The book named the Royal.  
●ego. Colligo. ●●●do. 〈◊〉. 〈◊〉. 〈◊〉. Re   

HEre followeth the table of the ●ubtyces of this present book entitled & named Ryal which speaketh first of the ten commandments.  

first of the two tables of the law which god delivered unto Moses for to preach to the people. Ca primo.  
Of the first commandment. Ca two.  
Of the first commandment of the law. Ca iii.  
Of the second commandment of the law. Ca iiii.  
How one ought to love his neighbour. Ca v.  
Here follow the ten commandments of the law particular. vi.  
Of the three first commandments particular and the first thing that a subject oweth to his lord. Ca vi.  
Of the second thing that a subject oweth to his lord. seven.  
The third thing that a subject oweth to his lord Ca ix.  
Of the seven other commandments appertaining to the love of his neighbour Ca x.  
Of the xii articles of the faith Ca xi.  
Of the be'st that saint johan thevangelist saw in th'apocalypse Ca xii.  
The division of the seven deadly sins. Ca xiii.  
Of the branches of the sin of pride. Ca xiiii  
Of the first branch and of the first bowgh. Ca xv.  
Of the second bowgh of the first branch. Ca xvi.  
Of the third bowgh. Ca xvii.  
Of the second branch of pride. Ca xviii.  
The third branch of pride Ca nineteen.  
The fourth branch which is ambition. Ca xx.  
The .v. branch which is vainglory. Ca xxi.  
The vi branch is hypocrisy. Ca xxii.  
The vii branch of pride. Ca xxiii.  
The second heed of the be'st. Ca xxiiii.  
The third heed of the be'st of hell is Ire. Ca xxv  
The first war of the sin of ire. C. xxvi.  
Of the sin of sloth the clerks call accidie. Ca xxvii.  
Of pusyllamynyte of delaying & weariness. Ca xxviii  
Of delaying to do well. Ca xxix.  
Of the sin and vice of negligence. Ca thirty.  
Of forgetting & the vice that cometh thereof. Ca xxxi.  
Of the vice of latchednes. Ca xxxii.  
Of evil points of sloth. Ca xxxiii.  
Of the sin of avarice. Ca xxxiiii  
Of divers manners & spices of usury. Ca xxxv.  
The ii manner of usury Ca xxxvi. Of theft. Ca xxvii  
The iii branch of the sin of avarice. Ca xxxviii  
The sin of challenge. Ca xxxix  
Of seven manners of the sin of challenge. Ca xl  
The fit branch of avarice. Ca xli  
Of the sin of simony. Ca xlii.  
Of the first bough of simony. Ca xliii.  
Of the sin of malignity that cometh of avarice. Ca xliiii  
Of merchandise. Ca xlv  
The ix branch of avarice. Ca xlvi  
Of the sin of lechery: Ca xlvii  
Of divers estates of lechery. Ca xlviii.  
Of the sin of gluttony. Ca xlix  
Of the sin of the tongue. C. L.  
Of the sin that is in idle words. C. li.  
Of the sin of avaunting. C. lii  
Of evil sayers of other. C. liii  
Of the sin to say losings. C. liv.  
Of the sin of perjury. C. lv  
Of the sin & peril that is in chyding. C. lvi  
Of the sin of murmur. C. lvii.  
Of the sin and peril that is in rebellion. Ca lviii.  
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. Ca lxi.  
How a man ought to live holily & learn to do well. Ca lxii  
Of iii manners of goods spiritual. Ca lxiii.  
Of the goods of tortune. Ca lxiiii.  
Of the goods of nature. Ca lxv.  
Of the goods of grace. Ca lxvi.  
What virtue is honourable good. Ca lxvii.  
Of vecay sapience or wisdom. Ca lxviii.  
Of the prowess of the knights of Ihesu christ. Ca lxix.  
Of the very signory that giveth grace & virtues. C. lxx.  
Of very franchise. Ca lxxi.  
Of very noblesse. Ca lxxii.  
That charity is most greatest of virtues. Ca lxxiii.  
Of two manners of goods delectable. Ca lxxiiii.  
Of virtues in special. Ca lxxv.  
The seven petitions & requests that been contained in the holy pater noster. Ca lxxvi.  
wherefore thou sayest father our/ & not father mine. Ca lxxvii.  
Why it is said qui est in celis. Ca lxxviii.  
How sanctificetur nomen tuum is exponed. Ca lxxix.  
The ii petition & request of the pater noster. Ca lxxx.  
The iii petition & request of the holy pater noster. Ca lxxxi.  
The fourth petition and request. Ca lxxxii.  
The .v. petition & request of the pater noster. Ca lxxxiii.  
The vi petition & request of the pater nr̄. Ca lxxxiiii.  
The seventh petition of the pater noster. Ca lxxxv.  
Of the seven gifts of the holy ghost. Ca lxxxvi.  
They be called gifts for three reasons. Ca lxxxvii.  
Why the gifts of the holy ghost be called gifts. lxxxviii.  
why there be seven gifts & no more ne alas. Ca lxxxix.  
Of vii virtues/ whereof three been divine/ &. iiiii. cardinal. Ca lxxxx.  
Of the four cardinal virtues. Ca lxxxxi.  
Yet of the four cardinal virtues. Ca lxxxxii.  
Of the virtue of attemperance. Ca lxxxxiii.  
Of the virtue of strength. Ca lxxxxiiii.  
Of the virtue of justice. Ca lxxxxv.  
How a man ought to take fro him the vii deadly sins. Ca lxxxxvi.  
Of the gift of holy dread. Ca lxxxxvii.  
Of four roots of the sin of pride. Ca lxxxxviii.  
Of the virtue of humility. Ca lxxxxix.  
Of the virtue of humility. Ca C.  
Of him that is very humble. Ca Ci.  
Of him that is humble of heart. Ca Cii.  
How a man ought to hate pride. Ca Ciii.  
Of divers estates of pride. Ca Ciiii  
Of thensignment & doctrine of our lord. Ca Cu.  
Of the privity that god hath to the soul. Ca Cvi.  
Of the comparison of the mustard seed to the love of god. Ca Cvii.  
Of the gift of holy dread and pity. Ca Cviii  
Of seven manners of love spiritual. Ca Cix.  
Of the seven gifts of the holy ghost and first of the gift of science. Ca Cx.  
Of the second degree of equity & rightwiseness. Ca Cxi.  
Of the third degree of the virtue of equity. Ca Cxii.  
Of the fourth & fifth degree of the virtue of equity Cxiii.  
Of the sixth degree of the virtue of equity. Ca Cxiiii.  
Of the seventh degree of the virtue of equity. Ca Cxu.  
The virtues against the seven deadly sins. Ca Cxvi.  
How one ought to live in the 〈◊〉 estate. C. Cxvii  
Of the division of virtues after the philosophers. C. xviii  
Of the first virtue magnanymyte. C. Cxix  
Of the virtue of france or trust. Ca Cxx  
Of the virtue of surte. Ca Cxxi.  
Of the fourth degree of the virtue prowess. Ca Cxxii  
Of the fift degree of the virtue of prowess. Ca Cxxiii.  
Of the sixth degree of the virtue of prowess. Ca Cxxiiii  
Of the spiritual battle against sin. C. Cxxv  
Of the first battle against all vices. Ca Cxxvi  
Of very repentance of heart. Ca Cxxvii  
How a man ought to confess him. Ca Cxxviii.  
Of the virtue of the yeft of counsel/ and of god/ and merit that is therein. Ca Cxxix.  
Of the degrees of the virtue of mercy. Ca Cxxx.  
the branches of the virtue of mercy & of alms. ca Cxxxi  
The seven branches of mercy on the lift side and the first branch. C. Cxxxii  
The second branch. Ca C.xxxiii  
The third branch. Ca Cxxxiiii.  
The fourth branch. Ca Cxxxv.  
The fift branch of mercy. Ca Cxxxvi  
The vi branch of mercy. Ca Cxxxvii  
The: seven branch of mercy. Ca Cxxxviii.  
How a person ought to do alms. Ca Cxxix  
Of the life active and of the life contemplative. ca Cxl  
Of the virtue of chastity the first degree. Ca Cxli  
The second degree of the virtue of chastity. Ca Cxlii  
She third degree of the virtue of chastity. Ca Cxliii  
The fourth degree of the virtue of chastity. Ca Cxliiii  
The .v. degree of the virtue of chastity. Ca Cxlv  
The vi degree of the virtue of chastity. Ca Cxlvi.  
The vii degree of the virtue of chastity. Ca Cxlvii.  
Of the first estate of them that been hole and chaste of body. Ca Cxlviii.  
The second estate of them that been corrupt Ca Cxlix.  
The third estate and the fourth estate. Ca CL.  
The fifth estate of chastity. Ca Cli.  
The vi estate of the virtue of virginity and chastity Ca Clii.  
The seventh estate of the virtue of chastity. Ca Cliii.  
Of the gift of sapience. Ca Cliiii.  
Of the first degree of soberness & of measure. Ca Clu.  
Of the second degree of soberness & of measure. Ca Clvi  
Of the iii degree of soberness & of attemperance. Ca Clvii.  
Of the four degree of soberness. & of measure Ca Clviii.  
The v. degree of soberness & of measure. Ca Clx.  
The vi degree of soberness & of attemperance. Ca Clx.  
The vii degree of soberness & of attemperance. Ca Clxi   
Explicit   


Our father that art in heaven sanctified be thy name thy kingdom come to us/ thy will be done in earth as in heaven/ our daily breed give us to day & for give us our de●● as we forgive our de●●s. & lead us not in to temptation but deliver us from evil. amen   

¶ The five commandments of the church. 

¶ The sundays here thou mass and the ●estes of commandment.  
¶ Of thy sins thou the confess at the least one time of the year.  
¶ And thy creator thou shalt receive/ at Easter humbly.  
¶ These feestes thou shalt hallow/ that been given the in commandment.  
¶ The four ymbres bigyles thou shalt feast 〈◊〉 the ●●me entirely.      

¶ Hear after been contained and declared the x commandments of the law which our lord delivered unto Moses the prophet for to preach to the people for to hold and keep. Capitulo. primo.  
FOr to have and to come unto the knowledge of the ten commandments of the law the which every creature reasonable is holden for to keep for to have life perdurable. It is to wete the sith that creation of human creature four laws have been. ¶ The first law is called the law of nature. Which is none other thing but knowledge of good and evil by the which we know that which we ought to ensue after reason/ and also that which we ought to i'll/ that is to do other that which we would after reason should be done to us. And not to do to other thee/ which we would after reason should not be done to us. And this law gave god to man & to woman in his creation/ & that same law every creature reasonable ought to keep/ and by Ignorance not to be excused/ sith they have understanding of reason. ¶ The two. law cometh of the devil to destroy the law of nature aforesaid/ and 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 to fo he disobeyed to god by sin/ the body human was obeissant to the soul and to reason entirely/ but as so ne 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 knew the good to be done/ and the evil to be eschewed. Alway by concupisbence and foolish pleasance is left the right judgement of reason/ & is inclined to do the contrary and this saith saint Paul/ that he found a law in his membris/ that is to weet the said law of concupisbence which gaynsayed to the law of reason which was in the soul/ and of this law of concupisbence set by sin in the creature. None escaped but only Ihesu & the glorious virgin marry. The iii 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 and to the children of Israhel. The four law is said of love and 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 too do evil/ the which thing is deadly sin/ as oftentimes as it is concluded in the thing that should be as to the deed/ and this four law of love is in two commandments principally comprised The first is this. Thou shalt love thy god with all thy heart/ with all thy soul/ with all thine intendment/ and with all thy might. The ii is that thou shalt love thy neighbour as thyself. And these two commandments be so conjoined that the one may not be accomplished without that other.   

¶ Of the first commandment. Ca ii  
FOr to have the knowledge of the said first commandment ought for to be known that ii 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 and sermons/ is to a creature great utility & profit. The second thing is to think oft and 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 two things in a creature & is kept and multiplied by ii 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 and the worldly things together perfitly. Secondly for to have steadfast patience in tribulation & to suffer it for the love of god/ for the thing that love hath most travail for/ & by most pain is gotten/ aught to be most loved/ & most dear worthily kept/ and this sapience is much necessary and profitable to all them that will go with god/ For thus as saith holy scripture/ by many tribulations behoveth us to enter in to the realm of heaven. And this manifesteth and showeth to us the lives of saints/ the which for to come to god have so much suffered and endured. After it is to weet/ that to thaccomplysshement of the said commandment four things admonesteth 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 gods that he hath/ spiritual and temporal/ 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 ii reason is to have in consideration the great puissance/ excellence/ & nobles of god. And with that the great misery & poverty of ourself/ by the which consideration the creature shall judge/ the 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 nobleness and puissance. ¶ And therefore the creature human should always the more for to enforce him to love/ to serve/ & for to honour god. ¶ The third reason is to take away the love and affection of worldly things as said is to fore. For where all the heart sufficeth not for to love almighty god sufficiently/ considered his great excellence nobleness and puissant magnificence as is tofore said/ then he that putteth in his heart the love of things temporal/ the which been but stinking filth and ordure to the regard of god/ seemeth well that he doth to god great velony/ and 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 much it is less in god. The fourth reason is to keep himself and 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 and out of grace/ which thing is contrary to his love.   

¶ Of the first commandment of the law. Ca iii.  
WE ought thenne according to the said first commandment to love 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 the intention of the creature is such virtue that he render his works & operation after god good or evil/ and therefore what so ever work that the creature do if his entencion be evil the operation and all the work is without merit/ and converted fro it/ in to do evil/ hereof it is said in the gospel by our saviour Ihesu cryst/ if thine eye be evil all thy body is dark. That is to say if thine intention be evil/ all thy works been dark and in sin and without merit. And therefore it behoveth to render the work of the creature good and meritory and that his intention be rightful according to god's will. But because that for to render the work of the creature good and meritorious according unto god/ sufficeth not only good intention. But it behoveth also to have the rightful entencion and good will like as it may appear in him/ that will steel and take other men's goods for to nourish and feed the power people/ For th'intention of the will to give for god's sake to the poor 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/ and 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 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 noster when we pray god that his will be done in us. ¶ Also by cause that yet for to accomplish the said commandment/ suffice not only good intention and good will it is after said in the same commandment/ that the creature ought to love his god with all his intendment and 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 Also by cause that yet for t'accomplish the said commandment suffice not only good intention & good will as touching the works withoutforth/ & that in th'intendment of the creature groweth deadly sin by consenting/ but it behoveth that the creature put and employ all the strength and puissance that he hath in good works and deeds. just and virtuous/ that they be to th'honour and worship of almighty god and to the salvation of himself and his neighbour. It is said afin the foresaid commandment that the creature ought for to love his god with all his might and with all his strength. And therefore all they that put and employ all their might and strength in the works of sin/ done against the said commaundemenet & sin deadly. Thus it appyereth clearly that for t'accomplish the said first commandment principal. The creature ought to give unto god intention/ will/ intendment and all his strength and good will by the manner that is aforesaid.   

¶ The second commandment of the law is how each man ought to love his neighbour. Ca four  
FOr to have knowledge of the second commandment principal 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 members 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 aforesaid is/ which commandeth us to love our neighbour. Thirdly to this love ought to bring us the communication which is among creatures human. For our lord Ihesu christ made us all & created/ for us all he hath suffered painful death And to us all he hath appareled the glory and the beatitude of heaven/ if we lose it not by sin. And naturally every creature of one likeness/ of one form/ and of one semblance loveth and aught to love the other/ like as we see in beasts and birds that each love other. And him that is to him like & his parayll. And therefore every creature that loveth not his neighbour myspryseth not only against the law divine/ but also against the law of nature. The fourth thing that to this love ought to bring is the profit that cometh thereof. For when a creature loveth well another he desireth his profit his honour/ his savement/ and purchaseth 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/ and nothing for his own 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. Ca v.  
THe first is when a creature loveth an other creature for the profit and utility that he doth unto him. And this love is not very and perfit. For when that the profit faileth/ the love faileth also. The second is when a creature loveth an other creature for her beauty/ and the pleasure and delight that he taketh therein This love is not very. For she faileth when the pleasure or delight doth fade away and fail The third is when for the love of our lord all mighty and for the well of him the creature loveth another creature. And this love is great & very/ & according to god. Secondly when one loveth 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 christ when he saith. He that loveth father or mother or his brother or sister or his children or or any other thing more than me. He is not worthy to have me/ how shall it be known. saint Gregory ensigneth it to us/ that the works of without forth done for a creature show the love that one hath unto him withinforth. For naturally one doth gladly which he weeneth that it ought for to please or her that he loveth. ¶ And also by this it appeareth clearly/ that when any manner of creature leaveth to do unto the works. The which according to god he is holden and bounden For to do other works contrary unto the pleasure of the creature/ then he loveth that creature more than he doth God. And also in this doing he myspreyseth a 'gainst the two commandments aforesaid and also sinneth deadly. ¶ Thirdly the love afore said is when the creature loveth his neighbour by deeds. Also that is for to say not by words only/ but also in fate and deed to procure in him his profit and to empress & let his damage with his power as he doth to himself. ¶ Fourthly when a creature loveth his neighbour in times. That is also for to be understand also well in the of his adversity: and also in poverty/ as in the time of his richesse/ and also of his prosperity. For in especial in the time of his adversity/ and also of his poverty the very friend is proved. ✿ ¶ And 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 accompany them to rob & 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 showeth 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 ii 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 that defawtes that he judgeth in them. But he is impatient And without forth 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 other. For they hold that they ought love them that loveth them/ & to hate them that hate them/ and for their neighbour they understood only their friends ¶ It is to understand that when love or hate is in a creature ii 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 for to be beloved/ but his sin and default aught for to be despised and hated. ¶ And after this foresaid exposition ought for to be understonden the commandment that Ihesu cryst 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/ and pray for them that do to us evil/ and that persecute us. But we own always to hate their sins & their defaults. Nevertheless we may well/ and it is leeful to us to desire the destruction of a creature obstinate in evil and in sins/ and that destroyeth holy church/ & domageth and hurteth other. For the desire of this is to desire the good of other/ and nothing the evil/ to the end that he cease to do evil/ and persever in evil. And not only for his destruction. Such people when they have desired after th'intendment aforesaid been called after th'apostle the ministers of god.   

¶ Here after followeth the ten commandments of the law particular. Ca vi.  
NOw it is to weet that these two principal commandments aforesaid were given to Moses'/ when god delivered unto him the law in ten commandments particular. The which commandments every creature reasonable is bounden for to keep/ for to have the life and 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 appertaineth to the love and to the dilection of his neighbour/ according to the other commandment principal ensyewing. And of the same ten commandments there been two affyrmatyves only the which enduceth the creature for to do well/ and viii other negatyves which defend to do ill The cause is for so much as for to keep him from doing evil/ is 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. Capitulo. seven.  
FOr to have the knowledge of the iii first commandments appertaining to the love & dilection of god. It is to weet that a very subgect oweth to his lord three things/ the which the creature oweth unto god sovereignly. The first is faith or fidelity/ that is to say that th'honour/ service/ and obeisance that the subgect oweth to his lord/ and the sygnoury that he ought to have over him be not by him delivered to an other. For in such a case he should be holden for a traitor and for false and evil. And upon this was given of god to Moses the first commandment the which is such. ¶ Thou shalt not adore no strange god. That is to say/ the 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 doth and sin mortally all the people that entremet them of divinations/ of sortyleges and sorceries. For after saint Austyn such things may not be made ne done without to have any or some covenants with the devil/ by the which all such things been said and made. And therefore all such people be cursed & excomenyed of holy church. ¶ And yet also all they that hold and believe that the planets and the stars govern the souls of the creatures. For god only governeth man and woman/ and for to serve man and woman they been made and created. Thirdly all they that in any other manner thing what so ever 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 unto the commandments of god and of holy church. ¶ Fourthly all they that for to obey to them and to do their pleasures make their subjects and servants to disobey the commandments of almighty god and holy church. ¶ fifthly & all they that in such a case obey unto the creature. And yet also all them that more believe to their own wit than they do unto 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/ and holden for to have glory & life perdurable. But many believe for to get heaven by their foolish presumption. And therefore they will govern them at their pleasure and will/ and yet all they that for to have the delectations and 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. Ca viii.  
THe second thing that the very subject oweth to his lord/ and 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 the which thou sayest or dost/ thou shalt not swear the name of god/ but for things the which been very table and for good and Just cause. And in case of need & of necessity. For oath is ordained for to set an end in things lytygyous and debateful/ of the which faith or demonstrance may in none other wise be known but by oath and true swearing. 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 swear Except in caas of necessity as said is ¶ And therefore it is said by our saviour Ihesu Cryst if thou wilt any things 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/ then in the tongue ¶ And to this purpose 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 no ne may not/ nor will not refrain and with hold his tongue/ ne keep him from evil saying or of overmuch superfluous speaking/ sclaundring and detraction? ¶ And therefore saith the holy apostle saint james that the man is perfit and wise that setteth to his tongue such guard that he myspryse not ne sin not in his speaking. And for that frailness the creature that useth or accustometh him for to swear periureth or forsweareth lightly. The which thing of himself is deadly sin when the perjuring is made in earnest & by delyberation/ and the most greatest sin that is after/ is for to adore strange god's/ 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. Ca ix.  
THe third thing that the very subgect oweth to his lord and sovereignly to god/ is service/ & upon this was delivered to Moses the third commandment appertaining to the dilection and love of god and is such as followeth. Thou shalt hallow and sanctify 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 occupy thyself and employ the in the pressing and in the service of almighty god in knowledging the benefits and the grace that thou hast of him. And god would that by the jews the sabot day should be employed in his pressing and his service. In mind of that which he had made and formed all things/ and the seventh day he ceased/ and died rest for to make new creatures. And by the christian people in the steed of the foresaid sabot day that the jews hallowed. ¶ The day of the sunday hath been ordained in mind of the recreation of the creature reasonable made by the resurrection of our saviour Ihesu cryst/ Which a rose on such a day. And semblably the saints/ and the solemnities commanded by the church for to be kept and also like as the sunday ought every creature to employ in the praising and louning to god and of his saints and to cease and rest earthly and also worthily works/ and also in especial fro sin. And in especial the creature ought to cease of two things/ first fro all works temporal/ earthly/ and also corporell except four cases. The first is for to have the necessity of his life. The second also is for the necessity of the life of his neighbour. The iii is for the necessity of holy church The fourth is for the authority of his sovereign and his commandment: when in such days he commandeth to work for any causes Just and reasonable. In which four causes it is leeful to a creature upon the said day for to do work corporell. ¶ The second thing whereof the human creature ought for to cease in especial upon the said days is to do sin/ and in especial for deadly sin/ for how well that a creature ought for to keep himself from all sin and in especial fro deadly sin. 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 days is of idleness/ for to be idle is cause of over much evil & of sins & in especial on the said days ought a creature to occupy and enbesye him in three things. first in making sacrifice to god of him self/ & of all that he hath & in especial a creature ought on the said days to give him self to god by devout orisons and prayers. And to have great sorrow and bitter repentance of his sins. secondly a creature ought to occupy him in the lovenge and praising of his maker and creator. And because that in the mouth of a sinner/ praising is not pleasant to god every creature ought to make clean his heart from 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 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 feestes of saints the creature ought to turn 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 and guardoned that hath given to him glory and joy perdurable 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/ & ought desire with all his heart to doubt/ to love and serve devoutly and perseverantly such a lord the which payeth so well and truly his virtuous servants. ¶ secondly a creature ought in his heart to imagine & think of the glory and joy inestimable that the saint hath with all mighty god/ which is so great that heart human may not think ne mouth express ne speak/ & by such consideration he desireth to have such we'll/ And by this the creature desireth with all his heart to serve/ love and also to dread god/ the which for this giveth such we'll to a creature. Thirdly a creature ought consider in the said days the great misery of himself the divers tribulations/ afflictions/ maladies/ and evil accydentes/ fortunes and seruytudes/ and many more perils that been every day in this poor world. And by this consideration a creature ought to have the world in despite/ and 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 and glory of heaven which the saint hath with god.   

¶ Here after followen the seven other commandments/ apparteyning to the love and dilection of his neighbour Ca x.  
AFter the three commandments aforesaid apparteyning to the love and dilection of god Follow the seven other apparteyning to the love of his neighbour according to the second commandment principal 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 ii things/ that is to weet not to do evil/ and 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 & admonesteth the creature to do well/ & commanded to honour serve and aid father and mother/ which been the persons most conioynt to us/ and too whom we been 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 three 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 too any other after god. Secondly the child receiveth of father and mother nourishing in his childhood. And therefore the child is bounden to govern them in their old age/ and of his goods for 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/ & in this doing .v. things been promised of god by the prophet to the child. ¶ first grace in this world and glory perdurable in the 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 & 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 for to bear honour and reverence. first some be said father for good and holy doctrine/ and good ensample that they have given and showed of good and holy contemplative life. As the apostles and other saints/ for by their holy doctrine they have made as children of Ihesu christ by faith. And to them we ought to bear honour/ reverence/ and obeisance/ not only with the mouth/ but by ensyewing their works/ and their good and holy lives and doctrine. Secondly some been said father for the administration that they have of god/ like as the prelate's been of holy church/ to whom we ought to give honour in obeying to them and to their commandments/ as to the ministers of god. Thirdly some be said father for the guard and defence that they ought to do their people as been the king/ the prince and other lords which have the people to govern and to keep. and them we ought to love and 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 weal and good that is received of them/ as been they that succour the poor in their necessity/ as father by pity and by compassion. fifthly some be said father and 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 & dilection of his neighbour/ which enduceth and somoneth a creature to do well. followen the other vi 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 vii & is. 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/ and this is not only against the second commandment principal afore said which commandeth him for to love his neighbour as himself. But it is against nature for naturally all thyngees like & semblable love each other Secondly by giving counsel favour or aid & tendeth a creature to slay another bodily/ or to make him to fall into deadly sin. Thirdly in making comfort and also aid unto a creature for to slay another corporally or for to cause him for to fall in to deadly sin. Fourthly in consenting himself to the bodily death of another spiritual as touching to deadly sin/ as to make another for to fall. The which consenting is understand/ as oft-times as I may let another fro death corporal or spiritual as touching deadly sin and I let him not. By this it appeareth clearly enough that a creature sometime sleeth a body/ by injury done to his body in such wise that death ensyeweth. And sometime the soul for to make it fall in to deadly sin and sometime body and soul to guider/ by slaying himself or a woman great with child living. The second commandment defendeth him too do evil to a person conjoined in marriage and that is this. Thou shalt do none adultery/ that is to say with a woman conjoined to another by marriage thou shalt have no commyxyon/ or fleshly company. Ne a woman also married with any other man than her husband & it is to wete that man & woman in doing a 'gainst the said commandment, sin first a 'gainst the law of god which hath defended avowtry by the said commandment / and 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 decevered ne departed. In giving over his body by carnal copulation to another. For after the holy scripture man and woman by marriage been constituted twain in one flesh. Yet eft they sin against the sacrament of marriage made in the face of holy church. By the which man and woman promytte their troth to other. By virtue of the which oath the body of the man longeth to the woman/ and the body of the woman is to the man/ and ne ought not to be abandoned ne delivered to other by commyxcyon carnal/ alway how well that in the things aforesaid they sin deadly as said is yet the offence and sin of the woman/ that abandoneth her body to an other man than her husband by company carnal/ and commyxtion/ is more greater when children or lineage ensueth 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 an other man than of himself/ and by this the woman committeth sacrilege/ treason and theft. And in other cases the sin of the man that hath commised adultery/ is to be reprehended more than of the woman/ by cause that he ought for to have more greater knowledge/ and to be more strong for to keke him from sin/ than the woman which is frail/ and deceived lightly by concupisbence. Also a man is ordained and constituted 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 defended adultery of the man and woman assembled by matrimony/ but also all fornication commyxtion/ and fleshly company between man and woman other than in lawful marriage is deadly sin/ and deffended by the said commandment/ and 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 and mysprysion and more greater sin than to take it fro a creature. then sith that it is defended that such Injury be made to a creature by more stronger reason/ it aught 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 and concluded. Without the deed be done or follow it is deadly sin/ & also all byholdynges touchings and kissings made by deliberation for to come to the deed of carnal commyxtion and fornication as well by man as by woman out of marriage. Without that the deed ensyewe/ is deadly sin/ & is defended by the said commandment. The iii commandment defendeth to do evil to another in his temporal goods that is. Thou shalt do no theft. against this commandment myspryse and sin deadly all they that privily and secretly take others goods in entencion to retain them against the will of him or them that own them/ and this manner of taking is theft. Also all they that manifestly or openly by force and by violence taketh the goods and heritages of other men's/ and this manner of taking is called ravin/ and it is greater deadly sin than is theft. In this sin fallen the princes and lords that with out cause reasonable/ leveye/ and raise upon their people tallage/ aids/ and Endue subvencyons/ and that for avarice maketh evil and wicked ordinances upon their people. For after saint Austyn. All wicked sygnourye is theft. And after the said saint Austyn such people and such lords been called the great thieves. Also all they that retain the hire and salary of other/ and that they own to other. For this is against justice/ that will that every man be rendered that which is his. Also all they that in fayte of merchandise by delyberation and in deed advised commyse and do falsehood or damage to other. Also taverners and sellers of wine that put water with the wine that they cell/ or put in the same of lass value and of less price than that which is in the vessel/ and sell all at one price. ¶ Also against this commandment myspryse and sin all they that do usury/ which is commised and made in many manners/ some time openly/ that is to weet when a creature leaneth money to an other/ and by a certain covenant shall have profit thereby/ some time privily and secretly/ and that is in divers manners. first when a creature leaneth to an other gold or silver/ or any other thing and for the more greater surety to be paid again/ is delivered in his hand some thing that of the same cometh profit/ as meadows/ wines/ or other heritages/ & 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 the usage hath done him profit/ and 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 dispenses 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 by rents or other things/ by such condition/ that if within certain time his money be not rendered ne paid again/ he shall have that thing/ & for the time of the said being he buyeth it for lass than it is worth. And he seeth clearly that he hath sold that hath not/ ne shall not have at the term power to pay ne to render that which is lent. And if he have not the power in this hope and 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 without any thing to rebate thereof. Also when any person giveth term of payment for the thing that he hath sold and for the abiding of his payment he hath sold it more dearer than it is worth or of value. Also when a creature buyeth any thing that shall be delivered unto him at certain time to come/ and for the abiding the deliverance of that thing/ he buyeth it for less 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 and partyner in the gain/ and bear no thing in the loss. And upon this case of vsure is comprised the manner for to deliver beasts to deling 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 moyson or dealing shall deliver them 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/ heritage/ 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 bier leveyeth and 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 debt is received service or works and labours bodily. Also against the said commandment mespryse and sin deadly that buy dignities espyrytuell and benefices/ and all other that commyse simony. Also all they that by force of tyranny holden temporal seygnoryes and lordships/ and in all the cases aforesaid/ the creature is holden to restore all that which he hath had and received of any other against the said commandment. After the three commandments to foresaid which defend to do evil by work followeth the four which deffendeth to do evil in hurting or doing wrong to other by word/ and that is this. Thou shalt not speak against the neighbour false witness/ against this commandment tryspacen and sin mortally 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 and delight in saying and recounting that which they have herd say & recite in defame of other/ also all they that allow the words of a creature said in the defame/ & anoyenge of another. Also by the said commandment is defended all losings that is commised in many manners. Sometime in things which beholdeth the faith of holy church to the spiritual hurt of an other/ and to his damnation in delivering unto him false doctrine/ and against the truth of the faith of holy church Sometime in things that been to the damage and grief of another as touching his gods temporal/ and in these two cases all losings is found deadly sin. Sometime a losing is said and commised in his proper deed by humility/ as doth some people which accuseth 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 ware right greatly there of/ 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 and knoweth 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 an other. Or to deliver or keep him from some peril or for to impeach his profit. Or to let his damage Also sometime the creatures maketh losings or lies or japes or plays/ and for to glad and enjoy the people with which they are in company with all. ¶ And from all these losings after the saying of sweet saint Austyn A creature ought all way to keep him fro making of losings. For every losing that a creature maketh is sin. And the two first been deadly sins/ and the other by evil custom may bring a creature to deadly sin/ after these four commandments aforesaid which defend to do evil by work and by word follow the other two which defend the will of liberty to grieve & do evil to another. The first deffendeth the will to hurt another in his gods teporall. And that is this. Thou shalt not covet the thing of thy neighbour Against this commandment mespryseth & sinneth a creature sometime mortally or deadly/ that is to weet as oft as by delyberation he coveteth & would have the goods of another and 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 delybered 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 iii manners concupisbence carnal is in a creature first in the heart when it is by consenting delivered and concluded. To this purpose 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 and declaring the evil desire that is in the heart by consenting the which consenting is called deadly sin/ thirdly in work when the evil purpose or consenting is done in deed. After it is to wete that four things principally keepeth a creature fro falling into the sin of concupisbence. ¶ The first is to flee evil company & all occasions that given & moven cause of concupisbence. As for to frequent and to see women oft and to here speak of them. The ii is to put out & not remember in his heart the evil thoughts and the temptations that come by the things that he hath seen and to chastise his body and hold in penance & affliction. The iii is to have recourse to god by devout oryson 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 always to i'll idleness which is cause of all evil. Thus it appeareth clearly by the cmaundementes aforesaid & declared that the creature that loveth god hath of necessity for to do three things. first that he adore and 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 vii things. The first is that he do honour and reverence due after the four commandment The second that he do none evil ne Injury by work. first as touching to his person after the .v. commandment. Secondly as touching the person to him conjoined after the vi commandment. Thirdly as touching to his gods after the vii commandment. Also 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 ten commandment. The which god give us grace to accomplish. Amen.  
¶ Thus endeth the commandments of the christian law which each man ought to hold and keep entirely for to have the life and glory perdurable. Deo gracias  
¶ Here followeth the twelve articles of the faith made by the xii apostles.  


S. Peter.  
S. Andrew.  
S. james the more:  
S. johan.  
S. Thomas.  
S. james the less    
¶ These been the xii articles of the christian faith which every man ought too believe firmly. For otherwise he may not be saved/ if he have understanding & reason in himself and they been xii articles after the number of the twelve apostles/ which established them to hold and keep/ of whom the first appertaineth to the father The second to the son/ and the iii to the holy ghost For this is fundament of the faith to believe in the holy trinity. That is in the father/ and in the son/ and in the holy ghost one god in iii persons All these articles been contained in the great Credo and in the little credo/ the which the xii apostles made/ of which each of them made & set a clause of whom the first is this.    

