The Canterbury tales
Geoffrey Chaucer
F.N. Robinson

Group 10

The Parson's Prologue

By that the maunciple hadde his tale al ended,
     1
The sonne fro the south lyne was descended
     2
So lowe that he nas nat, to my sighte,
     3
Degrees nyne and twenty as in highte.
     4
Foure of the clokke it was tho, as I gesse,
     5
For ellevene foot, or litel moore or lesse,
     6
My shadwe was at thilke tyme, as there,
     7
Of swiche feet as my lengthe parted were
     8
In sixe feet equal of proporcioun.
     9
Therwith the moones exaltacioun,
     10
I meene libra, alwey gan ascende,
     11
As we were entryng at a thropes ende;
     12
For which oure hoost, as he was wont to gye,
     13
As in this caas, oure joly compaignye,
     14
Seyde in this wise: lordynges everichoon,
     15
Now lakketh us no tales mo than oon.
     16
Fulfilled is my sentence and my decree;
     17
I trowe that we han herd of ech degree;
     18
Almoost fulfild is al myn ordinaunce.
     19
I pray to god, so yeve hym right good chaunce,
     20
That telleth this tale to us lustily.
     21
Sire preest, quod he, artow a vicary?
     22
Or arte a person? sey sooth, by the fey!
     23
Be what thou be, ne breke thou nat oure pley;
     24
For every man, save thou, hath toold his tale.
     25
Unbokele, and shewe us what is in thy male;
     26
For, trewely, me thynketh by thy cheere
     27
Thou sholdest knytte up wel a greet mateere.
     28
Telle us a fable anon, for cokkes bones!
     29
This persoun answerde, al atones,
     30
Thou getest fable noon ytoold for me;
     31
For paul, that writeth unto thymothee,
     32
Repreveth hem that weyven soothfastnesse,
     33
And tellen fables and swich wrecchednesse.
     34
Why sholde I sowen draf out of my fest,
     35
Whan I may sowen whete, if that me lest?
     36
For which I seye, if that yow list to heere
     37
Moralitee and vertuous mateere,
     38
And thanne that ye wol yeve me audience,
     39
I wol ful fayn, at cristes reverence,
     40
Do yow plesaunce leefful, as I kan.
     41
But trusteth wel, I am a southren man,
     42
I kan nat geeste -- rum, ram, ruf, -- by lettre,
     43
Ne, God woot, ryn holde I but litel bettre;
     44
And therfore, if yow list -- I wol nat glose --
     45
I wol yow telle a myrie tale in prose
     46
To knytte up al this feeste, and make an ende.
     47
And jhesu, for his grace, wit me sende
     48
To shewe yow the wey, in this viage,
     49
Of thilke parfit glorious pilgrymage
     50
That highte jerusalem celestial.
     51
And if ye vouche sauf, anon I shal
     52
Bigynne upon my tale, for which I preye
     53
Telle youre avys, I kan no bettre seye.
     54
But nathelees, this meditacioun
     55
I putte it ay under correccioun
     56
Of clerkes, for I am nat textueel;
     57
I take but the sentence, trusteth weel.
     58
Therfore I make protestacioun
     59
That I wol stonde to correccioun.
     60
Upon this word we han assented soone,
     61
For, as it seemed, it was for to doone,
     62
To enden in som vertuous sentence,
     63
And for to yeve hym space and audience;
     64
And bade oure hoost he sholde to hym seye
     65
That alle we to telle his tale hym preye.
     66
Oure hoost hadde the wordes for us alle:
     67
Sire preest, quod he, now faire yow bifalle!
     68
Telleth, quod he, youre meditacioun.
     69
But hasteth yow, the sonne wole adoun;
     70
Beth fructuous, and that in litel space,
     71
And to do wel God sende yow his grace!
     72
Sey what yow list, and we wol gladly heere.
     73
And with that word he seyde in this manere.
     74
Page  229

The Parson's Tale

Part I

Oure sweete lord God of hevene, that no
     75
Man wole perisse, but wole that we comen alle
     75
Yo yhr knoweleche of hym, and to the blisful
     75
lif that is perdurable,/ amonesteth us
     76
By the prophete jeremie, that seith in thys
     76
Wyse:/ stondeth upon the weyes, and seeth
     77
And axeth of olde pathes (that is to seyn, of olde
     77
Sentences) which is the goode wey./ And wald
     78
Eth in that wey, and ye shal fynde refresshynge
     78
For youre soules, etc./ Manye been the weyes
     79
Espirituels that leden fold to oure lord jhesu
     79
Crist, and to the regne of glorie./ Of whiche
     80
Weyes, ther is a ful noble wey and ful covenable,
     80
which may nat fayle to man ne to womman
     80
that thurgh synne hath mysgoon fro
     80
The righte wey of jerusalem celestial;/ and
     81
This wey is cleped penitence, of which man
     81
Sholde gladly herknen and enquere with
     81
His herte,/ to wyten what is penitence, and
     82
Wheenes it is cleped penitence, and in how
     82
Manye maners been the acciouns or werkynges
     82
of penitence,/ and how manye speces
     83
Ther been of penitence, and whiche thynges
     83
Apertenen and bihoven to penitence, and
     83
Whiche thynges destourben penitence./
     84
Seint ambrose seith that penitence is the
     84
Pleynynge of man for the gilt that he hath
     84
Doon, and namoore to do any thyng for which
     84
Hym oghte to pleyne./ And som doctour seith.
     85
Penitence is the waymentynge of man that
     85
Sorweth for his synne, and pyneth hymself
     85
for he hath mysdoon./ Penitence,
     86
With certeyne circumstances, is varray repentance
     86
of a man that halt hymself in sorwe
     86
And oother peyne for his giltes. / and for he
     87
Shal be verray penitent, he shal first biwaylen
     87
The synnes that he hath doon, and stidefastly
     87
Purposen in his herte to have shrift of mouthe,
     87
And to doon satisfaccioun, / and nevere to doon
     88
Thyng for which hym oghte moore to biwayle
     88
Or to compleyne, and to continue in goode
     88
Werkes, or elles his repentance may nat availle. /
     89
For, as seith seint ysidre, he is a japere and
     89
A gabbere, and no verray repentant, that eftsoone
     89
dooth thyng for which hym oghte repente./
     89
wepynge, and nat for to stynte to
     90
Do synne, may nat avayle./ But nathelees,
     91
Men shal hope that every tyme that man
     91
Falleth, be it never so ofte, that he may arise
     91
Thurgh penitence, if he have grace; but certeinly
     91
it is greet doute./ For, as seith seint
     92
Gregorie, unnethe ariseth he out of his synne,
     92
That is charged with the charge of yvel usage./
     93
And therfore repentant folk, that stynte for to
     93
Synne, and forlete synne er that synne forlete
     93
Hem, hooly chirche holdeth hem siker of hir
     93
Savacioun. / and he that synneth and verraily
     94
Repenteth hym in his laste, hooly chirche yet
     94
Hopeth his savacioun, by the grete mercy of
     94
Oure lord jhesu crist, for his repentaunce; but
     94
Taak the siker wey./
     95
And now, sith I have declared yow what
     95
Thyng is penitence, now shul ye understonde
     95
That ther been three acciouns of penitence./
     95
the firste is that if a man be baptized
     96
after that he hath synned,/ seint augustyn
     97
seith, but he be penytent for his olde
     97
Synful lyf, he may nat bigynne the newe clene
     97
Lif./ For, certes, if he be baptized withouten
     98
Penitence of his olde gilt, he receyveth the mark
     98
Of baptesme, but nat the grace ne the remission
     98
Of his synnes, til he have repentance verray./
     99
Another defaute is this, that men doon deedly
     99
Synne after that they han receyved baptesme./
     100
The thridde defaute is that men fallen in
     100
Venial synnes after hir baptesme, fro day
     100
To day./ Therof seith seint augustyn that
     101
Penitence of goode and humble folk is the
     101
Penitence of every day./
     102
The speces of penitence been three. That
     102
Oon of hem is solempne, another is commune,
     102
And the thridde is privee./ Thilke penance that
     103
Is solempne is in two maneres; as to be put out
     103
Of hooly chirche in-lente, for slaughtre of children
     103
and swich maner thyng./ Another is,
     104
Whan a man hath synned openly, of which
     104
Synne the fame is openly spoken in the contree,
     104
and thanne hooly chirche by juggement
     104
Destreyneth hym for to do open penaunce./
     105
Commune penaunce is that preestes enjoynen
     105
Men communly in certeyn caas, as for to goon
     105
Peraventure naked in pilgrimages, or barefoot./ Page  230
     105
Prevee penaunce is thilke that men
     106
Doon alday for privee synnes, of whiche we
     106
Shryve us prively and receyve privee penaunce./
     107
Now shaltow understande what is bihovely
     107
And necessarie to verray perfit penitence. And
     107
This stant on three thynges:/ contricioun of
     108
Herte, confessioun of mouth, and satisfaction.
     108
/ for which seith seint crisostomz
     109
Penitence destreyneth a man to accepte benygnely
     109
every peyne that hym is enjoyned,
     109
With contricioun of herte, and shrift of mouth,
     109
With satisfaccioun; and in werkynge of alle
     109
Manere humylitee./ And this is fruytful penitence
     110
agayn three thinges in which we
     110
Wratthe oure lord jhesu crist:/ this is to
     111
Seyn, by delit in thynkynge, by reccheleesnesse
     111
in spekynge, and by wikked synful werknyge./
     111
and agayns thise wikkede giltes is penitence,
     112
that may be likned unto a tree./
     113
The roote of this tree is contricioun, that
     113
Hideth hym in the herte of hym that is verray
     113
Repentaunt, right as the roote of a tree gydeth
     113
Hym in the erthe./ Of the roote of contricioun
     114
Spryngeth a stalke that bereth braunches and
     114
Leves of confessioun, and fruyt of satisfaccioun./
     114
for which crist seith in his gospel:
     115
Dooth digne fruyt of penitence; for by this
     115
Fruyt may men knowe this tree, and nat by the
     115
Roote that is hyd in the herte of man, ne by the
     115
Braunches, ne by the leves of confessioun./
     115
and therfore oure lord jhesu
     116
Crist seith thus: by the fruyt of hem shul
     116
Ye knowen hem./ Of this roote eek spryngeth
     117
A seed of grace, the which seed is mooder of
     117
Sikernesse, and this seed is egre and hoot./ The
     118
Grace of this seed spryngeth of God thurgh remembrance
     118
of the day of doom and on the
     118
Peynes of helle./ Of this matere seith salomon
     119
that in the drede of God man forleteth his
     119
Synne./ The heete of this seed is the love of
     120
God, and the desiryng of the joye perdurable./
     120
this heete draweth the herte
     121
Of a man to god, and dooth hym haten his
     121
Synne./ For soothly ther is nothyng that savoureth
     122
so wel to a child as the milk of his
     122
Norice, ne nothyng is to hym moore abhomnyable
     122
than thilke milk whan it is medled with
     122
Oother mete./ Right so the synful man that
     123
Loveth his synne, hym semeth that it is to him
     123
Moost sweete of any thyng;/ but fro that tyme
     124
That he loveth sadly oure lord jhesu crist, and
     124
Desireth the lif perdurable, ther nys to him no
     124
Thyng moore abhomynable./ For soothly the
     125
Lawe of God is the love of god; for which
     125
David the prophete seith: I have loved thy
     125
Lawe, and hated wikkednesse and hate; he
     125
That loveth God kepeth his lawe and his
     125
Word./ This tree saugh the prophete
     126
Daniel in spirit, upon the avysioun of the
     126
Kyng nabugodonosor, whan he conseiled hym
     126
To do penitence./ Penaunce is the tree of lyf
     127
To hem that is receyven, and he that holdeth
     127
Hym in verray penitence is blessed, after the
     127
Sentence of solomon./
     128
In this penitence or contricioun man shal
     128
Understonde foure thynges; that is to seyn, what
     128
Is contricioun, and whiche been the causes that
     128
Moeven a man to contricioun, and how he
     128
Sholde be contrit, and what contricioun availleth
     128
to the soule./ Thanne is it thus: that contricioun
     129
is the verray sorwe that a man receyveth
     129
in his herte for his synnes, with sad purpos
     129
To shryve hum, and to do penaunce, and neveremoore
     129
to do synne./ And this sorwe shal
     130
Been in this manere, as seith seint bernard: it
     130
Shal been hevy and grevous, and ful sharp
     130
And poynaunt in herte./ First, for man
     131
Hath agilt his lord and his creatour; and
     131
Moore sharp and poynaunt, for he hath agilt hys
     131
Fader celestial;/ and yet moore sharp and
     132
Poynaunt, for he hath wrathed and agilt hym
     132
That boghte hym, that with his precious blood
     132
Hath delivered us fro the bondes of synne, and
     132
Fro the crueltee of the deve, and fro the peynes
     132
Of helle./
     133
The causes that oghte moeve a man to contricioun
     133
been sixe. First a man shal remembre
     133
Hym of his synnes;/ but looke he that thilke
     134
Remembraunce ne be to hym no delit by no
     134
Qwy, but greet shame and sorwe for his gilt.
     134
For job seith, synful men doon werkes worthy
     134
Of confusioun./ And therfore seith ezechie,
     135
I wol remembre me alle the yeres of my
     135
Lyf in bitternesse of myn herte./ And
     136
God seith in the apocalipse, remembreth
     136
Yow fro whennes that ye been falle; for biforn
     136
That tyme that ye synned, ye were the children
     136
Of god, and lymes of the regne of god;/ but for
     137
Youre synne ye been woxen thral, and foul, and
     137
Membres of the feend, hate of aungels, sclaundre
     137
of hooly chirche, and foode of the false
     137
Serpent; prepetueel matere of the fir of helle:/
     138
And yet moore foul and abhomynable, for ye
     138
Trespassen so ofte tyme as dooth the hound that
     138
Retourneth to eten his spewyng./ And yet be
     139
Ye fouler for youre longe continuyng in synne
     139
And youre synful usage, for which ye be roten
     139
In yore synne, as a beest in the dong./ Swiche Page  231
     140
Manere of thoghtes maken a man to have shame
     140
Of his synne, and no delit, as God seith by
     140
The prophete ezechiel:/ ye shal remembre
     141
yow of youre weyes, and they shuln
     141
Displese yow. Soothly synnes been the weyes
     141
That leden folk of helle./
     142
The seconde cause that oghte make a man
     142
To have desdeyn of synne is this: that, as seith
     142
Seint peter, whoso that dooth synne is thral
     142
Of synne; and synne put a man in greet thraldom./
     142
and therfore seith the prophete ezechiel:
     143
I wente sorweful in desdayn of mysekf.
     143
Certes, wel oghte a man have desdayn of synne,
     143
And withdrawe hym from that thraldom and
     143
Vileynye./ And lo, what seith seneca in this
     144
Matere? he seith thus: though I wiste that
     144
Neither God ne man ne sholde nevere knowe
     144
It, yet wolde I have desdayn for to do synne./
     145
And the same seneca also seith: I am born to
     145
Gretter thynges that to be thral to my body,
     145
Or than for to maken of my body a thral./
     146
Ne a fouler thral may no man ne womman
     146
Maken of his body that for to yeven his body
     146
To synne./ Al were it the fouleste cherl or the
     147
Fouleste womman that lyveth, and leest of
     147
~alue, yet is he thanne moore foul and moore
     147
In servitute./ Evere fro the hyer degree that
     148
Man falleth, the moore is he thral, and moore
     148
To God and to the world vile and abhomynable./
     148
o goode god, wel oghte man have desdayn
     149
of synne, sith that thurgh synne, ther he
     149
Was free, now is he maked bonde./ And therfore
     150
seyth seint augustyn: if thou hast desdayn
     150
of thy servant, if he agilte or synne, have
     150
Thou thanne desdayn that thou thyself
     150
Sholdest do synne./ Tak reward of thy
     151
Value, that thou ne be foul to thyself./
     152
Allas! wel oghten they thanne have desdayn to
     152
Been servauntz and thralles to synne, and soore
     152
Been ashamed of hemself,/ that God of his
     153
Endelees goodnesse hath set hem in heigh estaat,
     153
or yeven hem wit, strenghte of body,
     153
Heele, beautee, prosperitee,/ and boghte hem
     154
Fro the deeth with his herte-blood. That they
     154
So unkyndely, agayns his gentilesse, quiten hym
     154
So vileynsly to slaughtre of hir owene soules./
     155
O goode god, ye wommen that been of so greet
     155
Beautee, remembreth yow of the proverbe
     155
Of salomon. He seith:/ likneth a fair
     156
Womman that is a fool of hire body lyk to
     156
A ryng of gold that were in the groyn of a
     156
Soughe./ For right as a soughe wrotheth in
     157
Everich ordure, so wroteth she hire beautee in
     157
The stynkynge ordure of synne./
     158
The thridde cause that oghte moeve a man
     158
To contricioun is drede of the day of doom and
     158
Of the horrible peynes of helle./ For, as seint
     159
Jerome seith, at every tyme that me remembreth
     159
of the day of doom I quake;/ for whan
     160
I ete or drynke, or what so that I do, evere
     160
Semeth me that the trompe sowneth in
     160
Myn ere:/ -- riseth up, ye that been dede,
     161
And cometh to the juggement. -- / o goode
     162
God, muchel oghte a man to drede wich a
     162
Juggement, ther as we shullen been alle, as
     162
Seint poul seith, biforn the seete of oure lord
     162
Jhesu crist;/ whereas he shal make a general
     163
Congregacioun, whereas no man may been absent./
     163
for certes there availleth noon essoyne
     164
Ne excusacioun./ And nat oonly that oure defautes
     165
shullen be jugged, but eek that alle
     165
Oure werkes shullen openly be knowe./
     166
And as seith seint bernard, ther ne shal
     166
No pledynge availle, ne no sleighte; we shullen
     166
Yeven rekenynge of everich ydel word./ Ther
     167
Shul we han a juge that may nat been deceyved
     167
ne corrput. And why? for, certes, alle
     167
Oure thoghtes been discovered as to hym; ne
     167
For preyere ne for meede he shal nat been corrupt./
     167
and therfore seith salomon, the
     168
Wratthe of God ne wol nat spare no wight, for
     168
Prevere ne for yifte; and therfore, at the day
     168
Of doom, ther nys noon hope to escape./ Wherfore,
     169
as seith seint anselm, ful greet angwyssh
     169
shul the synful folk have at that tyme;/
     170
Ther shal the stierne and wrothe juge sitte
     170
Above, and under hym the horrible pit of helle
     170
Open to destroyen hym that moot biknowen his
     170
Synnes, whiche synnes openly been shewed
     170
Biforn God and biforn every creature;/
     171
And in the left syde mo develes that herte
     171
May bithynke, for the harye and drawe the synful
     171
soules to the peyne of helle;/ and withinne
     172
The hertes of folk shall be bitynge conscience,
     172
and withoute forth shal be the orld
     172
Al brennynge./ Whider shall thanne the
     173
Wrecched synful man flee th hiden hym?
