The Harleian ms. 7334 of Chaucer's Canterbury tales. Ed. by Frederick J. Furnivall.

[6-text p 593]

[There are no paragraph-breaks or line-numbers in the MS., but Tyrwhitt's breaks are kept in the print for convenience sake.]

¶ Ier. 6^o.

State super vias & videte et interrogate de semitis antiquis que sit via bona et ambulate in ea et inuenietis ¶ refrigerium animabus vestris, &c.

[75] Owre swete lord god of heuen þat no man wil perische but wol þat we comen alle to þe knowleche of him and to þe blisful lif þat is perdurable / [76] ammonestith vs by þe prophet Ieremye þat saith in þis wise [77] ¶ Stondeth vpon þe weyes and seeþ & axeþ of olde pathes þat is to sayn of old sentence which is þe good way. [78] . . . [no gap in the MS.] and ȝe schul fynde refresshyng for ȝoure soules &c. [79] ¶ Many ben þe wayes espirituels þat leden folk to oure lord Ihū crist/. and to þe regne of glorie. [80] Of whiche weyes þer is a ful noble way and ful couenable which may not faile to man ne to womman þat þorugh synne haþ mysgon fro þe right way of Ierusalem celestial [81] and þis wey is cleped penitence ¶ Of which men schulden gladly herken and enquere wiþ al here herte [82] to wyte what is penitence and whens it is cleped penitence and in what maner and in how many maners been þe acciones or workynges of pe|naunce [83] and how many spieces ben of penitences & whiche þinges apperteynen and byhouen to penitence. and whiche þinges destourben penitence

[6-text p 594]

[84] ¶ Seint ambrose saiþ. þat penitence is þe pleynyng [folio 252b] of man for þe gult þat he haþ doon. and no more to do ony þing for which him oughte to pleigne [85] ¶ And som doctour saith. penitence is wayment|ynyge of man þat sorweþ for his synne and peyneþ himself for he haþ mysdoon [86] ¶ Penitence wiþ certeyn circumstaunces; is verray repentaunce of man þat holt himself in sorwe and in woo for his giltes [87] ¶ And for he schal be verray penitent; he schal first/ bywaile þe synnes þat he haþ do and stedfastly purposen in his hert to hauen schrifte of mouth. and to doon satisfaccioun [88] and neuer to do þing for which him oughte more to bywayle or to complayne. and to con|tinue in goode werkes or elles his repentaunce may nouȝt auayle [89] For as saith seint Isidre ¶ he is a iapere and a gabbere and no verray repentaunt þat eft soone doþ þing for which him oughte to repente; [90] wepynge. and nouȝt for to stynte to doon synne may nouȝt auayle [91] ¶ But naþeles men schal hope þat at euery tyme þat men fallith. be it neuer so ofte; þat he may arise þorugh peni|tence if he haue grace ¶ But certeyn it is a gret doute. [92] For as saith seint Gregory. Vnneþe arist he out of his synne þat is charged wiþ þe charge of yuel vsage [93] ¶ And þerfore repentaunt folk þat stinte for to synne and forlete synne er þat synne forlete hem. holy chirche holt hem siker of her sauacioun. [94] And he þat synneth and verraily repentith him in his last ende; holy chirche ȝit hopeþ his sauacioun by þe grete mercy of oure lord ihū crist/ for his repentaunce. but take þe siker way

[95] ¶ And now siþ þat I haue declared ȝow what þing is penitence. now schul ȝe vnderstonde þat þer ben þre acciouns of penitence [96] ¶ The first is þat if a man be baptiȝed after þat he haþ synned. [97] Seint augustyn saith but if he be penitent for his olde synful lif; he may not bygynne þe newe

[6-text p 595] clene lif [98] ¶ For certes if he be baptiȝed wiþoute penitence of his olde gilt. he receyueth þe mark of baptisme; but nouȝt þe grace ne þe remissioun of his synnes til he haue repentaunce verray [99] ¶ Anoþer defaute is þis þat men doon deedly synne after þat þay haue receyued baptisme [100] ¶ þe þridde defaute is þat men fallen in to venial synne after here baptisme fro day to day. [101] þer of saiþ seint austyn ¶ That penitence of goode men and of humble [folio 253a] folk is þe penitens of euery day

[102] ¶ The spices of penitence ben thre ¶ That oon of hem is solempne ¶ Anoþer is comune ¶ And þe þridde is pryue [103] ¶ Thilke penaunce þat is so|lempne is in tuo maners as is to be put out of holy chirche in lente for slauȝtre of childre and such maner þing [104] ¶ Anoþer is whan a man haþ synned openly. of which synne þe fame is openly spoken in þe contre. and þanne holy chirche by iugge|ment streyneth him to doon open penaunce [105] ¶ Comune penaunce is þat prestes enioynen men comunly in certeyn caas. as for to goon per aduenture naked in pilgrimage or barfot [106] ¶ Priue penaunce is þilk þat men doon alday for priue synnes of whiche we schryue vs priuely and receyuen priue penaunce

[107] ¶ Now schalt þou vnderstonde what bihoueth and is necessarie to verray parfyt penitence. and þis stondith in þre þinges [108] ¶ Contricioun of hert ¶ Con|fessioun of mouth ¶ And satisfaccion. [109] ¶ For whiche saith seint Iohan Crisostom ¶ penitence distreyneth a man to accepte benignely euery peyne þat him is enioyned with contricioun of herte and schrift of mouth with satis|faccioun and in werking of alle maner humblete [110] and þis is fruytful penitence. agayn þre þinges in whiche we wraþþe our lord ihū crist/. [111] þis is to sayn by delit in þinking ¶ By rechelesnes in speking ¶ By wicked synful werkyng [112] ¶ Again þese

[6-text p 596] þre wickid gultes is penitence þat may be likned vnto a tre

[113] ¶ The roote of þis tre is contricioun þat hydiþ him in þe hert/ of him þat is verray repentaunt ¶ Right as þe roote of a tree hideþ him in þe eorþe. [114] of þe roote of contricioun springeth a stalk þat bereth braunches and leeues of confessioun and fruyt of satisfaccioun [115] ¶ For whiche crist saith in his gospel ¶ Doth digne fruyt of penitence. For by þis fruyt may men knowe þis tree and nouȝt by þe roote þat is hyd in þe hert of a man ne by þe braunches ne the leuys of confessioun [116] ¶ And þerfore oure lord ihū crist saiþ þus ¶ By þe fruyt of hem schul ȝe knowe hem [117] ¶ Of þis roote eek springeþ a seed of grace. þe which seed is mooder of sikurnes ¶ And þis seed is egre and hoot [118] ¶ The grace of þis seed springeth of god þorugh re|membraunce of þe day of doom and of þe peynes of helle [119] ¶ Of þis matier saith Salomon þat in þe drede of god man forleteth his synne [120] [folio 253b] ¶ The hete of þis seed is þe loue of god & þe desiring of þe ioye perdurable [121] ¶ Þis hete draweth þe hert of man to god and doþ him hate his synne [122] ¶ For soþe þer is no þing þat serueþ so wel to a child as þe mylk of his norice ¶ Ne no þing is to him more abhom|inable þan þe milk whan it is melled mete. [123] ¶ Right so þe synful man þat/ loueþ his synne. him semeth it is to him most swete of eny þing [124] ¶ But fro þat tyme he loueþ sadly oure lord ihū crist and desireþ þe lif perdurable. þer nys to him no þing more abhominable / [125] for soþly þe lawe of god is þe loue of god ¶ For which [Dilexi legem tuam &c.] Dauyd saith ¶ I haue loued þy lawe and hated wikkednesse and hate ¶ he þat loueþ god kepeth his lawe and his word [126] ¶ This tree saugh the prophete daniel in spirit vpon þe auysioun of Nabugodonosor whan he coun|seiled him to do penaunce. [127] ¶ Penaunce is tre of lif to hem þat it receyuen and þat holdeth him

[6-text p 597] in verray penitence is blessed after þe sentence of Salomon

[128] In þis penitence or contricioun; men schal vn|derstonde foure þinges that is to sayn what is contricioun and whiche ben þe causes þat moeuen men to con|tricioun and how he schulde be contrit and what con|tricioun auaileth to þe soule [129] ¶ Þanne it is þus þat contricioun is þe verray sorwe þat a man receyueþ in his herte for his synnes wiþ sad purpos to schryue him and to doo penaunce and neuer more to don synne. [130] ¶ And þis sorwe schal be in þis maner as saith seint Bernad ¶ It schal ben heuy and greuous and ful scharp and poynaunt in herte [131] ¶ First for man haþ agilted his lord and his creatour and more scharp and poynaunt. For he haþ agiltid his fader celestial. [132] and ȝit more scharp and poynaunt for he haþ wratthed and agilt him þat bouȝt him wiþ his precious blood and haþ delyuered vs fro þe bondes of synne and fro þe cruelte of þe deuel and fro þe peynes of helle //

[133] ¶ þe causes þat oughten to moeue a man to con|tricioun [¶ Sex sunt cause que mouent homineȝ ad con|tricionem] ben .vj. ¶ First a man schal remembre him of his synnes. [134] but loke þat þilke remem|brance be to no delyt of him by no way but gret schame and sorwe for his gilt. For Iob. saith þat synful men doon werkes worþy of confessioun [135] and þerfor saith Eȝechiel ¶ I wol remembre alle þe ȝeres of my lyf in bitternesse of myn hert. [136] and god saith in thapocalips. [folio 254a] Remembre ȝow from whens þat ȝe ben falle. For biforn þat tyme þat ȝe synned. ȝe were þe children of god . . . . . [no gap] [137] ¶ But for ȝoure synne ȝe be woxe þral and foul and membres of þe feend. hate of aungels. sclaunder of holy chirche & foode of þe fals serpent. perpetual matier of þe fuyr of helle [138] ¶ and ȝet more foule and abhom|inable For ȝe trespassen so ofte tyme as doþ þe hound þat torneþ to ete his spewyng. [139] & ȝet

[6-text p 598] ȝe ben fouler for ȝoure longe continuyng in synne and ȝoure synful vsage. for whiche ȝe ben roten in ȝoure synne as a beest in his donge [140] ¶ Suche maner of þoughtes make a man haue schame of his synne and no delit. and god saiþ by þe prophete Iȝechiel [141] ¶ Ȝe schul remembre ȝow of ȝoure weyes. & þay schal displese ȝow soþly ¶ Synnes ben þe way þat leden folk to helle

[142] ¶ The secounde cause þat oughte make a man to haue desdeyn of his synne is þis. þat as seiþ seint petre / ¶ who so doth synne is þral of synne. and synne put a man in gret þraldom. [143] and þer|fore saith þe prophete. Eȝechiel. I wente sorwful in desdeyn of myself ¶ Certes wel oughte a man haue desdeyn of synne and wiþdrawe him fro þat þraldom and vilonye. [144] and lo what saiþ Seneca. in þis matiere. he saiþ þus ¶ Though I wiste þat god nere god. man schulde neuer knowe it: ȝit wold I haue disdeyn for to do synne [145] and þe same Seneca also saith ¶ I am born to gretter þinges þan to be þral to my body or þan for to make of my body a þral [146] ¶ Ne a fouler þral may no man ne womman make of his body þan ȝiue his body to synne [147] ¶ And were it þe foulest cherl or þe foulest womman þat lyueþ and lest of value; ȝet is þanne synne more foul and more in seruitute [148] Euer fro þe heigher dege þat man falliþ þe more he is þral and more to god vile and abhomin|able [149] ¶ O goode god wel oughte a man haue gret disdayn o such a þing þat þorugh synne þer he was free now is he maked bonde. [150] an þerfore saiþ seint austyn ¶ If þou hast disdayn . . . [no gap] þat þou þiself schuldest doon synne; haue þou þanne desdeyn þat þou þiself schuldist do synne. [151] tak reward of þy value þat þou be nouȝt to foul in þiself [152] Allas wel oughte men haue disdeyn to be

[6-text p 599] seruauntes & þralles to synne. & sore ben aschamed of hemself [153] þat god of his endeles [folio 254b] goodnes haþ set hem in heigh estate or ȝeuen hem witte. strengþ of body. hele. beaute. prosperite. [154] and bought hem fro þe deþ wiþ his herte blood þat þay so vnkyndely aȝeinst his gentilesce quyten so vileynsly to slauȝter of her oughne soules [155] ¶ O goode god ȝe wommen þat ben of so gret beaute remembreþ ȝow of þe prouerbe of Salamon þat saith. [156] he likeneth a fair womman þat is a fool of hir body. to a ryng of gold þat were in þe groyn of a sowe [157] ¶ For right as a sowe wroteþ in euerich ordure; so wrootith sche hir beaute in stynkyng ordure of synne

[158] ¶ The þridde cause þat ouȝte moeue a man to contricioun is drede of þe day of doome. & of þe orrible peynes of helle [159] ¶ For as seint Ierom saith. At euery tyme þat I remembre of þe day of doom; I quake [160] ¶ For whan I ete or drinke or what so þat I doo euer semeth me þat þe trompe sowneþ in myn eere. [161] Riseth ȝe vp þat ben deede / and comeþ to þe Iuggement [162] ¶ O goode god. mochil ought a man to drede such a iuggement. þer as we schul be alle as seiþ seint poul Biforn þe sete of our lord ihū crist [163] wher as he schal make a general con|gregacioun wher as no man may ben absent. [164] for certes þer auayleþ non essoyne ne excusacioun [165] ¶ And nouȝt oonly þat oure defaute schal be . . . . . [no gap] openly knowen. [166] and as seint Bernard saiþ ¶ Ther schal no pleynyng auayle ne no sleight ¶ we schuln ȝiue rekenyng of euery ydel word [167] ¶ Ther schulle we haue a Iuge þat may nouȝt be disceyued ne corupt. and why; For certes alle oure þoughtes ben descouered as to him ne for prayer ne for meede he nyl not / be corupt [168] ¶ And þerfor saiþ Salamon ¶ The wraþþe of god ne wol not be corrupt ¶ And þerfor saiþ Salomon ¶ The wraþ of

[6-text p 600] god ne wol nouȝt spare no wight for praier ne for ȝifte ¶ And þerfore at þe day of doome þer is noon hope to eshcape [169] wherfor as seint anselm seiþ ¶ Ful greet anguisch schuln þe synful folk haue at þat tyme [170] ¶ þere schal þe sterne and þe wroþ Iugge sitte aboue and vnder him þe horrible put of helle open to de|stroye him þat mot byknowe his synnes which synnes openly ben schewed byforn god and biforn euery creature [171] ¶ and on þe lift syde mo deuelis þan herte may þynke for to hary and to drawe þe synful to pyne of helle [172] ¶ And wiþ|inne þe hertes of folk schal be þe bytyng [folio 255a] conscience and wiþoute forþ schal be þe world al brennyng [173] ¶ whider schal þanne þe wrecche synful man. Flee to hyden him; Certes he may not hyde him. he moot come forþ and schewe him [174] ¶ For certes as seith seynt Ierom ¶ The erþe schal caste him out/ of him and þe see also and þe aer also þat schal be ful of þunder-clappes and lightnynges [175] ¶ Now soþly who-so wel remembrith him of þese tydynges; I gesse his synne schal not torne him to delit but/ to gret sorw for drede of þe peyne of helle. [176] and þer|fore saiþ Iob. to god ¶ Suffre lord þat I may a while biwayle and wepe or I go wiþ oute retournynge to þe derk lond couered wiþ derknes of deþ [177] to þe lond of mysese and of derknesse wher as is þe schadow of deth. wher as is noon order [ne] ordinaunce but grislich drede þat euer schal last [178] ¶ loo her may ȝe see þat Iob prayde respit a while to wepe and biwayle his trespas ¶ For forsoþe oon day of respit is bettre þan al þe tresor in þis world. [179] and for as moche as a man may aquyte himself byforn god by penaunce in þis world and not by tresor; þerfore schuld he praye to god ȝiue him respit a while to wepe and to waile his trespas. [180] for certes al . . . . . [no gap]

[6-text p 601] þe world nys but a litel þing at regard of þe sorwe of helle [181] ¶ The cause why þat Iob. calleþ helle þe lond of derknes; [182] vnderstondith þat he clepith it lond or eorþe for it is stable and neuer schal fayle. derk; for he þat is in helle hat defaut/ of light material. [183] for certes þe derke light þat schal come out of þe fuyr þat euer schal brenne / schal torne him to peyne þat is in helle for it schewiþ him to þorrible deueles þat him tormenten [184] couered wiþ the derknes of deth þat is to sayn þat he þat is in helle schal haue defaute of þe sight of god ¶ For certes þe sight of god is þe lif perdurable. [185] þe derk|nes of deth ben þe synnes þat þe wrecchid man haþ doon whiche þat stourben him to see þe face of god right as a derk cloude doþ bitwixe vs and þe sonne [186] ¶ lond of myseyse; By cause þat þere ben þre maner of defautes agains þre þinges þat folk of þis world han in þis present lif þat is to sayn. honures. delices. and richesses [187] ¶ Agayns honours. han þey in helle / schame and confusioun. [188] For wel ȝe witen þat men clepyn honure þe reuerence þat men doon to þe man. but in helle is [folio 255b] noon honour ne reuerence. for certes no more reuerence schal ben doon to a kyng þan to a knaue [189] ¶ For which god saiþ by þe prophete Ieremie ¶ Thilke folk / þat me displesen schul be despit [190] ¶ Honour is eke cleped gret lord|schipe. þere schal no wight seruen oþir but of harm and of torment ¶ honour eek is cleped gret dignite and heigh|nes; but in helle schulle þay be al fortrode of deueles [191] ¶ And god saith. thorrible deueles schuln goon and comen vpon þe heedes of dampned folk. And þis is for als moche as þe heyher þat þay were in þis present lif; þe more schuln þay ben abatid and defouled in helle [192] ¶ Agayns riches of þis world schuln þay han mysese of pouert. A þis pouert schal be in .iiij. þinges [193] In defaut of tresor of which as

[6-text p 602] dauid saith ¶ The riche folk þat embraseden and onedin in al here herte þe tresor of þis world. schuln slepen in þe slepyng of deth and no þing schuln þay fynde in her hondes of al her tresor [194] ¶ & more-ouer þe mysease of helle schal be in þe defaut of mete and drink. [195] For god saith þus by moyses ¶ Thay schul be wasted by hunger and þe briddes of helle schuln deuoure hem wiþ bittir teeth and þe galle of þe dragoun schal be her drink & þe venym of þe dragoun here morsels [196] ¶ And forþer more ouer her misease schal be in defaut of cloþing/ for þay schul be naked in body as of cloþing ¶ For þay schuln be nakid of body saue of fuyr in which þay brenne and oþer filþis. [197] and naked schuln þay be of soule. of alle maner vertues which þat is cloþing of soule ¶ wher ben þanne þe gaye robes. and þe softe scheetis and þe smale schirtes. [198] lo what saiþ of hem þe prophete Isaye ¶ vnder hem schuln be strawed motthis and here couertours schuln ben of wormes of helle [199] ¶ And forþer mor ouer here disease schal be in defaute of frendes. for he is not pouere that haþ goode frendes. but here is no frend. [200] For neyþer god ne no creature schal be frend vnto hem. and euerich of hem schal hate oþer wiþ dedly hate [201] ¶ The sones and the douȝtres schuln rebellen agayns þe fader and þe mooder and kynrede agayns kynrede and chiden and despisen euerich of hem oþer boþe day and night. as god saith by þe prophete Michias [202] ¶ And þe louyng children þat whilom [folio 256a] loueden so fleisschliche euerych oþer; wolden euerych of hem eten oþer if þay miȝten [203] for how schulden þay louen hem togider in þe peyne of helle; whan þay hated euerych of hem oþer in þe prosperite of þis lif. [204] For trustith wel her fleisshly loue was dedly hate as saiþ þe prophete dauid. who-so þat loueth wickid|nes hateþ his soule. [205] And who-so hatiþ his oughne soule. certis he may loue noon oþer wight

[6-text p 603] in no manere [206] ¶ And þerfore in helle is no solace ne frendschipe. but euer þe more flesshly kynredes þat ben in helle; þe more cursynges þe more chyd|ynges and þe more deedly hate þer is among hem [207] And forþer ouer þay schul haue defaute of alle manere delices ¶ For certis delices ben þe appetites of þy fyue wittes as sight hieryng. smellyng. sauor|ing and touching [208] ¶ But in helle here sight schal be ful of derknesse / and of smoke and þerfore ful of teeris. and her hieryng ful of waymentynge and of gruntynge of teeth as saiþ ihū crist // [209] ¶ here nose þurles schuln ben ful of stynkyng stynk. and as saith ysaye þe prophete ¶ here sauoringe schal be ful of bitter galle. [210] and touchyng of al here body y-couered with fuyr þat neuer schal quenche / and wiþ wormes þat neuer schuln deyen / as god saiþ by þe mouþ of ysaie [211] ¶ And for al so moche as þay schuln nouȝt/ wene/ þat þay may deyen for peyne / and by here deth fle fro peyne. þat may þay vnderstonde in þe word of Iob / þat saiþ ¶ Ther as is þe schadow of deth [212] ¶ Certes a schadow haþ þe liknesse of the þing of which it is a schadow. . . . . [no gap] [213] Right so fareth þe peyne of helle. it is lik deþ. for þe horrible anguisshe. And why; for it peyneþ hem euer as though men scholden deye anon. But certes þay schul not deye. [214] For as saith Seint GreGory ¶ To wrecchid caytifs shal be ȝiue deth wiþoute deth and ende wiþouten ende / and defaute withouten faylinge. [215] For here deth schal alway lyuen. and here ende schal euermore bygynne. and here defaute schal not fayle [216] ¶ And þerfor saiþ seint Iohan þe euaungelist ¶ þay schul folwe deþ. and þay schuln nouȝt fynde him. and þay schul desire to deyen And deth schal flee fro hem. [217] ¶ and eek Iob. saiþ. þat in helle is noon ordre of rule [218] ¶ And al be it þat god haþ creat al þing in right ordre and no þing wiþ|oute