¶ The first article of the faith capitulo. xi  



S. Phylyppe.  
S. Barthylmew.  
S. Mathewe.  
S. Simon.  
S. jude.  
S. Mathyas.     
I believe in god father all might creator or maker of heaven & earth/ this article made saint peter saying. Credo in deum patrem omnipotem creatorem celi & terre. The ii appertaineth to the son as touching his deyte/ that he is god/ and that is this I believe in our lord/ son of the father/ and in this we ought for to believe that he is semblable & equal unto the father & to all things the which appertain unto the deyte/ and is one thing with the father/ safe the person which is other than the father as touching thumanyte. This article made saint Andrew saying. Et in Ihesum xpm filium eius unicum dnm nostrum. ¶ The iii article is of the conception of christ/ and was conceived of the holy ghost & borne of mary. That is to say that he was conceived in the virgin Mary. And by the virtue of the holy ghost and nothing of man/ and that the virgin Marry abode always virgin & tofore and after. This article set in saint james the more saying. Out conceptus est de spiritu sancto natus ex maria virgine. ¶ The fourth article pertaineth to the passion of Ihesu christ/ that is to say that he suffered under pilate his passion. The which pilate was provost and judge for the time in Iherusalem for the Romans. And of him was Ihesu cryst judged wrongfully at the request of the right fellow jews and crucified and deed and laid in the sepulchre & descended in to hell. This article made saint johan thevamgelystevangelist saying. Passus sub poncio pylato crucifixus mortuus et sepultus/ descendit ad inferna. ¶ The fifth article is of the resurrection of Ihesu christ. That is to say The third day he arose fro death. This article made saint Thomas saying. Tercia die resurrexit a mortuis. ¶ The vi article is of the ascension of Ihesu christ/ That is to say. He ascended unto 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 dextram dei patris omnipotentis. ✿ ¶ The seventh article is of the coming of our saviour Ihesu cryst unto the doom or judgement. That is to say. From thence he is come for to judge the living and the deed. 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 bartholomew 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 ten is to believe in the holy sacrament and by the same holy sacrament is made remission of sins to all them that receive him worthily. This article made Saint Simon saying. Sanctorum communiovem remissionem peccatorum. The xi article is of the general resurrection in proper bodies. This article made saint Jude brother of saint Simon saying. Carnis resurreccionem. The xii & the last article is to believe heaven to be life perdurable. This article composed and made saint mathye saying vitam eternam Amen.  
¶ Thus endeth the twelve articles of the faith.   

¶ Of the be'st that saint johan the evangelist saw in thapocalypse capitulo. xii.  
THe holy apostle saint johan the evangelist in the book of his revelations the which is called apocalypse saith that he saw a be'st which issued out of the see marvelously desgysed and much dreadful. For the body of the be'st was of a leopard/ the feet of a beex the throat of lion/ and he had vii heeds/ and ten horns above and above the ten horns ten crowns/ and saint johan saw that this cruel be'st hath power and might too fight against saints and to overcome them/ & to conquer them. this be'st so cruel/ so counterfeited/ so divers & so dreadful/ signifieth the devil that is full of sorrow & of bitterness. The body of this be'st was as sayeth saint johan like to a liopard For in like wise as the lyoparde hath divers colours/ In like wise hath the devil divers manners of engines for to deceive and to draw the people to sin. The feet of the be'st were of a beer. For in like wise as the bear hath the might and strength in his feet and in his arms and holdeth right strongly/ and byclyppeth fast that which he hath under his feet and embraceth with his arms. In semblable 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 vii heeds of the said be'st/ been the seven chief and principal sins/ by the which sins the devil draweth unto him as it were all the universal world. For oft-times it happeneth that many persons fall in some throat of these seven heeds. That is for to understand of the seven deadly sins. And therefore saith saint johan the evangelist that the said be'st had power against the saints/ for in the earth is none so holy a man that perfectly may eschew all the manners of sins/ that of these vii heeds/ and of the vii deadly sins descend/ without special privilege and grace of god/ like as it was in the virgin mary/ 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 ten horns of the be'st signify the breaking of the ten commandments 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 vii deadly sins toforesaid/ or in some of the branches of them. The ten crowns of the said be'st sygnefyen the victories that the devil hath upon the sinners/ by cause that he hath made them for too break the ten commandments of the law of our lord   

Hereafter followeth the division of the vii deadly sins ca xlii.  
 
THe first heed of the be'st is pride. The second envy. The iii ire. The four sloth. The .v. avarice. The vi gluttony. The vii lechery. Out of the vii sins deadly descendeth all manner of sins and 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/ and 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 and would compare to god that so good and fair had made him/ & because he took such pride in him he fell from heaven in to hell and became a devil/ and all his company with him. All proud men resemble this lucifer/ which will be above the other/ and be more praised/ more allowed/ & more enhanced than the other/ which been better and of more value than they be. This sin of pride is over perilous/ for it blindeth man and woman/ so that they know not ne see not the peril wherein they be by sin. This is the right strong wine of the devil/ & the most especial of the which he enyureth or maketh drunk the great lords and ladies/ the burgesses/ the rich/ the noble and valiant persons/ and generally all manner of people. But in especial the great lords and 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 of all other. Truly he is in great peril to whom all treacle turneth to venom/ like as doctrine & chastising doth to proud. For the more men chastise & blame them of their defaults/ so moche more be they angry and 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 against all the good works that been in the man. For pride maketh of alms sin/ and of virtue vice/ and thus is pride a thief to god/ and 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/ and that last leaveth them. For when the knights of our lord 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. Ca xiiii  
THe sin of pride divideth him & departeth in so many parties that uneath they may be numbered. But there been in this sin vii pryncypal parties/ which been as vii branches that issue & grow of an evil rote. Of which the first branch is disloyalty or untruth. The second despite. The third is surquidry which some call presumption. The four folchaste/ which is called ambition. The fifth vainglory. The vi hypocrisy. The vii evil and foul shame of well doing. To these seven parties and branches appertain all the sins that groweth of pride. But everich of these seven branches have many small bows.   

¶ The first branch is disloyalty or untruth. Ca xv.  
THe first branch of pride is disloyalty/ which divideth him in to three branches. The first is evil. The second is wrose. The third is worst. That one is villainous. That other is wood. The third is renyenge. villainous general 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 and of his yefts/ that men thank not our lord ne give him laud and praisings thereof. But he forgetteth and rendereth evil for good and villainy for courtesy. This villainy doth every creature to our lord god when he forgetteth his goodness grace and yefts/ and yieldeth not to him therefore praisings and 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/ & daygneth not one's to say gramercy/ yet is the villainy greater when one seeth/ and when he forgetteth. But the sloth is over great when a person receiveth all way the bounties & rendereth alway evil for good/ who then bethought him well and took heed 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 as richesses/ honours/ & hautesses. Ne goods of grace/ as been virtues/ grace/ & good works. well ought such one to thank god/ & honour doubt & love him with all his gods/ for one bounty requireth & asketh another.   

Of the ii bough of the first branch Ca xvi.  
THe second bough of disloyalty that groweth of pride is woodness. That man is holden for wood that is out of his wit/ in whom reason is gone & departed. Then he is a right great fool and well may be said out of his wit and wood that in good earnest wasteth destroyeth/ and setteth in evil usage the gods that been not his/ but been the gods of his lord of which he must straightly count and give a reckoning/ that is to weet the time that he hath lost/ and how he hath employed his time/ and of the temporal goods how he hath used them the which he had in keeping/ & hath dispended them in follies/ in outrages/ and 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 & wot not when/ ne the day/ ne the hour. Such folly is called forcenery or woodness. Of this vice and of this sin been the great proud men that use right evil the gods that god hath lent them.   

¶ Of the iii bough of disloyalty. Ca xvii  
THe third bough of disloyalty that cometh of pride is renyenge he is well renayed that the land which he holdeth of his lord putteth in the hand of his enemy/ & doth to him homage. This sin do all they the sin mortally For in asmuch as in them is they do homage unto the devil. And become servants & 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 and 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/ and be lie their faith. Or by cause the 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 xviii  
THe second branch of. Pride is despite/ which is a moche great sin/ and 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 aright them to whom he ought to obey. ¶ Now think right well diligently in thine heart how oft times thou hast mysprysed here in which thou haste in thine heart/ thine own self and other falsely praised. And the better dispraised dyspyted and the worse praised/ and how oft thou haste 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 the Or for noblesse/ or for beauty/ or for prowess/ or for strength of body/ or for lightness. Or for what sonever other good that it be/ by the which thou haste praised more thyself than thou oughtest to do/ and the other thou haste lass praised than thou oughtest. After think how many times thou hast borne little honour and reverence to them that thou oughtest. first to god & to his sweet mother and to all the angels & 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 feestes and holy days. After think how many times thou hast served evil our lord Ihesu christ. Or in that/ that thou hast not not gladly heard his service/ ne said his hours/ ne heard his sermons. And when thou weenest to here the mass in the church or the holy sermons thou janglest and bourdest tofore god. and 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 thou art not worthily appareled ne made ready by confession & by repentance. Or by adventure that were is thou hast received him in deadly sin thyself witting. The which thing is a great despite unto god as to crucify him After think how unto thy sweet fellow/ & to thy good keeper thine angel which all way is with thee/ & all way keepeth thee/ how many velanyes thou hast done to him in so moche as thou hast commised sin tofore him/ after think how offtime thou hast be inobedient to thy father & to thy mother and to them to whom thou oughtest obbeye 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 iii branch of pride/ that is arrogance. Ca 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 vi. manners. That is to wite in singularity. For the proud surquidrous that weeneth to be more of value and 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 own or of other for to be praised and renowned. And that he be holden the more large and the more courtesy. 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 four 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 avaunteth 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 avanteth him/ of his wit or of parage/ or of his works or of his prowessies. But this sin double 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 and mocketh the good wise men/ and them that he seeth be good and honest/ which is a moche great sin and perilous. For by their evil tongues they let moche people to do well. The vi 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 & to whom every medicine turneth to venom. It 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/ and kept & will that all other bow and incline to him/ and he shall not bow ne humble himself unto no manner 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 and against man right so is such an heart that is rebel against god and against men. This sin and this vice which is called rebellion departeth and divideth him in to four branches. Such an heart is repugnant and rebel to believe council and to suffer chastising/ and to receive doctrine if any of their friends would counceyle and show their profit/ or their defaults/ he deigneth not to take heed there to ne here it. But because that they have spoken he will the more gladlier do all the contrary. And on the other party they be moche rebel to the counceyles of our lord/ as to the council of the holy gospels/ of the other holy scriptures/ and sermons. To which they be bounden to do and to accomplish the will of god for to have glory perdurable. And the devil lieth tofore them either Impotence/ or youth or age/ or other evil reasons/ so that at the last they may nothing do. After when men reprove and chastise them/ they defend them as a bore 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 them to th'end they should know their sins & 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 doth and say the fools. For that the which should be treacle and purgation of the soul it turneth to them venom/ & the medicine turneth to the death. After they be of so divers wits that they know no good doctrine. But always defend their sentence what soever it be/ & in that wise they fall oft error and in false opinions/ in heresies and 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 sorceryers. Or when it is said by despite as done these great swerers'/ 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 hearken. 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 four branch which is ambition. Ca twenty  
THe fourth branch of pride is ambition. That is an evil desire to amount & 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/ & thereof grown many sins/ like as it were on the right side. That is to weet losangerye/ flattery seduction/ adulation/ foolily giving/ & foolily despending/ by cause they should been holden large & 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 too 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 groweth strives. Treason/ evil counsel/ and conspirations.   

¶ The fifth brance is vainglory capitulo. xxi.  
THe fifth branch of pride is vainglory. This is foolish pleasure or 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 or that/ of which he ought to praise god. And by the vyane glory taketh away fro god that which is his. For of all manner goods what somever they be/ he aught to have that honour & the glory. And to us the profit. vainglory is the great wind that beareth down the great towers and the great steeples. The great castles and the great forteresses/ and driveth down to th'earth the great forests/ and maketh the great montaygnes to quake & shake. These been the high men and 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 & markets. These been good works. And for because that there been three manners of goods the which 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 the no clerk may number them. These four manners of goods that the man hath of god been the goods of nature the goods of fortune & the goods of grace. The goods of nature been the goods that a parson hath by nature as toward the body/ or toward the soul. The goods of the party of the body been health reaulte strength prowess good fecund/ good voice and lightness of body. The goods of the party of the soul been clear understanding/ clear wit to understand & retain. subtle engine for to find good memory and mind virtues naturel by the which a man is more naturally courteous than another or more large or more debonayr/ or more attempered or more gracious/ or to be well ordained. Of all these yefts ought every man to praise & thank god/ serve and 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 than he hath lent to him/ which been here above declared. ¶ How many persons have accustomed to sin oft by vainglory in divers manner/ every man may judge in himself. In the goods of fortune been highness/ honours richesses/ delyces and prosperities/ the which ben 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/ and unto the most highest mount and come all the xii winds and blow marvelously with the wind of vainglory. For when that he is so high raised in prosperity/ he thinketh in his heart on his great dignity. After in his prosperity. After in his riches. After on the great company that followeth him. After on the fair meney that serveth him. After in his fair manoyrs. After on his fair horse. After on the plenty of of his fair robes. After on thapparel of his lodging in vessel and in beds/ and in other manner harness that is fair and noble. After on the great presents and on the great feestes that been made to him over all where he gooth. After on his great renown & his great loose & praising which fleeth all about/ wherein he joyeth & glorifieth 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 and good works. Against these goods bloweth sometime the wind of vainglory/ & offtime throweth down the most greatest trees and the most high. These been the most wise men/ and it is to weet that in good virtues and good works the devil tempteth by sin of vainglory in three manners: That one is in the heart withinforthe when a person enjoyeth him of the good that he hath done privily/ as of prayers/ & orisons or of prive good works/ and 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 renown and that he is reputed and holden for a good and noble wise man. The third is when he desireth & secheth & purchaseth praising loos & good fame/ & in that intention he doth his good deeds & works nothing for god properly but for the world.   

¶ The vi branch of pride is hypocrisy. Ca xxii.  
THe vi branch of the sin of pride is hypocrisy. This is a sin that showeth good deeds with outforth/ which been not withinforth. Then they been hypocrites which counterfeit the wise man withoutforthe/ and they be nothing so withinforthe. For they do more in the intention to have the name of a go●… 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 counterfeit the good men tofore the people. Our lord calleth them in the gospel sepulchres painted and guilt. They ben foolish hypocrites that keep them clean enough as toward their body & do much great penance & good works/ principally for the praising of the world/ because they would be reputed and holden for good and holy. Such people been well fo foolish. ✿ For of good metal they make false money. They ben subtle hypocrites that will mount in high estate and taketh 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 & gotten/ & all ready mounted & raised in to high estate & dignities/ & then they show their vices/ their fayntyses and the Ypocryses that were in them within their heart. That is to weet pride/ avarice/ and malice/ and other evil works whereby may be clearly known their wickedness & their hypocrisy. And that the tree was never good/ & that all the work & deed of such a person was faintise & Ypocrysye of that he had showed tofore.   

¶ The seventh branch of pride is fool dread Ca xxiii.  
THe seventh branch of pride is fool dread and 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/ and feareth & doubteth more the world than god. This shame cometh of evil pleasance And therefore is she daughter of pride. And the seventh branch principal maketh a person offtime too leave to do well/ for to please wickedly the world.   

¶ The ii heed of the be'st of hell is envy Ca xxiiii.  
 
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 the which most right and soon maketh a man to resemble to the devil his father/ for the devil hateth nothing more than the weal of another. And loveth nothing 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 day or clearness of the son. ¶ This sin is departed in to three branches which be principal. For this sin poisoneth first the heart of th'envious person/ and after the mouth. And after that the works. The heart of th'envious is so poisoned & overtorned 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 always the worst. And all this he doth to his own harm. ¶ The heart of an envious person hath so many venomous thoughts and falls demimynges and 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/ or 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 envious person in his heart. After when th'envious person heareth the weal of another then cometh to him a sorrow and an heaviness to his heart that he may not be eased ne make any good cheer ne fair semblant. Now mayst thou see that the venomous heart of th'envious person sinneth generally. In malice in gladness and joy of the harm of other/ and in sorrow of the weal of another. Thus sinneth the envious man by his mouth. For needs must such wine come out of the tap as there is within the vessel. And by cause that the heart is all full of venom/ it by hoveth that such issue out of the mouth. then by the mouth of th'envious person issue three manners of venomous words of whom david speaketh in his psalter/ that the mouth of th'envious person is full of maledy●tyon. For of the good & we'll of another he myssayeth appayreth and lasseth as much as he may Of hurting. For all the harm & defaults of another he secheth and 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 quen●●… and too 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. ¶ Thenne after the gospel the good or well hath in himself three estates. For it is first as in the heart 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 too his power The other been perfit in great estate and do much good to god & to the world. For to beat down their good loos and renown & for to minish their good deeds/ the 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 uneath 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 forgiveness ne mercy in this world ne in the other. For he sinneth of his proper malice. And it ought holy for 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 likewise as the jews warred against our lord Ihesu christ for the good that he died. ¶ And ye ought to know that there be vi sins specially against the holy ghost. That is to weet (presumption) the which enlargeth over moche to sin/ and praiseth little the justice of our lord/ and over moche to trust in his mercy/ & therefore much people sin in hope. The ii sin against the holy ghost is (despair) which benymmeth and taketh away from god his mercy. Like as presumption taketh from him his justice. The iii 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 an other. The sixth is to war against the truth in earnest wetyngly/ and in especial the truth of the christian faith. ¶ All these foresaid sins been against the bounty and goodness of the holy ghost/ and they been so great that uneath they come too very repentance. And therefore been they uneath forgiven & pardoned.   

¶ The iii heed of the be'st of hell is Ire or wrath Ca 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 issueth many branch. And in especial four wars that the felons have.   

¶ Of the first war. of the sin of ire/ which is such. Ca xxvi  
THe first war of the sin of ire/ is to himself for when Ire surmounteth the man/ she tormenteth the soul and the body so moche that the man may not sleep ne rest. Sometime ire taketh away the eating and drinking/ and maketh one 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 and 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 and to his main and breaketh pots and cups & like as he were out of his wit/ & so is he. The fourth war is withoutforth to his neighbour & by dwellers about him and of this branch grow vi bows. For when Ire riseth between two men/ there is then strife discord/ words/ vylonyes'/ wrongs. And after rancour which dwelleth in the heart/ after cometh hate meddling and battle/ after desire for t'avenge him/ after other while homicide & manslaughter. After cometh oft mortal war among the friends/ out of which yssuen oft evil 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 trespassed/ monasteries & churches been broken up/ and thrown down/ and been sometime brent towns. destroyed and brent. abbeys and great priories destroyed/ men women & children disherited and put to poverty/ robberies/ women married/ and maidens defouled and corrupt/ and over many other evils that been do for that cause. And all this be they bound to render and to make amends/ all they by whom so many mischiefs and harms have be done: And all they that have be in their help in such wicked and evil works/ & therefore they be in great peril of damnation/ and far from their salvation. For they may not amend ne render the damages that they have done/ & they behove to restore or to be forlore.   

¶ Of the sin of sloth the which is said accyde. Ca xxvii.  
 
THe fourth heed of the be'st of hell is sloth/ the which is called of clerks accidie. This sin is grievous to do well. This sin is an over ill rote & 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 vi manners sins. The first vice is faintness/ that is when a man loveth little and faintly our lord/ whom he oweth to love ardently/ and this happeth when he is flaw. latchous and slowfull 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 deed/ and 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 rybaundryes/ lecheries to lose his time/ and to leave to do moche good that he might do by which he might get heaven. The fourth vice of s●outh is heaviness/ when a man is so heavy that he secheth nothing ne loveth so much as too lie down rest and sleep. Sometime how well he be slow they been waker 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/ and these manner of slothful men had liefer to lose three masses than a sweet or a good nap of 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 and of his flesh which assaileth him. 〈…〉 he will not lift up his heed ne his heart to god by contrition. Ne cry to god devoutly by confession. Ne stretch up his hands unto god by satisfaction. To such sloth resembleth the wicked man that had liefer rote in foul stinking prison/ than take on him the labour to go up the stair/ or degrees to escape and go his way.   

Of pusyllanymyte/ of delay/ & weariness. Ca xxviii.  
THe vi vice of sloth is pusyllanymyte. In this vice be they that have fere & dread of nought/ and 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 fear of the snail that showeth his horns. And resemble also the child that dare not go in the way for gaglynge and hissing of the geese These been the six vices that taketh away from a man good beginning. And for vi other vices the slow person may not have good amendment. These been the vi 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/ necligent/ forgetful/ slow/ lachous/ and failing to do well.   

¶ Of delaying to do well Ca xxix  
THe first vice is delaying. For when god putteth in the heart of a man good will or volenty for to do well. Then cometh the old enemy the devil which saith to him. Thou shalt recover well enough/ thou art young and strong thou shalt live long enough. By this manner the devil destroubleth a man to do well.   

¶ Of the vice and sin of negligence. capi. thirty  
AFter delaying cometh negligence/ for who so maketh delaying it is no wonder though he do a thing neclygentlye. 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. capitulo. xxxi.  
AFter negligence cometh oublyence or forgetting for who is not retching and negligent he forgetteth oft. by these two sins of negligence and 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 consyderethe well his defaults but that he findeth enough to say alway in his confession. But negligence and forgetting blindeth the people that they see nothing in the book of their confession and of their conscience. And after that cometh fere or dread the which doth come always of default of heart/ & of evil custom that bindeth so a man that uneath he putteth himself to do well/ & sometime this cometh by default of discretion/ and of foolish fervor by which a man taketh on him and tormenteth so his body by fasting/ by waking/ by penances/ and by other works that he falleth in to langoure and in such malady & sickness/ that he may not labour in the service of god/ and of this he falleth in such fere/ that he hath no savour of devotion to do well.   

¶ Of the vice of latchednes. Ca xxxii  
 
AFter cometh lachednes that maketh a man latchous/ & appayreth fro day to day so moche that he is always recreant & defayling And this is the vi vice of which the ill servants is entached when he faileth tofore that he come to the end of his term/ & it is said commonly. Who that serveth and serveth not to th'end he loseth his reward.   

Of the evil points of accidie & of sloth. Ca xxxiii.  
THere been vi points in the sin of accyde and of sloth that bringeth a man to his end. The first is inobedience/ when one will not do that/ that is charged him in penance. Or if he be boden sometime to do a thing that him seemeth hard/ he excuseth him that he may not do it. Or if he accepteth it/ he doth little or nought. The ii point is impatience. For as he may nothing do by inobedience. Right so may he nothing suffer by impatience. So the none dare speak to him of his profit. The iii point is murmur/ for when he is spoken to of his ꝓffyte he anon murmureth & weeneth to be despised/ & than he falleth in to heaviness/ that all that is said to him/ all that is done to him/ & all that he seeth all grieveth him/ & thus he falleth in languor & it noyeth him to live/ so that he would die. After these sorrowful points of sloth giveth the devil the mortal stroke & putteth him in despair/ whereby he seeketh death & sleeth himself. Or else he fareth with him self as all despaired/ he that giveth him to all evils/ & dreadeth not to do sin   

¶ Of the sin of avarice or covetise. Ca xxxiiii.  
THe .v. heed of the be'st is avarice that otherwise is called covetise/ that is rote of all evils like as saint paul saith. This is the master that hath so great a school that all gone thither to study/ as saith the holy scripture/ For all manner of people study in avarice/ prelate/ clerk/ layman & religious. Avarice is a love of disordinate havoyr & riches. This dysordynaunce showeth himself in iii manners generally. In getting ardauntly. In retaining straynably & in dyspending scarcely. These ben the iii branches principal that grow out of this rote. But especially/ issueth 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 four challenge. The fifth sacrilege. The vi simony. The vii malygnytees. The: viii. merchandise. The ix in wicked crafts The ten in evil & wicked plays/ and everich of these bows departeth him in to many manners.   

¶ Of divers manner & spices of vsure Ca xxxv  
THe first bough of vsure departeth him in to vii twigs. For there is one manner of usurers leaning openly which lean their money for other money. And above the cattles 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 too areyse their usures/ and will yet have bounties or rewards above for every term/ & thus be they helped above that they lean principally. Such people been usurers couched & villainous. But there been other manner usurers leaning & courteous which lean their money without making of any covenant. Nevertheless they intend to have profit and rewards therefore/ in money or in catayll/ or in gold or in silver/ or in yefts or in presents/ or in robes or in tones of wine or in fat swine 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 & shrewdly.   

¶ The second. Ca xxxvi  
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 it ne yield it a gain. The third manner of vsure is in them that deign not ne will not lenne by their own hand/ but they make their servants and other people to lenne for them their money/ though been the masters usurers. ¶ Of these sins be not quite the great and high lords that keep & sustain the jews and lombards of pyemount & other places/ which destroy the country/ and they take the rewards and great gifts & sometime the raunsones or redemptions/ which been the cattle and chevyssaunce of the poor people. The fourth manner is in them that lean 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 any selleth any manner thing what somever be for more than it is worth for the abiding of the term than he would do for ready money and that more is the untrue seller and wicked when he seeth the people more at great mischief/ then he shall sell his waare the more dearer/ ye twice or thtyes more than it is worth. Such manner people do over moche harm. For/ for their long term they do destroy and appourysshe the knights and other high men the which follow the assembles/ the wars and the tournoyes that they deliver to them their lands and their heritages in gage and wed/ and so dying in gage they die & never quit ne pay. The other sin in buying the things as corn win or other things alas the half than it is worth for the money that they pay tofore hand/ and after they sell the same three or four times more dear than the thing was sold & 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 buy their wheat in the stalkies and ears and the win in the flowering when they show fair forth/ by such covenant that they have their achate safe & their measure The vi manner is of them that deliver their money to merchants in such wise that they shall be fellows & part in the gain/ and no thing in the loss. Or that deliver their beasts to halves/ so that they be as iron That is to say that if they die or perish he that taketh them to halves shall set & put other beasts in their place/ of so moche & as great of valour & pries as werethey that been deed or perished at his proper charge/ & dispense. The vii manner is of them that put and set their next neighbours in their work and labour/ by cause that they have lent them gold or silver or corn or hath done to them any courtesy or friendship/ and when they see them pour and needy/ thenne make they with them bargains 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 and for more than it is worth in market. He will have of him six penny worth work or labour for two pens. These ben the bows that grow out of the evil branch of vsure.   

¶ Of theft. Ca xxxvii  
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 thieves For there been some thieves openly. Some covertly/ some privily/ and some felawly The common and open thieves 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 these as on the land. The covert thieves been they that take away secretly and covertly great things & small things by their barate/ treason/ or by subtle wit and engynne. The privy thieves been they that take awaey no thing from strangers/ but of their neighbours/ and known/ and of them been both great and small as/ the untrue receiver/ shrives/ provosts/ escheators/ bailiffs/ sergyauntes/ and other such as taketh the amends/ and restrain the rents to their lords/ and account moche in costs and dispenses and lass receipts and rents. Thus done the great officers which been in the houses of the great lords and rich men that maketh great coostes and dispenses/ and give largely the goods of their lords and masters without their knowing & against their will. In this sin sinneth the wife the which causeth by her sin that the child the which that she knowerh right well that she hath had it of another man than of her proper husband/ enheryteth and hath the heritage where as 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 & other things/ or fro their neighbour 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 and 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 the been fellows been they that parteth 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 done. Also they that council the thiefs or defend them or sustain them in their malice/ or receive them in to their house or in to their land/ or the gather together the theft. Also the wicked justices that suffer them for yefts/ or by prayers or by any other evil reasons and will not ne dare not do justice.   

¶ The third branch of the sin of Avarice is ravin as followeth Ca xxxviii  
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 & evil lords/ be they knights or other lords or burgesses which eat and i'll the poor people by tayllees/ by aids impositions amends or by other manner/ which seek & purchase that which may grieve their subjects/ and accomplish their evil will/ and they ought to keep & defend them. In this sin been the great princes the barons/ which by their might taken away fro the poor & 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 neyghburs lands vines and other things. And taken on all sides so that no thing may escape them ¶ The third been robbers of evil hostries or Inns which rob the pilgrims & the merchants and other that pass and walk by the country. ¶ The fourth is in them that will not pay that they owe. And that retain wrongfully and 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 subgettes/ and that ransom them by over great procurations/ or by other exactions & 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 Shyreves bedellies sergeants and other offycyers/ which do the great ravin and extortions upon the poor people and buy the great heritages/ and 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 thing above said.   

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

Of vii manners of the sin of challenge. Ca xl.  
THe first been the false pledours that make the false partitions and demands/ and seek 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 & set at nought that is right. And seeketh barates and delays for too take away from other their chyvaunce. ¶ The third been the false and untrue witnesses. For they make the false & unright marriages & weddings. They take 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 impeach and let the good people/ for the hire and the gifts that they take on both sides. And they make oft the good causes to be lost/ and the quarrels of good men and maketh of right wrong/ and of wrong right by their wickedness and covetise like as they that been masters of the barate & of the treachery. ¶ The fifth been the false notaries that make false letters and Instruments/ and falseth the seals/ and maketh false libels and many other untruths. ¶ The vi theft done the false and untrue judges which intend and been more favourable against reason more to one party/ than to an other/ for gifts for promises for ꝓpryetces or for love/ or for hate/ or for dread/ or for favour/ if that 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/ and sellen justice/ or they leave to do justice/ and done to poor people so great damages and hurt that they may not ne can not amend ne repair. The vii 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 and holden to render & yield again all the which they have thus had and taken evil of other and also all the costs and damages that the other have had and suffered for them.   

¶ The .v. branch of avarice is sacrilege Ca xli  
THe fifth branch of Avarice is sacrilege/ when one breaketh or hurteth or treateth villainously 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 sayntuaryes/ the crosses/ the chalices/ the chrism the corporals/ that hallowed vestiments and other things mysteries of the church. Also when one brenneth and destroyeth churches/ or holy places/ or chirchyerdes or houses of religion/ or when any draw out them the been fled for refuge or succour in to monasteries or chyrcheyardes for their surety or warrant. ¶ Also when the one maketh meddles 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 beareth away by evil reason out of holy place any thing blessed and hallowed/ or unhallowed what somever it be. Of this sin be not quite they that the gods of holy church the patrimony of Ihesu christ dyspendeth in evil usage. Ne they that retain it by avarice/ When they ought to give it to the poor people in holy church or put it in good usage. Ne they also that take a way or retain with wrong or with force/ the things which are longing to the poor in holy church/ or who that payeth them evil/ like as the rents/ the offerings the dimes and the other rights & duties of holy church. ¶ Of this same sin be not quite they that break the sunday and other feestes commanded. For the holy days have their franchises like as have the holy places These been the bows the which grow out of the branch of sacrilege.   

¶ Of the sin of simony. Ca xlii  
THe sixth branch of avarice is Simony. Simony hath taken the name of an enchauntoure the which was named Simon/ the which would have bought of saint Peter the apostle the grace for to do miracles. And therefore he offered to him great havoyce and good. And therefore been they called Symonyakes all they that will sell or buy any things spyrytuell which is among all deadly sins one of the greatest and this branch hath many bows.   

¶ Of the first bough of simony Ca xliii  
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/ & preach principally for money. The third is the sin of them/ which by yefts or by promises/ or by prayers of friends do so moche that some be promoted to dignity of holy church/ like as been bishops Abbots Deene archedeken or or other which been made by election. The fourth is the sin of them that for yefts or for promises 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/ and in them that in such manner receive them. There been many other dyversynnes in simony/ but it appertaineth more to clerks than to lay men and this book was more made for the lay men than for the clerks which know and have the books/ yet nevertheless it is necessary & need to lay men that they keep them fro this sin in iii causes. One is when they will aid and help their kinsmen and their friends too rise unto dignities of holy church. The other is when they give the prebends that been of their yeft/ 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 leesfull or evil service/ they may soon fall in too this sin of Simony. For like as saith the law written. There be three manner of gifts of simony. Gifts of the hand/ like as gold/ or silver/ or other jewel/ Gifts of the mouth/ as been prayers. Gifts of service dishonest. I call gifts dishonest where the sin is done principally for things spiritual.   

¶ Of the sin of malygnyte which cometh of avarice. Ca xliiii.  
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 rynyeth 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 doth call the devils & make the enchauntements and maketh to look in the sword of crystal/ or in the ungle or nail of the finger/ for to attain and find the theft or other things lost. And of them also that pourchase the charms by sorcery or by other wicked craft what soever it be when persons been in marriage hate each other and may not deal ne have company one with an 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 any other manner. ¶ The iii sin is of them that for to win/ bren houses/ or towns/ castles or churches/ or destroy the wines or corns/ and do other divers great damages. ¶ The four 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 because that they ween too 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 poor people and make them to be ransomed and tormented for a little gain that they have thereof. To this sin appertaineth the sin of false judges/ of false men of law/ and advocates/ and of false quests and witnesses of which we have spoken tofore/ and in many other manners is the sin of malygnyte. But it were overlong for too 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. Ca xlv  
THe viii branch of avarice is merchandise/ wherein men sin in many manners/ for tempo 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 & fraud that is done in the weight & in the measure/ and this may be done in three manners. The first is when a person hath divers weights & 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 and a true measure & weigheth or meeteth untruly and falsely as the taverner which filleth his measure with scum & foam/ the iii manner is when they that sell by weight/ purchase and do so much by deceit & fraud/ that the ilk thing that is weighed seemeth to be more of weight than it is. The fourth manner for too sin in merchandise is to sell the derrer for the term/ hereof we have spoken tofore. ¶ The fifth is to sell otherwise than that muster is and worse/ like as these scryveners & writers done that at the beginning show and write good letter/ and after make wrose and shende all. ¶ The vi 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 choosen and make the places dark where as they sell their cloth & ware. And in many other manners may men sin in merchandise but it should be overlong to say here.   

¶ The ninth branch of avarice Ca lxiii  
THe ix branch of avarice is in many mysteries 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 & many other which for temporal profit abandon them too dishonest & unthrifty crafts/ which may not be done without sin as well of them that do it as they that sustain it. ¶ The ten branch of avarice is in evil plays and games/ as the dice at cards 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 for boden by the decrees and law for many perils that comen thereof. The first is covetise/ the second over great vsure as xii for vi and not at a month or three days/ The third sin to multiply losings & vain words/ and that wrose is great blasphemies of god and of his saints. The anger and wrath that oft-times hath be taken too correct and chastise the other. For sometime their visage hath be turned bacward & 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 fill upon the exchequer. ¶ There was also an archer by cause he had all lost at play/ in despite he drew his bow and shot up toward god on high/ and on the morn when he was set again at his play/ the arrow fill down 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 too be employed in good works & many other wise. ¶ 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. 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/ and this book is made more for the lay men than for clerks that know the scriptures ¶ One thing ought ye too 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 poor & needy any thing/ ne put not in peril & jeopardy that which he hath in his possession. The vi that he refrain himself and restrain his main fro meet and drink for to spare his good   

¶ Of the sin of lechery which is love disordinately xlvii  
 
THe vi heed of the be'st of hell is lechery/ the which is outrageous love and dysordynate in fleshly delights. Of this sin the devil deceiveth a man in vi manners. Like as saith saint Gregory first in foolish & false beholdings. After in foolish and lewd talkings and words. After in false touchings. After in false kissings. After cometh the deed. For fro foolish beholding communication cometh & speech/ & fro speech to touching/ & fro touching to kissing/ and fro kissing to the deed. Thus subtilely bringeth the devil that one to the 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 and the imagination of sin in the heart/ and in consentynges/ after the heart delighteth him in foolish thoughts/ and yet he delighteth how well that yet he will not do the deed/ & in his thought he abideth/ and this delight is the second degree/ which may be a deadly sin/ so great may the delight be. 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 by deadly sin after the consenting cometh the desire/ and great brenning of the flesh that they have to this sin/ and do ne many sins in the day in saying the ladies and the damoiselles richly and freshly appareled/ which oft disguise and array them proudly for to make the fools and musardes to muse and behold them & certes they sin moche grievously/ for by their covetise/ by their pride & by their cause perisheth many soul's/ & moche people put to death and to sin. For thus as saith the proverb/ dame dator is the arblast to the tower. 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 th'occasion and cause of them be dampened. That is to understand when they by occasion and 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 work. To this sin appertaineth all the things of the flesh/ that moeven and desire to do this sin. As done these outrages and the excess of meet and drink/ of sweet beds and soft/ of delycyous robes and in all manner of excess of body without necessity.   

