When I remember and take heed of the conversation of us that live in this wretched life. in which is no surety ne stable abiding. And also the continual business of every man. how he is occupied and daily laboureth to build & edify as though their habitation and dwelling here/ were permanent and should ever endure. & also practise how they may get temporal possessions. goods and richesses. of which they are never content ne satisfied as for the most party. but continually intend and labour by many subtle means how they may increase their said possessions and richesses for to come and attain to worldly honour and estate. In which they ween be very felicity and blessedness/ and when I have well overseen & examined these foresaid things and life. I find nothing in them but vanity of vanities and all vanity & yet I marvel moche of them that been learned wise & noble men in the law. that not withstanding their richesses. & sure living as well in the spirituelte as in the temporalty continually labour to be enhanced & promoted to high dignities and offices. as though therein were perpetual felicity. In which ye may see at eye that all is but vanity. & they that men repute for wisest & greatest about princes in a moment been overthrown & brought to nought. Not withstanding for the most part. they of the spyrytuelte & also of the temporalty intend more to get. worldly honours. richesses & possessions for to satisfy the appetite of their inordynate desire here in this transitory life/ which anon & hastily shall depart fro the corruptible body. than they do for th'eternal life which shall ever endure in joy or in pain. Thenne to th'end that every man reasonable remember himself that he is mortal. & shall without fail depart out of this life hastily & soon. & aught while he is here living to purvey & ordain for the perpetuel life to come/ & so to live according to the law & commandments of our lord & occupy himself in virtuous operations and works. in eschewing all vices & sins & all the branches of them. that they may after this short & transitory life attain & come to the ever lasting life in heaven/ I purpose & attend by the sufferance of almighty god to translate a book late delivered to me & reduce it out of french in to our common english tongue. in which every man may be informed how he ought to keep the law & commandments of god. to follow virtue & flee & eschew vices & to pourueye & ordain for him spiritual richesses in heaven ppetuel & permament/ which book was made in french at request of Phelip le bele king of france in the year of th'incarnation of our lord MCClxxix. & reduced in to english at the request & special desire of a singular friend of mine a mercer of london the year of our said lord/ M.iiij C.lxxxiiij. which book is entitled & named in french. le lyure royal. which is to say in englisshe· the ryal book. or a book for a king. in which book been comprised the x commandments of our lord. the xii articles of the faith/ the seven deadly sins with their branches the seven petitions of the pater noster· the seven yefts of the holy ghost. the seven virtues and many other holy things & matters good & profitable for the weal of man's soul. Then I exhort & desire every man that intendeth to the profit & salvation of his soul/ to over see this said book/ in which he shall find good & profitable doctrine by which he may the rather attain to come to everlasting blysse· & alway what that is written is under correction of learned men/ humbly beseeching them to correct & amend where as is any d●faute. & so doing they shall do a meritory deed. For as nigh as god hath given me cunning I have followed the copy as nigh as I can. & I beseech almighty god that this said work may profit the redars. & that is the special cause that it is made fore/ that knoweth god to whom no thing is hid/ which give us grace so to live virtuously in this short life. that after this life we may come to his everlasting bliss in heaven amen   

HEre followeth the table of the rubriches of this present book entitled & named Ryal which speaketh first of the ten commandements.  

first of the two tables of the law which god delivered unto Moses for to preach to the people capitulo primo  
Of the first commandment capitulo ij  
Of the first commandment of the law cao. iij  
Of the second commandment of the law capo. iiij  
How one ought to love his neighbour capo. v  
Here follow the ten commandments of the law particular uj  
Of the iij first commandments particular & the first thing that a subject oweth to his Lord capo. seven  
Of the second thing that a subject oweth to his lord viii  
The third thing that a subject oweth to his lord ca ix  
Of the seven other commandments appertaining to the love of his neighbour capo. x  
Of the xii articles of the faith capo. xj  
Of the be'st that saint johan thevangelist saw in th'apocalypse capitulo xii  
The division of the seven deadly sins capo. xiii  
Of the brannches of the sin of pride capo. xiv  
Of the first branch & of the first bowh capo. xv  
Of the second bowh of the first branch capo. xuj  
Of the third bowh capo. xvij  
Of the second branch of pride capo. xviij  
The third branch of pride capo. nineteen  
The fourth branch which is ambition capo. xx  
The v branch which is vainglory capo. xxj  
The uj branch is hypocrisy capo. xxij  
The seven branch of pride capo. twenty-three  
The second heed of the be'st capo. xxiv  
The third heed of the be'st of hell is Ire capo. xxv  
The first war of the sin of ire capo. xxvi  
Of the sin of sloth which clerks call accidie ca xxvij  
Of pusyllanymyte of delaying & weariness capo. xxviij  
Of delaying to do well capo. xxix  
Of the sin and vice of negligence capo. thirty  
Of forgetting & the vice that cometh thereof capo. xxxj  
Of the vice of latchednes capo. xxxij  
Of evil points of sloth capo. xxxiij  
Of the sin of avarice capo. xxxiiij  
Of divers manners & spices of vsure capo. xxxv  
The second manner of usury ca xxxuj Of theft ca xxxvij  
The third branch of the sin of avarice capo. xxxviij  
The sin of challenge capo. xxxix  
Of seven manners of the sin of challenge capo. xl  
The fifth branch of avarice capo. xlj  
Of the sin of simony capo. xlij  
Of the first bough of simony capo. xliij  
Of the sin of malygnyte that cometh of avarice xliiij  
Of merchandise capitulo xlv  
The ix branch of avarice xluj  
Of the sin of lechery capo. xlvij  
Of divers estates of lechery capo. xlviij  
Of the sin of gluttony capo. xlix  
Of the sin of the tongue capo. L  
Of the sin that is in idle words lj  
Of the sin of avaunting capo. lij  
Of evil sayers of other ca liij  
Of the sin to say losings capitulo liiij  
Of the sin of pariurye capitulo lv  
Of the sin & peril that is in chiding ca luj  
Of the sin of murmur ca lvij  
Of the sin & peril that is in rebellion ca lviij  
Of the sin of blasphemy ca lix  
That this life nies but death as it appyereth ca lx  
How man liveth dying in this world capitulo lxj  
How a man ought to live holily & to learn to do well lxij  
Of iij manners of goods spiritual capitulo lxiij  
Of the goods of fortune capitulo lxiiij  
Of the goods of nature ca lxv  
Of the goods of grace capitulo lxuj  
what virtue is honourable good capitulo lxvij  
Of very sapience or wisdom capitulo lxviij  
Of the prowess of the knights of Ihesu christ ca lxix  
Of the very signory that giveth grace & virtues ca lxx  
Of very franchise capitulo lxxj  
Of very noblesse capitulo lxxij  
That charity is most greatest of virtues capitulo lxxiij  
Of two manners of goods delectable ca lxxiiij  
Of virtues in special capitulo lxxv  
The seven petitions and requests that been contained in the holy pater noster capitulo lxxuj  
wherefore thou sayest father our. & not father mine ca lxxvij  
why it is said qui est in celis lxxviij  
How sanctificetur nomen tuum is exponed ca lxxix  
The second petition and request of the pater noster lxxx  
The iij petition & request of the holy pater noster ca lxxxj  
The fourth petition and request ca lxxxij  
The v petition & request of the pater noster lxxxiij  
The uj petition and request of the pater noster ca lxxxiiij  
The seventh petition of the pater noster ca lxxxv  
Of the seven yefts of the holy ghost ca lxxxuj  
They be called yefts for three reasons ca lxxxvij  
why the yefts of the holy ghost be called yefts ca lxxxviij  
why there be seven yefts. & no more ne lass lxxxix  
Of seven virtues. whereof three been divine. & iiij cardinal lxxxx  
Of the four cardinal virtues ca lxxxxj  
Yet of the four cardinal virtues capitulo lxxxxij  
Of the virtue of attemperance capo. lxxxxiij  
Of the virtue of strength capo. lxxxxiiij  
Of the virtue of justice capo. lxxxxv  
How a man ought to take fro him the seven deadly sins capitulo lxxxxuj  
Of the yeft of holy dread lxxxxvij  
Of four roots of the sin of pride capitulo lxxxxviij  
Of the virtue of humility capo. lxxxxix  
Of the rote of the virtue of humility capo. C  
Of him that is very humble capitulo Cj  
Of him that is humble of heart capo. Cij  
How a man ought to hate pride capo. Ciij  
Of divers estates of pride capo. Ciiij  
Of thensignment & doctrine of our lord capo. Cv  
Of the privity that god hath to the soul capo. Cuj  
Of the comparison of the mustard seed to the love of god capo. Cvij  
Of the yeft of holy dread and pity capo. Cviij  
Of seven manners of love spiritual capo. Cix  
Of the seven yefts of the holy ghost and first of the yeft of science capo. Cx  
Of the second degree of equity & rightwiseness capo. Cxj  
Of the third degree of the virtue of equity capo. Cxij  
Of the fourth & fifth degree of the virtue of equity Cxiij  
Of the sixth degree of the virtue of equity capo. Cxiiij  
Of the seventh degree of the virtue of equity capo. Cxv  
The virtues against the seven deadly sins capo. Cxuj  
How one ought to live in mean estate capo. Cxvij  
Of the division of virtues after the philosophers Cxviij  
Of the first virtue of magnanimity capitulo Cxix  
Of the virtue of fiance or trust capo. Cxx  
Of the virtue of surety capo. Cxxj  
Of the fourth degree of the virtue of prowess capo. Cxxij  
Of the fifth degree of the virtue of prowess capo. Cxxiij  
Of the sixth degree of the virtue of prowess capo. Cxxiiij  
Of the spiritual battle against sin capo. Cxxv  
Of the first battle against all vices capo. Cxxuj  
Of very repentance of heart capitulo Cxxvij  
How a man ought to confess him capitulo Cxxviij  
Of the virtue of the yeft of council. and of the good and merit that is therm capitulo Cxxix  
Of the degrees of the virtue of mercy capo. Cxxx  
The branches of the virtue of mercy & of alms capo. Cxxxj  
The seven branches of mercy on the lift side and the first branch capitulo Cxxxij  
The second branch capitulo Cxxxiij  
The third branch capitulo Cxxxiiij  
The fourth branch capitulo Cxxxv  
The fifth branch of miercy capitulo Cxxxuj  
The uj branch of mercy capitulo Cxxxvij  
The seven branch of mercy capitulo Cxxxviij  
How a person ought to do alms capitulo Cxxxix  
Of the life active & of the life contemplative capo. Cxl  
Of the virtue of chastity the first degree capo. Cxlj  
The second degree of the virtue of chastity cao. Cxlij  
The third degree of the virtue of chastity capo. Cxliij  
The fourth degree of the virtue of chastity capo. Cxliiij  
The v degree of the virtue of chastity capo. Cxlv  
The uj degree of the virtue of chastity capo. Cxluj  
The seven degree of the virtue of chastity capo. Cxlvij  
Of the first estate of them that been hole & chaste of body capitulo Cxlviij  
The second estate of them that been corrupt cao. Cxlix  
The third estate & the fourth estate capo. CL  
The fifth estate of chastity capitulo Clj  
The uj estate of the virtue of virginity & chastity ca Clij  
The seventh estate of the virtue of chastity capitulo Cliij  
Of the yeft of sapience capitulo Cliiij  
Of the first degree of soberness & of measure capitulo Clv  
Of the second degree of soberness & of measure ca Cluj  
Of the iij degree of soberness & of attemperance ca Clvij  
Of the iiij degree of soberness & of measure ca Clviij  
The v degree of soberness & of measure capitulo Clix  
The uj degree of soberness & of attemperance ca Clx  
The seven degree of soberness & of attemperance ca Clxj   
Explicit   


¶ Hear after been contained & declared the x commandments of the law which god wrote with his proper fingers/ & delivered them to Moses the prophet for to preach to the people for to hold & keep capitulo primo  
FOr to have & to come unto the knowledge of the x commandments of the law. the which every creature reasonable is holden to keep for to have life pardurable· is to weet that sith the creation of thumayn creature four laws have been ¶ The first law is called the law of nature. which is none other thing but knowledge of good & evil by the which we know that/ which we ought tensiewe after reason. & also that which we ought to flee. that is to do to other that which we would after reason should be done to us. & not to do to other that/ which we would after reason should not be done to us. & this law gave god to man & to woman in his creation. & that same law every creature reasonable ought to keep. & by ignorance he shall not be excused/ sith they have understanding of reason ¶ The ij law cometh of the devil to destroy the law of nature aforesaid. & that is said law of concupisbence which was put in the creature reasonable by the sin of inobedience. which was in our first father/ for tofore he disobeyed to god by sin. the body human was obeissant to the soul & to reason entirely. but assoon as he had disobeyed god. the body by concupisbence disobeyed to reason. Of which it happeth oft. how be it that the creature by the first law of nature know the good to be done. & the evil to be eschewed. Alway by concupisbence & foolish pleasance is left the rizt judgement of reason. & is inclined to do the contrary. & this saith saint Paul/ that he fond a law in his membris·s that is to weet the said law of concupisbence which gaynsayed to the law of reason which was in the soul. & of this law of concupisbence set by sin in the creature/ None escaped but only Ihesu & the glorious virgin marry. The iij law is said the law written. which was delivered for the creature/ that by the law of concupisbence would incline him against the judgement of reason to do evil. to withdraw him to do sin for doubt of punition. & this law was delivered to moyses & to the children of Israhel/ The iiij law is said of love & of grace which is none other thing but to love god & his neighbour/ And was delivered by cause that the law of scripture which for dread to be punished withdrew the creature to do evil was not sufficient/ for how well that it impeached the deed/ as touching the work. Nevertheless it impeached not to the creature the will to do evil/ the which thing is deadly sin. as oft times as it is concluded in the thing that should be as to the deed. & this iiij law of love is in ij commandments principally comprised. The first is this/ Thou shalt love thy god with all thy heart. with all thy soul. with all thy intendment/ & with all thy might. The ij is that thou shalt love thy neighbour as thyself. And these two commandments been so conjoined. that the one may not be accomplished without that other·   

¶ Of the first commandment capitulo ij  
FOr to have the knowledge of the said first commandment ought to be known that ij things incline us to love god. The first is to here gladly for to speak of him & oft. for naturally when we here of any person said great good. we been inclined to praise & love him. & therefore to go oft to holy church to predications & sermons/ is to a creature great utility & profit. The second thing is to think oft & to have in mind the great benefits that a creature hath received. & receiveth every day of god/ for naturally we been inclined to love them that done us good. This love of god is acquired & gotten by these ij things in a creature & is kept & multiplied by ij other things. first for to withdraw & take away his heart fro the love of temporal goods/ for the heart may not be perfit in divers things. and therefore none may love god & the worldly things together perfitly/ Secondly for to have steadfast patience in tribulation & to suffer it for the love of god. for the thing for which love hath most travail. & by most pain is gotten/ ought to be most loved/ and most derworthly kept. & this sapience is much necessary & profitable to all them that will go with god. For thus as saith holy scripture. by many tribulations/ behooveth us to enter in to the royalme of heaven. And this manifesteth & showeth to us the lives of saints. which for to come to god have so much suffered & endured. After it is to weet/ that to thaccomplishment of the said commandment iiij things admonessheth the creature ¶ The first is to have in mind continually the goods that the creature hath received of god. as said is tofore. For when the creature considereth that he hath received of god body & soul/ & all other goods that he hath. temporal & spiritual/ the perils also which he hath escaped· The glory of heaven which he hath appareled to us. the creature human shall judge that he oweth to love god with all his heart The ij reason is to have in consideration the great puissance excellence and noblesse of god. And with that the great inyserye and poverty of ourself. by the which consideration. the creature shall juge· that when he shall love god with all his heart he shall serve him with all his might/ which yet he doth full little unto the regard of his great excellence· noblesse & puissance And therefore the creature human ought alway the more to enforce him to love. to serve. & to honour god/ ¶ The third reason is to take away the love & affection of worldly things as said is tofore. For where all the heart sufficeth not for to love god sufficiently. considered his great excellence noblesse and puissance as tofore is said. then he that putteth in his heart the love of things temporal. which been not but filth & ordure to the regard of god. seemeth well that he doth to god great villainy/ & in this case he loveth not god with all his heart after the said commandment. for of so much as the heart of the creature is set to love other thing than god. of so moche is it lass in god ¶ The fourth reason is to keep himself & to put from him all sins. and in especial deadly sin. for no creature being in deadly sin may love god. For by deadly sin the creature offendeth god and is prived & out of grace. which is thing contrary to his love.   

¶ Of the first commandment of the law capitulo iij  
WE ought thenne according to the said first commandment to love god with all our heart. The which thing the creature doth/ when in all his works his intention is rightful and after god's will. For th'intention of the creature is of such virtue that he render his works & his operation after god good or evil/ & therefore what so ever work that the creature do if his intention be evil. thoperation and all the work is without merit. and converted fro it. in to evil. hereof it is said in the gospel by our saviour Ihesu christ. if thine eye be evil all thy body is dark/ That is to say if thine intention be evil/ all thy works been dark & in sin and without merit. And therefore it behoveth to render the work of the creature good and meritory. & that his intention be rightful according to God's will/ But by cause that she to ●●ndre the work of the creature good and meritory according to god/ sufficeth not only good intention/ But it 〈◊〉 to have the rightful entencion & good will like as it may appear in him. that will feel and take other men●●s goods for to nourish & feed the power people/ For the●te●cyon of the will to give for god's sake to the pour people is good. But the will to steel or take away other men's goods is evil for to so do. And therefore that deed shall be evil/ & may not be excused. For by cause that an evil work for any good intention may not be excused· It is said after in the said commandment. that the creature ought to love god with all his soul. That is to say that his will accord in all his works to the will of god. & this demand we of god when we say our pater no●●er. when we pray god that his will be done in us ¶ Item by cause that yet for taccomplisshe the said commandment. suffice not only good intention and good will/ it is after said in the same comandement·s that the creature ought to love his god with all his intendment & understanding. That is to say that in th'intendment of the creature be no deadly sins delivered by consenting ne concluded. For all consentynges concluded in thing that should be as touching the deed of deadly sin. though so be that the deed be not done outward as touching the work that any thing ensie we thereof/ yet it is deadly sin. And the creature being in deadly sin may not love god as above is said/ ¶ Item by cause that yet for t'accomplish the said commandment suffice not only good intention and good will as touching the works wythoutforth· & that in th'intendment of the creature groweth deadly sin by consenting/ but it behoveth that the creature put and employ all the strength & puissance that he hath in good works. just & virtuous/ that they be to th'honour of god & to the salvation of himself and of his neighbour. It is said after in the said commandment that the creature ought to love his god with all his might and strength/ And therefore all they that put & employ all their might and strength in the works of sin/ done against the said commandment and sin deadly/ Thus it appyereth clearly that for t'accomplish the said first commandment pryncypal. The creature ought to give to god. intention. will/ intendment. and all his strength by the manner aforesaid/   

¶ The second commandment of the law is how each man ought to love his neighbour Capo. iiij  
FOr to have the knowledge of the second commandment pryncypal aforesaid touching the love of his neighbour whom the creature ought to love as himself. It is to weet that to the love of our neighbour four things ought to move us. first for by cause that we all been children of god by creation. And naturally brethren and sisters love that one that other. And thus we been all membres of Ihesu christ. which is our heed. and one member loveth another naturally/ Secondly to this aught to bring us the love & obeisance that we own to god as said is. which commanteth us to love our neighbour ¶ Thirdly to this love ought to bring us the communication which is among creatures human. For one lord hath made us all & created/ for us all he hath suffered death. And to us all he hath appareled the glory & the beatitude of heaven. if we lose it not by sin. And naturally every creature of one likeness/ of one form/ & of one semblance loveth & aught to love the other. like as we see in beasts and in birds that each love other. and him that is to him like and his pareyll. And therefore every creature that loveth not his neighbour mespryseth not only against the law divine but also against the law of nature/ The fourth thing that to this love ought to bring us. is the profit that cometh thereof/ For when a creature loveth well another he desireth his profit/ his honour. his savement. and pourchasseth it gladly. By these four things aforesaid appeareth clearly that we ought to love our neighbour as ourself. and this love is in five things. first when one loveth his neighbour truly/ that is to say for the weal of him/ and that is in him & no thing for his owen proper. To the knowledge of which thing is to weet among reasonable creatures. three manners of love been founden/   

¶ Here is contained how one ought to love his neighbour capitulo v  
THe first is when a creature loveth another creature for the profit that he doth to him/ and this love is not very. For when the profit faileth the love faileth. The second is when a creature loveth another creature for her beauty. and the play●yr and delight that he taketh therein. This love is not very. For she faileth when the pleasure or delight faileth/ The third is when for the love of god and for the weal of him the creature loveth another creature/ And this love is good & very. & according to god. Secondly when one loneth his neighbour ordinately/ that is to weet lass than god· Thus as the creature oweth to love himself lass than god. And this teacheth us our saviour Ihesu Cryst when he saith. He that loveth father or mother. or sister. or brother/ or children. or any other thing more than me. he is not worthy to have me/ how shall this be known. Saint gregory ensigneth it to us/ that the works of withoutforth done for a creature show the love that one hath to him withinforth. For naturally one doth gladly which he weeneth that it ought to please him or her that he loveth ¶ And by this it appeareth clearly that when any creature leaveth to do the works. the which according to god he is holden and bounden. For to do other works contrary to the pleasure of the creature/ then he loveth that creature more than he doth god/ And in this doing he mespryseth against the two commandments aforesaid and sinneth deadly/ ¶ Thirdly the love aforesaid is when the creature loveth his neighbour by deeds/ That is do say not by words only. But in fayte and deed to procure in him his profit. and to empesh & let his damage with his power. as he doth to himself/ ¶ Fourthly when a creature loveth his neighbour in all times. That is to understand also well in the time of his adversity and of his poverty/ as in the time of his richesse and of his prosperity/ For in especial in the time of adversity and of poverty/ the very friend is proved/ ¶ fifthly when the creature loveth his neighbour holily/ That is to say that the creature ought not to love another for to draw him unto sin. or for to be his fellow in evil works. As been they that acoompanye them to rob and steel other men's goods. or do other evil and wicked deeds. For after reason thou shouldest not judge that thou oughtest do such things. After the five things that every creature ought to render unto his neighbour after the said second commandment. is to weet that two things shown principally the love· when it is in the creatures/ ¶ The first is for to have patience and compassion in mischief and in the adversity or poverty of other. For one excuseth and pardoneth gladly and lightly the default or offence of the person that he loveth. and these be signs of great love. The ij is humility which causeth patience For commonly when a person is proud he knoweth not his defaults/ But despiseth the other by presumption. and may not support the defaults that he judgeth in them. But he is Inpacyent. And wythouteforth he showeth and manifesteth oft anger and displeasance. But by cause that the said commandment for to love his neighbour as himself was by the jews and pharisees evil understonden. and may be and is yet by many either. For they hold that they ought love them that loven 'em. and to hate them that hate 'em. and for their neighbour they understood only their friends ¶ It is to understand that when love or hate is in a creature/ ij things been to be considered. that is to weet the nature that he hath and the sin or default of him. every creature of god after his nature. aught to be beloved. but his sin & default ought to be hated/ And after this exposition ought to be understonden the commandment that Ihesu christ made to his apostles for to love their enemies/ For the nature human we ought to love. and to do well to them that hate us/ & pray for them that do to us evil. and that persecute us/ But we own alweye to hate their sins and their defaults. Nevertheless we may well. and is leeful to us to desire the destruction of a creature obstynat in evil & in sins. and that destroyeth holy church. and domageth and hurteth other/ For the desire of this. is to desire the good of other. and nothing the evil. to th'end that he cease to do evil/ and persevere in evil/ And not only for his destruction. Such people when they have desired after th'intendment aforesaid been called after th'apostle the mynystres of god/   

¶ Here after followeth the ten commandments of the law particular capitulo uj  
NOw it is to weet that these two pryncypal commandments aforesaid were given to moyses/ when god delivered to him the law in ten commandments particular. The which commandments every creature reasonable is bounden to keep for to have the life & glory perdurable. The three first have regard to the dilection and love of god according unto the principal commandment tofore said. And the seven other particular appertain to the love and to the dylectyon obhies neighbour. according to that other commandment pryncypal after ensyewing/ And of the same x commandments there been twain affyrmatyves only which induce the creature to do well/ and viii other negatyves which defend to do evil/ The cause is for so much as for to keep him from doing evil/ is in the puissance of the creature for the free will that he hath to the which he may not be constrained. but to do well is not in the puissance of the creature. but it is the special grace of god.   

¶ Of the three first commandments particular capo. seven  
FOr to have the knowledge of the iij first comandementes appertaining to the love & dylectyon of god. It is to weet that a very subject oweth to his lord three things/ the which the creature oweth to god sovereignly/ The first is faith or fidelity. that is to say that th'honour/ service & obeisance that the subject oweth to his lord. and the signory that he ought to have over him be not by him delivered to another/ For in such a caas he should be holden for a traitor & for false & evil/ And upon this was given of god to moyses the first commandment which is such. Thou shalt not adore no strange god. That is to say/ th'obeisance. honour and service that the creature ought to do to god/ like as it is devised upon the first commandment principal. he shall in no wise do unto any other than to god.  
against this commandment done & sin mortally all though people that entremece them of divinations. of fortyleges and sorceries. For after Saint Austyn such things may not be maked ne done without to have any or sum covenants with the devil. by the which all such things been said and made/ And therefore all such people be cursed and excomenyed of holy church. ¶ And yet also all they that hold and believe that the p●anettys & the sterrys govern the souls of the creatures/ For god only governeth man & woman/ and for to serve man and woman they been maked and created/ Thirdly all they that in any other manner thing what somever it be that set more their hope in than in god/ be it in goods temporal or in creatures or that more love them than god· The which happeth when for such love/ or for to get such a thing/ the creature disobeyeth to the commandments of god and of holy church ¶ Fourthly all they that for to obey to them and to do their plesyrs. make their subgetces or servants to disobey the commandments of god and holy church. ¶ fifthly and all they that in such a caas obey to the creature. And yet also all them that more believe to their own wit than they do to the commandments of god· and to the ordinances of holy church/ as do they that retch not to know the commandments of god. the articles of the faith. and all other things that of necessity been to be believed/ kept & holden for to have glory & life perdurable/ But many believe to get heaven by their foolish presumption/ And therefore they will govern them at their pleasure and will. & yet all they that for to have the delectations & the eases of the flesh and of their bodies disobey to god and to his commandments.   

¶ The second thing that the very subject oweth to his lord capitulo viii  
THe second thing that the very subject oweth to his lord. & in especial to god. is that he ne say ne do thing that may be to his villainy/ or to his Injury or dishonour And upon this was delivered the second commandment appertaining to the love of god which is such. Thou shalt not take the name of thy god in vain/ That is to say for to affirm and do believe thing that thou sayest or dost/ thou shalt not swear the name of god. but for things veritable and for good and Just cause/ and yet in caas of need and of necessity/ For oath is ordained for to set an end in things lytigyous and debateful. of which faith or demonstraunce may in none otherwise be known but by oath. And in this was restrained to the christian that· which was granted to the jews/ For it was leeful to them to swear and not to be perjured. But to the christian people is not only defended to pariure and forswear himself. but also to swere· Except in caas of necessity as said is ¶ And therefore it is said by our saviour Ihesu Cryst if thou wilt any thing affirm or deny late thy word be. it is thus. or it is not thus. and if thou makest oath of abundance. but in caas of necessity it is evil and it is sin ¶ And the cause of this restraint or defence is/ by cause that the creature hath no member so feeble ne to the keeping may by a creature be lass set. than in the tongue. ¶ And to this purpoos saith Saint james th'apostle. that all nature of beasts. of birds and of serpents may be dompted and taken by the creature human but none may not ne will not refrain his tongue. ne keep him from evil saying or of overmuch speaking/  
¶ And therefore saith the holy apostle sweet Saint james that the man is perfit and wise that setteth to his tongue such guard. that he mespryse not ne sin not in his speaking And for that frailness the creature that useth or accustommeth him for to swear periureth or forsweryth him lightly. The which thing of himself is deadly sin when the pariuring is made in earnest and by delyberation/ and the most greatest sin that is after/ is to adore strange gods. which is said sin of idolatry. And therefore not to take the name of god in vain by the manner that said is/ was the second commandment given of our lord to moyses as tofore is said.   

¶ The third thing that the very subject oweth unto his lord capitulo ix  
THe third thing that the very subject oweth to his lord and sovereignly to god/ is service/ and upon this was deyluerd to Moses the third commandment appertaining to the dylectyon & love of god. & is such as followeth/ Thou shalt hallow or sayntefye the sunday/ that is to say Thou shalt cease the said day fro all worldly works/ and in especial of the works of sin/ And that day thou shalt employ and occupy thyself in the praising & in the service of god In knowledging the benefits & the grace that thou hast of him/ And god would that by the jews the sabate day should be employed in his praising and his service/ In mind of that which he had made and formed all things And the seventh day he had seace & did rest to make new creatures/ And by the christian people in stead of the said sabat day that the jews hallowed ¶ The day of sunday hath been ordained in mind of the recreation of the creature reasonable made by the resurrection of Ihesu christ/ which aroos on such a day. And semblably the fresties of Saints. and the solemnities commanded by the church to be kept also like as the sunday ought every creature temploye in the praising & loange of god and of his saints and to cease & rest fro all earthly and worldly works. and in especial from sin. And in especial the creature ought to cease of two things first fro all works temporal. earthly. & corporal. except in four caases. The first is for to have the necessity of his life The second for the necessity of the life of his neighbour/ The third for the necessity of holy church/ The fourth for th'authority of his sovereign and for his commandment. when in such days he commandeth to work for any causes just & reasonable. In which four caases it is leeful to a creature on the said days to do work corporal ¶ The second thing whereof thumayn creature ought to cease in especial on the said days. is to do sin. and in especial deadly sin. For how well that a creature ought to keep himself from sin & in especial deadly/ Nevertheless sin done in the said days is much more grievous than in other days. The third thing whereof a creature ought to keep him in. the said dayes·s is of idleness/ For for to be idle is cause of over much evil and of sins/ and in especial on the said days ought a creature to occupy & enbesye him in three things. first in making sacrifice to god of himself. and of all that he hath. & in especial a creature ought on the said days to give himself to god by devout orisons and prayer. And to have great sorrow and bitter repentance of his sins. Secondly a creature ought to occupy him in the loange & praising of his maker & creator. And by cause that in the mouth of a sinner/ praising is not pleasant to god. every creature ought to make clean his heart fro all sins by bitter repentance/ by devout confession and by penance ¶ Thirdly a creature ought to occupy him in the said days in doing almesses for the love of god of such goods as god hath given to him/ to them that have need and necessity. and more largely aught to be given in the said days than in other/ Also yet in the days of the feasts of saints the creature ought to torn his intendment in the consideration of three things ¶ first the creature ought to consider the great liberality and largesse of god that the saint of whom the feast is/ for a little service that he hath done to god/ God hath so greatly rewarded & guerdoned that he hath given to him glory & joy pardurable· with him. And with this god will that of his creatures he be honoured and praised in this world. And by this consideration the creature ought to be all toward god. and ought desire with all his heart. to doubt/ to love and serve devoutly & perseverantly such a lord that payeth so well his servants/ ¶ Secondly a creature ought in his heart to imagine and think of the glory and of the joy/ that the saint hath with god. which is so great that heart human may not think ne mouth express ne speak. and by such consideration he desire to have such weal. and by this the creature desire with all his heart to serve/ love and dread god which for this giveth such we'll to a creature ¶ Thirdly a creature ought to consider in the said days the great misery of himself/ the divers tribulations/ afflyctyons'. maladies/ and evil accidents. fortunes & seruytudes/ and many more perils that been every day in this power world. And by this consideration a creature ought to have the world in despite. & not to praise worldly things. and to serve god with all his power. And to desire to be out of this misery/ for to have the great joy & glory of heaven which the saint hath with god/   

¶ Here after followen the seven other commandments/ apparteyning to the love & dilection of his neighbour capo. x  
AFter the three commandments aforesaid appertaining to the love & dylectyon of god/ Follow the seven other appertaining to the love of his neighbour according to the second commandment pryncypal aforesaid/ For to have the knowledge of them. is to wete. that the creature that loveth his neighbour after the said commandment/ aught to have ij things. that is to weet not to do evil/ & for to do well. And therefore of the said seven commandments particular. the first enduceth and exciteth the creature to do well. But how be it that every creature is bounden to do well to his neighbour/ Nevertheless he is most bounden by especial to do good to though persons that to him be most nigh and most conjoined And therefore the said first commandment of these seven enduceth and admonesteth the creature to do well. and commanded to honour serve and aid father and mother. which been the persons most conioynt to us/ and to whom we be most holden after god. And it is such. honour thy father and mother. to the end that thou have good and long life upon the earth/ The cause wherefore we ought to honour our faders and moders/ is for the great benefits that we receive of them in iij things principally. First the child receiveth of father and mother his being. For therefore the child ought to bear to them more greater honour and obeisance than to any other after god. Secondly the child receiveth of father & mother nourishing in his childhood. And therefore the child is bound to govern them in their old age/ and of his goods to administer unto them their necessities after his power if they have need/ ¶ Thirdly the child receiveth of father and mother teaching & doctrine. And therefore in all things. that be not against god the child oweth to obey to them. and in this doing v things been promised of god by the prophet to the child. ¶ first grace in this world and glory perdurable in that other. Secondly long life which ought not to be numbered in the number of years/ but in the number of good virtues. And in life which is without sin. thirdly joy and lineage of children/ Fourthly fame or renomee lowable. fifthly richesses/ After it is to weet that some be not said father for cause of carnal generation. but for many other causes. Somme been said father. and to each of them we ought to bear honour & reverence/ first some be said father for good & holy doctrine/ & good ensample that they have given & showed of good & holy life. As the apostles & other saints. for by their holy doctrine they have maked us children of Ihesu christ by faith. and to them we ought to bear honour. reverence/ & obeisance. not only with the mouth. but by ensyewing their works. & their good & holy lives & doctrine. Secondly some been said father for the administration that they have of god. like as been the prelate's of holy church. to whom we ought give honour in obeying to them & to their commandments. as to the mynystres of god ¶ Thirdly some be said father for the guard and defence that they ought to do to their people. as been the king/ the prince/ & other lords which have the people to govern & to keep. & them we ought to love & honour and to them obey by subjection. for their power cometh of god. Fourthly some been said father. and been to be honoured for the we'll & good that is received of them/ as been they that succour the power in their necessity/ as a father by pity and by compassion. fifthly some be said father & aught to be honoured for their old age. as been the people which been of great age.  
AFter the said first commandment particular touching the love and dylectyon of his neighbour. which enduceth and somoneth a creature to do well. followen the other uj which defend to a creature to do evil/ And therefore that among all the evils that a creature may do to another. the greatest evil is to slay him/ & this was given to moyses in the second commandment of the seven. and is this. Thou shalt not slay. that is to weet creature reasonable of thy proper will & authority. To the knowledge of which commandment is to weet that after holy scripture been slain creatures reasonable in many manners/ first by smiting in the body and hurting in such manner that death ensyeweth thereof/ & this is not only against the second commandment pryncypal aforesaid/ which commandeth to love his neighbour as himself. But it is against nature. for naturally all things like & semblable love each other. Secondly by giving council favour or aid and tenduce a creature to slay another bodily. or to make him to fall in to deadly sin. Thirdly in making comfort and aid to a creature for to slay another corporally. or to cause him to fall in to deadly sin. Fourthly in consenting himself to the bodily death of another or spiritual. as touching to deadly sin/ as to make another to fall. The which consenting is understand. as oft times as I may let another fro death corporel or spyrytuel as touching deadly sin & I let him not. By this it appyereth clearly enough/ that a creature sometime sleeth the body/ by injury done to his body in such wise that death ensyeweth. & sometime the soul. for to make it fall in to deadly sin. and sometime body & soul together. by slaying himself or a woman great with child living. The second commandment defendeth to do evil to a person conjoined in marriage. & that is this. Thou shalt do none adultery/ That is to say with a woman conjoined to another by marriage/ Thou shalt have no comyxtyon. or fleshly company. Ne a woman also married with any other man than her husband/ & it is to weet that man & woman in doing against the said commandment sin first against the law of god. which hath defended adultery by the said commandment. & yet they sin against the law of god/ by the which it is said/ that this which god hath conjoined by marriage. that by man it may not be deceveryd ne departed. In giving over his body by carnal copulation to another. For after the holy scripture man and woman by marriage been constituted ●weyne in one flesh. Yet eft they sin against the sacrament of marriage made in the face of holy church/ By the which man & woman promytte their truth to other/ By virtue of which oath the body of the man longeth to the woman & the body of the woman is to the man/ & ought not to be abandounned ne delivered to other by comyxtion carnal. alweye how well that in the things aforesaid they sin deadly as said is yet the sin of the woman. that abandounneth her body to another man than her husband by company carnal & commyxtion. is more greater when children or lineage ensyeweth. than is of the man. For with the sins aforesaid she committeth theft/ in giving to her husband heirs for to succeed to him of another man than of himself/ & by this the woman committeth sacrelege treason & theft. And in other caases the sin of the man that hath commised adultery. is to be reprehended more than of the woman. by cause that he ought to have more greater knowledge/ & to be more strong for to keep him from sin/ than the woman which is frail & deceived lightly by concupisbence. And also a man is ordained & constytuted heed and master of the woman/ and in doing that sin he giveth to his wife evil ensample. And also it is to weet that by the commandment aforesaid is not only deffended adultery of man and woman assembled by marriage/ but all fornication comyxtion. & fleshly company between man & woman other than in lawful marriage is deadly sin. and deffended by the said commandment. & to hold the contrary is heresy. For to take away fro god that which is given and consecrate in the holy sacrament of baptism/ for to give to a creature/ is more great Injury & mysprysion & more greater sin than to take it fro a creature/ then sith that it is defended that such vylo●ye & such Injury made to a creature by more stronger reason. it ought in no wise to be done unto god. Also yet against the said commandment ne mespryseth not only man & woman by adultery and fornication as touching the deed or fayte. but all the times that for to do it they have the will delibered & concluded. without the deed be done or follow it is deadly sin. and also all byholdynges touchings & kissings made by deliberation for to come to the deed of carnal comyetion & fornication as well by man as by woman out of marriage. wihoute that the deed ensyewe. is deadly sin. and is defended by the said commandment. The third commandment defendeth to do evil & hurt to another in his temporal goods & that is this. Thou shalt do no theft against this commandment myspryse & sin deadly all they that privily and secretly take others goods in entencion to retain them against the will of him that own them/ & this manner of taking is theft. Also all they that manifestly or openly by force & by violence taken the goods of other. and this manner of taking is called ravin. and it is greater deadly sin than theft/ In this sin fallen the princes and lords that without cause reasonable leveye & raise upon their people tallage. aids. & Endue subvencyons/ and that for avarice maken evil & wicked ordinances upon their people/ for after saint austin/ all wicked signory is thefte· & after the said saint austin such people & such lords been called the great thiefs. Also all they that retain the hire & salary of other/ and that they own to other. For this is against justice. that will that to every man be rendered that which is his. Also all they that in faith of merchandise by delyberation. and in deed advised commyse & do falsehood or damage to other. Also taverners & sellars of win. that put water with the win that they sell/ or put in the same of lass value and of lass pries than that which is in the vessel. and sell all at one pries ¶ Also against this commandment mespryse and sin all they that do usury. which is commised & made in many manners. Sometime openly. that is to weet when a creature leaneth money to another. & by certain covenant shall have profit thereby sometime privily & secretly/ and that is in divers manners/ first when a creature leaneth to another gold or silver or other thing & for the more greater surety to be paid again/ is delivered in his hand some thing that of the same cometh profit. As been medowys·s vines. or other heritages. and if he receive the said profit without that he will any thing rebate of that which is lente. Secondly when for the more surety to have again that which hath be lente/ a person hath received pledge as horse or other beasts of whom thusage hath done to him profit. & will no thing rebate therefore as afore is said. Thirdly when hostage is delivered to some for the payment of some finances/ And therefore he taketh his despences upon the said hostages during the time Fourthly when any finance is due to any person. and of the payment of the said finance/ he giveth delay for certain profit that is made for that cause/ fifthly when a creature is accustomed to buy rents or other things. by such condition. that if with incerteyn tyme. his money be not rendered ne paid again/ he shall have that thing/ and for the time of the said being he buyeth it for lass than it is worth· And he seeth clearly that he that hath sold that hath not. ne shall not have at the term power to pay ne to render that which is lente. And if he have not the power in this hope & will/ he giveth him time of rechate or buying again/ that then he shall have the profit of the thing. and with that he shall have again all that he hath lent wtthoute any thing to abate thereof. Also when any person giveth term of payment for the thing that he hath sold. And for the abiding of his payemynt he hath sold it derrer than it is worth or of value. Also when a creature buyeth any thing that shall be delivered to him at certain time to come. & for thabiding the deliverance of that thing. he buyeth it for lass than it is worth. Also when a creature accompanieth him with another in the fayte of merchandise. and delivereth his money by such covenant that he shall be fellow & partyner in the gain. & bear no thing in the loss. And upon this caas of vsure is comprised the manner for to deliver beasts to deeling that shall not die. which been called beasts of iron. That is to say. supposed that they die or perish. he that taketh them to moison or dealing shall deliver 'em again. and he that hath delivered them shall not bear no part of the loss/ but in the gain he shall have his part/ ¶ Also when a creature buyeth any rent. revenue/ or other thing that shall be paid to him at certain term by such condition. that if he be not paid at the said term/ he shall give for every day or for every week some thing for the forbearing/ and for the default of payment the byerleveyeth & receiveth the said pain or thing/ Also when for to abide the payment of that which is lente of him that so oweth the priest or ●ette is received service or works & labours bodily/ Also against the said commandment mespryse & sin deadly that buy dignities espyrytuel & benefices. and all other that commyse symony●/ Also all they that by force of tyranny holden temporal seygnoryes & lordships/ and in all the caases aforesaid. the creature is holden to restore all that which he hath had & received of any other against the said commandment. After the three commandments toforesaid which defend to do evil by work followeth the iiij which deffendeth to do evil in hurting or doing wrong to other by word. & that is this. Thou shalt not speak against thy neighbour false witness. against this commandment trespacen and sin mortal all they that accusen other in false judgement/ also all they that judgen falsely. also all they that by detraction of saying evil of other take away their good name & fame/ Also all they that recyten and taken pleasure & delight in saying & recounting that which they have herd say and recite in defame of other. also all they that allow & approwe the words of a creature said in the defame and anoyeng of another/ ¶ Also by the said commandment is defended all losings and lies. the which is commised in many manners. Sometime in things which byholden the faith of holy church to the spiritual hurt of another/ & to his damnation in delivering to him false doctrine. and against the truth of the faith of holy church. Sometime in things that been to the damage & grief of another as touching his goods temporal. and in these two caases all losings is found deadly sin/ Sometime a losing is said and commised in his proper deed by humility. as done some people which accusen themself in confession by humility of that which they have not done. And fro such a losing aught a creature moche for to keep him and for to be aware right greatly thereof for such humility is wicked/ For after the saying of saint Austyn/ Like as a creature ought not for to hele ne hide in his confession that which he hath done/ In like wise ought he not for to say that which he hath not done.  
¶ Sometime a creature lieth in his own deed for shame. That is to weet when he saith some thing which he weeneth be true/ And in saying it he adviseth him & knoweth in himself that it is not so. And nevertheless for shame he dare not withdraw that he hath said. according unto the truth ¶ And sometime a creature lieth for to have some profit thereby. or for to escape some peril. Sometime for to do profit unto another. Or to deliver or keep him from some peril. or for to impeach his profit. Or to let his damage/ ¶ Also sometime the creatures maken losings or lies in japes or plays/ and for to glad and enjoy the people which they are in company with al. ¶ And fro all these losings after the saying of sweet saint Austyn/ a creature ought alway to keep him. For every losing is sin. & the two first been deadly sins. & tother by evil custom may bring a creature to deadly synne· after these iiij commandments aforesaid which defend to do evil by work and by word follow the other two which defend the will of liberty to grieve and do evil to another· The first deffendeth the will to hurt another in his goods temporal/ And that is this. Thou shalt not covet the thing of thy neighbour Against this commandment mespryseth and sinneth a creature sometime mortally or deadly. that is to weet as oft as by delyberation he coveteth & would have the goods of another & against reason. Sometime venially that is to weet when he coveteth the goods of another. But he would not have them but by reason as for the pries that they be worth. and by the good will of him or them that own them/ The second commandment defendeth the will delivered or concluded to covet the wife of another man. for to have carnal company with her. For to have the knowledge of the said commandment it is to understand that in iij manners concupisbence carnal is in a creature/ first in the heart when it is by consenting delivered & concluded. To this purpoos saith our saviour Ihesu Cryst/ that he that beholdeth a woman by carnal concupisbence/ that is to say by a will concluded to have her company fleshly in his heart. he hath commised fornication. & sinneth deadly. Secondly in the mouth in expressing & declaring thevyl desire that is in the heart by consenting. the which consenting is called deadly sin/ thirdly in work when the evil purposes or consenting is done in deed. After it is to weet that iiij things principally kepen a creature fro falling in to the sin of concupisbence. ¶ The first is to flee evil company and all occasions that given and moven cause of concupisbence. As for to frequent and to see women oft and to here speak of them. The ij is to put out & not remember in his heart the evil thouztes & the temptations that come by the things that he hath seen. & to chastise his body & hold in penance & affliction. The iij is to have recourse to god by devout orison and prayer when fleshly temptation cometh in requiring devoutly his help. ¶ The fourth is also in occupying himself in good works according to god/ And alway to flee idleness which is cause of all evil/ Thus it appyereth clearly by the commandments aforesaid and declared/ that the creature that loveth god hath of necessity for to do three things. first that he adore ne worship but one god after the first commandment particular. Secondly that the name of god he receive not in vain after the second commandment. Thirdly that he honour god after the third commandment In like wise a creature that loveth his neighbour hath of necessity to do seven things/ The first is that he do honour and reverence due after the fourth commandment/ The second that he do none evil ne Injury by work. first as touching to his person after the fifth. commandment/ Secondly as touching the person to him conjoined after the uj commandment Thirdly as touching to his goods after the seven commandment/ Also that do not ne bear damage by his word after the viii commandment/ Ne also by thought and will concluded first when he coveteth his wife after the ix commandment Secondly as touching to covet his things after the x commandment/ The which god give us grace to accomplish Amen.  
¶ Thus enden the commandments of the christian law which each man ought to hold & keep entirely for to have the life and glory perdurable/ Deo gracias.   

¶ The first article of the faith capitulo xj  
I believe in god father almyzty creator or maker of heaven & earth/ this article made saint peter/ saying Credo in deum patrem omimpotentem creatorem celi & terre. The ij appertaineth to the son as touching his deyte/ that he is god/ & that is this I believe in our lord. son of the father. & in this we ought to believe that he is semblable & equal to the father & to all things which appertain to the deyte. & is one thing with the father. saut the person which is other than the father as touching thumanyte/ this article made saint andrew saying. Et in Ihesū●p̄m filium eius unicum dnm nostrum ¶ The iij article is of the conception of cryst· & was conceived of the holy ghost & borne of mary That is to say that he was conceived in the virgin marry. And by the virtue of the holy ghost and no thing of man. & that the virgin mary abode alway virgin & tofore and after. This article set in saint james the more saying/ Qui conceptus est de spiritu sancto natus ex maria virgine/ ¶ The fourth article appertaineth to the passion of Ihesu christ. that is to say that he suffered under pilate his passion. The which pilate was prevoste & judge for the time in Iherusalem for the romans/ And of him was Jesus' christ judged wrongfully at the request of the right fellow jews. and crucified and deed. and laid in the sepulchre and descended in to hell. This article made saint johan thevangelist saying Passus sub poncio pilato crucifixus mortuus/ & sepultus descendit ad inferna ¶ The fifth article is of the resurrection of Ihesu christ. That is to say. the third day he aroos fro death/ This article made Saint Thomas saying. Tercia die resurrexit a mortuis ¶ The sixth article is of thascension of Ihesu christ/ That is to say he ascended to heaven and sitteth upon the right side of god the father almighty. This article made Saint james the lass saying/ Ascendit ad celos. sedet ad dexteram dei patris omnipotentis ¶ The seventh article is of the coming of Ihesu christ to the doom. That is to say/ From thence he is to come to judge the living and the ded/ This article made saint Phelyp saying/ Ind venturus est judicare vivos & mortuos ¶ The viii article is to believe in the person of the holy ghost. This article made saint bartylmew saying. Credo in spiritum sanctum ¶ The ix article is to believe in the holy church of rome. and in thordynaunces of holy church. This article made saint mathewe saying. Sanctam ecclesiam catholicam ¶ The x is to believe in the holy sacrament & by the same holy sacrament is made remission of sins to all them that receive him worthily. This article made Saint Simon saying. Sanctorum communionem remissionem peccatorum The xj article is of the general resurrection in proper bodies This article made saint Jude brother of saint simon/ saying Carnis resurrectionem. The xii & the last article is to believe heaven to be life perdurable/ This article composed & made saint Mathye saying vitam eternam Amen/  
¶ Thus enden the twelve articles of the faith   

¶ Of the be'st that saint johan thevangelist saw in thapocalypse capitulo xii  
THe holy apostle Saint johan the evangelist in the book of his revelations which is called apocalypse saith that he saw a be'st which issued out of the see marvelously desgysed & much dreadful. For the body of the be'st was of a lyepard. the feet of a beer the throat of a lion. & he had seven heeds/ & x horns above. and above the x horns x crowns/ & saint johan saw that this cruel be'st hath power & might to fight against saints & to overcome them/ & to conquer them. This be'st so cruel/ so conntrefayted. so divers & so dreadful/ signifieth the devil of hell. which is full of sorrow & of all bytternesse· The body of this be'st was as saith saint johan semblant unto a lyepard. For in like wise as the lyepard hath divers colours/ In like wise hath the devil divers manners of engines for to deceive & to draw the people to sin. The feet of the be'st were of a bear. For in like wise as the beer hath the might & strength in his feet & in his arms. & holdeth strongly. & byclyppeth fast that which he hath under his feet & embraceth. In like wise doth the devil them that he embraceth and hath beaten down by sin. The throat of the lion was in him for his great cruelty. The seven heads of the said be'st been the seven chief deadly sins. by the which the devil draweth to him as it were all the world. For offtime it happeth that many persons fall in some throat of these seven hedes/ That is to understand of the seven deadly sins. and therefore saith Saint johan that the said be'st had power against the saynces. for in the earth is none so holy a man that perfectly may eschew all the manners of synnes·s that of these seven heeds. & of the seven deadly sins descend. without special privilege & grace of god/ like as it was in the virgin marry/ which never did sin/ or in another saint after the special grace that he had of god/ like as the glorious virgin mary had special & singular grace of god above all other creatures. The x horns of the be'st signify the breaking of the x commandements of the law of our lord. which the devil pourchaceth as much as he may that the creature break them. in like wise as he purchaseth that the creature fall in the seven deadly sins toforesaid. or in some of the branches of them. The x crowns of the said be'st sygnefyen the victories that the devil hath upon the sinners. by cause that he hath made them for to break the ten commandments of the law of our lord.   

Hereafter followeth the division of the seven deadly sins ca xiii  
THe first heed of the be'st is pride/ The second Envy. The iij ire or wrath. The iiij sloth. The v avarice/ The uj gluttony/ The seven lechery/ Out of these seven sins deadly descenden all manner of sins & therefore be they called chief of vices. for they been chief of all vices and of all sins be they deadly or venial. everich of these seven deadly sins is departed in many parties. & first we shall speak of the sin of pride. This was the first sin & the beginning of all evil when the angel lucifer for his great beauty and his great understanding he would have been above all other angels & would compare to god that so good & fair had made him. & by cause he took such pride in him he fell fro heaven in to hell and became a devil. And all his company with him/ Alle proud men resemble this lucyfer/ which will be above the other/ and be more praised. more allowed & more enhanced than the other·s which been better & of more value than they be/ This sin of pride is over perilous. for it blindeth man & woman/ so that they know not ne see not the peril wherein they be by sin/ This is the right strong win of the devil. and the most especial of which he enyureth or maketh drunk the great lords & ladyes·s the burgesses. the rich/ the noble and valiant persons. and generally all manner of people. But in especial the great lords & ladies in such manner that they know not themself/ ne see not their defaults/ ne their follies. ne their sins. This is the most perilous malady & sickness of all the other/ Certainly he is in great peril to whom all treacle turneth to venom. like as doctrine and chastising doth to the proud. For the more men chastise and blame them of their defaults. so moche more been they angry & defend them. Pride is the first daughter of the devil. and she that hath most greatest part in his heritage/ Pride warreth against god & his goodness & all graces/ and again all the good works. that been in the man. for pride maketh of alms sin/ & of virtue vice. & thus is pride a thief to god/ & with the goods that one ought get heaven. he maketh him win hell. This sin is the first. For it assaulteth the knights of our lord. & that last leaveth them. For when the knights of god have overcomen & vanquished all other vices and sins/ then assault them most strongly the sin of pride and of vain glory.   

¶ The branches of the sin of pride. been these capo. xiv  
THe sin of pride divideth him & departeth in so many parties that uneath they may be numbered. But there been in this sin seven pryncypal parties/ which been as seven branches that issue and grow of an evil rote. of which the first branch of pride is disloyalty or untruth. The second despite/ The third is surquidry which some call presumption. The fourth folehaste. which is called ambition/ The fifth vain glory/ The uj hypocrisy. The seven evil and foul shame of well doing. To these seven parties & branches appertain all the sins that grow of pride. But everich of these seven branches have many small bows.   

¶ The first branch is disloyalty or untruth capo. xv  
THe first branch of pride is disloyalty. which divideth him in to three branches/ The first is evil. The second is worse. The third is werste. That one is vylaynnous/ That other is wood/ The third is renyeng. Vylaynnous generally is in all sins. for no sin is without villainy/ But the villainy of which we speak here specially that groweth of pride is a party of disloyalty. which is called of clerks ingratituding that is unkindness. That is to say forgetting of god & of his yefts/ that men thank not our lord ne give him laud and praising thereof. But he forgetteth & rendereth evil for good and villainy for courtesy/ This villainy doth every creature to god/ when he forgetteth his goodness. grace & yefts/ and yieldeth not to him therefore praisings & thanks like as he ought to do. But oft-times fighteth in evil custom and usage against the will of god. This is much great villainy when a person receiveth great bounty and goodness/ and daygneth not one's to say gramercy. yet is the villainy greater when one seeth. and when he forgetteth. But that sloth is over great when a person receiveth all way the bounties and rendereth alway evil for good/ who then bethought him well and took heed oft of the bounties and goods that god hath given and done to him and doth continually fro day to day. for he hath no goods. but god hath given them to him/ Ne goods of nature. as beauty/ health. strength of body/ clear understanding and natural wit as of the party of the soul. Ne goods of fortune. like as richesses. honours. and hawtesses. Ne goods of grace. like as been virtues/ grace. & good works/ well ought such a person to praise & thank god/ & honour doubt and love him with all his goods/ for one bounty requireth & asketh another.   

¶ Of the second bough of the first branch capo. xuj  
THe second bough of dysloyaulte that groweth of pride is woodness. That man is holden for wood that is out of his wit. in whom reason is gone and departed. Thenne is he a right great fool & well may be said out of his wit and wood that in good earnest wasteth destroyeth. and setteth in evil usage the goods that been not his. but been the goods of his lord of which he must straightly count and give a rekenyng· th●● is to weet the time that he hath lost. and how he hath employed his tyme. and of the temporal goods how he hath used them. the which he hath had in his keeping/ and hath despended them in follies. in outrages. & in evil usages tofore the eyen of his lord that is god/ Ne hath not purveyed him to render his account. & knoweth well that he must reckon and wot not when. ne the day. ne the hour. Such folly is called forsenerye or woodness. Of this vice and of this sin been the great proud men that use right evil the goods that god hath lent them.   