[6-text p 604] ordre. but [folio 256b] alle þinges ben ordeyned and noum|bred; ȝit naþeles þay þat ben dampned been nouȝt in ordre ne holden non ordre [219] For þe eorþe schal bere hem no fruyt [220] ¶ For as þe prophete dauid saiþ. God schal destroye þe fruyt of þe eorþe as for hem. ne watir schal ȝiue hem no moysture ne þe aier non refreisching. ne fuyr no light. [221] For as seiþ seint Basile ¶ The brennyng of þe fuyr of þis world schal god ȝiue in helle to hem þat ben dampnyd. [222] But þe light and þe clernesse / schal be ȝeue to heuene to his children. Right as þe goode man ȝeue fleisch to his children and bones to his houndes / [223] ¶ And for þay schul haue noon hope to eschape. saiþ seint Iob. atte laste þat þer schal horrour and grisly drede duelle wiþouten ende [224] ¶ horrour is alway drede of harm þat is to come. and þis drede schal euer duelle in þe hertes of hem þat ben dampnyd. And þerfore han þay lorn al here hope for vij. causes [225] ¶ First / for god þat is here Iugge schal be wiþoute mercy to hem ne þay may not please him ne noon of his halwes Ne þey may ȝiue no þing for here raunsoun / [226] ne þay haue no voice to speke to him. ne þay may not fle fro peyne. ne þay haue no goodnes in hem. þat þay may schewe to deliuere hem fro peyne [227] ¶ And þerfore saiþ Salomon / The wikked man deyeth. and whan he is deed; he schal haue noon hope to eschape fro peyne [228] ¶ who-so wolde þanne wel vn|derstonde þese peynes and bythynk him wel þat he haþ deserued þilke peynes for his synnes ¶ Certes he schulde haue more talent to sikyn and to wepe þan for to synge or pleye [229] ¶ For as þat Salamon saiþ ¶ who-so þat þe science to knowe þe peynes þat ben establid and ordeynt for synne; he wolde make sorwe [230] ¶ Thilke science as saiþ seint austyn makeþ a man to wayment in his herte

[231] ¶ The fourþe poynt þat oughte make a man

[6-text p 605] haue contricioun is þe sorwful remembraunce of þe good þat he hath left to doon heer in eorþe. and eek þe good þat he haþ lorn [232] ¶ Soþly þe goode werkes þat he hath left; eyþer þay been þe goode werkes þat he wrought er he fel in to deedly synne; or elles þai ben þe goode werkes þat he . . . . .[233] . . . . . [no gap in the MS.] dede er he fel into synne ben amortised. and astoneyed and dullid by ofte synnynge. [234] þat oþere goode werkes that he wrouȝte whil he lay in dedly synne been outrely deede [folio 257a] as to þe lif perdurable in heuen. [235] þanne þilke goode werkes þat ben mortified by ofte synnyng whiche goode werkes he dede whiles he was in charite ne mowe neuer quyken agayn withouten verray penitence. [236] And þerof saith god by þe mouth of Eȝechiel ¶ That if þe rightful man re|tourne agayn fro his rightwisnesse and werke wikked|nesse. schal he liue; [237] nay. For alle þe goode werkes þat he haþ wrought ne schuln neuer be in remembrance for he schal dye in his synne. [238] And vpon þilke chapitre saith seint Gregory þus. þat we schuln vnder|stonde þis principally. [239] That whan we doon dedly synne it is for nouȝt þanne to reherse or to drawe in to memorie þe goode werkes þat we han wrought biforn. [240] For certis in þe werkyng of þe dedly synne þer is no trust to no good werkes that we han don biforne þis tyme. þat is to say as for to haue þerby þe lif per|durable in heuen. [241] But naþeles þe goode werkes quiken agayn and comen again and helpen and auailen to haue þe lif perdurable in heuen whan we han contricioun [242] ¶ But soþly þe goode werkes þat men doon whil þat þai ben in deedly synne. for as moche as þay were doon in dedly synne; þay may neuer quyken . . [243] . . . . . [no gap in the MS.] ¶ And al be it þat þay auailen not to haue þe lif perdurable; ȝit auaylen

[6-text p 606] þay to abbrigging of þe peyne of helle or elles to gete temporal riches. [244] Or elles þat god wol þe raþer enlumyne and lightene þe hert of þe synful man to haue repentaunce. [245] and eek þey auailen for to vsen a man to do goode werkes þat þe feend haue þe lasse power of his soule. [246] ¶ And þus þe curteys lord ihū crist ne wolde nouȝt no good werk be lost. For in som what it schal auaile. [247] But for als moche as þe goode werkes þat men don whil þay ben in good lif ben amortised by synne folwyng and eek sith þat alle the goode werkes þat men doon whil þay ben in dedly synne been outrely deede as for to haue þe lif perdurable; [248] wel may þat man þat no goode werkes werkiþ synge þilke newe freisch song. Iay tout perdu moun temps et moun labour [249] For certis synne byreueth a man boþe goodnes of nature and eek þe goodnes of grace [250] ¶ For soþly þe grace of þe holy gost fareþ lik fyre þat may not ben ydel. For fuyr as it forletiþ his werk|yng it faileth anoon ¶ And right so whan þe grace faileþ; [251] þan lesith þe synful man þe goodnes of glorie þat oonly is byhight [folio 257b] to goode men þat labouren and werken [252] ¶ wel may he be sory þanne þat oweth al his lif to god as longe as he haþ lyued and eek as longe as he schal lyue. þat no goodnes ne hath to paye wiþ his dette to god to whom he oweth al his lyf. [253] For trusteþ wel he schal ȝiue accompt as saiþ seint Bernard of alle þe goodes þat han be ȝeuen him in þis present lif. & how he hath hem dispendid. [254] nat so moche þat þer ne schal not perische an heer of his heed ne a moment of an hour ne schal not perische of his tyme þat he ne schal ȝiue of it a rekenyng.

[255] ¶ The .v^te. maner of contricioun þat moeueþ a man þerto is þe remembraunce of þe passioun þat oure lord ihū crist suffred for. vs and for our synnes [256] ¶ For as seiþ seint Bernard whil þat I lyue I schal haue remem|braunce

[6-text p 607] of þe passioun þat oure lord ihū crist suffred for vs in preching. [257] his werynesse in trauayling his tempt|acioun whan he fastid. his longe wakinges whan he prayde his teeres whan he wepte for pite of good peple [258] þe wo and þe schame and þe filthe þat men saide to him ofte foul spittyng þat men spitten on his face. Of þe buffettis þat men ȝaf him of þe foule mowes and of þe re|proues þat men to him saiden [259] of þe nayles with whiche he was nayled to þe cros and of al þe remenaunt of his passioun þat he suffred for my synnes and no þing for his gilt [260] ¶ And ȝe schal vnder|stonde þat in mannes synne is euery maner ordre of ordinaunce turned vpso-doun. [261] ¶ For it is soþ þat god & resoun and sensualite and þe body of man be so ordeyned that euerich of þese .iiij. schulde haue lordschipe ouer . . [262] . . . . . [no gap in the MS.] resoun and resoun ouer sensualite. and sensualite ouer þe body of man. [263] ¶ But soþly whan man synneþ al þis ordre or ordinaunce is torned vpso-doun [264] and þanne for as moche as þe resoun of a man ne wol not be subiect ne obeissant to god þat is his lord by right; þer|fore lesith it þe lordschipe þat it schulde haue in sensualite and eek ouer þe body of man. [265] And why; For sensualite rebellith þanne agayns resoun. And by þat way lesith resoun þe lordschipe ouer sensualite and ouer þe body. [266] For right as resoun is rebel to god; Right so is boþe sensualite rebel to resoun and þe body also [267] And certis þis disordynaunce and þis rebellioun oure lord ihū crist bought vpon his precious body ful deere ¶ And herkeneth in which wise [268] [folio 258a] ¶ For as moche as resoun is rebel to god; þer|fore is man worþy to haue sorwe and to be deed. [269] þis suffred oure lord ihū crist for man and after þat he was bytraysed of his disciple and destreyned and

[6-text p 608] bounde so þat þe blood brast out at euery nayl of his hondes as saith seint austyn [270] ¶ And forþer ouer for as mochil as resoun of man wol nought daunte sensu|alite whan it may þerfore is man worþy to haue schame ¶ And þis suffred oure lord ihū crist for man whan þay spitten in his face [271] And forþer ouer þanne for as moche as þe caytif body of man is rebelle boþe to resoun and to sensualite. þerfore it is worþy þe deth [272] ¶ And þis suffred oure lord ihū crist for vs vpon þe croys wher as þer was no part of his body fre wiþoute gret peyne and bitter passioun [273] ¶ And al þis suffred ihū crist þat neuer forfeted. . . . . [no gap in the MS.] So mochil am I streyned for þe þinges þat I neuer deseruyd and to moche defouled for schendschip þat man is worthy to haue [274] And þer|fore may þe synful man wel saye as saith sent Bernard ¶ Acursed be þe bitternesse. . . . . [no gap in the MS.] [275] For certis after þe dyuers discordaunces of oure wickednes was þe passioun of oure lord ihū crist/ ordeyned in diuers þinges [276] ¶ As þus. Certis sinful mannes soule is bytraysid of þe deuel by coueitise of temporal prosperite and scorned by disceyt whan he cheseþ fleischly delytes and ȝit is it tormentid by impacience of aduersite and byspit by seruage and subieccioun of synne. and atte last it is slayn finally [277] ¶ For þis discordaunce of synful man was Ihū crist first bytraised and after was he bounde that com for to vnbynden vs fro synne and of peyne [278] ¶ Than was he scorned; þat oonly schulde be honoured in alle þing of alle þinges. [279] ¶ Than was his visage þat oughte be desired to be say of al man-kynde. In which visage aungels desiren to loke vileynsly byspit. [280] Thanne was he scorned þat no þing had agilt. and fynally þanne was he crucified and slayn [281] Thanne was accomplised þe

[6-text p 609] word of ysaye ¶ He was woundid for oure mysdede and defouled by oure felonyes [282] ¶ Now sith ihū crist tok vpon him þilke peyne of alle oure wikkednes; Mochil oughte synful men wepe and bywayle þat for his synnes schulde goddes sone of heuene al þis endure [283] ¶ The .vj^te. þing þat ouȝte to moeue a man to contricioun is þe hope of þre þinges. þat is to sayn. forȝeuenes of synne and þe ȝifte of grace wel [folio 258b] for to do. and þe glorie of heuen wiþ which god schal guerdoun man for his goode deedis [284] ¶ And for als moche as ihū crist ȝeueth vs þese ȝiftes of his largesse and of his souerayn bounte; þerfore is he cleped. Ihc naȝarenus rex Iudeorum [285] ¶ Ihū is for to say saueour or sa|uacioun of whom me schal hope to haue forȝeuenes of synnes which þat is proprely sauacioun of synnes [286] ¶ And þerfore seyde þe aungel to Ioseph ¶ Thow clepe his name Ihc þat schal saue his poeple of here synnes [287] ¶ And her of saith Seint petir ¶ Ther is noon oþer name vnder heuen þat is ȝeue to any man by which a man may be sauyd. but oonly Ihc [288] naȝarenus is as moche to say as florisching in which a man schal hope þat he þat ȝeueth him remissioun of synnes schal ȝiue him grace wel wel to doo ¶ For in þe flour is hope of fruyt / in tyme comynge. And in forȝiuenes hope of grace wel to do [289] ¶ I was at þe dore of þin herte saiþ Ihc and cleped for to entre. he þat openith to me. schal haue forȝeuenes of synne. [290] I wol entre into him by my grace and soupe with him by þe goode workes þat he schal doon whiche werkes ben þe foode of god ¶ And he schal soupe wiþ me by þe grete ioye þat I schal ȝiue him [291] ¶ Thus schal man hope þat for his werkis of penaunce god schal ȝiue him his regne as he bihetith him in þe gospel

[292] Now schal man vnderstonde in what

[6-text p 610] maner schal be his contricioun ¶ I say it schal be vniuersal and total ¶ þis is to say. a man schal be verray repentaunt for alle his synnes þat he haþ doon in delyt of his þought for delit is ful perilous [293] ¶ For þer ben tuo maners of consentynge . . . . . [no gap] of affeccioun whan a man is moeued to synne & delitith him longe for to þinke on þat synne. [294] and his resoun aparceyueth wel þat it is synne agayns þe lawe of god. & ȝit his resoun refreyneþ not his foule delit or talent þough he seth wel apertly þat it is aȝenst/ þe reuerence of god al þough his resoun consente not to do þe synne in dede; [295] ȝit sayn some doctours delyt þat duellith longe it is ful perilous al be it neuer so lite [296] ¶ And also a man schulde sorwe namely for al þat he haþ desired agayn þe lawe of god wiþ parfyt consentynge of his hert and of his resoun ¶ For þerof is no doute þat it is dedly synne [297] . . . . . [no gap] þat it nas first in mannes þought. & after þat in his delit/ and so forþ in to consentyng and in to dede [298] ¶ wherfore say I þat many men repente hem neuer [folio 259a] of suche þoughtes and delitis. ne neuer schriue hem of hit. but oonly of þe dede of grete synnes outward [299] ¶ wherfore I say þat suche wickid delitis and wickid þouȝtes ben subtile bigilours of hem þat schuln be dampned [300] ¶ More ouer man oughte to sorwe for his wicked wordes as wel as his wikked dedes. For certis þe repentaunce of a singuler synne & nouȝt repente of alle his oþer synnes . . . . . [no gap] may nouȝt auaile [301] ¶ For certis god almighty is al good and þerfore he forȝeueth al or elles right nouȝt [302] ¶ And here-of seiþ seint augustin ¶ I wot certeynly þat god is enemy to euery synnere [303] ¶ And how þanne he þat obseruith oon synne schal he haue remissioun of þe

[6-text p 611] remenant of his oþer synnes; Nay. [304] And forþer ouer contricioun schulde be woundes sorwful and an|guisschous and þerfore ȝiueth him god pleinly his mercy ¶ And þerfore whan my soule was anguissheous wiþinne me; I hadde remembraunce of god þat my prayer mighte come to him [305] ¶ And forþer ouer. contricioun moste be continuelly and þat a man haue stede|fast purpos to schryue him and for to amende him of his lyf [306] ¶ For soþly whil contricioun lastith man may euer hope of forȝeuenes and of þis comeþ hate of synne þat destroyeth synne boþe in himself and eek in oþer folk at his power [307] ¶ And þerfore saith dauid. ȝe þat louen god; hatith wikkidnesse. For trustiþ wel for to loue god. is for to loue þat he loueþ. and hate þat he hatiþ

[308] ¶ The laste þing þat a man schuld vnderstonde in contricioun is þis. wher of auailith contricioun ¶ I say þat som tyme contricioun deliuereþ man fro synne [309] of which þat dauid saith ¶ I say quod dauid. þat is to say. I purposid fermely to schryue me and þou lord relesedist my synne [310] ¶ And right so as contricioun auailith nat wiþoute sad purpos of schrift if man haue oportunite; Right so. litil worth is shrifte or satisfaccioun wiþoute contricioun [311] ¶ And more ouer contricioun destruyeþ þe prisoun of helle and makiþ wayk and feble þe strengthes of þe deueles and restorith þe ȝift of þe holy gost/ and of alle vertues [312] and it clensith þe soule of synnes and deliuereþ þe soule fro þe peynes of helle and fro þe companye of þe deuel and fro þe seruage of synne and restorith to alle goode espiritueles in to þe companye & communioun of holy chirche [313] ¶ And forþer ouer it makith him þat som tyme was sone of Ire; [folio 259b] sone of grace ¶ And alle þese þinges he prouith by holy writte. [314] And þerfore he þat wil sette his herte to þese þinges; he were ful

[6-text p 612] wys ¶ For soþe he scholde not þanne in al his lyf haue corrage to synne. but ȝiuen his body and al his herte to þe seruice of Ihū crist and þerof do him homage [315] ¶ For certis oure swete lord ihū crist haþ sparid vs so debonerly in oure folyes. þat if he ne hadde pite of mannes soule; sory songe mighte we alle synge.

¶ Explicit prima pars

Incipit secunda pars eiusdem [[No break in the MS.]]

[316]

THe secounde partye of penitence is confessioun. þat is signe of contricioun [317] ¶ Now schul ȝe vnderstonde what is confessioun and wheþir it oughte needes be doon or noon. A whiche ben conuenable to verray confessioun

[318] ¶ First schalt þou vnderstonde þat confessioun is verrey schewyng of synnes to þe prest [319] þis is to sayn verray. For he moot schewe him of alle þe condiciouns þat ben longynge to his synne as ferforth as he can [320] al mot be sayd and nouȝt excused ne hyd ne forwrappid and nouȝt auaunte him of his goode werkis [321] ¶ And forþermore it is necessary to vnder|stonde whens þat synnes springe and how þay exersen. and whiche þer ben

[322] of þe springing of synnes as seint poul saiþ in þis wise ¶ That right as by a man synne entred first in to þis world. and þorugh þat synne deth; Right so þilke deth entred in to alle men þat synneden. [323] and þis man was adam by whom þat synne entred in to þis world whan he brak þe comaundement of god. [324] And þerfore he þat first was so mighty þat he schulde not haue deyed bicam siþþe on þat he moste needis deye wheþir he wolde or noon and al his progenie þat is in þis world þat in þilke manner synneden [325] ¶ loke þat in þe / . testate of Innocence whan adam and Eue

[6-text p 613] makid were in paradys and no þing schame ne hadden of her nakidnesse. [326] how þat þe serpent þat was most wyly of alle oþer bestis þat god hadde makid sayde to þe womman ¶ why comaundid god to ȝow ȝe schulde nouȝt ete of euery tree in paradys [327] ¶ The womman answerde ¶ Of þe fruyt quod sche of þe trees in paradys we feede vs ¶ But soþly of þe fruyt of þe tre þat is in þe myddil of paradis. god forbad vs for to eten ne not touche it lest perauenture we schulde [folio 260a] deye [328] ¶ The serpent sayde to þe womman. Nay nay. ȝe schal not drede of deth for soþe god wot þat what day ȝe ete þerof ȝoure eyen schal open and ȝe schul ben as goddis knowing good and harm [329] ¶ The womman saugh þe tree was good to feedyng. and fair to eyen and delitable to sight. She tok of þe fruyt of þe tree and eet it and ȝaf it to hir housbond And he eet it ¶ And anoon þe eyen of hem boþe openeden [330] And whan þat þay knewe þat þay were naked; þay sowede of fige leues in maner of breches to hiden here membris [331] ¶ here may ȝe see þat dedly synne haþ first suggestioun of þe feend as scheweþ here by þe neddir. and aftirward þe delit of þe fleisch as scheweth here by eua. and after þat þe consentyng of resoun as schewith by adam [332] ¶ For trustiþ wel þough so were þat þe feend temptid oon. þat is to sayn þe fleissch hadde delit in þe beaute of þe fruyt defendid. ȝit certes til þat resoun þat is to say adam con|sentid to þe etyng of þe fruyt/ . ȝit stood he in þastaat of Innocence [333] ¶ Of þilk adam took we þilke synne original. for of him flesschly descendit be we alle. and engendrit of vile and corrupt m[a]tiere [334] ¶ And whan þe soule is put in oure body right anoon is con|tract original synne. . . . . [no gap] [335] and þerfore be we alle I-born sones of

[6-text p 614] wraþþe and of dampnacioun perdurable if it nere baptisme þat we resceyuen which bynymeþ vs þe culpe ¶ But for|soþe þe peyne duelliþ wiþ vs as to temptacioun which peyne highte concupiscence [336] ¶ And þis concupiscence whan it is wrongfully disposed or ordeyned in man; hit makith him to coueyte couetise of fleisschly synne by sight of his eyȝen as to erþely þinges. and eek coueityse of heigh|nesse as by pride of herte

[337] Now as to speke of þe firste coueitise þat is concupiscence after þe lawe of oure membris þat is . . . . .[338] . . . . . [no gap] nouȝt obeissant to god þat is lord þerfore is fleissch to him disobeisant þurgh concupiscence which þat ȝit is clepid norisshing of synne . . . . . [no gap] [339] ¶ Therfore al þe while þat a man haþ in him þe peyne of concupiscence it is impossible but he be tempted som tyme and moeued in his fleisch to synne /. [340] ¶ And þis may not faile as longe as he lyueþ ¶ hit may wel wexe feble and faille by vertu of baptisme and by þe grace of god þorugh penitence. [341] but fully schal it neuer [folio 260b] quenche þat he schal som tyme be moeued in himself but if he were al refreydit by siknes or by malice of sorserye or colde drinkes [342] ¶ For what saiþ seint poul ¶ The fleissh coueitith agayn þe spirit. and þe spirit agayn þe fleisch þay ben so contrarie and so stryuen þat a man may nouȝt alwey do as he wolde [343] ¶ The same seint poul after his penaunce in watir and in lond. in watir by night and by day in gret peril and in gret peyne in lond and in famyne. and in þurst and colde. and cloþles oones almost stoned al to þe deth [344] ¶ ȝit saide he allas I caytif man. who schal delyuere me fro þe prisoun of my caytif body [345] And seint Ierom. whan he long tyme had woned in desert here wher as he hadde no compaignye but of wilde bestes wher as he hadde