¶ Of divers estates of the sin of lechery. Ca xlviii.  
THe sin of lechery hath many estates and 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/ and 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 reverses. That is a widower with a single woman. The fourth too defoul a virgin. The fifth is with a wedded woman. This is the sin of adultery which is much grievous. For there is brekynnge 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 sometime when it is of a wedded man to a woman married to another man. The vi sin is when a man useth his wife in thing deffended and dysordeyned again nature and order of marriage. A man may slay him self with his own sword So a man may sin deadly with his own wife. For this cause god smote Onan the nephew of jacob with an evil death/ and the devil which was named asmodeus strangled the seven husbands of the holy damosel Sara which after was wife to young thobye. For all the sacraments of holy church ought to be treated cleanly & holily/ and to hold and keep them in great reverence The vii sin of lechery is too 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 man with his kinswoman/ and this sin increaseth/ and 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 too his own wife/ in so much that he may not ne ought not to dwell with her/ if she require it not tofore. The ten of a woman to a clerk. This sin ariseth and availeth moche after thorder and after the dignities ordered. The xi is of a man of that world/ with a woman of religion/ or the reverse/ a woman of the world with a man of religion/ & this sin increaseth and dyscreaseth after thestate 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 enticeth and showeth 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 to say his sin/ is a great part of the penance/ after holy scripture. ¶ This sin displeaseth so moche unto god/ that he died do rain fire brenning and stinking sulphur upon Sodom and Gomor/ and died 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. Ca 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 and this sin is divided in two parties principally/ that is to wite in the sin of gluttony/ which is in eating and drinking/ & 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/ & 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 and 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 died to Adam and Eve in paradise terrester. This is the fisher of hell which taketh the fishes with the grins by the throat. This vice displeaseth moche. For the glutton doth to him great shame when he maketh his god of a sack full of dung. This is the belly which he loveth more than god and doubteth and serveth it. God commandeth that he should fast. The belly saith nay/ thou shalt not/ but thou shalt eat long and take it by leisure. ¶ Also 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/ she will not i'll 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 & saith. O god what shall we eat this day/ shall we not find that is any thing worth. After these matins cometh the lawdes and saith. A lord how well drank we yester even the good wine/ and how good meet eat we. then after this be weepeth the glutton his sins and saith. Alas saith he I wend well this night to have died/ the wine yester even 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 taverner goer/ and frequenteth taverns/ after he playeth at the dice/ and 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 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 eating & drinking & therefore some drink tofore time/ or without reason or measure/ or over ardently or over plenteously or over curyously. then the branch of this sin is to eete tofore tyme. Over moche to eat is a foul thing to a man that hath age & discretion when he may not abide a due hour for to eat and drink. By great excess of gluttony it happeth oft that a man that is hole and strong of bo drinketh and eateth without cause reasonable tofore time ordained/ and that he cometh to the meet as doth a dumb be'st. And moche sin and maladies bodily happen oft by the customs/ & 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 and vigils commanded is right a great sin For he damneth himself/ and also will have company with him/ and withdraweth and letteth them to do well. And leadeth them unto hell. For he maketh them to break their fasts/ & to do gluttony/ which they would keep if it were not the evil company and fellowship. For these gluttons and these lechers 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/ and mock and scorn all them that love to do well. ¶ These gluttons say that they may 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 worldy occupation and temporal goods often unto the night as well might they fast unto noon for the love of god if that they loved him. And if that they died desired their salvation. But they be like unto the child that all day will have breed in his hand. And truth it is the like as one sinneth by eating 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/ and go late to bed/ and arise late sinneth in many manners. first in this that they waste & lose the time and torn it/ when they make of the night the day and of they day the night. God curseth such people by the prophet. For men ought on the day to do good & occupy him in good and holy works. And in the night to praise god/ and to pray him devoutly/ and to yield him thankynges of his gifts. 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 time/ and the day and the night. Also in these great wakings been commised many sins/ as play at the chess at tables & at the dice/ and is there spoken many foolish words and corrupt/ of which many sins follow & ensue. And also the caitiffs waste their bodies their time/ their soul/ their wit/ and their good. The ii branch of gluttony is to eat and drink outrageously and without measure. These that so done been like unto a gulf that swalloweth all/ in like wise as an abysm. It is over great wisdom to keep measure in eating and drinking. Also it is great health for moche people die oft tofore their time by outrageous eating/ and drinking/ and by such excesses and such outrages comen and sourdeth many maladies and sicknesses. But he the will know and take this measure/ he aught to know that there be many manners for to live in the world. Some liveth after the flesh and after the eases of the body. Some after their jollity. Other after their hypocrisy Other after physyke. 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 Poule saith sleeth their soul'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 and torment without measure. ¶ They that live after their jollity will hold company with fools/ 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 two mesures. For the two devils that tourmenteth thypocrite been much contrary that one to that other/ the one saith eat enough that thou mayst be fair and fat The other saith thou shalt not/ but thou shalt fast so that thou be pale and 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 behoveth that the Ypocryte have two mesures/ one little and another great/ of the which they use the little measure tofore the people/ and the great measure they use so that no man seeth them/ they retain not the true measure that been avaricious. In such manner as the mouth will/ which is lady of the house/ and commaundour. 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 & take enough and dispend largely. The mouth saith I shall not. I will that thou restrain the. And 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 and large/ and the measure of his mouth in his own house sorrowful and overscars. ¶ They that lyven after physic keepen the measure of hippocras/ which is little and strait/ and it happeth oft that he the liveth by physic dieth. ¶ They that lyven after honest they keep and hold the measure of reason/ & lyven honourably in the world. For they erens in time and hour. And taken in gree and at worth that which they have curioyslye 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 and govern themself like as the holy ghost ensigneth and teacheth them to hold and keep measure reason & order They have the lordship and signory over their body which is so dysciplyned and endoctrined by penance and so well cha●●ysed that he demandeth none ou●trage and doth that which the spirit commandeth and 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 and by their ●●…tony. For first he showeth to them the wines and the 〈◊〉 which been fair and delyeyouses/ like as he did to Eve the apple/ and if it be not worth he saith to him 〈◊〉 & drink like as did such one/ thou must needs 〈…〉 company wilt thou that men mock and scorn 〈…〉 wilt thou been holden a popelarde. Or he saith 〈…〉 thou must needs keep the health of thy body/ who hath 〈…〉 hath no thing. Be not an homicide of thyself. Thou owest to thy body his sustenance. Or he saith to 〈…〉 otherwise Behold and consider the good that thou dooste/ & what thou mayst do. Thou etest not for the delights of the 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 & deceived the most wise men. The third branch of this vice is to run & take over greedily the meet/ like as the dog doth the carrion/ & how moche greater is the gredenes so much greater is the sin. For like as it is not sin to have the richesses justly gotten & 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 disordynatly. All manner meats been good unto good people to them that by reason/ & by measure useth them without any excess & without outrage/ and always we ought too praise god & render thankings to god of his goodness & of his gifts/ & by the sweetness of the meet we ought to think on the sweetness of god/ & of that celestial/ & sweet meet of glory perdurable which filleth & 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 & refection on that other part. The four branch of this sin of gluttony is of them the over nobly will eat & drink/ & which dispend & waste that whereof an. C. poor men might be well fed. Such people sin diversly. first in great despences that they make After in that/ that they use over great greediness & delight than vain glory that they have. But this is not only thexcess of the throat/ but it is for pride/ & for the praising of the world that they seek so dear meats & multiply so many meases whereof oft times grow many sins. The .v. branch of gluttony is the curiosity of gluttons/ that think on none other thing but for to delight them in meats/ they been ꝓprelye lecherous which seek not safe only the delights of their throat & mouth. In iii things namely lieth the sin of such people. first in the great charge that they have in pourchasing and in arayenge their meats. After in the glory and in the great pleasure that they have in saying and beholding them/ and that they may recount what diligence they put to that/ that the meats been well arrayed/ and that everich have his right & proper sauce/ & how they may of one thing make divers messes disguised for the delycyousnesse of the mouth/ and when the messes or the meats comen in one after another/ then be said the bourdes for entremesses and thus goeth the time/ and the caytyss forget themself and 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. then the lychorous tongue answereth though thou shouldest to breast I shall not suffer this liquorous meet escape me/ after the lycorousnes of meet cometh vainglory that is to remember it. then desire & wish they that they had as long a neck as a crane/ & as great a belly as a cow that they might yet devour and swallow more meet. Now hast thou heard the sins that comen of gluttony and 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 appertey-come 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/ and to deefe 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 gooth to the tavern he gooth all right/ and when he returneth he hath neither foot ne hand/ by which he may himself bear ne sustain. And when he gooth thither he speaketh well/ heareth & 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/ and what lesson is said in the tavern I shall say to you. There is red/ learned/ heard and seen all filth and ordure of sin/ that is to weet/ gluttony/ lechery/ swearing/ forswearing/ dying/ myssaing/ renyenge god & his saynces'/ mysherkening/ brawling and many other sins. Then sourdeth and cometh strives/ homicides/ or manslaughter/ there is learned to steel/ & to hang/ the tavern is a fosse & pit of thieves/ and also it is the fortress of the devil for to war against god and his saints/ & the taverner that sustaineth such people dyshordonate been parteyners 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 & to the saints they should be much angry/ & find and set other remedy than god doth.   

¶ Of the sins of the tongue. Ca 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 & fro whence she cometh and what harm & 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 found thereon no thing but leaves. By the leaves been understanden in holy scripture words. And like as it should be a thing dyffycile and herd 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 grown out of this tree. And these ten branches may thus be named/ idleness/ avaunting/ losange rye/ detraction/ lies or losings. Forswerynges/ contentions murmur/ rebellion and blasphemy.   

¶ Of the sin that been in idle words Ca li  
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 & 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 replenish it  vanity. For they shall render reason and yield account of them too god straightly at the 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 and all his saints. In this idle words men sinneth in six manners. There been some vain words of which some tongues be so full that so much speak afore and after that they be like the clyket and the clap of a mylle which may never rest and 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 and liars. After comen the rehearsal and the fair words/ wherein is moche vainglory/ in them that can subtilely show and say them for to make the herars to laugh/ after been the truffs bourdes & 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 they 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 too thee/ if that thou hadst slain or murdered his own son or stolen away his treasure.   

¶ Of the sin of avauntaunce. Ca lii.  
AFter cometh the sin of avauntaing which is much great/ moche foul/ false/ & much villainous/ it is much great. For the that avaunteth himself is much hateful to god for he taketh away his glory and also his joy. 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 wind/ 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. leaves. There be 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/ and that which they ween to have done well/ or said well. That other is of time present/ that is the sin of them that no thing do gladly ne pain them to do well/ ne to say well when they been not seen ne heard. They in doing or in saying/ or in singing avaunt themself and sell for nought all that they have 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 thy ween to have of their noblesse or of their richesse. They ben 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 and valayes. The fourth is more subtle/ that is of them that dare not praise themself for shame. But all that ever the other doth and say they blame and despise like as no 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 themselves 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 seeketh the advocates for to praise them/ and to cry their oublyes/ by whose mouth they speak more hardly.   

¶ Of evil saying of other. Ca liii.  
THe losangers been nurses of the devil that give suck 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 leaves on this branch. The first is of these flatterers/ the when they see that he or they/ that they see dispose them too 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 slatery/ they increase it and double it/ and adioust thereto so moche that it is more losing than troth 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 flatterers enchauntours for they enchant so moche the man or woman/ that they believe them better than themself & that they believe better that they here than the which they see/ & that they say to them better that they know and feel The four sin is when they sing always the placebo of flattery. That is to say my lord or my lady ye say truth/ my lord doth well & 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 son that redoundeth in high mountains and woods and accordeth always to that which is cried and said/ be it true be it false. The fifth been the flatterers that defendeth excuseth and cover the vices and the sins of them that will flatter 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/ and therefore been they likened in scripture to the tail of a fox/ for their flattery barate & treachery.  

¶ Of losangery and flattery.  
THe losengyers and myssayers been of one school. These ben the ii seraynes other wise called mermaydens/ of which we find in the book of the nature of beasts/ which is a monster of these which is called serayns/ which hath the body of a woman the tail of a fish/ and ungles or claws of an eagle/ & they sing so sweetly that they make the mariners to sleep/ & after they devour them. These ben the losengyers and 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 a●●hors/ 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 serpentis sel●● These been the myssaryers 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 〈…〉 it/ and he of whom is missaid. 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 and ere the goodmen 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 bevoureth them. Such manner people resemblen these ●e/ which when she hath pigs gladly will bite a man clad with whit clothes. They ben like the huppe which maketh his nest in the ordure of a man and there testeth him/ and like the dorre or wasp that flee the flouts/ and loven dung and ordure & this branch hath five leaves. The first is when they contrive the losings and evil for to hurt blame and defame other. The second is when they have heard the blame and harm they say it forth and report it too the people and adiust an●re of themself therein. The third is when they quench and set at nought all the good deeds the which that a man hath done/ and make it to be holden for evil They eat the man all hole/ the other eat it 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/ always he contriveth some thing to say to his reproach/ and giveth thereto a but/ as thus/ he is right a good man and I love him well/ but there been such defaults in him/ certainly I am sorry therefore. This is the scorpion which blandissheth 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 for that cause he is a false judge & untrue also.    

¶ Of the sin to say losings. Ca liv.  
Losing falseth a man/ like as one falsed the kings seal/ or the bulls of the pope/ and because that such men false the money and beareth forth false letters he shall be judged at the day of day of doom as a false man. The liar is among the good true men as the false penny among the good/ and 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/ like 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/ and transfigureth himself in many guises for to deceive the people. Right so doth the liar. Then is he like the plover that liveth of the wind and of the air/ and hath nothing in his entrails but wind. And also to every colour that he seeth he changeth his son. In this branch been. three bows/ for there is one manner losing brenning/ another pleasant/ and another noyenge/ and in all three is sin. For like as saith saint Austyn/ how well he that lieth/ and with his losing doth good and profit to another/ nevertheless he doth his own hurt and wrong/ then these lies ardent been sins. But the lies pleasant been more greater sin/ like as been the lies of losengyers/ of flatterers/ of minstrels/ of truffars which that say these bourdes losing/ and derisions for to solace the folk and to make them laugh/ and it is no doubt for to take heed and to hear them it is a sin/ but the losings grieving and noyenge been deadly sin/ when they be said earnestly with afore thought for to harm and hurt any other. To this branch appertain all the falsetees/ the fallaces the deceits and gyles that been done & said through out all the world for to deceive and hurt any other in soul or in body in havoir in renown or in fame.   

¶ Of the sin of forswearing. Ca lv.  
IT is evil to lie. But it is moche were and greater sin a man to sorswere himself. It is a perilous thing to forswear himself/ and therefore our lord defendeth it much/ not for that because 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 of 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. Saint james defendeth not only too 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 stone with his blessed fingers & delivered them to Moses' the prophet for to preach them to the people. After when one sweareth accustomably/ like as many done that ben evil taught and that can no thing say without swearing. For for to swear is 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/ and this cometh & 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/ and 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 brenneth. Or by my heed Or by the soul of my father. Or such semblable things. God deffendeth all these oaths in the gospel. For too that which I ought to confirm. I ought not too take too witness but the sovereign truth/ that is all mighty god omnypotente the which that knoweth all/ and nothing the pure creatures which be nothing but vanities. For when men swear earnestly by them they do dishonour to god. For th'honour of god ought always to be kept in all things. But when men swear by the holy gospels/ men swear by him of whom the words been that been there written. And when one sweareth by the holy relics or by the saints of heaven/ they swear by them and by god that inhabiteth in them. After when one sweareth villainly of god and of his saints. In this been the christian men worse than the sarasyns that sweareth in no manner/ ne suffereth 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. In this been the christian men more cruel than the jews that crucified Ihesu christ. For they broke none of his bones. But they that swear by him rent and make more pieces of him than is made of a be'st in the bouchery. And there be many false christian men that in like wise break in pieces our blessed lady & other saints in swearing vylaynesly. And certainly it is marvel how christ my suffer. After when one sweareth falsely or beareth falls witness to his witting in any manner that he sweareth covertly or openly/ or by art colour or sophy For the law written saith. God that loveth simplesse & truth in such a thing/ he receiveth the oath and understandeth the word/ as they say that intend it/ and that simply and without barate understand it. Moche is the great debonairty of god/ when such men swear thee/ which they know for certainty that it is not truth. Or that they promise or grant a thing the which they will not keep ne hold/ that the devil strangle them not anon right. For when they say as god keep me/ or else as god will me help/ he putteth himself out of the grace of god & of his aid & help. Now ought they of very right too lose wit and mind/ and all that they hold of god. ¶ The last branch of this sin is when one breaketh the faith that he hath promised and greaunted/ by his faith or by his oath. For faith lied and oath broken is all one.   

¶ Of the sin & peril that is of chiding Ca. lvi  
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 pees and concord. This branch departeth him in to vii bows/ of which the first is too strive. The second to chide. The third ledenger. The fourth to curse. The fifth too reproach or to reprove. The sixth to menace or to threat. The seventh discord and to raise hate. This is when the devil seeth pees & love between two persons it moche desplayseth him/ & 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 fire of anger. Then after the strife and anger cometh the noise & chiding then as the fire is light and the smoke is up anon cometh the flame and leapeth out. striving is when the one saith to the other. It is so/ it is not so/ it was it was not so. Chyding 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 the other & say great vylanyes & great felonies. there been some so felons the cutting than a rasor/ & more piercing than arrows or alles. Such folk resemble the porpyn which is full of pricks and sharp poyntures/ and is over fell & angry/ and when he is wroth he lanceth and casteth his pricks like arrows out of bis body and throweth on the right side and on the life side. Also he resembleth the fellow mastyf that biteth or barketh on all them that he seeth go by the way. After this cometh the curses and maledictions/ 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 realm of of god. And Solomon saith that their mouths been like as the pot that boileth and casteth out on all sides/ and scaldeth them that been about it. After cometh the reproaches which been yet more sin that is when a man reproacheth another of his sins and his defaults/ or of his follies/ his poverty/ his poor kin/ or other defaults that he hath in him/ he waxeth angry and sinneth. After cometh the menaces and threatenings & then begin the medlynges and wars. But above all the sins the 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 together/ and that dystourbe and let the peace & accords. God hateth much such people as witnesseth the scripture.   

¶ Of the sin of murmur. Ca lvii.  
AS we see that it happeth oft time that they that dare not answer ne chide/ begin to murmur and too grunt with his teeth Therefore after the sin of chyding we set the sin of murmur/ how much this sin is great and 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 and 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 ii 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 vi 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 and women against their ladies and mistresses/ children against father & mother. The poor 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 officers. And this murmur groweth against these persons of mobedyence/ by cause that there is made to them over hard commandments/ 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 thing as god hath made in earth/ if he hath not made it after his will/ anon he grudgeth against god/ and 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 deogracias/ 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 murmur that alway shall dure in hell. Certain such a man is a moche fool and 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 time/ 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/ & can him maugre/ and 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 Ca lviii  
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 & 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/ and like as murmur is against god and also it is against man. Right soois such an heart rebel against god and man. This vice hath four branches/ for such an heart is froward & rebel to believe council/ and to accomplish and do the commandments of god and to suffer chastising/ and to receive doctrine. Of this vice thou haste herd in the chappytres of pride.   

¶ Of the sin of blasphemy. Ca lix.  
BLasphemy is as saith saint Austyn as much as it groweth. etc. seek all the condycynes in the chapter of pride tofore written in the rubrysshe of arrogance in the end. Now we have showed ten 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/ and the end shall be over evil/ here finish then the deadly sins and all the branches that descend of them. And know ye for truth that who should well study in this book/ he might well profit and learn to know all manner of sins/ to confess himself well/ for none may confess his sins well/ if he know them 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/ & anon to confess him diligently/ and to keep him to his power fro other sins in which he is not culpaple/ and also he ought to praise & thank god humbly/ & to pray him devoutly that he will keep him by his sweet grace.   

¶ How this life is but death as it appeareth. Ca lx.  
〈…〉. Furore consumor. Heu infame. Animam a●●isimus. Spes not bis ●●lla  
grievously dieth he that hath not learned too die/ learn then to die if thou shall con live/ for no man shall can live/ that hath not learned to die/ and he is by right called a caitiff that can not live ne that knoweth not to die/ if thou will live freely and surely learn to die wisely/ if thou say how shall it be learned. I shall now tell to the. Thou oughtest to know that this life nies 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/ & 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/ it is not only a moment to the regard of that other life/ which always dureth. In torment or in joy perdurable. This witnesseth to us the kings/ the duke's/ the earls/ the princes/ and the emperors which had sometime the glory of this world. Now weep they in hell/ cry and howl/ cratch and saith alas/ what availeth us our power/ honour/ noblesse/ joy/ beauties and all richesses. Soon is all this departed and failed as a shadow or smoke. and moche faster fled from 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 and feestes in sorrow. Robes/ hoods/ feestes/ dignities/ games/ richesses/ and all wealths been failed us. Such been the songs of hell like as holy write recounteth. For to show to us that this life is nothing but a departing/ and this death is nothing but a departing/ and to live is nothing 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 beganest for to live/ anon thou begannest/ for to die/ and for too approach unto the death/ and all thy young age and thine old age and all thy time the which is passed/ the death hath conquered and retained Thou sayest that thou hast xl year. which is not truth the death hath them. And never shall he yield them to the again. Therefore the wit of the world is but all folly. And certain the clerks saying/ seen no thing at all/ day and night they done one thing/ & the more they do the lass they know/ alway they dyen and can not die/ 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 and well to die. Now take heed & understand the death is no thing but the decevering of body & 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 and thy spirit fro they 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 them lelf by their own agreement but it availed thym no thing. For they had not the grace ne the faith of our lord Ihesu christ. But the holy men which love god & dread him/ of three deaths have they passed the twain. For they been deed as touching sins/ and deed as touching that 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 and 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 joy/ 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 damosel beareth joy that is the death that crowneth all the saints & set them in joy infinite. Death is to a good man end of all his evils/ & gate and enter of all goods. death is the river that departeth death and life. death  on this side life/ and on the 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 nothing. 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 call 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 nothing what gooth thereout. Then if thou will 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 the 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 ensygned 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 governed and rewarded. And in the se three things understand how & all that/ that the behoveth to know to live well and die well.   

¶ How men live dying in this world. Ca lxi.  


Remember friends great and small.  
For to be ready when death doth call.    
NOw behold and take heed 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 to hell living/ to th'end that thou go not thither at thy death. Thus done oft the good men & the wise. There thou shalt see all that the heart hateth/ cold/ heat/ hunger/ thirst/ and divers torments/ as weepings sighs/ and wailings/ that the heart may not think ne ●onge devise/ & always shall endure without end/ & therefore is this pain by right called perdurable/ which is alway death in living/ and life in dying/ when thou shalt see then that this one deadly sin must needs be so dear bought/ thou hadst liefer be slain all quick tofore thou shouldest consent for 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 the time & hour when they were baptized/ but this penance is much horrible and hard/ for all the pain that women ever suffered in travailing & delivering of their thyldrens/ and also saint bartholomew suffered to beflayne all quick saint stephen to be stoned with stones/ saint laurente & saint vyncent to be brent & roasted upon brenning cools All these martyrdoms and 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 & silver be purged & 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 and of thought that hath turned 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 and 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 & right clear. This fire dreaden all they that to their power keep them fro deadly sin/ and the keep holily their body theyrmouth their ears their eyen/ and all their five naturel wits fro all sins. And also lyvenas 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 right wysman. And therefore by holy confession/ by tears by orisons by almesses other good deeds ought every man to be relieved/ and put a way fro sin and a mend his life. And to judge himself of his sins to the end that he a bide more surely the last judgement. ¶ Also to learn to know evil/ and to i'll 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. ca lxii  
NOw it sufficeth not to leave all sins and all evils. But that it be learned too do good/ and if we learn to get the virtues/ by the which we may cast and put a way the vices and all sins with out 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/ desever thy spirit fro thy body by thought and by desire. And go out of this world dying/ and go into the land of living where none shall die ne 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 Angels and of saints. There surhabounde all goods beauties 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 alway feestes 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 too come thither shall make him an hundred thousand time more ardently to hate sin/ and to love virtues and to do well. For love is more strong than dread/ and than is the life fair and 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/ and them whom the love of god leadeth/ moche hastelyer sooner and more ardently comen thereto/ and alas costeth/ than they that serve god for dread. The hare runneth and so doth the greyhound That one for dread that other by desire. That one fleeth the other chaseth. The holy man runneth to god like a greyhound For he hath alway his eyen and his desire too heaven where he seeth the pray that he chaseth/ & for that he forgetteth the gods of this world/ like as the gentle hound when he seeth his prey. This is the way and the life to the five good and true lovers of god/ to gentle hearts that so moche loveth virtues and hateth 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 from all sins. And to apparel them that be worthy to see and have pardurably the glory of heaven/ where as heart velanous entached with sin shall never enter/ ne fool ne felonous ne proud man.   

¶ Of iii manner of spiritual goods. Ca lxiii.  
NOw have I well showed to that how one shall learn to die & lead and use good and holy life/ & for to get virtues so that a man know well & evidently cleanness/ and what is sins/ what is alms & what is virtue. Also that one know well and certainly/ and to judge what is evil/ and what is good/ & what is sin/ and to can devise the very good & the great good fro the little For a thing not known is neither hated ne desired/ & therefore oughtest thou to know that the scriptures saith that there been some small things that be called the little good/ and some the middle good. And some the great good/ and some very good that is rightful to all the world is sometime deceived. For they give the great gods for the little/ or the great for the middle. For this world is as a fair/ where as be many foolish merchants/ and fools/ that buy glass for sapphires/ and brass 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 too know the great things fro the small the precious fro the vile/ the sweet from the bitter.   

¶ Of the goods of fortune Ca lxiiii  
THey call the small goods the goods of fortune which dame fortune hath about her wheel/ & alway taketh away and giveth/ and turneth that which is above to fall under. These ben the precious stones that the fools have bought for rubies for sapphires and for emeralds. These been also as jewels and young children which god giveth to us for to solace us with/ and for to draw our love to him By cause that he knoweth well that we been tender & feeble 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 their prowess and their good virtues. Then that is not the great good ne well rightful. For if that were the great good and 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 and temporal been very good/ then 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 & 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 and grins of the devil/ & 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/ and bindeth them and taketh and holdeth them But the wise merchant that is the wise man/ whom the holy ghost enlumyneth by very knowledge/ that overall knoweth and can decern what every thing is worth/ he seeth right well & understandeth that all the world is not a good morsel for too fill the heart of one man/ and that there is therein much evil and 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/ & forsaketh overall richesses for joy/ filth & ordure for gold/ and leave all for gods sake/ richesses delyces & honours/ and become poor 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 them. For god commandeth not a man to leave al. They retain them/ but little they praise them. They use them but little they love them/ like as did Abraham job and david / & many other which eschewed & fled the perils And they do spiritual profit with temporal goods/ & will by heaven with their almesses and 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 and straight ways of penance they dare not go/ when so little for god's sake they will suffer & give/ which so much suffered to save them/ and would xxxii year in this world be poor for to enrich them in heaven. They save themself well but it is hard to do. For it is a more light thing to leave all the gods at one's/ than to retain them & not to love them.   

¶ Of the gods of fortune which follow here. Ca lxv.  
THe mean or middle of goods been the goods of nature and of doctrine. Of nature like as beauty of body/ prowess/ force/ or strength/ vigour/ lightness/ debonayrte/ clear wit & clear engine for to find/ good memory for to retain well/ & good voice for to sing well. All these goods aforesaid nature bringeth them in the nativity or birth of a person. Doctrine clergy & all other gods be gotten by study or by accustomaunce/ like as been good virtues/ good manners/ and other virtues. But these be not yet very good rightful. For they do not that which is perfitly good. For many a phylosophre/ and great clerks. Emperors. Kings/ and many other princes and other great lords the which hath had many of these goods been dampened in hell pit. ¶ Also all 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 too good men. Also this is not very good that faileth at need/ and that may be lost maugre himself. And thought thiefs may not take them and rob them. Yet the death taketh them alway at the last. Also I say that the very goods aideth alway and grieven never/ but certainly such goods and such grace's foreign been oft damage & grieve them that have them/ if they use them not well according to god. For some avaunt them and been proud and despise 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 multeplyenge and increases.   

Here after is showed of the goods of grace Ca lxvi  
NOw have I shortly showed the title good and the mean good. Now will I show to the which is the very good rightful & perfit. This doth he which hath the good with right and understanding For without the which was never no good with right This good is called the grace of god and virtue & charity. Grace by cause that she gyeveth life and health too 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 & with good manners/ it is called charity because it joineth the soul to god/ & also doth all thing as it were with god. For charity is nothing 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 stuyde and their wytin delights of the body. The other in rychessys the other in honest but the great philosopher saint Poule which was ravished unto the third heaven/ and passed all the other philosophers teacheth us by many reasons that the sovereign good in this life and that the queen of virtues is for to love god and to have very charity in himself For with out this good ne avalen all the other goods right nought. And who that hath this good of charity he hath all other goods/ and when all other goods shall fail/ this good shall not fail and above all the great goods that been this charity is lady. And thenne the greatest good the which is under heaven. Is charity And also after by cause that thou wilt and desyerest this good the which by right is called virtue/ and that thou desyerest to love it most/ and to seche it above all other goods And I will yet show unto the his valour & it is accustomed for to devil three manner of goods in the world/ that is to wite goods honourable gods 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 seeketh 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 and profitable.   

¶ What virtues been goods honourable Ca lxvii  
ALl 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 wite beauty wit prowess power franchise and noblesse. These been vi fountains 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 and love/ is a thing falls covert and vain. It is false for he or she is no thing fair. But our eyen been vain and feeble that see no thing but the skin withoutforth. Then who might see as clear as a be'st that is called a lynx which seth thorough out a wall he should clearly see that a fair body nies but a white sack full of stinking dung/ & like a dunghylle covered with snow or with green grass. ¶ Also I say to that the this beauty is much short & not abiding. For it is soon failed and 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/ fair well all the beauty is failed and gone. then the beauty that the body hath/ the soul hath given it too him. And therefore much fools been 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 very beauty by which the soul pleaseth god & to the angels that seeth the heart. This beauty rendereth & 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. Then the most fair thing that is under god/ is the soul which hath perfectly his right four me 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 & foul to the regard of the soul/ & all that may be thought of beauty may not be compared to the soul.   

¶ Of very sapience. Ca lxviii  
Clear wit and clergy is a thing much honourable/ and moche to be praised. But and 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 & sourmounteth all the wit of the world/ like as the son passeth the clearness of the moan/ For the wit of the world is but folly/ like as the scripture saith/ and childhood & woodness Folly is in them that so moche loveth the world and his beauty/ and that can not know the day fro the night. Ne judge between great and little/ and between precious and 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 ne is but poverty. They ween that a glass be a saphyr. And they ween that their strength & their power be much great/ which is more feeble & more frail than is glass. ¶ Also I say that this childhood of 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 and 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/ and more savour in a cool than in good meats. Also these people may not believe that there is more joy & delight in loving god and to serve and to honour him/ than in doing the will of the caroyne of their body. For they can not right fully judge between sweet and bitter. Also I say that the wit of the world is woodenness in them that so moche be subtle in finding malice for tengyne and 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 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 and virtues is a thing very precious & sweet/ very for she filleth the heart & nourisheth it. She is precious for one may buy god and 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 sugar. 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. Ca lxix.  
AFter I say that virtues & charity giveth very prowess. Then there is no prowess by right but in the knights of god which the holy ghost adoubeth and armeth with virtues & charity. In prowess been three parties. hardiness/ strength/ & steadfastness. There is none noble by right but if he have these iii things/ but if he be hardy/ prudent/ & entreprenaunt of great things/ and strong & puissant for to pursue them and farm & stable to finish them. But without wit and without purveyance no thing availeth none of these three things. For like as saith the book of the art of chyvalry. Error without battle may not be amended. For it is anon compared. foolish enterprise is where as lieth little profit/ moche dispense & great pain and peril. These been thenterprises of them that be called wise and hardy in this world/ that their bodies and their souls putteth in sin/ in peril/ and in pain for to get a little lose and praising which is much vain/ and little endureth. ¶ But virtue doth make a man of great heart/ and of wise enterprise/ when that she maketh a man the which is nothing but earth so hardy/ that he dare enterprise for to conquer the realm of heaven/ and to vanquish all the devils of hell that been so strong ¶ This enterprise is good wise and moche profitable. For there is therein little perylle/ and little pain but there is glory honour and profit inestimable/ & 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 gods of fortune/ which in truth been right nought/ but filth charge and ordure too the regard of the goods & 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 too conquer heaven/ despise the world/ & 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 too 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 and 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/ firm and durablee 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 seygnory/ but in virtues. A great lord is he that knoweth all the world. Such a lord giveth too 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 and 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 feet and maketh him too converse in heaven/ virtue maketh a man by good right greater lord of the world/ than the king is of his ream. For of the goods of the world he hath as much as his heart desireth/ he hath his usage and his sustenance/ and as moche as he may have for suffisance/ and more suffysantlye than the king hath in his ream. 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 & doubteth and serveth. And in this he seeth & knoweth that every creature is made for to serve him. Also there is another seygnorye moche great/ without whom there is none by right lord for he is emperor and lord of himself/ that is of his body and or his heart/ which he justyceth them in good pees 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 too him that hath it. Of this speaketh Seneke and saith as great honour giveth god to thee/ when thou art lord and emperor of thyself and more when a king/ ha lord god how many kings emperors & other great lords have been in the world and also barons/ that have cities/ castles/ & 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 Ca xxi  
AFter this I say there is none that hath very franchise/ if he have not grace & verve. Then if thou wilt know what is very franchise of a man & of a woman by right. Thou oughtest to understand that a man hath iii 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 & 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 will/ 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 deadly. 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 and by virtues from the service of the devil/ and fro sin/ that they be not bond to gold ne to silver/ ne to temporal gods of this world ne to their bodies which is caroyn/ ne to gods of fortune/ which the death may soon take away/ but they have their hearts life up and 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/ and have the heart so decevered & 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/ and 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/ & been in great pees 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 unto 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 and empesshements of the world fro misery/ fro poverty/ and fro all pain of heart & of body without returning/ of which thing there is none free in this world/ how perfit that he be.   