¶ Of the third bowh of dysloyaulte capitulo xvij  
THe third bowhe of dysloyaulte that cometh of pride is renyeng he is well renayed that the land which he holdeth of his lord putteth in the hand of his enemy. and doth to him homage. This sin do all they that sin mortally or deadly For in as much as in them is they do homage to the devil/ And become servants and caitiffs of the enemy. and render to him all that they holden of god. both body and soul And all other things that they have they put in the service of the devil. And how be it that such folk say & call them christian. they renye god by work/ and show that they been not. But in three manners a man is called renegade or renayed/ and falls christian/ Or for by cause that he believeth not that he ought like as doth the bougre or the heretic. and the apostata that renyeth his faith. Or by cause that they break the faith that they believe/ like as done they that been perjured. & be lie their faith/ Or by cause they believe more than they ought to do/ like as done diviners/ Sorciers & the charmerers which use and work by thou'rt of the devil. and all they that in such evil works believe and set their hope sin deadly. For all these things been against the faith/ and therefore holy church for bedeth and deffendeth them. These been the manners of desloyaulte which is the first branch of pride/   

¶ The second branch of pride capitulo xviij  
THe second branch of Pride is despite. which is a moche great sin/ & how well that deadly sin be not without despite of god. Yet alway after that we here speak/ in this despite specially may one sin in three manners Or by cause that a person praiseth not rightfully another in his heart like as he ought to do/ Or by cause he beareth not reverence ne honour there as he ought to do. Or by cause he obeyeth not a right them to whom he ought to obey. ¶ Now think right well diligently in thine heart how oft-times thou hast mesprysed herein that which thou hast in thine heart. thine own self & other falsely praised. And the better despreysed and despyted and the wrose praised. and think how oft thou hast despised in thine heart them/ that been of more value than thou art/ And how thou hast despised them for some foreign grace that god hath given to thee/ Or for noblesse. or for beauty/ or for prowess. or for strength of body. or for lightness/ Or for what somever other good that it be/ by which thou hast▪ praised more thyself than thou oughtest to do/ & the other thou hast lass praised than thou oughtest. After think how many times thou hast borne little honour & reverence to them that thou oughtest to do. first to god & to his sweet mother & to all the angels and saints of heaven. For there is none but thou hast trespassed to by despite or by irreverence In that thou hast oft times evil kept the feasts & holy days. After think how many times thou hast served evil our lord Ihesu christ. Or in that/ that thou hast not gladly heard his service. ne said his hours ne herd his sermons. And when thou weenest to here the mess in the church or the sermons. thou janglest & bourdest tofore god/ & lettest other to do well. after think how thou hast many times done little honour to the body of Ihesu christ when thou seest him. or when thou receivest him. In this that thou art not worthily appareled ne made ready by confession and by repentance. Or by adventure that wrose is thou hast received him in deadly sin thyself witting. The which thing is as great despite unto god as to crucify him. After think how unto thy sweet fellow/ & to thy good keeper thine angel which is alway with thee/ & alway keepeth thee/ how many vylanyes thou hast done to him/ in so much as thou hast commised sin tofore him. after think how oft-times thou hast be inobedient to thy father and to thy mother and to them to whom thou oughtest obey and bear honour. If thou wilt in this manner record thy life thou shalt see that thou hast ofter sinned in this manner of pride which is called despite/ than thou canst recount or tell/   

Of the iij branch of pride. which is arrogance capo. nineteen  
THe third branch of pride is arrogance which is called surquidry or presumption. that is to weet when a man weeneth more of himself than he ought/ That is to say that he weeneth to be of more valour than he is worth. or to know more. or to mow more than other. This sin is the fortress of the devil. For he keepeth and nourisheth all the great sins. This sin showeth him in many manners by work and by word. But namely he showeth him in uj manners. That is to wite in singularity/ For the proud surquidrous that weeneth to be more of value and of power. and to know more than the other. daygneth not to do as tother do which been of more value than he is. Also he will be singular in his works. This is the first sin for which surquidry showeth him in work or by deed. The second folly is enterprise of great dispenses of his owen or of other for to be praised & renowned. And that he be holden the more large and the more courteous/ The third evil that groweth of surquidry is foolish emprise of lewd strife. For thus saith Solomon. among the proud men been alway strives and pleas. The iiij bough of this branch by which the proud man showeth the pride of his heart is avaunting/ which is a moche foul sin to god and to the world. he that avanteth him is like unto the cuckoo that can sing no thing but of himself/ this sin is foul in him. that by his own mouth avaunteth him/ of his wit or of his parage. or of his works or of his prowessies. But this sin doubleth in them that follow and flatter these vauntours and losengers/ and suffer them for to praise them and for to say of them that they durst not say and for to lie/ and for to cry their oublyes The fifth tack of this branch is derision. For that is the custom of the proud surquydrous/ for it sufficeth not enough to despise the other in his heart/ that hath not the grace that he weeneth to have/ but he maketh his mockeries. and derisions And yet that wrose is he scorneth & mocketh the good wise men/ and them that he seeth be good and honest. which is a moche great sin & perilous. For by their evil tongues they let moche people to do weal. The uj bough of this branch is rebellion/ That is when a man is rebel to all them that would him good. For if one reprove the proud surquydrous he deffendeth him. if one chastise him anon he is angry. if one council him he believeth it not but his own wit. This is a perilous malady that may not suffer that he be touched. and to whom every medicine turneth to venom/ Hit is an evil thing to murmur. but moche wrose is rebellion. rebellion is a vice of the heart which is hard & froward and divers. that will alway that his will be done and his sentence holden/ & will that all other bow and incline to him/ and he shall not bow ne humble himself to no person This is the hard heart of the word of solomon which may not fail to come to an evil end. and like as murmur is against god & against man. right so is such an heart that is rebel against god &· against the men/ This sin & this vice which is called rebellion departeth and divideth him in to four branches. Such an heart is repugnant and rebel to believe council & to suffer chastising/ & to receive doctrine if any of their friends would council and show their profit or their defaults. he deygneth not to take heed thereto ne to here it/ But by cause that they have spoken he will the more gladly do all the contrary. And on the other party they be moche rebel to the councils of our lord/ as to the council of the holy gospels of the other holy scriptures. and of sermons/ To which they be bounden to do and to accomplish the will of god for to have glory perdurable/ And the devil layeth tofore them either Impotence. or youth or age. or other evil reasons/ so that at the last they may no thing do. After when men reprove and chastise them/ they defend them as a boor/ so that they will not know their follies. and so much more as they excuse them. so moche more is their sin. Also it is when god smiteth chastiseth or correcteth 'em to the end they should know their sins and their defaults. and that to the end they repent and amend them. They con him no thank but despise him saying. O what have I trespassed. what will god do with me. and thus they murmur against god. Thus done & say the fools/ For that which should be treacle & purgation of the soul/ it turneth to 'em venom. and the medicine turneth to the death/ After they be of so divers wits that they know no good doctrine/ But alway defend their sentence what somever it be/ & in that wise they fall oft in error and in false opinions/ in heresies and in myscreaunce/ blasphemy is also as saith saint Austyn when one believeth that which he ought not to believe. But especially we call blasphemy when one myssayeth of god or of his saints/ or of his creatures or of his sacraments that be made in holy church. this sin blasphemy is done in many manners as in the saying in his mind or thought. as done the heretics/ or when it is said by covetise of winning. As done the enchauntours or the sorceriers. Or when it is said by despite as done these great swearers. that sweren so villainously by god. by his blessed mother and by all his saints. which is a moche horrible thing to here and to herkene. Such folk been like an hound enraged and wood that bite and know nothing their master ne lord. This sin is so great that god punisheth it sometime openly like as we have said tofore. when we speak of the evil and wicked people/ ¶ Of this sin saith god in the gospel. that it shall never be pardoned ne forgiven in this world ne in that other. That is to say uneath he shall be forgiven. by cause that uneath he repenteth him. or it may be peradventure that he shall never repent him   

¶ Of the iiij branch which is ambition capitulo xx  
THe fourth branch of pride is ambition/ That is an evil desire to amount and rise high. This sin is the pan of hell in which the devil fryeth his frytours. this branch stratcheth him in many manners on the right side & on the lift side. For they that desire to wax high and rich will please some. and thereof grown many sins. like as it were on the right side/ That is to weet losangerye. flattery seduction. adulation. foolily giving. and foolily despending. by cause they should been holden large and courteous/ unto other they will noye and grieve/ and thereof comen and sourde the sins on the lift side/ As for to missay of him whom he will grieve for tenhance himself. and give to that other blame. And that were is. that he desireth the death of him. that holdeth that thing for which he intendeth and desireth. and of this branch grown strives/ Trayson/ evil council. and conspyrations.   

¶ The fifth branch is vain glory capitulo xxj  
THe fifth branch of pride is vainglory. This is foolish pleasure of vain praising. That is when any feeleth in his heart a rejoicing of that/ that is or weeneth to be praised of some thing that is in him or weeneth to have/ And would be praised of that. of which he ought to praise god/ And by that vain glory taketh away fro god that which is his. For of all manner goods what somever they be. he ought to have the honour and the glory And to us the profit. vainglory is the great wind that beateth down the great towers and the great steeples. The great castles & the great forteresses/ & driveth down to th'earth the great forests/ & maketh the great montaygnes to quake & shake. These been the high men & the most valyauntes/ the great princes and the great lords. This is the penny of the devil by which he buyeth all the fair wares in the fair of this world. These been the good werkes·s and by cause that there been iij manner of goods that the man hath of god. and that the devil will buy them with his penny. Therefore this branch departeth him in three bows out of which sourde so many sins that no clerk may number them. These iij manner of goods that the man hath of god been the goods of nature. the goods of fortune and the goods of grace. The goods of nature been the goods that a person hath by nature. as toward the body/ or toward the soul/ The goods of the party of the body been. health beauty strength prowess good facond/ good wys & lightness of body. The goods of the party of the soul been clear understanding. clear wit to understand and retain. subtle engine for to find good memory and mind. and the virtues natural by which a man is more naturally courteous than another or more large or more debonair. or more attempered. or more gracious. or to be well ordeyned· Of all these yefts ought every man to praise and thank god/ serve & honour him/ For fro god comen all these goods that we may have but the proud man selleth them to the devil for the false money of vain glory/ And fighteth oft again god with all the goods that he hath lent to him. which been here above declared/ ¶ How many persons have accustomed to sin oft by vain glory in divers manners. every man may judge in himself. In the goods of fortune been highness/ honour's richesses/ delyces and prosperities. which been called in many manners. For when dame fortune hath turned her wheel And hath raised a man/ & hath set him in the most highest degree of her wheel as a wind mylle doth. & unto the most highest mount & come all the xii winds and blow marvelously with the wind of vainglory. For when he is so high raised in prosperity/ he thinketh in his heart on his great dignity/ After in his prosperity. after in his richesse/ After on the great company that followeth him. after on the fair main that serveth him. After in his fair manoyrs. After on his fair horse. after on the plenty of his fair robes after on thapparel of his lodging in vessel & in beddies/ and in other manner of harness that is fair and noble. after on the great presents and on the great feasts that been made to him overall where he goth. after on his great renomee & his great loose & praising which fleeth all about/ wrerin he joyeth & glorefyeth the very caitiff in his heart that he wot not where he is. These been the xii winds of vainglory. That is to say manners of temptations of vainglory/ which they have that been in this high estate/ or in the world or in religion/ or clerk or lay man/ The goods of grace been virtues & good works/ Against these goods bloweth sometime the wind of vainglory & oft time throweth down the most greatest trees & most high/ These been the most wise men. and it is to weet that in good virtues & good works the devil tempteth by the sin of vainglory in iij manners. That one is in the heart within forth when a person enjoyeth him of the good that he hath done privily. as of prayers & orisons or of prive good works/ & weeneth that he be better with god than he is. That other is when he suffereth a foolish gladness come in to his heart of that he heareth or seeth his good fame or renomee. and that he is reputed and holden for a good & noble wise man/ The third is when he desireth and secheth and purchaseth praising loose & good fame. & in that entencion he doth his good deeds & works no thing for god properly but for the world   

¶ The uj branch of pride is hypocrisy capitulo xxij  
THe uj branch of the sin of pride is hypocrisy. this is a sin that showeth good deeds withinforth which been not withinforth. thenne they been hypocrites which countrefayte the wise man withoutfort.)/ and they be nothing so withinforth. For they do more in the intention to have the name of a good man than the truth and the holiness. And this is departed in to three parties/ For there is one hypocrisy foolish. one foul. and one subtle. They be foul hypocrites that done the ordures and filths of sin secretly in hid places. and countrefete the good men tofore the people. Our lord calleth them in the gospel sepulchres painted & guilt They been foolish hypocrites that keep them clean enough as toward their body. & do much great penance & good works principally for the praising of the world. by cause they would be reputed and holden for good and holy/ such people been well foolish. For of good metal they make false money. They been subtle hypocrites that will mount in high estate. & taken away and steel the dignities and offices. They do all that a good man ought to do so subtilely. that no man may know it unto the time that it be achieved and gotten. and all ready mounted and raised in to high estate and dignities. & thenne they show their vyees their fayntyses & the ypocresyes that were in them within their heart. That is to weet pride avarice & malice & other evil works by which may be clearly known their wickedness and their hypocrisy. And that the tree was never good. and that all the work and deed of such a person was faintise & hypocrisy of that he had showed tofore.   

¶ The seventh branch of pride is fool dread capo. twenty-three  
THe seventh branch of pride is fool dread & fool shame that is when one leaveth to do well for the world. to th'end that he be not reputed and holden for an hypocrite and a papelart. & feareth and doubteth more the world than god. This shame cometh of evil pleasance/ when one will please the wicked and evil. And therefore is she daughter of pride. And the seventh branch pryncypal maketh a person oft-times to leave to do well. for to please wickedly the world.   

¶ The ij heed of the be'st of hell is envy capitulo xxiv  
THe second heed of the be'st of hell is envy. This is the serpent that envenometh all/ Envy is mother of the death And by the envy of the devil came the death to the world. ¶ This is the sin that most right maketh a man to resemble unto the devil his father/ For the devil hateth nothing more than the weal of another. And loveth no thing but the harm of another/ And by this sin the envious man may not see the weal of another. no more than the owl may see the clearness of the son. ¶ This sin is departed in to three branches principal/ For this sin poysenneth first the heart of th'envious person. and after the mouth/ And after that the works. The heart of the envious is so poisoned and overturned that it may not see the good of another/ but that it grieve his heart withinforth. and judgeth evil that which he seeth. or that he heareth. he taketh and deemeth alway the worst. And in all this he doth his owen harm. ¶ The heart of an envious person hath so many venomous thoughts and falls demynges & judgements that they may not be numbered. After this when the envious person doth or heareth any evil of any other what somever he be. is it of harm of his body/ as evil of his death or of his sickness or of evil fortune. as of poverty or evil spiritual like as when he heareth that some which have been holden for good men been blamed and defamed of some vices and defaults. Of these things enjoyeth the enuyvos person in his heart. After when th'envious person heareth and seeth the weal of another. Then cometh to him a sorrow and an heaviness to his heart that he may not be eased ne make good cheer ne fair semblant. Now mayst thou see that the venomous heart of th'envious person sinneth generally. In malice in gladness & joy of the harm of other/ and in sorrow of the weal of another. Thus sinneth the envious by his mouth/ For needs must such wine come out of the tap as is within the vessel. And by cause that the heart is all full of venom. it behooveth that such issue out of the mouth. then by the mouth of th'envious person issue three manners of venomous words/ of whom david speak in his psalter/ that the mouth of th'envious person is full of maledyctyon/ For of the good & we'll of another he myssayeth. appayreth and lasseth as much as he may. Of hurting/ For all the harm and defaults of another he secheth & searcheth. and showeth forth to his power/ Of Trayson/ For all that he seeth or heareth he perverteth to his power. and turneth it to evil and judgeth it falsely. ¶ After the envious person hath three manners of venom in work. like as he hath in his mouth and in his heart. For the nature of the envious is to quench and to destroy to his power. all goodnesses. be they little/ be they great/ or middle or perfect. ¶ Then he is of the nature of a basylyke that may suffer no verdure nigh unto him. neither herb ne bush ne tree/ ¶ Then after the gospel the good or weal hath in himself three estates/ For it is first as in the herb after in the ere/ and after it is full of grain. then all thus there be some that have good beginning to come well forth/ and to profit well. & been like as the herb. Them the envious thinketh to destroy if he may. tother been also like theeries of corn that flower well and profit well to god and to the world/ And them the fiend crieth to destroy and to shame to his power. The other been perfit in great estate. & do much good to god and to the world. For to beat down their good loos & renomee and for to minish their good deeds. th'envious dresseth all his engines. For as much greater as the goodness is/ So much more sorrow he hath. This sin is so perilous that unneath may one that useth it come a right to very repentance. For this sin is contrary to the holy ghost. which is fountain of all goodnesses. And god saith in the gospel who that sinneth against the holy ghost he shall never have for yevenes ne mercy in this world ne in that other. ¶ For he sinneth of his proper malice. And it ought holy to be understand that there is no sin how great it be. but that god forgiveth and pardoneth in this world if a person repenteth with good heart. But uneath it happeth that any repent of this sin. For such one warreth with his power the grace of the holy ghost/ in that. that he warreth the spiritual good of another. ¶ In like wise as the jews warred against our lord Ihesu christ for the good that he did. ¶ And ye ought to know that there be uj sins specially against the holy ghost. That is to weet presumption which enlargeth overmuch to sin. and praiseth little the justice of our lord. and overmuch to trust in his mercy. And therefore moche people sin in hope. ¶ The second sin against the holy ghost is in despair/ which bynymmeth and taketh away from god his mercy. Like as presumption taketh from him his justice. The third is obstination. This is hardness of heart/ ¶ when one is so enharded in his sin and in his malice. that he may not be humbled ne meeked ne bow and will not repent him ne amend/ The fourth sin against the holy ghost is despite of penance. That is when a man purposeth in his heart. that he shall never repent him of his sin. The fifth is to war against the grace of the holy ghost in another. The uj is to war against truth in earnest wittingly. and in especial the truth of the christian faith. All these sins been against the bounty and goodness of the holy ghost/ and they been so great that uneath they come to very repentance. And therefore been they uneath forgiven and pardoned.   

¶ The iij heed of the be'st of hell is Ire or wrath capo. xxv  
THe third heed of the be'st is Ire. But thou owest to know that there is an ire which is virtuous/ that the good men have against this sin. which getten the virtues against the vices/ There is another Ire which is a moche great vice/ that is felony of heart. out of whom yssuen many branches. And in especial four wars that the felons have/   

¶ Of the first war of the sin of ire/ which is such xxuj  
THe first war of the sin of ire/ is to himself. for when Ire surmounteth the man/ she tormenteth the soul & the body so much that the man may not sleep ne rest/ Sometime ire taketh away the eting & drinking. and maketh one to fall in a fever or in so great heaviness or malancolye. or despair that he taketh the death. This is a fire that wasteth all the goods of the house ¶ The second war that the fellow hath that is to god. For ire and felony surmount and fire sometime all the people. by adversity temporal. or by malady and sickness. or by death of friends. Or by any manner of meschaunce that his will is not done. that he grudgeth and murmureth against god our lord & saith maugre/ and in despite of god and of all his Saints. And sweareth and blasphemeth against god & his blessed saints/ The third war of Ire that the fellow hath/ that is unto them that been under him. that is to his wife & to his main & breaketh pots & cups like as he were out of his wit/ and so is he. The fourth war is withinforth to his neighbours and bydwellers about him/ & of this branch grow uj bows/ For when Ire riseth between two men. there is thenne strife. discord. words. villainies. wrongs/ And after rancour which dwelleth in the heart/ after cometh hate/ meddling and battle. after desire for t'avenge him/ after otherwhile homicide and manslaughter. After cometh oft mortal war among the friends. out of which yssuen oft evils in divers manners/ and many that may not be amended For when there is war between two high great men it happeth oft that many men be slain/ which never had blamed ne ●●espaced. monasteries and churches broken up. and sometime brent. towns destroyed and brent. abbeys and great priories destroyed/ men women and children disherited and put to poverte· robberies. women married. & maidens defouled and corrupt/ and over many other evils that been do for that cause. And all this be they bounden to render & to make amends. all they by whom so many myschyefs & harms have be done. And all they that have been in their help in such wicked & evil works/ and therefore be they in great peril of damnation. & far fro their salvation/ For they may not amend ne render the damages that they have done. and they behove to restore or to be forlese/   

¶ Of the sin of sloth which is said accidie capo. xxvij  
THe fourth heed of the be'st of hell is sloth. which is called of clerks accidye/ This sin is grievous to do well/ This sin is an over evil rote/ and casteth out many evil branches/ For this sin causeth a man to come unto evil amendment/ and more evil beginning. and over evil ending/ The slow person hath evil beginning by uj manners of sins. The first vice is faintness. that is when a man loveth little and faintly our lord. whom he oweth to love ardantly/ and this happeth when he is flaw. latchous and slowful to do well. The second vice of sloth is tenderness. that is the bed wherein the devil resteth him and saith to the man or woman. Thou hast be ever tenderly nourished thou art of over feeble complexion/ Thou mayst not do great penances/ thou art over tender. thou shouldest anon be d●ed. & for this the caitiff suffereth to be cherished/ and to do all the eases and the delight of his body. The third vice is idleness. This is a sin of whom cometh many evils as the holy scripture saith. For when the devil findeth a man idle he putteth him anon in his works. that is. he maketh him first to think evil. to desire villainies rybaudryes. lecheries to lose his tyme. and to leave to do moche good that he might do by which he might get heaven. The fourth vice of sloth is heaviness. when a man is so heavy. that he secheth nothing ne loveth so much as to lie down rest and sleep. Sometime how well he be slowe· they been wakre and quick enough to the needs of the world/ But they be all sleepy to the needs and werkys of god. and for to do the works that should be to their salvation. & these manner men had liefer lose three masses than a sweet or a good sleep. The fifth vice of sloth is shrewdness or cursedness that is when a man lieth in sin and feeleth the temptations of the devil & of his flesh that assaylle him. And for very shrewdness he will not life up his heed ne his heart to god by contrition/ Ne cry to god devoutly by confession/ Ne stretch up his hands to god by satisfaction To such sloth resembleth the wicked man that had lyever rote in foul stinking prison/ than to take un him the labour to go up the steyer. or the degrees for tescape & go his way   

¶ Of pusyllanymyte. of delay. & weariness capitulo xxviij  
THe uj vice of sloth is pucyllanymyte/ In this vice be they that have fere and dread of nought/ & dare not begin to do well/ for they have dread that god shall fail them This is the fere & dread that some people have of their dream They resemble him that dare not enter in to the path or way for fere of the snaylle that showeth his horns/ And resemble also the child that dare not go in the way for gagling & syt●yng of the ghees/ these been the uj vices that take away fro a man good beginning. And for uj other vices the slow person may not have good amendment. These been the uj tatches or conditions of evil servants that so do that no good wise man ought to receive in to his service. that is to weet when he is delaying. negligent/ forgeteful. slow latchous and failing to do well/   

¶ Of delaying to do well capitulo xxix  
THe first vice is delaying. For when god putteth in the heart of a man good will to do well. Then cometh the devil that saith to hym· Thou shalt recover well enough. thou art young & strong thou shalt live long enough By this manner the devil destroubleth a man to do well.   

¶ Of the vice and sin of negligence capo. thirty  
AFter delayeng cometh negligence/ For who so maketh delaying it is no wonder though he do a thing negligently/ This is a vice of which all the world is entatched if it be well taken heed of. For there be not many that be diligent to do that they ought to do anent god and their neighbour/   

¶ Of the vice of forgetting capo. xxxj  
AFter negligence cometh oublyence or forgetting. for who is not retching and negligent he forgetteth oft. by these two sins of negligence & forgetting happeth oft that some person can not well confess ne shrive himself. For when a man is not remembering ne not retching and negligent to confess him. He forgetteth his sins whereof is great peril For no person may have pardon without very confession And he may not have very confession that hath not repentance in his hole heart of all his sins. knowledge of his mouth. and obedience in works/ This amends and this satisfaction ought every man to do. Ne there is none how good and wise he be. if he seeth and considereth well his defaults but that he findeth enough to say all way in his confession. But negligence and forgetting blindeth the people/ that they see no thing in the book of their confession and of their conscience./ After cometh fere or dread which cometh of default of heart. and of evil custom that bindeth so a man that uneath he putteth himself to do well. and sometime this cometh by default of discretion/ and of foolish fervour by which a man taketh on him and tormenteth so his body by fasting. by waking. by penaunces·s and by other works that he falleth in to languor and in such malady and sickness. that he may not labour in the service of god/ & of this he falleth in such fere. that he hath no savour of devotion to do well.   

¶ Of the vice of latchydnes capitulo xxxij  
AFter cometh latchednes that maketh a man latchous. and appayreth fro day to day so moche that he is all recreant and defaylling. and this is the uj vice of which the evil servant is entatched when he faileth tofore that he come to the end of his term/ and it is said comynlye. who that serveth/ & serveth not to th'end loseth his reward.   

¶ Of the evil points of accidy & of sloth capo. xxxiij  
YEt there been uj evil points in the sin of accidie and of slouthe· that bringeth a man to his end. The first is inobedience. when a man will not do that which is charged him in penance/ Or if he be commanded sometime to do a thing that him seemeth hard. he escuseth him that he may not do it. Or if he receiveth or accepteth it. be doth little or nought. The second point is Impacyence/ For in like wise as he may no thing do by inobedience. Right so may he no thing suffer by impatience. Right so that no man dare speak to him of his profit/ The third point is murmur for when he is spoken to of his profit he anon wexyth angry & murmureth & him seemeth that he is despised/ And then he falleth in to heaviness/ that all that ever is said to him. and all that is done to him. and all that he seeth all grieveth him. and thus he falleth in languor & it annoyeth him to live. so that himself desireth the death ¶ After all these sorrowful points of sloth giveth the devil the mortal stroke & putteth him in despair/ by which he himself purchaseth his death and sleeth himself/ Or else he playeth with himself like as all despaired. that he abandonneth or giveth himself to all wickedness. And feareth not ne dreadeth not to do any manner sin/   

¶ Of the sin of avarice or covetise capitulo xxxiiij  
THe fifth heed of the be'st toforesaid is avarice which otherwise is called covetise. which is rote of all evils like as saint paul saith. This is the mistress which hath so great a fool that all gone thither for to study. like as saith the holy scripture/ For all manner of people study in avarice/ Prelate. Clerk. Say man and religious/ Avarice is a love of disordinate havoyr and richesse/ This dysordynaunce showeth himself in iij manners generally. In getting ardantly In retaining straynably. & in despending scarcely. These been the three branches principal that grow out of this rote. But especially and properly yssuen out of this rote of avarice many bows which been moche great deadly sin. The first is vsure/ The second theft/ The third ravin. The iiij challenge. The fifth sacrilege/ The uj Symonye· The seven malygnytees. The viii merchandise. The ix in wicked crafts. The x in evil and wicked plays/ and everich of these bows departeth him in to many manners.   

¶ Of divers manners & spices of vsure capo. xxxv  
THe first bough of vsure departeth him in to seven twigs/ For there is one manner of usurers leaning openly which lean their money for other money/ And above the cattle they take and leveye their gain. or in money. or in horse. or in wheat or in win or in fruit of th'earth. which they take in gain without to reckon the fruits in payment. And yet that wrose is. they will reckon two times in the year or thrice for to areyse their usures. and will yet have bountres or rewards above for every term/ and thus be they helped above that they lean principally/ such people been usurers couched and villainous. But there been other manner usurers. leaning and courteous which lean their money without making of any covenant/ Nevertheless they intend to have profit and rewards therefore/ in money or in catayl. or in gold or in silver. or in yefts or in presents. or in robes or in tons of win or in fat swyn or in services/ Or in labour of horses or of oxen or asses or of carts or veins/ Or of prebends for their children. or in other things. and in all these and such things is vsure/ when it is lent for occasion to have some profit. This is the first manner of vsure. that leaneth his good wickedly and shrewdly/   

¶ The second capo. xxxuj  
THe second manner of vsure is in them that lent not the money in their own person/ But that which their faders or their moders. their wives or their husbands/ or their predecessors have gotten by vsure they retain it. And will not render ne yield it again. The third manner of vsure is in them that deygne not ne will not leanly by their own hand. but they make their servants and other people to lean for them their money. though been the master usurers/ ¶ Of these sins be not quite the great and high lords that keep and sustain the jews and lombards of pyemount and other places/ which destroy the country. and they take the rewards & great yefts & sometime the raunsons or redemptions. which been of the catayl and chevessaunce of the pour people. ¶ The fourth manner is in them that leanly other men's money. or that borrow it with little cost. Such people been disciples of usurers which learn this foul and wicked stinking craft. ¶ The fifth manner is in merchandise. when one sellyth any manner thing what somener it be for more than it is worth for the abiding of the term than he would do for ready money. & that more is the untrue cellar and wicked when he seeth the people more at great mischief. then he shall sell his ware the more derrer. ye twice or thrice more than it is worth. Such manner people do over moche harm. For/ for their long term they destroy & appourysshe the knights and high men that follow thassemblies. the wars and the tournoyes that they deliver to them their lands and their heritages in gage & wed. & so lying in gage they die & never quit ne paid. The other sin in buying the things as corn win or other things lass the half than it is worth for the money that they pay tofore hand. & after they sell the same three or four times more dear than the thing was sold and delivered to them fore/ Other merchants buy the things when they be at no pries and good cheap. as wheat in harvest. win in the vynyerde or other merchandise/ for to sell again in the time when they shall be more dear/ The other by● their wheat in the stalkies & ears and the win in the flowering when they show fair forth/ by such covenant that they have their achate safe and their measure. The uj manner is of them that deliver their money to merchants in such wise that they shall be fellows and part in the gayne· and no thing in the loss. Or that deliver their beasts to halnes. so that they be as iron. That is to say that if they die or perish he that taketh them to halnes shall set and put other beasts in their place. of so moche and as great of valour & pries as were they that been deed or perished at his proper charge and dispense. The seven manner is of them that put & set their next neighbours in their work and labour. by cause that they have lent them gold or silver or corne· or hath done to them any courtesy or friendship. and when they see them pour & needy. thenne make they with them bargayns for their avail. and for the money that they deliver to the pour man/ or for a little corn that they sell to him well dear & for more than it is worth in the market. He will have of him six pennyworth work or labour for two pens/ These been the bows that grow out of the evil branch of usure·   

¶ Of theft capitulo xxxvij  
THe second branch of avarice is theft/ this is to take or retain other men's thing wrongfully without knowledge or against the will of him that oweth it. And this sin may be done in four manners after four manners of thiefs. For there been some thiefs openly Some covertly Some privily and some telawly/ The common & open tbevys been they that steel in such wise that there is justice done on them when they been taken. and of them been divers manners. as well on the see as on land. The convert thiefs been they that take away secretly & convertly great things or small things/ by their barate. treason or by subtle wit & engine. The privy thieves been they that take away no thing from strangers. but of their neighbours and known/ and of them been both great and small as the untrue receyvour/ Sherevys. provosts/ escheators. Bayllyes/ sergeants. and other such as taken the amends. and restrain the rents to their lords. and account moche in costs and despences and lass in receipts and rents/ Thus done the great officers which been in the houses of the great lords & rich men that maken great costs and dispenses. & give largely the goods of their lords & masters without their knowing and against their will/ In this sin sinneth the wife which causeth by her sin that the child which she knoweth well that she hath had of another man than of her husband enheryteth and hath theritage where he hath no right thereto. ¶ In this sin also sinneth the wife that taketh away the goods of her husband. for to dispend and put it to evil usage/ ¶ That other thief is the little thief that taketh away out of the house the breed or wine and other things. or fro their neighbours their capons or hennys/ or the fruit out of their gardyns or other things. Such been they that retain the things that they have founden & known well to whom they belong. and therefore they should not retain them/ But they ought to do by the council of holy church. or by the council of their confessor. The thiefs that been fellows been they that parten their theft. or by composition or by yeft/ or by achate or by other manner. ¶ Also they that consent to the theft. or counseleth or that commandeth it to be doou/ Also they that counceylle the thiefs or defend them or sustain them in their malice/ or receive them in to their house or in to their land. or that gather together the theft. Also the wicked justices that suffer them for yefts/ or by prayers or by ovy other evil reasons and will not ne dare not do justice/   

¶ The third branch of the sin of Avarice is ravin as followeth capo. xxxviij  
THe third branch of avarice is ravin. which hath many bows/ The first is an evil executor of testaments. Such people rob them that been deed. which is over great an untruth ¶ The second is in wicked and evil lords. be they knights or other lords or burgesses which eat & flee the pour people by tayllees/ by aids impositions amends or by other manner/ which seek and purchase that which may grieve their subjects. and accomplish their evil will/ and they ought to keep & defend they In this sin been the great princes the great barons/ which by their might taken away fro the power & other that they may subdue their castles their rents and their baronnyes/ And also other rich men that take away by strength fro their proper neighbours lands vines and other things/ And taken on all sides so that no thing may escape them ¶ The third been robbeurs of evil hostries or Inns which rob the pylgrymmes and the merchants. and other that pass and walk by the country.  
¶ The fourth is in them that will not pay that they own And that retain wrongfully & without cause the hire or wages of their servants or of them that do their work/ ¶ The fifth is in these great prelate's that pylle their subjects. and that ransom them by over great procuracions·s or by other exactions and extortions that they do in many manners. ¶ These been the wolves that destroy the sheep that they should keep ¶ The sixth theft is in bayllyes sheriffs bedellies sergeants and other offycyers. which do the great ravin and extortions upon the power people and buy the great heritage's. & so much there is of other manner of ravin which should be overlong to rehearse here. But the most great part is contained in the things above said.   

¶ Of the sin of challenge capitulo xxxix  
THe fourth of Avarice is challenge. that is to run on another wrongfully/ To this sin appertaineth all barate trycherye and falseness that happeth in pleas. In the clergy hath dame Avarice many scholars. and in especial seven manner of people that estudye therein.   

¶ Of seven manners of the sin of challenge capo. xl  
THe first been the false psedours that make the false partitions and demands. and seek the false judges. and the false witnesses. and the false advocates. and false letters for to trouble other/ and travail the people wrongfully in the spiritual court/ or in the temporal court/ ¶ The second been they that put away and set at nought that is right. And sechen barats and delays for to take away from other their chyvaunce. ¶ The third been the false and untrue witnesses/ For they maken the false and unright marriages/ They taken away the heritages. They do so moche harm and damages that none may amend it/ and all this they do for their great covetise. The fourth been the false advocates that sustain the evil causes all witting. and empesh & let the good people. for the hire and the yefts that they take on both sides/ And they make oft the good causes to be lost. & the quarrels of good men. and maken of right wrong/ and of wrong right by their wickedness and covetise like as they that been masters of the barate & of the trycherye/ The fifth been the false notaries that make false letters and Instruments. and falsen the seals/ and make false lybellies and many other untruths. ¶ The uj theft done the false judges that intend and been more favourable against reason more to one party than to another. for yefts for promesses for propryertees or for love or for hate or for dread or for favour/ if they delay the causes and the quarylles wrongfully and make men to do great costs and dispenses. and taken great yefts and sometime of both parties. & sellen their justice/ or they leave to do justice/ and done to pour people so great damages and hurts that they may not ne can not amend ne repair The seven been the evil accessours which given evil council to judges. and causen that the causes and quarrels be lost by the offices and services that they have. All these persons tofore said been bounden & holden to render & yield again all that which they have thus had & taken evil of other/ & also all the costs & damages that the other have had & suffered for them.   

¶ The v branch of avarice is sacrilege capo. xlj  
THe fifth branch of Avarice is sacrilege/ when one breaketh or hurteth or trayteth vylaynousy the holy and blessed things or the persons of holy church. or else the holy places. which been appropred or longing to the service of god/ and this doth the sin of covetise in many manners first when one treateth villainly the body of our lord/ like as done the heretics. the Sorciers or wytches. and the wicked priests for winning/ in like wise say I of tother sacraments. Also when one breaketh taketh away or treateth villainly the sayntuaries. the crosses/ the chalices. the chrism/ the corporals. the hallowed vestiments and other things mysteries of the church/ Also when one brenneth and destroyeth churches/ or monasteries/ or holy places. or chyrchyerdes▪ or houses of religion/ or when any draw out them that been fled for refuge or succour in to monasteries or chyrchyerdes for their surety or warrant ¶ Also when one maketh medlees or battle in the church so that blood be shed. or when the sin of lechery is done therein/ ¶ Also when hand is laid in wrath and evil on priest or clerk or on any man or woman of religion. Also when one stealeth or beareth away by any reason out of holy place any holy thing blessed and hallowed/ or unhallowed what somever it be. Of this sin be not quite they that the goods of holy church the patrimony of Ihesu christ despenden in evil usage. Ne they that retain it by avarice. when they ought to give it to the pour people in holy church or put it in good usage/ Ne they also that take away or retain with wrong or with force. the things which are longing to the pour in holy church. Or who that payeth them evil. like as the rents. the offerings the dimes/ and the other rights and dutees of holy church. ¶ Of this same sin be not quite they that break the sunday and other feasts commanded. For the holy days have their franchise like as have the holy places. These been the bows that grow out of the branch of sacrilege.   

¶ Of the sin of simony capitulo xlij  
THe uj branch of avarice is simony. simony hath taken the name of an enchanter which was named Simon. which would have bought of saint Peter th'apostle the grace for to do miracles. And therefore he offered to him great havoyr and good/ And therefore been they called Symonyaks all they that will sell or buy any things spiritual which is among all deadly sins one of the greatest and this branch hath many bows.   

¶ Of the first bough of simony capo. xliij  
THe first is in them that sell or buy the things hallowed or blessed or the body of our lord or other sacraments of holy church. ¶ The second is in them that sell the word of god. and preach principally for money. The third is the sin of them. which by yefts or by promesses. or by prayers of friends do so much that some be promoted to dignity of holy church. like as been bishops abbots Deene archdeacon or other which been made by election. The fourth is the sin of them that for yefts or for promesses for prayers or by force of arms/ or for services dishonest give the prebends the cures or other benefices of holy church. The v is the sin of them which by covenant made entry in to religion/ & in them that in such manner receive them. There been many other divers sins in simony. but it appertaineth more to clerks than to lay men. & this book was more made for the lay men than for the clerks which know and have the books. yet nevertheless it is necessary and need to lay men that they keep them fro this sin in iij causes. One is when they will aid & help their kinsmen & their friends to rise unto dignities of holy church/ The other is when they give the prebends that been of their yefte. and the benefices/ ¶ The third is when they set and put their children in to religion/ in these three points if they give or receive yefts or prayers not leeful or evil service. they may soon fall in this sin of simony. For like as saith the law written/ There be three manners of yefts of simony/ yefts of the hand. like as gold or silver or other jewel/ yefts of the mouth as been prayers. yefts of service dishonest. I call yefts dishonest where the sin is done principally for things spiritual.   

¶ Of the sin of malygnyte which cometh of avarice capitulo xliiij  
THe seventh branch of avarice is malygnyte. when a man is so wicked that he feareth not to do a great sin deadly and horrible. or to do great harm to other for little conquest of profit for himself. ¶ This branch hath many bows. The first is when any person for dread of poverty or for covetise of winning he renyeth and forsaketh god or for to deny the christian faith. and becometh heretic or jew or saracen. To this sin appertaineth the sin of them that for money done call the devils & make the enchantments and maken to look in the sword or crystal/ or in the ungle or nail of the fingers/ for to attain and find the theft or other things lost. And of them also that purchase the charms by sorcery or by any other wicked craft what somever it be when persons been in marriage hate each other and may not deal ne have company one with that other by marriage/ Or persons that be not in marriage hate each other by sin foolily ¶ The second is the sin of cursing. or by evil saying by treason or by detraction. when a man for winning or for hire doth thing. for which any person is put unto death. or by sword/ or by venom. or by ovy other manner. ¶ The iij sin is of them that for to win. bren houses or towns castles or churches. or destroy the vines or corns. and do other divers great dommages/ ¶ The iiij is the sin of them that oft purchase the pleas debates and the wars in cities or in castles in chapters. or among other high and great men by cause that they ween to get and win more in war than in the peace/ ¶ The fifth is the sin of bayllyes and such officers that accuse and challenge the power people and make them to be ransomed and tormented for a little gain that they have thereof. To this sin appertaineth the sin of the false judges. of false men of law and advocates. and of false questies and witnesses of which we have spoken tofore/ & in many other manners is the sin of malygnyte. But it were over long for to write it here. And better may each man read and consider his sins & many other▪ in his conscience than in the skin of a sheep or in paper/   

¶ Of merchandise capo. xlv  
THe viii branch of anaryce is merchandise wherein men sin in many manners for temporal goods/ and specially in seven manners. The first manner is to sell as dear as he may The second is to lie swear and forswear the more for to sell his merchandise. The third is the deceit and fraud that is done in the weight and in the measure/ and this may be done in three manners/ The first is when a person hath divers weights and divers mesures. and buyeth by a more greater weight and longer measure and selleth by a lass/ The second is when one hath a true weight & a true measure and weigheth or meeteth untruly & falsely/ like as the taverner which filleth his measure with scum & foam. the iij manner is when they that sell by weight. purchase and do so moche by deceit and fraud. that thilk thing that is weighed seemeth to be more of weight than it is. The fourth manner for to sin in merchandise is to sell the derrer for the term. hereof we have spoken tofore/ ¶ The fifth is to sell otherwise than the muster is and worse/ like as these scryveners & writers done. that at the beginning show & write good letter. and after make wrose and shende al. ¶ The uj is in hiding and conceling the truth of the thing that is sold. and so do these brokers and coorsers of horse. ¶ The seventh is to make & purchase that the ware or thing that is sold seem moche better than it is. like as done the merciers and drapers that chosen & make the places dark where as they sell their cloth and ware. And in many other manners may men sin in merchandise. but it should be overlong to say here/   

¶ The ninth branch of avarice capo. lxuj  
THe ix branch of avarice is in many mesteres or crafts. In this sinneth moche people and in many manners like as done these common women. which for little winning abandon and give themself all to sin. Also these hazardours. bawds. keepers of forboden games and many other weyche for temporal profit abandon them to dishonest and unthrifty crafts. which may not be done without sin as well of them that do it as they that sustain it. ¶ The x branch of avarice is in evil plays and games. as the dice quardes tables or what somever games that men play at for money or for gain temporal. Such manner plays in especial of dice and tables been deffended and foreboden by the decrees and law for many perils that comen thereof. The first is covetise/ the second over great vsure as xii for vj. and not at a month or three days/ but many times in one day. The third sin to multiply losings and vain words. & that wrose is great blasphemies of god and of his saints/ The anger and wrath the oft-times hath be taken to correct and chastise the other. For sometime their visage hath be turned bacward and behind. Sometime some have lost their eyen. Somme their speech. ¶ There was a knight that swore by the eyen of god/ & anon the eyen of his heed sprang out and fell upon the eschequez. ¶ There was also an archer by cause he had all lost at play. in despite he drew his bow and shot up toward god an high. and on the morn when he was set again at his play. the arrow fell done upon the eschequyer all bloody of blood and threste out his eyen. ¶ The fourth is evil example that they which play given to other that behold the play. ¶ The fifth is to lose the time which ought to be employed in good works & many other wyses. ¶ One thing ought not to be forgotten. that is that he that winneth at such games may not ne ought not in any manner to retain his gain. but he ought to give it all for god's sake/ but if it were in such manner that he played for another or by deceit or by force like as doth he that maketh another to play with him by force/ In this manner he ought to render it to him that hath lost it/ In like wise I say of that which is won at tournoys/ These been the branches of avarice. there been enough of other but they appertain more to clerks than to lay men. & this book is made more for the lay men than for clerks that know the scriptures ¶ One thing ought ye to know that the avaricious man hath a devil to whom he serveth. which is called in the gospel mammona. and that devil maketh to his servant six commandments. The first is to keep well that he hath. the second that in no wise he mynysshe it/ The third is that he increase it alway be it day or night. the fourth that he give no thing ne do alms for god's sake/ ne courtesy to any other. The fifth that he ne lean ne give to the power and needy any thing/ ne put not in peril and jeopardy that which he hath in his possession. The uj that he refrain himself & restrain his main fro meet and drink for to spare his good/   

¶ Of the sin of lechery which is love disordinately xlvij  
THe uj heed of the be'st of hell is lechery/ which is oulttrageous love & dysordynate in fleshly delights. Of this sin the devil deceiveth a man in uj manners. like as saith Saint gregory. first in foolish & false beholdings. After in foolish and lewd talking and words. After in false touchings. After in false kissings/ after cometh the deed. For fro foolish beholding cometh the communication and speech and fro speech to touching/ and fro touching to kissing/ and fro kissing to the deed. Thus subtilely bringeth the devil that one to that other. first this sin is divided in two manners For there is lechery of heart and lechery of body. Lechery of heart hath four degrees. For the spirit of fornication which is the fire of lechery embraceth the heart/ and maketh first to come the thoughts the figures & the ymagynaciyon of sin in the heart and in consentynges. after the heart delighteth him in foolish thoughts. & yet he delighteth how well that yet he will not do the dede· and in this thought he abideth & this delight is the second degree. which may be a deadly sin so great may be the delight. The third degree is the consenting of the heart of reason and of will. and these consentynges concluded been deadly sin in caas that the deed be deadly sin/ after the consenting cometh the desire/ and the great brenning of the flesh that they have to this sin. & done many sins in the day in seeing the ladies and the damoisels richly and freshly appareled/ which oft desgyse and array them proudly for to make the fools and musardes to muse and behold them. And certes they sin moche grievously/ for by their covetise by their pride and by their cause perysshen many souls/ and moche people put to death and to sin. For thus as saith the proverb/ dame dator is the arblast to the tour· For she hath not a member in her body but it is a grin of the devil. As solomon saith/ whereof must be given accounts at the day of judgement of the souls which by thoccasion and cause of them be dampened. That is to understand when they be occasion & cause other to sin by their enticing and labour. Lechery of the body is departed in to the lechery of the eyen of the ears. of the mouth. of the hands/ and of all the five wits of the body. and in especial of the vylaynnous deed and werke· To this sin appertaineth all the things of the flesh. that moeven and desire to do this sin. As done these outrages & the excess of meet and drink. of sweet beds and soft/ of delycyous robes & in all manner of excess of body without necessity   

¶ Of divers estates of the sin of lechery capo. xlviij  
THe sin of lechery hath many estates. & is departed in many branches after the estate of the persons that done it/ And it goeth mounting fro degree to degree. and fro evil in to worse. The first is of single man and single woman that holden no bond of vow. ne of marriage/ ne of order ne of religion. ne of other thing. This is the first sin of lechery/ The second sin is of common women/ & this is more foul & more abominable. For by cause such women been sometime married and have left their husbands. or sometime been of religion/ and refuse no man ne brother ne cousin ne kin ne other. The third sin is of the man single with a widow. or the reverse/ That is a widower with a single woman/ The fourth to defoul a virgin. The fifth is with a wedded woman. This is the sin of adultery which is much grievous/ For there is breaking of faith that the one ought to keep to another. After there is sacrilege when the sacrament of marriage is broken. and hereof happeth sometime dysherytaunce and false marriage/ This sin doubleth him somtyme· when it is of a wedded man to a woman married to another man. The uj sin is when a man useth his wife in thing deffended & dysordeyned again nature & order of marriage/ A man may slay himself with his owen sword So a man may sin deadly with his own wife/ For this cause god smote Onan the nephew of jacob with an evil deth· & the devil which was named asmodeus strangled the seven husbands of the holy damoysel Sara which after was wife to young thobye. For all the sacraments of holy church ought to be treated cleanly and holily/ & to hold & keep them in great reverence. The seven sin of lechery is to have fleshly company with his godsyb. or goddoughter. ne with the children of them. for such persons may not assemble without sin. ne also by marriage. The viii is of a man with his kynneswoman. & this sin increaseth/ & dyscreaseth after that the kin is nigh or far. The ix is of a man with the kin of his wife. or the reverse. the wife with the kin of her husband. this sin is much perilous. For when the man hath had company with such a woman/ he may not after have his marriage of the cousins of his wife. And if he take her the marriage is none after the law/ and if he take a wife after her cousin. he loseth the right that he hath to his owen wife. in so much that he may not ne ought not to dwell with her. if she require it not tofore/ The x of a woman to a clerk. This sin ariseth & availeth moche after th'order and after the dignities ordered. The xj is of a man of the world with a woman of religion. or the reverse. a woman of the world with a man of religion. & this sin increaseth & dyscreaseth after the state of the persons that done it/ The xii is of the prelate's. which ought to be form and ensample of cleanness of chastity and of holy life to all the world/ The last is most foul and so abominable that it ought not be named/ This sin is against nature/ which the devil ensigneth and enticeth a man in many manners which been not to be named for the matter. which is overmuch abominable. But in confession it ought to be said/ if it be he or she to whom it hath happened. For of so much as the sin is more great and more horrible. of so moche availeth the more the confession. For the great shame that a man hath to say his sin. is a great part of the penance. after the holy scripture ¶ This sin dyspleseth so moche to god. that he did do rain fire brenning and stinking sulphur upon the cities of sodom and gomor/ and did do sink for this sin five cities down to hell/ The devil himself that purchased this sin. hath shame and abhorred it when it is done.   

¶ Of the sin of gluttony capitulo xlix  
THe seventh heed of the be'st of hell is the sin of the mouth. otherwise called gluttony which hath two offices. of which that one appertaineth to the taste. as to eat and drink. and that other is in speaking/ Therefore this vice & this sin is divided in two parties principally/ that is to wite in the sin of gluttony/ which is in eting & drinking. and in the sin of the shrewd tongue. that is in foul and foolish speaking. And first we shall say of the sin of gluttony/ which is a vice that moche pleaseth the devil. and displeaseth to god. By this sin hath the devil great power in man whereof we read in the gospel that god gave licence to devils for to enter in to swyn. and when they were entered they drowned them in the see. This signifieth that the gluttons that lead the life of hogs and of swyn the devils have leave to enter in to them & to drown them in the see of hell. And maketh them to eat so moche that they breast/ & drink so moche that they be drowned. when the champion hath overthrown his fellow. he holdeth him by the gorge. by cause he should not relieve. Right so is it of him that the devil holdeth by his sin in his meet the devil runneth to his gorge like as the wolf doth to the sheep for to strangle him. like as he did to Adam & Eve in paradise terrestre. This is the fysshar of hell which taketh the fishes with the grins by the throat/ This vice dyspleseth moche/ For the glutton doth to him great shame when he maketh his god of a sack full of dung. That is his belly which he loveth more than god and doubteth & serveth it. God commandeth that he should fast. The belly saith nay. thou shalt not/ but thou shalt eete long and by leisure/ God commandeth to rise early. his god his belly saith thou shalt not. I am over full me list to sleep The church is none hare he will not flee away. and it is not yet open. It shall well abide and tarry for me·. And when the glutton ariseth he beginneth his matins and his prayers and saith. O god what shall we eat this day. shall we not find that is any thing worth/ After these matins comen the lawdes & saith/ A lord god how well drank we yester even the good win. and how good meet eat we. then after this by weepeth the glutton his sins and saith. Alas saith he I wend well this night to have died. The wine yesterevyn was over strong/ mine heed acheth. I shall not be eased till I have drunken. This god of the womb of gluttony is over evil For first he becometh a tavern gooar/ & frequenteth taverns. after he playeth at the dice. & after he selleth his good away/ after he becometh a ribald/ an holier and letchour and at the last he hangeth on the gallows. This is the salary and the scotte that is oft paid for the sin of gluttony This sin is departed after saint gregory in to v branches For there is sin in five manners in eting & drinking. and therefore some drink tofore tyme. or without reason or measure. or over ardantly or over plenteously or over curiously Thenne the branch of this sin is to eat tofore tyme. overmuch to eat is a foul thing to a man that hath age & discretion when he may not abide a due hour for to eat & drink By great excess of gluttony it happeth oft/ that a man that is hole and strong of body drinketh and eateth without cause reasonable tofore time ordained. & that he cometh to the meet as doth a dumb be'st/ And moche sin and maladies bodily happen oft by the customs. and thereof it cometh that this glutton saith that he may not fast ne do penance. For he saith he hath an evil heed and an evil heart also. and certainly he saith truth. and for to break the fasting days & vygils commanded is right a great sin. For he damneth himself. and also will have company with him. & withdraweth and letteth them to do well. and leadeth them with him unto hell. For he maketh them to break their fasts. and do gluttony. which they would keep if it were not the evil company and fellowship/ For these gluttons and these letchours among all other evils that they do/ done a sin that is properly the craft of the devil. that is when they let and withdraw all them that they may fro well doing. & mock & scorn all them that love to do well. ¶ These gluttons say that they mow not fast. but they lain falsely. For little love of god causeth them to say so/▪ For if they loved as much the very glory of heaven as they do the vain glory of the world/ For like as they fast for their worldly occupation and temporal goods oft unto the night. as well might they fast unto none for gods love if they loved him. And that if they desired their salvation. But they be like unto the child that all day will have breed in his hand./ And truth it is that like as one sinneth by eting and drinking over early. Right so one sinneth by over late souper. These people that so much love to wake by night and waste the time in idleness. & go late to bed. and arise late sin in many manners/ First in this that they waste & lose the time and torn it. when they make of the night the day. & of the day the night. God curseth such people by the prophete· For men ought on the day time to do good and occupy him in good and holy works. And in the night to praise god. & to pray to him devoutly. and to yield him thankings of his yefts/ But they that then lie in their beds when they should be up and risen must needs sleep when they should pray to god and worship him. and here the service of our lord/ and thus lose all the tyme. & the day and the night/ ¶ Also in these great wakings been commised many sins. as to play at chess tables and at dice. and then is there spoken many foolish words and corrupt. of which many sins follow and ensue/ And also the caitiffs waste their bodies their time their soul their wit and their good ¶ The second branch of gluttony is to eat & to drink oultragyously and without measure. These that so do been like unto a gulf that swalloweth all in. like as an abysm. It is over great wisdom to keep measure in eting and drynkyng· And also it is great health for moche people die oft tofore their time by oultrageous eting & drinking. & by such excesses and such outrages comen and sourden many maladies and sekenessies. But he that will know and take this measure/ he aught to know that there been many manners for to live in the world/ Some lyven after the flesh and after the eases of the body. Somme after their jollity/ Other after their hypocrisy. Other after physic. Other after their honest. Other after that their sin requireth/ Other after their spirit. and after the love of god ¶ They that live after the flesh as Saint Paul saith sleen their soules·s for they make of their belly their god/ They retain neither reason ne measure. and therefore they shall have in that other world pain & torment without measure/ ¶ They that live after their jollity will hold company with tolls. such folk can not may not ne will not hold ne keep measure ne reason. They that live after hypocrisy been they that been martyrs to the devil. such hypocrites have ij mesures. For the ij devils that tormenten thypocrite been much contrary that one to that other. that one saith eat enough so that thou be fair & fat. Tother saith thou shalt not but thou shalt fast so that thou be pale & lean. to th'end that the world hold the for a good man/ And that it may appear that thou dost much penance. Now it behooveth that the hypocrite have ij mesures. one little and one great of which they use the little measure tofore the people. and the great measure they use so that no man see them. they retain not the true measure that been avaricious In such manner as the mouth will. which is lady of the house & comandour. then between the belly and the mouth of the glutton been three disputations/ The belly saith I would be full the mouth saith I will not be full/ the belly saith to him I will that thou eat and take enough & dispend largely. The mouth saith I shall not. I will that thou restrain the. & what shall the sorry caitiff do which is servant to his two evil lords. Two mesures maken the peace. The measure of the belly in an other man's house good & large. and the measure of his mouth in his owen house sorrowful and over s●ars. ¶ They that lyven after physyque keepen the measure of hippocras. which is little and strait/ and it happeth oft that he that liveth by physic dieth. ¶ They that lyven after honest they keep and hold the measure of reason/ and lyven honourably in the world. For they eaten in time and hour. And taken in gree and at worth that which they have. curtoyslye. cleanly and gladly/ They that live after that their sin requireth keep such measure as is charged to them in penance. They that live after the spirit been they that for the love of god rule & govern 'em self like as the holy ghost ensigneth and teacheth them to hold & keep measure reason & order/ They have the lordship & signory over their body which is so dysciplyned & endoctrined by penance and so well chastised that he demandeth none outrage. & doth that which the spirit commandeth & without contradyction. Now mayst thou see by that which we have here said that the devil hath many engines for to take the people by their throats & by their gluttony/ For first he showeth to them the wines & the meats which been fair & delycyouses/ like as he did to eve the apple· & if it be not worth he saith to him Eat & drink like as did such one. Thou must needs hold company wilt thou that men mock & scorn the and wilt thou been holden a popelard. Or he saith to the. thou must needs keep the health of thy body/ who hath not his health hath no thing. Be not an homicide of thyself/ Thou owest to thy body his sustenance/ Or he saith to him otherwise Behold and consider the good that thou dost & what thou mayst do. Thou etest not for the delights of thy body. but for to serve god/ Thou oughtest to keep thy strength to god like as david the prophet saith. Of these reasons abovesaid be sometime attained and deceived the most wise men/ The third branch of this vice is to run and to take over greedily the meet. like as the hound doth the caroyn. and how moche greater is the greediness so moche greater is the sin/ For like as it is not sin to have the richesse justly gotten and truly but not over moche to love them. ne to use them evil/ right so it is not sin to eat. But that it be not over greedily ne over disordinately. Al manner meats been good unto good people. to them that by reason & by measure usen them without any excess & without outrage/ & alway we ought to praise god & render thankynges to god of his goodness & of his yefts/ & by the sweetness of the meet we ought to think on the sweetness of god. and on that celestial & sweet meet of glory perdurable which filleth and accomplisheth the desire of the heart. Therefore men read in houses of religion at meet/ by cause that when the body taketh his refection on that one part. that the soul should take his spiritual meet and refection on that other part. The iiij branch of this sin of gluttony is of them that over nobly will eat & drink. & which dispend & waste that whereof an hundred pour men might be sufficiently fed Such people sin in many manners. first in great despences that they make. After in that/ that they use over great greediness & over great delight. After in the vain glory that they have. But this is not only thexcesse of the throat/ but it is oft for bobance & for great pride/ and for the praising of the world that they seek so dear meats & multiply so many messes whereof oft times grow many sins. The v branch of gluttony is the curiosity of gluttons/ which think on none other thing but for to delight them in meats. they been properly lychorous which seek not safe only the delights of their throat & mouth. In iij things namely lieth the sin of such people/ first in the great charge that they have in pourchasing & in arraying their meats/ After in the glory & in the great pleasure that they have in seeing & beholding them/ & that they may recount what diligence they put to that. that the meats been well arrayed. & that everich have his right & proper sauce. & how they may of one thing make divers messes disguised for the delycyousnesse of the mouth/ & when the messes or the meats comen in one after another. thenne be said the bourdes for entremesses & thus goeth the tyme. & the caitiffs forget themself &. reason sleepeth and thinketh no thing of the death. ne on the sins that they do. their stomach crieth and saith. Dame throat ye slay me/ I am so full that I am like to break. Thenne the lychorous tongue answereth though thou shouldest to breast I shall not suffer this licorous meet escape me. after the lycorousnes of meet cometh vainglory that is to remember it. Thenne desire and wash they that they had as long a neck as a crane/ & as great a belly as a cow that they might yet devour & swallow more meet/ Now hast thou heard the sins that comen of gluttony & of lycourousnesse. and by cause that these sins sourden and comen oft in the tavern. which is fountain of sin. Therefore I will a little touch the sins that been made and done in the tavern. The tavern is the school of the devil where as his disciples study. and his proper chapel where as his service is done. and that is the place where he showeth & doth his miracles both day and night. such as appertain the devil for to do. at church our lord god hath a custom to show his virtues & to make his miracles like as ye may see in many places. the blind for to see. the lame and crooked to be redressed. to mad men their wit. to dumb men speech/ & to deef men their hearing/ But the devil in the tavern doth all the contrary. for the tavern is his chapel as is aforesaid where men doth to him service. for when the man goeth to tavern he goeth all right. and when he returneth he hath neither foot ne hand. by which he may himself bear ne sustain. and when he goeth thither he speaketh well. heareth and understandeth. and when he returneth he hath lost all this/ like as he that hath neither wit ne reason ne memory in himself. Such been the miracles that the devil maketh in the tavern. & what lesson is red in the tavern I shall say to you. There is red learned herd & seen all filth and ordure of sin. that is to weet gluttony lechery swearing forswearing lying myssayeng renyeng god & his saints. mysherkening brawling & many other sins. Thenne sourden & comen strives homycides or manslaughter. there is learned to steel and to hang/ the tavern is a fosse & a pit of thiefs. and also it is the fortress of the devil for to war against god & his saints & the taverner that sustaineth such people disordinate been partonners of all their sins that they do in their taverns. And certain if a person said as much shame to his own father or to his mother or to his knave/ as such manner people do to their father of heaven and to our lady and to the Saints they should be much angry. and find and set other remedy than god doth.   

