
garnysshe
with
his
hous
.
Thus
dooth
the
veray
humble
/
whiche
taketh
none
hede
of
the
stenches
/
the
synnes
/
and
defautes
of
other
.
But
all
the
godes
that
other
do
/
he
holdeth
theym
loueth
and
prayseth
and
souketh
the
swetenes
of
deuocyon
of
his
herte
with
whiche
his
conscience
is
replenysshed
.
The
veray
humble
seeth
none
so
ylle
a
thynge
/
ne
so
harde
/
ne
so
synfull
/
but
that
he
can
drawe
mater
to
alowe
and
prayse
god
.
In
his
herte
he
preyseth
other
in
thre
maners
.
For
he
beleueth
more
the
wyt
of
an
other
man
/
than
the
wytte
of
hymselfe
/
he
wyll
that
the
wyll
of
other
men
be
do
soner
than
his
owne
.
All
the
contrarye
dooth
the
proude
man
lyke
as
we
haue
shewed
tofore
.
After
also
the
veray
meke
and
humble
man
alloweth
&
prayseth
other
men
by
worde
.
The
good
dedes
the
other
haue
done
he
enhaunceth
and
prayseth
them
/
and
the
euyll
dedes
he
excuseth
and
maketh
them
lesse
.
The
veraye
meke
man
tourneth
to
the
meane
thynge
in
to
good
/
and
vnderstandeth
them
alway
to
the
best
/
&
this
is
ayenst
the
euyll
tatches
of
the
myssayers
/
whiche
enhaunce
the
euyll
dedes
&
mynysshe
the
good
/
&
the
meane
preuerteth
&
torne
to
the
werst
.
The
veray
meke
and
humble
prayseth
by
werke
/
&
honoureth
in
dede
euerych
as
he
ought
to
do
&
as
he
may
doo
without
mysdoynge
.
Thus
dooth
not
the
proude
man
/
but
all
the
contrary
lyke
as
we
haue
sayd
tofore
in
the
treatyse
of
the
synne
of
pryde
.
¶
Of
hym
that
is
humble
of
hert
.
Ca.
C.ii.
THe
custome
is
of
him
that
hath
an
humble
hert
that
all
his
good
dedes
he
hath
behynde
hym
at
his
backe
/
and
all
his
euyll
/
his
sinnes
&
all
his
defautes
he
hath
alwaye
in
mynde
tofore
his
eyen
/
&
the
good
dedes
of
other
he
hath
alwaye
tofore
his
eyen
/
and
the
euyll
defautes
and
synnes
of
all
other
he
setteth
them
behynde
hym
at
his
backe
as
in
oblyaunce
or
forgetinge
.
And
herof
happeth
oftymes
that
the
veray
meke
and
humble
man
the
more
he
prayseth
other
and
honoureth
/
so
moche
more
he
dysprayseth
hymselfe
.
The
veray
humble
and
meke
persone
of
herte
is
lyke
the
auarycyous
and
coueytous
man
that
hath
alway
his
eyen
on
the
goodes
that
other
haue
/
and
that
they
do
.
And
alway
hym
semeth
that
he
hath
noo
spyrytuall
good
in
hym
.
For
lyke
as
there
is
an
euyll
proude
man
/
so
is
there
veray
meke
and
humble
.
He
that
is
veray
humble
of
herte
is
lyke
a
lytell
chylde
whiche
is
sone
of
a
kynge
and
heyre
of
the
realme
/
whiche
wepeth
&
cryeth
/
and
knoweth
nothynge
of
his
hyenes
ne
of
his
ryches
.
He
is
also
lyke
vnto
the
symple
shepe
/
in
whome
all
is
good
&
prouffytable
/
the
wolle
/
the
felle
/
the
flesshe
/
the
mylke
/
and
his
donge
/
and
the
shepe
knoweth
nothinge
of
it
/
ne
he
thynketh
on
it
/
and
in
this
maner
sayth
the
grete
Patryarke
Abraham
of
hym selfe
/
that
he
was
nothynge
but
asshes
and
poudre
.
And
holy
Iob
that
was
soo
grete
&
ryche
in
the
worlde
sayd
in
lyke
wyse
.
And
saynt
Andrew
that
sayd
also
of
hym selfe
/
what
am
I
but
asshes
/
duste
fylthe
/
rotynnes
/
a
worme
/
wynde
/
shadowe
/
leues
that
the
wynde
bereth
away
/
&
drye
stupple
which
is
nought
but
for
the
fyre
.
And
lyke
as
the
veraye
humble
persone
of
herte
prayseth
&
honoureth
other
with
his
hert
&
mouth
&
also
in
dede
as
we
haue
sayd
.
Ryght
so
dyspyseth
he
him
self
in
these
.iii.
maners
.
It
semeth
to
hym
lyke
as
saynt
Iherome
sayth
of
hym selfe
/
whan
that
I
ete
or
drynke
or
that
I
wake
or
slepe
/
alwaye
me
thynketh
that
the
fereful
trompe
of
the
daye
of
Iugement
bloweth
in
mynerys
sayenge
/
come
to
thy
Iugement
/
come
to
thy
Iugement
/
and
by
cause
that
he
wyll
not
be
Iuged
of
his
synnes
/
he
seeseth
not
but
euery
daye
purgeth
hymself
/
kepeth
and
clenseth
hym
from
all
synnes
and
Iugeth
/
condempneth
/
and
repreueth
al
his
werkes
and
his
wordes
/
he
cryeth
&
nombreth
/
poyseth
counterpoyseth
and
repreueth
/
for
he
fyndeth
more
chaffe
than
grayne
/
that
is
to
vnderstonde
more
of
synnes
than
of
good
dedes
.
And
by
cause
that
he
wyll
not
be
Iuged
at
the
dethe
of
Iustyce
/
wyll
he
not
leue
but
that
lytell
and
grete
be
examyned
and
sayd
/
and
also
Iuged
in
the
court
of
mercy
that
is
in
holy
confessyon
.
In
that
court
who
counteth
well
aryght
/
is
all
quyte
of
his
synnes
.
But
in
the
courte
of
Iustyce
whiche
shal
be
at
the
daye
of
Iugement
/
whome
someuer
he
oweth
he
must
paye
.
Ne
neuer
shall
he
mowe
be
aquyted
/
and
therfore
he
shall
be
perdurably
dampned
.
For
he
must
rendre
or
pendre
/
that
is
hanged
Alas
caytyf
what
shal
he
paye
that
hath
no
thynge
/
but
the
body
whiche
is
charged
and
all
full
of
deedly
synnes
who
that
well
vnderstode
&
felte
these
thynges
/
he
sholde
holde
&
kepe
hym
fro
all
synnes
/
&
shold
withdrawe
hym
fro
mockeryes
and
lesynges
/
whiche
they
contryue
ayenst
the
veray
meke
&
humble
persones
whiche
drede
god
and
loue
hym
/
by
cause
they
fere
&
drede
hym
/
they
wyll
kepe
them
clene
without
ordure
of
synne
and
confesse
them
gladly
and
ofte
/
but
lytell
auaylleth
confessyon
without
repentaunce
/
and
without
penaunce
/
&
with-good
Iugement
/
and
that
Iustyce
be
not
done
truly
/
&
therfore
all
in
lyke
wyse
as
the
veraye
meke
and
humble
persone
maketh
of
hymselfe
veray
Iugement
in
bytter
contrycyon
of
herte
/
and
in
veray
confessyon
of
mouth
/
and
satysfaccyon
&
penaunce
of
veraye
Iustyce
/
he
Iugeth
hym selfe
as
a
these
and
putteth
hym
verely
on
the
gybet
of
penaunce
without
fayntyse
&
without
ypocrysye
.
¶
How
a
man
ought
to
hate
pryde
.
Ca.
C.iii.
HE
that
hateth
pryde
/
he
loueth
pouerte
/
and
setteth
his
herte
lowe
&
in
humylyte
/
&
therfore
all
they
that
ben
veraye
humble
loueth
pouerte
/
&
ben
poore
of
speryte
.
The
veray
humble
persone
loueth
pouerte
for
thre
reasons
/
that
is
to
wete
/
for
the
perylles
that
ben
in
gouernaunce
of
rychesses
/
for
the
goodes
that
ben
in
good
and
veray
pouerte
/
and
for
by
cause
that
god
loueth
soo
moche
pouerte
/
as
whan
he
was
here
in
this
worlde
he
loued
it
/
&
yet
loueth
/
and
all
them
that
loue
it
/
lyke
as
holy
scrypture
wytnesseth
it
/
wherof
Ihesu
cryste
sayth
by
Dauyd
in
his
psaulter
/
that
god
hereth
the
prayers
/
and
desyres
of
poore
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
poore
/
&
hath
gyuen
to
them
power
to
Iuge
the
other
.
And
our
lorde
at
the
begynnynge
of
his
fayre
sermon
sayth
that
blyssed
be
the
poore
/
and
then
he
accursed
the
ryche
that
haue
here
theyr
heuen
.
But
the
veray
heuen
celestyall
he
hathe
gyuen
to
the
poore
/
so
that
they
may
gyue
it
&
sell
it
/
and
the
worlde
wyll
not
beleue
that
god
say
trouthe
/
ne
that
pouerte
be
blyssed
.
But
god
sayth
thus
in
the
gospell
/
fayr
fader
I
praye
the
&
thanke
the
/
that
the
hast
hyd
these
thynges
fro
the
wyse
/
and
hast
manyfested
and
shewed
it
to
the
humble
and
meke
.
The
humble
and
poore
of
spyryte
seen
god
/
here
hym
wel
and
byleue
hym
well
/
and
louen
better
an
hondred
folde
theyr
pouerte
/
than
the
couetous
man
loueth
his
rychessys
.
In
threthynges
sheweth
a
man
that
he
loueth
pouerte
/
whan
he
loueth
and
holdeth
gladly
the
companye
of
the
poore
/
and
loueth
them
and
holdeth
them
companye
/
lyke
as
Ihesu
Cryste
dyd
as
longe
as
he
was
in
this
worlde
for
naturally
the
lambes
flee
fro
the
wulues
and
withdrawe
fro
them
/
and
the
chyldren
withdrawe
them
and
flee
the
companye
of
grete
people
/
and
the
humble
and
meke
people
withdrawe
them
gladly
fro
the
proude
people
.
The
lyf
of
a
poore
persone
is
lytel
and
poore
/
for
he
requyreth
not
ne
axeth
precyous
metes
ne
oultrageous
vesture
ne
clothynge
/
ne
he
secheth
no
bobaunce
/
ne
no
pryde
/
in
robes
ne
in
rydynge
/
ne
in
householde
/
ne
in
meyne
ne
in
feeste
ne
in
companye
.
And
it
suffyseth
to
the
veray
poore
that
he
haue
onelye
his
sustenaunce
.
The
veray
poore
persone
suffreth
in
pacyence
hungre
and
thryste
/
colde
and
hete
/
lothynges
and
vylonnyes
&
many
bytter
trybulacyons
for
the
loue
of
Ihesu
Cryst
and
of
his
passyon
.
And
all
these
the
euyll
poore
man
doth
&
suffreth
ayenst
his
wyll
The
veray
humble
and
the
veray
poore
suffreth
gladly
all
euyls
&
all
aduersytes
for
the
loue
of
god
/
yet
ageyne
it
is
the
custome
of
a
poore
man
/
that
yf
he
haue
no
thynge
/
and
may
gete
ne
wynne
no
thynge
/
he
is
not
ashamed
to
aske
and
demaunde
/
and
the
veray
humble
beggeth
all
daye
and
requyreth
the
prayers
and
the
orysons
of
good
people
and
of
the
frendes
of
god
/
and
the
veray
humble
trusteth
more
in
theyr
ayde
/
than
he
doth
in
his
owne
good
dedes
.
¶
Of
dyuers
estates
of
pryde
.
Ca.
C.iiii.
DRyde
loueth
the
hye
place
aboue
.
Humylyte
loueth
the
lowe
place
bynethe
.
This
is
the
dyamonde
of
the
noble
nature
that
dayneth
not
to
sytte
in
golde
/
but
in
poore
metall
as
in
yron
/
in
lyke
wyse
as
is
the
sheef
of
wheet
beten
/
the
grayn
is
vnder
and
the
chaffe
is
aboue
.
But
our
lorde
shall
sell
his
whete
at
the
day
of
dome
al
wynewed
as
sayth
the
gospell
/
and
he
shall
caste
the
chaffe
in
to
the
fyre
of
hell
/
and
the
grayne
in
to
the
garner
of
heuen
/
how
moche
more
the
golde
is
fyne
and
pure
/
soo
moche
more
is
it
heuy
/
and
the
more
it
weyeth
the
sooner
it
gooth
doune
to
the
botom
/
and
the
more
that
a
man
is
meke
&
humble
/
the
more
loueth
he
the
lowe
place
/
lyke
as
dyde
Ihesu
cryste
and
his
swete
moder
whiche
gaue
to
vs
ensample
to
serue
and
to
obeye
.
Not
onely
to
the
gretest
but
to
the
leest
.
And
how
moche
more
the
seruyce
is
vyle
&
dyspysable
so
moche
gladly
dooth
it
the
humble
and
meke
.
Therfore
our
lorde
Ihesu
cryst
taught
his
appostles
to
wasshe
the
fete
by
humylyte
.
Thenne
humylyte
is
proprely
moder
of
obedience
/
and
nouryssheth
it
/
ensygneth
&
kepeth
it
that
it
be
not
corrupt
by
vaynglory
/
by
heuynes
ne
by
murmure
/
ne
by
propre
wyt
/
ne
by
propre
wyll
/
ne
by
aduersyte
/
ne
by
ony
other
maner
/
&
it
is
to
wete
that
there
be
.vii.
adournementes
of
obedyence
.
The
fyrst
the
one
obeye
anone
prestly
/
gladly
/
symply
/
purely
/
generally
/
vyly
/
&
vygorously
.
The
humble
is
poore
tofore
his
eyen
&
naked
/
&
hath
not
to
do
for
hym selfe
/
&
therfore
he
is
alway
redy
/
as
the
morones
in
the
see
in
theyr
shyppes
the
anone
as
they
here
the
voyce
of
the
gouernour
/
they
obey
vnto
hym
&
renne
as
they
were
enraged
.
The
humble
obeyth
gladly
/
that
the
paynes
/
the
perylles
/
and
the
deth
he
receyueth
to
his
power
with
grete
ioye
for
the
loue
that
he
hath
to
obedyence
.
Therfore
sayd
Dauyd
the
prophete
in
the
psaulter
/
that
he
loued
better
the
commaundementes
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
go
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
wyfe
to
her
husbonde
/
whiche
wyll
to
no
man
obeye
folyly
/
but
to
her
husbonde
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
worlde
/
and
desyreth
noo
thynge
but
to
plese
god
.
After
the
veray
humble
is
ryght
vygorous
/
ryghe
swyfte
&
open
/
whan
he
bereth
the
vertue
of
obedyence
and
the
loue
of
god
and
doth
it
to
his
prelate
.
But
whan
his
owne
wyl
bereth
hym
and
ledeth
Thenne
he
is
heuy
and
slowe
to
do
well
/
lyke
vnto
the
sterre
named
saturnus
that
renneth
as
moche
in
one
daye
with
the
fyrmament
/
whan
the
fyrmament
ledeth
her
/
as
she
doeth
in
.xxx.
yere
in
her
propre
cours
.
Also
the
veray
meke
and
humble
obeyeth
generally
ouerall
and
in
al
places
/
where
he
byleueth
that
it
playseth
god
/
and
in
all
thynges
lyke
as
doth
the
asse
of
the
mylle
/
that
as
gladly
bereth
barly
as
whete
/
and
lede
as
golde
/
&
whete
to
a
poore
man
as
to
a
ryche
man
.
¶
Also
the
veray
meke
is
made
stronge
.
For
he
chaungeth
his
strength
with
the
strength
of
god
/
lyke
as
sayth
the
prophete
Isaye
.
and
therfore
there
is
no
thynge
but
the
veray
humble
may
well
bere
:
For
god
bereth
hym
and
his
dedes
.
Thenne
he
obeyeth
vygorously
and
perseuerauntly
.
For
he
is
neuer
nomore
wery
than
the
sonne
is
/
that
god
ledeth
and
conduyteth
/
and
the
lenger
it
lyueth
the
more
groweth
her
force
and
her
vygour
.
Now
mayst
thou
see
clerely
how
humylyte
techeth
the
well
&
parfytely
to
serue
&
obeye
god
.
Of
the
techynge
and
doctryne
of
our
lorde
.
Ca.
C
v.
OVr
sauyour
Ihesu
cryste
the
grete
mayster
of
humylyte
and
mekenes
whan
he
had
preched
and
fedde
his
people
/
and
heled
the
seke
men
and
lame
.
Thenne
he
fledde
awaye
fro
the
people
in
to
the
mountayne
/
for
to
be
in
oryson
for
to
ensygne
and
gyue
vs
an
example
to
flee
the
praysynge
and
laudynge
of
the
worlde
and
therfore
the
true
humble
herte
lyke
as
he
payneth
to
do
wel
whan
he
obeyeth
.
Ryght
soo
he
payneth
hym
to
fle
the
praysynge
of
the
worlde
/
and
to
hyde
hym
for
to
kepe
hym
fro
the
wynde
of
vaynglory
.
And
to
fyxe
hym
in
the
shadow
of
the
roche
/
lyke
as
Ysaye
the
prophete
sayth
fro
the
tempest
of
euyll
tonges
.
This
roche
is
Ihesu
Cryst
hym self
whiche
is
the
refuge
and
the
charyte
to
humble
and
meke
.
To
this
roche
that
is
our
sauyour
Ihesu
cryst
fleeth
the
humble
and
debonayre
herte
charged
with
thornes
/
lyke
as
is
the
yrchyn
/
that
is
to
say
of
sharpenesse
of
penaunce
.
This
is
the
douehous
in
to
whiche
fleeth
for
refuge
the
doues
of
our
lorde
/
that
ben
the
meke
humble
and
symple
hertes
flee
thyder
to
refuge
for
the
foules
of
proy
or
rauayne
/
the
whiche
ben
the
deuylles
whiche
alwaye
seche
to
dampne
the
soules
whan
an
humble
herte
hathe
done
so
moche
that
he
is
entred
in
to
this
roche
as
the
doue
in
to
a
doue
hous
/
that
is
whan
he
remembreth
well
the
lyfe
of
Ihesu
cryste
/
and
his
blyssed
passyon
/
thenne
he
forgeteth
all
his
sorowes
/
and
prayseth
lytell
all
that
the
worlde
hath
and
is
worthe
/
and
may
be
of
value
a
good
herte
that
hath
assayed
this
/
desyreth
no
thynge
soo
moche
as
to
be
forgoten
to
the
worlde
.
The
worlde
is
to
him
a
grete
burden
and
charge
/
and
moche
besynes
/
for
as
the
wyse
man
sayth
.
The
good
man
is
neuer
more
sure
than
whan
he
is
alone
without
company
and
felaushyppe
/
ne
more
in
werkes
than
whan
he
is
ydle
/
for
he
is
than
with
.ii.
of
his
best
frendes
/
that
is
with
god
and
with
his
owne
self
.
¶
There
a
deuout
contemplatyfe
herte
treateth
of
his
grete
quarelles
and
complayntes
by
the
whiche
all
other
werkes
and
operacyons
semeth
to
hym
truffes
&
nought
/
&
al
vanytees
.
There
he
acompteth
with
god
/
and
god
with
hym
by
holy
thoughtes
&
by
feruent
desyres
.
Thenne
he
feleth
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
shamefestnes
whiche
is
one
of
the
fayr
doughters
of
humylyte
/
for
al
in
lyke
wyse
as
a
damoysel
that
loueth
paramours
with
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.
C
vi
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
troublous
to
the
regarde
of
that
grete
clerenesse
/
soo
wyde
to
the
regarde
of
that
grete
plente
.
Thene
he
dyspreyseth
and
dyspyseth
certaynly
all
the
rychesses
of
the
worlde
/
beautees
/
honoures
/
and
noblesses
.
Thenne
it
semeth
to
hym
that
it
is
but
a
playe
of
chyldren
that
playe
in
the
waye
/
and
moche
trauayle
theym selfe
and
wynne
nothynge
.
It
semeth
that
all
is
but
wynde
and
dremes
as
sayth
Salamon
.
Thenne
he
begynneth
to
deye
to
the
worlde
/
and
lyue
to
god
as
sayth
saynt
Poule
.
Thenne
is
the
soule
so
poore
of
spyryte
that
it
hath
nought
.
For
god
hath
his
spyryte
taken
from
hym
and
rauysshed
it
and
replenysshed
with
his
gyftes
/
as
he
dyde
to
thappostles
on
whytsonday
.
Thenne
the
holy
ghoste
gyueth
to
hym
so
grete
an
hert
/
that
the
prosperyte
ne
aduersyte
of
the
worlde
he
prayseth
noo
thynge
at
all
/
&
with
this
he
gyueth
to
hym
so
holy
and
so
ferme
a
conscyence
/
that
he
awayteth
hardely
the
dethe
/
and
he
hath
in
god
so
grete
faythe
/
and
hope
/
that
there
is
nothynge
but
he
dare
entrepryse
it
for
the
loue
of
god
/
for
he
hath
that
faythe
of
whiche
god
speketh
in
the
gospell
/
whiche
is
lykened
to
mustarde
sede
/
by
whiche
he
may
commaunde
to
roches
and
mountaynes
/
&
they
shall
obey
to
hym
.
Of
the
cōparysōs
of
mustarde
sede
to
the
loue
of
god
.
C.vii
THe
sede
of
mustarde
is
moche
lytell
/
but
it
is
moche
stronge
and
sharpe
.
And
it
is
hote
in
the
fourthe
degree
as
the
physycyens
sayeth
.
by
the
heet
is
vnderstanden
loue
.
The
fyrste
degre
of
loue
as
sayth
Bernarde
/
is
whan
a
man
feleth
nothynge
of
loue
but
of
hymself
/
&
of
his
owne
ꝓffyte
The
.ii.
is
whan
he
begynneth
to
loue
god
.
The
.iii.
is
whan
he
loueth
best
god
/
and
loueth
hym
proprely
for
his
bounte
.
The
fourth
is
whan
he
is
soo
esprysed
with
this
holy
loue
/
that
he
ne
loueth
hym self
ne
none
other
thynge
but
god
/
or
for
god
/
or
with
god
.
And
vnto
this
loue
bryngeth
him
veray
humylyte
.
¶
Now
mayst
thou
see
clerely
that
the
poore
of
spyryte
ben
blessed
.
For
they
be
so
humbled
and
voyde
of
theyr
spyryte
/
that
theyr
spyryte
is
al
mynuysshed
/
for
god
hath
it
al
/
and
the
holy
ghoost
hath
replenysshed
the
hous
of
his
herte
/
and
is
there
lorde
/
&
enhaunceth
them
that
ben
poore
of
spyryte
.
These
ben
the
veray
meke
and
humble
/
whome
he
maketh
to
regne
in
heuen
by
holy
hope
and
by
holy
conscyence
/
and
therfore
sayth
our
lorde
in
the
gospel
/
that
the
royame
of
heuen
is
theyres
.
Not
onely
by
promesse
/
but
by
fyne
certeynte
/
lyke
as
they
that
begane
somtyme
to
receyue
the
fruytes
and
the
rentes
how
they
sholde
be
blessed
in
that
other
worlde
.
That
may
no
man
knowe
vnto
the
tyme
that
he
be
there
.
For
the
herte
of
a
mortal
man
may
not
thynke
it
/
ne
expresse
with
mouthe
/
ne
also
here
it
with
his
ecrys
.
¶
Of
the
gyftes
of
holy
drede
&
of
pyte
.
Ca.
.
Cviii.
THe
fyrst
gyfte
of
the
holy
ghoost
maketh
the
herte
humble
dredefull
and
to
doubte
god
and
hate
all
synnes
/
and
therfore
it
is
named
the
gyftes
of
drede
¶
The
seconde
gyfte
of
pyte
maketh
the
herte
swete
debonayre
and
pyteous
.
And
therfore
is
it
named
the
gyfte
of
pyte
.
And
that
is
proprely
a
dewe
and
a
traycle
ayenst
the
venym
of
felonnye
/
and
in
especyall
ayenste
the
venym
of
the
synne
of
enuye
/
of
whiche
we
haue
spoken
tofore
.
For
this
gyfte
of
pyte
taketh
awaye
&
plucketh
of
the
herte
the
rote
of
enuye
/
&
there
heleth
it
parfyghtely
Thenne
the
herte
that
receyueth
this
gyft
/
and
feleth
in
hym
a
dewe
/
whiche
maketh
hym
to
germyn
a
swete
rote
/
and
ryght
well
attempred
/
that
is
good
loue
/
oute
of
whiche
groweth
a
fayre
tree
berynge
grete
fruyte
/
that
is
a
fayre
vertue
and
good
that
is
called
in
latyn
mansuetudo
.
That
is
to
say
swetenes
and
debonayrte
of
herte
/
whiche
maketh
a
man
swete
/
debonayr
/
charytable
/
and
amyable
.
For
this
vertue
maketh
a
man
to
loue
his
neyghbour
parfytely
/
&
hym selfe
after
god
.
This
tree
hath
vii
.
degrees
by
whiche
he
mounteth
on
heyght
.
These
.vii.
degrees
sheweth
to
vs
saynt
Poule
/
there
where
he
admonesteth
and
prayeth
that
we
doo
payne
to
that
/
that
we
be
all
one
in
god
.
The
fyrst
reason
is
that
we
haue
al
one
herte
/
the
hye
and
the
lowe
/
the
poore
and
the
ryche
.
That
is
that
we
haue
all
one
fader
in
heuen
.
That
is
god
whiche
made
vs
all
comunely
to
his
ymage
and
semblaunce
And
bycause
that
all
we
haue
one
creatoure
and
maker
whiche
made
vs
all
of
one
mater
and
of
one
fourme
/
&
to
one
ende
/
that
is
that
we
be
all
in
hym
and
with
hym
.
Lyke
as
he
sayth
in
the
gospel
.
It
is
moche
grete
reason
that
we
loue
eche
other
/
for
the
beestes
/
and
the
byrdes
loueth
his
semblable
.
The
seconde
reason
is
that
we
be
all
crysten
&
baptysed
in
the
sacrament
of
baptym
poore
and
ryche
.
That
is
that
we
be
all
wasshen
with
the
precyous
blode
of
Ihesu
cryste
.
And
we
were
redemed
with
one
maner
money
/
and
as
moche
cost
that
one
as
that
other
Moche
thenne
owe
we
to
loue
eche
other
&
to
honoure
.
for
god
hath
moche
loued
vs
and
praysed
vs
/
&
hath
made
vs
of
grete
dygnyte
.
The
thyrde
reason
is
bycause
we
haue
all
one
fayth
and
ben
bounden
all
to
one
lawe
whiche
all
is
accomplysshed
/
Lyke
as
saynt
Poule
sayeth
in
this
worde
/
Loue
thy
neyghboure
as
thy selfe
.
Of
this
det
is
no
man
quyte
for
ony
thynge
that
he
can
do
/
this
det
oweth
eche
man
to
other
/
and
who
that
moost
rendreth
moost
oweth
.
¶
The
fourth
reason
is
that
we
haue
all
one
mayster
and
one
lorde
that
is
god
of
whome
he
holde
all
body
and
soule
/
and
all
that
we
haue
/
he
made
vs
all
and
fourmed
/
&
hath
vs
all
redemed
of
a
lyke
pryce
/
he
shall
Iuge
vs
all
/
and
rewarde
largely
to
all
them
that
shall
haue
kepte
and
holden
his
commaundementes
/
&
that
haue
loued
eche
other
truely
.
The
fyfthe
reason
is
bycause
that
we
be
all
felawes
in
the
hoost
of
our
lorde
/
And
we
be
all
his
knyghtes
and
souldyours
/
whiche
we
all
abyde
one
rewarde
/
that
is
the
glory
perdurable
/
and
loue
and
company
of
all
sayntes
.
¶
The
.vi.
reason
is
that
we
lyue
all
of
one
speryte
spyrytually
/
lyke
as
we
lyue
of
one
ayre
corporally
.
By
this
spyryte
we
ben
all
sones
of
god
by
adopcyon
.
That
is
by
aduoery
/
and
sones
of
holy
chyrche
/
brethren
germayne
of
fader
and
moder
/
a
spyrytuell
fraternyte
/
whiche
is
better
worthe
than
a
carnall
fraternyte
/
lyke
as
the
speryte
is
of
more
value
than
the
body
.
¶
The
seuenth
reason
is
bycause
that
we
ben
all
membres
of
one
body
/
of
whiche
Ihesu
cryste
is
the
hede
/
and
we
ben
the
membres
the
whiche
lyueth
all
of
one
meet
.
That
is
of
the
precyous
flesshe
and
blode
of
our
sauyour
Ihesu
cryste
/
the
whiche
so
moche
loueth
vs
/
and
vs
holdeth
so
dere
and
well
be
loued
/
that
he
gyueth
vnto
vs
his
ryght
precyous
blode
for
too
drynke
/
and
his
dygne
and
precyous
flesshe
for
to
ete
.
Therfore
remembreth
vs
so
oft
saynt
Poule
this
loue
whiche
he
sheweth
vnto
vs
.
For
a
more
quicker
reason
ne
more
fayrer
example
may
he
not
shewe
vnto
vs
of
veray
amyte
and
frendshyp
/
yf
so
be
that
thou
thynke
well
and
stedfastly
on
these
toforesayd
reasons
.
Thou
shalte
fynde
.vii.
degrees
of
amytye
and
frendshyppes
the
whiche
cometh
of
the
gyftes
of
pyte
.
¶
Of
.vii.
maners
of
spyrytuell
loue
.
Ca.
.
Cix
.
OF
this
stocke
and
oute
of
this
rote
growen
vii
braunches
.
For
this
vertue
sheweth
him
in
seuen
maners
lyke
as
loue
is
knowen
/
whiche
is
emonge
the
membres
of
a
body
in
vii
.
maners
.
Fyrst
the
one
of
the
membres
kepeth
and
countregardeth
the
other
/
that
it
do
to
hym
none
euyll
/
ne
that
it
faylle
hym
not
/
ne
that
it
doo
hym
none
harme
ne
domage
to
his
power
/
and
herin
we
vnderstonde
our
Innocency
whiche
we
ought
to
kepe
eche
anenst
other
.
For
this
commaundement
is
wryton
in
the
herte
of
euery
persone
.
That
is
that
thou
do
to
another
after
god
that
/
whiche
thou
woldest
that
he
dyd
to
the
and
that
thou
sholdest
not
do
to
another
/
otherwyse
than
thou
woldest
sholde
not
be
doone
to
the.
Ne
the
thy
ryght
honde
sholde
smyte
the
lyft
honde
.
Also
that
one
membre
suffre
swetely
that
other
that
it
doo
to
it
no
harme
/
ne
no
vengeaunce
ne
wrathe
.
But
yf
that
one
membre
haue
harme
or
hurte
/
that
other
membres
fele
it
.
And
in
this
vnderstonde
we
parfyght
debonayrte
whiche
hath
iii.
degrees
.
The
fyrst
is
that
he
reuenge
hym
not
.
The
seconde
that
he
reteyne
not
wrathe
ne
yre
.
The
thyrde
that
he
ne
fele
no
moeuynge
of
hate
ne
yre
towarde
his
neyghboure
for
ony
thynge
that
he
doth
.
¶
Also
the
membres
obeyen
al
to
theyr
souerayn
.
For
they
do
al
to
theyr
power
that
/
whiche
the
herte
comaundeth
them
/
and
the
eyen
ensygnen
them
.
In
this
vnderstonde
we
the
vertue
of
obedyence
of
whiche
we
haue
spoken
tofore
/
whiche
ought
for
to
be
apparaylled
and
aourned
in
loue
and
in
charyte
as
lyke
as
sayth
saynt
Peter
the
appostle
.
Also
that
one
membre
helpeth
that
other
/
and
serueth
that
other
without
daunger
or
peryll
/
without
contradyccion
and
without
auaryce
.
And
herin
we
vnderstande
the
vertue
/
the
whiche
is
called
charyte
/
of
whiche
a
man
thenne
helpeth
and
socoureth
an
other
gladly
with
the
power
the
god
hath
gyuen
hym
/
or
he
ensygneth
or
counceyleth
with
the
wytte
that
he
hath
.
Or
he
gyueth
and
departeth
largely
for
the
loue
of
god
the
goodes
and
rychesses
that
he
hath
.
Thenne
is
sayd
of
hym
that
he
is
moche
charytable
/
and
thus
commaundeth
to
vs
saynt
Peter
/
that
the
graces
that
almyghty
god
hath
gyuen
vnto
vs
/
that
we
admynyster
theym
vnto
our
neyghboures
and
prochanes
.
wherof
Tullius
the
phylosophre
sayth
/
we
ought
to
fele
al
that
whiche
is
in
the
worlde
and
groweth
and
encreaseth
/
all
is
made
for
to
serue
man
.
And
the
men
be
made
the
one
to
ayde
and
helpe
the
other
.
For
the
one
is
engendred
of
the
other
.
Lete
vs
thenne
do
that
for
whiche
we
be
borne
and
the
whiche
nature
ensygneth
and
sheweth
vs
/
and
seche
we
all
the
comune
prouffyte
.
For
thus
as
sayth
the
holy
appostle
saynt
Poule
/
we
ben
all
membres
of
one
onely
body
.
All
the
membres
feleth
and
drawe
to
theym
that
whiche
is
done
to
eueryche
/
be
it
good
/
or
be
it
euyll
be
it
Ioye
/
be
it
anguysshe
/
whan
one
smyteth
the
fote
the
mouthe
sayth
ye
greue
and
hurte
me
.
¶
By
this
we
vnderstonde
and
knowe
the
vertue
of
veraye
pyte
/
the
whiche
we
ought
to
haue
comynly
/
whiche
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
euyls
that
other
fele
&
make
.
¶
Also
yf
a
membre
be
seke
or
hurte
/
al
the
other
helpe
it
to
th
ende
that
may
be
garysshed
and
holy
:
In
this
vnderstonde
we
the
vertue
of
Iustyce
and
of
correcyon
/
without
the
whiche
the
body
of
the
holy
chirche
may
not
endure
.
For
the
roten
membres
defoule
the
other
that
ben
hole
/
who
that
wyll
thenne
chastyse
his
brother
and
his
neyghboure
/
and
repreue
and
punysshe
his
subgette
/
late
hym
take
hede
at
hym self
/
whan
that
a
membre
is
seke
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
all
the
membres
of
the
body
aydeth
and
bere
vp
eche
other
.
Ryght
so
ought
euery
man
for
to
supporte
his
neyzboure
/
and
to
correcte
and
plucke
awaye
the
woundes
of
synnes
that
ben
in
his
herte
.
¶
Fyrst
there
ought
for
to
be
layed
therto
the
oynementes
and
th
enplaystres
of
swete
admonycyons
.
¶
Also
yf
this
be
nought
worthe
there
must
be
layed
therto
the
sharpe
poudres
and
poynaunte
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
withdrawe
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
ben
the
moost
folysshe
&
moost
feble
.
Them
ought
men
moost
to
supporte
.
Thenne
the
wyse
men
&
sage
beren
and
supporten
alwaye
the
fooles
and
the
feble
/
lyke
as
the
bones
bereth
the
flesshe
/
and
as
the
pyler
bereth
the
hous
.
This
is
ayenst
myssayers
/
that
so
gladly
cryen
and
sayen
the
deffaultes
and
the
synnes
that
they
se
in
other
.
Also
that
one
membre
deffendeth
that
other
at
nede
&
put
him
tofore
to
saue
that
other
/
for
at
nede
is
seen
who
is
a
frende
/
whan
that
one
fote
slydeth
/
the
other
helpeth
it
anone
.
Whan
that
one
wolde
smyte
the
heed
/
the
hande
putteth
hym
tofore
.
In
that
vnderstande
we
parfyte
and
pure
amyte
/
wherof
god
sayth
in
the
gospell
.
Who
may
do
greter
amyte
or
frendshyp
/
than
to
sette
his
lyfe
for
his
frende
.
This
frendshyp
sheweth
to
vs
Ihesu
cryste
the
veray
frende
/
whiche
for
vs
set
his
soule
and
his
body
to
dethe
shamefull
.
And
the
dyde
he
to
gyue
to
vs
example
/
lyke
as
sayth
saynt
Peter
/
&
also
saynt
Iames
/
that
god
hath
sette
his
soule
for
vs
.
And
ryght
so
ought
we
to
sette
our
soules
for
our
brethren
and
for
our
neyghboures
/
yf
we
be
aryght
the
membres
of
the
body
of
Ihesu
cryste
/
whiche
is
our
heed
.
Who
that
hath
this
vertue
aryght
I
shall
say
appertly
that
he
is
well
blyssed
.
This
is
the
vertue
that
our
good
mayster
Ihesu
cryst
ensygneth
vs
whan
he
fayth
in
the
gospell
/
blyssed
be
the
debonayre
.
For
they
shall
possede
the
lande
of
theym
that
lyueth
in
glorye
without
ende
.
¶
Now
vnderstande
well
this
blyssynge
that
the
debonayre
hathe
in
this
worlde
.
For
the
parfyte
debonayr
ben
now
in
possessyon
of
the
erthe
.
That
is
to
vnderstonde
in
iii.
maners
Fyrste
of
the
erthe
of
lyuynge
people
That
is
god
hym selfe
/
whiche
is
the
herytage
of
theym
that
lyue
pardurably
that
is
of
the
sayntes
and
of
good
people
in
lyke
wyse
as
the
erth
is
habytacyon
of
beestes
and
of
men
.
And
bycause
that
god
hymselfe
is
the
erthe
of
lyuynge
men
/
he
hath
the
debonayres
in
his
possessyon
.
For
they
doo
nothynge
but
that
whiche
pleaseth
god
.
Therfore
it
is
ryght
that
they
haue
god
in
theyr
possessyon
.
Lyke
as
Dauyd
the
prophete
sayeth
in
his
psaulter
.
The
debonayres
sayth
he
shal
haue
the
erthe
in
possessyon
&
in
herytage
.
And
also
they
shall
haue
delectacyons
in
multytude
of
peas
.
And
the
holy
man
saynt
Austyn
sayth
the
no
man
shall
haue
god
in
his
possessyon
/
but
the
fyrst
he
shal
be
in
his
.
Also
the
debonayr
haue
in
this
worlde
the
londe
of
theyr
herte
in
possessyon
For
they
be
by
ryght
lordes
of
theyr
herte
.
The
felone
is
not
lorde
of
his
herte
/
and
the
debonayre
hath
the
mystrye
of
his
herte
and
of
his
euyll
maners
.
¶
And
Salamon
sayth
that
he
is
more
valyaunte
/
that
maystryeth
well
his
herte
than
he
that
taketh
a
stronge
castell
and
cyte
.
¶
Also
the
debonayre
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
ben
angry
whan
they
lose
worldly
goodes
/
be
not
lordes
of
theym
ne
of
theyr
hertes
.
But
ben
seruauntes
therto
/
and
therfore
it
is
ryght
and
reason
that
they
that
haue
here
the
goodes
temporell
and
spyrytuell
/
haue
in
them self
theyr
possessyon
of
the
herte
.
¶
But
now
vnderstonde
and
beholde
that
this
that
God
gyueth
vnto
the
poore
of
spyryte
is
the
heuen
/
and
to
the
debonayre
the
erthe
/
where
shal
be
the
auarycyous
men
thenne
and
the
felons
/
but
in
the
tormentes
of
helle
.
¶
Of
the
seuen
gyftes
of
the
holy
ghoost
/
and
fyrst
of
the
gyfte
of
scyence
.
Ca.
C.x.
THe
fyrst
gyfte
of
the
holy
ghoost
is
the
gyfte
of
scyence
/
whiche
maketh
a
man
humble
&
dredefull
.
The
seconde
maketh
hym
swete
and
pyteous
.
The
thyrde
maketh
hym
clere
seeing
/
and
connynge
/
and
therfore
it
is
called
the
gyfte
of
scyence
.
For
it
maketh
a
man
wyse
and
connynge
in
mesure
in
all
thynges
/
whan
this
gyfte
descendeth
in
to
the
herte
of
a
persone
/
he
extyrpeth
and
casteth
out
the
rote
and
the
synne
of
yre
and
of
felonnye
whiche
troubleth
the
herte
/
and
maketh
a
man
lyke
as
he
were
fro
hym self
so
that
he
seeth
no
thynge
ne
for
hym self
ne
for
to
conduyte
other
.
But
this
gyfte
enlumyneth
the
herte
on
al
partes
so
that
he
may
not
be
deceyued
of
ony
persone
/
lyke
as
the
gyfte
of
pyte
maketh
the
man
Innocent
/
soo
that
he
wyll
none
deceyue
/
wherof
saynt
Iohan
sayth
in
th
appocalyps
in
spyryte
/
that
the
holy
man
that
was
all
full
of
this
espyryte
/
was
all
full
of
eyen
tofore
and
after
.
And
an
aungell
shewed
to
Zacharye
the
prophete
a
stone
wherin
were
seuen
eyen
These
ben
the
eyen
that
the
good
men
haue
/
for
they
see
clere
within
theyr
herte
and
all
aboute
them
.
That
is
to
saye
vnder
and
aboue
/
on
the
ryght
syde
and
on
the
lyft
syde
.
This
gyfte
of
scyence
is
maystre
of
the
werkes
/
and
that
is
to
saye
of
vertues
of
the
soule
.
For
he
maketh
all
Iuste
to
a
poynte
by
lyne
rule
&
plombe
/
he
taketh
fyrst
his
bounde
and
his
poynte
/
and
that
is
that
the
wyse
man
sayth
.
In
all
that
thou
begynnest
/
beholde
the
ende
/
&
to
what
ende
thou
shall
come
/
after
he
holdeth
the
lyne
.
For
he
goeth
by
ryght
waye
afore
&
by
ryght
entencyon
.
After
he
maketh
all
by
rule
.
For
he
maketh
it
all
playne
and
by
mesure
.
For
he
loueth
the
comyne
waye
of
good
people
without
to
fynde
noueltees
.
After
he
preueth
his
syght
and
his
werkes
by
plombe
.
For
he
taketh
hede
that
his
body
enclyne
not
towarde
the
ryght
syde
by
prosperyte
ne
to
the
lyft
syde
by
aduersyte
.
This
gyfte
of
sapyence
is
lyke
to
the
pryour
of
a
cloystre
of
the
soule
/
whiche
kepeth
th
ordre
/
&
maketh
it
to
be
kept
oueral
/
Fyrst
in
the
herte
&
after
in
other
offyces
in
this
herte
ben
.ii.
sydes
&
.ii.
thynges
/
the
vnderstondynge
&
the
wyl
/
the
reason
&
affecion
whan
these
two
sydes
and
these
two
thynges
accordeth
togyder
/
they
make
moche
swete
melodye
and
moche
fayre
seruyce
.
That
is
to
wete
whan
the
wyll
/
wyll
all
that
whiche
the
vnderstondynge
ensygneth
to
god
/
and
that
affeccyon
feleth
all
that
whiche
reason
vnderstandeth
/
yf
they
vnderstande
well
in
these
.ii.
sydes
whiche
ben
in
the
soule
/
whan
and
how
they
ought
to
accorde
.
In
one
syde
ben
.iiii.
lockes
/
and
in
that
other
syde
.iiii.
for
reson
hath
.
foure
offyces
.
That
is
to
enquire
/
to
Iuge
/
to
remembre
and
to
shewe
that
whiche
they
vnderstande
by
worde
.
This
gyft
ensygneth
the
reason
that
whiche
he
ought
to
lerne
and
enquyre
/
and
in
what
ordre
/
and
in
what
maner
/
and
what
ende
/
and
this
is
a
moche
grete
craft
.
For
the
mysprysynge
in
these
thynges
is
moche
peryllous
/
it
behoueth
to
vnderstonde
the
reason
/
and
to
lerne
that
whiche
is
necessarye
/
prouffytable
/
and
honeste
/
and
for
to
withdrawe
fro
the
contrarye
.
O
god
how
a
creature
leseth
his
tyme
/
and
dyspences
for
to
lerne
thynges
that
ben
of
no
value
/
but
vaynglory
and
synne
.
But
the
holy
ghoost
by
this
gyft
ensygneth
lyghtly
and
maketh
a
man
to
lerne
ordynatly
that
/
whiche
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
his
soule
/
and
to
helpe
his
neyghboure
.
Also
it
behoueth
the
reason
well
to
enquyre
the
trouthe
of
the
thynges
.
And
also
how
he
ought
for
to
beleue
.
Well
to
beleue
is
whan
a
man
beleueth
symply
/
and
stedfastly
all
that
whiche
god
sayth
&
commaundeth
without
ouer
moche
to
enquyre
/
and
without
to
enserche
the
counceyles
of
god
and
the
profounndnesse
of
his
Iugementes
the
heyght
of
his
magnyfycenciall
magesty
/
and
the
reasons
of
his
holy
Sacramentes
/
Well
to
beleue
is
whan
one
beleueth
not
ouer
hastely
/
ne
ouer
late
/
ne
to
eueryche
/
ne
to
none
/
for
that
one
and
other
is
vyce
as
sayth
seneke
.
After
good
enquyrynge
cometh
wel
to
Iuge
.
For
to
Iuge
well
it
apperteyneth
that
one
afferme
no
thynge
to
the
tyme
that
he
hath
enquyred
the
trouthe
of
the
thynge
/
&
that
he
be
well
encerteyned
/
and
that
he
entremete
not
to
Iuge
that
whiche
apperteyneth
no
thynge
to
hym
/
lyke
as
ben
the
secrete
thynges
and
hydde
/
th
entencyons
of
hertes
/
the
thinges
that
may
not
be
torned
on
the
ryght
syde
ne
on
the
lyfte
syde
/
that
yet
they
be
vnderstonde
to
the
better
parte
.
Of
whiche
the
spyryte
by
this
gyfte
maketh
the
reason
to
Iuge
well
/
and
to
knowe
the
ryght
/
and
to
determyne
bytwene
good
thynges
and
euyll
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
nedefull
to
hym
/
lyke
as
god
sayth
in
the
gospel
.
The
thynges
that
ben
passed
he
must
remembre
and
brynge
ageyne
to
memorye
.