¶ Of very noblesse Ca lxxii  
THey 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 sylthe 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/ and 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 & give to us the very exemplayre/ 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 & therefore the holy men in this world pain hem self 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 and more clean without sin/ of so much he seeth more clearly & more evidently the precious face of Ihesu christ/ and 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 thenne 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 paul. 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/ & that is parfyght glory. This noblesse maketh the holy ghost in the hearts that he purgeth and enlumyneth 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 too 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 the image & 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 hyenes been they that make them so noble and so quaint. Of this poor noblesse that they have of their mother the earth which beareth & nourisheth the hogs as well as she doth the Emperors and the kings. And they avaunt them of their gentleness/ because 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 nobles they behold nothing at all/ of which cometh very noblesse and the gentle parage. They should behold and take heed to their very exemplary jesus christ/ which more loved and honoured his mother/ than died any other man. And nevertheless when one said to Ihesu christ. Sir your mother and your cousins standeth without to seche you/ he answered to them and said. And who is my mother/ and who is my father and cousins/ who some ever do the will of my father that is in heaven/ he is my brother/ he is my father/ my sister/ & 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 and springeth vain nobles and pride.   

¶ How charity is the greatest of virtues. Ca lxiii.  
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 Poule that saith thus. If I have as much science so that I knew all clergy and all languages/ and spoke as well as men or angels/ and knew all the scriptures and the counsels of god/ and if I delivered my body to martyrdom/ and gave all that I had to poor people/ and if I did by miracles that the mountains 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 Poule whom we ought to believe/ hath here named the greatest things and good that one may do/ and the most avail and profitten. That been penance of the body/ to suffer martyrdom to aid the poor people/ to convert sinners/ and to have science of languages and thappostles saith all these things avayllen not without charity/ and if such and so great gods availed not/ how should lass good 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 understandeth/ 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 charity of god/ and who that hath most is most worth/ and who that hath lass is lass worth/ and who that hath nougth is nought worth. For how well that a man hath temporal gods/ like as is gold or silver or other richesses/ or of spiritual goods or natural goods/ like as is art/ subtle engine / science/ clergy/ strength/ prows or other goods How shall I say that they profit/ for they been the most part more cruelly dampened/ because they use not aright the goods that god hath lent to them for to multiply and for to win than been they that nothing know. ¶ Also if he do bodily works/ as done the labourers/ the minstrels and other work men. Or if he do spiritual works as to fast/ wake/ cloth the poor/ were heir/ if this be without charity all this availeth nothing For he shall never have thereof merit. But he that hath virtue and perfit 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 over all it winneth and never loseth. She hieth all the good wares/ and maketh all hers and always she hath her penny again. This is the love of the heart which is the penny/ with which she buyeth all the gods 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/ & to say one pater noster/ as another to say a psalter. 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 much been worth his works/ for so moche as a man hath very love in god/ so moche he winneth more every day. The love the which a man hath to god is the poised & weight of saint Myghell. For none other thing may not weigh when one taketh every day his wages/ but the love & charity. And therefore I say that there is none good profitable/ properly to speak by right/ but fair love and charity.   

Of two manners of delectable goods. Ca lxxiiii.  
IN like wise as god made man of body and soul. Right so hath he given two manners of delectable gods for to draw his heart to him/ and in whom is all the very delight. ¶ The some goods cometh withoutforth/ & by the .v. wits or the body/ by saying/ by hearing/ by smelling/ by tasting and by touching. These .v. wits been also as five conduits/ by which the goods delectable of the world entereth in to the heart for to delight him and 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 appeareth much precious. But when a man hath & holdeth them/ anon they be lost/ & become truffs and dreams. Think on the delight of the last year/ and of thy dream to night/ thou shalt see that all is one/ anon they pass & anon they come 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/ & savoured of the delectable goods of the world preyseden god/ and most desired the love of him/ and the more that they saw the drops sweet/ the more they desired 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/ & the reverse. The more that one loveth the drop the more he hateth the fountain and forgetteth it. And the more that the sweetness of the world pleaseth to a creature which he so moche desireth/ the lass 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/ and more than beasts/ that know well that the body of a man is the most foul thing that may be/ & 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/ and perdurable/ and may fulfil the heart and replenish it. Such gods giveth god to a man in this world/ when he giveth to him pease of heart and victory against his sins and against th'enemies of hell. And giveth to him glory of conscience and 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 that 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/ the which may fill and replynysshe 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 and all the joys of this world/ and should cheese & retain the spiritual joy. And should do like as they that bulte the meele and decevereth the flower fro the bran and grous/ and as they that make 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 perfit 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 thenne is a man perfit christian when that he is anointed with holy chrism. For of chrism is said christ/ and of christ is said christian/ that is of Ihesu christ. And who that is anointed of such ointment/ the which is of joy and love of god/ he liveth in god/ and god in him. Like as the holy 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 blyssednes that 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 and in anguish. This is no thing but now weep/ and anon laugh. Now is at ease/ now is he at misease/ now is he in anger/ now is he in pease/ now in joy/ now in sorrow. Then who that will lead a good life/ and 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 & merrily. merrily without anger/ wisely without error/ and joyously without sorrow/ and this life hath one by grace and by virtue/ and none otherwise.   

¶ Here after is spoken of virtues in especial. Ca lxxv.  
NOw I have showed to the generally here tofore the dignity and the valour of the virtue of charity/ and wherefore one ought to get it. For great profit cometh for to have it/ as joy/ honour/ and 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 and 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 the knoweth the good & doth it not/ he sinneth & mysdoth/ he is a fool That knoweth the right way/ and earnestly go out of it The holy scripture saith thus. The wise man or wise woman hath a fair garden full of verdure and fair trees/ and of good fruits/ 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 gardener. That is god the father when that he admolysshed and made soft the heart of the creature human/ and made it sweet and treatable like wax chafed 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/ and profit. These three things be necessary to all things that grow in earth/ that is to weet/ earth convenable/ humour nourysshable/ and heat reasonable/ without these three things spiritually may not the imps of virtues grow ne bring forth fruit. These three things maketh the grace of the holy ghost in the heart of the person/ & maketh to wax green/ to flourysshe & to fructyfye/ & it maketh him as a garden moche delectable full of good and precious trees. But in like wise as god planted in paradise terrester 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 and virtue to keep 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/ the which is god the father. For he planted the trees of virtues. And in the middle he set the tree of life. That is Ihesu cryst/ which saith in the gospel/ who that eateth my flesh and drinketh my blood hath life perdurable This tree enuerdureth & embelyssheth by his virtue all the which is in paradies. By the virtue of this tree grown and flourysshen & fructefyeth 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 and delivered him to death and 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 without forth. The droppynges of this tree and the body/ weren three precious things and of right great virtue/ which issued and dropped out of the preyous membres of Ihesu christ that were the water/ the tears the sweet and the blood. The levys of this tree weren the precious and holy words of Ihesu christ which heleden all maladies. The flowers were the holy thoughts of Ihesu christ which were fair/ honest and bearing fruit. The fruit weren the twelve apostles/ which fled all the world and nourished it with their holy doctrine/ by their examples/ by their good works/ and 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 be. 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/ & his glorious exemples/ which he showed by work/ & taught them with his mouth. These were the perfit virtues and full of very beneverte and blessedness/ which Ihesu christ showed to his prive friends to the xii. appostes/ whom he led in to the mountain/ and there he sat as saith the gospel/ & his disciples were about him. And thenne the debonayr. Jesus' opened his mouth and said Blessed be the poor of spirit/ for the ream 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 hungers 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 sin/ & good heart to shadow him/ & aught 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 and of blessedness/ as moche as may be had in this world/ & to have and attain in that other. For these be seven rules of holy life which Ihesu christ taught to his children. This is the very philosophy that the master of angels ensigned unto his disciples. ¶ In these words is enclosed all the sum of the 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 died th'old law to the jews. And because that the soul was waxen old by sin/ it is made youge again and becomen new by these words aforesaid It is very new and disguised fro the other laws/ law is said because it is bounden. But the other bindeth and this unbindeth The other law chargeth/ and this law dischargeth. The other laws menaceth and three teneth. 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 malediction/ and cursing/ this new law hath benediction & blessing. ¶ Then is this new law all full of beneurte and blyssednes. And therefore been blessed all they that keep it and accomplish it. This saith Solomon. For all they that keep it well winneth the tree of life perdurable. Then these vii 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 paradise the which god planted in the holy soul. In the shadow of this tree groweth and profiteth the fruit. The tree of virtues which god the father the which is the great gardener planted and set in this garden/ and died bedew it with the fountain of grace/ the which maketh it for to wax green/ grow and to profit/ and holdeth it in virtue and in life. This foresaid fountain is departed in to seven rivers. These been the seven gifts of the holy ghost/ the which arouseth and bewat●eth all the garden. Now behold the right great curteysye of our lord/ the 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 yeft/ & therefore he cesseth not to excite us that we pray & require him 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 debonair 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/ much good/ & but short by cause we should retain it well. That is the pater noster/ wherein been vii petitions and requests/ by the which we require our good father Ihesu Cryst/ that he give us the vii yefts of the holy ghost/ that he deliver us fro the vii deadly sins/ & 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 vii virtues/ which bring us to the vii blessings of perfection and of holy life/ by which we may have the promises that the debonair Ihesu made & 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 ben 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 vii petitions and requests been like as vii 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.   

¶ Of seven petitions and requests that be contained in the Pater noster. Ca lxxvi.  

Our father that art in heaven sanctified be thy name thy kingdom come to us/ thy will be done in earth as in heaven/ our daily breed give us to day & forgive us our debt as we forgive our detts. & lead us not in to temptation but deliver us from evil. amen   
AS a little child is set to school/ at the beginning he learneth his (Pater noster). Who the will learn of this clergy and 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 most fair that is. What man or woman that this dotryne well knoweth/ understandeth & well retaineth it. For such there be that ween well for to understand it/ that no thing know thereof/ by the bark or rind without forth That is the letter which is good. But little is it worth to the regard of the marghe/ of the goodness and of the great substance which withinforth is so sweet. It is much short in words & moche long in substance light to say & subtle for to understand. This prayer and orison passeth & surmounteth all other in three things. That is to wit. In shortness. In dignity/ and in prouffytablenesse ¶ The dignity is in that/ that the right blessed son of god made it/ too 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 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 too 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 that our blessed advocate/ & our right good and blessed master and sovereign our redemptour and saviour Ihesu christ/ the which is the sapience & wisdom of god the father omnipotent/ & 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 heaven/ if that it be well understanden & well pursued 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 prayers 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 aright. 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 capitain and beginning. And fountain of whom all creatures and all gods cometh This knowlegest thou in that/ his puissance & might. ¶ After I say by cause that he is a father/ he is ordeyner governor/ and purveyor of his meinie/ and specially of his children/ that is of the men of whom himself hath created/ made and formed to his semblance/ & in this thou knowlegest his sapience/ yet also sith that he is father by nature & by right/ he loveth that which he hath made. Like as saith the book of sapience. And he is debonair and loveth and nourisheth his children/ and doth their profit better than they can devise. And he beateth and chastiseth them when they misdone or offend/ for their profit and wealth as a good father/ And gladly he receiveth and taketh them unto mercy and to pardon/ when they have trespassed or offended/ and return to him by great repentance. And by this we know his bounty and his great debonairty. ¶ Now I have showed to the then this word/ when thou sayest/ father) his puissance/ his sapience/ his bounty/ and his debonairty. On that other part he remembreth thy self/ thy noblesse/ thy beauty/ and thy richesse. ¶ Of more great noblesse ne mayst thou not be soon. Ne unto so great a king. Ne unto so mighty and puissant an Emperor as is god. For more greater riches 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/ because 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/ courtesy/ sweet/ & debonair/ clean without velony/ and without 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 & true son thou oughtest to resemble him by nature/ by commandment & by right. For thou owest to him love/ honour/ reverence and dread/ service/ and obedience. Now think than when thou sayest thy pater noster/ that thou be unto him a good son and true if thou wilt that he be unto the a good father sweet and debonair/ 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 tournoyenge/ here seest thou how this first word when thou sayest father/ how sweet it is/ and how it admonesteth thee/ that thou be valyaunte and noble and teacheth the what thou shouldest be.   

¶ Wherefore thou sayest father our/ and not father mine. Ca lxxvii.  
NOw demand I of the wherefore that thou sayest father our/ and thou sayest not father mine. ¶ And unto whom thou accompaniest thee/ when thou sayest give to us & not give to me. None ought to say father our/ but he that is his son by nature without hegynning 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 made to his image and to his semblance. So been the saracens and 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 poor man if he will/ and make of him his son and his hair 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 Poule saith/ when he made us come to baptism/ where as we were poor and naked/ and all sons of wrath and of hell.  
¶ Then when we say father our/ and we say give to us/ we accompany with us all our bretherin by adoption / the which been sons and children of our mother the holy church/ the faith that they received in baptism. ¶ Now we show then by this word (ours) the largesse and the curteysye 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/ and 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 it 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 cryst/ 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/ poor 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 myspryse an an other/ but to love him as his own brother/ and that one ought to aid and help an other/ like as the membres do of one self body. And also we ought to pray the one for that other like as said the blessed apostle sweet saint james. And in this our profit is much great/ For when that thou sayest thy prayers in common/ thou hast part in all the commonalty of our mother holy church. ¶ And for one Pater noster that thou sayest/ thou wynnest more than an hundred thousand. This word (our) 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 and warreth one/ he warreth all the other. Avarice putteth him out of company. 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 and the holy ghost That is if we keep his commandments like as the gospel saith.   

¶ Why we say/ qui es in celis Ca lxxviii.  
AS 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 Moses' the prophet in a mountain & said to him. Go thou in to Egipte & say to king Pharaoh on my behalf that he deliver my people the children of israhel from the servage wherein he holdeth them. Sir said Moses 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 israhel. He that is sendeth me to you. Now say the holy and good clerks/ that among all the high names of our lords 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/ & many other words as been said of him to his loenge & praising/ and the which say nothing 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 proprieties and accydents. How and by what manner one may know what he is/ & 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 showeth unto us some thing of him/ But there ne is no word so proper/ as this same word here following. (qui est.) which so properly is showed to us and so subtilely/ in as moche 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/ & verity. For he is way and truth. All manner things that been created and that been creatures/ been vain and vanities. As the wise king Solomon saith/ And be as nothing unto the regard of him. And to nought shall they come/ fro whence they came if that he withhold and sustain them not. And also preserve and 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 hymn 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 & go out of the way/ late it suffice to the that thou say. father our the which 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 byloved/ and more honoured ¶ After I say that the debonayr Jesus' is in persons spiritual and devout. That is in the holy hearts/ that been high/ cleansed/ clean and purged from all sin as is the heaven. For in such hearts is he seen/ known/ honoured and loved. ¶ Now hast thou heard these four words Pater noster quies 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 thee/ for sith he is so high & thou art so low/ if thou be not hardy and vigorous to vanquish all sins/ to resist all the temptacons of the enemy/ & to keep holy his commandments thou shalt not come in to the glory of heaven. The first word abovesaid showeth to us the length of his eternity. 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 blessed   

How Sctificetur nomen tuum is exponed. Ca 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 the 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 & swear in his holy song and prayer of the holy Pater noster/ how well that it containeth little letter. In this song & excellent orison been the seven petitions & requests of the holy Pater noster which get and Impetre the seven gifts of the holy ghost/ which put away and destroy the seven vices capital of the heart those been the seven deadly sins. And they plant/ and nourish the vii 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 four after maketh him perfectly just. All 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 three things. In this that the soul be perfectly purged/ and the will perfectly enlumyned/ and the understanding perfectly confirmed in god/ & with god in the memory. And the more the soul receiveth of god these three things/ the more abundantly and more properly she approacheth more too his right great beauty natural. That is to the semblance of the father/ and of the son/ & 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 gifts we require in the three first petitions of the holy pater noster/ when we say. Sanctificetur nomen we show to our good father courteously our principal desire/ which we ought alway to have. That is that his glorious name be sanctified/ and 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 renown/ 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 gift of sapience which maketh steadfast and confirmeth the heart in god/ and joineth him so to him that he may not be disjoined ne decevered. sapience is said of savour and for to savour/ for when a man receiveth this gift/ he tasteth and assavoureth and feeleth the sweetness of god/ like as is felt the sweetness of good wine by the taste better than by sight But to this that thou understand better what it is to say. Thy name be sanctified. Thou oughtest for 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 sanctified the holy ghost of sapience in the heart of a man. first he cleanseth and purgeth like as the fire fyneth and purgeth the gold and 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/ and putteth himself all to think on god and to love serve and honour him/ like as the church and 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 & in so sweet love of Ihesu christ/ & of devotion/ that when he thinketh on him & on his passion/ he is as he were all drunk of that 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 & to baptize is all one. After he confirmeth him in god so strongly/ that nothing may dissever ne desjoine him. Now then/ will thou to say this word/ thy name be sanctified in us. That is to say give to us gift 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 unto thy service/ that we never retch of none other charge/ too 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 sons/ & his servants/ as very obedient unto to all his commaundemementes/ and in such manner/ that nothing what somever it be/ may come ne happen to disjoin this fastness ne this grace. Moche is great the grace of god when the will of the creature human is so rooted in god and 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 solace/ ne no comfort/ ne no pleasance may not be had but in him/ and than is the heart perfectly confirmed in god/ when the memory is so fastened and joined to him/ that it may not think on no thing but on him. And this require we when we say. Sanctificetur nomen tuum. This is to say. Sir thy name be sanctified in us.   

¶ Here is the second petition and request of the holy pater noster. Ca lxxx.  
ADueniat regnum tuum. This is the second petition & request of the holy pater noster/ where we pray & require/ that the realm of heaven come to us/ & be within us. Our lord saith in the gospel to his disciples The ream of is in you 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 darkness of the night. And doth waste the clouds and the mists in the morning. Right so wasteth this spirit and doth take 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/ heaven/ and that which is about him/ all the fair creatures/ which all preysen god & 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 dyspleasyr that he hath of his sins. 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 pease & rest and consolation. And feareth 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 pease that that he findeth in his heart. And this demand we of god when we say. Adueniat regnum tuum/ that is to say. Fair father please it to the that the holy ghost will enlumyne in us the heart/ and cleanse and purge it fro all sins. And that he vouchsafe to come and dwell as a king and a lord/ governor/ and commaundour in hour hearts/ so that all the heart be his/ and that he be king & lord and alway that we may se him. For it is life perdurable to have the ream of god within us. Therefore saith our lord in the gospel/ that the realm 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 iii petition & request of the holy Pater noster. Ca lxxxi  
FIat voluntas tua sicut in celo et in terra. This is the iii petition & request/ where we pray our lord that his will be done in us/ like as it is done in heaven/ that is in holy angels that been in heaven/ which been so inlumyned & confirmed in god/ that they may will none other thing but that which god will/ we may not have this petition ne this perfection but we have the gift of council/ which is the third gift of the holy ghost/ that teacheth us to do his good will/ & that he convert our caitiff & frail will so that in us grow no proper will/ but that his will be only lady of the heart holy/ & do in us what somever he will/ like as his will is done in holy angels of heaven which may not sin. And that always doth the will of god without myspryse and gainsaying. ¶ Now hast thou heard the three petitions and first requests of the holy (pater noster/ which been the highest & most worthy. In the first we demand the yeft of sapience. In the second the gift of understanding/ and in the third the gift of council/ like as I have tofore showed. ¶ These three things we do not require & demand/ because 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 and accomplyshest in us in the life perdurable/ we demand them in this present life. In the other four petitions that cometh after we speak an other language. For we say to our good father Ihesu christ. give to us pardon us/ keep us/ & deliver us. For if we have not of Ihesu cryst these four petitions & requests in this present world/ we been but deed. For they be necessary unto every person in this mortal life.   

¶ The iiii petition and request. Ca lxxxii.  
DAnem nostrum cotidianun da nobis hody. Well teacheth us our good master Ihesu christ/ 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 less 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 & 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 gods of th'abbey. Right so it is of him that asketh of god this daily breed/ he hath fratnyte part company/ and right in all the goods that been in heaven. This is the blessed breed of heaven/ of that blessed covent. The breed of heaven. The breed of angels/ the breed delectable/ the breed of the 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 alway 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 and in great devotion of heart/ and in great desire. That is to understand that thou oughtest 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 and chew this precious meet/ like as the ox feedeth of the grass and cheweth his cud/ and than he taketh it in. That is to say that one ought to remember devoutly and oft by parties/ the bountes and graces of our lord/ and all the sorrows that Ihesu 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 and 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 celestial of the sacrament of the mass which is the very precious body of Ihesu christ. This is the breed that comforteth and enforceth the heart to that/ that he be well strong to suffer & to do great things for the love of god. But this may not be but if he have the fourth gift of the holy ghost/ which is called the gift of strength/ which armeth and encourageth the knight of god/ and maketh him to run gladly to martyrdom and to suffer joyously the torments Now mayst thou see/ when we demand this breed of angels. We demand the gift of strength. For like as the bodily breed or material sustain the body and enforce it. Right so the gift 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 & borne of the glorious virgin Mary. blessed be this glorious virgin fro whom came this blessed flower. For that was the debonair Jesus'/ that was crucified on the cross for to redeem the world fro pains of hell. And this died he for the great brenning love that he had unto us. This is the bysquyt of which he garnished his ship of holy church for to pass the great se of this perilous world/ he is ours/ for he left to us at his departing & leave taking at his last testament the sweet Ihesu cryst/ the right large/ as the most great and most rich treasure that he might leave to us. For he gave himself to us as the most fairest jewel that he might give to us. And we ought devoutly/ cleanly/ & reverently keep him without sin/ & 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 manner thing may he taken away from us against the will of ours/ that is of himself/ we do call our breed quotidian/ the which is for to say of every day/ that is for to understand the quotidian distribution the which he giveth to his priests & religious people each 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 remenbrance 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 beaule 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 meteryall 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 noble which ben 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 mathe we th'evangelist/ and calleth it breed sursubstancyall. 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 sursubstancyall. ¶ 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 & 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 of heaven.   

¶ Here followeth the .v. petition & request of the holy pater noster. Ca lxxxiii.  
dimit nobis debita nostra: sicut et nos dimittimus debitoribus nostris. In this request & petition we require and demand our good father of heaven/ that he will pardon & forgive us our sins & our trespasses/ like as we forgive them that have trespasced to us/ or that trespass to us then we say thus Fair father quite to us our debts like as we quite our debtors. Our debts be 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 soon passed as too the delight/ or as touching the deed is bounden to so great vsure that he hath no power to pay ne to finish/ that is the pain of hell which is without end. ¶ After he oweth unto god whom he hath disposed so great amends that he hath no power for to pay it. For in all his life if he lived an hundred year or more he might ne could not make suffysaun● penance For one deadly sin only/ if god would use his right full justice/ it should never be forgiven 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 & foryevenes' ¶. For by the right of the court of justice/ the sinner shall be judged & condemned unto death perdurable. And therefore our good father Ihesu christ which is soft and debonayr for to foryeve and pardon/ large and courteous for to give/ we pray him that he will pardon and foryeve to us our sins and trespasses. But think and consider well how thou prayest. For thou sayest pardon to us our sins as we pardon other. God shall not foryeve ne pardon to us/ as he himself saith in the gospel if we forgive not and 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 forgive me like as I forgive/ and therefore all the times that thou shalt say thy Pater noster tofore god the 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 thee/ if it seem to the an hard thing and grievous to forgive and pardon to them that hate thee/ and that will the evil or that have much trespassed to thee/ 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 the that god forgive them/ and more yet for to do well and 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 saracens. 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 ought for to forgive each other. And also ought for to love our enemies. That is to say their persons & pray for them and to do good to them if they have need. For so commanteth god in the gospel. Then we ought only hate the sins and to love their souls. Like as the membres of one body love and support each other if one member hurt that other by adventure/ the other advengeth him not. And therefore we that been all one body in Ihesu Cryst like as thappostles saith we ought to love and support each other/ & not to hate ne to grieve/ and 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 a right. For who that pardoneth not/ nor forgiveth with heart/ and with mouth/ he moveth his judge against him. And in this prayer that we make to god/ we require of him the yeft of science which maketh a man wise and also cunning. This spirit showeth unto him what he is and in like wise from whence he cometh/ whether he goeth/ and what he hath done and 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 also to ●yghe/ and cry god mercy and say. O good lord forgive and pardon to me my debts/ that be my sins. For I am much indebted to thee/ 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 gods & benefayres that thou hast done to me/ & the great bounties which I have all day received and evil used them/ & have evil served the. And because 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 none/ and is in will & in purpose to pardon & forgive with good heart if any have trespassed to him. Than may he well say. Fair father forgive us our trespasses/ like as we do to them that have trespassed us.   

The vi petition & request of the pater noster. Ca lxxxiiii.  
ET ne nos inducas in temptacionem. brent child fire dreadeth/ & he that sometime is falin to sin/ when his sin is pardoned him he is more doutous and more a feared/ & hath more dread of the temptation of sin than he had tofore/ and therefore he prayeth unto all mighty god unto whom he hath so much trespassed/ and also that he hath forgiven and pardoned him/ that he will keep him from falling in to it again/ and saith thus Et ne nos inducas in temptationem. That is for 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 temptoure of sin/ for it is his craft/ of the 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 the which doth all thing for our profit/ would never suffer that temptation should come. But as saint bernard saith when our temptoure smiteth us on the back. He forgeth unto 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 farm 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 staker ne quaure. ¶ And therefore in this petition and 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 and pietous/ and maketh him all to render and were green/ and to bear fruit enough of good works without forth/ and 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 pykeys ne with hamer when we say then. Et ne nos in ducas in temptacyonem. That is to say sweet father make thou our hearts farm and in like wise stable / that they move not ne quaver for no temptation that come to them by the grace of the gift 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 & keep that I never see battle ne tournoy. We ought well will to be tempted/ for it is our great profit in many manners. For we be the more humble and the more doutous & the more wise in many cases/ & the better proved and the more hardy. For as Solomon saith the .Who that hath not be tempted/ he may know nothing 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 & ready at need to aid his friend/ ne how & many times he hath kept us from many perils & sins/ and by all these reasons he 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/ & as touching ourself we be so poor/ that we may not an hour of the day sustain thassaults & 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 and vanquish the fiend our enemy when that we consent not to sin.   

¶ The vii petition of the pater noster. Ca lxxxv.  
SEd 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 and all the good that a man doth/ or that he can get/ is for to put away and destroy pride and all sins and evils. And therefore when god hath given to a man this that he hath required of god in the vi 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 a men/ 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 heard the seven petitions and requests/ that god made with his blessed mouth for to ensign and teach us to learn all that which we may and aught to pray & 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 vii gifts of the holy ghost. Ca lxxxvi.  
 
AFter the petitions and requests that been contained in the holy pater noster. Us behoveth to speak in great reverence of so hy a matter as of the holy gifts of the holy ghost/ like as he himself of his grace shall ensign and teach us. And we shall say first which been the gifts of the holy ghost. ¶ After wherefore they be called gifts/ and wherefore they be called of the holy ghost. After wherefore they be seven gifts of the holy ghost ne moo ne lass. Also we shall say of the goods that the gifts of the holy ghost do. Custom it is/ reason and courtesy/ that a high man/ rich/ valiant/ and noble/ when he will go to his spouse that he loveth with all his heart/ that he beat to her of his jewels. ¶ isaiah the prophet saw in his spirit the glorious espousals 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 & our flesh/ our humanity & our nature. So recounteth to us the said prophet of the jewels & the fair gifts that he brought with him for to give to us his espouse and to her parents. And saith thus the said prophet much courteously. from the rote of jesse shall issue a rod the 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 b●re the flower of flowers. For nazareth is as much for to say as flower. And jesse is as much to say as enbracing 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/ & 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 se is full of water/ and is well and fountain of all the fresh waters and salt/ of which he arouseth and watereth all the world. Right so was he as saith saint johan thevangelist so full of grace/ of verity or truth the of his plant we take all. These vii spirits & these seven gifts we take them and receive in the holy baptism But thus as the grace's corporell which god giveth to children/ in wit/ in bounty/ in strength/ and in other graces/ which he giveth at his playser to everich he showeth him 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/ & all his thought to god/ after that/ god giveth to him more of his graces/ & that showeth the same gifts by works/ some in one/ & other in/ other/ at the pleasure of the holy ghost as saith saint Poule the apostle. Then in our beginning these graces and these virtues been low/ and rise on height. That is fro the spirit and yefte of dread unto the gifts of sapience. For holy dread is the beginning of sapience. Like as david saith & 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 gifts after the order of his dignity/ like as the petitions & requests of the holy Pater noster been set forth after the order of their dignity/ the hyetofore/ and the lower after.   

¶ Why they be called gifts/ for three reasons. Ca lxxxvii  
such manner graces have to name gifts/ for iii things & for three reasons. first for their dignity & 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 gift of a king. Therefore calleth saint james th'apostle all the other temporal goods that god giveth/ not a gift/ but little gifts which been movable and passing. But these graces abovesaid he called them gifts perfit. For god giveth them to no creature/ but that he giveth him himself. ✿ ¶ The second reason is because that the other graces and the other gifts he leaneth them to us for to use them in this present life. But the seven gifts tofore said been very gifts by right without reprysing and reprehending/ for when all the other gifts shall fail/ these vii gifts shall alway abide in their farm estate. Then they be so properly ours that we may not lose them against our proper will/ like as we may lose the other. The third reason and the principal is/ that the self gifts be purely for love. And thou knowest well that a gift loseth the name of gift when it is not given purely for love. For when the giver giveth any gift for his ꝓffyte/ that is no gift/ but it is merchandise when he beholdeth bounty received or service/ that is not a gift/ but it is bounty and courtesy/ received to be rendered and yielded again. But when the gifts is given freely and liberally without intention to have profit & without dread & without any doubt. Then it is by right called gift/ hereof saith the phylosophre that a gift is a gift giving/ again/ or without to await any reward but only for to get love. In this manner god giveth to us these gifts purely for the love that he hath to us/ and for to get our hearts and all our love unto him.   

Why they be called the gifts of the holy ghost. Ca lxxxviii.  
NOw for what cause been they called gifts of the holy ghost and/ not the gifts of the father and of the son/ for all their works and their gifts been comyne. To this purpose 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 and of bounty appropered to the holy ghost. For bountes 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 gifts expendeth & giveth himself in our hearts. like as saith saint Poule/ like as it were by seven streams/ and therefore been they called properly the gifts 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/ and the principal gift/ that a man may give/ Thenne with right in this gifts been given all the other and with/ out this gifts none other is not called gifts truly ne rightfully. Therefore is the holy ghost a gift/ and giver. For he giveth himself and is given in everich of these vii gifts/ that he giveth for to confirm our love unto his/ so that it be fervent/ fine very and clean.   

¶ Why there be vii gifts & no more ne alas. Ca lxxxix.  
FOr two things a man is saved for to i'll the evil/ & to do good/ for to hate & to i'll the evil causeth us the gift of dread/ the other vi gifts cause us to do good/ the gift of dread is the usher at the great mass/ that is to say at the great menace of the sentence of god/ and of the pains of hell/ which is always ready and appareled against the sinners/ this is the watch of the castle that never sleepeth. This is the weather of the garden that weedeth and plucketh up all evil herbs. This is the treasurer that keepeth the heart and all the goods that be therein. These be the other six gifts that make us to do all good deeds. Now oughtest thou to know that like the clearness of the son/ which thou seest with thine eyen/ giveth clearness to the world/ and virtue & enuygoure and strength all the things that grow and come in to the world. Right so doth the holy gooost which enlumyneth in heaven and also in earth all them that been in grace/ men women and angels/ and in like wise as there be in heaven three estates of angels as saint Denys sayeth/ of whom one is most high/ that other mean or middle/ and the third more low. The most high been like them that been of the kings council. They be always with god more near to him than the other and see him and hear him in his secrets. The mean or middle been as barons and bayllyes that govern love and keep all the ream and go and come/ and learn of them of the council that which they command/ and make it to done to other/ the lowest been like as servants and officers which have their crafts/ and doth their offices and messages as it is said to them. By this manner and ensamble there been three estates of the children of god in earth that the holy ghost conduiteth as saith saint Poule. The one estate is of them that be in the world & live after the commandments of god & 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 and of this mortal life/ and 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 and 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 vii gifts/ & departeth to them his graces/ to everich after his benign volente and will as saith th'apostle. The two first of these vi gifts appertain to them that been of the first estate The gifts of science teacheth them/ and the gifts of pity maketh them to work. The ii middle appertain to them of the moyen estate The gifts of council governeth them/ and the gifts of strength accomplisheth the works. The ii last appertain to them of the most high estate. The gifts of understanding enlumyneth them/ and the gifts of sapience confirmeth them and joineth them with god. Another reason there is wherefore there been vii gifts/ for the holy ghost by his seven gifts weedeth/ plucketh and taketh away the vii sins and vices fro the hearts of persons/ and planteth there and 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 gifts. 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/ and the other four been called the four cardinal virtues.   

¶ Of seven virtues of whom there been three divine/ and four cardinal. Ca.. lxxxx.  
THe three first virtues divine. Saint Poule the th'apostle calleth them. faith/ hope/ and charity. And they be called divine by cause they be godly and ordain the heart to god/ faith like as saint Austyn sayeth setteth us under god/ and maketh us to know him/ and 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 unite/ that is/ dear one heed/ for she maketh the heart and god all one as saith saint Poule. Faith beholdeth in god sovereign unity hope beholdeth in god sovereign highness/ and charity sovereign bounty These iii virtues been divided by iii degrees of love/ for for iii 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 three manners of love been in these iii virtues. Love of faith heareth and worketh/ love of hope feeleth the savour and requireth it/ love of charity taketh & seeth it/ & tasteth & holdeth it.   

¶ Of the four cardinal virtues/ by which a man ought to govern him. Ca lxxxxi.  
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 four virtues is prudence the second attemperance/ the third strength/ and the fourth justice. These four virtues been called cardinals/ by cause they been the most principal among the virtues of which the ancient philosophers speaketh. For by these four 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. Attempraunce 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 estate anent himself and other/ for justice rendereth to each man the which is his. These been the four towers at four corners of the house of the good man that maketh it strong/ sure & good Prudence garnyssheth it toward the east by purveyance for all perils. Attempraunce garnyssheth it toward the south against the evil heetes. Srengthe 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 here followeth. Ca lxxxxii.  
THese four virtues have divers offices/ & 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 iii offices. For by this virtue all that which a man doth saith/ & thinketh is ordained all and led by line/ rule/ and reason and in all his works he pourueyeth/ that he use them after th'ordinance of god that all seeth and judgeth. A great lord should he be as me seemeth that should have this only/ virtue/ and by these three things should govern him.   