¶ Of the sins of the tongue capitulo L  
WHo that will know and think of the sins of the tongue. him behooveth to think and account to think what the tongue is and fro whence she cometh & what harm and evil she doth/ For it happeth that sometime the word is sin in himself. by cause it is evil/ and happeth by cause that it is sin/ men sin for as much that she issueth and cometh of an evil heart. ¶ And also it happeth that the word is great sin by cause it doth evil. how well that it be fair and well polished/ ¶ Now thou oughtest to know that the evil tongue is the tree that god curseth in the gospel. by cause he fond thereon no thing but leaves. By the leaves been under standen in holy scripture words. And like as it should be a thing dyffycile and hard to number the leaves of trees/ Right so it is impossible to count and number the sins that grown of the tongue. But we shall set and put ten chief branches which grow out of this tree. And these x branches may thus be named/ idleness/ avaunting/ losangerye. detraction. lies or losings/ Forswerynges. contentions murmur. rebellion. and blasphemy.   

¶ Of the sin that been in idle words capo. lj  
THey that abandon them to idle words getten great damage and great peril/ which they apperceive not. ¶ And also they lose the time which they may never recover. And lose also the good deeds that they should & might do unto their own salute and health.  
And losen the joy of heaven/ and the treasure of their heart/ and replenish it of vanity & of sins/ They discover the pot & the flies enter therein. They call them idle words/ but they been not. For they been much costyous damageous & perilous as they that avoid fro the heart all goodness. and replenysshe it with vanity. For they shall render reason & yield account of them to god straightly at day of judgement. like as god saith in the gospel/ This is not thenne a little thing ne little idleness/ when it behooveth to yield reason and accounts at the day of doom unto a little thought. and in so high a court as is tofore god & all his saints. In this idle words men sin in uj manners. There been some vain words. of which some tongues be so full that so moche speak afore and after that they be like the clyket & the clap of a mylle which may never rest. & also some words been so curious of them that gladly hearen tidings told. that they oft set their heart to the disease of them that here them. so that the recounters been oft holden for fools & liars. After comen the rehersayl & the fair words/ wherein is moche vainglory. in them that can subtilely show & say them. for to make the herars to laugh/ after been the truffs bourdes and lies full of filth of ordure and of sin which been called idle words. but they be not/ for they be perilous & grievable/ After been japes. the esbatemens' and plays not leeful. that say sometime upon good men & upon them that would fain do well/ by cause that they might withdraw fro their heart the goodness that they have conceived & purpose to do/ These be not idle words/ for thou art like an homicide if thou withdraw by thy tongue a man or a woman or a child fro doing well or fro doing a good deed. And god shall con the as good thank as the king should do to the if thou hadst slain his own son or stolen away his treasure.   

¶ Of the sin of avauntance capitulo lij  
AFter cometh the sin of avaunting which is much great moche foul false & moche villainous/ it is much great. For he that avaunteth himself is much hateful to god for he taketh away his glory. Also as we have said tofore this is a moche false sin. for his goods of which he might get heaven he giveth for a little wynde· and so it is a moche foul sin. For all the world holdeth him for a fool for a villain and for nice. and this branch hath .v. levys. There been v manners of vauntours That one is of time past/ This is the sin of them that so gladly remember their works and their prowesses. & that which they ween to have done well or said well. That other is of time present. this is the sin of them that no thing do gladly. ne pain them to do well/ ne to say well when they be not seen ne heard. They in doing or in saying or in singing avaunt themself & sell for nouzt all that they have and done. To this man appertaineth the sin of them that so avaunt and boast them of the good that they have. or of that which they ween to have of their noblesse or of their richesse. They been like to the Cuckoo/ that can not sing but of himself. ¶ The third is of them that been surquydrous and that think and say in themself. I shall avenge me hereof. I shall make hills & valleys. The fourth is more subtle. that is of them that dare not praise themself for shame But all that ever that other done & say they blame and despise like as no thing were worth/ but that which they can do or say ¶ The fifth is yet more subtle. that is of them that will when that men praise them. and they dare not say it openly/ they make it all contrary and make themself humble and say that they be no thing worth and sinners three times were than they be. by cause they would be praised and for that men should hold them for well humble & meek. Alas saith Saint Bernard that this is a sorrowful avaunting. They make themself devils by cause they should be reputed for angels/ and feign themself to be evil. to th'end that men should repute them for good. But certainly a man should not more anger them. than to say ye say truth To this appertaineth the sin that sechen the advocates for to praise them. & to cry their oublyes. by whose mouth they speak more hardly.   

¶ Of evil saying of other capitulo liij  
LOsangers been the nurses of the devil that give souk to the children and make them sleep in their sins by their fair singing/ They anoint the way of hell with the honey of flattery by cause that the sinners should go it the more hardly. This sin is departed in to five parties that been like as five levys on this branch. The first is of these flatterers. that when they see that he or they. that they see dispose them to say well or to do well. anon they show and tell it to him. by cause that he should have thereof vain glory. But his defaults they shall never say ne tell him/ The second sin is that the little good that the children do they double it. That is to say/ that them that they praise and feed by flattery/ they increase it and double it/ and adiouste thereto so moche that it is more losing than truth. and therefore been they called false witness in holy scripture ¶ The third sin is when they make a man or a woman to understand that he hath in him many good virtues and moche grace/ where as he hath none And therefore holy scripture calleth such flateres enchauntours for they enchant so moche the man or the woman/ that they believe them better than hem self· and that they believe better that they here than that which they see/ and that they say to hem better that they know and feel/ ¶ The fourth sin is when they sing alway the placebo of flattery/ That is to say/ my lord or my lady ye say truth. my lord doth well. and turneth all thing by flattery what somever he doth or saith be it good or evil. and therefore been they called Ecko/ That is the so●n that redoundeth in high mountains & woods and accordeth alway to that which is cried and said. be it true be it falls/ The fifth been the flatterers that defenden excusen & cover the vices and the sins of them that will flatere and praise. and therefore been they called in writing tails. for they cover the ordures and sins of the rich men for some temporal good. & therefore been they likened in scripture to the tail of a fox. for their flattery barate and tryeherye.  

¶ Of losengerye and of flattery  
LOsengiers and myssayers been of one fool. These been the ij seraynes otherwise called mermaydens. of which we find in the book of the nature of beasts which is a monster of the see that is called serayns. which hath the body of a woman the tail of a fish. & ungles or claws of an eagle/ and they sing so sweetly that they make the mariners to sleep. and after they devour them. These been the losengyers & flatterers which by their fair speech make men to sleep in their sins/ There been some serpents which have the name of serayns. that run more swiftly than an horse. and sometime they flee/ and their venom is so strong that treacle may not avail against it. For sooner cometh the death than the biting of the serpent is felt. These been the myssayers of whom Solomon saith. that they bite in treason like a serpent. with this been slain three at ones. That is he that saith it/ he that heareth it/ and he of whom is myssayed/ This is the right cruel be'st that is called hate. which finisheth destroyeth. and bringeth out of the earth the bodies of the deed men and eateth them. These been they that bite & eat the good men of religion that been in the world/ such manner people been more cruel than is hell which devoureth the wicked/ but these people run upon the good and devoureth them. Such manner people resemblen the sow. which when she hath pigs gladly will bite a man clad with whit clothes. They been like the huppe which maketh his nest in the ordure of a man & there resteth him/ and like the dorre or wasp that flee the flowers. and loven dung and ordure. and this branch hath five levys. The first is when they contrive the losings and evil for to hurt blame & defame other. The second is when they have heard the blame and harm/ they say it forth and report it to the people/ & adiouste more of themself thereto. The third is when they quench and set at nought all the good that a man hath done. and make it to be holden for evil. they eat the man all hole. the other eat him not all. But they bite him and bear away a piece ¶ This is the fourth leef of this branch. which is properly called detraction/ For he always withdraweth & cutteth of a piece of good that he heareth spoken of other. For when any good is spoken of any other tofore him/ alway he contriveth something to say to his reproach. and giveth thereto a but as thus. he is right a good man & I love him well/ but there been such defaults in him certainly I am sorry therefore. This is the scorpyon which blandyssheth with his face and pricketh with his tail. The fifth is when he perverteth and turneth all to the were party/ and the good in to evil. And therefore he is a false judge and untrue.    

¶ Of the sin to say losings capitulo liiij  
losing falseth a man. like as one falsed the seal of the king. or the bulls of the pope. & by cause that such men falsen the money and bearen forth false letters he shall be judged at the day of doom as a false man. The liar is among the good true men as the falls penny among the good. & as the chaff among the corn. The liar is like to the devil which is his father. like as god saith in the gospel for he is a liar. and the father of losings as he that forged the first losing. And yet he forgeth and teacheth them forth all day/ The devil showeth him in many manners and in many forms. & transfigureth himself in many guises for to deceive the people/ Right so doth the liar/ then is he like the plovyer which liveth of the wind and of the air. and hath no thing in his entrails but wind. And also to every colour that he seeth he changeth his sowne· In this branch been three bows. for there is one manner losing brenning. another pleasant. & another noyeng. and in all three is sin. For like as saith saint austin/ how well he that lieth. & with his losing doth good and profit to another. nevertheless he doth his own hurt and damage. then the lies ardent been sins/ But the lies pleasant been more greater sin. like as been the lies of losengiers of flatterers of mynystrellis. of trufars which that say these bourdes losings and derisions for to solace the folk and to make them laugh. and it is no doubt for to take heed & to hear them it is a sin. But the losings grieving & noyeng been deadly sin/ when they be said earnestly with a for thought for to harm and hurt any other/ ¶ To this branch appertain all the falsetees the fallaces the deceits and guylles that been done and said thorough out all the world for to deceive and hurt any other in soul or in body in haviour in renome or in fame/   

¶ Of the sin of forswearing capo. lv  
IT is an evil to lie/ But it is much worse & greater sin a man to forswear himself. It is a perilous thing to forswear himself. and therefore our lord deffendeth it moche. not for that by cause that one may in no wise swear without sin. For oft to swear maketh a man often to forswear him and oft to sin. For in seven manners may a man sin in making oaths. first when one sweareth ardently/ this is by despite and gladly/ like as it seemeth that he delighteth or that he were fro himself. ¶ Therefore defendeth Saint james not only to swear when it is of need. but the will to swear. Also when one sweareth for nought It is for nought. when one sweareth lightly without cause and without reason. This is deffended in the second commandment of the law. which god wrote in the tables of stoon with his blessed fingers and delivered them to Moses the prophet for to preach them to the people. ¶ After when one sweareth accustomably/ like as many done that been evil taught and that can no thing say without swearing. For for to swear nies none other thing but to call god to witness/ the cause ought to be much great. reasonable and true. where as should be called or dare call so great a lord as god is to witness. his glorious mother and his saints/ Also when one sweareth foolily/ & this cometh and happeth in many manners as where sweareth by ire or suddenly/ of which when he is reproved he repenteth anon. or when one sweareth for a thing which he may not keep without sin/ such swerynges aught to be left. & of them do penance of the foolish oath. Or when one sweareth certainly of the thing of which he was not certain how well it be true. Or when one sweareth certainly of that which he knoweth not. or that he may not accomplish. Or when one sweareth by the creatures. as some say by the son that shineth/ or by the fire that there burneth Or by my heed Or by the soul of my father. Or such semblable things. God deffendeth all these oaths in the gospel. For to that which I ought to confirm. I ought not to take to witness but the sovereign truth/ that is god which knoweth al. and no thing the pure creatures which be no thing but vanities/ For when men swear earnestly by them. they do dishonour to god/ For thonour of god ought alweye to be kept in all things. But when men swear by the holy gospels. men swear by him of whom the words been that be there written. And when one sweareth by the holy relics or by the saints of heaven. they swear by them and by god that enhabyteth in them/ After when one sweareth villainly of god & of his saints. In this been the christian men worse than the saracens. that ne sweren in no manner. ne suffren that any swear villainly tofore them of Ihesu like as christian men do And who that sweareth in their law Mahomet their god he shall be stoned. The christian men been in this more cruel than the jews that crucified Ihesu Cryst/ For they broke none of his bones. But they that swear by him rend & make more pieces of him than is made of a be'st in the boucherye. And there be many false christian men that in like wise break in pieces our blessed lady and other saints in swearing vylaynslye And certainly it is marvel how christ may suffer it ¶ After when one sweareth falsely or beareth false witness to his wyting in any manner that he sweareth covertly or openly. or by art colour or sophym. For the law wryton saith/ God that loveth simplesse and truth in such a thing. he receiveth the oath and understandeth the word. as they that say intend it. and which simply & without barate understand it Moche is the great debonairty of god. when such men swear that/ which they know well is not truth. Or that promytteth a thing which they will not hold. that the devil strangle them not anon. For when they say as god keep me. or as god will me help/ he putteth himself out of the grace of god and of his aid & help. Now ought they of very right to lose wit and mind/ & all that they hold of god. ¶ The last branch of this sin is when one breaketh the faith that he hath promised & creanted. by his faith or by his oath. For faith lied and oath broken is all one/   

¶ Of the sin & peril that is of chiding capitulo luj  
Saint Austyn saith that there is none so like to the devil as is the chydar. This craft without doubt pleaseth much the devil/ and dysplayseth moche unto god which loveth above all other things peace & concord. This branch departeth him in to seven bows/ of which the first is to strive The second to chide The third ledenger. The fourth to curse/ The fifth to reproach or to reprove/ The sixth to menace or to threat. The seventh discord and to r●yse hate. This is when the devil seeth peace and love between two persons it moche desplayseth him. and for to make them discord he doth his power to make them to strive. & when they begin to strive the devil beginneth to blow the sire of anger. then after the strife & anger cometh the noise and chiding/ then as the fire is light & the smoke is up anon cometh the flame and leapeth out/ striving is when that one saith to that other. It is so. it is not so/ it was so/ it was not so. chiding is when they demean and say one to that other great words After cometh the ledanges that is when they pinch & shove that one to that other and say great vylanyes & great felonies For there be some so felouns that have their tongues more cutting than a razor. & more piercing than arrows or alles such folk resemble the porpyn which is all full of pricks and sharp poyntures. and is over fell and angry/ & when he is wroth he lanceth and casteth his pricks like arrows out of his body and throweth on the right side & on the lift side. ¶ Also he resembleth the fellow mastyf that biteth & barketh on all them that he seeth go by the way/ After this comen the curses & maledyctions. this is when that one curseth that other. And this is so great a sin as the scripture saith that who curseth his neighbour. he is cursed of god. ¶ And Saint paul saith that such folk may not have the royalme of god. And Solomon saith that their mouths been like as the pot that boylleth & casteth out on all sydes·s & scaldeth them that be about him. After comen the reproaches which been yet more sin that is when a man reproacheth another of his sins & his defaults or of his follies. his poverty. his power kin. or other defaults that he hath in him/ he wexyth angry and sinneth. After comen the menaces & threatenings and then begin the medlynges and wars. But above all the sins that we have here named/ passeth the sin of them that by their wicked tongues areyse and move discords divisions and evil will among them that been friends to guider. and that destourbe and let the peace and accords/ God hateth much such people as saith the scripture.   

¶ Of the sin of murmur capitulo lvij  
WE see that it happeth oft time/ that they that dare not answer ne chide. begin to murmur and to grunt with his teeth. Therefore after the sin of chiding we set the sin of murmur. how much this sin is great & how god taketh vengeance and correction of it we shall show/ For god oft-times hath taken vengeance on such/ like as the holy scripture recordeth. For. for this the earth opened and swallowed in dathan & abyron. and they descended all quick in to hell/ And for this sin god sent a fire from heaven that brent chore and all his fellows/ that is to weet ij hundred and xl thousand of the greatest that were in the host of our lord in desert. For this sin lost the jews the land of promission which god had promised. So that of vj. C/ thousand that god had delivered and put out of servage of the king of Egypt pharaoh. and that had nourished them xl year in desert with the manna of heaven/ Of all them there entered in to the holy land of promission but two persons only. which were named Caleph and joshua. but all died with sorrow in desert. This sin hath two branches. For some murmur against god. and some against man/ The sin of murmur against man is in many manners like as servants against their lords and masters. and chamberers & women against their ladies and mistresses. children against father & mother/ The pour against the rich. The villains against the nobles. The lay people against the clerks & against the prelate's. And the cloisterers against thabbots. priors and the o●fy●ers. And this murmur groweth against these persons of inobedience. by cause that there is made to them over hard commandements. or of dread/ or of inpacience by cause all things be not done rightfully. or of envy. or of felony. by cause that one is advanced more than another. and many other evil rancours. ¶ Murmur against god hath many occasions that is he that lost grace and patience & would be more than god/ For such ●hynge as god hath made in earth. if he hath not made it after his will. anon he grudgeth against god. & singeth the devils pater noster/ For like as the holy ghost ensigneth & teacheth his chosen to sing in their heart the sweet song of heaven/ that is deo gracias. of all that he hath made & given us. & of all that he sendeth us/ In like wise the wicked spirit maketh his disciples to sing the song of hell. That is of murmur that alway shall dure in hell. certain such a man is a moche fool & wood that will that god should give to him accounts of all that he hath made. if he send to him poverty or malady or dear tyme. or if he take fro one & give to another. and all this be not done at his devise. anon he taketh against god & murmureth against him. and can him maugre/ & what marvel is it though god avenge him on such folk when they would take fro him his signory. his sapience and his puissance.   

¶ Of the sin & peril that is in rebellion capo. lviij  
Evil thing is it of murmur. but moche more evil is it of rebellion. rebellion is a vice that cometh fro the heart. which is hard. froward. & divers/ & alway will that his will be done & his sentence holden/ & he that will that other humble and bow to him. & he will not bow ne incline to no man. This is an heart divers of which solomon saith that he may not fail of an evil end. & like as murmur is against god & against man/ Right so is such an heart rebel against god & man/ This vice hath iiij branches. for such an heart is froward & rebel to believe counseyl. & taccomplysshe and do the commandments of god/ & to suffer chastising/ and to receive doctrine. Of this vice thou hast herd in the chapter of pride.   

¶ Of the sin of blasphemy capo. lix  
blasphemy is as saith Saint austin as much as it groweth etc. seek all the conditions in the chapter of pride tofore written in the rubyche of arrogance in the end/ Now we have showed x manners of sin of the tongue/ of which the first is idle words/ & the last is blasphemy. And this is that Solomon saith/ that the beginning of the evil tongue is folly. & the end shall be over evil/ hear finish thenne the deadly sins & all the branches that descend of them/ and know ye for truth that who should well study in this book he might well profit & learn to know all manner of sins & to confess himself well. for none may confess his sins well/ if he ne know 'em not/ Now thou oughtest to know that he that readeth in this book ought to think and take heed diligently if he be culpable of any of these sins aforesaid. And if he find him culpable of any he ought to repent him and anon to confess him diligently. & to keep him to his power fro other sins in which he is not culpable. and also he ought to praise & thank god humbly. and to pray him devoutly that he will keep him by his sweet grace.   

¶ How this life nies but death as it appeareth capo. lx  
grievously dieth he that hath not learned to die/ learn thenne to die if thou shall con live/ for no man shall can live. that hath not learned to die/ & he is by ryzt called a caitiff that can not live ne that knoweth not to die. if thou wilt live freely & surely learn to die wisely/ if thou say how shall it be learned. I shall now tell to thee/ Thou oughtest to know that this lyfnies but death. For death is a departing/ this knoweth every man And therefore it is said of a man when he dieth that he departeth/ and when he is deed he is departed· This lyfnies no thing but a departing. ye truly a moche short departing. For all the life of a man if he lived a thousand year. is not only a moment to the regard of that other life. which alway dureth. In torment or in joy perdurable. This witnesseth to us The kings The dukes The earls The princes and the Emperors which had sometime the glory of this world/ ¶ Now weep they in hell. Cry and howl. cratchen and say alas/ what availed us our power/ honour noblesse joy beaultees and all richesses. soon is all this departed & failed as a shadow or smoke. & much faster fled fro us than birds fleeing. or quarrels out of a cross bow. Thus departeth away our life. Now we were/ and anon we been deed. and all our life was not a little moment. Now be we in perdurable torments Our joy in weeping Our carols & feestes in sorrow. Robes hoods feestes dignities games Rychessys & all wealths been failed us. such been the songs of hell like as holy writ recounteth/ For to show to us that this life is no thing but a departing. and this death is no thing but a departing. & to live is no thing but to depart. then the living in this world is no thing but for to die. and this is true as the pater noster. For when thou beganst to live/ anon thou beganst to die. & to approach the death. and all thine age & all thy time which is passed/ the death hath conquered & retained. Thou saeyst that thou hast xl year. that is not truth/ the death hath them. Ne never shall he yield them to the again/ Therefore the wit of the world is folly. And certain the clerks seeing. seen no thing at al. day and vyght they done one thing/ and the more they do the lass they know. alway they dyen & can not deye· for night and day thou deyest as I have said to the. Yet in another manner I shall teach the this clergy. to th'end that thou know well to live & well to die. Now take heed & understand the death is no thing but the decevering of body and soul. this knoweth well every man & understandeth/ Now teacheth us Cathon the wise man. learn saith he to die. To depart and decevere oft thy soul & thy spirit fro thy body. like as did many of the great philosophers that so much hated this life & despised the world & so much desired to die that they slew themself by their own agreement. but it availed them no thing. For they had not the grace ne the faith of our lord Ihesu christ. But the holy men which love god and dread him/ of three deaths have they passed the twain. For they been deed as touching sins. and deed as touching the world. Now abide they the last death that is the third/ & that is the deceveraunce of soul and body/ between them & heaven is but a little wall. for they pass it by thought and by desire. And though the body is in this world on this side. the heart & the spirit is on that other side in that other world. there where their conversation is in heaven. like as saith saint paul. Their solace their I●ye/ their consolation is by thought on the further side in heaven where their conversation is like as saith saint Poule. And therefore they hate their life which is but death/ & desire the bodily death/ For this damoysel beareth joy that is the death which crowneth all the saints & set them in joy perdurable. Death is to a good man end of all his evils/ and gate and enter of all goods. Death is the river that departeth death and life/ Death is on this side life/ and on that other side also/ But the wise men of this world which been on this side of the river of this world seen so clear. and on that other side they see no thing. and therefore been they called in scripture fools and blind/ For this death they call departing/ And the death that is commune to good they callen the end. And therefore they hate so much the death. For they know not what it is. ne on that other side of the river they have not conversed/ ne know no thing what goeth there out. Then if thou wilt know what is good and what is evil. issue out of thyself. issue out of the world/ learn to die/ dissever thy soul fro thy body by thought. Send thine heart in to that other world That is in heaven. in hell/ and in purgatory/ There shalt thou see what is good and what is evil/ ¶ In hell thou shalt see more sorrows and divers torments than any man may or can devise. or any heart think.  
In purgatory also thou shalt see more torments than any may endure/ In heaven thou shalt see more joy and glory than any may desire. In hell shall be showed and ensigned to the how god vengeth deadly sin. purgatory shall show and ensign the how god purgeth deadly sin. ¶ In heaven thou shalt see clearly virtues good works. how highly they been guerdoned and rewarded/ And in these three things understand how & all that. that the behooveth to know to live well and die well/   

¶ How men live dying in this world capo. lxj  
NOw behold and take heed yet a little. and annoy ne grieve the not at these three things. Therefore to know and will to hate sin. forget thy body one time in the day & go in to hell living. to th'end that thou go not thither at thy death. Thus done oft the good men and the wise There thou shalt see all that the heart hateth/ cold heat hunger thirst & divers torments. as weepings sighs & wailings. that the heart may not think ne tongue devise/ & all way shall endure without end. and therefore is this pain by right called death perdurable/ which is always death in living. & life in dying. when thou shalt see thenne that this one deadly sin must needs be so dear bouzt/ thou hadst liefer be slain all quick. tofore thou shouldest consent to do one only sin/ After go to purgatory. there shalt thou see the pains of souls. which have had very repentance of their sins in this world. but they were not perfectly purged/ Now make they the remenaunte of their penance unto they be clear and net/ like as they were at time & hour when they were baptized/ but this penance is much horrible & hard/ for all the pain that women ever suffered in travailing & delivering of their children. & also saint bartholomew suffered to be slain all quick. saint stephen to be stoned with stones. saint laurence & saint vyncent to be brent and roasted upon brenning cools All these martyrdoms & torments ne been not but as a bain in cold water after the witness of scripture to the regard of torments of purgatory. where as the souls burn until they be purged of all their sins. like as gold and silver be purged and fined in the fire. till no more be found to be purged. For this fire of purgatory is of such nature/ that all that they find in the soul is it of deed of word & of thought that hath corned to any sin little or great. all is there brent and purged/ And also there been punished and purged all the sins venial. which we call little sins. which we oft do/ Like as foul thoughts. idle words japes trufes lies and all other vanities so long till the soul have no more to be purged of/ and that she be so clean so pure so net & so worthy that she be sayntefyed for to enter in to heaven. where as none may enter but if he be right fine right clean and right clear. ¶ This fire dreden all they that to their power keep them fro deadly sin. and that keep holily their body/ their mouth their ears their eyen. and all their five natural wits fro all sins. And also lyven as they should every day die and come tofore the judgement. And by cause that none may live all without sin. like as saith Solomon/ For seven times in the day falleth the ryghtwysman. And therefore by holy confession. by tears by orisons by almesses and other good deeds ought every man to be relieved and put away fro sin and amend his life. and to judge himself of his sins/ to the end that he abide more surely the last judgement ¶ Also to learn to know evil. and to flee it and all sin great and little. And that he be then in the great dread of god. which is the beginning of all good and of good life.   

¶ How we ought to live holily & learn to do well capo. lxij  
Now it is not enough to leave all sins & all evils. but that it be learned to do good. and if we learn to get the virtues by which we may cast & put away the vices & all sins without which virtues no man may live well ne rightfully. Then if thou wilt learn to live well after virtue/ learn also to die as I have afore said to thee/ decevere thy spirit fro thy body by thought & by desire/ And go out of this world dying And go in to the land of living/ where as none shall die ne never wax old. that is in heaven/ There is learned to live well. and all wisdom and all courtesy. For there may enter no villain. There is the glorious company of god and of the glorious virgin his mother saint mary. of Angellys & of saints. There surhabounde all goods. beaultees richesses honours strength lightness science franchise virtues wit glory and joy perdurable. There is no point of hypocrisy ne of trycherye/ ne of losengerye/ ne of discord. ne of envy ne hunger ne thirst ne heat ne cold ne evil ne sorrow ne dread of enemies/ But always feast and rial espousals song and joy without end. This joy is so great. that who that shall have tasted one only drop of the most lest joy that is there/ he should be fired & so entalented in the love of god that all the joy of this world should be unto him stench and torments. and richesses dung/ & honours but filth & vyletees/ And the desire for to come thither shall make him an hundred thousand times more ardantly to hate sin. and to love virtues & to do well/ For love is more strong than dread/ and then is the life fair & honest/ when a person fleeth all evils & sins. And enforceth him to do all the good that he may. not only for fere to be dampened but for the desire of the glory perdurable and for the love of god And for the great cleanness that virtues have and good life/ & them whom the love of god leadeth. much hastelyer sooner & more ardantly comen thereto. and lass costeth/ than they that serve god for dread/ The hare runneth and so doth the grehound That one for dread that other by desire. That one fleeth that other chaseth/ The holy man runneth to god like a greyhound. For he hath alway his eyen and his desire to heaven/ where he seeth the pray that he chaseth. And for that he forgetteth the goods of this world. like as the gentle hound when he seeth his pray/ This is the way and the life to the five good and true lovers of god/ to gentle hearts that so moche loven virtues and haten sins. that if they were certain. that they ne should ne might know the sins/ ne that god should not avenge them. yet they would not deygne to do ne to consent to sin/ but all their thought and pain of their heart is to keep them clean f●o all sins. And to apparaylle them that they be worthy to see and to have perdurably the glory of heaven. where as heart villainous entached with sin shall never enter. ne fool ne felonous ne proud man.   

¶ Of iij manner of spiritual goods capitulo lxiij  
NOw have I well showed to the how one should learn to die & lead and use good & holy life. & for to get virtues so that a man know well & evidently cleanness. and what is sin. what is alms & what is virtue. Also that one know well & certainly. and to judge what is evil. & what is sin & what is good. and to con devise the very good & the great good fro the little. For a thing not known is neytherhat●d ne desired. and therefore oughtest thou to know that the scriptures say that there been some small things that be called the lityl good and some the middle good And some the great good. and some very good that is rightful to al. the world is sometime deceived. For they give the great goods for the little. or the great for the middle/ For this world is as a fair. where as been many foolish merchants/ and fools that buy glass for sapphires/ & lead for gold. & bladders for lanterns. But he is a good merchant that of every thing knoweth well clearly the truth and the proper virtue/ like as the holy ghost ensigneth us. & another master teacheth us to know the great things fro the small. the precious fro the vile. the sweet from the bitter/   

¶ Of the goods of fortune capo. lxiiij  
THey call the small goods the goods of fortune. which dame fortune hath about her wheel. and alway taketh a weigh and giveth/ and turneth that which is above to fall under/ These been the procyouse stones that the fools have bought for rubies for sapphires & for emeralds/ These been also as jewels/ and young children which god giveth to us for to solace us with. & for to draw our love to him By cause that he knoweth well that we been tender and table and that we may not hold the sharp ways of penance. of anguish and of martyrdom/ like as done the good knights of god which conquer the royalme of heaven by strength. and take it by ttheyr prowess & their good virtues. Then that is not the great good ne well rightful. For if that were the great good & very/ then were fools the blessed children of god Ihesu christ which chosen poverty shame and sharpness for to give and to show to us ensample. And refused the joys the honours and the richesses of this world. if these goods transitory worldly & temporal been very good. thenne be not all the very goods in heaven/ then is not god perfectly good and happy by cause he will not use such goods. then god is not good ne natural by cause he giveth not these worldly goods to his friends/ but he giveth them more largely to his enemies. if these were very good. then were fools all the saints. all the good clerks and the wise philosophers that fled fro such worldly goods & despised them as dung. if these be very good/ then faileth the holy scripture that calleth them lies and vanities. nets & grins of the devil/ and this is as true as the pater noster/ For these been the engines of the devil. by which he deceiveth the souls in a thousand manners. & bindeth them & taketh & holdeth them But the wise merchant that is the wise man/ whom the holy ghost enlumyneth by very knowledge. that overalle knoweth & can decern what every thing is worth. ●he seeth right well and understandeth that all the world is not a good morsel for to fill the heart of one man. & that there is therein much evil & little good. And therefore he beholdeth the evils & perils that been therein. and knoweth well that it is truth that is commonly said/ who that giveth not that which he loveth/ he taketh not which he desireth. Such folk given the world for to have heaven. and forsaketh overall richesses for joy. filth & ordure for gold. and leave all for god's sake/ richesses delyces and honours. & become pour in this world for to win good and for to get the richesse of heaven. This is the most fairest life & moste sure that may be in this world There been other that see that in many manners may one do his profit & his salvation with goods temporal. & that he may have without overmuch to love they For god commandeth not a man to leave all/ They retain them/ but little they praise them/ They use them/ but little they love them/ like as did Abraham job & david/ and many other which eschewed and fled the perils. And they do spiritual profit with temporal goods. and will buy heaven with their almesses & other good deeds. They can buy out their sins & help their neighbours. They can the more love god dread & doubt him for the perils that they be in. and the more humble themself when they see and consider their sins & their defaults. when in sharp & strait ways of penance they dare not goo· when so little for god's sake they will suffer & give/ which so much suffered to save them. and would xxxij year in this world be pour for to enrich them in heaven. They save them well but it is hard to do/ For it is a more light thing to leave all the goods atones. than to retain them & not to love them.   

¶ Of the goods of nature which follow here. capo. lxv  
THe moyen or middle goods been the goods of nature and of doctrine. Of nature like as beaulte of body/ prowess. force or strength. vigour/ lightness. duty/ clear wit and clear engine for to find. good memory for to retain well. and good wys for to sing well. All these goods aforesaid nature bringeth them in the nativity or birth of a person. Doctrine clergy and all other goods be gotten by study or by accustomance. like as been good virtues. good manners and other virtues. But these been not yet very good rightful. For they do not that which is perfectly good. For many a phylosophre. and great clerks. Kings. Emperors and other many princes and other lords that had many of these goods been dampened in hell. ¶ Also these goods hath our lord given to his enemies as well as to his friends. To saracens To jews To false christian men like as he hath to good men. Also this is not very good that faileth at need. and that may be lost maugre himself And though thiefs may not take them and rob them. yet the death taketh them away at the last. Also I say that the very goods ayden alway and grieven never/ but certainly such goods and such grace's forayn been oft damage and grieve them that have them/ if they use them not well according to god. For some avaunt them and been proud and despisen the other. when they to whom god hath given such graces and such goods as I have tofore said and named. if they use them not well and justly according to god. they shall be in greater torment in hell And straightly they must account and yield a reckoning at the day of doom/ of that they have done. and how they have used and despended it/ notwithstanding they have gotten goods that god hath lent to them for multeplyeng and increases/   

¶ Here after is showed of the goods of grace capo. lxuj  
NOw have I shortly showed the little good & the moyen good. Now will I show to the which is the very good rightful and perfit. This doth he which hath the good with right and understondyng· For without the which was never no good with right. This good is called the grace of god & virtue & charytee· Grace by cause that she giveth life and health to the soul/ For without that. the soul is deed. For like as the body is deed without the soul So is the soul deed without the grace of god. It is called virtue by cause it adorneth the soul with good works and with good manners/ it is called charity by cause it joineth the soul to god. and also doth all thing as it were with god. For charity is no thing else but a dear unity/ That is the perfection and the residue to which we ought to intend. Moche were deceived the ancient philosophers that so curyously dysputeden & enquyreden who was the sovereign good in this life. and never could they find ne know it/ For some set their study and their wit in the delights of the body/ The other in richesses. the other in honest/ but the great philosopher Saint Paul which was ravished unto the third heaven and passeth all other philosophers teacheth us by many reasons that the sovereign good in this life. and that the queen of virtues is to love god & to have very charity in himself/ For without this good ne avaylen all the other goods right nought/ And who that hath this good of charity he hath all other goods/ & when all other goods shall fail/ this good shall not fail. and above all the great goods that been this charity is lady/ Then the greatest good that is under heaven is charity. After by cause that thou wilt and desirest this good which by right is called virtue/ and that thou desirest to love it most. and to seche it above all other goods. I will yet show to the his valour. It is accustomed to devise three manners of goods in the world. that is to wite goods honourable/ goods delectable. & goods profitable There be no more goods ne very ne good ne fair but these three manners/ And this seest thou openly of the world. that none desireth ne loveth any thing but that he ween that it be honourable or delectable or profitable/ ¶ The proud secheth thing honourable. The covetous man secheth things profitable/ The delicious secheth things delectable. And when they sechen this thing vaynlye. Every man ought to know that virtues have these three properties. For virtue is much honourable and delectable & pro●ffytable/   

¶ what virtues been goods honourable capo. lxvij  
Which virtues been goods honourable. this mayst thou see in this manner. Syxe things been in this world much desired by cause that they seem much honourable. that is to weet beauty wit prowess power franchise and noblesse. These been uj fontanyes of vanity. Of vain glory cometh and sourdeth a plant. beauty is a thing much loved. For it is a thing much honourable. and nevertheless beauty that the eyen and the body see & love/ is a thing falls covert and vain. It is false for he or she is nothing fair But our eyen been vain and feeble that see no thing but the skin withinforth. Then who might see as clear as a be'st that is called a lynx which seeth thorough out a wall he should cl●rely see that a fair body nies but a white sack full of stinking dunge· & like a dunghylle covered with snow or with green grass. ¶ Also I say to the that this beauty is much short and not abiding. For it is soon failed & anon passed as a fume or a smoke. and as the flower of the field or of the meadow. Anon as the soul departeth fro the body. far well all the beauty is failed and gone/ then the beauty that the body hath. the soul hath given it to him/ And therefore much fools been all they that for the beauty of the body glorify themself. But the beauty of the soul is the right beauty. which alway increaseth and never shall fail. This is the urray beauty by which the soul pleaseth god and to the angels that seen the heart/ This beauty rendereth and giveth to the soul grace's virtues and love of god. For she reformeth reparaylleth and rendereth her right enprynte. That is the image of her maker/ which is beauty without comparison. and who best resembleth in getting the virtues. in plucking up and cast from him all sins. & keep his commandments entirely he is most fair. ¶ Thenne the most fair thing that is under god. is the soul which hath perfectly his right form and his right clerete. colour of flower. clearness of the son/ figure of man. and pleasance of precious stones. And all that the eye of the body seeth of beauty is filth and foul to the regard of the soul/ & all that may be thought of beauty may not be compared to the soul.   

¶ Of very sapience capitulo lxviij  
Wit & clergy is a thing much honourable. & much do be praised. But and if thou wilt be wise a right and learn very clergy. do so that thou have very good. that is grace and virtues. That is the very sapience that enlumyneth the heart of a man. like as the son enlumyneth all the world. This wit passeth and surmounteth all the wit of the world. like as the son passeth the clearness of the moan/ For the wit of the world nies but folly. like as the scripture saith/ and childhood & woodenness. folly is in them that so moche loven the world and his beauty/ and that can not know the day fro the night/ Ne judge between great & little. and between precious & vile. They ween the moan to be the son/ For they ween that the honour of the world be very glory. and a little apple to be a great mountain. for they ween that the world be a great thing/ But to the regard of heaven it nies but poverty. They ween that a glass be a saphyr And they ween that their strength and their power be much great. which is more feeble & more fraylle than is glass/ ¶ Also I say that this childhood the wit of the world is in them that so moche make them wise for to keep and ease the body and to be in delyces. which lyven as a child/ that seek nothing else but to do their proper will. In such people reason is deed/ & therefore they lyven as beasts. for their wit is all turned and corrupt/ like as is the taste and savour of a seek man or of a woman great with child. which findeth more savour and appetite in a sour apple than in breed made of wheat. & more savour in a cool than in good meats/ Also these people may not believe that there is more joy and delight in loving god & to serve and to honour him/ than in doing the will of the caroyne of their body/ For they can not rightfully judge between sweet & bitter. Also I say that the wit of the world is woodenness in them that so moche be subtle in finding malice for tengyne & deceive other. be it by strength or by plea or by barate. And that ne think ne study safe to advance and enhance themself/ and to grieve other/ This wit as saith saint james is the wit of the devil. which alway paineth himself to do harm to other/ But the very wit that the holy ghost ensigneth and teacheth to the friends of our lord is in knowing without mysprysing what every thing is worth. he showeth that the world is vain in being foul in valour/ in loving it and savouring it/ The rychessys been vile and transitory. And the delights been bitter. After he giveth feeling that the love of god & virtues is a thing very precious and sweet. very for she filleth the heart nourisheth & sustaineth it. She is precious for one may buy god & all that he hath. She is sweet. for it is the manna that all things maketh sweet. labour sorrow weepings shames tribulations adversities martyrdoms and all pains/ And all that one may think to love. it maketh it savour like su●re/ This is the wit and the sapience whereof the scripture saith. This is the sapience out of which groweth purity and very conscience/   

¶ Of the prowess of the knights of Ihesu christ capo. lxix  
AFter I say that virtues and charity given very prowess/ then there is no prowess by right. but in the knights of god which the holy ghost adoubeth and armeth with virtues and charity/ In prowess been three parties. hardiness strength & Steadfastness/ There is none noble by right but if he have these three things/ but if he be hardy prudent & entreprenaunt of great things. and strong & puissant for to pursue them. and farm and stable to finish them. But without wit & without purveyance nothing avayllen none of these iij things. For like as saith the book of the art of chivalry. Error without battle may not be amended. For it is anon compared. Folyssh enterprise is where as lieth little profit. moche despence and great pain and peril. These been thenterprises of them that been called wise and hardy in this world. that their bodies and their soul's putten in sin in peril and in pain for to get a little loose and praising which is much vain. and little endureth ¶ But virtue maketh a man of great heart and of wise enterprise. when she maketh a man which is nothing but earth so hardy. that he dare enterprise to conquer the royalme of heaven. and to vanquish all the devils of hell that been so strong ¶ This enterprise is good wise & moche profitable/ For there is therein little peril. and little pain but there is glory honour and profit inestimable. and perdurable without measure. who hath no virtue hath no great heart. but he is like him that is afeard of nought. Such been they that doubten the evils/ the adversities/ perils/ & tribulations of the world. And that have dread to lose that/ which they may not long keep ¶ They have no great heart that give it over for nought. like as done they that give their hearts for to love the goods of fortune/ which in truth been right nought/ but filth charge and ordure to the regard of the goods and glory perdurable ¶ Then such people been like a child. that loveth better an apple or a mirror than a royalme/ But virtue giveth great heart by right/ For virtue maketh them to conquer heaven. despise the world/ and to bear great deeds of penance. And to support and gladly suffer all the evils of the world and to endure them for god's sake/ And also for to withstand and resist all the assaults of the devil/ Like as the wise and prudent Seneke saith. weepings. mischances/ sorrows. tribulations/ harms shames. perils. and all that which evil fortune may menace & do. have no more power against virtue/ than one drop of water should do in the see. virtue maketh a man hardy as a lion/ strong as an holyfaunte. farm and durable as the son which alway runneth and is never weary. Then there is no prowess ne strength but in virtues.   

¶ Of very signory which giveth grace & virtues lxx  
THus is there none very signory. but in virtues. A great lord is he that knoweth all the world. Such a lord giveth to a man such virtues and grace. For he setteth a man in his right estate. in which he was first set in and made. The man was made in such honour & in such signory. that he was lord over all creatures that were under heaven. to whom all things obeyed. and to whom no thing might noye ne grieve. and this is the right estate to the man and to his signory. but he lost this signory by sin. And might not recover it again but by virtue. But virtue setteth a man on high. and setteth the world under his feet. and maketh him to converse in heaven. virtue maketh a man by good right greater lord of the world/ than the king is of his royalme/ For of the goods of the world he hath as much as his heart desireth. he hath his usage and his sustenance. and as much as he may have for suffisance. and more suffysantlye than the king hath in his royalme/ For all that the good hath and the evil/ all is his. Therefore of all he doth his profit and praiseth god and thanketh and loveth him the more. and doubteth and serveth. And in this he seeth and knoweth that every creature is made for to serve him. Also there is another seygnorye moche great/ without whom there is none by ryzt lord. for he is emperor & lord of himself. that is of his body & of his heart. which he justyceth & holdeth them in good peace and doth his will/ For his heart is so joined to the will of god/ so that of all that. that god doth he thanketh him. and it pleaseth him well/ And this is the signory that virtue giveth to him that hath it. Of this speaketh seneke & saith as great honour giveth god to thee/ when thou art lord & emperor of thyself & more than a king/ ha lord god how many kings emperors & other great lords have been in the world & also barons/ that have cities/ castellis. & royalmes that have not this signory. For they be not lords of their hearts. By cause that it tormenteth oft. by wrath or by maletalente. or by covetise. or by desire that they may not accomplish.   

¶ Here is spoken of very franchise capo. lxxj  
AFter this I say that there is none that hath very franchise/ if he have not grace and virtue. Then if thou wilt know what is very franchise of a man and of a woman by right. Thou oughtest to understand that a man hath iij manner of franchises/ One of nature. another of grace/ and the third of glory. The first is free will by which a man may cheese and do freely good or evil. This franchise holdeth every man of god so freely that no man may do it wrong ne all the devils of hell may not enforce a man against his will to do a sin without his accord and consentement. For if a man did evil against his wylle· he should have thereof no sin. for as much as he in no wise might eschew it. like as saith saint austin/ This freedom and franchise hath every man/ But this freedom is not in children. ne in wood men. ne in fools. by cause they have not the usage of reason by which they can cheese the good from the evil/ A man putteth away from him this franchise in great party when he sinneth dedelye. For he selleth himself unto the devil for the delight of his sin/ And yieldeth himself unto him. and becometh his servant by sin. so that he may not cast himself out. ne put him fro his will. for he hath deserved the death of hell. if the grace of god help him not. The second franchise is such that the wise man hath in this world/ whom god hath fraunchysed by grace & by virtues from the service of the devil. & fro sin. that they be not bond to gold ne to silver/ ne to temporalle goods of this world. ne to their bodies which is caroyn. ne to the goods of fortune/ which the death may soon take away. but they have their hearts lift up & given to god. so that they praise no thing the goods of the world. ne the honours. ne the vanities/ ne king/ ne duke/ ne meschaunce ne poverty. ne shame. ne death/ For they been now deed to the world. & have the heart so deceveryd & taken away fro the love of the world. that they desire the death. like as the workman his payment of his journey or days labour. and the labourer his hire. & also like as they that been in the torment and in the fortune of the see. desire to come to port salve/ And like as the prisoner desireth good deliverance/ and as the pilgrim desireth to come again in to his country. And if they be perfectly free in this world like as a creature may be. then fere they ne doubt they no thing but god. and been in greet peace of heart. For they have then their heart in god and been in heaven by desire/ And this franchise cometh of grace and of virtue. But yet all this franchise nies but servitude to the regard of the third. franchise that they have that been in glory/ They be verily free. For they be verily delivered fro all perils and fro all torments. fro fere of death and of death. fro the grins & empesshemen of the world fro misery/ fro poverty. and fro all pain of heart and of body without returning. Of the which thing there is none free in this world/ how perfit that he be/   

¶ Of very noblesse capo. lxxij  
WHo that shall have the second franchise of which I have spoken shall come to great noblesse/ The very noblesse cometh of gentle heart. certain none heart is gentle but if he love god. There is no noblesse but to serve and love god and to keep him fro all sins and from the servage of the devil. Ne there is no villainy but to anger god by sin. There is no man by right gentle. ne noble of the gentleness of his body. For as touching the body we been all sons of one mother. That is of the earth and of filth of which we all have taken flesh and blood. Of this part there is none gentle ne free. But our sweet father Ihesu christ which is king of heaven that formed the body of the earth and created the soul to his image and semblance. and all in like wise as it is of the carnal father. that is much glad and joyous when his son resembleth him/ Right so is it of our father Ihesu christ. For by the holy scripture. & by his messengers he teacheth us. that we should pain ourself to resemble him. And therefore he sent to us his blessed son Ihesu christ in to th'earth for to bring and give to us the very exemplary. by which we may be reform to his image and semblance like as they that dwell in the high city of heaven/ That been the angels and the saints of heaven/ where everich is of so much more high and more noble. As more properly he beareth this fair image/ And therefore the holy men in this world pain themself to know god. and to love him with all their heart. and purge them cleanse and keep them from all sins. For of so much as the heart of a creature is more pure & more clean without sin/ of so much he seeth more clearly & more evidently the precious face of Ihesu christ. & of so much he loveth more ardently. of so much he resembleth more properly. And by that he hath the more greater glory. And this is the very noblesse that god hath given us/ ¶ And therefore saith right well Saint johan the apostle and evangelist/ that then we shall be the sons of god/ and we shall resemble him properly. when we shall see him evidently like as he is/ This shall be in his glory. when we shall be in heaven. For no man seeth so discovered ne so clearly the beauty of god. like as saith saint poule/ But then we shall see him face to face properly and clearly when we shall be in glory in his joyous company ¶ The very noblesse of a man then beginneth by grace and by virtues/ and that is parfyght glory/ This noblesse maketh the holy ghost in the hearts that he purgeth and culumyneth in truth and in perfit charity/ These been the greatest goods that god hath done to angels like as saint Denys saith. by which they resemble their maker/ Thus worketh the holy ghost by grace and by virtue in the hearts of good men/ by which they be reform to th'image and to the semblance of their maker Ihesu Cryst as much as it may be in this mortal life/ For they raise themself so in god/ and embrace themself so with the love of god. And all their intendment. all their intention/ their will/ their memory is all converted to god/ And this love and this enbracement and desire which increaseth joineth and unieth so the heart to god. that they may no thing will. but that. that god will For there is not between them and god but one self will. And then he hath th'image and the semblance of god as much as may be had in this world. And this is the most great noblesse & the most high gentleness to which one may attain or mount. ¶ Ha good god how far from this noblesse and fro this highness been they that make them so noble and so quaint. Of this power noblesse that they have of their mother the earth which beareth and nourisheth the hogs as well as she doth the Emperors and the Kings. And they avaunt them of their gentleness. by cause they ween they be of more gentle filth than the other. and of this kindred and parage con they right well recount and tell/ But that other side & that other noblesse they behold no thing at all. of which cometh the very noblesse & the gentle parage They should behold and take heed to their very exemplayr Ihesu Cryst/ which more loved and honoured his mother. than did any other man. And nevertheless when one said to Ihesu christ. Sir your mother and your cousins stonden without to seche you. he answered to them and said. And who is my mother and who is my father and cousins/ who somever do the will of my father that is in heaven. he is my brother/ he is my father. my sister/ and my mother. for this is the noble side and the gentle kindred/ by which cometh and groweth to the heart very glory. and of that other groweth vain noblesse & pride.   

¶ How charity is greatest of virtues capo. lxxiij  
NOw I have sufficiently showed to the that there been no goods honourable by right but virtues and charity. This is the fair love of god/ For there is none other good profitable without this virtue of charity. This witnesseth to us saint paul that saith thus. If I have as much science so that I knew all clergy and all languages. & spoke as well as men or angels. and knew all the scriptures & the counsels of god. and if I delivered my body to martyrdom. and gave all that I had to pour people/ & if I did by miracles that the montaygnes lepen from one place to another. if I had not the virtue of charity/ all this should not avail me. ¶ Now behold then and take heed that saint Paul whom we ought to believe. hath here named the greatest things and good that one may do. and that most avail and profitten. That been penances of the body. to suffer martyrdom to aid the power people. to convert sinners. and to have science of languages/ and th'apostle saith all these things avayllen not without charity. and if such & so great goods avayllen not. how should lass god avail. That same mayst thou know by reason. Think on this proverb which is commonly said. As moche is a man worth as his land is of value. This is as true as the pater noster/ who well under standeth. how the man is of no value. or some thing or more or lass. And this is no doubt but it be that he have love and the charity of god. & who that hath most is most worth. and who that hath lass is lass worth. & who that hath nought is nought worth. For how well that a man hath temporal goods. like as is gold or silver or other rychessys/ or of spiritual goods or natural. like as art. engine science clergy strength prowess or other goods/ How shall I say that they profitten. for they been the most part more cruelly dampened. by cause they use not aryzt the goods that god hath lent to them for to multiply & for to win than been they that no thing know. ¶ Also if he do bodily works/ as done the labourers the mynystrelles & other workmen. or if he do spiritual works as to fast wake cloth the power were hair. if this be without charity all this availeth nothing. For he shall never have thereof merit. But he that hath virtue and parfyght charity/ of all that that god sendeth him in this world he doth his profit. and with all conquereth grace and glory. ¶ charity is good and sure merchandise. For overall it winneth & never loseth/ She buyeth all the good wares. and maketh all hers. and alway she hath her penny again. This is the love of the heart which is the penny/ with which she buyeth all the goods of the world. and it remaineth alway in the almerye. love of charity hath in all places his sales. charity winneth in all quarrels. and hath victory in all battles/ She doth so moche that it is as much worth to her to give a penny. as to another an hundred pound/ And also charity doth so moche that it availeth one as much to fast one day. as another all the lente. and 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 worth as his land is of value. and so moche been worth his works/ for so moche as a man hath very love in god. so much he winneth more every day. The love that a man hath to god is the boys and weight of saint Mychel. For none other thing may not waye· when one taketh every day his wages. but the love and charity. And therefore I say that there is none good profitable. properly to speak by right but fair love and charity.   