[6-text p 615] no mete but herbes & water to his drink. ne non bed but þe nakid erþe. For which his fleisch was as blak as an Ethiopen for hete and neigh destroyed for cold [346] ¶ ȝit sayde he þat þe brennyng of lecchery boylid in al his body [347] ¶ wherfore I wot wel sicurly þat þay be desceyued þat say þay ben not temptid in here body. [348] ¶ witnesse on seint Iame thapostil þat saith. þat euery wight is tempted in his oughne con|cupiscence þat is to sayn þat euerych of vs hath matere and occasioun to be tempted of þe norischyng of synne þat is in his body [349] ¶ And þerfore seint Iohan þe Euaungelist saith ¶ If þat we sayn we be wiþoute synne; we deceyue oure silf and trouþe is nought in vs

[350] ¶ Now schal ȝe vnderstonde in what maner þat synne waxiþ and encresceth in a man ¶ The firste þing is þilke norisching of synne of which I spak byforn þilke concupiscence. [351] And after þat cometh þe Subieccioun of þe deuel. þis is to sayn þe deueles bely with which he bloweþ in man þe fuyr of fleisschly concupiscence [352] And after þat a man by|think him wheþir he wol don it/ or non. þilke þing to which he is tempted. [353] ¶ and þanne if þat a man wiþstonde and wayue þe firste entisynges of his fleisshe and of þe feend it is no synne. and if so be he do not so; þanne fleeth he anoon a flame of delit/ [354] and þanne it is good to be war and kepe him wel or ellis he wil falle anoon in to consentyng of synne / and þanne wol he do it if he may haue tyme and space and place [355] ¶ And of þis matere saith Moyses by þe deuel in þis manere ¶ þe feend [folio 261a] saith. // I wol chace and pursewe þe man by wickid suggestiouns and I wil hent him by moeuyng or steryng of synne and I wil parte my prise or my pray by de|liberacioun and my lust schal be accomplisit in delit. I wil drawe my sword in consentynge [356] ¶ For certes right as a swerd departiþ a þing in tuo parties right

[6-text p 616] so consentynge departeþ god fro man and þanne wol I sle him with my hond in dede of synne. þus saith þe feend. [357] For certis þanne is a man al deed in soule and þus is synne accomsid by tempt|acioun by delit and by consentyng and þanne is þe synne cleped actuel

[358] ¶ For soþe synne is in two maneres. ouþer it is venial or dedly synne. Sothly whan man louith any creature more þan ihū crist/ oure creatour; þanne it is dedly synne. And venial synne is. if a man loue ihū crist lasse þan him oughte [359] ¶ For soþe þe dede of þis venial synne is ful perilous. For it amenisith þe loue þat men schulde haue to god more and more [360] ¶ And þerfore if a man charge more himself with many suche venial synnes. Certes but if so be þat he som tyme discharge him of hem by schrifte; þay may ful lightly amenise in him al þe loue þat he hath to ihū crist [361] and in þis wise skippith venial in to dedly synne. ¶ For certes þe more þat a man chargith his soule wiþ venial synnes; þe more is he enclyned to falle in deedly synne [362] ¶ And þerfore let vs nouȝt be negligent to descharge vs of venial synnes ¶ For the prouerbe saith. þat many smale makith a gret [363] ¶ And herken þis ensample ¶ A greet wawe of þe see comeþ som tyme wiþ so gret a violence þat it drenchith þe schip. and þe same harm doon som tyme smale droppis of water þat entrith þurgh a litil creues in to þe thurrok and in to þe bothum of a schip if men be so neggligent þat þay descharge it nought by tyme [364] ¶ And þerfore al þough þer be differrence bitueen þese tuo causes of drenching. algates the schip is dreynt [365] ¶ Right so farith it som tyme of deedly synne and of anoyous venial synnes whan þay multiplien in a man so gretly þat þilke worldly þynges þat he loueth þurgh which he sinneth venially is as gret in his herte as þe loue of god or more [366]

[6-text p 617] ¶ And þerfore þe loue of euery þing þere is not byset in god ne doon principally for goddes sake / al þough a man loue it lasse þan god. ȝit is it venial synne [367] [folio 261b] And deedly synne whan þe loue of eny þing weyeth in þe hert of a man as moche as þe loue of god or more [368] ¶ Dedly synne is as saith seint austyn. whan man torneth his hert from god which þat is verray souerayn bounte þat may not chaunge and flitte. and ȝiue his herte to a þing þat may chaunge and flitte. [369] and certes þat is euery þing saue god of heuen ¶ For soþe if þat a man ȝiue his loue þe which that he owiþ to god wiþ al his herte vnto a creature. certes as moche of loue as he ȝiueth to þilke creature; so moche he reueth fro god. [370] and þer|fore doth he synne. ¶ For he þat is dettour to god and ȝeldeth not his dette þat is to sayn al þe loue of his hert

[371] ¶ Now siþþe man vnderstondith generally which is venial synne; þanne is it couenable to telle specially of synnes whiche þat many man perauenture ne demith hem no synnes and schryueth him not of þe same þinges and ȝit naþeles þay ben synnes [372] ¶ And soþly as clerkes writen þis is to say. at euery tyme þat man etith or drinkith more þan suffiseþ to þe sustienaunce of his body in certeyn he doþ synne; [373] and eek whan he spekith more þan it needith he doþ synne. and eek whan he herkeneth nouȝt be|nignely þe pleynt of þe pore [374] eek whan he is in hele of body and wil not faste whan oþer folk fasten wiþouten cause resonable. / eek whan he slepith more þan needith or whan he comeþ by þilk enchesoun to late to holy chirche or to oþer werkes of charite [375] Eke whan he vseþ his wyf wiþoute souerayn desir of engendrure to thonour of god and for þentent to ȝelde to his wyf þe dette of his body. [376] eek whan he wil not visite þe sike and þe prisoner if he may

[6-text p 618] ¶ eek if he loue wyf or child or oþer worldly þing more þan resoun requireth. eek if he flatere or blaundisshe more þan him oughte for eny necessite [377] ek if a man menuse or wiþdrawe þe almesse of þe pouere eek if he apparaylith his body more deliciously þan it nedith or ete it to hastily by licoures|nes. [378] eek if he talke of vanitees at chirche or at goddis seruice. or þat he be a talkere of ydil wordes of vanite or of vilonye / for he schal ȝelde of hem acount at þe day of doome. [379] eek whan he heetith or assureth to do þinges þat he may nouȝt performe. eek whan þat by lightnes or foly he myssaith or scorneþ his [folio 262a] neighebor. [380] eek whan he haþ any wicked suspeccioun of þing þat he wot of it no soth|fastnesse. [381] þese þinges and mo wiþoute nombre ben synnes as saith seint austyn

[382] ¶ Now schal men vnderstonde þat al be it so þat noon erþely man may eschiewe alle venial synnes; ȝit may he refreyne hem by þe brennyng loue þat he haþ to oure lord ihū crist and by prayeres and by confessioun and oþer goode werkes. so þat it schal but litil greue [383] ¶ For as saith seint austyn ¶ ȝif a man loue god in such a maner þat al þat euer he doth is in þe loue of god or for þe loue of god verraily for he brenneþ in þe loue of god [384] ¶ loke how moche þat a drope of watir þat fallith in a furneys ful of fuyr annoyeth of greueth; So moche annoyeþ a venial synne vnto a man þat is perfyt in þe loue of ihū crist [385] ¶ Men may also refreyne venial synne vnto a man by resceyuyng of þe precious body of ihū crist/ [386] by receyuyng eek of holy water. by almes dede. by general confessioun of Confiteor at masse and at complyn and blessing of bisschops and of prestes and by other goode werkis [[No break in the MS.]]

[6-text p 619]

[387] ¶ Now it is bihouely þing to telle whiche ben dedly synnes þat is to sayn chiueteyns of synnes. alle þay renne in oon loos. but in diuers maners now ben þay cleped chiueteyns. For als moche as þay ben chief and springers of alle oþere synnes [388] ¶ Of þe roote of þese seuen synnes; þanne is pride þe general synne and roote of alle harmes ¶ For of þis roote springen general braunches. As Ire. Enuye. accidie or sleuthe. auarice or coueitise. to commune vnderstondynge. glotonye and leccherie [389] ¶ And euerich of þese synnes hath his braunches and his twigges as schal be declarid in here chapitres folwinge. [[No break in the MS.]]

[390] and þough so be þat no man can telle vtterly þe nombre of þe twigges and of þe harm þat comeþ of pride; ȝit wol I schewe a party of hem as ȝe schul vnderstonde [391] ¶ Ther is Inobedience. auauntyng. ypocrisye. despit. arragaunce. Imprudence. Swellyng of hert. Insolence. Elacioun. . . . . [no gap in the MS.] pertinacie. veinglorie. and many anoþer twigge þat I can not telle ne declare [392] Ino|bedient is he þat disobeieth for despyt to þe comaunde|mentȝ of god and to his souereigns. and to his gostly fader. [393] Auauntour is he þat bosteth of þe harm or of þe bounte þat he haþ don [394] ¶ ypocrisy is þat [folio 262b] hydeth to schewe him such as he is and scheweþ him such as he not is [395] ¶ Despitous is he þat haþ desdayn of his neighebour þat is to say of his euen cristen or haþ despit to doon þat him ought to doon [396] ¶ Arragaunt is he þat þinkeþ þat he hath þilke bountees in him þat he haþ not or

[6-text p 620] weneth þat he schulde haue hem by desert/. or elles he demeth þat he is þat he is not. [397] ¶ Im|pudent is he þat for his pride hath no schame of his synne. [398] ¶ Swellyng of hert is whan a man reioysith him of harm þat he haþ don [399] ¶ Inso|lent is he þat dispisith in his iuggement alle oþer folk as to regard of his valieu and of his connyng & of his spekyng and of his beryng [400] ¶ Elacioun is whan he may neuer suffre to haue maister ne felawe [401] ¶ Impacient is he; þat wil not ben I-taught ne vnder|nome of his vices and by stryf werreþ trouþe witynge and defendeþ his folie [402] ¶ Contimax is he þat þorugh his indignacioun and agains euerych auctorite or power of hem þat been his souerayns [403] ¶ Pre|sumpcioun is whan a man vndertakith and emprisith þat him oughte not to do. or elles þat he may not doo. and þat is cleped surquidrye ¶ Irreuerence is. whan men doon not honour þer as hem ought to doon. and wayteth to be reuerenced [404] ¶ Pertinacie is. whan man defendith his folye and trusteþ to moche to his owne witte [405] ¶ Vayn glorie is. for to haue pomp and delit in temporal heighnes and glorifie him in worldly estaat [406] ¶ Iangelyng is whan a man spekith to moche biforn folk & clappith as a mille and takeþ no keep what he saiþ

[407] and ȝit is þer a priue spice of pride þat wayteth first/ to be saluet er he saliewe al be he lasse worth þan þat oþer is par aduenture. and eek wayteþ or desireþ to sitte aboue him or to go aboue him in þe way. or kisse pax. or ben encensed or gon to þe offringe biforn his neighebore [408] and haþ such . . . . . [no gap in the MS.] a proud desir to be magnified and honoured toforn þe poeple

[409] ¶ now ben tuo maners of pride. þat oon is heighnes wiþinne þe hert/ of a man and þat

[6-text p 621] oþer is wiþoute. [410] of which soþly þese for|sayde þinges and mo þan I haue said aperteynen to pride þat is in þe hert of a man. and þat oþer spices of pride ben wiþoute [411] ¶ But natheles þat oon of þise spices of pride is signe of þat oþer. Right as gay leuesselle at þe tauerne is signe of wyn þat is in þe celer. [412] and þis is in many þinges [folio 263a] as in speche and countienaunce and in outrageous array of cloþing [413] ¶ For certis if þer hadde be no synne in cloþing; crist wolde not so soone haue notid and spoke of þe cloþing of þilke riche man in þe gospel. [414] And saith seint Gregorie þat precious cloþing is cou|pable for derthe of it and for his schortnes. and for his straungenes and disgisines. and for þe super|fluite. or for þe inordinat skantnes of it/ [415] Allas many man may sen as in oure dayes þe synful costlewe array of cloþing . . . . .

[416] . . . . . [no gap] which þat makid is so dere to harm of þe poeple. [417] not oonly þe cost of embrowdyng þe guyse endentyng of barryng. / Swandyng. palyng. or bendyng. and semblable wast of cloþ in vanite [418] ¶ But þer is also costlewe furring in here gownes so mochil pounsyng of chiseles to make holes so moche daggyng of scheris. [419] for with þe superfluite in lengþe of the forsaide gownes trayl|inge in þe donge and in þe myre on hors and eek on foote as wel of man as of womman þat al þilke traylyng is verray as in effect/ wasted consumed þred|bare and rotyn with donge raþer þan it is ȝeuen to þe pore to gret damage of þe forsaide pore folk. [420] and þat in sondry wise. þis is to sain þat þe more þat cloþ is wastid þe more most it/ coste to þe poeple for þe scarsenes [421] and forþermore if it so be þat þay wolde ȝiue suche pounsed and

[6-text p 622] daggid cloþing to þe pore folk. it is not conuenient to were to the pore folk ne suffisaunt to beete here necessite to kepe hem fro þe desperance of þe firmament [422] ¶ vpon þat oþer syde to speke of þe horrible disordinat scantnes of cloþing. as ben þese cuttid sloppis or Anslets þat þurgh her schortnes ne couereth not þe schamful membre of man to wickid entent [423] Alas som men of hem schewen þe schap and þe boce of the horrible swollen membres þat semeth like to þe maledies of hirnia in þe wrapping of here hose / [424] and eek þe buttokes of hem þat faren as it were þe hinder part of a sche ape in þe fulle of þe moone [425] ¶ And more ouer þe wrecchid swollen membres þat þay schewe þurgh desgysyng in departyng of here hoses in whyt and reed seemith þat half þe schame|ful priue membres were flayn. [426] And if it so be þat þay departe here hosen in oþer colours. as it whit and bliew. or whit and blak and reed and so forth; [427] þanne semith it [folio 263b] as by variaunce of colour þat half þe party of his priuy membris ben corrupt by þe fuyr of seint antony or by cancre or by other such meschaunce [428] ¶ And ȝit of þe hynder partye of here buttokes it is ful horrible for to see. For certis in þat partie of here body þer as þay purgen her stynkyng ordure [429] þat foule party schewe þay to þe poeple proudly in despyt of honeste which honeste þat ihū crist and his frendes obserueden to schewen in his lif [430] ¶ Now as of þe outrageous array of wommen. God wot. þat þough þe visage of some of hem seme ful chaste and debonaire; ȝit notifye þay in here array of attyre licorousnesse and pride [431] I say not þat honeste in cloþing of man or womman is vncouen|able ¶ But certis þe superfluite or disordinat skantnes of cloþing is repreuable [432] ¶ Also þe synne of here ornament or of apparaile as in þinges þat aperteynen to rydyng as in to many delicat horses þat ben hold|en

[6-text p 623] for delyt þat þay ben so faire fat and costlewe [433] and also many a vicious knaue mayntened by cause of hem and in to curious harnoys as in sadelis and bridlis cropours and peytrelle couered with precious cloþing and riche barres and plates of gold and of siluer [434] For whiche god saithe by ȝacharie þe prophete ¶ I wol confounde þe ryders of such horsis [435] ¶ These folk take litil reward of þe ryding of goddes sone of heuen and of his harneys whan he rode vpon an asse. and hadde noon oþer harneys but þe cloþing of his disciples newe. ¶ Ne rede I not þat euer he rode on oþer beest [436] ¶ I speke þis for þe synne of superfluite and nouȝt for resonable honeste whan resoun it requirith [437] ¶ And forþer ouer certes pride is gretly notified in holdyng of gret meyne whan þay ben of litil profyt or of right no profyt. [438] and namely whan þat meyne is felenous and daun|gerous to þe poeple by hardynesse of lordschipe or by way of offices [439] Fo[r] certes suche lordes selle þanne here lordschipe to þe deuel of helle whan þay susteyne þe wickidnes of here meyne [440] or elles whan þese folk of lowe degre as is þilke þat holden hostilries and susteyne þe þefte of here hostilers and þat is in many maneres of disceytes. [441] þilke maner of folk ben þe flyes þat folwen þe hony or elles þe houndes [folio 264a] þat folwen þe carayn. suche forsayde folk / strangelen spirituelly here lordschipes [442] for whiche þus saith dauid þe prophete ¶ wikked deth moot come vpon such lordschipes. & god ȝeue þat þay moot descende in to helle a doun. For in here houses ben iniquites and schrewednesses and not god of heuen. [443] and certes but þay do amende|ment. right so as god ȝaf his benisoun to pharao by þe seruice of Iacob and to balan þe seruice of Ioseph. Right so god wil ȝeue his malisoun to such lordschipes as susteynen þe wikkednes of her seruauntes but þay

[6-text p 624] come to amendement [444] ¶ Pride of þe table apperith ful ofte. for certes riche men ben cleped to feste and pore folk ben put away and rebuked [445] ¶ Also in excesse of diuers metis and drinkis and namely of suche maner of bake metis brennyng of wilde fuyr and peynted and castelid wiþ papire and semblable wast. / so þat it is abusioun for to þinke [446] and eek in greet preciousnes of vessel & in curiousnesse of vessel and of mynstralcye by þe whiche a man is stired þe more to delitis of luxurie [447] if so be that þay sette her herte þe lasse vpon oure lord ihū crist ¶ Certeyn it is a synne. and certeinly þe delites mighte be so grete in þe caas þat men mighte lightly falle by hem in to dedly synne [448] ¶ þe espices þat sourdren of pride soþely whan þay sourdren of malice ymagined and auised. aforn cast or elles of vsage ben dedly synnes it is no doute. [449] and whan þay sourden by frelte vn|auysed sodeinly and sodeinly wiþdrawe agayn al be þay greuous synnes I gesse þay ben not dedly [450] Now mighte men axe wher-of pride sourdeth and springeth ¶ I say som tyme it springith of þe goodes of nature / and som tyme of þe goodes of . . . . . [no gap] grace. [451] certes goodes of nature stonden ouþer in goodes of body or goodes of soule [452] ¶ Certis þe goodes of body ben hele of body. strengþe. deliuerance. beaute. gentrie. fraunchises. [453] ¶ Goodes of nature of þe soule. ben goodes with scharp vnderstondyng subtil engyn vertu naturel. good memorie [454] ¶ Goodes of fortune been richesses. highe degrees of lordschipes preisyng of þe poeple [455] ¶ Goodes of grace been science. power to suffre spirituel trauaile. benignite. vertuous contemplacioun. wiþstondyng of temptacioun and semblable þinges. [456] of whiche forsayde goodes certe it is a ful gret [folio 264b] foly a man to pryden him in any of hem alle [457]

[6-text p 625] ¶ Now as for to speke of goodes of nature; god wot þat som tyme we haue hem in nature as moche as to oure damage as to oure profit [458] ¶ As for to speke of hele of body. certes it passith ful lightly. and eek it is ful ofte enchesoun of þe siknesse of þe soule . . . . . [no gap in the MS.] ¶ And þerfore þe more þat oure body is hool þe more be we in peril to falle [459] ¶ Eke for to pride him in his strengþe of body it is a foly. for certes þe fleisch coueytith again þe spirit. and ay þe more strong þat þe fleisch is þe sorier may þe soule be / [460] and ouer al þis strengþe of body and worldly hardynes causeþ ful ofte many man to peril and meschaunce [461] Eek for to pride him of his gentrie is ful gret folye; For often tyme þe gentrie of þe body bynymeth þe gentery of þe soule ¶ And we ben alle of oon fader and of oon moder & alle we ben of oon nature roten and corrupt riche and pore [462] ¶ For soþe oon maner gentry is for to prayse þat apparailleþ mannes corrage with vertues and moralitees and makith him cristes child [463] ¶ For trustiþ wel ouer what man þat synne haþ maistry; he is verray cherl to synne

[464] ¶ Now ben þer general synnes of gentilesce as schewyng of vice & rybaudrie and seruage of synne. in word in werk and contenaunce [465] ¶ And vsinge vertu curtesie and clennes / and to be liberal þat is to sayn large by mesure. for þilke þat passith mesure is foly and synne [466] ¶ And anoþer is to remembre him of bounte þat he of oþer folk haþ resceyued [467] ¶ Another is to be benigne to his goode subiectis ¶ wherfore as saiþ senek. ¶ Ther is no þing more couenable to a man of heigh estate þan debonairte and pite [468] ¶ And þerfore þise flies þat men clepen bees whan þay make here king; þay chesen oon þat haþ no pricke wher wiþ he may stynge [469]

[6-text p 626] ¶ Anoþer is. a man to haue a noble herte & a diligent to atteigne to hihe vertuous þinges [470] ¶ Certis also who þat prideth him in þe deedes of grace; is eek an outrageous fool ¶ For þilke ȝiftes of grace þat schulde haue I-torned him to goodnes and medicyne; torneth him to venym and to confusioun as saiþ seint gregory [471] ¶ Certis also. who-so pridith him in þe goodes of fortune. he is a ful gret fool ¶ For som tyme is a man a gret lord by þe morwe þat is a caytif and a wrecche er it be night./ [472] ¶ And som tyme þe riches of a man is cause of his deth. / [folio 265a] ¶ Som tyme þe delice is cause of his greuous maledye þurgh which he deieth [473] ¶ Certis þe commendacioun of þe poeple is som|tyme ful fals and ful brutil for to truste. þis day þay prayse; to morwe þay blame [474] ¶ God woot desir to haue commendacioun of þe poeple haþ causid deth of many a busy man [475] ¶ Now sith so is. þat ȝe han herd and vnderstonde what is pride. And whiche ben þe spices of it / and whens pride sourdeth and springeþ; [[No gap in the MS.]]