The
thynges
that
ben
present
he
must
vnderstonde
&
remembre
and
ordeyne
The
thynges
that
ben
to
come
he
must
purueye
fore
ordeyne
and
aduyse
.
These
ben
the
seuen
partyes
of
the
vertue
of
prudence
/
after
that
whiche
the
phylosophre
sayth
.
Also
he
maketh
the
reason
for
to
speke
by
mesure
and
be
stylle
gladly
/
and
not
to
speke
tyll
it
be
nede
.
Soo
that
the
worde
be
tofore
well
aduysed
and
well
thought
or
it
come
to
the
tongue
.
And
that
the
worde
be
wayed
and
poysed
as
good
money
&
preued
lyke
as
Salamon
sayth
.
¶
Soo
that
the
worde
be
accordynge
vnto
god
and
without
synne
of
good
mater
and
of
good
fourme
That
is
that
it
haue
not
ouermoche
/
ne
ouer
lytel
.
And
that
it
be
well
employed
.
For
good
money
ne
a
good
worde
ought
not
to
be
gyuen
for
nought
.
¶
Herof
sayth
god
in
the
gospell
that
we
sholde
not
caste
the
precyous
stones
tofore
hogges
and
swyne
.
That
is
to
vnderstonde
the
precyous
wordes
of
our
lorde
god
before
them
/
and
to
suche
persones
that
sette
them selfe
not
to
werke
for
theyr
helthe
.
But
lyueth
in
the
ordure
of
theyr
synnes
.
Therfore
holy
scrypture
calleth
them
hogges
.
This
gyfte
aforesayd
ordeyneth
and
accordeth
that
other
party
of
the
hert
That
is
the
wyll
where
it
hath
.iiii.
partyes
/
loue
/
drede
/
Ioye
/
and
sorowe
.
That
is
that
one
loue
that
/
whiche
he
oweth
/
so
as
he
oweth
/
as
moche
as
he
oweth
/
and
that
he
drede
not
also
that
whiche
he
oweth
/
and
that
he
haue
no
Ioye
ne
delyte
/
sauf
in
that
he
oweth
after
god
/
and
also
how
he
oweth
/
and
as
moche
as
he
oweth
.
And
that
he
haue
no
sorowe
ne
heuynes
/
but
in
that
whiche
he
oweth
/
and
also
how
he
oweth
/
and
as
moche
as
he
oweth
whan
these
.iiii.
partyes
ben
accorded
/
thenne
it
is
sayd
that
a
man
is
well
attempred
whan
he
is
not
ouer
colde
ne
ouer
hote
/
ne
ouer
drye
/
ne
ouer
moyst
.
And
in
semblable
maner
as
to
the
body
of
a
man
cometh
ouer
many
maladyes
/
for
the
dysatempraunce
of
these
foure
qualytees
/
or
of
these
foure
humoures
.
Ryght
so
the
herte
of
a
man
cometh
to
hym
the
vyces
and
synnes
by
the
dysatempraunce
of
these
foure
maners
.
Whan
these
two
sydes
of
the
herte
ben
accorded
and
ordeyned
/
that
is
the
reason
and
the
wyll
.
Thenne
is
a
man
ordeyned
within
him
selfe
.
These
ben
the
two
sprynges
of
the
rote
of
a
moche
fayre
vertue
the
whiche
is
called
equyte
.
Equyte
proprely
is
that
the
whiche
is
doone
by
good
Iugemente
and
true
sentences
/
not
ouer
softe
/
ne
ouer
rude
/
without
bowynge
and
enclynynge
vnto
that
one
partye
/
nor
vnto
that
other
/
whan
one
gooth
forthe
aryght
as
alyne
/
for
equyte
is
none
other
thynge
but
vnyte
/
that
is
egalte
/
all
egall
/
who
hath
this
vertue
is
a
trewe
Iuge
and
wyse
.
For
he
doth
no
thynge
but
it
be
enquyred
&
examyned
lyke
as
a
good
Iuge
ought
to
do
Thenne
the
fyrst
degree
of
this
vertue
/
is
that
a
man
be
a
good
Iuge
of
hym self
for
he
ought
to
entre
in
to
hym self
/
and
beholde
his
conscyence
/
and
wel
to
examyne
his
thoughtes
and
his
wylles
/
whether
they
ben
good
or
euyll
/
and
to
ordeyne
all
to
the
regarde
of
reason
/
so
that
wylle
and
reason
be
at
one
accorde
.
For
lyke
as
saynt
Bernarde
sayth
/
vertue
is
none
other
thynge
but
th
assente
of
reason
and
of
wyll
That
is
that
wyll
without
gaynsayenge
/
saye
and
do
/
and
also
put
in
oeuure
/
that
is
to
saye
in
dede
and
werke
that
whiche
reason
sayth
/
sheweth
/
and
enseygneth
/
¶
Of
the
seconde
dgree
of
equyte
and
of
ryght
wysnes
Cxi
.
THe
seconde
degre
of
this
vertue
is
/
that
a
man
be
a
ryghtfull
Iuge
/
and
holde
the
ryght
lyne
of
equyte
bytwene
hym self
and
that
whiche
is
vnder
hym
That
is
his
body
whiche
he
hath
in
kepynge
whiche
he
ought
here
to
nourysshe
/
that
it
may
serue
/
and
be
so
dyscyplyned
and
chastysed
that
it
wyll
of
all
and
in
all
thynges
obeye
vnto
the
soule
/
lyke
as
a
good
chamberyer
obeyeth
to
her
maystresse
/
&
a
good
dyscyple
to
his
mayster
without
gaynsayenge
.
For
the
reason
ought
to
be
lyke
as
a
trewe
arbytrour
bytwene
the
soule
and
the
body
/
whiche
ought
to
kepe
the
ryght
of
eyther
parte
.
In
suche
maner
that
the
spyryte
be
a
good
lorde
/
&
the
body
be
a
good
seruaunte
&
veray
subgette
&
obeyssaunt
to
the
soule
.
Now
is
it
nede
too
holde
in
this
partye
ouerall
equyte
&
ryght
mesure
in
drynkynge
and
etynge
/
in
clothynge
and
in
arayenge
/
and
in
all
the
thynges
that
the
body
commaundeth
.
For
it
enclyneth
more
to
ouermoche
than
to
ouer
lytel
.
After
hym
behoueth
the
.v.
wyttes
of
his
body
wel
to
conduyte
and
to
gouerne
/
by
reason
and
by
equyte
/
so
that
eueriche
serue
in
his
offyce
without
synne
and
with
out
mysprysyon
/
lyke
as
with
the
eyen
to
beholde
/
the
eres
to
here
/
the
nose
to
smell
/
the
mouthe
to
taste
and
to
speke
/
the
handes
and
all
the
body
to
touche
.
Whan
these
v.
wyttes
ben
well
kepte
frome
synne
/
thenne
is
the
castell
sure
and
ferme
.
For
these
ben
the
gates
of
the
soule
.
These
ben
the
wyndowes
by
whiche
dethe
entreth
ofte
in
to
the
soule
.
This
wytnesseth
the
prophete
.
¶
Of
the
.iii.
degre
of
the
vertue
of
equyte
.
Ca.
C.xii.
THe
thyrde
degree
of
the
vertue
of
equyte
is
the
a
man
be
a
good
Iuge
/
&
that
he
holde
equyte
/
bytwene
hym self
/
and
that
/
that
is
tofore
him
That
ben
the
temporall
thynges
/
whiche
oft
dystroyeth
body
and
soule
/
as
whan
a
man
setteth
his
loue
ouermoche
on
them
/
lyke
as
dooth
the
auarycyous
men
.
&
all
they
that
aboue
mesure
loue
worldly
thynges
.
For
they
haue
theyr
hertes
knytte
in
the
nettes
of
the
deuyll
/
as
Iob
sayth
/
that
is
to
plees
&
quarelles
/
&
forayne
werkes
/
wherin
they
ocupye
them
so
/
that
in
the
lyfe
spyrytuall
ne
to
theyr
saluacyon
they
can
nought
do
/
ne
may
not
ne
wyll
not
entende
/
so
moche
ben
they
blynde
and
bounden
in
theyr
synnes
/
wherof
it
happeth
that
whiche
Seneke
the
wyse
man
sayth
.
That
by
this
we
synne
and
go
out
of
the
waye
/
that
as
touchynge
the
party
of
the
bodyly
lyfe
/
euery
man
thynketh
and
is
besy
/
but
for
to
ordeyne
his
lyfe
spyrytuell
for
to
haue
glory
pardurable
no
man
thynketh
ne
studyeth
.
Now
this
is
then
moche
grete
necessyte
/
that
a
man
set
not
ouer
moche
his
herte
in
forayne
thynges
/
for
who
that
soo
ouer
moche
dooth
/
he
falleth
in
the
charges
and
in
the
couetyses
of
the
worlde
whiche
is
the
rote
of
all
vyces
.
¶
Of
the
fourth
and
fyfth
degre
of
the
vertue
of
equyte
.
Ca.
C.xiii.
THe
fourthe
degre
of
the
vertue
of
equyte
is
that
a
man
se
clerely
on
his
ryght
syde
/
that
is
that
he
take
hede
and
take
example
of
the
good
for
to
gouerne
hym
/
that
be
lyke
as
at
his
ryght
syde
.
And
of
the
good
and
wyse
men
he
take
wytte
&
example
.
But
in
this
syde
behoueth
to
holde
dyscressyon
and
equyte
.
For
all
the
people
may
not
goo
by
one
waye
/
ne
all
the
good
/
ne
al
the
wyse
/
haue
not
al
one selfe
grace
/
lyke
as
the
membres
of
a
body
haue
not
one selfe
offyce
/
and
herof
ben
many
persones
nouices
deceyued
in
theyr
herte
/
lyke
as
sayth
the
boke
of
collacions
of
holy
faders
/
whiche
treateth
of
the
perfeccyon
of
vertues
/
for
whan
they
se
a
man
wel
perfyte
moche
prouffyte
in
one
estate
and
in
one
grace
.
Anone
they
entende
/
desyre
/
and
wyll
resemble
hym
/
and
whan
they
se
another
/
that
in
an
other
estate
dooth
also
moche
good
/
also
they
crye
and
renne
after
/
and
also
to
the
thyrde
and
the
fourthe
&
with
none
they
abyde
ne
reste
.
They
be
also
lyke
as
the
yonge
greyhounde
/
whiche
is
yet
all
yonge
/
that
renneth
after
euery
beest
that
he
seeth
tofore
hym
/
and
dooth
noothynge
but
maketh
hym
wery
and
leseth
his
tyme
.
Here
of
telleth
ysopus
a
tale
or
a
fable
/
of
a
lytell
hounde
and
of
an
asse
/
whiche
asse
sawe
the
hounde
that
as
oftymes
as
his
lorde
came
home
/
he
ranne
ageynst
hym
and
lepe
vpon
his
necke
/
and
the
lorde
played
with
hym
and
made
hym
grete
feste
/
and
the
asse
thought
sayenge
.
More
ought
my
lorde
to
make
to
me
feste
whiche
serue
hym
all
daye
/
than
to
his
dogge
whiche
serueth
of
no
thynge
It
was
not
longe
after
that
this
asse
sawe
his
lorde
come
to
his
hous
.
And
he
ranne
ageynst
hym
/
and
caste
his
.ii.
fore
feet
aboute
his
necke
/
and
began
strongly
to
lycke
and
fawne
hym
.
The
seruauntes
of
the
lorde
whiche
sawe
this
/
ranne
with
grete
staues
and
beten
ryght
well
the
asse
.
And
of
that
/
of
whiche
the
asse
had
supposed
to
haue
had
grace
/
honour
/
and
prouffyte
/
he
had
shame
and
domage
.
¶
By
suche
fables
the
wyse
men
were
wonte
tenseygne
&
teche
them self
by
suche
ensaumple
.
And
by
this
ensaumple
he
sheweth
/
that
no
man
sholde
desyre
suche
graces
as
he
may
not
attayne
ne
come
to
/
and
the
same
techeth
Salamon
sayenge
.
Sone
caste
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
degre
.
For
one
ought
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
/
fyrste
by
cause
that
a
man
sholde
haue
pyte
and
compassyon
.
Also
that
one
sholde
not
ensyewe
theyr
foly
ne
theyr
predycyon
/
soo
as
the
wyse
Salamon
sayth
.
I
passed
sayd
he
by
the
vyneyarde
of
the
slouthfull
foole
/
and
sawe
that
it
was
full
of
thornes
and
nettles
/
and
by
this
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
behoueth
on
this
syde
to
kepe
dyscrecyon
and
equyte
.
For
whan
I
se
a
foole
and
a
synner
.
I
ought
to
haue
pyte
and
compassyon
/
and
not
to
make
of
hym
mockerye
ne
derysyon
.
I
ought
alway
to
hate
the
synne
/
and
loue
the
persone
/
&
moche
I
ought
to
kepe
me
that
I
wyll
no
grefe
ne
harme
in
my
herte
to
no
persone
/
ne
to
condempne
hym
.
Ne
compare
my selfe
to
an
other
that
is
soo
euyll
.
For
he
is
this
day
euyl
that
shall
be
to
morowe
good
/
and
suche
is
this
day
good
/
that
to
morowe
shall
be
euyll
.
Also
I
ought
as
moche
as
I
may
without
mysdoynge
vnto
other
enploye
my selfe
/
humble
and
condescende
in
werkes
and
in
wordes
for
to
wynne
hym
to
god
/
and
to
withdrawe
hym
fro
synne
.
For
lyke
as
sayth
Seneke
&
saynt
Gregory
.
We
may
not
better
releue
them
that
ben
fallen
/
than
by
that
whiche
is
aforefayd
/
and
lete
vs
not
wyll
our self
how
that
it
be
enclyne
towarde
them
.
¶
The
.vi.
degree
of
the
vertue
of
equyte
.
Ca.
Ca.
xiiii
.
THe
.vi.
degree
of
the
vertue
of
equyte
is
that
.vi.
eye
that
the
wyse
man
hath
.
That
is
that
he
se
clerely
behynde
the
nette
and
the
engyns
of
the
deuyll
/
whiche
ben
to
vs
as
behynde
vs
.
For
the
fende
seeth
vs
/
and
we
may
not
se
hym
.
¶
The
fende
our
ennemye
that
is
the
deuyll
/
whiche
is
moche
stronge
/
wyse
/
subtyll
and
besy
for
to
deceyue
vs
.
For
he
ceaseth
neuer
day
ne
night
/
but
alway
is
in
a
wayte
for
to
deceyue
vs
by
his
false
crafte
/
and
by
his
engynnes
that
he
vseth
in
moo
than
a
thousande
maners
.
And
lyke
as
sayth
saynt
Austyn
.
The
deuylles
see
moche
subtylly
the
state
of
a
man
and
his
manere
/
and
his
complexyon
and
to
what
synne
/
&
to
what
vyce
he
is
moost
enclyned
/
by
nature
or
by
custome
/
and
to
that
parte
wherto
a
man
enclyneth
hym self
.
Therto
the
deuyll
assaylleth
moost
strongely
.
The
coleryke
man
to
wrath
and
yre
.
The
sanguyn
man
to
Iolyte
and
to
lecherye
.
The
fleumatyke
to
glotonnye
and
to
slouthe
/
and
the
malencolyke
to
enuye
and
heuynesse
.
And
therfore
euery
man
ought
to
deffende
and
kepe
hym
fro
that
parte
where
he
seeth
that
his
hous
is
moost
feble
.
And
ayenst
this
vyce
and
this
synne
ought
one
to
fyght
and
resyste
moost
/
of
whiche
he
is
moost
assaylled
.
And
how
moche
more
he
shall
resyste
strongely
ayenste
all
synnes
Soo
moche
more
meryte
shall
he
haue
in
paradyse
or
in
heuen
/
and
vnderstonde
well
that
the
enemye
of
helle
spareth
no
persone
.
For
he
is
hardy
and
aygre
/
as
he
that
assaylleth
our
lorde
Ihesu
Cryst
in
temptynge
hym
.
Knowest
thou
sayth
our
lorde
to
Iob
/
in
how
many
guyses
the
fende
desguyseth
hym
/
and
in
how
many
maners
.
Lyke
as
he
sholde
saye
.
No
man
knoweth
but
I
onely
.
For
lyke
as
sayth
saynt
Denys
.
All
the
aungelys
the
good
and
the
euyll
/
and
all
the
spyrytes
of
men
ben
lyke
as
a
myrrour
spyrytuell
.
Then
lyke
as
a
myrrour
receyueth
all
the
fourmes
and
then
pryntes
that
comen
tofore
hym
.
Rygh
soo
doth
a
spyryte
of
a
man
/
be
it
in
slepynge
be
it
in
wakynge
.
Now
then
take
a
myrrour
&
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
deuyll
sheweth
to
a
man
suche
fygures
&
suche
fourmes
as
he
wyll
that
god
suffreth
hym
And
the
soule
receyueth
maulgre
hym self
somtyme
in
thought
and
in
ymagynacyon
/
lyke
ayenste
my
wyll
/
me
byhoueth
to
loke
/
se
and
receyue
in
the
syghte
of
myn
eye
the
fourme
that
cometh
before
me
.
Now
it
is
a
ryght
grete
grace
of
god
and
a
ryght
grete
gyfte
of
the
holy
goost
to
vnderstande
well
all
the
languages
of
the
deuyll
/
and
to
knowe
al
his
temptacyons
/
and
all
his
engynes
.
For
lyke
as
sayth
the
holy
saynt
Bernarde
.
It
is
ouer
subtyll
a
thynge
for
to
knowe
and
dyscusse
bytwene
the
thoughtes
that
the
herte
conceyueth
and
bryngeth
forthe
/
and
them
that
the
deuyll
planteth
.
And
the
fende
sheweth
to
a
man
how
the
synnes
ben
pleasaunt
and
delectable
/
lyghtly
may
a
dyscrete
man
and
reasonable
knowe
this
.
But
whan
the
fende
cometh
to
tempte
one
in
guyse
of
an
aungell
.
&
sheweth
to
hym
good
for
to
drawe
hym
to
euyll
.
Thenne
is
the
temptacyon
moste
stronge
.
And
therfore
sayth
saynt
Iohan
that
one
ought
not
to
beleue
al
spyrytes
/
but
they
ought
to
preue
and
well
examyn
theym
tofore
that
one
beleue
them
/
&
to
consyder
yf
they
be
of
the
parte
of
god
Ryght
so
dooth
they
that
haue
theyr
confessoures
good
and
holy
men
/
wyse
and
well
approued
in
theyr
fayte
.
To
whiche
confessoures
they
that
confesse
them
/
sheweth
often
theyr
thoughtes
whiche
come
vnto
theyr
herte
/
bothe
the
good
and
euyll
.
For
lyke
as
Salamon
sayth
.
Blyssed
be
they
that
all
so
doubte
that
they
synne
not
ne
mysdone
.
And
he
sayth
also
in
an
other
place
.
Do
by
good
councell
all
that
thou
shalte
doo
.
And
thenne
thou
shalte
not
repente
the.
¶
The
seuenth
degree
of
the
vertue
of
equyte
.
Ca.
C.xv.
THe
.vii.
degree
of
equyte
is
the
seuenth
eye
/
whiche
he
must
haue
the
wyll
haue
this
vertue
.
That
is
that
he
beholde
vpwarde
on
hye
.
And
that
he
haue
god
all
waye
tofore
hym
.
¶
Of
suche
our
lorde
sayth
in
the
gospell
/
yf
thyn
eye
be
poore
and
symple
.
All
thy
body
shall
be
clere
and
shynynge
And
yf
thyn
eye
be
derke
and
tenebrous
.
All
thy
body
shall
be
derke
obscure
and
tenebrouse
.
That
is
to
saye
yf
the
entencyon
of
thyn
herte
is
pure
and
symple
.
and
goth
forth
the
ryght
lygne
after
god
by
all
the
degrees
that
we
haue
tofore
named
.
All
the
messe
and
substaunce
of
thy
werkes
and
of
thy
vertues
shall
be
fayre
and
clere
and
playsaunt
to
god
.
And
yf
the
entencyon
be
not
good
but
frowarde
and
euyll
/
and
reployeth
bacwarde
/
all
the
werke
shal
be
derke
and
tenebrouse
.
For
without
good
and
ryghtfull
entencyon
.
Almesse
by
cometh
synne
/
and
vertues
vyces
.
Thentencyon
is
symple
whan
a
man
maketh
his
werkes
good
ryght
for
goodes
loue
/
and
it
is
obscure
and
derke
/
whan
a
man
dooth
his
werkes
for
to
playse
the
worlde
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
worlde
.
For
th
entencyon
retorneth
bacwarde
/
whan
a
man
secheth
his
own
prouffyte
in
all
thynge
that
he
dooth
.
Now
hast
thou
herde
the
seuen
degrees
of
this
vertue
of
Equyte
by
whiche
this
tree
ryseth
on
heyghte
¶
Here
folowen
the
vertues
ayenst
the
seuen
deedly
synnes
.
Ca.
.
Cxvi
.
THe
braunches
of
this
tree
ben
the
seuen
vertues
pryncypall
/
whiche
answere
vnto
the
seuen
deedly
synnes
/
lyke
as
mekenesse
or
humylyte
dooth
ageynste
pryde
.
Amytye
or
frendshyp
ayenst
enuye
.
Debonayrte
and
pacyence
ageynst
yre
and
felonnye
.
Prowesse
and
dylygence
ageynst
slouthe
.
Largesse
ageynst
auaryce
.
Chastyte
ageynst
lecherye
/
and
Sobrenesse
ageynst
glotonnye
.
These
seuen
vertues
kepe
&
conduyte
moche
ryght
the
spyryte
of
scyence
whiche
ledeth
and
conduyteth
them
by
the
waye
of
equyte
as
Salamon
sayth
.
By
the
whiche
waye
dyscrescyon
and
reason
whiche
is
the
charytour
and
the
conduytour
of
vertues
as
sayth
saynt
Bernarde
and
the
gouernour
of
the
shyppe
of
the
soule
ledeth
and
gouerneth
them
that
they
go
not
out
of
the
waye
ne
on
the
ryght
syde
ne
on
the
lyft
syde
.
And
thus
prouffyten
they
growe
and
bryngeth
forth
fruyte
plentyuously
.
¶
Thenne
the
vertue
of
equyte
/
sheweth
hym
by
dyscrescyon
in
all
the
werkes
of
other
vertues
/
that
without
this
vertue
/
the
name
of
the
vertue
bycometh
vyce
.
I
saye
wel
that
in
another
sence
/
these
seuen
vertues
beforesayd
ben
the
braunches
of
equyte
/
and
all
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
this
vertue
.
For
he
sayth
not
in
his
rule
/
blessed
be
they
that
holden
equyte
ouerall
/
and
in
all
thynges
haue
dyscrescyon
&
mesure
without
mystakynge
For
there
is
none
but
he
mysdoeth
in
many
maners
.
And
therfore
our
lorde
Ihesu
Cryst
recomforteth
vs
/
whan
he
sayth
not
.
Blessed
be
they
that
synne
not
/
and
that
mysdone
not
/
but
done
all
by
equyte
and
by
ryght
lygne
but
he
sayth
moche
curteslye
for
to
recomforte
the
synnars
.
Blessed
be
they
that
wepe
/
for
they
shall
be
comforted
.
That
is
to
saye
.
They
ben
and
shall
be
blessed
that
seen
&
/
knowen
/
and
vnderstonde
well
theyr
synnes
&
theyr
defautes
in
all
the
poyntes
of
equyte
whiche
we
haue
here
tofore
named
.
And
therof
wepeth
and
be
sorowfull
they
that
fynde
Inyquyte
and
wyckednes
/
there
where
as
they
sholde
holde
and
fynde
equyte
.
And
therfore
this
worlde
is
called
the
valeye
of
teeres
/
that
none
in
the
worlde
may
lyue
without
teeres
whiche
hath
receyued
the
gyft
of
scyence
/
wherof
we
haspoken
tofore
.
But
it
behoueth
as
sayth
Salamon
/
that
who
that
moost
knoweth
and
moost
seeth
the
euylles
&
sorowes
of
the
worlde
/
he
hath
moost
sorowe
at
his
herte
teres
and
wepynges
.
¶
Thus
began
the
worlde
to
greue
and
anoye
/
and
to
whome
this
transytore
lyfe
moost
annoyeth
and
greueth
/
he
moost
desyreth
that
other
lyfe
whiche
is
without
ende
.
Now
oughtest
thou
to
take
here
.vi.
maner
of
teres
whiche
an
holy
man
hadde
here
in
this
worlde
by
the
gyft
of
scyence
.
The
fyrst
teres
cometh
of
that
/
whiche
a
man
hath
often
tymes
angred
god
/
by
thought
/
by
worde
&
by
werke
.
The
seconde
teres
cometh
of
that
/
whiche
one
beholdeth
the
grete
tourmentes
/
horryble
/
and
perdurable
of
hell
whiche
thou
hast
deserued
by
thy
synnes
/
of
whiche
eche
persone
ought
for
to
haue
grete
drede
.
The
.iii.
teres
growe
of
the
euylles
/
that
a
man
se
the
good
suffre
/
of
whome
we
ought
to
haue
pyte
&
compassyon
.
The
fourth
teres
cometh
for
the
synne
that
the
euyll
people
do
.
The
fyfth
teres
cometh
for
this
lyf
whiche
is
peryllous
/
and
for
that
other
lyfe
whiche
is
without
ende
in
glory
pardurable
/
that
we
tary
soo
longe
therfro
The
syxte
teres
cometh
of
deuocyon
and
of
grete
plente
of
spyrytuall
Ioye
of
the
presence
of
Ihesu
cryst
/
and
of
the
felynge
of
the
holy
goost
.
These
ben
a
ryght
well
blyssed
that
in
this
maner
wepeth
and
wayleth
theyr
synnes
For
they
shall
be
well
conforted
as
sayth
the
holy
gospell
lyke
as
the
nouryce
comforteth
the
chylde
that
wepeth
and
cryeth
.
For
she
dryeth
the
eyen
&
kysseth
hym
/
and
maketh
hym
to
laughe
by
force
.
Ryght
so
shall
our
lorde
do
to
theym
that
wepen
by
bytter
contrycyon
for
theyr
synnes
lyke
as
I
haue
sayd
.
The
debonayr
Ihesus
shal
drye
theyr
eyen
/
that
they
shall
neuer
wepe
more
.
Ne
they
shall
neuer
fele
harme
ne
sorowe
.
But
al
waye
they
shall
be
with
our
lorde
god
in
pees
/
in
laughynge
and
in
Ioye
pardurable
.
¶
Here
after
foloweth
how
that
a
man
ought
for
to
lyue
in
moyen
astate
.
Ca:
.
Cxvii
.
NOw
haue
we
spoken
of
the
gyftes
and
of
the
vertues
that
gouerne
them
that
lyue
in
this
worlde
in
the
lowest
of
these
thre
estates
of
whiche
we
haue
spoken
tofore
.
Now
owe
we
by
the
ayde
of
the
holy
ghoost
to
speke
of
the
gyftes
and
of
the
vertues
/
whiche
moost
proprely
apperteyne
to
them
that
despyse
the
worlde
/
and
tenden
to
the
mountayne
of
perfeccyon
.
Of
theym
sayth
proprelye
the
holy
man
Iob.
That
the
lyf
of
a
man
vpon
the
erthe
/
is
as
a
knyghthode
/
for
the
lyfe
of
a
man
in
th
erthe
is
laboryous
.
¶
Now
beholde
and
take
hede
of
a
yonge
bourges
/
and
of
a
yonge
knyght
.
These
.ii.
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
his
entente
is
all
for
to
be
ryche
and
noble
and
honoured
in
his
cyte
or
towne
.
¶
The
newe
knyght
gooth
al
another
waye
.
For
he
desyreth
and
entendeth
to
doo
curtosyes
and
to
gyue
largely
.
To
lerne
chyualry
and
for
to
vse
armes
.
To
suffre
payne
and
dysease
/
and
to
shewe
prowes
to
conquere
loos
and
honoure
and
to
mounte
in
to
hye
estate
.
¶
These
two
estates
we
se
openly
and
appertly
in
these
two
maner
of
people
/
of
the
whiche
some
ben
/
that
wyll
kepe
theym
frome
grete
synnes
/
for
they
wyll
doo
penaunce
and
gyue
almes
/
and
holde
and
kepe
the
commaundementes
of
our
lorde
Ihesu
cryst
and
of
our
moder
holy
chyrche
.
And
well
sholde
suffyse
them
/
yf
they
myght
for
so
moche
saue
them
at
the
laste
.
There
ben
other
vnto
whome
the
worlde
ennoyeth
and
greueth
for
the
perylles
/
synnes
/
and
the
paynes
of
the
whiche
it
is
full
.
Soo
that
none
may
haue
pease
of
herte
/
ne
sure
conscyence
.
They
se
also
agayne
on
the
other
syde
/
that
there
is
noo
treasure
whiche
may
be
compared
vnto
the
loue
of
god
Nor
noo
swetenes
so
grete
/
as
is
the
peas
and
tranquylyte
of
hert
.
Ne
noo
glory
mondayne
and
worldly
/
that
I
may
compare
to
the
glorye
of
a
pure
conscyence
.
It
semeth
vnto
them
and
trouthe
it
is
that
who
someuer
myghte
gete
these
thre
thynges
he
sholde
be
more
than
ony
Emperoure
.
¶
This
is
a
grete
thynge
/
but
there
ne
ben
but
fewe
persones
whiche
vndertake
this
empryse
.
But
whan
god
gyueth
to
a
man
this
grace
and
this
gyft
/
the
whiche
is
called
the
spyryte
of
strength
/
he
gyueth
vnto
hym
a
newe
herte
/
a
noble
herte
/
and
an
herdy
herte
and
couragyous
.
Noble
for
to
dyspyse
and
set
at
nought
all
the
whiche
the
worlde
may
take
and
giue
vnto
the.
And
of
this
foresayd
hardynesse
speketh
our
lorde
Ihesu
cryst
in
the
holy
gospell
/
whan
that
he
sayth
.
Blyssed
ben
they
whiche
haue
honger
and
thyrste
for
Iustyce
.
Salamon
sayth
that
he
is
Iust
the
whiche
dyspyseth
his
domage
for
his
soule
or
for
his
frende
.
And
holy
saynt
Bernarde
sayeth
that
he
is
not
Iuste
that
seeth
not
that
his
herte
feleth
and
vnderstondeth
/
that
he
is
bounde
in
his
herte
anenste
god
to
loue
hym
aboue
all
thynges
.
They
that
verayly
desyre
with
all
theyr
herte
to
rendre
this
debte
to
god
/
ben
they
of
whome
our
lorde
speketh
in
the
gospel
whan
he
sayth
that
blessed
be
they
that
haue
hungre
and
thyrst
for
Iustyce
.
He
sayth
not
blessed
ben
they
that
do
ne
Iustyce
/
but
that
haue
hungre
&
thyrst
to
do
Iustyce
For
this
Iustyce
may
not
be
holden
/
nor
playnly
rendred
in
this
world
.
But
in
this
worlde
it
shal
be
desyred
and
in
that
other
payed
.
Therfore
our
lorde
sayth
not
they
be
blessed
that
shall
rendre
and
yelde
this
Iustyce
/
but
he
sayth
more
curtoysly
.
As
he
that
well
knoweth
our
pouerte
.
Blessed
be
they
that
of
this
Iustyce
haue
hungre
and
thyrst
.
For
Ihesu
Cryste
requyreth
not
that
we
paye
to
hym
here
his
debte
/
but
it
suffyseth
to
hym
yf
we
haue
good
wyll
&
desyre
to
rendre
and
yelde
.
And
how
shall
I
saye
that
they
be
Iuste
/
that
rendre
not
that
/
whiche
they
owe
/
ne
haue
no
wyll
ne
lust
to
paye
.
This
desyre
whan
it
is
veray
in
the
herte
/
hym
byhoueth
that
he
shewe
it
by
werke
.
For
lyke
as
Salamon
sayth
.
Noo
man
may
bere
fyre
in
his
lappe
but
yf
that
his
gowne
brenne
¶
This
demonstraunce
may
not
be
without
vertue
&
without
prowesse
For
by
wytnesse
/
ne
by
pletynge
ne
by
preef
may
not
be
that
one
be
a
good
knyght
/
but
by
many
good
feetes
of
armes
/
and
by
moche
suffrynge
and
endurynge
of
trybulacyons
&
myschyef
.
And
this
is
the
fourthe
vertue
that
the
holy
ghoost
gyueth
to
a
man
to
extyrpe
&
plucke
all
out
the
fourth
deedly
synne
That
is
the
synne
that
is
called
in
clergye
accydye
/
that
is
slouthe
.
This
vertue
aforesayd
is
of
so
grete
dygnyte
that
emonge
al
other
vertues
/
this
vertue
onely
bereth
by
hym selfe
proprely
the
name
of
vertue
.
For
vertue
&
prowesse
is
al
one
.
God
gyueth
this
vertue
of
prowes
to
his
seruauntes
/
whan
he
suffreth
and
wyll
make
theym
knyghtes
lyke
as
he
dyde
his
appostles
at
penthecost
or
whytsontyde
.
Of
whome
we
rede
that
they
were
soo
cowarde
tofore
that
they
had
receyued
this
vertue
of
prowesse
/
that
they
durst
not
go
out
of
theyr
lodgynge
/
vnto
the
tyme
that
they
were
armed
with
this
vertue
/
but
after
the
had
this
vertue
of
ꝓwes
they
suffred
gladly
al
martyrdomes
&
all
maner
tourmentes
.
¶
Of
the
dyuysyons
of
vertues
after
the
phylosophres
.
Ca.
C.xviii
.
Plato
.
Dyogenes
.
Seneca
THe
phylosophres
that
treate
of
these
vertues
departe
this
vertue
of
prowesse
in
.vi.
partyes
/
whiche
ben
lyke
.vi.
degrees
/
wherby
this
vertue
mounteth
and
prouffyteth
/
but
oure
mayster
whiche
made
the
phylosophres
and
the
phylosophye
/
that
is
Ihesu
cryste
/
he
put
to
the
.vii.
poynte
of
prowesse
.
The
fyrst
poynte
of
prowesse
is
called
(
magnytude
.
The
seconde
is
(
affyaunce
.
The
thyrde
(
suerty
.
The
fourth
(
pacyence
.
The
fyfthe
(
constaunce
.
The
syxte
(
magnyfycence
.
And
the
seuenth
whiche
our
mayster
Ihesu
cryst
adiousted
/
that
is
hunger
and
thyrste
of
Iustyce
.
This
vertue
may
not
soo
proprely
be
named
in
englysshe
/
as
th
entendement
or
vnderstondynge
of
the
worlde
is
sayd
in
latyn
.
¶
The
fyrst
of
the
vertue
of
magnanymyte
.
Ca.
C.xix
.
MAgnanymyte
/
is
hyenes
/
gretenes
/
and
nobles
of
courage
by
whiche
a
man
is
hardy
/
as
a
man
of
grete
empryse
.
This
vertue
hathe
two
partyes
/
that
is
to
wete
to
dyspyse
grete
thynges
/
or
nought
to
prayse
/
and
more
greter
thynges
to
entrepryse
and
to
chese
.
¶
Of
the
fyrst
partye
sayth
saynt
Austyn
.
Prowesse
is
whan
courage
dyspyseth
al
that
whiche
he
hath
not
in
his
power
.
That
is
all
that
he
may
lese
ayenst
his
wyl
.
And
Senek
sayth
in
worldly
thynges
there
is
no
thynge
grete
/
but
the
herte
whiche
dyspyseth
grete
thynge
.
Of
the
seconde
party
sayth
the
phylosophre
/
that
magnanymyte
is
reasonable
enpryse
of
hye
thynges
&
ferd●ull
/
he
that
hath
this
vertue
/
he
beholdeth
the
worlde
fro
ferre
.
as
sayth
Ysaye
.
And
thus
him
semeth
that
all
the
worlde
be
a
lytell
thynge
/
lyke
as
a
sterre
semeth
to
vs
a
lytel
thynge
.
Thenne
al
the
worlde
/
and
all
the
charges
/
and
the
grete
werkes
and
nedes
of
the
worlde
semen
to
hym
as
nought
/
wherof
Salamon
sayth
whan
he
had
well
enserched
the
worlde
/
and
had
desputed
of
all
the
states
/
of
the
fooles
&
wyse
men
He
sayd
his
sentence
in
this
manere
/
vanyte
of
vanytes
and
all
that
I
see
is
vanyte
.
That
is
to
saye
that
all
the
worlde
is
vanyte
/
&
all
full
of
vanytes
And
a
man
hym self
for
whome
the
worlde
is
made
/
he
peryssheth
with
all
vanyte
/
for
in
hym
is
all
maner
of
vanyte
and
of
ordure
.
Lyke
as
Dauyd
sayth
in
his
Psaulter
/
vanyte
by
mortalyte
.
For
his
lyf
fleeth
awaye
as
shadowe
/
vanyte
by
curyosyte
.
For
his
herte
is
as
a
dreme
/
vanyte
by
wyckydnesse
:
For
synne
maketh
hym
more
to
be
holden
and
reputed
nought
/
than
ony
thynge
that
is
in
the
worlde
Now
is
thenne
the
fyrst
partye
of
this
vertue
that
hath
made
hym
to
despyse
the
worlde
.
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
do
gete
the
waye
of
perfeccyon
/
and
to
chese
the
lyf
that
is
so
openlye
sharpe
and
dredefull
.
This
is
the
waye
that
ledeth
a
man
vnto
the
montaygne
of
god
that
is
in
thestate
of
perfeccyon
.
This
is
the
waye
of
the
pryue
counceyle
of
our
lorde
Ihesu
Cryst
/
whiche
he
shewed
in
the
montayne
to
his
appostles
this
traytye
speketh
.
Thus
waye
chese
they
/
to
whome
it
suffyseth
not
onelye
to
kepe
the
commaundementes
of
god
/
to
whiche
they
be
bounden
by
trewe
debte
lyke
as
they
do
/
that
leue
all
that
they
haue
for
godes
sake
/
and
abandonne
them self
to
dye
for
the
loue
of
hym
that
deyed
for
them
in
the
crosse
/
that
was
our
swete
sauyour
and
redemptour
Ihesu
Cryst
.
Or
for
to
goo
vnto
the
holy
londe
or
ellys
where
/
as
they
do
that
leue
and
dyspyse
al
for
the
loue
of
god
/
bothe
hauoyre
/
frendes
/
and
them selfe
/
and
make
them
seruauntes
of
other
and
poore
that
were
ryche
and
myght
be
in
the
worlde
/
&
put
them selfe
to
suffre
grete
sharpenes
/
whiche
hadde
in
the
worlde
grete
eases
and
grete
delytes
/
and
all
these
thinges
done
and
haue
done
with
good
herte
that
ben
in
relygyon
/
or
in
sharpenesse
of
penaunce
yf
the
herte
be
not
there
.
For
the
habyte
maketh
not
the
monke
/
ne
the
armes
the
knyght
/
but
the
good
hertes
&
the
pourueyaunce
&
garneson
of
good
werkes
.
¶
Of
the
vertue
of
affyaunce
spūell
.
Ca.
C.xx
.
THe
seconde
degre
of
this
vertue
is
affyaunce
For
who
that
hath
enprysed
a
good
way
or
ony
good
werkes
/
him
behoueth
that
he
holde
him
fermely
in
his
purpose
.
And
that
he
acheue
that
he
hath
begon
.
This
vertue
is
called
fyaunce
Fyaunce
is
necessary
agaynst
th
assautes
of
the
worlde
/
of
the
flesshe
/
and
of
the
deuyll
of
hell
/
whiche
moche
strongely
assayleth
a
man
at
the
begynnynge
.
The
flesshe
sayth
to
hym
I
may
not
endure
this
lyfe
/
my
lyfe
hathe
custome
to
lyue
suche
a
lyfe
.
The
worlde
renneth
after
for
to
withdrawe
hym
fro
doynge
wel
/
lyke
as
one
renneth
after
a
thefe
/
whan
he
escapeth
fro
pryson
.
The
deuyll
sayth
to
hym
.
Caytyfe
what
wylt
thou
do
wherfore
wylte
thou
thus
sle
thy self
/
the
mayst
saue
the
otherwyse
.
These
ben
thassautes
that
the
newe
knyghtes
of
god
suffre
/
&
whan
they
entende
with
god
by
good
&
ferme
affyaunce
/
they
retche
not
.
For
he
is
the
true
frende
that
can
/
may
/
&
wyll
kepe
his
frendes
/
&
whome
god
wyll
ayde
and
helpe
/
none
may
noye
ne
greue
.
¶
Of
the
vertue
of
surete
.
Ca.
.
Cxxi
.
THe
thyrde
degre
of
prowesse
is
surete
.
Surete
as
sayth
the
phylosophre
is
a
vertue
by
whiche
a
man
redoubteth
not
ne
dredeth
the
euylles
ne
the
perylles
whiche
ben
tofore
his
eyen
/
and
this
is
the
thyrde
good
and
we
le
that
the
gyfte
of
strengthe
maketh
.
For
whan
the
holy
ghoost
armeth
his
knyght
with
his
vertue
/
he
gyueth
to
hym
fyrst
a
noble
herte
for
to
enterpryse
grete
thynges
/
after
he
gyueth
to
hym
a
grete
ardoure
and
a
desyre
to
poursyewe
it
/
and
grete
affyaunce
to
brynge
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
sholde
haue
gone
to
a
weddynge
or
a
feste
/
and
in
lyke
wyse
of
the
holy
appostles
and
other
holy
marters
without
nombre
Of
the
fourthe
degree
of
the
vertue
of
prowesse
.
Cxxii
.
EVen
as
the
holy
ghoost
maketh
his
knyght
sure
for
to
abyde
the
tormentes
and
the
sorowes
that
ben
to
come
.
Ryght
soo
maketh
he
hym
stronge
and
pacyent
to
suffre
them
whan
they
come
/
and
this
is
the
fourth
degree
whiche
is
called
pacyence
.
By
this
vertue
a
man
ouercometh
his
enemyes
.
The
deuyll
/
the
flesshe
/
and
the
worlde
/
&
all
that
they
may
do
&
say
.
For
these
be
the
sheldes
of
golde
to
him
that
for
the
loue
of
god
suffreth
that
they
couer
on
all
sydes
/
Lyke
as
Dauyd
sayth
in
the
psaulter
/
so
that
no
stroke
may
hurte
hym
.
This
vertue
hath
no
man
but
yf
he
haue
be
tempted
.
For
trybulacyon
forgeth
sapyence
as
sayth
saynt
Poule
.
Lyke
as
the
fyre
maketh
the
tyles
harde
/
without
this
vertue
is
none
proued
.
Thus
without
pacyence
none
may
come
to
perfeccyon
/
without
pacyence
noo
man
hath
vyctory
.
For
who
that
leseth
pacyence
is
vaynquysshed
.
Of
this
we
se
example
in
al
the
craftes
that
ben
made
with
hande
.
Many
a
stroke
of
the
hamer
suffreth
the
cuppe
of
golde
tofore
or
it
be
sette
on
the
table
of
a
kynge
.
And
also
a
chalice
or
it
be
blyssed
and
set
on
the
auter
.
Moche
suffreth
the
tonnes
and
pypes
and
many
grete
strokes
tofore
the
wyne
be
put
therin
.
Moche
is
defouled
with
the
fete
of
the
fullers
the
fyne
scralet
clothe
/
tofore
or
the
quene
is
cladde
withall
/
and
as
many
examples
mayst
thou
fynde
as
there
ben
craftes
in
London
.
¶
By
this
vertue
is
a
man
stronge
as
yron
/
whiche
all
other
metalles
softeth
and
maystryeth
/
and
he
is
made
so
precyous
as
golde
/
whiche
the
more
it
is
in
the
fyre
/
the
more
it
is
pure
and
clene
/
clere
/
and
treatable
/
as
the
salamandre
in
the
fyre
/
and
as
the
fysshe
that
lyueth
in
the
water
of
trybulacyon
in
whiche
he
swymmeth
and
is
nourysshed
.
¶
Of
the
seuenth
degree
of
the
vertue
of
prowesse
.
Ca.
C.xxiii
.
THe
.v.
degree
of
the
vertue
of
prowes
is
called
the
vertue
of
constance
/
this
is
a
veray
vertue
that
maketh
the
herte
stronge
&
stable
as
a
toure
founded
on
a
rooche
/
&
as
tre
roted
in
good
grounde
that
meueth
not
ne
waggeth
for
no
wynde
that
may
blowe
.
That
is
to
saye
/
for
none
auenture
ne
temptacyon
that
may
happe
or
come
/
good
ne
euyll
without
this
vertue
none
cometh
to
vertue
ne
to
vyctorye
.
For
whan
the
knyght
of
god
hath
made
or
done
somme
prowesses
Thenne
assaylleth
hym
the
deuyll
by
vaynglorye
.
And
thenne
is
the
bataylle
in
the
herte
onelye
to
vaynquysshe
/
that
he
falle
not
by
vaynglorye
/
that
all
the
fyrst
temptacyon
was
not
soo
stronge
/
as
is
this
vaynglorye
.
Of
whiche
Dauyd
sayth
in
his
psaulter
/
that
the
deuyll
beteth
doune
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
whiche
sayth
.
That
there
is
noo
vertue
but
that
whiche
gooth
tofore
proudly
bytwene
that
one
fortune
and
that
other
/
and
to
the
grete
despyte
of
that
one
and
of
that
other
The
.vi.
degre
of
the
vertue
of
prowesse
.
Ca.
.
Cxxiiii
.
THe
.vi.
degre
of
prowesse
is
magnyfycence
/
this
vertue
expresseth
and
declareth
also
the
phylosophere
sayenge
Magnyfycence
is
an
hye
werke
&
happy
achyeuynge
our
Lorde
Ihesu
Cryst
the
souerayne
phylosophere
calleth
this
vertue
perseueraunce
/
by
whiche
the
good
knyght
of
god
endureth
the
euylles
vnto
the
ende
/
in
that
hye
waye
of
perfecyon
whiche
he
hath
emprysed
.
Of
this
vertue
sayth
saynt
Poule
that
all
the
vertues
renne
/
but
this
vertue
wynneth
the
swerde
All
they
fyght
but
this
hath
the
vyctory
and
the
crowne
.
Al
werken
.
But
this
vertue
of
perseueraunce
bereth
awaye
the
rewarde
and
the
meryte
.