¶ Of two manner of delectable goods capitulo lxxiiij  
IN like wise as god made man of body & soul. Right so hath he given two manner of delectable goods for to draw his heart to him. and in whom is all the very delight ¶ The some goods comen wythoutforh and by the v wits of the body/ by seeing by hearing by smelling by tasting & by touching. These v wits been also as five conduits/ by which the goods delectable of the world entren in to the heart for to delight him & for to lick and draw to the very delyces which been in god to serve to love and to honour him. for all the delight of this world that the five wits have/ been not but a drop of dew to the regard of the fountain. that is Ihesu christ/ But of the great see of these goods. descendeth the drop of dew/ when one seeth it a far resemble to a precious stone. But when one weeneth to take it. it falleth to ground and becometh nought. Thus is it of the delights of the five wits bodily. when one thinketh or figureth or wisheth or when one desireth them/ it appyereth much precious. But when a man hath & holdeth them. anon they be lost. & become truffs & dreams. Think on the delight of the last year. and of thy dream to night. thou shalt see that all is one. anon they passen. & anon they comen again. & in no manner may they fulfil the heart of a man. And if in a drop be as much sweetness/ that it is the sweetness of all the fountain/ then is that a delectable good/ And therefore the wise & holy men in all that they saw in this world/ & savoureden of the delectable goods of the world preyseden god. and most desireden the love of him. and the more that they saw the drops sweet/ the more they desireden to come to the fountain celestial. And therefore it is well known/ that the more that one forgetteth the drop. the more he loveth the fountain. and the reverse/ The more that one loveth the drop the more he hateth the fountain & forgetteth it. And the more that the sweetness of the world pleaseth to a creature which he so moche desireth/ the alas hath he of the sweetness of god. Therefore the good men take the lass of the sweetness of the world as much as they may and will not use the fleshly delights/ ne the deduytes that comen by the five wits bodily/ A good lord god how moche been they fools. & more than beasts. that know well that the body of a man is the most foul thing that may be. and that the soul of a man is the most noble thing. the most precious/ and the most noble creature that may be. Therefore they should not ween that the goods that come of the body be more delectable and sweet. than they of the spirit/ which been very good. pure/ & perdurable/ and may fulfil the heart and replenish it. Such goods giveth god to a man in this world. when he giveth to him peace of heart & victory against his sins & against th'enemies of hell. And giveth to him glory of conscience & apeasyble heart/ when he replenisheth the heart with love & spiritual joy/ Of such joy ne of such delight. no semblance ne no comparison may be founden in the joys of the world/ ne been not but drops to the regard of the fountain of sweetness which is Ihesu christ. This is the fountain of sweetness of which our lord speaketh in the gospel. who that shall drink of the water that I shall give him. he shall become a living fountain. which shall make him leap in to the life perdurable. This is the fountain of joy of sweetness and of charity. which may fill and replenish the heart. And none other thing what somever it be may not fill it ¶ Of this fountain hath tasted david the prophet which saith in his psalter. O lord god how moche is the multitude of thy great sweetness/ which thou keepest to thy servants. and departest to thy friends. And certain who had well tasted and savoured this sweetness that god hath given to his friends/ he should despise all the delyces & all the joys of this world/ and should cheese and retain the spiritual joy. And should do like as they that bulte the meal and decevereth the flower fro the brenne and grous. and as they that make the oil/ that take the clear pure fat. and leave the gross matter. For joy of the heart that cometh of god to love/ to serve and honour him which is very joy perfit/ like as saith the proverb. That none hath parfyght joy if it come not of love/ And therefore this joy is called oil in holy scripture. like as our lord saith by the prophet. I shall give saith he oil of joy for weeping. This is joy of heart pure and very for weeping of penance. Of this oil been anointed they that god hath made kings and lords of the world and of themself/ And then is a man perfit christian when he is anointed with holy chrism. For of crisme is said cries. and of christ is said christian/ that is of Ihesu christ And who that is anointed of such ointment. that is of joy and love of god. he liveth in god & god in him. like as the apostle saith/ And this is then the life of a christian/ that is to speak right. the life of a man/ This is a good life and & blessedness that all christian men ought to seche and desire for to get the life perdurable. ye know moche well that he is not in life. but in languor/ that alway liveth in pain. in thought & in anguish. This is no thing. but now weep. & anon laugh. Now is ease. now is he at misease/ now is he in anger. now is he in peace. now in joy. now in sorrow. Then who that will lead a good life/ & live justly without sin. seek he that he have the very good. then he shall have life honourable/ delectable and profitable. And then he shall live as a man reasonable. That is to say holily/ ordinately. wisely joyously and merrily/ merrily without anger. wisely without errour· and joyously without sorrow. and this life hath one by grace and by virtue/ & none otherwise/   

¶ Here after is spoken of virtues in especial capo. lxxv  
NOw I have showed to the generally here tofore the dignity and the valour of the virtue of charity. & wherefore one ought to get it. For great profit cometh for to have it. as joy. honour. & glory perdurable. But by cause men know not the thing so well in general as they do in special Therefore is mine intention to speak of virtues in especial. in such manner that everich that will study in this book may ordain his life by virtue & by good works. For otherwise little should avail to know the good if he do it not. For like as saith Saint james the apostle. who that knoweth the good and doth it not/ he sinneth and mysdoeth/ he is a fool that knoweth the right way. and earnestly gooth out of it The holy scripture saith thus. The wise man or wise woman hath a fair garden full of verdure & fair trees and of good fruytes·s whereof god saith in the book of love to the holy soul. My sister. my friend thou art a garden enclosed of two closures. That is of the grace of god and of angels. This garden planted the great gardyner/ That is god the father when that he admolysshed and made soft the heart of the creature human. & made it sweet & traytable like wax chauffed/ and as good earth well arrayed and cultyved. and worthy that good imps should be therein planted. These imps been the virtues which the holy ghost bydeweth with his grace The blessed son of god. which is the very son/ by the virtue of his clearness maketh them to grow on high & profit These three things be necessary to all the things that grow in earth. that is to wete. earth covenable/ humour nourysshable/ and heat reasonable/ without these three things spiritually may not the imps of virtues grow ne bring forth fruit. These things maketh the grace of the holy ghost in the heart of the person. and maketh to wax green/ to flourysshe and to fructify. & it maketh him as a garden moche delectable full of good and precious trees. But in like wise as god planted in paradise terrestre plenty of good trees and of fruit. And in the middle he planted a tree. which was called the tree of life. By cause that his fruit had strength & virtue to keep the life to them that should eat of it without dying. and without ever to have any malady or sicknesses/ Right so doth he spiritually in the heart of a person. The great gardyner/ that is god the father. For he planted the trees of virtues/ And in the middle he set the tree of life/ That is Ihesu christ. which saith in the gospel. who that eateth my flesh and drinketh my blood hath life perdurable. This tree enuerdureth and embelyssheth by his virtue all that which is in paradies/ By the virtue of this tree grown & flourysshen and fructefyen all the other trees. In this tree is all good/ as moche as there is/ This tree is to be praised and to be loved for many things. For the rote. for the fruit/ for the stock/ for the flower. for the odour. for the leef/ and for his fair shadow. The rote of this tree is the right great love and the oultrageous charity of god the father/ of which he loved us so moche. that for to buy again his evil servant/ he gave his right blessed son & delivered him to death & to torment/ Of this rote speaketh the prophet & saith thus. That a rod shall issue of the rote of jesse/ This word is as much to say as embracer of love. The stock of this precious tree. is the precious flesh of Ihesu christ. The heart of this tree. that was the holy soul in which was the precious marghe of the sapience of god. The bark of the tree was the fair conversation withinforth. The droppynges of this tree & the body. weren three precious things and of right great virtue/ which yssueden and dropped out of the precious membres of Ihesu christ that were the water. the tears. the sweet and the blood/ The levys of this tree weren the precious & holy words of Ihesu christ which heleden all maladies/ The flowers were the holy thoughts of Ihesu Crist which were fair/ honest & bearing fruit/ The fruit weren the twelve apostles/ which fed all the world & nourished it with their holy doctrine. by their examples. by their good works. & with their benefits. The branch of this tree in one sense. been all the chosen that ever were/ and that been. and that ever shall been/ For like as our saviour Ihesu christ said to his apostles. I am said he the vine. and ye been the branches ¶ In another sense. his branches were his fair virtues. and his glorious exemples/ which he showed by work/ and taught them with his mouth. These were the perfit virtues & full of very beneurte & blessedness/ which Ihesu christ showed to his prive friends to the xii apostles. whom he led in to the mountain/ and there he sat as saith the gospel. and his disciples were about him. And thenne the debonayr Jesus' opened his mouth & said blessed be the power of spirit. for the royalme of heaven is theyres. blessed be the debonayr for they shall be lords of the earth. blessed be they that weepen/ For they shall be comforted. blessed be they that have hungres and thirst for justice/ for they shall be full fed. blessed be the merciful. for they shall find mercy. blessed be they that be clean of heart. for they shall see god. blessed be the peaceable. for they shall be called the sons of god. ¶ These been the seven branches of life of the blessed son of god Ihesu christ. In the shadow of this tree ought the fine. and good heart to shadow him. & ought to see and behold these fair branches. which bear the fruit of life perdurable/ In these branches and in these seven words is enclosed all highness. all perfection of grace. of virtue & of blessedness. as much as may be had in this world. and to have and attain in that other. For these been seven rules of holy life which Ihesu Crist taught to his children. This is the very philosophy that the master of angels ensigned to his disciples ¶ In these words is enclosed all the some of very perfection of the new law of love and of sweetness. And it is well said new. For it may well wax old. like as did th'old law to the jews. And by cause that the soul was waxen old by sin. it is made young again and becomen new by these words aforesaid. It is very new and desguysed fro the other laws. law is said by cause it is bounden/ But the other bynden. and this unbindeth/ The other chargen/ this dischargeth. The other laws men●cen and threaten/ this law promiseth/ In other laws is plea/ In this new law is peace/ In other laws is dread/ In this new law is love/ The other laws have maledyctyon and cursing. this new law hath benedyction and blessing/ ¶ Then is this new law all full of beneurte and blessedness/ And therefore been blessed all they that keep it & accomplish it. this saith Solomon. For all they that keep it well winnen the tree of life perdurable. then these seven words abovesaid which god said been called blessings/ For they make a man to be blessed as much as he may be in this present life. and yet more blessed in that other. Now hast thou heard what the tree of life is. which is in the middle of paradies which god planted in the holy soul/ In the shadow of this tree groweth & profiteth the fruit; The tree of virtues which god the father. that is the great gardyner/ planted in this garden. and bydewed it with the fountain of grace. which maketh it wax green. grow & to profit/ & holdeth it in virtue. and in life/ This fountain is departed in to seven rivers. These been the seven yefts of the holy ghost. which arowsen & watrens all the garden. Now behold the right great curtosy of god. which came in to this world. for to seche & save that which was lost. by cause that he knew well our poverty and our feebleness. by which we may fall in to sin But by ourself we may not relieve us ne issue out of sin ne get virtue ne do none other good/ but if it be by the grace of god/ or that it come of his yefte. and therefore he cesseth not to excite us that we pray and require him of these yefts. And promiseth moche to us/ that if we require & demand him any thing that is good for us/ and that it be rightful we shall have it. And yet the debonayr Jesus' doth unto us more of his courtesy. For he is our advocate that formeth for us our request and our petition. For we have not the wit if he formed it not to us. ¶ The petition. the request or orison that the sweet Jesus' informed and taught us with his blessed mouth/ is much fair. moche good/ and but short by cause we should retain it well/ That is the pater noster. wherein been seven petitions and requests. by the which we require our good father Ihesu christ. that he give us the seven yefts of the holy ghost/ that he deliver us fro the seven deadly sins. and that he take them away fro our hearts. And in stead of the said sins. that he by his grace will plant there and nourish the seven virtues/ which bring us to the seven blessings of perfection & of holy life. by which we may have the promises that the debonayr Jesus' made and promised to his chosen people in the seven words aforesaid. ¶ Thenne our intention is with the aid and grace of the holy ghost. to speak first of the seven petitions of the holy ghost which been contained in the holy pater noster. ¶ After I purpose to say of the yefts of the holy ghost/ After of the seven virtues. against the seven deadly sins/ ¶ The seven petitions and requests been like as seven fair maidens that never cease to draw the living waters out of seven rivers for to water and arouse these seven trees that bear the fruit of life perdurable/   

¶ The seven petitions an drequestes that been contained in the holy Pater noster capitulo lxxuj  
When a little child is set to school. at beginning he learneth his pater noster/ who that will learn of this clergy & know it. he must be little and humble as is a child. For our good master Ihesu christ teacheth his scholars this clergy which is the most profitable and the most fair that is/ who that this doctrine well knoweth. understandeth/ and well retaineth it For such there be that ween well for to understand it. that no thing know thereof/ by the bark or rind withinforth That is the letter which is good. But little is it worth to the regard of the margh●/ of the goodness and of the great substance which withinforth is so sweet/ ¶ It is much short in words and moche long in substance/ light to say and subtle for to understand. ¶ This prayer and orison passeth and surmounteth all other in three things. That is to wite/ In shortness/ In dignity/ and in prouffytablenesse ¶ The dignity is in that. that the right blessed son of god made it. to god the father in short words. God the holy ghost touching his demand. he will that it be short in words. by cause that none ne excuse him to learn it and to con it/ ¶ And also by cause that none should be grieved to say it willingly and oft. And for to show that god the father heareth us right soon/ and granteth it gladly when we pray him with good heart. so that it be not of long riot ne of words polished ne rhymed/ ¶ For sweet Saint Gregory saith verily for to work is not to say fair and glozing words with the mouth. but to cast out weepings and deep sighs from the heart. ¶ The valour and the profit of this orison or prayer is so great/ that it compriseth and encloseth in words much short/ all that which may be desired of heart. and prayed and demanded of mouth. That is to be delivered of all evils. and replenished with all goods ¶ Thus beginneth the holy pater noster. father our that art in heaven. ¶ Behold now how our good advocate. and our right good and blessed master our Lord Jesus' christ which is the sapience of god the father. and that knoweth all the usages and all the laws of his court/ teacheth us for to plete well. and to speak wisely/ subtilely. and shortly. But certainly if the first word that thou sayest. father our that art in heven· it that it be well understonden and well poursyewed he shall give to the all thy request and all thy demand/ ¶ For Saint bernard saith that the orison that beginneth by the right name of god the father/ giveth to us hope to Impetre and get all our prays and requests ¶ This sweet word father. which maketh sweet all the remanant. showeth to the that. which thou oughtest to believe/ and somoneth the to that. which thou oughtest to do. And these two things saveth the man when he believeth well and a right And when he doth after that he ought to do. when thou callest him father/ thou knowest that he is lord of the house. that is of heaven and of earth. and captain and beginning. And fountain of whom all creatures and all goods comen. Thus knowlechest thou in that. his puissance and might/ ¶ After I say by cause that he is a father/ he is ordeynour. governor. and pourueour of his main. and specially of his children/ that is of the men whom himself hath created. made and formed to his semblance. and in this thou knowlechest his sapience/ yet also sith that he is a father by nature and by right. he loveth that which he hath maked. Like as saith the book of sapience. And he is debonayr and loveth and nourisheth his children/ and doth their profit better than they can devise/ And he beateth and chastiseth them when they mysdoon for their profit as a good father. And gladly he receiveth them unto mercy and to pardon. when they have trespassed/ and return to him by great repentance And by this we know his bounty and his great debonayrtee ¶ Now I have showed unto the then this word. when thou sayest father. his puissance. his Sapyence· his bounty and his debonairty/ ¶ On that other part he remembreth thyself. thy noblesse. thy beaultee. and thy richesse. ¶ Of more great noblesse ne mayst thou not be soon Ne unto so great a king. Ne unto so mighty or puissant an Emperor as is god. For more greater richesse mayst thou not have. than to be heir of all that he hath. More great beauty mayst thou not have than to resemble him by right. The which beauty is so great that it passeth the beauty of man and of angels. then this word father remembreth the that thou art his son. by cause that thou paynest thyself to resemble him. as a good son aught to resemble his father and to ensue thy good father. in all good virtues and in all good works. That is to say that thou be wise and noble. vigorous strong and puissant to do well/ to keep the from all sins. and strongly resist against the temptations of the fiend/ And that thou be wise and advised. large. courteous. sweet and debonayr. clean without villainy & with out sin/ like as is thy father our lord Ihesu christ. And that thou hate sin and filth and all evil. as doth thy good father Ihesu christ. so that thou forsake him not. This word then father. remembreth the all the times that thou sayest it. that if thou be his good and true son. thou oughtest to resemble him by nature. by commandment and by right. For thou owest to him love. honour. reverence and dread. service and obedience. Now think then when thou sayest thy pater noster/ that thou be to him a good son and true if thou wilt that he be to the a good father and debonayr. it is said to a knight. think whose son thou art/ for to give to him the greater courage. when he entereth in to the tournoyeng. here seest thou how this first word when thou sayest father. how sweet it is. and how it admonesteth the. that thou be valyaunte and noble. & teacheth the what thou shouldest be.   

¶ wherefore thou sayest father our. and not father mine lxxvij  
NOw demand I of the wherefore that thou sayest father oure· and thou sayest not father mine. ¶ And unto whom thou accompanyest thee/ when thou sayest give to us and not give to me/ None ought to say father our. but he that is his son by nature without beginning and without ending. That is the blessed son of god Ihesu christ. But we been not his sons by nature. but in as much as we be maked to his image and to his semblance/ So been the saracens & the jews. we been his sons by grace and by adoption. adoption is a word of law/ For the law of the Emperors. when an high man hath no children/ he may cheese the son of a pour man if he will. and make of him his son and his air if he will by adoption/ This is by advoerye. And by that he shall be his herytyer and his heir and have his heritage ¶ This grace hath given to us the son of god the father without our desert. like as Saint Paul saith/ when he made us come to baptism/ where as we were pour and naked/ and all sons of wrath and of hell ¶ Thenne when we say father our/ and we say give to us/ we accompany with us all our brethren by adoption. which been sons of holy church/ by the faith that they received in baptism/ ¶ Now we show then by this word ours. the largesse and the courtesy of god our father. which giveth more gladly enough than little. to many than to one/ whereof Saint gregory saith. that the prayer that is common is much worth and profitable. In like wise as the candle is better employed and is more profitable that serveth and lighteth many men/ than that which serveth & lighteth but one man alone This word father our admonesteth us to yield thankings with all our hearts of this grace which god hath done to us. by which we been his sons and his heirs. & that much ardently we ought to love our brother and father Ihesu christ which hath accompanied us with him to this grace. ¶ This word our admonesteth that we keep in our hearts the holy ghost which is our witness of this adoption/ ¶ And like as he were a gage or wed. This saith the apostle Saint Poule. By whom we be sure. that we shall have the heritage of our father our lord Ihesu christ. That is the glory of our father of heaven. ¶ This word father our teacheth us and saith that we been all brethren. both great and small. Pour and rich. high and low. of one father and of one mother/ That is of god and of holy church. And that no man ought for to despise. ne mespreyse another. but to love him as his own brother. And that one ought to aid and help another. like as the membres do of one self body/ ¶ And also we ought to pray the one for that other like as saith the blessed apostle Saint james. and in this our profit is much great/ For when thou sayest thy prayer in common. thou hast part in all the commonalty of holy church ¶ And for one Pater noster that thou sayest. thou wynnest more than an hundred thousand.  
¶ This word ours teacheth us to hate three things in especial. Pride. Hate. and avarice/ Pride putteth a man out of company/ when he will be above all other people. Hate putteth him out of company. For when he hateth & warreth one. he warreth all the other/ Avarice putteth him out of companye· For he will not himself. ne that his things comyne with other/ And therefore such people have no part ne company in the holy pater noster· This word our. showeth that god is ours. if it be not in our default. if we will. The father the son & the holy ghost. That is if we keep his commandements like as the gospel saith.   

¶ why we say. qui es in celis capitulo lxxviij  
When that I say. qui es in celis. that is to say. which art in heaven. I say two things. like as I shall say/ The king is at paris. I say two things. that he is a king and that he is at paris. Right so when I say that he is in heaven. I say that he is. and that he is in heaven ¶ It is founden in holy scripture in two books of the law that god appeared to moyses the prophet in a mountain and said to him. Go thou in to Egipte and say to king pharaoh on my behalf that he deliver my people the children of Israel from the servage. wherein he holdeth them. Sir said moyses if it be demanded of me how ye be named what shall I say/ I am that I am. said god. Thus shall thou say to the children of Israel. He that is sendeth me to you. ¶ Now say the holy and good clerks. that among all the high names of our lord this name is the first and most proper/ And that most aright teacheth us what god is. For all his other names. either they speak of his bounty. or of his excellence. or of his sapience/ or of his puissance. or that he is such or such That is the right good. the right wise/ the right fair/ the right puissant/ and many other words as been said of him to his loange and praising. which say no thing of the being of god/ But we that been gross and rude to speak of so high a thing/ speak of god. like as one speaketh and deviseth of a man of whom he knoweth not the name/ Thus as it is said/ he is a king he is a duke. he is an earl/ he is so great/ he is so fair/ he is so rich. he is so large. And many of such properties and Accydents. How and by what manner one may know what he is/ and what manner man/ But he saith not his proper name a right/ ¶ But thus as we speak of god we find many fair and sweet words. The which show unto us some thing of him/ ¶ But there nies no word so proper/ as this same word here following/ qui est. which so properly is showed to us and so subtilely. In as much as our intendment may stretch and comprise/ ¶ For our blessed Lord Ihesu christ is he. that is only. like as job saith. he is only. for to say right. For he is only perdurable without beginning and without ending/ But this may not be said of none other thing. After he is very truth. For he is way & truth. all things created. that been creatures. been vain and vanities as Solomon saith/ and be nought to the regard of him/ & to nought shall they come. fro whence they came if he sustain them not. & keep them by his virtue. yet also he is only establement and steadfastness. For he is alway himself/ and in one self point without trouble without to change him/ without to move him in any manner. this saith Saint james. All other things been movable in some manner of their nature. Then is he properly called/ that is. For he is verily without vanity/ establysshement. without beginning/ without end. without he was. and without he shall be. for in him is no departing. Now oughtest thou here understand that he is And that there is no thing that may better be known than this. that god is/ And therefore I council the that thou muse not tenquyre ferther/ For thou mayst soon err and go out of the way. late it suffice to the that thou say. father our that art in heaven/ Troth it is that he is overall present. in earth in heaven. in see. and in hell. like as he is in heaven/ But it is said that he is in heaven. by cause that he is more seen there. more known. more beloved/ & more honoured ¶ After I say that the debonayr Jesus' is in persons spiritual & devout That is in the holy hearts. that been high/ cleansed/ clean & purged from all sin as is the heaven/ For in such hearts is he seen. known. honoured & loved. ¶ Now hast thou heard these iiij words Pater noster qui es in celis/ The first word somoneth the to honour god. The second to love god. The third to redoubt god. For how well he be father and our. alway he is just and not movable. The fourth word somoneth the to engine thyself to him and to encourage and enforce the. for ●yth he is so high and thou art so low/ if thou be not hardy & vigorous to vanquish all sins/ to resist all the temptations of the enemy/ and to keep holy his commandements. thou shalt not come in to the glory of heaven/ ¶ The first word abovesaid showeth to us the length of his eternytee. The second the largesse of his charity. The third the deepness of his verity and truth/ And the fourth the highness of his majesty. who somever shall have these four things attained without doubt he shall be well blessed.   

¶ How Sanctificetur nomen tuum is exponed capo. lxxix  
Now hast thou heard the prologue of the holy pater noster which is like unto an entry in to a town. A lord god who that well could all this song/ he should find therein many sweet notes/ For it is no doubt that in the prayer and song spiritual which the sapience of god made. he that taught the birds to sing/ hath many notes and words subtle & sweet in his holy song and prayer of the holy pater noster. how well that it containeth little letter. In this song and excellent orison been seven notes. which been the seven petitions and requests of the holy pater noster. which get and Impetre the seven yefts of the holy ghost/ which put away & destroy the seven vices capytal of the heart. those been the seven deadly sins. And they plant & nourish the seven virtues. by the which one may come to the seven blessings/ Of these seven petitions and requests The three first make a man holy as much as he may be in this world/ The iiij after maketh him perfectly just/ Alle the holiness of a man that is made to th'image of the holy trinity after three things that been in the soul. that is to weet/ memory. intendment and will is in iij things/ In this that the soul be perfectly purged. and the will perfectly enlumyned. & the understanding perfectly confirmed in god. & with god in the memory. And the more the soul receiveth of god these iij things. the more habondantly and more properly she approacheth more to his right beauty naturelle· That is to the semblance of the father & of the sone· & of the holy ghost. That is when god the father confirmeth unto him his memory. God the son enlumyneth to him his understanding. God the holy ghost purgeth in him his will These three yefts we require in the iij first petitions of the holy pater noster. when we say/ Sanctificetur nomen. we show to our good father courteously our pryncypal desire. which we ought alway to have. That is that his glorious name be sanctified. & that it be confirmed in us. Then when we say Sanctificetur nomen tuum. we show to our good father Ihesu Cryst courteously our desire/ That is to say Sir this is our sovereign desire. This require we above all things that thy blessed name be sanctified in us. That is thy good renomee/ thy knowledge. thy faith be confirmed in us. In this first petition we require the first & the principal gift of the holy ghost/ That is the yeft of sapience which maketh steadfast. & confirmeth the heart in god. & joineth him so to him that he may not be desjoined ne deceverd. sapience is said of savour & for to savour/ for when a man receiveth this yeft. he tasteth & assavoureth. & feeleth the sweetness of god. like as is felt the sweetness of good wine by the taste better than by the sight. But to this that thou understand better what it is to say. Thy name be santyfyed. Thou oughtest to know that this word/ Saint is as much to say as pure. as gold. as earth/ as died in blood. as confirmed. In these five manners is sayntyfyed the holy ghost of sapience in the heart of a man. first he cleanseth & purgeth like as the fyrefyneth and purgeth the gold & the silver/ after he taketh it away fro the earth. that is fro all carnal affections. & maketh all to become lothly that which he was wont to love/ like as the water is hated to him that is lykorous to the good wine/ After he halloweth himself all to the service of god. For he leaveth all charges. & putteth himself all to think on god and to love serve and honour him. like as the church & the monastery is hallowed to the service of god. So that he ought none other thing do but to serve and honour god. After he dieth himself in blood/ For he putteth himself in one so strong and ardant love and in so sweet love of Ihesu christ/ and of devotion. that when he thinketh on him and on his passion/ he is as he were all drunk of the precious blood that Ihesu christ shed for him in his holy passion like as is a sop of hot breed/ when it is put in wine. This is a new bapteme/ For to die and to baptize is all one. After he confirmeth him in god so strongelye/ that nothing may dissever ne desjoine him. Now then/ will thou to say this word/ thy name be sayntyfyed in us· That is to say give to us the yeft of sapience by which we may be so fined as is the gold. and the silver in the fornays/ and cleansed fro all ordures of sin. by which we be drunken of his love and that all other loves be to us bitter/ by which we be so given to the and to thy service. that we never retch of none other charge. to th'end that we be not only washen fro all sins/ but died in grain. renewed and rebaptysed in the precious blood of Ihesu christ by devotion of fervent love/ to this that the blessed name of our good father Ihesu christ be so confirmed in us/ that he be our good father. and we his good sons and his servants. as very obedient to all his commandments. and in such manner. that no thing what somever it be/ may come ne happene to desjoine this fastness ne this grace. Moche is great the grace of god when the will of the creature human is so rooted in god & confirmed that it may not wag ne move for no temptation/ Moche greater a thing it is/ when one is so affirmed in the love of god and so drunken in his sweetness. that no soulas. ne no comfort/ ne no pleasance may not be had but in him. & then is the heart perfectly confirmed in god. when the memory is so fastened & joined to him. that it may not think on no thing but on him/ And this require we when we say/ Sanctificetur nomen tuum. that is to say/ Sir thy name be sayntyfyed in us.   

¶ Here is the second petition and request of the holy pater noster capitulo lxxx  
ADuemat regnum tuum. This is the second petition & request of the holy pater noster. where we pray & require. that the royalme of god come in us. and be within us Our lord saith in the gospel to his disciples. The royalme of god is now within you. Now understand well how this may be/ when god giveth to a person in his heart the spirit of understanding. Thus as the son taketh away the derknesses of the night. and wasteth the clouds and the mists in the morning. Right so wasteth this spirit and taketh away all the derknesses of the heart. and showeth him all his sins and defaults great and small/ like as the rays of the son showeth the motes and the dust that is in the house/ ¶ Also this spirit of understanding showeth on that other part. not only that which is within him. but that which is under him. hell. and that which is above him/ heven· & that which is about him. all the fair creatures/ which all preysen god and witnessen how god is fair. good. wise. puissant. sweet. and great. And who that seeth most clear the creatures. is most desiring to see god. but let him consider that he is not pure ne worthy to see him. then the good heart/ true and devout chauffeth him/ and is angry with himself/ then he beginneth to enter in to his heart. and to examine him. And there he findeth so many sins. vices. povertees/ defaults. troublynges of heart and of thoughts & evil will/ that he is angry with himself by great contrition and desplayser that he hath of his synnes·s And then he beginneth to cleanse his heart and purge him of all ordures of sin by bitter repentance/ and by devout confession/ and after by sharp and condign penance/ But when he hath long led this life. and hath cast out all his sins by very confession/ then he findeth peace and rest and consolation. And tereth so moche god to fall again to sin/ that him seemeth that all the world be to him hell to the regard of this clearness and this peace that he findeth in his heart. And this demand we of god when we say. Aduemat regnum tuum/ that is to say. Fair father please it to the that the holy ghost will enlumyne in us the heart. and cleanse & purge it fro all sins/ And that he vouchsafe to come and dwell as a king and a lord/ governor and commaundour in our hearts. so that all the heart be his/ and that he be king & lord and alway that we may see him. For it is a life perdurable to have the royalme of god within us. Therefore saith our lord in the gospel/ that the royalme of god is as a treasure hid in a field. that is in the heart of a good man. which is more great than all the world.   

¶ The iij petition & request of the holy pater noster lxxxj  
FIat voluntas tua sicut in celo & in terra. This is the iij petition and request/ where we pray our lord that his will be done in us/ like as it is done in heaven/ that is as in holy angels which been in heaven/ which been so enlumyned and confirmed in god/ that they may will none other thing but that which that god will. we may not have this petition ne this perfection but we have the yeft of council/ which is the third gift of the holy ghost. which teacheth us to do his good will/ and that he convert our caitiff and fraylle will so that in us grow no proper will. but that his will be only lady of all the heart holy/ and do in us what somever he will/ like as his will is done in holy angels of heaven which may not sin. And that alway done the will of god without mespryse and gainsaying. ¶ Now hast thou heard the three petitions and first requests of the holy Pater noster. which been the highest and most worthy. In the first we demand the yeft of sapience. In the second the yeft of understanding. and in the third the yeft of council. like as I have tofore showed/ These iij things we require not. by cause we should have them in this mortal life perfectly. But we show unto our good father Ihesu Cryst our desires. that they be alway in heaven where they ought to be. To the end that these three requests & petitions be done & accomplished in us in the life perdurable/ we demand them in this present life ¶ In the other four petitions that comen after we speak another langage· For we say to our good father Ihesu christ give to us/ pardon us. keep us. and deliver us. For if we have not of Ihesu Crist these four petitions & requests in this present world. we been but deed· For they be necessary to every person in this mortal life.   

¶ The iiij petition and request capitulo lxxxij  
PAnem nostrum cotidianum da nobis hody/ well teacheth us our good master Ihesu Crist to speak humbly and wisely. For he teacheth us to say. Fair father give to us this day our breed quotidian or daily. what may the son lass demand of his father. than only breed for to pass forth the day/ he demandeth none outrage. ne wine. ne flesh. ne fish. but he demandeth breed and no more not for a year. ne yet for a week. but for to pass with the day only/ This seemeth that it is a little thing that we demand. but certainly we require a moche great thing. when we require of an abbot the breed of an abbey/ or require the fraternity. the company the part & the right in all the goods of the abbey. Right so is it of him that demandeth of god this daily breed/ he hath fraternyte. part. company. and right in all the goods that been in heaven. This is the blessed breed of heaven. of that blessed convent/ The breed of heaven/ The breed of angels. the breed delectable/ the breed of life perdurable. For it giveth life understanding. never to die. and preserveth a man/ whereof god saith in the gospel/ I am the breed of life which descended fro heaven. who that shall eat of this breed shall always live without dying/ This breed is right good meet. For it stauncheth all the hongres of the world/ and filleth a man and replenisheth. this doth not other meet. this is the breed and the meet that thou takest at the sacrament of the altar. And this meet thou oughtest to take in great ardour & in great devotion of heart. and in great desire/ That is to understand that thou ouztest to believe faithfully that this meet so much precious is the very body of Ihesu christ. and the soul. and the godhead all together without error and without to demand or ask any ferther. For god may more than man may understand. After a man ought to understand & chew this precious meet. like as the ox feedeth of the grass and cheweth his cud/ and then he taketh it in/ That is to say that one ought to remember devoutly and oft by parties/ the bounties and graces of our lord. and all the sorrows that Jesus' christ suffered in earth for us/ then the heart findeth the savour of this precious meet/ and causeth a right great ardour of the love of god in right great desire & will to do and to suffer all that he may for him/ and more than he may. And all this doth the virtue of this blessed breed 〈◊〉 the sacrament of the mass which is the very precious b●●y of Ihesu christ/ This is the breed that comforteth and ●●●orceth the heart to that· that he be well strong to suffer and 〈◊〉 do gr●te things for the love of god. But this may not be 〈◊〉 if he have the fourth gift of the holy ghost. which is 〈◊〉 the yeft of strength/ which armeth and encourageth the knight of god. and maketh him to re●ne gladly to martyrdom and to suffer joyously the torments. Now mayst thou see. when we demand this breed of angels. we demand the yeft of strength. For like as the bodily breed or material sustain the body & enforce it. Right so the yeft of strength maketh the heart strong to suffer and to do great things for god. This breed celestial of angels. we call our/ for he was made of our paste. he was son of god the father. & was son and borne of the glorious virgin mary. blessed be this glorious virgin fro whom came this blessed flower. For that was the debonayr Jesus'. which was fried and crucified on the cross for to redeem the world fro the pains of hell/ And this did he for the great brenning love that he had unto us. This is the bysquyt of which he garnished his ship of holy church to pass the great see of this perilous world. he is ours. for he left to us at his departing & leave taking at his last testament the sweet Ihesu christ. the right large as the most great and most rich treasure that he might leave to us· For he gaf himself to us as the most fairest jewel that he might give to us/ And we ought devoutly. cleanly and reverently keep him without sin. and of this breed of angels we ought every day to use for the love of him/ and in mind of his holy passion/ he is verily ours. For no thing may he take away fro us against the will of ours. that is himself. we call our breed quotidian. that is to say of every day. that is to understand the quotidian distribution that he giveth to his priests and religious people every day which done his services and sing his masses and his hours. that is to all good christian men and women that every day by very love devoutly make remembrance of the dolorous passion of Ihesu christ that he suffered for us. ¶ The grows of the provend of this breed of angels we take in harvest. that is in heaven when we shall see the sweet Ihesu christ dyscoverd/ in his right great beauty like as he is/ Therefore is it said quotidian/ that every day is to us necessary. And every one ought to take the holy sacrament of the altar like as done the priests/ which been thereto ordained. ¶ Or otherwise every good christian man or woman ought to take him by right faith/ This breed is right precious. right noble and right well arrayed/ This is meet ryal in which been all manner of delyces and all good savours like as saith the book of sapience. This is none earthly meet that aught to be given to raskayll. but to hearts gentle and and noble which been purged & cleansed fro all ordure of sin by very repentance. by devout confession. and by entire satisfaction and penance ¶ Of the virtue of this breed of angels saith Saint matthew thevangelist. and calleth it breed sursubstancial/ That is to say. that it passeth and surmounteth all substance and all creatures of praising and of virtue/ of all dignities/ and in all manners of valour/ Nor none may better name it ne describe it ne more suffysauntlye than to call it. breed sursubstancial/  
¶ It is said that a meet is substancyous. when there is therein enough of substance and of nourishing/ And for so moche more as it is nourishing. so much more it is said that it is substantial. ¶ And by cause that in this precious breed of angels is more of nourishing of virtue. and of good than ever may be thought and said is not said only that it is substancyous between any understanding and supposing. but it is said sursubstancious This breed require we at our good father Ihesu christ and we pray him that he will give it to us in this day. that is in this present mortal life. to th'end that we may make a good journey. and abide more gladly our reward. that is in the end of our life the glory perdurable.   

¶ Here followeth the v petition and request of the holy pater noster capitulo lxxxiij  
dimit nobis debita nostra. sicut & nos dimittimus debitoribus nostris. In this request and petition we require and demand our good father of heaven that he will pardon and foryeve us our sins and our trespasses. like as we forgive them that have trespassed to us. or that trespass to us. Thenne we say thus fair father quite to us our debts like as we quite our dettours· Our debts been our sins which we have increased upon our souls. This is the best and most dear wed that we may fine. whereof the sinner for one deadly sin which is so soon passed as to the delight or as touching the deed. is bounden to so great vsure that he hath no power to pay ne to fynyssbe· that is the pain of hell which is without end. ¶ After he oweth unto god whom he hath displeased so great amends that he hath no power to pay it. For in all his life if he lived an hundred year or more he might ne could not make suffisant penance For one deadly sin onely· if god would use his rightful justice. it should never be fogyven to the ¶ And therefore it behooveth that in bitter and great repentance the wicked sinner return unto the mercy of the debonayr and blessed lord Ihesu christ. And that he cry him mercy and demand pardon and forgiveness. ¶ For by the right of the court of justice. the sinner shall be judged and condevipned unto death perdurable/ And therefore our good father Ihesu christ which is soft and debonayr for to foryeve & pardon/ large & courteous for to give/ we pray him that he will pardon & foryeve to us our sins & trespasses. But think and consider well how thou prayest/ For thou sayest pardon to us our sins & our trespasses. like as we pardon to them that to us have trespassed. God shall not foryeve ne pardon to us/ as he himself saith in the gospel. if we forgive not & pardon to other that have trespassed to us. Then he that saith his pater noster if he keep in his heart rancour & felony he prayeth more against himself than for himself/ For he prayeth to god that he forgive him not his sins. when he saith foryeve me like as I forgive. & therefore all the times that thou shalt say thy pater noster tofore god that seeth thine heart. Thou oughtest to forgive all evil talents and cast out of thine heart all Ire and all rancour. Otherwise thy prayer is more against the than with the. if it seem to the an hard thing & grievous to foryeve & pardon to them that hate thee/ and that will the evil. or that have much trespassed to the. or myssayed. Think that god pardoned his death to them that crucified him/ for to give to the an example for to forgive. and more yet for to pray for them that have trespassed to thee/ that god forgive them. and more yet for to do well & good to them. & to help them if they have need/ For as he saith in the gospel. that it is not a great thing ne great merit against god to do good to them. that do us good/ ne to love them that love us/ For so done the paynims and the sarazens/ Jews and other sinners. ¶ But we that been the children of god by faith & by grace and been named christian of our blessed Lord Ihesu christ. and been heirs with him of the heritage of heaven. aught for to foryeve each other. And also ought for to love our enemies. That is to say their persons and pray for them and to do good to them if they have need. For so commandeth god in the gospel. Then we ought only hate the sins & to love her souls. Like as the membres of one body love & support each other. if one member hurt that other by adventure/ that other advengeth him not/ And therefore we that been all one body in Ihesu christ like as th'apostle saith we ought to love and support each other. and not to hate ne to grieve. & who that doth otherwise he is an homicide of himself. this saith the scripture/ such there be that can say their pater noster. that it were better for them and more available that they could say it aright. For who that pardoneth not. ne forgiveth with heart and with mouth. he moveth his judge against him. In this prayer that we make to god. we require of him the yeft of science. which maketh a man wise and cunning. This spirit showeth to him. what he is. fro whence he cometh. whither he gooth. and what he hath done. & what he hath trespassed. how moche he hath lente. and how moche he oweth. And when he seeth that he hath not whereof to pay. then this spirit maketh him to repent. to weep and to sigh. and to cry god mercy and say. O good lord foryeve and pardon to me my debts. that be my synnes·s for I am much indebted unto the. for the evils & sins that I have commised and done. & for the good deeds that I have forgotten and left to do. which that I ought & might have done and for the goods and benefits that thou hast done to me· & the great bounties which I have all day received & evil used them. and have evil served the. And by cause lord that I much dread & doubt to make my payment. I require the to pardon me that. which I own unto the. when this spirit of science hath thus enlumyned him that he knoweth his defaults and sins. Then he casteth out of his heart all hate and rancour. and pardoneth all his evil will & anger if he have any. And if he have any. and is in will and in purpose to pardon and foryeve with good heart if any have trespassed to him. then may he well say/ Fair father forgive us our trespasses/ like as we do to them that have trespassed to us.   

¶ The uj petition & request of the pater noster capo. lxxxiiij  
ET ne nos inducas in temptacionem/ Brent child fire dreadeth/ & he that sometime is fallen in to sin. when his sin is pardoned him. he is more doubtous and more afeard/ and hath more dread of the temptation of sin than he had tofore/ & therefore he prayeth to god to whom he hath so much trespassed. and also that hath forgiven and pardoned him. that he will keep him fro falling in to it again. & saith thus/ Et ne nos inducas in temptacionem. That is to say Fair sweet father. suffer not thou that we enter in to temptation. and that we consent not to any sin. The devil is the tempter of sin. for it is his craft. of which he serveth in the house of god to prove the new knights of god/ And if the temptation were not good and profitable to good people. God which doth all thing for our profit. would never suffer that temptation should come. But as saint Bernard saith when our tempter smiteth us on the back/ He forgeth to us our crowns of glory/ like as he that smiteth on the back of a good knight/ forgeth to him his praising and his glory. The devil tempteth a man properly to th'end that he take him away and depart him holly from the love of our lord Ihesu christ ¶ Therefore prayed and prayeth to us Saint Poule the apostle. and unto his dyssyples. that they be founded and term as a tour. and rooted as a tree. in charity. and in the love of god so that no temptation may move them ne make them for to stakre ne quaure. ¶ And therefore in this petition & request we require and demand the aid and help of god in our battle against the fiend. that he will give to us the yeft of pity/ That is a grace that arouseth and bedeweth the heart. and maketh him sweet & pietous. and maketh him all to render and wax green/ and to bear fruit enough of good works withinforth. & withinforth/ And within to make steadfast and farm his roots in the land of living people. ¶ That is like as the good cement of which been made these walls sarazynoys/ which may not be broken ne defeated with pykoys ne with hamer when we say then. Et ne nos inducas in temptacionem. That is to say sweet father make our hearts farm and stable. that they move not ne quaver for no temptation that come to them by the grace of the yeft of pity. we pray not/ that we be in no wise tempted/ For that were a foolish prayer and shameful. like as the son of a lord/ or of another noble man. that should be adoubed a new knight. & he should say to his father. Fair father I pray you that ye me deport or forbear and keep that I never see battle ne tournoye/ ¶ we ought well will to be tempted. for it is our great profit in many manners. For we been the more humble & the more doubcous and the more wise in many caases. and the better proved & the more hardy. For as Solomon saith the. who that hath not be tempted/ he may know no thing a right but like as one knoweth of the battle of troy by here saying for he may not know himself ne his infirmity/ ne the strength of his enemies. ne their subtlety. ne how god is true & 〈◊〉 at need to aid his friend. ne how & many times he hath kept us from many perils & sins/ & by all these reasons be shall not con love god aright. ne thank him of his yefts if he be not tempted. but pray we him that he keep to us our hearts that they enter not in to temptation. that is to say that the heart consent not thereto. and as touching ourself we be so pour. that we may not an hour of the day sustain thassautes and the divers temptations of the fiend without the help of our lord. And when he faileth for to aid and help us we enter in to temptation/ And when he helpeth us we resist & we fight & vanquish the fiend our enemy when that we consent not to sin.   

¶ The seventh petition of the pater noster capo. lxxxv  
Ed libera nos a malo amen. saint austin saith that all the other temptations been to us either for to do well or for to leave to do well. But all the yefts & all the good that a man doth. or that he can get/ is for to put away and destroy pride & all sins and evils. And therefore when god hath given to a man this that he hath required of god in the uj requests aforesaid. then certainly it is of very need that god deliver him from the puissance of the fiend. fro all his engines. and from all his temptations. And therefore cometh at the last this petition and request as the ryergarde which saith thus. Sed libera nos a malo amen/ that is to say/ Fair father Ihesu christ deliver us fro all evil/ fro all sins and fro all perils passed. present. and to come. And fro all thengines of the fiend our enemy. that we lose not by pride the goods that thou hast given to us.  
¶ In this request we pray to god that he give to us the yeft of holy dread. By the which we may be delivered fro the fiend and from his temptations. and fro all manner of evil. that is fro all perils and fro all sins in this world and in that other amen. So be it as we have said/ so moche is it to say this word amen. ¶ Now hast thou he●● the seven petitions and requests. which god made wy●● his blessed mouth. for to ensign & teach us to learn all that which we may & aught to pray and demand for the body and for the soul and for this world and for that other/ And all is contained and comprised in the holy Pater noster Now keep the well that thou say it aright with heart and with mouth. For great good shall come to the thereof. if thou so do.  
¶ Thus endeth the seven petitions of the holy Pater noster   

¶ Of the seven yefts of the holy ghost capitulo lxxxuj  
AFter the petitions & requests that been contained in the holy Pater noster. us behooveth to speak in great reverence of so high a matter as of the holy yefts of the holy ghost. like as he himself of his grace shall enseygne and teach us. And we shall say first which been the yefts of the holy ghost. ¶ After wherefore they be called yefts. and wherefore they be called of the holy ghost. After wherefore they be seven yefts of the holy ghost ne moo ne lass/ After we shall say of the goods that the yefts of the holy ghost do. Custom it is. reason and courtesy. that a man high. rich. valiant. & noble when he will go to his spouse that he loveth with all his heart. that he bear to her of his jewels. ¶ isaiah the prophet saw in spirit the glorious espowsaylles that were made in the belly of the blessed virgin mary. when the blessed son of god espoused her/ and took in her our blood and our flesh/ our humanity and our nature. So recounteth to us the said prophet of the jewels and the fair yefts that he brought with him for to give to his espouse and to her parent's/ And saith thus the said prophet much curtoyslye. from the rote of jesse shall issue a rod that shall bear the flower of nazareth. That is to say. out of the great charity. and fro the great embracing or brenning of the love of god shall come to us a rod which shall bear the flower of flowers. For Nazareth is as much to say as a flower/ and jesse is as much to say as embracing or brenning. And upon this flower shall rest the holy ghost. the spirit of sapience & of understanding/ the spirit of strength and of council/ the spirit of science and of pity. and the spirit of the dread of god. ¶ These been the graces of which he was all full fro the hour that he was conceived in the precious belly of his mother/ like as the great see is full of water. and is well and fountain of all the fresh waters & salt. of which he arowseth and watereth all the world/ Right so was he as saith Saint johan thevangelist so full of grace. of verity or truth that of his plant we take all ¶ These seven spirits and these seven yefts we take them & receive in the holy baptism But thus as the graces corporal which god giveth to children. in wit/ in bounty/ in strength. and in other graces. which he giveth at his playsyr·s to everich he showeth him little and little. like as a child groweth and cometh forth. Right so is it in spiritual graces. after that/ that everich profiteth and groweth in good works. and giveth all his heart/ and all his thought to god/ after that. god giveth to him more of his graces. and that showeth the same yefts by works. some in one/ and other in other. at the pleasure of the holy ghost as saith saint Paul the apostle. then in our beginning these graces and these virtues been low/ & rise on height/ That is fro the spirit and yefte of dread unto the yeft of sapyende. For holy dread is the beginning of sapience. Like as david saith and Solomon. But in Ihesu christ weren alway all the graces and all the virtues plenerly without any measure. And therefore the prophet setteth them in descending each yeft after the order of his dignity. like as the petitions and requests of the holy pater noster been set forth after the order of their dignity. the high tofore. and the lower after.   

¶ why they be called yefts. for three reasons capo. lxxxvij  
SVche manner graces have to name yefts. for iij things and for three reasons. first for their dignity and for their valour. if a man at the court of the king give a rob to a child. or to a poor man a dish of weight. This is no thing that ought to be called the yeft of a king. Therefore calleth Saint james th'apostle all the other temporal goods that god giveth/ not a yeft/ but little yefts which been movable and passing/ But these graces abovesaid he called them yefts perfit/ For god giveth them to no creature/ but that he giveth to him/ himself. The second reason is by cause that the other graces and the other yefts he leaneth them to us for to use them in this present life. But these seven yefts toforesaid been very yefts by right without reprysing and reprehending/ for when all the other yefts shall fail. these seven yefts shall abide alway in their farm estate. Then they be so properly ours that we may not lose them again our will. like as we may lose the other/ ¶ The third reason & the principal is. that the self yefts be given purely for love. And thou knowest well that a yefte loseth the name of yefte when it is not given purely for love. For when the yever giveth any gift for his own profit/ that is not a yefte. but it is merchandise. when he beholdeth bounty received or service/ that is not a yefte. but it is bounty and courtesy. received to be rendered and yoleden again. But when the yefts is gyneu freely and liberally without intention to have profit and without dread & without any doubt. Then is it by right called gift/ hereof saith the phylosophre that a yefte is a yeft without giving again/ or without to await any reward but only for to get love. In this manner. god giveth to us these yefts purely for the love that he hath to us. and for to get our hearts and all our love to him.   

¶ why they be called the yefts of the holy ghost capo. lxxxviij  
NOw for what cause been they called yefts of the holy ghost. and not the yefts of the father & of the son. for all their works and their yefts been common. To this purpoos been two reasons. That one like as the works of puissance and might been appropered to god the father. and the works of sapience to god the son. right so been the works of grace & of bounty appropered to the holy ghost. For bounties been like as saith saint denys. to spend and to give himself/ For if a man give that. which cost him nought/ that is not great bounty. But by cause that the holy ghost by these seven yefts expendeth and giveth himself in our hearts. Like as saith saint paul. like as it were by seven streams/ therefore been they called properly yefts of the holy ghost. For he is the fountain and they been the streams ¶ That other is by cause that the holy ghost is properly the love that is between the father and the son/ and by cause that love is the proper. the first. & the pryncypal yefte. that a man may give. then with right in this gift been given all the other. and without this gift none other is not called gift truly ne rightfully. Therefore is the holy ghost a yefte. and yevar. For he giveth himself and is yeven in everich of these seven yefts. which that he giveth for to confirm our love unto his. so that it be fervent. fine very and clean.   

¶ why there be seven yefts & no more ne lass capo. lxxxix  
FOr two things a man is saved fro to flee the evil. & to do good. For to hate and to flee the evil causeth us the yeft of dread. The other uj yefts cause us to do good. The yefte of dread is the usher at the great mass/ that is to say at the great menasse of the sentence of god/ and of the pains of hell/ which is alway ready & appareled against the synuars this is the watch of the castle which never sleepeth/ This is the wedar of the garden that weedeth and plucketh up all evil herbs/ This is the treasurer that keepeth the heart and all the goods that been therein/ These be the other uj yefts that make us to do all the good deeds. Now oughtest thou to know that like the clearness of the sonne· which thou seest with thine eyes giveth clearness to the world & virtue & enuygoure & strength all the things that grow and come in to the world/ Right so doth the holy ghost which enlumyneth in heaven & in earth all them that been in grace/ men. women. and angels. and all in like wise as there beu in heaven three estates of angels as saint denys saith of whom one is most high. that other moyen or middle/ and the third more low. The most high been like them that been of the kings counsel. They be alway with god more near to him than the other and see him and hear him and his secrets. The moyen or middle been as barons and bayllyes that govern love and keepen all the royam and gone & comen. & learn of them of the counsel that which they comande· & make it to be done to other. the lowest been like as servants & officers which have their crafts/ and done their offices & messages as is said to them. By this manner & ensample there been iij estates of the children of god in earth the which the holy ghost leadeth & conduiteth as saith saint Paul. The one estate is of them hat been in the world· & lyven after the commandements of god. and of holy church. & after that they here and believe of their prelate's. The other estate is of them that been perfit. that all have their heart out of the world & of this mortal life. & have their conversation in heaven and their body in earth. and their heart with god. The third been in the middle estate which govern themself well & other. and lyven after the council of the gospel. and not only after the commandments. These three manner of people teacheth the holy ghost. and leadeth & governeth by these uj yefts. and departeth to them his graces. to everich after his benign volente and will as saith th'apostle. The two first of these uj yefts appertain to them that been of the first estate The yefte of science teacheth them. & the yeft of pity maketh them to work. The ij middle appertain to them of the moyen estate. The yefte of council governeth them· & the yeft of strength accomplisheth the works. The ij last appertain to them of the most high estate. The yefte of understanding enlumyneth them. & the yeft of sapience confirmeth them & joineth them with god. Another reason there is wherefore there been seven yefts. for the holy ghost by his seven yefts weedeth. plucketh and taketh away the seven sins & vices fro the hearts of the persons. & planteth there & nourisheth seven virtues contrary which make perfitly a man to be honoured. These been the goods that the holy ghost maketh in the hearts where as he descendeth by these seven yefts. But tofore that I descend unto the virtues. which been contrary to the seven deadly sins. I will shortly speak of seven other virtues. of which three been called divine. & the other four been called the four cardinal virtues.   

¶ Of seven virtues of whom there been three divine. & four cardinal capitulo lxxxx  
THe three first virtues divine. Saint Paul th'apostle calleth them/ faith. hope. & charity. And they be called divine by cause they be godly & ordain the heart to god. faith like as saint Austyn saith setteth us under god. & maketh us to know him. & knowledge him a lord of whom we hold all that which we have of good. Hope saith he enhanceth us to god/ and maketh us strong and hardy. and to enterprise for the love of god that. which passeth the virtue and strength of man/ charity. saith saint Austyn joineth us to god/ For charity is none other thing but chyere unity. that is. dear onehead. for she maketh the heart and god all one as saith saint Paul. Faith beholdeth in god sovereign unity hope beholdeth in god sovereign highness. and charity sovereign bounty/ These iij virtues been divided by iij degrees of love/ for for iij things a man is loved. One is by cause that one hath herd or heareth great good of him. Or by cause that he hath received great good of him. Or by cause he intendeth to have great good of him. These iij manners of love been in these iij virtues. Love of faith heareth & worketh. love of hope feeleth the savour and requireth it. love of charity taketh and seeth it. and tasteth & holdeth it.   

¶ Of the four cardinal virtues. by which a man ought to govern him capitulo lxxxxj  
OF the four cardinal virtues speaken much the ancient philosophers. but the holy ghost giveth them & ensigneth them better an hundred times as saith Solomon in the book of sapience. The first of these iiij virtues is prudence. the second attemperance. the iij strength. and the fourth justice/ These iiij virtues been called cardinals/ by cause they been the most pryncypal among the virtues of which the ancient philosophers speaken. For by these iiij virtues a man governeth himself in this world. Like as the pope governeth all holy church by his cardinals. ¶ Prudence keepeth a man that he be not deceived by none engine of the enemy. attemperance keepeth a man that he be not corrupt by none evil love· strength keepeth him that he be not vanquished ne overcome by wrath. or by dread. or by sorrow. This is that holdeth a man in. good estate toward himself. justice setteth a man in right order & in right estate anent himself & & other. for justice rendereth to each man that. which is his These been the iiij towers at iiij corners of the house of the good man that maketh it strong. sure/ & good. Prudence garnyssheth it toward the east by purveyance for perils. attemperance garnyssheth it toward the south against the evil heeties. strength garnyssheth it toward the north for the evil colds. justice garnyssheth it toward the west against the evil rains.   

Yet again of the four cardinal virtues as followeth lxxxxij  
THese iiij virtues have divers offices. and been moche divers in their works. like as saith an ancient phylosophre named plato in his book that he made of these four virtues. & divideth them much subtilely. & saith that prudence hath iij offices. For by this virtue. all that which a man doth saith. & thinketh is ordained all & led by line/ rule/ & reason & in all his works he pourueyeth. that he use them after th'ordinance of god that all seeth & judgeth. A great lord should he be as me seemeth that should have this only virtue. & by these three things should govern him.   

¶ Of the virtue of attemperance capitulo lxxxxiij  
THe virtue of attemperance hath iij offices/ for the heart that hath this virtue will not ne coveteth not to do a thing of which he ought to repent. In no things he breaketh not the law dysmesurably. but putteth himself alway under the yoke of reason/ And no thing doubteth of all the covetises of the world/ That is to say. who hath this virtue he keepeth him that he he not corrupt by the three things that foulen and shamen the world.   

¶ Of the virtue of strength capitulo lxxxxiiij  
THe virtue of strength hath also iij offices. for a man that hath this virtue in his heart. he life himself upon high above the perils of this world· & no thing doubteth he safe villainy & sin. he beareth adversity & prosperity/ and suffereth without to bow on the right side ne on the lift side. Moche good should be the knight of god that in these three things should be well proved. These iij virtues armen. ordain. & adorn a man as touching the three parts of the heart which been called. reason. love. & vigour/ Prudence keepeth the reason that it be not deceived/ attemperance keepeth the love. that it be not corrupt/ strength keepeth the vigour or might that it be not overcome/    

¶ Of the virtue of justice capitulo lxxxxv  
IVstyce maketh a man to live ordinately among the other. For like as plato saith the phylosophre/ This is the virtue that maketh that a man doth unto every man that which he oweth to do. For he rendereth reverence & honour to them that be above him. Friendship peace & concord to them that been like to him. grace & pity to them that been under him By these iiij virtues saith the said phylosophre/ that a man is then worthy that he be governor of himself. and after of other. In these iiij virtues studied the auncyen philosophers which despyseden all the world for tacquyre & to get virtue & wisdom/ & therefore were they called phylosophres·s which is as much to say as love of sapience/ ¶ O good god how should this confound us & make us afeard that they that were paynims & without law written & nothing knew of the very grace of god ne of the yefts of the holy ghost. & nevertheless they stied up in to the mountain of perfection of living by force & by their proper virtue. & deigned not to take heed of the world ne to do evil. ne to consent to sin/ & we that been christian men that have the very faith. & know the commandments of god/ & have the grace of the holy ghost if we will & our sins cause it not. that we may more profit for our health anent god in a day. than they might in a year. we defoul ourself. & lie here beneath as a swine in mire/ & in the ordure of this world. & sin in the filth & dung of delyces of this world. Therefore saith saint Poule that the paynim that is without law shall judge us at day of judgement. that have had here the law/ & we neither hold ne keep it. & by cause they had not ryzt faith ne the grace of the holy ghost ne no virtue ne quick ne very faith. they may not well know how these virtues be good & fair. for as much difference as is between a brenning coal. & a deed coal. & a living man & a deed man. So moche difference is there between virtue that is without charity. and virtue that is with charity. which is the bounty. the valour & the life of other virtues. whereof saint austin saith when he speaketh of these iiij virtues. he divideth them by iiij manner of loves & by iiij things that very love doth. and saith that the virtue of prudence is the love of hert·s which verily & wisely refuseth all that which may grieve & annoy him. & chooseth all that which may aydeto have that which he loveth. that is god/ The virtue of attemperance is the love of the heart. by which he giveth himself entirely and without corruption to that which he loveth/ that is god. The virtue of strength is the love of the herte· by which a man serveth only that which he loveth/ that is god. and for him setteth a man all other things under his foot. & despiseth them. then the virtue of justice setteth a man in his right estate/ that is above all things. & under god/ without these iiij virtues/ there is none that may mount in to the mountain of perfection. for who that will mount so high. him byhoneth/ that alther first he have prudence which maketh a man to despise the world/ & that he have with it the virtue of strength. which giveth to him great heart strong & stable courage to enpryse and to pursue great things. & on that other party that he have the virtue of attemperance/ by cause that he be not over charged ne evil carried. and that he have with him the virtue of justice that may lead him by the right path. and by a good & just way/ that he be without sin. and that he show to him how by holy works he oweth to conquer the royalme of heaven. like as god did to jacob/ as saith the book of sapience. who that thus may have these iiij virtues he shall be well perfit & blessed in this world. & more in that other. for he shall be in peace of heart & in joy spyrytuel/ and no thing shall fail him. but he shall abound in the grace of god that he shall have with him. in whom he shall delight.  

¶ Here after followeth how a man may take away and put from him the seven deadly sins. & get the virtues lxxxxuj  
NOw let us come again to our matter. & pray we with all our heart to the holy ghost that he will inspire and ensign our hearts/ that he be our advocate. & teach us to show. how he by the seven yefts of the holy ghost he pluck out & take away the seven deadly sins fro our hearts/ and that he therein will vouchsafe to plant the seven virtues.   

Of the yeft of holy dread which maketh a man just lxxxxvij  
THe yefte of dread is the first of the yefts. for he casteth out of the heart all the sins like as we have said tofore. But properly this yefte of dread plucketh out. taketh away and destroyeth the rote of pryde· & planteth there in his place the plant of humility. Now behold & understand well how the sinner that holdeth him and sleepeth in his sin. is like to a ribald that sleepeth and is dronke· and hath all lost at tavern. & is all naked & so pour that he hath no thing but he feeleth no thing ne complaineth not. but weeneth that he be a moche great lord. But when he hath slept & cometh again to himself. and that he is out of his drunkenness/ then feeleth he his harm & knoweth his folly. Now complaineth he his loss and his damage. This is the first good that the holy ghost doth to a sinner when he visiteth him. For he giveth to him again his wit and his mind. and bringeth him again to know himself. So that he advertiseth and seeth what goods he hath lost. & in what poverty and in what peril he hath be for his sin. like as did the son of the good man. which wasted and dispended his heritage in dissolution and ribaldry. In such confusion & misery he became that him behoved to keep the swine & feed them. and to live of their relief and mete. like as our Lord Ihesu christ showeth us by example in the gospel. Yet also the sinner as saith Solomon is like to him that sleepeth in the middle of the see. and is in great peril and torment. & he feeleth no thing ne hath no fere thereof. But when the holy ghost awaketh him. he feeleth and seeth his peril. and beginneth to have dread of himself. ¶ Yet also the sinner is like to him that is in prison fettered in irons. and is in bolts and hath many keepers. like as Saint Peter was in the prison of King Herode. And the caitiff sinner thinketh no thing on the provost. ne on the justice. ne on the gallows that tarry for him/ but he sleepeth and dreameth that he goeth to a wedding and to a feast/ But the grace of the holy ghost is like to the angel that awoke saint Peter. and delivered him fro the hand of king Herode· For the grace of the holy ghost awaketh the sinner and delivereth him from the hand and fro the puissance of the devil of hell/ yet also the sinner is like to him that weeneth to be strong and hole. & he hath the death under his teeth. For he hath the humours evil & corrupt within the body/ then dieth he within a month. that wend to have lived xl year. Like as saith Elyvans in the verses which speaken of the death and say thus. Go ye away ye whystelars and gapars. for such be covered under their clothes. that ween to be hole and fat that shall not live unto march. ¶ But the holy ghost is like unto a good physician that showeth to him his malady and sickness. and moveth fro him his humours. and giveth unto him a bitter drink which healeth him & rendereth to him his life. Right so troubleth our lord the sinner by bitter contrition when he healeth him fro his sins by the bitter drink like as saith the prophet in his psalter/ and feareth him. & bringeth him again to know himself/ like as did Adam our first father. when he hid him among the trees of paradise terrestre. And then said god to him. Adam where art thou/ Three other demands made god by his angel to the chambryer of holy Abraham which was named agar when she fled fro her lady. The angel said Agar fro whence comest thou. whither goest thou/ what dost thou/ These iij demands maketh the holy ghost to the sinner. when he awaketh him of his sins/ where as he was asleep/ and he raiseth him/ and openeth to him the eyen of his heart/ and giveth to him again his wit and his mind. where art thou saith he. that is to say. behold caitiff in what sorrow and in what peril thou art in this world. For thou art like to him that perisheth in the see sleeping in a ship. ne feeleth ne understandeth ne apperceiveth his perylle· That is to say caitiff behold again thy life fro now bacward. For thou comest fro the tavern of the devil. where as thou hast wasted thy life. & lost thy tyme. and all the goods that god hath given to the. what dost thou. That is to say. consider how thou art faint & frail weary and slow toward thy body & toward thy soul. Thou weenest to be hole and strong. but peradventure thou hast the humours corrupt in thy body which shall lead the to thy death And in the soul thou hast evil manners. that shall lead the to the death of hell if the grace of god keep the not. After whither ghost thou. that is to say caitiff think behold & understand that thou goest to thy death/ wherein thou shalt fall in the hands of Herod/ that is the devil of hell and of his main/ Thou ghost to the judgement where thou shalt see the justice of god so cruel. so straight and so puissant. Thou goest in to hell where thou shalt find fire and stinking sulphur and more than a thousand torments that never shall finish to torment the. Thus doth the holy ghost to the sinner to open his eyen. and to behold above him and under him. & tofore him and behind him. ¶ These been four strokes of death which feareth the sinner and maketh him to tremble and to have dread. And these four beholdings and considerations properly been the four streams of the rote of the virtue of humility that the yeft of dread planteth in the heart of the sinner when god visiteth him.   