[476] Now schul ȝe vnderstonde. which is þe remedy agayns pride ¶ And þat is humilite or meekenes [477] þat is a vertue þurgh which a man haþ verray knowleche of himself and holdith of him|self no pride ne pris ne deynte as in regard of his desertes considering euermore his frelte. [478] ¶ Now ben þer þre maners of humilite. As humilite in hert/ anoþer is humilite in his mouth. þe þridde in his workes // [479] ¶ þe humilite in his herte. is in foure maners; þat oon is whan a man holdith him self not worth biforn god of heuen. anoþer is whan he despiseþ

[6-text p 627] no man [480] ¶ The þrid is. whan he ne rekkiþ nought þough a man holde him nouȝt worth ¶ The ferþe is whan he holdeþ him nought sory of his humiliacioun [481] ¶ Also þe humilite of mouth is in foure þinges. In attempre speche. and in humbles of speche. and he byknowith wiþ his owne mouth þat he is such as him þenkith þat he is in herte. Anoþer is whan he praisith þe bounte of anoþer man and no þing þerof amenusith [482] ¶ Humilite eek in werk is in foure maneres ¶ The first is whan he puttith oþer men toforn him ¶ þe secounde is to chese þe lewedest place ouer al ¶ þe þrid is gladly to assente to good counseil [483] ¶ þe ferþe is gladly to stonde to thaward of his souereyns or of him þat is in heigher degre. certeyn þis is a gret werk of humilite [[No break in the MS.]]

¶ De Inuidia.[in margin]

[484]

AFter pride now wol I speke of þe foule synne of Envye which þat is as by þe word of þe philosophre. sorwe of other mennes prosperite ¶ And after þe word of seint austyn. is it sorwe of oþer mennes wele & ioye of oþer mennes harm [485] ¶ This foule synne is platly agayns þe holy gost. al be it so þat euery synne is agayn the holy gost; ȝit natheles for as moche as bounte aperteyneth proprely to þe holy gost. and enuye proprely is malice; þer|fore is it proprely agayns þe bounte of þe holy gost [486] ¶ Now haþ malice [folio 265b] tuo spices . þat is to sayn hardnes of hert in wickednes or ellis þe fleisch of man is blynd þat he considereth not þat he is in synne . . . . . [no gap] which is þe hardnes of the deuyl [487] ¶ That oþer spice of enuye is . whan a man warieth trouþe and wot þat it is trouþe. and eek whan he warieth þe grace þat god haþ ȝeue to his

[6-text p 628] neighebor and al þis is by enuye [488] ¶ Certes þan is enuye þe worste synne þat is ¶ For sothely alle oþer synnes ben somtyme oonly agains oon special vertu [489] ¶ But certes enuye is agayns alle vertues and agayns al goodnes. for it is sory of alle þe bountees of his neighebor ¶ And in þis maner it is diuers from alle þe synnes. [490] ¶ For wel vnneþe is þer any synne þat he ne hath som delit in himself sauf oonly enuye þat euer hath in it self anguisch and sorwe [491] ¶ The spices of enuye ben þese ¶ Ther is first sorwe of oþer mennes goodnes and of her pros|perite. and prosperite is kyndely matier of ioye. þanne is enuye a synne agayns kynde [492] ¶ The secounde spice of enuye. is ioye of oþer mennes harm. and þat is proprely lik to the deuyl þat euer reioyeth him of mennes harm [493] ¶ Of þese tuo spices comeþ bacbityng. and þis synne of bakbytyng or detraccioun hath certein spices as þus ¶ Som man praiseth his neighebor by a wickid entent. [494] For he makith alway a wickid knotte atte last ende. alway he makith a but. at þe last ende þat is þing of more blame þan worth is al þe praysing [495] ¶ The secounde spice is þat if a man be good and doth or saiþ a þing to good entent; þe bacbiter wol torne al þilke goodnes vpso-doun to his schrewed entent. [496] Þe þridde is to amenuse þe bounte of his neighe|bor. [497] þe ferþe spiece of bakbytyng is þis. þat if men speke goodnes of a man; þan wil þe bakbiter seyn . par fay ȝit such a man is bet þan he in dispraysynge of him þat men praise. [498] þe fifte spice is þis for to consente gladly and herken gladly to þe harm þat men speke of oþer folk . þis synne is ful gret and ay encresith after thentent of þe bakbiter [499] ¶ After bakbytyng comeþ grucching or murmuracioun. And som tyme it springith of Insapiens agayns god. and somtyme agains man.

[6-text p 629] [500] agayns god is it. whan a man grucchith agayn pyne of helle or agayns pouerte. or of losse of catel. or agayn reyn or tempest [folio 266a] or elles grucchiþ þat schrewes han prosperite or ellis þat goode men han ad|uersite. [501] and alle þese þinges schulde men suffre paciently. for þay come by rightful iuggement and ordinaunce of god [502] ¶ Som tyme cometh grucching of auarice as Iudas grucched aȝens þe Maudeleyn whan sche anoynted þe hed of oure lord ihū crist with hir precious oynement. [503] þis maner murmur is swich as man grucchith of goodnes þat himself doþ or þat oþer folk doon of here owne catel [504] ¶ Som tyme comeþ murmur of pride. as whan Symon þe pharise grucchid agayn þe maudeleyn whan sche approchid to ihū crist and wepte at his feet for hir synnes. [505] And somtyme it sourdith of enuye whan men discoueren a mannes harm þat was priue or bereþ him on hond þing þat is fals [506] ¶ Murmuryng eek is ofte among seruauntȝ þat grucchen whan here souerayns bidden hem to doon leeful þinges. [507] and for as moche as þay dar nouȝt openly wiþstonde the comaundementȝ of here souerayns; ȝit wol thay sayn harm and grucche and murmure priuely for verray despit / [508] whiche wordes men clepe þe deueles pater noster. þough so be þat þe deuel hadde neuer pater noster but þat lewed men calle it so [509] ¶ Som tyme it comeþ of Ire of priue hate þat norischeth rancour in herte as I schal declare. [510] þanne comeþ eek bitternes of herte. þorugh which bitternesse euery good deede of his neighebore semeþ to him bitter and vnsauery [511] ¶ But þanne comeþ discord þat vnbyndeth alle maner of frendschipe. þanne comeþ scornynge. of . . . . . [no gap] his neighe|bor al do he neuer so wel. [512] þanne comeþ accusyng. as whan man seketh occasioun to annoyen his

[6-text p 630] neighebore which þat is lik þe craft of þe deuel þat waytith boþe night and day to accuse vs alle [513] ¶ Þanne comeþ malignite þurgh which a man annoyeth his neighebor priuely if he may. [514] And if he not may algate his wikkid while schal nought wante as for to brenne his hous priuely or empoysone or sleen his bestis priuely and semblable þinges [[No break in the MS.]]

¶ Remedium contra Inuidiam. [from the margin]

[515]

NOw wol I speke of þe remedies agayns þise foule þinges and þis foule synne of enuye ¶ First is þe loue of god principal and louynge of his neighebor as himself. ¶ Soþely þat oon ne may nought ben wiþoute þat oþer [516] ¶ And truste wel þat in þe name of þy neighebour þou [folio 266b] schalt vnderstonde þe name of þy broþer. For alle we haue oon fader fleisschly and oon mooder þat is to sain adam and eua and eek oon fader spirituel & þat is god of heuen. [517] Þy neghhebor artow holden for to loue. . . . . [no gap] þat is to sayn boþe to sauacioun of lif and of soule [518] and more ouer. þou schalt loue hym in word and in benigne amonestyng and chastising & conforte him in his annoyes and praye for him with al þin herte [519] ¶ & in dede þou schalt loue him in such wise þat þou schalt do to him charite as þou woldist it were doon to þin oughne persone [520] and þerfore þou schalt doon him noon harme in wikked word ne damage him in his body ne in his catel ne in his soule by wicked entising of ensample [521] ¶ þou schalt nouȝt desiren his wif/ ne noone of his þinges ¶ vnderstonde eek þat in the name of þy neighebor is com|prehendid his enemy [522] ¶ Certes man schal loue his enemy by þe comaundement of god. and soþly þy frend schalt þou loue in god [523] ¶ I sayde þin enemy schaltow loue for goddes sake by his comaunde|ment

[6-text p 631] for if it were resoun that man schulde hate his enemy For-soþe god nolde nouȝt receyue vs to his loue þat ben his enemys [524] ¶ Agains þre maner of wronges þat his enemy doþ to him he schal do þre þinges as þus. [525] agayns hate and rancour of herte he schal loue him in herte. Agayns chydyng and wicked wordes he schal pray for his enemye. agains wikked dede of his enemy he schal doon him bounte [526] ¶ For crist saith loueþ ȝoure enemyes and prayeþ for hem þat ȝow chacen and pursewen. and doþ bounte to hem þat ȝow haten. . . . . [no gap.] [527] For sothely nature driueþ vs to loue oure frendes / and par fay oure enemyes han more neede to loue þan oure frendes ¶ For sothely to hem þat more neede haue certis to hem schul men do good|nes. [528] And certis in þilke dede haue we by remem|braunce of þe loue of ihū crist þat dyed for his enemys [529] ¶ And in als moche as þilke loue is more greuous to parforme; so moche is þe more gret remedye & meryt ¶ And þerfore þe louyng of oure enemy haþ confoundid the venym of þe deuel. [530] For right as þe deuel is confoundid by humilite; Right so is he woundid to þe deth by loue of oure enemy [531] ¶ Certes þanne is loue þe medicine þat castith out þe venym of enuye fro mannes hert. [532] the spices of þis part [folio 267a] schuln be more largely declared in here chapitres folwynge [[No break in the MS.]]

¶ De Ira.[from the margin]

[533]

AFter enuye wol I descryuen þe synne of Ire. For soþely who so haþ enuye vpon his neighebor; anoon he wol comunly fynde him a matiere of wraþþe in word or in dede agayns him to whom he haþ envie. [534] and as wel comeþ Ire of pride

[6-text p 632] as of enuye ¶ For soþly he þat is proud or enuyous is lightly wroth.

[535] þis synne of Ire after þe descryuyng of seint austyn is wikked wille to ben auengid by word or by dede [536] ¶ Ire afte þe philosofer is þe feruent blood of man I-quiked in his hert þurgh which he wolde harm to him þat him hatiþ [537] ¶ For certes þe hert of man by eschawfyng and mornyng of his blood waxith so trouble / þat he is out of alle Iuggements of resoun [538] ¶ But ȝe schal vnder-stonde þat ire is in tuo maneres. þat oon of hem is good. þat oþer is wikke [539] ¶ The good Ire is by ialousy of goodnesse þurgh which a man is wroþ wiþ wikkidnes. and . . . . . [no gap] þer|fore saith a wise man þat ire is bet þan play. [540] This Ire is with deboneirete. and it is wroþ wiþ|oute bitternes. not wroth with þe man; but wroþ wiþ þe mys dedes of þe man as saiþ þe prophet dauid ¶ Irascimini & nolite peccare. &c [541] ¶ Now vnderstonde þat wikked Ire is in tuo maners þat is to sayn sodeyn Ire or hastif Ire wiþoute auysement and consenting of resoun. [542] the menynge and þe sentence of þis is þat þe resoun of a man ne con|sentith not to þilke sodein Ire. And þanne is it venial [543] ¶ anoþer Ire is ful wicked þat comeþ of felony of herte auysed & cast biforn with wickid wille to do vengeaunce and þerto his resoun consentith. and sothely þis is deedly synne. [544] þis ire is so dis|plesaunt to god þat it troublith his hous and chaceth þe holy gost out of mannes soule and wastith and de|stroyeth þe liknes of god . þat is to say þe vertu þat is in mannes soule [545] and put in him þe like|nes of þe deuel and bynymeth þe man fro god þat is his rightful lord [546] ¶ This Ire is a ful greet plesaunce to þe deuel. for it is þe deueles fornays þat is eschaufid wiþ þe fuyr of helle [547] ¶ For certes

[6-text p 633] right so as fuyr is more mighty to destroye erþely þinges þan eny oþer element; Right so Ire is mighty to destroye alle spirituel þinges [548] ¶ loke how þat fuyr of smale gledis þat ben almost dede vnder asshen wolden quiken agayn whan þay ben touched . . . . . [no gap in the MS.] [folio 267b] by pride þat is couered in mannes herte [549] ¶ For certes fuyr may nouȝt come out of no þing . . . . . [no gap] naturelly as fuyr is drawe out of flintes with steel [550] ¶ Right so as pride is often tyme mater of Ire; Right so is Rancour norice and keper of Ire [551] ¶ Ther is a maner tree as saiþ seint Isydre . þat whan men maken fuyr of þilke tree and couer þe colis wiþ asshen; soþly þe fuyr of it wol lasten al a ȝer or more. [552] And right so fareþ it of rancour whan it oones is conceyued in þe hertis of som men; certein it wol lasten fro oon estren day vntil anoþer ester day and more. [553] but certis þilke man is ful fer fro þe mercy of god al þilke while

[554] ¶ In þis forsaide deueles fornays þer forgen þre schrewes. pride þat/ ay blowith & encresith þe fuyr by chidyng and wickid wordis [555] ¶ þanne stont enuye and blowith þe hoote Iren vpon þe hert/ of man wiþ a paire of longe tonges of rancour [556] and þanne þe sinne of contumelie or strif and cheste and baterith and forgeth by vileyns repreuynges [557] ¶ Certes þis cursed synne annoyeth boþe to þe man himsilf and eek to his neighebor ¶ For soþely almost al þe harm þat eny man doth to his neighebour comeþ þurgh wraþþe [558] ¶ For certis outrageous wraþþe doþ al þat euer þe deuyl him comaundeth. For he ne spareþ neyþer crist ne his moodir. [559] and in his out|rage anger and Ire. allas ful many oon at þat tyme felith in his herte ful wikkedly

[6-text p 634] boþe of crist and eek of alle his halwes. [560] Is nat þis a cursed vice; yis certis. it bynymeth fro man his witte and his resoun and al his deboneire lyf spirituel þat scholde kepen his soule [561] ¶ Certes it bynymeþ eek goddis dewe lordschipe and þat is mannes soule. and þe loue of his neighebor. hit stryueþ eek alday agayns trouþe ¶ It reueth him eek þe quiete of his hert and subuertith his herte and his soule

[562] ¶ Of ire comeþ þese stynkynge engendrures ¶ First hate þat is old wraþþe discord þurgh which a man forsakiþ his olde frend þat he haþ loued ful longe. [563] and þanne comeþ werre and euery maner of wronge þat man doth to his neighebor in body or catel [564] ¶ Of þis cursed synne of Ire comeþ eek manslaughter. And vnderstonde wel þat homicidie þat is man-slaughter is in diuers wise. ¶ Som maner of homicidie is spirituel and som is bodily. [565] [folio 268a] Spirituel manslaughter is in sixe þinges ¶ First by hate as saith seint Iohan ¶ he þat hateþ his broþer is an homicide. [566] homicide is eek by bak-bytyng of whiche bakbiters saith Salamon þat þay haue twaye swerdes with whiche þay slen here neighebors. For soþely as wikke is to bynyme his good name as his lif. [567] homicidy is eek in ȝeuyng of wikkid counseil by fraude as for to ȝeue counseil to areyse wicked and wrongful custumes and taliages [568] of whiche saiþ Salomon ¶ leoun roryng and bere hungry ben like to þe cruel lordschipes in wiþholdyng or abbrigging of þe schipe or the hyre or þe wages of seruauntes or ellis in vsure or in withdrawyng of almes of pore folk [569] For whiche þe pore man saith ¶ Feedith him þat almost dyeth for hunger. for soþely but if þou feede him; þou slest him and eek þese ben dedly synnes. [570] bodily manslaughter is. whan þou sleest him wiþ þy tonge in oþer manere as whan þou comaundist to slen a man or elles ȝiuest counseil to slee a

[6-text p 635] man [571] ¶ Manslauȝter in dede is in foure maneres ¶ That oon is by lawe. Right as a Iustice dampnith him þat is coupable to þe deth. But let þe Iustice be war þat he do it rightfully and þat he do it nought for delit to spille blood; but for keping of rightwis|nes [572] ¶ Anoþer homicidy is doon for necessite. as whan a man sleþ anoþer him defendaunt. and þat he may noon oþer wise eschape fro his deth. [573] but certeynly if he may escape wiþ|oute slaughter of his aduersarie and sleth him he doth synne and he schal bere penaunce as for dedly synne. [574] ¶ Ek if a man by caas or aduenture schete an arwe or cast a stoon wiþ which he sleþ a man; he is an homicide. [575] Eke if a womman by negligence ouerlye hir child in hir sleping it is homicide and deedly synne [576] ¶ Eke whan man distourbith con|cepcioun of a child and makith a womman ouþer bareyn by drinke of venenous herbis þurgh whiche sche may nouȝt conceyue or sleth a child by drynkes. or elles putteþ certeyn material þinges in secre place to slee þe child. [577] or elles doþ vnkyndely synne by which man or womman schedith here nature in ma[n] or in place þer as þe child may nought be con|ceyued. or ellis if a womma[n] haue conceyued and hurt hirself and sleth þe child ȝit is it homycidie [578] [folio 268b] ¶ What say we eek of wommen þat mordren here children for drede of worldly schame. Certes an horrible homicidy. [579] homicidy is eek if a man ap|proche to a womman by desir of lecchery þurgh þe which þe child is perischt or elles smitith a womman wytyngly þurgh which sche sleeth hir child. alle þese ben homi|cides . . . . . [no gap] [580] ¶ Ȝit cometh þer of Ire many mo synnes as wel in word as in werk & þought. As he þat arettith vpon god and blamith god of þing of which he is himself gulty or despisith god and alle his halwes as doon þese cursed hasardours

[6-text p 636] in diuers cuntrees. [581] þis cursed synne don þay whan þay felen in here herte ful wickidly of god and his halwes [582] ¶ also whan þay treten vnreuerently þe sacrament of þe auter. þilke synne is so gret þat vnneþe may it be relessed but þat þe mercy of god passith alle his werkes. and is so gret and so benigne [583] ¶ Thanne comeþ of Ire attry anger whan a man is scharply amonested in his schrifte to for|lete synne; [584] þanne wol he be angry and answere hokerly and angrily and defenden or excusen his synne by vnstedefastnesse of his fleisch. or elles he dede it to holde companye with his felawes. or ellis he saith þe fend entised him. [585] or elles he dide it for his ȝouthe. or ellis his complexioun is so corrageous þat he may not forbere. or ellis it is desteny. as he saith. . . . . [no gap] it comeþ him of gentilesce of his auncetrie and semblable þinges [586] ¶ Alle þese maner of folk so wrappen hem in here synnes þat þay wol nouȝt deliuer hemself ¶ For soþely no wight þat excuseth him wilfully of his synne may nought / be deliuered of his synne til þat he mekely biknoweþ his synne. [587] ¶ After þis þanne . . . . . [no gap] þat is expres agayns þe comaundementȝ of god & þis bifallith often of angir and of Ire [588] ¶ God saith. þou schalt not take þe name of þy lord god in vayn or in ydil. ¶ Also oure lord ihū crist saith by þe word of seint. Mathew . . . . . [no gap in the MS.] [589] ¶ Ne wol ȝe not swere in alle manere. neither by heuen for it is goddes trone. ne by þe eorþe for it is þe benche of his feet. ne by ierusalem; for it is þe cite of a gret king. ne by þin heed; þou may nought make an her whit ne blak. [590] but sayeth by ȝoure word ȝe. ȝe. and nay. nay. and what it is more; it / is of euel. þus saith ihū crist [591] ¶ For cristes sake swereþ not so synfully in dismembring of crist. for cristes sake. bi

[6-text p 637] soule. [folio 269a] herte. boones and body. For certes it semeþ þat ȝe þenke þat cursed Iewes ne dismembrit nought ynough· þe precious persone of crist. but ȝe dismembre him more. [592] and if so be þat þe lawe com|pelle ȝow to swere. þanne reule ȝow after þe lawe of god in ȝoure swering as saiþ. Ieremie capitulo .iiij^to . . . . . [no gap in the MS.] ¶ Thou schalt kepe þre condiciouns. þou schalt swere in trouþe in doom and in rightwisnes [593] þis is to sayn. þou schalt swere soth. For euery lesyng is agayns crist. for crist is verray trouþe and þink wel þis þat euery gret swerer not compellid lawfully to swere þe wonder schal not departe fro his hous whil he vseth such vnleful sweringe [594] ¶ þou schalt eek swere in doom whan þou art constreigned by þy domes|man to witnesse þe trouþe. [595] eek þou schalt not swere for enuye ne for fauour ne for meede but / for rightwisnesse for declaring of it to worschip of god and helping of þin euen|cristen [596] and þerfore euery man þat takiþ goddes name in ydil or falsly sweriþ with his mouth or elles takiþ on him þe name of crist and callith himself a cristen man and lyueth agayn cristes lyuyng and his teching alle þay take cristes name in ydel [597] ¶ loke eek what saith seint peter Actuum ca^o. iiij^to ¶ Non est aliud nomen sub celo &c ¶ Ther is noon oþer name saith seint peter vnder heuen ne ȝeuen to noon men in which þay mowe be saued þat is to sayn but in þe name of ihū crist [598] ¶ Tak heede eek how þe precious name of crist as saith seint poule ad philippenses .ij^o. In nomine ihū &c ¶ That in þe name of ihū euery kne of heuenly creatures or erþely or of helle schulde bowe and . . . . . [no gap in the MS.] tremble to heeren it nempned. [599] ¶ Thanne semeþ it þat men þat sweren so horribly by his

[6-text p 638] blessed name þat þay despise it more bodyly þan dede þe cursed Iewes or elles þe deuel þat tremblith whan he heerith his name

[600] ¶ Now certis sith þat swering but it be lawfully doon is so heihly defendid; moche wors is forswering falsly and ȝit needeles

[601] what say we eek of hem þat deliten hem in swering and holden it a gentery or manly dede / to swere grete othis. and what of hem þat of verray vsage / ne cessen nouȝt to swere grete oþis al be not þe cause worþ a strawe; certes þis is horrible synne [602] ¶ Sweryng sodeynly wiþout auysement is eek a synne [603] ¶ But let vs now go to þilke horrible sweryng of adiuracioun and coniuraciouns as [folio 269b] doon þese false en|chauntours or nigromanciens in bacines ful or in a bright swerd in a churche or in a fuyr or in þe schulder bon of a scheep [604] ¶ I can not sayn but þat þay doon cursedly and dampnably agains þe faith of holy chirche

[605] what say we of hem þat bilieuen on diuinailes as by flight or by nois of briddes or of bestes or by sort by geomancie. by dremes. by chirkyng of dores or crakking of howses. by gnawyng of rattis and such maner wrecchidnes [606] ¶ Certes al þis þing is defended by god and holy chirche for whiche þay ben accursed til þay come to amendement þat on such filthe bisetten here bileeue. [607] Charmes for woundes or malady of men or of bestes if þay take eny effect. it may be paraduenture þat god suffreþ hit for folk schulde ȝeue þe more faiþ and reuerence to his name

[608] ¶ Now wol I speke of lesynge whiche gener|ally is fals signifiaunce of word in entent to desceyuen his euencristen [609] Som lesyng is of whiche þer cometh noon auauntage to noon wight and som lesyng torneþ to þe ease or profit of som man.