¶ Of the virtue of attemperance. lxxxxiii.  
THe virtue of attemperance hath iii 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 putteh himself alway under the yoke of reason. And no things doubteth of all the covetises of the world. That is to say/ who hath this virtue he keepeth him that he be not corrupt by the three things that foulen & shamen the world   

¶ Of the virtue of strength. Ca.. lxxxxiiii.  
THe virtue of strength hath also iii offices/ for a man that hath this virtue in his heart he life him upon high above the perils of this world and no thing doubteth he safe villainy and sin/ he beareth adversity and 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 iii 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. Attempraunce keepeth the love/ that it be not corrupt. Strength keepeth the vigour or might that it be not overcome.   

¶ Of the virtue of justice. Ca 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 the which he oweth to do. For he rendereth reverence & honour unto them that be above him. Friendship pease and concord to them that been like to him/ grace and pity to them that been under him. By these four virtues saith the said phylosophre/ that a man is then worthy that he be governor of himself/ and after of other. In these four virtues studied the ancient philosophers which despised all the world for to acquire and get virtue & wisdom/ and therefore were they called philosophers/ which is as much to say as love of sapience. ¶ O good god how should this confound us and make us afeard that they that were paynims & without law written and nothing knew of the very grace ne of the gifts of the holy ghost/ and nevertheless they stied up in to the mountain of perfection of living by force & by their proper virtue/ and dayned 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 us/ & lie here beneath as a swine in a mire/ & in the ordure of this world/ and sin in the filth and dung of delyces of this world. Therefore saith saint Poule that the paynim that is without law shall judge us at the day of judgement/ that have had here the law/ & we neither hold ne keep it/ and by cause they had not right 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 and fair/ for as much difference as is between a brenning coal/ and a deed coal/ and a living man and a deed man. So moche difference is there between virtue that is without charity/ & virtue that is with charity/ which is the bounty/ the valour and the life of other virtues/ whereof saint Austyn saith when he speaketh of these four virtues/ he divideth them by four manner of loves and by four things that very love doth/ and saith that the virtue prudence is the love of heart/ which verily and wisely refuseth all that which may grieve and annoy him/ and chooseth all that which may aid to have that which he loveth/ that is god/ the virtue of attemperance is the love of 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 heart/ 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 Thenne the virtue of justice setteth a man in his right estate/ that is above all things/ and under god/ without these four virtues/ there is none that may mount in to the mountain of perfection/ for who that will mount so high/ him behooveth/ that alther first he have prudence which maketh a man to despise the world/ and that he have with it the virtue of strength/ the which giveth to him great heart strong and stable courage to enpryse to pursue great things/ & on the 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 ream of heaven/ like as god died to jacob/ as saith the book of sapience/ who that thus may have these four virtues he shall be well perfit and blessed in this world and more in that other/ for he shall be in peace of heart and in joy spiritual/ and nothing 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 & put from him the seven deadly sins and get the virtues. Ca lxxxxvi.  
NOw let us come again to our matter/ and pray we with all our heart to the holy ghost/ that he will inspire and ensign our hearts/ that he be our advocate/ and teach us to show how he by the seven gifts of the holy ghost he pluck out and take away the seven deadly sins fro our hearts/ and that he therein will vouchsafe to plant the seven virtues   

¶ Of the gift of holy dread the which maketh a man just. Ca lxxxxvii.  
THe gifts of dread is the first of the gifts/ for he casteth out of the heart all the sins like as we have said tofore. But properly this gift of dread plucketh out/ taketh away and destroyeth the rote of pride/ and planteth there in his place the plant of humility. Now behold and understand well how the sinner that holdeth him and sleepeth in his sin/ is like to a ribald that sleepeth and is drunk/ and hath all lost at tavern/ and is all naked and so poor 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 and cometh again to himself/ and that he is out of his drunkenness. Then feeleth he his harm and 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/ and 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 and misery he became that him behoved to keep the swine and feed them/ and to live of their relief and meet/ 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 & torment/ & he feeleth no thing ne hath no fere thereof: But when the holy ghost awaketh him he feeleth & seeth his peril/ & beginneth to have dread of himself. ¶ Yet also the sinner is like to him that is in prison feterydin irons/ & 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/ & delyured 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 hold/ and he hath the death under his teeth. For he hath the humours evil and 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 whystelers 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 a 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 chamberyer of holy Abraham which was named agar when she fled fro her lady. The angel said Agar from whence comest thou/ whither goest thou/ what dost thou. These three questions or demands maketh the holy ghost unto the miserable sinner/ when he awaketh him out of his sins/ where as he was asleep/ and he raiseth him/ and openeth unto him the eyen and the sight of his heart/ & giveth to him again his wit and his understanding/ the which was lost in the slogardye of sin. Where art thou saith he/ that is to say Behold thou poor and miserable caitiff in what sorrow/ in what mischief/ and in what peril thou art in this present world. For thou art semblable and like unto a man the which perisheth in these sleeping fast in a ship or other vessel/ ne feeleth/ ne understandeth/ ne also apperceiveth his peril and danger the which he is in. That is to understand and say caitiff behold again thy life fro now backward. For thou comest fro the tavern of the devil/ where as thou haste wasted & misspent thy life and time in foul ordure and filth of sin/ and lost all thine age/ and all the goods the which god hath given unto the. What dost thou. That is to say/ consider how thou art faint and frail weary & slow toward thy body and 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 the death. And in thy soul thou hast evil manners/ that shall lead the to the death of hell if the grace of god keep the not After whither goest thou/ that is for to say. Caytyf think behold and understand that thou goest to thy death wherein thou shalt fall in to the hands of Herode/ that is the devil of hell and his main. Thou goest unto the judgement and doom where thou shalt see the justice our lord god so cruel/ so straight/ and so puissant. Thou ghost in to hell where thou shall find fire & styn king sulphur/ and more than a thousand torments that 
The tree of sins  
the rote of pride  
Enuy.  
Simony.  
Blaspheming  
Ire.  
Avarice  
vain glory  
Sloth  
gluttony.  
Lechery.  never shall finish to torment the. Thus doth the holy ghost to the sinner to open his eyen/ & to behold above him/ and under him/ and tofore him and behind him. ¶ These been four strokes of death the which feareth the sinner and maketh him to trymble and too have dread. And these four beholdings and considerations properly been the four streams of the virtue of humility that the gift of dread planteth in the heart of the sinner when god visiteth him.   

¶ Here followeth of the four roots of the sin of pride. Ca lxxxxxviii.  
THe four thoughts and considerations the which been tofore rehearsed pulleth out and taketh away from the root out of the garden or herber of the heart the four roots of pride/ that is of the proud man the which weeneth for to know moche thing/ Or for to be of the valour of moche thing/ or that he may do and comprise moche thing/ or to have moche thing. These ben the four horns. That is for to understand the four cowardyses the which shamed the country that our lord god showed unto the holy man Zacharye the prophet. But the four things that he showed him properly after that they came for to beet down these tofore said four horns the which been the four thoughts and considerations toforesaid. For when a man from whence he cometh/ and when that he understandeth and also knoweth the poverty/ the vylete/ and very frailty of his birth/ how and in what manner he was conceived as in sin/ of so foul matter and filth made & formed. In so poor an house herboured and lodged. In so great poverty borne and brought forth. In what pains and miseries nourished and fostered. In what labours and travails he hath lived. And he hath lost & spent his time foolishly about vain and transitory vanities/ he seeth and considereth the great number & multitude of his sins and trespasses. And knoweth clearly the good deeds the which he hath left and not done by his sloth and negligence. then the grace of the holy ghost maketh him to feel/ to judge and for to know in his heart/ that he is of no value/ ne no thing worth/ after when he thinketh where he is/ and seeth this world which is nothing but an exile/ & a desert full of bears & lyepardes/ a forest full of thiefs and engines a see full of tempest and perils/ a fourneys' brenning and embraced with fire and of all sins/ a field of battle and of anguish/ where alway behooveth to live in war & fight against the devils which been so subtle and so sage. then the grace of God maketh him for to feel aright and perceive that he felt nothing for to govern him well touching his salvation yet again when the sinner thinketh/ consyderethe and knoweth his sins and his defaults that he is full of sins/ and void of all good deeds and works. Thenne them holy ghost maketh him to feel and 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 & so rightful which is so moche to be doubted/ by whose hands he must pass/ he seeth and 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/ and that they may do no thing without the special grace of god. then the sinner beginneth to have the spirit and yeft 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 & watered as well in winter as in summer. Now oughtes thou to know that these vii virtues of which I purpose to speak of have each of them seven degrees/ by which it profiteth/ ariseth/ and groweth in the heart of a creature/ and his good works by which is showeth outward. For virtue groweth on high/ like as doth the palm/ the cypress or the cedar/ and after spreadeth and casteth his branches on all sides.   

¶ Of the virtue of humility. Ca.. lxxxxix.  
OF the virtue of humility speaketh saint Ancelme/ and saith that it hath vii degrees by which it mounteth on high before that it come to perfetion. Now understand well how the first degree of humility knoweth his poverty/ his sins/ and 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 four roots tofore said. But there been some that know well their deffautes and their sins/ and 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/ and 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 and therefore the third degree of humility is for to confess devoutly & oft his trespasses and to be wail 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 and feel them and 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 dispiteous/ but there been yet some that well know feel and tell their defaults/ & say well and judge. I am wicked & a sinner and such and such But if another said to them. Certainly that is truth that thou sayest they should be disposed and wax strongly angry. Therefore is the fifth degree of humility to here gladly truth spoken of himself/ and that one say to him his defaults. And this is the saint bernard saith that the very humble would be holden for vile. and would not be praised that he is humble. Therefore is the vi degree of humility when a man suffereth in patience that he be foul treated and as a person despised. Like as died the good king david the which suffered sweetly a servant named Semey which threw at him stones/ and said to him great velonyes/ and all that he knew of evil and harm. Yet there is a degree in which there is some of this perfection and of this virtue of humility. That is will certainly and desire of heart without faintise to be reputed for vile/ and be holden simple & foully to be treated. That is a right poverty of spirit & humility of heart. Moche loved this poverty in this present world the rich king of heaven Ihesu christ. Moche loved he it when he bought it so dear/ which would and vouched safe to be borne in a stable horyble and abominable with an ox and an ass/ & would have xxxii year in poverty. The sweet Ihesu christ loved moche humility/ when he himself that never died sin/ he that never had default fought and came among the thieves That was between the sons of Adam or formest father and the sweet Ihesu ceyste clad him with clothes of a sinner and malefactor/ because 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 & in that other. For he that saith this is god/ may not lie. For he is the perfit and sovereign verity which saith with his blessed mouth in the gospel/ blessed been they that be poor 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 & humble of heart/ as I am/ and ye shall find rest to your souls. This rest & 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. Ca.. C.  
OF the rote of humility grow vii branches. For this virtue showeth him in seven manners. first honouring god/ in praising other. In adouring & praying god. In loving poverty. I 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 and steadfastly of all that/ which is said in holy scripture/ like as a little child believeth his master/ and of 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 Poule. That is to believe god on his simple word/ that all is true what somever is said of him only/ without to seek other reason or to require other proof. Therefore been the heretics and proud men dampened. For they would not believe god without good wed. That is for 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 unbelieves. For the proud angels that would compare their wit to the sapience of Ihesu christ/ dayned not to believe that god said/ but if he showed to them quick reasons or good open miracle. But we that keep the very faith believe an hundred fold better/ this that he saith that may not lie/ 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 sayeth that of every idle word/ us behoveth to give accounts at the day of judgement. But the meek and the humble that this heareth and believeth and 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 doth praise god truly for all the goods and benefayts that he hath done to him/ and 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 poor man/ which of a little alms hath great joy/ & thanketh with all his heart his benefactor. Then 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 seeth/ understandeth/ believeth/ & doubteth not of all that god sendeth/ giveth and leaneth him/ and because that the very humble draweth nothing to him self 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 and 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/ & 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/ and 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 and his soores to them that pass by/ for cause that each body should have pity on him. If the wilt then learn to pray god/ pray and adore him aright/ these four things aforesaid shall ensign and teach the that is to weet/ the child/ the man endetted/ the thief/ and the lame man.   

¶ Of him that is very humble and meek. Ca C.i.  
THe custom is of a very meek & humble man to praise another & give him loos/ to 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/ and secheth flowers of the field & souketh the dew and 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 defaults of other. But all the gods that other do/ he holdeth 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 ill a thing/ ne so hard/ ne so sinful/ but that he can draw matter to allow and praise god. In his heart he praiseth other in three manners. For he believeth more the wit of an other man/ 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 & praiseth other men by word. The good deeds the other have done he enhanceth and praiseth them/ and the evil deeds he excuseth and maketh them less. The very meek man turneth to the mean thing in to good/ and understandeth them always to the best/ & this is against the evil tatches of the myssayers/ which enhance the evil deeds & minish the good/ & the mean preuerteth & torn to the wert. The very meek and humble praiseth by work/ & honoureth in deed every as he ought to do & as he may do without misdoing. Thus doth not the proud man/ but all the contrary like as we have said tofore in the treatise of the sin of pride.   

¶ Of him that is humble of heart. Ca C.ii  
THe custom is of him that hath an humble heart that all his good deeds he hath behind him at his back/ and all his evil/ his sins & all his defaults he hath alway in mind tofore his eyen/ & the good deeds of other he hath alway tofore his eyen/ and the evil defaults and sins of all other he setteth them behind him at his back as in oblyaunce or forgetinge. And hereof happeth oft-times that the very meek and humble man the more he praiseth other and honoureth/ so moche more he dispraiseth himself. The very humble and meek person of heart is like the avaricious and covetous man that hath always his eyen on the goods that other have/ and that they do. And always him seemeth that he hath no spiritual good in him. For like as there is an evil proud man/ so is there very meek and humble. He that is very humble of heart is like a little child which is son of a king and heir of the realm/ which weepeth & crieth/ and knoweth nothing of his hyenes ne of his riches. 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 knoweth nothing of it/ ne he thinketh on it/ and in this manner saith the great patriarch Abraham of himself/ that he was nothing but ashes and powder. And holy job that was so great & rich in the world said in like wise. And saint Andrew that said also of himself/ what am I but ashes/ dust filth/ rotynnes/ a worm/ wind/ shadow/ leaves that the wind beareth away/ & dry stupple which is nought but for the fire. And like as the very humble person of heart praiseth & honoureth other with his heart & mouth & also in deed as we have said. Right so despiseth he him self in these iii manners. It seemeth to him like as saint Iherome saith of himself/ when that I eat or drink or that I wake or sleep/ alway me thinketh that the fearful trump of the day of judgement bloweth in myneries 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/ and reproveth all his works and his words/ he crieth & numbereth/ poiseth counterpoyseth and reproveth/ 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/ and also judged in the court of mercy that is in holy confession. 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 render/ that is hanged 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 & dread him/ they will keep them clean without ordure of sin and confess them gladly and oft/ but little availeth confession without repentance/ and without penance/ & withgood judgement/ and 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/ and in very confession of mouth/ and satisfaction & penance of very justice/ he judgeth himself as a these and putteth him verily on the gibet of penance without faintise & without hypocrisy.   

¶ How a man ought to hate pride. Ca C.iii  
HE that hateth pride/ he loveth poverty/ and setteth his heart low & in humility/ & therefore all they that been very humble loveth poverty/ & been poor of spirit. The very humble person loveth poverty for three reasons/ that is to weet/ for the perils that been in governance of richesses/ for the goods that been in good and very poverty/ and for by cause that god loveth so much poverty/ as when he was here in this world he loved it/ & yet loveth/ and 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/ and desires of poor 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 poor/ & hath given to them power to judge the other. And our lord at the beginning of his fair sermon saith that blessed be the poor/ and than he accursed the rich that have here their heaven. But the very heaven celestial he hath given to the poor/ so that they may give it & sell it/ and the world will not believe that god say truth/ ne that poverty be blessed. But god saith thus in the gospel/ fair father I pray the & thank thee/ that the haste hid these things fro the wise/ and hast manifested and showed it to the humble and meek. The humble and poor 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 threthynges showeth a man that he loveth poverty/ when he loveth and holdeth gladly the company of the poor/ and loveth them and holdeth them company/ like as Ihesu christ did as long as he was in this world for naturally the lambs flee fro the wolves and withdraw fro them/ and the children withdraw them and flee the company of great people/ and the humble and meek people withdraw them gladly fro the proud people. The life of a poor person is little and poor/ for he requireth not ne asketh 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 feast ne in company. And it sufficeth to the very poor that he have only his sustenance. The very poor person suffereth in patience hungres and 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 poor man doth & suffereth against his will The very humble and the very poor suffereth gladly all evils & all adversities for the love of god/ yet again it is the custom of a poor 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 and 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. Ca C.iiii  
Dried loveth the high place above. humility loveth the low place beneath. This is the dyamonde of the noble nature that deigneth not to sit in gold/ but in poor metal as in iron/ in like wise as is the sheef of wheet beaten/ the grain is under and the chaff is above. But our lord shall sell his wheat at the day of doom all wynewed as saith the gospel/ and he shall cast the chaff in to the fire of hell/ and the grain in to the garner of heaven/ how moche more the gold is fine and pure/ so moche more is it heavy/ and the more it weigheth the sooner it gooth down to the bottom/ and the more that a man is meek & humble/ the more loveth he the low place/ like as died Ihesu christ and his sweet mother which gave to us ensample to serve and to obey. Not only to the greatest but to the least. And how moche more the service is vile & dyspysable so much gladly doth it the humble and meek. Therefore our lord Ihesu cryst taught his apostles to wash the feet by humility. then humility is properly mother of obedience/ and nourisheth it/ ensigneth & keepeth it that it be not corrupt by vainglory/ by heaviness ne by murmur/ ne by proper wit/ ne by proper will/ ne by adversity/ ne by any other manner/ & it is to wete that there be vii adournementes of obedience. The first the one obey anon prestly/ gladly/ simply/ purely/ generally/ vilely/ & vigorously. The humble is poor tofore his eyen & naked/ & hath not to do for himself/ & therefore he is always ready/ as the morones in the see in their ships the anon as they here the voice of the governor/ they obey unto him & run as they were enraged. The humble obeyth 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 horse/ 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/ ryghe swift & 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 well/ like unto the star named saturnus that runneth as much in one day with the firmament/ when the firmament leadeth her/ as she doth in xxx year in her proper course. Also the very meek and 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 wheat/ and lead as gold/ & wheat to a poor man as to a rich man. ¶ Also the very meek 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 no more weary than the son is/ that god leadeth and conduiteth/ and the longer it liveth the more groweth her force and her vigour. Now mayst thou see clearly how humility teacheth the well & perfectly to serve & obey god.   

Of the teaching and doctrine of our lord. Ca C v.  
 
Our saviour Ihesu christ the great master of humility and meekness when he had preached and fed his people/ and healed the seek men and lame. Then he fled away fro the people in to the mountain/ for to be in orison for to ensign and give us an example to flee the praising and lauding of the world and 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 fro 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 humble and meek. To this roche that is our saviour Ihesu christ fleeth the humble and debonair heart charged with thorns/ like as is the yrchyn/ that is to say of sharpness of penance. This is the dovehous in to which fleeth for refuge the doves of our lord/ that been the meek humble and simple hearts flee thither to refuge for the fowls of proy or ravayne/ the which 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 dove in to a dove house/ that is when he remembreth well the life of Ihesu christ/ and his blessed passion/ then he forgetteth all his sorrows/ and praiseth little all that the world hath and is worth/ and 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 great burden and charge/ and moche business/ for as the wise man saith. The good man is never more sure than when he is alone without company and felaushyppe/ ne more in works than when he is idle/ for he is than with ii of his best friends/ that is with god and with his own self. ¶ There a devout contemplative heart treateth of his great quarrels and complaints by the which all other works and operations seemeth to him truffs & nought/ & all vanities. There he acompteth with god/ and god with him by holy thoughts & by fervent desires. Then he feeleth 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 shamefestnes 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 C vi  
OF this acquaintance and of this privity 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. Thene he dyspreyseth and despiseth certainly all the richesses of the world/ beauties/ honours/ and noblesses. Thenne it seemeth to him that it is but a play of children that play in the way/ and moche travail themself and win nothing. It seemeth that all is but wind and dreams as saith Solomon. Then he beginneth to die to the world/ and live to god as saith saint Poule. Thenne is the soul so poor of spirit that it hath nought. For god hath his spirit taken from him and ravished it and replenished with his gifts/ as he died 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 all/ & with this he giveth to him so holy and so farm a conscience/ that he awaiteth hardly the death/ and he hath in god so great faith/ and hope/ that there is nothing 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 sede/ by which he may command to roches and mountains/ & they shall obey to him.   

Of the comparysons of mustard seed to the love of god. C.vii  
THe seed of mustard is much little/ but it is much strong and sharp. And it is hot in the fourth degree as the physicians sayeth. by the heat is understanden love. The first degree of love as saith bernard/ is when a man feeleth nothing of love but of himself/ & of his own ꝓffyte The ii is when he beginneth to love god. The iii is when he loveth best god/ and 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 poor of spirit been blessed. For they be so humbled and void of their spirit/ that their spirit is all mynuysshed/ for god hath it all/ and the holy ghost hath replenished the house of his heart/ and is there lord/ & enhanceth them that been poor of spirit. These been the very meek and humble/ whom he maketh to regne in heaven by holy hope and by holy conscience/ and therefore saith our lord in the gospel/ that the royalme of heaven is theyres. Not only by promise/ but by fine certainty/ like as they that began sometime to receive the fruits and 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 also here it with his ecries.   

¶ Of the gifts of holy dread & of pity. Ca.. Cviii  
THe first gift of the holy ghost maketh the heart humble dreadful and to doubt god and hate all sins/ and therefore it is named the gifts of dread ¶ The second gift of pity maketh the heart sweet debonair and piteous. And therefore is it named the gift of pity. And that is properly a dew and a traycle against the venom of felony/ and in especial against the venom of the sin of envy/ of which we have spoken tofore. For this gift of pity taketh away & plucketh of the heart the rote of envy/ & there healeth it perfectly Thenne the heart that receiveth this gift/ and feeleth in him a dew/ which maketh him to germyn a sweet rote/ and right well attempered/ that is good love/ out of which groweth a fair tree bearing great fruit/ that is a fair virtue and 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/ & himself after god. This tree hath seven. degrees by which he mounteth on height. These vii degrees showeth to us saint Poule/ there where 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 poor 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 semblance And because that all we have one creature and maker which made us all of one matter and of one form/ & 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 loveth his semblable. The second reason is that we be all christian & baptized in the sacrament of baptism poor 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 moche cost that one as that other Moche then own we to love each other & to honour. for god hath moche loved us and praised us/ & hath made us of great dignity. The third reason is because we have all one faith and been bounden all to one law which all is accomplished/ Like as saint Poule sayeth in this word/ Love thy neighbour as thyself. Of this det is no man quite for any thing that he can do/ this det oweth each man to other/ and who that most rendereth most oweth. ¶ The fourth reason is that we have all one master and one lord that is god of whom he hold all body and soul/ and all that we have/ he made us all and formed/ & hath us all redeemed of a like price/ he shall judge us all/ and reward largely to all them that shall have kept and holden his commandments/ & that have loved each other truly. The fifth reason is because that we be all fellows in the host of our lord/ And we be all his knights and soldiers/ which we all abide one reward/ that is the glory perdurable/ and love and company of all saints. ¶ The vi reason is that we live all of one spirit spiritually/ like as we live of one air corporally. By this spirit we been all sons of god by adoption. That is by advoery/ and sons of holy church/ brethren germayne of father and mother/ a spiritual fraternity/ which is better worth than a carnal fraternyte/ like as the spirit is of more value than the body. ¶ The seventh reason is because that we been all membres of one body/ of which Ihesu christ is the heed/ and we been the membres the which liveth all of one meet. That is of the precious flesh and blood of our saviour Ihesu christ/ the which so moche loveth us/ and us holdeth so dear and well be loved/ that he giveth unto us his right precious blood for too drink/ and his dign and precious flesh for to eat. Therefore remembreth us so oft saint Poule this love which he showeth unto us. For a more quicker reason ne more fairer example may he not show unto us of very amity and friendship/ if so be that thou think well and steadfastly on these toforesaid reasons. Thou shalt find vii degrees of amity and frendshyppes the which cometh of the gifts of pity.   

¶ Of vii manners of spiritual love. Ca.. 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 and countregardeth the other/ that it do to him none evil/ ne that it fail him not/ ne that it do him none harm ne damage to his power/ and 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 the thy right hand should smite the 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 parfyght debonayrte which hath three 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 eyes ensygnen them. In this understand we the virtue of obedience of which we have spoken tofore/ which ought for to be appareled and adorned in love and in charity as like as saith saint Peter the apostle. Also that one member helpeth that other/ and serveth that other without danger or peril/ without contradiction and without avarice. And herein we understand the virtue/ the which is called charity/ of which a man thenne helpeth and succoureth an other gladly with the power the god hath given him/ or he ensigneth or counseleth with the wit that he hath. Or he giveth and departeth largely for the love of god the goods and richesses that he hath. Then is said of him that he is much chartable/ and thus commandeth to us saint Peter/ that the graces that almighty god hath given unto us/ that we admynyster them unto our neighbours and prochanes. whereof Tullius the phylosophre saith/ we aught to feel all that which is in the world and groweth and increaseth/ all is made for to serve man. And the men be made the one to aid and help the other. For the one is engendered of the other. let us thenne do that for which we be borne and the which nature ensigneth and showeth us/ and seek we all the common profit. For thus as saith the holy apostle saint Poule/ we been all membres of one only body. All the membres feeleth and draw to them that which is done to everich/ be it good/ or 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 and know the virtue of very pity/ the which we ought to have commonly/ 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 & make. ¶ Also if a member be seek or hurt/ all the other help it to th'end that may be garysshed and holy: In this understand we the virtue of justice and of correction/ without the which the body of the holy church may not endure. For the rotten membres defoul 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 compassion/ and feeleth great sorrow. And that is for the great love that he hath to it/ he set hand to/ moche sweetly and oft. ¶ And like as saith Seneke/ like as all the membres of the body aideth and bear up each other. Right so ought every man for to support his neyzboure/ 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 nought worth there must be laid thereto the sharp poudres and poynaunte 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 Poule/ we own to bear and do reverence one to another/ and specially they that have great need to be supported. These ben the most foolish & most feeble. Them ought men most to support. then the wise men & sage bearen and supporten alway the fools and the feeble/ like as the bones beareth the flesh/ and as the pillar beareth the house. This is against 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 & put him tofore to save that other/ for at need is seen who is a friend/ when that one foot slideth/ the other helpeth it anon. When that one would smite the heed/ the hand putteth him tofore. In that understand we perfit 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 to us Ihesu christ the very friend/ which for us set his soul and his body to death shameful. And the died he to give to us example/ like as saith saint Peter/ & also saint james/ that god hath set his soul for us. And right so ought we to set our souls for our brethren and for our neighbours/ if we be aright the membres of the body of Ihesu christ/ which is our heed. Who that hath this virtue aright I shall say apertly that he is well blessed. This is the virtue that our good master Ihesu christ ensigneth us when he faith in the gospel/ blessed be the debonair. For they shall possede the land of them that liveth in glory without end. ¶ Now understand well this blessing that the debonair hath in this world. For the perfit debonayr been now in possession of the earth. That is to understand in three manners first of the earth of living people That is god himself/ which is the heritage of them that live pardurably that is of the saints and of good people in like wise as the earth is habitation of beasts and of men. And because that god himself is the earth of living men/ he hath the debonayres in his possession. For they do nothing but that which pleaseth god. Therefore it is right that they have god in their possession. Like as david the prophet sayeth in his psalter. The debonayres saith he shall have the earth in possession & in heritage. And also they shall have delectations in multitude of peace. And the holy man saint Austyn saith the no man shall have god in his possession/ but the first he shallbe 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 felon is not lord of his heart/ and the debonair hath the mystrye 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 city. ¶ Also the debonair been lords of th'earth/ that is of worldly goods. 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 hearts. 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 heart. ¶ But now understand and behold that this that God giveth unto the poor of spirit is the heaven/ and to the debonair the earth/ where shall be the avaricious men then and the felons/ but in the torments of hell.   

¶ Of the seven gifts of the holy ghost/ and first of the gift of science. Ca C.x.  
THe first gift of the holy ghost is the gift of science/ which maketh a man humble & dreadful. The second maketh him sweet and piteous. The third maketh him clear seeing/ and cunning/ and therefore it is called the gift of science. For it maketh a man wise and cunning in measure in all things/ when this gift descendeth in to the heart of a person/ he extyrpeth and casteth out the rote and the sin of ire and of felony which troubleth the heart/ and 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 gift enlumyneth the heart on all parts so that he may not be deceived of any person/ like as the gift 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 and above/ on the right side and on the life side. This gift 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 and his point/ and that is that the wise man saith. In all that thou beginnest/ behold the end/ & to what end thou shall come/ after he holdeth the line. For he goeth by right way afore & by right intention. After he maketh all by rule. For he maketh it all plain and by measure. For he loveth the comyne way of good people without to find novelties. After he proveth his sight and his works 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 & after in other offices in this heart been ii sides & ii things/ the understanding & the will/ the reason & affection when these two sides and these two things accordeth together/ they make much sweet melody and moche fair service. That is to weet when the will/ will all that which the understanding ensigneth to god/ and that affection feeleth all that which reason understandeth/ if they understand well in these ii sides which been in the soul/ when and how they ought to accord. In one side been four locks/ and in that other side four for reason hath. four offices. That is to inquire/ to judge/ to remember and to show that which they understand by word. This gift ensigneth the reason that which he ought to learn and inquire/ and in what order/ and in what manner/ and what end/ and this is a moche great craft. For the mysprysing in these things is much perilous/ it behoveth to understand the reason/ and to learn that which is necessary/ profitable/ and honest/ and for 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 and sin. But the holy ghost by this gift 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 behoveth 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 & commandeth without over moche to inquire/ and without to enserche the counceyles of god and the profounndnesse of his judgements the height of his magnyfycenciall majesty/ and the reasons of his holy Sacraments/ Well to believe is when one believeth not over hastily/ ne over late/ ne to everich/ ne to none/ for that one and other is vice as saith seneke. After good inquiring cometh well to judge. For to judge well it appertaineth that one affirm no thing to the time that he hath inquired the truth of the thing/ & that he be well encerteyned/ and that he entremete not to judge that which appertaineth no thing to him/ like as been the secret things and hid/ thintentions of hearts/ the things that may not be turned on the right side ne on the lift side/ that yet they be understand to the better part. Of which the spirit by this gift maketh the reason to judge well/ and to know the right/ and to determine between good things and 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 & remember and ordain The things that been to come he must purvey 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 for 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 & proved like as Solomon saith. ¶ 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 and swine. 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 liveth in the ordure of their sins. Therefore holy scripture calleth them hogs. This gift aforesaid ordaineth and accordeth that other party of the heart That is the will where it hath four parties/ love/ dread/ joy/ and sorrow. That is that one love that/ which he oweth/ so as he oweth/ as moche as he oweth/ and that he dread not also that which he oweth/ and that he have no joy ne delight/ safe in that he oweth after god/ and also how he oweth/ and as moche as he oweth. And that he have no sorrow ne heaviness/ but in that which he oweth/ and also how he oweth/ and as moche 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 semblable manner as to the body of a man cometh over many maladies/ for the dysatempraunce of these four qualities/ or of these four humours. Right so the heart of a man cometh to him the vices and sins by the dysatempraunce of these four manners. When these two sides of the heart been accorded and ordained/ that is the reason and the will. Then is a man ordained within him self. These been the two springs of the rote of a moche fair virtue the which is called equity. equity properly is that the which is done by good judgement and true sentences/ not over soft/ ne over rude/ without bowing and inclining unto that one party/ nor unto that other/ when one gooth forth aright as alyne/ for equity is none other thing but unity/ that is egalte/ all equal/ who hath this virtue is a true judge and wise. For he doth no thing 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 do/ and also put in oeuure/ that is to say in deed and work that which reason saith/ showeth/ and ensigneth/   

¶ Of the second dgree of equity and of right wysnes Cxi.  
THe second degree of this virtue is/ that a man be a rightful judge/ and 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 chamberyer obeyeth to her mistress/ & 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/ & the body be a good servant & very subject & obeissant to the soul. Now is it need too hold in this party overall equity & right measure in drinking and eating/ in clothing and in arayenge/ and in all the things that the body commandeth. For it inclineth more to overmuch than to over little. After him behoveth the .v. wits of his body well to conduit and to govern/ by reason and by equity/ so that every serve in his office without sin and with out mysprysyon/ like as with the eyen to behold/ the ears to hear/ the nose to smell/ the mouth to taste and to speak/ the hands and all the body to touch. When these v. wits been well kept from sin/ then is the castle sure and farm. For these been the gates of the soul. These been the windows by which death entereth oft in to the soul. This witnesseth the prophet.   