¶ Here followeth of the four roots of the sin of Pride capitulo lxxxxviij  
THe iiij thoughts and considerations toforesaid pull out. take away from the rote out of the garden of the heart the iiij roots of pride. that is the proud man weeneth to know moche thing. or to be of the valoyr of moche thing. or that he may do moche thing. or to have much thyng· These been the iiij horns. that is to say the iiij cowardyses that shamed the country which god showed to zacharye the prophet/ but the iiij things that he showed him properly after that they came for to beat down these iiij horns. been the iiij thoughts & considerations tofore said. For when a man thinketh fro whence he cometh/ & understandeth & knoweth the poverty/ the vylete/ and the frailty of his birth/ how he was conceived in sin/ of so foul matter made & form. In so pour a house her berowd. in so great poverty borne. In what pains nourished in what labour he hath lived/ & how he hath lost his tyme. he seeth & considereth the great number of his sins. & knoweth clearly the good deeds which he hath left/ & not done by his sloth & negligence. Thenne the grace of the holy ghost maketh him to feel. to judge & to know in his heart. that he is of no value ne no thing worth. after when he thinketh where he is. & seeth this world which is nothing but an exile. & a desert full of beeries & lyepardes. a forest full of thiefs & engines a see full of tempest & perils. a furnaces brenning & embraced with fire and of all sins. a field of battle & of anguish. where alway behooveth to live in war and fight against the devils which been so subtle and so sage. ¶ Thenne the grace of God maketh him for to feel aright and perceive that he felt no thing for to govern him well touching his salvation. Yet again when the sinner thinketh considereth and knoweth his sins and his defaults that he is full of sins. and wide of all good deeds & works. then the holy ghooost maketh him to feel & to know his poverty. and that he hath no spiritual good in him/ After when the sinner seeth tofore him which way he goeth/ and he seeth the death. to whom no man may gainsay On that other part the sinner seeth the justice and the vengeance of god so just and so rightful. which is so moche to be doubted. by whose hands he must pass. he seeth & knoweth the pains horrible of hell. from whom the sinner may not escape. then god giveth him to know that the power of a man and of a woman is nought/ & that they may do no thing without the special grace of god. then the sinner beginneth to have the spirit and yefte of dread. In these thoughts and considerations been the branches of the rote of the tree of humility. This tree is planted beside the fountain of the dread of god. of which it is alway arowsed and watered as well in winter as in summer. Now oughtest thou to know that these seven virtues/ of which I purpose to speak of have each of them seven degrees. by which it profiteth. ariseth. & groweth in the heart of a creature. & his good works by which it showeth outward/ For virtue groweth on high. like as doth the palmer/ the cypress or the cedar. & after spreadeth & casteth his branches on all sides.   

¶ Of the virtue of humility capitulo lxxxxix  
OF the virtue of humility speaketh saint Ancelme. and saith that it hath seven degrees/ by which it mounteth on high before that it come to perfection. Now understand well how the first degree of humility knoweth his poverty. his sins. & his defaults. For like as saith saint bernard humility is the virtue that maketh a man to mespryse and despise himself/ and hold him for vile when he knoweth himself verily ¶ This knowledge groweth of the iiij roots tofore said. But there been some that know well their defaults & their sins/ & their povertees. but they feel them not. Therefore the second degree of humility/ is to feel and to complain his sins. his defaults/ his sorrow. & his malady he runneth gladly to the leech. that feeleth himself hurt of a wound. and in peril of death. and he runneth moche soon to the physician that is seek. and that hath evil humours in his body for to have health and garrison. and is much glad and joyous when he may purge them and cleanse them. & therefore the third degree of humility is for to confess devoutly and oft his trespasses. and to bewail his sins gladly in great contrition and repentance and to purge his heart fro all sins. But there been some that know well their defaults & feel them & been well sorrowful for them but they will not for any thing. that no man should know them. Therefore is the fourth degree of humility holden for vile and despitous. but there been yet some that well know feel and tell their defaults. and say well and judge. I am wicked & a sinner & such & such. But if another said so to them. Certainly that is truth that thou sayest/ they should be displeased and wax strongly angry. Therefore is the fifth degree of humility. to here gladly truth spoken of himself/ & that one say to him his defaults/ And this is that saint bernard saith that the very humble would be holden for vile. and would not be praised that he is humble. Therefore is the uj degree of humility when a man suffereth in patience that he be foul treated and as a person despised/ like as did the good King david. which suffered sweetly a servant named Semey which threw at him stones. and said to him great villainies. and all that he knew of evil and harm. Yet there is a degree in which is there some of this perfection and of this virtue of humility/ That is will certainly and desire of heart with out fayntyse to be reputed for vile and byholden simple and foully to be treated. That is a right poverty of spirit & humility of heart/ Moche loved this poverty in this world the rich king of heaven Ihesu christ. Moche loved he it when he bought it so dere· which would and vouched safe to be borne in a stable horrible and abominable with the oxen and asses/ & would have xxxij year in poverty. The sweet Ihesu christ loved moche humility. when he himself that never did sin he that never had default fought and came among the thiefs. That was between the sons of adam our formest father. And the sweet Ihesu christ clad him with the clothes of a sinner and malefactour· by cause he was foully treated then he said the night of his cene or souper to his apostles with great desire I have desired this pasque. That is to say this death. this shame and this departing. More high may not this trees mount in humility. And who shall be raised unto this degree of humility. without doubt he shall be well blessed in this world and in that other· For he that saith this is god. may not lie. For he is the perfect and sovereign verity which saith with his blessed mouth in the gospel. blessed been they that be pour of spirit. and how that is he teacheth and showeth to us when he saith. learn of me and not of other to be meek and humble of heart/ as I am. and ye shall find rest to your souls. This rest and this blessedness none know it but they that learn it. Then if thou wilt know what it is. do pain with all thy heart so much to vanquish thyself. that thou be mounted in to the seventh degree of humility Then mayst thou gather of the fruit and eat of the tree of life. like as it is said in th'apocalypse/   

¶ Of the rote of the virtue of humility capitulo C  
OF the rote of humility grow seven branches. For this virtue showeth him in seven manners. first in honouring god/ in praising other. In adoring & praying god. In loving poverty. In gladly serving. In fleeing praising. and himself trusting all in god. The very meek & humble honoureth God in three manners/ For he believeth him simply. he praiseth him truly and he prayeth him devoutly. he honoureth him first in that. that he believeth him simply & steadfastly of all that/ which is said in holy scripture. like as a little child believeth his master/ And for this reason hath our faith merit. Then who believeth well. it doth him great honour. like as he doth great honour to a man when he believeth him upon his simple word/ And this is the beginning of well doing. which is necessary to all them that will save themself. as saith saint Paul. That is to believe god on his simple word. that all is toewe what somever is said of him only. without to seek other reason or to require other proof. Therefore been the heretics & proud men dampened/ For they would not believe god without good wed. That is to understand. if that they see not quick reason in all that which god saith/ but to the quick reason they holden them. like as the usurer holdeth him on his pledge or wed that will trust no person by his simple word. And hereof been comen all the evil heresies and unbyleve/ For the proud angels that would compare their wit to the sapience of Ihesu christ. deigned not to believe that god said. but if he showed to them quick reasons or good open miracles. But we that keep the very faith believe an hundred fold better. this that he saith that may not lye· that is god/ than we do the miracles ne reason. ne that which we see. God saith that every person shall be judged after his works. god saith that of every idle word. us behooveth to give accounts at the day of judgement. But the meek and the humble that this heareth and believeth & dreadeth and doubteth & doth pain to keep his heart. and so his mouth. and all his works/ shall not be judged. ¶ After the very humble praiseth god truly for all the goods that he hath done to him & that he doth to him daily▪ & that he yet shall do. after like as we have showed afore in the trayte of pride. The humble person is like a power man. which of a little alms hath great joy. and thanketh with all his heart his benefactor. Thenne when the humble seeth nothing in him. by which he is worthy to have good or breed or other thing of which he useth/ he knoweth seethe. understandeth/ believeth. & doubteth not of all that god sendeth/ giveth & leaneth him. & by cause that the very humble draweth nothing to himself of the goods of his lord. which passen by his hand. therefore is he a true servant as saint bernard saith. After the very humble adoreth god & prayeth him devoutly/ that is to say with very tears which comen of the grace of god & of right feeling of the heart. For him seemeth that he is like a child that is all naked tofore his master & that can not his lesson/ or that he is like to the poor man indebted. which is fallen in the hands of his creditor/ and hath not whereof he may fine ne pay his debt. Or that he be like a thief proved that is taken with an hundred trespasses. & that hath the cord about his neck. or that he be like the lame man that lieth at church door/ which hath no shame to show his malady & his soores to them that pass by. for cause that each body should have pity on him/ If thou wilt then learn to pray god. pray & adore him aright/ these iiij things aforesaid shall ensign and teach the that is to weet/ the chylde· the man endetted/ the thief. and the lame man.   

¶ Of him that is very humble and meek capitulo Cj  
THe custom is of a very meek & humble man to praise another and to give him loos. to put him afore. allow him with his mouth/ & by works to bear him honour. he is like the little be that maketh the honey/ which escheweth stynkes. & secheth flowers of the field & souketh the dew & the substance of them. and maketh honey for to garnish with his house/ Thus doth the very humble. which taketh none heed of the stenches the sins and the defaults of other. But all the goods that other do. he beholdeth them loveth and praiseth. and souketh the sweetness of devotion of his heart with which his conscience is replenished. The very humble seeth none so evil a thing. ne so hard. ne so sinful. but that he can draw matter to allow & praise god/ In his heart he praiseth other in iij manners. For he believeth more the wit of another man·s than the wit of himself. he will that the will of other men be do sooner than his own. all the contrary doth the proud man like as we have showed tofore. After also the very meek and humble man alloweth and praiseth other men by word. The good deeds that other have done he enhanceth and praiseth them. and the evil deeds he excuseth & maketh them lass. The very meek man turneth the mean thing in to good. & understandeth them alway to the best/ & this is against the evil tatches of the myssayers/ which enhance the evil deeds & minish the good. & the moyen preverten & torn to the worst. The very meek & humble praiseth by work. & honoureth in deed everich as he ought to do & as he may do without mysdoing/ Thus doth not the proud man. but all the contrary. like as we have said tofore in the trayty of the sin of pride.   

¶ Of him that is humble of heart capitulo Cij  
THe custom is of him that hath an humble heart. that all his good deeds he hath behind him at his back. & all his evil. his sins & all his defaults he hath alway in mind tofore his eyen. and the good deeds of other he hath all way tofore his eyen. & the evil defaults & sins of all other he setteth them behind him at his back as in oublyance or forgetting. And hereof happeth oft-times that the very meek & humble man the more he praiseth other & honoureth. so moche more he dyspreyseth himself. The very humble & meek person of heart is like the avaricious & covetous man that hath always his eyen on the goods that other have. & that they do And alway him seemeth that he hath no spiritual good in him. For like as there is an evil proud man/ So is thece very meek and humble/ He that is very humble of heart is like as a little child which is son of a king and heir of the royalme. which weepeth & crieth. & knoweth no thing of his highness ne of his richesse. He is also like unto the simple sheep. in whom all is good & profitable. the wool the fell/ the flesh. the milk. and his dung. and the sheep no thing knoweth of it. ne thinketh on it. and in this manner saith the great patriarch holy Abraham of himself. that he was no thing but ashes & powder. And holy job which was so great and rich in the world said in like wise. And Saint andrew that said also of himself/ what am I but ashes. dust. filth. rotynnesse/ a worm/ wind. shadow leaves that the wind beareth away. and dry stupple which is nouzt but for the fire/ And like as the very humble person of heart praiseth and honoureth other with his heart & mouth & also in deed as we have said. Right so despiseth he himself in these iij manners. It seemeth to him like as saint Iherome saith of himself. when that jete or drink. or that I wake or sleep. alway me thinketh that the fearful trump of the day of judgement bloweth in mine ears saying. come to thy judgement. come to thy judgement. and by cause that he will not be judged of his sins. he seeseth not but every day purgeth himself· keepeth and cleanseth him from all sins and judgeth. condemneth/ & reproveth all his works & his wordes·s he crieth & numbereth. poiseth counterpoyseth & repreneth·s for he findeth more chaff than grain. that is to understand more of sins than of good deeds. And by cause that he will not be judged at the death of justice. will he not leave but that little and great be examined and said/ & also judged in the court of mercy/ that is in holy confessyon· ¶ In that court who counteth well aright/ is all quite of his sins. But in the court of justice which shall be at the day of judgement/ whom somever he oweth he must pay. Ne never shall he mow be acquitted. and therefore he shall be perdurably dampened/ For he must render or pender. that is hang/ Alas caitiff what shall he pay that hath no thing. but the body which is charged and all full of deadly sins. who that well understood & felt these things/ he should hold & keep him fro all sins. & should withdraw him fro mockeries and losings. which they contrive against the very meek & humble persons which dread god and love him. by cause they fear and dread him. they will keep them clean without ordure of sin and confess them gladly & oft. but little availeth confession without repentance. & without penance. & without good judgement/ & that justice be not done truly. & therefore all in like wise as the very meek and humble person maketh of himself very judgement in bitter contrition of heart & in very confession of mouth. & in satisfaction & penance of very justyce· he judged himself as a thief & putteth him verily on the gibet of penance without faintise. & without hypocrisy.    

¶ How a man ought to hate pride capitulo Ciij  
WHo that hateth pride. he loveth poverty/ and setteth his heart allow and in humility. & therefore all they that been very humble loven poverty. and been pour of spirit. The very humble person loveth poverty for three reasons. that is to wete. for the perils that been in governing of richesses. for the goods that been in good and very poverty. & for by cause that god loveth so much poverty. as when he was here in this world he loved it & yet loveth. & all them that love it. like as holy scripture witnesseth it. whereof Ihesu christ saith by david in his psalter/ that god heareth the prayers & desires of pour men. & pourueyeth to them meet sweetly in good savour For he is their refuge and their saviour. job saith that god is the father of the pour/ & hath given to them power to judge the other. And our lord at the beginning of his fair sermon saith that blessed be the power. and then be accursed the rich that have here their heaven/ But the very heaven celestial he hath given to the power. so that they may give it and sell it and the world will not believe that god say trouthe· ne that poverty be blessed. But god saith thus in the gospel. fair father I pray the and thank thee/ that thou hast hid these things fro the wise. and hast manifested & showed it to the humble & meek. The humble and pour of spirit seen god/ here him well and believe him well. and loven better an hundred fold their poverty/ than the covetous man loveth his richesses. In iij things showeth a man that he loveth poverty. when he loveth & holdeth gladly the company of the power. & loveth them & holdeth them company/ like as Ihesu christ did as long as he was in this world. for naturally the lambs flee fro the wolves & withdraw fro them. & the children withdraw them & flee the company of great people. & the humble & meek people withdraw them gladly fro the proud people/ The life of a pour person is little and pour. for he requireth not ne demandeth precious meats ne oultrageous vesture ne clothing/ ne he secheth no bobance, ne no pride. in robes ne in riding. ne in household. ne in main ne in feest ne in companye· And it sufficeth to the very pour that he have only his sustenance. The very pour person suffereth in patience hungres & thirst/ cold and heat. lothynges and vylonnyes. & many bitter tribulations for the love of Ihesu christ and of his passion. And all these the evil power man doth & suffereth against his will. The very humble and the very power suffereth gladly all evils and all adversities for the love of god Yet again it is the custom of a power man. that if he have no thing. and may get ne win no thing. he is not ashamed to ask and demand. and the very humble beggeth all day & requireth the prayers and the orisons of good people and of the friends of god. and the very humble trusteth more in their aid. than he doth in his own good deeds.  

¶ Of divers estates of pride capitulo Ciiij  
Pride loveth the high place above. humility loveth the low place beneath. This is the dyamont of the noble nature that deigneth not to sit in gold. but in pour metal as in iron. in like wise is the sheet of wheat beaten. The grain is under. and the chaff is above/ But our lord shall sell his wheat at the day of doom all wynewed like as saith the gospel/ & he shall cast the chaff in to the fire of hell. & the grain in to the garner of heaven. how moche more the gold is fine & pure· so much more is it heavy. & the more it weigheth the sooner it goeth down to the bottom. & the more that a man is meek and humble. the more loveth he the low place/ like as did Ihesu cryst and his sweet mother. which gave to us ensample to serve and to obey/ Not only to the greatest but to the lest. And how moche more the service is vile and despysable so much gladly doth it the humble and meek. Therefore our lord Ihesu christ taught his apostles to wash the feet by humility. then humility is properly mother of obedience and nourisheth it. ensigneth and keepeth it that it be not corrupt by vain glory by heaviness nor by murmur. ne by proper wit. ne by proper will. ne by adversity. ne by any other manner/ & it is to weet that there be seven adournements of obedience. The first that one obey anon prestly. gladly. simply purely. generally. vilely. & vigorously/ The humble is pour tofore his eyen & naked. & hath not to do for himself. & therefore he is alway ready. as the mariners in the see in their ships that anon as they here the voice of the governor/ they obey to him and run as they were enraged/ The humble obeyeth gladly. that the pains. the perils. and the death he receiveth to his power with great joy for the love that he hath to obedience. Therefore said david the prophet in the psalter. that he loved better the commandments that god made/ than he did gold ne silver. ne precious stones. The humble obey all simply. as doth the hors· or the sheep. whom the shepherd leadeth where as he will. and that never saith. wherefore go I more here than there. For one of the most honest daughters that humility hath is holy simplesse. The humble is right true to god. like as is a right good wife to her husband. which will to no man obey foolily. but to her husband only And therefore none obeyeth so justly ne in so good intention as doth the very humble. which hateth not. but for to please the world. and desireth no thing but to please god. After the very humble is right vigorous. right swift and open/ when he beareth the virtue of obedience and the love of god and doth it to his prelate. But when his own will beareth him and leadeth. Then he is heavy and slow to do wel· like unto the star named saturnus. which runneth as much in one day with the firmament. when the firmament leadeth her. as she doth in thirty year in her proper ●ours. Also the very meek & humble obeyeth generally overall and in all places. where he believeth that it pleaseth god. and in all things like as doth the ass of the mylle/ that as gladly beareth barley as whete· & lead as gold. and wheat to a pour man as to a rich man. ¶ Also the very meek and humble is made strong/ For he changeth his strength with the strength of god. like as saith the prophet isaiah. And therefore there is no thing but the very humble may well bear. For god beareth him and his deeds. Then he obeyeth vigorously and perseverantly. For he is never weary no more then the son is. which god leadeth & conduiteth. and the longer it liveth the more groweth her force and her vigour/ Now mayst thou see clearly how humility teacheth the well and perfectly to serve & obey god/   

Of the teaching and doctrine of our lord capitulo Cv  
IHesu crist the great master of humility. when he had preached & fed his people. & healed the seck men and lame/ then he fled away fro the people in to the montaygne/ for to be in orison for to ensign and give us an ensample to flee the praising of the world & therefore the true humble heart like as he paineth to do well when he obeyeth. Right so he paineth him to i'll the praising of the world. and to hide him for to keep him from the wind of vainglory. And to fix him in the shadow of the roche. like as isaiah the prophet saith fro the tempest of evil tongues/ This roche is Ihesu Cryst himself. which is the refuge and the charity to the humble and meek. ¶ To this roche. that is Ihesu christ fleeth the humble heart charged with thorns like as is the yrchon. that is of sharpness of penance This is the dounehous in to which fleen for refuge. the downs of our lord. That been the meek. humble. and simple hearts that flee thither to refuge for the fowls of proye or ravayn That been the devils which alway seek to damn the souls when an humble heart hath done so moche that he is entered in to this roche as the down in to a dounehous. that is when he remembreth well the life of Ihesu christ/ and his blessed passyon· then he forgetteth all his sorrows/ and praiseth little all that the world hath and is worth/ & may be of value. A good heart that hath assayed this. desireth no thing so much as to be forgotten to the world. The world is to him a charge. and besynes·s for as saith the wise man. The good man is never more sure. than when he is all alone. ne more in works than when he is idle. For he is then with ij of his best friends. that is with god and with himself. There a devout heart treateth of his great quarrels & complaints by which all other works semen to him truffs & nought. and all vanities. There he acompteth with god/ and god with him by holy thoughts & by fervent desires. Thenne he seleth the great sweetness of consolations & comfort that god giveth to them that dread him. & love him. like as david the prophet saith in the psalter/ then all languages and all words annoy & grieve him. if they be not of god. to god. or for god. Thus beginneth the soul to love solitude & silence And then cometh to him in his heart an holy shamefastness which is one of the fair daughters of humility. for all in like wise as a damoysel that loveth paramours with great shamefastness when she is apperceived & she heareth that it is spoken of. In like wise the humble person and devout when he heareth that one speaketh of him. & of his spiritual goods that god hath done to him. and no thing lass doth he. than the maid doth which is ardantly surprised of love. for what somever the world say to him/ it is known. Nevertheless he secheth his corners & hydles like as he that requireth none other thing. but to be ravished in god like as was Saint Poule.   

¶ Of the privity that god hath to an holy soul ca Cuj  
OF this acquaintance and of this prevyte· this holy soul beginneth to have of god/ between her & an holy pride. For when the holy soul is ravished unto heaven/ she beholdeth the earth fro far/ like as saith isaiah the prophet. & there seeth it so little to the regard of the greatness of heaven/ so foul to the regard of that great beauty. so troublous to the regard of that great clearness. so wide to the regard of that great plenty/ then he despreyseth & despiseth certainly all the richesses of the world. beauties. honours. and noblesses. Then it seemeth to him that it is but a play of children that play in the way▪ & much travayllen themself & win nothing. It seemeth that all is but wind & dreams as saith solomon. Then he beginneth to die to the world. and live to god as saith saint Paul. Then is the soul so pour of spirit that it hath nought. For god hath his spirit taken fro him & ravished it/ & replenished with his yefts. as he did to thappostles on whitsunday/ then the holy ghost giveth to him so great an heart/ that the prosperity ne adversity of the world he praiseth no thing at al. & with this he giveth to him so holy & so firm a conscience. that he awaiteth hardyly the death. and he hath in god so great faith. and hope & love. that there is no thing but he dare enterprise it for the love of god. For he hath that faith of which god speaketh in the gospel/ which is likened to mustard seed. by which he may command to roches and montaygnes/ and they shall obey to him.   

Of the comparisons of mustard seed to the love of god Cvij  
THe seed of mustard is moche little. but it is much strong and sharp/ And it is hot in the fourth degree as the physicians say. By the heat is understonden love The first degree of love as saith saint Bernard/ is when a man feeleth no thing of love but of himself. & of his owen profit. The second is when he beginneth to love god. The iij is when he knoweth best god/ & loveth him properly for his bounty. The fourth is when he is so esprised with this holy love. that he ne loveth himself ne none other thing but god/ or for god. or with god. And unto this love bringeth him very humility. ¶ Now mayst thou see clearly that the pour of spirit been blessed. For they be so humbled & void of their spirit. that their spirit is all mynuysshed/ for god hath it al. and the holy ghost hath replenished the house of his heart. & is there lord. and enhanceth them that been pour of spirit. These been the very meek and humble. whom he maketh to regne in heaven by holy hope & by holy conscience. & therefore saith our lord in the gospel/ that the royalme of heaven is theyres. Not only by promise/ but by fyn certainty. like as they that began sometime to receive the fruits & the rents how they should be blessed in that other world. That may no man know unto the time that he be there. For the heart of a mortal man may not think it. ne express with mouth/ ne here it with his ceries.   

¶ Of the yeft of holy dread & of pity capitulo Cviij  
THe first yefte of the holy ghost maketh the heart humble dreadful and to doubt god and hate all sins. & therefore it is named the yeft of dread. ¶ The second gift of pity maketh the heart sweet debonayr and piteous. And therefore is it named the yeft of pity. And that is properly a dew and a treacle against the venom of felony. and in especial against the venom of the sin of envy. of which we have spoken tofore. For this yefte of pity taketh away and plucketh out of the heart the rote of envy. and there healeth it perfectly. Thenne the heart that receiveth this gift/ and feeleth in him a dew. which maketh him to germyne a sweet rote & ryzt well atempred. that is good love. out of which groweth a fair tree bearing great fruit. that is a fair virtue & good that is called in latin mansuetudo. That is to say sweetness and debonairty of heart. which maketh a man sweet. debonayr. chartable and amiable. For this virtue maketh a man to love his neighbour perfectly. and himself after god/ This tree hath seven degrees by which he mounteth on height/ These seven degrees showeth to us saint Poul· there where as he admonesteth and prayeth that we do pain to that/ that we be all one in god/ The first reason is that we have all one heart the high and the low. the power and the rich. That is that we have all one father in heaven. That is god which made us all commonly to his image and to his semblance/ & by cause that we all have one creator and maker. which made us all of one matter and of one form. and to one end. that is that we be all in him and with him. like as he saith in the gospel. It is much great reason that we love each other/ for the beasts and the birds each loveth his semblable· The second reason is that we be all christian and baptized in the sacrament of bap●esme pour and rich. That is that we be all washen with the precious blood of Ihesu christ. And we were redeemed with one manner money. and as much cost that one as the other. Moche then own we to love each other and to honour. For god hath moche loved us and praised us. and hath made us of great dignity/ ¶ The third reason is by cause we have all one faith and been bounden all to one law which all is accomplished. like as Saint Paul saith in this word/ love thy neighbour as thyself. Of this debt is no man quite for any thing that he can do. this debt oweth each man to other/ & who that most rendereth most oweth. ¶ The fourth reason is that we have all one master & one lord that is god of whom we hold al. body and soul. and all that we have. he hath made us all and form. and hath us all redeemed of a like pries. he shall judge us al· & reward largely to all them that shall have kept and holden his commandements. and that have loved each other truly. ¶ The fifth reason is by cause that we be all fellows in the host of our lord/ And we been all his knights & soldiers. which we all abide one reward. that is the glory perdurable. and love and company of all saints. ¶ The uj reason is that we live all of one espyryte spiritually. like as we live all of one air corporally. By this spirit we been all sons of god by adoption. That is by advoerye. and sons of holy church. brethren german of father and mother. a spiritual fraternity. which is better worth than a carnal fraternity. like as the spirit is of more value than the body. ¶ The seventh reason is by cause that we been all membres of one body/ of which Ihesu christ is the heed. & we been the membres which lyven all of one meet. That is of the precious flesh & blood of Ihesu christ. which so moche loveth us/ and us holdeth so dear/ that he giveth to us his precious blood to drink. & his precious flesh to eat. Therefore remembreth us so oft saint Poule this love which he showeth to us. For a more quick reason ne more fairer example may he not show to us of very amity and friendship. if thou wilt think well on these reasons. thou shalt find seven degrees of amity and friendship which comen of the yeft of pity.   

¶ Of seven manners of spiritual love capitulo Cix  
OF this stock and out of this rote grown seven branches/ For this virtue showeth him in seven manners. like as love is known. which is among the membres of a body in seven manners/ first the one of the membres keepeth & countregardeth the other. that it do to him none evil. ne that at fail him not/ ne that it do him none harm ne damage to his power. & herein we understand our innocency/ which we ought to keep each anent other/ For this commandment is written in the heart of every person. That is that thou do to another after god that. which thou wouldest that he did to the. and that thou shouldest not do to another. otherwise than thou wouldest should not be done to the. Ne that thy right hand should smite thy life hand/ Also that one member suffer sweetly that other that it do to it no harm. ne no vengeance ne wrath. But if that one member have harm or hurt. that other membres feel it/ And in this understand we parsyght debonayrte which hath iij degrees/ The first is that he revenge him not/ The second that he retain not wrath ne ire. The third that he ne feel no moving of hate ne ire toward his neighbour for any thing that he doth/ ¶ Also the membres obeyen all to their sovereign. For they do all to their power that. which the heart commandeth them. and the cyen enseynen them/ In this understand we the virtue of obedience of which we have spoken tofore. which ought to be appareled in love & in charity like as saith Saint Peter. Also the one member helpeth that other. & serveth that other without danger. without contradyctyon and without avarice. And herein we understand the vertu· that is called charity. of which a man then helpeth and succoureth another gladly with the power that god hath given him. or he ensigneth or counseleth with the wit that he hath· Or he giveth & departeth largely for god's sake the goods that he hath. Than is said of him that he is much chartable. and thus commandeth to us saint peter. that the graces that god hath given to us· that we administer them to our neighbours/ whereof Tullyus the phylosophre saith. we ought to feel all that which is in the world and groweth/ all is made for to serve man. And the men be made that one to aid and help that other. For the one is engendered of the other. let us then do that for which we be borne. and that which nature ensigneth us/ and seek we all the common profit. for thus as saith Saint Poule. we been all membres of one sole body. all the membres feelen and draw to them that which is done to everich/ be it good. be it evil. be it joy. be it anguish/ when one smiteth the foot. the mouth saith ye grieve and hurt me/ ¶ By this we understand the virtue of very pity. which we ought to have commynly. which hath two offices as saith Saint Poule. That is to weet to joy for the good that other do and have/ And to sorrow for the evils that other feel and make/ ¶ Also if a member be seek or hurt/ all the other helpen it to th'end that it may be guarished and whole/ In this understand we the virtue of justice and of correction/ without the which the body of holy church may not endure/ For the rotten membres defoulen the other that been hole. who that will thenne chastise his brother and his neighbour. and reprove and punish his subject. late him take heed at himself/ when that a member is seek or hurt. the heart hath great compassyon·s and feeleth great sorrow/ And that is for the great love that he hath to it. he set hand to. much sweetly and oft. ¶ And like as saith Seneke. like as all the membres of the body ayden and bear up each other/ Right so ought every man for to support his neyghbove. and to correct and pluck away the wounds of sins that been in his heart. ¶ first there ought for to be laid thereto the ointments and themplasters of sweet admonitions.  
¶ Also if this be nouzt worth there must be laid thereto the sharp pouldres and poynaunt of hard reprehension/ And if that help not/ then let come the sword to dissever. or for to excommynye him/ or to bannysshe him out of the country or to withdraw fro him.  
Also the membres honour and keep that one that other. and do worship like as saith saint paul. we own to bear and do reverence one to another. and specially they that have great need to be supported· These been the most foolish and most feeble. Them ought men most to support. then the wise men and sage bearen and supporten alway the fools and the feeble. like as the bones bearen the feeble flesh. and as the pillar beareth the house/ This is against the myssayers. that so gladly cryen and say the defaults and the sins that they see in other. Also that one member deffendeth that other at need and put him tofore to save that other. for at need is seen who is a frende· when that one foot slideth. that other helpeth it anon. when that one would smite the heed. the hand put him tofore. In that understand we parfyght and pure amity whereof god saith in the gospel/ who may do greater amity or friendship. than to set his life for his friend/ This friendship showeth us Ihesu Cryst the very friend. which for us set his soul and his body to death shameful·s And that did be to give to us example. like as saith Saint Peter. and also Saint james. that god hath set his soul for us/ And right so we ought to set our souls for our brethren & for our neighbours. if we be aright the membres of the body of Ihesu christ. which is our heed/ who that hath this virtue a right/ I shall say apertly that he is well blessyd· This is the virtue that our good master Ihesu christ ensigneth us. when he saith in the gospel· blessed be the debonayr. For they shall possess the land of them that lyven in glory without end/ ¶ Now understand well this blessing that the debonayr hath in this world. For the parfyght debonayr been now in possession of th'earth. That is to understand in iij manners. first of the earth of living people. That is god him self. which is the heritage of them that live perdurably that is of the saints and of good people. in like wise as the earth is habitation of beasts and of men. And by cause that god himself is the earth of living men. he hath the debonayrs in his possession. For they do no thing but that which pleaseth god. Therefore it is right that they have god in their possession/ Like as david the prophet saith in his psalter. The debonayrres saith he shall have the earth in possession & in heritage. and also they shall have delectations in multitude of peace. And Saint Anstyn saith that no man shall have god in his possession. but that first he shall be in his. ¶ Also the debonayr have in this world the land of their heart in possession/ For they be by right lords of their heart. The fellow is not lord of his heart. & the debonayr hath the mastery of his heart and of his evil manners. ¶ And Solomon saith that he is more valiant. that maystryeth well his heart than he that taketh a strong castle and cities.  
¶ Also the debonayres been lords of th'earth/ that is of worldly goodes·s For if they lose them they shall never be troubled ne angry therefore. But they that been angry when they lose worldly goods/ be not lords of them ne of their heart. But been servants thereto. and therefore it is right and reason that they that have here the goods temporal and spiritual/ have in themself their possession of the herte· ¶ But now understand and behold that this that God giveth unto the power of spirit is the heaven. and to the debonayr the earth/ where shall be the avaricious men then and the felons. but in the torments of hell.   

¶ Of the seven yefts of the holy ghost. and first of the yeft of science capitulo Cx  
THe first yefte of the holy ghost is the yeft of science. which maketh a man humble & dreadful. The second maketh him sweet & piteous. The third maketh him clear seeing. and cunning. and therefore it is called the yeft of science. For it maketh a man wise and cunning in measure in all things. when this yefte descendeth in to the heart of a person. he extyrpeth and casteth out the rote & the sin of ire & of felony which troubleth the heart. & maketh a man like as he were fro himself so that he seeth no thing ne for himself. ne for to conduit other. But this yefte enlumyneth the heart on all parts so that he may not be deceived of any person/ like as the yeft of pity maketh the man Innocent. so that he will none deceive. whereof saint johan saith in thapocalypse in spirit. that the holy man that was all full of this espyryte. was all full of eyen tofore and after. And an angel showed to zacharye the prophet a stone wherein were seven eyen These been the eyen that the good men have. for they see clear within their heart and all about them/ That is to say under & above. on the right side and on the life side. This yeft of science is master of the works. and that is to say of virtues of the soul. For he maketh all just to a point by line rule & plombe/ he taketh first his bound & his point. and that is that the wise man sayth· In all that thou beginnest. behold the end. and to what end thou shalt come. after he holdeth the line. For he goeth by right way afore and by right intention. ¶ After he maketh all by rule. For he maketh it all plain and by measure. For he loveth the common way of good people without to find novelties. After he proveth his sight and his work by plombe/ For he taketh heed that his body incline not toward the right side by prosperity. ne to the life side by adversity/ This gift of sapience is like to the prior of a cloister of the soul. which keepeth th'order. & maketh it to be kept overall. first in the heart. and after in other offices ¶ In this heart been two sides and two things. the understanding and the will/ the reason and the affection/ when these two sides and these two things accorden together. they make much sweet melody and moche fair service. That is when the will. will all that. which the understanding ensigneth to good/ and that affection feeleth all that. which reason understandeth. if they understand well in these ij sides which been in the soul/ when. and how. they ought to accord In one side been iiij locks. and in that other side iiij. for reason hath four offices. That is to inquire. to judge. to remember. & to show that which they understand by word. This yefte ensigneth the reason that. which he ought to learn and to inquire. and in what order. and in what manner and what end. and this is a moche great craft/ For the mesprysing in these things is much perilous. it behooveth to understand the reason/ and to learn that which is necessary profitable and honest. and to withdraw fro the contrary O god how a creature loseth his time/ and dyspences for to learn things that been of no value/ but vainglory & sin. But the holy ghost by this yefte ensigneth lightly. and maketh a man to learn ordinately that/ which is most necessary to the profit of the soul. And that leadeth him most right unto the love of God for the health and the profit of his soul. and to help his neighbour.  
¶ Also it behooveth the reason well to inquire the truth of the things/ And also how he ought for to believe/ well to believe is. when a man believeth simply and steadfastly all that which god saith and commandeth without overmuch to inquire. and without to enserche the councils of god/ and the profoundness of his judgements. the height of his majesty. and the reasons of his sacraments/ well to believe is when one believeth not over hastily. ne overlate. ne to everich/ ne to none. for that one & other is vice as saith seneke/ After good inquiring cometh well to judge. For to judge well it appertaineth that one affirm no thing. unto the time that he hath inquired the truth of the thing/ and that he be well encerteyned/ and that he entremete not to judge that. which appertaineth no thing to hym·s like as been the secret things & hid/ thentencyonsintentions of hertes·s the things that may not be turned on the right side ne on the lift side. that yet they be understonden to the better part. Of which the spirit by this yefte maketh the reason to judge well. and to know the right/ & to determine between good things & evil things between the little things and the great things. for he must praise every thing after his valour. Also this spirit maketh the reason to remember. For he remembreth a man all that is needful to him. like as god saith in the gospel. The things that been passed he must remember and bring again to memory. The things that been present he must understand and remember and ordeyne· The things that been to come he must purneye fore/ ordain and advise. These been the seven parties of the virtue of prudence. after that which the phylosophre saith. Also he maketh the reason to speak by measure/ and be still gladly. and not to speak till it be need. So that the word be tofore well advised and well thought or it come to the tongue· And that the word be weighed and poised as good money and proved like as Solomon sayth· ¶ So that the word be according unto god and without sin of good matter and of good form. That is that it have not overmuch. ne over little. And that it be well employed. For good money ne a good word ought not to be given for nought. ¶ Hereof saith God in the gospel that we should not cast the precious stones tofore hogs. That is to understand the precious words of our lord god before them/ and to such persons that set themself not to work for their health. But lyven in the ordure of their sins. therefore holy scripture calleth them hogs. This gift afore said ordaineth and accordeth that other party of the heart. That is the will where it hath iiij parties. love. dread/ joy & sorrow. That is that one love that· which he oweth. so as he oweth. as much as he oweth. & that he dread not also that which he oweth/ and that he have no joy ne delight save in that he oweth after god & also how he oweth/ & as much as he oweth. And that he have no sorrow ne heaviness/ but in that which he oweth/ and also how he oweth. & as much as he oweth. when these four parties been accorded. then it is said that a man is well attempered when he is not over cold ne over hot. ne over dry. ne over moist. And in like wise as to the body of a man comen over many maladies. for the dysatemperaunce of these iiij qualities/ or of these iiij humours/ Right so to the heart of a man comen to him the vices and sins by the dysatemperaunce of these four manners when these ij sides of the heart been accorded & ordained/ that is the reason & the will. Thenne is a man ordained within himself/ These been the ij springs of the rote of a moche fair virtue which is called equity. equity properly is that which is done by judgement good & true. not over soft/ ne over rude· without bowing & inclining unto that one party. ne to that other. when one goeth forth aright as a line/ for equity is none other thing but unity. that is egalte/ all equal/ who hath this virtue is a true judge & wise/ For he doth nothing but it be inquired & examined like as a good judge aught to do then the first degree of this virtue/ is that a man be a good judge of himself. for he ought to enter in to himself. and behold his conscience. and well to examine his thoughts and his wills. whether they been good or evil/ and to ordain all to the regard of reason. so that will and reason be at one accord/ For like as saint Bernard saith. virtue is none other thing but th'assent of reason and of will. That is that will without gainsaying. say and doo· and also put in oeuure. that is to say in deed & work. that which reason saith/ showeth. and ensigneth.   

¶ Of the second degree of equity and of rightwiseness Cxj  
THe second degree of this virtue is. that a man be a rightful judge. & hold the right line of equity between himself and that which is under him. That is his body which he hath in keeping which he ought here to nourish. that it may serve. and be so dyscyplyned and chastised that it will of all and in all things obey unto the soul. like as a good chambryere obeyeth to her mistress. and a good disciple to his master without gainsaying. For the reason ought to be like as a true arbytrour between the soul and the body. which ought to keep the right of either part. In such manner that the spirit be a good lord. and the body be a good servant and very subject and obeissant to the soul/ Now is it great necessity to hold in this party overall equity & ryzt measure in drinking and eting. in clothing and in arraying. and in all the things that the body commandeth. For it inclineth more to overmuch than to overlytel. After. him behooveth the v wits of his body well to conduit & to govern by reason and by equity. so that everich serve in his office without sin and without mesprysyon. like as with the eyen to behold. the ears to here. the noses to smell. the mouth to taste and to speak. the hands and all the body to touch. when these v wits be well kept from sin/ then is the castle sure & farm. For these been the yates of the soul. These been the windows by which death entereth oft in to the soul This witnesseth the prophet.   

¶ Of the iij degree of the virtue of equity capo. Cxij  
THe third degree of the virtue of equity is that a man be a good judge and that he hold equity. between himself/ and that that is tofore him. That been the temporal things. which oft destroyen body and soule· as when a man setteth his love overmuch on them like as done the avaricious and covetous men. and all they that above measure loven worldly things/ For they have their hearts knit in the nets of the devil. as job saith. That is to pleas and quarellys·s & foreign works. wherein they occupy them so and in such manner. that in the life spiritual ne to their salvation they con nought do/ ne may not ne will not intend. so much been they blind/ and bounden in their sins. whereof it happeth that which Seneke the wise man saith. That by this we sin and go out of the way. that as touching the parties of the bodily life. every man thinketh and is busy. but for to ordain his life spiritual for to have glory perdurable no man thinketh ne studieth/ Now is then much great necessity. that a man set not overmuch his heart in foreign things/ for who that so overmuch doth. he falleth in the charges and in the covetises of the world. which is the rote of all vices.   

¶ Of the fourth and fifth degree of the virtue of equity capitulo Cxiij  
THe fourth degree of the virtue of equity is that a man see clearly on his rzht side. that is that he take heed and take example of the good for to govern him. which been like as at his right syde· And of the good and wise men he take wit & example/ But in this side behoveth to hold discretion & equity/ For all the people may not go by one way/ ne all the good. ne all the wise. have not one self grace. like as the membres of a body have not one self office. and hereof been many persons novyces deceived in their heart. like as saith the book of collations of holy faders. which treaten of the perfection of virtues/ for when they see a man well parfyght moche profit in one estate and in one grace. Anon they intend. desire. and will resemble him. and when they see another. which in another estate doth also much good. also they cry and run after. and also to the third and the fourth and with none they abide ne rest/ They be also like as the young greyhound/ which is yet all young. that runneth after every be'st that he seeth tofore him/ and doth no thing but maketh him weary and loseth his tyme. hereof telleth ysopus a tale or a fable. of a little hound and of an ass. which ass saw the hound that as oft-times as his lord came home. he ran against him & leap upon his neck. and the lord played with him & made him great feast. and the ass thought saying. More ought my lord to make to me feast which serve him all day. than to this dog which serveth of no thing It was not long after that this ass saw his lord come to his house. And he ran against him/ and cast his ij fore-feet about his neck. and began strongly to lick and fawn him. The servants of the lord which saw this/ ran with great staves and beaten right well the ass. And of that. of which the ass had supposed to have had grace. honour. & profit. he had shame and damage. ¶ By such fables the wise men were wont tenseygne and teach themself by such ensample. And by this ensample he showeth/ that no man should desire such graces as he may not attain ne come to. and the same teacheth Solomon saying. son cast not thine eyen to richesses/ That is to the graces that thou mayst not attain. Therefore he hath great need of discretion that he see of whom he taketh ensample. ¶ Also it is necessity that a man see clearly on his life side. and that is the fifth degree. For one ought to behold the fools and the shrews which been as on the life side. for they be on the worse side. To them ought one to take heed. first by cause that a man should have pity and compassion/ Also that one should not ensue their folly ne their prediction. so as the wise Solomon saith. I passed said he by the vineyard of the slothful fool. and saw that it was full of thorns and nettles. and by this ensample I have learned wit and providence. Also that one love most god by whom he is quite of such sins and of such perils. But him behooveth on this side to keep discretion and equity. For when I see a fool and a sinner. I ought to have pity and compassion. & not to make of him mocquerye ne derision/ I aught alway to hate the sin. and love the persone· & moche I ought to keep me that I will no grief ne harm in my heart to no person ne to condemn him. Ne compare myself to another that is so evil. For he is this day evil that shall be to morn good and such is this day good that to morn shall be evil. Also I ought as much as I may without mysdoing unto other employ myself. humble and condescend in works and in words for to win him to god. and to withdraw him fro sin. For like as saith Seneke and Saint Gregory we may not better relieve them that been fallen. than by that which is aforesaid. and let us not will ourself how that it be· incline toward them.   

¶ The vi degree of the virtue of equity capitulo Cxiiij  
THe uj degree of the virtue of equity is the uj eye that the wise man hath. That is that he see clearly behind the net and the engines of the devil/ which been to us as behind us. For the fiend seeth us & we may not see him. ¶ The fiend our enemy that is the devyl· which is much strong/ wise. subtle. & busy for to deceive us/ For he cesseth never day ne night. but alway is in a wait for to deceive us by his craft & by his engines that he useth in more than a thousand manners. And like as saith saint austin. The devils see much subtilely thestate of a man and his manner. & his complexion and to what sin. and to what vice he is most inclined. by nature or by custom/ and to that part whereto a man inclineth himself. Thereto the devil assaileth most strongly/ The choleric man to wrath and Ire. The sangueyn man to jollity and to lechery/ The phlegmatic coglotonnye and to stouthe. and the malencolyke to envy and heaviness/ And therefore every man ought to defend & keep him fro that part where he seeth that his house is most feble· And against this vice and this sin ought one to fight and resist most/ of which he is most assailed. And how moche more he shall resist strongly against all sins. So much more merit shall he have in paradise or in heaven/ and understand well that the enemy of hell spareth no person/ For he is hardy and aygre· as he that assaileth our lord Ihesu christ in tempting him. Knowest thou saith our lord to job. in how many guises the fiend desguyseth him. & in how many manners/ Like as he should say. No man knoweth but I only. For like as saith saint Denys. All the angels the good and the evil. and all the spirits of men been like as a mirror spiritual. then like as a mirror receiveth all the forms & thimprint that comen tofore him/ Right so doth a spirit of a man. be it in sleeping be it in waking. Now then took a mirror and set it against another. Anon all the forms that been in that one/ thou shalt see in that other ¶ In such it is said that the devil showeth to a man such figures and such forms as he will that god suffereth him And the soul receiveth maugre himself sometime in thouzt and in imagination/ like against my will. me behooveth to see and receive in the sight of mine eye the form that cometh before me. ¶ Now is it a right great grace of god and a right great yefte of the holy ghost to understand well all the languages of the devil and to know all his temptations. and all his engines. For like as saith saint Bernard/ It is over subtle a thing to know and to discuss between the thoughts that the heart conceiveth and bringeth forth. and them that the devil planteth· And the fiend showeth to a man how the sins been pleasant and delectable. lightly may a discrete man and reasonable know this/ But when the fiend cometh to tempt a man in guise of an Angel. And showeth to him good for to draw him to evil. Then is the temptation most strong. And therefore saith saint johan that one ought not to believe all spirits. but they ought to prove and well examine them tofore that one believe them and to consider if they be of the part of god. Right so done they that have their confessors good and holy men. wise & well approved in their faith/ To which confessors they that confess them. shown oft their thoughts which come unto their heart. both the good & evil. For like as Solomon saith blessed be they that all so doubten that they sin not. ne mysdoon. And he saith also in another place/ Do by good council all that thou shalt do. And then thou shalt not repent the.   

¶ The seventh degree of the virtue of equity capitulo Cxv  
THe seven degree of equity is the seventh eye. which he must have that will have this virtue. That is that he behold upward on high. And that he have god all way tofore him. ¶ Of such our Lord saith in the gospel· if thine eye be pure and simple/ Alle thy body shall be clear and shining. And if thine eye be dark and tenebrous. all thy body shall be dark obscure and tenebrous. That is to say if the intention of thine heart is pure and simple. and gooth forth the right line after god by all the degrees that we have tofore named. all the mass and substance of thy works and of thy virtues shall be fair clear and pleasant to god. And if the intention be not good but froward and evil. and reployeth backward. all the work shall be dark & tenebrous. For without good and rightful intention. Alms becometh sin/ and virtues vices/ Thentencyon is simple when a man maketh his works good right for god's love. and it is obscure and dark. when a man doth his works for to please the world or for vain glory. It is crooked and not right in two things. that is when one holdeth one part to god. and that other of the world. For th'intention returneth backwardly/ when a man secheth his own profit in all thing that he doth. Now hast thou heard the seven degrees ol this virtue of equity by which this tree raiseth on height   

¶ Here followen the virtues against the seven deadly sins capitulo Cxuj  
THe branches of this tree been the seven virtues pryncypal/ which answer unto the seven deadly sins. like as meekness or humility doth against pride. amity or friendship against enuye· debonairty and patience against ire and telonnye. Prowess and diligence against sloth/ Largesse against avarice. chastity against lecherye· and soberness against gluttony. These seven virtues keep and conduyde much right the spirit of science which leadeth & conduiteth them by the way of equity as Solomon saith. By the which way discretion and reason which is the charytour and the conductor of virtues as saith saint bernard and the governor of the ship of the soul leadeth and governeth them that they go not out of the way ne on the right side ne on the lift. And thus profitten they/ grow and bringeth forth fruit plentyously/ ¶ Then the virtue of equity. showeth him by discretion in all the works of other virtues. that without this virtue. the name of the virtue becometh vice. I say well that in another sense. these seven virtues beforesaid been the branches of equity. and all the fruits and the good works that grown thereof appertain to this tree. ¶ Now understand well how the great master of virtues speaketh to us of this virtue. For he saith not in his rule. blessed be they that holden equity overall. and in all things have discretion and measure without mistaking For there is none but he mysdoeth in many manners/ And therefore our Lord Ihesu christ recomforteth us. when he saith not. blessed be they that sin not/ and that misdo not. but done all by equity and by right line. but he saith much curioysly for to recomfort the synnars. blessed be they that weep/ for they shall be comforted/ That is to say. They been and shall be blessed that seen. known and understonden well their sins & their defaults in all the points of equity which we have here tofore named/ And thereof weepen and be sorrowful that they find iniquity and wickedness. there where as they should hold and find equity. And therefore this world is called the valley of tears. that none in the world may live without tears. which hath received the yeft of science. whereof we have spoken tofore. But it behooveth as saith Solomon. that who that most knoweth & most seeth the evils and sorrows of the world/ he hath most sorrow at his heart. tears and weepings.  
¶ Thus began the world to grieve and annoy. & to whom this transitory life most annoyeth and grieveth/ he most desireth that other life which is withouten end. Now oughtest thou to take here two manner of tears which an holy man had here in this world by the yeft of science/ The first tears comen of that. which a man hath oft-times angered god. by thought. by word. and by work. ¶ The second tears comen of that. which one beholdeth the great torments/ horrible and perdurable of hell which thou hast deserved by thy sins. of which each person ought for to have great dread. ¶ The third tears grow of the evils. that a man see the good suffer. of whom we ought to have pity & compassyon· ¶ The fourth tears comen for the sins that the evil people do. ¶ The v tears comen for this life which is perilous. and for that other life which is without end in glory perdurable. that we tarry so long therefro/ ¶ The syxthe tears comen of devotion and of great plenty of spiritual joy of the presence of Ihesu christ. and of the feeling of the holy ghost. These been a right well blessed that thus weepen. For they shall be comforted as saith the gospel. like as the nurse comforteth the child that weepeth and crieth. For she drieth the eyen and kisseth him/ and maketh him to laugh by force. Right so shall our lord do to them that weepen by bitter contrition for their sins like as I have said/ The debonair Jesus' shall dry their eyen. that they shall never weep more/ Ne they shall never feel harm ne sorrow. But all way they shall be with our Lord god in peace/ in laughing and in joy perdurable.   

¶ Here after followeth how that a man ought for to live in moyen astate capitulo Cxvij  
NOw have we spoken of the yefts and of the virtues that govern them that live in this world in the lowest of these three estates of which we have spoken tofore/ ¶ Now own we by the aid of the holy ghost to speak of the yefts and of the virtues. which most properly appertain to them that despise the world. and tenden to the mountain of perfection. Of them saith properly the holy man job. That the life of a man upon the erthe· is as a knighthood. for the life of a man in th'earth is laborious. ¶ Now behold and take heed of a young bourges. and of a young knight/ These two manner men have much divers thoughts. and divers intents. ¶ The bourges intendeth to merchandise. for to buy and sell. to win and to get good/ and the end of his intent is all for to be rich and noble and honoured in his city or town.  
¶ The new knight gooth all another way. For he desireth and intendeth to do curt●syes and to give largely. To learn chivalry and for to use arms. To suffer pain and disease/ and to show prowess. to conquer loose and honour and to mount in to high estate. ¶ These two estates we see openly in these two manner of people/ Of which some been/ that will keep them from great sins/ for they will do penance and give alms/ and hold and keep the commandments of our Lord Ihesu christ and of holy church. And well should suffice them. if they might for so moche save them at the last. There been other to whom the world ennoyeth and grieveth for the perils sins and the pains of which it is all full. So that none may have peace of heart ne sure conscience. They see again on that other side/ that there is no treasure which may be compared unto the love of god. Ne no sweetness so great/ as is peace of heart. Ne no glory mundane ne worldly. that may compare to the glory of a pure conscience. It seemeth to them and truth it is that who that might get these three things he should be more than an Emperor.  
¶ This is a great thing. but there been but few that dare take this emprise/ But when god giveth to a man this grace and this yefte. which is called the spirit of strength he giveth to him a new heart. a noble heart. and an hardy heart. Noble for to despise all that. which the world may take and give. And of this hardiness speaketh our Lord in the gospel/ when he saith. blessed be they that have hungres and thirst for justice/ Solomon saith that he is just that despiseth his damage for his soul or for his friend. and saint bernard saith that he is not just that seeth not that his heart feeleth and understandeth. that he is bound in his heart anent god to love him above all things. They that verily desire with all their heart to render this debt to god. been they of whom our Lord speaketh in the gospel. when he saith that blessed be they that have hungres and thirst for justice. He saith not blessed been they that done justice. but that have hungres and thirst to do justice/ For this justice may not be holden. ne plainly rendered in this world/ But in this world it shall be desired. and in that other paid. Therefore our Lord saith not they be blessed that shall render & yield this justice/ but he saith more courteously. As he that well knoweth our poverty. blessed be they that of this justice have hunger and thirst. For Ihesu christ requireth not that we pay to him here his debt. but it sufficeth to him if we have good will and desire to render and yield. And how shall I say that they be juste· that render not that/ which they owe. ne have no will ne hunger to pay. ¶ This desire when it is very in the heart/ him behooveth that he show it by work For like as Solomon saith. No man may bear fire in his lap but if that his gown burn. ¶ This demonstrance may not be without virtue and without prowess. For by witness. ne by pletyng ne by proof may not be that one be a good knight. but by many good feetes of arms/ and by moche suffering and enduring of tribulations and mischief. And this is the fourth virtue that the holy ghost giveth to a man to extyrpe and pluck all out the fourth deadly sin. That is the sin that is called in clergy accidie. that is sloth/ This virtue aforesaid is of so great dignity. that among all other virtues. this only beareth by himself properly the name of virtue. For virtue and prowess is all one. God giveth this virtue of prowess to his servants when he suffereth and will make them knights/ like as he did his apostles at pentecost or whitsuntide. Of whom we read that they were so coward tofore that they had received this virtue of prowess. that they durst not go out of their lodging. unto the time that they were armed with this virtue. but after they had this virtue of prowess they suffered gladly all martyrdoms & all manner torments.   

Of the divisions of virtues after the philosophers Cxviij  
THe philosophers that treat of these virtues. depart● this virtue of prowess in uj parties. which been like uj degrees whereby this virtue mounteth and profiteth. but our master which made the philosophers and the philosophy. that is Ihesu christ. he put to the seventh point of prowess. The first point of prowess is called magnitude The second is affiance. The third surety. The fourth patience. The fifth constance. The sixth magnificence. And the seventh which our master Ihesu Criste adjusted. that is hunger and thirst of justice/ This virtue may not so properly be named in english. as th'intendment or understanding of the world is said in latin.   

¶ The first of the virtue of magnanimity capitulo Cxix  
magnanimity. is highness. greatness. and noblesse of courage by which a man is hardy as a man of great emprise. This virtue hath two parties/ That is to weet to despise great things. or nought to praise. and more greater things to enterprise and to cheese/ ¶ Of the first party saith Saint Austyn. Prowess is when courage despiseth all that which he hath not in his power/ That is all that he may lose against his will/ And Seneke saith. in worldly things there is no thing great/ but the heart which despiseth great things/ Of the second party saith the phylosophre. that magnanimity is reasonable emprise of high things and fearful. who that hath this virtue. he beholdeth the world fro far. as saith isaiah the prophet. And thus him seemeth that all the world be a little thing. like as a star seemeth to us a little thynge· then all the world. and all the charges. and the great works and needs of the world seemen to him as nought. whereof solomon saith when he had well ensearched the world/ and had desputed of all th'estates. of the fools and wise men. He said his sentence in this manner. vanity of vanities. & all that I see is vanity. That is to say that all the world is vanity/ and all full of vanities And a man himself for whom the world is made. be perisheth with all vanity. for in him is all manner of vanity and of ordure· Like as david saith in his psalter. vanity by mortality. For his life fleeth away as shadow. vanity by curiosity/ For his heart is as a dream. vanity by wickedness/ For sin maketh him more to be holden & reputed nought. than any thing that is in the world. Now is thenne the first party of this virtue that hath made him to despise the world. Like as have sometime done in time passed. the philosophers. the paynims. the saracens. And holy christian men/ That other party is so that he do get the way of perfection: and to cheese the life that is so openly sharp and dreadful. This is the way that leadeth a man unto the montaygne of god. that is in thestate of perfection. This is the way of the prive council of our lord Ihesu christ. which he showed in the montaygne to his apostles/ whereof this treaty speaketh. This way cheese they/ to whom it sufficeth not only to keep the commandements of god/ to which they be bounden by true debt like as they doo· that leave all that they have for god's sake. and abandon themself to die for the love of him that died for them in the cross. that was sweet Ihesu christ. Or for to go unto the holy land or else where. as they do that leave and despise all for the love of god both havoyr. friends. and themself. and make them servants of other and pour that were rich & might be in the world and put themself to suffer great sharpness! which hadden in the world great eases and great delights/ and all these things done many & have done with good heart that been in religion for little availeth it to be in religion or in sharpness of penance if the heart be not there. For the habit maketh not the monk. ne the arms the knight/ but the good hearts and the purneaunce & garneson of good works.   