For
our
lorde
Ihesu
Cryst
sayth
/
who
that
shall
perseuere
vnto
the
ende
he
shal
be
saued
and
none
other
.
The
phylosophre
coude
noo
ferther
declare
this
vertue
of
prowes
.
But
the
dyscyples
of
our
grete
maystre
Ihesu
Cryste
seen
moche
more
ferther
.
For
lyke
as
Salamon
sayth
whan
they
haue
al
remembred
&
perfourmed
.
Then
them
seme
that
all
is
to
begynne
agayne
.
The
vertues
and
the
prowesse
of
phylosophres
were
all
for
to
vaynquysshe
the
synnes
and
vyces
/
and
for
to
gete
the
vertues
.
But
the
prowesse
of
sayntes
was
not
onely
to
vaynquysshe
synnes
and
vyces
and
to
gete
vertues
/
but
with
all
this
pryncypally
for
to
kepe
Iustyse
and
trouthe
towarde
Ihesu
Cryst
.
He
is
not
trewe
ne
Iuste
/
that
rendreth
not
that
he
oweth
to
his
power
And
certeynly
it
is
a
thynge
moche
ryghtfull
and
resonable
that
I
gyue
my
lyfe
and
my
deth
for
hym
that
gaf
his
lyf
and
deth
for
me
.
And
as
moche
as
he
is
of
more
value
and
is
more
worthe
than
I
/
so
moche
I
am
more
redeuable
to
him
by
ryght
Iustyse
.
Lyke
as
sayth
saynt
Ancelme
.
This
Iustyse
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
this
vertue
this
whiche
our
lorde
Ihesu
cryst
hath
put
to
.
To
the
whiche
the
phylosophre
myght
neuer
atteyne
/
whan
he
sayd
blessed
be
they
that
haue
hungre
and
thyrst
of
Iustyce
.
They
thenne
be
blessed
that
be
mounted
in
to
these
seuen
degrees
of
prowesse
/
and
haue
hungre
and
thyrste
and
grete
desyre
to
theyr
power
to
mounte
vnto
the
seuenth
degree
.
¶
Of
the
spyrytuell
batayll
ayenst
synne
.
Ca.
.
Cxxv.
IN
this
tree
lyke
as
in
the
other
we
fynde
.vii.
braunches
for
in
.vii.
maners
the
vertue
&
the
prowesse
of
the
good
knyght
of
god
sheweth
hym
.
For
by
.vii.
maners
of
bataylle
there
cometh
.vii.
maners
of
vyctory
/
and
by
.vii
vyctoryes
/
he
conquereth
seuen
maner
of
crownes
of
glory
.
These
ben
the
rewardes
and
the
seuen
merytes
of
whiche
speketh
saynt
Iohan
th
appostle
and
euangelyst
in
th
appocalyps
.
For
as
sayth
saynt
Bernarde
.
Moche
is
he
a
fole
/
and
ouer
wenynge
that
without
vyctory
atteyneth
to
haue
the
crowne
/
&
that
without
batayle
weneth
to
haue
vyctory
/
wherof
saynt
poule
sayth
.
That
he
shal
neuer
be
crowned
in
glory
that
fyghteth
not
truely
ayen
synne
and
vyces
/
whiche
is
the
champe
of
the
batayle
in
this
worlde
.
The
mayster
of
this
felde
of
bataylle
is
Ihesu
cryst
/
whiche
preueth
his
newe
knyghtes
lyke
as
it
is
wryten
in
the
boke
of
kynges
.
This
mayster
is
the
debonayre
Ihesu
cryst
/
whiche
is
ryght
true
as
sayth
saynt
Poule
/
and
knoweth
well
the
power
of
euery
man
/
wherfore
he
suffreth
not
that
ony
enemye
or
fende
tempt
vs
aboue
our
power
/
ne
that
no
aduersary
assayle
vs
so
but
that
we
may
ouercome
hym
yf
he
wyll
by
the
helpe
of
god
whiche
encreaseth
our
strengthe
in
the
batayle
as
sayth
saynt
Poule
/
and
saynt
Iohan
also
as
we
haue
sayd
and
deuysed
.vii.
vyctoryes
/
&
.vii.
crownes
.
That
is
to
saye
/
vii
.
maner
of
rewardes
and
of
merytes
the
whiche
god
promyseth
vnto
theym
the
whiche
ouercome
the
synnes
and
the
vyces
.
¶
Of
the
fyrst
batayle
ageynst
all
vyces
.
Ca.
C.xxvi
.
THe
fyrst
batayle
and
fyghte
that
a
crysten
man
hathe
is
ageynst
deedly
synne
.
¶
There
is
none
ouercome
nor
vaynquysshed
in
this
foresayd
bataylle
but
yf
he
wyll
.
For
who
that
wyll
not
consente
to
synne
he
vaynquyssheth
the
batayll
/
whiche
is
lyght
to
do
to
a
good
herte
vygorous
/
and
moche
harde
to
hym
that
is
slowe
and
latchous
and
euyll
encoraged
to
doo
well
and
to
the
seruyse
of
god
/
whiche
is
not
stronge
by
drede
/
ne
hoot
in
prayer
to
god
and
in
well
doynge
as
/
saynt
Iohan
sayth
For
who
that
falleth
&
is
vaynquysshhed
in
this
batayll
/
hath
moche
to
do
and
is
more
harde
for
hym
to
releue
hym
and
to
defende
hym
/
than
he
that
is
in
hye
spyrytuell
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
out
/
but
yf
he
be
caste
or
put
out
/
ryght
soo
a
man
falleth
by
hym self
and
by
his
wyll
in
to
synne
but
he
may
not
yssue
ne
go
out
without
the
grace
of
our
lorde
and
his
ayde
and
helpe
/
as
whan
he
gyueth
to
hym
repentaunce
to
do
penaunce
for
his
synnes
/
and
that
is
the
armour
that
saynt
Poule
comaundeth
to
take
in
this
bataylle
.
Now
oughtest
thou
to
knowe
/
that
whan
a
man
is
armed
for
to
vaynquysshe
and
ouercome
hardely
synne
and
parfyghtly
hym
byhoueth
that
he
haue
thre
thynges
whiche
ben
in
veray
penaunce
.
The
fyrst
is
repentaunce
of
herte
.
The
seconde
confessyon
of
mouthe
.
The
thyrde
is
satysfaccyon
and
penaunce
/
that
is
the
amendes
of
synne
/
yf
one
of
these
thre
faylle
the
confessyon
is
nothynge
worth
.
¶
Of
veray
repentaunce
of
herte
.
Ca.
.
Cxxvii
.
REpentaunce
requyreth
grete
sorowe
/
and
grete
by
wayllynges
of
herte
of
that
whiche
he
hath
angred
and
dyspleased
god
/
and
of
so
moche
as
he
hath
more
synned
and
dyspleased
god
/
so
moche
more
ought
be
the
sorowe
/
and
the
repentaunce
greter
.
Thus
repented
him
the
good
kynge
Dauyd
whan
he
sayd
in
his
psaulter
.
I
haue
laboured
and
trauaylled
in
my
bewaylynge
/
and
haue
wasshen
in
the
nyghtes
my
bedde
/
and
my
couche
with
my
wepynge
teres
.
He
that
hath
dyspleased
god
by
deedly
synne
/
ought
to
wepe
&
wayle
in
the
depnes
of
his
herte
/
and
with
grete
syghynge
crye
god
mercy
/
lyke
as
the
theef
/
the
murderer
/
and
the
traytour
that
had
deserued
to
be
hanged
on
the
gybet
of
hell
.
The
synner
is
the
theef
to
god
.
For
he
hath
stolen
and
mysused
the
goodes
of
his
lorde
whiche
ben
but
lent
to
hym
for
to
wynne
with
.
Tho
ben
the
godes
of
nature
/
of
grace
/
and
of
fortune
/
of
whiche
he
must
rendre
&
gyue
acompte
and
rekenynge
moche
straytely
/
how
he
hath
folyly
dyspended
them
&
hath
put
them
to
euyll
vse
.
Also
he
is
a
murderer
of
the
doughter
of
a
kynge
/
that
is
of
his
owne
soule
/
the
whiche
was
doughter
of
the
kynge
of
glory
by
grace
/
whome
he
hath
slayne
&
put
to
dethe
by
deedly
synne
.
Also
he
is
a
traytre
.
For
the
castell
of
the
herte
and
of
his
body
whiche
god
hath
gyuen
hym
to
kepe
/
he
hath
yelded
to
the
deuyll
whiche
is
his
mortall
ennemy
/
well
ought
he
to
demeane
grete
sorowe
that
is
in
suche
peryll
/
&
ought
ofte
for
to
wasshe
his
bedde
/
that
is
his
conscyence
.
The
teeres
chase
&
dryue
awaye
the
deuyll
out
of
his
hert
/
lyke
as
scaldynge
water
dryueth
a
dogge
out
of
the
kechyn
.
After
the
repentaunce
ought
to
come
confessyon
/
that
is
the
good
chamberyer
whiche
maketh
cletnehe
hous
:
&
casteth
out
al
the
ordures
with
the
brome
of
the
tonge
/
wherof
Dauyd
sayth
in
the
psaulter
.
¶
Now
vnderstonde
well
how
a
man
ought
to
confesse
hym
.
¶
Here
after
is
conteyned
how
that
a
man
ought
to
confesse
hym
.
Ca.
.
Cxxviii
.
VNto
that
/
that
confessyon
auaylleth
to
the
sauacyon
of
the
soule
byhouen
syxe
condycions
.
¶
The
fyrst
is
that
it
be
made
wysely
and
this
is
in
two
thynges
/
the
fyrst
that
he
take
good
hede
/
to
whome
he
ought
to
confesse
him
&
after
wherof
he
ought
to
be
confessed
/
saynt
Austyn
sayth
/
that
it
whiche
one
sholde
doo
for
to
eschewe
and
flee
the
deth
of
the
body
/
ought
one
do
for
to
eschewe
the
dethe
and
the
dampnacyon
of
the
soule
.
The
seke
man
for
t
eschewe
and
to
flee
the
dethe
/
and
for
to
haue
helthe
secheth
gladly
the
best
physycian
and
the
moost
wyse
that
he
may
fynde
.
Thus
sayth
sayth
Austyn
/
who
so
wysely
wyll
confesse
hym
and
fynde
grace
anenst
god
/
he
ought
to
seche
suche
a
confessour
/
whiche
can
and
may
bynde
and
vnbynde
/
and
also
counceylle
.
That
is
that
the
confessour
can
well
knowe
synne
/
and
counceylle
the
synnar
and
that
he
haue
power
to
assoylle
hym
/
and
to
gyue
hym
penaunce
after
the
synne
.
For
accordynge
to
his
synne
he
ought
to
haue
penaunce
.
Also
who
so
wyll
confesse
him
wysely
he
ought
dylygently
remember
his
synnes
tofore
or
he
confesse
hym
and
enserche
all
his
herte
and
his
conscyence
/
how
he
hath
dysplesed
god
and
his
blyssed
moder
and
all
his
company
of
sayntes
and
ought
to
remembre
all
his
lyfe
in
grete
drede
.
Lyke
as
dyde
the
good
kynge
Ezechyas
whiche
sayd
thus
.
I
shal
remembre
all
my
yeres
in
the
grete
bytternes
of
my
soule
and
my
hert
.
The
synner
ought
to
entre
in
to
the
hous
of
his
hert
/
and
not
to
passe
through
lyke
a
mynstrell
whiche
a
bydeth
not
gladly
in
his
hous
.
For
he
hathe
no
werse
home
than
his
owne
.
But
in
his
hert
a
man
ought
to
dwell
and
consyder
all
his
synnes
&
defautes
.
Wherof
he
ought
to
yelde
accomptes
and
reason
truely
to
god
and
to
his
confessoure
/
and
ought
to
remembre
to
ordayne
wel
his
acompte
/
lyke
as
he
that
is
adiourned
tofore
his
lorde
for
to
rendre
acomptes
of
all
his
receytes
&
paymentes
.
And
also
well
to
take
hede
tofore
the
wrytynge
of
his
conscyence
/
that
he
fayle
not
to
accompte
all
his
lyfe
.
For
yf
he
fayle
of
his
acompte
/
god
shall
not
fayle
of
his
.
Whan
a
man
hath
dylygently
remembred
his
synnes
/
and
beholden
how
and
in
how
many
maners
he
hathe
dyspleased
god
/
and
how
oftentymes
/
and
how
gretely
he
hath
synned
.
And
how
longe
he
hath
abyden
in
synne
.
Thenne
he
ought
to
confesse
hym
anone
and
hastely
.
¶
And
this
is
the
seconde
condycyon
that
ought
to
be
in
confessyon
.
The
kynge
Dauyd
rose
at
mydnyght
for
to
confesse
hym
.
Lyke
as
he
sayeth
in
the
psaulter
/
and
abode
neuer
vnto
a
moneth
/
ne
to
the
ende
of
a
yere
.
And
the
wyse
man
sayeth
thus
in
an
other
place
.
Ne
tary
thou
not
to
conuerte
to
god
/
ne
withdrawe
the
not
ne
seke
no
delayes
fro
day
to
day
.
For
in
taryenge
is
moche
peryll
for
many
reasons
Fyrst
for
the
condycyon
of
synne
.
For
synne
is
a
fyre
brennynge
/
whiche
may
not
be
quenched
but
by
lacrymable
confessyon
.
And
moche
were
he
a
fole
that
sawe
his
hous
brennynge
/
&
wolde
not
hastely
ren
to
fetche
water
to
quenche
the
fyre
.
Also
it
is
a
grete
malady
&
sekenes
to
dwell
in
synne
and
the
veray
medycyn
is
confessyon
/
and
certayne
lytell
prayseth
he
his
helthe
/
that
feleth
hym selfe
seke
to
the
dethe
/
and
desyreth
not
to
be
guarysshed
and
heled
.
Also
the
dethe
whiche
is
nyghe
and
all
about
for
to
espye
the
synner
/
ought
to
moeue
and
excyte
hym
hustely
to
confessyon
.
For
he
knoweth
not
the
day
/
the
houre
/
ne
the
poynte
or
mynute
whan
the
dethe
shall
come
.
the
whiche
surpryseth
oft
the
synner
/
there
where
he
taketh
no
hede
.
And
certaynly
who
that
knewe
what
day
he
sholde
deye
he
sholde
make
hym
redy
in
the
best
&
hastyest
wyse
that
he
myght
.
Also
yf
a
synner
sawe
well
the
peryl
wherin
he
is
.
For
he
is
in
the
holde
&
pryson
of
synne
and
in
the
throte
of
the
lyon
of
hell
and
of
the
dragon
that
wyl
deuoure
hym
/
he
sholde
hastely
go
to
confession
/
and
that
as
soone
as
he
myght
.
Also
a
synner
ought
for
to
se
what
he
hath
lost
by
his
synne
/
the
goodes
pardurable
&
the
goodes
spyrytuell
.
His
tyme
and
hym self
whiche
he
myght
al
recouer
by
deuoute
confessyon
.
Moche
thenne
were
he
a
foole
yf
he
hasted
not
to
recouer
that
whiche
he
had
loste
.
Also
the
mercy
of
god
that
abydeth
for
the
synner
and
knocketh
at
his
dore
as
sayth
th
appocalyps
.
For
he
that
ought
to
haste
hym
to
be
confessed
.
For
of
as
moche
as
god
abydeth
so
longe
the
synner
/
of
so
moche
is
his
Iustyce
more
harde
and
more
cruell
/
whan
he
seeth
him
slowe
and
neclygent
.
For
lyke
as
the
archer
gyueth
his
bowe
more
bente
/
and
th
arbelaster
to
the
crosse
bowe
so
moche
more
smitteth
it
the
harder
and
stronger
.
And
certaynly
god
hath
his
bowe
bent
and
redy
to
lose
as
sayth
the
psaulter
for
to
sle
the
synners
yf
they
wyl
not
conuerte
them
and
yf
they
take
not
good
hede
.
Also
the
synner
that
ouer
longe
taryeth
to
confesse
him
forgeteth
ofte
his
synnes
.
Soo
that
it
happeth
that
vnneth
that
he
is
well
and
truly
confessed
.
For
he
forgeteth
many
synnes
whiche
he
shall
neuer
remembre
/
&
so
of
them
shall
he
neuer
repente
/
ne
neuer
be
confessed
/
of
whiche
it
is
to
hym
grete
perylle
.
¶
Also
whan
a
synnar
is
tofore
his
confessour
he
ought
to
expresse
&
saye
his
synnes
clerely
/
soo
that
his
confessour
see
euydently
his
herte
/
&
all
th
entencyon
of
hym
that
confesseth
hym
.
For
the
seke
man
ought
to
descoure
his
malady
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
wylte
that
the
Surgyan
hele
the
/
thou
must
dyscoure
to
hym
thy
wounde
or
sore
.
¶
Thenne
the
truaunte
&
the
lame
techen
the
to
confesse
the
whiche
shewen
theyr
maladyes
/
and
laye
forth
the
foulest
tofore
to
haue
almesse
.
Thus
thenne
ought
the
synnar
to
dyscouer
his
synnes
to
his
confessour
for
to
haue
mercy
/
and
this
is
the
thyrde
condycyon
that
ought
to
be
in
confessyon
.
Also
the
synnar
ought
to
confesse
hym
entyerly
&
/
hooly
this
is
the
fourth
condycyon
.
For
he
ought
to
saye
al
his
synnes
grete
and
lytell
and
al
the
cyrcumstaunces
of
the
synnes
.
Thenne
he
ought
fyrste
to
beholde
the
deedly
synnes
/
of
whiche
I
haue
spoken
tofore
/
&
to
confesse
him
hooly
of
eueryche
of
them
/
after
that
he
feleth
hym
culpable
/
without
to
hyde
ony
one
thynge
and
without
sayenge
more
/
and
without
excusynge
hym
/
and
without
to
accuse
ony
other
.
¶
Rygh
so
confessed
hym
Dauyd
that
sayth
in
the
Psaulter
.
I
shall
confesse
me
and
shall
saye
all
mysȳnes
ageynst
me
/
and
not
ageynst
other
/
lyke
as
ypocrytes
whiche
put
alway
the
fayrest
outwarde
/
and
tell
theyr
good
dedes
&
hyde
theyr
euyl
dedes
.
And
accusen
other
of
that
/
whiche
they
them self
be
more
culpable
&
gylty
of
.
For
they
can
espye
se
and
apperceyue
well
a
lytell
festue
or
a
lytell
mote
in
the
eyen
of
other
/
&
beholde
not
a
grete
beme
or
blocke
that
is
in
theyr
owne
eyen
/
that
is
to
saye
the
grete
synnes
that
ben
in
them
.
Suche
was
the
pharyse
of
whome
the
gospell
sayth
that
he
remembred
his
good
dedes
/
&
dyspysed
the
publycan
that
humbly
smote
his
breest
in
the
temple
/
and
cryed
god
mercy
&
sayd
.
Lorde
god
haue
pyte
and
mercy
on
me
poore
synner
.
Thus
ought
the
synner
Iuge
hymselfe
fofore
god
/
&
not
aledge
his
synne
but
to
agreue
/
poyse
/
and
recounte
clerely
withoue
lyenge
.
Also
confessyon
ought
to
be
hole
and
not
departed
to
dyuers
confessoures
.
For
it
ought
to
be
sayd
al
to
one
confessoure
/
&
not
one
parte
to
one
/
and
an
other
parte
to
an
other
/
god
loueth
not
suche
departynge
.
Also
a
man
ought
not
to
say
onely
the
synnes
/
but
all
the
cyrcumstaunces
whiche
agreueth
moche
the
synnes
For
the
synnes
ben
paraduenture
more
grete
in
one
persone
than
in
an
other
/
as
in
a
relygyous
man
more
than
in
a
seculer
.
In
a
prelate
than
in
a
symple
man
.
¶
Also
this
is
a
more
grete
synne
in
one
place
than
in
an
other
/
as
in
a
monastery
or
in
an
other
holy
place
more
than
in
an
other
vnhalowed
place
/
also
in
one
tyme
more
than
in
another
/
as
in
lent
or
in
feestful
dayes
.
Also
whan
one
synneth
wytyngly
and
in
ernest
/
he
synneth
more
than
whan
one
synneth
ygnourauntly
.
Also
one
ought
for
to
say
the
condycyon
of
the
synne
.
For
it
is
greter
synne
with
a
wedded
woman
than
with
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
.
¶
Aso
yf
that
the
synne
be
ageynst
nature
/
and
how
longe
tyme
that
he
hath
abyden
and
dwelled
in
the
sayd
synnes
.
Also
he
ought
for
to
saye
yf
that
he
haue
lytell
or
nought
resysted
and
withstonde
temptacyon
/
or
yf
he
haue
sought
temptacyon
/
or
yf
he
haue
be
beten
in
temptacyon
.
Also
he
ought
to
saye
the
cause
and
the
entencyon
that
moued
hym
to
do
the
synne
/
and
all
the
other
occasyons
of
the
synne
.
¶
Also
a
man
ought
for
to
thynke
&
consydere
by
al
his
membres
how
he
hath
synned
.
Fyrst
he
ought
to
go
to
his
herte
/
and
saye
all
his
synnes
what
someuer
they
be
carnall
or
spyrytuell
.
Spyrytuell
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
carnall
or
bodely
/
apperteynen
to
the
delytes
of
the
flesshe
of
the
body
or
yf
he
haue
not
kept
hym
well
in
all
thoughtes
/
that
therin
hath
ben
consentynge
/
or
longe
abydynge
.
Or
delyte
/
whiche
somtyme
is
as
moche
as
the
consentynge
and
of
all
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
&
grete
cestes
to
dresse
it
/
as
done
these
ladyes
and
wymmen
whiche
so
curyously
araye
theyr
hede
with
precyous
adournementes
for
pure
vanyte
&
for
to
playse
&
drawe
men
to
synne
.
In
whiche
they
synne
ofte
greuously
/
&
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
wasshynge
/
in
kembynge
in
dyenge
&
in
poorynge
in
a
myrrour
/
of
whiche
thynges
god
is
ofte
dysplesed
/
of
this
vanyte
&
folye
the
men
be
not
all
quyte
/
for
they
arraye
theyr
heer
lyke
women
/
&
force
it
to
be
yelowe
/
&
yf
they
be
blacke
/
they
by
crafte
make
them
blounde
&
abourne
/
&
late
them
growe
longe
more
like
to
a
woman
than
to
a
man
/
whiche
is
a
sygne
of
grete
euyl
&
moche
pryde
/
&
of
al
this
&
suche
thynges
a
man
ought
for
to
confesse
hym
/
and
of
all
other
vanytees
and
kepe
hym
that
he
do
them
noo
more
.
¶
Also
a
man
ought
to
remembre
and
well
consyder
to
the
fyue
wyttes
of
his
body
/
wherin
he
hath
oft
synned
in
many
maners
.
By
the
eyen
in
folyly
seynge
and
beholdynge
.
Or
by
the
eres
in
herynge
gladly
the
myssayers
/
losengers
/
lyers
/
and
other
folyes
.
Or
by
the
mouthe
in
foly
spekynge
/
in
ouermoche
drynkynge
and
etynge
.
Or
by
the
nose
in
ouermoche
delytynge
hymself
in
swete
odoures
or
wycked
odoures
.
Or
by
folyly
touchynge
in
hym selfe
/
or
in
his
wyf
/
or
in
other
that
is
wors
/
be
it
man
or
woman
.
¶
Also
a
persone
ought
too
confesse
hym
of
the
outragyous
araye
of
his
robes
and
of
his
garmentes
in
hosynge
and
shoynge
/
&
of
all
other
defautes
/
of
whiche
he
hath
mynde
/
and
thus
the
confessyon
is
good
and
hole
/
whan
one
sayth
all
his
synnes
grete
&
lytell
/
&
this
is
the
fourth
condycyon
that
ought
for
to
be
in
confessyon
.
¶
The
fyfth
condycyon
is
that
one
ought
for
to
confesse
hym
humbly
.
For
the
synner
speketh
to
god
whiche
seeth
all
his
herte
.
Thenne
the
confessour
is
but
the
ere
of
god
&
that
whiche
he
hereth
/
ne
knoweth
not
as
a
man
/
but
as
god
.
And
the
synner
ought
to
tell
his
synnes
with
grete
drede
/
&
ought
to
open
his
herte
and
poure
it
abrode
that
it
flowe
ouer
/
lyke
as
one
shedeth
out
a
full
pot
of
water
whan
the
water
is
poured
out
there
abydeth
no
coloure
as
dooth
of
mylke
ne
odoure
/
as
of
wyne
ne
sauoure
/
ne
no
smell
ne
taste
as
of
hony
/
thus
sholde
nothynge
be
retayned
of
the
synne
/
syth
it
hath
be
sayd
in
confessyon
.
Ne
the
coloure
.
That
is
an
euyll
maner
that
is
had
in
spekynge
/
or
in
beholdynge
/
or
in
folowynge
euyll
company
/
or
in
other
thynge
that
hath
coloure
of
synne
.
Also
one
ought
to
leue
the
sauoure
and
taste
of
synne
/
he
retayneth
the
sauour
of
synne
/
that
thynketh
on
the
synnes
that
he
hath
done
.
And
delyteth
hym
in
the
remembraunce
of
them
&
pleseth
hym
.
¶
But
he
ought
for
to
thynke
vpon
them
in
grete
drede
/
that
he
falle
neuer
no
more
in
them
.
And
also
he
ought
to
remembre
theym
in
grete
sorowe
.
And
he
ought
to
confounde
him
in
hym self
/
&
to
haue
grete
shame
tofore
god
of
his
synnes
.
And
ought
haue
ferme
purpoos
that
he
sholde
neuer
retorne
to
his
synnes
thoughe
he
sholde
be
desmembred
.
¶
Also
he
ought
to
leue
and
fle
the
odour
.
There
ben
somme
that
leue
wel
theyr
synnes
but
yet
they
here
gladly
spoken
of
them
/
but
who
that
well
repenteth
hym
/
wyll
not
gladly
here
speke
of
them
/
but
he
ought
to
haue
grete
abhomynacyyon
of
them
.
The
vi
.
condycyon
is
that
one
ought
ofte
to
confesse
hym
for
many
reasons
:
Fyrst
for
to
gete
more
gretter
grace
and
more
meryte
ageynst
god
/
lyke
as
the
lynnen
cloth
whiche
is
ofte
wasshen
/
is
the
more
whyte
.
Also
for
the
venyal
synnes
that
one
falleth
in
ofte
/
he
ought
to
wasshe
hym
.
Alsoo
for
to
chace
and
dryue
awaye
the
deuyll
fro
hym
/
and
for
to
be
out
of
his
thraldom
and
of
his
nette
.
The
byrde
withdraweth
hym
&
departeth
gladly
fro
the
place
as
his
neste
is
broken
and
deffeated
/
and
fro
thens
that
his
egges
ben
taken
awaye
.
Also
for
to
lerne
for
to
confesse
him
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
well
sory
and
well
repentaunce
/
therfore
he
ought
to
haue
recours
vnto
his
confessour
/
and
to
confesse
hym
of
all
thynges
suffysauntlye
.
Also
for
to
humble
hym self
/
for
to
gete
the
more
grace
and
more
meryte
ageynste
god
/
wherfore
one
demaunded
of
a
monke
wherfore
he
confessed
hym
so
ofte
/
and
he
answerd
/
by
cause
sayd
he
that
I
haue
alwaye
fere
that
I
be
not
well
confessed
.
and
also
I
remembre
me
ofte
of
somme
thynges
that
I
haue
not
sayd
in
confessyon
by
forgetynge
/
&
also
by
cause
that
after
my
confessyon
I
fynde
my self
alwaye
the
more
humble
and
meke
.
Now
hast
thou
herde
how
one
ought
too
confesse
hym
.
Now
oughtest
thou
to
knowe
that
fyue
thynges
specyally
empesshe
and
letteth
veray
confessyon
.
The
fyrst
is
shame
that
one
dare
not
saye
ne
tell
his
synne
for
shame
/
&
this
maketh
the
deuyl
/
that
putteth
shame
tofore
for
to
close
his
mouthe
lyke
as
a
theef
doth
/
whiche
that
casteth
vnto
the
hounde
a
lytel
glewe
by
cause
he
sholde
not
barke
ne
baye
.
For
the
lytel
glewe
is
of
suche
nature
that
it
maketh
an
hounde
dombe
&
to
be
styl
whan
it
is
put
in
his
throte
/
but
the
synnar
ought
to
thynke
that
the
shame
that
he
hath
to
telle
his
synne
is
a
grete
parte
of
his
penaunce
&
of
th
amende
.
¶
Also
the
synnar
ought
gladly
to
suffre
&
drynke
a
lytel
shame
for
to
escape
the
grete
shame
/
that
all
synnars
shal
haue
at
the
daye
of
Iugement
whan
all
the
worlde
shall
see
theyr
synnes
.
The
.ii.
thynge
is
euyll
drede
to
do
grete
penaunce
/
the
whiche
the
deuyl
putteth
in
the
ere
of
the
synnar
sayenge
thou
mayst
not
do
this
sharpe
penaunce
/
&
thou
mayst
not
leue
thy
customes
/
suche
people
resemble
the
shoughe
hors
whiche
is
aferde
of
the
shadowe
that
he
seeth
.
And
certaynlye
this
penaunce
that
we
do
here
in
this
worlde
is
but
a
shadowe
to
the
regarde
of
the
paynes
of
helle
or
of
purgatorye
.
The
thyrde
thynge
is
the
wycked
loue
that
the
synnar
hath
enlaced
that
he
loueth
soo
moche
his
delyte
that
he
wyll
not
leue
it
/
&
thynketh
that
for
no
thynge
he
wyll
confesse
hym
/
but
slepeth
in
his
synne
lyke
a
swyne
in
the
dunge
.
The
.iiii
thynge
is
hope
of
longe
lyf
/
wherof
the
deuyl
sayth
to
hym
/
the
art
a
yonge
man
/
thou
shalt
lyue
longe
/
thou
shalt
wel
recoure
a
confessour
/
but
he
taketh
no
hede
ne
seeth
not
the
dethe
that
awayteth
hym
/
&
shal
take
hym
soner
than
he
weneth
/
for
god
which
promyseth
pardon
vnto
him
that
repenteth
/
promyseth
not
to
morne
as
saynt
Gregory
sayth
.
Thenne
the
deuyll
playeth
oft
with
the
synner
/
lyke
as
the
catte
dooth
with
the
mouse
whan
he
hathe
taken
him
.
For
whan
he
hathe
longe
played
he
strangleth
and
sleeth
hym
.
The
.v.
thynge
is
dyspayre
/
in
whiche
the
deuyll
putteth
the
synner
/
but
he
ought
to
remembre
that
god
forgyueth
to
them
that
repente
lyghtly
&
more
gladly
he
gyueth
pardon
than
we
demaunde
hym
.
After
the
confessyon
cometh
the
satysfaccyon
.
That
is
th
amendes
and
the
penaunce
that
one
ought
to
make
and
praye
for
his
synne
/
after
th
arbytrement
/
and
wyll
of
the
confessoure
/
whiche
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
/
and
the
seke
man
ought
gladly
to
obeye
to
the
physycyen
to
haue
helthe
.
And
the
good
sone
ought
gladly
to
do
the
wyll
of
his
goostly
fader
for
the
saluacyon
of
his
soule
.
Now
haste
thou
herde
thre
thynges
that
holdeth
togyder
the
haubarkes
of
penaunce
/
with
whiche
ben
armed
the
newe
knyghtes
of
god
for
to
vaynquysshe
the
batayle
ayenst
synne
.
And
who
that
shall
vaynquysshe
this
bataylle
shall
not
retche
of
the
seconde
dethe
.
Lyke
as
saynt
Iohan
sayth
in
th
appocalyps
/
but
he
shall
haue
veray
rest
/
that
is
the
glory
perdurable
The
fyrst
dethe
of
the
soule
is
to
loue
synne
/
whiche
is
vaynquysshed
by
penaunce
/
by
whiche
one
escapeth
the
seconde
deth
/
that
is
the
deth
of
helle
/
whe
one
may
not
deye
.
This
is
the
fyrst
braunche
of
the
tre
of
prowes
in
them
that
vaynquysshe
synne
.
After
this
batayle
cometh
another
.
For
whan
a
man
repenteth
him
of
his
synne
/
then
cometh
a
newe
wrastelynge
to
his
herte
/
what
what
lyf
he
may
lede
.
And
there
be
many
of
them
that
in
this
batayll
be
recreaunte
.
For
lyke
as
god
sayth
in
the
gospell
.
Now
they
byleue
.
Now
they
byleue
not
.
Now
they
wyll
/
nowe
they
wyl
not
.
Now
they
purpose
.
Now
is
all
noughte
.
For
they
be
not
ferme
ne
stable
/
ne
perseueraunte
.
But
whan
a
man
Ioyneth
hym
to
god
/
&
affermeth
his
herte
&
his
good
purpoos
to
hym
/
then
is
this
batayle
good
&
goten
/
&
then
god
maketh
hym
ferme
and
stable
as
is
a
pyler
in
the
chirche
/
as
sayth
saynt
Iohan.
This
is
the
seconde
vyctorye
&
the
rewarde
that
answereth
to
hym
/
after
this
wrastlynge
cometh
the
iii.
wrastlynge
that
a
man
hath
to
his
flesshe
/
whiche
moche
complayneth
whan
it
begynneth
to
fele
the
hardenesse
and
sharpnesse
of
penaunce
/
&
it
reenforceth
to
come
ageyn
to
her
olde
customes
/
the
flesshe
is
an
euyll
wyf
/
wherof
Salamon
sayth
/
who
moste
doth
the
wyll
of
the
flesshe
/
the
wers
it
is
/
&
more
is
to
hym
contrarye
.
And
who
that
suffreth
his
flesshe
to
ouercome
hym
he
entreth
&
putteth
hym self
in
grete
seruytude
.
For
there
is
none
so
foule
a
thynge
as
to
be
ouercome
of
the
flesshe
/
who
that
vaynquyssheth
this
batayle
/
god
promytteth
to
hym
a
newe
crowne
whyte
of
chastyte
&
of
Innocency
/
&
bringeth
hym
to
reste
that
is
the
glorye
perdurable
lyke
as
he
sayth
in
th
apocalypse
/
after
this
batayle
cometh
this
worlde
and
dame
fortune
with
her
whele
/
whiche
assayleth
a
man
on
the
ryght
syde
&
on
the
lyft
syde
/
whiche
ben
ii
.
stronge
bataylles
/
where
as
moche
people
ben
vaynquysshed
/
&
mo
on
the
ryght
syde
than
on
the
lyft
lyke
as
Dauyd
sayth
in
his
psaulter
/
for
more
stronge
is
the
temptacyon
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
&
of
delytes
whiche
the
deuyll
offreth
&
setteth
before
/
than
that
whiche
cometh
in
aduersyte
/
lyke
as
pouertees
and
the
maladies
&
the
sekenesses
that
god
sendeth
/
&
he
that
vaynqussheth
&
that
dyspyseth
with
herte
the
prosperytees
of
this
worlde
.
God
promytteth
to
hym
honoure
&
hyenes
in
glory
/
for
he
shall
make
hym
sytte
with
hym
in
his
trone
as
sayth
th
appocalyps
.
To
hym
that
shall
vaynquysshe
that
other
batayle
whiche
is
on
the
lyfte
syde
in
th
aduersytees
of
this
worlde
/
god
promyseth
glory
whiche
no
man
may
take
fro
him
.
The
.vi.
batayle
whiche
is
moche
stronge
is
ayenst
the
wycked
that
ben
in
the
worlde
/
whiche
ben
the
membres
of
Anthecrist
/
whiche
warreth
ayenst
the
good
men
by
theyr
myght
/
lyke
as
dyde
of
olde
tyme
the
tyrauntes
ayenst
the
marters
&
good
crysten
men
For
vnneth
shall
none
dare
reclame
hym
crysten
for
the
strength
of
Antecryst
&
of
his
membres
.
This
is
the
beest
that
saynt
Iohan
sawe
that
warred
the
sayntes
of
whiche
we
haue
tofore
spoken
.
The
membres
of
this
beest
sheweth
them
in
wycked
prynces
&
euyll
prelates
/
whiche
by
theyr
grete
couetyse
defoule
/
fley
/
and
eete
theyr
subgettes
/
so
that
the
good
men
that
ben
vnder
theym
haue
ynoughe
to
suffre
&
many
dyseases
&
grete
myscheues
.
But
they
that
take
all
in
good
pacyence
without
murmure
as
dyde
Iob
/
and
truste
all
in
god
they
vaynquysshe
this
batayle
/
and
to
hym
that
shall
ouercome
it
/
god
promyseth
to
hym
that
he
shall
gyue
to
hym
power
ouer
his
enmyes
/
lyke
as
saynt
Iohan
sayth
in
th
apocalyps
.
After
all
these
batayles
cometh
the
laste
that
is
moost
stronge
/
for
the
deuyll
that
is
malycyous
&
subtyll
/
whan
he
seeth
that
a
man
is
mounted
vpon
the
mountayne
of
perfeccion
/
&
hath
ouer
comen
all
batayles
aforesayd
.
Thenne
assaylleth
hym
the
fende
by
vaynglory
/
&
by
presumpcyon
/
for
then
it
semeth
to
hym
that
he
is
a
moche
good
man
/
&
grete
frende
of
god
by
this
that
he
hath
all
suffred
for
hym
by
whiche
he
falleth
somtyme
from
hye
to
lowe
as
dyd
lucyfer
/
and
therfore
it
is
grete
necessyte
that
a
man
be
wyse
/
and
that
he
kepe
him
from
the
synne
of
vaynglorye
/
whiche
maketh
the
reregarde
.
For
in
the
taylle
lyeth
ofte
the
venym
/
and
th
encombraunce
/
&
somtyme
the
shyppe
that
is
nyghe
to
the
porte
peryssheth
/
whiche
wente
surely
in
the
hye
see
.
Thenne
hym
byhoueth
that
he
tary
&
addresse
his
saylle
That
is
all
his
entencyon
&
all
his
.
herte
at
the
porte
of
helthe
.
That
is
to
Ihesu
Cryst
by
the
wynde
of
feruent
loue
&
of
grete
desyre
of
god
/
this
is
the
hungre
of
Iustyce
of
whiche
we
haue
spoken
tofore
/
whiche
cometh
of
the
gyfte
of
strengthe
&
of
the
vertue
of
prowesse
.
As
the
good
Knyght
whiche
is
noble
and
hardy
/
that
hath
a
good
herte
and
that
hath
ben
in
many
presses
/
whiche
hath
grete
talente
and
grete
hungre
to
shewe
his
strengthe
in
tournoyes
or
in
bataylles
for
to
gete
to
hym
pryse
and
renome
.
And
certeynly
who
that
hath
grete
loue
to
god
and
grete
hungre
and
desyre
of
his
helthe
he
ouercometh
lyghtlye
this
last
bataylle
/
he
wyll
not
ne
desyreth
not
in
this
lyf
/
but
that
whiche
is
vnto
the
honour
and
to
the
glorye
of
God
.
And
to
the
helthe
of
his
soule
/
and
who
that
vaynquyssheth
this
bataylle
shal
wynne
the
rewarde
of
whiche
saynt
Iohan
speketh
in
th
appocalypse
there
where
our
lorde
sayth
/
that
to
hym
that
shall
vaynquysshe
he
shall
gyue
to
hym
to
ete
of
the
tree
of
lyf
/
whiche
is
in
the
myddle
of
paradyse
.
That
is
Ihesu
Cryst
hymself
that
gyueth
lyf
perdurable
of
whiche
al
the
sayntes
lyuen
in
the
glorye
of
heuen
/
&
all
ben
fulfylled
and
ben
in
reste
.
And
this
is
the
blessynge
of
whiche
the
debonayre
Ihesu
cryst
promyseth
in
the
gospel
to
his
good
knyghtes
whan
he
sayd
/
blyssed
be
they
that
haue
honger
&
thyrst
of
Iustyce
/
that
is
for
to
serue
god
and
to
loue
hym
.
For
they
shall
be
fulfylled
of
the
fruyte
of
the
tree
of
lyfe
.
That
is
the
ende
and
the
perfeccion
of
this
vertue
that
whiche
is
called
prowesse
/
to
the
whiche
ledeth
and
bryngeth
the
gyfte
of
strength
.
¶
Of
the
vertue
of
the
gyft
of
counceyle
/
and
of
the
good
&
meryte
that
is
therin
Ca.
C.xxix
.
LYke
as
the
holy
ghoost
gyueth
strength
/
&
vygoure
to
empryse
grete
thynges
.
Ryght
so
gyhe
counceyle
by
whiche
a
persone
cometh
to
a
good
ende
/
of
that
whiche
he
empryseth
.
This
is
a
grete
grace
that
the
holy
ghoost
gyueth
that
is
called
the
gyft
of
councell
/
wherby
a
man
hath
grete
aduysement
&
grete
delyberacyon
&
aduyse
in
all
that
/
that
he
enpryseth
/
&
in
that
/
that
he
be
not
ouer
hasty
in
his
empryses
for
lyke
as
sayth
the
phylosophre
.
Grete
thynges
be
made
&
done
not
onely
by
the
strength
ne
by
armes
/
but
by
good
councell
/
&
an
other
phylosophre
named
Socrates
sayth
that
of
an
hasty
councell
men
repent
them
after
.
And
therfore
sayth
Salamon
/
do
nothynge
without
good
councell
/
&
after
the
dede
thou
shalt
not
repente
the.
This
grace
sheweth
hym
in
a
man
in
thre
maners
.
Fyrst
in
sechynge
gladly
good
councell
/
thus
Thoby
counceyled
his
sone
.
Fayre
sone
sayd
he
aske
councell
alway
of
a
wyse
man
/
&
Salamon
sayth
that
there
where
as
is
no
good
gouernour
the
peple
fayleth
anone
&
is
anone
dystroyed
/
but
it
is
sauf
where
there
be
good
counceyles
/
&
the
wyse
Tullyus
sayeth
that
lytell
is
worthe
the
armes
without
forth
/
yf
there
be
not
kepe
the
well
sayth
the
scryptue
fro
euyll
counceyllours
/
and
counseylle
the
not
with
fooles
.
For
they
loue
no
thynge
but
that
whiche
pleseth
them
/
&
not
that
whiche
pleaseth
god
.
Also
the
scrypture
counceylleth
that
one
sholde
aske
and
seche
counceyl
of
the
olde
and
auncyent
men
/
&
not
of
the
yonge
men
whiche
ben
not
proued
in
the
werkes
For
in
the
auncyent
men
that
haue
seen
&
proued
many
thynges
/
is
good
wysome
&
good
counceyll
.
By
cause
that
Roboas
the
sone
of
Salamon
lefte
the
counceyll
of
the
olde
&
auncyent
men
that
were
wyse
/
&
toke
the
counceyl
of
yonge
men
/
he
loste
the
moost
partye
of
his
royame
.
Also
who
that
hath
this
gyfte
late
hym
examyne
&
consyder
the
counceylles
that
be
gyuen
to
hym
and
thynke
with
grete
aduysement
yf
he
be
well
counceylled
and
truly
/
&
not
lyghtly
to
byleue
to
the
counceyl
of
one
ne
of
tway
/
ne
/
how
well
that
they
be
of
his
pryue
frendes
.
Therfore
Seneke
sayth
that
a
wyse
man
exmyneth
his
counceylles
/
&
byleueth
them
not
lyghtly
.
For
he
that
byleueth
lyghtly
/
he
fyndeth
that
he
is
ofte
deceyued
.
Also
who
that
hath
this
gyfte
/
he
obeyeth
to
good
counceyll
whan
he
fyndeth
it
.
For
for
nought
asketh
he
counceyll
/
that
hath
no
wyll
to
do
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
counceyles
/
whiche
the
foles
despyse
.
The
moost
prouffytable
counceyll
that
a
man
may
haue
/
is
the
counceyll
that
our
good
mayster
Ihesu
cryste
whiche
is
the
fontayne
of
alsapyence
of
whome
cometh
all
good
counceyl
/
that
is
in
the
holy
gospell
whan
he
sayth
/
yf
thou
wylte
be
parfyte
/
go
&
selle
al
that
thou
hast
&
gyue
it
to
the
poore
people
/
&
come
folowe
me
/
&
thou
shalt
haue
grete
tresour
in
heuen
/
&
beholde
and
thynke
who
gyueth
suche
counceyl
.
For
he
is
as
I
saye
the
fountayne
of
sapyence
.
The
veray
god
that
came
in
to
th
erthe
for
to
counseylle
that
/
&
for
tenseygne
the
,
the
ryght
way
for
to
go
/
to
paradys
.
That
is
the
path
of
pouerte
of
the
spyryte
/
by
whiche
the
holy
ghoost
ledeth
theym
whome
he
enlumyneth
with
the
gyfte
of
counceyll
.
Trouthe
it
is
that
in
another
manere
a
man
may
be
sauyd
.
As
by
the
waye
of
the
commaundementes
of
our
lorde
to
holde
&
kepe
them
.
One
may
be
saued
in
maryage
or
in
wedowhode
/
or
in
rychesses
of
the
worlde
whan
they
be
well
vsed
.
But
the
holy
ghoost
by
the
gyfte
of
counceyl
ledeth
and
conduyteth
more
ryght
&
more
surely
by
the
waye
of
veray
pouerte
of
the
spyryte
/
by
whiche
one
despyseth
&
put
vnder
fote
all
the
couetyse
of
the
worlde
for
the
loue
of
god
/
this
gyfte
taketh
awaye
fro
the
herte
the
synne
of
auaryce
&
of
couetyse
/
and
soo
planteth
the
fayre
tree
of
mercy
/
whiche
is
to
haue
sorowe
and
compassyon
of
other
mens
harme
/
and
of
other
mennes
suffraunce
.
¶
Of
the
degres
of
the
vertue
of
mercy
.
Ca.
.
Cxxx.
THis
tree
of
mercy
hath
seuen
degrees
lyke
vnto
the
other
/
by
whiche
it
groweth
and
prouffyteth
These
ben
seuen
thynges
whiche
moeue
moche
and
drawe
a
man
vnto
mercy
/
&
to
haue
compassyon
of
others
harme
.
The
fyrst
thynge
that
moeueth
a
man
to
mercy
is
nature
.
For
as
the
boke
sayth
whiche
speketh
of
the
nature
of
beestes
.
No
byrde
eteth
another
byrde
of
his
owne
nature
.