¶ Of the iii degree of the virtue of equity. Ca C.xii  
THe third degree of the virtue of equity is the a man be a good judge/ & that he hold equity/ between himself/ and that/ that is tofore him That been the temporal things/ which oft destroyeth body and soul/ as when a man setteth his love overmuch on them/ like as doth the avaricious men. & all they that above measure love worldly things. For they have their hearts knit in the nets of the devil/ as job saith/ that is to pleas & quarrels/ & foreign works/ wherein they occupy them so/ that in the life spiritual ne to their salvation they can nought do/ ne may not ne will not intend/ so moche 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 party 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 this is then much great necessity/ that a man set not over much his heart in foreign things/ for who that so over moche 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. Ca C.xiii  
THe fourth degree of the virtue of equity is that a man see clearly on his right side/ that is that he take heed and take example of the good for to govern him/ that be like as at his right side. And of the good and wise men he take wit & example. But in this side behoveth to hold discretion and equity. For all the people may not go by one way/ ne all the good/ ne all the wise/ have not all one self grace/ like as the membres of a body have not one self office/ and hereof been many persons novices deceived in their heart/ like as saith the book of collations of holy faders/ which treateth of the perfection of virtues/ for when they see a man well perfit moche profit in one estate and in one grace. Anon they intend/ desire/ and will resemble him/ and when they see another/ that in an other estate doth also much good/ also they cry and run after/ and also to the third and the fourth & 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 nothing but maketh him weary and loseth his tyme. Here of 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 and leap upon his neck/ and the lord played with him and 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 his 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 ii 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/ and profit/ he had shame and damage. ¶ By such fables the wise men were wont tenseygne & 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 behoveth on this side to keep discretion and equity. For when I see a fool and a sinner. I ought to have pity and compassion/ and not to make of him mockerye ne derision. I ought always to hate the sin/ and love the person/ & much 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 an other that is so evil. For he is this day evil that shall be to morrow good/ and such is this day good/ that to morrow shall be evil. Also I ought as much as I may without misdoing 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 & 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. Ca Ca xiiii.  
THe vi degree of the virtue of equity is that vi 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/ and we may not see him. ¶ The fiend our enemy that is the devil/ which is much strong/ wise/ subtle and busy for to deceive us. For he ceaseth never day ne night/ but always is in a wait for to deceive us by his false craft/ and by his engines that he useth in more than a thousand manners. And like as saith saint Austyn. The devils see much subtilely the state of a man and his manner/ and his complexion and to what sin/ & 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 sanguyn man to jollity and to lechery. The phlegmatic to gluttony and to sloth/ and the malencolyke to envy and heaviness. And therefore every man ought to defend and keep him fro that part where he seeth that his house is most feeble. 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/ and in how many manners. Like as he should say. No man knoweth but I only. For like as saith saint Denys. All the aungelies 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 and then pryntes that comen tofore him. Rygh so doth a spirit of a man/ be it in sleeping be it in waking. Now then take a mirror & 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 & such forms as he will that god suffereth him And the soul receiveth maugre himself sometime in thought and in imagination/ like against my will/ me behooveth to look/ se and receive in the sight of mine eye the form that cometh before me. Now it is a right great grace of god and a right great gift 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 the holy saint bernard. It is over subtle a thing for to know and 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 one in guise of an angel. & 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/ & to consider if they be of the part of god Right so doth they that have their confessors good and holy men/ wise and well approved in their fayte. To which confessors they that confess them/ showeth often their thoughts which come unto their heart/ both the good and evil. For like as Solomon saith. blessed be they that all so doubt that they sin not ne misdone. And he saith also in an other 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. Ca C.xv.  
THe vii degree of equity is the seventh eye/ which he must have the 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 poor and simple. All 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 goth forth the right line after god by all the degrees that we have tofore named. All the mess and substance of thy works and of thy virtues shall be fair and 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 and tenebrous. For without good and rightful intention. Alms by cometh sin/ and virtues vices. Thentencyon is simple when a man maketh his works good right for goods 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 backward/ when a man secheth his own profit in all thing that he doth. Now hast thou heard the seven degrees of this virtue of equity by which this tree riseth on height   

¶ Here followen the virtues against the seven deadly sins. Ca.. Cxvi.  
THe branches of this tree been the seven virtues principal/ which answer unto the seven deadly sins/ like as meekness or humility doth against pride. amity or friendship against envy. debonairty and patience against ire and felony. Prowess and diligence against sloth. Largesse against avarice. chastity against lechery/ and soberness against gluttony. These seven virtues keep & conduit much right the spirit of science which leadeth and 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 life side. And thus profitten they grow and bringeth forth fruit plenteously. ¶ Thenne 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 & 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 misdone not/ but done all by equity and by right line but he saith much curteslye for to recomfort the synnars. Blessed be they that weep/ for they shall be comforted. That is to say. They ben and shall be blessed that seen &/ known/ and understand well their sins & their defaults in all the points of equity which we have here tofore named. And thereof weepeth and be sorrowful they that 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 gift of science/ whereof we haspoken tofore. But it behoveth as saith Solomon/ that who that most knoweth and most seeth the evils & sorrows of the world/ he hath most sorrow at his heart tears and weepings. ¶ Thus began the world to grieve and annoy/ and to whom this transytore life most annoyeth and grieveth/ he most desireth that other life which is without end. Now oughtest thou to take here vi manner of tears which an holy man had here in this world by the gift of science. The first tears cometh of that/ which a man hath often times angered god/ by thought/ by word & by work. The second tears cometh 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 iii tears grow of the evils/ that a man see the good suffer/ of whom we ought to have pity & compassion. The fourth tears cometh for the sin that the evil people do. The fifth tears cometh 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 sixth tears cometh 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 in this manner weepeth and waileth their sins For they shall be well comforted as saith the holy gospel like as the nurse comforteth the child that weepeth and crieth. For she drieth the eyen & 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 debonayr 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 pees/ in laughing and in joy perdurable.   

¶ Here after followeth how that a man ought for to live in moyen estate. Ca:. Cxvii.  
NOw have we spoken of the gifts 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 gifts 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 earth/ 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 ii 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 curtosyes and to give largely. To learn chyvalry and for to use arms. To suffer pain and disease/ and to show prows to conquer loose and honour and to mount in to high estate. ¶ These two estates we see openly and apertly in these two manner of people/ of the 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 our mother holy church. And well should suffice them/ if they might for so moche save them at the last. There been other unto whom the world ennoyeth and grieveth for the perils/ sins/ and the pains of the which it is full. So that none may have pease of heart/ ne sure conscience. They see also again on the other side/ that there is no treasure which may be compared unto the love of god Nor no sweetness so great/ as is the peace and tranquillity of heart. Ne no glory mundane and worldly/ that I may compare to the glory of a pure conscience. It seemeth unto them and truth it is that who somever might get these three things he should be more than any Emperor. ¶ This is a great thing/ but there ne been but few persons which undertake this emprise. But when god giveth to a man this grace and this gift/ the which is called the spirit of strength/ he giveth unto him a new heart/ a noble heart/ and an herdy heart and courageous. Noble for to despise and set at nought all the which the world may take and give unto the. And of this foresaid hardiness speaketh our lord Ihesu christ in the holy gospel/ when that he saith. blessed been they which have hunger and thirst for justice. Solomon saith that he is Just the which despiseth his damage for his soul or for his friend. And holy saint bernard sayeth 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 do ne justice/ but that have hungres & thirst to do justice For this justice may not be holden/ nor 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 and 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 & desire to render and yield. And how shall I say that they be just/ that render not that/ which they own/ ne have no will ne lust 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 bren ¶ This demonstrance may not be without virtue & without prowess For by witness/ ne by pleting 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 & mischief. And this is the fourth virtue that the holy ghost giveth to a man to extyrpe & 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 virtue only beareth by himself properly the name of virtue. For virtue & prowess is all one. God giveth this virtue of prows to his servants/ when he suffereth and will make them knights like as he died his apostles at penthecost 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 the had this virtue of ꝓwes they suffered gladly all martyrdoms & all manner torments.   

¶ Of the divisions of virtues after the philosophers. Ca C.xviii.  

Plato.  
Dyogenes.  
Seneca   
THe philosophers that treat of these virtues depart this virtue of prowess in vi parties/ which been like vi 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 vii 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 cryst 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. Ca C.xix.  
MAgnanymyte/ is highness/ greatness/ and nobles 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 Senek saith in worldly things there is no thing great/ but the heart which despiseth great thing. Of the second party saith the phylosophre/ that magnanimity is reasonable enpryse of high things & ferd●ull/ he that hath this virtue/ he beholdeth the world fro far. as saith isaiah. And thus him seemeth that all the world be a little thing/ like as a star seemeth to us a little thing. 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 the states/ of the fools & wise men He said his sentence in this manner/ vanity of vanities and all that I see is vanity. That is to say that all the world is vanity/ & all full of vanities And a man himself for whom the world is made/ he 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 and reputed nought/ than any thing that is in the world Now is then 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 paynems/ 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 Cryst/ which he showed in the mountain to his apostles this treaty speaketh. Thus way cheese they/ to whom it sufficeth not only to keep the commandments of god/ to which they be bounden by true debt like as they do/ that leave all that they have for gods sake/ and abandon themself to die for the love of him that died for them in the cross/ that was our sweet saviour and redemptor 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 havoir/ friends/ and themself/ and make them servants of other and poor that were rich and might be in the world/ & put themself to suffer great sharpness/ which had in the world great eases and great delights/ and all these things done and have done with good heart that been 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 & the purveyance & garneson of good works.   

¶ Of the virtue of affiance spunell. Ca C.xx.  
THe second degree of this virtue is affiance For who that hath enprysed a good way or any good works/ him behoveth that he hold him firmly in his purpose. And that he achieve 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 assaileth a man at the beginning. 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. caitiff what wilt thou do wherefore wilt thou thus slay thyself/ the mayst save the otherwise. These been thassautes that the new knights of god suffer/ & when they intend with god by good & farm affiance/ they retch not. For he is the true friend that can/ may/ & will keep his friends/ & whom god will aid and help/ none may noye ne grieve.   

¶ Of the virtue of surety. Ca.. Cxxi.  
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 gift of strength maketh. For when the holy ghost armeth his knight with his virtue/ 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/ and great affiance to bring it to an end/ after he maketh him sure and hardy as a lion so that he hath no dread of peril ne of pain/ ne of death/ 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 lives/ 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 a feast/ and in like wise of the holy apostles and other holy martyrs without number   

Of the fourth degree of the virtue of prowess. Cxxii.  
EVen 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/ and this is the fourth degree which is called patience. By this virtue a man overcometh his enemies. The devil/ the flesh/ and the world/ & all that they may do & say. For these be the sheldes of gold to him that for the love of god suffereth that they cover on all sides/ Like as david saith in the psalter/ so that no stroke may hurt him. This virtue hath no man but if he have 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 and pipes and many great strokes tofore the wine be put therein. Moche is defouled with the feet of the fullers the fine scralet cloth/ tofore or the queen is clad withal/ and as many examples mayst thou find as there been crafts in London. ¶ By this virtue is a man strong as iron/ which all other metals softeth and maystryeth/ and he is made so precious as gold/ which the more it is in the fire/ the more it is pure and clean/ clear/ and treatable/ 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 seventh degree of the virtue of prowess. Ca C.xxiii.  
THe .v. degree of the virtue of prows is called the virtue of constance/ this is a very virtue that maketh the heart strong & stable as a tour founded on a rooche/ & as 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 and that other/ and to the great despite of that one and of that other   

The vi degree of the virtue of prowess. Ca.. Cxxiiii.  
THe vi degree of prowess is magnificence/ this virtue expresseth and declareth also the phylosophere saying magnificence is an high work & happy achyeving our Lord Ihesu Cryst the sovereign phylosophere calleth this virtue perseverance/ by which the good knight of god endureth the evils unto the end/ in that high way of perfection which he hath emprised. Of this virtue saith saint Poule that all the virtues run/ but this virtue winneth the sword All they fight but this hath the victory and the crown. All werken. 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 and none other. The phylosophre could no ferther declare this virtue of prows. But the disciples of our great master Ihesu christ seen moche more ferther. For like as Solomon saith when they have all remembered & 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 and vices and 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 and death for me. And as much as he is of more value and 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 thenne be blessed that be mounted in to these seven degrees of prowess/ and have hungres and thirst and great desire to their power to mount unto the seventh degree.   

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

¶ Of the first battle against all vices. Ca C.xxvi.  
THe first battle and fight that a christian man hath is against deadly sin. ¶ There is none overcome nor vanquished in this foresaid 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 and 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 vaynquysshhed 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 him/ 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 and help/ as when he giveth to him repentance to do penance for his sins/ and that is the armour that saint Poule commandeth to take in this battle. Now oughtest thou to know/ that when a man is armed for to vanquish and overcome hardly sin and 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. Ca.. Cxxvii.  
Repentance requireth great sorrow/ and great by wailings of heart of that which he hath angered and disposed god/ and of so much as he hath more sinned and disposed 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 disposed god by deadly sin/ aught to weep & wail in the deepness of his heart/ and with great sighing cry god mercy/ like as the thief/ the murderer/ and the traitor that had deserved to be hanged on the gibet of hell. The sinner is the thief to god. For he hath stolen and misused the goods of his lord which been but lent to him for to win with. Thomas been the gods 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 a king/ that is of his own soul/ the 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 the heart and of his body which god hath given him to keep/ he hath yielded to the devil which is his mortal enemy/ well ought he to demean great sorrow that is in such peril/ & aught oft for to wash his bed/ that is his conscience. The tears chase & drive away the devil out of his heart/ like as scalding water driveth a dog out of the kitchen. After the repentance ought to come confession/ that is the good chamberyer which maketh cletnehe house: & casteth out all the ordures with the broom 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. Ca.. Cxxviii.  
Unto that/ that confession availeth to 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 & 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 flee the death/ and for to have health secheth gladly the best physycian and the most wise that he may find. Thus saith saith Austyn/ who so wisely will confess him and find grace anent god/ he aught 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/ and 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 and enserche all his heart and his conscience/ how he hath displeased god and his blessed mother and all his company of saints and aught to remember all his life in great dread. Like as died 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 ought to enter in to the house of his heart/ and not to pass through like a minstrel which a bideth not gladly in his house. For he hath no wrose home than his own. But in his heart a man ought to dwell and consider all his sins & defaults. Whereof he ought to yield accounts 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 accounts of all his receipts & payments. 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 disposed god/ and how oftentimes/ and how greatly he hath sinned. And how long he hath abiden in sin. Thenne 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 sayeth in the psalter/ and abode never unto a month/ ne to the end of a year. And the wise man sayeth thus in an other place. Ne tarry thou not to convert to god/ ne withdraw the not ne seek no delays fro day to day. For in tarrying is much 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 much were he a fool that saw his house brenning/ & would not hastily ren to fetch water to quench the fire. Also it is a great malady & sickness to dwell in sin and the very medycyn is confession/ and certain little praiseth he his health/ that feeleth himself seek to the death/ and desireth not to be guarished and heeled. Also the death which is nigh and all about for to espy the sinner/ aught to move and excite him hustely to confession. For he knoweth not the day/ the hour/ ne the point or minute when the death shall come. the which surpryseth oft the sinner/ there where he taketh no heed. And certainly who that knew what day he should die he should make him ready in the best & hastyest wise that he might. Also if a sinner saw well the peril wherein he is. For he is in the hold & 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/ and that as soon as he might. Also a sinner ought for to see what he hath lost by his sin/ the goods perdurable & 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 recover that which he had lost. Also the mercy of god that abideth for the sinner and knocketh at his door as saith thapocalypse. For he that 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 archer giveth his bow more bent/ and tharbelaster to the cross bow so much more smitteth it the harder and stronger. And certainly god hath his bow bend 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 over long 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/ & 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 & say his sins clearly/ so that his confessor see evidently his heart/ & all th'intention of him that confesseth him. For the seek man ought to descoure 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 thee/ thou must dyscoure to him thy wound or sore. ¶ then the truaunte & the lame techen the to confess the which shown their maladies/ and lay forth the foulest tofore 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 ought to be in confession. Also the sinner aught to confess him entirely &/ holy this is the fourth condition. For he ought to say all his sins great and little and all the circumstances of the sins. Then he ought first to behold the deadly sins/ of which I have spoken tofore/ & to confess him holy of everich of them/ after that he feeleth him culpable/ without to hide any one thing and without saying more/ and without excusing him/ and without to accuse any other. ¶ Rygh so confessed him david that saith in the psalter. I shall confess me and shall say all mysynnes against me/ and not against other/ like as hypocrites which put always the fairest outward/ and tell their good deeds & hide their evil deeds. And accusen other of that/ which they themself be more culpable & guilty of. For they can espy see and apperceive well a little festue or a little mote in the eyen of other/ & behold not a great beam or block that is in their own 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/ & despised the publican that humbly smote his breast in the temple/ and cried god mercy & said. Lord god have pity and mercy on me poor sinner. Thus ought the sinner judge himself fofore god/ & not allege his sin but to aggrieve/ poised/ and recount clearly withove dying. Also confession ought to be hole and not departed to divers confessoures. For it ought to be said all to one confessor/ & not one part to one/ and an other part to an other/ god loveth not such departing. Also a man ought not to say only the sins/ but all the circumstances which aggrieveth much the sins For the sins been peradventure more great in one person than in an other/ as in a religious man more than in a secular. In a prelate than in a simple man. ¶ Also this is a more great sin in one place than in an other/ as in a monastery or in an other holy place more than in an other unhallowed place/ also in one time more than in another/ as in lent or in feestful days. Also when one sinneth wittingly and in earnest/ he sinneth more than when one sinneth ygnourauntly. Also one ought for to say the condition of the sin. For it is greater sin with a wedded woman than with a single/ or in a man or woman of religion/ 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. ¶ Aso if that the sin be against nature/ and how long time that he hath abiden and dwelled in the said sins. Also he ought for to say if that he have little or nought resisted and withstand temptation/ or if he have sought temptation/ or if he have be beaten in temptation. Also he ought to say the cause and the intention that moved him to do the sin/ and all the other occasions of the sin. ¶ Also a man ought for to think & 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. Spyrytuell 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 consenting/ 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 membres of his body/ for a man sinneth in them in many manners. first in the heed/ when one setteth over great cure & great cestes to dress it/ as done these ladies and women which so curyously array their heed with precious adournementes for pure vanity & for to please & draw men to sin. In which they sin oft grievously/ & 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 & in pooring in a mirror/ of which things god is oft dysplesed/ of this vanity & folly the men be not all quite/ for they array their here like women/ & force it to be yellow/ & if they be black/ they by craft make them blounde & abourne/ & late them grow long more like to a woman than to a man/ which is a sign of great evil & moche pride/ & of all this & 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 saying and beholding. Or by the ears in hearing gladly the myssayers/ losengers/ liars/ and other follies. Or by the mouth in folly speaking/ in overmuch drinking and eating. Or by the nose in overmuch delyting 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 woman. ¶ Also a person ought too confess him of the outrageous array of his robes and of his garments in hosing and shoeing/ & of all other defaults/ of which he hath mind/ and thus the confession is good and hole/ when one saith all his sins great & little/ & this is the fourth condition that ought for 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 & that which he heareth/ ne knoweth not as a man/ but as god. And the sinner ought to tell his sins with great dread/ & 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 wine ne savour/ ne no smell ne taste as of honey/ thus should nothing be retained of the sin/ sith it hath be said in confession. 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 and taste of sin/ he retaineth the savour of sin/ that thinketh on the sins that he hath done. And delighteth him in the remembrance of them & 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 to confound him in himself/ & to have great shame tofore god of his sins. And ought have farm purpoos 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 vi. 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 & departeth gladly fro the place as his nest is broken and deffeated/ and fro thence that his eggs been taken away. Also for to learn for to 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 repentance/ therefore he ought to have recourse unto his confessor/ and to confess him of all things suffysauntlye. 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 answered/ 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/ & also by cause that after my confession I find myself alway the more humble and meek. Now hast thou heard how one ought too confess him. Now oughtest thou to know that five things specially impeach and letteth 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 & 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 & of thamend. ¶ Also the sinner ought gladly to suffer & 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 their sins. The ii 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 shoughe 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 leave it/ & thinketh that for no thing he will confess him/ but sleepeth in his sin like a swine in the dung. The iiii thing is hope of long life/ whereof the devil saith to him/ the art a young man/ thou shalt live long/ thou shalt well recover a confessor/ but he taketh no heed ne seeth not the death that awaiteth him/ & shall take him sooner than he weeneth/ for god which promiseth pardon unto him that repenteth/ promiseth not to morn as saint Gregory saith. then the devil playeth oft with the sinner/ like as the cat doth with the mouse when he hath taken him. For when he hath long played he strangleth and sleeth him. The .v. thing is despair/ in which the devil putteth the sinner/ but he ought to remember that god forgiveth to them that repent lightly & more gladly he giveth pardon than we demand him. After the confession cometh the satisfaction. That is thamendesamends and the penance that one ought to make and pray for his sin/ after tharbitrement/ and will of the confessor/ 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/ and 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 haste thou herd three things that holdeth together the haubarkes 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/ when one may not die. This is the first branch of the tree of prows 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 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 stable/ ne perseveraunte. But when a man joineth him to god/ & affirmeth his heart & his good purposes to him/ then is this battle good & gotten/ & 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 three wrestling that a man hath to his flesh/ which moche complaineth when it beginneth to feel the hardness and 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 & putteth himself in great servitude. For there is none so foul a thing as to be overcome of the flesh/ who that vanquisheth this battle/ god promytteth to him a new crown white 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 wheel/ which assaileth a man on the right side & on the life side/ which been two. strong battles/ where as much people been vanquished/ & more on the right side than on the life 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 & of delights which the devil offereth & setteth before/ than that which cometh in adversity/ like as povertees and the maladies & the sicknesses that god sendeth/ & he that vaynqussheth & that despiseth with heart the prosperities of this world. God promytteth to him honour & hyenes in glory/ for he shall make him sit with him in his throne as saith thapocalypse. To him that shall vanquish that other battle which is on the lift side in thadversities of this world/ god promiseth glory which no man may take fro him. The vi battle which is much strong is against the wicked that been in the world/ which been the membres of Anthecrist/ which warreth against the good men by their might/ like as died of old time the tyrants against the martyrs & good christian men For uneath shall none dare reclaim him christian for the strength of antichrist & of his membres. This is the be'st that saint johan saw that warred the saints of which we have tofore spoken. The membres of this be'st showeth them in wicked princes & evil prelate's/ which by their great covetise defoul/ flay/ and eete their subgettes/ so that the good men that been under them have enough to suffer & many diseases & great mischiefs. But they that take all in good patience without murmur as died job/ and trust all in god they vaynquysshe this battle/ and to him that shall overcome it/ god promiseth to him that he shall give to him power over his enemies/ like as saint johan saith in th'apocalypse. After all these battles cometh the last that is most strong/ for the devil that is malicious & subtle/ when he seeth that a man is mounted upon the mountain of perfection/ & hath over comen all battles aforesaid. Then assaileth him the fiend by vainglory/ & by presumption/ for than 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/ and therefore it is great necessity that a man be wise/ and that he keep him from the sin of vainglory/ which maketh the reregarde. For in the tail lieth oft the venom/ and thencumbrance/ & sometime the ship that is nigh to the port perisheth/ which went surely in the high see. Thenne him behooveth that he tarry & 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 & of great desire of god/ this is the hungres of justice of which we have spoken tofore/ which cometh of the gift of strength & 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 renome. And certainly who that hath great love to god and 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 christ himself that giveth life perdurable of which all the saints lyven in the glory of heaven/ & all been fulfilled and been in rest. And this is the blessing of which the debonair Ihesu christ promiseth in the gospel to his good knights when he said/ blessed be they that have hunger & thirst of justice/ that is for 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 that which is called prowess/ to the which leadeth and bringeth the gift of strength.   

¶ Of the virtue of the gift of council/ and of the good & merit that is therein Ca C.xxix.  
Like as the holy ghost giveth strength/ & vigour to emprise great things. Right so gyhe 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 that is called the gift of council/ whereby a man hath great advisement & great delyberation & advise in all that/ that he enpryseth/ & in that/ that he be not over hasty in his emprises for like as saith the phylosophre. great things be made & done not only by the strength ne by arms/ but by good council/ & an other phylosophre named Socrates saith that of an hasty council men repent them after. And therefore saith Solomon/ do nothing without good council/ & 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 counseled his son. Fair son said he ask council always of a wise man/ & Solomon saith that there where as is no good governor the people faileth anon & is anon destroyed/ but it is safe where there be good counceyles/ & the wise Tullyus sayeth that little is worth the arms without forth/ if there be not keep the well saith the scryptue fro evil counselors/ and counsel the not with fools. For they love no thing but that which pleaseth them/ & not that which pleaseth god. Also the scripture counseleth that one should ask and seche council of the old and ancient men/ & not of the young men which been not proved in the works For in the ancient men that have seen & proved many things/ is good wysome & good council. By cause that Roboas the son of Solomon left the council of the old & ancient men that were wise/ & took the council of young men/ he lost the most party of his royalme. Also who that hath this gift late him examine & consider the councils that be given to him and think with great advisement if he be well counseled and truly/ & not lightly to believe to the council of one ne of tway/ ne/ how well that they be of his prive friends. Therefore Seneke saith that a wise man exmyneth his councils/ & believeth them not lightly. For he that believeth lightly/ he findeth that he is oft deceived. Also who that hath this gift/ 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 counceyles/ which the fools despise. The most profitable council that a man may have/ is the council that our good master Ihesu christ which is the fountain of alsapyence of whom cometh all good counsel/ that is in the holy gospel when he saith/ if thou wilt be perfit/ go & sell all that thou hast & give it to the poor people/ & come follow me/ & thou shalt have great treasure in heaven/ & behold and 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 that/ & for tenseygne thee, 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 gift 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 & 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 gift of council leadeth and conduiteth more right & more surely by the way of very poverty of the spirit/ by which one despiseth & put under foot all the covetise of the world for the love of god/ this gift taketh away fro the heart the sin of avarice & of covetise/ and so planteth the fair tree of mercy/ which is to have sorrow and compassion of other men's harm/ and of other men's sufferance.   

¶ Of the degrees of the virtue of mercy. Ca.. 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/ & to have compassion of others harm. 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/ & hath defended them fro other beasts/ well than ought a man to have pity & compassion on an other/ of his evil and harm/ which is semblable to his nature. For we be all made of one matter & one form and one image. The second thing that ought to draw a man to mercy & to compassion of an other man's harm is grace. For we be all membres of one body/ that is of holy church by grace/ & one member helpeth an other naturally/ & hath pity and compassion. Also we be brought & redeemed with one price that is with the precious blood of Ihesu christ/ that hinge on the cross for to redeem us fro death perdurable/ when our saviour Ihesu christ was then so piteous & merciful toward us. well ought we then have pity & compassion one of another/ & to aid and succour that one that other. Also we be all brethren of father and mother by faith & by grace. For we been all sons of god and 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 three thing that ought to move a man to mercy is the commandment of the holy scryptue that counseleth and commandeth the works of mercy above all other things. Whereof Solomon saith See well to saith he that thy heed be not without oil/ for by thoil/ that nourisheth that fire & the lamp is understonden mercy that ought alway to be in our tons. For in likewise as thoil surmounteth in the lamp above all other lycoures. Right so mercy surmounteth the other virtues. And also as the oil nourisheth & keepeth the fire in the lamp/ & when thoil 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. 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 & charity of god be in him/ like as he should 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 poor. And our lord saith in the gospel. Go said he & sell all that thou hast and give it to the poor. 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 Austyn saith that there is no thing that so moche maketh a man amiable unto god as doth pity/ & to have mercy on other. Moche people do service and sacrifice to god in fastings/ or in plygremages/ 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 & in outrages/ & in honours of the world. But for to give for gods sake to the poor they been hard as ademont. Also like as mercy pleaseth to god/ right so despleaseth it to the devil/ for it is the armure & the virtue by which he is most soon vanquished/ as is said in a gloze upon the plaulter/ he may not suffer the good odour of such an oynement/ no more than the crapaulde may feel the smelling or odour of the vygne/ this odour might not judas smell ne feel when the holy Maudelyne anointed the heed of Ihesu christ with the precious ointment For it seemed to judas that it was a thing lost/ & 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 a holy hermit saw/ that he had the office to close & 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/ & maketh his son to shine upon the good & evil/ like as it is said in the gospel. Sith that the debonair Jesus' is so large to us/ that he giveth to us & hath given/ all that we have that is good/ we aught 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/ & therefore saith the wise man in scripture. Be ye merciful & piteous to the poor/ & to the orphans/ like as thou were their father or their mother/ be thou as their husband & thus thou shalt 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 poor. For that which is done to the poor is done unto god like as himself witnesseth in the gospel. That that ye have done to one of the least of my seruaunuauntes/ ye have done unto me. This saith our saviour and redemptor Ihesu christ. The poor been the little many of our lord/ who so honoureth them by the works of mercy he honoureth god. For who honoureth the main he honoureth the lord/ & who that doth villainy to the family & servants/ doth villainy to the lord. ¶ Hereof have we a fair & a good ensample of the holy saint Martin. To whom god appeared in the night after that he had departed and given his mantel to the poor man/ & 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 poor/ 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 right way to come tofore god as holy scripture saith. Like as way is made & the gate opened to him that bringeth a present Certeynlye accursed shall he be by right to whom pity & mercy shall torn their back at the day of judgement/ when god shall give sentence so firm/ stable/ & dreadful For it shall be so established by justice & 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 & bishop as saith the scripture/ for he took nature human in the lineage of kings & 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 and cursed in to the fire of hell perdurably/ which is ordained to thoryble devils/ & to them that have done their will. Alas this sentence how well that it is short/ certainly it shall be over anguishous & over hard when Ihesu 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 Poule/ 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/ & the gods perdurable of glory/ of the gods temporal saith Solomon/ honour god of thy richesses & of thy gods temporal give to the poor/ & god shall replenyssh thy garners of wheet/ & the cellars of wine. But understand well this word/ that he saith of thy richesses and of thy gods/ and not the goods of other/ as doth some that will do almesses of that which they have taken fro other by force/ by ravin/ by vsure/ or by other evil cause/ & maketh oft of other men's leader large thongs. But of thine own proper good which thou holdest truly honour god. For that other thou art bounden to yield & render again. Also he saith that thou give to the poor & not to the rich/ & god shall yield to the an. C. 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 multiplieth the goods temporal we have many fair ensamples/ of which I will remember some here. ¶ It is said of saint Germayne of Ancerre/ that when he came from Rome/ as he went out of Melane he demanded his deacon if he had any money/ he answered that he had but three pens. For saint Germayne had given all to poor people. Then commanded saint Germayne to his deacon that he should give tho iii pens to the poor people/ for god had well whereof to feed them that day. The deacon with great pain & grudging gave two pens/ & retained the iii penny/ and as they went on the way the servant of a rich man brought to saint Germayne fro his lord. CC. shillings. Then called saint Germayne his deacon/ & said to him that he had stolen fro the poor a penny. For if he had given the iii d. to the poor/ the knight had sent him. CCC. shillings. After it was said in the way to saint Germayne/ that to saint Iohn thamener came a gentleman which was rob of thieves so that he had nothing/ and told to saint johan thamener his case/ he had great pity and compassion on him/ and he commanded his dispenser that he should give him xu 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 and demanded him how moche he had given to that man. He answered & said that he 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. &. vC. pound/ & when he demanded of the good lady whom he called to him/ how moche she had given & left to him in her testament/ she answered that she had ordained a thousand & five hundred pound for to send him. And when she saw the. M. pound razed & put out of the writing she thought that god would that she should send to him no more but .v. hundred pound ¶ Also saint Gregoyre 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 poor/ how be it that his mother beat him oft therefore ¶ Now it happened that the child saw many poor people that suffered moche dysase/ he espied that his mother was not at home/ he ran to the garners/ & all that his mother had assembled for the year he gave to the poor people. And when his mother came & knew what he had done/ she was as out of her wit. then the child prayed our lord & the garners were full of wheat. ¶ Also there as a poor man as it is said that had but one cow/ which hard 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/ & when he had long tarried/ & that promise abode long after/ he wend that his curate had deceived him/ and thought that he should slay him/ & arose on a night for to slay him/ and when he was in the way he found a great mass of gold/ & then he thought that god had rendered and yielded his promise and returned in peace. Also of an other poor man because that he had heard that god would so give an hundred for one/ he gave his cow unto his curate which was rich. The priest took gladly this cow & sent her to his pasture where as his other kine were. And at the even the poor 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. And the said kyen were judged tofore the bishop to the poor man against the priest. These ensamples tofore said showeth well/ that mercy is good merchandise for it increaseth well the goods temporal. Also mercy empetreth and getteth of god the goods spiritual & perdurable. Whereof saint Poule saith that it availeth to all thing For she giveth life and grace in this present life/ & the life of glory without end in that other. And therefore saith david in his psalter/ that god loveth mercy & truth. For she giveth grace in this world/ & glory in that other. Also mercy and alms keepeth a man fro all perils & delivereth him fro spiritual death that is of hell. For many deed men have been raised unto life by the works of mercy/ the which have been done/ whereof there been many ensamples in writing of the lives of saints/ the which 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 & keepeth fro all sin & 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/ and by which it descendeth.   

¶ Here after followen the branches of the virtue of mercy and of alms. Ca C.xxxi.  
THis tree hath more branches than tother toforesaid/ for it extendeth more than the other whereof there been branches on right side & on the life side. On the right side been the works of mercy which touch the soul. They ben 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 gifts/ or for dread/ or for favour of rich men/ but they have god tofore their eyen/ and council the sinners for to leave their sins and save them. Or they that been out of sin/ for to keep them to th'end that they fall not thereto again. Like as confessors ought for to do/ and the prelate's/ and the good men in what somever estate they be/ they done the first work of mercy spiritual/ & this is the first branch of the right side. The second branch is to teach and ensign them that a man hath to govetne. As a prelate his subgettes whom he ought to feed with good doctrine and with good ensample. In likewise ought the master do to his disciples in doctrine/ in science/ & in good manners. Also the faders & the moders their children in such wise that they keep them fro sin & vices/ & that they use them to do well/ & keep them fro dying/ fro swearing/ fro evil plays and games/ and fro ill company/ & specially the children of great lords and of rich men ought to be best informed in good manners. For the children will always hold their first form. And therefore they ought to be informed to do well. ¶ The third branch is to reprehend & chastise the fools and the wicked people of their follies/ and this appertaineth specially to the prelate's and to the princes which ought to chastise their subgettes/ when they knows that they be wicked. For when they suffer the sins where they might amend them/ and will not so/ they been partners. 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 and wicked main and if he knoweth it or supposeth/ if he remedy it not. It is a sign that he is no good man/ for it is comyngly said/ such lord such main/ & after the lord the main follow. And many and often times it happeneth the lord or master is defamed and shamed by his evil main/ & therefore/ ne for havoir/ ne for favour/ ne for familiarity 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/ & every prince prelate/ & lord ought to know that ygnouraunce 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/ & ought tenquyre by good men and true/ and the love god & dread him. For they shall not be quite at the day of judgement for to say that they know not thereof. ¶ The fourth branch of mercy is for to comfort the seek men & them that be in tribulation or in adversity or malady & to help them to their power/ & to comfort them by good words that they fall not in despair or discomfort and that their heart fail them not. Thus commandeth saint Poule the saith. Comfort them that be feeble of heart. And Solomon saith that he that is in disease of heart shall be glad & joyous for to here a good word. Also as he himself saith/ like as a person delighteth him & taketh pleasure in good odours/ in likewise delighteth the soul in great sweetness of good council & in the good words of a very friend. That is that he loveth also well in adversity as in prosperity. For at need it is seen who is a friend/ & in adversity is the good & true friend proved/ & thou oughtest to know the four things comfort much a man/ that is in adversity/ in tribulation or in malady. The first thing is to think on the pains of hell/ which been so moche hard/ sharp/ and horrible/ that it ne is but a shadow and an anointing all that that may be suffered in this world as to the regard of the pains of hell/ whereof the holy saint Austyn saith unto our lord. O good lord bren me here/ and hew me all in pieces/ rather than thou damn me perdurably. Also saint Austyn saith that the torments of saint Barthylmewe which was slain all quick. Of saint laurence and of saint Vyncent which were brent roasted and laid on gredyrons/ & 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 semblance 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 & 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 & the myschyeves of this world. This is the first sauce/ with which one ought to eat such meet 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 wine. 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 & assuageth much the pain & the travail/ when a person hath an hope to have great reward & great profit. 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 the pains & the tribulations of this world/ this is well signified to us in holy scripture/ there where as the children of Israhel came to a water/ that was so bitter that they might not drink. Then showed god to Moses a staff of tree/ & said to him that he should put it in to the water that was so bitter. And when he had put it therein/ it was all sweet. The bitter water been the tribulations of the world. The staff of the tree that made it sweet/ that is the cross on which the debonair Ihesu christ 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 it is sweet and light to suffer. The fourth thing is to think on the spiritual gods that the tribulations doth to them that suffereth them patiently. For the tribulations proveth the knight of god. A knight knoweth not well his strength/ unto the time that he hath been in battle & in prees. Whereof saint Poule saith/ that the patience proveth a man/ and an angel of heaven said to Thoby/ by cause that thou were pleasant to god. It behoveth that temptation shall prove the. ¶ Also tribulation purgeth the soul as the fire purgeth the gold in the furnaces/ and as the flail the corn when it beateth it. And as the hamer the iron/ as saith saint Gregory. Also tribulations been the medicines of the maladies of sin. For like as saith the holy scripture. The grievous malady maketh a man sober whom sin hath made drunk oft-times. Whereof saint Gregory saith. let it not be hard to the that thou suffer disease on thy body when thou art guarished of the malady of sin within forth. Also by tribulations is won the crown of glory/ when one hath good patience. Where of saint james saith/ blessed is that man that suffereth temptations/ that is adversity & tribulation/ like as a good knight that suffereth the strokes/ for when he shall be well assayed & proved/ he shall have the crown of glory. These four remembrances aforesaid comfort much them that been in tribulation. The .v. spiritual branch of mercy is to pardon his maltalente & evil will to every body. For like as saint Gregory saith/ who giveth his pens or his alms to the poor and pardoneth not his evil will/ his alms is nothing worth. For god receiveth not the gift as long as the felony is in the heart/ for god weigheth/ praiseth/ and taketh the gift 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 sins. Then he that will not pardon and forgive saith against himself/ as oft as he saith the pater noster/ for he prayeth that god pardon him/ 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 villainy or Injury that prayed him to forgive him/ and when he was most angry/ then he forgave most sonnest. For he had liver draw to him people by debonairty and by love/ then by dread. ¶ The vi branch of this virtue is to have in the heart pity and compassion of the synnars/ and 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 vii branch of mysyry cord is to pray for the sinner/ and for his enemies/ and for all trespasses. For so commandeth our lord Ihesu christ in the gospel. Pray ye said he 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/ and then ye have nothing in his heritage. ¶ Now is it thenne great alms and great profit for the soul to pray for the sinners/ for 
meekness rote  
Mercy and pity.  
atrempaunce  
justice.  
compassion.  
Prudence.  
Force.  
Forgiveness  
Faith.  
Hope.  
charity.  his enemies/ and for all them which been departed out of this present life. These been the seven branches of mercy of this tree on the right side.   