     173
Certes, he may nat hyden hym; he moste come
     173
Forth and shewen hym./ For certes, as seith
     174
Seint jerome, the erthe shal casten hym out
     174
Of hym, and the see also, and the eyr also, that
     174
Shal be ful of thonder-clappes and lightnynges./
     174
now soothly, whoso wel remembreth
     175
Hym of thise thynges, I gesse that his synne
     175
Shal nat turne hym into delit, but to greet
     175
Sorwe, for drede of the peyne of helle./
     176
And therfore seith job to god: suffre,
     176
Lord, that I may a while biwaille and wepe. Page  232
     176
Er I go withoute returnyng to the derke lord,
     176
Covered with the derknesse of deeth;/ to the
     177
Lond of mysese and of derknesse, whereas is the
     177
Shadwe of deeth; whereas ther is noon ordre or
     177
Ordinaunce, but grisly drede that evere shal
     177
Laste./ Loo, heere may ye seen that job
     178
Preyde repit a while, to biwepe and waille his
     178
Trespas; for soothly oo day of respit is bettre
     178
Than al the tresor of this world./ And forasmuche
     179
as a man may acquiten hymself biforn
     179
God by penitence in this world, and nat by
     179
Tresor, therfore sholde he preye to God to yeve
     179
Hymrespit a while to biwepe and biwaillen
     179
His trespas./ For certes, al the sorwe that a
     180
Man myghte make fro the bigynnyng of the
     180
World nys but a litel thyng at regard of the
     180
Sorwe of helle./ The cause why that job
     181
Clepeth helle the lond of derknesse;/ understondeth
     182
that he clepeth it lond or erthe,
     182
For it is stable, and nevere shal faille; derk,
     182
For he that is in helle hath defaute of light material./
     182
for certes, the derke light that shal
     183
Come out of the fyr that evere shal brenne, shal
     183
Furne hym al to peyne that is in helle; for it
     183
Sheweth him to the horrible develes that hym
     183
Tormenten./ Covered with the derknesse of
     184
Deeth, that is to seyn, that he that is in helle
     184
Shal have defaute of the sighte of god; for
     184
Certes, the sighte of God is the lyf perdurable./
     185
The derknesse of deeth been the synnes that
     185
The wrecched man hath doon, whiche that destourben
     185
hym to see the face of god, right as
     185
Dooth a derk clowde bitwixe us and the
     185
Sonne./ Lond of misese, by cause that
     186
Ther been three maneres of defautes, agayn
     186
Three thynges that folk of this world han in this
     186
Present lyf, that is to seyn, honours, delices, and
     186
Richesses./ Agayns honour, have they in helle
     187
Shame and confusioun./ For wel ye woot that
     188
Men clepen honour the reverence that man
     188
Doth to man; but in helle is noon honour ne
     188
Reverence. For certes, namoore reverence shal
     188
Be doon there to a kyng than to a knave./ For
     189
Which God seith by the prophete jeremye,
     189
Thilke folk that me despisen shul been in
     189
Despit./ Honour is eek cleped greet lordshipe;
     190
Ther shal no wight serven other, but of harm
     190
And torment. Honour is eek cleped greet dignytee
     190
and heighnesse, but in helle shul
     190
They been al fortroden of develes./ And
     191
God seith, the horrible develes shulle
     191
Goon and comen upon the hevedes of the
     191
Dampned folk. And this is for as muche as the
     191
Hyer that they were in this present lyf, the
     191
Moore shulle they been abated and defouled
     191
In helle./ Agayns the richesse of this world
     192
Shul they han mysese of poverte, and this poverte
     192
shal been in foure thynges:/ in defaute of
     193
Tresor, of which that david seith, the riche
     193
Folk, that embraceden and oneden al hire herte
     193
To tresor of this world, shul slepe in the slepynge
     193
of deeth; and nothyng ne shal they fynden
     193
In hir handes of al hir tresor./ And moore-over
     194
the myseyse of helle shal been in defaute
     194
Of mete and rinke./ For God seith thus by
     195
Moyses: they shul been wasted with hunger,
     195
And the briddes of helle shul devouren hem
     195
With bitter deeth, and the galle of the dragon
     195
Shal been hire drynke, and the venym of
     195
The dragon hire morsels./ And forther
     196
Over, hire myseyse shal been in defaute of
     196
Clothyng; for they shulle be naked in body as
     196
Of clothyng, save the fyr in which they bree
     196
And othere filthes;/ and naked shul they been
     197
Of soule, as of alle manere vertues, which that
     197
Is the clothyng of the soule. Where been
     197
Thannne the gaye robes, and the softe shetes,
     197
And the smale shertes?/ loo, what seith god
     198
Of hem by the prophete ysaye: that under hem
     198
Shul been strawed motthes, and hire covertures
     198
Shulle been of womres of helle./ And forther
     199
Over, hir myseyse shal been in defaute of
     199
Freendes. For he nys nat povre that hath goode
     199
Freendes; but there is no frend,/ for neither
     200
God ne no creature shal been freend to hem,
     200
And everich of hem shal haten oother
     200
With deedly hat./ The sones and the
     201
Doghtren shullen rebellen agayns fader
     201
And mooder, and kynrede agauns kynrede, and
     201
Chiden and despisen everich of hem oother
     201
Bothe day nad nyght, as God seith by the
     201
Prophete michias./ And the lovynge children,
     202
That whilom loveden so flesshly everich oother,
     202
Wolden everich of hem eten oother if they
     202
Myghte./ For how sholden they love hem togidre
     203
in the peyne of helle, whan they hated
     203
Everich of hem oother in the progenitee of this
     203
Lyr?/ for truste wel, hir flesshly love was
     204
Deedly hate, as seith the prophete david:
     204
Whoso that loveth wikkednesse, he hateth his
     204
Soule./ And whoso hateth his owene soule,
     205
Certes, he may love noon oother wight in
     205
No manere./ And therfore, in helle is no
     206
Solas ne no freendshipe, but evere the
     206
Moore flesshly kynredes that been in helle, the
     206
Moore cursynges, the more chidynges, and the
     206
Moore deedly hate ther is among hem./ And
     207
Forther over, they shul have defaute of alle Page  233
     207
Manere delices. For certes, delices been after
     207
The appetites of the fyve wittes, as sighte, herynge,
     207
smellynge, savorynge, and touchynge./
     208
But in helle hir sighte shal be ful of derknesse
     208
And of smoke, and therfore ful of teeres; and
     208
Hir herynge ful of waymentynge and of grynt
     208
Ynge of teeth, as seith jhesu crist./ Hir nose-
     209
Thirles shullen be ful of stynkynge stynk; and
     209
As seith ysaye the prophete, hir savoryng shal
     209
Be ful of bitter galle;/ and touchynge of al hir
     210
Body ycovered with fir that nevere shal
     210
Quenche, and with wormes that nevere shul
     210
Dyen, as God seith by the mouth of
     210
Ysaye./ And for as muche as they shul
     211
Nat wene that they may dyen for peyne,
     211
And by hir deeth flee fro peyne, that may they
     211
Understonden by the word of job, that seith,
     211
Ther as is the shadwe of deeth./ Certes, a
     212
Shadwe hath the liknesse of the thyng of which
     212
It is shadwe, but shadwe is nat the same thyng
     212
Of which it is shadwe./ Right so fareth the
     213
Peune of helle; it is lyk deeth for the horrible
     213
Angwissh, and why? for it peyneth hem evere,
     213
As though they sholde dye anon; but certes,
     213
They shal nat dye./ For, as seith seint gregorie,
     214
to wrecche caytyves shal be deeth
     214
Withoute deeth, adn end withouten ende, and
     214
Defaute withoute failynge./ For hir deeth shal
     215
Alwey lyven, and hir ende shal everemo bigynne,
     215
and hir defaute shal nat faille./
     216
And therfore seith seint john the evaungelist:
     216
they shullen folwe deeth, and they shul
     216
Nat fynde hym; and they shul desiren to dye,
     216
And deeth shal flee fro hem./ And eek job
     217
Seith that in helle is noon ordre of rule./ And
     218
Al be it so that God hath creat alle thynges
     218
In right ordre, and no thyng withouten ordre,
     218
But alle thynges been ordeyned and nombred;
     218
yet, nathelees, they that been dampned
     218
Been nothyng in ordre, ne holden noon ordre./
     219
For the erthe ne shal bere hem no fruyt./ For
     220
As the prophete david seith, God shal destroie
     220
The fruyt of the erthe as fro hem; ne water ne
     220
Shal yeve hem no moisture, ne the eyr no
     220
Refresshyng, ne fyr no light./ For, as
     221
Seith seint basilie, the brennynge of the
     221
Fyr of this world shal God yeven in helle to hem
     221
That been dampned,/ but the light and the cleernesse
     222
shal be yeven in hevene to this childre;
     222
Right as the goode man yeveth flessh to his
     222
Children and bones to his houndes./ And for
     223
They shullen have noon hope to escape, seith
     223
Seint job atte laste that ther shal horrour and
     223
Grisly drede dwellen withouten ende./ Horrour
     224
is alwey drede of harm that is to come,
     224
And this drede shal evere dwelle in the hertes
     224
Of hem that been dampned. And therfore han
     224
They lorn al hire hope, for sevene causes./
     225
First, for god, that is hir juge, shal be withouten
     225
mercy to hem; and they may nat plese
     225
Hym ne noon of his halwes; ne they ne
     225
May yeve no thyng for hir raunsoun;/ ne
     226
They have no voys to speke to hym; ne
     226
They may nat fle fro peyne; ne they have no
     226
Goodnesse in hem, that they mowe shewe to
     226
Delivere hem fro peyne./ And therfore seith
     227
Salomon: the wikked man dyeth, and whan
     227
He is deed, he shal have noon hope to escape
     227
Fro peyne./ Whoso thanne wolde wel understande
     228
thise peynes, and bithynke hym weel
     228
That he hath deserved thilke peynes for his
     228
Synnes, errtes, he sholde have moore talent to
     228
Siken and to wepe, than for to syngen and to
     228
Pleye./ For, as that seith salomon, whoso
     229
That hadde the science to knowe the peynes
     229
That been establissed and ordeyned for synne,
     229
He wolde make sorwe./ Thilke science, as
     230
Seith seint augustyn, maketh a man to
     230
Waymenten in his herte./
     231
The fourthe point that oghte maken a
     231
Man to have contricion is the sorweful remembraunce
     231
of the good that he hath left to
     231
Doon heere in erthe, and eek the good that he
     231
Hath lorn./ Soothly, the goode werkes that he
     232
Hath lost, outher they been the goode werkes
     232
That he wroghte er he fel into deedly synne, or
     232
Elles the goode werkes that he wroghte while
     232
He lay in synne./ Soothly, the goode werkes
     233
That he dide biforn that he fil in synne been al
     233
Mortefied and astoned and dulled by the ofte
     233
Synnyng./ The othere goode werkes, that he
     234
Wroghte whil he lay in deedly synne, thei been
     234
Outrely dede, as to the lyf perdurable in hevene./
     234
thanne thikle goode werkes that been
     235
Mortefied by ofte synnyng, whiche goode
     235
Werkes he dide whil he was in charitee, ne
     235
Mowe nevere quyken agayn withouten verray
     235
penitence./ And therof seith God by
     236
The mouth of ezechiel, that if the rightful
     236
Man returne agayn from his rightwisnesse and
     236
Werke wikkednesse, shal he lyve?/ nay, for
     237
Alle the goode werkes that he hath wroght ne
     237
Shul nevere been in remembraunce, for he shal
     237
Dyen in this synne./ And upon thilke chapitre
     238
Seith seint gregorie thus: that we shulle understonde
     238
this principally;/ that whan we doon
     239
Deedly synne, it is for noght thanne to rehercen
     239
Or drawen into memorie the goode werkes that Page  234
     239
We han wroght biforn. / for certes, in the
     240
Werkynge of the deedly synne, ther is no trust
     240
To no good werk that we can doon biforn; that
     240
Is to seyn, as for to have therby the lyf
     240
Perdurable in hevene./ But nathelees, the
     241
Goode werkes quyken agayn, and comen
     241
Agayn, and helpen, and availlen to have the
     241
Lyf perdurable in hevene, whan we han contricioun./
     241
but soothly, the goode werkes that
     242
Men doon whil they been in deedly synne, for
     242
As muche as they were doon in deedly synne,
     242
They may nevere quyke agayn./ For certes
     243
Thyng that nevere hadde lyf may nevere quykene;
     243
and nathelees, al be it that they ne availle
     243
Noght to han the lyf perdurable, yet availlen
     243
They to abregge of the peyne of helle, or elles
     243
To geten temporal richesse,/ or elles that god
     244
Wole the rather enlumyne and lightne the herte
     244
Of the synful man to have repentaunce;/ and
     245
Eek they availlen for to usen a man to doon
     245
Goode werkes, that the feend have the
     245
Lasse power of his soule./ And thus the
     246
Curteis lord jhesu crist ne wole that no
     246
Good werk be lost; for in somwhat it shal
     246
Availle./ But, for as muche as the goode werkes
     247
That men doon whil they been in good lyf been
     247
Al mortefied by synne folwynge, and eek sith
     247
That alle the goode werkes that men doon whil
     247
They been in deedly synne been outrely dede as
     247
For to have the lyf perdurable;/ wel may that
     248
Man that no good werk ne dooth synge thilke
     248
Newe frenshe song, jay tout perdu mon temps
     248
Et mon labour./ For certes, synne bireveth a
     249
Man bothe goodnesse of nature and eek the
     249
Goodnesse of grace./ For soothly, the grace of
     250
The hooly goost fareth lyk fyr, that may nat
     250
Been ydel; for fyr fayleth anoon as it forleteth
     250
His wirkynge, and right so grace fayleth
     250
Anoon as it forleteth his werkynge./ Then
     251
Leseth the synful man the goodnesse of
     251
Glorie, that oonly is bihight to goode men that
     251
Labouren and werken./ Wel may he be sory
     252
Thanne, that oweth al his lif to God as longe
     252
As he hath lyved, and eek as longe as he shal
     252
Lyve, that no goodnesse ne hath to paye with
     252
His dette to God to whom he oweth al his lyf./
     253
For trust wel, he shal yeven acountes, as seith
     253
Seint bernard, of alle the goodes that han be
     253
Yeven hym in this present lyf, and how he hath
     253
Hem despended;/ in so muche that ther shal
     254
Nat perisse an heer of his heed, ne a moment
     254
Of an houre ne shal nat perisse of his tyme, that
     254
He ne shal yeve of it a rekenyng./
     255
The fifthe thyng that oghte moeve a man to
     255
Contricioun is remembrance of the passioun
     255
That oure lord jhesu crist suffred for oure
     255
Synnes./ For, as seith seint bernard,
     256
Whil that I lyve I shal have remembrance
     256
of the travailles that oure lord crist
     256
Suffred in prechyng;/ his werynesse in travaillyng,
     257
his temptaciouns whan he fasted, his longe
     257
Wakynges whan he preyde, hise teeres whan
     257
That he weep for pitee of good peple;/ the
     258
Wo and the shame and the filthe that men
     258
Seyden to hym; of the foule spittyng that men
     258
Spitte in his face, of the buffettes that men
     258
Yaven hym, of the foule mowes, and of the repreves
     258
that men to hym seyden;/ of the nayles
     259
With whiche he was nayled to the croys, and
     259
Of al the remenant of his passioun that he suffred
     259
for my synnes, and no thyng for his gilt./
     260
And ye shul understonde that in mannes synne
     260
Is every manere of ordre or ordinaunce
     260
Turned up-so-doun./ For it is sooth that
     261
God, and resoun, and sensualitee, and the
     261
Body of man been so ordeyned that everich of
     261
Thise foure thynges sholde have lordshipe over
     261
That oother;/ as thus: God sholde have lordshipe
     262
over resoun, and resoun over sensualitee,
     262
And sensualitee over the body of man./ But
     263
Soothly, whan man synneth, al this ordre or
     263
Ordinaunce is turned up-so-doun./ And therfore,
     264
thanne, for as muche as the resoun of man
     264
Ne wol nat be subget ne obeisant to god, that
     264
Is his lord by right, therfore leseth it the lordshipe
     264
that it sholde have over sensualitee, and
     264
Eek over the body of man./ And why? for
     265
Sensualitee rebelleth thanne agayns resoun,
     265
And by that way leseth resoun the lordshipe
     265
over sensualitee and over the body./
     266
For right as resoun is rebel to god, right so
     266
Is bothe sensualitee rebel to resoun and the
     266
Body also./ And certes this disordinaunce and
     267
This rebellioun oure lord jhesu crist aboghte
     267
Upon his precious body ful deere, and herkneth
     267
In which wise./ For as muche thanne as resoun
     268
is rebel to god, therfore is man worthy
     268
To have sorwe and to be deed./ This suffred
     269
Oure lord jhesu crist for man, after that he
     269
Hadde be bitraysed of his disciple, and distreyned
     269
and bounde, so that his blood brast
     269
Out at every nayl of his handes, as seith seint
     269
Augustyn./ And forther over, for as muchel Page  235
     270
As resoun of man ne wol nat daunte sensualitee
     270
whan it may, therfore is man worthy to have
     270
Shame; and this suffred oure lord jhesu
     270
Crist for man, whan they spetten in his
     270
Visage./ And forther over, for as muchel
     271
Thanne as the caytyf body of man is rebel
     271
Bothe to resoun and to sensualitee, therfore is
     271
It worthy the deeth./ And this suffred oure
     272
Lord jhesu crist for man upon the croys
     272
Where as ther was no part of his body free
     272
Withouten greet peyne and bitter passioun. /
     273
And al this suffred jhesu crist, that nevere
     273
Forfeted. And therfore resonably may be seyd
     273
Jhesu in this manere: to muchel am I
     273
Peyned for the thynges that I nevere deserved,
     273
And to muche defouled for shendshipe that
     273
Man is worthy to have./ And therfore may
     274
The synful man wel seye, as seith seint bernard,
     274
Acursed be the bitternesse of my synne, for
     274
Which ther moste be suffred so muchel bitternesse./
     274
for certes, after the diverse disordinaunces
     275
of oure wikkednesses was the passioun
     275
of jhesu crist ordeyned in diverse
     275
Thynges,/ as thus. Certes, synful mannes
     276
Soule is bitraysed of the devel by coveitise
     276
Of temporeel prosperitee, and scorned by deceite
     276
whan he cheseth flesshly delices; and yet
     276
Is it tormented by inpacience of adversitee,
     276
And bispet by servage and subjeccioun of
     276
Synne; and atte laste it is slayn fynally./ For
     277
This disordinaunce of synful man was jhesu
     277
Crist first bitraysed, and after that was he
     277
Bounde, that cam for to unbynden us of synne
     277
And peyne./ Thanne was he byscorned, that
     278
Oonly sholde han been honoured in alle thynges
     278
And of alle thynges./ Thanne was his visage,
     279
That oghte be desired to be seyn of al mankynde,
     279
in which visage aungels desiren to looke,
     279
Vileynsly bispet./ Thanne was he scourged,
     280
That no thyng hadde agilt; and finally,
     280
Thanne was he crucified and slayn./
     281
Thanne was acompliced the word of ysaye,
     281
He was wounded for oure mysdedes and defouled
     281
for oure felonies./ Now sith that jhesu
     282
Crist took upon hymself the peyne of alle oure
     282
Wikkednesses, muchel oghte synful man wepen
     282
And biwayle, that for his synnes goddes sone
     282
Of hevene sholde al this peyne endure./
     283
The sixte thyng that oghte moeve a man to
     283
Contricioun is the hope of three thynges; that
     283
Is to seyn, foryifnesse of synne, and the yifte to
     283
Grace wel for to do, and the glorie of hevene,
     283
With which God shal gerdone man for his
     283
Goode dedes./ And for as muche as jhesu
     284
Crist yeveth us thise yiftes of his largesse and
     284
Of his sovereyn bountee, therfore is he cleped
     284
Jhesus nazarenus rex judeorum./ Jhesus is to
     285
Seyn saveour or salvacioun, on whom men
     285
Shul hope to have foryifnesse of synnes,
     285
Which that is proprely salvacioun of
     285
Synnes./ And terfore seyde the aungel
     286
To joseph, thou shalt clepen his name
     286
Jhesus, that shal saven his peple of hir synnes./
     287
And heerof seith seint peter: ther is noon
     287
Oother name under hevene that is yeve to any
     287
Man, by which a man may be saved, but oonly
     287
Jhesus./ Nazarenus is as muche for to seye as
     288
Florisshynge, in which a man shal hope that
     288
He that yeveth hym remissioun of synnes shal
     288
Yeve hym eek grace wel for to do. For in the
     288
Flour is hope of fruyt in tyme comynge, and in
     288
Foryifnesse of synnes hope of grace wel for to
     288
Do./ I was atte dore of thyn herte, seith
     289
Jhesus, and cleped for to entre. He that openeth
     289
to me shal have foryifnesse of synne./ I
     290
Wol entre into hym by my grace, and soupe
     290
With hym, by the goode werkes that he shal
     290
Doon, whiche werkes been the foode of god;
     290
And he shal soupe with me, by the grete
     290
Joye that I shal yeven hym./ Thus shal
     291
Man hope, for his werkes of penaunce,
     291
That God shal yeven hym his regne, as he bihooteth
     291
hym in the gospel./
     292
Now shal a man understonde in which manere
     292
shal been his contricioun. I seye that it
     292
Shal been universal and total. This is to seyn,
     292
A man shal be verray repentaunt for alle his
     292
Synnes that he hath doon in delit of his thoght;
     292
For delit is ful perilous./ For ther been two
     293
Manere of consentynges: that oon of hem is
     293
Cleped consentynge of affeccioun, whan a man
     293
Is moeved to do synne, and deliteth hym longe
     293
For to thynke on that synne;/ and his reson
     294
Aperceyveth it wel that it is synne agayns the
     294
Lawe of god, and yet his resoun refreyneth nat
     294
His foul delit or talent, though he se wel apertly
     294
That it is agayns the reverence of god. Although
     294
his resoun ne consente noght to doon
     294
That synne in dede,/ yet seyn somme doctours
     295
That swich delit that dwelleth longe, it is
     295
Ful perilous, al be it nevere so lite./ And
     296
Also a man sholde sorwe namely for al that
     296
Evere he hath desired agayn the lawe of god
     296
With perfit consentynge of his resoun; for therof
     296
Is no doute, that it is deedly synne in consentynge./
     296
for certes, ther is no deedly synne, that
     297
It nas first in mannes thought, and after that
     297
In his delit, and so forth into consentynge and
     297
Into dede./ Wherfore I seye that many men
     298
Ne repenten hem nevere of swiche thoghtes and
     298
Delites, ne nevere shryven hem of it, but oonly
     298
Of the dede of grete synnes outward./ Wherfore
     299
I seye that swiche wikked delites and wikked Page  236
     299
thoghtes been subtile bigileres of hem that
     299
Shullen be dampned./ Mooreover man oghte
     300
To sorwe for his wikkede wordes as wel as for
     300
His wikkede dedes. For certes, the repentaunce
     300
Of a synguler synne, and nat repente of alle his
     300
Ohter synnes, or elles repenten hym of alle his
     300
Othere synnes, and nat of a synguler synne,
     300
May nat availle./ For certes, God almyghty
     301
is al good; and therfore he foryeveth
     301
al, or elles right noght./ And heerof
     302
Seith seint augustyn:/ I wot certeynly that
     303
God is enemy to everich synnere; and how
     303
Thanne, he that observeth o synne, shal he have
     303
Foryifnesse of the remenaunt of his othere
     303
Synnes? nay./ And forther over, contrcioun
     304
Sholde be wonder sorweful and angwissous;
     304
And therfore yeveth hym God pleynly his
     304
Mercy; and therfore, whan my soule was angwissous
     304
withinne me, I hadde remembrance
     304
Of God that my preyere myghte come to hym./
     305
Forther over, contricioun moste be continueel,
     305
And that man have stedefast purpos to shriven
     305
Hum, and for to amenden hym of his
     305
Lyf./ For soothly, whil contricioun lasteth,
     306
Man may evere have hope of foryifnesse;
     306
And of this comth hate of synne, that destroyeth
     306
synne, bothe in himself, and eek in oother
     306
Folk, at his power./ For which seith david:
     307
Ye that loven god, hateth wikkednesse. For
     307
Trusteth wel, to love God is for to love that he
     307
Loveth, and hate that he hateth./
     308
The laste thyng that men shal understonde
     308
In contricioun is this: wherof avayleth contricioun.