[6-text p 639] and to damage of an oþer man [610] ¶ Anoþer lesyng for to saue his lif or his catel . . . . . [no gap] comeþ of delit/ for to lye. in which delit þay wol forge a long tale and paynte it with alle circumstaunces wher as þe ground of þe tale is fals [611] ¶ Som lesyng comeþ. For he wolde susteyne his word ¶ Som lesyng cometh of rechelesnes wiþoute auisement and sem|blable þinges

[612] ¶ lat vs now touche þe vice of flaterie which cometh not gladly but for drede or for coueitise [613] ¶ Flaterie is generally wrongful preysing. Flater|ers ben þe deueles norices þat norisshen his children wiþ mylk of þe losingerie. [614] forsoþe Salamon saith þat flaterie is worse þan detraccioun. for som tyme de|traccioun makith an hawteyn man be þe more humble for he dredith detraccioun ¶ But certes flaterie makith a man to enhaunsen his hert/ and his countenaunce [615] ¶ Flaterers ben þe deueles enchauntours. For þay maken man to wene of himself þat he is like to þat he is nouȝt like. [616] Þay ben like Iudas þat bitraised . . . . . [no gap] to selle him to his enemy þat is þe deuel [617] ¶ Flaterers ben þe deueles chapeleyns þat singen ay. placebo. [618] I rekene flaterers in þe vices of Ire. For ofte tyme if oon man be wroþ wiþ anoþer. þanne wol he flatere som man to mayntene him in his querel

[619] Speke we now of such cursyng as comeþ of Irous hert malisoun generally may be said euery maner power of harm. such [folio 270a] cursyng bireueþ man fro þe regne of god as saiþ seint poule [620] ¶ And ofte tyme such cursyng wrongfully retourneþ agayn to hym þat curseth as þat retourneþ agayn to his owne nest. [621] and ouer alle þinges men oughten eschewe to cursen here oughne children and ȝiue to þe deuel here engendrure as ferforth as in hem is Certis it is gret peril and gret synne

[6-text p 640]

[622] ¶ let vs þanne speke of chydynge and reproche whiche þat ben ful grete woundes in mannes hert . . . . . [no gap in the MS.] [623] ¶ For certis vnneþe may a man plainly ben accordid with him þat him openly reuyled and reproued and disclaundrid. þis is a ful grisly synne as crist saith in þe gospel. [624] and takith keep now þat he þat reproueþ his neighebor. ouþer he reproueþ him by som harm of peyne. . . . .[625]. . . . . [no gap in the MS.] þanne tornith þe reproef to ihū crist. For peyne is sent by þe rightwis sonde of god and by his suffraunce be it meselrie or many oþer maladies. [626] and if he repreue him vncharitably as þou holour þou dronk|elewe harlot and so forth þanne aperteyneth þat to þe reioysing of þe deuel þat euer haþ ioye þat men doon synne. [627] And certis chidyng may nought come but out of a vileins herte ¶ For after þe abundaunce of þe herte spekeþ þe mouth ful ofte. [628] and ȝe schal vnderstonde þat loke by any way whan any man schal chastise anoþer þat he be war fro chyding or repreuyng. For trewely but he be war; he may ful lightly quiken þe fuyr of anger and of wraþþe which þat he schulde quenchen: and par auenture sleþ þat he mighte chaste with benig|nite. [629] for as saiþ salamon ¶ The amiable tonge is þe tree of lif þat is to sayn of lif espirituel. and soþely dislaue tonge sleþ þe spirit of him . . . . . [no gap] þat is repreued [630] ¶ lo what saith seint augustyn ¶ Ther is no þing so lik þe fendes child as he þat ofte chideþ ¶ Seint poule seiþ eek I seruaunt of god bihoueth nouȝt to chide. [631] and þough þat chidyng be a vileins þing bitwixe alle maner folk/; ȝit is it certes more vncouenable bitwix a man and his wif. For þer is neuer rest

[6-text p 641] And þerfore saith Salamon ¶ An hous þat is vncouered & droppyng and a chidyng wyf ben like [632] a man þat is in dropping hous in many partes þough he eschewe þe dropping in oon place; it droppeþ on him in anoþer place ¶ So farith it by a chydinge wyf; But sche chide him in oon place; sche wol chide him in anoþer [633] ¶ And þerfore better is a morsel of bred with ioye þan an hous ful of delices with chyding seiþ Salamon [634] [folio 270b] ¶ Seint poul saith ¶ O ȝe wommen be ȝe sugettis to ȝoure housbondes as bihoueþ in god. And ȝe men loueth ȝoure wyues ad Colocenses iij^o.

[635] ¶ Afterward speke we of scornyng which is a wikked þing and sinful and namely whan he scornith a man for his goode workes [636] ¶ For certes suche scornes faren lik þe foule toode þat may nought endure þe soote smel of þe vine roote whan it florischith. [637] þese scorners ben partyng felawes wiþ þe deuel. For þay han ioye whan þe deuel wynneth and sorwe whan he leseth [638] ¶ Thay ben aduersaries of Ihū crist. for þay haten þat he loueth þat is to saye sauacioun of soule

[639] Speke we now of wikked counseil ¶ For he þat wickid counseil ȝiueth. he is a traytour. for he deceyueþ him þat trusteþ in him ¶ vt achitofel ad absolonem ¶ But naþeles ȝet is his wikkid counseil first aȝens him|self [640] ¶ For as saith the wise man ¶ Euery fals lyuyng haþ þis proprete in him self. þat he þat wil annoye anoþer man; he annoyeth first himself. [641] ¶ and men schul vnderstonde þat men schulde nought take his counseil of fals folk ne of angry folk/ . . . . .] ne of folk þat louen specially to moche her oughne profyt ne in to moche worldly. folk. namely in coun|selyng of soules

[642] Now comeþ þe synne of hem þat sowen and maken discord amonges folk which is a synne þat/

[6-text p 642] crist hateþ outrely . and no wonder is. for god died for to make concord. [643] and more schame do þay to crist þan dede þay þat him crucifiede ¶ For god loueth bettre þat frendschipe be amonges folk ¶ þanne he dide his owne body which þat/ he ȝaf for vnite. þerfore ben þay likned to þe deuel þat euer ben aboute to make discord

[644] ¶ Now comith þe sinne of double tonge. suche as speken faire biforn folk and wikkedly bihynde or elles þay make semblaunt as þough þay speke of good entencioun or ellis in game & play and ȝit þay speke in wikked entent

[645] ¶ Now comeþ þe wreying of counseil þurgh which a man is famed ¶ Certes vnnethe may he restore þat damage

[646] ¶ Now comeþ manace þat is an open foly. For he þat ofte man[a]ceth he threttith more þan he may parfourme ful ofte tyme

[647] ¶ Now comeþ Idel wordes þat is wiþoute profyt of him þat spekith þo wordes and eek of him þat herkeneþ þo wordes. or elles ydel wordes ben þo þat ben needeles or wiþouten entent of naturel profyt [648] and al be it þat ydil wordes ben som tyme venial synne; ȝit schulde men doute hem. For we schuln ȝiue rekenynge of hem bifore [folio 271a] god

[649] ¶ Now comith iangeling þat/ may nouȝt be wiþ|oute synne as saith Salamon ¶ It is a signe of apert folie [650] and þerfore a philosophre whan men askid him how men schulde plese þe poeple and he answerde ¶ Do many goode werkes. and spek/ fewe iangeles

[651] ¶ After þis comeþ þe synne of iapers þat ben þe deueles apes For þay maken folk to laughen at here iapes or iaperie as folk doon at/ þe gaudes of an ape / Suche iapes defendith seint poule [652] ¶ Loke how þat vertuous and holy wordes conforten hem

[6-text p 643] þat trauailen in þe seruice of crist; Right so conforten þe violent wordes and knakkis and iaperies hem þat trauayle in þe seruice of þe deuyl [653] ¶ These ben þe synnes þat/ comeþ of . . . . . [no gap] Ire and of oþer synnes [[No break in the MS.]]

¶ Remedium contra Iram

[654]

REmedye agayns ire is a vertue þat men clepe mansuetude. þat is deboneirte. And eek anoþer vertue þat men clepe pacience or sufferaunce.

[655] debonairete wiþdrawith and restreigneþ þe stiringes and þe moeuynges of mannys corrage in his herte in such manere þat þai ne skip not out by anger ne by Ire [656] ¶ Suffraunce suffrith swetely al þe annoyaunce and þe wronges þat men doon to man outward [657] ¶ Seint Ierom saiþ þus of debonairte. þat it doþ noon harm to no wight ne saith ne for noon harm þat men doon ne sayn. he ne eschaufith nought agayns his resoun [658] ¶ This vertu comiþ som tyme of nature ¶ For as saith þe philosopher man is a quik þing by nature and tretable to goodnesse ¶ But whan debonairete is enformed of grace; þan is it þe more worþ

[659] ¶ Pacience þat is anoþer remedie. agains Ire is a vertu þat suffreth swetely euery mannes goodnes as is not wroþ for noon harm þat is doon to him. [660] þe philosopher saith þat pacience is þilke vertue þat suffrith deboneirly alle þe outrages of aduersite and euery wickid word [661] ¶ This vertue makiþ a man lik to god and makith him goddes oughne dere child as saiþ crist ¶ þis vertu destroyeþ þin enemy and þerfore saith þe wise man ¶ If þou wolt venquisch þin enemy lerne to suffre [662] ¶ And þou schalt vnderstonde þat man suffrith foure maners

[6-text p 644] of greuaunces in outward þinges. agains whiche he moot haue foure maners of pacience

[663] ¶ The firste greuaunce is of wicked wordes. þilke suffred Ihū crist wiþoute grucching ful paciently whan þe iewes despised him and reproued him ful ofte. [664] suffre þou þerfore paciently ¶ For þe wise man saiþ ¶ If [folio 271b] þou striue with a fool. þough þe fool be wroþ or þough he laughhe algate þou schalt haue no rest [665] ¶ That oþer greuaunce outward is to haue damage of þi catel; þer agayn suffred crist ful paciently whan he was despoylid of al þat he had in his lif and þat nas but his cloþis [666] ¶ The þridde greuaunce is. a man to haue harm in his body. þat suffred crist/ ful paciently in al his passioun [667] ¶ The ferþe greuaunce is in outrageous labour in werkis wherfore I say þat folk þat maken here seruauntȝ to trauaile to greuously or out of tyme as on haly dayes. soþely þay doon greet synne [668] ¶ Here against suffred crist ful paciently and taughte vs pacience whan he bar vpon his blisful schulder þe croys vpon which he schulde suffre despitous deth. [669] here may men lerne to be pacient. For certes nought oonly cristen ben pacient for þe loue of ihū crist and for guerdoun of þe blisful life þat is perdurable But þe olde paynymes þat neuer were cristen comaundedin and vseden þe vertu of pacience

[670] ¶ A philosopher vpon a tyme þat wolde haue bete his disciple for his grete trespas. For which he was gretly amoeued and brought a ȝerde to scoure þe child. [671] & whan þe child saugh þe ȝerde; he sayde to his maister ¶ what þenke ȝe to do ¶ I wolde bete þe quod þe maister for þi correccioun [672] Forsoþe quod þe child. ȝe oughte first correcte ȝoure silf þat han left al ȝoure pacience for þe gilt of a child [673] ¶ For soþe quod þe maister al wepyng. þou

[6-text p 645] saist soth. haue þou þe ȝerde my deere sone and correcte me for myn impacience. [674] Of pacience comeþ obedience. þurgh which a man is obedient to crist/ and to alle hem to which him oughte to be obedient in crist. [675] and vnderstonde wel þat obedience is parfyt. whan a man doþ gladly & hastily with good herte outrely al þat he scholde do [676] ¶ Obedience is generally to parforme þe doctrine of god and of his soueraignes to whiche him oughte to ben obeissant in alle rightwisnes. [[No break in the MS.]]

[677]

AFter þe synne of enuye and Ire. now wol I speke of . . . [no gap] accidie. For enuye blendith þe hert of a man and Ire troublith a man and accidie makith him heuy. þoughtful. and wrawe [678] ¶ Enuye and Ire maken bitternes in herte. which bitternesse is mooder of accidie and bynimith þe loue of alle goodnes. þanne is accidie þe anguische of trouble hert and seint augustyn saith . . . . . [no gap] [679] ¶ Certes þis is a dampnable synne. For it doþ wrong to Ihū [folio 272a] crist in as moche as it bynymeþ þe seruice þat we ought to do to crist wiþ alle diligence as saiþ Salomon [680] ¶ But accidie doþ noon such diligence. he doþ alle þing wiþ anoy and with drawenes. slaknes and excusacioun. and with ydelnes & vnlust for which þe book saith ¶ Accursed be he þat doþ þe seruice of god necligently [681] . . . . . [no gap] enemy to euery astaat of man ¶ For certes þestat of . . . . .[682] . . . [no gap in the MS.] Innocence. as was þastate of adam biforn þat he fel in to synne in which estate he is holden to worche as in herying and honouryng of god [683] ¶ Anoþer astat is þe state of sinful man. in which estate. men ben holden

[6-text p 646] to labore in praying to god for amendement of her synnes. and þat he wolde graunte hem to rise of here synnes [684] ¶ Anoþer estaat is þestate of which he is holde to werkis of penitence and certes to alle þese þinges is accidie enuye con|trarie for it loueþ no busynes at al [685] ¶ Now certis þis foule synne accidie is eek a ful gret enemy to þe liflode of þe body For it hath no purueaunce aȝens temperel necessite. for it forslowthith and for|sluggith and destroyeth alle goodes temporels by rechelesnes

[686] ¶ The ferþe þing is þat accidie is like hem þat ben in þe peyne of helle by cause of her slouþe and of her heuynes For þay þat ben dampned ben so bounde þat þay may nought wel do ne wel þenke [687] ¶ Of accidie cometh first þat a man is annoyed and encombrid for to do eny goodnes. and makith that god haþ abhominacioun of such accidie as saith seint Iohan.

[688] ¶ Now comeþ slouþe þat wol suffre noon hardnes ne no penaunce For soþely slouþe is so tendre and so delicat as saith Salomon þat he wol suffre noon hardnes ne penaunce. and þerfore he schendeth al þat he doth [689] ¶ Agayns þis roten hertid synne of accidie and of slouthe schulden men exercise hemself to do goode werkes and manly and vertuously cacchin corrage wel to doo. þink|ing þat oure lord ihū crist quiteþ euery good dede be it neuer so lyte. [690] ¶ Vsage of labour is a ful greet þing. for it makith as saiþ seint Bernard þe laborer to haue stronge armes and harde synewes ¶ And slouthe maketh hem feble and tendre [691] ¶ Thanne comeþ drede to bygynne to werke eny goode deedes; For certes what þat is enclined to don synne him þinkith it is so gret emprise for to vndertake to doon werkes of goodnes [692] / as . . . . .

[6-text p 647] . . . . . [no gap] saiþ seynt gregory

[693] ¶ Now comeþ wanhope þat is despair of þe mercy of god þat comeþ som tyme of to moche out|rageous sorwe [folio 272b] and som tyme of to moche drede ymagyn|ynge þat he haþ do so moche synne þat it wil not auaile him þough he wolde repent him and forsake synne. [694] þurgh which despeir or drede he abundith al his herte to alle maner synne as seith seint augustin. [695] whiche dampnable synne if þat it continue vnto his lyues ende it is cleped synnyng of þe holy gost. [696] This horrible synne is so perilous. þat he þat is despaired þer is no felonye ne no synne þat he doutith for to do. as schewed wel by Iudas. [697] Certes aboue alle synnes. þan is þis synne most displesant to crist and most aduersarie [698] sothely he þat despisith him is like þe coward campioun recreaunt þat seith recreaunt wiþoute neede. allas allas needeles is he recreaunt and needeles despaired [699] ¶ Certes þe mercy of god is euer redy to þe penitent and is aboue alle his werkes. [700] allas can not a man byþenk him on þe gospel of seint luk/ wher as crist saith þat as wel schal þer be ioye in heuen vpon a synful man þat doþ penitence as vpon nynety and nyne þat ben rightful men þat . . . . . [no gap] needen no penitence [701] ¶ loke forþer in þe same gospel þe ioye and þe fest of þe goode man þat had lost his sone. whan þe sone with repentaunce was torned to his fader [702] ¶ Can not þay remembre eek þat as saiþ seint luk xxiij^o. how þat þe þef þat was hangid biside ihū crist sayde ¶ lord remembre of me whan þou comest in to þy regne [703] ¶ Forsoþe saith crist. to day þou schalt be wiþ me in paradis [704] ¶ Certis þer is noon so horrible synne of

[6-text p 648] man þat it may in his lif be destroyed with penitence þorugh vertu of passioun of þe deth of crist [705] ¶ Allas what needith it man þanne to be despaired sith þat his mercy is so redy and large. aske and haue [706] ¶ Thanne comeþ sompnolent þat is sluggy slumbring which makiþ a man ben heuy and dul in body and in soule. and þis synne comeþ of slouþe [707] and certes þe tyme þat by way of resoun man schulde nouȝt slepe þat is by þe morwe but if þer were cause resonable [708] For soþely þe morwe tyde is most/ couenable to a man to say his prayers and for to þenk vpon his god and to honoure god and to ȝeue almes to þe pore þat first comeþ in þe name of crist [709] ¶ lo what saith Salamon. ¶ who-so wol by þe morwe arise and seeke me schal fynde [710] ¶ þan comeþ negligence that/ rekkith of no þing and how þat ignoraunce be moder of alle harm; Certis necgligence is þe norice [711] ¶ Necligence doþ no force whan he schal doon a þing whethir he doo it wel or baddely

[712] ¶ Of þe remedy of þese tuo synnes as saith [folio 273a] þe wise man ¶ That he þat dredith god he sparith nouȝt to do þat him ought to don. [713] and he þat loueth god wol do diligence to plese god by his werkis and abounde himself with alle his mightes wel for to doon [714] ¶ Thanne comith ydelnes þat is þe ȝate of alle [¶ Omnium ma|lorum mater est negligencia] harmes. and ydil man is like an hous þat/ haþ noone walles. þe deueles may entre on euery syde or schete at him at discouert/ by temptaciouns on euery syde [715] ¶ This ydelnes is þe thurrok/ of alle wickid vileyns þoughtes and of alle iangles tryfles and of alle ordure [716] ¶ Certes þe heuen is ȝeuen to hem þat wol laboure and nouȝt to ydil folk ¶ Eke dauid saith That / þay ne ben not in þe labour of men ne þay schul not be wiped with men þat is to sain in purgatorie

[6-text p 649] [717] ¶ Certes þanne semeth it þat þay schal be tormentid wiþ þe deuel in helle but if þay don penitence

[718] ¶ þanne comith þe synne þat men clepe tarditas. as whan a man is so latrede or tarying er he wil torne to god. and certis þat is a gret foly. he is like him þat fallith in to þe diche and wol not arise / [719] And þis vice cometh of a fals hope þat he þinkith he schal lyue longe. but þat hope fayleþ ful ofte

[720] ¶ þanne comith laches. þat is he when he bigynneth any good werk anoon he wol forlete it and stynte as doon þay þat/ han eny wight to gouerne. and ne take of hem no more keep anoon as þay fynde eny contrarie or eny anoy [721] ¶ þese ben þe newe schepherdes þat leten her schep wityngely go renne to þe wolf þat is in þe breres or don no force of her oughne gouernaunce. [722] Of þis comeþ pouert and destruccioun boþe of spirituel and of temperel þinges ¶ Thanne comeþ a maner of coldenesse þat freseþ al þe hert of man [723] þanne cometh vndeuocioun þurgh which a man is so blunt & as saiþ seint Bernard he haþ such a langour in soule þat he may neyþeir rede ne synge in holy chirche ne heere ne þinke on deuocioun in holy chirche ne trauayle with his hondes in no good werk þat nys þo him vnsauory and al [724] þanne waxith he slow and slombry and soone wol he be wroþ and soone is enclined to hate and to enuye [725] ¶ þanne comith þe synne of worldly sorwe such as is clepid tristicia þat sleth man as saith seint poule [726] ¶ For certis such sorwe werkith to þe deth of þe soule. & of þe body also. For þer of cometh þat a man is anoyed of his oughne lif. [727] which sorwe schorteþ ful ofte þe lif of a man or þat his tyme is come by way of kynde [[No break in the MS.]]