¶ Here after followeth the seven branches of mercy upon the lift side. Ca C.xxxii.  
Like as this tree of mercy hath seven branches on the right side/ so been there seven branches on the lift side. These been the seven works of mercy corporell/ which holdeth the body/ like as the other beholdeth the soul too foresaid.  
¶ The first branch is to feed the hungry the needy and the myseased/ & this admonesteth us the holy scripture in many places. first Thobye which said to his son Eat thy breed with the needy & the poor that die for hunger and Solomon saith/ if thine enemy have hunger give him to eat/ & if he have thirst give to him drink. Also our lord saith in the gospel/ when thou shalt make a great dyner/ call the poor people/ the blind/ the lame & the Impotent and thou shalt be blessed. For they may not yield it to the again. But god shall yield to the in the resurrection general/ & an hundred fold double. This is against rich men that done great outrages of meet/ for bobaunce/ pride/ & vainglory of the world & have no pity on the poor 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 suffered the poor Lazare die for hunger at his gate. But as to the death of that one & of that other was a great change. For Lazare was borne with angels in to Abraham's bosom/ & the rich man avaricious & 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 poor 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 Ihesu christ shall say at the day of 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 Eete and to drink. For that which that ye did to the lest of my poor people/ ye did it to me.   

¶ The second branch of mercy .. Cxxxiii.  
THe second branch of mercy is to cloth the poor naked people. That is to say that he that may should give to them clothing hosen and shoes. Thus taught Thobye his sons when he said. Cover the naked  thy gown and isaiah the prophet saith/ when thou shalt see the poor naked cover & hele him. For such work saint Peter raised that good woman named Dorcas. For she clothed the poor 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 poor/ is a memorial to them that pray for him that hath given it. And is represented to god of his angels.   

¶ The third branch of mercy. Ca.. Cxxxiiii.  
THe third branch of mercy is to lean to the poor people at their need/ and to forgive unto them the debt that they own when they may not pay ne render. For it is not only alms to give/ but it is great alms to lean without vsure/ and any profit and without evil intention/ but purely for god's love. In like wise ought a man to pardon and quite his debt/ when the debtor is poor and may not pay it/ & this is that which god commandeth in the old law/ where he saith/ if one of thy brethren fall in poverty thou shalt not enhard thy heart/ ne withdraw not thy hand fro him. But thou shalt open it to the poor/ and shalt lean to him that where of he hath need. And our lord saith in the gospel/ leanly 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 always have more than they leanly/ in money or in services/ or in other things. But god commandeth to lean to the poor needy purely for his love/ and he shall render to the an. C double/ and to the poor man to whom man to whom thou hast lent/ or that oweth to thee/ or that may not pay to thee/ thou oughtest to forgive and pardon him. For so commandeth to the god in the gospel/ & saith thus/ if ye forgive not each other/ god shall not forgive you. and hereof showeth god an ensample of an evil servant to whom his lord had pardoned his debt/ and because he would not pardon him that ought to him/ the lord repealed the courtesy and bounty that he had done to him/ and died do distran and held him till he had rendered all that he ought. Right so shall our lord do/ if we forgive not each other.   

¶ The fourth branch of mercy. Capitulo. C.xxxv.  
THe four branch of mercy is to vesyte/ comfort/ & to aid the seek people/ that is a work that moche pleaseth to god/ and more then travail/ or fasting/ or other bodily penance/ whereof we find in vitas patrum/ that an hermit demmaunded of one of the ancient faders/ the which was of most greatest merit/ of him that fasted vi days in the week and travailed and laboured with his hands/ or of him that served the seek malades. The good father answered that he that fasted and travailed though he hinge by the nostrils might not compare to him that served the seek people This work availeth moche to eschew sin/ and 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 holy saint jaws saith that it is a religion holy and clean tofore god to visit the orphans/ the seek and poor men/ the widows and them that been in tribulation/ whereof is counted of a moche great sinner which went ever the see unto the isle of roods/ and put himself in an hospytal for to await & serve the seek people/ & it haped 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 and 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 the a lady named mary which was a moche holy woman converted her husband so moche/ that they left all that they had/ and went to the mesel house for to serve the seek creatures/ by which they came too great perfection. After it was showed to the same Marry/ that her husband that had been her fellow in humility for to serve the seek men and 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 and healed them. The servant ought not to have disdain ne shame to vesyte the seek people ne to serve them/ when the lord of heaven came in to this world for to serve & vesyte them. Of whom he took the form and semblance of his servant. This saith saint Poule for to serve us that were seek by sin.   

¶ The .v. brance of mercy. Ca C.xxxvi.  
THe fifth branch of mercy is to her borrow the way faring man/ the poor people/ & the pilgrims that have no lodging. This is one of the works of mercy that pleaseth moche god/ as it appeareth by ensamples of holy scripture. first Abraham received oft times the angels of heaven in semblance of poor pilgrims/ and they promised to him that his wife Sara which was old and barren should conceive a son. And Loath by cause that he received the poor and seek men and kept hospitality/ he received the angels the which kept and delivered him from the peril of Sodom and gomor. And therefore saith the apostle saint Poule. let us not leave hospitality/ for thereby many good men have been much pleasant to god and in his love and in his grace/ for they received angels in stead of the poor. 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 poor is done to him/ whereof saint Gregory recounteth of a good man which was much piteous & gladly received the poor people into his house/ he received on a day the poor 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 poor man vanished/ & none knew where he became/ whereof he much marveled. And the night after our lord aperyed to him & said that he had on other days received him in his membres/ but on the day he received him in his proper person Also hospitality is better & more worth than abstinence or any other labour/ whereof is found in vytis patrum that in egypt was an holy father which received all them that passed forth by that had need/ & gave to them such as he had. It happened that a man of moche great abstinence was herberowed in his lodynge/ which would fast/ & would not eat at the prayer of the good man that had received him then 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 Ihecu christ that this tree incline and bow down 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 poor people/ & not to him that made the great abstinences there been many more fair examples of the hospitality but it should be over long a thing to rehearse.   

¶ The vi branch of mercy. Ca C.xxxvii  
THe vi branch of mercy is to visit comfort & aid them that be in prison and in hold/ & them to deliver if they may. To do this admonesteth us th'apostle Poule that saith. Remember ye them that been in prison/ like as ye were bound with them/ that is to say that ye vesyte/ comfort and help them. Like as ye would that ye were comforted/ vesyted & helped if ye were bound in prison as they be. Thus died Thobye that went to them that were in prison and comforted them with good words. And Solomon saith in his proverbs. deliver thou them saith he the men lead to die. In such wise delivered Danyell Susanna fro death. And our lord delivered the woman that had be taken in adultery/ which should have be stoned to death after the law/ not for because that justice should not be done upon malefactors. But in such deed & faith he taught the judges what they should be/ and how they ought to judge other/ whereof in this ensample he ensigneth four things that every judge aught for to have & keep in judgement. The first thing is great delyberaon/ and great advisement of council good and hole/ Whereof job saith. The cause that I knew not. I ensearched it and required it diligently/ and this is to understand in that/ which our lord Ihesu cryst 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 finger 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 gift/ 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 and to keep him well from sin. For he that judgeth other aught to be of good life/ & of good conscience/ & live justly. For if he be other/ he aught 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 Poule saith thus of evil judges. In that thou judgest other thou condempnest thyself/ for thou dost that for which thou judgest other. Wherefore our lord said when he arose fro writing/ he of you that is without sin cast on her the first stone/ & when they heard this sentence/ they departed & went away all ashamed/ the one after an other without taking leave/ for they were greater sinners than the woman/ whom they would have stoned. The fourth thing is to have pity & compassion/ that the judge aught to have on him that he shall judge/ for he ought more to incline by humanity and mercy than to enhardy him by rigour to do justice. For justice without mercy is cruelty/ and mercy without justice is lewdness. And therefore that one of these two virtues holdeth oft company with that other in holy scripture. But always 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 of value to render reason of doing mercy than of the rigour and cruelty of justice. And the holy man saint james sayeth 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/ and after delivered the woman/ for the judge aught to incline by pity and compassion to him/ whom he ought to judge/ and have great dread/ and also agyenst 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 & 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 vii branch of mercy. Ca.. Cxxxviii.  
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/ & buried it much diligently. The other were right busy of their sepulture/ and had great bewaylling 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/ and virtuous operation. Whereof it is red of the nature of beasts the the dolphins when they see a dolphin deed/ they assemble them together/ & bear him to the bottom of the se/ and there bury him. If nature/ & pity move & stir the jews & sarazens/ & other miscreants to do this/ moche more ought pity & compassion to move the christian men to do this/ which by our faith see that the bodies be raised & rewarded with the souls. And therefore who that loveth the soul of his neighbour he ought to love the body/ & do bury it when it is deed with all humanity and mercy that he may. ¶ Now hast thou heard the branches of the tree of mercy. ¶ These been works of mercy corporell and spiritual.   

¶ Here after is said how alms ought to be done. Ca.. Cxxxix.  
IT is so that there is moche people that lose their alms and their other good deeds which they do/ because 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 & pleasant to god. first I will show shortly how a person ought to do alms/ & whereof he should do alms. For a man must do it of his own good & not of an other man's/ and of such good that is well and truly gotten. God setteth nothing of none evil gift. Alms which is made of theft/ or of taking away of other men's good/ of ravin/ or of vsure/ or of other evil gotten good pleaseth nothing to god. Whereof the holy scripture saith. Thou shalt not make sacrifice ne oblation unto god of heaven/ of oxen/ nor 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 catayll or gods of the poor man. He doth like to him that sleeth the son tofore the eyen of his father. And saint Austyn saith what gift 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 of 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 & to menestrellies for their wickedness/ 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 ¶ Thenne the alms ought to be given unto the poor/ & more to them that be very poor of heart and of will which have left for god's sake that which they had/ moche more than to other that be not poor with their will/ but sometime of pure necessity. And some there be trewauntes and sloufull for to do any good/ and might get their living if they would. ¶ And some there be that by fayntyse she we 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 poor orphans/ to shamefast people to to poor widows/ to the diseased and lame/ and unto seek poor 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 bound without comparison to his father & mother more than to any other. For nature ensigneth it/ and god commandeth it. ¶ It is red of the storks/ that they nourish father & mother when they be old and may not purchase their meet. then nature teacheth that one ought to do good to his father & mother/ and therefore it is well right and reason that mischief fall to all them that do evil to their faders as it offtime happeth. Also a person ought to take heed how he ought to do alms and the manner of giving. For iii conditions ought to be had in giving alms. The first is that a man ought to give gladly and with good heart. For god hath more regard to the heart than to the hands. Whereof god in his sacrifice as saint Gregory saith/ be holdeth not only the thing that is given/ but with what heart. Like as it appeareth well in the gospel of the poor 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 poor man giveth gladly for god's sake/ than if a rich man had given an hundred mark in silver with grudging. And therefore saith the wise man in the scripture. Make alway good cheer he saith in all thy gifts. And saint Poule saith that god loveth much the giver that is glad and courteous. There been some people right rich/ and be so rude & velaynous to the poor/ that when they demand them alms they answer to them so villainously and so churlysshely/ that they do call them truants/ and vagabundes/ and say unto them more than an hundred reproaches and vylonnyes. Such alms pleaseth not god and therefore saith the wise man in holy scripture. incline and bow thine ear to the poor 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 morn/ and then I shall give to thee/ when thou mayst give anon. And also god saith/ withdraw not long thy gift fro the poor and fro them that be needy. That is to say/ make thou not him abide/ when thou mayst give forthwith. This is against many rich men which make poor men to cry after them/ that have to do with them. And so moche delay them/ that they must oft pray & require them tofore that they will any thing do. They sell over dear their bounty & courtesy/ that they do to them for like as seneque saith/ nothing is so dear bought as that which is required and the proverb saith that it is over dear bought that is demanded Thus should every man hastily do for his soul/ as long as he is alive and hold/ 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 soul/ 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 alms for the love of him to the poor people. For that which is done to the poor people is done to Ihesu cryst like as he saith in the gospel. then the alms that is done in a man's life and in his hele/ is much more available/ than that which is done after his death/ like as the lantern that is borne before a man conduiteth and leadeth him better and more surely/ than that which is borne behind his back/ and 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 herbours for to take his lodging/ & for to make ready provision against his coming or else the lord & 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 alms & other good deeds that they do in their lives which been represented by the angels tofore god. The almesses that been done after the death/ 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 and merciful/ if thou have moche give largely and gladly/ and if thou have little depart of that little with a good will/ and every man ought to give after his estate/ and after that god hath given him. It is red of a king/ of whom a poor man axed a penny & he answered/ that so little a gift appertained not to him that was a king/ & of alysaunder it is red that he gave a city to one of his servant. And the servant thought the gift over great 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 to the poor people to whom the alms is given/ be not despised/ ne for alms done with other men's gods/ ne to give for to sin/ ne for to have presumption thereby to be saved. Some people there been that when they do alms they will that every body know it. But the scripture saith that alms should be done in the bosom of the poor. For as sayeth saint Gregory. It ne sufficeth only to a good man that he see of whom he attendeth his reward/ and therefore sayeth our lord in the gospel/ when thou shall give thine alms saith he/ let not thy lift hand know what thy right hand doth/ so that thine alms be hid/ for to eschew the loos and praising of the world/ and thy father of heaven which seeth in hid place shall reward and yield it to the. That is to say when thou shalt do thine alms/ keep the well that vainglory which is understonden by the lift hand be not meddled therewith/ but do thine alms in true intention/ that is understonden by the right hand. I say not but that one ought to do good works sometime openly tofore the people for too 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/ because that god should be glorified and praised/ & not for the praising of the people as doth the hypocrites. A good servant ought to be ashamed to serve his lord tofore the people/ for to honour him. Whereof god saith/ who that shall have shame of me tofore the people/ shall have shame tofore th'angels/ & I shall have shame to see him. This is good against them the leave to lie/ 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 withinforth And that do it to please god only. Also who that will do alms he ought not to despise the poor to whom he doth alms. Therefore sayeth the prophet/ ne despise not thy flesh. That the poor man which is semblable to thee/ and of such nature of flesh & blood as thou art/ & of such filth. There be some people that despise the poor & deigned not to speak to them/ & if they speak/ 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 to them clothing and mete. Also there were holy men as well kings & other many great lords that were not ashamed to serve the poor men/ how well that some there be that do alms to the poor/ but they have them in desdayn & in despite/ and if they were very humble/ they should love better the company of poor men that been good/ which been poor for the love of god/ and may edify them well by ensample/ & by word/ than many of the rich men that been about them/ where as is in them but flattery/ covetise/ & vanity/ & 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 alms 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 and mercy on thine own soul/ for who that is evil and untrue to himself/ shall never be good to an other And therefore saith saint Austyn/ who that will ordinately do alms/ he aught tofore to love more his soul than another or any other thing except god/ none should say that he were piteous ne merciful that had not pity of his own soul poor & 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 & 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 poor. That is to say that he abide not so long till the poor demand him/ but that he give without asking. Ne he hath no heart to give that giveth not without asking/ he doth well that giveth to the poor but he doth moche better that giveth without demanding. And therefore saith david the prophet/ blessed is he that intendeth to the poor/ & 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 because they have not fulfilled the works of mercy. ¶ Then shall the judge say to them at that day Go ye cursed in to the fire of hell with the devils to be dampened/ when I had hunger and thirst ye gave to me neither meet ne drink. I have be seek and ye vesyted 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 piteous and that have intended to the poor people shall be delivered that day and should 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 & 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 poor/ 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 poor people by their alms/ and therefore they that have had pity of the membres of Ihesu christ/ and have sustained them in this world/ and have comforted and aided them in their adversities. It is well reason that he do to them mercy which delivereth fro all adversities and fro all misery/ and so shall he do when he shall give to them the life perburable/ whereto mercy shall lead them and herberowe them.   

¶ Of the life active & of the life contemplative. Ca.. Cxl.  
THe holy scripture witnesseth & ensigneth to us ii manners of weal and goods/ 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/ and 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/ and ne intendeth to no thing but to love and to know god. Then is he idle of works without forth/ and like as he were in a dream/ or heavily a sleep/ but he is awaked withinforthe for to think upon god/ and for to love him. And for the love that he haye to god/ he put all other things in forgetting/ like as he were all ravished and fixed in god/ and desireth for to be dyscevered fro the mortal body/ for to be always with Ihesu christ. The first life/ is the field of good works where the knights of god assay and prove them. The second rest them with all mighty god in the chamber of clean conscience. The first intendeth for to feed god with the meet of good works. The second intendeth for to be fed 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 magdalen which sat at the feet of Ihesu christ/ & heard his words. The first is a way and enter to the second. For no person may come to the life contemplative/ if he be not first proved well in the life active. Like as saith saint Gregory. The gifts and the virtues whereof we have spoken tofore/ appertaineth to the first life/ which is called active. The two last gifts of which we shall speak/ by the help & aid of the holy ghost/ that is to weet the gift of understanding and of the gift of wisdom and sapience appertaineth to the second life/ which is called contemplative. This life hath two things like as we have tofore touched/ that is to wete in the right knowledge of god and in perfit love. The gift of understanding leadeth to perfection of right knowledge. The gift of sapience leadeth to perfection of love. We shall say first of the gift of understanding after that the holy ghost shall teach and ensign us. This gift that is called the gift of understanding ne is none other thing after the saints and the doctors/ but a light and a clearness of grace the which the holy ghost sendeth in to the heart by understanding a man is life up to know his maker and the things spyrytuell which may not be seen bodily. And all the th●ges that appertaineth to the health of the soul/ and to natural reason to which the understanding of a man by himself may not come. This gift is called light/ for it purgeth the understanding of a man fro the darkness of Ignouraunce/ and fro the spots and fifth of sin. For like as the bodily ●yght taketh away the darkness/ and maketh the bodily things to be seen clearly Right so this spū●ll light purgeth the understanding of a man/ to that which he may see clearly and know certainly/ as a man may know in this mortal life god his maker/ and the spiritual creatures/ like as been the angels and 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 saith. But the gift of the holy ghost of which we speak here performeth this purgation at the heart so that the holy soul which is purged & 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 gift of understanding/ and after the death they shall see him in heaven face to face clearly without end as saith saint Poule. This gift taketh away all ordure and filth fro the heart/ and 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 him self/ 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 and 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 beasts 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 gift then of understanding which is contrary unto this ordure/ & destroyeth fro the heart the sin of lechery/ 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 keep cleanness of heart when he saith blessed be they that be clean of heart. For they shall see god Because that they shall have the eyen of the heart well purged and well enlumyned of the gift of understanding This tree groweth & profiteth much like to the other beforesaid by seven degrees. These been vii things that which moche availeth to live chastely.   

¶ The first degree of the virtue of chastity. Ca C.xli  
THe first degree is clean conscience/ that is the root of this tree. For without clean conscience chastity may not please god. This cleanness/ chastity & purity requireth that the heart may be kept fro ill thoughts/ so that the heart consent to no sin. For who so consenteth to sin to evil thought & 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 and 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 heart. 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 vii times in the flome jordan for to be clean and healed of his malady/ and when he had washen him there/ he was all hole and clean. The flome jordan is as much to say as the stream of judgement/ which sygnefeth 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 hole of the mezelrye of sin. And therefore saith saint Bernard/ love confession if thou wilt have beauty. For very confession and hole is the beauty of that soul The iii thing is to have remembrance of the passion of Ihesu christ. For no temptation ne none evil will may not duel in the heart that thinketh and 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 and 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 beheld it were heeled 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 smitten and envenomed of pricking and stynging with the venomous serpents of hell/ that been the devils/ let him behold by very faith on the serpent of brass. That is to say that he have in heart perfit mind of the passion of Ihesu christ/ & anon he shall be heeled and delivered of the temptations of the enemy that is the devil.   

¶ The ii degree of the virtue of chastity. Ca C.xlii  
THe second degree of the virtue of chastity/ by the which this tree groweth & profiteth/ is for to keep his mouth fro villainous words/ which been of ribaldry & dyshonestes/ or such as turneth 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 Poule saith that the shrewd words cortumpeth good manners/ & therefore who that keep him chastened/ he behoveth that he keep him fro such words/ & who that gladly speaketh them/ or gladly heareth them/ he loseth god/ & 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 soul and villainous It is an open sign that the ordure the filth and the vy●onnye 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. Ca.. Cxliii.  
THe third degree of the virtue of chastity/ is to keep well the five wits of the body/ the eyen fro folly beholding & ears fro herkening of folly and vain words. The nose thrills fro overmuch delyting in sweet savours and wicked odours. The tongue fro evil speech and rybauldous language. And the mouth fro overswete and delicious meats & drinks. These been the .v. gates of the city of the heart/ by which the devil entereth oft/ these been the windows of the house by which death entereth oft in to the heart/ 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 Samposon. 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 too 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 w●x 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 philosophers put out their eyen by cause they should see no thing that might draw them fro contemplation. Then 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 & by the bridle of reason.   

¶ Of the four degree of the virtue of chastity. Ca.. Cxliiii.  
THe fourth degree of the virtue of chastity/ is sharpness of penance/ too subdue his flesh which is rebel/ & make it subject to the spirit/ like as saith saint Poule For he that will quench the fire of lechery he ought to take away the rise faggot/ and all though 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 & corrumpeth 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 penance. But the fat meats delycyouses/ and the strong wines inflame and nourish this sin of lechery in lice wise as oil and grease alight and enflammeth the fire/ and enforce it to burn.   

¶ Of the .v. degree of the virtue of chastity. Ca C.xlv  
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 ne not fallen/ like as the levayne corrupteth the paste and draw it to savour. Right so the evil company corrupteth the fame and renomee of the person. An apple rotten if it be among the sound and hole/ corrupteth the good apples if it lie among them. A brenning coal anon setteth on fire an heep of coals 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 & shrews/ thou shalt be evil as they be. For who that loveth the company of a fool/ it behoveth that he be like to him/ as to that scripture saith. Thus behoveth it to flee all the occasions of sin. As to speak secretly with a woman/ & in suspicious place one alone to one. For such things given occasion to sin/ when there is place and time/ 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 found him alone she would have made him to sin with her. But he fled as a wise man & left her with his mantel. ¶ Therefore saith the holy apostle saint Poule. flee ye fro the sin of fornication/ that is for to say/ all the occasions that may bring or lead a person unto the sin of lechery. For a man 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 & depart fro the city of Sodom/ & 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 so long gooth the pete to water/ that at the last it breaketh. 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 aught to withdraw him fro it   

The sixth degree of the virtue of chastity. Ca.. Cxlvi.  
THe sixth degree of the virtue of chastity/ is the one be well occupied & 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 and 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 all way some good works a and operation that the devil find the not idle. For he is lightly taken of the fiend/ that occupieth not himself always in some works. For he that is idle may not long keep him fro falling in to sin. Of this saith the prophet/ that the cause of the sin of Sodom the city was plenty of breed & wine/ & idleness. That is to understand that they eat & drank/ and died nothing. And therefore they fell in to sin so horrible that it ought not to be named. Right so do moche people that lose their time/ & employ it in vanities and in outrages of meet & drink and lewd games/ in jolytees of lewd songs/ of dances/ of plays not leeful/ and other deduytes. And in such vanities they waste their time/ and therefore they fall often in many horrible sins/ and oft in to pit of hell. For like as job saith. They lead their lives 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 vii degree of the virtue of chastity. Ca C.xlvii  
THe vii degree of the virtue of chastity/ is devout prayer and orison/ that moche availeth to overcome all sins/ & specially the sin of lechery/ whereof saint Ambrose saith/ that prayer is a good shield against all the brenning darts of the devil of hell. And saint Ysodore saith/ that it is the remedy against all temptation of sin/ a man for to run to prayer as soon as the fiend tempteth him unto sin. For the accustomance of devout prayer and of orison quencheth all the assaults of sin. Devout prayer is much mighty unto almighty god when it is under set and accompanied with four things as of four pilers. ¶ The first thing 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 & 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 psalter/ have good hope in god and he shall do that which/ thou requirest of him. ¶ And also he saith in another place. Lord have mercy on me/ for my heart trusteth in thee. 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/ & perseverance god enhanceth it/ if thou demand wisely. Many men pray & demand which be not herd ne granted of god/ by cause they ask evil & 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 .. Some ask more high thing than appertaineth to them as dydsaynt johan and saint james/ which demanded of god that/ that one should sit on the right side of our lord Ihesu christ in his royalme/ and that other on the life side. They asked not wisely but it was with great presumption. And therefore our lord Ihesu cryst answered to them hard and said to them/ ye wot not what ye ask/ then who that will pray to god/ let him keep him from presumption/ that he suppose not great things in him/ as died the pharesee/ 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/ and also knoweth that whereof we have need/ and that which is profitable for us/ better than we ourself/ and take ensample of the poor truants which showeth their soores and maladies for to move the people to pity toward them. Right so ought one to do tofore god humbly to show his sins/ & his defaults to remember there for to get grace and pardon. There been other that can 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 & his glory. For who that demandeth of god richesses/ or honours/ or death/ or vengeance of his enemies/ he demandeth of god foul prayers and against himself/ and therefore god granteth them not. Therefore saith saint Austyn/ understand not of god to be a great thing/ 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 gods to the wicked man 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 Austyn saith/ when thou prayest saith saint Ambrose/ ae great things that been they that endureth withouten end/ & not the things transitory. But them that endureth 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 & demand/ he ensigneth and teacheth us when he saith in the gospel. seek ye first the ream of god & his justice/ and all things temporal shall come to your advantage. For as it is wont to be said/ unto the most need one ought always to run/ we have need of two things of the gods spiritual and temporal. But we have greatest need of the gods 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 gods temporal we ought not to make of the second gods the principal/ as doth the covetous men/ which seek not too have none other life but this present life/ which faileth and escapeth from them/ will they or nill they/ but the ream 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 realm of heaven/ & his justice. That is to do good works/ by which we may come in to that glorious realm/ the which never shall fail/ who that secheth in this wise/ almighty god doth unto him advantage of temporal gods. For he giveth unto his use sufficiently. For no thing lacketh to them the which doth dread god and love him. Like as saith the holy scripture. But the avaricious people of the world the more they have the more they lack & fail. And Saint Iherome saith that to the covetous man faileth 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 profit 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 no where else whereof our lord saith when thou wilt pray to god enter within thine heart and close the door wpon the that is to for 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 wheat 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 unto him/ it seemeth that he mocketh and scorneth our lord god like as he that will mock & scorn with a deef man and with a dumb man the which can not speak 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 gpspell. God is a spirit/ & therefore who will pray god and have his request granted/ him behooveth that he pray in spirit and in truth. david the prophet ensigneth and teacheth us in the psalter to prayer 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 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 without letters/ who such message sendeth to the court/ he doth evil his erandes who then will pray god verily/ he aught to cry to god fro the depth of his heart/ as did david/ which said in the plaulter/ lord god here my voice. 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 compunction 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 & defend us fro the thiefs of hell. Thus ought we strongly to cry unto 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 too 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 & said. Lord save me/ and keep me fro the peril of waters the/ which been now entered in to my heart/ and 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/ & fro the floods of evil thoughts & of temptation. Now oughtest thou to know/ that in all times/ and in all places may a person pray to god. But he ought special and most devoutly ought he to pray in the church on the sundays and in feasts which been stablished for to pray to god to praise & honour him/ and therefore then they cease and aught to cease all persons fro bodily works and temporal/ for the better tentende to pray to god and honour him/ and 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 gathered a few sticks on the sabotte day what shall god do then of them that do the great sins on the sundays and the feasts/ and waste the time in vanity and in follies/ and yet worse done they on the sundays/ on the feasts and on solemn days than they do on other days. Certainly they shall be more punished and 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 principal feestes which been established in holy church for to serve god/ and to honour and thank him of his goodness and bounties that he hath done to us/ and doth every day/ like as holy church remembreth. In such a feast as is christmas/ that is of his nativity/ how he was borne of the virgin mary. At Ester how he arose from death to life. At the ascension how he stied up in to heaven. At whitsuntide how he sent the holy ghost upon th appostles. After there been established to keep the feestes of saints for to praise and worship god and his saints/ & to remember the holy miracles that he died for to confirm our faith. And therefore we ought to keep the feestes of saints/ & 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 feestes. 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 harm. To that I shall answer. All the time that thou employest in foolish plays and in vanities/ and in work the which is not ordained in any manner unto god thou lesest it. For thou oughtest to know that all the time that thou thinkest not on god/ thou oughtest for to account for lost/ this sayeth the scripture. That is for to understand when thou thinkest on vanity/ and in thing that is not in any manner ordained unto god. And certainly he loseth a great thing that loseth his time. This saith Seneke/ for he loseth the goods that he might doin as much as he so loseth in worldly plays 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/ and 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 honestly/ and do reverence to god and to his saints devoutly. For the church is ordained for to pray god and his saints/ & not for to jangle ne for to laugh/ ne for to jape/ ne for to speak idle words ne for to talk too 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 Austyn/ he that shall come tofore the king in his chamber for to empetre/ and 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 too the church which is the chamber and the house of god/ what he saith and doth tofore god and his angels/ and that specially that should displease him. then god will not that a man should make of his house a market ne an hall. For he himself chased and droof out of his temple with good scourges them that bought and sold therein Also he will not the any plea should be made therein/ ne noise ne no secular need/ but he will that we should intend to pray god devoutly and praise And thank him of all his benefits. There ought a man to call again his heart to himself and put away all worldly works and all evil thoughts/ and think on his creator/ & on the bounties that god hath done to him/ and doth every day/ and to remember his sins and his defaults/ and to humble himself tofore god/ and to require him of pardon and grace to keep him from sin/ & to have perseverance in good works unto the end. ¶ Also in the church aught the great lords and the great lays 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/ and rekenne straightly of the goods that he hath done to them/ of the dignities and estates that he hath set them in/ and how they have used them and he shall reward them after their desert. Therefore ought they much to humble them to god/ & 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 Ihesu christ. I am said he a little worm and not a man. In this david knowleched his lytelnes/ his poverty/ and his defaults/ and made him nought For like as a worm is little & nought/ and groweth naked of the earth/ all in like wise is man of him self a vile thing/ for when that he entereth in to this world he bringeth nothing/ ne nothing shall bear away/ all naked he entered/ and so he shall go hens/ whereof saint bernard saith/ what is a man but foul sperm/ a sack full of dung/ and meet to worms/ he is much foul and made of foul seed in his conception/ a foul sack full of dung in his life/ and 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 vestiments and robes when she came for to pray god/ and humbled herself/ and 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 vestiments and of jewels which me behoveth to set down fro my heed/ in great abomination of them/ that in such things trusteth/ delighteth/ glorifieth/ & 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 ensigneth & teacheth right well how the women ought to array them when they come 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 a person. For that the which is outrage in one person/ is not outrage in an other/ some is convenient to a queen which is not convenient to a burgeys wife/ or another simple woman. Also th'apostle teacheth that the women of what estate that they be/ that they should be simple of beholding/ and regard/ and humble/ that is to understand that they should be simple/ humble and shamefast/ and not afronted/ ne openly show her visage/ as done these comyu women/ which gone with their neck stretched out as an heart in the launde/ 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 evil/ 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 aught to take away fro him all sign of pride/ and aught to incline him to god with his heart by very confession/ and by penance in profound humility/ for to move god to do him mercy. For as he saith proud habit getteth no thing of god/ but it giveth cause to judge evil of him the weereth it. ¶ Now I have showed to the three things that ought to be in prayer/ faith/ 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 ii 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 and alms/ 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 with draweth 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 person For in like wise as the oynementes 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 bloody 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 a way 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 other 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 void hands. That is to say in will to sin ne spotted of untruth ne void of good works For thus saith our lord in the gospel. Thou shalt not come tofore me with void hands/ he cometh with empty hands tofore god that cometh to pray and require him without making present of good works/ for to him he shutteth and 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 and of grace purged and clean of all sins and 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 & of soul/ and saith yet that prayer that cometh of faith healeth the seek person/ if he be in sin it shall be perdonned. The holy scripture saith that Moses the prophet vanquished Amalech and 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 heaven. 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 & of religious people/ which been assembled for to serve god & for to pray night & 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 together be herd of god and granted. The prays 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 request of them that been assembled for to serve him. And therefore saith god in the gospel/ if twain of you accord 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 & mounteth/ & profiteth. Now behoveth to say of the branches of this tree which been seven/ after the vii estates of the people the been in this world.   