     308
I seye that somtyme contricioun delivereth
     308
a man fro synne;/ of which that david
     309
Seith, I seye, quod david (that is to seyn,
     309
I purposed fermely) to shryve me, and thow,
     309
Lord, relessedest my synne./ And right so as
     310
Contricion availleth noght withouten sad purpos
     310
of shrifte, if man have oportunitee, right
     310
So litel worth is shrifte or satisfaccioun
     310
Withouten contricioun./ And mooreover
     311
Contricion destroyeth the prisoun of helle,
     311
And maketh wayk and fieble alle the strengthes
     311
Of the develes, and restoreth the yiftes of the
     311
Hooly goost and of alle goode vertues;/ and
     312
It clenseth the soule of synne, and delivereth
     312
The soule fro the peyne of helle, and fro the
     312
Compaignye of the devel, and fro the servage
     312
Of synne, and restoreth it to alle goodes espirituels,
     312
and to the compaignye and communyoun
     312
Of hooly chirche./ And forther over, it maketh
     313
Hym that whilom was sone of ire to be sone
     313
Of grace; and alle thise thynges been preved
     313
By hooly writ./ And therfore, he that wolde
     314
Sette his entente to thise thynges, he were ful
     314
Wys; for soothly he ne sholde nat thanne in al
     314
His lyf have corage to synne, but yeven his body
     314
And al his herte to the service of jhesu crist,
     314
And therof doon hym hommage./ For soothly
     315
Oure sweete lord jhesu crist hath spared us
     315
So debonairly in oure folies, that if he ne hadde
     315
Pitee of mannes soule, a sory song we
     315
Myghten alle synge./
     316

Part II

The seconde partie of penitence is confressioun,
     316
that is signe of contricioun./ Now shul
     317
Ye understonde what is confessioun, and
     317
Wheither it oghte nedes be doon or noon, and
     317
Whiche thynges been covenable to verray confessioun./
     317
First shaltow understonde that confessioun
     318
Is verray shewynge of synnes to the preest./
     319
This is to seyn verray, for he moste confessen
     319
Hym of alle the condiciouns that bilongen to his
     319
Synne, as ferforth as he kan./ Al moot be seyd,
     320
And no thyng excused ne hyd ne forwrapped,
     320
And noght avaunte thee of thy goode
     320
Werkes./ And forther over, it is necessarie
     321
to understonde whennes that synnes
     321
Spryngen, and how they encreessen and whiche
     321
They been./
     322
Of the spryngynge of synnes seith seint paul
     322
In this wise: that right as by a man synne entred
     322
first into this world, and thurgh that synne
     322
Deeth, right so thilke deeth entred into alle
     322
Men that synneden./ And this man was adam,
     323
By whom synne entred into this world, whan
     323
He brak the comaundementz of god./ And
     324
Therfore, he that first was so myghty that he
     324
Sholde nat have dyed, bicam swich oon that he
     324
Moste nedes dye, wheither he wolde or noon,
     324
And al his progenye in this world, that in thilke
     324
Man synneden./ Looke that in th' estaat of innocence,
     325
whan adam and eve naked weren
     325
In paradys, and nothyng ne hadden shame
     325
Of hir nakednesse,/ how that the serpent,
     326
That was moost wily of alle othere beestes
     326
That God hadde maked, seyde to the womman:
     326
Why comaunded God to yow ye sholde nat
     326
Eten of every tree in paradys?/ the womman Page  237
     327
Answerde: of the fruyt, quod she, of the trees
     327
In paradys we feden us, but soothly, of the
     327
Fruyt of the tree that is in the myddel of paradys,
     327
god forbad us for to ete, ne nat touchen
     327
It, lest per aventure we sholde dyen./ The
     328
Serpent seyde to the womman: nay, nay, ye
     328
Shul nat dyen of deeth; for sothe, God woot
     328
That what day that ye eten therof, youre eyen
     328
Shul opene, and ye shul been as goddes, knowynge
     328
good and harm./ The womman thanne
     329
Saugh that the tree was good to feedyng, and
     329
Fair to the eyen, and delitable to the sighte.
     329
She took of the fruyt of the tree, and eet it,
     329
And yaf to hire housbonde, and he eet, and
     329
Anoon the eyen of hem bothe openeden./ And
     330
Whan that they knewe that they were naked,
     330
They sowed of fige leves a maner of
     330
Breches to hiden hire membres./ There
     331
May ye seen that deedly synne hath, first,
     331
Suggestion of the feend, as sheweth heere by
     331
The naddre; and afterward, teh delit of the
     331
Flessh, as sheweth heere by eve; and after that,
     331
The consentynge of resoun, as sheweth heere
     331
By adam./ For trust wel, though so were that
     332
The feend tempted eve, that is to seyn, the
     332
Flessh, and the flessh hadde delit in the beautee
     332
Of the fruyt defended, yet certes, til that resoun,
     332
That is to seyn, adam, consented to the etynge
     332
Of the fruyt, yet stood he in th' estaat of innocence./
     332
of thilke adam tooke we thilke wynne
     333
Original; for of hym flesshly descended be we
     333
Alle, and engendred of vile and corrupt mateere./
     333
and whan the soule is put in oure body,
     334
Right anon is contract original synne; and that
     334
That was erst but oonly peyne of concupiscence,
     334
is afterward bothe peyne and synne./
     335
And therfore be we alle born sones of wratthe
     335
And of dampnacioun perdurable, if it nere baptesme
     335
that we receyven, which bynymeth us
     335
The culpe. But for sothe, the peyne dwelleth
     335
With us, as to temptacioun, which peyne
     335
Highte concupiscence./ And this concupiscence,
     336
whan it is wrongfully disposed
     336
Or ordeyned in man, it maketh hym coveite,
     336
By coveitise of flessh, flesshly synne, by sighte
     336
Of his eyen as to erthely thynges, and eek
     336
Coveitise of hynesse by pride of herte./
     337
Now, as for to speken of the firste coveitise,
     337
That is concupiscence, after the lawe of oure
     337
Membres, that weren lawefulliche ymaked and
     337
By rightful juggement of god;/ I seye, forasmuche
     338
as man is nat obeisaunt to god, that is
     338
His lord, therfore is the flessh to hym disobeisaunt
     338
thurgh concupiscence, whigh yet is
     338
Cleped norrissynge, of synne and occasioun
     338
Of synne./ Therfore, al the while that a
     339
Man hath in hym the peyne of concupiscence,
     339
it is impossible but he be tempted
     339
Somtime and moeved in his flessh to synne./
     340
And this thyng may nat faille as longe
     340
As he lyveth; it may wel wexe fieble and faille
     340
By vertu of baptesme, and by the grace of
     340
God thurgh penitence;/ but fully ne shal
     341
It nevere quenche, that he ne shal som
     341
Tyme be moeved in hymself, but if he were al
     341
Refreyded by siknesse, or by malefice of sorcerie,
     341
Or colde drynkes./ For lo, what seith seint
     342
Paul: the flessh coveiteth agayn the spirit, and
     342
The spirit agayn the flessh; they been so contrarie
     342
and so stryven that a man may nat alway
     342
doon as he wolde./ The same seint paul,
     343
After his grete penaunce in water and in lond,
     343
-- in water by nyght and by day in greet peril
     343
And in greet peyne; in lond, in famyne and
     343
Thurst, in coold and cloothelees, and ones stoned
     343
Almoost to the deeth,/-- yet seyde he, allas,
     344
I caytyf man! who sahl delivere me fro the
     344
Prisoun of my caytyf body?/ and seint jerome,
     345
whan he longe tyme hadde woned in
     345
Desert, where as he hadde no compaignye but
     345
Of wilde beestes, where as he ne hadde no mete
     345
But herbes, and water to his drynke, ne no bed
     345
But the naked erthe, for which his flessh was
     345
Blak as an ethiopeen for heete, and ny destroyed
     345
for coold,/ yet seyde he that the
     346
Brennynge of lecherie boyled in al his
     346
Body./ Wherfore I woot wel sykerly that they
     347
Been deceyved that seyn that they ne be nat
     347
Empted in hir body./ Witnesse on seint jame
     348
The apostel, that seith that every wight is
     348
Tempted in his owene concupiscence; that is
     348
To seyn, that everich of us hath matere and
     348
Occasioun to be tempted of the norissynge of
     348
Synne that is in his body./ And therfore seith
     349
Seint john the evaungelist: if that we seyn
     349
That we be withoute synne, we deceyve us
     349
Selve, and trouthe is nat in us./
     350
Now hal ye understonde in what manere
     350
That synne wexeth or encreesseth in man. The
     350
Firste thyng is thilke norissynge of synne of
     350
Which I spak biforn, thilke flesshly concupiscence./
     350
and after that comth the
     351
Subjeccioun of the devel, this is to seyn,
     351
The develes bely, with which he bloweth in man
     351
The fir of flesshly concupiscence./ And after
     352
That, a man bithynketh hym wheither he wol
     352
Doon, or no, thilke thing to which he is
     352
Tempted./ And thanne, if that a man withstonde Page  238
     353
and weyve the firste entisynge of his
     353
Flessh and of the feend, thanne is it no synne;
     353
And if it so be that he do nat so, thanne feeleth
     353
he anoon a flambe of delit./ And thanne
     354
Is it good to be war, and kepen hym wel, or
     354
Elles he wol falle anon into consentynge of
     354
Synne; and thanne wol he do it, if he may have
     354
Tyme and place./ And of this matere seith
     355
Moyses by the devel in this manere: the
     355
Feend seith, -- I wole chace and pursue the man
     355
By wikked suggestioun, and I wole hente hym
     355
By moevynge or stirynge of synne. And I wol
     355
Departe my prise or my praye by deliberacioun,
     355
And my lust shal been acompliced in delit.
     355
I wol drawe my swerd in consentynge -- /
     356
For certes, right as a swerd departeth a
     356
Thyng in two peces, right so consentynge departeth
     356
god fro man -- and thanne wol I
     356
Sleen hym with myn hand in dede of synne;
     356
Thus seith the feend./ For certes, thanne is
     357
A man al deed in soule. And thus is synne
     357
Acompliced by temptacioun, by delit, and by
     357
Consentynge; and thanne is the synne cleped
     357
Actueel./
     358
For sothe, synne is in two maneres; outher
     358
It is venial, or deedly synne. Soothly, whan
     358
Man loveth any creature moore than jhesu
     358
Crist oure creatour, thanne is it deedly synne.
     358
And venial synne is it, if man love jhesu crist
     358
Lasse than hym oghte./ For sothe, the dede
     359
Of this venial synne is ful perilous; for it
     359
Amenuseth the love that men sholde han to
     359
God moore and moore./ And therfore, it a
     360
Man charge hymself with manye swiche venial
     360
Synnes, certes, but if so be that he somtyme
     360
Descharge hym of hem by shrifte, they mowe
     360
Ful lightly amenuse in hym al the love that
     360
He hath to jhesu crist;/ and in this wise
     361
Skippeth venial into deedly synne. For
     361
Certes, the moore that a man chargeth his
     361
Soule with venial synnes, the moore is he enclyned
     361
to fallen into deedly synne./ And therfore
     362
lat us nat be necligent to deschargen us
     362
Of venial synnes. For the proverbe seith that
     362
Manye smale maken a greet./ And herkne
     363
This ensample. A greet wawe of the see comth
     363
Som tyme with so greet a violence that it
     363
Drencheth the ship. And the same harm doon
     363
Som tyme the smale dropes of water, that entren
     363
thurgh a litel crevace into the thurrok,
     363
And in the botme of the ship, if men be so
     363
Necligent that they ne descharge hem nat by
     363
Tyme./ And therfore, although ther be a difference
     364
bitwixe thise two causes of drenchynge,
     364
Algates the ship is dreynt./ Right so fareth it
     365
Somtyme of deedly synne, and of anoyouse
     365
Veniale synnes, whan they multiplie in a man
     365
So greetly that the love of thilke worldly
     365
Thynges that he loveth, thurgh whiche he synneth
     365
venyally, is as greet in his herte as
     365
The love of god, or moore./ And therfore,
     366
the love of every thyng that is nat
     366
Biset in god, ne doon principally for goddes
     366
Sake, although that a man love it lasse than
     366
God, yet is it venial synne;/ and deedly synne
     367
Whan the love of any thyng weyeth in the
     367
Herte of man as muchel as the love of god, or
     367
Moore./ Deedly synne, as seith seint augustyn,
     368
is whan a man turneth his herte fro
     368
God, which that is verray sovereyn bountee,
     368
That may nat chaunge, and yeveth his herte
     368
To thyng that may chaunge and flitte./ And
     369
Certes, that is every thyng save God of hevene.