[6-text p 650]

[728] ¶ Agains þis horrible [folio 273b] synne of accidie and þe braunches of þe same þer is a vertu þat is cleped fortitudo or strengþe þat is affeccioun þurgh which a man despiseth alle noyous þinges [729] ¶ This vertu is so mighty & so vigurous þat it dar wiþstonde mighty and wisely kepe himself from perils þat ben wicked and wrastil agains þe assautes of þe deuel. [730] For it enhaunsith and enforceþ þe soule. Right as accidie abateth it and makith it feble. For þis fortitudo may endure by long sufferaunce þe trauailes þat ben conuenables

[731] ¶ This vertu haþ many spices. þe first is cleped magnanimite þat is to sayn gret corrage. For certis þer bihoueþ gret corrage agains accidie lest þat it ne swolwe not þe soule by þe synne of sorwe or destroye it by wanhope [732] ¶ This vertu makith folk vndertake harde þinges and greuous þinges by his owne wille willfuly and resonably. [733] and for als moche as þe deuel fighteth agaynst a man more by queyntise and by sleight þan by strengþe; þerfore many a man schal aȝeinstonde him by witte. and by resoun and by dis|crecioun. [734] Thanne is þer þe vertu of faith and hope in god and in his seintes to eschew. and to acomplice þe goode werkes in þe whiche he purposith fermely to continue. [735] thanne comeþ seurte or sikernes and þat is whan a man doutith no trauaile in tyme comyng of good werk þat a man haþ bygonne [736] ¶ þanne comeþ magnificence þat is to say whan a man doth and parformith grete werkes of goodnesse þat he hath bygonne. and þat is þende why þat men schulden do goode werkes. for in þe accomplising of grete goode werkes liþ þe grete guerdoun. [737] þanne is þer constaunce þat is stablenes of corrage and þis schulde ben in herte by stedefast faiþ. and in mouthe. and in

[6-text p 651] beryng. and in cheer and in deede. [738] eek þer ben mo special remedies agayns accidie, in dyuers werkis and in consideracioun of þe peyne of helle and of þe ioye of heuen and in þe trust of þe hyhe grace of þe holy gost. þat wil ȝeue him might to parforme his good entent. [[No break in the MS.]]

De Auaricia[from margin]

[739]

AFter accidie; I wil speke of auarice and of coueytise. Of whiche synnes For sothely whan saith sein poule þat þe roote of alle eueles & harmes is coueytise/ [740] and þat þe hert of man is confoundid in it self and troublid and þat þe soule haþ lost þe comfort of god. þanne seekith he an ydel solas of worldly þinges.

[741] [folio 274a] ¶ Auarice after þe descripcioun of seint austyn. is a likerousnes in hert to haue erþely þinges [742] ¶ Some oþer folk sayn þat auarice is for to purchace many erþely þinges and no þing ȝeue to hem þat han neede [743] ¶ And vnderstonde þat auarice ne stont not oonly in lond ne in catel; But som tyme in science and in glorie and eny maner outrageous þinges is auarice [744] ¶ And þe difference bytwixe auarice and coueytise is þis. Coueitise is for to coueyte suche þinges as þou hast not . . . . . [no gap in the MS.] [745] ¶ And auarice is a synne þat is ful dampnable. For al holy writ curseth it and spekith agayn þat vice. for it doþ wrong to Ihū crist. [746] For it bireueth him þe loue þat men to him owen and turnith it bakward agains al resoun. [747] and makith þat þe auarous man hath more hope in his catel þan in ihū crist. and . . . . . [no gap in the MS.] [748] þerfore saith

[6-text p 652] seint poule ad Ephesios. þat an auerous man is þe þraldom of ydolatrie

[749] ¶ what difference is þer bitwen an ydolaster and an auarous man. but þat an ydolaster per aduenture hadde but a mawmet/ . . . . . [no gap] [750] ¶ and certes þe synne of mawmetrie is þe firste þing þat god defendith in þe ten comaunde|mentȝ as beriþ witnes in exodo capitulo [751] þou schalt/ haue noone false goddes biforn me. ne þou schalt make to the no graue þing. thus is he an auerous man þat loueth his tresor toforn god ¶ And an ydolaster [752] þurgh his cursed synne of auarice and coueytise comen þese harde lordschipes þurgh whiche thay ben distreyned by talliages custumes and cariages more þan here duete of resoun is. and elles take þay of here bonde men amercimentes whiche mighte more resonably ben callid extorciouns þan mercymentis. [753] of whiche mersyments and raunsonyng of bonde men some lordes stywardes seyn þat it is rightful. For as moche as a cherl haþ no temperel þing þat it nys his lordes as þay sayn [754] ¶ But certes þise lordschipes doon wrong þat bireuen here bonde men þinges þat þay neuer ȝaue hem. Augustine . . . [blank in MS.] [755] soth is þe condicioun of þraldom and þe firste cause of þraldom is sinne Genesis

[756] ¶ Thus may ȝe seen þat þe gilt deserued þraldom but not nature [757] ¶ wherfore þese lordschipes schulden nouȝt moche glorifie in here lordschipes sith þat by naturel condicioun þay ben nouȝt lordes ouer þalles. but for þraldom com first by þe desert of synne [758] ¶ And forther-ouer þer as þe lawe sayth þat temporel goodes of bonde folkes been þe goodes of her lordschipes; ȝe þat is to [folio 274b] vnderstonde. þe goodes of þe emperour to defende in here right. but not to robbe hem ne to reue hem. [759] and þerfore

[6-text p 653] seiþ Seneca. ¶ Thi prudence schulde liue benignely wiþ þi þrallis [760] þilke þat þay clepe thralles ben goddes poeple. For humble folk ben cristes frendes þay ben contubernially wiþ þe lord

[761] ¶ Thenk eek as of such seed as cherles springen. of such seed springe lordes. as wel may þe cherl be saued as þe lord. [762] The same deth þat takith þe cherl . . . . . [no gap in the MS.] as þou woldist þi lord dide wiþ þe if þou were in his plyt. [763] Euery sinful man is a cherl as to synne ¶ I rede þe certes þat þou lord werke in such a wise wiþ þy cherles þat þay raþer loue þe þan drede þe. [764] I wot wel þer is degre aboue degre as resoun is and skil þat men don her deuoir þer as it is dewe. ¶ But certes extorciouns and despit of oure vndirlinges is dampnable

[765] ¶ And forþermore vnderstonde wel þat conquerours or tyrauntes maken ful ofte þralles of hem þat born ben of als royal blood as ben þay þat hem conqueren. [766] þis name of cherldom was neuer erst couth til noe sayde þat his sone chanaan schulde be þral of his breþeren for his synne [767] ¶ what say we þanne of hem þat pylen and doon extorciouns to holy chirche ¶ Certis the swerdes þat men ȝeuen first to a knight whan he is newe dubbyd signifieth faith and þat he schulde defende holy chirche . . . . . [no gap] [768] and as seith seint austin. Thay ben þe deueles wolues þat stranglen þe scheep of ihū crist. and doon wors þan wolues. [769] for soþely whan þe wulf haþ ful his wombe; he stintith to strangle scheep. but soþly þe pilours and þe destroy|ers of þe goodes of holy chirche ne doon nouȝt so; For þai stynte neuer to pile. [770] ¶ Now as I haue sayd. sith so is. þat synne was first cause of þraldom; þanne is it

[6-text p 654] þus. þat ilke tyme þat al þis world was in synne. þanne was al þis world in þraldom and in subieccioun [771] But certis sith þe tyme of grace com; God ordeyned þat somme folk schulde be more heigh in estaate and in degre and somme folkes more lowe and þat euerich schulde be serued in here estate and in degree [772] ¶ And þerfore in somme contrees þere þay ben thralles whan þay han turned hem to þe faith; þay make here þralles free out of thraldom ¶ And þerfor certis þe lord oweth to his man þat þe man owith to þe lord. [773] ¶ The pope callith himself seruaunt of seruaunts of god ¶ But for as moche as þe staat/ of holy chirche . . . . . [no gap] to þe commune profit might nought haue ben kepte ne pees [folio 275a] ne reste in erthe. but if god had ordeyned som man of heiher degre and some men of lower; [774] þerfore was soueraignte ordeyned to kepe and to mayntene and de|fende her vnderlynges or her subiectis in resoun as fer|forth as it lith in her power and not to destroye ne confounde hem [775] ¶ wherfore I say þat þilke lordes þat be like wolues þat deuouren þe possessioun of þe catel of pore folk wrongfully wiþoute mercy or mesure; [776] þay schul receyue by þe same mesure þat þay han mesured to pouer folk þe mercy of ihū crist but if it be amendid [777] ¶ Now comeþ deceipt bitwixe marchaunt and marchaunt. and þou schalt vnder|stonde þat marchaundise is in many maneres. þat oon is bodily. and þat oþer is gostly. þat oon is honest and leful. and þat oþer is dishonest & vnleful [778] ¶ Of þilke bodily marchaundise þat is honest and leful is þis. þat þer as god haþ ordeyned þat a regne or a cuntre is suffisaunt/ to himself. þanne is it honest/ and leful þat of þe abundaunce of þis contre þe men helpe anoþer cuntre þat is more needy [779] ¶ And þerfore þer moote be marchauntȝ to bringe fro þat oon cuntre to þat oþer her march|aundise

[6-text p 655] [780] ¶ That oþer marchaundise þat men hauntyn with fraude and treccherie and deceipt/ with lesynges and fals othis is cursed and dampnable [781] ¶ Espirituel marchaundiȝe is proprely symonie þat is ententyf desire to beye þing/ espirituel þat is þing þat apperteyneth to þe seintuarie of god and to þe cure of þe soule [782] þis desir is if so be þat a man do his diligence to parforme it. al be it þat his desir take noon effect. ȝit is it/ to him a dedly synne. and if he be ordrid he is irreguler [783] ¶ Certis Symonye is cleped of Symon Magus þat wolde han bought for temporel catel þe ȝifte þat god had ȝiuen by þe holy gost to seint petir and to þapostlis [784] ¶ And þerfor vnderstonde þat boþe he þat sellith and he þat bieth þinges espiritueles ben cleped Symonials be it by catel be it by procurement or by fleisshly prayere of his frendes eiþer flesshly frendes or spirituel frendes [785] ¶ Fleisshly in tuo maneres as by kynrede or oþer frendes ¶ Sothely if þay pray for him. it is not worth . . . . . [no gap] if he take þe benefice it is Symonie. and if he be worthy & able. it is non [786] ¶ That oþer is whan man or womman prayen for folk to avaunce hem oonly for wikkid fleisshly affeccioun þat þay haue vnto þe persone and þat is ful Symonye. [787] but certis in seruice . . . . . [no gap] moot he be honest and ellis not. and eek þat [folio 275b] it be withoute bargaynynge and þat þe persone be able [788] ¶ For as saith seint Damase ¶ Alle þe synnes of þis world at þe reward of þis synne is a þing of nought. For it is þe gretteste synne þat may be after þe synne of lucifer and antecrist [789] ¶ For by þis synne god forlesith þe chirche and þe soule þat he bouȝt wiþ his precious blood by hem þat ȝeuen chirches to hem þat ben not digne [790] ¶ For þay putten in þeues þat

[6-text p 656] stelen þe soules of ihū crist and destroyen patri|moygne. [791] by suche vndigne prestis and curates. han lewed men þe lasse reuerence of þe sacrament/ of holy chirche and suche ȝeueres of chirches putten out þe children of crist. and putten in to þe chirche þe deueles oughne sone. [792] þay sellen soules þat lambes schulde kepe to þe wolf þat stranglith hem. And þerfore schul þay neuer haue part of þe pasture of lambes þat is þe blisse of heuen [793] ¶ Now comeþ hasardrie wiþ his appur|tenaunce. as tables. and rafles. of whiche comeþ deceipt. fals othis. chidynges and alle raueynes. blasphemyng. and reneying of god and hate of his neighebors. wast of goodes out of tyme. and som tyme man|slaughter. [794] ¶ Certes hasardours ne mowe not be wiþoute gret synne whil þay haunte þat craft [795] ¶ Of auarice comeþ eek lesynges. þefte and fals witnesse and fals oþes ¶ And ȝe schul vndirstonde þat þese ben grete synnes and expresce agains þe comaundementȝ of god as I haue sayd [796] ¶ Fals witnesse is in word and eek in dede. In word; as for to bireue þin neighebor his good name by þy witnessinge. or bireue him his catel or his heritage by þy fals witnesse. whan þou for Ire or for meede. or for envie berest witnes or accusist him or excusist him by þy fals witnes. or ellis ex|cusist þiself falsly. [797] ware ȝow questemongers and notaries ¶ Certis for fals witnessynge was Susanna in ful gret sorwe and peyne and many anoþer mo [798] ¶ The synne of thefte is eek expresse agayns goddes hestis & þat in tuo maners corporel and spirituel. [799] Corporel; as for to take þy neighebours catel agayns his wille. be it by force or by sleight. be it by mette. or by mesure. [800] by stelynge eeke of fals enditements vpon him and in borwyng of þin neghebores catelle in entent neuer to paye/ and in semblable þinges. [801] Es|pirituel þefte. is sacrilege þat is to sayn hurt|ynge

[6-text p 657] of holy þinges. or of þing sacred of crist ¶ Sacrilege is in tuo [folio 276a] maneres þat oon is by resoun of holy place as chirches or chirchehawes. [802] For whiche euery vileins synne þat men doon in suche places may be clepid sacrilege or euery violence in semblable place ¶ þat oþer maner is. as þo þat wiþdrawen falsly þe rightes þat longen to holy chirche [803] ¶ . . . [no gap] and generally sacrilege is to reue holy þing fro holy place. and vnholy þing out of holy place. or holy thing out of holy place [[No break in the MS.]]

¶ Remedium contra Auariciam[from margin]

[804]

NOw schul ȝe vnderstonde þat þe releuynge of auarice is misericorde and pite largely taken. And men might axen why þat misericord and pite is relieuyng of auarice. [805] ¶ Certes þe auaricious man schewith no pite ne misericorde to þe needeful man. For he delitith him in kepyng of his tresor and nouȝt in þe rescowyng ne relieuyng of his euen|cristen. & þerfore speke I first of misericord [806] ¶ Thanne is misericord as saith þe philosopher a vertu. by which þe corrage of a man is stired by þe myseise of him þat is myseysed. [807] vpon which misericorde folwith in parformynge of chariteable werkis of misericord. [808] ¶ And certes þese moeuen men to þe misericord of ihū crist þat ȝaf himself for oure gult. and suffred deþ for misericord and forȝaf vs oure original synne [809] and þer by relessid vs fro peyne of helle and amenusid þe peynes of purgatorie by penitence and ȝeueth grace wel to do and at þe laste þe ioye of heuen [810] ¶ The spices of misericorde ben for to loue and for to ȝiue. and eek for to forȝiue and for to relesse and for to haue pite in herte and compassioun of þe meschief of his

[6-text p 658] euencristen and eek chastiȝe þe as neede is [811] ¶ Anoþer maner of remedye agayns auarice is resonable largesse but sothely here bihouith þe con|sideracioun of þe grace of ihū crist and of his temporel goodes and eek of his goodes perdurable þat crist ȝaf vs. [812] and eek to haue remembrance of þe deþ þat/ he schal resceyue he noot not whanne . . . [no gap] and eke he schal forgon al þat he hath saue oonly þat he haþ dispendid in goode werkes

[813] ¶ But for als moche as some folk ben vnreson|able men oughte to eschiewe foly largesse þam clepen wast/ [814] Certes he þat is fool-large ne ȝiueþ nouȝt his catel. . . . . [no gap] Sothely what þing þat he ȝiueth for vayn glorie as to mynstrals and to folk for to bere his renoun in þe world; he haþ synne and noon almes [815] ¶ Certes he lesith foule his goodes þat sekith wiþ þe ȝift [folio 276b] of his good no þing but synne. [816] he is like to an hors þat sekith raþer to drynke drouy watir and trouble þan for to drinke watir of þe welle þat is cleer. [817] And for as moche as þay ȝiue þer as þay schuld not ȝiue; to hem appendith þilke malisoun þat crist schal ȝiue at þe day of doom to hem þat schal be dampned. [[No break in the MS.]]

¶ De Gula[from margin]

[818]

AFter auarice comeþ Glotenye which is expresse eke agayns þe comaundement of god. Glotenye is vnresonable and desordeyned coueytise to ete and to drynke. . . . . [no gap] [819] þis synne cor|ruptid al þis world as is wel schewed in þe synne of adam. and of Eua ¶ loke eek what saith seint poul of glotouns [820] ¶ Many saith seint/ poul gon of whiche

[6-text p 659] I haue ofte said to ȝow and now I say it wepyng ¶ That thenemyes of þe cros of crist of whiche þende is deth and of whiche here wombe is here god and here glorie in confusioun þat so saueren erþely þinges [821] ¶ he þat is vsant . . . . . [no gap in the MS.] [822] to þis synne hath many spices ¶ The firste is dronkenes þat is thorrible sepulture of mannes resoun. And whan man is dronken he hath lost/ his resoun and þis is dedly synne [823] ¶ But schortly whan þat a man is not wont to strong drinke and par auenture ne knowiþ not þe strengþe of þe drynk or hath feblesse in his heed or haþ trauayled þurgh whiche he drynkith þe more and be sodeynly caught wiþ drynke it is no dedly synne but venial [824] ¶ The secounde spice of dedly synne is. whan þe spirit of a man wexith al trouble for drunkenesse. and bireueþ him his witte and his discres|sioun [825] ¶ The þridde spice of glotouns is whan a man deuoureth his mete and haþ no rightful maner of etyng [826] ¶ þe ferþe is whan þurgh þe grete abund|aunce of his mete þe humours of his body been dis|temprid [827] ¶ þe fifte is þe Idilnes by to moche drinking. For which a man som tyme forgetith by þe morwe what he dide at eue or on þe night bifore

[828] In oþer maner ben distinct þe spices of glotonye after seint Gregory ¶ The firste is for to ete or drynke byfore tyme to ete ¶ The secound is. whan man ȝiueth him to delicate mete or drinke [829] ¶ The þridde is. whanne man takith to moche þerof ouer mesure ¶ The ferthe is curiosite with gret entent to make and apparayle his mete ¶ The fifte is. For to ete to gredely [830] ¶ These ben þe fyue fyngres of þe deueles hand. by whiche he drawith folk to synne. /

[6-text p 660]

[831]

[folio 277a] AGayns Glotonye is þe remedie abstinence as saiþ Galien. But þat holde I nouȝt meritorie. If he do it oonly for þe hele of his body ¶ Seint austyn wol þat abstinence be don for vertu and wiþ pacience. [832] Abstinence he saith is litil worth but if a man haue good wille þerto and but it be enforced by pacience. and by charite. and þat men doon it for goddes sake and in hope to haue þe blisse of heuen

[833] ¶ The felawes of abstinence ben attemper|aunce þat holdith þe mene in alle þinges. eek schame þat eschiewith al dishoneste. Suffisaunce þat seeketh noone riche metes ne drynkes ne doþ no force of to outrageous apparaillyng of mete [834] ¶ Mesure also þat restreyneþ by resoun the dislaue appetit of etyng. Sobernes also restreyneþ . . . . .[835] . . . .] þe delicat wille to ete and þe lasse leysir . . . . . [no gap in the MS.] [[No break in the MS.]]