Ne
a
beest
alsoo
eteth
not
another
beest
of
his
owne
nature
.
Also
the
same
boke
sayth
that
a
mare
nouryssheth
the
foole
of
another
mare
/
whan
she
is
deed
.
Also
it
hath
ofte
be
seen
&
preuyd
that
a
wulfe
hath
nourysshed
the
whelpes
of
another
wulfe
/
&
hath
defended
them
fro
other
beestes
/
well
than
ought
a
man
to
haue
pyte
&
compassyon
on
an
other
/
of
his
euyll
and
harme
/
whiche
is
semblable
to
his
nature
.
For
we
be
all
made
of
one
mater
&
one
forme
and
one
ymage
.
The
seconde
thynge
that
ought
to
drawe
a
man
to
mercy
&
to
compassyon
of
an
other
mannes
harme
is
grace
.
For
we
be
all
membres
of
one
body
/
that
is
of
holy
chyrche
by
grace
/
&
one
membre
helpeth
an
other
naturally
/
&
hath
pyte
and
compassyon
.
Also
we
be
brought
&
redemed
with
one
pryce
that
is
with
the
precyous
blode
of
Ihesu
cryst
/
that
henge
on
the
crosse
for
to
redeme
vs
fro
dethe
perdurable
/
whan
our
sauyour
Ihesu
cryste
was
then
so
pyteous
&
mercyfull
towarde
vs
.
well
ought
we
then
haue
pyte
&
compassyon
one
of
another
/
&
to
ayde
and
socoure
that
one
that
other
.
Also
we
be
all
bredren
of
fader
and
moder
by
faythe
&
by
grace
.
For
we
ben
all
sones
of
god
and
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
iii.
thynge
that
ought
to
moeue
a
man
to
mercy
is
the
commaundement
of
the
holy
scryptue
that
counceyleth
and
commaundeth
the
werkes
of
mercy
aboue
all
other
thynges
.
Wherof
Salamon
sayth
Se
well
to
sayth
he
that
thy
hede
be
not
without
oyle
/
for
by
th
oyle
/
that
nouryssheth
that
fyre
&
the
lampe
is
vnderstonden
mercy
that
ought
alwaye
to
be
in
our
tonnes
.
For
in
lykewyse
as
th
oyle
surmounteth
in
the
lampe
aboue
all
other
lycoures
.
Ryght
so
mercy
surmounteth
the
other
vertues
.
And
also
as
the
oyle
nouryssheth
&
kepeth
the
fyre
in
the
lampe
/
&
whan
th
oyle
fayleth
the
fyre
quencheth
Ryght
so
mercy
kepeth
the
fyre
of
the
loue
of
god
in
the
herte
/
&
whan
mercy
fayleth
/
the
loue
of
god
fayleth
.
As
sayth
saynt
Iohan
/
who
that
shall
se
sayth
he
his
broder
&
his
neyghboure
hauynge
dysease
&
necessyte
in
nede
/
&
closeth
the
dore
of
his
herte
/
that
is
to
saye
that
he
hath
no
pyte
ne
compassyon
/
&
helpeth
hym
not
yf
he
may
/
how
sayth
he
/
shall
the
loue
&
charyte
of
god
be
in
hym
/
lyke
as
he
sholde
saye
.
That
may
not
be
.
For
the
oylle
of
mercy
is
faylled
in
the
lampe
of
his
herte
.
Also
the
good
thobye
taught
his
sone
&
sayd
thus
/
fayre
sone
be
thou
mercyfull
/
as
moche
as
thou
mayst
/
yf
thou
haue
plente
of
goodes
gyue
gladly
&
largely
/
yf
thou
haue
lytel
yet
of
the
same
gyue
gladly
to
the
poore
.
And
our
lorde
sayth
in
the
gospel
.
Go
sayd
he
&
selle
al
that
thou
hast
and
gyue
it
to
the
poore
.
This
is
the
vertue
that
the
holy
scrypture
prayseth
moost
generally
.
And
it
is
the
vertue
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
/
&
to
haue
mercy
on
other
.
Moche
people
do
seruyse
and
sacrefyse
to
god
in
fastynges
/
or
in
plygremages
/
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
temporel
gooddes
do
sacrifyse
&
seruyse
not
to
god
/
but
to
the
worlde
/
or
to
the
deuyll
in
that
/
that
they
dyspende
folyly
theyr
goodes
in
vanytees
&
in
oultrages
/
&
in
honoures
of
the
worlde
.
But
for
to
gyue
for
godes
sake
to
the
poore
they
ben
harde
as
ademont
.
Also
lyke
as
mercy
pleseth
to
god
/
ryght
so
despleaseth
it
to
the
deuyl
/
for
it
is
the
armure
&
the
vertue
by
whiche
he
is
moost
soonest
vaynquysshed
/
as
is
sayd
in
a
glose
vpon
the
plaulter
/
he
may
not
suffre
the
good
odour
of
suche
an
oynement
/
nomore
than
the
crapaulde
may
fele
the
smellynge
or
odour
of
the
vygne
/
this
odour
myght
not
Iudas
smelle
ne
fele
whan
the
holy
Maudelyne
enoynted
the
heed
of
Ihesu
cryst
with
the
precyous
oyntement
For
it
semed
to
Iudas
that
it
was
a
thynge
loste
/
&
had
leuer
the
money
that
it
cost
in
his
purse
by
couetyse
.
Of
suche
people
that
be
thus
couetous
and
auarycyous
is
lorde
&
mayster
a
deuyll
that
is
called
Closepurs
/
whome
a
holy
hermyte
sawe
/
that
he
had
the
offyce
to
close
&
shyt
the
purses
of
couetous
men
/
that
they
sholde
not
be
opened
to
do
almesse
.
The
fourth
thynge
that
ought
to
moue
a
man
to
mercy
is
the
grete
largesse
of
our
lorde
/
whiche
gyueth
largely
to
euery
man
after
that
they
be
/
as
sayth
saynt
Iames
/
&
maketh
his
sone
to
shyne
vpon
the
good
&
euyl
/
lyke
as
it
is
sayd
in
the
gospell
.
Syth
that
the
debonayre
Ihesus
is
so
large
to
vs
/
that
he
gyueth
to
vs
&
hath
gyuen
/
all
that
we
haue
that
is
good
/
we
ought
to
be
large
and
curtoyse
that
one
anenst
that
other
.
For
so
commaundeth
to
vs
god
in
the
gospell
whan
he
sayth
.
Be
ye
mercyfull
/
lyke
as
your
fader
of
heuen
is
mercyfull
.
He
ought
to
resemble
his
fader
/
&
ought
to
ensue
hym
whan
he
is
good
and
wyse
.
Or
otherwyse
he
forsaketh
hym
/
&
therfore
sayth
the
wyse
man
in
scrypture
.
Be
ye
mercyfull
&
pyteous
to
the
poore
/
&
to
the
orphans
/
lyke
as
thou
were
theyr
fader
or
theyr
moder
/
be
thou
as
theyr
husbonde
&
thus
thou
shalt
be
called
the
sone
of
god
.
The
fyfth
thynge
that
ought
to
moeue
a
man
to
mercy
is
the
honoure
of
god
.
For
as
Salamon
sayth
/
he
honoureth
our
lorde
that
dooth
well
to
the
poore
.
For
that
whiche
is
done
to
the
pore
is
done
vnto
god
lyke
as
hym self
wytnesseth
in
the
gospel
.
That
that
ye
haue
done
to
one
of
the
leest
of
my
seruaūuauntes
/
ye
haue
done
vnto
me
.
This
sayth
our
sauyour
and
redemptour
Ihesu
cryste
.
The
poore
ben
the
lytell
meyney
of
our
lorde
/
who
so
honoureth
them
by
the
werkes
of
mercy
he
honoureth
god
.
For
who
honoureth
the
meyne
he
honoureth
the
lorde
/
&
who
that
doth
vylonye
to
the
famylye
&
seruauntes
/
doth
vylanye
to
the
lorde
.
¶
Hereof
haue
we
a
fayre
&
a
good
ensaumple
of
the
holy
saynt
Martyn
.
To
whome
god
apperyd
in
the
nyght
after
that
he
had
departed
and
gyuen
his
mantell
to
the
poore
man
/
&
he
was
couerd
with
the
sayd
mantel
/
and
god
sayd
to
his
aungellys
Martyn
hath
clad
me
with
this
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
without
mercy
shall
be
do
to
hym
that
doth
not
the
werkes
of
mercy
.
For
lyke
as
god
sayth
in
the
gospell
/
whan
the
daye
of
Iugement
shall
come
/
the
sentence
shall
be
gyuen
ayenst
them
that
haue
not
to
theyr
power
done
and
accomplysshed
the
werkes
of
mercy
.
For
god
shall
leye
a
deef
eere
to
theym
that
now
leye
a
deef
eere
to
the
poore
/
lyke
as
it
appyereth
in
the
exaumple
that
he
recounteth
of
the
ryche
man
that
wolde
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
weddynge
and
sayd
to
them
I
knowe
you
not
/
and
so
they
abode
without
and
came
not
in
ryght
so
shall
it
be
do
at
the
daye
of
Iugement
to
the
auarycyous
and
to
the
couetous
men
whiche
haue
not
the
conduytes
of
mercy
whiche
ledeth
the
soules
to
heuen
/
and
maketh
to
theym
a
ryght
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
shall
he
be
by
ryght
to
whome
pyte
&
mercy
shal
torne
theyr
backe
at
the
daye
of
Iugement
/
whan
god
shal
gyue
sentence
so
ferme
/
stable
/
&
dredefull
For
it
shall
be
soo
establysshed
by
Iustyce
&
confermed
/
that
it
shall
neuer
be
repeled
.
And
thenne
shall
god
doo
as
souerayn
pope
bysshop
&
kynge
/
caste
out
his
grete
excomynycacyon
.
For
he
is
kynge
&
bysshop
as
sayth
the
scrypture
/
for
he
toke
nature
humayn
in
the
lynage
of
kynges
&
of
bysshoppes
This
excomynycacyon
shall
be
cast
vpon
them
that
shall
be
on
the
lyft
syde
.
None
of
them
shall
be
except
.
They
shal
be
wycked
people
whome
god
shall
curse
for
theyr
synnes
&
for
theyr
falsehede
.
Thus
shall
he
saye
to
them
.
Go
ye
wycked
and
cursed
in
to
the
fyre
of
helle
perdurably
/
whiche
is
ordeyned
to
thoryble
deuyls
/
&
to
them
that
haue
done
theyr
wyll
.
Alas
this
sentence
how
well
that
it
is
shorte
/
certeynlye
it
shall
be
ouer
anguysshous
&
ouer
harde
whan
Ihesu
cryst
shal
chase
them
out
of
his
companye
.
Suche
harde
a
departynge
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
this
tree
/
whiche
appyereth
in
many
maners
Fyrst
in
that
whiche
mercy
geteth
pardon
to
synnars
.
Of
whiche
mercy
hath
the
lettres
of
pardon
and
of
Indulgence
.
For
god
sayth
in
the
gospel
Blessed
be
the
mercyful
/
for
they
shal
haue
mercy
.
After
in
the
same
letter
sayth
he
/
yf
we
pardone
not
that
one
the
other
/
god
shall
not
pardone
vs
.
¶
Also
mercy
is
the
good
marchauntes
purs
/
whiche
wynneth
ouerall
/
&
neuer
leseth
.
For
as
sayth
saynt
Poule
/
mercy
auaylleth
to
all
thynges
.
A
precyous
stone
sholde
be
moche
worthe
that
sholde
be
good
for
all
thynges
.
That
is
mercy
whiche
wynneth
the
goodes
temporall
/
the
goodes
spyrytuell
/
&
the
godes
perdurable
of
glorye
/
of
the
godes
temporell
sayth
Salamon
/
honoure
god
of
thy
rychessys
&
of
thy
godes
temporel
gyue
to
the
poore
/
&
god
shal
replenyssh
thy
garners
of
wheet
/
&
the
cellers
of
wyne
.
But
vnderstande
well
this
worde
/
that
he
sayth
of
thy
rychesses
and
of
thy
godes
/
and
not
the
goodes
of
other
/
as
dooth
some
that
wyll
doo
almesses
of
that
whiche
they
haue
taken
fro
other
by
force
/
by
rauyne
/
by
vsure
/
or
by
other
euyll
cause
/
&
maketh
oft
of
other
mens
leder
large
thonges
.
But
of
thyn
owne
propre
good
whiche
thou
holdest
truely
honoure
god
.
For
that
other
thou
arte
bounden
to
yelde
&
rendre
agayne
.
Also
he
sayth
that
thou
gyue
to
the
poore
&
not
to
the
ryche
/
&
god
shall
yelde
to
the
an
.
C.
double
therfore
lyke
as
he
sayth
in
the
gospell
.
Mercy
is
a
sede
that
fructefyeth
better
in
the
lene
londe
than
it
dooth
in
fatte
.
How
that
mercy
multyplyeth
the
goodes
temporell
we
haue
many
fayre
ensamples
/
of
whiche
I
wyll
remembre
some
here
.
¶
It
is
sayd
of
saynt
Germayne
of
Ancerre
/
that
whan
he
came
frome
Rome
/
as
he
went
out
of
Melane
he
demaunded
his
deken
yf
he
had
ony
money
/
he
answered
that
he
had
but
thre
pens
.
For
saynt
Germayne
had
gyuen
all
to
poore
people
.
Then
commaunded
saynt
Germayne
to
his
deken
that
he
sholde
gyue
tho
.iii.
pens
to
the
poore
people
/
for
god
had
well
wherof
to
fede
them
that
day
.
The
deken
with
grete
payne
&
grutchynge
gaue
two
pens
/
&
reteyned
the
.iii.
peny
/
and
as
they
went
on
the
way
the
seruaunt
of
a
ryche
man
brought
to
saynt
Germayne
fro
his
lorde
.
CC.
shelynges
.
Then
called
saynt
Germayne
his
deken
/
&
sayd
to
hym
that
he
had
stolen
fro
the
pore
a
peny
.
For
yf
he
had
gyuen
the
.iii.
d.
to
the
poore
/
the
knyght
hadde
sent
hym
.
CCC
.
shelynges
.
After
it
was
sayd
in
the
way
to
saynt
Germayne
/
that
to
saynt
Iohn
thamener
came
a
gentylman
whiche
was
robbed
of
theues
so
that
he
had
nothynge
/
and
tolde
to
saynt
Iohan
thamener
his
case
/
he
had
grete
pyte
and
compassyon
on
hym
/
and
he
commaunded
his
dyspencer
that
he
sholde
gyue
hym
.xv.
pounde
/
of
golde
/
his
dyspencer
for
couetyse
gaf
hym
but
.v.
Anone
a
noble
lady
sent
vnto
the
sayd
saynt
Iohan
fyue
.
C.
pounde
/
of
golde
.
Thenne
he
called
his
dyspencer
and
demaunded
hym
how
moche
he
had
gyuen
to
that
man
.
He
ansuerd
&
sayd
that
he
gyuen
hym
xv
.
pounde
.
The
holy
man
sayd
nay
/
&
that
he
had
gyuen
him
but
.v.
pounde
/
&
whan
he
knewe
the
trouth
by
hym
that
had
receyued
it
/
he
sayd
to
his
dyspenser
/
that
yf
he
had
gyuen
that
.xv.
pounde
.
Our
lorde
had
sente
to
hym
by
the
good
woman
.
M.
&
.
vC
.
pounde
/
&
whan
he
demaunded
of
the
good
lady
whome
he
called
to
hym
/
how
moche
she
had
gyuen
&
lefte
to
hym
in
her
testament
/
she
answerd
that
she
had
ordeyned
a
thousand
&
fyue
hondred
pounde
for
to
sende
hym
.
And
whan
she
sawe
the
.
M.
pounde
raced
&
put
out
of
the
wrytynge
she
thought
that
god
wolde
that
she
sholde
sende
to
him
no
more
but
.v.
hondred
pounde
¶
Also
saynt
Gregoyre
reherceth
of
saynt
Bonyface
/
that
fro
that
tyme
that
he
was
a
chylde
he
was
soo
pyetous
/
that
he
gaf
his
sherte
&
his
gowne
vnto
the
poore
/
how
be
it
that
his
moder
bete
hym
ofte
therfore
¶
Now
it
happed
that
the
chylde
sawe
many
poore
people
that
suffred
moche
dysase
/
he
espyed
that
his
moder
was
not
at
home
/
he
ranne
to
the
garners
/
&
all
that
his
moder
had
assembled
for
the
yere
he
gaf
to
the
poore
people
.
And
whan
his
moder
came
&
knewe
what
he
had
done
/
she
was
as
out
of
her
wytte
.
Thenne
the
chylde
prayed
our
lorde
&
the
garners
were
full
of
whete
.
¶
Also
there
as
a
poore
man
as
it
is
sayd
that
had
but
one
cowe
/
whiche
harde
saye
of
his
curate
in
his
sermon
that
god
sayd
in
the
gospell
/
that
a
man
sholde
haue
an
hondred
folde
double
for
all
that
he
sholde
gyue
for
goddes
sake
.
The
good
man
by
the
counceyll
of
his
wyfe
gaue
his
cowe
vnto
his
curate
in
hope
to
haue
an
hondred
kyen
for
his
cowe
/
&
whan
he
had
longe
taryed
/
&
that
promesse
abode
longe
after
/
he
wende
that
his
curate
had
deceyued
hym
/
and
thought
that
he
sholde
sle
hym
/
&
arose
on
a
nyght
for
to
sle
hym
/
and
whan
he
was
in
the
way
he
founde
a
grete
masse
of
golde
/
&
thenne
he
thought
that
god
hadde
rendred
and
yelded
his
promesse
and
retorned
in
peas
.
Also
of
an
other
poore
man
bycause
that
he
hadde
herde
that
god
wolde
so
gyue
an
hondred
for
one
/
he
gaue
his
cowe
vnto
his
curate
whiche
was
ryche
.
The
preest
toke
gladly
this
cowe
&
sent
her
to
his
pasture
where
as
his
other
kyen
were
.
And
at
the
euyn
the
poore
mannes
cowe
came
agayne
home
&
brought
an
.
C.
kyen
longynge
to
the
preest
with
her
/
whan
the
poore
man
sawe
that
/
he
thought
that
god
had
kepte
his
promysse
accordynge
to
the
gospell
.
And
the
sayd
kyen
were
Iuged
tofore
the
bysshop
to
the
poore
man
ageynst
the
preest
.
These
ensamples
to fore
sayd
sheweth
well
/
that
mercy
is
good
marchaundyse
for
it
encreaseth
well
the
goodes
temporall
.
Also
mercy
empetreth
and
geteth
of
god
the
goodes
spyrytuell
&
perdurable
.
Wherof
saynt
Poule
sayth
that
it
auayleth
to
all
thynge
For
she
gyueth
lyfe
and
grace
in
this
present
lyfe
/
&
the
lyfe
of
glorye
without
ende
in
that
other
.
And
therfore
sayth
Dauyd
in
his
psaulter
/
that
god
loueth
mercy
&
trouthe
.
For
she
gyueth
grace
in
this
worlde
/
&
glory
in
that
other
.
Also
mercy
and
almesse
kepeth
a
man
fro
all
perylles
&
delyuereth
him
fro
spyrytuell
dethe
that
is
of
helle
.
For
many
deed
men
haue
ben
raysed
vnto
lyfe
by
the
werkes
of
mercye
/
the
whiche
haue
ben
doone
/
wherof
there
ben
many
ensaumples
in
wrytynge
of
the
lyues
of
sayntes
/
the
whiche
is
of
the
deth
pardurable
of
helle
.
Therfore
sayd
Thobye
to
his
sone
.
Be
thou
sayd
he
pyteous
and
mercyfull
as
moche
as
thou
mayst
.
For
almesse
delyuerth
&
kepeth
fro
all
synne
&
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
whiche
she
groweth
and
prouffyteth
.
Now
the
byhoueth
to
see
the
braunches
of
this
tree
/
by
whiche
she
mounteth
/
and
by
whiche
it
descendeth
.
¶
Here
after
folowen
the
braunches
of
the
vertue
of
mercy
and
of
almesse
.
Ca.
C.xxxi
.
THis
tree
hath
mo
braunches
than
thother
toforesayd
/
for
it
extendeth
more
than
the
other
wherof
there
ben
braunches
on
ryght
syde
&
on
the
lyft
syde
.
On
the
ryght
syde
ben
the
werkes
of
mercy
whiche
touche
the
soule
.
They
ben
the
spyrytuell
werkes
of
mercy
/
on
the
lyft
syde
ben
the
bodyly
werkes
of
mercy
whiche
apperteyne
to
the
body
/
on
the
ryght
syde
be
:
vii
.
braunches
.
The
fyrst
is
to
gyue
good
counceyll
to
them
that
haue
nede
/
&
onely
for
the
loue
of
god
purely
/
not
for
to
coueyte
other
thynge
temporel
therfore
/
as
done
these
aduocates
&
men
of
lawe
that
taken
with
bothe
handes
/
&
of
that
one
partye
&
of
that
other
.
And
gyuen
ofte
tymes
many
euyll
counseylles
for
to
haue
money
/
or
for
gyftes
/
or
for
drede
/
or
for
fauour
of
ryche
men
/
but
they
haue
god
tofore
theyr
eyen
/
and
counceyle
the
synners
for
to
leue
theyr
synnes
and
saue
theym
.
Or
they
that
ben
out
of
synne
/
for
to
kepe
theym
to
th
ende
that
they
fall
not
therto
agayne
.
Lyke
as
confessoures
ought
for
to
doo
/
and
the
prelates
/
and
the
good
men
in
what
someuer
estate
they
be
/
they
done
the
fyrst
werke
of
mercy
spyrytuell
/
&
this
is
the
fyrste
braunche
of
the
ryght
syde
.
The
seconde
braunche
is
to
teche
and
ensygne
them
that
a
man
hath
to
gouetne
.
As
a
prelate
his
subgettes
whome
he
ought
to
fede
with
good
doctryne
and
with
good
ensample
.
In
lykewyse
ought
the
mayster
do
to
his
dyscyples
in
doctryne
/
in
scyence
/
&
in
good
maners
.
Also
the
faders
&
the
moders
theyr
chyldren
in
suche
wyse
that
they
kepe
them
fro
synne
&
vices
/
&
that
they
vse
them
to
do
well
/
&
kepe
them
fro
lyenge
/
fro
swerynge
/
fro
euyll
playes
and
games
/
and
fro
yll
company
/
&
specyally
the
chyldre
of
grete
lordes
and
of
ryche
men
ought
to
be
best
enformed
in
good
maners
.
For
the
chyldren
wyl
alway
holde
theyr
fyrst
forme
.
And
therfore
they
ought
to
be
enformed
to
do
well
.
¶
The
thyrde
braunche
is
to
reprehende
&
chastyse
the
fooles
and
the
wycked
people
of
theyr
folyes
/
and
this
appertayneth
specyally
to
the
prelates
and
to
the
prynces
whiche
ought
to
chastyse
theyr
subgettes
/
whan
they
knows
that
they
be
wycked
.
For
whan
they
suffre
the
synnes
where
they
myght
amende
them
/
and
wyll
not
so
/
they
ben
partyners
.
Ne
no
prynce
ne
prelate
ought
not
to
suffre
ony
wyckednes
in
a
man
about
hym
yf
he
may
knowe
it
.
For
yf
he
haue
about
him
euyll
and
wycked
meyne
and
yf
he
knoweth
it
or
supposeth
/
yf
he
remedy
it
not
.
It
is
a
sygne
that
he
is
no
good
man
/
for
it
is
comyngly
sayd
/
suche
lorde
suche
meyne
/
&
after
the
lorde
the
meyne
folowe
.
And
many
and
often
tymes
it
happeneth
the
lorde
or
mayster
is
defamed
and
shamed
by
his
euyll
meyne
/
&
therfore
/
ne
for
hauoyre
/
ne
for
fauoure
/
ne
for
famylyaryte
of
persones
a
lorde
ought
not
to
doubte
to
take
awaye
the
synnes
that
ben
about
hym
For
he
ought
to
doute
more
god
and
to
loue
hym
/
than
ony
man
mortall
.
Me
ought
to
loue
the
persones
and
hate
the
synnes
/
&
euery
prynce
prelate
/
&
lorde
ought
to
knowe
that
ygnouraunce
in
this
parte
shal
not
excuse
them
.
For
they
be
bounden
to
knowe
how
theyr
people
gouerne
them
in
theyr
houses
and
in
theyr
offyces
/
&
ought
tenquyre
by
good
men
and
true
/
and
the
loue
god
&
drede
hym
.
For
they
shall
not
be
quyte
at
the
day
of
Iugement
for
to
say
that
they
knowe
not
therof
.
¶
The
fourthe
braunche
of
mercy
is
for
to
comforte
the
seke
men
&
them
that
be
in
trybulacion
or
in
aduersyte
or
malady
&
to
helpe
them
to
theyr
power
/
&
to
comforte
theym
by
good
wordes
that
they
fall
not
in
dyspayre
or
dyscomforte
and
that
theyr
herte
fayle
them
not
.
Thus
commaundeth
saynt
Poule
the
sayth
.
Comforte
them
that
be
feble
of
herte
.
And
Salamon
sayth
that
he
that
is
in
dysease
of
herte
shall
be
gladde
&
Ioyous
for
to
here
a
good
worde
.
Also
as
he
hymselfe
sayth
/
lyke
as
a
persone
delyteth
hym
&
taketh
pleasure
in
good
odoures
/
in
lykewyse
deliteth
the
soule
in
grete
swetenes
of
good
councell
&
in
the
good
wordes
of
a
veraye
frende
.
That
is
that
he
loueth
also
well
in
aduersyte
as
in
prosperyte
.
For
at
nede
it
is
seen
who
is
a
frende
/
&
in
aduersyte
is
the
good
&
true
frende
proued
/
&
thou
oughtest
to
knowe
the
.iiii.
thynges
comforte
moche
a
man
/
that
is
in
aduersyte
/
in
trybulacyon
or
in
malady
.
The
fyrst
thynge
is
to
thynke
on
the
paynes
of
helle
/
whiche
ben
so
moche
harde
/
sharpe
/
and
horryble
/
that
it
ne
is
but
a
shadowe
and
an
enoyntynge
all
that
that
may
be
suffred
in
this
worlde
as
to
the
regarde
of
the
paynes
of
hell
/
wherof
the
holy
saynt
Austyn
sayth
vnto
our
lorde
.
O
good
lorde
brenne
me
here
/
and
hewe
me
all
in
pyeces
/
rather
than
thou
dampne
me
perdurably
.
Also
saynt
Austyn
sayth
that
the
tourmentes
of
saynt
Barthylmewe
whiche
was
flayne
all
quycke
.
Of
saynt
lawrence
and
of
saynt
Vyncent
whiche
were
brente
rosted
and
layde
on
gredyrons
/
&
of
saynt
Steuen
which
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
lorde
must
be
suffred
for
t
eschewe
the
perdurable
payne
of
hell
.
God
sheweth
grete
semblaunce
of
loue
to
them
/
to
whome
he
sendeth
the
aduersytees
temporell
/
for
he
sayth
.
I
chastyse
them
that
I
loue
/
note
this
ensaumple
.
The
oxe
that
shal
be
slayne
shal
be
well
kepte
&
made
fatte
/
but
he
that
shall
be
kepte
&
lyue
/
is
put
to
the
yocke
for
to
labour
the
erthe
.
A
grete
sygne
of
loue
sheweth
the
kynge
&
grete
honoure
doth
he
to
hym
/
to
whome
he
sendeth
his
cuppe
to
drynke
of
.
The
cuppe
of
our
lorde
of
whiche
he
dranke
ben
the
trybulacyons
th
aduersytees
&
the
myschyeues
of
this
worlde
.
This
is
the
fyrst
sawce
/
with
whiche
one
ought
to
ete
suche
mete
that
is
to
thynke
on
the
paynes
of
helle
.
This
is
a
sawce
of
vynaygre
/
whiche
taketh
awaye
the
sauour
of
wyne
of
the
delyces
of
this
worlde
.
Lyke
as
the
vynaygre
taketh
away
the
sauour
of
good
wyne
.
The
seconde
thynge
that
moche
comforteth
in
suffrynge
pacyently
trybulacion
/
is
to
thynke
on
the
rewarde
of
heuen
that
one
geteth
for
lyke
as
sayth
saynt
Gregorye
/
that
allegeth
&
asswageth
moche
the
payne
&
the
trauaylle
/
whan
a
persone
hath
an
hope
to
haue
grete
rewarde
&
grete
prouffyte
.
The
thyrde
thynge
is
to
thynke
on
the
passyon
of
Ihesu
cryst
/
whiche
suffred
deth
for
to
redeme
vs
fro
the
paynes
of
helle
/
there
is
no
thynge
that
soo
moche
allegeth
the
paynes
&
the
trybulacions
of
this
worlde
/
this
is
well
sygnefyed
to
vs
in
holy
scrypture
/
there
where
as
the
chyldren
of
Israhel
came
to
a
water
/
that
was
so
bytter
that
they
myght
not
drynke
.
Then
shewed
god
to
Moyses
a
staffe
of
tree
/
&
sayd
to
hym
that
he
sholde
put
it
in
to
the
water
that
was
so
bytter
.
And
whan
he
had
put
it
therin
/
it
was
all
swete
.
The
bytter
water
ben
the
trybulacyons
of
the
worlde
.
The
staffe
of
the
tree
that
made
it
swete
/
that
is
the
crosse
on
whiche
the
debonayre
Ihesu
cryste
was
hanged
on
for
vs
.
For
who
that
remembreth
well
this
sorowe
that
he
suffred
on
the
crosse
.
There
is
no
payne
ne
aduersyte
/
ne
tribulacion
temporall
/
but
it
it
is
swete
and
lyght
to
suffre
.
The
fourth
thynge
is
to
thynke
on
the
spyrytuall
godes
that
the
trybulacyons
dooth
to
them
that
suffreth
them
pacyently
.
For
the
trybulacyons
proueth
the
knyght
of
god
.
A
knyght
knoweth
not
well
his
strengthe
/
vnto
the
tyme
that
he
hath
ben
in
batayle
&
in
prees
.
Wherof
saynt
Poule
sayth
/
that
the
pacyence
proueth
a
man
/
and
an
aungel
of
heuen
sayd
to
Thoby
/
by
cause
that
thou
were
pleasaunte
to
god
.
It
behoueth
that
temptacyon
shall
proue
the.
¶
Also
trybulacyon
purgeth
the
soule
as
the
fyre
purgeth
the
golde
in
the
forneys
/
and
as
the
flayle
the
corne
whan
it
beteth
it
.
And
as
the
hamer
the
yron
/
as
sayth
saynt
Gregory
.
Also
trybulacyons
ben
the
medycynes
of
the
maladyes
of
synne
.
For
lyke
as
sayth
the
holy
scrypture
.
The
greuous
malady
maketh
a
man
sobre
whome
synne
hath
made
dronke
oftymes
.
Wherof
saynt
Gregory
sayth
.
Lete
it
not
be
harde
to
the
that
thou
suffre
dysease
on
thy
body
whan
thou
arte
guarysshed
of
the
malady
of
synne
within
forth
.
Also
by
trybulacyons
is
won
the
crowne
of
glory
/
whan
one
hath
good
pacyence
.
Wher
of
saynt
Iames
sayth
/
blyssed
is
that
man
that
suffreth
temptacions
/
that
is
aduersyte
&
trybulacyon
/
lyke
as
a
good
knyght
that
suffreth
the
strokes
/
for
whan
he
shall
be
well
assayed
&
proued
/
he
shall
haue
the
croune
of
glory
.
These
.iiii.
remembraunces
aforsayd
comforte
moche
them
that
ben
in
trybulacion
.
The
.v.
spyrytuell
braunche
of
mercy
is
to
pardone
his
maltalente
&
euyl
wyll
to
euery
body
.
For
lyke
as
saynt
Gregory
sayth
/
who
gyueth
his
pens
or
his
almesse
to
the
poore
and
pardoneth
not
his
euyll
wyll
/
his
almesse
is
nothynge
worth
.
For
god
receyueth
not
the
gyfte
as
longe
as
the
felonnye
is
in
the
herte
/
for
god
weyeth
/
preyseth
/
and
taketh
the
gyfte
after
his
wyll
.
And
therfore
our
lorde
sayth
in
the
gospel
.
¶
Yf
that
we
forgyue
not
eche
other
/
our
fader
of
heuen
shall
not
forgyue
vs
our
synnes
.
Thenne
he
that
wyl
not
pardonne
and
forgyue
sayth
ageynst
hym self
/
as
ofte
as
he
sayth
the
pater
noster
/
for
he
prayeth
that
god
pardonne
hym
/
lyke
as
he
pardonneth
his
euyll
wyll
to
other
.
It
is
sayd
of
th
emperour
theodose
/
that
he
helde
it
for
a
grete
shame
/
yf
one
dyd
to
hym
vylonye
or
Iniurye
that
prayed
hym
to
forgyue
hym
/
and
whan
he
was
moost
angry
/
then
he
forgaue
moost
sonnest
.
For
he
had
lyuer
drawe
to
hym
people
by
debonayrte
and
by
loue
/
thenne
by
drede
.
¶
The
.vi.
braunche
of
this
vertue
is
to
haue
in
the
herte
pyte
and
compassyon
of
the
synnars
/
and
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
with
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
.vii.
braunche
of
mysyry
corde
is
to
praye
for
the
synnar
/
and
for
his
enemyes
/
and
for
all
trespasses
.
For
soo
commaundeth
our
lorde
Ihesu
Cryste
in
the
gospell
.
Praye
ye
sayd
he
for
theym
that
done
to
you
euyll
/
and
so
shal
ye
ben
the
sones
of
your
fader
whiche
is
in
heuen
/
as
who
sholde
saye
/
otherwyse
ye
ben
not
the
sones
of
god
/
and
thenne
ye
haue
nothynge
in
his
herytage
.
¶
Now
is
it
thenne
grete
almesse
and
grete
prouffyte
for
the
soule
to
praye
for
the
synners
/
for
Mekenes
rote
Mercy
and
pyte
.
atrempaunce
Iustyce
.
Compassyon
.
Prudence
.
Force
.
Forgiuenes
Faythe
.
Hope
.
Charyte
.
his
enmyes
/
and
for
all
them
whiche
ben
departed
out
of
this
presente
lyfe
.
These
ben
the
seuen
braunches
of
mercy
of
this
tree
on
the
ryghte
syde
.
¶
Here
after
foloweth
the
seuen
braunches
of
mercy
vpon
the
lyfte
syde
.
Ca.
C.xxxii
.
LYke
as
this
tree
of
mercy
hath
seuen
braunches
on
the
ryght
syde
/
so
ben
there
seuen
braunches
on
the
lyfte
syde
.
These
ben
the
seuen
werkes
of
mercy
corporell
/
whiche
holdeth
the
body
/
lyke
as
the
other
beholdeth
the
soule
too
foresayd
.
¶
The
fyrst
braunche
is
to
fede
the
hungry
the
nedy
and
the
myseased
/
&
this
admonesteth
vs
the
holy
scrypture
in
many
places
.
Fyrst
Thobye
whiche
sayd
to
his
sone
Ete
thy
brede
with
the
nedy
&
the
poore
that
deye
for
hungre
and
Salamon
sayth
/
yf
thyn
enemye
haue
hungre
gyue
hym
to
ete
/
&
yf
he
haue
thyrst
gyue
to
him
drynke
.
Also
our
lorde
sayth
in
the
gospel
/
whan
thou
shalte
make
a
grete
dyner
/
calle
the
poore
people
/
the
blynde
/
the
lame
&
the
Impotent
and
thou
shalte
be
blessed
.
For
they
may
not
yelde
it
to
the
ageyn
.
But
god
shal
yelde
to
the
in
the
resurreccyon
generalle
/
&
an
hondred
folde
double
.
This
is
ageynste
ryche
men
that
done
grete
oultrages
of
mete
/
for
bobaunce
/
pryde
/
&
vaynglorye
of
the
worlde
&
haue
no
pyte
on
the
poore
people
.
But
they
ought
to
haue
grete
drede
that
they
falle
not
in
meschyef
/
lyke
as
it
byfell
to
the
ryche
gloton
/
of
whome
god
sayth
in
the
gospel
/
whiche
ete
euery
daye
delycyously
/
and
suffred
the
poore
Lazare
deye
for
hungre
at
his
yate
.
But
as
to
the
deth
of
that
one
&
of
that
other
was
a
grete
chaunge
.
For
Lazare
was
borne
with
aungellys
in
to
Abrahams
bosome
/
&
the
ryche
man
auarycyous
&
gloton
had
his
sepulture
in
helle
/
where
he
desyred
to
haue
one
drope
of
water
for
to
refresshe
his
tongue
.
Alas
yf
all
the
water
of
the
see
had
ronne
ouer
his
tongue
/
it
sholde
not
haue
ben
coled
in
that
fyre
perdurable
of
helle
whiche
may
not
be
quenched
.
Therfore
it
is
good
to
fede
the
poore
peopell
.
For
there
by
may
one
escape
fro
the
paynes
of
helle
/
and
wynne
the
glorye
of
heuen
/
lyke
as
sayth
holy
scrypture
/
wherof
our
lorde
Ihesu
Cryste
shal
saye
at
the
daye
of
Iugement
Come
ye
blessed
of
my
fader
in
to
the
royame
of
heuen
whiche
is
redy
to
you
.
For
whan
I
had
hungre
And
thyrste
ye
gaue
to
me
to
Eete
and
to
drynke
.
For
that
whiche
that
ye
dyd
to
the
leste
of
my
poore
people
/
ye
dyd
it
to
me
.
¶
The
seconde
braunche
of
mercy
..
Cxxxiii
.
THe
seconde
braunche
of
mercy
is
to
clothe
the
poore
naked
people
.
That
is
to
saye
that
he
that
may
sholde
gyue
to
theym
clothynge
hosen
and
shoon
.
Thus
taught
Thobye
his
sones
whan
he
sayd
.
Couer
the
naked
whith
thy
gowne
and
Ysaye
the
prophete
sayth
/
whan
thou
shalt
see
the
poore
naked
couere
&
hele
hym
.
For
suche
werke
saynt
Peter
reysed
that
good
woman
named
Dorcas
.
For
she
clothed
the
poore
people
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
poore
/
is
a
memoryall
to
them
that
praye
for
hym
that
hath
gyuen
it
.
And
is
represented
to
god
of
his
aungellys
.
¶
The
thyrde
braunche
of
mercy
.
Ca.
.
Cxxxiiii
.
THe
thyrde
braunche
of
mercy
is
to
lene
to
the
poore
people
at
theyr
nede
/
and
to
forgyue
vnto
theym
the
dette
that
they
owe
whan
they
may
not
paye
ne
rendre
.
For
it
is
not
onely
almesse
to
gyue
/
but
it
is
grete
almesse
to
lene
without
vsure
/
and
ony
prouffyte
and
without
euyll
entencyon
/
but
purely
for
goddes
loue
.
In
lyke
wyse
ought
a
man
to
pardone
and
quyte
his
dette
/
whan
the
dettour
is
poore
and
may
not
paye
it
/
&
this
is
that
whiche
god
commaundeth
in
the
olde
lawe
/
where
he
sayth
/
yf
one
of
thy
bredren
fall
in
pouerte
thou
shalte
not
enhard
thy
herte
/
ne
withdrawe
not
thy
hande
fro
him
.
But
thou
shalt
open
it
to
the
poore
/
and
shalte
lene
to
hym
that
wher
of
he
hath
nede
.
And
our
lorde
sayth
in
the
gospell
/
lene
sayth
he
to
hym
that
hath
nede
/
and
that
requyreth
the
without
hope
of
wynnynge
ony
temporall
thynge
/
and
god
shall
rendre
to
the
an
hondred
folde
double
in
glory
This
mater
is
ageynst
the
vsurers
that
wyll
alway
haue
more
than
they
lene
/
in
money
or
in
seruyces
/
or
in
other
thynges
.
But
god
commaundeth
to
lene
to
the
poore
nedy
purely
for
his
loue
/
and
he
shall
rendre
to
the
an
.
C
double
/
and
to
the
poore
man
to
whome
man
to
whome
thou
hast
lent
/
or
that
oweth
to
the
/
or
that
may
not
pay
to
the
/
thou
oughtest
to
forgyue
and
pardon
hym
.
For
so
commaundeth
to
the
god
in
the
gospell
/
&
sayth
thus
/
yf
ye
forgyue
not
eche
other
/
god
shal
not
forgyue
you
.
and
herof
sheweth
god
an
ensample
of
an
euyll
seruaunt
to
whom
his
lorde
had
pardoned
his
dette
/
and
bycause
he
wolde
not
pardone
hym
that
ought
to
hym
/
the
lorde
repeled
the
curteysy
and
bounte
that
he
had
done
to
hym
/
and
dyde
do
dystrayne
and
helde
hym
tyll
he
had
rendred
all
that
he
ought
.
Ryght
so
shall
our
lorde
doo
/
yf
we
forgyue
not
eche
other
.
¶
The
fourth
braunche
of
mercy
.
Capitulo
.
C.xxxv.
THe
.iiii.
braunche
of
mercy
is
to
vesyte
/
conforte
/
&
to
ayde
the
seke
people
/
that
is
a
werke
that
moche
pleseth
to
god
/
and
more
thenne
trauaylle
/
or
fastynge
/
or
other
bodely
penaunce
/
wherof
we
fynde
in
vitas
patrum
/
that
an
hermyte
demmaunded
of
one
of
the
auncyent
faders
/
the
whiche
was
of
moost
grettest
meryte
/
of
hym
that
fasted
.vi.
dayes
in
the
weke
and
trauaylled
and
laboured
with
his
handes
/
or
of
hym
that
serued
the
seke
malades
.
The
good
fader
answered
that
he
that
fasted
and
trauaylled
thoughe
he
henge
by
the
nosethrylles
myght
not
compare
to
hym
that
serued
the
seke
people
This
werke
auaylleth
moche
to
eschewe
synne
/
and
is
a
grete
remedye
ageynst
synne
.
And
therfore
sayth
Iob
vysyte
thy
semblable
/
that
ben
the
seke
men
that
ben
semblable
to
the
in
nature
For
they
be
men
as
thou
arte
/
and
yf
thou
so
do
/
god
shall
kepe
the
fro
synne
for
to
do
suche
a
good
werke
.
And
holy
saynt
Iawes
sayth
that
it
is
a
relygyon
holy
and
clene
tofore
god
to
vysyte
the
orphanes
/
the
seke
and
poore
men
/
the
wydowes
and
theym
that
ben
in
trybulacyon
/
wherof
is
counted
of
a
moche
grete
synnar
whiche
wente
euer
the
see
vnto
the
yle
of
roodes
/
and
put
hym self
in
an
hospytal
for
to
awayte
&
serue
the
seke
people
/
&
it
haped
on
a
tyme
that
he
had
grete
abhomynacyon
of
a
seke
man
of
whome
he
wesshe
the
feet
.
Anone
all
ageyn
his
herte
he
dranke
of
that
water
his
full
draught
.
And
whan
he
had
dronken
/
he
felt
a
ryght
swete
and
good
smellynge
odour
/
and
this
was
a
grete
token
and
sygne
that
his
synnes
were
pardonned
by
this
good
werke
.
Also
by
this
werke
is
goten
grete
perfecyon
of
holy
lyf
/
wherof
the
wyse
man
sayth
in
holy
scrypture
/
be
thou
not
ennoyed
to
vysyte
the
seke
people
For
by
that
thou
shalt
be
confermed
in
the
loue
of
god
.
Also
therby
is
goten
grete
rewarde
as
is
sayd
in
the
gospell
wherof
is
tolde
the
a
lady
named
Marye
whiche
was
a
moche
holy
woman
conuerted
her
husbonde
so
moche
/
that
they
left
all
that
they
hadde
/
and
went
to
the
mesel
hous
for
to
serue
the
seke
creatures
/
by
whiche
they
came
too
grete
perfeccyon
.
After
it
was
shewed
to
the
same
Mary
/
that
her
husbonde
that
had
ben
her
felawe
in
humylyte
for
to
serue
the
seke
men
and
women
/
sholde
be
her
felawe
in
the
glory
of
heuen
.
Of
the
same
our
lorde
gyueth
vs
ensample
in
the
gospell
that
he
touched
the
seke
people
and
heled
them
.
The
seruaunt
ought
not
to
haue
dysdayne
ne
shame
to
vesyte
the
seke
people
ne
to
serue
theym
/
whan
the
lorde
of
heuen
came
in
to
this
worlde
for
to
serue
&
vesyte
them
.
Of
whome
he
toke
the
fourme
and
semblaunce
of
his
seruaunt
.
This
sayth
saynt
Poule
for
to
serue
vs
that
were
seke
by
synne
.
¶
The
.v.
braunce
of
mercy
.
Ca.
C.xxxvi
.
THe
fyfth
braunche
of
mercy
is
to
her
borowe
the
way
farynge
man
/
the
poore
people
/
&
the
pylgrymes
that
haue
noo
lodgynge
.
This
is
one
of
the
werkes
of
mercy
that
pleaseth
moche
god
/
as
it
appereth
by
ensamples
of
holy
scrypture
.
Fyrst
Abraham
receyued
oft
tymes
the
aungelles
of
heuen
in
semblaunce
of
poore
pylgrymes
/
and
they
promysed
to
hym
that
his
wyfe
Sara
whiche
was
olde
and
barayne
sholde
conceyue
a
sone
.
And
Loth
by
cause
that
he
receyued
the
poore
and
seke
men
and
kepte
hospytalyte
/
he
receyued
the
aungelles
the
whiche
kepte
and
delyuered
hym
from
the
peryll
of
Sodome
and
gomor
.
And
therfore
sayth
the
appostle
saynt
Poule
.
Lete
vs
not
leue
hospytalyte
/
for
therby
many
good
men
haue
ben
moche
playsaunt
to
god
and
in
his
loue
and
in
his
grace
/
for
they
receyued
aungellys
in
stede
of
the
poore
.
It
is
not
meruaylle
yf
suche
people
receyue
aungellys
.