¶ Of the virtue of affiance spiritual capitulo Cxx  
THe second degree of this virtue is affiance/ For who that hath emprised a good way or any good works/ him behooveth that he hold him firmly in his purposes/ And that he achyeve that he hath begun. ¶ This virtue is called fiance. fiance is necessary against thassaults of the world. of the flesh/ and of the devil of hell. which moche strongly assaylen a man at the begynnyng· The flesh saith to him I may not endure this life. my life hath custom to live such a life/ The world runneth after for to withdraw him fro doing well/ like as one runneth after a thief. when he escapeth fro prison. The devil saith to him. Caytyf what wilt thou do. wherefore wilt thou thus slay thyself/ thou mayst well save thyself otherwise. These been the first assaults that the new knights of god suffer. which intend and draw to conquer the royalme of heaven. and when they intend and abide with god by good and term affiance. they retch not For he is the right true friend that can. may. and will keep his friends/ and whom god will aid and help/ none may noye we grieve.   

¶ Of the virtue of surety capitulo Cxxj  
THe third degree of prowess is surety. surety as saith the phylosophre is a virtue by which a man redoubteth not ne dreadeth the evils ne the perils which been tofore his eyen. and this is the third good and we'll that the yeft of strength maketh. For when the holy ghost armeth his knight with his vertu· he giveth to him first a noble heart for to enterprise great things. after he giveth to him a great ardour and a desire to poursyewe it/ & great affiance to bring it to an ende· after he maketh him sure and hardy as a lion so that he hath no dread of peril ne of pain. ne of dethe· ne of torments. but desireth them like as doth the new knight the tournoye. Thus dieden the holy martyrs like as it appeareth in their lyves·s among other we read of Saint agathe that had as great joy when she went to the torments. like as she should have gone to a wedding or to a feast. and in like wise of thy holy apostles & other holy martyrs without number.   

¶ Of the fourth degree of the virtue of prowess Cxxij  
Right as the holy ghost maketh his knight sure for to abide the torments and the sorrows that been to come Right so maketh he him strong and patient to suffer them when they come. & this is the fourth degree which is called patience. By this virtue a man overcometh his enemies. The devil. the flesh. and the world· and all that they may do and say. For these be the sheldes of gold to him/ which for the love of god suffereth that they cover on all sides/ Like as david the prophet saith in his psalter/ so that no stroke may hurt him/ This virtue hath no man but if he hath be tempted· For tribulation forgeth sapience as saith saint Poule. like as the fire maketh the tiles hard. without this virtue is none proved. Thus without patience none may come to perfection. without patience no man hath victory. For who that loseth patience is vanquished. Of this we see example in all the crafts that been made with hand. Many a stroke of the hamer suffereth the cup of gold tofore or it be set on the table of a king. And also a chalice or it be blessed and set on the altar. Moche suffereth the tons & pipes many great strokes tofore the win be put therein/ Moche is defouled with the feet of the fullers the fine scarlet cloth. tofore or the queen is clad withal. and as many examples mayst thou fynde· as there been in london crafts. ¶ By this virtue is a man strong as iron. which all other metals softeth and maystryeth/ and he is maked precious as gold. which the more it is in the fire. the more is it pure & clean. clear and traytable. as the salamandre in the fire. and as the fish that liveth in the water of tribulation in which he swimmeth and is nourished.   

¶ Of the v degree of the virtue of prowess capitulo Cxxiij  
THe v degree of the virtue of prowess is called the virtue of constance/ this is a very virtue that maketh the heart strong and stable as a tour founded upon a farm roche. & as a tree rooted in good ground. that moveth not. ne waggeth for no wind that may blow. That is to say. for none adventure ne temptation that may hap or come. good ne evil without this virtue none cometh to virtue ne to victory. For when the knight of god hath made or done some prowesses then assaileth him the devil by vainglory. And then is the battle in the heart only to vanquish. that he fall not by vainglory/ that all the first temptation was not so strong/ as is this vainglory. Of which david saith in his psalter. that the devil beateth down the strong on the lift side by adversity. And the right strong on the right side by vainglory. This virtue praiseth moche Seneke the wise man which saith. That there is no virtue but that which gooth tofore proudly between that one fortune & that other. & to the great despite of that one and of that other.   

¶ The uj degree of the virtue of prowess capitulo Cxxiiij  
THe uj degree of prowess is magnyfycence· this virtue expresseth & declareth also the phylosophre saying magnificence is an high work and happy achyeving. Our Lord Ihesu Cryst the sovereign phylosophre calleth this virtue perseveraunce· by which the good knight of god endureth the evils unto the ende· in that high way of perfection which he hath emprised. Of this virtue saith saint paul that all the virtues run/ but this virtue winneth the sword all they fight but this hath the victory & the crown. Alle worken. But this virtue of perseverance beareth away the reward and the merit. For our lord Ihesu christ saith. who that shall persevere unto the end he shall be saved & none other. The philosophers could no ferther declare this virtue of prowess. But the disciples of our great master Ihesu Cryst seen moche more ferther. For like as Solomon saith when they have all remembered and performed/ then them seem that all is to begin again. The virtues and the prowess of philosophers were all for to vanquish the sins and vices/ and for to get the virtues/ But the prowess of saints was not only to vanquish sins & vices & to get virtues. but with all this principally for to keep justice and truth toward Ihesu christ. He is not true ne just. that rendereth not that he oweth to his power. And certainly it is a thing much rightful and reasonable that I give my life and my death for him that gave his life & death for me. And as much as he is of more value & is more worth than I/ so moche I am more redevable to him by right justice. Like as saith Saint ancelme. This justice I own to desire but I may not hear render it ne pay it fully· as we have said tofore. And therefore is the seventh degree of this virtue this which our lord Ihesu christ hath put to. To the which the phylosophre might never attain. when he said blessed be they that have hungres and thirst of justice/ They then be blessed that be mounted in to these seven degrees of prowess/ and have hungres and thirst & great desire to their power to mount unto the seventh degree.   

¶ Of the spiritual battle against sin capitulo Cxxv  
IN this tree like as in the other we find seven branches for in seven manners the virtue & the prowess of the good knight of god showeth him/ For by seven manners of battle there comen seven manners of victory. and by seven manner of victories. he conquereth seven manners of crowns of glory ¶ These been the rewards and the seven merits of which speaketh saint johan th'apostle & evangelist in thapocalypse For as Saint Bernard saith. Moche is he a fool. and over weening that without victory attaineth to have the crown and that without battle weeneth to have victory/ whereof Saint Paul saith. That he shall never be crowned in glory that fighteth not truly against sin and vices/ which is the champ of battle in this world. The master of this ●elde of battle is Ihesu christ. which proveth his new knights like as it is written in the book of kings. This master is the debonayr Ihesu christ. which is ryzt true as saith saint Poule. and knoweth well the power of every man wherefore he suffereth not that any enemy or tend tempt us above our power/ ne that no adversary assail us so. but that we may overcome him if we will by thaid of god which increaseth our strength in the battle as saith saint Paul. and saint johan also as we have said and devised seven victories & seven crowns/ That is to say seven manner of rewards & of merits which god promiseth to them that overcome the sins and the vices.   

¶ Of the first battle against all vices capitulo Cxxuj  
THe first battle that a christian man hath/ is against deadly sin. There is none overcomen ne vanquished in this battle/ but if he will/ For who that will not consent to sin he vanquisheth the battle. which is light to do to a good heart vigorous/ and much hard to him that is slow and latchous and evil encouraged to do well & to the service of god. which is not strong by dread. ne hoot in prayer to god and in well doing as Saint johan saith. For who that falleth & is vanquished in this battle. hath moche to do and is more hard for him to relieve him and to defend him. than he that is in high spiritual estate. For he hath no power to relieve hym· but if it be by the grace of god For like as the fish entereth by himself in to the net. yet may he not issue ne go out/ but if he be cast or put out/ Right so a man falleth by himself and by his will in to sin. but he may not issue ne go out without the grace of our lord and his aid & help/ as when he giveth to him repentance to do penance for his sins. & that is the armour that saint Paul commandeth to take in this battle. Now oughtest thou to know. that when a man is armed for to vanquish and overcome hardly sin & parfyghtly him behooveth that he have three things which been in very penance. The first is repentance of heart/ The second confession of mouth/ The third is satisfaction and penance. that is the amends of sin. if one of these three fail the confession is nothing worth.   

¶ Of very repentance of heart capitulo Cxxvij  
Repentance requireth great sorrow & great bywayllynges of heart of that which he hath angered & disposed god. and of so much as he hath more sinned & dysplesed god. so moche more ought be the sorrow. and the repentance greater. Thus repented him the good King david when he said in his psalter. I have laboured and travailed in my bewailing/ and have washen in the nights my bed and my couch with my weeping tears/ He that hath displeased god by deadly synne· aught to weep and wail in the deepness of his heart. and with great sighings cry god mercy like as the thief. the murderer. and the traitor that hath deserved to be hanged on the gibet of helle· The sinner is the thief to god. For he hath stolen & misused the goods of his lord which been but lent to him for to win with. though been the goods of nature/ of grace/ and of fortune. of which he must render & give account and reckoning moche straightly/ how he hath foolily dispended them. & hath put them to evil use. ¶ Also he is a murderer of the daughter of the king. that is of his own soul. which was daughter of the king of glory by grace/ whom he hath slain & put to death by deadly sin/ Also he is a traitor. For the castle of his heart and of his body which god hath given him to keep/ he hath yoleden to the devil which is his mortal enemy. well ought he to demene great sorrow that is in such peril. & ought oft to wash his bed/ that is his conscience. These tears chase and drive away the devil out of his heart. like as the scalding hot water driveth a dog out of the kitchen. After the repentance ought to come the confession. that is the good chambryere which maketh clean the house. and casteth out all the ordures with the besomme of the tongue. whereof david saith in the psalter/ Now understand well how a man ought to confess him/   

¶ Here after is contained how that a man ought to confess him capitulo Cxxviij  
Unto that/ that confession availeth unto the salvation of the soul byhoven six conditions. ¶ The first is that it be made wisely/ and this is in two things/ the first that he take good heed. to whom he ought to confess him: and after whereof he ought to be confessed. Saint Austyn saith. that it which one should do for to eschew and flee the death of the body/ ought one do for to eschew the death and the damnation of the soul/ The seek man for t'eschew and to i'll the death. & for to have health. secheth gladly the best physician and the most wise that he may find. Thus saith Saint Austyn. who so wisely will confess him & find grace anent god. he ought to seche such a confessor. which can and may bind and unbind. and also council. That is that the confessor can well know sin. and council the sinner. and that he have power to assoil him/ & to give him penance after the sin. For according to his sin he ought to have penance. Also who so will confess him wisely he ought diligently remember his sins tofore or he confess him & enserche all his heart and his conscience. how he hath displeased god and his blessed mother and all his saints. and aught to remember all his life in great dread. Like as did the good king Ezechyas which said thus. I shall remember all my years in the great bitterness of my soul and my heart. The sinner aught to enter in to the house of his heart/ and not to pass thorough like a mynystrel which abideth not gladly in his house. For he hath no wrose home than his own. But in his own heart a man ought to dwell and consider all his sins and his defaults. whereof he ought to yield acompts and reason truly to god and to his confessor. and aught to remember to ordain well his account/ like as he that is adjourned tofore his lord for to render account of all his receipts and payementes. And also well to take heed tofore the writing of his conscience/ that he fail not to account all his life. For if he fail of his account god shall not fail of his when a man hath diligently remembered his sins. and beholden how and in how many manners he hath displeased god/ and how oft-times. and how greatly he hath sinned/ And how long he hath abiden in sin/ then he ought to confess him anon and hastily ¶ And this is the second condition that ought to be in confession. The king david rose at midnight for to confess him. like as he saith in the psalter. and abode never unto a month. ne to the end of a year. And the wise man saith thus in another place/ Ne tarry thou not to convert to god. ne withdraw the not ne seek no delays fro day to ady. For in tarrying is moche peril for many reasons. first for the condition of sin. For sin is a fire brenning. which may not be quenched but by lacrymable confession/ And moche were he a fool that saw his house burn. and would not hastily run to fetch water for to quench the fire.  
¶ Also it is a great malady & sickness to dwell in sin and the very medicine is confession. And certain little praiseth he his health. that seeth himself seek to the death/ and desireth not to be guarished and healed. ¶ Also the death which is nigh and all about to espy the synnar· ought to move and excite him hastily to confess him. For he knoweth not the day. the hour. ne the point or minute when the death shall come. which surpryseth oft the sinner. there. where he taketh none heed. And certainly who that knew what day he should die. he should make him ready in the best and hastyest wise that he might/ ¶ Also if a sinner saw well the peril wherein he is. For he is in the hold and prison of sin and in the throat of the lion of hell. and of the dragon that will devour him/ he should hastily go to confession/ & that assoon as he might. ¶ Also a sinner aught to see what he hath lost by his sin. the goods perdurable and the goods spiritual. His time and himself which he might all recover by devout confession. Moche then were he a fool if he hasted not to recouure that which he had lost.  
¶ Also the mercy of god that abideth for the sinner. & knocketh at his door as saith the apocalypse. For that he ought to haste him to be confessed/ For of as much as god abideth so long the sinner. of so moche is his justice more hard and more cruel when he seeth him slow and negligent. For like as the archyer giveth to his bow more bent/ and tharbalester to the cross bow so moche more smiteth it the harder and stronger. And certeynlye god hath his bow bent and ready to lose as saith the psalter for to slay the sinners if they will not convert them. and if they take not good heed ¶ Also the sinner that overlonge tarrieth to confess him/ forgetteth oft his sins. So that it happeth that uneath that he is well and truly confessed. For he forgetteth many sins which he shall never remember. and so of them shall he never repent. ne never be confessed/ of which it is to him great peril. ¶ Also when a sinner is tofore his confessor he ought to express and say his sins clearly. so that his confessor see evidently his heart/ and all th'intention of him that confesseth him. For the seek man ought to dyscoure his malady unto the physician. else the physician might not work. Ne the Surgyen ne might not hele the sore but if he saw the wound. And therefore saith the wise man/ if thou wilt that the Surgyan hele the. thou must discover to him thy wound or sore. ¶ Thenne the truaunte and the lame kechen the to confess the which shown their maladies. and lay forth the foulest tofore for to have alms. Thus then ought the sinner to discover his sins to his confessor for to have mercy· and this is the third condition. that aught to be in confession. ¶ Also the sinner aught to confess him entirely and holy/ this is the fourth condition. For he ought to say all his sins great and little and all the circumstances of the synnes·s then he ought first to behold the deadly synnes·s of which I have spoken tofore. and to confess him holy of everich of them/ after that he feeleth him culpable. without to hide any thing. and without saying more/ and without excusing hym· and without to accuse any other. ¶ Right so confessed him david that saith in the psalter/ I shall confess me and shall say all my sin against me. and not against other. like as hypocrites which put alway the fairest outward/ and tell their good deeds and hide their evil deeds. And accusen other of that. which they themself be more culpable of. For they see well a little festue or a little mote in the eyen of other. and behold not a great beam or block which is in their owen eyen/ that is to say the great sins that been in them. Such was the pharisee of whom the gospel saith that he remembered his good deeds. and despised the publican that humbly smote his breast in the temple. and cried God mercy and said. Lord god have pity and mercy on me pour sinner. Thus ought the sinner judge himself tofore god. & not allege his sin but to agryeve. poyse· and recount clearly without lying. ¶ Also confession ought to be hole. and not departed to divers confessours·s For it ought to be said all to one confessor/ and not one part to one/ and another part to another god loveth not such departing. ¶ Also a man ought not to say only the sins. but all the circumstances which agreven moche the sins. For the sins been peradventure more great in one person than in another. as in a religious man more than in a secular. In a prelate than in a simple man. ¶ Also this is more great sin in one place than in another/ as in a monasterye· or in any other holy place· more than in an unhallowed place/ also in one time more than in another. as in lente or on festeful days/ ¶ Also when one sinneth wittingly and in earnest. he sinneth more than when one sinneth ygnorantlye. ¶ Also one ought for to say the condition of the sin. For it is greater sin with a wedded woman than with a syngle. Or in a man or woman of relygyon· or in a person ordained a priest or a deacon. after that the order and the estate is more great. so moche is the sin more great. ¶ Also if the sin be against nature and how long time he hath dwelled in the said sins. also he ought to say if he have little or nought resisted and with stand temptation/ or if he have souzt temptation. or if he have be beaten in temptaconn· Also he ought to say the cause & the entemcyon that moved him to do the sin. & all the other occasions of the sin. ¶ Also a man ought for to think and consider by all his membres how he hath sinned. first he ought to go to his heart. and say all his sins what somever they be carnal or spiritual. Spyrytuel as against the faith or of vain glory. or of Envy. of avarice. of rancour. or of other manners. of whom there be many. The sins carnal or bodily/ appertain to the delights of the flesh of the body or if he have not kept him well in all thoughts. that therein hath been consentyng· or long abiding. Or delight. which sometime is as much as the consenting. and of all these thoughts he ought to confess. Also one ought to take heed if he have sinned by the members of his body. for a man sinneth in them in many manners. first in the heed/ when one setteth over great cure and great costs to dress it. as done these ladies & women. which so curyously array their heed with precious adournementes for pure vanity & for to please and draw men to sin. In which they sin oft grievously. and specially they that make them high horns of their here. or of other thing/ which resemblen common women. There be vanities enough about the heed. in washing. in kembing in dying and in pouring in a mirror/ of which things god is oft disposed/ Of this vanity and folly the men be not all quite. For they array their here like women. & force it to be yellow. & if they be blacke· they by craft make them blounde and abourne. and let them grow long more like to a woman than to a man. which is a sign of great evil and moche pride. And of all this and such things a man ought for to confess him. and of all other vanities and keep him that he do them no more.  
¶ Also a man ought to remember and well consider to the five wits of his body/ wherein he hath oft sinned in many manners/ By the eyen in foolily seeing and beholding. Or by the ears in hearing gladly the myssayers/ losengers. liars. and other follies. Or by the mouth in folly speaking. in over moche drinking and eating. Or by the nose in overmuch delighting himself in sweet odours or wicked odours. Or by foolily touching in himself. or in his wife. or in other that is worse. be it man or be it woman/ ¶ Also a person ought to confess him of the oultrageous array of his robes and of his garments in hosing and shoeing. and of all other defaults. of which he hath mind. And thus the confession is good and whole. when one saith all his sins great and little. and this is the fourth condition that ought to be in confession. ¶ The fifth condition is that one ought for to confess him humbly/ For the sinner speaketh to god which seeth all his heart. then the confessor is but the ere of god and that which he heareth. ne knoweth not as a man·s but as god. And the sinner aught to tell his sins with great dread. and aught to open his heart and pour it abroad that it flow over. like as one sheddeth out a full pot of water when the water is poured out there abideth no colour· as doth of milk ne odour. as of win ne savour ne taste as of hony· thus should no thing be retained of the sin. sith it hath be said in confessyon· Ne the colour. That is an evil manner that is had in speaking. or in beholding/ or in following evil company. or in other thing that hath colour of sin. Also one ought to leave the savour & taste of sin. he retaineth the savour of synne· that thinketh on the sins that he hath done/ And delighteth him in the remembrance of them and pleaseth him/ ¶ But he ought for to think upon them in great dread. that he fall never no more in them. And also he ought to remember them in great sorrow. And he ought for to confound him in himself/ and to have great shame tofore god of his sins. And aught to have firm purposes that he should never return to his sins though he should be desmembred. ¶ Also he ought to leave and i'll the odour. There been some that leave well their sins. but yet they here gladly spoken of them. but who that well repenteth him/ will not gladly here speak of them but he ought to have great abhomynacyyon of them. The uj condition is that one ought oft to confess him for many reasons. first for to get more greater grace and more merit against god. like as the linen cloth which is oft wasshen/ is the more white. Also for the venial sins that one falleth in oft/ he aught to wash him. Also for to chase and drive away the devil fro him. and for to be out of his thraldom and of his net. The bird withdraweth him and departeth gladly fro the place where as his nest is broken and deffeated/ and fro thence that his eggs been taken away. Also for to learn forto confess him well. For the usage maketh a master. like as it appyereth in these crafts. ¶ Also by cause that one knoweth not if he have be well sorry and well repentaunte/ therefore he ought to have recourse unto his confessour· & to confess him of all things suffysaun●lye Also for to humble himself. for to get the more grace and more merit against god. wherefore one demanded of a monk wherefore he confessed him so oft. and he answerd· by cause said he that I have alway fere that I be not well confessed. and also I remember me oft of some things that I have not said in confession by forgetting. and also by cause that after my confession I find myself alway the more humble and meek/ Now hast thou heard how one ought to confess him. Now oughtest thou to know that five things specially empesshe & let very confession. The first is shame that one dare not say ne tell his sin for shame· & this maketh the devil. that putteth shame tofore for to close his mouth like as a thief doth/ which that casteth unto the hound a little glue. by cause he should not bark ne bay/ For the little glue is of such nature that it maketh an hound dumb and to be still when it is put in his throat. but the sinner aught to think that the shame that he hath to tell his sin/ is a great part of his penance and of thamend. ¶ Also the sinner ought gladly to suffer and drink a little shame for to escape the great shame. that all synnars shall have at the day of judgement when all the world shall see all their sins/ The ij thing is evil dread to do great penance. the which the devil putteth in the ere of the sinner saying. thou mayst not do this sharp penance. & thou mayst not leave thy customs. Such people resemble the shove horse which is afeard of the shadow that he seeth. And certainly this penance that we do here in this world is but a shadow to the regard of the pains of hell or of purgatory. The third thing is the wicked love that the sinner hath enlaced that he loveth so much his delight that he will not les●e it. and thinketh that for no thing he will confess him. but sleepeth in his sin like a swyn in the dung. The iiij thing is hope of long life. whereof the devil saith to him. thou art a young man. thou shalt live long. thou shalt well recover a confessor. but he taketh none heed ne seeth not the death that awaiteth him & shall take him sooner than he weeneth/ for god which promiseth pardon to him that repenteth. promytteth not to morn as saint Gregory saith/ Thenne the devil playeth oft with the synnar· like as the cat doth with the mous when he hath taken him. For when he hath long played he strangleth & sleeth him. The v thing is despair. in which the devil putteth the sinner. but he ought to remember that god fory●ueth to them that repent lightly and more gladly he giveth pardon than we demand him. After the confession cometh the satisfaction. That is thamends and the penance that one ought to make and pray for his sin. after tharbitrement and will of the confessour· which ought to judge the amends of the trespasses/ In fastings. In almesses. or in prayers. or in other good things after that the sin requireth it. & the seek man ought gladly to obey to the physician to have health/ And the good son ought gladly to do the will of his ghostly father for the salvation of his soul. Now hast thou heard three things that holden together the hauberes of penance. with which been armed the new knights of god for to vanquish the battle against sin/ And who that shall vanquish this battle shall not retch of the second death. Like as Saint johan saith in thapocalypse. but he shall have very rest. that is the glory perdurable. The first death of the soul is to love sin. which is vanquished by penance/ by which one escapeth the second death/ that is the death of hell. where one may not die. This is the first branch of the tree of prowess in them that vaynquysshe sin. After this battle cometh another. For when a man repenteth him of his sin. then cometh a new wrestling to his heart. what penance he may do. and what life he may lead/ And there be many of them that in this battle be recreaunte. For like as god saith in the gospel. Now they believe. Now they believe not. Now they will/ now they will not. Now they purpose/ Now is all nought. For they be not firm ne estable. ne perseveraunte. But when a man joineth him to god/ and affirmeth his heart and his good purposes to him/ then is this battle good & gotten/ and then god maketh him farm and stable as is a pillar in the church. as saith saint johan. This is the second victory & the reward that answereth to him. after this wrestling cometh the iij wrestling that a man hath to his flesh. which moche complaineth when it beginneth to feel the hardness & sharpness of penance. & it reenforceth to come again to her old customs. the flesh is an evil wife. whereof Solomon saith. who most doth the will of the flesh. the were it is. & more is to him contrary. And who that suffereth his flesh to overcome him. he entereth and putteth himself in great servitude. For there is none so foul a thing as to be overcome of his flesh/ who that vanquisheth this battle. god promytteth to him a new crown whit of chastity & of innocency. & bringeth him to rest/ that is the glory perdurable like as he saith in thapocalypse. after this battle cometh this world and dame fortune with her whele· which assaileth a man on the right side and on the life side/ which been two strong battles. where as much people been vanquished/ & more be vanquished on the right side than on the life side/ like as david saith in his psalter. For more strong is the temptation that cometh of the right side. than it that cometh on the life. as david saith in his psalter. For more strong is the temptation that cometh of honour of richesses and of delights which the devil offereth & setteth before. than that which cometh of adversity. like as povertres & the maladies & the sicknesses that god sendeth/ & he that vanquisheth and that despiseth with his heart the prosperities of this world. God promytteth to him honour and highness in glory. for he shall make him sit with him in his throne as saith th'apocalypse To him that shall vanquish that other battle which is on the life side in thadversities of this world god promytteth glory which no man may take fro him. The uj battle which is much strong/ is against the wicked that been in the world which been the membres of antichrist which warren against the good men by their might. like as did of old time the tyrants. against the martyrs & good christian men. for unneath shall none dare reclaim him christian for the strength of antichrist & of his membres. This is the be'st that johan saw that warred the saints of which we have tofore spoken· The membres of this be'st shown them in wicked princes and evil prelate's. which by their great covetise defoul flee and eaten their subgettes. so that the good men that been under them have enough to suffer and many diseases & great myschyeves·s But they that take all in good patience without murmur as did job. and trust all in god they vaynquysshe this battle. and to him that shall overcome it. god promytteth to him that he shall give to him power over his enemyes·s like as saint johan saith in th'apocalypse. After all these battles cometh the last which is most strong. for the devil which is malicious & moche subtle. when he seeth that a man is mounted upon the moutayn of perfection. and hath overcomen all these battles aforesaid. Thenne assaileth him the fiend by vainglory/ & by presumption. for thenne it seemeth to him that he is a moche good man. & great friend of god by this that he hath all suffered for him by which he falleth sometime from high to low as did lucifer/ & therefore it is great necessity that a man be wise. and that he keep him from the sin of vainglory. which maketh the ryergarde. For in the tail lieth oft the venom. and thenconforaunce. and sometime the ship that is nigh to the port peryssheth· which went surely in the high see. Thenne him behooveth that he tarry and address his sail. That is all his intention & all his heart at the port of health. That is to Ihesu christ by the wind of fervent love and of great desire of god. This is the hunger of justice of which we have spoken tofore. which cometh of the yeft of strength and of the virtue of prowess. As the good Knight which is noble and hardy/ that hath a good heart. and that hath been in many presses. which hath great talent and great hungres to show his strength in tournoyes or in battles for to get to him prise and renomee/ And certainly who that hath great love to god & great hungres and desire of his health he overcometh lightly this last battle. he will not ne desireth not in this life. but that which is unto the honour and to the glory of God. And to the health of his soul. and who that vanquisheth this battle shall win the reward. of which saint johan speaketh in thapocalypse there where our lord saith. that to him that shall vanquish he shall give to him to eat of the tree of life. which is in the middle of paradise. That is Ihesu Cryst himself that giveth life perdurable of which all the saints lyven in the glory of heaven. and all been fulfilled and been in rest/ And this is the blessing of which the debonayr Ihesu christ promytteth in the gospel to his good knights when he said. blessed be they that have hungres and thirst of justice/ that is to serve god and to love him/ For they shall be fulfilled of the fruit of the tree of life. That is the end and the perfection of this virtue which is called prowess. to which leadeth the yeft of strength.   

¶ Of the virtue of the yeft of council. and of the good and merit that is therein capitulo Cxxix  
Like as the holy ghost giveth strength and vigour to emprise great things. Right so giveth he council by which a person cometh to a good end/ of that which he empryseth· This is a great grace that the holy ghost giveth which is called the yeft of council. by which a man hath great advisement and great delyberation and advice in all that. that he empryseth/ and in that. that he be not over hasty in his emprises. For like as saith the phylosophre. great things be made and done not only by strength ne by arms but by good council/ And another phylosophre which was named Socrates saith that of hasty council men repent 'em after. And therefore saith Solomon do no thing with out good council/ and after the deed thou shalt not repent the. This grace showeth him in a man in three manners. first in seeking gladly good council. thus thoby counciled his son/ Fair son said he ask council alway of a wise man. And Solomon saith that there where as is no good governor. the people faileth anon and is anon destroyed/ but it is safe when there been many good councils. and the wise Tullyus saith that little is worth the arms withouteforth/ if there be not good council withinforth. But keep the well saith the scripture fro evil counselors/ & counsel the not with fools. For they love no thing but that which pleaseth them. and not that which pleaseth god. Also the scripture counseleth that one should ask and seche council of the old & auncyen men. & not of the young men which been not proved in the works. For in the auncyen men that have seen & proved many things/ is good wisdom & good council. By cause that Roboas the son of Solomon left the council of the old & auncyen men that were wise. & took the council of young men/ he lost the most party of his royalme. Also who that hath this yeft late him examine & consider the counceylles that be given to him. & think with great advisement if he be well counseled & truly/ & not lightly to believe to the counsel of one man ne of twain/ how well that they be of his prive friends/ Therefore Seneke saith that a wise man examineth his councils. and believeth them not lightly. For he that believeth lightly. he findeth that he is oft deceived. Also who that hath this yeft. he obeyeth to good council when he findeth it. For for nought asketh he council. that hath no will to do thereafter. whereof saith solomon. It seemeth to a fool that he be in the right way. but the wise man heareth gladly good council. that is to say/ that the wise man obeyeth to the good councils/ which the fools despise/ The most profitable counsel that a man may have. is the council that our good master Ihesu christ which is the fountain of all sapience of whom cometh all good counsel. that is in the holy gospel when he saith. if thou wilt be partyte. go & sell all that thou hast & give it to the pour people. & come follow me/ and thou shalt have great treasure in heaven/ and behold & think who giveth such council. For he is as I say the fountain of sapience. The very god that came in to th'earth for to counsell the. & for tenseygne the the right way for to go to paradies. That is the path of poverty of the spirit. by which the holy ghost leadeth them whom he enlumyneth with the yeft of council/ Truth it is that in another manner a man may be saved/ As by the way of the commandments of our lord to hold and keep them. One may be saved in marriage. or in wedowhode/ or in richesses of the world when they be well used. But the holy ghost by the yeft of council leadeth and conduiteth more right & more surely by the way of very poverty of the spirit. by which one despiseth and put under foot all the covetise of the world for the love of god. this yefte taketh away fro the heart the sin of avarice and of covetise/ & so planteth the fair tree of mercy. which is to have sorrow & compassion of other men's harm/ & of other men's sufferance.   

¶ Of the degrees of the virtue of mercy capitulo Cxxx  
THis tree of mercy hath seven degrees like unto the other· by which it groweth and profiteth. These been seven things which move moche and draw a man unto mercy. and to have compassion of others harme· The first thing that moveth a man to mercy is nature· For as the book saith which speaketh of the nature of beasts. No bird eateth another bird of his own nature/ Ne a be'st also eateth not another be'st of his own nature/ Also the same book saith that a mare nourisheth the fool of another mare. when she is deed. Also it hath oft be seen & proved that a wolf hath nourished the whelps of another wolf/ and hath defended them fro other beasts. well thenne ought a man to have pity & compassion on another. of his evil & harm/ which is semblable to his nature. For we all be made of one matter & one form & one image. The second thing that ought to draw a man to mercy & to compassion of another man's harm is grace. For we all be membres of one body/ that is of holy church by grace/ and one member helpeth another naturally. & hath pity & compassion. Also we be bouzt & redeemed with one pries. that is with the precious blood of Ihesu christ. that hinge on the cross for to redeem us fro death perdurable/ when our savour Ihesu christ was thenne so pietous & merciful toward us. well ought we thenne to have pity & compassion one of another. & to aid & succour that one that other. Also we been all brethren of father & mother by faith & by grace/ For we been all sons of god & of holy church. & the one brother ought to help that other when he seeth it is need. for at need is seen who is a friend. The third thing that ought to move a man to mercy is the commandment of the holy scripture which counceylleth & commandeth the works of mercy above all other things/ whereof the wise Solomon saith. See well to saith he that thy heed be not without oil. for by thoil that nourisheth the fire & the lamp. is understonden mercy. which ought alway to be in our tons. For in like wise as the oil surmounteth in the lamp. above all other lyquours. Right so mercy surmounteth the other virtues. And also as the oil nourisheth & keepeth the fire in the lamp. & when the oil faileth the fire quencheth. Right so mercy keepeth the fire of the love of god in the heart. & when mercy faileth. the love of god faileth. Like as saith saint johan/ who that shall see saith he his brother & his neighbour having disease & necessity in need. & closeth the door of his heart. that is to say that he hath no pity ne compassion. & helpeth him not if he may. how saith he· shall the love and charity of god be in him. like as he would say/ That may not be. For the oil of mercy is failed in the lamp of his heart/ Also the good thobye taught his son & said thus. Fair son be thou merciful/ as moche as thou mayst/ if thou have plenty of goods give gladly & largely. if thou have little yet of the same give gladly to the power. And our lord saith in the gospel. Go said he & sell all that thou hast and give it to the power. This is the virtue that the holy scripture praiseth most generally. And it is the virtue that most pleaseth god as the scripture saith. Hereof saith god by the prophet. I will saith he mercy & not sacrifice. And Saint austin saith that there is no thing that so moche maketh a man amiable unto god as doth pity. and to have mercy on other. Moche people do service and sacrifice to god in fastings or in pilgrimages. or in sharp penance of the body. but to do alms. they been scarce caitiff & straight. Also moche people of great estate to whom god hath given largely of his temporal goods do sacrifice & service not to god. but to the world. or to the devil in that. that they dispend foolily their goods in vanities and in outrages/ and in honours of the world. But for to give for god's sake to the pour they been hard as ademont. ¶ Also like as mercy pleaseth to god. right so despleaseth it to the devil. For it is the armure and the virtue by which he is most sonnest vanquished. as is said in a gloze upon the psalter/ he may not suffer the good odour of such an ointment. no more than the crapaulde may feel the smelling or odour of the vine. This odour might not judas smell ne feel when the holy Maudeleyne anointed the heed of Ihesu christ with the precious ointment. For it seemed to judas that it was a thing lost. and had liefer the money that it cost in his purse by covetise. Of such people that be thus covetous and avaricious is lord & master a devil that is called closepurs/ whom an holy hermit saw. that he had the office to close and shut the purses of covetous men. that they should not be opened to do alms. The fourth thing that ought to move a man to mercy/ is the great largesse of our lord/ which giveth largely to every man after that they be/ as saith Saint james. and maketh his son to shine upon the good and upon the evil/ like as it is said in the gospel. Sith that the debonayr Jesus' is so large to us· that he giveth to us. and hath given. all that we have that is good. we ought to be large and courteous that one anent that other. For so commandeth to us god in the gospel when he saith/ Be ye merciful/ like as your father of heaven is merciful. He ought to resemble his father. & aught to ensue him when he is good and wise. Or otherwise he forsaketh him. and therefore saith the wise man in scripture. Be ye merciful & pietous to the power & to the orphans like as thou were their father or their mother/ be thou as their husband. and thus shalt thou be called the son of god. ¶ The fifth thing that ought to move a man to mercy is the honour of god. For as Solomon saith. he honoureth our lord that doth well to the power. For that which is done to the power. is done unto god like as himself witnesseth in the gospel. That which ye have done to one of the least of my servants. ye have done to me/ this saith god. The pour been the little main of our lord. who so honoureth them by the works of mercy he honoureth god. For who honoureth the main he honoureth the lord. and who that doth villainy to the family and servants. doth villainy to the lord. ¶ Hereof have we a fair and a good ensample of the holy saint martin. To whom god appeared in the night. after that he had departed and given his mantle to the poor man. and he was covered with the said mantle. and god said to his angels Martin hath clad me with this vestment. ¶ The sixth thing that ought much to move a man to mercy/ is the dread of the judgement. For as saith saint james judgement without mercy shall be do to him that doth not the works of mercy. For like as god saith in the gospel. when the day of judgement shall come/ the sentence shall be given against them that have not to their power done and accomplished the works of mercy. For god shall leye a deef ear to them that now lay a deef ear to the power. like as it appyereth in the example that he recounteth of the rich man that would give none alms to Lazare/ and by cause he refused to give to him alms. god refused to him a drop of water when he was in the fire of hell/ In like wise did he to the foolish virgins that had none oil in their lamps. God closed to them the gate at the wedding and said to them I know you not. and so they abode without and came not in. Right so shall it be do at the day of judgement to the avaricious and to the covetous men which have not the conduits of mercy which leadeth the souls to heaven. and maketh to them a ryzt way to come tofore god as holy scripture saith. Like as way is made & the gate opened to him that bringeth a present. certainly accursed shall he be by right to whom pity and mercy shall torn their back at the day of judgement. when god shall give sentence so farm. stable. and dreadful For it shall be so established by justice and confirmed. that it shall never be repealed. And then shall god do as sovereign pope bishop & king/ caste out his great excommunication. For he is king and bishop as saith the scripture. for he took ●ature human in the lineage of kings and of bishops This excommunication shall be cast upon them that shall be on the life side. None of them shall be except. They shall be wicked people whom god shall curse for their sins & for their falsehood. Thus shall he say to them. Go ye wicked & cursed in to the fire of hell perdurably/ which is ordained to thorrible devils/ and to them that have done their will. Alas this sentence how well that it is short. certainly it shall be over anguishous and over hard when Jesus' christ shall chase them out of his company. Such hard a departing ought much to be doubted. ¶ The seventh thing that ought much to move a person to mercy. is the fruit and the good that groweth of this tree. which appyereth in many manners first in that which mercy getteth pardon to synnars. Of which mercy hath the letters of pardon and of Indulgence. For god saith in the gospel. blessed be the merciful. for they shall have mercy. After in the same letter saith he. if we pardon not that one the other/ god shall not pardon us. ¶ Also mercy is the good merchants purse. which winneth overall. & never loseth. For as saith saint Paul. mercy availeth to all things. A precious stone should be much worth. that should be good for all things. That is mercy which winneth the goods temporal. the goods spiritual/ and the goods perdurable of glory. Of the goods temporal saith solomon. honour god of thy richesses & of thy goods temporal give to the power. and god shall replenish thy garners of wheat/ & thy celyers of wine/ But understand well this word. that he saith of thy richesses and of thy goods/ and not the goods of other/ as done some that will do almesses of that which they have taken fro other by force. by ravin/ by vsure. or by other evil cause. and maken oft of other men's leather large thonges·s But of thine own proper good which thou holdest truly honour god. For that other thou art bounden to yield and render again. ¶ Also he saith that thou give to the power and not to the rich. and god shall yield to the an hundred double therefore. like as he saith in the gospel. Mercy is a seed that fructefyeth better in the lean land than it doth in fat. How that mercy multeplyeth the goods temporal we have many fair ensamples. of which I will remember some here. ¶ It is said of saint german of Ancerre· that when he came fro Rome. as he went out of melan. he demanded his deacon if he had any money/ he answered that he had but three pens. for saint german had given all to pour people. Thennne commanded saint german to his deacon that he should give tho iij pens to the pour people. for god had well whereof to feed them that day. The deacon with great pain & grudging gave ij peus/ and retained the third penny/ and as they went on the waye· the servant of a rich man brought to saint german fro his lord. CC shillings/ then called saint german his deacon/ & said to him that he had stolen fro the pour a penny. For if he had given the third penny to the power. the knight had sent him CCC. shillings. After it was said in the way to Saint german/ that to saint johan thamener came a gentleman which was rob of thiefs so that he had no thing & told to saint johan thamener his caas. he had great pity & compassion on him/ & commanded his dispenser that he should give him/ xv. pound. of gold. his dispenser for covetise gave him but/ v/ Anon a noble lady sent unto the said Saint johan five. C. pound. of gold. Then he called his dispenser & demanded him how moche he had given to that man. He answered & said that he had given him xv. pound. The holy man said nay. & that he had given him but. v/ pound. & when he knew the troth by him that had received it· he said to his dispenser. that if he had given that xu pound. Our lord had sent to him by the good woman. M. &. v C. pounde· & when he demanded of the good lady whom he called to him. how moche she had given and left to him in her testament. She answered that she had ordained a thousand and five hundred pound for to send him/ And when she saw the. M/ pound razed and put out of the writing. she thought that god would that she should send to him no more but v hundred pound. ¶ Also Saint Gregoire rehearseth of saint Bonyface. that fro that time that he was a child he was so pietous. that he gaf his shirt & his gown unto the power. how be it that his mother beat him oft therefore. ¶ Now it happened that the child saw many power people that suffered moche disease/ he espied that his mother was not at home. he ran to the garners. and all that his mother had assembled for the year he gave to the pour people. And when his mother came and knew what he had done. she was as out of her wit. then the child prayed our lord and the garners were full of wheat/ ¶ Also there was a power man as it is said that had but one cow. which herd say of his curate in his sermon that god said in the gospel/ that a man should have an hundred fold double for all that he should give for god's sake. The good man by the council of his wife gave his cow unto his curate in hope to have an hundred kyen for his cow. And when he had long tarried. and that promise abode long after/ he wend that his curate had deceived him. and thouzt that he should slay him. and aroose on a night for to slay him and when he was in the way he fond a great mass of gold. and then he thought that god had rendered and yelden his promise and returned in peace.  
¶ Also of another pour man by cause that he had heard that god would so give an hundred for one. he gaf his cow unto his curate which was rich. The priest took gladly this cow and sent it to his pasture where as his other kine were. And at even the pour man's cow came again home & brought an. C. kyen longing to the priest with her. when the poor man saw that he. thought that god had kept his promise according to the gospel. & the said kyen were judged tofore the bishop to the pour man against the priest. These ensaumples toforesaid shown well. that mercy is good merchandise for it encreaceth well the goods temporal. Also mercy empetreth & getteth of god the goods spiritual & perdurable/ whereof saint Poule saith that it availeth to all thing. For she giveth life & grace in this present life. and the life of glory without end in that other. And therefore saith david in his psalter. that god loveth mercy and truth/ For she giveth grace in this world. and glory in that other. ¶ Also mercy and alms keepeth a man fro all perils & delivereth him from spiritual death/ that is fro sin and fro the death of hell/ For many deed men have been raised to life by the works of mercy that have be done/ whereof there be many ensamples in writing of the lives of saints. that is of the death perdurable of hell. Therefore said Thobye to his son/ Be thou said he piteous and merciful as much as thou mayst. For alms delivereth and keepeth fro all sin and fro the death of hell. and defendeth the soul that it go not in to the darkness of hell. ¶ Now hast thou heard the branches and the degrees of mercy. by which she groweth and profiteth. Now the behooveth to see the branches of this tree. by which she mounteth. & by which it descendeth.   

¶ Here after followen the brannches of the virtue of mercy & of alms capitulo Cxxxj  
THis tree hath more branches than tother toforesaid. for it extendeth more than the other/ whereof there been branches on the ryzt side & on the life side. On the right side been the works of mercy which touch the soul. They been the spiritual works of mercy. on the life side been the bodily works of mercy which appertain to the body. on the right side be seven branches The first is to give good council to them that have need. & only for the love of god purely. not for to covet other thing temporal therefore. as done these advocates & men of law that taken with both hands/ & of that one party & of that other. And given oft times many evil counsels for to have money. or for yefts. or for dread. or for favour of rich men. but they that have god tofore their eyen. and council the sinners to leave their sin and save them. Or they that be out of sin. to keep them. to th'end that they fall not thereto again like as confessors ought to do and the prelate's. & the good men in what somever estate they be/ they done the first work of mercy spiritual. and this is the first branch of the right side/ The second branch is to teach and ensign them that a man hath to govern. As a prelate his subgettes whom he ought to feed with good doctrine. & with good ensample/ In like wise ought the master do to his disciples in doctrine in science and in good manners. Also the faders & the moders their children in such wise that they keep them fro sin & vices. & that they accustom them to do well. and that they keep them fro lying. fro swearing. fro evil plays & games & fro evil company/ & specially the children of great lords and of rich men ouzten to be best informed in good manners For the children will all way hold their first form/ And therefore they ought to be informed to do well. ¶ The third branch is to reprehend and chastise the fools and the wicked people of their follies. and this appertaineth specially to the prelate's and to the princes which oughten to chastise their subgettes/ when they know that they be wicked. For when they suffer the sins where they might amend them and will not. they been partyners·  
¶ Ne no prince ne prelate ought not to suffer any wickedness in a man about him if he may know it/ For if he have about him evil & wicked main & if he knoweth it or supposeth. if he remedy it not/ It is a sign that he is no good man. for it is commonly said. such lord such main. & after the lord the main follow. & oft-times it happeth that the lord is defamed by his evil main. and therefore/ ne for havoyr. ne for favour ne for famyliarite of persons a lord ought not to doubt to take away the sins that been about him. For he ought to doubt more god and to love him. than any man mortal/ Me aught to love the persons and hate the sins. and every prince. prelate. and lord ought to know that ignorance in this part shall not excuse them. For they be bounden to know how their people govern them in their houses and in their offices. and ought tenquyre by good men and true. and that dread god and love him. For they shall not be quite at day of judgement for to say that they know not thereof. ¶ The fourth branch of mercy is for to comfort the seek men. and them that been in tribulation or in adversity or in malady. and to help them to their power. and to comfort them by good words that they fall not in despair or discomfort. and that their heart fail them not. Thus commandeth Saint Paul that saith. Comfort them that be feeble of heart. And Solomon saith that he that is in disease of heart shall be glad and joyous for to here a good word. Also as he himself saith. like as a person delighteth him and taketh pleasure in good odours. in like wise delighteth the soul in great sweetness of good council and in the good words of a very friend/ That is he that loveth also well in adversity as in prosperity. For at need is seen who is a friend/ and in adversity is the good and true friend proved. & thou oughtest to know that iiij things comfort much a man/ which is in adversity. in tribulation or in malady. The first thing is to think on the pains of hell. which been so much hard sharp and horrible. that it nies but a shadow and an anointing all that that may be suffered in this world to the regard of the pains of hell/ whereof saint austin saith to our lord. O good lord bren me here and hew me all in pieces. rather than thou damn me perdurably. Also Saint austin saith that the torments of saint Bertylmewe which was slain all quick. of saint laurence and of Saint vyncent which were brent roasted and laid on gredyrons/ and of Saint steven which was stoned to death. All these torments ne been but a bain to the regard of the pains of purgatory. And therefore the rod of chastisement of our lord must be suffered for t'eschew the perdurable pain of hell. God showeth great semblant of love to them. to whom he sendeth the adversities temporal. for he saith. I chastise them that I love/ note this ensample. The ox that shall be slain shall be well kept & made fat. but he that shall be kept & live. is put to the yoke for to labour the earth/ A great sign of love showeth the king and great honour doth he to him/ to whom he sendeth his cup to drink of. The cup of our lord of which he drank been the tribulations. thadversities and the myschyefs of this world· This is the first sauce. with which one ought to eat such mete. that is to think on the pains of hell. ¶ This is a sauce of vinegar. which taketh away the savour of wine of the delyces of this world/ Like as the vinegar taketh away the savour of good win/ The second thing that moche comforteth in suffering patiently tribulation. is to think on the reward of heaven that one getteth. for like as saith saint Gregory. that allegeth and assuageth much the pain & the travail. when a person hath an hope to have great reward and great prouffyte· The third thing is to think on the passion of Ihesu christ. which suffered death for to redeem us fro the pains of hell. there is no thing that so moche allegeth & suageth the pains and the tribulations of this world. This is moche well signified to us in holy scripture. there where as the children of Israhel came to a water. which was so bitter that they might not drink. Thenne showed god to moyses the prophet a staff of tree/ & said to him that he should put it in to the water that was so bytter· And when he had put it therein. it was all sweet. The bitter waters been the tribulations of the world. The staff of tree that made it sweet. that is the cross on which the debonayr Ihesus was hanged on for us. For who that remembreth well this sorrow that he suffered on the cross/ There is no pain ne adversity ne tribulation temporal. but it is sweet and light to suffer. The fourth thing is to think on the spiritual goods that the trybulations done to them that suffren them patiently for the tribulations proven the knight of god. A knight knoweth not well his strength. unto the time that he hath been in battle & in the press. whereof saint Poule saith/ that patience proveth a man/ & an angel of heaven said to Thoby. because that thou were playsaunt to god/ It behooveth that temptation should prove the ¶ Also tribulations purge the soul as the fire purgeth gold in the furnaces. & as the flaylle the corn when it beateth it. & as the hamer the iron as saith saint Gregory. Also tribulations been the medicines that hele the maladies of sin. For like as saith the holy scripture. The grievous malady maketh a man sober. whom sin hath made drunken oft-times whereof saint Gregory saith. late it not be hard to the that thou suffer disease on thy body. when thou art guarished of the malady of sin wythinforth· Also by tribulations is won the crown of glory. when one hath good patience. whereof saint james saith/ blessed is that man that suffereth temptations. that is adversity & tribulation. like as a good knight that suffereth the strokes·s for when he shall be well assayed & proved. he shall have the crown of glory. These iiij remembrances aforesaid comfort much them that been in tribulation. The uspyrituel branch of mercy is to pardon his maltalente and evil will to every body. For like as saint Gregory saith/ who giveth his pens or his alms to the power and pardoneth not his evil wylle· his alms is nothing worth. For god receiveth not the yeft as long as the felony is in the heart. for god weigheth. praiseth. & taketh the yeft after his will/ And therefore our lord saith in the gospel/ ¶ If that we forgive not each other/ our father of heaven shall not forgive us our synnes·s Thenne he that will not pardon and foryeve saith against himself. as oft as he saith the pater noster. for he prayeth that god pardon hym· like as he pardoneth his evil will to other. It is said of th'emperor theodose/ that he held it for a great shame. if one did to him vylovye or Injury that prayed him to forgive him. and when he was most angry. thenne he forgave most sonnest. For he had liefer draw● to him people by debonairty and by love. than by dread/ ¶ The uj branch of this virtue is to have in the heart pity and comyassyon of the synnars. & of them that be in tribulation or in poverty. or in adversity/ For that one member ought to bear the malady of that other whereof Saint Poule saith. who that is seek. and I am seek with him/ And Saint Gregory saith. that so moche is a man more parfayt. as he feeleth more in himself the sorrow of another. ¶ The seven branch of misericord is to pray for the sinner and for his enemies/ and for all trespasses/ For so commandeth our lord in the gospel/ Pray ye said be for them that done to you evil. and so shall ye been the sons of your father which is in heaven/ as who should say/ Otherwise ye been not the sons of god. & thenne ye have no thing in his heritage. Now is it thenne great alms & great profit for the soul to pray for the synnars. for his enemies. and for all them that been departed out of this world. These been the seven branches of mercy of this tree on the right side.   

¶ Here after followen the seven branches of mercy upon the life side capitulo Cxxxij  
Like as this tree of mercy hath seven branches on the right side. so been there seven branches on the light side/ These been the seven works of mercy corporel. which holden the body. like as the other byholden the soul before said.  
¶ The fyyrst branch is to feed the hungry the needy & the mys●ased/ & this admonesteth us the holy scripture in many places. first Thobye which said to his son/ Eat thy breed with the needy and the pour that die for hunger. & Solomon saith. if thine enemy have hungres give him to eat. & if he have thirst give him to drink. ¶ Also our lord saith in the gospel. when thou shalt make a great dinner. call the power people. the blind. the lame & the Impotent & thou shalt be blessed. For they may not yield it to the again. But god shall yield to the in the resurrection general. and an hundred fold double. This is against rich men that done grere outrages of meet. for bobaunce/ pride/ & vainglory of the world and have no pity on the pour people. But they ought to have great dread that they fall not in mischief. like as it befell to the rich glutton/ of whom god saith in the gospel. which eat every day deliciously and plenteously. and suffered the power Lazare die for hunger at his gate/ But as to the death of that one and of that other was a great change. For lazare was borne with angels in to Abraham's bosom/ & the rich man avaricious and glutton had his sepulture in hell. where he desired to have one drop of water for to refresh his tongue. Alas if all the water of the see had run over his tongue. it should not have been cooled in that fire perdurable of hell which may not be quenched. Therefore it is good to feed the power people. For there by may one escape fro the pains of hell. and win the glory of heaven. like as saith holy scripture. whereof our lord shall say at day judgement. Come ye blessed of my father in to the royalme of heaven which is ready to you. For when I had hungres and thirst ye gave to me to eat and to drink/ For that which ye did to the lest of my power people. ye did it to me.   

¶ The second branch of mercy capitulo Cxxxiij  
THe second branch of mercy is to cloth the pour naked people. That is to say that he that may should give to them clothing hosen and shoes. Thus taught Thobye his son when he said. Cover the naked with thy gown/ and isaiah the prophet saith. when thou shalt see the pour naked cover & hele him. For such work saint Peter raised that good woman named Dorcas. For she clothed the power people as the scripture saith/ Hereof hast thou a fair example of saint Martin as I have said tofore. The gown or vesture or what somever alms one giveth to the power. is a memorial to them that pray for him that hath given it/ And is represented to god of his angels.   

¶ The third branch 〈◊〉 mercy capitulo Cxxxiiij  
THe third 〈…〉 mercy is to lean to the pour people at their need. & to 〈…〉 to them the debt that they own when they may not 〈…〉/ For it is not only alms to give. but it 〈…〉 alms to lean without usure· and any profit 〈…〉 evil intention. but purely for god's love. In 〈…〉 to pardon & quite his debt/ when 〈…〉 and may not pay it. & this is that which 〈◊〉 commandeth in the old law. where he saith. if one of thy b●ethern fall in poverty thou shalt not enhard thy heart. ne withdraw not thy hand fro him/ But thou shalt open it to the power. & shalt leanly to him that whereof he hath need/ And our lord saith in the gospel. lean saith he to him that hath need and that requireth the. without hope of winning any temporal thing. and god shall render to the an hundred fold double in glory. This matter is against the usurers. that will alway have more than they lean. in money or in services. or in other things. But god commandeth to lean to the pour needy purely for his love. & he shall render to the an hundred double. & to the pour man to whom thou hast lente. or that oweth to the. or that may not pay to the. thou oughtest to foryeve & pardon him. For so commandeth to the god in the gospel/ & saith thus/ if ye forgive not each other/ god shall not foryeve you. And hereof God showeth an ensample of an evil servant to whom his lord had pardonned his debt. and by cause he would not pardon him that ought to him/ The lord repelled the courtesy & bounty that he had done to him. & did do distran & held him till that he had rendered all that he ought. Right so shall our lord do. if we forgive not each to other.   

¶ The fourth branch of mercy capitulo Cxxxv  
THe iiij branch of mercy is to visit/ comfort. & to aid the seek people/ That is a work that moche pleaseth to god· and more than travail. or fasting. or other bodily penance. whereof we find in vitis patrum. that an hermit demanded of one of the ancient faders. the which was of most greatest merit/ of him that fasted uj days in the week & travailed and laboured with his hands. or of him that served the seek malades. The good father answered that he that fasted & travailed though he hinge by the nostrils might not compare to him that served the seek people/ This work availeth moche to eschew synne· & is a great remedy against sin. And therefore saith job. visit thy semblable. that been the seek men that been semblable to the in nature For they be men as thou art. and if thou so do. god shall keep the fro sin for to do such a good work. And saint james saith that it is a religion holy and clean tofore god to visit the orphans. the seek and pour men/ the widows & them that been in tribulation/ whereof is recounted of a moche great sinner which went over the see unto the isle of roods. and put himself in an hospytal for to await and serve the seek people/ and it happened on a time that he had great abomination of a seek man of whom he wash the feet. Anon all again his heart he drank of that water his full draft/ And when he had drunken. he felt a right sweet & good smelling odour· and this was a great token and sign that his sins were pardonned by this good work/ Also by this work is gotten great perfection of holy life. whereof the wise man saith in holy scripture/ be thou not annoyed to visit the seek people/ For by that thou shalt be confirmed in the love of god Also thereby is gotten great reward as is said in the gospel· whereof is told that a lady named mary which was a moche holy woman converted her husband so moche. that they left all that they hadden. and went to the mesel house for to serve the seek malades. by which they came to great perfection/ After it was showed to the same mary. that her husband that had been her fellow in humility for to serve the seek men & women/ should be her fellow in the glory of heaven. Of the same our lord giveth us ensample in the gospel that he touched the seek people & healed them. The servant ought not to have desdaygne ne shame to visit the seek people ne to serve them. when the lord of heaven came in to this world for to serve and visit them. Of whom he took the form. and semblance of his servant. This saith saint Paul for to serve us that were seek by sin.   