     369
For sooth is that if a man yeve his love, the
     369
Which that he oweth al to God with al his
     369
Herte, unto a creature, certes, as muche of his
     369
Love as he yeveth to thilke creature, so muche
     369
He bireveth fro god;/ and therfore dooth he
     370
Synne. For he that is dettour to God ne yeldeth
     370
nat to God al his dette, that is to seyn,
     370
Al the love of his herte./
     371
Now sith man understondeth generally
     371
Which is venial synne, thanne is it covenable
     371
To tellen specially of synnes whiche that many
     371
A man peraventure ne demeth hem nat synnes,
     371
And ne shryveth him nat of the same thynges,
     371
And yet natheless they been synnes;/ soothly, as
     372
Thise clerkes writen, this is to seyn, that at every
     372
Tyme that a man eteth or drynketh moore than
     372
Suffiseth to the sustenaunce of his body, in certein
     372
he dooth synne./ And eek whan he speketh
     373
moore than it nedeth, it is synne. Eke
     373
Whan he herkneth nat benignely the compleint
     373
Of the povre;/ eke whan he is in heele of body,
     374
And wol nat faste whan other folk faste, withouten
     374
cause resonable; eke whan he slepeth
     374
Moore than nedeth, or whan he comth by thilke
     374
Enchesoun to late to chirche, or to othere werkes
     374
Of charite;/ eke whan he useth his wyf, withouten
     375
sovereyn desir of engendrure to the honour
     375
of god, or for the entente to yelde to
     375
His wyf the dette of his body;/ eke whan
     376
He wol nat visite the sike and the prisoner,
     376
If he may; eke if he love wyf or child, or oother
     376
Worldly thyng, moore than resoun requireth;
     376
Eke if he flatere or blandise moore than hym
     376
Oghte for any necessitee;/ eke if he amenuse
     377
Or withdrawe the almesse of the povre; eke if Page  239
     377
He apparailleth his mete moore deliciously than
     377
Nede is, or ete it to hastily by likerousnesse;/
     378
Eke if he tale vanytees at chirche or at goddes
     378
Service, or that he be a talker of ydel wordes of
     378
Folye or of vileynye, for he shal yelden acountes
     378
Of it at the day of doom;/ eke whan he biheteth
     379
or assureth to do thynges that he may nat
     379
Perfourne; eke whan that he by lightnesse or
     379
Folie mysseyeth or scorneth his neighebor;/
     380
Eke whan he hath any wikked suspecioun
     380
Of thyng ther he ne woot of it no soothfastnesse:/
     380
thise thynges, and no withoute
     381
nombre, been synnes, as seith seint
     381
Augustyn./
     382
Now shal men understonde that, al be it so
     382
That noon erthely man may eschue alle venial
     382
Synnes, yet may be refreyne hym by the brennynge
     382
love that he hath to oure lord jhesu
     382
Christ, and by preyeres and confessioun and
     382
Othere goode werkes, so that it shal but litel
     382
Greve./ For, as seith seint augustyn, if a man
     383
Love God in swich manere that al that evere he
     383
Dooth is in the love of god, and for the love of
     383
God, verraily, for he brenneth in the love of
     383
God,/ looke, how muche that a drope of water
     384
that falleth in a fourneys ful of fyr anoyeth
     384
Or greveth, so muche anoyeth a venial synne
     384
Unto a man that is perfit in the love of jhesu
     384
Crist./ Men may also refreyne venial synne
     385
By receyvynge worthily of the precious
     385
Body of jhesu crist;/ by receyvynge eek
     386
Of booly water; by almesdede; by general
     386
Confessioun of confiteor at masse and at complyn;
     386
and by blessynge of bisshopes and of
     386
Preestes, and by oothere goode werkes./
     387

Part III

Now is it bihovely thyng to telle whiche
     387
Been the sevene deedly synnes, this is to seyn,
     387
Chiefaynes of synnes. Alle they renne in o
     387
Lees, but in diverse manneres. Now been they
     387
Cleped chieftaynes, for as muche as they been
     387
Chief and spryng of alle othere synnes./ Of
     388
The roote of thise sevene synnes, thanne, is
     388
Pride the general roote of alle harmes. For of
     388
This roote spryngen certein braunches, as ire,
     388
Envye, accidie or slewthe, avarice or coveitise
     388
(to commune understondynge), glotonye, and
     388
Lecherye./ And everich of thise chief synnes
     389
Hath his braunches and his twigges, as shal be
     389
Declared in hire chapitres folwynge./
     390
And thogh so be that no man kan outerly
     390
Telle the nombre of the twigges and of the
     390
Harmes that cometh of pride, yet wol I shewe
     390
A partie of hem, as ye shul understonde./
     390
ther is inobedience, avauntynge,
     391
ypocrisie, despit, arrogance, inpudence,
     391
swellynge of herte, insolence, elacioun,
     391
Inpacience, strif, contumacie, presumpcioun,
     391
Irreverence, pertinacie, veyne glorie, and many
     391
Another twig that I kan nat declare./ Inobedient
     392
is he that disobeyeth for despit to the comandementz
     392
of god, and to his sovereyns, and
     392
To his goostly fader./ Avauntour is he that
     393
Bosteth of the harm or of the bountee that he
     393
Hath doon./ Ypocrite is he that hideth to
     394
Shewe hym swich as he is, and sheweth hym
     394
Swich as he noght is./ Despitous is he that
     395
Hath desdeyn of his neighebor, that is to seyn, of
     395
His evene-cristene, or hath despit to doon
     395
That hym oghte to do./ Arrogant is he
     396
That thynketh that he hath thilke bountees
     396
In hym that he hath noght, or weneth that he
     396
Sholde have hem by his desertes, or elles he
     396
Demeth that he be that he nys nat./ Inpudent
     397
Is he that for his pride hath no shame of his
     397
Synnes./ Swellynge of herte is whan a man rejoyseth
     398
hym of harm that he hath doon./ Insolent
     399
is he that despiseth in his juggement alle
     399
Othere folk, as to regatd of his value, and of his
     399
Konnyng, and of his spekyng, and of his beryng./
     399
elacioun is whan he ne may neither
     400
Suffre to have maister ne felawe./ Inpacient
     401
is he that wol nat been ytaught ne
     401
Undernome of his vice, and by strif werreieth
     401
Troughe wityngly, and deffendeth his folye./
     402
Contumax is he that thurgh his indignacioun
     402
Is agayns everich auctoritee or power of hem
     402
That been his sovereyns./ Presumpcioun is whan
     403
A man undertaketh an emprise that hym oghte Page  240
     403
Nat do, or elles that he may nat do; and this
     403
Is called surquidrie. Irreverence is whan men
     403
Do nat honour there as hem oghte to doon,
     403
And waiten to be reverenced./ Pertinacie is
     404
Whan man deffendeth his folie, and truseth to
     404
Muchel to his owene wit./ Veyneglorie is for
     405
To have pompe and delit in his temporeel
     405
Hynesse, and glorifie hym in this worldly
     405
Estaat./ Janglynge is whan a man speketh
     406
To muche biforn folk, and clappeth as a
     406
Mille, and taketh no keep what he seith./
     407
And yet is ther a privee spece of pride, that
     407
Waiteth first to be salewed er he wole salewe,
     407
Al be be lasse worth than that oother is peraventure;
     407
and eek he waiteth or desireth to
     407
Sitte, or elles to goon above hym in the wey,
     407
Or kisse pax, or been encensed, or goon to
     407
Offryng biforn his neighebor,/ and swiche sem0
     408
Blable thynges, agayns his duetee, peraventure,
     408
But that he hath his herte and his entente in
     408
Swich a proud desir to be magnified and honoured
     408
biforn the peple./
     409
Now been ther two maneres of pride: that
     409
Oon of hem is withinne the herte of man, and
     409
That oother is withoute./ Of whiche, soothly,
     410
Thise forseyde thynges, and no that I have
     410
Seyd, apertenen to pride that is in the herte
     410
Of man; and that othere speces of pride
     410
Been withoute./ But natheles that oon
     411
Of thise speces of pride is signe of that
     411
Oother, right as the gaye leefsel atte taverne
     411
Is signe of the wyn that is in the celer./ And
     412
This is in manye thynges: as in speche and contenaunce,
     412
and in outrageous array of clothyng./
     412
for certes, if ther ne hadde be no synne
     413
In clothyng, crist wolde nat so soone have
     413
Noted and spoken of the clothyng of thilke
     413
Riche man in the gospel./ And as seith seint
     414
Gregorie, that cprecious clothyng is cowpable
     414
For the derthe of it, and for his softenesse, and
     414
For his strangenesse and degisynesse, and for
     414
The superfluitee, or for the inordinat scantnesse
     414
Of it./ Allas! may man nat seen, as in oure
     415
Dayes, the synful costlewe array of clothynge,
     415
And namely in to muche superfluite, or
     415
Elles in to desordinat scantnesse?/
     416
As to the first synne, that is in superfluitee
     416
of clothynge, which that maketh it so deere,
     416
To harm of the peple;/ nat oonly the cost of
     417
Embrowdynge, the degise endentynge or barrynge,
     417
owndynge, palynge, wyndynge or bendynge,
     417
and semblable wast of clooth in vanitee;/
     418
But ther is also costlewe furrynge in hir gownes,
     418
So muche pownsonynge of chisels to maken
     418
Holes, so muche daggynge of sheres;/ forthwith
     419
the superfluitee in lengthe of the forseide
     419
Gowens, trailynge in the dong and in the mire,
     419
On horse and eek on foote, as wel of man as
     419
Of womman, that al thilke trailyng is verraily
     419
As in effect wasted, consumed, thredbare, and
     419
Roten with donge, rather than it is yeven to the
     419
Povre, to greet damage of the forseyde povre
     419
Folk./ And that in sondry wise; this is to seyn
     420
That the moore that clooth is wasted, the moore
     420
Moot it coste to the peple for the scarsnesse./
     420
and forther over, if so be that
     421
They wolde yeven swich pownsoned and
     421
Dagged clothyng to the povre folk, it is
     421
Nat convenient to were for hire estaat, ne suffisant
     421
to beete hire necessitee, to kepe hem fro
     421
The distemperance of the firmament./ Upon
     422
That oother side, to speken of the horrible disordiant
     422
scantnesse of clothyng, as been thise
     422
Kutted sloppes, or haynselyns, that thurgh hire
     422
Shortnesse ne covere nat the shameful membres
     422
of man, to wikked entente./ Allas! somme
     423
Of hem shewen the boce or hir shap, and the
     423
Horrible swollen membres, that semeth lik the
     423
Maladie of hirnia, in the wrappynge of hir
     423
Hoses;/ and eek the buttokes of hem faren as
     424
It were the hyndre part of a she-ape in the fulle
     424
Of the moone./ And mooreover, the wrecched
     425
Swollen membres that they shewe thurgh disgisynge,
     425
in departynge of hire hoses in whit and
     425
Reed, semeth that half hir shameful privee
     425
Membres weren flayne./ And if so be that
     426
They departen hire hoses in othere colours,
     426
As is whit and blak, or whit and blew, or blak
     426
And reed, and so forth,/ thanne semeth it, as
     427
By variaunce of colour, that half the partie of
     427
Hire privee membres were corrupt by the fir
     427
Of seint antony, or by cancre, or by oother
     427
Swich meschaunce./ Of the hyndre part of hir
     428
Buttokes, it is ful horrible for to see. For certes,
     428
In that partie of hir body ther as they purgen
     428
Hir stynkynge ordure,/ that foule partie shewe
     429
They to the peple prowdly in despit of honestitee,
     429
which honestitee that jhesu crist and
     429
His freendes observede to shewen in hir lyve./
     430
Now, as of the outrageous array of wommen,
     430
God woot that though the visages of somme of
     430
Hem seme ful chaast and debonaire, yet notifie
     430
They in hire array of atyr likerousnesse and
     430
Pride./ I sey nat that honestitee in clothynge
     431
of man or womman is uncovenable,
     431
But certes the superfluitee or disordinat scantitee
     431
of clothynge is reprevable./ Also the synne
     432
Of aornement or of apparaille is in thynges that Page  241
     432
Apertenen to ridynge, as in to manye delicat
     432
Horses that been hoolden for dlit, that been so
     432
Faire, fatte, and costlewe;/ and also in many a
     433
Vicious knave that is sustened by cause of hem,
     433
And in to curious harneys, as in sadeles, in
     433
Crouperes, peytrels, and bridles coverd
     433
Precious clothyng, and riche barres and plates
     433
Of gold and of silver./ For which God seith
     434
By zakarie the prophete, I wol confounde the
     434
Rideres of swiche horses./ This folk taken litel
     435
Reward of the ridynge of goddes sone of hevene,
     435
and of his harneys whan he rood upon
     435
The asse, and ne hadde noon oother harneys
     435
But the povre clother of his disciples; ne we ne
     435
Rede nat that evere he rood on oother
     435
Beest./ I speke this for the synne of superfluitee,
     436
and nat for resonable honestitee,
     436
Whan reson it requireth./ And forther over,
     437
Certes, pride is greetly notified in holdynge of
     437
Greet meynee, whan they be of litel profit or
     437
Of right no profit;/ and namely whan that
     438
Meynee is felonous and damageous to the peple
     438
By hardynesse of heigh lordshipe or by wey of
     438
Offices./ For certes, swiche lordes sellen thanne
     439
Hir lordshipe to the devel of helle, whanne they
     439
Sustenen the wikkednesse of hir meynee./ Or
     440
Elles, whan this folk of lowe degree, as thilke
     440
That holden hostelries, sustenen the thefte of
     440
Hire hostilers, and that is in many manere
     440
Of deceites./ Thilke manere of folk been
     441
The flyes that folwen the hony, or elles the
     441
Houndes that folwen the careyne. Swich forseyde
     441
folk stranglen spiritually hir lordshipes;/
     442
For which thus seith david the prophete: wikked
     442
deeth moote come upon thilke lordshipes,
     442
And God yeve that they moote descenden into
     442
Helle al doun; for in hire houses been iniquitees
     442
And shrewednesses, and nat God of hevene./
     443
And certes, but if they doon amendement,
     443
Right as God yaf his benysoun to (laban) by
     443
The service of jacob, and to (pharao) by the
     443
Service of joseph, right so God wol yeve his
     443
Malisoun to swiche lordshipes as sustenen the
     443
Wikkednesse of hir servauntz, but they come to
     443
Amendement./ Pride of the table appeereth
     444
Eek ful ofte; for certes, riche men been cleped
     444
To festes, and povre folk been put awey and rebuked./
     444
also in excesse of diverse metes and
     445
Drynkes, and namely swich manere bake-metes
     445
And dissh-metes, brennynge of wilde fir and
     445
Peynted and castelled with papir, and semblable
     445
wast, so that it is abusioun for to
     445
Thynke./ And eek in to greet preciousnesse
     446
of vessel and curiositee of mynstralcie,
     446
by whiche a man is stired the moore to delices
     446
of luxurie,/ if so be that he sette his herte
     447
The lasse upon oure lord jhesu crist, certeyn it
     447
Is a synne; and certeinly the delices myghte
     447
Been so grete in this caas that man myghte
     447
Lightly falle by hem into deedly synne. / the
     448
Especes that sourden of pride, soothly whan
     448
They sourden of malice ymagined, avised, and
     448
Forncast, or elles of usage, been deedly synnes,
     448
It is no doute. / and whan they sourden by
     449
Freletee unavysed, and sodeynly withdrawen
     449
Ayeyn, al been they grevouse synnes, I gesse
     449
That they ne been nat deedly. / now myghte
     450
Men axe wherof that pride sourdeth and
     450
Spryngeth, and I seye, somtyme it spryngeth
     450
Of the goodes of nature, and somtyme of the
     450
Goodes of fortune, and somtyme of the
     450
Goodes of grace./ Certes, the goodes of
     451
Nature stonden outher in goodes of body
     451
Or in goodes of soule./ Certes, goodes of body
     452
Been heele of body, strengthe, delivernesse,
     452
Beautee, gentrice, franchise./ Goodes of nature
     453
of the soule been good wit, sharp understondynge,
     453
subtil engyn, vertu natureel, good
     453
Memorie./ Goodes of fortune been richesse,
     454
Hyghe degrees of lordshipes, preisynges of the
     454
Peple./ Goodes of grace been science, power
     455
To suffre spiritueel travaille, benignitee, vertuous
     455
contemplacioun, withstondynge of
     455
Temptacioun, and semblable thynges./ Of
     456
Whiche forseyde goodes, certes it is a ful
     456
Greet folye a man to priden hym in any of hem
     456
Alle./ Now as for to speken of goodes of nature,
     457
God woot that somtyme we han hem in nature
     457
As muche to oure damage as to oure profit./
     458
As for to speken of heele of body, certes it
     458
Passeth ful lightly, and eek it is ful ofte enchesoun
     458
of the siknesse of oure soule. For, god
     458
Woot, the flessh is a ful greet enemy to the
     458
Soule; and therfore, the moore that the body
     458
Is hool, the moore be we in peril to falle./ Eke
     459
For to pride hym in his strengthe of body, it
     459
Is an heigh folye. For certes, the flessh coveiteth
     459
agayn the spirit; and ay the moore strong
     459
That the flessh is, the sorier may the soule be./
     460
And over al this, strengthe of body and worldly
     460
Hardynesse causeth ful ofte many a man to
     460
Peril and meschaunce./ Eek for to pride
     461
Hym of his gentrie is ful greet folie; for
     461
Ofte tyme the gentrie of the body binymeth
     461
The gentrie of the soule; and eek we ben alle
     461
Of o fader and of o mooder; and alle we been
     461
Of o nature, roten and corrupt, bothe riche and
     461
Povre./ For sothe, o manere gentrie is for to Page  242
     462
Preise, that apparailleth mannes corage with
     462
Vertues and moralitees, and maketh hym cristes
     462
Child./ For truste wel that over what man that
     463
Synne hath maistrie, he is a verray cherl to
     463
Synne./
     464
Now been ther generale signes of gentillesse,
     464
As eschewynge of vice and ribaudye and servage
     464
Of synne, in word, in werk, and contenaunce;/
     465
And usynge vertu, curteisye, and clennesse, and
     465
To be liberal, that is to seyn, large by mesure;
     465
For thilke that passeth mesure is folie and
     465
Synne./ Another is to remembre hym of
     466
Bountee, that he of oother folk hath receyved./
     466
another is to be benigne to his goode
     467
Subetis; wherfore seith senek, ther is no
     467
Thing moore covenable to a man of heigh estaat
     467
than debonairetee and pitee./ And therfore
     468
thise flyes that men clepen bees, whan
     468
They maken hir kyng, they chesen oon that
     468
Hath no prikke wherwith he may stynge./ Another
     469
is, a man to have a noble herte and
     469
A diligent, to attayne to heighe vertuouse
     469
Thynges./ Now certes, a man to pride hym in
     470
The goodes of grace is eek an outrageous folie;
     470
For thilke yifte of grace that sholde have turned
     470
Hym to goodnesse and to medicine, turneth
     470
Hym to venym and to confusioun, as seith
     470
Seint gregorie./ Certes also, whoso prideth
     471
hym in the goodes of fortune, he is a
     471
Ful greet fool; for somtyme is a man a greet
     471
Lord by the morwe, that is a caytyf and a
     471
Wrecche er it be nyght;/ and somtyme the
     472
Richesse of a man is cause of his deth; somtyme
     472
the delices of a man ben cause of the
     472
Grevous maladye thurgh which he dyeth./
     473
Certes, the commendacioun of the peple is
     473
Somtyme ful fals and ful brotel for to triste;
     473
This day they preyse, tomorwe they blame./
     474
God woot, desir to have commendacioun eek
     474
Of the peple hath caused deeth to many a bisy
     474
Man./
     475
Now sith that so is that ye han understonde
     475
What is pride, and whiche been the speces of it,
     475
And whennes pride sourdeth and spryngeth,/
     475
now shul ye understonde which is
     476
The remedie agayns the synne of pride;
     476
And that is hymylitee, or mekenesse./ That is
     477
A vertu thurgh which a man hath verray
     477
Knoweleche of hymself, and holdeth of hymself
     477
no pris ne deyntee, as in regard of his
     477
Desertes, considerynge evere his freletee./ Now
     478
Been ther three maneres of hymylitee: as humylitee
     478
in herte; another hymylitee is in his
     478
Mouth; the thridde in his werkes./ The humilitee
     479
in herte is in foure maneres. That oon is
     479
Whan a man holdeth hymself as noght worth
     479
Biforn God of hevene. Another is whan he ne
     479
Despiseth noon oother man./ The thridde is
     480
Whan he rekketh nat, though men holde hym
     480
Noght worth. The ferthe is whan he nys
     480
Nat sory of his humiliacioun./ Also the
     481
Humilitee of mouth is in foure thynges: in
     481
Attempree speche, and in humblesse of speche,
     481
And whan he biknoweth with his owene mouth
     481
That he is swich as hym thynketh that he is in
     481
His herte. Another is whan he preiseth the
     481
Bountee of another man, and nothyng therof
     481
Amenuseth./ Humilitee eek in werkes is in
     482
Foure maneres. The firste is whan he putteth
     482
Othere men biforn hym. The seconde is to
     482
Chese the loweste place over al. The thridde
     482
Is gladly to assente to good conseil./ The
     483
Ferthe is to stonde gladly to the award of his
     483
Sovereyns, or of hym that is in hyer degree.
     483
Certein, this is a greet werk of hymylitee./
     484
After pride wol I speken of the foule synne
     484
Of envye, which that is, as by the word of the philosophre,
     484
sorwe of oother mannes prosperitee;
     484
And after the word of seint augustyn, it is sorwe
     484
Of oother mennes wele, and joye of othere
     484
Mennes harm./ This foule synne is platly
     485
Agayns the hooly goost. Al be it so that every
     485
Synne is agayns the hooly goost, yet nathelees,
     485
For as muche as bountee aperteneth proprely to
     485
The hooly goost, and envye comth proprely
     485
Of malice, therfore it is proprely agayn the
     485
Bountee of the hooly goost./ Now hath
     486
Malice two speces; that is to seyn, ahrdnesse
     486
of herte in wikkednesse, or elles the flessh
     486
Of man is so blynd that he considereth nat that
     486
He is in synne, or rekketh nat that he is in synne,
     486
Which is the hardnesse of the devel./ That
     487
Oother spece of malice is whan a man werreyeth
     487
trouthe, whan he woot that it is trouthe;
     487
And eek whan he werreyeth the grace that god
     487
Hath yeve to his neighebor; and al this is by
     487
Envye./ Certes, thanne is envye the worste
     488
Synne that is. For soothly, alle othere synnes
     488
Been somtyme oonly agayns o special vertu;/
     489
But certes, envye is agayns alle vertues and
     489
Agayns alle goodnesses. For it is sory of alle Page  243
     489
The bountees of his neighebor, and in this manere
     489
it is divers from alle othere synnes./ For
     490
Wel unnethe is ther any synne that it ne hath
     490
Som delit in itself, save oonly envye, that
     490
Evere hath in itself angwissh and sorwe./
     491
The speces of envye been thise. Ther is
     491
First, sorwe of oother mannes goodnesse and
     491
Of his prosperitee; and prosperitee is kyndely
     491
Matere of joye; thanne is envye a synne agayns
     491
Kynde./ The seconde spece of envye is joye
     492
Of oother mannes harm; and that is proprely
     492
Lyk to the devel, that evere rejoyseth hym of
     492
Mannes harm./ Of thise two speces comth bakbityng;
     493
and this synne of bakbityng or detraccion
     493
hath certeine speces, as thus. Som man
     493
Preiseth his neighebor by a wikked entente;/
     494
For he maketh alwey a wikked knotte atte laste
     494
Ende. Alwey he maketh a but atte laste ende,
     494
That is digne of moore blame, than worth is al
     494
The preisynge./ The seconde spece is that if a
     495
Man be good, and dooth or seith a thing to
     495
Good entente, the bakbitere wol turne al thilke
     495
Goodnesse up-so-doun to his shrewed entente./
     495
the thridde is to amenuse the
     496
Bountee of his neighebor./ The fourthe
     497
Spece of bakbityng is this, that if men speke
     497
Goodnesse of a man, thanne wol the bakbitere
     497
Seyn, parfey, swich a man is yet bet than he;
     497
In dispreisynge of hym that men preise./ The
     498
Fifte spece is this, for to consente gladly and
     498
Herkne gladly to the harm that men speke of
     498
Oother folk. This synne is ful greet, and ay
     498
Encreesseth after the wikked entente of the
     498
/bakbitere./ After bakbityng cometh gruchchyng
     500
or murmuracioun; and somtyme it
     500
Spryngeth of inpacience agayns god, and som-tyme
     500
agayns man./ Agayn God it is, whan
     501
A man gruccheth agayn the peyne of helle, or
     501
Agayns poverte, or los of catel, or agayn reyn
     501
Or tempest; or elles gruccheth that shrewes
     501
Han prosperitee, or elles for the goode
     501
Men han adversitee./ And alle thise
     502
Thynges sholde man suffre paciently, for
     502
They comen by the rightful juggement and
     502
Ordinaunce of god./ Somtyme comth grucching
     503
of avarice; as judas grucched agayns the
     503
Magdaleyne, whan she enoynted the heved of
     503
Oure lord jhesu crist with hir precious oynement./
     503
this manere murmure is swich as whan
     504
Man gruccheth of goodnesse that hymself
     504
Dooth, or that oother folk doon of hir owene
     504
Catel./ Somtyme comth murmure of pride; as
     505
Whan simon the pharisse gruchched agayn the
     505
Magdaleyne, whan she approched to jhesu
     505
Crist, and weep at his feet for hire synnes./
     506
And somtyme grucchyng sourdeth of envye;
     506
Whan men discovereth a mannes harm that
     506
Was pryvee, or bereth hym on hond
     506
Thyng that is fals./ Murmure eek is ofte
     507
Amonges servauntz that grucceh whan hir
     507
Sovereyns bidden hem doon leveful thynges; /
     508
And forasmuche as they dar nat openly withseye
     508
the comaundementz of hir sovereyns, yet
     508
Wol they seyn harm, and grucche, and murmure
     508
prively for verray despit;/ whiche wordes
     509
Men clepen the develes pater noster, though
     509
So be that the devel ne hadde nevere pater
     509
Noster, but that lewed folk yeven it swich a
     509
Name./ Somtyme it comth of ire or pive hate,
     510
That norisseth rancour in herte, as afterward I
     510
Shal declare./ Thanne cometh eek bitternesse
     511
Of herte, thurgh which bitternesse every good
     511
Dede of his neighebor semeth to hym bitter
     511
and unsavory./ Thanne cometh discord,
     512
that unbyndeth alle manere of
     512
Freendshipe. Thanne comth scornynge of his
     512
Neighebor, al do he never so weel./ Thanne
     513
Comth accusynge, as whan man seketh occasioun
     513
to anoyen his neighebor, which that is
     513
Lyk the craft of the devel, that waiteth bothe
     513
Nyght and day to accusen us alle./ Thanne
     514
Comth malignitee, thurgh which a man anoyeth
     514
his neighebor prively, if he may;/ and if
     515
He noght may, algate his wikked wil ne shal
     515
Nat wante, as for to brennen his hous pryvely,
     515
Or empoysone or sleen his beestes, and semblable
     515
thynges./
     516
Now wol I speke of remedie agayns this
     516
Foule synne of envye. First is the love of god
     516
Principal, and lovyng of his neighebor as hymself;
     516
for soothly, that oon ne may nat been
     516
Withoute that oother./ And truste wel that
     517
In the name of thy neighebor thou shalt
     517
Understonde the name of thy brother; for certes
     517
Alle we have o fader flesshly, and o mooder,
     517
That is to seyn, adam and eve; and eek o fader
     517
Espiritueel, and that is God of hevene./ Thy
     518
Neighebor artow holden for to love, and wilne
     518
Hym alle goodnesse; and therfore seith god,
     518
Love thy neighebor as thyselve, that is to
     518
Seyn, to salvacioun bothe of lyf and of soule./
     519
And mooreover thou shalt love hym in word,
     519
And in benigne amonestynge and chastisynge,
     519
And conforten hym in his anoyes, and preye for
     519
Hym with al thyn herte./ And in dede thou Page  244
     520
Shalt love hym in swich wise that thou shalt
     520
Doon to hym in charitee as thou woldest that
     520
It were doon to thyn owene persone./ And
     521
Therfore thou ne shalt doon hym no damage
     521
In wikked word, ne harm in his body, ne in
     521
His catel, ne in his soule, by entissyng of
     521
Wikked ensample./ Thou shalt nat desiren
     522
His wyf, ne none of his thynges. Understoond
     522
eek that in the name of neighebor is
     522
Comprehended his enemy./ Certes, man shal
     523
Loven his enemy, by the comandement of god,
     523
And soothyly thy freend shaltow love in god./
     524
I seye, thyn enemy shaltow love for goddes
     524
Sake, by his comandement. For if it were reson
     524
That man sholde haten his enemy, for so he
     524
God nolde nat receyven us to his love that been
     524
His enemys./ Agayns three manere of wronges
     525
That his enemy dooth to hym, he shal doon
     525
Three thynges, as thus./ Agayns hate and rancour
     526
of herte, he shal love hym in herte.