For
they
receyue
our
lorde
lyke
as
he
sayth
in
the
gospel
For
who
receyueth
theym
receyuen
hym
as
he
sayth
/
&
that
whiche
is
done
to
the
poore
is
done
to
hym
/
wherof
saynt
Gregory
recounteth
of
a
good
man
whiche
was
moche
pyteous
&
gladly
receyued
the
poore
people
into
his
hous
/
he
receyued
on
a
daye
the
poore
lyke
as
he
had
be
acustomed
/
and
whan
he
had
supposed
to
haue
gyuen
water
to
a
seke
man
that
was
there
/
as
sone
as
he
torned
hym
/
he
that
was
in
lykenes
of
the
poore
man
vanysshed
/
&
none
knewe
where
he
bycam
/
wherof
he
moche
meruaylled
.
And
the
nyght
after
our
lorde
aperyed
to
hym
&
sayd
that
he
had
on
other
dayes
receyued
hym
in
his
membres
/
but
on
the
daye
he
receyued
him
in
his
propre
persone
Also
hospytalyte
is
better
&
more
worth
than
abstynence
or
ony
other
labour
/
wherof
is
founde
in
vytis
patrum
that
in
egypte
was
an
holy
fader
whiche
receyued
all
them
that
passed
forth
by
that
had
nede
/
&
gaf
to
them
suche
as
he
had
.
It
happed
that
a
man
of
moche
grete
abstynence
was
herberowed
in
his
lodynge
/
whiche
wolde
faste
/
&
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
fayre
brother
vnder
that
tree
there
without
/
and
praye
we
to
our
lorde
Ihecu
Cryste
that
this
tree
enclyne
and
bowe
doune
at
the
prayer
of
hym
that
best
pleaseth
god
/
and
whan
they
had
made
ther
prayers
/
the
tre
enclyned
doune
to
hym
that
receyued
the
poore
people
/
&
not
to
hym
that
made
the
grete
abstynences
there
ben
many
moo
fayre
examples
of
the
hospytalyte
but
it
sholde
be
ouer
longe
a
thynge
to
reherce
.
¶
The
.vi.
braunche
of
mercy
.
Ca.
C.xxxvii
THe
.vi.
braunche
of
mercy
is
to
vysyte
conforte
&
ayde
them
that
be
in
pryson
and
in
holde
/
&
theym
to
delyuer
yf
they
may
.
To
do
this
admonesteth
vs
th
appostle
Poule
that
sayth
.
Remember
ye
them
that
ben
in
pryson
/
lyke
as
ye
were
bounde
with
them
/
that
is
to
say
that
ye
vesyte
/
conforte
and
helpe
them
.
Lyke
as
ye
wolde
that
ye
were
conforted
/
vesyted
&
holpen
yf
ye
were
bounde
in
pryson
as
they
be
.
Thus
dyde
Thobye
that
went
to
them
that
were
in
pryson
and
comforted
them
with
good
wordes
.
And
Salamon
sayth
in
his
prouerbes
.
Delyuer
thou
theym
sayth
he
the
men
lede
to
deye
.
In
suche
wyse
delyuered
Danyell
Susanna
fro
dethe
.
And
our
lorde
delyuered
the
woman
that
had
be
taken
in
aduoutry
/
whiche
sholde
haue
be
stoned
to
dethe
after
the
lawe
/
not
for
bycause
that
Iustyce
shold
not
be
done
vpon
malefactours
.
But
in
suche
dede
&
fayt
he
taught
the
Iuges
what
they
sholde
be
/
and
how
they
ought
to
Iuge
other
/
wherof
in
this
ensample
he
ensygneth
foure
thynges
that
euery
Iuge
ought
for
to
haue
&
kepe
in
Iugement
.
The
fyrst
thynge
is
grete
delyberaon
/
and
grete
auysemente
of
counceyle
good
and
hole
/
Wherof
Iob
sayth
.
The
cause
that
I
knewe
not
.
I
enserched
it
and
requyred
it
dylygently
/
and
this
is
to
vnderstande
in
that
/
whiche
our
lorde
Ihesu
cryst
whan
the
Iewes
hadde
accused
the
woman
/
he
wrote
in
the
erthe
with
his
fynger
/
he
that
is
without
synne
of
you
throw
the
fyrste
stone
.
For
to
stone
the
woman
.
And
by
the
scrypture
made
with
the
fynger
we
vnderstonde
dyscrecyon
and
grete
delyberacyon
.
The
seconde
thynge
is
good
entencyon
that
he
bowe
not
ne
enclyne
more
on
that
one
party
than
on
that
other
/
ne
for
prayer
ne
for
gyft
/
ne
for
fauour
/
ne
for
loue
/
ne
for
hate
/
and
this
is
to
vnderstande
in
that
whan
Ihesu
cryste
wrote
he
helde
hym
styll
in
the
place
.
The
thyrde
thynge
is
good
lyfe
and
to
kepe
hym
well
from
synne
.
For
he
that
Iugeth
other
ought
to
be
of
good
lyfe
/
&
of
good
conscyence
/
&
lyue
Iustly
.
For
yf
he
be
other
/
he
ought
to
haue
grete
drede
of
the
Iugement
of
god
/
whiche
sayth
in
the
gospell
/
that
suche
Iugement
as
ye
doo
to
other
/
shall
be
doone
to
you
.
And
saynt
Poule
sayth
thus
of
euyll
Iuges
.
In
that
thou
Iugest
other
thou
condempnest
thy selfe
/
for
thou
doost
that
for
whiche
thou
Iugest
other
.
Wherfore
our
lorde
sayd
whan
he
arose
fro
wrytynge
/
he
of
you
that
is
without
synne
caste
on
her
the
fyrst
stone
/
&
whan
they
herde
this
sentence
/
they
departed
&
went
away
all
ashamed
/
the
one
after
an
other
without
takynge
leue
/
for
they
were
greter
synners
than
the
woman
/
whome
they
wolde
haue
stoned
.
The
fourthe
thynge
is
to
haue
pyte
&
compassyon
/
that
the
Iuge
ought
to
haue
on
hym
that
he
shall
Iuge
/
for
he
ought
more
to
enclyne
by
humanyte
and
mercy
than
to
enhardy
hym
by
rygoure
to
doo
Iustyce
.
For
Iustyce
without
mercy
is
cruelte
/
and
mercy
without
Iustyce
is
leudnesse
.
And
therfore
that
one
of
these
two
vertues
holdeth
ofte
company
with
that
other
in
holy
scrypture
.
But
alway
sayth
the
scrypture
/
that
mercy
surmounteth
Iustyce
.
And
saynt
Iohan
with
the
golden
mouthe
sayth
/
that
at
the
daye
of
Iugement
/
that
it
shall
be
more
of
value
to
rendre
reason
of
doynge
mercy
than
of
the
rygoure
and
cruelte
of
Iustyce
.
And
the
holy
man
saynt
Iames
sayeth
that
Iugement
without
mercy
shall
be
done
to
hym
that
hath
doo
no
mercy
.
And
therfore
our
lorde
after
that
he
was
relyeued
he
enclyned
hym
towarde
th
erth
/
and
after
delyuerd
the
woman
/
for
the
Iuge
ought
to
enclyne
by
pyte
and
compassyon
to
hym
/
whome
he
ought
to
Iuge
/
and
haue
grete
drede
/
and
also
agyenst
his
wyll
ought
he
to
Iuge
the
other
.
For
yf
he
Iuge
wyckedly
he
shall
be
Iuged
at
the
daye
of
Iugement
.
Now
is
it
grete
almesse
to
vysyte
the
prysoners
/
and
them
to
redeme
&
delyuer
that
may
.
And
therfore
our
lorde
Ihesu
Cryst
wolde
descende
in
to
helle
for
to
delyuer
the
soules
of
sayntes
that
were
there
¶
The
.vii.
braunche
of
mercy
.
Ca.
.
Cxxxviii
.
THe
seuenth
braunche
of
mercy
is
to
burye
the
deed
bodyes
.
Of
this
werke
is
moche
preysed
in
holy
scrpture
Thobye
/
whiche
buryed
the
deed
bodyes
and
lefte
his
mete
.
And
our
lorde
praysed
Marye
Magdalene
for
the
oynemente
that
she
shedde
on
his
heed
/
wherof
he
sayd
that
she
had
doone
it
in
sygnefyaunce
of
his
sepulture
Also
Ioseph
demaunded
the
body
of
our
lorde
/
&
buryed
it
moche
dylygently
.
The
other
were
ryght
besy
of
theyr
sepulture
/
and
had
grete
bewayllynge
and
grete
deuocyon
to
the
holynesse
/
good
/
and
holy
lyf
/
of
theyr
faders
/
and
therfore
they
wolde
be
buryed
with
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
amonge
good
relygyous
men
for
to
haue
theyr
prayers
nature
ought
to
moeue
a
man
to
this
good
werke
/
and
vertuous
operacyon
.
Wherof
it
is
redde
of
the
nature
of
beestes
the
the
dolphyns
whan
they
se
a
dolphyn
deed
/
they
assemble
theym
togyder
/
&
bere
hym
to
the
botom
of
the
se
/
and
there
bury
hym
.
Yf
nature
/
&
pyte
moeue
&
styre
the
Iewes
&
sarasyns
/
&
other
myscreauntes
to
do
this
/
moche
more
ought
pyte
&
compassyon
to
moue
the
crysten
men
to
do
this
/
whiche
by
our
faythe
see
that
the
bodyes
be
reysed
&
rewarded
with
the
soules
.
And
therfore
who
that
loueth
the
soule
of
his
neyghboure
he
ought
to
loue
the
body
/
&
doo
bury
it
whan
it
is
deed
with
all
humanyte
and
mercy
that
he
may
.
¶
Now
hast
thou
herde
the
braunches
of
the
tre
of
mercy
.
¶
These
ben
werkes
of
mercy
corporell
and
spyrytuell
.
¶
Here
after
is
sayd
how
almesse
ought
to
be
done
.
Ca.
.
Cxxxix
.
IT
is
soo
that
there
is
moche
people
that
lese
theyr
almesse
and
theyr
other
good
dedes
whiche
they
do
/
bycause
they
do
theym
not
as
they
ought
to
do
.
Therfore
I
wyll
shewe
here
shortly
how
almesse
ought
to
be
done
/
and
how
it
is
prouffytable
&
pleasaunt
to
god
.
Fyrst
I
wyll
shewe
shortely
how
a
persone
ought
to
do
almes
/
&
wherof
he
sholde
doo
almesse
.
For
a
man
must
doo
it
of
his
owne
good
&
not
of
an
other
mannes
/
and
of
suche
good
that
is
well
and
truely
goten
.
God
setteth
nothynge
of
none
euyll
gyfte
.
Almesse
whiche
is
made
of
thefte
/
or
of
takynge
awaye
of
other
mennes
good
/
of
rauyne
/
or
of
vsure
/
or
of
other
euyll
goten
good
pleaseth
nothynge
to
god
.
Wherof
the
holy
scrypture
saythe
.
Thou
shalte
not
make
sacrefyce
ne
oblacyon
vnto
god
of
heuen
/
of
oxen
/
nor
of
shepe
/
ne
of
thynge
wherin
is
ony
spotte
of
synne
.
For
god
hath
grete
abhomynacion
of
suche
sacrefyse
.
The
wyse
man
sayth
that
who
that
doth
sacrefyse
to
god
of
the
catayll
or
godes
of
the
poore
man
.
He
dooth
lyke
to
hym
that
sleeth
the
sone
tofore
the
eyen
of
his
fader
.
And
saynt
Austyn
sayth
what
gyfte
is
that
/
whiche
the
one
taketh
gladly
/
and
that
other
wepeth
And
therfore
ought
euery
man
take
hede
wherof
he
dooth
his
almesse
.
¶
Also
he
ought
to
take
hede
of
whome
he
dooth
it
wherof
the
scrypture
sayth
/
Beware
to
whome
thou
shalte
doo
good
/
do
well
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
do
whiche
gyue
to
rybauldes
&
to
menestrellys
for
theyr
wyckednesse
/
whiche
is
a
grete
synne
as
saye
the
sayntes
/
but
who
that
gyueth
to
them
not
for
euyll
/
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
withdrawe
them
fro
synne
he
dooth
well
¶
Thenne
the
almesse
ought
to
be
gyuen
vnto
the
poore
/
&
more
to
theym
that
be
veray
poore
of
herte
and
of
wyll
whiche
haue
lefte
for
goddes
sake
that
whiche
they
had
/
moche
more
thanne
to
other
that
be
not
poore
with
theyr
wyll
/
but
somtyme
of
pure
necessyte
.
And
somme
there
be
trewauntes
and
sloufull
for
to
doo
ony
good
/
and
myght
gete
theyr
lyuynge
yf
they
wolde
.
¶
And
somme
there
be
that
by
fayntyse
she
we
somme
hurtes
and
be
faytours
of
theym self
that
deceyue
the
worlde
.
To
suche
ought
a
man
not
to
gyue
his
almesse
/
but
it
ought
to
be
gyuen
to
the
poore
orphanes
/
to
shamefast
people
to
to
poore
wydowes
/
to
the
dyseased
and
lame
/
and
vnto
seke
poore
people
where
as
it
is
nede
/
and
whan
one
may
do
it
.
And
yf
a
man
is
bounden
to
gyue
to
straungers
/
he
is
moche
more
bounde
without
comparyson
to
his
fader
&
moder
more
than
to
ony
other
.
For
nature
ensygneth
it
/
and
god
commaundeth
it
.
¶
It
is
redde
of
the
storkes
/
that
they
nourysshe
fader
&
moder
whan
they
be
olde
and
may
not
purchase
theyr
meet
.
Thenne
nature
techeth
that
one
ought
to
do
good
to
his
fader
&
moder
/
and
therfore
it
is
well
ryght
and
reason
that
myschefe
fall
to
all
them
that
do
euyl
to
theyr
faders
as
it
oftyme
happeth
.
Also
a
persone
ought
to
take
hede
how
he
ought
to
do
almesse
and
the
maner
of
gyuynge
.
For
.iii.
condycions
ought
to
be
had
in
gyuynge
almesse
.
The
fyrst
is
that
a
man
ought
to
gyue
gladly
and
with
good
herte
.
For
god
hath
more
regarde
to
the
hert
than
to
the
handes
.
Wherof
god
in
his
sacryfyce
as
saynt
Gregory
sayth
/
be
holdeth
not
onely
the
thynge
that
is
gyuen
/
but
with
what
herte
.
Lyke
as
it
appereth
well
in
the
gospell
of
the
poore
woman
that
had
nomore
but
two
mytes
whiche
she
offred
in
the
temple
.
And
our
lorde
sayd
/
that
she
had
offred
more
than
all
the
other
whiche
had
offred
grete
thinges
/
for
more
pleaseth
somtyme
to
god
a
peny
that
a
poore
man
gyueth
gladly
for
goddes
sake
/
than
yf
a
ryche
man
had
gyuen
an
hondred
marke
in
syluer
with
grutchynge
.
And
therfore
sayth
the
wyse
man
in
the
scrypture
.
Make
alwaye
good
chere
he
sayth
in
all
thy
gyftes
.
And
saynt
Poule
sayth
that
god
loueth
moche
the
gyuer
that
is
gladde
and
curteys
.
There
ben
some
people
ryght
ryche
/
and
be
so
rude
&
velaynous
to
the
poore
/
that
whan
they
demaunde
theym
almesse
they
answere
to
theym
so
vylaynously
and
so
churlysshely
/
that
they
do
call
theym
truauntes
/
and
vagabundes
/
and
say
vnto
them
mo
than
an
hondred
reproches
and
vylonnyes
.
Suche
almesse
pleseth
not
god
and
therfore
sayth
the
wyse
man
in
holy
scrypture
.
Enclyne
and
bowe
thyn
eere
to
the
poore
man
without
heuynesse
and
answer
hym
swetelye
.
¶
The
seconde
thynge
that
apperteyneth
to
do
almesse
/
is
that
it
be
done
anone
and
hastelye
wherof
Salamon
sayth
saye
thou
not
to
thy
frende
/
goo
and
come
ageyn
to
morne
/
and
thenne
I
shall
gyue
to
the
/
whan
thou
mayst
gyue
anone
.
And
also
god
sayth
/
withdrawe
not
longe
thy
gyfte
fro
the
poore
and
fro
theym
that
be
nedy
.
That
is
to
saye
/
make
thou
not
hym
abyde
/
whan
thou
mayst
gyue
forthwith
.
This
is
ageynste
many
ryche
men
whiche
make
poore
men
to
crye
after
theym
/
that
haue
to
doo
with
theym
.
And
soo
moche
delaye
them
/
that
they
must
ofte
praye
&
requyre
theym
tofore
that
they
wyll
ony
thynge
doo
.
They
selle
ouer
dere
theyr
bounte
&
curtosye
/
that
they
do
to
them
for
lyke
as
seneque
sayth
/
nothynge
is
so
dere
bought
as
that
whiche
is
requyred
and
the
prouerbe
sayth
that
it
is
ouer
dere
bought
that
is
demaunded
Thus
sholde
euery
man
hastely
do
for
his
soule
/
as
longe
as
he
is
alyue
and
hole
/
wherof
the
wyse
man
sayth
.
Fayre
sone
sayth
he
do
well
to
thy self
yf
thou
haue
wherof
/
&
offre
to
god
worthy
offrynges
as
longe
as
thou
lyuest
.
For
the
deth
shall
not
tarye
but
that
she
cometh
.
¶
And
in
another
place
he
sayth
do
well
to
thy
frende
tofore
thy
deth
/
that
is
to
thy
soule
/
to
whome
thou
oughtest
to
do
well
tofore
thy
deth
/
as
to
thy
true
frende
/
that
is
to
Ihesu
Cryste
to
whome
thou
oughtest
to
do
well
/
tofore
thy
deth
in
almesse
for
the
loue
of
hym
to
the
poore
people
.
For
that
whiche
is
done
to
the
poore
people
is
done
to
Ihesu
cryst
lyke
as
he
sayth
in
the
gospell
.
Thenne
the
almesse
that
is
done
in
a
mannes
lyf
and
in
his
hele
/
is
moche
more
auaylable
/
than
that
whiche
is
done
after
his
deth
/
lyke
as
the
lanterne
that
is
borne
before
a
man
conduyteth
and
ledeth
hym
better
and
more
surely
/
than
that
whiche
is
borne
byhynde
his
backe
/
and
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
lorde
is
comynge
vnto
a
cyte
or
toun
/
he
sendeth
his
messagers
tofore
&
his
herbours
for
to
take
his
lodgynge
/
&
for
to
make
redy
prouysyon
ageynst
his
comynge
or
ellys
the
lorde
&
his
people
sholde
be
euyll
pourueyed
The
good
herbegeour
and
messager
that
taketh
the
lodgynge
and
maketh
all
thynge
redy
to
ryche
men
in
the
glorye
perdurable
ben
the
almesse
&
other
good
dedes
that
they
do
in
theyr
lyues
whiche
ben
represented
by
the
aungelles
tofore
god
.
The
almesses
that
ben
done
after
the
deth
/
ben
lyke
as
the
slowe
seruauntes
that
comen
late
to
the
lodgynge
/
soo
that
the
lorde
is
somtyme
euyll
pourueyed
&
euyll
herberowed
.
The
thyrde
condycyon
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
and
mercyfull
/
yf
thou
haue
moche
gyue
largely
and
gladly
/
and
yf
thou
haue
lytell
departe
of
that
lytell
with
a
good
wyll
/
and
euery
man
ought
to
gyue
after
his
estate
/
and
after
that
god
hath
gyuen
hym
.
It
is
redde
of
a
kynge
/
of
whome
a
poore
man
axed
a
peny
&
he
answerd
/
that
so
lytell
a
gyfte
apperteyned
not
to
him
that
was
a
kynge
/
&
of
alysaunder
it
is
redde
that
he
gaue
a
cyte
to
one
of
his
seruaunt
.
And
the
seruaunt
thought
the
gyfte
ouer
grete
and
wolde
haue
refused
it
.
¶
Then
alysaunder
sayd
to
hym
I
haue
no
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
doone
in
humylyte
&
in
deuocyon
/
to
th
ende
that
there
be
noo
vaynglorye
therin
/
ne
to
the
poore
people
to
whome
the
almesse
is
gyuen
/
be
not
dyspysed
/
ne
for
almesse
done
with
other
mennes
godes
/
ne
to
gyue
for
to
synne
/
ne
for
to
haue
presumpcyon
therby
to
be
saued
.
Some
people
there
ben
that
whan
they
do
almesse
they
wyll
that
euery
body
knowe
it
.
But
the
scrypture
sayth
that
almesse
sholde
be
doone
in
the
bosome
of
the
poore
.
For
as
sayeth
saynt
Gregory
.
It
ne
suffyseth
onely
to
a
good
man
that
he
se
of
whome
he
attendeth
his
rewarde
/
and
therfore
sayeth
our
lorde
in
the
gospell
/
whan
thou
shall
gyue
thyn
almes
sayth
he
/
lete
not
thy
lyfte
hande
knowe
what
thy
ryght
hande
dooth
/
so
that
thyn
almesse
be
hydde
/
for
to
eschewe
the
loos
and
praysynge
of
the
worlde
/
and
thy
fader
of
heuen
whiche
seeth
in
hydde
place
shall
rewarde
and
yelde
it
to
the.
That
is
to
say
whan
thou
shalte
do
thyn
almesse
/
kepe
the
well
that
vaynglory
whiche
is
vnderstonden
by
the
lyfte
honde
be
not
medled
therwith
/
but
do
thyn
almesse
in
true
entencyon
/
that
is
vnderstonden
by
the
ryght
hande
.
I
say
not
but
that
one
ought
to
doo
good
werkes
sometyme
openly
tofore
the
people
for
too
gyue
good
ensaumple
wherof
god
may
be
praysed
.
For
ryght
so
sayth
god
in
the
gospel
/
that
we
sholde
do
good
werkes
tofore
the
people
/
bycause
that
god
sholde
be
gloryfyed
and
praysed
/
&
not
for
the
praysinge
of
the
people
as
dothe
the
Ypocrytes
.
A
good
seruaunt
ought
to
be
ashamed
to
serue
his
lorde
tofore
the
people
/
for
to
honoure
him
.
Wherof
god
sayth
/
who
that
shall
haue
shame
of
me
tofore
the
people
/
shal
haue
shame
tofore
th
aungels
/
&
I
shall
haue
shame
to
se
him
.
This
is
good
ageynst
them
the
leue
to
lye
/
by
cause
they
wolde
not
be
reputed
ypocrytes
.
And
therfore
sayth
saynt
Gregory
/
that
who
that
doth
his
werkys
openly
that
the
entencyon
be
ryght
to
god
withinforth
And
that
doo
it
to
please
god
onelye
.
Also
who
that
wyll
do
almesse
he
ought
not
to
despyse
the
poore
to
whome
he
doth
almesse
.
Therfore
sayeth
the
prophete
/
ne
despyse
not
thy
flesshe
.
That
the
poor
man
whiche
is
semblable
to
the
/
and
of
suche
nature
of
flesshe
&
blode
as
thou
arte
/
&
of
suche
fylthe
.
There
be
some
people
that
despyse
the
poore
&
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
to
them
clothynge
and
mete
.
Also
there
were
holy
men
as
wel
kynges
&
other
many
grete
lordes
that
were
not
ashamed
to
serue
the
poore
men
/
how
wel
that
some
there
be
that
do
almesse
to
the
poore
/
but
they
haue
theym
in
desdayn
&
in
despyte
/
and
yf
they
were
veray
humble
/
they
sholde
loue
better
the
companye
of
poore
men
that
ben
good
/
whiche
ben
poore
for
the
loue
of
god
/
and
may
edefye
them
wel
by
ensaumple
/
&
by
worde
/
than
many
of
the
ryche
men
that
ben
about
them
/
where
as
is
in
them
but
flaterye
/
couetyse
/
&
vanyte
/
&
done
them
moche
harme
by
euyll
counceyll
/
and
lette
theym
for
to
doo
many
good
dedes
.
Also
there
ben
somme
people
that
do
almes
ynough
/
but
neuertheles
they
leue
not
to
doo
grete
synnes
/
suche
almesses
shal
not
saue
them
.
For
yf
they
deye
in
that
estate
/
theyr
almesse
shall
neuer
kepe
theym
fro
dampnacyon
.
Then
suche
maner
people
ben
lyke
to
them
that
make
theyr
hows
on
that
one
syde
/
and
depesshe
and
throwe
it
downe
on
that
other
syde
.
And
therfore
scrypture
sayth
/
yf
thou
wylt
plese
to
god
/
haue
fyrst
pyte
and
mercy
on
thyn
owne
soule
/
for
who
that
is
euyll
and
vntrue
to
hym selfe
/
shall
neuer
be
good
to
an
other
And
therfore
sayth
saynt
Austyn
/
who
that
wyl
ordynately
doo
almesse
/
he
ought
tofore
to
loue
more
his
soule
than
another
or
ony
other
thynge
except
god
/
none
sholde
saye
that
he
were
pyteous
ne
mercyfull
that
had
not
pyte
of
his
owne
soule
poore
&
seke
/
how
wel
that
he
had
pyte
on
others
.
Also
I
say
not
that
he
is
pyteous
ne
mercyful
that
hath
no
pyte
on
his
owne
soule
/
whan
he
knoweth
that
it
is
seke
to
the
dethe
by
deedly
synne
.
Now
haue
I
shewed
to
the
ynough
of
mercy
/
the
degrees
/
the
braunches
/
the
fruyte
&
the
spyrytuell
good
that
cometh
therof
in
this
worlde
and
in
that
other
.
Of
the
fruyte
of
this
tree
sayth
Dauyd
to
vs
in
the
psaulter
in
this
wyse
.
Blyssed
is
he
that
entendeth
to
the
nedy
&
to
the
poore
.
That
is
to
say
that
he
abyde
not
so
longe
tyll
the
poore
demaunde
hym
/
but
that
he
gyue
without
askynge
.
Ne
he
hath
no
herte
to
gyue
that
gyueth
not
without
askynge
/
he
dooth
wel
that
gyueth
to
the
pore
but
he
dooth
moche
better
that
gyueth
without
demaundynge
.
And
therfore
sayth
Dauyd
the
prophete
/
blyssed
is
he
that
entendeth
to
the
poore
/
&
wherfore
is
he
blyssed
/
he
sayth
after
in
the
sayd
place
/
that
god
shall
delyuer
hym
in
the
euyl
daye
fro
his
ennemyes
.
That
shall
be
at
the
daye
of
dome
whiche
shall
be
harde
and
euyll
to
them
that
shall
be
dampned
bycause
they
haue
not
fulfylled
the
werkes
of
mercy
.
¶
Thenne
shall
the
Iuge
say
to
them
at
that
day
Goo
ye
cursed
in
to
the
fyre
of
hell
with
the
deuylles
to
be
dampned
/
whan
I
had
honger
and
thyrst
ye
gaue
to
me
neyther
meet
ne
drynke
.
I
haue
be
seke
and
ye
vesyted
not
me
.
I
was
naked
and
ye
clothed
me
not
.
And
therfore
they
shall
be
delyuered
to
theyr
enemyes
/
that
ben
the
deuylles
of
hell
/
and
they
that
haue
ben
pyteous
and
that
haue
entended
to
the
poore
people
shall
be
delyuerd
that
daye
and
sholde
be
put
in
the
possessyon
of
heuen
.
Lyke
as
our
lorde
sayth
in
the
gospell
.
For
he
shall
saye
vnto
them
that
haue
done
and
accomplysshed
the
werkes
of
mercy
Come
ye
blessed
of
my
fader
.
Receyue
ye
&
take
ye
the
kyngdome
of
heuen
whiche
that
I
haue
made
redy
for
you
syth
the
begynnynge
of
the
worlde
:
For
that
whiche
ye
haue
done
to
the
poore
/
ye
haue
done
to
me
.
Grete
honoure
shall
god
doo
to
them
/
whan
he
shall
thanke
theym
of
the
werkes
of
mercy
/
and
shal
gyue
to
them
the
glorye
perdurable
.
And
therfore
sayth
he
in
the
gospell
.
Blessed
ben
the
mercyfull
.
For
they
shall
haue
mercy
/
by
cause
they
haue
enlonged
the
lyf
of
the
poore
people
by
theyr
almesse
/
and
therfore
they
that
haue
had
pyte
of
the
membres
of
Ihesu
Cryst
/
and
haue
susteyned
them
in
this
worlde
/
and
haue
comforted
and
ayded
them
in
theyr
aduersytees
.
It
is
wel
reason
that
he
do
to
them
mercy
whiche
delyuerth
fro
al
aduersytes
and
fro
all
myserye
/
and
so
shall
he
do
whan
he
shall
gyue
to
them
the
lyf
perburable
/
wherto
mercy
shall
lede
them
and
herberowe
theym
.
¶
Of
the
lyf
actyf
&
of
the
lyf
contemplatyf
.
Ca.
.
Cxl.
THe
holy
scrypture
wytnesseth
&
enseygneth
to
vs
.ii.
maners
of
wele
and
goodes
/
by
whiche
a
persone
cometh
to
the
lyf
perdurable
/
the
fyrst
is
called
the
lyf
actyf
/
by
cause
it
is
in
labour
of
good
werkes
/
and
maketh
a
man
to
entende
to
the
proufyte
of
hym self
and
of
his
neyghbour
The
seconde
is
called
contemplatyf
/
by
cause
it
is
in
reste
of
good
werkes
/
and
ne
entendeth
to
noo
thynge
but
to
loue
and
to
knowe
god
.
Thenne
is
he
ydle
of
werkes
without
forth
/
and
lyke
as
he
were
in
a
dreme
/
or
heuely
a
slepe
/
but
he
is
awaked
withinforthe
for
to
thynke
vpon
god
/
and
for
to
loue
hym
.
And
for
the
loue
that
he
haye
to
god
/
he
put
all
other
thynges
in
forgetynge
/
lyke
as
he
were
all
rauysshed
and
fyxed
in
god
/
and
desyreth
for
to
be
dysceuered
fro
the
mortall
body
/
for
to
be
alway
with
Ihesu
cryste
.
The
fyrst
lyfe
/
is
the
felde
of
good
werkes
where
the
knyghtes
of
god
assaye
and
preue
them
.
The
seconde
reste
theym
with
all
myghty
god
in
the
chambre
of
clene
conscyence
.
The
fyrst
entendeth
for
to
fede
god
with
the
meet
of
good
werkes
.
The
seconde
entendeth
for
to
be
fedde
and
fulfylled
of
god
by
veray
comfort
spyrytuell
.
¶
Of
the
fyrste
is
sygnyfyed
by
Martha
whiche
was
besy
to
fede
our
lorde
/
as
it
is
sayd
in
the
gospell
.
The
seconde
is
sygnyfyed
by
Mary
magdaleyn
whiche
sate
at
the
fete
of
Ihesu
cryst
/
&
herde
his
wordes
.
The
fyrst
is
a
way
and
entre
to
the
seconde
.
For
noo
persone
may
come
to
the
lyfe
contemplatyf
/
yf
he
be
not
fyrst
proued
well
in
the
lyf
actyf
.
Lyke
as
sayth
saynt
Gregory
.
The
gyftes
and
the
vertues
wherof
we
haue
spoken
tofore
/
appertayneth
to
the
fyrst
lyfe
/
whiche
is
called
actyf
.
The
two
last
gyftes
of
whiche
we
shall
speke
/
by
the
helpe
&
ayde
of
the
holy
goost
/
that
is
to
wete
the
gyfte
of
vnderstandynge
and
of
the
gyft
of
wysdome
and
sapyence
appertayneth
to
the
seconde
lyfe
/
whiche
is
called
contemplatyf
.
This
lyfe
hath
two
thynges
lyke
as
we
haue
tofore
touched
/
that
is
to
wete
in
the
ryght
knowlege
of
god
and
in
parfyte
loue
.
The
gyft
of
vnderstandynge
ledeth
to
perfeccyon
of
ryght
knowlege
.
The
gyft
of
sapyence
ledeth
to
perfeccyon
of
loue
.
We
shall
saye
fyrst
of
the
gyft
of
vnderstandynge
after
that
the
holy
goost
shall
teche
and
ensygne
vs
.
This
gyft
that
is
called
the
gyft
of
vnderstondynge
ne
is
none
other
thynge
after
the
sayntes
and
the
doctours
/
but
a
lyght
and
a
clerenes
of
grace
the
whiche
the
holy
goost
sendeth
in
to
the
hert
by
vnderstondynge
a
man
is
lyft
vp
to
knowe
his
maker
and
the
thynges
spyrytuell
whiche
may
not
be
seen
bodely
.
And
all
the
th●ges
that
apperteyneth
to
the
helthe
of
the
soule
/
and
to
naturall
reason
to
whiche
the
vnderstondynge
of
a
man
by
hym selfe
may
not
come
.
This
gyfte
is
called
lyghte
/
for
it
purgeth
the
vnderstondynge
of
a
man
fro
the
derkenes
of
Ignouraunce
/
and
fro
the
spottes
and
fyfth
of
synne
.
For
lyke
as
the
bodely
●yght
taketh
away
the
derkenes
/
and
maketh
the
bodely
thynges
to
be
seen
clerely
Ryght
so
this
spū●ll
lyght
purgeth
the
vnderstondynge
of
a
man
/
to
that
whiche
he
may
see
clerely
and
knowe
certeynly
/
as
a
man
may
knowe
in
this
mortal
lyf
god
his
maker
/
and
the
spyrytuell
creatures
/
lyke
as
ben
the
aungellys
and
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
with
fylthe
may
not
beholde
the
clere
lyght
.
Ryght
so
the
vnderstondynge
of
a
man
/
whan
it
is
of
hym self
may
not
beholde
/
ne
knowe
spyrytuell
thynges
/
yf
it
be
not
wel
purged
fro
al
tatches
of
errour
and
of
fylthe
of
synne
/
by
veray
fayth
whiche
purgeth
the
hertes
as
the
scrypture
sayth
.
But
the
gyfte
of
the
holy
ghoost
of
whiche
we
speke
here
perfourmeth
this
purgacyon
at
the
hert
so
that
the
holy
soule
whiche
is
purged
&
enlumyned
with
this
lyght
of
vnderstondynge
may
see
and
knowe
god
/
and
all
that
whiche
is
to
hym
necessarye
/
and
prouffytable
to
his
sauacyon
.
And
that
is
the
blessynge
wherof
god
speketh
in
the
gospel
whan
he
sayth
blessed
be
they
that
be
clene
of
herte
/
for
they
shal
see
god
in
presence
by
fayth
/
in
lyght
and
enformed
by
the
gyfte
of
vnderstondynge
/
and
after
the
deth
they
shal
see
hym
in
heuen
face
to
face
clerely
without
ende
as
sayth
saynt
Poule
.
This
gyfte
taketh
awaye
all
ordure
and
fylthe
fro
the
herte
/
and
maketh
hym
clene
parfytelye
fro
all
ordures
of
synne
and
specyally
for
the
spotte
of
the
synne
of
lecherye
.
For
who
that
of
this
synne
is
entatched
is
veray
blynde
.
For
he
hath
loste
the
eyen
of
the
herte
of
reason
and
of
vnderstondynge
.
Soo
that
he
may
not
vnderstonde
ne
knowe
his
maker
/
ne
thynge
that
is
holsom
ne
helthe
of
his
soule
.
But
is
lyke
a
beest
that
hath
neyther
wytte
ne
reason
in
him
self
/
wherof
Dauyd
sayth
in
the
psaulter
/
that
a
man
to
whome
god
hath
done
soo
grete
honoure
that
he
hath
made
hym
to
his
ymage
and
his
semblaunce
/
by
whiche
he
may
knowe
god
and
haue
hym
/
whiche
he
hath
not
doone
to
ony
other
beest
/
yf
he
forgete
his
maker
/
&
the
bounte
that
he
hath
doone
to
him
he
is
becomen
semblable
to
folysshe
beestes
whiche
haue
none
vnderstondynge
.
The
synne
that
maketh
moost
a
man
to
be
lyke
a
foule
beest
/
is
the
synne
of
Lechery
/
of
whiche
we
haue
spoken
tofore
in
the
treaty
of
vyces
.
The
gyft
thenne
of
vnderstondynge
whiche
is
contrary
vnto
this
ordure
/
&
dystroyeth
fro
the
herte
the
synne
of
lechery
/
and
setteth
therin
purete
&
clennes
/
out
of
whiche
groweth
a
ryght
fayre
tree
.
That
is
the
vertue
of
chastyte
by
whiche
they
come
to
this
blyssynge
/
whiche
god
promytteth
to
them
that
kepe
clennes
of
herte
whan
he
sayth
blyssed
be
they
that
be
clene
of
hert
.
For
they
shall
se
god
Bycause
that
they
shal
haue
the
eyen
of
the
hert
wel
purged
and
well
enlumyned
of
the
gyft
of
vnderstandynge
This
tree
groweth
&
prouffyteth
moche
lyke
to
the
other
byforesayd
by
seuen
degrees
.
These
ben
.vii.
thynges
that
whiche
moche
auayleth
to
lyue
chastely
.
¶
The
fyrst
degree
of
the
vertue
of
chastyte
.
Ca.
C.xli.
THe
fyrst
degree
is
clene
conscyence
/
that
is
the
roote
of
this
tree
.
For
without
clene
conscyence
chastyte
may
not
please
god
.
This
clennes
/
chastyte
&
purete
requyreth
that
the
herte
may
be
kept
fro
yll
thoughtes
/
so
that
the
herte
consent
to
no
synne
.
For
who
so
consenteth
to
synne
to
euyl
thought
&
to
euyll
desyre
of
his
herte
/
he
is
not
chaste
/
how
well
that
he
kepe
hym
fro
the
deed
.
For
/
for
the
consentynge
onely
delybered
and
purposed
/
he
sholde
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
lorde
sayth
in
the
gospell
to
his
dyscyples
/
ye
be
all
clene
sayd
he
by
the
wordes
that
I
haue
sayd
to
you
.
For
the
worde
of
god
is
lyke
a
fayre
myrrour
in
whiche
one
may
see
the
spottes
of
the
herte
.
The
seconde
thynge
is
veray
confessyon
/
whiche
is
the
fountayne
where
one
ought
ofte
to
wasshe
hym
of
all
ordure
of
synne
.
The
scrypture
sayth
in
the
boke
of
kynges
that
Elysee
the
prophete
commaunded
to
Naman
whiche
was
a
lepre
/
that
he
sholde
wasshe
him
.vii.
tymes
in
the
flome
Iordan
for
to
be
clene
and
heled
of
his
maladye
/
and
whan
he
had
wasshen
hym
there
/
he
was
al
hole
and
clene
.
The
flome
Iordan
is
as
moche
to
saye
as
the
streme
of
Iugement
/
whiche
sygnefeth
confessyon
/
where
one
ought
to
Iuge
hym self
with
grete
sorowe
of
herte
and
with
grete
repentaunce
of
his
synnes
so
that
a
streme
of
teeres
renne
by
the
conduyt
of
his
eyes
/
and
thus
the
synnar
shall
be
hole
of
the
mezelrye
of
synne
.
And
therfore
sayth
saynt
Bernard
/
loue
confessyon
yf
thou
wylte
haue
beaute
.
For
veray
confessyon
and
hole
is
the
beaute
of
that
soule
The
.iii.
thynge
is
to
haue
remembraunce
of
the
passyon
of
Ihesu
Cryste
.
For
no
temptacyon
ne
none
euyll
wyll
may
not
duell
in
the
herte
that
thynketh
and
remembreth
ofte
the
deth
and
the
passyon
of
Ihesu
Cryste
.
For
this
is
the
armure
that
the
deuyll
doubteth
moost
/
as
that
by
whiche
he
is
ouercomen
and
leseth
his
power
.
This
is
ryght
well
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
all
the
people
sawe
it
.
And
all
they
that
behelde
it
were
heled
of
the
bytinge
and
hurtynge
of
the
serpentes
The
serpent
of
brasse
that
henge
on
the
perche
/
sygnyfyeth
the
body
of
Ihesu
Cryste
hangynge
on
the
crosse
.
That
was
the
serpent
without
venym
/
of
whiche
was
made
the
tryacle
of
our
saluacyon
/
for
who
someuer
feleth
hym
smyten
and
enuenymed
of
pryckynge
and
styngynge
with
the
venymous
serpentes
of
hell
/
that
ben
the
deuylles
/
lete
hym
beholde
by
veraye
fayth
on
the
serpent
of
brasse
.
That
is
to
saye
that
he
haue
in
herte
perfyte
mynde
of
the
passyon
of
Ihesu
cryste
/
&
anone
he
shal
be
heled
and
delyuered
of
the
temptacyons
of
the
ennemy
that
is
the
deuyll
.
¶
The
.ii.
degree
of
the
vertue
of
chastyte
.
Ca.
C.xlii.
THe
seconde
degree
of
the
vertue
of
chastyte
/
by
the
whiche
this
tre
groweth
&
prouffyteth
/
is
for
to
kepe
his
mouth
fro
vylanous
wordes
/
whiche
ben
of
rybaudry
&
dyshonestes
/
or
suche
as
torneth
to
dyshonour
For
by
suche
wordes
&
by
suche
wynde
is
oft
quyckened
&
enflamed
the
fyre
of
lechery
/
wherof
the
scrypture
sayth
Who
speketh
of
a
comyn
woman
is
brennynge
as
fyre
.
And
saynt
Poule
sayth
that
the
shrewde
wordes
cortumpeth
good
maners
/
&
therfore
who
that
kepe
him
chastly
/
he
behoueth
that
he
kepe
hym
fro
suche
wordes
/
&
who
that
gladly
speketh
them
/
or
gladly
hereth
them
/
he
leseth
god
/
&
sheweth
well
that
he
is
not
chaste
.
For
there
may
none
other
thynge
yssue
out
of
a
vessell
but
suche
as
is
within
it
yf
the
wordes
be
soule
and
vylaynous
It
is
an
open
sygne
that
the
ordure
the
fylthe
and
the
vy●onnye
is
in
the
herte
.
For
of
the
habundaunce
of
the
herte
the
mouthe
speketh
/
this
sayth
our
lorde
in
the
gospel
.
The
thyrde
degree
of
the
vertue
of
chastyte
.
Ca.
.
Cxliii
.
THe
thyrde
degree
of
the
vertue
of
chastyte
/
is
to
kepe
well
the
fyue
wyttes
of
the
body
/
the
eyen
fro
folye
beholdynge
&
eres
fro
herkenynge
of
folye
and
vayne
wordes
.
The
nose
thrylles
fro
ouermoche
delytynge
in
swete
sauours
and
wycked
odours
.
The
tongue
fro
euyll
speche
and
rybauldous
langage
.
And
the
mouth
fro
ouerswete
and
delycyous
metes
&
drynkes
.
These
ben
the
.v.
gates
of
the
cyte
of
the
herte
/
by
whiche
the
deuyll
entreth
ofte
/
these
ben
the
wyndowes
of
the
hous
by
whiche
deth
entreth
ofte
in
to
the
herte
/
lyke
as
sayth
the
prophete
.
Many
grete
wyse
men
haue
be
taken
and
ouercomen
by
this
/
that
they
kepte
not
well
the
yates
.
And
yf
thou
wylte
haue
example
of
this
matere
/
thynke
that
no
man
was
more
stronge
than
Samposon
.
Ne
more
holy
than
Dauyd
the
prophete
.
Ne
more
wyse
than
Salamon
.
And
neuertheles
they
fylle
and
were
all
deceyued
by
women
.
Certaynly
yf
they
had
well
kepte
theyr
yates
of
theyr
fyue
wyttes
corporell
/
the
fende
had
not
taken
so
grete
fortresses
.
For
as
saynt
Gregorye
sayth
.
The
toure
of
the
herte
may
not
be
taken
yf
it
be
not
opened
too
the
hoost
of
the
deuyll
/
wherfore
the
auncyent
phylosophres
fledde
in
to
ferre
places
/
in
desertes
/
by
cause
they
myght
not
see
/
ne
here
/
ne
fele
thynges
delectable
/
by
whiche
theyr
strengthe
and
vertue
sholde
w●x
feble
/
ne
by
whiche
they
myght
lese
theyr
chastyte
.
¶
Other
phylosophres
there
were
that
by
cause
they
sholde
not
be
lette
to
thynke
on
theyr
phylosophres
put
out
theyr
eyen
by
cause
they
sholde
see
no
thynge
that
myght
drawe
theym
fro
contemplacyon
.
Then
the
bodyly
wyttes
ben
lyke
an
hors
that
renneth
without
bytte
or
brydle
whiche
maketh
his
lorde
to
ouerthrowe
or
falle
.
But
the
chaste
herte
holdeth
hym
by
the
rayne
&
by
the
brydle
of
reason
.
¶
Of
the
.iiii.
degree
of
the
vertue
of
chastyte
.
Ca.
.
Cxliiii
.
THe
fourth
degre
of
the
vertue
of
chastyte
/
is
sharpnesse
of
penaunce
/
too
subdue
his
flesshe
whiche
is
rebelle
/
&
make
it
subget
to
the
spyryte
/
lyke
as
sayth
saynt
Poule
For
he
that
wyll
quenche
the
fyre
of
lecherye
he
ought
to
take
awaye
the
ryse
fagotte
/
and
al
tho
thynges
that
make
it
to
brenne
and
that
nourysshe
the
fyre
.
These
ben
the
delyces
and
the
eases
of
the
body
whiche
quyckene
and
lyghten
the
fyre
of
lecherye
&
corrumpeth
chastyte
/
wherof
saynt
Bernard
sayth
that
chastyte
peryssheth
in
delyces
.
And
therfore
who
that
wyll
kepe
hym
fro
brennynge
/
he
ought
to
take
awaye
by
abstynence
/
and
by
sharpnesse
of
penaunce
of
his
body
all
the
occasyons
that
may
quyckene
the
fyre
of
lecherye
/
wherof
the
scrypture
sayth
that
the
chyldren
that
were
nourysshed
with
grosse
metes
wolde
not
vse
delycyouse
metes
/
and
were
saued
in
the
fournays
of
babylone
/
by
whiche
is
vnderstonden
the
synne
of
lecherye
/
whiche
is
quenched
by
abstynence
and
by
sharpnes
of
penaunce
.
But
the
fatte
metes
delycyouses
/
and
the
stronge
wynes
enflame
and
nourysshe
this
synne
of
lechery
in
lyse
wyse
as
oylle
and
grece
alyght
and
enflammeth
the
fyre
/
and
enforce
it
to
brenne
.
¶
Of
the
.v.
degre
of
the
vertue
of
chastyte
.
Ca.
C.xlv
THe
fyfth
degree
of
the
vertue
of
chastyte
/
is
to
flee
euyll
companye
and
the
occasyons
of
synne
.