¶ The fifth branch of mercy capitulo Cxxxuj  
THe fifth branch of mercy is to herberowe the way faring men. the pour people. and the pilgrims that have no lodging/ This is one of the works of mercy that pleaseth moche to god/ as it appyereth by ensamples of holy scripture. first Abraham received oft-times the angels of heaven in semblance of power pilgrims/ and they promised to him that his wife Sarra which was old & barren should conceive a son. Loath by cause he received the power and kept hospitality he received the angels which kept & delivered him fro the peril of sodom. & therefore saith Saint Poule let us not leave hospitality. for thereby many good men have been much pleasant to god & in his love and in his grace/ for they received angels in stead of the power. It is not marvel if such people receive angels/ For they receive our lord like as he saith in the gospel. For who receiveth them receiven him as he saith/ & that which is done to the power is done to him. whereof saint Gregory recounteth of a good man which was much piteous & gladly received the power people in to his house. he received on a day the pour like as he had be accustomed/ and when he had supposed to have given water to a seek man that was there. as soon as he turned him. he that was in likeness of the pour man vanished. and none knew where he became. whereof he much marveled. And the night after our lord appeared to him and said. that he had on other days received him in his membres. but on that day he had received him in his proper person. ¶ Also hospytalite is better and more worth than abstinence or any other labour/ whereof is found in vitis patrum that in egypt was an holy father which received all them that passed forth by that had need. and gave to them such as he had. It happened that a man of moche great abstinence was herberowed in his lodging. which would fast/ and would not eat at the prayer of the good man that had received him Thenne the good man that had lodged him said to him. late us go fair brother under that tree there without. and pray we to our lord that this tree incline and bow done at the prayer of him that best pleaseth god. and when they had made their prayers/ the tree inclined down to him that received the power people. and not to him that made the great abstinences. there been many more fair examples of hospitality but it should be over long a thing to rehearse.   

¶ The sixth branch of mercy capitulo Cxxxvij  
THe uj branch of mercy is to visit comfort & aid them that been in prison & in hold. & them to deliver if they may. For to do this admonesteth us th'apostle paul that saith. Remember ye them that been in prison. like as ye were bounden with them. that is to say that ye visit them. comfort and aid them. like as ye would that ye were comforted visited and helped if ye were bounden in prison as they been/ Thus did Thoby which went to them that were in prison. and comforted them with good words/ And solomon saith in his proverbs. deliver thou them saith he· that men lead to die. In such wise delivered danyel susanne fro death. And our lord delivered the woman that had be taken in advoultrye· which should have be stoned to death after the law/ not for by cause that justice should not be done upon malefactors. But in such deed and faith he taught the judges what they should be. & how they ought to judge other. whereof in this ensample he ensigneth four things that every judge aught to have and keep in judgement. The first thing is great delyberation/ & great advisement of council good and hool/ whereof job saith. The cause that I knew not. I ensearched it & required right diligently/ and this is to understand in that. which our lord when the jews had accused the woman. he wrote in the earth with his finger. he that is without sin of you. throw the first stone/ For to stone the woman· And by the scripture made with the fyugre we understand discretion and great delyberation.  
¶ The second thing is good intention that he bow not ne incline more on that one party than on that other. ne for prayer ne for yeft. ne for favour. ne for love. ne for hate. and this is to understand in that when Ihesu christ wrote he held him still in the place. The third thing is good life & to keep him well fro sin. For he that judgeth other aught to be of good life/ & of good conscience. & live justly. For if he be other he ought to have great dread of the judgement of god. which saith in the gospel. that such judgement as ye do to other. shall be done to you/ And Saint paul saith thus of evil judges In that thou judgest other. thou condempnest thyself. For thou dost that. for which thou judgest other. whereof our lord said when he aroose fro writing/ he of you that is without sin cast on her the first stone. and when they heard this sentence. they departed & went away all ashamed. the one after another without taking leave. for they were greater sinners than the woman. whom they would have stoned/ The fourth thing is to have pity and compassion. that the judge aught to have on him that he shall judge. for he ought more to incline by humanity and mercy than tenharde him by rigour to do justice/ For justice without mercy is cruelty. and mercy without justice is lewdness. And therefore that one of these ij virtues holdeth oft company with that other in holy scripture. But alway saith the scripture/ that mercy surmounteth justice. And saint johan with the golden mouth saith. that at the day of judgement. that it shall be more worth to render reason of doing mercy. than of the rigour of justice. and Saint james saith that judgement without mercy shall be done to him that hath do no mercy And therefore our lord after that he was relieved he inclined him toward th'earth. & after delivered the woman. for the judge aught to incline by pity and compassion to hym·s whom he ought to judge/ & have great dread/ and also against his will ought he to judge the other. For if he judge wickedly he shall be judged at the day of judgement. Now is it great alms to visit the prisoners/ and them to redeem and deliver that may. And therefore our lord Ihesu christ would descend in to hell for to deliver the souls of saints that were there.   

¶ The seven branch of mercy capitulo Cxxxviij  
THe seventh branch of mercy is to bury the deed bodies. Of this work is moche praised in holy scripture Thobye. which buried the deed bodies and left his meet. And our lord praised mary Magdalene for the ointment that she shed on his heed. whereof he said that she had done it in sygnefyaunce of his sepulture. Also joseph demanded the body of our lord/ and buried it much diligently. The other were right busy of their sepulture· and had great bewailing and great devotion to the holiness. good. and holy life. of their faders. and therefore they would be buried with them/ Of whom jacob said to his son joseph. Bury me not in egypt. but with my faders. and therefore it is good to be buried among good religious men for to have their prayers Nature ought to move a man to this good work. whereof it is red in the nature of beasts that the dolphins when they see a dolphin deed. they assemble them together/ an bear him to the bottom of the see. and there they bury him/ If nature & pity move and stir the jews and saracens. and other miscreants to do this. much more ought pity and compassion to move the christian men to do thus. why he by our faith see that the bodies be raised and rewarded with the souls. And therefore who that loveth the soul of his neighbour he ought to love the body/ and do bury it when it is d●ed with all humanity and mercy that he may/ ¶ Now hast thou heard the branches of the tree of mercy. These been the works of mercy corporell and spiritual/   

Here after is said how alms ought to be done Cxxxix  
IT is so that there is moche people that lose their alms and their other good deeds which they do/ by cause they do them not as they ought to do. Therefore I will show here shortly how alms ought to be done and how it is profitable and pleasant to god/ first I wyl·s show shortly how a person ought to do alms. and whereof he should do alms. For a man must do it of his own good. and not of another man's. and of such good that is well and truly gotten. God setteth no thing of none evil yefte. Alms which is made of theft. or of taking away of others good. of rapyne. or of vsure. or of other evil gooten good pleaseth no thing to god. whereof the scripture saith. Thou shalt not make sacrifice ne offering to god· of oxen ne of sheep. ne of thing wherein is any spot of sin. For god hath great abomination of such sacrifice/ The wise man saith. that who that doth sacrifice to god of the catayl or goods of the power man. He doth like to hy● that s●e●th the son tofore the eyen of his father. And Saint Austyn saith what yefte is that/ which the one taketh gladly· and that other weepeth And therefore ought every man take heed whereof he doth his alms. ¶ Also he ought to take heed to whom he doth it whereof the scripture saith/ Beware to whom thou shalt do good. do well to the good. That is to him that thou weenest that he be good. And give no thing to the wicked for cause of their wickedness. Like as they do which give to ribalds and to menestrellies for their wyckednesse· which is a great sin as say the saints. but who that giveth to them not for evil. but for pity and compassion. for their poverty. or of their wives. or of their children if they have any. or of their faders or moders. or for any other good cause or reason/ as for to withdraw them fro sin he doth well ¶ Then the alms ought to be given unto the power/ and more to them that be very power of heart and of will which have left for god's sake that which they had. much more than to other that be not pour with their will. but sometime of pure necessity. And some there be trewauntes and slouful for to do any good/ and might get their living if they would. ¶ And some there be that by fayntyse show some hurts and be faitors of themself that deceive the world. To such aught a man not to give his alms. but it ought to be given to the pour orphans. to shamefast people to pour widows. to the diseased and lame/ and unto seek pour people where as it is need/ and when one may do it And if a man is bounden to give to strangers/ he is moche more bounden without comparison to his father and mother more than to any other/ For nature enseyneth it. And God commandeth it. ¶ It is red of the storks. that they nourish father and mother when they be old and may not purchase their meet. then nature teacheth that one ought to do good to his father and mother. and therefore it is well ryzt and reason that myschyef fall to all them that do evil to their faders and moders as it offtime happeth. Also a person ought to take heed how he ought to do alms and the manner of giving. For iij conditions ought to be had in giving alms The first is that a man ought to give gladly & with good heart. For god hath more regard to the heart than to the hands. whereof god in his sacrifice as saint gregory saith/ beholdeth not only the thing that is given. but with what heart/ Like as it appyereth well in the gospel of the pour woman that had no more but two mites which she offered in the temple. And our lord said/ that she had offered more than all the other which had offered great things. for more pleaseth sometime to god a penny that a pour man giveth gladly for god's sake. than if a rich man had given an hundred mark of silver in grudching. And therefore saith the wise man in the scripture. Make alway saith he good chyere in all thy yefts. And Saint Paul saith that god loveth much the yevar that is glad & courteous. There been some people right rich & be so rude and villainous to the power. that when they demand 'em alms. they answer to them so villainously/ that they call them truants. and say to them many reproaches and vylonnyes. Such alms pleaseth not god and therefore saith the wise man in holy scripture. incline & bow thine ear to the pour man without heaviness/ and answer him sweetly. ¶ The second thing that appertaineth to do alms. is that it be done anon and hastily. whereof Solomon saith say thou not to thy friend. go and come again to morne· and then I shall give to thee/ when thou mayst give anone· And also god saith. withdraw not long thy yefte fro the power and fro them that be needy. That is to say·s make thou not him abide. when thou mayst give forthwith/ This is against many rich men which make pour men to cry after them. that have to do with them. And so moche delay they that they must oft pray and require them tofore that they will any thing do/ They sell over dear their bounty and courtesy. that they do to them/ for like as seneque saith. nothing is so dear bought as that which is required & the proverb saith that it is over dear bouzt that is demanded Thus should every man hastily do for his soul. as long as he is alive & whole. whereof the wise man saith. Fair son saith he do well to thyself if thou have whereof. & offer to god worthy offerings as long as thou livest/ For the death shall not tarry but that she cometh/ ¶ And in another place he saith do well to thy friend tofore thy death. that is to thy soule· to whom thou oughtest to do well tofore thy death. as to thy true friend/ that is to Ihesu christ to whom thou oughtest to do well. tofore thy death in almesses for the love of him to the pour people/ For that which is done to the pour people is done to Ihesu christ. like as he saith in the gospel. then the alms that is done in a man's life and in his heel. is moche more available. than that which is ●oon after his death/ like as the lantern that is borne before a man conduiteth and leadeth him better & more surely. than that which is borne behind his backe· & therefore admonesteth us saint Poule. that we do well as long as we have the time that god hath lent us when a rich man or lord is coming unto a city or town. he sendeth his messengers tofore & his herbegeours for totake his lodging. & for to make ready provision against his coming. or else the lord and his people should be evil purveyed. The good herbegeour and messenger that taketh the lodging and maketh all thing ready to rich men in the glory perdurable been the almesses & other good deeds that they do in their lives which been represented by the angels tofore god/ The almesses that been done after the deth· been like as the slow servants that comen late to the lodging/ so that the lord is sometime evil purveyed & evil herberowed. The third condition that ought to be in alms. is that one ought give gladly & largely. after that he may forbear at his ease/ whereof the wise man saith. give to god after that he hath given to the. And Thobye saith also. after thy power be piteous & merciful. if thou have moche give largely & gladly. & if thou have little depart of that little with a good will. & every man ought to give after his estate/ & after that god hath given him/ It is red of a king. of whom a pour man axed a penny/ and he answered/ that so little a yefte appertained not to him which was a king. and of alysaunder it is red. that he gaf a city to one his servant/ And the servant thought the yeft over great a thing for him and would have refused it. ¶ Then alysaunder said to him I have no regard what is convenient to the for to take. but to me what I ought to give. The fourth condition is that the alms be done in humility & in devotion./ to th'end that there be no vainglory therein. ne that the pour people to whom the alms is given be not despised. ne for alms done with other men's goods/ ne to give for to sin/ ne for to have presumption thereby to be saved/ Somme people there been that when they do alms they will that every body know it/ But the scripture saith that alms should be put in the bosom of the power. For as saith saint Gregory. It ne sufficeth only to a good man that he see of whom he attendeth his reward. & therefore saith our lord in the gospel. when thou shalt give thine alms saith he. let not thy life hand know what thy right hand doth so that thine alms be hid. for to eschew the loos & praising of the world. and thy father of heaven which seeth in hid place shall reward & yield it to the. That is to say when thou shalt do thine alms. keep the well that vainglory which is understonden by the life hand be not meddled therewith. but do thy alms in true intention. that is understonden by the ryzt hand I say not but that one ought to do good works sometime openly tofore the people for to give good ensample/ whereof god may be praised/ For right so saith god in the gospel. that we should do good works tofore the people. by cause that god should be praised & glorified. & not for the praising of the people as done the hypocrites. A good servant ought to be ashamed to serve his lord tofore the people/ for to honour him. whereof our lord saith. who that shall have shame of me tofore the people. he shall have shame of me tofore thaungels·s & I shall have shame to see him. This is good against 'em that leave to do well openly. by cause they would not be reputed hypocrites. And therefore saith Saint Gregory. that who that doth his works openly/ that the intention be right to god wythinforth·s And that do it to please god only. Also who that will do alms he ought not to despise the power to whom he doth alms. Therefore saith the prophete· ne despise not thy flesshe· That is the power man which is semblable to the. and of such nature of flesh & blood as thou art/ & of such filth. There be some people that despise the power and deyne not to speak to them. & if they speke· they speak rudely and proudly. Thus did not job that said/ that he never despised them that passed by/ for any thing that they did. but gave t● them clothing and meet/ Also there were holy men as well kings & other many great lords that were not ashamed to serve the power men. how well that some there be that do alms to the power. but they have them in desdayn and in despite. and if they were very humble. they should love better the company of power men that been good. which been pour for the love of god. and may edify them well by ensample. and by word. than many of the rich men that been about them. where as is in them but flattery. covetise/ and vanity. and done them moche harm by evil council. and let them for to do many good deeds. ¶ Also there been some people that do alms enough. but nevertheless they leave not to do great sins. such almesses shall not save them. For if they die in that estate. their almesses shall never keep them fro damnation. then such manner people been like to them that make their house on that one side/ and depesshe and throw it down on that other side. and therefore scripture saith. if thou wilt please to god/ have first pity & mercy on thine own soul. for who that is evil and untrue to himself. shall never be good to another/ and therefore saith Saint austin who that will ordynatlye do alms. he ought tofore to love more his soul than another or any other thing except god. none should say that he were pyetous ne merciful that had not pity of his own soul pour and seek. how well that he had pity on others/ ¶ Also I say not that he is piteous ne merciful that hath no pity on his own soul. when he knoweth that it is seek to the death by deadly sin. Now have I showed to the enough of mercy. the degrees. the branches. the fruit and the spiritual good that cometh thereof in this world and in that other. Of the fruit of this tree saith david to us in the psalter in this wise. blessed is he that intendeth to the needy & to the poure· That is to say that he abide not so long till the pour demand him/ but that he 〈◊〉 without asking. Ne he hath no heart to give that giveth not without asking. he doth well that giveth to the power. but he doth moche better that giveth with out demanding. And therefore saith david the prophet blessed is he that intendeth unto the poure· and wherefore is he blessed/ he saith after in the said place/ that god shall deliver him in the evil day fro his enemies. That shall be at the day of doom which shall be hard and evil to them that shall be dampened by cause they have not fulfilled the works of mercy. ¶ Then shall the judge say to them at that day·s Go ye cursed in to the fire of hell with the devils. when I had hungres and thirst ye gave to me neither meet ne drink. I was seek and ye visited not me. I was naked and ye clothed me not. and therefore they shall be delivered to their enemies. that been the devils of hell. And they that have been pietous/ and have intended to the pour shall be delivered that day and shullen be put in the possession of heaven. Like as our lord saith in the gospel. For he shall say unto them that have done and accomplished the works of mercy ¶ Come ye blessed of my father. receive ye and take ye the kingdom of heaven which that I have made ready for you sith the beginning of the world/ For that which ye have done to the power. ye have done to me. great honour shall god do to them/ when he shall thank them of the works of mercy. and shall give to them the glory perdurable. And therefore saith he in the gospel/ blessed been the merciful For they shall have mercy/ by cause they have enlonged the life of the pour people by their alms. & therefore they that have had pity of the membres of Ihesu Cryste· & have sustained them in this world. & have comforted & aided them in their adversities. It is well reason that he do to them mercy. which delivereth fro all adversities & fro all misery. & so shall he do when he shall give to them the life perdurable. whereto mercy shall lead them and herberowe them.   

¶ Of the life active & of the life contemplative capitulo Cxl  
THe holy scripture witnesseth and enseigneth to us ij manners of weal and goo●es. by which a person cometh to the life perdurable. The first is called the life active/ by cause it is in labour of good works. & maketh a man to intend to the profit of himself and of his neighbour. The second is called contemplative. by cause it is in rest of good works/ & ne intendeth to no 〈◊〉 but to love & to know god/ Thenne is he idle of were 〈…〉. & like as he were a sleep. but he is awaked 〈…〉 for to think upon god. and for to love him/ And for the love that he hath to god. he put all other things in forgetting. like as he were all ravished & fixed in god/ & desireth to be dissevered fro the mortal body/ for to be alway with Ihesu christ. The first life. is the field of good works. where the knights of god assay & prove them. The second rest them with god in the chamber of clean conscyence· The first intendeth to feed god with the meet of good works. The second intendeth to be ●edde and fulfilled of god by very comfort spiritual/ Of the first is signified by martha which was busy to feed our lord. as it is said in the gospel. The second is signified by mary magdalene which sat at the feet of Ihesu Cryst· and heard his words. The first is a way & enter to the second/ For no person may come to the life contemplatyf· if he be not first well proved in the life active like as saith saint Gregory· The yefts & the virtues. whereof we have spoken tofore. appertain to the first life/ which is called active. The two last yefts of which we shall speak. by the help & aid of the holy ghost. that is to weet of the yeft of understanding and of the yeft of wisdom and sapience/ appertain to the second life. which is called contemplative/ This life hath two things like as we have tofore touched that is to weet in right knowledge of god/ and in parfyght love/ The yeft of understanding leadeth to perfection of ryzt knowledge. The yefte of sapience leadeth to perfection of love we shall say first of the yeft of understanding after that the holy ghost shall teach & ensign us. This yefte that is called the yeft of understanding nies none other thing/ after the saints and the doctours· but a light and a clearness of grace which the holy ghost sendeth in to the heart. by understanding a man is lift up to know his maker & the things spiritual. which may not be seen bodily. And all the things th●t appertain to the health of the soul. and to natural reason to which the understanding of a man by himself may not come. This yefte is called light. for it purgeth the understanding of a man fro the darkness of ignorance/ & fro the spots & filth of sin. For like as the bodily light taketh away the darkness/ and maketh the bodily things to be seen clearly Right so this spiritual light purgeth the understanding of a man/ to that which he may see clearly & know certainly. as a man may know in this mortal life god his maker/ & the spiritual creatures. like as ●en the angels & the souls and the things that appertain to the health of souls. That been the articles of the faith/ of which we have spoken tofore This knowledge is not but in conscience well purged. pure and clean. For like as sore eyen charged with filth may not behold the clear light. Right so the understanding of a man. when it is of himself may not behold ne know spiritual things/ if it be not well purged fro all tatches of error and of filth of sin. by very faith which purgeth the hearts as the scripture sayth· But the yeft of the holy ghost of which we speak here performeth this purgation at heart so that the holy soul which is purged and enlumyned with this light of understanding may see and know god/ and all that which is to him necessary. and profitable to his salvation. And that is the blessing whereof god speaketh in the gospel when he saith. blessed be they that be clean of heart. for they shall see god. in presence by faith/ in light and informed by the yeft of understanding. and after the death they shall see him in heaven face to face clearly without end as saith saint Poule. This yefte taketh away all ordure & filth fro the heart. & maketh him clean perfectly fro all ordures of sin and specially for the spot of the sin of lechery. For who that of this sin is entatched is very blind. For he hath lost the eyen of the heart of reason and of understanding. So that he may not understand ne know his maker. ne thing that is wholesome ne health of his soul/ But is like a be'st that hath neither wit ne reason in himself. whereof david saith in the psalter. that a man to whom god hath done so great honour that he hath made him to his image and his semblance. by which he may know god & have him. which he hath not done to any other be'st/ if he forget his maker/ & the bounty that he hath done to him. he is becomen semblable to foolish bees●ys which have none understanding. The sin that maketh most a man to be like a foul be'st. is the sin of lechery. of which we have spoken tofore in the treaty of vices. The yeft then of understanding which is contrary to this ordure. and destroyeth fro the heart the sin of lecherye· and setteth therein purity & cleanness. out of which groweth a right fair tree. That is the virtue of chastity by which they come to this blessing. which god promytteth to them that keepen cleanness of heart when he saith. blessed be they that be clean of heart. For they shall see god. By cause that they shall have the eyen of the heart well purged and well enlumyned of the yeft of understanding. This tree groweth and profiteth moche like to the other beforesaid by seven degrees/ These been seven things which much avail to live chastely.   

¶ The first degree of the virtue of chastity capitulo Cxlj  
THe first degree is clean conscience. that is the rote of this tree. For without clean conscience chastity may not please god/ This cleanness. chastity. and purity requiren that the heart may be kept fro evil thoughts/ so that the heart consent to no sin. For who so consenteth to evil thought and to evil desire of his heart. he is not chaste. how well that he keep him fro the deed. For. for the consenting only delivered & purposed. he should be dampened if he died in the same state/ Three things avail moche to keep cleanness of heart The first is to here gladly the word of god and the sermons whereof our lord saith in the gospel to his disciples. ye be all clean said he by the words that I have said to you. For the word of god is like a fair mirror in which one may see the spots of the hett. The second thing is very confession. which is the fountain where one ought oft to wash him of all ordure of sin. The scripture saith in the book of kings that Elysee the prophet commanded to Naman which was a leper. that he should wash him seven times in the flom jordan for to be clean and healed of his malady/ and when he had washen him there. he was all hool and clean/ The flom jordan is as much to say as the streme of judgement/ which signifieth confession. where one ought to judge himself with great sorrow of heart and with great repentance of his sins so that a stream of tears run by the conduit of his eyes. and thus the sinner shall be hool of the mezelrye of sin. And therefore saith saint Bernard· love confession if thou wilt have beaute· For very confession and hool is the beauty of the soul. The iij thing is to have remembrance of the passion of Ihesu christ. For no temptation ne none evil will may not dwell in the heart that thinketh & remembreth oft the death and the passion of Ihesu christ. For this is the armure that the devil doubteth most. as that by which he is overcomen & loseth his power. This is right well signified to us in scripture/ where as Moses raised up a serpent of brass by the commandment of god upon a perch on high that all the people saw it. And all they that behold it were healed of the biting and hurting of the serpents. The serpent of brass that hinge on the perch. signifieth the body of Ihesu christ hanging on the cross. That was the serpent without venom/ of which was made the treacle of our salvation/ for who somever feeleth him smyton and envenomed of pricking and stinging with the venomous serpents of hell/ that been the devils. late him behold by very faith on the serpent of brass/ That is to say that he have in his heart perfit mind of the passion of Ihesu christ. and anon he shall be heeled and delivered of the temptations of the enemy. that is the devil.   

¶ The second degree of the virtue of chastity capitulo Cxlij  
THe second degree of the virtue of chastity. by which this tree groweth & profiteth/ is for to keep his mouth fro villainous word's. which been of ribaldry and dyshonestees. or such as tornen to dishonour. For by such words & by such wind is oft quickened & inflamed the fire of lechery. whereof the scripture saith. who speaketh of a common woman is brenning as fire. And saint Paul saith that the shrewd words corrumpen good manners. And therefore who that will keep him chastened. him behooveth that he keep him fro such words. and who that gladly speaketh them. or gladly heareth them. he loseth god. and showeth well that he is not chaste/ For there may none other thing issue out of a vessel but such as is within it. if the words be foul & villainous It is an open sign that the ordure and the vylonnye is in the heart/ For of the abundance of the heart the mouth speaketh. this saith our lord in the gospel.   

¶ The third degree of the virtue of chastity capitulo Cxliij  
THe third degree of the virtue of chastity. is to keep well the five wits of the body. the eyen fro folly beholding the ears fro herkening of folly and vain words/ The nose thrills fro overmuch delighting in sweet savours and wicked odours. The tongue fro evil speech and rybauldous language. And the mouth fro over sweet and delicious meats & drinks. These been the ●●yates of the city of the heart. by which the devil entereth ofte· these been the five windows of the house by which death entereth oft in to the hert· like as saith the prophet/ Many great wise men have be taken and overcomen by this. that they kept not well the yates/ And if thou wilt have example of this matter. think that no man was more strong than Samson/ Ne more holy than david the prophet. Ne more wise than Solomon. And nevertheless they fill and were all deceived by women/ Certainly if they had well kept their yates of their five wits corporell. the fiend had not taken so great fortresses● For as saint gregory saith/ The tour of the heart may not be taken if it be not opened to the host of the devil. wherefore the ancient philosophers fled in to far places. in deserts. by cause they might not see. ne here. ne feel things delectable/ by which their strength and virtue should wax feeble. ne by which they might lose their chastity. ¶ Other philosophers there were that by cause they should not be let to think on their philosophy put out their eyen by cause they should see no thing that might draw them fro contemplation. Thenne the bodily wits been like an horse that runneth without bit or bridle/ which maketh his lord to overthrow or fall. But the chaste heart holdeth him by the rain and by the bridle of reason.   

Of the fourth degree of the virtue of chastity capitulo Cxliiij  
THe fourth degree of the virtue of chastity. is sharpness of penaunce· to subdue his flesh which is rebel. and make it subject to the spirit. like as saith saint paul For he that will quench the fire of lechery. he ought to take away the rise faggot. and all the things that make it to burn and that nourish the fire. These been the delyces and the eases of the body which quyckene and lighten the fire of lechery and corrumpen chastity. whereof saint bernard saith that chastity perisheth in delyces. And therefore who that will keep him fro brenning/ he aught to take away by abstinence. and by sharpness of penance of his body all the occasions that may quyckene the fire of lechery. whereof the scripture saith that the children that were nourished with gross meats would not use delicious meats. and were saved in the fournays of babylon. by which is understonden the sin of lechery. which is quenched by abstinence and by sharpness of pr●aunce. But the fat meats delycyouses. and the strong wines inflame and nourish this sin of lechery in like wise as oil and grease alight and enflammeth the fire and enforce it.   

¶ Of the v degree of the virtue of chastity capitulo Cxlv  
THe fifth degree of the virtue of chastity. is to flee evil company and the occasions of sin. Moche people have fallen to sin by evil company. which otherwise had not fallen/ like as the levayn corupteth the paste & draw it to savour· Right so the evil company corupteth the good fame and renomee of the person. An apple rotten if it be among the sound and hole/ corrupteth the good apples if it lie long among they A brenning coal anon setteth a fire an heap of cools when it is laid among them. whereof david saith in the psalter. with the holy thou shalt be holy. and with the shrews thou shalt be perverted.  
¶ Thus then if thou wilt keep chastity and cleanness/ follow the company of the good. For if thou love the company of evil and shrews/ thou shalt be evil as they be. For who that loveth the company of a fool· it behooveth that he be like to him. according to that scripture saith/ Thus behooveth it to flee all the occasions of sin. As to speak secretly with a woman. and in suspicious place. one alone to one For such things given occasion to sin. when there is place and tyme. whereof we read in the book of kings. that Amon which was the son of david. when he had his sister Thamar in his chamber he corrupted and defouled her. The lady of joseph when she fond him alone. she would have maked him to sin with her. but he fled as a wise man and left her. ¶ Therefore saith Saint Poule. Flee ye fornication/ that is to say all the occasions that may bring or lead a person to the sin of lechery. For one may not better overcome the sin of lechery ne keep chastity than by fleeing the companies and the occasions of this sin/ whereof the angel said to loath that he should issue and depart fro the city of Sodom. and from all the marches. For it sufficed not to leave the evil company ne the sin/ but that he should leave the marches of sin/ It is said that s●. long gooth the pot to water. that at the last it breketh· And the gnat fleeth so long at the flame of the candle. that at last it brenneth. ¶ In like wise may one seek thoccasions of sin. that he falleth therein. who so will then keep him well fro such fire that he bren not. he ought to withdraw him fro it.   

The sixth degree of the virtue of chastity capitulo Cxluj  
THe sixth degree of the virtue of chastity/ is that one be well occupied and well set a work of good works and honest. For the devil which sleepeth not. when he findeth a man idle and slow to do well. put himself to labour and maketh him fall lightly in to sin. whereof the scripture saith. that idleness/ that is to say negligence & sloth for to do good. is mistress of many evils/ and that is enemy of the soul. ¶ And therefore saith Saint Poule. Ne give thou no place to the devil/ That is to say ne be thou not idle. that the fiend find not place to tempt the. For who that is idle to do good works/ he giveth room and place to the devil for to tempt him. Therefore saith Saint Gregory do allway some good works that the devil find the not idle. For he is lightly taken of the fiend. that occupieth not himself alway in some good works. For he that is idle may not long keep ●ym fro falling in to sin. Of this saith the prophet. that the cause of the sin of sodom the city. was plenty of breed and win. and idleness. That is to understand that they eat and drank. and dieden no thing. And therefore they fill in to sin so horrible that it ought not to be named. Right so do moche people that lose her time/ and employ it in vanities and in outrages of meet & drink and lewd games. in Iolyte●s of lewd songs. of dances/ of plays not leeful· and other deduytes. And in such vanities they wasten their tyme· and therefore the fall oft in many horrible sins. and oft in to the pit of hell. For like as job saith. They lead their lines in plays. in deduytes and in delyces. and in an only point they descend in to the pit of hell. that is at the point of death where as they take none heed.   

¶ The seven degree of the virtue of chastity capitulo Cxlvij  
THe seventh degree of the virtue of chastity/ is devout prayer and orison. which moche availeth to overcome all sins. and specially the sin of lechery/ whereof Saint Ambrose sayth· That prayer is a good shield against all the brenning darts of the devil. And saint ysodore saith that it is the remedy against all temptations of sin. a man to run to prayer assoon as the fiend tempteth him unto sin. For the accustomance of devout prayer quencheth all the assaults of sin. devout prayer is much mighty unto god when it is under set and accompanied with four things as of four pilers. ¶ The first is true faith/ whereof our lord saith in the gospel. all that ye ask and demand in your prayers▪ have ye good faith and steadfast believe in god· and ye shall have that ye demand/ And Saint james saith. that one ought demand or ask in steadfast faith without doubting. For who that doubteth is like the foam of the see which the wind leadeth hither and thither. And therefore he that prayeth doubting. getteth no thing of god. The second thing that ought to be in prayer is hope to have that. which is demanded and required Hereof saith david in the psaulter· have good hope in god. and he shall do that which. thou requirest of him/ ¶ And also he saith in another place. Lord ha●e mercy on me. for my heart trusteth in the. God giveth to us great hope for to require him. and to have that/ which we demand of him when he saith in the gospel. That who demandeth. he taketh it. and who so secheth. he findeth. that is to understand who demandeth wisely. and secheth diligently. and knock and shove at the door perseverantly. And when these three things been in the prayer/ wit. Diligence. and perseverance god enhanceth it. if thou demand wisely. Many men pray and demand which be not herd ne granted of god. by cause they ask evil and not leefully. whereof saint james saith to them that can not demand. ye ask oft saith he of god/ but ye get no thing by cause that ye can not ask it/ Somme ask more high thing than appertaineth to them. as did saint johan and saint james. which demanded of god that that one should sit on the right side of our lord in his royalme. & that other on the life side/ They asked not wisely but it was with great presumption. And therefore our Lord answered to them hard and said to them. ye wot not what ye aske· thenne who that will pray to god. late him keep him fro presumption/ that he suppose not great things in him/ as did the pharysee. which avaunted him in his prayer/ and despised other/ But humbly ought a person to pray to god in judging & accusing himself tofore god. which seeth every heart. and knoweth the maladies of sin & the defaults & also knoweth that whereof we have need. & that which is profitable for us. be●ter than we ourself/ & take ensample at the pour truants which shown their soores & maladies for to move the people to pity toward them. Right so ought one to do tofore god humbly to show his sins & his deffautes to remember there. for to get grace and pardon. There been other that can not demand but vile and little things/ as been the goods temporal. And god will give to the a greater thing. he will not appease the with an apple or with a peer as a child. but he will that thou demand great things. which been for the health of thy soul. as his grace and his glory. For who that demandeth of god richesses. or honours. or death. or vengeance of his enemies. he demandeth of god foul prayers & against himself. and therefore god granteth them not. Therefore saith saint Austyn/ understand not of god to be a great thynge· the goods that he giveth as well to the wicked as to the good/ and to his enemies as well as to his friends/ And yet more giveth god of temporal goods to the wicked than he doth to the good. God giveth them to the wicked. to th'end that the good persons should learn to despise them as saint austin saith. when thou prayest saith saint ambrose. demand great things. that been they that enduren without end. and not the things transytorye· But them that enduren without end. For such a prayer as to demand temporal goods. he granteth them not. And therefore our good master Ihesu christ teacheth us for to demand wisely. And formeth unto us our demand. when he saith in the gospel if ye demand any thing of my father in my name. he shall give it you/ he demandeth in the name of Ihesu christ. that demandeth that which appertaineth to the health of his soul. And what thing we ought to ask and demand/ he ensigneth and teacheth us when he saith in the gospel. seek ye first the royalme of god and his justice. and all things temporal shall come to your advantage. For as it is woned to be said. unto the most need. ought one allway to run. we have need of two things of the goods spiritual & temporal. But we have greatest need of the goods spiritual. And therefore we ought first and principally require them/ and god shall give them and do to us advantage of the second good· that been the goods temporal/ we ought not to make of the second goods the principal. as done the covetous men. which seek not to have none other life. but this present life. which faileth and escapith▪ from them. will they or nill they/ but the royalme of god is life perdurable. That ought we require of god and desire by merit of good prayer. And that is that god saith. seek ye first the royalme of heaven and his justice. That is to do good works/ by whyehe we may come to that royalme/ that never shall fail. who that secheth in this wise/ god doth to him advantage of temporal goods. For he giveth to his use suffysanntlye. For no thing lacketh to them that dread god and love him. like as saith the holy scripture. But the avaricious people of the world/ the more that they have the more they lack and fail. And Saint Iherome saith/ that to the covetous man. fayllech that which he hath and that which he hath not. ¶ Now think then when thou wouldest pray god/ for to demand wisely diligently. and perseverantly. And he shall give unto the all that shall be needful to the prou●fyte and health of thy soul The third thing that ought to be in prayer/ is devotion of heart. that is to lift up the heart to god. without thinking ouwher else. whereof our lord saith. when thou wilt pray to god/ enter within thine heart. and close the door upon the. that is to say. put out all thoughts. secular. fleshly. foul. wicked. worldly. and villainous. And thus pray thy father of heaven in hyddles in thy heart/ & that the heart think on none other thing. but on that which it ought to think. & saint ysodore saith. that thenne we pray god truly. when we think nowher else. And Saint Austyn saith. what availeth to move the mouth and the lips/ when the heart saith not a word. As great difference as is between the chaff and the corn. and the burn and the flower of whete· so great difference is between the prayer and devotion of the heart. God is not a ghoote to be fed with leaves. God cursed the tree whereon he fond no thing but leaves. Right so the prayer which is all in leaves of words without devotion of heart/ pleaseth no thing to god. but it displeaseth him. & he turneth his ear. For he will not understand such language. who that prayeth god without devotion. it seemeth that he mocketh god. like as he that will mock a deef and a dumb man. that moveth his lips only as he spacke. & no thing saith/ To such people god maketh a deef ere. but the prayer that cometh fro the deepness of the heart. that heareth our lord as he saith in the gospel/ God is a spirit/ and therefore who will pray god and have his request granted. him behooveth that he pray in spirit and in truth. david the prophet ensigneth & teacheth us in the psaultrr to pray to god devoutly when he saith. lord mine orison be addressed tofore the like to thensence Thensence when it is upon the fire it smelleth sweetly/ Right so doth the prayer that cometh fro the heart brenning in the love of god smelleth much sweetly tofore god. otherwise the prayer may not be enhanced tofore god if it come not fro the heart. like as a messenger which bringeth no letters. ne hath no knowledge. entereth not gladly tofore the king. orison or prayer without devotion is as a messenger with out letters. who such message sendeth to the court. he doth evil his erandes·s who then will pray god verily. he ought to cry to god fro the depth of his heart. as did david/ which said in the psalter. lord god here my wis/ For I cry to the fro the deepness of my heart. The fervour of love is the cry fro the deepness of the heart. this saith saint Austyn. Such a voice and such a cry pleaseth moche to god. and not the noise of words polished. whereof Saint Gregory saith that verily to pray to god. is in the tears and bewayllynges of conpunctyon of heart. This cry chaseth away the thieves/ that been the devils which lie in await for to trouble & rob us. And therefore ought we oft to cry and pray unto god that he will keep and defend us fro the thiefs of hell. Thus ought we strongly to cry to god against the fire of covetise. or of lechery. that he give to us the water of tears for to quench such fire that it enflamme not our hearts. Also we ought to cry to god against the evil thoughts that come oft to the heart. that the heart and the soul perish not by consenting. Therefore cried david to god and said. Lord save me. and keep me fro the peril of waters. which been now entered in to my heart. & the disciples of our lord when they saw the tempest of the see upon them they cried saying lord save us for we been in great peril. And for these three things that I have here said one ought oft to cry to god that he save us fro these three perils/ that is to weet fro the thieves of hell. and fro the fire of covetise. and fro the floods of evil thoughts and of temptation. ¶ Now oughtest thou to know. that in all times/ and in all places may a person pray to god. But he ought specially and most devoutly ought he to pray in the church on the sundays & in feasts which been stablished for to pray to god to praise & honour him/ & therefore thenne they cease & aught to ●eace all persons fro bodily works & temporal. for the better tentende to pray to god & honour him. & to spiritual works. God commanded so straightly to keep the sabot day in the old law that he made a man to be stoned tofore the people. by cause he had gadrid a few sticks on the sabot day/ what shall god do then of them that do the great sins on the sundays & the feasts. & waste the time in vanity & in follies/ and yet worse done they on the sundays. on the feasts & on solemn days than they do on other days. Certainly they shall be more punished & dampened in that other world/ than the jews that broke their sabot day· For the sunday is more holy than the sabot. So been the pryncypal feestes which been established in holy church for to pray to god/ and to honour & thank him of the goodness and bounties that he hath done to us/ & doth every day. like as holy church remembreth/ In such a feast as is cristemas/ that is of his nativity how he was borne of the virgin marry. At Ester how he rose fro death to life. At the ascension how he stied up in to heaven. At whitsun tide how he sent the holy ghost upon th appostles. Also there been established to keep the feasts of saints for to praise & worship god and his saints. and to remember the holy miracles that he did for them for to confirm our faith. And therefore we ought to keep the feasts of saints. and to pray them devoutly to aid and succour us unto our lord/ which hath so much honoured them in heaven in glory and in earth and therefore they sin grievously that keep not their feasts For they do against the commandment of god and of holy church. But here some may say to me. Fair sir a man may not all day pray to god ne be at the monastery ne in the church. what harm is it if I go play and disport me as long as I play I think none evil. To that I shall answer. All the time that thou employest in foolish plays and in vanities. and in work that is not ordained in any manner to god/ thou lesest it/ For thou oughtest to know that all the time that thou thinkest not on god. thou oughtest to account for lost. this saith the scripture. That is to understand when thou thinkest on vanity/ and in thing that is not in any manner ordained to god. And certainly he loseth a great thing that loseth his time/ this saith Seneke· For he loseth the goods that he might do in as much as he so loseth in plays and in vanities. and that is not without sin for to dispend the time in evil usage. For god requireth reckoning at the day of judgement. this saith Saint Ancelme. & therefore ought one alway well to employ his time as long as he liveth in this world. And the time is short as saith the scripture/ Ne no man knoweth how long time he hath to live. ne no man knoweth when he shall die. ne how he shall pass out of this world· who then will keep the holy days as he oweth. he ought to keep him fro doing that desplayseth god and his saints. and well to employ his time in god. in praying him. praising. and giving him thanks of his goods. and to here the sermons and put them in eure and to intend to other good works and needs that been according to god. ¶ Also when a man is in the church he ought to contain him much honestlye· and do reverence to god and to his saints devoutly. For the church is ordained for to pray god and his saints/ and not for to jangle ne for to laugh. ne for to jape· ne for to speak idle words ne for to talk to other of secular things. For our Lord saith. My house is the house of prayer. And therefore a man ought not to do none other thing therein. than it for which it was established. this saith saint austin. he that shall come tofore the king in his chamber for to empetre & get any grace he ought well to keep him fro saying of any thing that should displease the king. Moche more ought he to be ware that cometh in to the church which is the chamber and the house of god. what he saith and doth tofore god and his angels & that specially that should displease him. then god will not that a man should make of his house a market ne an ha●●e For he himself chased and droof out of his temple with good scourges them that bought and sold therein. Also he will not that any plea should be made therin·s ne noise ne no secular need/ but he will that we should intend to pray god devoutly & praise and than●● him of all his benefits/ There ought a man to call again his heart to himself and put away all worldly works & all evil thoughts. and think on his creator. & on the bounties that god hath done to him. and doth every day. & to remember his sins and his defaults. & to humble himself tofore god. & to require him of pardon & grace to keep him from sin/ and to have perseverance in good works unto the end. ¶ Also in the church ought the great lords and the great ladies to forget all their glory. their richesse. their power. their dignity. their highness/ and their puissance/ and aught to think that they be tofore their judge. which shall straightly examine them & reckon straightly of the goods that he hath done to them of the dignities and estates that he hath set them in. & how they have used them and he shall reward them after their desert. Therefore ought they much to humble them to god. and not to glorify them of their highness. ne of their fair array. ne of their rich robes They may take example of king david. which forgot his dignity when he prayed tofore god. and despised himself so moche that he said to our lord. I am said he a little worm and not a man. In this david knowleched his lytelnes. his poverty. and his defaults. & made him nouzt For like as a worm is little and nought. & groweth naked of the earth. all in like wise is a man of himself a vile thing & pour. For when he entereth in to the exile of this world he bringeth no thing. ne no thing shall bear away. all naked he entered/ & all naked he shall go hens. whereof saynt· bernard saith. what is a man but foul sperm. a sack full of dung. & meet to worms. He is much foul and made of foul seed in his conception. a foul sack full of dung in his life. & meet to worms after his death. ¶ Also the great ladies that been so arrayed with gold and silver. with precious stones & robes ought in the church tofore god well to take example of the good queen hester/ which took of her precious robes & her parementes when she came for to pray god/ & humbled herself. & knowledged her poverty and her defaults tofore god. and said to him/ lord thou knowest that I hate the sin of pride. and the glory of parementes & of jewels which me behooveth to set down fro my heed/ in great abomination of them/ that in such things trusten. delighten. gloryfyen/ & were them for to show them & to please the fools. God hath not to do with such parementes in his church. but of a clean conscience and of an humble heart. ¶ Saint Poule enseyneth & teacheth right well how the women ought to array them when they come for to pray god· he saith that they ought to have honest habit without any outrage. that is to understand after that it appertaineth to the estate of the person/ For that which is outrage in one person/ is not outrage in another/ some is convenient to a queen which is not according to a bourgeys wife. or another simple woman. Also th'apostle teacheth that the women of what estate they be. that they should be of simple beholding & regard & humble/ that is to understand that they should be simple. humble & shamefast. and not afronted ne openly show her visage. as done these common women. which gone with their neck stretched out as an heart in the land. and look a side or a travers as an horse of pries. Also he will that they be not curious for to array their heed with gold ne silver ne with precious stones. And yet he will also that they have in the church their heads covered. so that no man be stirred by them to evyl· ne sin not in beholding of them/ but they ought to be arrayed as devout and good women/ which show the bounty of their heart by good works/ and therefore saith saint Ambrose· who will be herd in prayer. he ought to take away fro him all sign of pride. and aught to incline him to god with his heart by very confession/ & by penance in profound humility. for to moe●● god to do him mercy. For as he saith proud habit getteth no thing of god/ but it giveth cause to Inge evil of him that weareth it. ¶ Now I have showed to the three things that ought to be in prayer. fayth· hope and devotion. But to that. that prayer may be perfectly agreeable and pleasant to god and worthy to be enhanced and heard. it behoveth four things/ That is that it have ij wings which bear it tofore god. These two wings been almesses and fastings. or other penances. whereof the angel said to Thobye/ Prayer is good when it hath in himself fasting & almesse· without these two wings the prayer may not flee to god. For as saith Saint Ambrose/ good life maketh the prayer to flee to god. But sin letteth it and withdraweth it again. whereof thou oughtest to wete that in two manners is prayer let. like as saith saint Ysodore. One is by cause a man keepeth him not fro sin and fro doing evil and for that a person will not forgive the evil will that he hath to another. For in like wise as the ointments will not hele the wound. as long as the iron is within/ Right so availeth not ne profiteth no thing the prayer to him that saith it. as he hath evil will to another. And therefore saith the prophet. let us lift up our hearts & our hands to god. He lifteth up his heart & his hands to god/ that lifteth up his prayers by good works. And th'apostle saith that he that lifteth up his pure hands to god in prayer. lifteth up in pure & clean conscience without sin/ For god enhanceth not the prayer that cometh of a conscience full of ordure and of sin. whereof he saith by the prophet. when ye shall multiply your prayers. I shall not hear them. for your hands be all bloody & full of sin. who been they that have their hands blody· but they that distress the poor people which been under them & take away fro them their good by force/ they have the hands full of blood of the blood of poor people. for they take away fro them their life/ & their sustenance/ by covetise & by their ravin. & do great outrages. & eaten the morsellies full of sin. wherefore they shall pay the scotte in that o●her world. For the scripture saith that god requireth the blood of the poor people For they must give a reckoning. or sit therefore. and therefore who will be enhanced & heard of god in his prayers. late him not come tofore God the sword drawn. Ne the hands bloody ne with wide hands. That is to say in will to sin ne spotted of untruth. ne wide of good works/ For thus saith our lord in the gospel. Thou shalt not come tofore me with wide hands. he cometh with empty hands tofore god that cometh to pray & require him without making present of good werkes·s for to him he closeth his gate that requireth him and bringeth no thing. hereof have we example in the gospel/ which saith that the gate was shit to the foolish virgins that had none oil in their lamps. & god said to them I know you not. For god knoweth none but them that have their lamps full of oil/ that is to say them that have the heart full of pity & of grace purged & clean of all sins & show it by good works/ such people heareth god gladly and openeth to them his gate. and receiveth gladly their prayers. Now say I thenne that prayer like as it rested on four pilers as it is said tofore. and is much pleasant to god/ For it getteth lightly of god all that it hath need. be it in body or in soul as saith the scripture. whereof saint james saith that moche availeth the busy prayer of a rightwise man. For it availeth to hele all maladies of body and of soul. & saith yet that prayer that cometh of faith healeth the seek person/ if he be in sin it shall be pardonned. The holy scripture saith that Moses the prophet vanquished Amalech & his host/ not by battle. but by holy prayers. For as it is said of an holy man. Moche more availeth the prayer of a saint than the fighting of many thousand sinners. The prayer of a good man pierceth he●en. then shall he overcome his enemies in earth/ A good old and devout woman getteth more soon a good request of god in glory in praying him devoutly/ than a thousand knights may get of land in long time by force of arms. and therefore it is good to pray and require god with the orisons of good folk. and specially of covents and of religious people. which been assembled for to serve god. and for to pray night and day devoutly for all their benefactors. For the prayer is much worth toward our lord. For like as saith the scripture. More availeth. & more may do toward god the prayer of many good persons than any can express or say. for as it is said of an holy man It may not be but the prayers of many good persons to guider be herd of god and granted. The prayers and requests of all the hole covent together. is sooner passed and heard of th'abbot. than the request and prayer of one monk alone/ In like wise heareth god more soon the prayers of them that been assembled for to serve him. And therefore saith god in the gospel. if twain of you accorden together to ask and require me. all that they require my father of heaven I shall do it. ¶ Now have I spoken of seven degrees of the tree of the virtue of chastity. by which this virtue groweth and mounteth and profiteth/ Now behooveth to say of the branches of this tree which been seven· after the seven estates of the people/ that been in this world.   

¶ Of the first estate of them that been entire and chaste of body capitulo Cxlviij  
THe first estate of the world is of them that been hool and chaste of body. and have kept their maydenhed. but nevertheless they be not bounden to this/ but that they may be married. In such estate ought a person to keep chastity/ that is cleanness and purity of heart & of body/ wherefore the children of rich men ought to have good keepers and honest. that they been diligent for tenseygne them. and keep them fro evil company & fro sin. For evil company fouleth oft the children. and ensign them evil games. & shrewd words of ribaldry. lewd touchings & dishonest. by which they fall in to the sin of lechery. which is against nature. whereof we have spoken tofore in the treaty of vices/ therefore it needeth not to rehearse it again. for such matter is abominable. And therefore the children ought to be chastised & well drawn forth in good manners/ and hold & keep them nigh that they do no harm ne sin. as long as they be young/ and to accustom them to keep thenseynemens'ensignments. For also as saith solomon. that which a child is learned in his youth that will he hold in his old age/ And the philosopher saith that it is no little thing taccustome well or evil in his youth for that is all. For it is said. that which is learned in youth is maintained in age/ such form as the shoe taketh at the beginning. the same holdeth it/ forth alway in such estate. Then hath chastity need of good keeping/ for else it should be soon lost.   

The second estate is of them that been corrupt capo. Cxlix  
THe second estate is of them that been corrupt of body & have lost their chastity and maidenhead. and yet were never married ne bounden with bond that might let them to mary. And nevertheless they be confessed and repentant of their sins. In this estate ought a person to keep chastity/ For he that is in such estate of repentance ought to have steadfast purposes. that never he shall fall again in that sin. but all his life to keep him to his power·s safe that he may mary him if he will. he or she that will keep him chaste in such estate/ him behooveth that he chastise his body by sharpness of penance. this is the ij branch of this tree/   

¶ The third branch capitulo CL  
THe third estate is of them that be bounden by marriage In this estate ought they to keep chastity. safe the work of marriage. For they ought to keep their bodies that one to that other. and this requireth the law of marriage. that the one bear faith to the other of their bodies. For sith they be joined to guider carnally by marriage they been one body as saith holy scripture/ And therefore ought each to love other/ as themself. For like as the two been one body. so ought they to be one heart by true love. ne never ought they to depart ne to decevere/ of their hearts ne of their bodies as long as they live. Then they ought to keep their bodies cleanly & chastened/ reserved & safe the acts of marriage. And therefore saith Saint Paul. that the women aught to love and honour their husbands. and aught to be chaste and sobre· and to keep them fro all other men. safe fro their husbands. and aught to be sober in eting & drinking. For overmuch meet & drink alyghteth the fire of lechery. Right so oughten the men to keep their bodies chastened. and not to abandon them to other women. Marriage is a state which ought to be holden and kept moche cleanly and holily for many reasons. for it is a state of great authority. For god ordained it & established it in paradise terrestre in the estate of innocency. tofore that man had ever sinned. and therefore it ought to be holily kept by cause that god established it. & also for the holy place where it was ordained. Also it is a great estate of dignity. for god would be borne in marriage. that is of the virgin marry. which was married to joseph without losing of her virginity/ The virgin mary made of marriage her mantle/ under the which was conceived and borne the blessed son of god. under this mantle was hid fro the devil the secret council of our redemption and of our salvation. Therefore it ought to be honoured and cleanly kept. Also it ought well holily to b● kept for the holiness thereof. For it is one of the seven sacraments of holy church. And signifieth the marriage that is between Ihesu christ and holy church. and between god & the soul. then the state of marriage is so holy & honest that it maketh that which was sin mortal without marriage is without sin in marriage. and not only without sin but it may be in some caas cause to win the life perdurable/ And it ought to be known that in three caases may one do luxury of marriage without sin. and may have great merit as to the soul/ The first caas is when this work is done in intention to have lineage for to serve god. And in such intention was ordained and established marriage principally/ The second is when that one rendereth to that other his debt. when it is required. And to that ought to move justice. which rendereth to everich his right. Then if that one refuse to that other his right. when it is demanded and required by the mouth/ or by sign as done the women that been honest and shamefast to demand such thing he or she that refuseth to that other that requireth it/ sinneth. For he doth wrong to that other of that which is his own For that one hath right in the body of that other. but he that rendereth that which he oweth doth well & right/ when he doth it in good intention/ For justice moveth him to do so/ and that is neither sin ne lechery. The third caas is when a man requireth his wife for such work. for to keep her fro sin. Also when he seeth that she is so shamefast that she never requireth her husband of such thing/ and doubteth that she should lightly fall in to sin if he required her not who in such intention rendereth or requireth such thing of such debt. he sinneth not/ but he may deserve toward god me rite/ For pity moveth him to do it. In these three things is no point of sin in the works of marriage. but in other case there may be sin venial or mortal. And specially in three caas/ The first is when this work is required only for his delight and lechery/ and in this caas may one sin venially and deadly. venially when the delight pass not the bonds and the terms of marriage. That is to say when the delight is so subject to reason that he that in this work & in such estate. would not do this thing but only to his wife But when the lechery and the delight is so great in his wife that reason is deed and so blind. that as much he would do to her if she were not his wife. In such a case the sin is mortal/ For such delight passeth the bounds of marriage/ whereof god is oft disposed to such peple· and giveth sometime to the devil great power to noye and grieve them. like as we read in holy scripture. of Sara daughter of Raguel which was wife to young Thobye. and had/ had seven husbands tofore. and all were slain of the devil the first night that they would have lain by her and have known her. Of whom the angel said to Thobye that he should have her to his wife I shall say to the said he. in what people the devil putteth him in. and hath power on them that putten god out of their heart and of their thought. that they ne intend to no thing but to their delights and for to accomplish their wicked desires/ like as doth an horse or a mule/  
¶ And god taketh away fro them sometime their lineage and their fruit that they may not have children by their sins. ¶ Yet may they sin mortally in another manner that is to wete. when that one treateth that other against nature. or oherwyse than nature of man requireth ne law of marriage granteth. Such people sin more grievously than the other toforesaid. but they that in their marriage keep the dread of our lord. and keepen cleanly and holily their marriage. Such people pleasen god/  
¶ The second case that may be sin 〈◊〉 maryage· is when a man gooth to his wife in such time as he ought not. that is when she is in the malady or sickness that cometh unto women offtime. He that spareth not his wife when she is in such estate/ for the peril of the lineage that she might then conceive/ should be mesel or leper. he sinneth deadly/ For as Saint Iherome saith/ In that estate be conceived the lame oft tyme. the crooked. and the lepers. And that time the woman ought for to tell it to her husband. when she is in that plight. desiring him to abide and suffer all so long as she is in such point.  
¶ Also they both aught for to spare and abstain them fro the work of marriage in holy times. That is to say as in the great solemn feasts. for the better to intend to pray god and to serve and honour hym· And in the times of vygyles·s of lente and of fastings commanded by holy church they ought to suffer and forbear such work. not for that it is sin to do such thing in that time/ For in a good entency on he may do it/ but sometime they ought to suffer of that they may do. for to get the better of god that thing which they demand of him as saith saint austin. Also in the time the woman lieth in gesyne. or nigh the time of childing a man ought to keep him fro the work of marriage for shame. and also for the peril that might come thereof. It is founden in the book that speaketh of the nature of beasts. that the olyfaunt shall never abide with the female as long as she is conceived and beareth. and a man by reason ought to be better attempered than a be'st. and therefore ought a man in such time withdraw him. But nevertheless I say not that is sin to do the work of marriage in such time for good cause. & true intention whereof god is judge. The third caas is. that in which one may most grievously sin in his marriage. that is in holy place. For in holy place as is the church. which is ordained for to pray god and serve him/ aught not be do lechery of marriage ne none other sin. for the reverence of the holy place & he that hath no regard in such holy place to do such work he sinneth for reason of the place. For such thing is sin in one place and in one time/ that is not in another. The iiij estate is of them that have be in marriage. but the death hath deceverd them that one fro that other· And he or she that is abiden ought to keep and live chastened as long as he or she is in the state of widowhood/ This is an estate which Saint paul praiseth moche. & saith to the widows. that he or she is good that holdeth him in such estate. & if it please not them they may mary them/ For better is to mary than to bren them. for if he brenne so that he consent to sin/ he sinneth. for he put his heart thereto by will & by desire to the fire of lechery and better it were & more avail to him to mary. than to burn himself in the fire. that is to understand of them that been in the state of simple widowhood & not them that been in thestate bound by vow. they may not mary wtthoute deadly sin after their vow. but nevertheless if the vow be simple & that it be privily made without solemnity. how be it that they sin deadly that after their avow mary them. nevertheless they may abide in their marriage. if there be none other letting And is bounden to do penance of the vow broken/ but when the vow is solemn. or by the hand of a prelate. or by profession of religion. or by holy order that he hath received. as subdeken. deacon or priest. then the marriage is none. but they must decevere & depart that so been assembled by marriage for they may not be lawfully in such estate. To behold the state of widowhood. aught to move the example of the turtle for like as saith the book of nature of beasts/ Never after the turtle hath lost his make she shall never accompany her with another. but is solitary & fleeth the company of other. Three things appertain moche to them that b●e in thestate of widowhood/ The first is to hide her self & to be secretly in her house. & not to syewe suspicious fellowship. hereof have we a fair example of Judith which was a widow. & was a moche fair woman and young of which it is said in the holy scripture. that she held herself in her chamber close with her maidens. wherefore saint Paul reproveth the young women widows that were idle & curious for to go & come & jape and overmuch speak. but closely and secretly ought they to be in their lodging/ & intend to do good werkes·s like as saint Paul ensigneth them/ The ij thing is to intend to pray god gladly. and to yield him thankings of his benefits. And to be in the church in great devotion in great repentance of their sins. & in tears weeping. As it is said in scripture by saint luke. that the good widow which was named Anne departed not out of the temple. but served god night & day in prayer/ in fastings. & in other penances. The iij thing is sharpness of meats. Saint paul saith that a widow that leadeth her life in delices is deed by sin. for like as saith saint bernard. chastity perisheth in delices. in like wise as he perisheth in the water that is so moche under in deepness that he loseth his breath. No man may have his heed in the water. that is to say/ his heart long in the delyces of this world but that he lose his life. That is the grace of the holy god by which the soul liveth in god/ In such estate also appertaineth humble habit and not proud ne curious. After the example of judith which left her rich robes and her rich paremeutis/ when her lord and husband was deed. and took the habit of widowhood simple and humble which was more sign of weeping & of sorrow than of joy ne of vain glory. and by cause she loved the virtue of chastity/ and that she would keep all her life. she clad her with heir. and fasted every day except the feasts. and yet was she fair young/ rich & wise/ But the ●●●nte of her heart and love of chastity made her to do it. thus ought he· or she to live that will keep chastity in such estate. and this is the fourth branch of this tree.   