     526
Agayns chidyng and wikkede wordes, he shal
     526
Preye for his enemy. Agayns the wikked dede
     526
Of his enemy, he shal doon hym bountee./
     526
for crist seith: loveth youre enemys,
     527
and preyeth for hem that speke yow
     527
Harm, and eek for hem that yow chacen and
     527
Pursewen, and dooth bountee to hem that yow
     527
Haten. Loo, thus comaundeth us oure lord
     527
Jhesu crist to do to oure enemys./ For smoothly,
     528
Nature dryveyh us to loven oure freends, and
     528
Parfey, oure enemys han moore nede to love
     528
That oure freendes; and they that moore nede
     528
Have, certes to hem shal men doon goodnesse;/
     529
And certes, in thilke dede have we remembraunce
     529
of the love of jhesu crist that deyde
     529
For his enemys./ And in as muche as thilke
     530
Love is the moore grevous to perfourne, so
     530
Muche is the moore gret the merite; and therfore
     530
the lovynge of oure enemy hath confounded
     530
the venym of the devel./ For right
     531
As the devel is disconfited by humylitee, right
     531
So is he wounded to the deeth by love of
     531
Oure enemy./ Certes, thanne is love the
     532
Medicine that casteth out the venym of
     532
Envye fro mannes herte./ The speces of this
     533
Paas shullen be moore largely declared in hir
     533
Chapitres folwynge./
     534
And envye wol I discryven the synne
     534
Ire. For soothly, whoso hath envye upon his
     534
Neighebor, anon he wole comunly fynde hym
     534
A matere of wratthe, in word or in dede, agayns
     534
Hym to whom he hath envye./ And as wel
     535
Comth ire of pride, as of envye; for soothly,
     535
He that is proud or envyous is lightly wrooth./
     536
This synne of ire, after the discryvyng of
     536
Seint augustyn, is wikked wil to been
     536
Avenged by word, or by dede./ Ire, after
     537
The philosophre, is the fervent blood of
     537
Man yquyked in his herte, thurgh which he
     537
Wole harm to hym that he hateth./ For certes,
     538
The herte of man, by eschawfynge and moevynge
     538
of his blood, wexeth so trouble that he is
     538
Out of alle juggement of resoun./ But ye shal
     539
Understonde that ire is in two maneres; that
     539
Oon of hem is good, and that oother is wikked./
     539
the goode ire is by jalousie of goodnesse,
     540
thurgh which a man is wrooth with wikkednesse
     540
and agayns wikkednesse; and therfore
     540
seith a wys man that ire is bet than pley./
     541
This ire is with debonairetee, and it is wrooth
     541
Withouten bitternesse; nat wrooth agayns the
     541
Man, but wrooth with the mysdede of the man,
     541
As seith the prophete david, irasciminI
     541
Et nolite peccare./ Now understondeth
     542
That wikked ire is in two maneres; that is
     542
To seyn, sodeyn ire or hastif ire, withouten
     542
Avisement and consentynge of resoun./ The
     543
Menyng and the sens of this is, that the resoun
     543
Of a man ne consente nat to thilke sodeyn ire;
     543
And thanne is it venial./ Another ire is ful
     544
Wikked, that comth of felonie of herte avysed
     544
And cast biforn, with wikked wil to do vengeance,
     544
and therto his resoun consenteth; and
     544
Soothly this is deedly synne./ This ire is so
     545
Displesant to God that it troubleth his hous,
     545
And chaceth the hooly goost out of mannes
     545
Soule, and wasteth and destroyeth the liknesse
     545
Of god, that is to seyn, the vertu that is in
     545
Mannes soule,/ and put in hym the liknesse
     546
Of the devel, and bynymeth the man fro
     546
God, that is his rightful lord./ This ire
     547
Is a ful greet plesaunce to the devel; for
     547
It is the develes fourneys, that is eschawfed
     547
With the fir of helle./ For certes, right so as
     548
Fir is moore mighty to destroyen erthely thynges
     548
Than any oother element, right so ire is myghty
     548
To destroyen alle spiritueel thynges./ Looke how
     549
That fir of smale gleedes, that been almost dede
     549
Under asshen, wollen quike agayn whan they
     549
Been touched with brymstoon; right so ire wol
     549
Everemo quyken agayn, whan it is touched by
     549
The pride that is covered in mannes herte./
     550
For certes, fir ne may nat comen out of no
     550
Thyng, but if it were first in the same thyng
     550
Natureely, as fir is drawen out of flyntes with Page  245
     550
Steel./ And right so as pride is ofte tyme matere
     551
of ire, right so is rancour norice and
     551
Kepere of ire./ Ther is a maner tree, as
     552
Seith seint ysidre, that whan men maken
     552
Fir of thilke tree, and covere the coles of
     552
With asshen, soothly the fir of it wol lasten
     552
A yeer or moore./ And right so fareth it
     553
Rancour; whan it is ones conceyved in the
     553
Hertes of som men, certein, it wol lasten peraventure
     553
from oon estre day unto another
     553
Estre day, and moore./ But certes, thilke man
     554
Is ful fer fro the mercy of God al thilke while./
     555
In this forseyde develes fourneys ther forgen
     555
Three shrewes: pride, that ay bloweth and encreesseth
     555
the fir by chidynge and wikked
     555
Wordes;/ thanne stant envye, the holdeth the
     556
Hoote iren upon the herte of man with a
     556
Peire of longe toonges of long rancour;/
     557
And thanne stant the synne of contumelie,
     557
Or strif and cheeste, and batereth and forgeth
     557
By vileyns reprevynges./ Certes, this cursed
     558
Synne annoyeth bothe to the man hymself and
     558
Eek to his neighebor. For soothly, almoost al
     558
The harm that any man dooth to his neighebor
     558
Comth of wratthe./ For certes, outrageous
     559
Wratthe dooth al that evere the devel hym
     559
Comaundeth; for he ne spareth neigher crist ne
     559
His sweete mooder./ And in his outrageous anger
     560
and ire, allas! allas! ful many oon at that
     560
Tyme feeleth in his herte ful wikkedly, bothe
     560
Of crist and eek of alle his halwes./ Is nat this
     561
A cursed vice? yis, certes. Allas! it bynymeth
     561
From man his wit and his resoun, and al his debonaire
     561
lif espiritueel that sholde kepen his
     561
Soule./ Certes, it bynymeth eek goddes
     562
Due lordshipe, and that is mannes soule,
     562
And the love of his neighebores. It stryveth
     562
Eek alday agayn trouthe. It reveth hym the
     562
Quiete of his herte, and subverteth his soule./
     563
Of ire comen thise stynkynge engendrures:
     563
First, hate, that is oold wratthe; discord, thurgh
     563
Which a man forsaketh his olde freend that he
     563
Hath loved ful longe;/ and thanne cometh
     564
Werre, and every manere of wrong that man
     564
Dooth to his neighebor, in body or in catel./
     565
Of this cursed synne of ire cometh eek manslaughtre.
     565
and understonde wel that homycide,
     565
That is manslaughtre, is in diverse wise. Som
     565
Manere of homycide is spiritueel, and som is
     565
Bodily./ Spiritueel manslaughtre is in sixe
     566
Thynges. First by hate, as seith seint john:
     566
He that hateth his brother is an homycide./
     566
homycide is eek by babkbitynge,
     567
Of whiche bakbiteres seith salomon that
     567
They han two swerdes with whiche they sleen
     567
Hire neighebores. For soothly, as wikke is to
     567
Bynyme his good name as his lyf./ Homycide is
     568
Eek in yevynge of wikked conseil by fraude;
     568
As for to yeven conseil to areysen wrongful
     568
Custumes and taillages./ Of whiche seith salomon:
     569
leon rorynge and bere hongry been like
     569
To the crueel lordshipes in witholdynge or
     569
Abreggynge of the shepe (or the hyre), or of
     569
The wages of sevauntz, or elles in usure, or
     569
In withdrawynge of the almesse of povre folk./
     570
For which the wise man seith, fedeth hym that
     570
Almoost dyeth for honger; for soothly, but if
     570
Thow feede hym, thou sleest hym; and alle thise
     570
Been deedly synnes./ Bodily manslaughtre is,
     571
Whan thow sleest him with thy tonge in oother
     571
Manere; as whan thou comandest to sleen a
     571
Man, or elles yevest hym conseil to sleen
     571
A man./ Manslaughtre in dede is in foure
     572
Maneres. That oon is by lawe, right as a
     572
Justice dampneth hym that is coupable to the
     572
Deeth. But lat the justice be war that he do
     572
It rightfully, and that he do it nat for delit to
     572
Spille blood, but for kepynge of rightwisnesse./
     573
Another homycide is that is doon for necessitee,
     573
As whan o man sleeth another is his defendaunt,
     573
and that he ne may noon ootherwise escape
     573
from his owene deeth./ But certeinly if
     574
He may escape withouten slaughtre of his adversarie,
     574
and sleeth hym, he dooth synne and
     574
He shal bere penance as for deedly synne./
     575
Eek if a man, by caas or aventure, shete an arwe,
     575
Or caste a stoon, with which he sleeth a man,
     575
He is homycide./ Eek if a womman by necligence
     576
overlyeth hire child in hir slepyng,
     576
It is homycide and deedly synne./ Eek
     577
Whan man destourbeth concepcioun of a
     577
Child, and maketh a womman outher bareyne
     577
By drynkynge venenouse herbes thurgh which
     577
She may nat conceyve, or sleeth a child by
     577
Drynkes wilfully, or elles putteth certeine material
     577
thynges in hire secree places to slee the
     577
Child,/ or elles dooth unkyndely synne, by
     578
Which man or womman shedeth hire nature
     578
In manere or in place ther as a child may nat
     578
Be conceived, or elles if a woman have conceyved,
     578
and hurt hirself and sleeth the child,
     578
Yet is it homycide./ What seye we eek of
     579
Wommen that mordren hir children for drede
     579
Of worldly shame? certes, an horrible homicide./
     579
homycide is eek if a man approcheth
     580
To a womman by desir of lecherie, thurgh which
     580
The child is perissed, or elles smyteth a womman
     580
Wityngly, thurgh which she leseth hir child. Page  246
     580
Alle thise been homycides and horrible deedly
     580
Synnes./ Yet comen ther of ire manye mo
     581
Synnes, as wel in word as in thoght and in
     581
Dede; as he that arretteth upon god, or blameth
     581
god of thyng of which he is hymself
     581
Gilty, or despiseth God and alle his halwes, as
     581
Doon thise cursede hasardours in diverse
     581
Contrees./ This cursed synne doon they,
     582
Whan they feelen in hir herte ful wikkedly
     582
Of God and of his halwes./ Also whan they
     583
Treten unreverently the sacrement of the auter,
     583
Thilke synne is so greet that unnethe may it
     583
Been releessed, but that the mercy of god
     583
Passeth alle his werkes; it is so greet, and he
     583
So benigne./ Thanne comth of ire attry angre.
     584
Whan a man is sharply amonested in his shrifte
     584
To forleten his synne,/ thanne wole he be anfry,
     585
and answeren hokerly and angrily, and
     585
Deffended or excusen his synne by unstedefastnesse
     585
of his flessh; or elles he dide it for
     585
To holde compaignye with his felawes; or elles,
     585
He seith, the feend enticed hym;/ or elles he
     586
Dide it for his youthe; or elles his compleccioun
     586
is so corageous that he may nat forbere;
     586
Or elles it is his destinee, as he seith, unto a
     586
Certein age; or eles, he seith, it cometh hym
     586
Of gentillesse of his auncestres; and semblable
     586
thynges./ Alle thise manere of folk
     587
So wrappen hem in hir synnes that they ne
     587
Wol nat delivere hemself. For soothly, no wight
     587
That excuseth hym wilfully of his synne may
     587
Nat been delivered of his synne, til that he
     587
Mekely biknoweth his synne./ After this,
     588
Thanne cometh sweryng, that is expres agayn
     588
The comandement of god; and this bifalleth
     588
Ofte of anger and of ire./ God seith: thow
     589
Shalt nat take the name of thy lord God in
     589
Veyn or in ydel. Also oure lord jhesu crist
     589
Weith, by the word of seint mathew,/ ne wol
     590
Ye nat swere in alle manere; neither by hevene,
     590
for it is goddes trone; ne by erthe, for
     590
It is the bench of his feet; ne by jerusalem,
     590
For it is the citee of a greet kyng; ne by thyn
     590
Heed, for thou mayst nat make an heer whit
     590
Ne blak./ But seyeth by youre word -- ye, he, --
     591
And -- nay, nay -- ; and what that is moore, it
     591
Is of yvel, -- thus seith crist./ For cristes
     592
Sake, ne swereth nat so synfully in dismembrynge
     592
of crist by soule, herte, bones, and
     592
Body. For certes, it semeth that ye thynke that
     592
The cursede jewes ne dismembred nat ynough
     592
The preciouse persone of crist, but ye dismembre
     592
hym moore./ And if so be that the lawe
     593
Compelle yow to swere, thanne rule yow after
     593
The lawe of God in youre sweriyng, as seith
     593
Jeremye, quarto capitulo: thou shalt kepe
     593
Three condicions: thou shalt swere in trouthe,
     593
In doom, and in rightwisnesse./ This is to
     594
Seyn, thou shalt swere sooth; for every lesynge
     594
Is agayns crist. For crist is verray trouthe.
     594
And thynk wel this, that every greet swerere
     594
Nat compedded lawefully to swere, the wounde
     594
Shal nat departe from his hous whil he useth
     594
Swich unleveful swerying./ Thou shalt sweren
     595
Eek in doom, whan thou art constreyned by thy
     595
Domesman to witnessen the trouthe./ Eek thow
     596
Shalt nat swere for envye, ne for favour, ne for
     596
Meede, but for rightwisnesse, for declaracioun
     596
Of it, to the worshipe of God and helpyng
     596
Of thyne evene-cristene./ And therefore
     597
Every man that taketh goodes name in
     597
Ydel, or falsly swereth with his mouth, or elles
     597
Taketh on hym the name of crist, to be called
     597
A cristen man, and lyveth agayns cristed lyvynge
     597
and his techynge, alle they taken goddes
     597
Name in ydel./ Looke eek what seint peter
     598
Seith, actuum, quarto, non est aliud nomen sub
     598
Celo, etc., ther nys noon oother name, seith
     598
Seint peter, under hevene yeven to men, in
     598
Which they mowe be saved; that is to seyn,
     598
But the name of jhesu crist./ Take kep eek
     599
How precious is the name of crist, as seith
     599
Seint paul, ad philipenses, secundo, in nomine
     599
Jhesu, etc., that in the name of jhesu every
     599
Knee of hevenely creatures, or erthely, or of helle
     599
Sholde bowe; for it is so heigh and so worshipful
     599
that the cursede feend in helle sholde tremblen
     599
to heeren it ynempned./ Thanne semeth
     600
It that men that sweren so horribly by his
     600
Blessed name, that they despise it moore
     600
Booldely that dide the cursede jewes, or elles
     600
The devel, that trembleth whan he heereth his
     600
Name./
     601
Now certes, sith that sweryng, but if it
     601
Be lawefully doon, is so heighly deffended,
     601
Muche worse is forsweryng falsly, and yet
     601
Nedelees./
     602
What seye we eek of hem that deliten
     602
Hem in sweryng, and holden it a gentrie or a
     602
Manly dede to swere grete others? and what
     602
Of hem that of verray usage ne cesse nat to
     602
Swere grete othes, al be the cause nat worth
     602
A straw? certes, this is horrible synne./ Swerynge
     603
sodeynly withoute avysement is eek a
     603
Synne./ But lat us go now to thilke horrible
     604
Sweryng of adjuracioun and conjuracioun, as
     604
Doon thise false enchauntours or nigromanciens
     604
in bacyns ful of water, or in a bright Page  247
     604
Swerd, in a cercle, or in a fir, or in a shulderboon
     604
of a sheep./ I kan nat seye but that they
     605
Doon cursedly and dampnably agayns crist and
     605
Al the feith of hooly chirche./
     606
What seye we of hem that bileeven on divynailes,
     606
as by flight or by noyse of briddes, or
     606
Of beestes, or by sort, by nigromancie, by dremes,
     606
By chirkynge of dores, or crakkynge of houses,
     606
By gnawynge of rattes, and swich manere
     606
Wrecchednesse?/ certes, al this thyng is
     607
Deffended by God and by hooly chirche.