Moche
people
haue
fallen
to
synne
by
euyll
company
/
whiche
otherwyse
had
ne
not
fallen
/
lyke
as
the
leuayne
corrupteth
the
paste
and
drawe
it
to
sauoure
.
Ryght
so
the
euyll
company
corrupteth
the
fame
and
renomee
of
the
persone
.
An
apple
roten
yf
it
be
amonge
the
sounde
and
hole
/
corrupteth
the
good
apples
yf
it
lye
amonge
them
.
A
brennynge
cole
anone
setteth
on
fyre
an
heep
of
coles
whan
it
is
layde
amonge
them
.
Wherof
Dauyd
sayth
in
the
psaulter
/
with
the
holy
thou
shalte
be
holy
and
with
the
shrewes
thou
shalte
be
peruerted
.
¶
Thus
thenne
yf
thou
wylte
kepe
chastyte
and
clennes
/
folowe
the
company
of
the
good
.
For
yf
thou
loue
the
company
of
euyll
&
shrewes
/
thou
shalt
be
euyll
as
they
be
.
For
who
that
loueth
the
company
of
a
fole
/
it
behoueth
that
he
be
lyke
to
him
/
as
to
that
scripture
sayth
.
Thus
behoueth
it
to
flee
all
the
occasyons
of
synne
.
As
to
speke
secretly
with
a
woman
/
&
in
suspecyous
place
one
alone
to
one
.
For
suche
thynges
gyuen
occasyon
to
synne
/
whan
there
is
place
and
tyme
/
wherof
we
rede
in
the
boke
of
kynges
/
that
Amon
whiche
was
the
sone
of
Dauyd
/
whan
he
had
his
syster
Thamar
in
his
chamber
he
corrupted
and
defouled
her
.
The
lady
of
Ioseph
whan
she
founde
hym
alone
she
wolde
haue
made
hym
to
synne
with
her
.
But
he
fledde
as
a
wyse
man
&
left
her
with
his
mantell
.
¶
Therfore
sayth
the
holy
appostle
saynt
Poule
.
Fle
ye
fro
the
synne
of
fornycacyon
/
that
is
for
to
say
/
all
the
occasyons
that
may
brynge
or
lede
a
persone
vnto
the
synne
of
lechery
.
For
a
man
may
not
better
ouercome
the
synne
of
lecherye
ne
kepe
chastyte
than
by
fleynge
the
companyes
and
the
occasyons
of
this
synne
.
wherof
the
aungell
sayd
to
loth
that
he
sholde
yssue
&
departe
fro
the
cytee
of
Sodome
/
&
from
all
the
marches
.
For
it
suffysed
not
to
leue
the
euyl
companye
ne
the
synne
/
but
that
he
sholde
leue
the
marches
of
synne
.
It
is
sayd
that
so
longe
gooth
the
pete
to
water
/
that
at
the
laste
it
breketh
.
And
the
gnat
fleeth
soo
longe
at
the
flamme
of
the
candel
/
that
at
laste
it
brenneth
.
In
lyke
wyse
may
one
seke
th
occasyons
of
synne
/
that
he
falleth
therin
.
who
so
wyl
then
kepe
him
wel
fro
suche
fyre
/
that
he
brenne
not
/
he
ought
to
withdrawe
hym
fro
it
The
syxthe
degre
of
the
vertue
of
chastyte
.
Ca.
.
Cxlvi
.
THe
syxthe
degree
of
the
vertue
of
chastyte
/
is
the
one
be
wel
occupyed
&
wel
sette
a
werke
of
good
werkys
and
honeste
.
For
the
deuyll
whiche
slepeth
not
/
whan
he
fyndeth
a
man
ydle
and
slowe
to
do
well
/
put
hym self
to
laboure
and
maketh
hym
falle
lyghtly
in
to
synne
/
wherof
the
scrypture
sayth
/
that
ydlenesse
/
that
is
to
saye
neclygence
and
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
deuyll
.
That
is
to
saye
ne
be
thou
not
ydle
/
that
the
fende
fynde
not
place
to
tempte
the.
For
who
that
is
ydle
to
do
good
werkes
/
he
gyueth
roume
and
place
to
the
deuyll
for
to
tempte
hym
.
Therfor
sayth
Saynt
Gregory
doo
all
waye
somme
good
werkes
a
and
operacyon
that
the
deuyll
fynde
the
not
ydle
.
For
he
is
lyghtly
taken
of
the
fende
/
that
occupyeth
not
hymself
alway
in
somme
werkes
.
For
he
that
is
ydle
may
not
longe
kepe
hym
fro
fallynge
in
to
synne
.
Of
this
sayth
the
prophete
/
that
the
cause
of
the
synne
of
Sodome
the
cyte
was
plente
of
breed
&
wyne
/
&
ydlenes
.
That
is
to
vnderstonde
that
they
ete
&
dranke
/
and
dyde
nothynge
.
And
therfore
they
fell
in
to
synne
soo
horryble
that
it
ought
not
to
be
named
.
Ryght
so
do
moche
people
that
lese
theyr
tyme
/
&
employe
it
in
vanytees
and
in
outrages
of
mete
&
drinke
and
leude
games
/
in
Iolytees
of
leude
songes
/
of
daunces
/
of
playes
not
lefull
/
and
other
deduytes
.
And
in
suche
vanytees
they
waste
theyr
tyme
/
and
therfore
they
fall
often
in
many
horryble
synnes
/
and
ofte
in
to
pyt
of
hell
.
For
lyke
as
Iob
sayth
.
They
lede
theyr
lyues
in
playes
/
in
deduytes
and
in
delyces
/
and
in
an
onely
poynte
they
descende
in
to
the
pytte
of
hell
/
that
is
at
the
poynte
of
dethe
/
where
as
they
take
none
hede
.
¶
The
.vii.
degree
of
the
vertue
of
chastyte
.
Ca.
C.xlvii
THe
.vii.
degree
of
the
vertue
of
chastyte
/
is
deuout
prayer
and
orison
/
that
moche
auayleth
to
ouercome
all
synnes
/
&
specyally
the
synne
of
lechery
/
wherof
saynt
Ambrose
sayth
/
that
prayer
is
a
good
shelde
ageynst
all
the
brennynge
dartes
of
the
deuyll
of
helle
.
And
saynt
Ysodore
sayth
/
that
it
is
the
remedye
ageynst
all
temptacyon
of
synne
/
a
man
for
to
renne
to
prayer
as
soone
as
the
fende
tempteth
hym
vnto
synne
.
For
the
accustomaunce
of
deuoute
prayer
and
of
oryson
quencheth
all
the
assautes
of
synne
.
Deuout
prayer
is
moche
myghty
vnto
almyghty
god
whan
it
is
vnder
sette
and
accompanyed
with
foure
thynges
as
of
foure
pylers
.
¶
The
fyrst
thynge
is
true
fayth
/
wherof
our
lorde
sayth
in
the
gospell
.
All
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
without
doubtynge
.
For
who
that
doubteth
is
lyke
the
fome
of
the
see
whiche
the
wynde
ledeth
hyther
&
thyder
.
And
therfore
he
that
prayeth
doubtynge
Geteth
no
thynge
of
god
.
The
seconde
thynge
that
ought
to
be
in
prayer
is
hope
to
haue
that
/
whiche
is
demaunded
and
requyred
Herof
sayth
Dauyd
in
the
psaulter
/
haue
good
hope
in
god
and
he
shall
do
that
whiche
/
thou
requyrest
of
hym
.
¶
And
also
he
sayth
in
another
place
.
Lorde
haue
mercy
on
me
/
for
my
herte
trusteth
in
thee
.
God
gyueth
to
vs
grete
hope
for
to
requyre
hym
/
and
to
haue
that
/
whiche
we
demaunde
of
hym
whan
he
sayth
in
the
gospell
.
That
who
demaundeth
/
he
taketh
it
/
and
who
so
secheth
/
he
fyndeth
that
is
to
vnderstonde
who
demaundeth
wysely
/
and
secheth
delygently
/
and
knocke
and
shoue
at
the
dore
perseuerantly
And
whan
these
thre
thynges
ben
in
the
prayer
/
wytte
.
Dylygence
/
&
perseueraunce
god
enhaunceth
it
/
yf
thou
demaunde
wysely
.
Many
men
praye
&
demaunde
whiche
be
not
herde
ne
graunted
of
god
/
by
cause
they
aske
euyl
&
not
leefully
/
wherof
saynt
Iames
sayth
to
theym
that
can
not
demaunde
/
ye
aske
ofte
sayth
he
of
god
/
but
ye
gete
no
thynge
by
cause
that
ye
can
not
aske
it
..
Some
aske
more
hye
thynge
than
apperteyneth
to
theym
as
dydsaynt
Iohan
and
saynt
Iames
/
whiche
demaunded
of
god
that
/
that
one
sholde
sytte
on
the
ryght
syde
of
our
lorde
Ihesu
Cryste
in
his
royame
/
and
that
other
on
the
lyft
syde
.
They
asked
not
wysely
but
it
was
with
grete
presumpcyon
.
And
therfore
our
lorde
Ihesu
cryst
answered
to
them
harde
and
sayd
to
theym
/
ye
wote
not
what
ye
aske
/
thenne
who
that
wyll
pray
to
god
/
lete
him
kepe
hym
frome
presumpcyon
/
that
he
suppose
not
grete
thynges
in
hym
/
as
dyde
the
pharesee
/
whiche
auaunted
hym
in
his
prayer
/
and
dyspysed
other
But
humbly
ought
a
persone
to
pray
to
god
in
Iugynge
/
&
accusynge
hym selfe
tofore
god
/
whiche
seeth
euery
herte
/
and
knoweth
the
maladyes
of
synne
/
&
the
defautes
/
and
also
knoweth
that
wherof
we
haue
nede
/
and
that
whiche
is
profytable
for
vs
/
better
than
we
our selfe
/
and
take
ensample
of
the
poore
truauntes
whiche
sheweth
theyr
soores
and
maladyes
for
to
moeue
the
people
to
pyte
towarde
them
.
Ryght
soo
ought
one
to
doo
tofore
god
humbly
to
shewe
his
synnes
/
&
his
defautes
to
remembre
there
for
to
gete
grace
and
pardon
.
There
ben
other
that
can
demaunde
but
vyle
and
lytell
thynges
/
as
ben
the
goodes
temporall
:
And
god
wyll
gyue
to
the
a
greter
thynge
he
wyll
not
appease
the
with
an
apple
or
with
a
peere
as
a
chylde
/
but
he
wyll
that
thou
demaunde
grete
thynges
.
whiche
ben
for
the
helthe
of
thy
soule
/
as
his
grace
&
his
glory
.
For
who
that
demaundeth
of
god
rychesses
/
or
honoures
/
or
dethe
/
or
vengeaunce
of
his
ennemyes
/
he
demaundeth
of
god
foule
prayers
and
agaynst
hym selfe
/
and
therfore
god
graunteth
theym
not
.
Therfore
sayth
saynt
Austyn
/
vnderstonde
not
of
god
to
be
a
grete
thynge
/
the
goodes
that
he
gyueth
as
well
to
the
wycked
as
to
the
good
/
and
to
his
ennemyes
as
well
as
to
his
frendes
.
And
yet
more
gyueth
god
of
temporall
godes
to
the
wycked
man
than
he
dooth
to
the
good
.
God
gyueth
them
to
the
wycked
/
to
th
ende
that
the
good
persones
sholde
lerne
to
dyspyse
them
as
saynt
Austyn
sayth
/
whan
thou
prayest
sayth
saynt
Ambrose
/
ae
grete
thynges
that
ben
they
that
endureth
withouten
ende
/
&
not
the
thynges
transytorye
.
But
them
that
endureth
without
ende
.
For
suche
a
prayer
as
to
demaunde
temporal
goodes
/
he
graunteth
them
not
.
And
therfore
our
good
mayster
Ihesu
cryst
techeth
vs
for
to
demaunde
wysely
.
And
formeth
vnto
vs
oure
demaunde
/
whan
he
sayth
in
the
gospel
yf
ye
demaunde
ony
thynge
of
my
fader
in
my
name
/
he
shall
gyue
it
you
He
demaundeth
in
the
name
of
Ihesu
Cryst
that
demaundeth
that
whiche
appertayneth
to
the
helthe
of
his
soule
And
what
thynge
we
ought
to
aske
&
demaunde
/
he
ensygneth
and
techeth
vs
whan
he
sayth
in
the
gospell
.
Seche
ye
fyrst
the
reame
of
god
&
his
Iustyce
/
and
all
thynges
temporall
shall
come
to
your
aduauntage
.
For
as
it
is
wont
to
be
sayd
/
vnto
the
moste
nede
one
ought
alway
to
renne
/
we
haue
nede
of
two
thynges
of
the
godes
spyrytuell
and
temporell
.
But
we
haue
gretest
nede
of
the
godes
spyrytuell
:
And
therfore
we
ought
fyrst
and
pryncypally
requyre
them
/
and
god
shall
gyue
them
and
doo
to
vs
auauntage
of
the
seconde
good
/
that
ben
the
godes
temporel
we
ought
not
to
make
of
the
seconde
godes
the
pryncypall
/
as
dooth
the
couetous
men
/
whiche
seche
not
too
haue
none
other
lyf
but
this
present
lyfe
/
whiche
fayleth
and
escapeth
from
them
/
wyll
they
or
nyll
they
/
but
the
reame
of
god
is
lyfe
pardurable
.
That
ought
we
requyre
of
god
and
desyre
by
meryte
of
good
prayer
.
And
that
is
that
god
sayth
.
Seche
ye
fyrst
the
realme
of
heuen
/
&
his
Iustyce
.
That
is
to
do
good
werkes
/
by
whiche
we
may
come
in
to
that
gloryous
realme
/
the
whiche
neuer
shall
fayle
/
who
that
secheth
in
this
wyse
/
almyghty
god
dooth
vnto
hym
auauntage
of
temporall
godes
.
For
he
gyueth
vnto
his
vse
suffysauntly
.
For
no
thynge
lacketh
to
theym
the
whiche
dooth
drede
god
and
loue
hym
.
Lyke
as
sayth
the
holy
scrypture
.
But
the
auarycyous
people
of
the
worlde
the
more
they
haue
the
more
they
lacke
&
faylle
.
And
Saynt
Iherome
sayth
that
to
the
couetous
man
faylleth
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
prouffyte
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
no
wher
ellys
wherof
our
lord
sayth
whan
thou
wylt
praye
to
god
entre
within
thyn
hert
and
close
the
dore
wpon
the
that
is
to
for
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
vnto
hym
/
it
semeth
that
he
mocketh
and
scorneth
our
lorde
god
lyke
as
he
that
wyll
mocke
&
scorne
with
a
deef
man
and
with
a
dombe
man
the
whiche
canne
not
speke
that
meueth
his
lyppes
onely
as
he
spacke
/
&
no
thynge
sayth
To
suche
people
god
maketh
a
deef
ere
/
but
the
prayer
that
cometh
fro
the
depnes
of
the
herte
/
that
hereth
our
lorde
as
he
sayth
in
the
gpspell
.
God
is
a
spyryte
/
&
therfore
who
wyll
praye
god
and
haue
his
requeste
graunted
/
hym
byhoueth
that
he
praye
in
spyryte
and
in
trouthe
.
Dauyd
the
prophete
enseygneth
and
techeth
vs
in
the
psaulter
to
prayer
to
god
deuoutely
whan
he
sayth
/
lorde
myn
oryson
be
adressyd
tofore
the
lyke
to
thensence
.
Thensence
whan
it
is
vpon
the
fyre
it
smelleth
swetely
.
Ryght
so
doth
the
prayer
that
cometh
fro
the
herte
brennynge
in
loue
of
god
smelleth
moche
swetely
tofore
god
/
otherwyse
the
prayer
may
not
be
enhaunced
tofore
god
yf
it
come
not
fro
the
herte
/
lyke
as
a
messager
whiche
bryngeth
no
letters
/
ne
hath
no
knowleche
/
entreth
not
gladly
tofore
the
kynge
.
Oryson
or
prayer
without
deuocyon
is
as
a
messager
without
letters
/
who
suche
message
sendeth
to
the
courte
/
he
doth
euyl
his
erandes
who
thenne
wyll
praye
god
veryly
/
he
ought
to
crye
to
god
fro
the
depthe
of
his
herte
/
as
dyd
Dauyd
/
whiche
sayd
in
the
plaulter
/
lorde
god
here
my
voys
.
For
I
crye
to
the
fro
the
depnesse
of
my
herte
.
The
feruour
of
loue
is
the
crye
fro
the
depnesse
of
the
herte
/
this
sayth
saynt
Austyn
.
Suche
a
voys
and
suche
a
crye
pleseth
moche
to
god
/
and
not
the
noyse
of
wordes
polysshed
/
wherof
.
saynt
Gregorye
sayth
that
veryly
to
praye
to
god
/
is
in
the
teres
and
bewayllynges
of
conpunccyon
of
herte
.
This
crye
chaseth
awaye
the
theues
/
that
ben
the
deuyllles
whiche
lye
in
awayte
for
to
trouble
&
robbe
vs
.
And
therfore
ought
we
ofte
to
crye
and
praye
vnto
god
that
he
wyll
kepe
&
deffende
vs
fro
the
theuys
of
helle
.
Thus
ought
we
strongely
to
crye
vnto
god
ageynst
the
fyre
of
couetyse
/
or
of
lecherye
/
that
he
gyue
to
vs
the
water
of
teres
for
to
quenche
suche
fyre
that
it
enflamme
not
our
hertes
.
Also
we
ought
to
crye
too
god
ageynst
the
euyll
thoughtes
that
come
ofte
to
the
herte
/
that
the
herte
and
the
soule
perysshe
not
by
consentynge
.
Therfore
cryed
Dauyd
to
god
&
sayd
.
Lorde
saue
me
/
and
kepe
me
fro
the
perylle
of
waters
the
/
whiche
ben
now
entred
in
to
my
herte
/
and
the
dyscyples
of
our
lorde
whan
they
sawe
the
tempest
of
the
see
vpon
theym
they
cryed
sayenge
lorde
saue
vs
for
we
ben
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
/
&
fro
the
flodes
of
euyl
thoughtes
&
of
temptacyon
.
Now
oughtest
thou
to
knowe
/
that
in
all
tymes
/
and
in
al
places
may
a
persone
praye
to
god
.
But
he
ought
specyall
and
moost
deuoutely
ought
he
to
praye
in
the
chirche
on
the
sondayes
and
in
festes
whiche
ben
stablysshed
for
to
praye
to
god
to
preyse
&
honour
hym
/
and
therfore
then
they
seace
and
ought
to
cease
al
persones
fro
bodyly
werkes
and
temporall
/
for
the
better
tentende
to
praye
to
god
and
honoure
hym
/
and
to
spyrytuell
werkys
.
God
commaunded
so
straytly
to
kepe
the
sabotte
daye
in
the
olde
lawe
that
he
made
a
man
to
be
stoned
tofore
the
people
by
cause
he
had
gadred
a
fewe
styckes
on
the
sabotte
daye
what
shal
god
do
thenne
of
them
that
do
the
grete
synnes
on
the
sondayes
and
the
festes
/
and
waste
the
tyme
in
vanyte
and
in
folyes
/
and
yet
werse
done
they
on
the
sondayes
/
on
the
festes
and
on
solempne
dayes
than
they
do
on
other
dayes
.
Certeynly
they
shall
be
more
punysshed
and
dampned
in
that
other
worlde
/
than
the
Iewes
that
brake
theyr
sabot
daye
.
For
the
sonday
is
more
holy
than
the
sabot
.
So
ben
the
pryncypall
feestes
whiche
ben
establysshed
in
holy
chyrche
for
to
serue
god
/
and
to
honoure
and
thanke
hym
of
his
goodnes
and
bountees
that
he
hathe
done
to
vs
/
and
dothe
euery
day
/
lyke
as
holy
chyrche
remembreth
.
In
suche
a
feest
as
is
crystmas
/
that
is
of
his
natyuyte
/
how
he
was
borne
of
the
vyrgyn
Marye
.
At
Ester
how
he
arose
from
dethe
to
lyfe
.
At
the
ascencyon
how
he
styed
vp
in
to
heuen
.
At
whytsontyde
how
he
sent
the
holy
goost
vpon
th
appostles
.
After
there
ben
establysshed
to
kepe
the
feestes
of
sayntes
for
to
prayse
and
worshyp
god
and
his
sayntes
/
&
to
remembre
the
holy
myracles
that
he
dyde
for
to
conferme
our
faythe
.
And
therfore
we
ought
to
kepe
the
feestes
of
sayntes
/
&
to
pray
them
deuoutly
to
ayde
and
socoure
vs
vnto
our
lorde
/
whiche
hath
so
moche
honoured
theym
in
heuen
in
glory
and
in
erthe
/
and
therfore
they
synne
greuously
that
kepe
not
theyr
feestes
.
For
they
do
ageynst
the
commaundement
of
god
and
of
holy
chyrche
.
But
here
some
may
say
to
me
Fayre
syr
a
man
may
not
all
daye
praye
to
god
ne
be
at
the
monastery
/
ne
in
the
chyrche
/
what
harme
is
it
yf
I
go
play
and
dysporte
me
/
as
longe
as
I
playe
I
thynke
none
harme
.
To
that
I
shall
answere
.
All
the
tyme
that
thou
employest
in
folysshe
playes
and
in
vanytees
/
and
in
werke
the
whiche
is
not
ordeyned
in
ony
maner
vnto
god
thou
lesest
it
.
For
thou
oughtest
to
knowe
that
al
the
tyme
that
thou
thynkest
not
on
god
/
thou
oughtest
for
to
accompte
for
loste
/
this
sayeth
the
scrypture
.
That
is
for
to
vnderstande
whan
thou
thynkest
on
vanyte
/
and
in
thynge
that
is
not
in
ony
maner
ordeyned
vnto
god
.
And
certaynly
he
leseth
a
grete
thynge
that
leseth
his
tyme
.
This
sayth
Seneke
/
for
he
leseth
the
goodes
that
he
myght
doin
as
moche
as
he
soo
loseth
in
worldly
playes
playes
and
in
vanytees
/
and
that
is
not
without
synne
for
to
despende
the
tyme
in
euyll
vsage
.
For
god
requyreth
rekenynge
at
the
daye
of
Iugement
/
this
sayth
saynt
Ancelme
/
and
therfore
ought
one
alwaye
well
to
employe
his
tyme
as
longe
as
he
lyueth
in
this
worlde
.
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
shal
passe
out
of
this
worlde
who
then
wyll
kepe
the
holy
dayes
as
he
oweth
he
ought
to
kepe
hym
fro
doynge
that
desplayseth
god
and
his
sayntes
/
and
well
to
employe
his
tyme
in
god
/
in
prayenge
hym
/
praysynge
/
and
gyuynge
hym
thankes
of
his
goodes
/
and
to
here
the
sermons
and
put
them
in
eure
and
to
entende
to
other
good
werkys
and
nedes
that
ben
accordynge
to
god
.
¶
Also
whan
a
man
is
in
the
chirche
he
ought
to
conteyne
hym
moche
honestlye
/
and
do
reuerence
to
god
and
to
his
sayntes
deuoutelye
.
For
the
chirche
is
ordeyned
for
to
pray
god
and
his
sayntes
/
&
not
for
to
Iangle
ne
for
to
lawghe
/
ne
for
to
Iape
/
ne
for
to
speke
ydle
wordes
ne
for
to
talke
too
other
of
seculer
thynges
.
For
our
Lorde
sayth
.
My
hows
is
the
hous
of
prayer
.
And
therfore
a
man
ought
not
to
doo
none
other
thynge
therin
/
than
it
for
whiche
it
was
establysshed
/
this
sayth
saynt
Austyn
/
he
that
shall
come
tofore
the
kynge
in
his
chambre
for
to
empetre
/
and
gete
ony
grace
he
ought
well
to
kepe
hym
fro
sayenge
of
ony
thynge
that
sholde
dysplese
the
kynge
.
Moche
more
ought
he
to
be
ware
that
cometh
in
too
the
chirche
whiche
is
the
chambre
and
the
hous
of
god
/
what
he
sayth
and
dooth
tofore
god
and
his
aungelles
/
and
that
specyally
that
sholde
dysplease
hym
.
Thenne
god
wyll
not
that
a
man
sholde
make
of
his
hous
a
market
ne
an
halle
.
For
he
hym self
chaced
and
droof
out
of
his
temple
with
good
scourges
them
that
bought
and
solde
therin
Also
he
wyl
not
the
ony
plee
sholde
be
made
therin
/
ne
noyse
ne
no
seculer
nede
/
but
he
wyll
that
we
sholde
entende
to
praye
god
deuoutely
and
prayse
And
thanke
hym
of
all
his
benefaytes
.
There
ought
a
man
to
calle
ageyn
his
herte
to
hym self
and
put
awaye
all
worldly
werkys
and
all
euyl
thoughtes
/
and
thynke
on
his
creatour
/
&
on
the
bountees
that
god
hath
done
to
hym
/
and
dooth
euery
daye
/
and
to
remembre
his
synnes
and
his
deffaultes
/
and
to
humble
hym self
tofore
god
/
and
to
requyre
hym
of
pardon
and
grace
to
kepe
hym
from
synne
/
&
to
haue
perseueraunce
in
good
werkes
vnto
the
ende
.
¶
Also
in
the
chirche
ought
the
grete
lordes
and
the
grete
layes
to
forgete
all
theyr
glory
/
theyr
rychesse
/
theyr
power
/
theyr
dygnite
/
theyr
hyenesse
/
and
theyr
puyssaunce
/
and
ought
to
thynke
that
they
be
tofore
theyr
Iuge
/
whiche
shall
straytely
examyne
theym
/
and
rekenne
straytely
of
the
goodes
that
he
hath
done
to
theym
/
of
the
dygnytees
and
estates
that
he
hath
sette
them
in
/
and
how
they
haue
vsed
theym
and
he
shall
rewarde
theym
after
theyr
deserte
.
Therfore
ought
they
moche
to
humble
theym
to
god
/
&
not
to
gloryfye
them
of
theyr
hyenesse
/
ne
of
theyr
fayre
araye
/
ne
of
theyr
ryche
robes
They
may
take
example
of
kynge
Dauyd
/
whiche
forgate
his
dygnyte
whan
he
prayed
tofore
god
/
and
despysed
hym self
so
moche
that
he
sayd
to
our
lorde
Ihesu
Cryste
.
I
am
sayd
he
a
lytyll
worme
and
not
a
man
.
In
this
Dauyd
knowleched
his
lytelnes
/
his
pouerte
/
and
his
deffaultes
/
and
made
him
nought
For
lyke
as
a
worme
is
lytell
&
nought
/
and
groweth
naked
of
the
erthe
/
al
in
lyke
wyse
is
man
of
him
self
a
vyle
thynge
/
for
whan
that
he
entreth
in
to
this
worlde
he
bryngeth
nothynge
/
ne
nothynge
shall
bere
away
/
al
naked
he
entred
/
and
so
he
shall
go
hens
/
wherof
saynt
Bernarde
sayth
/
what
is
a
man
but
foule
sperme
/
a
sacke
full
of
donge
/
and
meet
to
wormes
/
he
is
moche
foule
and
made
of
foule
sede
in
his
concepcyon
/
a
foule
sacke
full
of
donge
in
his
lyfe
/
and
meete
to
wormes
after
his
dethe
.
¶
Also
the
grete
ladyes
that
ben
soo
arayed
with
golde
and
syluer
/
with
precyous
stones
/
&
robes
ought
in
the
chyrche
tofore
god
well
to
take
example
of
the
good
quene
Hester
/
whiche
toke
of
her
precyous
vestymentes
and
robes
whan
she
came
for
to
pray
god
/
and
humbled
herself
/
and
knowleged
her
pouerte
and
her
defautes
tofore
god
/
and
sayd
to
hym
/
lorde
thou
knowest
that
I
hate
the
synne
of
pryde
/
and
the
glorye
of
vestymentes
and
of
Iewelles
whiche
me
behoueth
to
sette
doune
fro
my
heed
/
in
grete
abhomynacion
of
them
/
that
in
suche
thynges
trusteth
/
delyteth
/
gloryfyeth
/
&
weere
theym
for
to
shewe
them
&
to
please
the
fooles
.
God
hath
not
to
do
with
suche
parementes
in
his
chyrche
/
but
of
a
clene
conscyence
and
of
an
humble
herte
.
¶
Saynt
Poule
ensygneth
&
techeth
ryght
well
how
the
women
ought
to
araye
them
whan
they
come
to
praye
god
/
he
sayth
that
they
ought
to
haue
honeste
habyte
without
ony
outrage
/
that
is
to
vnderstonde
after
that
it
appertayneth
to
the
estate
of
a
persone
.
For
that
the
whiche
is
outrage
in
one
persone
/
is
not
outrage
in
an
other
/
some
is
conuenyent
to
a
quene
whiche
is
not
conuenyent
to
a
burgeys
wyf
/
or
another
symple
woman
.
Also
th
appostle
techeth
that
the
women
of
what
estate
that
they
be
/
that
they
sholde
be
symple
of
beholdynge
/
and
regarde
/
and
humble
/
that
is
to
vnderstande
that
they
sholde
be
symple
/
humble
and
shamefaste
/
and
not
afronted
/
ne
openly
shewe
her
vysage
/
as
done
these
comyu
women
/
whiche
gone
with
theyr
necke
stratched
out
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
with
golde
ne
syluer
ne
with
precyous
stones
.
And
yet
he
wyll
also
that
they
haue
in
the
chirche
theyr
hedes
couerd
/
soo
that
no
man
be
styred
by
theym
to
euyll
/
ne
synne
not
in
beholdynge
of
theym
/
but
they
ought
to
be
arayed
as
deuoute
and
good
women
/
whiche
shewe
the
bounte
of
theyr
herte
by
good
werkys
/
and
therfore
sayth
saynt
Ambrose
/
who
wyll
be
herde
in
prayer
/
he
ought
to
take
awaye
fro
hym
al
sygne
of
pryde
/
and
ought
to
enclyne
hym
to
god
with
his
herte
by
veray
confessyon
/
and
by
penaunce
in
profounde
humylyte
/
for
to
moeue
god
to
doo
hym
mercy
.
For
as
he
sayth
proude
habyte
geteth
no
thynge
of
god
/
but
it
gyueth
cause
to
Iuge
euyll
of
hym
the
weereth
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
.ii.
wynges
whiche
bere
it
tofore
god
.
These
two
wynges
ben
almesses
and
fastynges
/
or
other
penaunces
/
wherof
the
aungell
sayd
to
Thobye
.
Prayer
is
good
whan
it
hath
in
hym self
fastynge
and
almesse
/
without
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
with
draweth
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
doynge
euyll
And
for
that
a
persone
wyll
not
forgyue
the
euyll
wylle
that
he
hath
to
another
persone
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
conscyence
full
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
a
way
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
other
worlde
.
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
voyde
handes
.
That
is
to
say
in
wyll
to
synne
ne
spotted
of
vntrouthe
ne
voyde
of
good
werkes
For
thus
sayth
our
lord
in
the
gospel
.
Thou
shalt
not
come
tofore
me
with
voyde
handes
/
he
cometh
with
empty
handes
tofore
god
that
cometh
to
praye
and
requyre
hym
withoute
makyng
present
of
good
werkes
/
for
to
hym
he
shytteth
and
closeth
his
yate
that
requyreth
hym
and
bryngeth
no
thynge
/
herof
haue
we
example
in
the
gospell
/
whiche
sayth
that
the
yate
was
shytte
to
the
folysshe
vyrgyns
that
had
none
oyle
in
theyr
lampes
/
&
god
sayd
to
them
I
knowe
you
not
.
For
god
knoweth
none
but
them
that
haue
theyr
lampes
ful
of
oylle
that
is
to
saye
them
that
haue
the
herte
full
of
pyte
and
of
grace
purged
and
clene
of
all
synnes
and
shewe
it
by
good
werkes
.
Suche
people
hereth
god
gladly
and
openeth
to
them
his
yate
/
and
receyueth
gladly
theyr
prayers
.
Now
saye
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
all
that
it
hath
nede
be
it
in
body
or
in
soule
as
sayth
the
scrypture
/
wherof
saynt
Iames
sayth
that
moche
auaylleth
the
besy
prayere
of
a
ryghtwyse
man
.
For
it
auaylleth
to
hele
al
maladyes
of
body
&
of
soule
/
and
sayth
yet
that
prayer
that
cometh
of
fayth
heleth
the
seke
persone
/
yf
he
be
in
synne
it
shall
be
perdonned
.
The
holy
scrypture
sayth
that
Moyses
the
prophete
vaynquysshed
Amalech
and
his
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
fyghtynge
of
many
thousand
synnars
.
The
prayer
of
a
good
man
perceth
heuen
.
Thenne
shall
he
ouercome
his
enemyes
in
erthe
.
A
good
olde
and
deuoute
woman
geteth
more
soone
a
good
requeste
of
god
in
glorye
in
prayenge
hym
deuoutely
/
than
a
thousande
knyghtes
may
gete
of
londe
in
longe
tyme
by
force
of
armes
/
and
therfore
it
is
good
to
praye
and
requyre
god
with
the
orysons
of
good
folke
/
and
specyally
of
couentes
&
of
relygyous
people
/
whiche
ben
assembled
for
to
serue
god
&
for
to
praye
nyght
&
daye
deuoutely
for
al
theyr
benefactours
.
For
the
prayer
is
moche
worthe
towarde
our
lorde
.
For
lyke
as
sayth
the
scrypture
.
More
auayleth
&
more
may
doo
towarde
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
togyder
be
herde
of
god
and
graunted
.
The
prayes
and
requestes
of
all
the
hole
couent
togyder
/
is
sooner
passed
and
herde
of
th
abbot
/
than
the
request
and
prayer
of
one
monke
alone
.
In
lyke
wyse
hereth
god
more
soone
the
request
of
theym
that
ben
assembled
for
to
serue
hym
.
And
therfore
sayth
god
in
the
gospell
/
yf
twayne
of
you
accorde
togyder
to
aske
and
requyre
me
.
All
that
they
requyre
my
fader
of
heuen
I
shall
do
it
.
¶
Now
haue
I
spoken
of
seuen
degrees
of
the
tree
of
the
vertue
of
chastyte
/
by
whiche
this
vertue
groweth
&
mounteth
/
&
prouffyteth
.
Now
behoueth
to
saye
of
the
braunches
of
this
tree
whiche
ben
seuen
/
after
the
.vii.
estates
of
the
people
the
ben
in
this
worlde
.
¶
Of
the
fyrst
estate
of
them
that
ben
entyer
and
chaste
of
body
.
Ca.
C.xlviii
.
THe
fyrst
estate
of
the
worlde
is
of
them
that
ben
hole
&
chast
of
body
/
&
haue
kept
theyr
maydenhede
/
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
clennes
&
purete
of
hert
&
of
body
/
wherfore
the
chyldren
of
ryche
men
ought
to
haue
good
kepers
&
honest
that
they
ben
delygent
for
tensygne
them
/
and
kepe
them
fro
euyl
company
&
fro
synne
.
For
euyll
company
fouleth
oft
the
chyldren
/
&
ensygne
them
euyll
games
/
&
shrewde
wordes
of
rybaudry
/
leude
touchynges
&
dyshonest
.
by
whiche
they
fal
in
to
the
synne
of
lechery
whiche
is
ayenst
nature
.
Wherof
we
haue
spoken
tofore
in
the
treaty
of
vyces
/
therfore
it
nedeth
not
to
reherce
it
agayne
/
for
such
mater
is
abhomynable
.
And
therfore
the
chyldren
ought
to
be
chastysed
&
well
drawen
forthe
in
good
maners
/
&
holde
and
kepe
them
nyghe
that
they
do
no
harme
ne
synne
as
longe
as
they
be
yonge
/
&
to
accustome
them
to
kepe
th
ensygnementes
.
For
also
as
sayth
Salamon
/
that
which
a
chylde
is
lerned
in
his
yongth
/
that
wyll
he
holde
in
his
olde
aege
.
And
the
phylosophre
sayth
that
it
is
no
lytell
thynge
to
accustome
well
or
euyl
in
his
yongth
/
for
that
is
al
For
it
is
sayd
/
that
whiche
is
lerned
in
yongth
is
mayntened
in
aege
.
Suche
forme
as
the
sho
taketh
at
the
begynnynge
/
the
same
holdeth
it
forth
alwaye
in
suche
estate
.
Thenne
hath
chastyte
nede
of
good
kepynge
/
for
elles
it
sholde
be
soone
lost
.
¶
The
.ii.
estate
is
of
them
that
ben
corrupt
.
Ca.
C.xlix
.
THe
.ii.
estate
is
of
them
that
ben
corrupt
of
body
&
haue
lost
theyr
chastyte
/
&
maydenheed
/
&
yet
were
neuer
maryed
ne
bounden
with
bonde
that
myght
let
them
to
mary
.
And
netheles
they
be
confessed
&
repentaunte
of
theyr
synnes
.
In
this
estate
ought
one
to
kepe
chastyte
For
he
that
is
in
suche
estate
of
repentaunce
ought
to
haue
stadfast
purpose
/
that
neuer
he
shall
fall
agayne
in
the
synne
/
but
all
his
lyf
to
kepe
him
to
his
power
/
sauf
that
he
may
mary
hym
yf
he
wyll
/
he
or
she
that
wyll
kepe
hym
chaste
in
suche
estate
/
hym
behoueth
that
he
chastyse
his
body
by
sharpnes
of
penaunce
.
This
is
the
seconde
braunche
of
this
tree
.
so
/
and
that
is
neyther
synne
ne
lecherye
.
The
thyrde
case
is
whan
a
man
requyreth
his
wyf
for
suche
werke
/
for
to
kepe
her
fro
synne
.
Also
whan
he
seeth
that
she
is
soo
shamefast
that
she
neuer
requyreth
her
husbonde
of
suche
thynge
/
and
doubteth
that
she
sholde
lyghtly
falle
in
to
synne
yf
he
requyred
her
not
who
in
suche
entencyon
rendreth
or
requyreth
suche
thynge
of
suche
dette
/
he
synneth
not
/
but
he
may
deserue
towarde
god
meryte
.
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
mortall
.
And
specyally
in
thre
caas
.
The
fyrst
is
whan
this
werke
is
requyred
onelye
for
his
delyte
and
lecherye
/
and
in
this
caas
may
one
synne
venyally
and
deedly
/
venyally
whan
the
delyte
passe
not
the
bondes
and
the
termes
of
maryage
That
is
to
saye
whan
the
delyte
is
so
subgette
to
reason
that
he
that
in
this
werke
and
in
suche
estate
/
wolde
not
do
this
thynge
but
onely
to
his
wyf
.
But
whan
the
lecherye
and
the
delyte
is
soo
grete
in
his
wyf
that
reason
is
deed
and
so
blynde
/
that
as
moche
he
wolde
do
to
her
yf
she
were
not
his
wyf
.
In
suche
a
caas
the
synne
is
mortall
.
For
suche
delyte
passeth
the
boundes
of
maryage
/
wherof
god
is
ofte
dyspleased
to
suche
people
/
&
gyueth
somtyme
to
the
deuyl
grete
power
to
noye
&
greue
them
lyke
as
we
rede
in
holy
scrypture
/
of
Sara
doughter
of
Raguell
whiche
was
wyf
to
yonge
Thobye
/
&
had
/
had
seuen
husbondes
tofore
/
and
al
were
slayne
of
the
deuyl
the
fyrst
nyght
that
they
wolde
haue
layen
by
her
and
haue
knowen
her
.
Of
whome
the
aungell
sayd
to
Thobye
that
he
sholde
haue
her
to
his
wyf
I
shal
saye
to
the
sayd
he
/
in
what
people
the
deuyll
putteth
hym
in
/
and
hath
power
on
them
that
putten
god
out
of
theyr
herte
and
of
theyr
thought
that
they
ne
entende
to
no
thynge
but
to
theyr
delytes
and
for
to
acomplysshe
their
wycked
desyres
lyke
as
dooth
an
hors
or
a
mule
.
¶
And
god
taketh
a
waye
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
otherwyse
than
nature
of
man
requyreth
ne
lawe
of
maryage
graunteth
.
Suche
people
synnen
more
greuously
than
the
other
toforesayd
but
they
that
in
theyr
maryage
kepe
the
drede
of
our
lord
&
kepen
clenly
and
holyly
theyr
maryage
.
Suche
people
plesen
god
.
¶
The
second
caas
that
may
be
synne
in
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
myght
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
/
&
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
¶
Aso
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
ougth
to
suffre
and
forbere
suche
werke
/
not
for
that
it
is
synne
to
do
suche
thynge
in
that
tyme
.
For
in
a
good
and
entyere
enten●y
on
he
may
doo
it
/
but
somtyme
they
ought
to
suffre
of
that
they
may
do
/
for
to
gete
the
better
of
god
the
thynge
whiche
they
demaunde
of
hym
as
sayth
saynt
Austyn
.
Also
in
the
tyme
the
woman
lyeth
in
gesyne
/
or
nyghe
the
tyme
of
chyldynge
a
man
ought
to
kepe
hym
fro
the
werke
of
maryage
for
shame
/
and
also
for
the
perylle
that
myght
come
therof
.
It
is
founden
in
the
boke
that
speketh
of
nature
of
beestys
/
that
the
olyfaunt
shall
neuer
abyde
with
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
withdrawe
hym
.
But
neuertheles
I
saye
not
that
is
synne
to
doo
the
werke
of
maryage
in
suche
tyme
for
good
cause
/
and
trewe
entencyon
wherof
god
is
Iuge
.
The
thyrde
caas
is
/
that
in
whiche
one
may
moost
greuously
synne
in
his
maryage
/
that
is
in
holy
place
.
For
in
holy
place
as
is
the
chirche
/
whiche
is
ordeyned
for
to
praye
god
&
serue
him
ought
not
be
do
lecherye
of
maryage
ne
none
other
synne
/
for
the
reuerence
of
the
holy
place
and
he
that
hath
noo
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
.iiii.
estate
is
of
theym
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
&
lyue
chastly
as
longe
as
he
or
she
is
in
the
state
of
wydowhede
.
This
is
an
estate
the
whiche
saynt
Poule
preyseth
moche
/
and
sayth
to
the
wydowes
/
that
he
or
she
is
good
that
holdeth
hym
in
suche
estate
/
and
yf
it
playse
not
them
they
may
marye
theym
.
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
herte
therto
by
wyll
&
by
dysyre
to
the
fyre
of
lechery
and
better
it
were
and
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
wydohede
&
not
them
that
ben
in
thestate
bounden
by
vowe
they
may
not
marye
without
deedly
synne
after
theyr
vowe
but
neuertheles
yf
the
vowe
be
symple
and
that
it
be
pryuely
made
without
solempnyte
/
how
be
it
that
they
synne
deedly
that
after
theyr
auowe
marye
them
/
neuertheles
they
may
abyde
in
theyr
maryage
/
yf
ther
be
none
other
lettynge
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
recyued
/
as
subdeken
/
deken
or
preest
.
Thenne
the
maryage
is
none
/
but
they
must
deceuere
&
departe
that
soo
ben
assembled
by
maryage
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
boke
of
nature
of
beestes
.
Neuer
after
the
turtle
hath
lost
his
make
she
shall
neuer
accompanye
her
with
another
/
but
is
solytarye
&
fleeth
the
companye
of
other
.
Thre
thynges
apperteyne
moche
to
them
that
ben
in
the
state
of
wydowhede
The
fyrst
is
to
hyde
her self
&
to
be
secretlye
in
her
house
/
&
not
to
syewe
suspecyous
felawshyp
/
herof
haue
we
a
fayre
example
of
Iudyth
whiche
was
a
wydowe
/
and
was
a
moche
fayre
woman
&
yonge
of
whiche
it
is
sayd
in
the
holy
scrypture
/
that
she
helde
her self
in
her
chambre
cloos
with
her
maydens
/
wherfore
saynt
Poule
repreueth
the
yonge
women
wydowes
that
were
ydle
and
curyous
for
to
goo
and
come
and
Iape
and
ouermoche
speke
/
but
closely
and
secretely
ought
they
to
be
in
theyr
lodgynge
and
entende
to
do
good
werkes
/
lyke
as
saynt
Poul
enseygneth
them
.
The
.ii.
thyng
is
to
entende
to
praye
god
gladly
&
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
.iii.
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
&
not
proude
ne
curyous
After
the
example
of
Iudith
whyche
lefte
hir
ryche
robes
&
hir
ryche
parementis
whan
hir
lord
&
husbond
was
dede
&
took
the
habyte
of
wydowhede
symple
&
humble
whyche
was
more
sygne
of
wepyng
&
of
sorowe
than
of
Ioye
ne
of
vayn
glorye
&
by
cause
she
loued
the
vertu
of
chastyte
&
that
she
wold
kepe
alle
hir
lyf
she
clad
hir
with
heyre
&
fasted
eueryday
except
the
festes
/
and
yet
was
she
fayr
yonge
/
ryche
&
wyse
.
But
the
bounte
of
hir
hert
and
loue
of
chastyte
maad
hyr
to
do
it
/
thus
ought
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
C.li.
THe
fyfthe
braunche
of
chastyte
and
of
vyrgynyte
is
the
fyfthe
estate
whiche
is
in
them
that
kepe
and
haue
alwaye
kepte
and
yet
alwaye
kepe
&
purpose
to
kepe
all
theyr
lyf
theyr
body
hole
without
corrupcyon
for
the
loue
of
god
This
estate
is
moche
to
be
praysed
for
his
dygnyte
/
for
his
beaute
/
and
for
his
bounte
.
For
this
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
without
flesshe
/
but
the
vyrgynes
haue
vyctorye
ouer
theyr
flesshe
that
is
rethy
propre
body
.
And
that
is
a
grete
meruaylle
/
that
they
kepe
so
feble
a
castel
as
is
the
body
/
ageynst
so
stronge
an
aduersarye
as
is
the
deuyll
/
that
secheth
al
th
engynes
that
he
may
to
take
the
castell
for
to
robbe
the
tresour
of
vyrgynyte
.
This
is
the
tresour
/
of
whiche
our
lorde
speketh
in
the
gospell
whan
he
sayth
/
that
the
royame
of
heuen
is
lyke
to
tresour
that
hyd
in
a
felde
.