¶ The fifth branch of the virtue of chastity and of virginity Capitulo Clj  
THe fifth branch of chastity and of virginity is the fifth estate which is in them that keep and have alway kept and yet alway keep and purpose to keep all their life their body hool without corruption for the love of god. This estate is moche to be praised for his dignity/ for his beauty. and for his bounty/ For this estate hath he that keepeth him semblable to angels of heaven as say the saints. But moche more have the virgins of glory and of merit than the angels. For the angels lyven without flesh. but the virgins have victory over their flesh. that is their proper body. And that is a great marvel. that they keep so feeble a castle as is the body/ against so strong an adversary as is the devil. that secheth all thengines that he may to take the castle for to rob the treasure of virginity. This is the treasure. of which our lord speaketh in the gospel when he saith. that the royalme of heaven is like to treasure that is hid in a field. The treasure hid in the field is virginity hid in the body which is like a field. which ought by penance to be eered. laboured and sown by labour of good works. This treasure is semblable to the royalme of heaven. For the life of virgins is like the life of heaven. that is the life of angels/ wheref our lord saith in the gospel· that in the resurrection general shall be no marriages as been in this world▪ but they shall be as angels in heaven. ¶ Also I say that this estate is for to be praised for his beauty. For it is the most fair estate that is in erthe· except virginity cleanly kept whereof Solomon saith in his book of sapience in marveling himself. O saith he h●w. fair and chaste is generation with clearness & charity/ he said well. chaste with clearness For then is fair chastity and virginity. when it is clear by good life & honest. like as the clear son maketh the fair day. In like wise the clearness of grace & of good life maketh the virginity fair & pleasant to god. whereof Saint Iherome saith. that much fair & clear is virginity tofore other virtues when it is without spot & without ordure of sin. for who that is whole & chaste of body & is corrupt of heart & of thought. he or she is like a sepulchre which is whit & fair withoutforth & within is full of careyn of deed bodies stinking & rotyn. virginity is like to a whit rob wherein the spots be more foul & more apparent/ than in a rob of another colour. This rob ought to be well kept fro iij spots that is. of filth. of blood. & of fire. these iij spots defoul more this whit rob than other. The spot of filth/ is the covetise of the world. which ought not to be in the heart that will please god in thestate of virginity For none may please god & the world his enemy. as saith saint gregoire. & he showeth that there is no friend of god that will please the world which is enemy of god. whereof saint johan saith. who that will be friend of the world. shall be enemy to god. & saint paul saith if I would please the people of the world I should not be servant of Ihesu christ. It is a sign that he will not please the world/ that his heart is all set to god/ & he that hath over great array & curious about his body is not so. for no person secheth never beauty ne curiosity of robes. ne of parements/ if he supposed not to be seen of the people. & who that secheth most of such beauty. loseth most the beauty of his soul & of his conscience withinforth/ by which they should please god whereof saint Bernard saith to them that sechen these fair & precious robes. & the fair parementes for to please the world & to show them. The daughters of babylon/ been of confusion for their glory shall torn to confusion/ to shame & to perdurable damnation. if they be not well aware & keep them well They cloth them saith he with purple & of fair precious robes/ and under those fair robes is oft the conscience pour and foul. naked of good deeds and of virtues/ and full of sins They shine withoutforth of precious stones. of ouches of gold & syluer· but they be foul before god & abominable. & saint bernard saith that they that so array them in evil intention. & done more than their estate requireth. sin grievously/ ●ut all the glory of the daughter of the king of glory. as david the prophet saith is withinforth/ that is in holy conscience & in good virtues. where as is no point of covetise but for to please to god/ & in this wise the spot of filth defoylleth not. Also a person ought to keep him fro the spot of blood That is of thoughts & of fleshly desires. whereof saint Jerome saith that such virginity is sacrifice & offering to Ihesu christ. which is not entatched in the heart of any evil thought or consenting/ for like as himself saith. Nothing availeth virginity of body. where as is corruption of heart or of thought/ or of consenting. Also the fruit is not good how well that it be fair withoutforth. when it is full of worms and of rotynnesse withinforth/ ¶ Also he ought to keep him fro the spot that cometh of the fire. the fire brenneth and bruleth the white rob of chastity & of virginity. that is when gladly they here or herkene foul words that may move them to sin/ For thus as saith saint Poul· & also other times we have said it tofore. The evil words. corrupten the good manners. And therefore saith Seneke. keep the fro evil words & dishonest. For who that is so accustomed. he dreadeth no shame/ & falleth the more lightly in to sin. & therefore who that will cleanly keep the white rob of virginity. him behooveth to keep him well fro saying & hearing such words as thereby he might burn/ The cat brenneth oft her skin & so doth not the wild cat. Virgynyt● among all other virtues is compared & likened to the flower de lys. which is a moche fair flower. & much white. whereof our lord saith in scripture by the mouth of Solomon. My friend. that is the holy soul of a virgin/ is as the lily among the thorns. Thespecial friend of our lord is the soul of them that keep virginity of heart & of body. For that is a virtue by which the soul getteth most specially the love & the famyliarite of our lord. whereof saint johan th'evangelist was a clean virgin. & was among all th'apostles most familiar with our lord & most prive. as it appyereth in the gospel. nevertheless he loved well tother/ but he loved saint johan most for his virginity. this flower de lys or lily that keepeth his beauty among the thorns of temptations of the flesshe· for the flesh that is our body human is but as a smoke· that hath no charge as of himself but as thorns & nettles/ that is the evil meanings. which oft pricken the soul. but the flower of virginity taketh no heed of the thorns. when it is well rooted in the love of god which defendeth it fro thorns of temptation. & this flower ought to have uj leaves & iij grains of gold tofore. The first leef is the hoolnes of thy body/ that is to say that the body be entire and hool without corruption of lechery. For if a virgin were corrupt and all against her will. she should not lose therefore the merit and the reward of virginity. whereof Saint lucy virgin & martyr said to the tyrant. if thou corrupt me against my will. my chastity shall be doubled as touching the merit of the crown of glory. The second leef of virginity is cleanness of heart. For like as saint Iherome saith nought availeth to have virginity of the body·s that hath will for to mary him or her. he speaketh of them that hath avowed chastity. For who that hath avowed to keep virginity or chastity. he ought to keep his heart clean and chaste. The third leef of vyrgynyte· is humility. For virginity with pride pleaseth not god/ And therefore saith saint bernard that it is a moche fair thing of humility with virginity. And that soul moche pleaseth to god that in humility giveth praising of virginity/ & vyrgynyte embelyssheth humility/ I dare well say saith he that without humility. the virginity of our lady saint mary had never pleased our lord. The fourth leef of the lily of virginity is dread of god. For they that been very virgins been woned to be timorous fearful & shamefast/ & that is no marvel/ For they bear a moche precious treasure in a moche feeble vessel. Then our blessed lady the virgin marry was alway hid & had dread when the angel appeared to her. But the dread of god is the treasurer which keepeth the treasure of virginity. which the devil may not take away for it keepeth the yates of the castle. wherein the treasure is enclosed. The yates of the castle of the heart where the treasure of virginity is in. been the wits of the body. These yates keepen the dread of god. that they be not opened to the enemy of hell. by vain curiosity of seeing or of hearing. or of smelling. of speaking. or tasting/ or going in evil company. For curiosity of seeing or of hearing the vanities of the world been way & cause of the sin of lechery. whereof is said in the scripture that Dyna daughter of jacob when she went musing by curiosity to see the women of the country. where anon she was ravished & corrupt of the son of the lord of the town/ & therefore who will keep virginity. him behooveth moche to with draw & keep his v wits bodily fro all vain curiosity. and this ought be done by holy dread/ for a person oweth alway to dread to anger god. This is the sense of the v virgins of whom our lord saith in the gospel. when he said that the royalme of heaven is like to x virgins/ of whom five were wise. & the other five were fools. He calleth here the royalme of heaven holy church. which is beneath in this world. wherein been alway good & evil. fools & wyse· which been membres of holy church. by the faith that they have received in baptism. The five wise virgins sygnefye them that keep and govern well the five wits of the body of which we have spoken. The five virgins fools sygnefye them that foolishly keep them. ¶ The v leef is sharpness of the life of penance. For who will keep virginity/ he must much chastise his flesh & subdue it by penance/ & that the body do the will of the soul by fasting. by waking in prayers. & other penances Sharpness of life is like a strong hedge for to keep the garden of the heart. that the evil beasts assaylle it not/ that been the fiends of hell to th'end that they may not enter. which intend & study for to steel & take away the treasure of virginity/ & therefore ought this treasure to be well enclosed and well kept that it be not lost. For who that loseth it may never recover it. no more than the lamp that is broken may not be made hole again/ ¶ The uj leef of virginity is perseverance that is to have farm purpoos to keep well that is promised to god. whereof Saint austin saith in the book of virginity & adresseth his words to the virgins saying. Follow ye the lamb saith he. that is Ihesu Cryst· in keeping strongly that which ye have avowed to god. Do ardently as much as ye may/ that the weal of virginity perish not in you. For ye may not do that thing/ by which virginity may be recovered. if it were lost/ like as we have showed by ensample of the lamp/ & Saint Bernard saith. estudye ye to the virtue of perseverance. for she only winneth and getteth the crown of glory. The syethe leef aforesaid enbelyssheth and maketh much fair the lily of virginity. but it behooveth to have withinforth three grains of gold. which sygnefyen iij manners to love god. ¶ For virginity without love is like as a lamp without oil. wherefore the fools virgins by cause they filled not their lamps of this oil. were shut out fro the wedding. and the wise virgins that filled their lamps of this oil entered in to the wedding with the spouse The three manners for to love god which been signified by the three grains of the lily/ saint austin ensigneth them when he saith thus/ Thou shalt love god with all thine intendment without error/ with all thy will without gainsaying and with all thy mind without forgetting. In such manner is th'image of god parfayte in a man after iij dignities that been in the life. That is to weet/ intendment. memory. and will. when these iij things been well ordained to god· thenne been the three grains of gold of the lily/ of the gold of charity which giveth bounty. beauty. and valour of all virtue. For without this gold no virtue is tofore god neither fair ne precious/ Otherwise saith saint bernard of the manner to love god and saith thus. O thou that art a christian man. learn how thou oughtest to love god. learn to love him wisely/ sweetly and strongly. wisely that thou be not deceived by nycete. sweetly that thou be not moved by prosperity. Strongly that thou be not overcomen by adversity/ In this manner is fair the flower delys of virginity. when she is such as is said tofore. & this is the second reason by which th'estate of virginity ought much to be praised for her beauty. The third reason wherefore thestate of virginity ought much to be praised is for her bounty & for the profit that cometh of it. For virginity is a treasure of so great value that it may not be praised. whereof the scripture saith that no thing is worthy to be compared to a chaste heart/ of the chastity of virginity/ for virginity above all other estates beareth the most greatest fruit & the most greatest profit. They that been in marriage & keep it well as they ought to do have the thirty fold fruit. They that been in widowhood have the lx fold fruit. But they that keep virginity have the hundred fold fruit. For like as our lord saith in the gospel that the seed that falleth in good land maketh fruit thirty fold. lx fold/ & an hundred fold/ These iij numbers thirty/ lx. & an hundred appertain to iij estates toforesaid/ The number of thirty/ which is of x three times which maken thirty appertaineth to th'estate of marriage/ where aught to be kept the x commandments of the law in the faith of the holy trinity. The number of lx is more great & is of xuj times For uj times x maken lx. & appertaineth to th'estate of widowhood. For in such estate ought to be kept the x commandments. & with them ought to be accomplished the seven works of mercy of which we have spoken tofore. But the number of an hundred which is most great & most perfyght. for it representeth a figure round. which is most parfyght and most fair among the other figures. For like as the round figure/ the end returneth to his beginning & maketh it round like a crown. Right so the number of an. C. joineth the end to the beginning. For x times x maken an hundred. which signifieth the crown which the wise virgins hadden. and how be it that in the state of marriage/ and in the state of widowhood may be won the crown of glory. and have more merit anent god than have many virgins. For many been in heaven of them that have been in marriage & in widowhood which been more nigh to god and have more merit. than many of the virgins/ Nevertheless the virgins have a special crown above the crown of glory which is common to all sayntes·s by cause the virgins have a special victory of their bodies. For 〈◊〉 to follow the lamb. what somever way that he gooth· that is Ihesu christ. to whom they be espowses·s they have left their carnal espowsailles. for to be with him in thespowsaylles perdurable. There shall they been well arrayed & nobly appareled of a special parement. so gente/ so fayr· & so avenant. that no tongue may tell. and therefore I will no more say· but that which the scripture saith/ that speaketh of the fair parementes that they have more especial. than they that been of other estates toforesaid/ & yet saith the scripture that they sing new songs so melodious and so fair. that none other sing. that been not in their estate. That new song that they sing/ signifieth a new joy & especial merit & praising that they have by cause that they have well kept their estate of vyrgynyte· And this is the v estate of chastity. and the fifth branch of this tree.   

¶ The uj branch of the virtue of virginity capitulo Clij  
THe uj estate that ought to keep the virtue of chastity. is in the clerks ordered for to serve in holy chyrche· as been subdekens. dekens. priests/ prelate's/ & religious. All the people been bounden to keep chastity by many reasons. first for the order which they have received. which requireth to live holily. by cause that the holy sacrament of the mass is so high and so holy. that all they that receive it be bounden to keep chastity for they may not mary after that they have promised to holy church. For they be appropered to serve god in his church. & at his altar. and treaten and touchen with their hands the things sayntyfyed as the vessels hallowed the chalice and corporas/ And that which is greater without comparison the body of Ihesu christ which the priest sacreth/ and to them it behooveth to give it to other.  
¶ Now then owen they to be much clean and live right holily. for reason of the high lord to whom they serue· that is the saint of all saints & lord of all lords. which hateth all ordure of sin. whereof he himself saith. Be ye holy as I am holy/ for such a lord such many. for the reason of the place wherein they serve. This is the church which is dedicate to serve god. It is founden that among the paynims & the saracens. the priests of their law that serven in the temple keepen chastity. and been divided & deceverd fro the other by cause they should not lose their chastyte· Moche more aught to be clean without comparison & more chaste the priests of crystyante. that serven to god in his temple which is sayntefyed dedicate/ and approved to serve god. yet ought they to be more holy & clean by cause they serve at the table of god of his cup and of his mete· The table of god is the altar. The cup is the chalice. his breed & win is his proper body and his proper blood. Moche owen to be holy all they that such service done to god. whereof saint Paul saith that it behooveth that a bishop and the other mynystres of holy church be chaste and without sin/ This virtue of chastity was signified in the old law. there where god commanded to them that ought to eat the lamb without spot. which signified the body of our lord Ihesu christ they should be gird on they reins. The girdle of the mynystres of holy church owen to be gird. that is with the virtue of chastity which restraineth and quencheth the delights and the vices of the flesh. wherefore god commanded to Aaron which was priest and bishop of the law. that he & all his sons should be clad with linen clothes of chastity. & gird above with whit gyrdylles of linen. Aaron and the children that serveden in the tabernacle signifyen the mynystres of holy church. which owen to be clad with linen robes of chastity. which is signified by the whit linen. For like as the linen towayl tofore it be well whit it must be beaten & oft wasshen/ In like wise behooveth it the flesh to be beaten and corrected by penance/ and oft washen his heart and his conscience by very confession & repentance to th'end that they might have the whit cote of chastity. but this cote ought to have above the whit girdle. That is to say that chastity ought to be straightly kept. and strained by abstinence as much as reason may suffer which is the boucle of this gyrdle· Otherwise may it be said that the linen cote signifieth chastity of heart. The girdle above signifieth chastity of body. which oweth to restrain the desires & the will of the flesh for to keep the chastity of the soul. This same is signified to us in the aube & in the girdle that the mynystres of holy church use to cloth them when they will say mass. For they owen to be chaste within their heart and without in the body. Moche foul is the spot of sin. and specially of lechery in the mynystres of holy church. For they ought to be the eyen of holy church as saith the scripture. For like as the eyen advysen the body & thewen to him the way by which he ought to go. Right so in like wise owen the prelate's & all the other mynystres of holy church to show the way of health to other/ then also as the spot of the sin of lechery is more foul in them than in other persons. Also as the spot that is in the eyes is more foul and grievous than in the other membres of the body. Right so is the spot of the sin of lechery more foul and more perilous in clerks/ in prelate's. in religious and in all other people of the church than in other folk/ ¶ Also all the people of holy church been or owen to be mirror and example there. wherein the lay people ought to look in for to take good doctrine in good example/ but when the mirror is rusty and foul men may well see the spot and th'ordure that is in the mirror. But he that in such a mirror looketh/ seethe not the spot that is in himself ne what is in the mirror which so is foul and troubled. But when the mirror is well clear and clean. then may one well see himself therein & know his spots. Also when the prelate is of good life and of good fame. than ought one to take example of good life/ Also the people of holy church ought to be pure and clean of all filth of sin. and aught to be much holy. by cause they cleanse and sayntefye and hallow other. For like as saith Saint Gregory. The hand that is foul and filthy may not well take away the filth fro other And the scripture saith he that is foul may not cleanse another· That is to understand as touching his merit. for the sacrament that is made & ministered by the hand of an evil minister is of no lass value to him ne wrose. ne he is no lass mighty ne virtuous to hallow them that receive it. than if they should receive it by the hand of a good minister For the evil of the minister appayreth not the sacrament. ne his bounty neither/ and also amend it not. But alway the evil of the minister may impair other people by evil example. and also he may by his bounty edefye them by example of good life. and therefore they that sayntefye and cleanse other/ in that they minister the sacraments of holy church ought to be more holy and more clean than the other. For if they be evil they shall be more punished than the other. This is the sixth estate in which ought to be kept the virtue of chastity.   

¶ The seventh estate of the virtue of chastity capitulo Cliij  
THe seventh estate in which ought to be kept the virtue of chastity of heart and of body. is the estate of religion For they that been in that state have promised to god and avowed that they shall live chastened. Then they be holden and bounden by such avow that they may never mary. after that they been professed. And if they mary after that they be professed the marriage shall be none/ ¶ And therefore ought they to set great pain and diligence in keeping well their chastity. and for their estate. which is the state of holiness and of perfection. For of so much as the state is more holy of so moche is the sin of them more great and more foule· And also as the spot is more great and foul and more apparent in a whit rob than in another cloth. And who falleth fro most high hurteth him most grievously. and for to vanquish their adversary that is the devil. which moche paineth him to tempt. and to make fall in to sin them of religion. and more he joyeth when he may overcome one of religion/ than many of other people/ For like as the angels of heaven have great joy of the sinner when he repenteth him and doth penance and confession of his sins. ¶ Right so enjoyen the devils when they may overcome a good man and make him to fall in to sin. And when he is in great estate and parfyght so moche hath the fiend more joy when he may deceive him. like as the fisshar hath more great joy to take the great fishes than the small. ¶ we read in the book of the lives of faders that an holy man recounted how he was becomen a monk. and said that he had be son of a paynim saracen which was priest of th'idols. And when he was a child on a time when he entered in to the temple with his father. he hid him. and there he saw a great devil that sat in a chair & many devils about him. and then came one of his princes and adoured him. Then he that sat in the throne demanded him fro whence he came. he answered and said that he came fro the earth and that he had moved & purchased many wars & many evils so that moche people were deed and moche blood shed The master devil demanded of him in how long time he had done this. and he answered in thirty dayes·s & the master said hast thou be so long time out for to do so light. Thenne he commanded anon that he should be beaten and evil treated. After him came another devil which adored him as did the first and the master demanded him fro whence he came. and he answered that he came fro the see. where he had maked many great tempests by which many ships were broken. and moche people drowned. The master asked of him in how long time he had done it· he answered in twenty days/ Anon the master commanded that he should be beaten as that other was tofore. by cause he had do no more harm in so long time/ After came the third devil of whom the master asked fro whence he came/ and he said that he came fro a city. where as he had been and moved stryt & debate & had purchased medlynges that moche people were slain. and also he had slain the husboud of a wedding/ The master devil asked him in how long time he had done it. & he answered in x days. Then he commanded that he also should be beaten. Atte last came another devil which adored the master devil/ the prince of the devils demanded of him fro whence comest thou. he answered that he came fro an hermit. where he had abiden xl year for to tempt him which was a monk in the sin of lechery. & he had so much laboured that that nyzt he had overcomen him & had made him to fall in the sin of lechery. Thenne the master devil embraced & kissed him. & set a crown on his heed. and made him to sit by him. and said that he had done a great thing and a great prowess. ¶ Now said the good man the monk that he had seen this and heard it. and thought that it was a great thing to be a monk. and for this cause and vision he was bycom christian & a monk/ In these words aforesaid may appear that the devils have great joy/ when they may make a man of religion to fall in to sin. for after that a man is in religion. he is like to him that is entered in to a field of battle for to fight against the devil and all his temptations/ when our Lord would be tempted of the devil he went in to desert. For the desert of religion is a field of temptation religion is called desert. For like as desert is a place sharp and dry and far fro people. So ought to be the state of religion sharp and of holy & parfyght life which is a strong help and a strong armure against the fiends of hell. sharpness of penance is the remedy against lechery. For who that will quench the fire of lechery in himself. he ought to take awaye· & withdraw fro him all the fleshly delights. eases. & soulaces of this world. For all religious people ought to take away and cut fro his flesh & fro all his body all delights & worldly▪ eases by fastings/ by wakynges. by de●o●te weepings. by discyplynes & by other penances. elys the fire of lechery may not well be quenched/ who that will take a city or a castle. he ought as much as he may to take away and withdraw fro it all the victuals/ all meats. and the water for to enfamysshe them. For after that the castle is enfamined and all victual is take fro it. It may not long be holden ne kept against his adversary. Right so the castle of the belly. which is the fortress of the flesh. may not hold against the spirit when it is enfamined by fastynges·s by abstinences and by other penances. ¶ Also the estate of religion ought to be withdrawn fro the world that they that been in such estate ne feel ne retch no thing of worldly things/ For they ought to be deed to the world. and live with god as saith Saint Poule/ For like as he that is deed bodily hath lost all his wits bodily. as seeyng· speaking/ tasting hearing and smelling/ Right so owen the religious to be deed as to the world that they feel no thing that appertaineth to sin/ so that they may verily say the word that saint Paul th'apostle saith of himself. The world said he is crucified to me. and I to the world. Thapostle would say that like as the world held him for foul & for abominable like as one were hanged. Ryzt so had he the world for foul & for abominable. as to him that is hanged or crucified for his trespass/ In like wise doth he that is in suck estate doth flee the world and hate it. That is to say the covetise and shrewdness of the world. that he feel no thing by love ne by desire. so that his conversation be in heaven. as saint Paul saith of himself/ and of them that been in thestate of perfection Our conversation is in heneu/ For if the body is in earth the heart is in heaven by love and by desire/ ¶ A good religious person ought to have no proper in earth. but he ought to make his treasure in heaven. like as saith our lord in the gospel/ If thou saith he wilt be perfect▪ go and sell all that thou hast and give it to the power. And thou shalt have thy treasure in heaven which never shall fail. The treasure of a religious man is very wilful poverty. For the very poverty of the spirit and of will is the money of which the royalme of heaven is bought/ whereof our lord saith in the gospel. blessed be the power of spirit. for the Royalme of heaven is theyres. Certayn who that is pour of spirit/ that is of the will of god. he secheth not in this world no delights. ne richesses. ne honours/ but put it all in forgetting. In such wise aught to do good religious people. that will mount up in to the montaygne of perfection. whereof the angels said to Loth when he was gone out of the city of Sodome· Rest ne tarry thou not nigh the place that thou hast left. but save thyself in the montaygne. For he that is gone out of the conversation of the world ought not to hold him nigh the world by his will ne by his desire/ But aught to withdraw him as much as he may. And to intend to his health without looking bacward or behind hym·s That is for to say that he set not again his heart to the world ¶ The wife of Loth against the commandment of the angel beheld the city fro whence she came out which brenned & therefore she was t●rned in to an image of salt. The wife of Loth signifieth they that after they have left the world· and been entered in to religion/ return again bacward by will and by desire/ which have their body in the cloister. but the heart in the world They be like th'image of salt. which hath but the likeness or semblance of a man· and is as hard & cold as a stone/ Right so been such people cold of the love of god & hard with out humour of pity and of devotion. and they retch nothing but of the habit of their religion/ & no thing of the observances and works. Thimage that was of salt signifieth in scripture wit and discretion/ For like as salt giveth savour to the 〈◊〉. Right so ought every religious person to have wit & discretion in his deeds. & in his words. This image then of salt ought to give wit and understanding and example to them that been in religion. and after return to that which they have left. And therefore saith our lord in the gospel to his disciples. Remember you of the wife of loath. That is to say. Behold ye not that which ye have left for the love of me. lest ye lose the life of grace. like as the wife of loath lost the life of the body by cause she looked to the place which she had left. wherefore our lord saith in the gospel who that putteth his hand to the plough and looketh behind him. is not worthy to the kingdom of heaven. Forlyke as he that leadeth the plough seeth always tofore him to lead straight and to conduit right his plough. Right so ought he to do that putteth his hand to the plough of penance or of religion alway he ought to have the eyen of his heart tofore/ That is to say his understanding and his will to that. which is to sore him. and not behind. That is to the goods perdurable which ought to be tofore the heart & not to the goods temporal. which ought to be behind. ¶ Thus did Saint Paul which said that he had forgotten that/ which was behind him/ That is the world and all the covetise of the world which he praised at nought. And went allway tofore him. For he had alway his intention and his desire to god But many men of religion setten the plough tofore the oxen For many there been. and that is their ●ommage. that more sechen the things bodily and worldly/ than the things spiritual/ They put that before which should be behind/ that been the goods temporal tofore the goods perdurable & spiritual Such religious persons been in moche great peril of their damnation. For they have ●ought but the habit of their religion. By the example of Saint Paul. the good religious persons forget the world/ & leave it behind them. & the goods perdurable they have tofore their eyen·s and gone tofore alway fro virtue to v●rtu. till they come to the mountain of joy perdurable. where they shall see god clearly/ and shall love him perfectly/ and shall adore him perdurably. This is the beneurte or the yefte of understanding. which leadeth them that keepen cleanness of heart and of body. like as we have showed afore. And therefore saith our lord in the gospel. that blessed been they that been clean of heart. For they shall see god. This blessing beginneth here. for they been purged fro derknesses of error/ as to the understanding. and fro the spots of sin/ as to the will. and therefore they see god by faith enlumyned of clearness. which cometh of the yeft of understanding. ●y which a man knoweth his creatour· and all that appertaineth to the health of his soul/ without sliding/ with out doubting. and without wavering in the faith of Ihesu christ where they be so joined and firmly founded. that they may not depart them for death ne for to suffer any torment what somever it be/ ¶ And therefore been blessed they that be clean of heart in this mortal life. For they have the eyen of the heart. the understanding and the will so clear and so clean that they see god and believe him by faith firm and certain like as we have said tofore/ ¶ wherrof our Lord said to saint Thomas. by cause thou hast seen me. thou hast believed me· But they been blessed that have not seen me bodily. and have believed me certainly. but this blessing shall be perfyght in the life perdurable. where he that is clean of heart. which here seeth him by faith. that is alway derkly· There in his glory shall see him face to face all clearly as saith saint paul. That is the blessing to angels & to saints which see him in his precious visage. to know one god in three persons/ to behold clearly in that mirror where all things shinen. angels and all the saints looken therein. and merueylen them. and taken there their glory. and never may they be full for to look therein. For there is all beauty. all bounty. all sweetness/ and fontay●e of life perdurable. and all that which heart may will and desire/ But yet I shall say a little/ For like as saith the scripture. The eyen mortal may not behold Ne ere here/ Ne heart of man think. what that god hath arrayed and made ready to his friends that loven/ serven him & keep his commandments. and that keep them fro sin. whereof Saint Amelme sayth· Soul saith he life up thine intendment there above· and think as much as thou mayst what weal. how great. and how moche delectable is that good which containeth in himself the joy and the delight of all goods/ And not such joy and such delight as is founden in creatures. but as much more joy. as the creator and maker is more great and more worthy and more excellent. than his creatures. O saith he thou faytour thou man that ghost so foolily for to seche divers goods. to thy soul and to thy body. love thou and seche one good. wherein been all goods. and he shall suffice the. For the good that god hath granted and given to his friends. that is himself which is the sovereign good. of whom comen and sourden all other goods. as streams that yssuen out of the quick fountain. ¶ Certeynlye right blessed shall he be saith saint austin which without villainy shall see the visage discovered and the glory of god. and shall be transformed in to th'image of glory. where as he shall see god as he is/ The which sight is glory & crown with out end. and all the reward & merit of saints/ This shall be all the good of man· This saith master Hugh of saint victor. The man that made all and form. For therefore would god become man. which made in himself all men blessed in body and in soul/ by cause that the man saw him with the cyens of his body in his humany●e. & that the soul saw him in his deyte. so that he fond sweetness and delight in his creator and maker. within and without. within in his deyte and without in his humanity. This shall be the joy of every creature his joy. his delyte ● life perdurable of this blessed vision/ That is the blessing that they attend which keep cleanness & chastity of heart & of body/   

¶ Of the yeft of sapience Capitulo Cliiij  
THe last yefte. the sovereign. & the most hye· is the yeft of sapience or of wisdom. which is a grace that the holy ghost giveth to the heart contemplative. by which he is esprised of the love of god. that he desireth ne secheth none other thing but to see god. to have him. to delight in him/ to love him/ to honour and serve him. and dwell with him/ This is the some of perfection. and the end of contemplation ¶ The yefte of understanding of which we have spoken tofore maketh god to be known and the things spiritual as by sight and simple byholdynges. But the yeft of sapience maketh to feel and know god by taste. thenne sapience is none other thing but a sanery knowledge. which is with savour & great delight of heart. for otherwise knoweth nothe the win that drinketh it in a fair vyrre or glass/ if he drink and taste it not & savour it. Many philosophers known god by scripture & by the creatures. like as by a mirror wherein they beheld by reason & by understanding his might. his beauty. his wit & his bounty. in that which they see the creatures that he hath made so great so fair & so well ordained: then they knew him. by simple beholding of understanding & natural reason But they never felt him by taste of right love ne by devotion. Right so been there many christian persons. clerks & lay. which well know him by faith and by scripture. but by cause they have their taste disordinate by sin. they may not feel him. no more than the seek person may find taste or savour in good meet. ¶ The yefte of sapience which the holy ghost putteth in a ●erfyght heart. purgeth & cleanseth it fro all ordure of sin. & lifteth up so ●he spirit of a man that he joineth him to god by ardent desire of love. so that he is all with god/ there he feedeth him. there he nourisheth him. there he fatteth him. there he delighteth & resteth him. and there he sleepeth/ There he forgetteth all his travails. all his fleshly desires & earthly. & himself/ so that he remembreth no thing but god whom he loveth above all things. This is the last degree of the ladder of perfection that jacob saw in his sleep which touched heaven/ by which angels mounted & descended. The degrees of this ladder been the seven yefts of the holy ghost. of which we have spoken tofore· By these seven degrees mounten the angels. These been they that leaden the life of angels in earth by purity & cleanness of conscyeyce. which have the heart in heaven by very desire & holy conversation. when they profit fro virtue to virtue/ till they see god clearly and love him parfyghtly. But when they be mounted unto the last degree sometime behooveth it them to descend by humility/ for of so much as a good man is more parfyght of so moche is he more humble. and lass praiseth himself. then a good man & a parfyght aught to be like as a tree which is charged with fruit. For the more that the tree is charged and laden with fruyt· the more he inclineth & boweth to the earth. In another manner may be understonden that the angels descenden/ For the good men that leaden the life of angels in earth by their holy life when they be mounted in to the sovereign degree of contemplation where the yeft of sapience leadeth th●m. so that they be joined to god. that they forget all that which is under god for the great sweetness that the heart heleth. which is so ravished in god which passeth all other delights. So that it behooveth them oft to descend fro this sweetness & such rest and fro such delight that they feel of the comfort of god. which have give them to suck in such sweet contemplation/ where they that been parfyght ought to intend. ¶ Another reason there is·s whereof it behooveth to descend fro the high degree of contemplation where the spirit of sapience hath led him. For the corruption of the flesh of the body of the creature human is so great/ that the spirit may not in this mortal life long abide in so high estate of contemplation/ ne feel that great sweetness. which passeth all the great delights that may ●e felt in this world/ like as they know that have proved it. whereof the countrepoys of the flesh is so heavy that it draweth down the spirit. will it or nylle it. And therefore this great sweetness that the heart contemplative feeleth by the yeft of sapience in this mortal life. nis but as a little taste by which one may assavoure and ●ele how god is sweet & savoury. But when he shall come to that great tavern▪ where ●he ton is/ and shall be set abroach. that is in the life perdurable. there where god of pees·s of love/ of joy. of soulace. and of all sweetness shall be abandonned to every person in such wise. that all shall 〈◊〉 filled. like as david saith in his psalter. For all the desires of the heart shall be accomplished when god shall make descend upon his friends a flood of peace. like as saith the prophet. whereof they shall so much drink. that they shall be all drunk. Of this dronkesse speaketh david in his psalter and saith thus/ Of the glory of paradies shall all be drunken saith the prophet to god. of the great plant that is in your house. And ye shall give them drink of your sweetness and of your delyces. For with you is the fountain of the life perdurable. which faileth not. That is god himself which is the fountain of life which may not die. whereof sourdeth & descendeth upon all the saints that been and shall be in heaven a flood of joye· of delight/ and of peace so great. that all they that drinken thereof been all drunken. That is the peace and ●he blessing that shall be in the world that is to come. For which joy to win and to have. one ought to live soberly in this world as saith saint Austyn. For none ne drinketh of this river. ne is not drunk of the plant of joye· but if he keep soberness. This is the virtue that the yeft of sapience planteth in the heart. against thoultrage of glou●onye/ For sapience ensigneth soberness like as Solomon saith. which saith thus soberness is a tree moche precyou● for it keepeth the health of the ●oule and of the body as scripture saith. and of the outrage of gluttony. of eting/ of drinking comen many maladies and offtime the death. For of overmuch eting and drinking deyen many folk and oft the death taketh them suddenly. like as one taketh the fish with an hook/ that is to say the morsel in the mouth. This virtue of soberness ought one to keep above all things. For the goods that it doth to him that well keepeth it. first soberness keepeth to reason and to understanding his freedom and franchise. so that it putteth and taketh away drunkenness. For he that is drunken is so surprised of win. that he loseth reason & understanding. & is like as he were drowned in ale or wine. And when he weeneth to drink the wine. the wine drinketh him. The second good that soberness doth. is that it delivereth a man fro over foul servitude/ that is fro the servitude of the bely· For the gluttons & they that been oultragous' of wine & meats maken of their belly their god as saith saint paul. Certainly he putteth himself in great filth. & in foul servitude. that serveth so foul a lord as is his belly. out of which may no thing issue but filth & s●ynkyng ordure. But soberness keepeth a man in his signory. For the spirit ought to have seynorye upon the body/ And the body ought to serve the soul/ like as the chambriere serveth her mistress. and sobrete keepeth this order. The third good that soberness doth/ is that he keep well the gate of the castle against the host of the devil. that is the mouth which is master gate of the castle of the heart/ which the devil assaileth & maketh war to as much as he may/ But sobrenes deffendeth the gate & thentry that is the mouth. And when the gate of the mouth is open. th'host of sins entren lightly. And for nought fighteth he against other sins that retaineth not his tongue/ who hath this virtue of soberness he hath the lordship of his body. like as a man maystryeth the horse by the bridle. Sobrenes hath the first battle in th'host of the virtues & keepeth & deffendeth the other virtues. wherewith the devil tempted first Adam our first father and Eve our first mother. that was toward the mouth that they should eat of the fruit which god had deffended. and the devil overcame them when they consented to the temptation. For to keep soberness nature ensigneth us and the holy scripture/ Nature teacheth us. For among beasts a man hath the lest mouth after his body. Also a man hath his membres double/ as two eyen. two eeres/ but he hath but one mouth. and therefore nature teacheth us that one ought to eat & drink little and soberly. For nature is sustained with little mete. and by overmuch meet is oft beaten down. The holy scripture enseyneth soberness in many manners by many examples. like as they may see that connen understand scripture/ and byholden the lives of saints. ¶ Also every creature teacheth to us sobrenes·s For in all nature god hath set a right measure. which alway holdeth the moyen between overmuch and over little. after that which reason enlumyneth & ensigneth by the grace of god/ For in these temporal goodes·s that which is overmuch to one· is little to another. That which should be outrage to a pour man/ should be little oft-times to a rich man/ but sobrenes & attemperance setten overall measure. As well in spiritual goods as in fastings in wakings and in other works of virtues which been done and made for the love of god and for the health of the soul as much as reason will/ The virtue of attemperance is of soberness/ This virtue keepeth measure resonabl●▪ not o●ely in eting and drinking but in all virtues. like as saith Saint Bernard. For this virtue setteth all thoughts & all the meanings of the heart/ & all the wits of the body under the lordship of right reason. as saith Tullius the wise man/ so that reason enlumyned by the yeft of sapience. holdeth in peace the lordship of the heart & of the body. And this is the end and th'intention of all virtues/ that the heart & the body be well ordained to god· so that god only be lord & sovereign in such maner● that all be in his obedience. And this maketh sober the love of god which putteth him with all the heart to the will of god. whereof Saint Austyn saith. that the virtue of attemperance & of soberness is a love which keepeth him in entyernesse without corruption. & withdraweth us fro the love of the world. which troubleth the heart & putteth it to disease/ and taketh fro him right knowledge of god & of himself. like as a person seeth not clearly in water troubled. But the love of god which is pure & clean. & is departed fro all earthly love and fro carnal affection setteth the heart in peace. For it setteth it in his proper place. That is in god. there he resteth/ there he is in peace. Ne he hath no peace ne joy ne rest but in god/ whereof our lord saith in the gospel/ ye shall be oppressed in this world. but in me ye shall find peace. And Saint austin said to god. Lord mine heart may not be in peace unto the time it rest in thee/ such love cometh not of an earthly heart. ne of the maryce of this world. But it descendeth fro that high roche upon which is set & founded the great city of heaven & of holy church. That is Ihesu christ. which all is set & founded firmly by true faith that been the holy hearts of good men. from this high roche descendeth that fountain of love in to the heart that is well purged & taken away fro the love of the world/ This well is so clear that he knoweth himself & his maker. like as one seeth himself in a fountain well clear & clean. upon this fontayne he resteth & the heart fast by. after the travail of good works. So as we read of our lord Ihesu christ. that when he had so moche gone that he was weary. he sat down & rested him upon the well This is the fountain upon which a good heart that will save him self-resteth him in the love of god. This fountain is so sweet that he that drinketh thereof forgetteth all other sweetness & all other savour. & therefore it is so sweet & good to drink. for of so much as the fountain feeleth better the erthe· so moche is it more wholesome & better to drink. This is the fountain of wit & of savour/ For he that drinketh thereof. he knoweth. feeleth & savoureth the great sweetness that is in god. & that is the sovereign wit of man. to know well his maker/ and to love him. dread him. serve and honour him with all his heart. For without this philosophy. all other wit nies but folly. Such wit setteth the holy ghost in the heart/ when he giveth the yeft of sapience. which feedeth and nourisheth the heart with spiritual joy/ and maketh it drunk with his holy love. that is the wit which the holy ghost setteth in the heart that is well purged and cleansed fro all ordures of sin like as tofore is said. This spiritual wit that cometh of the parfyght love of god maketh the heart sober and attempered in all things by measure. so that the heart that is in such estate is in peace like as it may be in this mortal life. For in this world none may live without tournoyes & battle of temptation. which god sendeth for to prove his knights/ & by cause they can use the arms of virtue/ For otherwise they might not be good knights. if they were not proved how they can resist to temptations. And men be woned to make tournoyes in time of peace/ but when a good knyzt hath overcomen the tournoye. he returneth home to his house. & there he resteth him at his ease. Right so doth the good heart when he hath well fought & overcomen the tournoye of temptations & well strongly resisted them. Thenne he cometh again to himself & resteth in god. which comforteth him after his travail which he hath resisted against the sins. so that he forgetteth there all his travail. & thinketh on no thing but on god in whom he syndeth all that he desireth/ This is the fruit that the tree of soberness beareth which cometh of the yeft of sapience. like as I have showed tofore. Sobrenes' nies nove other thing. but to keep right measure in all things. & in seven manners ought a person to keep measure. which been like to seven degrees by which groweth & profiteth the tree of soberness.   

¶ Of the first degree of soberness & of measure capitulo Clv  
THe first degree of soberness is that a man ought to set measure in his understanding/ Specially in the points of the articles of the faith. he passeth measure which will seche reason natural. in that which is above reason. & above the understanding of a man/ as done the heretics & miscreants which will measure their faith after their understanding but they ought to measure their understanding & reason. unto the measure of the faith as done good christian men. Therefore saith saint paul. that a man should not be wise more than faith beareth. but by soberness after the measure of the faith that god hath given to us. & solomon saith to his son. fair son saith he put in thy wit measure. that is to say be thou not of thine owen proper wit/ so fixed in thy presumption. but that thou bow and incline the for to believe good council. & thou leave thine own wit for to obey to him that is more wise than thou art. & in especial in the articles of the faith a man ought to leave his own wit & his understanding to bow & incline. & also put himself in servage of the faith. as saith saint paul. and not for to ensearch ne inquire naturel reason there where as is none. as done the melancholious men which been like to him that secheth muscles among frosshes. or he that secheth here in the egg. or under the hide.   

The second degree of soberness & of measure capitulo Cluj  
THe second degree of soberness & of measure/ is that one put measure in thappetite. and in the desire of his will so that he let not the rain of the bridle overmuch at large that he run not after the desire of his flesh. ne to the covetise of the world. whereof the wise man saith in the scripture Ne ensyewe not saith he thy covetises ne the desires of thy body. ne of thy flesh/ And beware and keep the that thou accomplish not thy will/ For if thou dost to thine heart his desires/ thou shalt make joy to the fiends of hell. like as he that doth to his adversary against whom he must fight when he yieldeth him vanquished to him. he yieldeth him overcomen of the devil that consenteth to evil desires. And therefore saith saint Petre th'apostle. I conjure you as strangers and pylgryms. that ye make abstinence of fleshly desires anh keep you well/ For they make their battle and war against the soul. He that is a pilgrim and a stranger is out of his land and country. And is in the country where as there be many thiefs & robbeurs that espyen the pylgryms and lain in a wait in the ways/ wherefore he ought to keep him well that he fall not in their hondes·s and think how he may go surely. All the good men in this world been strangers and pylgryms. They be strangers. for they been out of their country. that is heven· which is the heritage to good men/ They be pylgryms for they think not but to perform their journeys. till they come to their heritage. That is the city of heaven. which the good pylgryms sechen as saith saint poul· which have not. ne intend not/ ne will not have any heritage in this world. Such pylgryms as will go surely. see that they put themself in good company and in sure conduit. The good company which leadeth the right way and conduiteth surely is faith and love. Faith showeth the way to pylgryms· And love beneath him so that the way grieveth him not or little. who that hath such company hath no care ne retcheth of thiefs which awayten the wayes·s They been the devils which taken and robben all them that gone not in such company. though been they that will here done the will of their body/ and accomplish their desires/ and bringen themself in the net of the devils of hell/ faith and the love of god withdraweth the heart fro evil thoughts and fro evil desires that they consent not thereto. like as one holdeth the hawk by the guesses. to th'end that he flee not at his will/ And if he be not retained by the guesses of faith & love. he fleeth perylously. so that he perish and falleth oft in the net of the byrdar of hell/ That is the devil which ne secheth ne intendeth but for to take good men. Therefore the good men and wise ought to restrain their will and their evil desires by soberness and attemperaunce· whereof the wise Seneke saith. if thou wilt get the virtue of soberness and of attemperance/ thou must put fro the and take away thy desires. and set a bridle against thy covetises. For like as a man holdeth an horse by the bridle. that he go not at his will/ Right so ought one to retain his heart. his desires. & his will. by the bridle of soberness and of attemperaunce· that he abandon him not ne give himself all over to the vanity and to the covetise of the world.   

¶ The third degree of soberness and of the virtue of attemperance capitulo Clvij  
THe third degree of the virtue of soberness and of attemperance is to set and keep measure in words/ whereof Solomon saith that the wile and well attempered measureth his words. And Saint Iherome saith that by the points of words is the life proved. That is to say. after the words may one know the wit and ●he folly of a man. like as an hog or a swyn is known by the tongue/ if he be hool or mesel. And therefore saith the wise man in the scripture. That the words of a wise man be poised in a balance. that is to say that a wise man ought to poise his words in the balance of reason and of discretion. that he be not reprehended There been some people that may not be still ne keep them fro speaking. be it true or be it losing. which been like to a water mylle without skluys that alway turneth after the course of the water. For they have as many words as water atte mylle· But the wise men set the skluys of discretion for to retain the water/ fro foolish words that they pass not the mylle of the tongue. And therefore saith the wise man in the scripture. Retain thy words in the skluys of discretion For like as saith Solomon. who suffereth the water to have his course at will. it is oft cause of plea. & of strife and of many evils that comen of a shrewd tongue. like as I have said tofore in the treaty of vices/ where as I have spoken of the sin of the tongue. Therefore saith the wise man in scrypture· Put saith he thy words in the balance. and a good bridal and good kepar to thy mouth. And take heed that thou fall not by the tongue tofore thine enemies which lain in await for tespye thee/ who that poiseth not his words in the balance of discretion/ & retaineth not his tongue by the bridle of reason/ which oweth to withdraw his tongue fro foolish words. he falleth lightly in to the hands of his enemies. They been the devils of hell which every day & night awayten & espyen us. when th'enemies which warren the castle find the gate open. they entren lightly. Right so the devils which warren the castle of the heart/ when they find the gate open that is the mouth. they take lightly the castle. And therefore saith david in the psalter. I have set good guard to my mouth against mine enemy. that is against the devil/ The gar●e of my mouth is reason and discretion. which examine the words tofore that they issue out of the mouth. That is the balance of the wise word as I have said tofore. Now ought the word to be poised tofore that it be spoken. And it ought to be known that truth holdeth the word right. Truth accordeth the intention of the heart. and the word of the mouth together. so that the mouth say nothing but truth. like as it is in the heart. This branch ought not to hang on the right side ne on the life. For neither for love prive. ne for profit temporal. ne for hate of other. ought not to be left to say the truth. there as it ought to be said and need is. Ne losing ne falseness ought not to be said for no person.   

¶ Of the iiij degree of soberness & of measure capitulo Clviij  
Like as a person ought to keep measure in speaking/ Right so ought be to keep measure in hearing and harkening/ For as moche may one sin in evil hearing/ as in evil speaking. Then he that gladly heareth to speak evil of another. is partōner and fellow of the sin of him that sayeth it. For none ought to say gladly evil of another. specially to a great man/ if he ween that it pleaseth to him that heareth it. whereof an holy man saith. that there should be none myssayer ne evil spekar. if none would hear him. ¶ These great and high lords ought well to keep them and take heed what they here and what they believe. for they find but few that tell them truth/ And flatteries and losings been great cheap in their courts/ The greatest dearth that is about these great lords is of verity and of truth. and therefore been they oft deceived/ For they here gladly and byleven lightly that which pleaseth them/ Seneke saith that there lacketh no thing to great lords but true spekars. and sayers of truth/ For of liars they have great plente● A man ought to have his ears open. for to here gladly the good words. which availed and profitten to the health of the soul. And a man ought to have his ears closed and stopped to lewd and foolish words which may noye and grieve. and may not help. whereof the wise man saith in the scripture. Stop thine ears with thorns. and herkene not the evil tongue. The evil tongue is the tongue of the serpent of hell. which the evil sayers bear. and envenometh him that heareth them/ ¶ Against such tongues one ought to stop his ears with thorns of the dread of our lord. or of the thorns. of which our lord was crowned in remembrance of his passyon·s they should not gladly here the evil sayers. ne the flatterers. ne lewd words ne dishonest/ ¶ In another manner may this word be understonden. Stop thine ears with thorns. The thorns that pricken. signifyen hard words/ by which one ought to reprove the evil sayers. and show to them that they will not gladly hear them. There is a serpent which is called in latin as●●s which is of such nature that he stoppeth one of his ears with the earth. And that other ere he stoppeth with his 〈◊〉 to the end that he hear not thenchanter. ¶ This serpent ensigneth to us a great wisdom. that we should not here thenchanter. That is the flatterer/ the liar/ and evil sayers which enchant oft the rich men. who that would stop one of his ears with earth/ and that other with his tail. he should not retch to be enchanted of the devil. ne of evil tongues. He stoppeth one of his eeres with earth▪ that thinketh that he is of the earth. and to the earth shall return. And thus a man remembreth his infirmity and his vylete wherefore he ought to humble himself and no thing praise That other ere he ought to stop with his tail for remembrance of death which he ought much to fere and dread. who that thus could and would stop his ears. he would not gladly here ne remember. ne say. ne herkene words that should displease god. Thus shall he be well measured in hearing in this fourth degree of soberness and of attemperance.   

¶ The v degree of soberness and of measure Capitulo Clix  
THe fyffhe degree of the virtue of soberness. is to keep measure in habit in vestymentes·s and in precious robes where a man or woman passeth oft measure. and doth great outrage. and by cause that the making of them is over curyouse· or over proud or over great and excessyf of dispenses it is great sin oft-times and causeth many other to do sin and in such things one ought to keep measure. For if over precious and over curious array were not sin. our lord would not have spoken so hardly in the gospel. against the evil rich man which clad him so proudly with soft byse and precious herre. And certainly he is much a fool· and a child of wit. that of a gown. rob. or what somever precious clothing it be/ that is proud thereof/ for there is none of what so high estate he be/ but that he is clad & arrayed of deed beasts and for to consider well. it is all but vanity and filth. and all becometh ordure. Certainly he or she should well be holden for a fool that would be proud to bear the habit or the vesture which should not be but as a sign. & a memorial of the shame of his father. and of his sin/ This is the usage of clothes. which was never found but for the sin of Adam our first father. and of Eve our first mother. for to cover their confusion and ours. when we see a bier of a deed corpse. which is covered and appareled above/ It is a sign that there is within a deed body. Right so it happeth oft-times that under these fair robes. the soul is deed by sin. Specially in them that glorify them and been proud. If the peacock be proud of his tail. or the cock of his crest●/ it is no marvel. for nature hath given it to them/ and they do after their nature/ But a man or a wyman that hath wit and reason. which knoweth well that nature hath not given to him such a rob or gown he ought not to be proud of the arrayment of his body. which is not but of deed beestes·s or of that which cometh fro the earth. ne also of the queyntys● or parements that be in his heed. Therefore saith the wise man in the scripture/ Ne glorify the not in fair robes. And Saint Paul saith that the women aught to array them with soberness and measure. That is to say by measure without outrage. after that thestate of the person requireth. certainly it is not with out outrage when a person hath for his body so many gowns and robes that many pour men might be sustained of the surplus and of it which is overmuch. yet if they were given at last for god's love. it should be somewhat/ but they be given to ribalds which is so great sin. Therefore aught to be kept in such things measure and good ordinance. after that/ that the state of the person requireth. as I have said tofore.   

¶ The uj degree of the virtue of soberness and of attemperance capitulo Clx  
THe sixth degree of soberness & of attemperance. is that everich keep measure in good manner/ whereof Seneke saith. if thou art sober and attemperate· take good heed that the movings of thine heart & of thy body be not foul ne dysavenaunte/ For of the dysordynaunce of the heart cometh the dysordynaunce of the body/ Somme be so childish & of so nice manner. that they make themself be holden for a fool. It appertaineth to a man of value which is in great and high estate. that he be well ordained & well amesured in all his deeds & all his sayings. & of fair & good countenance to fore all people. so that none take evil example of him/ & that they be not holden for a fool· For as a philosopher saith. A child of age/ & a child of wit & of manners been all one. & the scripture saith that a child of an hundred year shall be cursed. That is to say that he that is of great age. and liveth as a child shall be cursed. whereof saint Poule saith of himself when I was a child I did as a child. but when I came to the age of a parfyght man I left my childhood. For who that holdeth a man of age for a child. he holdeth him for a fool. And therefore saith saint paul. Be not a child of wit But in malice be little as a child. which hath no malice/ Now is it thenne a fair thing/ honest. profitable and honourable and specially to great men of high estate to keep measure reasonable. in countenance & in all his governance. & that he be well ordained overall tofore god & tofore the people. And this is the uj degree of this tree.   

¶ The seventh degree of the virtue of soberness and of attemperance Capitulo Clxj  
THe seven degree of the virtue of attemperance and of soberness is to keep measure of overmuch drinking & eting. for thoultrage of eting & drinking doth moche harm to the body and to the soul. like as I have said tofore. Therefore saith our lord in the gospel. take good heed that your hearts be not grieved ne charged with gluttony ne drunkenness. That is to say that ye do no outrage of eting and drinking. Sobrenes keepeth measure in eting and drinking that he do none outrage. Of thoultrages that a person doth in eting and drinking/ I have spoken tofore where as is treated of vices. there as I spoke of the sin of gluttony. to which this virtue of soberness and of attemperance whereof I have here spoken is contrary specially. whereof I will now no more say. ¶ Now hast thou heard whereby this tree of soberness and attemperance g●oweth & proussyteth. And if thou wilt know the branches of this tree. behold the other virtues which be contained in th●s book▪ & thou shalt find overall this virtue/ For as I have said tofore this virtue is such that it setteth measure in all things. The virtues of which I have spoken tofore been branches of this virtue. for it showeth itself in all the other. wherefore I will set none other branches but the virtues toforesaid. ¶ This tree beareth much fair fruit. That is peace of the heart like as I have tofore shewed· For he that hath this virtue. he hath his heart dissevered fro the love of the world. and is joined to god by charity/ that is the dear love of god which putteth all other things in oblivion. which be not ordained to god And in such manner the heart resteth in god/ where he hath all his comfort and his joy. that he thinketh on none other delyte· Such comfort and delight setteth the holy ghost in the heart that is perfit in the virtue of soberness & of attemperance. which cometh of the yeft of sapience. like as I have said tofore. Certainly who that my●t have such peace of the heart. and feel that he rested in god/ which is the end and the accomplishment and the sum of all good desires he should be well blessed in this world and in that other. For then should he win that blessing that god promiseth in the gospel to them that keep this peace entirely without breaking when he saith blessed be the peaceable. For they shall be called the sons of god. They be peaceable saith saint austin that ordain & setten all the movings of the heart. under the seignory of right reason of the spirit. they be called by right the sons of god/ for they bear the semblance of their father. which is god of peace & of love so saith saint paul. then peace & love of god is the thing that mooost pleaseth god. & maketh a man reasonable and resemble to god. and the contrary to the devil which is enemy of god/ Also they be called the sons of god For they follow their fad●r more nigh than the other. For peace and love follow them more nigh than any other virtue ¶ Also they say their hours to their father Ihesu christ. For god came not in to this world but for to make peace between god and man/ between man and angel. between man & himself. for when he was borne the aungellis ●ongen for the peace that god had brought in to the earth/ Glia in excelsis etc & therefore that the peaceable people seek no thing. & purchacen but peace as much as they may. toward god. toward their neighbour & toward themself/ they be called specially the sons of god. for they do the works of their father. Therefore then by cause they be the sons of god. been they blessed in this world by special grace. but this blessing shall be blessed when they shall be in peaceable possession of heritage of god their father. that is of the royalme of heaven where they shall be in sure peace & in parsyght peace/ where all their desires shullen be accomplished. There shall not mow be evil ne sorrow ne adversity ne default. But abundance of all goodes·s and plenty of joy and glory without end▪ That shall be peace honourable peace delectable/ peace perdurable and peace which surmounteth all wit as saith Saint Poule. And sith this peace passeth all wit and sense it passeth all words. For heart may not think. ne tongue devise. ne ere here the peace & the glory that god keepeth to his friends. & therefore I can not say that thing that may be suffisant to th● laud & praising thereof. whereof now I will say no more. But here I shall finish & make an end of my matter to the praising & laud of our lord. to whom be given all honour. which bring us in to his company/ there/ where as is life perdurable Amen.  
THis book was compiled & made at request of king Phelyp of France in the year of thyncarnacyon of our lord/ M. CC·lxxix. & translated or reduced out of french in to english by me wyllyam Caxton. at request of a worshipful merchant & mercer of london. which instantly required me to reduce it for the weal of all them that shall read or here it. as for a special book to know all vices & branches of them. & also all virtues by which well understonden & seen may direct a person to everlasting bliss. which book is called in french. le liure Royal· that is to say the ryal book. or a book for a king. For the holy scripture calleth every man a king. which wisely and perfectly can govern and direct himself after virtue. & this book showeth & ensigneth it so subtilely. so shortly· so perceyvyngly & so parfyghtly. that for the short comprehention of the noble clergy & of the right great substance. which is comprised therein. It may & aught to be called well by right and quick reason above all other books in french or in english. the book ryal or the book for a king. & also by cause that it was made & ordained at request of that right noble king Phelyp le bele king of France. ought it to be called Ryall/ as tofore is said. which translation or reducing out of french in t● english was achieved. finished & accomplished the 〈◊〉 of Septembre in the year of thyncarnacyon of our lord. ●CCCC. lxxxiiij/ And in the second year of the Regne of King Richard the third/