¶ De luxuria

[836]

AFter Glotonye þanne cometh leccherie. For þese two synnes ben so neih cosyns þat ofte tyme þay wol not departe. [837] Vnde paulus ad Ephesios ¶ Nolite inebriari vino &c. God wot þis synne is ful displesaunt þing to god. vino in quo est luxuria. For he sayde him|self. Do no leccherie. and þerfore he putte gret peyne agayn þis synne / in þe olde lawe. [838] If a wom|man þral were take in þis synne. sche scholde be beten with stoones to þe deth. and if sche were a gentil womman; sche schulde be slayn wiþ stoones./ and if sche were a bisschoppis douȝter; sche schulde be brent by goddis comaundement. [839] ¶ Forther ouer by þe synne of leccherie; god dreinte al þe world at þe

[6-text p 661] diluue ¶ And after þat he dreynte fyue citees with thonder layt and sonk hem in to helle

[840] ¶ Now let vs thanne speke of þilke stynkyng synne of leccherie þat men clepen aduoutry of weddid folk þat is to sayn if þat oon of hem be weddid or elles boþe [841] ¶ Seint Iohan saith þat aduoutris schuln be in helle in watir brennyng of fuyr and of brimston. In fuyr for þe leccherie. In brimston For þe stynk or her ordure. [842] ¶ Certis þe brekyng of þis sacrament is an horrible þing. hit was makid of god himself in paradis Confermed of ihū crist as witnesseth seint Mathew ¶ A man schal lete fader and mooder and take him to his wif and þay schul ben two in oon fleisch [843] ¶ This sacrament bitok|eneþ þe knyttyng togider of crist and of holy chirche [844] nat oonly þat god forbad aduotrie in dede; but eek he comaunded þat þou scholdest [folio 277b] not coueyte þy neyhebors wif [845] ¶ In þis heste seiþ seint austyn is forboden al maner coueytise to do leccherie ¶ lo what seiþ seint mathew in þe gospel. that who-so seth a womman to coueytise of his lust; he haþ doon lecchery wiþ hir in his herte. [846] ¶ here may ȝe se þat nouȝt oonly þe dede of þis synne is forboden; but eek þe desir to do þat synne [847] ¶ This cursed synne annoyeth greuosly hem þat it haunten and first to here soule. for he obligith it to synne and to pyne of þe deþ þat is pardurable [848] ¶ vnto þe body annoyeþ it greuously. also for it dreyeþ him and wastith him & schent him. and of his blood he makith sacrifice to þe deuel of helle ¶ It wastith eek his catel and his substaunce. [849] and certes if þat it be a foul þing a man to waste his catel on wommen; ȝit is it a fouler þing whan þat for such ordure wommen dispende vpon men here catel and here substaunce [850] ¶ This synne as saith þe prophete byreueth man and womman her good fame and al here honour. and it is ful pleasaunt to þe deuel. For þer by

[6-text p 662] wynneth he þe moste pray of þis world [851] ¶ And right as a marchaunt deliteþ him most in chaffare þat he haþ most auauntage of; Right so delitith þe feend in þis ordure

[852] ¶ This is þe oþer hond of þe deuel with fyue fyngres to cacche þe poeple to his vilonye [853] ¶ Þe firste fynger is þe foule lokyng of þe foule womman and of þe foule man þat sleth right as a basiliskoc sleþ folk by þe venym of his sight. For þe coueytise of eyen folwiþ þe coueytise of þe herte [854] ¶ The secounde fynger is the vileynes touchinge in wikkid manere. and þerfore saith salamon þat who-so touchith and handelith a womman; he farith lik him þat handelith þe scorpioun þat styngith and sodeinly sleeth þurgh his enuenemynge as who so touchith warm picche. it schent his fyngres [855] ¶ The þridde is foule wordes þat farith lik fuyr þat right anoon brenneþ þe herte [856] ¶ The ferþe is þe kissyng. and trewely he were a greet fool þat wolde kisse þe mouth of a brennyng ouen or of a forneys: [857] and more fooles ben þay þat kyssen in vilonye. For þat mouth is þe mouþ of helle. and namely þise olde dotard fooles holours. ȝit wol þay kisse þough þay may nought do & smater hem. [858] ¶ Certis þay ben like to houndes. For an hound whan he comeþ to a roser or by oþer beautes. þough he may nouȝt [folio 278a] pisse; ȝet wil he heue vp his leg and make a coun|tenaunce to pisse. [859] and for þat many man weneth he may not synne for licorousnes þat he doth with his wif; Certis þat oppinioun is fals. God wot a man may sle himself wiþ his owne knyf and mak himself dronke of his oughne tonne [860] ¶ Certis be it/ wif or child or eny worldly þing þat he louyth biforn god it is his maumet and he is an ydolastre /. [861] man schulde loue his wyf by discrescioun paciently and attemperelly. and þanne is sche as it

[6-text p 663] were his suster [862] ¶ The fyfte fynger of the deueles hond is þe stynkynge dede of leccherie [863] ¶ Certes þe fyue fyngres of glotonye þe deuel put in þe wombe of a man. & his fyue fyngres of lecchery bygripeth hym by þe reynes for to þrowe him in to þe fourneys of helle. [864] þere as þey schuln haue þe fuyr. and þe wormes þat euer schal lasten. and wepyng and wayling scharp hunger and þurst. and grislines of deueles þat schul alto-tere hem wiþoute respit/ and wiþ|outen ende [865] ¶ Of leccherie as I sayde sourdren diuers spices of fornicacion þat is bitwen man and womman þat ben nouȝt maried and þis is dedly synne and against nature [866] al þat is enemy and destruccioun to nature. [867] par fay þe resoun of a man telliþ him wel þat it is dedly synne For als moche as god forbad leccherie and seint poule ȝeuith hem þat regne þat is due to no wight but hem þat doon synne dedly [868] Anoþer synne of lecchery is for to bireue a mayden of hir maydenhede / for he þat so doþ; Certes he casteth maydenhede out of the heighest degre þat is in þe present lif [869] and bireuith hir þilke precious fruyt þat þe book clepith þe hundrid fruyt. I can ȝeue it noon oþer name in englisch. but in latyn it is I-cleped Centesimus fructus secundum Ieronimum contra Iouinianum [870] ¶ Certes he þat so doth is cause of many harmes and vilenyes mo þan eny man can rekene. Right as he som tyme is cause of alle þe damages þat bestis doon in þe feeld þat brekith þe hegge or þe closure þurgh which he destroyeþ þat may not be restored; [871] for certes no more may maydenhode be re|stored þan an arm þat is smyten fro þe body retourne agayn to waxe. [872] sche may haue mercy þis wot I wel if sche do penitence but neuer schal it be þat sche nas corrupt [873] ¶ And al be it so þat I haue spoke som what of aduoutre; ȝit is it good to speke of mo [folio 278b] perils þat longen to aduoutre for to eschiewe þat foule

[6-text p 664] synne [874] ¶ Aduoutrie in latyn is for to sayn approching of oþer mannes bed þorugh þe which þat whilom were oon fleisch abounden here bodyes to oþer persones [875] ¶ Of þis synne as saiþ þe wise man many harmes cometh þer-of ¶ First brekyng of faith ¶ And certes faith is þe keye of cristendom. [876] and whan þat faith is broke & lorn; soþely cristendom stont veyn and wiþouten fruyt [877] ¶ This synne is eek a þeef. For þefte is generally to speke to reue a wight his þing agayns his wille [878] ¶ Certis þis is þe foulest thefte þat may be whan a womman stelith hir body from hire housbounde and ȝiueth it to hire holour to defoule hire & stelith hir soule fro crist/ and ȝeuith it to þe deuel [879] ¶ This is a fouler þefte þan for to breke a chirche and stele chalises. For þese aduouteres breke þe temple of god spirituelly and stelen þe vessel of grace þat is þe body and þe soule ¶ For Ihū crist schal destroyen hem as saith seint poule [880] ¶ Sothely þis þefte doutyd gretly Ioseph whan þat his lordes wyf prayde him of vilonye whan he saide. lo my lady how my lord haþ take to me vnder my warde al þat he haþ in þis world. ne no þing of his power is oute of my power but oonly ȝe þat ben his wyf. [881] and how schuld I do þanne þis wikkidnes and synne so horribly agayns god and my lord. God it forbede ¶ Alas al to litel is suche trouþe now I-founde [882] ¶ The þridde harm is þe filthe þurgh which þay breken þe comaundement of god and defoule þe auctour of here matrimonye þat is crist. [883] For certis in so moche as þe sacrament of mariage is so noble and so digne; So moche is it þe gretter synne for to breke it. for god makid mariage in paradis in þestat of Innocence to multiplie man kynde to þe seruice of god [884] and þerfore is þe brekyng þe more greuous. Of which breking comeþ fals heires ofte tymes þat wrongfully occupien mennes heritage. and þerfore wolde crist putte

[6-text p 665] hem out of þe regne of heuen þat is heritage to goode folk. [885] Of þis breking comeþ ek ofte tyme þat folk vnwar wedden or synnen wiþ her kynrede and namely þese harlottis þat haunten bordels of þese foule wommen þat mowe be likened to a comune gonge where as men purgen here entrayles of her ordure [886] ¶ what say we ek of putours þat lyuen by þe orrible synne of putrie & constreyne wymmen ȝe som tyme his oughne wyf or his child as don [folio 279a] þese baudes to ȝelde hem a certeyn rente of here bodily putrie ¶ Certes þese ben cursede synnes [887] ¶ Vnderstonde eek that avoutrie is set gladly in þe ten comaundements bituixe man|slauȝter and thefte. For it is grettest thefte þat may be. for it is thefte of body and soule / [888] and it is lik homicidie For it kerueth a-tuo hem þat first were makid oon fleisch. and þerfore by þe olde lawe of god þay scholde be slayn [889] ¶ But naþeles by þe lawe of Ihū crist þat is lawe of pite whan he sayde to þe womman þat was founde in aduoutri and schulde haue ben slayn with stoones aftir þe wille of þe Iewes as was her lawe. Go quod ihū crist and haue no more wille to synne. or wilne no more to do synne. [890] ¶ Sothely þe vengeance of avouterye is awardid to . . . . . [no gap] helle / but it be destourbed by penitence [891] ¶ Ȝit ben þer mo spices of þis cursed synne. as whan þat oon of hem is religious or ellis bothe or for folk þat ben entred in to ordre as subdekin or dekin or prest or hospitalers and euer þe higher þat he be. þe gretter is þe synne. [892] þe þinges þat gretly aggreggith her synne is þe brekyng of here avow of chastite whan þay resceyued ordre. [893] and forþer ouer is soþ þat holy ordre is chef of alle þe tresor of god and his especial signe and mark of chastite to schewe þat þay ben ioyned to chastite which þat is þe moste precious lif þat is [894] ¶ And eek þese ordred folk ben specially tytled to god and of þe

[6-text p 666] special meyne of god of whiche whan þay don dedly synne þay ben þe special traytours of god and of his poeple. . . . . [no gap in the MS.] and whil þay ben suche traytours; here prayer auayleþ not to þe poeple [895] ¶ Prestis ben aungels as by þe dignite of here misterie ¶ But forsoþe seint poul saith þat Sathanas transformeth him in aungel of light. [896] Soþely þe prest þat hauntith dedly synne; he may be likened to þe aungel of light. . . . . [no gap] & he semeth aungel of light: but for soþe he is aungil of derknes [897] whiche ben þe sones of belie as schewith in þe book of kinges þat þay were þe sones of belial þat is þe deuel. [898] belial is to say wiþoute Iuge and so faren þay þay þynke hem fre and han no Iuge no more þan hath a fre bole þat takith which cow þat him likeþ in þe toun [899] so faren þay by wommen For right as a fre bole is y-nough for al a toun; / Right so is a wikked prest corrupcioun ynough for al a parisch or for al a contray [900] ¶ These prestes as saiþ þe book ne conne not þe mistery of presthode. þe poeple ne [folio 279b] god ne knowe þay not. þay holde hem nought apayed as saith þe book of soden fleissh þat was to hem offred; but þay tooke by force þe fleissch þat is raw; [901] Certes so þese schrewes holde hem not appayed with rosted fleissh and sode fleissh wiþ whiche þe poeple feeden hem in gret reuerence. But þay wil haue raw fleisch of folkes wyues and here douȝtres [902] ¶ And certes þese wommen þat consenten to here harlotrie don gret wrong to crist and to holy chirche and alle halwes / and to alle soules for þay bireuen alle þese hem þat schulde worschipe crist and holy chirche and praye for cristen soules [903] ¶ And þerfore han suche prestis & here lemmans eeke þat consenten to here leccherie þe malisoun of al þe court cristian til þay come to amendement

[6-text p 667] [904] ¶ The þridde spice of aduoutry is som tyme bitwix a man and his wif and þat is whan þay take noon reward in her assembling but only to þe fleischly delit as saith seint Ierom. [905] and ne rekke of no þing but þat þay be assemblid by cause þat þay ben maried. al is good ynough as þinkith hem. [906] But in suche folk haþ þe deuel power as saith þe aungel Raphael to Thoby in here assemblyng þay putten ihū crist out of her herte. and ȝiuen hemself to alle ordure [907] ¶ The ferthe spice is þe assemble of hem þat ben of here kynrede or of hem þat ben of oon affinite or elles wiþ hem wiþ whiche here fadres or here kynrede han delitid in þe synne of leccherie. þis synne makith hem like houndes þat taken noon heede of kynrede [908] and certes parenteal is in tuo maneres eyþer gostly or fleisshly. gostly as for to dele wiþ her gossib. [909] For riȝt / so as he þat engendrith a child is his fleisshly fader; Riȝt so is his godfader his fader espirituel. for which a womman may in no lasse synne assemble wiþ hir gossib þan wiþ hire oughne fleischly fader or broþer [910] ¶ The fifte spice of þilke abhominable synne of which þat no man unneþe oughte to speke ne write. naþeles it is openly rehersed in holy wryt/. [911] . . . . . [no gap in the MS.] but þough þat holy writ speke of horrible synne; Certes holy writ may not be defouled no more þan þe sonne þat schyneth on a dongehul [912] ¶ Anoþer synne appertenith to lecchery þat comeþ in sleping. & þis synne comeþ ofte to hem þat ben maydenes and eek to hem þat ben corrupte and þis synne men clepen pollucioun þat cometh in .iiij. maners [913] ¶ Som tyme of languisschynge of body for þe humours ben to ranke and to abundaunt in þe body [folio 280a] of man. somtyme of infirmite for þe feblenesse of þe vertu retentyf as phisik makeþ mencioun. And som tyme for surfete of mete and drynke. [914] som tyme of

[6-text p 668] vileins þoughtes þat ben enclosed in mannes mynde whan he . . . . . [no gap in the MS.] kepe him wisely or elles may men synne greuously [[No break in the MS.]]

[915] ¶ Now cometh þe remedye aȝens lecchery and þat is generally chastite of wikkedhede and continence þat re|streyneþ alle þe desordeigne moeuynges þat comen of fleischly talentes. [916] and euer þe gretter meryt schal he han þat most restreyneth eschau|fynges of ordure of þis synne. and þis is in þre maneres. þat is to sayn chastite of mariage / chastite of/ wickedhede [917] ¶ Now schalt þou vnderstonde þat matrimoigne is leful assemblynge of man and womman þat resceyuen by vertu of þe sacrement þe bond þurgh which þay may not be departid in al here lif þat is to say whil þay lyuen boþe. [918] þis as saith þe boke is a ful gret sacrement God makid it / as I haue said in paradis and wolde him|self be born in mariage [919] and for to holden mariage. he was at þe weddyng wher as he turnede watir in to wyn which was þe firste miracle þat he wrought in erþe biforn his disciples [920] trewe effect of mariage clensith fornicacioun and replenischith holy chirche of good lynage. for þat is þe ende of mariage and it chaungith dedly synne in to venyal bituixe hem þat ben weddid . . . . . [no gap in the MS.] as wel as þe bodyes [921] ¶ þis is verray mariage þat was first blessed by god er þat þe synne bigan whan naturel lawe was in his first poynt in paradis. and it was ordeyned þat/ oo man schulde haue but oon womman. and oon womman but oon man as saith seint augustyn by many resouns

[922] ¶ First for mariage is figured bitwixe crist and

[6-text p 669] holy chirche ¶ Anoþer is for a man is heed of a womman algate by ordinaunce it/ schulde be so [923] ¶ For if a womman had mo men þan oon; þanne schulde sche haue mo hedes þan oon & þat were an horrible þing biforn god. And eek a womman. myȝte nouȝt please to many folk al at oones. and also þer ne schulde neuer be pees & rest among hem. For euerich wolde aske his oughne þing. [924] and forþer-ouer no man schulde knowe his oughne en|gendrure ne who schulde haue his heritage and þe womman scholde be þe lasse loued fro þe tyme þat sche were ioyned to many men

[925] ¶ Now comeþ how þat a man schulde bere him wiþ his wif and namely in tuo þinges þat is [folio 280b] to sayn in sufferaunce and in reuerence and þat schewed crist whan he made first womman. [926] For he ne made hire not of þe heed of adam. for sche schulde not to gret lordschipe haue / [927] þer as þe womman haþ þe maistry sche makith to moche disaray. þer nedith noon ensample of þis. þe experience of þis of day by day oughte suffice [928] ¶ Also certes god ne made nouȝt womman of þe foot of adam. For sche ne scholde nouȝt be holden to lowe for sche can not/ paciently suffre ¶ But god made womman of þe ribbe of adam For womman schulde be felawe vnto man [929] Man schulde bere him to his wif. in faith in trouþe and in loue as saiþ seint poule. aman schulde loue his wif as crist loued holy chirche . . . . . [no gap] þat deyed for it. so schulde a man for his wyf if/ it were neede

[930] ¶ Now how þat a womman schulde be subiect to hir housbonde þat tellith seint peter. iij^o. c^o. first in obedi|ence [931] and eek/ as saiþ þe decre. A womman þat is a wif as longe as sche is a wif sche haþ noon auctorite to swere ne to bere witnesse wiþoute leue of hir housbonde þat is hir lord. algate he schulde be so by resoun. [932] sche schulde eek serue him in al

[6-text p 670] honeste and ben attempre of hir array / I wot wel þat þay schulde sette here entent to please her house|bondes but nought by here queyntise of array [933] ¶ Seint Ierom saith þat wyues þat ben arrayed in silk and in purpre ne mowe nouȝt cloþe hem in ihū crist ¶ loke what saith saint Iohn eek in þe same matier [934] ¶ Seint gregori saith eek þat no wight sekith precious cloþing ne array but oonly for veyn glorie to ben honoured þe more biforn þe poeple [935] ¶ It is a gret foly a womman to haue fair array outward and hirsilf to ben foul inward [936] ¶ A wyf schulde eek be mesurable in lokyng and in beryng and in laugheing and discrete in alle hir wordes. [937] and aboue alle worldly þinges sche schulde loue hir housebonde/ with al hire herte and to him to be trewe of hir body. [938] so scholde an housebonde eeke ben to his wif. For sith þat al þe body is þe housebondes. so schulde here herte ben. or ellis þer is bitwixe hem tuo as in þat no parfyt mariage [939] ¶ Thanne schal men vnder|stonde; þat for þre þinges a man and his wyf mowe fleischly assemble ¶ The firste is in entent/ of engen|drure of children to the seruice of god. for certis þat is þe cause fynal of matrimoyne [940] ¶ The secounde cause is to ȝelden euerych of hem his dette vn [folio 281a] to oþer of his body ¶ For euerych of hem haþ power of his oughne body ¶ The þridde is for to eschiewe leccherie and vilenye. þe ferþe forsoþe is dedly synne. [941] as to þe firste it/ is meritory. The secounde also for as saiþ þe decre þat sche haþ merit of chastite þat ȝeldith to hir housebonde þe dette of hir body. ȝe þough it/ be agayn hir likyng and þe lust of hir hert [942] ¶ The þridde maner is venial synne. and trewly scarsly may eny of þese be wiþoute venial synne for þe corrupcioun and for þe delit. [943] The ferþe maner is for to vnderstonde as if þay assemble oonly for amorous loue and for noon of þe forsayde causes. but

[6-text p 671] for to accomplise þilke brennynge delyt þay rekke neuer how ofte. soþely it is dedly synne and ȝit wiþ sorwe some folk wole more peyne hem for to doon þan to her appetit suffiseþ.

[944] the secounde maner of chastite is to ben a clene wydewe and to eschiew þe embrasynges of men and desiren þe enbrasynges of ihū crist [945] þese ben þo þat han ben wyues and han forgon here hous|bondes and eek wommen þat han doon leccherie and be relieued by penitence / [946] and certis if þat a wyf couþe kepe hir al chast by licence of hir housebonde so þat sche ȝeue non occasioun þat he agilt it were to hir a gret merit [947] ¶ Thise maner wymmen þat obseruen chastite moste be clene in herte as wel as in body and in þought and mesurable in cloþing & in countenaunce. abstinent in etyng and drynkyng in speche and in dede. and þanne is sche þe vessel or þe boyst of the blessed Magdaleyne þat fulfillith holy chirche ful of good odour. [948] ¶ The þridde maner of chastite is virginite. and it/ bihoueþ þat sche be holy in herte and clene of body. and þanne is sche spouse of ihū crist and sche is þe lif of aungels. [949] sche is þe preysyng of þis world. and sche is as þese martires in egalite. sche haþ in hir þat tonge þat tonge may nouȝt telle. [950] virginite bar oure lord ihū crist and virgine was himselue

[951] ¶ Anoþer remedy agayns leccherie is specially to wiþdrawe suche þinges as ȝiuen occasioun to þilke vilonye as is ease and etyng and drynkyng For certes whan þe pot boylith strongely. þe beste remedye is to wiþ|drawe þe fuyr [952] sleping eek in gret quiete is eek a greet/ norice vnto leccherie

[953] ¶ Anoþer remedy agayns leccherie [folio 281b] is þat a man or a womman eschiewe þe companye of hem by whiche he doutith to be tempted. for al be it so þat þe dede be wiþstonde; ȝit is þer gret temptacioun

[6-text p 672] [954] sothely a whit wal al þough it brenne not fully by stikyng of a candel ȝet is þe wal blak of stiking of a candel ful ofte tyme. [955] I rede þat no man truste in his oughne perfeccioun but he be strenger þan Sampson or holiere þan Dauyd. and wiser þan salamon

[956] ¶ Now after þat I haue declared ȝow þe seuen dedly synnes as I can & some of here braunches and here remedyes; soþely if I couþe I wolde telle ȝow þe ten comaundementes. [957] but so heigh a doctrine I leue to diuines. but/ naþeles I hope to god þay ben touchid in þis litil tretys eue¶rich of hem alle

De secunda parte penitencie[in margin]

[958]

NOw for as moche as þe secounde part of penitence stant in confessioun of mouth as I bigan in þe chapitre I say seint austyn saith. [959] Synne is euery word and euery dede / and al þat men coueyten agayn þe lawe of ihū crist. and þis is for to synne in herte in mouthe and in dede by þy fyue wittis þat been. sight heeryng smellyng tastyng or sauoryng or felyng [960] ¶ Now it is good to vnder|stonden þe circumstaunces þat aggreggen moche to euery synne. [961] þou schalt considre what þou art þat dost þe synne wheþir þat þou be mal or femal. old oþer ȝong gentil or þral. free or seruaunt hool or seek. weddid or sengle. ordrid. or vnordred wys or fool clerk or seculer [962] if sche of þy kyn bodily or gostly or noon. if eny of þy kynrede haue synned wiþ hire or noon and many mo þinges

[963] ¶ That oþer circumstaunce is wheþer it be don in fornicacioun or in aduoutry or incest or noon or mayden or noon in maner of homicide or non horrible grete synnes or smale and how longe þou hast continued in synne [964] ¶ The þridde circumstaunce is þe place wher þou hast don synne wheþer in oþer

[6-text p 673] mennes houses or in þin owne in feld or in chirche or in chirchehawe. in chirche dedicate or noon. [965] For if . . . . . [no gap in the MS.] it be dedicate it is enterdited til it be reconsiled by þe bischop [966] and þe prest scholde be enterdyted þat dede such a vilonye to terme of al his lyf & scholde no more synge no masse and if he dede he schulde do dedly synne at euery tyme þat he song masse [967] ¶ The ferthe circumstaunce is by which media|tours as by which messagers [folio 282a] or for entysement or for consentement to bere companye with felawes For many a wrecche for to bere companye wol go to þe deuel of helle. [968] for þay þat eggyn or con|sentyn to þe synne ben parteneres of þe synne and of þe dampnacioun of þe synnere

[969] ¶ The fyfte is how many tymes þat he haþ synned if it be in his mynde / and how ofte þat he haþ falle. [970] For he þat ofte fallith in synne. despiseþ þe mercy of god and encresceth his synne and is vnkynde to crist and he waxith þe more feble to wiþstonde synne and synneþ þe more lightly [971] and þe latter arrisith and is þe more eschiewe to schriue him. and namely to him þat haþ ben his con|fessour. [972] For whiche þat folk whan þay falle agayn in here olde folies eyther þay forletin her confessours al vtterly or ellis þay departen here schrifte in diuers places. but soþely such departed schrifte haþ no mercy of god of his synnes [973] ¶ The sixte circum|staunce is why þat a man synneþ as by which temptacioun . . . . . [no gap] or by ex|cityng of oþer folk or if he synne wiþ a womman by force or by hir owne assent. [974] or if þe womman maugre hir heed haþ ben enforced or noon. þis schal sche telle. or for coueytise or for pouerte & if it was hire procuryng or noon and alle such maner

[6-text p 674] harneys [975] ¶ The .vij. circumstaunce is in what maner he haþ don his synne or how þat sche haþ suffred þat folk han doon to hire. [976] þe same schal þe man telle pleynly alle þe circumstaunces. and wheþer he haue synned wiþ commune bordeal womman or noon. [977] or doon his synne in holy tyme or noon. in fast|yng tyme or noon. or biforn his schrifte of after his latter schrifte [978] And haþ par aduenture broken his penaunce enioyned þerfore. by whos help or by whos counseil by sorcery or by oþer craft al moste be told [979] ¶ Alle þese þinges after þay be grete or smale engreggen þe consciens of a man and eek þe prest þat is þe iugge may þe better ben auysed of his iugement in ȝiuyng of þy penaunce / and þat is after þy contricioun. [980] For vnderstonde wel þat after þe tyme þat a man haþ defouled his baptisme by synne if he wol come to sauacioun þer is noon oþer wey but penitence and schrifte of mouthe and by satisfaccioun [981] and namely by þo tuo. if þer be a confessour to which he may schryue him. and þe þridde if ȝe haue lif to parforme it.