     607
For which they been acursed, til they come
     607
To amendement, that on swich filthe setten hire
     607
Bileeve./ Charmes for woundes or maladie of
     608
Men or of beestes, if they taken any effect, it
     608
May be peraventure that God suffreth it, for
     608
Folk sholden yeve the moore feith and reverence
     608
to his name./
     609
Now wol I speken of lesynges, which generally
     609
is fals signyficaunce of word, in entente to
     609
Deceyven his evene-cristene./ Som lesynge is
     610
Of which ther comth noon avantage to no wight;
     610
And som lesynge turneth to the ese and profit
     610
Of o man, and to disese and damage of another
     610
Man./ Another lesynge is for to saven his lyf
     611
Of his catel. Another lesynge comth of delit
     611
For to lye, in which delit they wol forge a
     611
Long tale, and peynten it with alle circumstaunces,
     611
where al the ground of the tale
     611
Is fals./ Som lesynge comth, for he wole
     612
Sustene his word; and som lesynge comth
     612
Of reccheleesnesse withouten avisement; and
     612
Semblable thynges./
     613
Lat us now touche the vice of flaterynge,
     613
Which ne comth nat gladly but for drede or
     613
For coveitise./ Flaterye is generally wrongful
     614
Preisynge. Flatereres been the develes norices,
     614
That norissen his children with milk losengerie./
     614
for sothe, salomon seith that flaterie
     615
Is wors than detraccioun. For somtyme detraccion
     615
maketh an hauteyn man be the moore
     615
Humble, for he dredeth detraccion; but certes
     615
Flaterye, that maketh a man to enhauncen his
     615
Herte and his contenance./ Flatereres been
     616
The develes enchauntours; for they make a
     616
Man to wene of hymself be lyk that he nys
     616
Nat lyk./ They been lyk to judas that bitraysen
     617
a man to sellen hym to his enemy,
     617
That is to the devel./ Flatereres been the develes
     618
chapelleyns, that syngen evere placebb./
     619
I rekene flaterie in the vices of ire; for ofte
     619
Tyme, if o man be wrooth with another, thanne
     619
Wole he flatere som wight to sustene hym in his
     619
Querele./
     620
Speke we now of swich cursynge as comth
     620
Of irous herte. Malisoun generally may be
     620
Seyd every maner power of harm. Swich cursynge
     620
bireveth man fro the regne of god, as
     620
Seith seint paul. / and ofte tyme swiche cursynge
     621
wrongfully retorneth agayn to hym that
     621
Curseth, as a bryd that retorneth agayn to
     621
His owene nest./ And over alle thyng men
     622
Oghten eschewe to cursen hir children,
     622
And yeven to the devel hire engendrure, as
     622
Ferforth as in hem is. Certes, it is greet peril
     622
And greet synne./
     623
Lat us thanne speken of chidynge and reproche,
     623
whiche been ful grete woundes in
     623
Mannes herte, for they unsowen the semes of
     623
Freendshipe in mannes herte./ For certes, unnethes
     624
may a man pleynly been accorded with
     624
Hym that hath hym openly revyled and repreved
     624
and disclaundred. This ia a ful grisly
     624
Synne, as crist seith in the gospel./ And taak
     625
Kep now, that he that repreveth his neighebor,
     625
Outher he repreveth hym by som harm of peyne
     625
That he hath on his body, as mesel, croked
     625
Harlot, or by som synne that he dooth./ Now
     626
If he repreve hym by harm of peyne, thanne
     626
Turneth the repreve to jhesu crist, for peyne
     626
Is sent by the rightwys sonde of god, and
     626
By his suffrance, be it meselrie, or maheym,
     626
or maladie./ And if he repreve hym
     627
Uncharitably of synne, as thou holour,
     627
Thou dronkelewe harlot, and so forth, thanne
     627
Aperteneth that to the rejoysynge of the devel,
     627
That evere hath joyde that men doon synne./
     628
And certes, chidynge may nat come but out
     628
Of a vileyns herte. For after the habundance
     628
Of the herte speketh the mouth ful ofte./ And
     629
Ye shul understonde that looke, by the wey,
     629
Whan any man shal chastise another, that he
     629
Be war from chidynge or reprevynge. For
     629
Trewely, but he be war, he may ful lightly
     629
Quyken the fir of angre and of wratthe, which
     629
That he sholde quenche, and peraventure sleeth
     629
Hym, which that he myghte chastise with benignitee./
     629
for as seith salomon, the amyable
     630
Tonge is the tree of lyf, that is to seyn, of lyf
     630
Espiritueel; and soothly, a deslavee tonge sleeth
     630
Spirites of hym that repreveth and eek of
     630
Hym that is repreved./ Loo, what seith seint
     631
Augustyn: ther is nothyng so lyk the develes
     631
Child as he that ofte chideth. Seint paul seith
     631
Eek, the servant of God bihoveth nat to
     631
Chide./ And how that chidynge be a
     632
Vileyns thyng bitwixe alle manere folk,
     632
Yet is it certes moost uncovenable bitwixe a Page  248
     632
Man and his wyf; for there is nevere reste. And
     632
Wherfore seith salomon, an hous that is uncovered
     632
and droppynge, and a chidynge wyf,
     632
Been lyke./ A man that is in a droppynge
     633
Hous in manye places, though he eschewe the
     633
Droppynge in a place, it droppeth on hym in
     633
Another place. So fareth it by a chydynge wyf;
     633
But shc chide hym in o place, she wol chide
     633
Hym in another./ And therfore, bettre is a
     634
Morsel of breed with joye than an hous ful of
     634
Delices with chidynge, seith salomon./ Seint
     635
Paul seith: oye wommen, be ye subgetes to
     635
Youre housbondes as bihoveth in god, and ye
     635
Men loveth youre wyves. Add colossenses,
     635
Tertio./
     636
Afterward speke we of scornynge, which is
     636
A wikked synne, and namely whan he
     636
Scorneth a man for his goode werkes./
     637
For certes, swiche scorneres faren lyk the
     637
Foule tode, that may nat endure to smelle the
     637
Soote savour of the vyne whanne it florissheth./
     638
Thise scorneres been partyng felawes with the
     638
Devel; for they han joye whan the devel wynneth,
     638
and sorwe whan he leseth./ They been
     639
Adversaries of jhesu crist, for they haten that
     639
He loveth, that is to seyn, salvacioun of soule./
     640
Speke we now of wikked conseil; for he that
     640
Wikked conseil yeveth is a traytour. For he deceyveth
     640
hym that trusteth in hym, ut achitofel
     640
Ad absolonem. But nathelees, yet is his wikked
     640
Conseil first agayn hymself/ for, as seith the
     641
Wise man, every fals lyvynge hath this propertee
     641
in hymself, that he that wole anoye
     641
Another man, he anoyeth first hymself./
     642
And men shul understonde that man shal
     642
Nat taker his conseil of fals folk, ne of angry
     642
Folk, or grevous folk, ne of folk that lovern
     642
Specially to muchel hir owene profit, ne to
     642
Muche worldly folk, namely in conseilynge of
     642
Soules./
     643
Now comth the synne of hem that sowen
     643
And maken discord amounges folk, which is a
     643
Synne that crist hateth outrely. And no wonder
     643
is; for he deyde for to make concord./ And
     644
Moore shame do they to crist, than dide they
     644
That hym crucifiede; for God loveth bettre that
     644
Freendshipe be amonges folk, than he dide his
     644
Owene body, the which that he yaf for unitee.
     644
Therfore been they likned to the devel, that
     644
Evere is aboute to maken discord./
     645
Now comth the synne of double tonge;
     645
Swiche as speken faire byforn folk, and wikkedly
     645
bihynde; or elles they maken semblant
     645
As though they speeke of good entencioun, or
     645
Elles in game and pley, and yet they speke of
     645
Wikked entente./
     646
Now comth biwreying of conseil, thurgh
     646
Which a man is defamed; certes, unnethe
     646
May be restoore the damage./
     647
Now comth manace, that is an open
     647
Folye; for he that ofte manaceth, he threteth
     647
Moore than he may perfourne ful ofte tyme./
     648
Now cometh ydel wordes, that is withouten
     648
Profit of hym that speketh tho wordes, and eek
     648
Of hym that herkneth tho wordes. Or elles ydel
     648
Wordes been tho that been nedelees, or withouten
     648
entente of natureel profit./ And al be it
     649
That ydel wordes been somtyme venial synne,
     649
Yet sholde men douten hem, for we shul yeve
     649
Rekenynge of hem bifore god./
     650
Now comth janglynge, that may nat been
     650
Withoute synne. And, as seith salomon, it is
     650
A sygne a apert folye./ And therfore a phI
     651
Losophre seyde, whan men axed hym how that
     651
Men sholde plese the peple, and he answerde
     651
Do manye goode werkes, and spek fewe
     651
Jangles./
     652
After this comth the synne of japeres,
     652
That been the develes apes; for they maken
     652
Folk to laughe at hire japerie as folk doon at
     652
The gawdes of an ape. Swiche japes deffendeth
     652
seint paul./ Looke how that vertuouse
     653
Wordes and hooly conforten hem that travaillen
     653
In the service of crist, right so conforten the
     653
Vileyns wordes and knakkes of japeris hem that
     653
Travaillen in the service of the devel./ Thise
     654
Been the synnes that comen of the tonge that
     654
Comen of ire and of ohtere synnes mo./
     655
The remedie agayns ire is a vertu that men
     655
Clepen mansuetude, that is debonairette; and
     655
Eek another vertu, that men callen pacience or
     655
Suffrance./
     656
Debonairetee withdraweth and refreyneth the
     656
Stirynges and the moevynges of mannes corage
     656
In his herte, in swich manere that they ne
     656
Skippe nat out by angre ne by ire./ Suffrance
     657
suffreth swetely alle the anoyaunces
     657
And the wronges that men doon to man outward./
     657
seint jerome seith thus of debonairetee,
     658
That it dooth noon harm to no wight ne seith;
     658
Ne for noon harm that men doon or seyn, he
     658
Ne eschawfeth nat agayns his resoun./ This
     659
Vertu somtyme comth of nature; for, as seith
     659
The philosophre, a man is a quyk thyng, by Page  249
     659
Nature debonaire and tretable to goodnesse;
     659
But whan debonairetee is enformed of grace,
     659
Thanne is it the moore worth./
     660
Pacience, that is another remedie agayns iro,
     660
Is a vertu that suffreth swetely every mannes
     660
Goodnesse, and is nat wrooth for noon harm
     660
That is doon to hym./ The philosophre seith
     661
That pacience is thilke vertu that suffreth
     661
Debonairely alle the outrages of adversitee
     661
And every wikked word./ This vertu maketh
     662
a man lyk to god, and maketh hym
     662
Goddes owene deere child, as seith grist. This
     662
Vertu disconfiteth thyn enemy. And therfore
     662
Seith the wise man. If thow wolt venquysse
     662
Thyn enemy, lerne to suffre./ And thou shalt
     663
Understonde that man suffreth foure manere of
     663
Grevances in outward thynges, agayns the
     663
Whiche foure he moot have foure manere of
     663
Paciences./
     664
The firste grevance is of wikkede wordes.
     664
Thilke suffrede jhesu crist withouten grucchyng,
     664
ful paciently, whan the jewes despised
     664
And repreved hym ful ofte./ Suffre thou therfore
     665
paciently; for the wise man seith, if thou
     665
Stryve with a fool, though the fool be wrooth
     665
Or though he laughe, algate thou shalt have no
     665
Reste./ That oother grevance outward is to
     666
Have damage of thy catel. Theragayns suffred
     666
crist ful paciently, whan he was despoyled
     666
Of al that he hadde in this lyf, and that nas
     666
But his clothes./ The thridde grevance is a
     667
Man to have harm in his body. That suffred
     667
crist ful paciently in al his passioun./ The
     668
Fourthe grevance is in outrageous labour in
     668
Werkes. Wherfore I seye that folk that maken
     668
Hir servantz to travaillen to grevously, or out
     668
Of tyme, as on haly dayes, soothly they do greet
     668
Synne./ Heer-agayns suffred crist ful paciently
     669
And taughte us pacience, whan he baar upon
     669
His blissed shulder the croys upon which e
     669
Sholde suffren despitous deeth./ Heere man
     670
Men lerne to be pacient; for certes noght oonly
     670
Cristen men been pacient, for love of jhesu
     670
Crist, and for gerdoun of the blisful lyf that
     670
Is perdurable, but certes, the olde payens that
     670
Nevere were cristene, commendeden and useden
     670
the vertu of pacience./
     671
A philosophre upon a tyme, that wolde have
     671
Beten his disciple for his grete trespas, for
     671
Which he was greetly amoeved, broghte
     671
A yerde to scoure with the child;/ and
     672
Whan this child saugh the yerde, he seyde
     672
To his maister, what thenke ye do?? I wol
     672
Bete thee, quod the maister, for thy correccioun./
     672
for sothe, quod the child, ye
     673
Oghten first correcte youreself, that han lost
     673
Al youre pacience for the gilt of a child./
     674
For sothe, quod the maister al wepynge,
     674
Thow seyst sooth. Have thow the yerde, my
     674
Deere sone, and correcte me for myn impacience./
     674
of pacience comth obedience, thurgh
     675
Which a man is obedient to crist and to alle
     675
Hem to whiche he oghte to been obedient in
     675
Crist./ And understond wel that obedience is
     676
Perfit, whan that a man dooth gladly and
     676
Hastily, with good herte entierly, al that
     676
He sholde do./ Obedience generally is to
     677
Perfourne the doctrine of God and of his
     677
Sovereyns, to whiche hym oghte to ben obeisaunt
     677
in alle rightwisnesse./
     678
After the synne of envye and of ire, now
     678
Wol I speken of the synne of accidie. For
     678
Envye blyndeth the herte of a man, and ire
     678
Troubleth a man, and accidie maketh hym
     678
Hevy, thoghtful, and wraw./ Envye and ire
     679
Maker bitternesse in herte, which bitternesse
     679
Is mooder of accidie, and bynymeth hym the
     679
Love of alle goodnesse. Thanne is accidie the
     679
Angwissh of troubled herte; and seint augustyn
     679
Seith, it is anoy of goodnesse and ioye of
     679
Harm./ Certes, this is a dampnable synne;
     680
For it dooth worng to jhesu crist, in as muche
     680
As it bynymeth the service that men oghte doon
     680
To crist with alle diligence, as seith salomon./
     681
But accidie dooth no swich diligence. He
     681
Dooth alle thyng with anoy, and with wrawnesse,
     681
slaknesse, and excusacioun, and with
     681
Ydelnesse, and unlust; for which the book seith,
     681
Acursed be he that dooth the service of
     681
God necligently. / thanne is accidie enemy
     682
to everich estaat of man; for certes,
     682
The estaat of man is in three maneres. / outher
     683
It is th,estaat of innocence, as was th,estaat of
     683
Adam biforn that he fil into synne;in which
     683
Estaat he was holden to wirche as in heriynge
     683
And adowrynge of god. / another estaat is the
     684
Estaat of synful men, in which estaat men been
     684
Holden to laboure in preiynge to God for
     684
Amendement of hire synnes, and that he wole
     684
Graunte hem to arysen out of hir symmes. / another
     685
estaat is th,estaat of grace; in which estaat
     685
He is holden to werkes of penitence. And certes,
     685
To alle thise thynges is accidie enemy and contrarie,
     685
for he lovethno bisynesse at al. / now
     686
Certes, this foule synne, accidie, is eek a ful Page  250
     686
Greet enemy to the liflode of the body; for it
     686
Ne hath no purveaunce agayn temporeel necessitee;
     686
For it forsleweth and forsluggeth and
     686
Destroyeth alle goodes temporeles by
     686
Reccheleesnesse. /
     687
the fourthe thyng is that accidie is lyk
     687
Hem that been in the peyne of helle, by cause
     687
Of hir slouthe and of hire hevynesse; for they
     687
That been dampned been so bounde that they
     687
Ne may neither wel do ne wel thynke./ Of
     688
Accidie comth first, that a man is anoyed and
     688
Encombred for to doon any goodnesse, and
     688
Maketh that God hath abhomynacion of swich
     688
Accidie, as seith seint john. /
     689
now comth slouthe, that wol nat suffre
     689
Noon hardnesse ne no penaunce. For soothly,
     689
Slouthe is so tendre and so delicaat, as seith
     689
Salomon, that he wol nat suffre noon hardnesse
     689
Ne penaunce, and therfore he shendeth al that
     689
He dooth. / agayns this roten-herted synne of
     690
Accidie and slouthe sholde men exercise hemself
     690
To doon goode werkes, and manly and vertuously
     690
Cacchen corage wel to doon, thynkynge
     690
That oure lord jhesu crist quiteth every good
     690
Dede, be it never so lite. / usage of labour is
     691
A greet thyng, for it maketh, as seith seint bernard,
     691
The laborer to have stronge armes and
     691
Harde synwes; and slouthe maketh hem
     691
Feble and tendre. / thanne comth drede
     692
To bigynne to werke anye goode werkes.