The
tresour
hydde
in
the
felde
is
vyrgynyte
hyd
in
the
body
whiche
is
lyke
a
felde
/
whiche
ought
by
penaunce
to
be
eered
/
laboured
&
sowen
by
labour
of
good
werkes
.
This
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
wherof
our
lorde
sayth
in
the
gospel
/
that
in
the
resurreccyon
general
shal
be
no
maryages
as
ben
in
this
worlde
/
but
they
shal
be
as
aungellys
in
heuen
.
Also
I
saye
that
this
estate
is
for
to
be
praysed
for
his
beaulte
.
For
it
is
the
moost
fayre
estate
that
is
in
erthe
except
vyrgynyte
clenly
kept
wherof
Salamon
sayth
in
his
boke
of
sapyence
in
meruayllynge
hymself
.
O
sayth
he
how
fayre
&
chaste
is
generacyon
with
clerenes
&
charyte
/
he
sayd
well
/
chaste
with
clerenes
.
For
thenne
is
fayr
chastyte
&
vyrginyte
/
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
vyrgynyte
fayre
&
plesaunt
to
good
wherof
Saynt
Iherome
saith
/
that
moche
fayr
&
clere
is
vyrgynyte
tofore
other
vertues
whan
it
is
without
spotte
and
without
ordure
of
synne
.
for
who
that
is
hool
&
chaste
of
body
&
is
corrupte
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
ought
to
be
wel
kept
fro
.iii.
spottes
that
is
of
fylthe
/
of
blode
and
of
fyre
/
thyse
.iii.
spottes
defoule
more
thys
whyt
robe
than
other
.
The
spotte
of
fylthe
/
is
the
couetyse
of
the
worlde
/
which
ought
not
to
be
in
the
hert
that
wyl
plese
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
the
true
seruaunt
of
Iesu
cryst
It
is
a
sygne
that
he
wyl
not
plese
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
ꝑsōe
secheth
neuer
beaulte
ne
couryosyte
of
roobes
ne
of
parementes
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
sechem
these
fayre
&
precyous
robes
&
the
fayr
parementes
for
to
please
the
worlde
&
to
shewe
them
The
doughters
of
babylone
been
of
confusyon
for
theyr
glorye
shall
torne
to
perdurable
dampnacyon
yf
they
be
not
ware
&
kepe
them
well
They
clothe
them
sayth
he
with
purple
and
of
fayre
precyous
robes
/
and
vnder
those
fayre
robes
is
ofte
the
conscyence
poore
and
foule
/
naked
of
good
dedes
and
of
vertues
/
&
ful
of
synnes
They
shyne
withoutforth
of
precyous
stones
/
of
ouches
of
glode
&
syluer
/
but
they
be
foule
byfore
god
and
abhomynable
/
and
saynt
Bernard
sayth
that
they
that
so
araye
them
in
euyll
entencyon
/
and
done
more
than
theyr
estate
requyreth
/
synnen
greuously
/
but
al
the
glorye
of
the
doughter
of
the
kynge
of
glorye
/
as
Dauyd
the
prophete
sayth
is
withinforth
/
that
is
in
holy
conscyence
and
in
good
vertues
/
where
as
is
no
poynte
of
couetyse
but
for
to
playse
to
god
/
and
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
and
of
flesshly
desyres
/
wherof
saynt
Ierome
sayth
that
suche
vygynyte
is
sacrefyce
&
offrynge
to
Ihesu
cryste
/
whiche
is
not
entatched
in
the
herte
of
ony
euyl
thought
or
consentynge
for
lyke
as
hym self
sayth
No
thynge
auayleth
vyrgynyte
of
body
where
as
is
corrupcyon
of
herte
or
of
thought
or
of
consentynge
.
Also
the
fruyt
is
not
good
how
well
that
it
be
fayre
withoutforth
/
whan
it
is
full
of
wormes
and
of
retynnesse
withinforth
.
¶
Also
he
ought
to
kepe
hym
fro
the
spote
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
Poule
/
&
also
other
tymes
we
haue
sayd
it
tofore
.
The
euyll
wordes
/
corrupten
the
good
maners
.
And
therfore
sayth
Seneke
/
kepe
the
fro
euyl
wordes
&
dyshonest
.
For
who
that
is
so
accustomed
/
he
dredeth
not
ne
ferreth
no
shame
/
&
falleth
the
more
lyghtly
in
to
synne
/
&
therfore
who
that
wyll
clenly
kepe
the
whyte
robe
of
vyrgynyte
hym
behoueth
to
kepe
hym
well
fro
saynge
&
herynge
suche
wordes
as
therby
he
myght
brenne
.
The
catte
brenneth
oft
her
skynne
/
&
so
dooth
not
the
wylde
catte
.
Vyrgynyte
amonge
all
other
vertues
is
compared
and
lykened
to
the
floure de lys
/
whiche
is
a
moche
fayre
floure
/
and
moche
whyte
.
Wherof
our
lorde
sayth
in
scrypture
by
the
mouth
of
Salamon
.
My
frende
/
that
is
the
holy
soule
of
a
vyrgyn
/
is
as
the
lely
amonge
the
thornes
.
The
specyall
frende
of
our
lorde
is
the
soule
of
them
that
kepe
vyrgynyte
of
herte
&
of
body
.
For
that
is
a
vertue
by
whiche
the
soule
geteth
moost
specyally
the
loue
and
the
famylyaryte
of
our
lorde
/
wherof
saynt
Iohan
theuāge
lyst
was
a
clene
vyrgyn
/
and
was
amonge
all
thappostles
moost
famylyer
whith
our
lorde
&
moost
pryue
/
as
it
appereth
in
the
gospell
/
neuertheles
he
loued
well
thother
/
but
he
loued
saynt
Iohan
moost
for
his
virgynyte
this
floure de lys
or
lylye
that
kepeth
his
beaute
amonge
the
thornes
of
temptacyons
of
the
flesshe
/
for
the
flesshe
that
is
our
body
humayne
is
but
a
smoke
/
that
hath
noo
charge
as
of
hym selfe
but
as
thornes
and
nettles
/
that
is
the
euyll
menynges
/
whiche
oft
prycketh
the
soule
/
but
the
floure
of
vyrgynyte
taketh
noo
hede
of
the
thornes
/
whan
it
is
well
rooted
in
the
loue
of
god
whiche
defendeth
it
fro
thornes
of
temptacion
/
&
this
floure
ought
to
haue
.vi.
leues
/
&
thre
graynes
of
golde
tofore
.
The
fyrst
leef
is
the
holenes
of
thy
body
/
that
is
to
say
that
the
body
de
entyer
and
hole
without
corrupcyon
of
lecherye
.
For
yf
a
vyrgyn
were
corrupte
and
all
ageynst
her
wyll
/
she
sholde
not
lese
therfore
the
rewarde
of
vyrginyte
.
Wherof
saynt
Lucye
vyrgyn
&
martyr
sayd
to
the
tyraunt
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
him
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
humilyte
.
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
and
had
drede
whan
the
aungell
appyered
to
her
But
the
drede
of
god
is
the
tresorer
whiche
kepeth
the
tresour
of
vyrgynyte
/
which
the
deuyl
may
not
take
a
waye
for
it
kepeth
the
yates
of
the
castel
/
wherim
the
tresour
is
enclosed
.
The
yates
of
the
castel
of
the
hert
where
the
tresour
of
vyrgynyte
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
seynge
or
of
heeryng
/
or
of
smellyng
of
spekyng
or
tastyng
/
or
goyng
in
euyl
companye
.
For
curiosyte
of
seynge
or
of
herynge
the
vanytees
of
the
world
ben
waye
and
cause
of
the
synne
of
lecherye
/
wherof
is
sayd
in
the
scrypture
that
Dyna
doughter
of
Iacob
whan
she
went
musyng
by
curyosyte
to
see
the
women
of
the
contre
/
where
anone
she
was
rauysshed
and
corrupte
of
the
sone
of
the
lorde
of
the
toune
/
and
therfore
who
wyl
kepe
vyrgynyte
/
him
byhoueth
moche
to
withdrawe
and
kepe
his
.v.
wyttes
bodyly
fro
al
vayn
curyosyte
/
and
this
ought
be
done
by
holy
drede
/
for
a
persone
oweth
alwaye
to
drede
to
angre
god
.
This
is
the
sence
of
the
.v.
vyrgynes
of
whome
our
lorde
sayth
in
the
gospell
/
whan
he
sayd
that
the
royame
of
heuen
is
lyke
to
.x.
vyrgynes
/
of
whome
fyue
were
wyse
/
and
the
other
fyue
were
fooles
.
He
calleth
here
the
royame
of
heuen
holy
chirche
/
whiche
is
bynethe
in
this
worlde
/
wherin
ben
alwaye
good
and
euyll
/
foles
&
wyse
/
whiche
ben
membres
of
holy
chirche
/
by
the
fayth
that
they
haue
receyued
in
baptesme
.
The
fyue
wyse
vyrgyns
sygnefye
them
that
kepe
and
gouerne
well
the
fyue
wyttes
of
the
body
of
whiche
we
haue
spoken
.
The
fyue
vyrgynes
foles
sygnefye
them
that
folysshly
kepe
them
The
.v.
leef
is
sharpenes
of
the
lyf
of
penaunce
.
For
who
wyll
kepe
vyrgynyte
/
he
muste
moche
chastyse
his
flesshe
and
subdue
it
by
penaunce
/
and
that
the
body
do
the
wyll
of
the
soule
by
fastynge
/
by
wakynge
in
prayers
/
&
other
penaunce
Sharpnesse
of
lyf
is
lyke
a
stronge
hedge
for
to
kepe
the
gardyn
of
the
herte
/
that
the
euyll
beestes
assaylle
it
not
/
that
ben
the
fendes
of
helle
to
th
ende
that
they
may
not
entre
/
whiche
entende
&
studye
for
to
stele
and
take
awaye
the
tresour
of
vyrgynyte
/
&
therfore
ought
this
tresour
to
be
well
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
.vi.
leef
of
vyrgynyte
is
perseueraunce
that
is
to
haue
ferme
purpoos
to
kepe
well
that
is
promysed
to
god
/
wherof
Saynt
Austyn
sayth
in
the
boke
of
vyrgynyte
and
adresseth
his
wordes
to
the
vyrgyns
sayenge
Folowe
ye
the
lambe
sayth
he
/
that
is
Ihesu
Cryste
/
in
kepynge
stronglye
that
whiche
ye
haue
auowed
to
god
.
Doo
ardauntly
as
moche
ye
may
/
that
the
wele
of
vyrgynyte
perysshe
not
in
you
.
For
ye
may
not
do
that
thynge
/
by
whiche
vyrgynyte
may
be
recouerd
/
yf
it
were
loste
/
lyke
as
we
haue
shewde
by
ensaumple
of
the
lampe
/
and
saynt
Bernarde
Sayth
/
estudye
ye
to
the
vertue
of
perseueraunce
/
for
she
onely
wynneth
and
geteth
the
crowne
of
glorye
.
The
syxthe
leef
aforsayd
enbelyssheth
and
maketh
moche
fayre
the
lylye
of
vyrgynyte
/
but
it
byhoueth
to
haue
withinforth
thre
graynes
of
golde
/
whiche
sygnefyen
.iii.
maners
to
loue
god
.
For
vyrgynyte
without
loue
is
lyke
as
a
lampe
without
oyle
/
wherfore
the
fooles
vyrgyns
by
cause
they
fylled
not
theyr
lampes
of
this
oylle
/
were
shette
out
fro
the
weddynge
/
and
the
wyse
vyrgyns
that
fylled
theyr
lampes
of
this
oyle
entred
in
to
the
weddynge
with
the
spouse
The
thre
maners
for
to
loue
god
whiche
ben
sygnefyed
by
the
thre
graynes
of
the
lylye
/
saynt
Austyn
enseygneth
them
whan
he
sayth
thus
.
Thou
shalt
loue
god
with
all
thyn
entendement
without
errour
/
with
al
thy
wylle
without
gaynsayenge
and
with
all
thy
mynde
withoute
forgetynge
.
In
suche
maner
is
th
ymage
of
god
parfayte
in
a
man
after
.iii.
dygnytees
that
ben
in
the
lyf
.
That
is
to
wete
/
entendement
memorye
/
and
wyll
/
whan
these
.iii.
thynges
ben
wel
ordeyned
to
god
/
thenne
ben
the
thre
graynes
of
golde
of
the
lyly
/
of
the
golde
of
charyte
whiche
gyueth
bounte
/
beaute
/
and
valure
of
all
vertue
.
For
wythout
this
golde
noo
vertue
is
tofore
god
neyther
fayre
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
fayre
the
flour
delys
of
vyrgynyte
/
whan
she
is
suche
as
is
sayd
tofore
/
and
this
is
the
seconde
reason
by
whiche
th
estate
of
vyrgynyte
ought
moche
to
be
preysed
for
her
beaute
.
the
thyrde
reason
wherfore
thestate
of
vyrgynyte
ought
moche
to
be
preysed
is
for
her
bounte
and
for
the
prouffyt
that
cometh
of
it
.
For
vyrgynyte
is
a
tresour
of
soo
grete
value
that
it
may
not
be
preysed
/
wherof
the
scrypture
sayth
that
noo
thynge
is
worthy
to
be
compared
to
a
chaste
herte
/
of
the
chastyte
of
vyrgynyte
/
for
vyrgynyte
aboue
all
other
estates
bereth
the
moost
grettest
fruyt
&
the
moost
grettes
proffyt
.
They
that
ben
in
maryage
and
kepe
it
well
as
they
ought
to
do
haue
the
.xxx.
folde
fruyt
.
They
that
ben
in
wydowhede
haue
the
.xl.
folde
fruyt
.
But
they
that
kepe
vyrgynyte
haue
the
hondred
folde
fruyt
.
For
lyke
as
our
lorde
sayth
in
the
gospel
that
the
seed
that
falleth
in
good
lande
maketh
fruyt
.xxx.
folde
.xl.
folde
/
and
an
hondred
folde
.
These
.iii.
nombres
.
xxx.lx
.
&
an
hondred
apperteyne
to
.iii.
estates
toforesayd
.
The
nombre
of
.xxx.
whiche
is
of
.x.
thre
tymes
whiche
maken
.xxx.
apperteyneth
to
th
estate
of
maryage
/
where
ought
to
be
kept
the
.x.
commaundementes
of
the
lawe
in
the
faythe
of
the
holy
trynyte
.
The
nombre
of
.lx.
is
more
grete
and
is
of
.
x.vi
.
tymes
.
For
.vi.
tymes
.x.
maken
.lx.
and
apperteyneth
to
th
estate
of
wydowhede
.
For
in
such
estate
ought
to
be
kept
the
precepts
/
&
then
ought
to
be
done
the
.vii.
werkes
of
mercy
of
whiche
we
haue
spoken
tofore
/
but
the
nombre
of
an
hondred
whiche
is
moost
grete
&
moost
perfyte
for
it
representeth
a
fygure
rounde
/
whiche
is
moost
parfyght
&
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
.
which
sygnefyeth
the
crowne
that
the
wyse
vyrgyns
hadde
/
and
how
be
it
that
in
that
state
of
maryage
/
&
in
the
state
of
wydowhede
may
be
wonne
the
crowne
of
glorye
.
&
haue
more
meryte
anenst
god
than
haue
many
virgyns
.
For
many
ben
in
heuen
of
them
that
haue
been
in
maryage
&
in
wydowhede
whiche
be
more
nygh
to
god
&
haue
more
meryte
/
than
many
of
the
vyrgyns
.
Neuer
theles
the
virgyns
haue
a
specyal
crowne
aboue
the
crowne
of
glory
whiche
is
comyn
to
al
sayntes
.
by
cause
the
vyrgyns
haue
a
specyal
vyctorye
of
theyr
bodyes
.
For
for
to
folowe
the
lambe
.
what
someuer
waye
that
he
gooth
/
that
is
Ihesu
cryst
/
to
whome
they
be
espowses
/
they
haue
left
theyr
carnal
spowsayles
/
for
to
be
with
hym
in
the
spowsaylles
perdurable
.
There
shal
they
been
well
arayed
&
nobly
apparaylled
of
a
specyal
parement
so
gente
so
fayr
&
so
auenaunt
that
no
tongue
may
tell
&
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
ben
of
other
estates
to
foresayd
&
yet
sayth
the
scripture
that
they
synge
newe
songes
so
melodyous
&
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
vyrginyte
And
this
is
the
.v.
estate
of
chastyte
and
the
fyfthe
braunche
of
this
tree
.
The
.vi.
braunche
of
the
vertue
of
vyrgynyte
.
Ca.
.
Cli
THe
.vi.
estate
that
ought
to
kepe
the
vertue
of
chastyte
/
is
in
the
clerkes
ordred
for
to
serue
in
holy
chirche
/
as
ben
subdekens
/
dekens
/
preestes
/
prelates
/
and
relygyouse
.
Al
the
people
ben
bounden
to
kepe
chastyte
by
many
reasons
.
Fyrst
for
the
ordre
whiche
they
haue
receyued
/
whiche
requyreth
to
lyue
holyly
/
by
cause
that
the
holy
sacrament
of
the
masse
is
so
hye
and
so
holy
/
that
all
they
that
receyue
it
be
bounden
to
kepe
chastyte
for
they
may
not
marye
after
that
they
haue
promysed
too
holy
chyrche
For
they
be
appropred
to
serue
god
in
his
chyrche
/
and
at
his
aulter
/
and
treaten
&
touchen
with
theyr
handes
the
thynge
sayntyfyed
as
the
vessels
halowed
the
chalyce
&
corporas
.
And
that
whiche
is
gretter
without
comparyson
the
body
of
Ihesu
cryst
whiche
the
preest
sacreth
and
too
theym
it
byhoueth
to
gyue
it
to
other
.
¶
Now
thenne
owen
they
to
be
moche
clene
and
lyue
ryght
holyly
/
for
reason
of
the
hye
lorde
to
whome
they
serue
/
that
is
the
saynt
of
all
sayntes
and
lorde
of
all
lordes
/
whiche
hateth
all
ordure
of
synne
/
wherof
he
hym self
sayth
.
Be
ye
holy
as
I
am
holy
/
for
suche
a
lorde
suche
meyney
/
for
the
reason
of
the
place
wherin
they
serue
.
This
is
the
chirche
whiche
is
dedycate
too
serue
god
.
It
is
founden
that
emonge
the
paynyms
and
the
sarasyns
/
the
preestes
of
theyr
lawe
that
seruen
in
the
temple
kepen
chastyte
/
and
ben
deuyded
&
deceuerd
fro
the
other
by
cause
they
sholde
not
lese
theyr
chastyte
.
Moche
more
ought
to
be
clene
without
romparyson
&
more
chaste
the
prestes
of
crystyante
/
that
seruen
to
god
in
his
temple
whiche
is
sayntefyed
dedycate
/
&
approued
to
serue
god
/
yet
ought
they
to
be
more
holy
and
clene
by
cause
they
serue
at
the
table
of
god
of
his
cup
&
of
his
mete
.
The
table
of
god
is
the
auter
.
The
cuppe
is
the
chalyce
/
his
brede
and
wyn
is
his
propre
body
and
his
propre
blood
.
Moche
owen
to
be
holy
all
they
that
suche
seruyce
done
to
god
/
wherof
saynt
Poule
sayth
that
it
byhoueth
that
a
bysshop
&
the
other
mynystres
of
holy
chirche
be
chaste
and
without
synne
.
This
vertue
of
chastyte
was
sygnefyed
in
the
olde
lawe
there
where
god
comaunded
to
theym
that
ought
to
ete
the
lambe
without
spotte
/
whiche
sygnefyed
the
body
of
our
lorde
Ihesu
cryste
they
sholde
be
gyrde
on
they
raynes
.
The
gyrdle
of
the
mynystres
of
holy
chirche
owen
to
be
gyrde
/
that
is
with
the
vertue
of
chastyte
whiche
restrayneth
and
quencheth
the
delytes
and
the
vyces
of
the
flesshe
wherfore
god
commaunded
to
Aaron
whiche
was
preest
and
bysshop
of
the
lawe
/
that
he
and
al
his
sones
sholde
be
cladde
with
synnen
clothes
of
chastyte
/
&
gyrde
aboue
with
/
whyte
gyrdylles
of
lynnen
.
Aaron
&
the
chyldren
that
serueden
in
the
tabernacle
sygnefyen
the
mynystres
of
holy
chirche
/
whiche
owen
to
be
cladde
with
lynnen
roobes
of
chastyte
/
whiche
is
sygnefyed
by
the
whyte
lynnen
.
For
lyke
as
the
lynnen
towayl
tofore
it
be
well
whyte
it
must
be
beten
and
ofte
wasshen
.
In
lyke
wyse
byhoueth
it
the
flessh
to
be
beten
and
corrected
by
penaunce
/
and
ofte
wasshe
his
herte
and
his
conscyence
by
veray
confessyon
and
repentaunce
to
th
ende
that
they
myght
haue
the
whyte
cote
of
chastyte
/
but
this
cote
ought
to
haue
aboue
the
whyte
gyrdle
.
That
is
to
saye
that
chastyte
ought
to
be
straytly
kept
/
&
strayned
by
abstynence
as
moche
as
reason
may
suffre
whiche
is
the
boucle
of
this
gyrdle
.
Otherwyse
may
it
be
sayd
that
the
lynnen
cote
sygnefieth
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
&
shewen
to
hym
the
waye
by
whiche
he
ought
to
goo
Ryght
so
in
lykewyse
owen
the
prelates
and
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
&
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
example
but
whan
the
myrrour
is
rusty
and
foule
men
may
wel
se
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
whiche
so
is
foule
and
troubled
.
But
whan
the
myrrour
is
wel
clere
and
clene
thenne
may
one
wel
see
hym self
therin
and
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
Also
the
people
of
holy
chirche
ought
too
be
pure
&
clene
of
all
fylthe
of
synne
/
and
ought
to
be
moche
holy
/
by
cause
they
clense
and
sayntefye
and
halowe
other
.
For
lyke
as
sayth
Saynt
Gregorye
.
The
honde
that
is
foule
and
fylthy
may
not
wel
take
awaye
the
fylthe
fro
other
And
the
scrypture
saith
he
that
is
foule
may
not
clense
another
That
is
to
vnderstonde
as
touchynge
his
meryte
/
for
the
sacrament
that
is
made
and
mynystred
by
the
honde
of
an
euyl
mynystre
is
of
no
lasse
value
to
hym
ne
werse
ne
he
is
no
lasse
myghty
ne
vertuouse
to
halowe
them
that
receyue
it
/
than
yf
they
sholde
receyue
it
by
the
honde
of
a
good
mynystre
For
the
euyll
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
people
by
euyl
example
/
and
also
he
may
by
his
bounte
edefye
theym
by
example
of
good
lyf
/
&
therfore
they
that
sayntefye
&
clense
other
/
in
that
they
mynystre
the
sacramentes
of
holy
chirche
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
whiche
oughte
to
be
kepte
the
vertue
of
chastyte
.
The
seuenth
estate
of
the
vertue
of
chasttyte
.
Ca.
.
Cliii
.
THe
seuenth
estate
in
whiche
ought
to
be
kept
the
vertue
of
chastyte
of
herte
and
of
body
/
is
the
estate
of
relygyon
For
they
that
ben
in
that
state
haue
promysed
to
god
and
auowed
that
they
shal
lyue
chastly
.
Then
they
be
holden
&
bounden
by
suche
auowe
that
they
may
neuer
marye
after
that
they
ben
professed
.
And
yf
they
mārye
after
that
they
be
professyd
the
maryage
shall
be
none
.
¶
And
therfore
ought
they
to
sette
grete
payne
and
dylygence
in
kepynge
well
theyr
chastyte
/
and
for
theyr
estate
/
whiche
is
the
state
of
holynesse
and
of
perfeccyon
.
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
whyte
robe
than
in
another
cloth
.
And
who
falleth
fro
moost
hye
hurteth
hym
moost
greuously
/
and
for
to
vaynquysshe
theyr
aduersarye
that
is
the
deuyll
/
whiche
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
people
.
For
lyke
as
the
aungellys
of
heuen
haue
grete
Ioye
of
the
synnar
whan
he
repenteth
hym
and
doth
penaunce
and
confessyon
of
his
synnes
.
¶
Ryght
so
emoyeth
the
deuyl
whan
they
may
ouercome
a
good
man
and
make
hym
to
fall
in
to
synne
And
whan
he
is
in
grete
estate
and
parfyght
soo
moche
hath
the
fende
more
Ioye
whan
he
may
deceyue
hym
/
lyke
as
the
fyssher
hath
more
grete
Ioye
to
take
the
grete
fysshes
that
the
smale
.
¶
We
rede
in
the
boke
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
paynem
sarazyn
whiche
was
preest
of
th
idols
.
And
whan
he
was
a
chylde
on
a
tyme
whan
he
entred
into
the
temple
with
his
fader
/
he
hydde
hym
/
and
there
he
sawe
a
grete
deuyll
that
satte
in
a
chayer
and
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
/
and
he
answerede
and
sayd
vnto
is
lorde
that
he
Came
frome
the
erthe
/
and
that
he
had
moeued
&
purchaced
many
warres
and
many
euylles
soo
that
moche
people
were
deed
&
moche
bloode
shed
.
The
mayster
deuyll
demaunded
of
hym
in
how
longe
tyme
he
had
done
this
/
&
he
ansuerd
in
.xxx.
dayes
/
and
the
mayster
sayd
hast
thou
be
so
longe
tyme
out
for
to
do
soo
lyte
.
Then
he
commaunded
anone
that
he
sholde
be
beten
and
euyl
treated
.
After
hym
came
another
deuyll
whiche
adoured
hym
as
dyd
the
fyrste
and
the
mayster
demaunded
hym
fro
whens
he
came
/
and
he
answerd
that
he
came
fro
the
see
/
where
he
had
made
many
grete
tempests
by
which
many
shyppes
were
broken
/
and
moche
people
drowned
.
The
mayster
asked
of
him
in
how
longe
tyme
he
had
done
it
/
he
ansuerd
in
twenty
dayes
.
Anone
the
maystre
commaunded
that
he
sholde
be
beten
as
that
other
was
tofore
/
by
cause
he
had
no
nomore
harme
in
so
longe
tyme
.
After
came
the
thyrde
deuyll
of
whome
the
maystre
asked
fro
whens
he
came
and
he
sayd
that
he
came
fro
a
cyte
/
where
as
he
had
ben
and
meued
stryfe
&
debate
and
had
purchaced
medlynges
that
moche
people
were
slayn
/
and
also
he
had
slayn
the
husbonde
of
a
weddynge
.
The
mayster
deuyl
asked
hym
in
how
longe
tyme
he
had
done
it
/
and
he
ansuerd
in
.x.
dayes
.
Thenne
he
commaunded
that
he
also
sholde
be
beten
.
Atte
laste
came
another
deuyl
whiche
adoured
the
maystre
deuyl
/
the
prynce
of
the
deuylles
demaunded
of
him
fro
whens
comest
thou
/
he
ansuerd
that
he
cam
fro
an
hermyte
/
where
he
had
abyden
.xl.
yere
for
to
tempte
him
whiche
was
a
monke
in
the
synne
of
lecherye
/
&
he
had
so
moche
laboured
that
nyght
he
had
ourcomen
him
&
had
made
hym
to
falle
in
the
synne
of
lecherye
.
Thenne
the
maystre
deuyll
in
braced
&
kyssed
hym
/
&
sette
a
crowne
on
his
heed
/
&
made
hym
to
sytte
by
hym
/
and
sayd
that
he
had
done
a
grete
thynge
and
a
grete
prowesse
.
¶
Now
sayd
the
good
man
the
monke
that
he
had
seen
thys
and
herde
it
&
thought
that
it
was
a
grete
thynge
to
be
a
monke
&
for
thys
cause
and
vysyon
he
was
bycom
crysten
&
a
monke
In
these
wordes
a
forsayd
may
appyere
that
the
deuylles
haue
grete
Ioye
whan
they
maye
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
into
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
&
of
holy
and
parfyght
lyf
which
is
a
stronge
helpe
&
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
ought
to
take
a
waye
&
withdrawe
fro
hym
al
the
flesshly
delytes
eases
/
and
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
deuoute
wepynges
by
disciplynes
and
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
a
waye
and
wythdrawe
fro
it
al
the
vytaylles
/
al
metes
/
and
the
water
for
to
enfamysshe
them
.
For
after
that
the
castel
is
infamyned
and
all
vytaylle
is
take
fro
it
.
It
may
not
longe
be
holdem
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
&
by
other
penaunces
.
¶
Also
the
estate
of
relygyon
ought
too
be
withdrawen
fro
the
worlde
that
they
that
ben
in
suche
estate
ne
fele
ne
retche
no
thynge
of
worldly
thynges
/
for
they
ought
to
be
deed
to
the
worlde
.
and
lyue
with
god
as
sayth
saynt
Poule
.
For
lyke
as
he
that
is
deed
bodyly
hath
loste
all
his
wyttes
bodyly
/
as
seeynge
/
spekynge
/
tastynge
herynge
and
smellynge
.
Ryght
so
owen
the
relygyouse
to
be
deed
as
to
the
worlde
that
they
fele
nothynge
that
apperteyneth
to
synne
/
soo
that
they
may
veryly
saye
the
worde
that
saynt
Poule
th
appostle
sayth
of
hym self
.
For
worlde
sayd
he
is
crucyfyed
to
me
/
and
I
to
the
worlde
.
Th
appostle
wolde
saye
that
lyke
as
the
worlde
helde
hym
for
foule
and
for
abhomynable
lyke
as
one
were
hanged
.
Ryght
so
had
he
the
worlde
for
foule
and
for
abhomynable
/
as
to
hym
that
is
hanged
or
crucyfyed
for
his
trespace
.
In
lyke
wyse
doth
he
that
is
in
suche
estate
dooth
●lee
the
worlde
and
hate
it
.
That
is
to
say
the
couetyse
and
shrewdnesse
of
the
worlde
/
that
he
fele
noo
thynge
by
loue
ne
by
desyre
/
soo
that
his
conuersacyon
be
in
heuen
/
as
saynt
Poule
sayth
of
hym self
/
&
of
theym
that
ben
in
the
state
of
perfeccyon
Our
conuersacyon
is
in
heuen
.
For
yf
the
body
is
in
erthe
the
herte
is
in
heuen
by
loue
and
by
desyre
.
¶
A
good
relygyouse
persone
ought
to
haue
no
propre
in
erthe
/
but
he
ought
to
make
his
tresour
in
heuen
/
lyke
as
sayth
our
lorde
in
the
gospel
.
Yf
thou
sayth
he
wylt
be
perfyght
/
go
and
selle
all
that
thou
hast
and
gyue
it
to
poore
.
And
thou
shalt
haue
thy
tresour
in
heuen
whiche
neuer
shal
faylle
.
The
tresoure
of
a
relygyouse
man
is
veray
wylfull
pouerte
.
For
the
veray
pouerte
of
the
spyryte
and
of
wylle
is
the
money
of
whyche
the
royalme
of
heuen
is
bought
/
wherof
our
lorde
Ihesu
Cryste
sayth
in
the
gospell
.
Blessed
be
the
poore
of
spyryte
/
for
the
realme
of
heuen
is
theyrs
Certayne
who
that
is
poore
of
spyryte
/
that
is
of
the
wyll
of
god
/
he
secheth
not
in
this
worlde
only
delyces
/
ne
rychesses
/
ne
honoures
/
but
put
all
in
forgetynge
.
In
suche
wyse
ought
to
do
good
relygyous
people
/
that
wyll
mounte
vp
into
the
mountayne
of
perfeccyon
.
Wherof
the
aungelles
sayd
to
Loth
whan
he
was
gone
out
of
the
cyte
of
Sodome
/
reste
ne
tary
not
thou
nyghe
the
place
that
thou
hast
lefte
/
but
saue
thy selfe
in
the
mountayne
.
For
he
that
is
gone
out
of
the
conuersacyon
of
the
worlde
ought
not
to
holde
hym
nyghe
the
worlde
by
his
wyll
ne
by
his
desyre
.
But
ought
to
withdrawe
hym
as
nyghe
as
he
may
.
And
to
entende
to
his
helth
without
lokynge
backewarde
or
behynde
hym
.
That
is
to
say
/
that
he
sette
not
agayne
his
herte
to
the
worlde
.
The
wyfe
of
Loth
ageynst
the
commaundement
of
the
aungell
behelde
the
cyte
fro
whens
she
came
out
whiche
brenned
/
and
therfore
she
was
torned
to
an
ymage
of
salte
.
The
wyfe
of
Loth
sygnyfyeth
them
that
after
they
haue
left
the
worlde
/
and
be
entred
into
relygyon
/
retorne
agayne
backewarde
by
wyl
and
by
desyre
/
whiche
haue
the
body
in
the
cloyster
/
but
the
herte
in
the
worlde
.
They
ben
lyke
th
ymage
of
salte
/
whiche
hath
but
the
lykenes
and
semblaunce
of
a
man
/
and
is
harde
and
colde
as
a
stone
.
Ryght
so
ben
suche
people
colde
of
the
loue
of
god
/
&
harde
without
humoure
of
pyte
and
of
deuocyon
/
and
they
retche
nothynge
but
of
the
habyte
of
theyr
relygyon
/
and
nothynge
of
the
obseruaunces
and
werkes
.
The
ymage
the
whiche
was
of
salte
sygnyfyeth
in
scrypture
wytte
and
descrecyon
.
For
in
lyke
wyse
and
semblably
as
salte
gyueth
sauour
vnto
the
mete
.
Ryght
so
ought
euery
relygyous
persone
to
haue
wyt
and
dyscrecyon
in
his
dedes
/
and
in
his
wordes
.
This
ymage
thenne
of
salte
ought
to
gyue
wytte
and
vnderstandynge
and
example
to
them
that
ben
in
relygyon
/
&
after
retorne
to
that
whiche
they
haue
left
.
And
therfore
sayth
our
lorde
in
the
gospel
to
his
dyscyples
.
Remembre
you
of
the
wyfe
of
Loth.
That
is
to
saye
.
Beholde
ye
not
that
whiche
ye
haue
left
for
the
loue
of
me
/
leest
ye
lese
the
lyfe
of
grace
/
lyke
as
the
wyfe
of
Loth
loste
the
lyfe
of
the
body
bycause
she
loked
to
the
place
whiche
she
had
left
/
wherof
our
lorde
sayth
in
the
gospell
/
who
that
putteth
his
hande
to
the
ploughe
and
loketh
behynde
hym
/
is
not
worthy
to
the
kyngdome
of
heuen
.
For
lyke
as
he
that
ledeth
the
ploughe
seeth
alwaye
tofore
him
to
lede
streyght
and
to
conduyte
ryght
his
plough
.
Ryght
soo
ought
he
to
do
that
putteth
his
hande
to
the
ploughe
of
penaunce
or
of
relygyon
alway
he
ought
to
haue
the
eyen
of
his
hert
tofore
.
That
is
to
say
his
vnderstandynge
and
his
wyll
to
that
whiche
is
tofore
hym
/
and
not
behynde
.
That
is
the
goodes
perdurable
whiche
ought
to
be
tofore
the
hert
and
not
to
the
goodes
temporell
/
whiche
ought
to
be
behynde
.
¶
Thus
dyde
saynt
Poule
whiche
sayd
that
he
had
forgoten
that
whiche
was
behynde
hym
.
That
is
the
worlde
and
all
the
couetyse
of
the
worlde
whiche
he
praysed
at
nought
.
And
went
alway
tofore
hym
.
For
he
had
alway
his
entencyon
and
his
desyres
to
god
.
But
many
men
of
relygyon
setteth
the
ploughe
tofore
the
eyen
.
For
many
folke
there
ben
and
that
is
theyr
domage
/
that
more
secheth
and
frequenteth
the
thynges
bodely
and
worldly
than
the
thynges
spyrytuell
or
goostly
.
They
put
that
tofore
whiche
sholde
be
behynde
/
that
ben
the
goodes
temporall
tofore
the
goodes
perdurable
/
&
spyrytuell
.
Such
relygyous
persones
ben
in
moche
grete
peryl
of
theyr
dampnacyon
.
For
they
haue
nought
but
the
habyte
of
theyr
relygyon
.
By
the
example
of
Saynt
Poule
/
the
good
relygyouse
persones
forgete
the
worlde
/
and
leue
it
byhynde
them
/
&
the
goodes
perdurable
they
haue
tofore
theyr
eyen
/
and
gone
tofore
alwaye
fro
vertue
to
vertue
/
tyll
they
come
to
the
montayne
of
Ioye
perdurable
/
where
they
shall
see
god
clerely
/
and
shall
loue
hym
perfyghtly
and
shall
adoure
hym
perdurably
.
This
is
the
beneurte
or
the
gyfte
of
vnderstondynge
/
whiche
ledeth
theym
that
kepen
clennesse
of
herte
and
of
body
/
lyke
as
we
haue
shewed
afore
.
And
therfore
sayth
our
lorde
Ihesu
cryste
in
the
gospell
/
that
blessed
ben
they
that
ben
clene
of
herte
.
For
they
shall
see
god
.
This
blessynge
begynneth
here
/
for
they
ben
purged
fro
derknesses
of
errour
/
as
to
the
vnderstondynge
/
and
fro
the
spottes
of
synne
/
as
to
the
wylle
/
and
therfore
they
see
god
by
fayth
enlumyned
of
clerenes
/
whiche
cometh
of
the
gyfte
of
vnderstondynge
by
whiche
a
man
knoweth
his
creatour
/
and
all
that
apperteyneth
to
the
helth
of
his
soule
/
without
slydinge
/
without
doubtynge
/
and
without
wauerynge
in
the
fayth
of
Ihesu
Cryste
where
they
be
so
Ioyned
and
fermly
founded
/
that
they
may
not
departe
theym
for
deth
ne
for
to
suffre
ony
tormente
what
someuer
it
be
.
¶
And
therfore
ben
blessed
they
that
be
clene
of
hert
in
this
mortall
lyf
.
For
they
haue
the
eyen
of
the
herte
/
the
vnderstondynge
and
the
wyll
soo
clere
and
so
clene
that
they
see
god
and
byleue
hym
by
fayth
ferme
and
certayne
lyke
as
we
haue
sayd
tofore
.
¶
wherof
our
Lorde
sayd
to
saynt
Thomas
/
by
cause
thou
hast
seen
me
/
thou
hast
byleued
me
.
But
they
ben
blessed
that
haue
not
seen
me
bodyly
/
and
haue
byleued
me
certeynly
/
but
this
blessynge
shal
be
perfyght
in
the
lyf
perdurable
/
where
he
that
is
clene
of
hert
whiche
here
seeth
hym
by
fayth
/
that
is
alwaye
derkly
.
There
in
his
glory
shall
se
hym
face
to
face
all
clerely
as
sayeth
saynt
Poule
.
That
is
the
blyssynge
to
aungelles
and
to
sayntes
whiche
se
hym
in
his
precyous
vysage
/
to
knowe
one
god
in
thre
persones
/
to
beholde
clerely
in
that
myroure
where
all
thynges
shyneth
/
aungelles
&
all
the
sayntes
loketh
therin
/
and
meruayleth
them
/
and
taketh
there
theyr
glory
/
and
neuer
may
they
be
ful
for
to
loke
therin
.
For
there
is
all
beaute
/
all
bounte
/
all
swetnes
/
&
fountayne
of
lyfe
pardurable
/
and
all
that
whiche
herte
may
wyll
and
desyre
.
But
yet
I
shall
say
a
lytell
.
For
lyke
as
sayth
the
scrypture
.
The
eyen
mortall
may
not
beholde
ne
ere
here
ne
herte
of
man
thynke
/
what
that
god
hath
arayed
and
made
redy
to
his
frendes
/
that
loueth
/
serueth
/
and
kepe
his
commaundementes
/
and
that
kepe
them
from
synne
.
Wherof
saynt
Ancelme
sayth
.
Soule
sayth
he
lyft
vp
thyn
entendement
there
aboue
/
and
thynke
as
moche
as
thou
mayst
what
we
le
/
how
grete
and
how
moche
delectable
is
that
good
whiche
conteyneth
in
himselfe
the
Ioye
and
the
delyte
of
all
godes
.
And
not
suche
Ioy
and
suche
delyte
as
is
founden
in
creatures
/
but
as
moche
more
Ioye
/
as
the
creatoure
and
maker
is
more
grete
and
more
worthy
/
&
more
excellent
/
than
his
creatures
.
O
sayth
he
thou
faytour
thou
man
that
goest
soo
folyly
for
to
seche
dyuers
goodes
/
to
thy
soule
and
to
thy
body
.
Loue
thou
and
seche
one
good
/
wherin
ben
all
godes
/
and
he
shall
suffysethe
.
For
the
good
that
god
hath
graunted
and
gyuen
to
his
frendes
/
that
is
hym selfe
the
whiche
is
the
souerayne
good
of
whom
cometh
and
sourdeth
all
other
goodes
/
as
stremes
/
the
whiche
yssueth
out
of
the
quycke
fountayne
.
¶
Certaynly
right
blyssed
shal
he
be
sayth
saynt
Austyn
/
the
whiche
without
vylonye
shall
se
the
vysage
dyscouered
and
the
glory
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
without
ende
/
and
all
the
rewarde
and
meryte
of
sayntes
.
This
shall
be
al
the
good
of
man
.
This
sayth
mayster
hughe
of
saynt
vyctor
.
The
man
that
made
all
and
formed
.
For
therfore
wolde
god
by
come
man
/
whiche
made
in
himself
al
men
blessyd
in
body
and
in
soule
/
by
cause
that
the
man
sawe
hym
with
the
eyen
with
his
body
in
humanite
.
And
that
the
soule
sawe
hym
in
his
deyte
so
that
he
founde
swetnes
and
delyte
in
his
creatour
&
maker
/
within
and
without
within
his
deyte
and
with
oute
in
his
humanyte
.
This
shall
be
the
Ioye
of
euery
creature
his
Ioye
his
delyte
&
lyfe
perdurable
of
his
blessyd
vysyon
.
That
is
the
blessynge
/
that
they
attende
whiche
kepe
clennes
and
chastyte
of
herte
and
of
body
.
¶
Of
the
yefte
of
sapyence
.
Ca.
.
Cliiii
.
THe
last
yeft
the
souerayne
and
the
moost
hye
is
the
yeft
of
sapience
or
of
wysedom
whiche
is
a
grace
that
the
holy
ghoost
gyueth
to
the
herte
contemplatyf
/
by
whiche
he
is
esprysed
of
the
loue
of
god
that
he
desyereth
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
with
hym
.
This
is
the
somme
of
perfeccyon
/
and
the
ende
of
contemplacyon
.
¶
The
gyfte
of
vnderstondynge
of
whiche
we
haue
spoken
tofore
maketh
god
to
be
knowen
and
the
thynges
spyrytuell
as
by
syght
&
symple
byholdynges
.
But
the
gyfte
of
sapyence
maketh
to
fele
&
knowe
god
by
taste
/
then
sapyence
is
none
other
thynge
but
a
sauery
knowleche
/
whiche
is
with
sauoure
&
grete
delyte
of
herte
/
for
otherwyse
knoweth
not
he
the
wyne
that
drynketh
it
in
a
fayre
voyre
or
glasse
/
yf
he
drynke
and
taste
it
not
&
sauour
it
.
Many
phylosophres
knewen
god
by
scrypture
and
by
the
creatures
/
lyke
as
by
a
myrrour
wherin
they
behelde
by
reason
and
by
vnderstondynge
his
myght
/
his
beaute
/
his
wytte
and
his
bounte
/
in
that
whiche
they
see
the
creatures
that
he
hath
made
so
grete
so
fayre
and
so
well
ordeyned
.
Then
they
knewe
hym
/
by
symple
byholdynge
of
vnderstondynge
and
natural
reason
But
they
neuer
felte
hym
by
taste
of
ryght
loue
ne
by
deuocyon
.
Ryght
soo
ben
there
many
crysten
persones
/
clerkes
and
laye
/
whiche
well
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
seke
persone
may
fynde
taste
or
souour
in
good
mete
.
¶
The
gyfte
of
sapyence
whiche
the
holy
ghoost
putteth
in
a
perfyght
herte
/
purgeth
and
clenseth
it
fro
all
ordure
of
synne
/
&
lyfteth
vp
soo
the
spyryte
of
a
man
that
he
Ioyneth
hym
to
god
by
ardaunt
desyre
of
loue
/
soo
that
he
is
al
with
god
/
there
he
fyndeth
hym
/
there
he
nouryssheth
hym
/
there
he
fatteth
hym
/
there
he
delyteth
and
resteth
him
/
and
there
he
slepeth
.
There
he
forgeteth
all
his
trauaylles
/
all
his
flesshely
desyres
and
erthely
/
&
hym self
/
so
that
he
remembreth
no
thynge
but
god
whome
he
loueth
aboue
all
thynges
.
This
is
the
laste
degree
of
the
laddre
of
perfeccyon
that
Iacob
sawe
in
his
slepe
whiche
touched
heuen
/
by
whiche
aungellys
mounted
&
descended
/
the
degrees
of
this
laddre
ben
the
.vii.
gyftes
of
the
holy
ghoost
/
of
whiche
we
haue
spoken
tofore
/
by
these
.vii.
degrees
mounten
the
aungellys
/
these
ben
they
that
lede
the
lyf
of
aungellys
in
erthe
by
purete
&
clennesse
of
conscyence
/
whiche
haue
the
herte
in
heuen
by
veray
desyre
&
holy
conuersacion
.
Whan
they
prouffyte
fro
vertue
to
vertue
/
tyl
they
se
god
clerely
and
loue
hym
parfytely
.
But
whan
they
be
mounted
to
the
laste
degree
/
somtyme
/
behoueth
it
to
them
to
descende
by
humylyte
.
For
of
as
moche
as
a
good
man
is
more
parfyte
/
of
soo
moche
he
is
more
humble
/
&
lasse
preyseth
hym selfe
.
Thenne
is
a
good
man
and
a
perfyte
/
ought
for
to
be
lyke
a
tree
the
whiche
is
charged
&
laden
with
fruyte
.
For
the
more
that
the
tree
is
charged
and
laden
with
fruyte
/
the
more
he
enclyneth
&
boweth
to
the
erthe
.