¶ Of the first estate of them that been entire and chaste of body. Ca C.xlviii.  
THe first estate of the world is of them that been hole & chaste of body/ & have kept their maidenhead/ 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 & purity of heart & of body/ wherefore the children of rich men ought to have good keepers & honest that they been diligent for tensygne them/ and keep them fro evil company & fro sin. For evil company fouleth oft the children/ & 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/ & hold and keep them nigh that they do no harm ne sin as long as they be young/ & to accustom them to keep thensignments. For also as saith Solomon/ that which a child is learned in his youngth/ that will he hold in his old age. And the phylosophre saith that it is no little thing to accustom well or evil in his youngth/ for that is all For it is said/ that which is learned in youngth 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 ii estate is of them that been corrupt. Ca C.xlix.  
THe ii estate is of them that been corrupt of body & have lost their chastity/ & maidenhead/ & yet were never married ne bounden with bond that might let them to marry. And nevertheless they be confessed & repentant of their sins. In this estate ought one to keep chastity For he that is in such estate of repentance ought to have stadfast purpose/ that never he shall fall again in the sin/ but all his life to keep him to his power/ safe that he may marry him if he will/ he or she that will keep him chaste in such estate/ him behoveth that he chastise his body by sharpness of penance. This is the second branch of this tree. so/ and that is neither sin ne lechery. The third case 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 merit. 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 and 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 people/ & giveth sometime to the devil great power to noye & grieve them like as we read in holy scripture/ of Sara daughter of raguel which was wife to young Thobye/ & 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 a way 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 weet when that one treateth that other against nature or otherwise 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 & keepen cleanly and holily their marriage. Such people pleasen god. ¶ The second case that may be sin in marriage 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 parylle 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 time the crooked/ & 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 ¶ Aso 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 him. And in the times of vigils/ of lente and of fastings commanded by holy church they ougth to suffer and forbear such work/ not for that it is sin to do such thing in that tyme. For in a good and entyere enten●y on he may do it/ but sometime they ought to suffer of that they may do/ for to get the better of god the thing which they demand of him as saith saint Austyn. 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 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/ and 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 & serve him ought not be do lechery of marriage ne none other sin/ for the reverence of the holy place and 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 four 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 & live chastened as long as he or she is in the state of widowhood. This is an estate the which saint Poule praiseth moche/ and saith to the widows/ that he or she is good that holdeth him in such estate/ and if it please not them they may mary them. For better is to mary than to bren them/ for if he brene so that he consent to sin he sinneth/ for he put his heart thereto by will & by dysyre to the fire of lechery and better it were and 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 wydohede & not them that been in thestate bound by vow they may not mary without deadly sin after their vow but nevertheless if the vow be simple and 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 been in the state of widowhood The first is to hide herself & to be secretly in her house/ & not to syewe suspicious fellowship/ hereof have we a fair example of Judith which was a widow/ and was a moche fair woman & young of which it is said in the holy scripture/ that she held herself in her chamber close with her maidens/ wherefore saint Poule reproveth the young women widows that were idle and curious for to go and come and jape and overmuch speak/ but closely and secretly ought they to be in their lodging and intend to do good works/ like as saint Paul ensigneth them. The ii thing is to intend to pray god gladly & 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 iii 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 & not proud ne curious After the example of judith which left her rich robes & her rich parementis when her lord & husband was deed & took the habit of widowhood simple & humble which was more sign of weeping & of sorrow than of joy ne of vain glory & by cause she loved the virtue of chastity & that she would keep all her life she clad her with heir & fasted everyday except the feasts/ and yet was she fair young/ rich & wise. But the bounty 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 C.li  
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 & purpose to keep all their life their body hole 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 rethy 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 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 & 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 whereof 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 earth except virginity cleanly kept whereof Solomon saith in his book of sapience in meruaylling himself. O saith he how fair & chaste is generation with clearness & charity/ he said well/ chaste with clearness. For thenne is fair chastity & vyrginyte/ 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 good whereof Saint Iherome saith/ that much fair & clear is virginity tofore other virtues when it is without spot and without ordure of sin. for who that is hool & 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 & roty 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 iii spots that is of filth/ of blood and of fire/ these iii 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 & the world his enemy/ as saith saint ypre/ & 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 the true servant of jesus 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 ꝑsone secheth never beauty ne couryosyte of robes ne of parementes 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 sechem these fair & precious robes & the fair parementes for to please the world & to show them The daughters of babylone been of confusion for their glory shall torn to perdurable damnation if they be not aware & keep them well They cloth them saith he with purple and of fair precious robes/ and under those fair robes is oft the conscience poor and foul/ naked of good deeds and of virtues/ & full of sins They shine withoutforth of precious stones/ of ouches of glode & silver/ but they be foul before god and abominable/ and saint Bernard saith that they that so array them in evil intention/ and done more than their estate requireth/ sin grievously/ but all the glory of the daughter of the king of glory/ as david the prophet saith is withinforth/ that is in holy conscience and in good virtues/ where as is no point of covetise but for to please to god/ and 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 and of fleshly desires/ whereof saint Jerome saith that such vygynyte is sacrifice & offering to Ihesu christ/ which is not entatched in the heart of any evil thought or consenting for like as himself saith No thing 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 retynnesse 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 Poule/ & 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 not ne ferreth no shame/ & falleth the more lightly in to sin/ & therefore who that will cleanly keep the white rob of virginity him behoveth 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. Vyrgynyte among all other virtues is compared and likened to the de/ which is a moche fair flower/ and 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 lely among the thorns. The special 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 and the familiarity of our lord/ whereof saint johan thevamge list was a clean virgin/ and was among all thappostles most familiar  our lord & most prive/ as it appeareth in the gospel/ nevertheless he loved well tother/ but he loved saint johan most for his virginity this de or lily that keepeth his beauty among the thorns of temptations of the flesh/ for the flesh that is our body human is but a smoke/ that hath no charge as of himself but as thorns and nettles/ that is the evil menynges/ which oft pricketh 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 vi leaves/ & three grains of gold tofore. The first leef is the holenes of thy body/ that is to say that the body de entire and hole without corruption of lechery. For if a virgin were corrupt and all against her will/ she should not lose therefore 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/ 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 aught to keep his heart clean and chaste. The third leef of virginity 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 & virginity 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 ben 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 Thenne our blessed lady the virgin marry was alway hid and 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 a way for it keepeth the yates of the castle/ wherim 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 kepen the dread of god that they be not opened to the enemy of hell/ by vain curiosity of saying or of hearing/ or of smelling of speaking or tasting/ or going in evil company. For curiosity of saying or of hearing the vanities of the world been way and 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 and corrupt of the son of the lord of the town/ and therefore who will keep virginity/ him behooveth moche to withdraw and 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 ten virgins/ of whom five were wise/ and the other five were fools. He calleth here the royalme of heaven holy church/ which is beneath in this world/ wherein been alway good and evil/ fools & wise/ 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 signify 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 and subdue it by penance/ and that the body do the will of the soul by fasting/ by waking in prayers/ & other penance 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 and 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 vi leef of virginity is perseverance that is to have farm purpoos to keep well that is promised to god/ whereof Saint Austyn saith in the book of virginity and adresseth his words to the virgins saying Follow ye the lamb saith he/ that is Ihesu christ/ in keeping strongly that which ye have avowed to god. Do ardently as much 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/ and saint bernard Saith/ estudye ye to the virtue of perseverance/ for she only winneth and getteth the crown of glory. The sixth leef aforesaid enbelyssheth and maketh much fair the lily of virginity/ but it behooveth to have withinforth three grains of gold/ which sygnefyen iii 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 Austyn 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 iii dignities that been in the life. That is to weet/ intendment memory/ and will/ when these iii things been well ordained to god/ then 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/ and 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 and 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 grettes profit. They that been in marriage and keep it well as they ought to do have the xxx fold fruit. They that been in widowhood have the xl 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 xxx fold xl fold/ and an hundred fold. These iii numbers. xxx.lx. & an hundred appertain to iii estates toforesaid. The number of xxx which is of ten three times which maken xxx appertaineth to th'estate of marriage/ where aught to be kept the ten commandments of the law in the faith of the holy trinity. The number of lx  more great and is of. x.vi. times. For vi times ten maken lx and appertaineth to th'estate of widowhood. For in such estate ought to be kept the precepts/ & then ought to be done the vii works of mercy of which we have spoken tofore/ but the number of an hundred which is most great & most perfit for it representeth a figure round/ which is most parfyght & 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 ten times ten maken an hundred. which signifieth the crown that the wise virgins had/ and how be it that in that state of marriage/ & in the state of widowhood may be won the crown of glory. & have more merit anent god than have many virgins. For many been in heaven of them that have been in marriage & in widowhood which be more nigh to god & have more merit/ than many of the virgins. Never theles the virgins have a special crown above the crown of glory which is common to all saints. by cause the virgins have a special victory of their bodies. For for to follow the lamb. what somever way that he gooth/ that is Ihesu cryst/ to whom they be espowses/ they have left their carnal spowsayles/ for to be with him in the spowsaylles perdurable. There shall they been well arrayed & nobly appareled of a special parement so gente so fair & so avenant that no tongue may tell & 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 to foresaid & yet saith the scripture that they sing new songs so melodious & so fair that none other sing that been not in their estate That new song that they sing signifieth a new joy & especial merit & preysing that they have by cause that they have well kept their estate of virginity And this is the .v. estate of chastity and the fifth branch of this tree.   

The vi branch of the virtue of virginity. Ca.. Cli  
THe vi estate that ought to keep the virtue of chastity/ is in the clerks ordered for to serve in holy church/ as been subdekens/ dekens/ priests/ prelate's/ and 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 too holy church For they be appropered to serve god in his church/ and at his altar/ and treaten & touchen with their hands the thing sayntyfyed as the vessels hallowed the chalice & corporas. And that which is greater without comparison the body of Ihesu christ which the priest sacreth and too 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 serve/ that is the saint of all saints and 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 too serve god. It is founden that among the paynims and the sarazens/ 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 chastity. Moche more aught to be clean without romparyson & more chaste the priests of crystyante / that serven to god in his temple which is sayntefyed dedicated/ & approved to serve god/ yet ought they to be more holy and clean by cause they serve at the table of god of his cup & of his meet. The table of god is the altar. The cup is the chalice/ his breed and win is his proper body and his proper blood. Moche owen to be holy all they that such service done to god/ whereof saint Poule saith that it behooveth that a bishop & 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 and all his sons should be clad with sin clothes of chastity/ & gird above with/ white gyrdylles of linen. Aaron & 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 white linen. For like as the linen towayl tofore it be well white it must be beaten and oft washen. In like wise behooveth it the flesh to be beaten and corrected by penance/ and oft wash his heart and his conscience by very confession and repentance to th'end that they might have the white cote of chastity/ but this cote ought to have above the white girdle. That is to say that chastity ought to be straightly kept/ & strained by abstinence as much as reason may suffer which is the boucle of this girdle. Otherwise may it be said that the linen cote sygnefieth 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 ministers 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 & shown to him the way by which he ought to go Right so in likewise owen the prelate's and 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 & 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 and 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 Also the people of holy church ought too be pure & 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 and ministered by the hand of an evil minister is of no lass value to him ne worse 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 edify them by example of good life/ & therefore they that sayntefye & 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 chasttyte. Ca.. Cliii.  
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 & bound by such avow that they may never mary after that they been professed. And if they manrye 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 foul. And also as the spot is more great and foul and more apparent in a white 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 emoyeth the devil 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 fisher hath more great joy to take the great fishes that 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 sarazyn which was priest of th'idols. And when he was a child on a time when he entered into the temple with his father/ he hid him/ and there he saw a great devil that sat in a chair and 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/ and he answered and said unto is lord that he Came from the earth/ and that he had moved & purchased many wars and many evils so that moche people were deed & moche blood shed. The master devil demanded of him in how long time he had done this/ & he answered in xxx days/ and the master said hast thou be so long time out for to do so light. Then 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 made 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 no no more harm in so long tyme. 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 strife & debate and had purchased medlynges that moche people were slain/ and also he had slain the husband of a wedding. The master devil asked him in how long time he had done it/ and he answered in ten 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 night he had ourcomen him & had made him to fall in the sin of lechery. then the master devil in braced & kissed him/ & set a crown on his heed/ & 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 & thought that it was a great thing to be a monk & for this cause and vision he was bycom christian & a monk In these words a foresaid 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 into 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 & of holy and parfyght life which is a strong help & 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 a way & withdraw fro him all the fleshly delights eases/ and 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 wakings by devout weepings by disciplynes and 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 a way and withdraw fro it all the victuals/ all meats/ and the water for to enfamysshe them. For after that the castle is infamyned and all victual is take fro it.  
It may not long be holdem 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 fastings/ by abstinences & by other penances. ¶ Also the estate of religion ought too 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 seeing/ speaking/ tasting hearing and smelling. Right so owen the religious to be deed as to the world that they feel nothing that appertaineth to sin/ so that they may verily say the word that saint Poule th'apostle saith of himself. For world said he is crucified to me/ and I to the world. Thapostle would say that like as the world held him for foul and for abominable like as one were hanged. Right so had he the world for foul and for abominable/ as to him that is hanged or crucified for his trespass. In like wise doth he that is in such estate doth ●lee 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 Poule saith of himself/ & of them that been in the state of perfection Our conversation is in heaven. 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 perfectly/ go and sell all that thou hast and give it to poor. 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 Ihesu christ saith in the gospel. Blessed be the poor of spirit/ for the realm of heaven is theirs Certain who that is poor of spirit/ that is of the will of god/ he secheth not in this world only delyces/ ne richesses/ ne honours/ but put all in forgetting. In such wise aught to do good religious people/ that will mount up into the mountain of perfection. Whereof the angels said to Loth when he was gone out of the city of Sodom/ rest ne tarry not thou nigh the place that thou hast left/ but save thyself in the mountain. 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 nigh as he may. And to intend to his health without looking backward or behind him. That is 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 burned/ and therefore she was turned to an image of salt. The wife of Loth signifieth them that after they have left the world/ and be entered into religion/ return again backward by will and by desire/ which have the body in the cloister/ but the heart in the world. They ben like th'image of salt/ which hath but the likeness and semblance of a man/ and is hard and cold as a stone. Right so been such people cold of the love of god/ & hard without humour of pity and of devotion/ and they retch nothing but of the habit of their religion/ and nothing of the observances and works. The image the which was of salt signifieth in scripture wit and discretion. For in like wise and semblably as salt giveth savour unto the meet. Right so ought every religious person to have wit and discretion in his deeds/ and in his words. This image then of salt ought to give wit and understanding and example to them that been in religion/ & 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 Loth. That is to say. Behold ye not that which ye have left for the love of me/ least ye lose the life of grace/ like as the wife of Loath lost the life of the body because she looked to the place which she had left/ whereof 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. For like as he that leadeth the plough seeth alway 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 always he ought to have the eyen of his heart tofore. That is to say his understanding and his will to that which is tofore him/ and not behind. That is the goods perdurable which ought to be tofore the heart and not to the goods temporal/ which ought to be behind. ¶ Thus died saint Poule 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 always tofore him. For he had always his intention and his desires to god. But many men of religion setteth the plough tofore the eyen. For many folk there been and that is their damage/ that more secheth and frequenteth the things bodily and worldly than the things spiritual or ghostly. They put that tofore 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 nought but the habit of their religion. By the example of Saint Poule/ the good religious persons forget the world/ and leave it behind them/ & the goods perdurable they have tofore their eyen/ and gone tofore alway fro virtue to virtue/ 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 gift of understanding/ which leadeth them that keepen cleanness of heart and of body/ like as we have showed afore. And therefore saith our lord Ihesu christ 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 gift of understanding by which a man knoweth his creator/ and all that appertaineth to the health of his soul/ without slydinge/ without 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. ¶ whereof 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 perfectly 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 sayeth saint Poule. That is the blessing to angels and 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 shineth/ angels & all the saints looketh therein/ and marveleth them/ and taketh there their glory/ and never may they be full for to look therein. For there is all beauty/ all bounty/ all sweetness/ & fountain 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 loveth/ serveth/ and keep his commandments/ and that keep them from sin. Whereof saint Ancelme saith. Soul saith he life up thine intendment there above/ and think as much as thou mayst what we'll/ how great and how much delectable is that good which containeth in himself the joy and the delight of all gods. And not such joy and such delight as is founden in creatures/ but as much more joy/ as the creature and maker is more great and more worthy/ & more excellent/ than his creatures. O saith he thou faytour thou man that goest so foolily for to seche divers goods/ to thy soul and to thy body. Love thou and seche one good/ wherein been all gods/ and he shall suffysethe. For the good that god hath granted and given to his friends/ that is himself the which is the sovereign good of whom cometh and sourdeth all other goods/ as streams/ the which issueth out of the quick fountain. ¶ Certainly right blessed shall he be saith saint Austyn/ the 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 without end/ and all the reward and 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 by come man/ which made in himself all men blessed in body and in soul/ by cause that the man saw him with the eyen with his body in humanity. And that the soul saw him in his deyte so that he found sweetness and delight in his creator & maker/ within and without within his deyte and with out in his humanity. This shall be the joy of every creature his joy his delight & life perdurable of his blessed vision. That is the blessing/ that they attend which keep cleanness and chastity of heart and of body.   

¶ Of the yeft of sapience. Ca.. Cliiii.  
THe last yeft the sovereign and the most high 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 gift of understanding of which we have spoken tofore maketh god to be known and the things spiritual as by sight & simple byholdynges. But the gift of sapience maketh to feel & know god by taste/ then sapience is none other thing but a savoury knowledge/ which is with savour & great delight of heart/ for otherwise knoweth not he the wine that drinketh it in a fair voyre or glass/ if he drink and taste it not & savour it. Many philosophers known god by scripture and by the creatures/ like as by a mirror wherein they beheld by reason and by understanding his might/ his beauty/ his wit and his bounty/ in that which they see the creatures that he hath made so great so fair and so well ordained. Then they knew him/ by simple beholding of understanding and natural reason But they never felt him by taste of right love ne by devotion. Right so been there many christian persons/ clerks and 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 sovour in good meet. ¶ The gift of sapience which the holy ghost putteth in a perfect heart/ purgeth and cleanseth it fro all ordure of sin/ & lifteth up so the spirit of a man that he joineth him to god by ardent desire of love/ so that he is all with god/ there he findeth him/ there he nourisheth him/ there he fatteth him/ there he delighteth and resteth him/ and there he sleepeth. There he forgetteth all his travails/ all his fleshly desires and 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 vii gifts of the holy ghost/ of which we have spoken tofore/ by these vii degrees mounten the angels/ these been they that lead the life of angels in earth by purity & cleanness of conscience/ 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 perfectly. But when they be mounted to the last degree/ sometime/ behoveth it to them to descend by humility. For of as much as a good man is more perfit/ of so much he is more humble/ & lass praiseth himself. Then is a good man and a perfit/ aught for to be like a tree the which is charged & laden with fruit. For the more that the tree is charged and laden with fruit/ the more he inclineth & boweth to the earth. In another manner may be understonden that the aungelies descenden for the good men that lead the life of aungelies in earth by their holy life when they be mounted in to the sovereign degree of contemplation where the yeft of sapience lead them so that they be joined to god that they forget all that which is under god for the great swetensse that the heart feeleth. Which is so ravished in god which passeth all other delights. So that it behooveth them oft to descend froo 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 perfit ought to intend. ¶ Another reason there is whereof it behooveth too descend froo the high degree of contemplation where the spirit of sapience hath led him. For the corrupsyon 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 the which may be felt in this world/ like as they know which have proved it/ whereof the countrepoys of the flesh is so heavy/ that it draweth down the spirit will it or nill it. And therefore this great sweetness that the heart contemplative feeleth by the gift of sapience in this mortal life/ ne is but as a little taste by which one may assavour and feel how god is sweet and savoury. But when he shall come to that great tavern/ where the ton is/ and shall be set abroach/ that is in the life perdurable/ there where god of peace/ of love/ of joy of solace/ and of all sweetness shall be abandoned to every person in such wise/ that all shall be 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 drunkenness speaketh david in his psalter and saith thus. Of the glory of paradise 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/ the which faileth not. That is god himself which is the fountain of life that may not die/ whereof sourdeth & descendeth upon all the saints that been and shall be in heaven a flood of joy/ of delight and of peace/ so great/ that all they that drinketh thereof been all drunken. That is the peace and the 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 in this river/ ne is not drunk of the plant of joy but if he keep soberness. This is the virtue that the gift of sapience planteth in the heart/ against the outrage of gluttony. For sapience ensigneth soberness as Solomon saith/ which saith in this wise. Sobrenes is a tree much precious and good/ for it keepeth the health of the soul and of the body as scripture saith/ and of the outrage of gluttony/ of eating/ of drinking comen many maladies and of time the death. For of overmuch eating and drinking dyen many folk and oft the death taketh them suddenly/ like as one taketh the fish with a hook/ that is too 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 & taketh away drunkenness. For he that is drunken is so surprised of wine/ that he loseth reason and 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 belly. For the gluttons & they that been oultragous' of wine and meats maken of their belly their god as saith Saint Poule. Certainly he putteth himself in great filth/ and in foul servitude/ that serveth so foul a lord as is his belly/ out of which may no thing issue but filth and stinking 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 chambryere that 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 asseylleth & maketh war to us as much as he may But soberness 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 man maystryeth the horse by the bridle. Sobrenes hath the first battle in th'host of the virtues and 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/ & the devil overcame them when they consented to the temptation. For to keep soberness nature ensigneth us and the holy scripture Nature teacheth us. Foremonge beasts a man hath the lest mouth after his body. Also a man hath his membres double/ as two eyen/ two ears/ but he hath but one mouth/ and therefore nature teacheth us that one ought to eat and drink little and soberly. For nature is sustained with little meet/ and by overmuch meet is oft beaten down. The holy scripture ensigneth 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 soberness. 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 goods/ that which is overmuch to one/ is little to another/ that which should be outrage to a poor 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 reasonable/ not only in eating & drinking but in all virtues/ like as saith Saint Bernard. For this virtue setteth all thoughts and all the meanings of the heart/ and all the wits of the body under the lordship of right reason/ as saith Tullyus the wise man/ so that reason enlumyned by gift of sapience/ holdeth in pees the lordship of the heart and of the body. And this is the end and th'intention of all virtues that the heart and the body be well ordained to god/ so that god only be lord & sovereign in such manner 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 and of soberness is a love which keepeth him in entyernesse without corruption/ and withdraweth us fro the love of the word/ which troubleth the heart and putteth it to disease/ and taketh fro him right knowlech of god and of himself/ like as a person seeth not clearly in water troubled. But the love of god which is pure and clean/ and is departed fro all earthly love and fro carnal affection setteth the heart in pease. For it setteth it in his proper place. That is in god/ there he resteth/ there he is in pees. Ne he hath no pees 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 pees/ & saint Austyn said to god/ lord mine heart may not be in pees/ 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 it set and 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 and taken away fro the love of the world This well is so clear that he knoweth himself and his maker/ like as one seeth him self in a fountain well clear and clean/ upon this fountain he resteth and the heart ●ast by/ after the travail of good works. So as we read of our lord Ihesu cryst/ that when he had so much gone that he was weary/ he sat down and ●ested him upon the well. This is the fountain upon which a good heart that will save himself/ resteth him in the love of god. This fountain is so sweet that he that drinketh thereof forgetteth all other sweetness and all other savour and therefore it is so sweet and good to drink/ for of so much as the fountain feeleth better the earth so moche is it more wholesome and 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 & 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 gift of sapience/ which feedeth & nourisheth the heart with spiritual joy & maketh it drunk with his holy love/ that is the wit which the holy ghost setteth in the heart that is well purged & cleansed fro all ordure of sin like as tofore is said. This spiritual wit that cometh of the parfyght love of god maketh the heart sober & attempered in all things by measure/ so that the heart that is in such estate is in pees 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 other wise 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 pease/ but when a good knight 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. Then 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 findeth all that he desireth. This is the fruit that the tree of soberness beareth which cometh of the gift of sapience/ like as I have showed tofore. Sobrenes' nies none other thing/ but to keep right measure in all things/ & in vii 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. Ca.. Clu.  
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 me sure which will seche reason natural/ in that which is above reason/ & above the understanding of a man/ as done the heretics and miscreants which will measure their faith after their understanding but they ought to measure rheyr understanding & reason/ unto the measure of the faith/ as done good christian men. Therefore saith saint poule/ that one should not be wise more than faith beareth but by soberness after the measure of the faith that god hath given to us/ and Solomon saith to his son/ fair son saith he put in thy wit measure/ that is to say/ be thou not of thine own proper wit so fixed in thy presumption/ but that thou bow and incline the for to believe in good council/ and thou leave thine own wit for to obey to him that is more wise than thou art/ and in especial in the articles of the faith a man ought to leave his own wit & his understanding to bow and incline/ and also put himself in service of the faith/ as saith saint Poule/ & not for to ensearch ne inquire natural reason there where is none/ as doth the malancolyous men which been like to him that secheth muscles among frosshes/ or that seeketh here in the egg/ or under the hide.   

¶ The ii degree of soberness & of measure. Ca C.lvi  
THe second degree of soberness & of measure/ is the one put measure in thappetite/ and in the desire of his will so that he let not the rain of the bridle over moche 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 sayeth 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 a 'gainst whom he must fight when he yieldeth him vanquished to him he yieldeth him over comen of the devil that consenteth to evil desires/ & there fore sayeth saint Peter the apostle. I ensearch you as strangers and pilgrims/ that ye make abstinence of fleshly desires/ and 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 be many thieves & robbers that espieth the pilgrims and lieth in a wait in the ways wherefore he ought to keep him well that he fall not in their hands/ and think how he may go surely. All the good men in this world been strangers and pylgryms They be strangers/ for they be out of their country/ that is heaven/ 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 pilgrims seek as saith saint Poule/ which have not/ ne intend not/ ne will not have any heritage in this world. Such pilgrims 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 pilgrims. And love beareth him so that the way grieveth him not or little/ who that hath such company hath no care ne retcheth of thieves which awaiteth the ways. They ben the devils which taketh and robbeth all them that gooth not in such company. though been they that will here done the will of their body/ and accomplish their desires/ and bringeth themself in the net of the devils of hell. faith and the love of our lord Ihesu christ withdraweth the heart fro evil thoughts and from evil desires that they consent not thereto/ like as one holdeth the hawk by the guesses/ to th'end that he i'll not at his will. And if he be not retayred by the guesses of faith and love/ he fleeth perilously/ so that he perish and falleth oft in the net of the fouler 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 & their evil desires/ by sobrenes and attempraunce/ 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 afore 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/ and his will/ by the bridle of soberness and of attemperance/ 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. Ca C.lvii  
THe third degree of the virtue of soberness/ & of attempraunce is to set & keep measure in words/ whereof Solomon saith/ that the wise and well attempred measureth his word. As saint Iherom saith that by the points of words is the life porued. That is to say/ after the words may one know the wit & the folly of a man/ like as an hog or a swine is known by the tongue/ if he be hole 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 always turneth after the course of the water. For they have as many words as water at mylle. But the wise men set the skluis of discretion for to retain the water fro foolish words that they pass not the mylle of the tongue. And therefore sayeth 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 an evil tongue/ like as I have said tofore in in the treaty of vices/ where as I have spoken of the sin of the tongue. Therefore sayeth the wise man in scripture. Put saith he thy words in the balance/ and a good bridle and good keeper to thy mouth. And take heed that thou fall not by thy tongue tofore thy enemies which lain in a wait for to espy the who that poiseth not his words in the balance of discretion/ & retaineth not his tongue by the bridal of reason/ which oweth to withdraw his tongue fro foolish words he falleth lightly in to the hands of his enemies. They ben the devils of hell which every day & night awaiteth and espieth us/ when th'enemies which warreth the castle find the gate open/ they enter lightly. Right so the devils which warreth the castle of the heart/ when that they find the gate open that is the mouth they do take lightly the castle. And therefore saith david in the plaulter. I have set good guard unto my mouth against mine enemy/ that is against the devil The guard of my mouth is reason and discretion/ the which examine the words tofore that they issue out of the mouth. This 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 to gydre/ so that the mouth say no thing 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 four degree of soberness & of measure. Ca.. Clviii.  
Like as a person ought to keep measure in speaking. Right so ought he 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 a another/ is parteyner 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 speaker/ if one 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 losing been great cheap in their courts. The greatest dearth that is about these great lordts is of verity and of truth/ & therefore been they oft deceived. For they here gladly and by leaven lightly that which pleaseth them. Seneke saith that there lacketh no thing to great estates and unto great lords but true spekars/ and say●…s of truth. For of liars they have great plenty. 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/ & 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 too 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 passion/ 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 pricketh/ sygnefyen 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 aspis which is of such nature that he stoppeth one of his ears with the earth. And that other ere he stoppeth with his tail to the end that he hear not thenchanter. ¶ This serpent ensigneth us a great wisdom/ that we should not here thenchauntourenchanter. That is the flatterer/ the liar/ and evil sayers which enchant oft the rich men/ how 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 Infyrmy● 〈…〉 ●ylete wherefore he ought to humble himself & nothing praise. That other ere he ought to stop with his tail 〈◊〉 remembrance of death which he ought much to fere and dread/ who that thus could and would stop his ears ●e would not gladly here ne remember/ ne say/ ne hearken/ words that should displease god Thus shall he be well measured in hearing in this fourth degree of soberness & of attemperance.   

¶ The .v. degree of soberness & of measure. Ca C.lix  
THe .v. degree of the virtue of soberness/ is to keep measure in habit in vestiments/ & in precious robes where a man or woman passeth oft measure/ & doth great outrage. And because that the making of them is over curious/ or over proud/ or over great and excessyf of dispenses it is great sin oft-times & causeth many other to do sin/ & in such things one ought to keep measure. For if over precious & over curious array were not sin/ our lord would not have spoken so hardly in the gospel/ against the evil rich man that clad him so proudly with soft byse & precious purple. And truly he is much a fool/ & 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 & for to consider well/ it is all but vanity and filth/ and all becometh stinking ordure/ Certainly he or she should well be holden for a fool the which would be proud for to bear the habit or the vesture the which should not be but as a sign/ and a memorial of the shame of his father/ and of his sin. This is the usage 〈…〉/ which was never found but for the sin of ●●am our first father/ and of Eve our first mother/ for tog●●er their confusion and ours/ when we see a byere 〈◊〉 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 rebes/ the soul is deed by sin. specially in them that glorify them & 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 woman 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 beasts/ or of that which cometh fro the earth/ ne also of the quaintise or parementes that be in his heed. Therefore saith the wise man in the scripture. Ne glorify that not in fair robes. And saint Poule saith that the women ought to array them with soberness and measure. That is to say by measure without outtrage/ after that the state of the person requireth/ certainly it is not without outrage when a person hath for his body so many gowns and robes that many poor men might be sustained of the surplus and of it which is overmuch/ yet if they were given at the last for gods 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 fifth degree of the virtue of soberness and of attemperance. Ca C.lx  
THe sixth degree of soberness & of attemperance is that every keep measure in good manner where of Senecke sayeth/ y● thou art sober or attemporate take good heed that the movings of thine heart & of thy body be not foul ne disavenaunte. For of the dysordynaunce of the heart cometh the dysordynaunce of the body/ some be so childish & of so nice manner that they make themself to be holden for a fool. It appertaineth to a man of 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 tofore 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 sayeth that a child of an hundred year shall be cursed. That is to say that he that is of great age/ & liveth as a child shall be cursed. Whereof saint Poule sayeth of himself when I was child I died as a child but when I came to the age of a perfect man I left my childhood. For who that holdeth a man of age for a child/ he holdeth him for a fool. And therefore sayeth 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 & honourable/ & specially to great men of hy state to keep measure reasonable in countenance and in all his governance and that he be well ordained over all tofore god and tofore the people. And this is the vi degree of this tree.   

¶ The seventh degree of the virtue of soberness and of attemperance. Ca.. Clxi  
THe vii degree of the virtue of attemperance & of soberness is to keep measure of overmuch drinking & eating/ for thoultrage of eating & 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 eating and drinking. Sobrenes keepeth measure in eating and drinking that he do none outrage. Of thoultrages that a person doth in eating 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 groweth and profiteth/ and if thou wilt know the branches of this tree/ behold the other virtues which be contained in this 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 virtue 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 pees of the heart like as I have tofore showed. For he that hath this virtue/ he hath his heart dissevered fro the love of the word & is joined to God by charity/ that is the dear love of god which putteth all other things in oblivion / which 〈◊〉 not ordained to god. And 〈◊〉 such manner the heart re●●eth in god/ where he hath all his comfort and his joy that he thinketh on none other delight. Such comfort and delight setteth the holy ghost in the her that is perfit in the virtue of soberness and of attemperance/ which cometh of the gift of sapience/ like as I have said tofore. Certainly who that might have such pees 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 than should he win that blessing that god promiseth in the gospel to them that keep this pees entirely without breaking when he saith/ blessed be the peaceable. For they shall be called the sons of god. They be peaceable saith saint Austyn that ordain and setten all the movings of the heart/ under the signory of right reason of the spirit/ they been called by right the sons of god/ for they bear the semblance of their father/ which god of pees and of love so saith saint Poule. then pees and love of god is the thing that most pleaseth god and maketh a man reasonable to god/ and the contrary to the devil which is enemy of god. Also they been called the sons of god. For they follow their father more nigh than the other. For pees 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 and himself/ for when he was borne the angels sungen for the pease that God had brought in to the earth. Gloria in excelsis deo & in terra. etc. & and therefore that the peaceable people seek no thing/ & purchase but pees as much as they may/ to ward● god/ their neighbour/ and themself/ they be called spe●yally the sons of god/ for they do the works of their father. Therefore then because 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 theritage of god their father/ that is of the ream of heaven/ where they shall be in sure peas/ and in perfit peas/ where all their desires shall be accomplished. There shall not mow be evil/ ne sorrow/ ne adversity/ ne default/ but haboundaunre of all goods/ and plenty of joy & glory without end. That shall be pees honourable/ pees delectable/ pees perdurable/ and pees which surmounteth all wit as sayeth saint Poule. And sith this peace passeth all wit/ and sense it passeth all words. For heart may not think ne tongue devise/ near here the pees and the glory that god keepeth to his friends. & therefore I can not say that thing that may be suffisant to the laud & preysing thereof/ whereof now I will say no more But here I shall finish & make an end of my matter to the praising and laud of our lord. To whom be given all honour/ which bring us in to his company/ there/ where as is life perdurable without end.  
AMEN  
FINIS   

THis book was compiled & made at the request of king Phylyp of France in the year of thycarnationincarnation of our lord. M.CC.lxxix. & translated or reduced/ out of french into english/ by me william Caxton at request of a merchant & mercer of London which instantly required me to 〈…〉 for the weal of all the● that shall read or here it/ as for a special 〈…〉 to know all vices and branches 〈◊〉 them/ and also an virtues by which well understonden and seen may direct a parson to everlasting bliss/ which book is called in french/ le lyure Royal that is to say th●●…yall 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/ and this book showeth and ensigneth it see bubtylly/ so shortly/ so perceyvyngly and so parfyghtly/ that for the short comprehension of the noble clergy and of the right great substance/ which is comprised therein. It may and aught to be called well by right and quick reason above all other books in french or in english/ the book rial or the book for a king/ and also by cause that it was made and ordained at request of that right noble king Phelyp le bele king of France/ aught it to be called Ryall/ as tofore is said/ which translation or reducing out of french in to english was achieved/ finished & accomplished the xiii day of Septembre in the year of thyncarnacyon of our lord. M. CCCCC. & vii The xxii year of the reign of king Henry the seventh.   

¶ Here endeth the book called the ryoall. imprinted at London in fleetstreet at the sign of the son by Wynkyn de word.  
 printer's or publisher's device 
winkin de word