     692
For certes, he that is enclyned to synne, hym
     692
Thynketh it is so greet an emprise for to undertake
     692
To doon werkes of goodnesse, / and
     693
Casteth in his herte that the circumstances of
     693
Goodnesse been so grevouse and so chargeaunt
     693
For to suffre, that he dar nat undertake to do
     693
Werkes of goodnesse, as seith seint gregorie. /
     694
now comth wanhope, that is despeir of the
     694
Mercy of god, that comth somtyme of to muche
     694
Outrageous sorwe, and somtyme of to muche
     694
Drede, ymaginynge that he hath doon so muche
     694
Synne that it wol nat availlen hym, though
     694
He wolde repenten hym and forsake synne; /
     695
Thurgh which despeir or drede he abaundoneth
     695
Al his herte to every maner synne, as seith
     695
Seint augustin. / which dampnable synne, if
     696
That it continue unto his ende, it is cleped
     696
Synnyng in the hooly goost. / this horrible
     697
Synne is so perilous that he that is
     697
Despeired, ther nys no felonye ne no synne that
     697
He douteth for to do; as shewed wel by judas. /
     698
Certes, aboven alle synnes thanne is this synne
     698
Moost displesant to crist, and moost adversarie. /
     699
Soothly, he that despeireth hym is lyk
     699
The coward champious recreant, that seith,
     699
Creant withoute nede, allas! akkas! bedekes us
     699
He recreant and nedelees despeired. / certes,
     700
The mercy of God is evere redy to the penitent,
     700
And is aboven alle his werkes. / allas! kan a
     701
Man nat bithynke hym on the gospel of seint
     701
Luc, 15, where as crist seith that as wel shal
     701
Ther be joye in hevene upon a synful man that
     701
Dooth penitence, as upon nynty and nyne
     701
Rightful men that neden no penitence. /
     702
Looke forther, in the same gospel, the joye
     702
And the feeste of the goode man that hadde
     702
Lost his sone, whan his sone with repentaunce
     702
Was retourned to his fader. / kan they nat remembren
     703
Hem eek that, as seith seint luc, 23,
     703
How that the theef that was hanged bisyde
     703
Jhesu crist, seyde -- lord, remembre of me,
     703
Whan thow comest into thy regne? / for
     704
Sothe, seyde crist, I seye to thee, to-day
     704
Shaltow been with me in paradys. / certes,
     705
Ther is noon so horrible synne of man that it
     705
Ne may in his lyf be destroyed by penitence,
     705
Thurgh vertu of the passion and of the deeth
     705
Of crist. / allas! what nedeth man thanne to
     706
Been despeired, sith that his mercy so redy
     706
Is and large? axe and have. / thanne cometh
     707
Sompnolence, that is, sloggy slombrynge,
     707
Which maketh a man be hevy and dul
     707
In body and in soule; and this synne comth
     707
Of slouthe. / and certes, the tyme that, by eey
     708
Of resoun, men sholde nat slepe, that is by the
     708
Morwe, but if ther were cause resonable. / for
     709
Soothly, the morwe tyde is moost covenable a
     709
Man to seye his preyeres, and for to thynken on
     709
God, and for to honoure god, and to yeven
     709
Almesse to the povre that first cometh in the
     709
Name of crist. / lo, what seith salomon --
     710
Whoso wolde by the morwe awaken and
     710
Seke me, he shal fynde. / thanne cometh necligence,
     711
Or reccheleesnesse, that rekketh of
     711
No thyng. And how that ignoraunce be
     711
Mooder of alle harm, certes, necligence
     711
Is the norice. / necligence ne dooth no
     712
Fors, whan he shal doon a thyng, wheither
     712
He do it weel or baddely /
     713
of the remedie of thise two synnes, as seith
     713
The wise man, that he that dredeth god, he
     713
Spareth nat to doon that him oghte doon. /
     714
And he that loveth god, he wol doon diligence
     714
To plese God by his werkes, and abaundone
     714
Hymself, with al his myght, wel for to doon. /
     715
Thanne comth ydelnesse, that is the yate of alle
     715
Harmes. An ydel man is lyk to a place that hath
     715
No walles; the develes may entre on every syde, Page  251
     715
Or sheten at hym at discovert, by temptacion
     715
On every syde. / this ydelnesse is the thurrok
     716
Of alle wikked and vileyns thoghtes, and of
     716
Alle jangles, trufles, and of alle ordure. /
     717
Certes, the hevene is yeven to hem that
     717
Wol labourn, and nat to ydel folk. Eek david
     717
Seith that they ne been nat in the labour of
     717
Men, ne they shul nat been whipped with men,
     717
That is to seyn, in purgatorie. / certes, thanne
     718
Semeth it, they shul be tormented with the
     718
Devel in helle, but if they doon penitence. /
     719
thanne comth the synne that men clepen
     719
Tarditas, as whan a man is to laterede or tariynge,
     719
Er he wole turne to god; and certes, that
     719
Is a greet folie. He is lyk to hym that falleth in
     719
The dych, and wol nat arise. / and this vice
     720
Comth of a fals hope, that he thynketh that he
     720
Shal lyve longe; but that hope faileth ful ofte. /
     721
thanne comth lachesse; that is he, that
     721
Whan he biginneth any good werk, anon he
     721
Shal forleten it and stynten; as doon they that
     721
Han any wight to governe, and ne taken of
     721
Hym namoore kep, anon as they fynden
     721
Any contrarie or any anoy. / thise been
     722
The newe sheepherdes that leten hir sheep
     722
Wityngly go renne to the wolf that is in the
     722
Breres, or do no fors of hir owene governaunce. /
     723
Of this comth poverte and destruccioun, bothe
     723
Of spiritueel and temporeel thynges. Thanne
     723
Comth a manere cooldnesse, that freseth al th
     723
Herte of a man. / thanne comth devoccioun,
     724
Thurgh which a man is so blent, as seith seint
     724
Bernard, and hath swich languour in soule that
     724
He may neither rede ne singe in hooly chirche,
     724
Ne heere ne thynke of no devoioun, ne travaille
     724
With his handes in no good werk, that it nys
     724
Hym unsavory and al apalled. / thanne wexeth
     725
He slough and slombry, and soone wol be
     725
Wrooth, and soone is enclyned to hate and to
     725
Envye. / thanne comth the synne of worldly
     726
Sorwe, swich as is cleped tristicia, that
     726
Sleeth man, as seith seint paul. / for
     727
Certes, swich sorwe werketh to the deeth
     727
Of the soule and of the body also; for therof
     727
Comth that a man is anoyed of his owene lif. /
     728
Wherfore swich sorwe shorteth ful ofte the lif
     728
Of man, er that his tyme be come by wey of
     728
Kynde. /
     729
agayns this horrible synne of accidie, an
     729
The branches of the same, ther is a vertu that
     729
Is called fortitudo or strentthe, that is an affeccioun
     729
Thurgh which a man despiseth anoyouse
     729
Thinges. / this vertu is so myghty and so vigerous
     730
That it dar withstonde myghtily and wisely
     730
Kepen hymself fro perils that been wikked, and
     730
Wrastle agayn the assautes of the devel. / for
     731
It enhaunceth and enforceth the soule, right as
     731
Accidie abateth it and maketh it fieble. For this
     731
Fortitudo may endure by long suffraunce
     731
The travailles that been covenable. /
     732
this vertu hath manye speces; and the
     732
Firste is cleped magnanimitee, that is to seyn,
     732
Greet corage. For certes, ther bihoveth greet
     732
Corage agains accidie, lest that it ne swolwe
     732
The soule by the synne of sorwe, or destroye it
     732
By wanhope. / this vertu maketh folk to undertake
     733
Harde thynges and grevouse thynges,
     733
By hir owene wil, wisely and resonably. / and
     734
For as muchel as the devel fighteth agayns a
     734
Man moore by queyntise and by sleighte than
     734
By strengthe, therfore men shal withstonden
     734
Hym by wit and by resoun and by discrecioun. /
     735
Thanne arn ther the vertues of feith and hope
     735
In God and in his seintes, to acheve and acomplice
     735
The goode werkes in the whiche he purposeth
     735
Fermely to continue. / thanne comth
     736
Seuretee or sikernesse; and that is whan a man
     736
Ne douteth no travaille in tyme comynge of
     736
The goode werkes that a man hath bigonne. /
     737
Thanne comth magnificence, that
     737
Is to seyn, whan a man dooth and perfourneth
     737
Grete werkes of goodnesse; and that
     737
Is the ende why that men sholde do goode
     737
Werkes, for in the acomplissynge of grete goode
     737
Werkes lith the grete gerdoun. / thanne is ther
     738
Constaunce, that is, stablenesse of corage; and
     738
This sholde been in herte by stedefast feith,
     738
And in mouth, and in berynge, and in chiere,
     738
And in dede. / eke ther been mo speciale remedies
     739
Against accidie in diverse werkes, and
     739
In consideracioun of the peynes of helle and
     739
Of the joyes of hevene, and in the trust of the
     739
Grace of the holy goost, that wole yeve hym
     739
Myght to perfourne his goode entente. /
     740
after accidie wol I speke of avarice and of
     740
Coveitise, of which synne seith seint paul that
     740
The roote of alle harmes is coveitise. Ad
     740
Thimotheum sexto. / for soothly, whan the
     741
Herte of a man is confounded in itself and
     741
Troubled, and that the soule hath lost the confort
     741
Of god, thanne seketh he an ydel solas
     741
Of worldly thynges. / Page  252
     742
avarice, after the descripcioun of seint
     742
Augustyn, is a likerousnesse in herte to have
     742
Erthely thynges. / som oother folk seyn that
     743
Avarice is for to purchacen manye erthely
     743
Thynges, and no thyng yeve to hem that han
     743
Nede. / and understoond that avarice ne stant
     744
Nat oonly in lond ne catel, but somtyme in
     744
Science and in glorie, and in every manere
     744
Of outrageous thyng is avarice and coveitise. /
     745
And the difference bitwixe avarice and coveitise
     745
Is this -- coveitise is for to coveite swiche
     745
Thynges as thou hast nat; and avarice is for
     745
To withholde and kepe swiche thynges as thou
     745
Hast, withoute rightful nede. / soothly, this
     746
Avarice is a synne that is ful dampnable;
     746
For al hooly writ curseth it, and speketh agayns
     746
That vice; for it dooth wrong to jhesu
     746
Crist. / for it bireveth hym the love that
     747
Men to hym owen, and turneth it bakward
     747
Agayns alle resoun, / and maketh that the avaricious
     748
Man hath moore hope in his catel than
     748
In jhesu crist, and dooth moore observance in
     748
Kepynge of his tresor than he dooth to the
     748
Service of jhesu crist. / and therfore seith
     749
Seint paul ad ephesios, quinto, that an avaricious
     749
Man is in the thraldom of ydolatrie. /
     750
what difference is bitwixe an ydolastre and
     750
An avaricious man, but that an ydolastre, per
     750
Aventure, ne hath but o mawmet or two, and
     750
The avaricious man hath manye? for certes,
     750
Every floryn in his cofre is his mawmet. / and
     751
Certes, the synne of mawmettrie is the firste
     751
Thyng that God deffended in the ten comaundementz
     751
As bereth witnesse in exodi capitulo
     751
Vicesimo. / thou shalt have no false
     752
Goddes bifore me, ne thou shalt make to
     752
Thee no grave thyng. Thus is an avaricious
     752
Man, that loveth his tresor biforn god, an
     752
Ydolastre, / thurgh this cursed synne of avarice.
     753
Of coveitise comen thise harde lordshipes,
     753
Thurgh whiche men been distreyned by taylages,
     753
Custumes, and cariages, moore than hire
     753
Duetee or resoun is. And eek taken they of
     753
Hire bonde-men amercimentz, whiche myghten
     753
Moore resonably ben cleped extorcions than
     753
Amercimentz. / of whiche amercimentz and
     754
Raunsonynge of boonde-men somme hordes stywards
     754
Seyn that it is ryghtful, for as muche as
     754
A cherl hath no temporeel thyng that it ne is his
     754
Lordes, as they seyn. / but certes, thise lordshipes
     755
Doon wrong that bireven hire bondefolk
     755
Thynges that they nevere yave hem. Augustinus,
     755
De civitate, libro nono. / sooth is
     756
That the condicioun of thraldom and the firste
     756
Cause of thraldom is for synne. Genesis,
     756
Nono. /
     757
thus may ye seen that the gilt disserveth
     757
Thraldom, but nat nature./ Wherfore thise
     758
Lordes ne sholde nat muche glorifien hem in
     758
Hir lordshipes, sith that by natureel condicion
     758
They been nat lordes over thralles, but that
     758
Thraldom comth first by the desert of synne. /
     759
And forther over, ther as the lawe seith that
     759
Temporeel goodes of boonde-folk been the
     759
Goodes of hir lordeshipes, ye, that is for to understonde,
     759
The goodes of the emperour, to deffenden
     759
Hem in hir right, but nat for to robben
     759
Hem ne reven hem. / and therfore seith
     760
Seneca, thy prudence sholde lyve benignely
     760
With thy thralles. / thilke that thou clepest
     761
Thy thralles been goddes peple; for humble
     761
Folk been cristes freendes; they been contubernyal
     761
With the lord. /
     762
thynk eek that of swich seed as cherles
     762
Spryngen, of swich seed spryngen lordes. As
     762
Wel may the cherl be saved as the lord. / the
     763
Same deeth that taketh the cherl, swich deeth
     763
Taketh the lord. Wherfore I rede, do right so
     763
With the cherl, as thou woldest that thy lord
     763
Dide with thee, if thou were in his plit. / every
     764
Synful man is a cherl to synne. I rede thee,
     764
Certes, that thou, lord, werke in swich wise
     764
With thy cherles that they rather love thee than
     764
Drede. / I woot wel ther is degree above degree,
     765
As reson is; and skile is that men do hir devoir
     765
Ther as it is due; but certes, extorcions and
     765
Despit of youre underlynges is dampnable. /
     766
and forther over, understoond wel that thise
     766
Conquerours or tirauntz maken ful ofte thralles
     766
Of hem that been born of as roial blood as
     766
Been they that hem conqueren. / this
     767
Name of thraldom was nevere erst kowth,
     767
Til that noe seyde that his sone canaan sholde
     767
Be thral to his bretheren for his synne. / what
     768
Seye we thanne of hem that pilen and doon
     768
Extorcions to hooly chirche? certes, the swerd
     768
That men yeven first to a knyght, whan he is
     768
Newe dubbed, signifieth that he sholde deffenden
     768
Hooly chirche, and nat robben it ne
     768
Pilen it; and whoso dooth is traitour to crist. /
     769
And, as seith seint augustyn, they been the
     769
Develes wolves that stranglen the sheep of
     769
Jhesu crist; and doon worse than wolves. /
     770
For soothly, whan the wolf hath ful his wombe,
     770
He styntheth to strangle sheep. But soothly, the
     770
Pilours and destroyours of the godes of hooly
     770
Chirche no do nat so, for they ne stynte nevere
     770
To pile. / now as I have seyd, sith so is that Page  253
     771
Synne was first cause of thraldom, thanne is it
     771
Thus, that thilke tyme that al this world was
     771
In synne, thanne was al this world in thraldom
     771
And subjeccioun. / but certes, sith the
     772
Time of grace cam, God ordeyned that som
     772
Folk sholde be moore heigh in estaat and in
     772
Degree, and som folk moore lough, and that
     772
Everich sholde be served in his estaat and in
     772
His degree. / and therfore in somme contrees,
     773
Ther they byen thralles, whan they han turned
     773
Hem to the feith, they maken hire thralles free
     773
Out of thraldom. And therfore, certes, the lord
     773
Oweth to his man that the man oweth to his
     773
Lord. / the pope calleth hymself servant of the
     774
Servantz of god; but for as muche as the estaat
     774
Of hooly chirche ne myghte nat han be,
     774
Ne the commune profit myghte nat han be kept,
     774
Ne pees and rest in erthe, but if God hadde
     774
Ordeyned that som men hadde hyer degree and
     774
Som men lower, / therfore was sovereyntee ordeyned,
     775
To kepe and mayntene and deffenden
     775
Hire underlynges or hire subgetz in resoun, as
     775
Ferforth as it lith in hire power, and nat to destroyen
     775
Hem ne confounde. / wherfore I seye
     776
That thilke lordes that been lyk wolves, that
     776
Devouren the possessiouns or the catel of povre
     776
Folk wrongfully, withouten mercy or mesure, /
     777
They shul receyven, by the same
     777
Mesure that they han mesured to povre
     777
Folk, the mercy of jhesu crist, but if it be
     777
Amended. / now comth deciete bitwixe marchaunt
     778
And marchant. And thow shalt understonde
     778
That marchandise is in manye maneres;
     778
That oon is bodily, and that oother is goostly;
     778
That oon is honest and leveful, and that oother
     778
Is deshonest and unleveful. / of thilke bodily
     779
Marchandise that is leveful and honest is this --
     779
That, there as God hath ordeyned that a regne
     779
Or a contree is suffisaunt to hymself, thanne is
     779
It honest and leveful that of habundaunce of
     779
This contree, that men helpe another contree
     779
That is moore needy. / and therfore ther moote
     780
Been marchantz to bryngen fro that o contree
     780
To that oother hire marchandises. / that oother
     781
Marchandise, that men haunten with fraude and
     781
Trecherie and deceite, with lesynges and
     781
False othes, is cursed and dampnable. / espiritueel
     782
Marchandise is proprely symonue,
     782
That is, ententif desir to byen thyng espiritueel,
     782
That is, thyng that aperteneth to the seintuarie
     782
Of God and to cure of the soule. / this desir,
     783
If so be that a man do his diligence to parfournen
     783
It, al be it that his desir ne take noon
     783
Effect, yet is it to hym a deedly synne; and if
     783
He be ordred, he is irreguler. / certes symonye
     784
Is cleped of simon magus, that wolde han
     784
Boght for temporeel catel the yifte that god
     784
Hadde yeven, by the hooly goost, to seint
     784
Peter and to the apostles. / and therfore understoond
     785
That bothe he that selleth and he that
     785
Beyeth thynges espirituels been cleped symonyals,
     785
Be it by catel, be it by procurynge, or
     785
By flesshly preyere of his freendes, flesshly
     785
Freendes, or espiritueel freendes. / flesshly in
     786
Two maneres; as by kynrede, or othere freendes.
     786
Soothly, if they praye for hym that is nat
     786
Worthy and able, it is symonye, if he take the
     786
Benefice; and if he be worthy and able,
     786
Ther nys noon. / that oother manere is
     787
Whan men or wommen preyen for folk to
     787
Avauncen hem, oonly for wikked flesshly affeccioun
     787
That they han unto the persone; and
     787
That is foul symonye. / but certes, in service,
     788
For which men yeven thynges espirituels unto
     788
Hir servauntz, it moot been understonde that the
     788
Service moot been honest, and elles nat; and
     788
Eek that it be withouten bargaynynge, and that
     788
The persone be able. / for, as seith seint damasie,
     789
Alle the synnes of the world, at regard
     789
Of this synne, arn as thyng of noght. For it
     789
Is the gretteste synne that may be, after the
     789
Synne of lucifer and antecrist. / for by this
     790
Synne God forleseth the chirche and the soule
     790
That he boghte with his precious blood, by hem
     790
That yeven chirches to hem that been nat
     790
Digne. / for they putten in theves that stelen
     791
The soules of jhesu crist and destroyen his
     791
Patrimoyne. / by swiche undigne preestes
     792
And curates han lewed men the lasse reverence
     792
Of the sacramentz of hooly chirche; and
     792
Swiche yeveres of chirches putten out the children
     792
Of crist, and putten into the chirche the
     792
Develes owene sone. / they sellen the soules
     793
That lambes sholde kepen to the wolf that strangleth
     793
Hem. And therfore shul they nevere han
     793
Part of the pasture of lambes, that is the blisse
     793
Of hevene. / now comth hasardrie with his
     794
Apurtenaunces, as tables and rafles, of which
     794
Comth deceite, false othes, chidynges, and alle
     794
Ravynes, blasphemynge and reneiynge of god,
     794
And hate of his neighebores, wast of goodes,
     794
Mysspendynge of tyme, and somtyme manslaughtre. /
     795
Certes, hasardours ne mowe nat
     795
Been withouten greet synne whiles they haunte
     795
That craft. / of avarice comen eek lesynges,
     796
Thefte, fals witnesse, and false othes. And ye
     796
Shul understonde that thise been grete synnes,
     796
And expres agayn the comaundementz of Page  254
     796
God, as I have seyd. / fals witnesse is in
     797
Word and eek in dede. In word, as for to
     797
Bireve thy neighebores goode name by thy fals
     797
Witnessyng, or bireven hym his catel or his
     797
Heritage by thy fals witnessyng, whan thou for
     797
Ire, or for meede, or for envye, berest fals
     797
Witnesse, or accusest hym or excusest hym by
     797
Thy fals witnesse, or elles excusest thyself
     797
Falsly. / ware yow, questemongeres and notaries!
     798
Certes, for fals witnessyng was susanna
     798
In ful gret sorwe and peyne, and many another
     798
Mo. / the synne of thefte is eek expres agayns
     799
Goddes heeste, and that in two maneres, corporeel
     799
Or spiritueel. / corporeel, as for to take
     800
Thy neighebores catel agayn his wyl, be it by
     800
Force or by sleighte, be it by met or by mesure; /
     801
By stelyng eek of false enditementz upon
     801
Hym, and in borwynge of thy neighebores catel,
     801
In entente nevere to payen it agayn, and
     801
Semblable thynges. / espiritueel thefte is
     802
Sacrilege, that is to seyn, hurtynge of hooly
     802
Thynges, or of thynges sacred to crist, in two
     802
Maneres -- by reson of the hooly place, as
     802
Chirches or chirche-hawes, / for which every
     803
Vileyns synne that men doon in swiche places
     803
May be cleped sacrilege, or every violence in
     803
The semblable places; also, they that withdrawen
     803
Falsly the rightes that longen to hooly
     803
Chirche. / and pleynly and generally, sacrilege
     804
Is to reven hooly thyng fro hooly place, or unhooly
     804
Thyng out of hooly place, or hooly thing
     804
Out of unhooly place. /
     805
niw shul ye understonde that the releevynge
     805
Of avarice is misericorde, and pitee largely
     805
Taken. And men myghten axe why that misericorde
     805
And pitee is releevynge of avarice. /
     806
Certes, the avricious man sheweth no pitee ne
     806
Misericorde to the nedeful man, for he deliteth
     806
Hym in the kepynge of his tresor, and nat
     806
In the rescowynge ne releevynge of his evene-cristen.
     806
And therfore speke I first of misericorde. /
     807
Thanne is misericorde, as seith
     807
The philosophre, a vertu by which the corage
     807
Of a man is stired by the mysese of hym
     807
That is mysesed. / upon which misericorde
     808
Folweth pitee in parfournynge of charitable
     808
Werkes of misericorde. / and certes, thise
     809
Thynges moeven a man to the misericorde of
     809
Jhesu crist, that he yaf hymself for oure gilt,
     809
And suffred deeth for misericorde, and forgay
     809
Us oure originale synnes, / and therby relessed
     810
Us fro the peynes of helle, and amenused the
     810
Peynes of purgatorie by penitence, and yeveth
     810
Grace wel to do, and atte laste the blisse of
     810
Hevene. / the speces of misericorde been, as
     811
For to lene and for to yeve, and to foryeven
     811
And relesse, and for to han pitee in herte
     811
And compassioun of the meschief of his evene-cristene,
     811
And eek to chastise, there as nede
     811
Is. /another manere of remedie agayns
     812
Avarice is resonable largesse; but soothly,
     812
Heere bihoveth the consideracioun of the grace
     812
Of jhesu crist, and of his temporeel goodes,
     812
And eek of the goodes perdurables, that crist
     812
Yaf to us; / and to han remembrance of the
     813
Deeth that he shal receyve, he noot whanne,
     813
Where, ne how; and eek that he shal forgon al
     813
That he hath, save oonly that he hath despended
     813
In goode werkes. /
     814
but for as muche as som folk been unmesurable,
     814
Men oghten eschue fool-largesse, that
     814
Men clepen wast. / certes, he that is fool-large
     815
Ne yeveth nat his catel, but he leseth iis catel.