In
a nother
maner
may
be
vnderstonden
that
the
aungelys
descenden
for
the
good
men
that
lede
the
lyfe
of
aungelys
in
erthe
by
theyr
holy
lyfe
whan
they
be
mounted
in
to
the
souerayne
degre
of
contemplacion
where
the
yeft
of
sapyence
lede
them
so
that
they
be
ioyned
to
god
that
they
forget
al
that
whiche
is
vnder
god
for
the
grete
swetensse
that
the
herte
feleth
.
Whiche
is
so
rauysshed
in
god
whiche
passeth
all
other
delytes
.
Soo
that
it
byhoueth
them
ofte
to
descende
froo
this
swetenes
&
such
rest
and
fro
suche
delyte
that
they
fele
of
the
conforte
of
god
whiche
haue
yeue
them
to
souke
in
suche
swete
contemplacion
/
where
they
that
ben
perfyte
ought
to
entende
.
¶
Another
reason
there
is
wherof
it
byhoueth
too
descende
froo
the
hye
degre
of
contemplacion
where
the
spyryte
of
sapience
hath
ledde
him
.
For
the
corrupsyon
of
the
flesshe
of
the
body
of
the
creature
humayne
is
so
grete
that
the
spyryte
may
not
in
this
mortall
lyfe
longe
abyde
in
so
hye
estate
of
contemplacion
ne
fele
that
grete
swetenesse
/
whiche
passeth
all
the
grete
delytes
the
whiche
may
be
felte
in
this
worlde
/
lyke
as
they
knowe
whiche
haue
proued
it
/
wherof
the
countrepoys
of
the
flesshe
is
so
heuy
/
that
it
draweth
doune
the
spyryte
wyll
it
or
nyll
it
.
And
therfore
this
grete
swetenesse
that
the
herte
contemplatyf
feleth
by
the
gyft
of
sapyence
in
this
mortall
lyfe
/
ne
is
but
as
a
lytell
taste
by
which
one
may
assauour
and
fele
how
god
is
swete
and
sauoury
.
But
whan
he
shall
come
to
that
grete
tauerne
/
where
the
tonne
is
/
and
shall
be
sette
abroche
/
that
is
in
the
lyfe
pardurable
/
there
where
god
of
peas
/
of
loue
/
of
Ioy
of
solace
/
and
of
all
swetnes
shall
be
abandoned
to
euery
persone
in
suche
wyse
/
that
all
shall
be
fylled
/
lyke
as
Dauyd
sayth
in
his
psaulter
.
For
all
the
desyres
of
the
herte
shall
be
accomplysshed
whan
god
shall
make
dyscende
vpon
his
frendes
a
flode
of
peas
/
lyke
as
sayth
the
prophete
/
wherof
they
shall
so
moche
drynke
/
that
they
shall
be
all
dronke
.
Of
this
dronkenesse
speketh
Dauyd
in
his
psaulter
and
sayth
thus
.
Of
the
glory
of
paradyse
shall
all
be
dronken
sayth
the
prophete
to
god
/
of
the
grete
plante
that
is
in
your
hous
.
And
ye
shall
gyue
them
drynke
of
your
swetenes
and
of
your
delyces
.
For
with
you
is
the
fountayne
of
the
lyfe
pardurable
/
the
whiche
fayleth
not
.
That
is
god
hym selfe
whiche
is
the
fountayne
of
lyfe
that
may
not
deye
/
wherof
sourdeth
&
descendeth
vpon
all
the
sayntes
that
ben
and
shall
be
in
heuen
a
flode
of
Ioy
/
of
delyte
and
of
peas
/
so
grete
/
that
all
they
that
drynketh
therof
ben
all
dronken
.
That
is
the
peas
and
the
blyssynge
that
shall
be
in
the
worlde
that
is
to
come
.
For
whiche
Ioye
to
wynne
and
to
haue
/
one
ought
to
lyue
sobrely
in
this
worlde
as
sayth
saynt
Austyn
.
For
none
ne
drynketh
in
this
ryuer
/
ne
is
not
dronke
of
the
plante
of
Ioy
but
yf
he
kepe
sobrenes
.
This
is
the
vertue
that
the
gyft
of
sapyence
planteth
in
the
herte
/
ageynst
the
outrage
of
glotony
.
For
sapyence
ensygneth
sobrenesse
as
Salamon
sayth
/
whiche
sayth
in
this
wyse
.
Sobrenes
is
a
tree
moche
precyous
and
good
/
for
it
kepeth
the
helthe
of
the
soule
and
of
the
body
as
scrypture
sayth
/
and
of
the
oultrage
of
glotonnye
/
of
etynge
/
of
drynkynge
comen
many
maladyes
and
of
tyme
the
deth
.
For
of
ouermoche
etynge
and
drynkynge
deyen
many
folke
and
ofte
the
deth
taketh
theym
sodeynlye
/
lyke
as
one
taketh
the
fysshe
with
an
hoke
/
that
is
too
saye
the
morsel
in
the
mouthe
.
This
vertue
of
sobrenes
ought
one
to
kepe
aboue
al
thynges
.
For
the
goodes
that
it
dooth
to
hym
that
well
kepeth
it
.
Fyrst
sobrenes
kepeth
to
reason
and
to
vnderstondynge
his
fredome
and
fraunchyse
/
so
that
it
putteth
&
taketh
awaye
dronkenesse
.
For
he
that
is
dronken
is
so
surprysed
of
wyne
/
that
he
leseth
reason
and
vnderstondynge
&
is
lyke
as
he
were
drowned
in
ale
or
wyne
.
And
whan
he
weneth
to
drynke
the
wyne
/
the
wyne
drynketh
hym
The
seconde
good
that
sobrenes
dooth
/
is
that
it
delyuerth
a
man
fro
ouer
foull
seruytude
/
that
is
fro
the
seruytude
of
the
bely
.
For
the
glotons
&
they
that
ben
oultragous
of
wyne
and
metes
maken
of
theyr
bely
theyr
god
as
sayth
Saynt
Poule
.
Certaynly
he
putteth
hymself
in
grete
fylthe
/
and
in
foule
seruytude
/
that
serueth
so
foule
a
lorde
as
is
his
bely
/
out
of
whiche
may
no
thynge
yssue
but
fylthe
and
stynkynge
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
chambryere
that
serueth
her
maystresse
/
and
sobrete
kepeth
this
ordre
.
The
thyrde
good
that
sobrenes
dooth
/
is
that
he
kepe
well
the
yate
of
the
castell
ageynst
the
oost
of
the
deuyll
/
that
is
the
mouthe
whiche
is
maystre
yate
of
the
castel
of
the
herte
/
whiche
the
deuyl
asseylleth
&
maketh
warre
to
vs
as
moche
as
he
may
But
sobrenes
deffendeth
the
yate
&
th
entre
/
that
is
the
mouthe
.
And
whan
the
yate
of
the
mouth
is
open
/
th
host
of
synnes
entren
lyghtly
.
And
for
nought
fyghteth
he
ayenst
other
synnes
that
reteyneth
not
his
tongue
/
who
hathe
this
vertue
of
sobrenes
he
hath
the
lordshyp
of
his
body
/
lyke
as
man
maystryeth
the
hors
by
the
brydle
.
Sobrenes
hath
the
fyrst
bataylle
in
t
hoost
of
the
vertues
and
kepeth
&
deffendeth
the
other
vertues
/
wherewith
the
deuyl
tempted
fyrst
Adam
our
fyrst
fader
and
Eue
our
fyrst
moder
that
was
towarde
the
mouthe
that
they
sholde
ete
of
the
fruyt
whiche
god
had
deffended
/
&
the
deuyll
ouercame
them
whan
they
consentyd
to
the
temptacyon
.
For
to
kepe
sobrenes
nature
enseygneth
vs
and
the
holy
scrypture
Nature
techeth
vs
.
Foremonge
beestes
a
man
hath
the
leste
mouth
after
his
body
.
Also
a
man
hath
his
membres
double
/
as
two
eyen
/
two
eres
/
but
he
hath
but
one
mouthe
/
and
therfore
nature
techeth
vs
that
one
ought
to
ete
and
drynke
lytyl
and
sobrely
.
For
nature
is
susteyned
with
lytell
mete
/
and
by
ouermoche
mete
is
ofte
beten
doune
.
The
holy
scrypture
enseygneth
sobrenes
in
many
maners
by
many
examples
/
lyke
as
they
may
see
that
connen
vnderstonde
scrypture
/
and
byholden
the
lyues
of
sayntes
.
¶
Also
euery
creature
techeth
to
vs
sobrenes
.
For
in
all
nature
god
hath
sette
a
ryght
mesure
whiche
alwaye
holdeth
the
moyen
bytwene
ouermoche
and
ouer
lytell
/
after
that
whiche
reason
enlumyneth
&
enseygneth
by
the
grace
of
god
.
For
in
these
temporall
goodes
/
that
whiche
is
ouermoche
to
one
/
is
lytel
to
another
/
that
whiche
sholde
be
oultrage
to
a
poore
man
sholde
be
lytel
oftymes
to
a
ryche
man
/
but
sobrenes
&
attemperaunce
setten
oueral
mesure
.
As
well
in
spyrytuel
goodes
as
in
fastynges
in
wakynges
and
in
other
werkes
of
vertues
/
whyche
been
done
and
made
for
the
Loue
of
god
And
For
the
helthe
of
the
Soule
as
moche
as
.
Reason
wyl
.
The
vertue
of
attemperaunce
is
of
sobrenes
.
This
vertue
kepeth
mesure
resonable
/
not
onely
in
etynge
&
drynkynge
but
in
al
vertues
/
lyke
as
sayth
Saynt
Bernard
.
For
this
vertue
setteth
all
thoughtes
and
al
the
menynges
of
the
herte
/
and
all
the
wyttes
of
the
body
vnder
the
lordshyp
of
ryght
reason
/
as
sayth
Tullyus
the
wyse
man
/
so
that
reason
enlumyned
by
gyfte
of
sapyence
/
holdeth
in
pees
the
lordshyp
of
the
herte
and
of
the
body
.
And
this
is
the
ende
and
th
entencyon
of
all
vertues
that
the
herte
and
the
body
be
wel
ordeyned
to
god
/
soo
that
god
onely
be
lorde
&
souerayn
in
suche
manere
that
all
be
in
his
obedyence
.
And
this
maketh
sobre
the
loue
of
god
whiche
putteth
hym
with
all
the
herte
to
the
wyl
of
god
wherof
Saynt
Austyn
sayth
/
that
the
vertue
of
attemperaunce
and
of
sobrenes
is
a
loue
whiche
kepeth
hym
in
entyernesse
without
corrupcyon
/
and
withdraweth
vs
fro
the
loue
of
the
worde
/
whiche
troubleth
the
herte
and
putteth
it
to
dysease
/
and
taketh
fro
him
ryght
knowlech
of
god
and
of
hym self
/
lyke
as
a
persone
seeth
not
clerely
in
water
troubled
.
But
the
loue
of
god
whiche
is
pure
and
clene
/
and
is
departed
fro
all
erthely
loue
and
fro
carnall
affeccyon
setteth
the
herte
in
pease
.
For
it
setteth
it
in
his
propre
place
.
That
is
in
god
/
there
he
resteth
/
there
he
is
in
pees
.
Ne
he
hath
no
pees
ne
Ioye
ne
reste
but
in
god
wherof
our
lorde
sayth
in
the
gospel
/
ye
shal
be
oppressed
in
this
worlde
/
but
in
me
ye
shal
fynde
pees
/
&
saynt
Austyn
sayd
to
god
/
lorde
myn
herte
may
not
be
in
pees
/
vnto
the
tyme
it
reste
in
the
/
suche
loue
cometh
not
of
an
erthly
hert
/
ne
of
the
maryce
of
this
worlde
but
it
descendeth
fro
that
hye
roche
vpon
whiche
it
sette
and
founded
the
grete
cyte
of
heuen
&
of
holy
chirche
/
that
is
Ihesu
cryste
/
whiche
al
is
sette
&
founded
fermly
by
true
fayth
that
ben
the
holy
hertes
of
good
men
.
Fro
this
hye
roche
descendeth
that
fountayne
of
loue
in
to
the
herte
that
is
well
purged
and
taken
awaye
fro
the
loue
of
the
worlde
This
welle
is
so
clere
that
he
knoweth
hym self
and
his
maker
/
lyke
as
one
seeth
him
self
in
a
fountayne
wel
clere
and
clene
/
vpon
this
fountayne
he
resteth
and
the
herte
●ast
by
/
after
the
trauayll
of
good
werkes
.
So
as
we
rede
of
our
lorde
Ihesu
cryst
/
that
whan
he
had
so
moche
gone
that
he
was
wery
/
he
sat
doune
and
●ested
hym
vpon
the
welle
.
This
is
the
fountayne
vpon
whiche
a
good
herte
that
wyll
saue
hym self
/
resteth
hym
in
the
loue
of
god
.
This
fountayne
is
so
swete
that
he
that
drynketh
therof
forgeteth
all
other
swetenes
and
all
other
sauour
and
therfor
it
is
soo
swete
and
good
to
drynke
/
for
of
so
moche
as
the
fountayne
feleth
better
the
erthe
so
moche
is
it
more
holsom
and
better
to
drynke
.
This
is
the
fountayne
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
&
honoure
hym
with
all
his
herte
.
For
without
this
phylosophye
/
al
other
wytte
nys
but
folye
.
Suche
wytte
setteth
the
holy
ghoost
in
the
herte
/
whan
he
gyueth
the
gyfte
of
sapyence
/
whiche
fedeth
&
nourissheth
the
herte
with
spyrytuell
Ioye
&
maketh
it
dronke
with
his
holy
loue
/
that
is
the
wytte
whiche
the
holy
ghoost
setteth
in
the
herte
that
is
wel
purged
&
clensed
fro
al
ordure
of
synne
lyke
as
tofore
is
sayd
.
This
spyrytuell
wytte
that
cometh
of
the
parfyght
loue
of
god
maketh
the
herte
sobre
&
attempred
in
al
thynges
by
mesure
/
so
that
the
herte
that
is
in
suche
estate
is
in
pees
lyke
as
it
may
be
in
this
mortall
lyf
.
For
in
this
worlde
none
may
lyue
without
tournoyes
&
bataylle
of
temptacyon
/
whiche
god
sendeth
for
to
preue
his
knyghtes
/
&
by
cause
they
can
vse
the
armes
of
vertue
.
For
other
wyse
they
myght
not
be
good
knightes
/
yf
they
were
not
preued
how
they
can
resyste
to
temptacyons
.
And
men
be
woned
to
make
tournoyes
in
tyme
of
pease
/
but
whan
a
good
knyght
hath
ouercomen
the
tournoye
/
he
retorneth
home
to
his
hous
/
&
there
he
resteth
him
at
his
ease
.
Ryght
so
doth
the
good
herte
whan
he
hath
wel
foughten
&
ouercomen
the
tournoye
of
temptacyons
&
wel
strongly
resysted
them
.
Then
he
cometh
ageyn
to
hym self
&
resteth
in
god
/
whiche
comforteth
hym
after
his
trauayl
whiche
he
hath
resysted
ageynst
the
synnes
/
so
that
he
forgeteth
there
al
his
trauaylle
/
&
thynketh
on
no
thynge
but
on
god
in
whome
he
fyndeth
all
that
he
desyreth
.
This
is
the
fruyt
that
the
tree
of
sobrenes
bereth
whiche
cometh
of
the
gyft
of
sapyence
/
lyke
as
I
haue
shewed
tofore
.
Sobrenes
nys
none
other
thynge
/
but
to
kepe
ryght
mesure
in
al
thynges
/
&
in
.vii.
maners
ought
a
persone
to
kepe
mesure
/
whiche
ben
lyke
to
seuen
degrees
by
whiche
groweth
&
prouffyteth
the
tree
of
sobrenesse
.
¶
Of
the
fyrst
degree
of
sobrenes
&
of
mesure
.
Ca.
.
Clv.
THe
fyrst
degree
of
sobrenes
is
that
a
man
ought
to
set
mesure
in
his
vnderstondynge
.
Specyally
in
the
poyntes
of
the
artycles
of
the
fayth
/
he
passeth
me
sure
whiche
wyll
seche
reason
natural
/
in
that
whiche
is
aboue
reason
/
&
aboue
the
vnderstondynge
of
a
man
/
as
done
the
heretykes
and
myscreauntes
whiche
wyl
mesure
theyr
fayth
after
theyr
vnderstondynge
but
they
ought
to
mesure
rheyr
vnderstondynge
&
reason
/
vnto
the
mesure
of
the
fayth
/
as
done
good
crysten
men
.
Therfore
sayth
saynt
poule
/
that
one
shold
not
be
wise
more
than
fayth
bereth
but
by
sobrenes
after
the
mesure
of
the
faythe
that
god
hath
gyuen
to
vs
/
and
Salamon
sayth
to
his
sone
/
fayre
sone
sayth
he
put
in
thy
wytte
measure
/
that
is
to
say
/
be
thou
not
of
thyn
owne
propre
wyt
so
fyxed
in
thy
presumpcyon
/
but
that
thou
bowe
and
enclyne
the
for
to
beleue
in
good
councell
/
and
thou
leue
thyn
owne
wytte
for
to
obeye
to
hym
that
is
more
wyse
than
thou
arte
/
and
in
especyall
in
the
artycles
of
the
faythe
a
man
ought
to
leue
his
owne
wytte
&
his
vnderstandynge
to
bowe
and
enclyne
/
and
also
put
hym selfe
in
seruyce
of
the
fayth
/
as
sayth
saynt
Poule
/
&
not
for
to
enserche
ne
enquyre
naturall
reason
there
where
is
none
/
as
dooth
the
malancolyous
men
whiche
ben
lyke
to
hym
that
secheth
muskles
amonge
frosshes
/
or
that
seketh
heer
in
the
egge
/
or
vnder
the
hyde
.
¶
The
.ii.
degree
of
sobrenes
&
of
mesure
.
Ca.
C.lvi.
THe
seconde
degree
of
sobrenes
&
of
mesure
/
is
the
one
put
mesure
in
th
appetyte
/
and
in
the
desyre
of
his
wyll
so
that
he
lete
not
the
rayne
of
the
brydle
ouer
moche
at
large
that
he
renne
not
after
the
desyre
of
his
flesshe
/
ne
to
the
couetise
of
the
worlde
wherof
the
wyse
man
sayth
in
the
scrypture
.
Ne
ensyewe
not
sayeth
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
his
desyres
thou
shalte
make
Ioye
to
the
fendes
of
hell
lyke
as
he
that
dooth
to
his
aduersarye
a
gaynst
whom
he
must
fyght
whan
he
yeldeth
hym
vaynquysshed
to
hym
he
yeldeth
him
ouer
comen
of
the
deuyll
that
consenteth
to
euyll
desyres
/
&
there fore
sayeth
saynt
Peter
the
appostle
.
I
conioure
you
as
straungers
and
pylgrymes
/
that
ye
make
abstynence
of
flesshely
desyres
/
and
kepe
you
wel
/
for
they
make
theyr
batayle
/
and
warre
ageynst
the
soule
.
He
that
is
a
pylgryme
and
a
straunger
is
out
of
his
londe
and
countree
.
And
is
in
the
countre
where
as
be
many
theues
&
robbers
that
espyeth
the
pylgrymes
and
lyeth
in
a
wayte
in
the
wayes
wherfore
he
ought
to
kepe
hym
well
that
he
falle
not
in
theyr
hondes
/
and
thynke
how
he
may
go
surely
.
All
the
good
men
in
this
worlde
ben
straungers
and
pylgryms
They
be
straungers
/
for
they
be
out
of
theyr
countrey
/
that
is
heuen
/
whiche
is
the
herytage
to
good
men
.
They
be
pylgryms
/
for
they
thynke
not
but
to
perfourme
theyr
Iourneys
/
tyll
they
come
to
theyr
herytage
/
that
is
the
cyte
of
heuen
/
whiche
the
good
pylgrymes
seke
as
sayth
saynt
Poule
/
whiche
haue
not
/
ne
entende
not
/
ne
wyll
not
haue
ony
herytage
in
this
worlde
.
Suche
pilgryms
as
wyll
goo
surely
/
se
that
they
put
them selfe
in
good
company
/
and
in
sure
conduyte
.
The
good
company
whiche
ledeth
the
ryght
way
and
conduyteth
surely
is
fayth
and
loue
.
Fayth
sheweth
the
way
to
pylgrymes
.
And
loue
bereth
hym
so
that
the
way
greueth
hym
not
or
lytell
/
who
that
hath
suche
company
hath
no
care
ne
retcheth
of
theues
whiche
awayteth
the
wayes
.
They
ben
the
deuylles
whiche
taketh
and
robbeth
all
them
that
gooth
not
in
suche
company
.
Tho
ben
they
that
wyll
here
done
the
wyl
of
theyr
body
/
and
accomplysshe
theyr
desyres
/
and
bringeth
them self
in
the
nette
of
the
deuylles
of
helle
.
Fayth
and
the
loue
of
our
lorde
Ihesu
cryste
withdraweth
the
herte
fro
euyll
thoughtes
and
frome
euyll
desyres
that
they
consent
not
therto
/
lyke
as
one
holdeth
the
hawke
by
the
gesses
/
to
th
ende
that
he
fle
not
at
his
wyll
.
And
yf
he
be
not
retayred
by
the
gesses
of
fayth
and
loue
/
he
fleeth
peryllously
/
so
that
he
perysshe
and
falleth
oft
in
the
nette
of
the
fouler
of
hell
/
that
is
the
deuyll
whiche
ne
secheth
ne
entendeth
but
for
to
take
good
men
.
Therfore
the
good
men
and
wyse
ought
to
restrayne
theyr
wyll
&
theyr
euyll
desyres
/
by
sobrenes
and
attempraunce
/
wherof
the
wyse
Seneke
sayth
/
yf
thou
wylt
gete
the
vertue
of
sobrenes
and
of
attempraunce
/
thou
must
put
fro
the
and
take
awaye
thy
desyres
/
and
set
a
brydle
afore
thy
couetyses
.
For
lyke
as
a
man
holdeth
an
hors
by
the
brydle
that
he
go
not
at
his
wyll
.
Ryght
so
ought
one
to
retayne
his
herte
/
his
desyres
/
and
his
wyl
/
by
the
brydle
of
sobrenesse
and
of
attemperaunce
/
that
he
abandone
hym
not
ne
gyue
hymselfe
all
ouer
to
the
vanyte
and
to
the
couetyse
of
the
worlde
.
¶
The
thyrde
degre
of
sobrenes
and
of
the
vertue
of
attemperaunce
.
Ca.
C.lvii
THe
thyrde
degree
of
the
vertue
of
sobrenes
/
&
of
attempraunce
is
to
set
&
kepe
mesure
in
wordes
/
wherof
Salamon
sayth
/
that
the
wyse
and
well
attempred
mesureth
his
worde
.
As
saynt
Iherom
sayth
that
by
the
poyntes
of
wordes
is
the
lyfe
porued
.
That
is
to
say
/
after
the
wordes
may
one
knowe
the
wytte
&
the
foly
of
a
man
/
lyke
as
an
hog
or
a
swyne
is
knowen
by
the
tonge
/
yf
he
be
hole
or
mesell
.
And
therfore
sayth
the
wyse
man
in
the
scrypture
/
that
the
wordes
of
a
wyse
man
be
peysed
in
a
balaunce
/
that
is
to
say
/
that
a
wyse
man
ought
to
peyse
his
wordes
in
the
balaunce
of
reason
/
and
of
dyscrescyon
/
that
he
be
not
reprehended
.
There
ben
some
people
that
may
not
be
styll
ne
kepe
theym
fro
spekynge
/
be
it
trewe
or
be
it
lesynge
/
whiche
ben
lyke
to
a
water
mylle
without
skluys
/
that
alway
tourneth
after
the
cours
of
the
water
.
For
they
haue
as
many
wordes
as
water
at
mylle
.
But
the
wyse
men
set
the
skluis
of
dyscrecyon
for
to
retayne
the
water
fro
folysshe
wordes
that
they
passe
not
the
mylle
of
the
tongue
.
And
therefore
sayeth
the
wyse
man
in
the
scrypture
.
Retayne
thy
wordes
in
the
skluys
of
discrecion
.
For
lyke
as
sayth
salamon
.
who
suffreth
the
water
to
haue
his
cours
at
wyll
it
is
ofte
cause
of
plee
&
of
stryfe
and
of
many
euyllys
that
comen
of
an
euyll
tongue
/
lyke
as
I
haue
sayd
tofore
in
in
the
traytye
of
vyces
/
where
as
I
haue
spoken
of
the
synne
of
the
tongue
.
Therfore
sayeth
the
wyse
man
in
scrypture
.
Put
sayth
he
thy
wordes
in
the
balaunce
/
and
a
good
brydell
and
good
keper
to
thy
mouth
.
And
take
hede
that
thou
falle
not
by
thy
tongue
tofore
thy
enemies
whiche
lyen
in
a
wayte
for
to
espye
the
who
that
peyseth
not
his
wordes
in
the
balaunce
of
discrescyon
/
&
reteyneth
not
his
tongue
by
the
brydel
of
reason
/
whiche
oweth
to
withdrawe
his
tongue
fro
folysshe
wordes
he
falleth
lyghtly
in
to
the
handes
of
his
ennemyes
.
They
ben
the
deuylles
of
hell
whiche
euery
day
&
nyght
awayteth
and
espyeth
vs
/
whan
th
enemyes
whiche
warreth
the
castel
fynde
the
gate
open
/
they
entre
lyghtly
.
Ryght
so
the
deuylles
whiche
warreth
the
castell
of
the
herte
/
whan
that
they
fynde
the
gate
open
that
is
the
mouthe
they
do
take
lyghtly
the
castell
.
And
therfore
sayth
Dauyd
in
the
plaulter
.
I
haue
sette
good
garde
vnto
my
mouthe
ayenst
myn
ennemy
/
that
is
ageynst
the
deuyll
The
garde
of
my
mouthe
is
reason
and
dyscrescyon
/
the
whiche
examyn
the
wordes
tofore
that
they
yssue
out
of
the
mouthe
.
This
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
herte
/
and
the
worde
of
the
mouthe
to
gydre
/
so
that
the
mouthe
saye
no
thynge
but
trouthe
/
lyke
as
it
is
in
the
herte
.
This
braunche
ought
not
to
hange
on
the
ryght
syde
ne
on
the
lyft
.
For
neyther
for
loue
pryue
/
ne
for
prouffyte
temporal
/
ne
for
hate
of
other
/
ought
not
to
be
lefte
to
saye
the
trouthe
/
there
as
it
ought
to
be
sayd
and
nede
is
.
Ne
lesynge
ne
falsenesse
ought
not
to
be
sayd
for
no
persone
.
¶
Of
the
.iiii.
degree
of
sobrenes
&
of
mesure
.
Ca.
.
Clviii
.
LYke
as
a
persone
ought
to
kepe
mesure
in
spekynge
.
Ryght
soo
ought
he
to
kepe
mesure
in
herynge
and
herkenynge
.
For
as
moche
may
one
synne
in
euyl
herynge
/
as
in
euyl
spekynge
.
Thenne
he
that
gladly
hereth
to
speke
euyl
of
a
another
/
is
parteyner
and
felowe
of
the
synne
of
hym
that
sayeth
it
.
For
none
ought
to
say
gladly
euyll
of
another
/
specyally
to
a
grete
man
/
yf
he
wene
that
it
pleseth
to
him
that
hereth
it
/
wherof
an
holy
man
sayth
/
that
there
sholde
be
none
myssayer
ne
euyll
speker
/
yf
oone
wolde
here
hym
.
¶
These
grete
and
hye
lordes
ought
well
to
kepe
them
and
take
hede
what
they
here
and
what
they
byleue
/
for
they
fynde
but
fewe
that
tell
them
trouthe
.
And
flateryes
and
lesynge
ben
grete
chepe
in
theyr
courtes
.
The
grettest
derthe
that
is
aboute
these
grete
lordts
is
of
veryte
and
of
trouthe
/
&
therfore
ben
they
ofte
deceyued
.
For
they
here
gladly
and
by
leuen
lyghtly
that
whiche
pleaseth
them
.
Seneke
sayth
that
there
lacketh
noo
thynge
to
grete
estates
and
vnto
grete
lordes
but
trewe
spekars
/
and
say●…s
of
trouthe
.
For
of
lyars
they
haue
grete
plente
.
A
man
ought
to
haue
his
eres
open
/
for
to
here
gladly
the
good
wordes
/
whiche
auayllen
and
prouffyten
to
the
helthe
of
the
soule
.
And
a
man
ought
to
haue
his
eres
closed
and
stopped
to
lewde
and
folysshe
wordes
whiche
may
noye
and
greue
/
&
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
.
¶
Ageynst
suche
tongues
one
ought
too
stoppe
his
eres
with
thornes
of
the
drede
of
our
lorde
/
or
of
the
thornes
/
of
whiche
our
lorde
was
crowned
in
remenbraunce
of
his
passyon
/
they
sholde
not
gladly
here
the
euyl
sayers
/
ne
the
flaterers
/
ne
lewde
wordes
ne
dyshonest
.
¶
In
another
manere
may
this
worde
be
vnderstonden
.
Stoppe
thyn
eres
with
thornes
.
The
thornes
that
prycketh
/
sygnefyen
harde
wordes
/
by
whiche
one
ought
to
repreue
the
euyll
sayers
/
and
shewe
to
them
that
they
wyl
not
gladly
here
them
.
There
is
a
serpent
whiche
is
called
in
latyn
aspis
whiche
is
of
suche
nature
that
he
stoppeth
one
of
his
eres
with
the
erthe
.
And
that
other
ere
he
stoppeth
with
his
taylle
to
the
ende
that
he
here
not
th
enchauntour
.
¶
This
serpent
enseygneth
vs
a
grete
wysedome
/
that
we
sholde
not
here
th
enchauntour
.
That
is
the
flaterer
/
the
lyar
/
and
euyll
sayers
whiche
enchaunte
ofte
the
ryche
men
/
how
that
wolde
stoppe
one
of
his
eerys
with
erthe
/
and
that
other
with
his
taylle
/
he
sholde
not
retche
to
be
enchaunted
of
the
deuyl
/
ne
of
euyll
tongues
.
He
stoppeth
one
of
his
eeres
with
erthe
/
that
thynketh
that
he
is
of
the
erthe
/
and
to
the
erthe
shall
retorne
.
And
thus
a
man
remembreth
his
Infyrmy●
〈…〉
●ylete
wherfore
he
ought
to
humble
hymselfe
&
nothynge
prayse
.
That
other
ere
he
ought
to
stop
with
his
tayle
〈◊〉
remembraunce
of
dethe
whiche
he
ought
moche
to
fere
and
drede
/
who
that
thus
coude
and
wolde
stoppe
his
eres
●e
wolde
not
gladly
here
ne
remembre
/
ne
say
/
ne
herken
/
wordes
that
sholde
dysplease
god
Thus
shall
he
be
well
mesured
in
herynge
in
this
fourth
degre
of
sobrenes
&
of
attemperaunce
.
¶
The
.v.
degree
of
sobrenes
&
of
mesure
.
Ca.
C.lix
THe
.v.
degree
of
the
vertue
of
sobrenes
/
is
to
kepe
mesure
in
habyte
in
vestymentes
/
&
in
precyous
robes
where
a
man
or
woman
passeth
oft
mesure
/
&
dothe
grete
outrage
.
And
bicause
that
the
makynge
of
them
is
ouer
curyous
/
or
ouer
proude
/
or
ouer
grete
and
excessyf
of
dyspences
it
is
grete
synne
oftymes
&
causeth
many
other
to
do
synne
/
&
in
suche
thynges
one
ought
to
kepe
mesure
.
For
yf
ouer
precyous
&
ouer
curyous
aray
were
not
synne
/
our
lorde
wolde
not
haue
spoken
so
hardly
in
the
gospel
/
ayenst
the
euyl
ryche
man
that
clad
hym
so
proudly
with
soft
byse
&
precyous
purple
.
And
truely
he
is
moche
a
fole
/
&
a
chylde
of
wyt
that
of
a
gowne
/
robe
/
or
what
someuer
precyous
clothyng
it
be
/
that
is
proude
therof
/
for
there
is
none
of
what
so
hye
estate
he
be
/
but
that
he
is
cladde
&
arayed
of
deed
bestes
&
for
to
consyder
well
/
it
is
all
but
vanytee
and
fylth
/
and
all
becometh
stynkynge
ordure
/
Certaynly
he
or
she
sholde
well
be
holden
for
a
fole
the
whiche
wolde
be
proude
for
to
bere
the
habyte
or
the
vesture
the
which
sholde
not
be
but
as
a
sygne
/
and
a
memoryall
of
the
shame
of
his
fader
/
and
of
his
synne
.
This
is
the
vsage
〈…〉
/
whiche
was
neuer
founde
but
for
the
synne
of
●●am
our
fyrst
fader
/
and
of
Eue
our
fyrst
moder
/
for
tog●●er
their
confusyon
and
oures
/
whan
we
see
a
byere
〈◊〉
a
dede
corps
/
whiche
is
couerd
and
apparaylled
aboue
.
It
is
a
sygne
that
there
is
within
a
dede
body
.
Ryght
so
it
happeth
oftymes
that
vnder
these
fayr
rebes
/
the
soule
is
deed
by
synne
.
Specyally
in
them
that
gloryfye
them
&
ben
proude
Yf
the
pecocke
be
proude
of
his
taylle
/
or
the
cocke
of
his
creste
/
it
is
no
meruaylle
/
for
nature
hath
gyuen
it
to
them
and
they
do
after
theyr
nature
.
But
a
man
or
a
woman
that
hath
wytte
and
reason
/
whiche
knoweth
well
that
nature
hath
not
gyuen
to
hym
suche
a
robe
or
gowne
he
ought
not
to
be
proude
of
the
arayement
of
his
body
/
whiche
is
not
but
of
dede
beestes
/
or
of
that
whiche
cometh
fro
the
erthe
/
ne
also
of
the
queyntyse
or
parementes
that
be
in
his
heed
.
Therfore
sayth
the
wyse
man
in
the
scrypture
.
Ne
gloryfy
that
not
in
fayre
robes
.
And
saynt
Poule
sayth
that
the
women
ought
to
araye
theym
with
sobrenes
and
mesure
.
That
is
to
saye
by
mesure
without
outtrage
/
after
that
the
state
of
the
persone
requyreth
/
certeynly
it
is
not
without
oultrage
whan
a
persone
hath
for
his
body
soo
many
gownes
and
robes
that
many
poore
men
myght
be
susteyned
of
the
surplus
and
of
it
whiche
is
ouermoche
/
yet
yf
they
were
gyuen
at
the
laste
for
goddes
loue
/
it
sholde
be
somwhat
/
but
they
be
gyuen
to
rybauldes
whiche
is
soo
grete
synne
.
Therfore
ought
to
be
kepte
in
suche
thynges
mesure
and
good
ordenaunce
/
after
that
/
that
the
state
of
the
persone
requyreth
/
as
I
haue
sayd
tofore
.
¶
The
fyfthe
degree
of
the
vertue
of
sobrenes
and
of
attemperaunce
.
Ca.
C.lx.
THe
syxt
degre
of
sobrenes
&
of
attemperaunce
is
that
eueriche
kepe
mesure
in
good
maner
where
of
Senecke
sayeth
/
y●
thou
arte
sobre
or
attemporate
take
good
hede
that
the
moeuynges
of
thyn
herte
&
of
thy
body
be
not
foule
ne
disauenaunte
.
For
of
the
dysordynaunce
of
the
herte
cometh
the
dysordynaunce
of
the
body
/
some
be
so
chyldysshe
&
of
so
nyce
manere
that
they
make
them selfe
to
be
holden
for
a
fole
.
It
appertayneth
to
a
man
of
of
value
whiche
is
in
grete
and
hye
estate
/
that
he
be
well
ordeyned
&
well
amesured
in
al
his
dedes
&
all
his
sayenges
&
of
fayre
&
good
countenaunce
tofore
all
people
so
that
none
take
euyl
example
of
hym
/
&
that
they
be
not
holden
for
a
fool
For
as
a
phylosopher
sayth
.
A
childe
of
age
:
&
a
chylde
of
wyt
&
of
maners
ben
al
one
&
the
scrypture
sayeth
that
a
chylde
of
an
hondred
yere
shall
be
cursed
.
That
is
to
say
that
he
that
is
of
grete
age
/
&
lyueth
as
a
childe
shall
be
cursed
.
Whereof
saynt
Poule
sayeth
of
hym selfe
whan
I
was
childe
I
dyde
as
a
childe
but
whan
I
came
to
the
age
of
a
perfeyte
man
I
lefte
my
chyldehode
.
For
who
that
holdeth
a
man
of
age
for
a
childe
/
he
holdeth
hym
for
a
fool
.
And
therfore
sayeth
saynt
poul
.
Be
not
a
childe
of
wytte
/
but
in
malyce
be
lytell
as
a
childe
whiche
hath
no
malyce
.
Now
is
it
thenne
a
fayre
thinge
honest
&
proufytable
&
honourable
/
&
specyally
to
grete
men
of
hy
state
to
kepe
mesure
resonable
in
countenaunce
and
in
all
his
gouernaunce
and
that
he
be
wel
ordeyned
ouer
al
tofore
god
and
tofore
the
people
.
And
this
is
the
.vi.
degre
of
this
tree
.
¶
The
seuenth
degree
of
the
vertue
of
sobrenes
and
of
attemperaunce
.
Ca.
.
Clxi.
THe
.vii.
degre
of
the
vertue
of
attemperaunce
&
of
sobrenes
is
to
kepe
mesure
of
ouermoche
drynkynge
&
etynge
/
for
thoultrage
of
etynge
&
drynkynge
doth
moche
harme
to
the
body
and
to
the
soule
/
lyke
as
I
haue
sayd
tofore
.
Therfor
sayth
our
lorde
in
the
gospell
/
take
good
hede
that
your
hertes
be
not
greued
ne
charged
with
glotonnye
ne
dronkennesse
.
That
is
to
saye
that
ye
doo
noo
oultrage
of
etynge
and
drynkynge
.
Sobrenes
kepeth
mesure
in
etynge
and
drynkynge
that
he
do
none
oultrage
.
Of
thoultrages
that
a
persone
doth
in
etynge
and
drynkynge
.
I
haue
spoken
tofore
where
as
is
treated
of
vyces
/
there
as
I
spake
of
the
synne
of
glotonnye
/
to
whiche
this
vertue
of
sobrenes
and
of
attemperaunce
wherof
I
haue
here
spoken
is
contrarye
specyally
/
wherof
I
wyl
now
nomore
saye
.
¶
Now
hast
thou
herde
wherby
this
tree
of
sobrenes
and
attemperaunce
groweth
and
prouffyteth
/
and
yf
thou
wylt
knowe
the
braunches
of
this
tree
/
byholde
the
other
vertues
whiche
be
conteyned
in
this
boke
/
&
thou
shalte
fynde
oueral
this
vertue
.
For
as
I
haue
sayd
tofore
/
this
vertue
is
suche
that
it
setteth
mesure
in
al
thynges
.
The
vertue
of
whiche
I
haue
spoken
tofore
ben
braunches
of
this
vertue
/
for
it
sheweth
it self
in
all
the
other
/
wherfore
I
wyl
sette
none
other
braunches
but
the
vertues
toforesayd
.
¶
This
tree
bereth
moche
fayre
fruyt
.
That
is
pees
of
the
herte
lyke
as
I
haue
tofore
shewed
.
For
he
that
hath
this
vertue
/
he
hath
hys
herte
dysseuered
fro
the
loue
of
the
worde
&
is
Ioyned
to
God
by
charyte
/
that
is
the
dere
loue
of
god
whiche
putteth
al
other
thynges
in
oblyuyon
/
whiche
〈◊〉
not
ordeyned
to
god
.
And
〈◊〉
suche
manere
the
herte
re●●eth
in
god
/
where
he
hath
all
his
comforte
and
his
Ioye
that
he
thynketh
on
none
other
delyte
.
Suche
comforte
and
delyte
setteth
the
holy
ghoost
in
the
her
that
is
parfyte
in
the
vertue
of
sobrenes
and
of
attemperaunce
/
whiche
cometh
of
the
gyfte
of
sapyence
/
lyke
as
I
haue
sayd
tofore
.
Certaynly
who
that
myght
haue
suche
pees
of
the
herte
/
and
fele
that
he
rested
in
god
whiche
is
the
ende
and
the
accomplysshement
and
the
summe
of
all
good
desyres
he
sholde
be
well
blessed
in
this
worlde
and
in
that
other
.
For
then
sholde
he
wynne
that
blessynge
that
god
promyseth
in
the
gospel
to
theym
that
kepe
this
pees
entyerly
without
brekynge
whan
he
sayth
/
blessed
be
the
peasyble
.
For
they
shall
be
called
the
sones
of
god
.
They
be
peasyble
sayth
saynt
Austyn
that
ordeyne
and
setten
all
the
moeuynges
of
the
herte
/
vnder
the
seygnorye
of
ryght
reason
of
the
spyryte
/
they
ben
called
by
ryght
the
sones
of
god
/
for
they
bere
the
semblaunce
of
theyr
fader
/
whiche
god
of
pees
and
of
loue
soo
sayth
saynt
Poule
.
Thenne
pees
and
loue
of
god
is
the
thynge
that
moost
pleaseth
god
and
maketh
a
man
resonable
to
god
/
and
the
contrarye
to
the
deuyl
whiche
is
enemy
of
god
.
Also
they
ben
called
the
sones
of
god
.
For
they
folowe
theyr
fader
more
nyghe
than
the
other
.
For
pees
and
loue
folowe
them
more
nyghe
than
ony
other
vertue
.
¶
Also
they
say
theyr
houres
to
theyr
fader
Ihesu
cryst
For
god
came
not
in
to
thys
worlde
but
for
to
make
peas
bytwene
god
and
man
/
bytwene
man
and
aungell
/
bytwene
man
and
hym self
/
for
whan
he
was
borne
the
aungellys
songen
for
the
pease
that
God
had
brought
in
to
the
erthe
.
Gloria
in
excelsis
deo
&
in
terra
.
&c.
&
and
therfore
that
the
peasyble
people
seche
no
thynge
/
&
purchace
but
pees
as
moche
as
they
may
/
to
ward●
god
/
theyr
neghboure
/
and
themselfe
/
they
be
called
spe●yally
the
sones
of
god
/
for
they
do
the
werkes
of
theyr
fader
.
Therfore
thenne
bycause
they
be
the
sones
of
god
/
ben
they
blyssed
in
this
worlde
by
specyall
grace
/
but
this
blyssynge
shall
be
blyssed
whan
they
shall
be
in
peasyble
possessyon
of
t
herytage
of
god
theyr
fader
/
that
is
of
the
reame
of
heuen
/
where
they
shal
be
in
sure
peas
/
and
in
perfyte
peas
/
where
all
theyr
desyres
shall
be
accomplysshed
.
There
shal
not
mowe
be
euyll
/
ne
sorowe
/
ne
aduersyte
/
ne
defaulte
/
but
haboundaunre
of
all
goodes
/
and
plente
of
Ioye
&
glorye
without
ende
.
That
shall
be
pees
honourable
/
pees
delectable
/
pees
perdurable
/
and
pees
whiche
surmounteth
all
wytte
as
sayeth
saynt
Poule
.
And
syth
this
peas
passeth
all
wytte
/
and
sence
it
passeth
all
wordes
.
For
herte
may
not
thinke
ne
tongue
deuyse
/
neere
here
the
pees
and
the
glorye
that
god
kepethe
to
his
frendes
.
&
therfore
I
can
not
saye
that
thyng
that
may
be
suffysaunt
to
the
lawde
&
preysynge
therof
/
wherof
now
I
wyll
say
nomore
But
here
I
shal
fynysshe
&
make
an
ende
of
my
matere
to
the
praysynge
and
lawde
of
oure
lorde
.
To
whome
be
gyuen
all
honour
/
whiche
brynge
vs
in
to
his
companye
/
there
/
where
as
is
lyfe
perdurable
without
ende
.
AMEN
FINIS
THis
boke
was
compyled
&
made
at
the
request
of
kynge
Phylyp
of
Fraunce
in
the
yere
of
th
yncarnacion
of
our
lorde
.
M.CC.lxxix
.
&
translated
or
reduced
/
oute
of
Frensshe
into
englysshe
/
by
me
wyllyam
Caxton
at
requeste
of
a
marchaunt
&
mercer
of
London
whiche
Instauntly
requyred
me
to
〈…〉
for
the
wele
of
alle
the●
that
shalle
rede
or
here
it
/
as
for
a
specyall
〈…〉
to
knowe
all
vyces
and
braunches
〈◊〉
them
/
and
also
an
vertues
by
whiche
well
vnderstonden
and
seen
may
dyrecte
a
parsone
to
euerlastynge
blysse
/
whiche
boke
is
callyd
in
frensshe
/
le
lyure
Royall
that
is
to
saye
th●●…yall
boke
/
or
a
boke
for
a
kynge
.
For
the
holy
scrypture
calleth
euery
man
a
kynge
/
whiche
wysely
and
parfytly
can
gouerne
and
dyrecte
hymself
after
vertue
/
and
this
boke
sheweth
and
enseygneth
it
se
bubtylly
/
so
shortly
/
so
perceyuyngly
and
so
parfyghtly
/
that
for
the
shorte
comprehencyon
of
the
noble
clergye
and
of
the
ryght
grete
substaunce
/
whiche
is
comprysed
therin
.
It
may
and
ought
to
be
called
well
by
ryght
and
quycke
reason
aboue
all
other
bookes
in
frensshe
or
in
englysshe
/
the
boke
ryall
or
the
boke
for
a
kynge
/
and
also
by
cause
that
it
was
made
and
ordeyned
at
request
of
that
ryght
noble
kynge
Phelyp
le
bele
kynge
of
Fraunce
/
ought
it
to
be
called
Ryall
/
as
tofore
is
sayd
/
whyche
translacyon
or
reducynge
out
of
frensshe
in
to
englysshe
was
achyeued
/
fynysshed
&
accomplysshed
the
.xiii.
day
of
Septembre
in
the
yere
of
thyncarnacyon
of
our
lorde
.
M.
CCCCC
.
&
.vii.
The
.xxii.
yere
of
the
reygne
of
kynge
Henry
the
seuenth
.
¶
Here
endeth
the
boke
called
the
ryoall
.
Enprynted
at
London
in
fletestrete
at
the
sygne
of
the
sonne
by
Wynkyn
de
worde
.
printer's or publisher's device
wynkyn
de
worde