[982] þanne schal men loke it and considre þat if he [folio 282b] wol make a trewe and a profitable confessioun þer moste be foure condiciouns [983] ¶ First it moste ben in sorweful bitternesse of herte as sayde þe king Eȝechiel to god ¶ I wol remembre me alle þe ȝeres of my lif in bitternes of myn hert. [984] Þis condicioun of bitter|nes haþ fyue signes. The first is þat confessioun moste be schamefast not for to couere ne hyde his synne but for he haþ agultid his god and defoulid his soule [985] ¶ And herof saith seint augustyn. The herte tremblith for schame of his synne. and for he hath gret schamefastnes. he is digne to haue gret mercy of god. [986] Such was þe confessioun of þe publican þat wolde nouȝt heue vp his eyȝen to heuen. For he had offendid god of heuen For which schamefastnes; he had anon þe mercy of god [987] ¶ And þere seith

[6-text p 675] seint augustyn þat such schamefast folk ben next forȝeuenes of remissioun [988] ¶ The secounde signe is humilite of confessioun ¶ Of which saiþ seint petre humblith ȝow vnder þe might of god. þe hond of god is myȝty in confessioun For þer-by god forȝiueth þe synnes he alone haþ þe power. [989] and þis humilite schal ben in herte and in signe outward. For right as he haþ humilite to god in his herte; right so schulde he humble his body outward to þe prest þat sittith in goddes place [990] For which in no manere sith þat crist is souerayn and þe prest is his mene and mediatour bi|twix crist and þe synnere and þe synner is þe lasse as by way of resoun; [991] þanne schulde nouȝt þe confessour sitte as lowe as þe synnere but þe synnere schulde knele biforn him or at his feet but if maladye destourbid it for he schal take no keep who sittith þere but in whos place þat he sitteth. [992] a man þat haþ trespassed to a lord and cometh for to axe him of mercy and to maken his accord / and settith him doun anoon by þe lord. men wolde holde him outrageous and not worþy so soone for to haue mercy ne remissioun [993] ¶ The þridde signe is þat þy schrifte schulde be ful of teeris if men may wepe. and if he may not wepe wiþ his bodily eyen let him wepe wiþ his herte. [994] Such was þe confessioun of seint peter. For after he hadde forsake ihū crist. he wente out and wepte ful bitterly [995] ¶ The ferthe signe is þat he lette nouȝt for schame to schewen his confessioun. [996] Such was þe confessioun of þe magdaleyn þat spared for no schame of hem þat were at þe feste to go to oure lord [folio 283a] ihū crist and byknowe to him hire synne [997] ¶ The fifte signe is þat a man or a womman be obeisaunt/ to resceyue þe penaunce þat him is enioyned. For certis ihū crist for þe gultes of oon man was obedient to his deth

[998] ¶ The oþer condicioun of verray confessioun is þat it hastily be doon. For certes if a man had a dedly wounde. euer þe lenger þat he taried to warisch

[6-text p 676] himself; þe more wolde it corrupte and haste him to his deþ and eek þe wounde wolde be þe worse to hele [999] ¶ and right so fareþ synne þat long time is in a man vnschewed [1000] Certes a man oughte soone schewe his synne for many causes as for drede of deth þat comeþ sodeinly and not certeyn what tyme it schal come or ben in what place. and eek þe drecchyng of oon synne draweþ anoþer [1001] and eek þe lenger he tarieþ þe ferþer is he from crist and if he abyde vnto his laste day skarsly may he schriue him or re|membre him of his synnes or repente for þe greuous malady of his deth [1002] ¶ And for as moche as he haþ not in his lif herkened Ihū crist whan he haþ spoken; he schal crien to ihū crist at his laste day. and scarsly wol he herken him. [1003] And vnderstonde þat þis condicioun moste haue foure þinges þy schrifte moste ben purueyed byforn and auysed. For wikked haste doþ no profyt and þat a man can schryue him of his synnes. be it of pride or of enuye and so forþ alle þe spices and þe circumstaunces [1004] and þat he haue comprehendid in his mynde the nombre and þe gretnes of his synne . . . . . [no gap] [1005] and eek þat he be contrit of his sinnes and in stedefast purpos by þe grace of god neuer eft to falle in synne and eek þat he drede and countrewayte himself and þat he flee þe occasiouns of synne to whiche he is enclyned [1006] ¶ Also þat þou schalt schriue þe of alle þin synnes to oon man. and nat a parcel to oon man and a parcel to anoþer man þat is vnderstonde in entent to parte þy confessioun as for schame or drede. for it nys but strangelyng of þy soule [1007] For certes ihū crist is enterely al good. in him is noon imperfeccioun. and þerfore ouþer he forȝiueth al parfitely or elles neuer a del. [1008] I say nought if þer be assigned to þy penitencere for certein synne þat þou art bounde to schewe him al þe remenaunt of þy synnes of whiche

[6-text p 677] þou hast ben schryuen of þy curate but if it like þe of þin humilite. þis is no departyng of schrifte [1009] ne I ne say not þere as I speke of diuisioun of confes|sioun [folio 283b] þat if þou haue licence to schryue þe to a discret and to an honest prest wher þe likith and eek by þe licence of þy curate þat þou ne maist wel schriue þe to him of alle þyn synnes. [1010] but let no synne be byhinde vntold as fer as þou hast remem|braunce. [1011] and whan þou schalt þe schriue to þi curate; telle him eeke al þy synne þat þou hast doo sith þou were last I-schryue. Þis is no wikkid entent of diuisioun of schrifte

[1012] ¶ Also þy verrey schrifte askith certeyn con|diciouns. First þat þou schriue þe by þy fre wille nouȝt constreyned ne for schame of folk ne for maladye or such þing. for is resoun þat he þat trespassith wiþ his fre wille . . . [no gap in the MS.] confesse his trespas. [1013] noon oþer man schal telle his synne but himself. ne he schal not nayte or denye his synne ne wraþþe him with þe prest for his amonestynge to lete synne [1014] ¶ The secounde condicioun is þat þy schrifte be laweful þat is to sayn þat þou þat schriuest þe and eek þe prest þat herith þy confessioun ben verrayly in þe feith of holy chirche [1015] and þat a man be nought despaired of þe mercy of Ihū crist/ as caym or Iudas. [1016] and eek a man moot accuse himself of his owne trespas and not another; but he schal blame and wite himself and his oughne malice of his synne / and noon other [1017] ¶ But naþeless if þat anoþer man by occasioun or ellis enticer of his synne or þat þe estate of a persone be such þurgh which his synne aggreggith or elles þat he may not playnly schryue hym but he telle þe persone wiþ which he haþ synned þanne may he telle it [1018] so þat his entent be nouȝt to bakbyte þe persone; but oonly to declare his con|fessioun

[6-text p 678]

[1019] Thow schalt nouȝt eke make no lesyng in þy confessioun for humilite . . . [no gap] to sayn þat þou hast don synnes of whiche þou were neuer gulty [1020] as seint augustyn saiþ ¶ If þou by cause of humilite makest lesynges on þiself. þough þou were not in synne biforn ȝit art þou þanne in synne þurgh þy lesynges [1021] ¶ Thou most schewe þy synne by þyn oughne propre mouth but þou woxe dombe. and not by no lettre. for þou þat hast don þe synne þou schalt haue þe schame. [1022] þou schalt nouȝt peynte þy confessioun by faire subtil wordes to couer þe more þy synne for þanne bigilist þou þiself and not þe prest. þou most telle it platly be it neuer so foul ne so horrible. [1023] þou schalt eek/ schriue þe to a prest þat is discrete to counsaile þe ¶ And þou schalt nouȝt schryue þe for [folio 284a] veinneglorie ne for ypocrisie. . . . . [no gap in the MS.] [1024] ¶ þou schalt not eek renne to þe prest sodeinly to telle him lightly þy synne as who-so tellith a tale or a iape. but auysily and wiþ gret deuocioun; [1025] and generally schriue þe ofte. if þou ofte falle; ofte þou aryse by confessioun [1026] ¶ And þough þou schryue þe ofter þan oones of synne of which þou hast ben schriuen; it is þe more merite and as saith seint augustyn ¶ Thou schalt haue þe more lightly relessyng and grace of god bothe of synne and of payne. [1027] and certes oones a ȝer atte atte lest/ way it is laweful to be houselyd. For sothely oones a ȝer alle þinges renouelen [[No break in the MS.]]

[1028] ¶ Now haue I told of verray confessioun þat is the secounde partye of penitence

[6-text p 679]

¶ De tercia parte penitencie

[1029]

The þridde partye of penitence is Satisfaccioun and þat stondith generally in almes dede and bodily peyne [1030] ¶ Now ben þer [. . . .] of almes dede ¶ Contricioun of herte where a man offereþ himself to god ¶ The secounde is. to haue pite of þe defaute of his neighebor ¶ The þridde is. in good counseil and comfort gostly and bodily where men han neede and namely in sustenaunce of mennes foode. [1031] and take keep þat a man haþ neede of . . . . . [no gap in the MS.] cloþing and herberwe. he haþ [. . . . .] charitable counseil and visityng in prisoun and malady. and sepulture of his dede body [1032] ¶ And if þou may not visite þe needeful wiþ þy persone; visite by þy message and by þy ȝiftes. [1033] þese ben general almesses or werkes of charite of hem þat han temporal riches or discrecioun in counselynge. Of þese werkes schalt þou hieren at þe day of doom

[1034] þis almes schalt þou doon of þin oughne propur þinges and hastily and priuely if þou maist. [1035] But naþeles if þou maist not do priuely; þou schalt nouȝt forbere to do almes þough men se it / so þat it be nouȝt don for þank of þe world but oonly for þonk of ihū crist [1036] ¶ For as witnessith seint Mathewe .v^to. ¶ A cite may not ben hid þat is set on a mountayn ne non light not a lanterne and put it vnder a buisschel but men sette it on a candel stikke to lighte þe men in þe hous. [1037] Right so schal ȝoure light lighten biforn men þat men may se ȝoure goode werkes and glorifien ȝoure fader þat is in heuen

[1038] ¶ Now as to speke of bodily peyne. it is in prayere in wakinges in fastynges. in vertuous

[6-text p 680] techinges of orisouns. [1039] ȝe schul vnderstonde þat orisouns or prayeres is for to seyn a pitous wil of herte þat redresseþ in god and expressith it by word outward to remembre harmes and to haue þinges espirituel & [folio 284b] durable and som tyme temporel þinges of whiche orisouns of þe orisoun of þe pater noster haþ oure lord ihū crist enclosed most þinges [1040] ¶ Certis it is priuileged of þre þinges in his dignite . . . . . [no gap] þan any oþer prayer. For ihū crist himself maked it. [1041] and it is schort for it schulde be coud þe more lightly. and forto wiþholde it þe more esily in herte and helpe himselfe þe oftere with þe orisoun [1042] and for a man schulde be þe lasse wery to say it. and for a man may not excuse him to lerne it. it is so schort and so easy and for it comprehendith in it self alle goode prayeres [1043] ¶ The exposicioun of þis holy praier þat is so excellent and so digne. I bitake to þese maystres of theology. saue þus moche wol I sayn whan þou prayest/ þat god schulde forȝiue þe þy gultes as þou forȝiuest hem þat þey gulten to þe; be ful wel war. þat þou be not out of charite. [1044] þis holy orisoun amenisith eek venial synne. and þerfore it appendith specially to penitence.

[1045] þis praier moste be trewely sayd and in verray faith. and þat men pray to god ordinatly and dis|cretly & deuoutly and alway a man schulde putte his wille to be subiect/ to þe wille of god [1046] ¶ þis orisoun moste eek be sayd wiþ greet humblesse and ful pure honestly and nouȝt to þe annoyaunce of eny man or womman ¶ It most eek be continued with þe werkis of charite. [1047] hit auaylith agayns þe vices of þe soule / as seiþ seint Ierom ¶ By fastyng ben saued þe vices of þe soule.

[1048] ¶ After þis þou schalt vnderstonde þat bodily peyne stant in wakyng. for ihū crist saith ¶ wakith and prayeth þat ȝe ne entre not/ in to

[6-text p 681] temptacioun. [1049] ȝe schul vnderstonde þat fast|ynge stont in þre þinges ¶ In forbering of bodily mete and drink. and in forberyng of worldly iolite. and in for|bering of worldly synne. þis is to sayn þat a man schal kepe him fro dedly synne in al þat he may

[1050] ¶ And þou schalt vnderstonde eek þat god ordeyned fastyng. and to fastyng appurteynen foure þinges [1051] ¶ largesce to pouer folk. gladnes of hert espirituel. not to ben angry ne annoyed ne grucche for he fastith. and also resonable hour for to ete. ete by mesure þat is to sayn a man schulde not ete in vntyme ne sitte þe lenger at his mete for he fastith

[1052] ¶ Thanne schal þou vnderstonde þat bodily peyne stant in discipline or teching by word or by writyng or by ensample. Also in heires weryng or of stamyn or of habeiouns on her naked fleisch for cristes sake and suche maner penaunce [1053] ¶ But ware þe wel þat such maner penaunce [folio 285a] of þyn fleissh make nouȝt þin herte bitter or angry or anoyed of þiself. for better is to cast away þin hayre þan for to caste away þe swet|nes of ihū crist. [1054] and þerfor seiþ seint poule ¶ Clothe ȝow as þay þat ben chosen of god in herte of misericorde debonairete. sufferaunce and such maner of cloþing. of þe which ihū crist is more appayed þan of haires or of hauberkis

[1055] ¶ þan is eek in knokkyng on þe brest. in scourgyng wiþ ȝerdes. in knelynges. in tribulaciouns [1056] in suffring paciently wronges þat ben doon to him/ and eek in pacient sufferaunce of maledies or lesyng of worldly catel or of wif. or of child or of oþir frendes

[1057] ¶ Thanne schalt þou vnderstonde whiche þinges destourben penaunce / and þis is in foure þinges. þat is. drede. schame. hope. and wanhope. þat is desperacioun [1058] ¶ And for to speke first/ of drede for which he

[6-text p 682] weneth þat he may suffre no penaunce. [1059] þer agayns is remedye for to þinke þat bodily penaunce is but schort and litel at þe regard of þe peyne of helle þat is cruel and so long þat it/ lastith wiþouten ende

[1060] ¶ Now agains þe schame þat a man haþ to schryue him and namely þese ypocrites þat wolde be holde so parfyt þat þay haue no meede to schriue hem. [1061] agayns þat schame schulde a man þinke þat by way of resoun þat he hath not ben aschamed to do foule þinges. Certis him oughte not ben aschamed to doon faire þinges & goode þinges and þat is confessioun [1062] ¶ And man scholde eek þinke þat god seeth alle þy þoughtes and þy werkes to him may no þing be hyd ne couered [1063] men schulde eek remembre hem of þe schame þat is to come at/ þe day of doom to hem þat ben nought penitent and schriuen in þis present lif. [1064] For alle þe creatures in heuen ne in erthe and in helle schuln seen apertly al þat he hydith in þis world

[1065] ¶ Now for to speke of hem þat ben so negligent and slowe to schryue hem stant in tuo maneres [1066] ¶ þat oon is. þat he hopith for to lyue longe and for to purchace moche riches for his delyt. and þanne he wol schriue him. and as he saith he may as him semith tymely ynough come to schrifte [1067] ¶ Another is of þe Surquidie þat he haþ in cristes mercy [1068] ¶ Agains þe firste vice he schal þinke þat oure lif is in no sikernesse. and eek þat al þe riches in þis world ben in aduenture and passen as a schadowe on þe wal [1069] and as saith seint Gregory þat it apperteyneth to þe grete rightwisnes of god þat neuer schal þe [folio 285b] peyne stynte of hem þat neuer wolde wiþdrawe hem fro synne her þankes. but ay continue in synne for þilke perpetuel wille to doon synne. schul þay haue perpetuel peyne

[1070] ¶ wanhope in tuo maneres is. þe firste wan|hope is in þe mercy of crist ¶ That oþer is þat þay

[6-text p 683] þinke þay mighte nought longe perseuer in good|nesse [1071] ¶ The firste wanhope comeþ of þat he demyth þat he synned so highly and so ofte and so longe layn in synne þat he schal not be saued [1072] ¶ Certis aȝens þat cursed wanhope schulde he þenke þat þe passioun of Ihū crist is more strong for to vnbynde þan synne is strong for to bynde [1073] ¶ Agains þe secounde wanhope he schal þinke þat als ofte as he fallith; he may arise agayn by penitence / And þough he neuer so longe haue leyn in synne; þe mercy of crist is alway redy to resceyue him to mercy [1074] ¶ Agains þe wanhope þat he demeth þat he þinkith he schulde not longe perseuere in goodnesse. he schal þinke þat þe febles of þe deuel may no þing doon but men wol suffre him. [1075] And eek he schal haue strengþe of þe help of god and of al holy chirche and of þe proteccioun of aungels if him list

[1076] ¶ Thanne schal men vnderstonde what is þe fruyt of penaunce And after þe word of ihū crist ¶ hit is þe endeles blisse of heuen [1077] þer ioye haþ no contrariete of wo ne of penaunce ne greuaunce. þer alle harmes ben passed of þis present lif. ther as is þe sikernesse fro þe peyne of helle. . . . .[1078] . . . . . [no gap in the MS.] þere as is þe body of man þat whilom was seek. frel and feble and is immortal. and so strong and so hool þat þer may no þing empeire it. [1079] þer nys neyþer honger þurst ne colde. but euery soule replenisched wiþ þe sight and þe parfyt knowyng of god [1080] ¶ This blisful regne may men purchace by pouerte espirituel and þe glorie by lowe|nes. þe plente of ioye by hunger and þurst and reste by trauaile and þe lif by deth and mortificacioun of synne. [[Small break in the MS.]]

[6-text p 684]

¶ Preces de Chauceres./

[1081]

NOw pray I to ȝow alle þat heren þis litel tretis or reden þat if þer be any þing þat likes hem þat þer-of þay þanke oure lord ihū crist of whom procedith alle witte and al goodnes [1082] ¶ And if þer be eny þing þat displesith hem I pray hem þat þay arette it to þe defaute of myn vnconnyng [folio 286a] and not to my wille þat wolde fayn haue sayd better if I hadde connyng [1083] ¶ For þe book saiþ. al þat is writen. for oure doctrine is writen . . . . . [no gap] [1084] For I biseke ȝow mekely for þe mercy of god þat ȝe pray for me þat god haue mercy on me and forȝeue me my giltes [1085] and nameliche my translaciouns and of endit|yng/ in worldly vanitees. whiche I reuoke in my re|tracciouns [1086] as is þe book of troyles. þe book also of fame. þe book of .29. ladies þe book of þe duchesses. þe book of seint valentines day and of þe parliment of briddes. þe Tales of Cauntur|bury alle þilke þat sounen in to synne [1087] þe book Many of þe leo. and oþer bokes if þay were in my mynde / or remembraunce and many a song and many a leccherous lay. Of þe whiche crist for his grete mercy forȝiue me þe synnes [1088] ¶ But of þe translacioun of boce de consolacione and oþer bokes of consolacioun and of legend of lyues of seintes and omelies and moralitees and of deuocioun. [1089] that þanke I oure lord ihū crist and his moder and alle þe seintes in heuen [1090] bisekyng hem þat þay fro hennysforth vn-to my lyues ende sende me grace to biwayle my gultes and to studien to þe sauacioun of my soule and graunte me grace and space of verray repentaunce.

[6-text p 685] penitence. confessioun. and satisfaccioun. to don in þis present lif [1091] þurgh þe benigne grace of him þat is king of kynges and prest of alle prestis þat bought vs wiþ his precious blood of his hert; [1092] So þat I moote be oon of hem at þe day of doom that schal be sauyd Qui cum patre