     815
Soothly, what thyng that he yeveth for veyne
     815
Glorie, as to mynstrals and to folk, for to beren
     815
His renoun in the world, he hath synne therof,
     815
And noon almesse. / certes, he leseth foule his
     816
Good, that ne seketh with the yifte of his
     816
Good nothyng but synne. / he is lyk to an
     817
Hors that seketh rather to drynken drovy
     817
Or trouble water than for to drynken water of
     817
The clere welle. / and for as muchel as they
     818
Yeven ther as they sholde nat yeven, to hem
     818
Aperteneth thilke malisoun that crist shal
     818
Yeven at the day of doom to hem that shullen
     818
Been dampned. /
     819
after avarice comth glotonye, which is expres
     819
Eek agayn the comandement of god. Glotonye
     819
Is unmesurable appetit toete or to drynke,
     819
Or elles to doon ynogh to the unmesurable appetit
     819
And desordeynee coveitise to eten or to
     819
Drynke. / this synne corrumped al this world,
     820
As is wel shewed in the synne of adam and of
     820
Eve. Looke eek what seith saint paul, of glotonye -- /
     821
Manye, seith seint paul, goon, of
     821
Whiche I have ofte seyd to yow, and now I
     821
Seye it wepynge, that been the enemys of the
     821
Croys of crist; of whiche the ende is deeth, and
     821
Of whiche hire wombe is hire god, and hire
     821
Glorie in confusioun of hem that so savouren
     821
Erthely thynges. / he that is
     822
Usaunt to this synne of glotonye, he ne Page  255
     822
May no synne withstonde. He moot been in
     822
Servage of alle vices, for it is the develes hoord
     822
Ther he hideth hym and resteth. / this synne
     823
Hath manye speces. The firste is dronkenesse,
     823
That is the horrible sepulture of mannes resoun;
     823
And therfore, whan a man is dronken, he hath
     823
Lost his resoun; and this is deedly synne. / but
     824
Soothly, whan that a man is nat wont to strong
     824
Drynke, and peraventure ne knoweth nat the
     824
Strengthe of the drynke, or hath feblesse in his
     824
Heed, or hath travailed, thurgh which he drynketh
     824
The moore, al be he sodeynly caught with
     824
Drynke, it is no deedly synne, but venyal. / the
     825
Seconde spece of glotonye is that the spirit
     825
Of a man wexeth al trouble, for dronkenesse
     825
Bireveth hym the discrecioun of his wit. / the
     826
Thridde spece of glotonye is whan a man devoureth
     826
His mete, and hath no rightful
     826
Manere of etynge. / the fourthe is whan,
     827
Thurgh the grete habundaunce of his mete,
     827
The humours in his body been distempred. / the
     828
Fifthe is foryetelnesse by to muchel drynkynge;
     828
For which somtymee a man foryeteth er the
     828
Morwe what he dide at even, or on the nyght
     828
Biforn. /
     829
in oother manere been distinct the speces of
     829
Glotonye, after seint gregorie. The firste is
     829
For to ete biforn tyme to ete. The seconde is
     829
Whan a man get hym to delicaat mete or
     829
Drynke. / the thridde is whan men taken to
     830
Muche over mesure. The fourthe is curiositee,
     830
With greet entente to maken and apparaillen
     830
His mete. The fifthe is for to eten to gredily. /
     831
Thise been the fyve fyngres of the develes
     831
Hand, by whiche he draweth folk to
     831
Synne. /
     832
agayns glotonye is the remedie abstinence,
     832
As seith galien; but that holde I nat meritorie,
     832
If he do it oonly for the heele of his body.
     832
Seint augustyn wole that abstinence be doon
     832
For vertu and with pacience. / abstinence,
     833
He seith, is litel worth, but if a man have good
     833
Wil therto, and but it be enforced by pacience
     833
And by charitee, and that men doon it for
     833
Godes sake, and in hope to have the blisse of
     833
Hevene./
     834
The felawes of abstinence been attemperaunce,
     834
that holdeth the meene in alle thynges;
     834
Eek shame, that aschueth alle deshonestee; surfisance,
     834
that seketh no riche metes ne drynkes,
     834
Ne dooth no fors of to outrageous appariailynge
     834
of mete;/ mesure also, that restreyneth
     835
By resoun the deslavee appetit of etynge; sobrenesse
     835
also, that restreyneth the outrage of
     835
Drynke;/ sparynge also, that restreyneth the
     836
Delacaat ese to sitte longe at his mete and
     836
Softely, wherfore some folk stonden of
     836
Hir owene wyl to eten at the lasse leyser./
     837
After glotonye thanne comth lecherie, for
     837
Thise two synnes been so ny cosyns that ofte
     837
Tyme they wol nat departe./ God woot, this
     838
Synne is ful displesaunt thyng to god; for he
     838
Seyde hymself, do no lecherie. And therfore
     838
he putte grete peynes agayns this synne
     838
In the olde lawe./ If waomman thral were taken
     839
In this synne, she sholde be beten with staves
     839
To the deeth; and if she were a gentil womman,
     839
She sholde be slayn with stones; and if she
     839
Were a bisshoppes doghter, she sholde been
     839
Brent, by goddes comandement./ Forther
     840
Over, by the synne of lecherie God dreynte
     840
Al the world at the diluge. And after that he
     840
Brente fyve citees with thonder-leyt, and sak
     840
Hem into helle./
     841
Now lat us speke thanne of thilke stynkynge
     841
Synne of lecherie that men clepe avowtrie of
     841
Wedded folk, that is to seyn, if that oon of
     841
Hem be wedded, or elles bothe./ Seint john
     842
Seith that avowtiers shullen been in helle,
     842
In a stank brennynge of fyr and of brymston;
     842
In fyr, for hire lecherye; in brymston, for the
     842
Stynk of hire ordure./ Certes, the brekynge of
     843
This sacrement is an horrible thyng. It was
     843
Maked of God hymself in paradys, and confermed
     843
by jhesu crist, as witnesseth seint
     843
Mathew in the gospel: a man shal lete fader
     843
And mooder, and taken hym to his wif, and
     843
They shullen be two in o flesh./ This sacrement
     844
bitokneth the knyttynge togidre of crist
     844
And of hooly chirche./ And nat oonly that god
     845
Forbad avowtrie in dede, but eek he comanded
     845
That thou sholdest nat coveite thy neighebores
     845
Wyf./ In this heeste, seith seint augustyn,
     846
Is forboden alle manere coveitise to doon lecherie.
     846
lo, what seith seint mathew in the gospel,
     846
that whose seeth a womman to coveitise
     846
Of his lust, he hath doon lecherie with hire
     846
In his herte./ Heere may ye seen that
     847
Nat oonly the dede of this synne is forboden,
     847
but eek the desire to doon that synne./
     848
This cursed synne anoyeth grevousliche hem
     848
That it haunten. And first to hire soule, for he Page  256
     848
Obligeth it to synne and to peyne of deeth that
     848
Is perdurable./ Unto the body anoyeth it grevously
     849
also, for it dreyeth hym, and wasteth him,
     849
And shent hym, and of his blood he maketh sacrifice
     849
to the feend of helle. It wasteth eek his
     849
Catel and his substaunce./ And certes, if it be
     850
A foul thyng a man to waste his catel on wommen,
     850
yet is it a fouler thyng whan that, for
     850
Swich ordure, wommen dispenden upon men
     850
Hir catel and substaunce./ This synne, as seith
     851
The prophete, bireveth man and womman hir
     851
Goode fame and al hire honour; and it is ful
     851
Plesaunt to the devel, for therby wynneth
     851
He the mooste partie of this world./ And
     852
Right as a marchant deliteth hym moost in
     852
Chaffare that he hath moost avantage of, right
     852
So deliteth the fend in this ordure./
     853
This is that oother hand of the devel with
     853
Fyve fyngres to cacche the peple to his vileynye./
     853
the firste fynger is the fool lookynge
     854
Of the fool womman and of the fool man, that
     854
Sleeth, right as the basilicok sleeth folk by the
     854
Venym of his sighte; for the coveitise of eyen
     854
Folweth the coveitise of the herte./ The seconde
     855
fynger is the vileyns touchynge in wikkede
     855
manere. And therfore seith salomon that
     855
Whoso toucheth and handleth a womman, he
     855
Fareth lyk hym that handleth the scorpioun that
     855
Styngeth and sodeynly sleeth thurgh his envenymynge;
     855
as whoso toucheth warm pych,
     855
It shent his fyngres./ The thridde is foule
     856
Wordes, that fareth lyk fyr, that right anon
     856
Brenneth the herte./ The fourthe fynger
     857
Is the kissynge; and trewely he were a
     857
Greet fool that wolde kisse the mouth of a
     857
Brennynge oven or of a fourneys./ And moore
     858
Fooles been they that kissen in vileynye, for
     858
That mouth is the mouth of helle; and namely
     858
Thise olde dotardes holours, yet wol they kisse,
     858
Though they may nat do, and smatre hem./
     859
Certes, they been lyk to houndes; for an hound,
     859
Whan he comth by the roser or by othere
     859
(bushes), though he may nat pisse, yet wole
     859
He heve up his leg and make a contenaunce
     859
To pisse./ And for that many man weneth that
     860
He may nat synne, for no likerousnesse that
     860
He dooth with his wyf, certes, that opinion is
     860
Fals. God woot, a man may sleen hymself with
     860
His owene knyf, and make hymselve dronken
     860
Of his owene tonne./ Certes, be it wyf, be it
     861
Child, or any worldly thyng that he loveth biforn
     861
god, it is his mawmet, and he is an
     861
Ydolastre./ Man sholde loven hys wyf by
     862
Discrecioun, paciently and atemprely; and
     862
Thanne is she as though it were his suster./ The
     863
Fifthe fynger of the develes hand is the stynkynge
     863
dede of leccherie./ Certes, the fyve fyngres
     864
of glotonie the feend put in the wombe
     864
Of a man, and with his fyve fingres of lecherie
     864
he gripeth hym by the reynes, for to
     864
Throwen hym into the fourneys of helle./ Ther
     865
As they shul han the fyr and the wormes that
     865
Evere shul lasten, and wepynge and wailynge
     865
Sharp hunger and thurst, and grymnesse of
     865
Develes, that shullen al totrede hem without
     865
Repit and withouten ende./ Of leccherie, as
     866
I seyde, sourden diverse speces, as fornicacioun,
     866
That is bitwixe man and womman that been
     866
Nat maried; and this is deedly synne, and
     866
Agayns nature./ Al that is enemy and destruccioun
     867
to nature is agayns nature./
     868
Parfay, the resoun of a man telleth eek hym
     868
Wel that is is deedly synne, for as muche as
     868
God forbad leccherie. And seint paul yeveth
     868
Hem the regne that nys dewe to no wight but
     868
To hem that doon deedly synne./ Another
     869
Synne of leccherie is to bireve a mayden of
     869
Hir maydenhede, for he that so dooth, certes,
     869
He casteth a mayden out of the hyeste degree
     869
That is in this present lif,/ and bireveth hir
     870
Thilke percious fruyt that the book clepeth the
     870
Hundred fruyt. I ne kan seye it noon oother-wewyes
     870
in englissh, but in latyn it highte centesimus
     870
fructus./ Certes, he that so dooth is
     871
Cause of manye damages and vileynyes, mo
     871
Than any man kan rekene; right as he somtyme
     871
Is cause of alle damages that beestes don in
     871
The feeld, that breketh the hegge or the closure,
     871
Thurgh which he destroyeth that may nat
     871
Been restoored./ For certes, namoore may
     872
Maydenhede be restoored than a arm that
     872
Is smyten fro the body may retourne agany to
     872
Wexe./ She may have mercy, this woot I wel,
     873
If she do penitence; but nevere shal it be that
     873
She nas corrupt./ And al be it so that I have
     874
Spoken somwhat of avowtrie, it is good to
     874
Shewen mo perils that longen to avowtrie, for
     874
To eschue that foule synne./ Avowtrie in latyn
     875
Is for to seyn, approchynge of oother mannes
     875
Bed, thurgh which tho that whilom weren a
     875
Flessh abowndone hir bodyes to othere persones./
     875
of this synne, as seith the wise man,
     876
Folwen manye harmes. First, brekynge of feith;
     876
And certes, in feith is the keye of cristendom./
     876
and whan that feith is broken
     877
And lorn, soothly cristendom stant veyn
     877
And withouten fruyt./ This synne is eek a
     878
Thefte; for thefte generally is for to reve a Page  257
     878
Wight his thyng agayns his wille./ Certes, this
     879
Is the fouleste thefte that may be, whan a
     879
Womman steleth hir body from hir housbonde,
     879
And yeveth it to hire holour to defoulen hire;
     879
And steleth hir soule fro crist, and yeveth it to
     879
The devel./ This is a fouler thefte than for to
     880
Breke a chirche and stele the chalice; for thise
     880
Avowtiers breken the temple of God spiritually
     880
And stelen the vessel of grace, that is the body
     880
And the soule, for which crist shal destroyen
     880
Hem, as seith seint paul./ Soothly, of this
     881
Thefte douted gretly joseph, whan that his
     881
Lordes wyf preyed hym of vileynye, whan he
     881
Seyde, lo, my lady, how my lord hath take
     881
To me under my warde al that he hath in this
     881
World, ne no thyng of his thynges is out of
     881
My power, but oonly ye, that been his
     881
Wyf./ And how sholde I thanne do this
     882
Wikkednesse, and synne so horribly agayns
     882
God and agayns my lord? God it forbeede!
     882
Allas! al to litel is swich trouthe now yfounde./
     883
The thridde harm is the filthe thurgh which
     883
They breken the comandement of god, and defoulen
     883
the auctour of matrimoyne, that is
     883
Crist./ For certes, in so muche as the sacrement
     884
of mariage is so noble and so digne, so
     884
Muche is it gretter synne for to breken it; for
     884
God made mariage in paradys, in the estaat of
     884
Innocence, to multiplye mankynde to the service
     884
of god./ And therfore is the brekynge
     885
Therof the moore grevous; of which brekynge
     885
Comen false heires ofte tyme, that wrongfully
     885
Ocupien folkes heritages. And therfore wol
     885
Crist putte hem out of the regne of hevene, that
     885
Is heritage to goode folk./ Of this brekynge
     886
Comth eek ofte tyme that folk unwar wedden
     886
Or synnen with hire owene kynrede, and
     886
Namely thilke harlotes that haunten bordels
     886
Of thise fool wommen, that mowe be likned to
     886
A commune gong, where as men purgen
     886
Hire ordure./ What seve we eek of putours
     887
that lyven by the horrible synne of
     887
Putrie, and constreyne wommen to yelden hem
     887
A certeyn rente of hire bodily puterie, ye,
     887
Somtyme of his owene wyf or his child, as
     887
Doon thise bawdes? certes, thise been cursede
     887
Synnes./ Understoond eek that avowtrie is set
     888
Gladly in the ten comandementz bitwixe thefte
     888
And manslaughtre; for it is the gretteste thefte
     888
That may be, for it is thefte of body and of
     888
Soule. / and it is lyk to homycide, for it herveth
     889
atwo and breketh atwo hem that first were
     889
Maked o flessh. And therfore, by the olde lawe
     889
Of god, they sholde by slayn./ But nathelees,
     890
By the lawe of jhesu crist, that is lawe of pitee,
     890
Whan he seyde to the womman that was
     890
Founden in avowtrie, and sholde han been slayn
     890
With stones, after the wyl of the jewes, as was
     890
Hir lawe, go, quod jhesu crist, and have
     890
Namoore wyl to synne, or, wille namoore
     890
To do synne./ Soothly the vengeaunce of
     891
Avowtrie is awarded to the peynes of helle,
     891
But if so be that it be destourbed by penitence./
     891
yet been ther mo speces of this
     892
Cursed synne; as whan that oon of hem
     892
Is religious, or elles bothe; or of folk that been
     892
Entred into ordre, as subdekne, or dekne, or
     892
Preest, or hospitaliers. And evere the hyer that
     892
He is in ordre, the gretter is the synne./ The
     893
Thynges that gretly agreggen hire synne is the
     893
Brekynge of hire avow of chastitee, whan they
     893
Receyved the ordre./ And forther over, sooth
     894
Is that hooly ordre is chief of al the tresorie of
     894
Good, and his especial signe and mark of chastitee,
     894
to shewe that they been joyned to chastitee,
     894
which that is the moost precious lyf that
     894
Is./ And thise ordred folk been specially titled
     895
To god, and of the special meignee of god,
     895
For which, whan they doon deedly synne, they
     895
Been the special traytours of God and of his
     895
Peple; for they lyven of the peple, to preye for
     895
.,/the peple, and whike they been suche traitours,
     896
Here preyer avayleth nat to the peple.
     896
Preestes been aungels, as by the dignitee of hir
     896
Mysterye; but for sothe, seint paul seith that
     896
Sathanas transformeth hym in an aungel
     896
Of light./ Soothly, the preest that haunteth
     897
deedly synne, he may be likned to the
     897
Aungel of derknesse transformed in the aungel
     897
Of light. He semeth aungel of light, but for
     897
Sothe he is aungel of derknesse./ Swiche
     898
Preestes been the sones of helie, as sweweth
     898
In the book of kynges, that they weren the
     898
Sones of belial, that is, the devel./ Belial is to
     899
Seyn, withouten juge; and so faren they; hem
     899
Thynketh they been free, and han no juge, namoore
     899
than hath a free bole that taketh which
     899
Cow that hym liketh in the town./ So faren
     900
They by wommen. For right as a free bole is
     900
Ynough for al a toun, right so is a wikked preest
     900
Corrupcioun ynough for al a parisshe, or for al
     900
A contree./ Thise preestes, as seith the book,
     901
Ne konne nat the mysterie of preesthod to the peple,
     901
ne God ne knowe they nat. They ne helde
     901
Hem nat apayd, as seith the book, os soden
     901
Flessh that was to hem offred, but they
     901
Tooke by force the flessh that is rawe./
     902
Certes, so thise shrewes ne holden hem nat Page  258
     902
Apayed of roosted flessh and sode flessh, with
     902
Which the peple feden hem in greet reverence,
     902
But they wole have raw flessh of folkes wyves
     902
And hir doghtres./ And certes, thise wommen
     903
That consenten to hire harlotrie doon greet
     903
Wrong to crist, and to hooly chirche, and alle
     903
Halwes, and to alle soules; for they bireven alle
     903
Thise hym that sholde worshipe crist and hooly
     903
Chirche, and preye for cristene soules./ And
     904
Therfore han swiche preestes, and hire lemmanes
     904
eek that consenten to hir leccherie, the
     904
Malisoun of al the court cristien, til they come
     904
To amendement./ The thridde spece of avowtrie
     905
is somtyme bitwixe a man and his wyf, and
     905
That is whan they take no reward in hire assemblynge
     905
but oonly to hire flesshly delit, as
     905
Seith seint jerome,/ and ne rekken of nothyng
     906
but that they been assembled; by cause
     906
That they been maried, al is good ynough,
     906
As thynketh to hem./ But in swich folk
     907
Hath the devel power, as seyde the aungel
     907
Raphael to thobie, for in hire assemblynge
     907
They putten jhesu crist out of hire herte, and
     907
Yeven hemself to alle ordure./ The fourthe
     908
Spece is the assemblee of hem that been of
     908
Hire kynrede, or of hem that been of oon affynytee,
     908
or elles with hem with whiche hir fadres
     908
Or hir kynrede han deled in the synne of lecherie.
     908
this synne maketh hem lyk to houndes,
     908
That taken no kep to kynrede./ And certes, parentele
     909
is in two maneres, outher goostly or
     909
Flesshly; goostly, as for to deelen with his god-sibbes./
     909
for right so as he that engendreth a
     910
Child is his flesshly fader, right so in his god-fader
     910
his fader espiritueel. For which a womman
     910
may in no lasse synne assemblen with
     910
Hire godsib than with hire owene flesshly
     910
Brother./ The fifthe spece is thilke abhomynable
     911
synne, of which that no man unnethe
     911
Oghte speke ne write; nathelees it is
     911
Openly reherced ib holy writ./ This cursednesse
     912
doon men and wommen in
     912
Diverse entente and in diverse manere; but
     912
Though that hooly writ speke of horrible synne,
     912
Certes hooly writ may nat been defouled, namoore
     912
than the sonne that shyneth on the
     912
Mixne./ Another synne aperteneth to leccherie,
     913
That comth in slepynge, and this synne cometh
     913
Ofte to hem that been maydenes, and eek to hem
     913
That been corrupt; and this synne men clepen
     913
Polucioun, that comth in foure maneres./ Somtyme
     914
of langwissynge of body, for the humours
     914
Been to ranke and to habundaunt in the body
     914
Of man; somtyme of infermetee, for the fieblesse
     914
Of the vertu retentif, as phisik maketh mencion;
     914
Somtyme for surfeet of mete and drynke;/ and
     915
Somtyme of vileyns thoghtes that been enclosed
     915
In mannes mynde whan he gooth to slepe,
     915
Which may nat been withoute synne; for which
     915
Men moste kepen hem wisely, or elles may men
     915
Synnen ful grevously./
     916
Now comth the remedie agayns leccherie,
     916
And that is generally chastitee and continence,
     916
that restreyneth alle the desordeynee
     916
Moevynges that comen of flesshly talentes./
     916
and evere the gretter merite shal
     917
He han, that moost restreyneth the wikkede
     917
eschawfynges of the ardour of this synne.
     917
And this is in two maneres, that is to seyn,
     917
Chastitee in mariage, and chastitee of widwehod./
     917
now shaltow understonde that matrimoyne
     918
is leefful assemblynge of man and of
     918
Womman that receyven by vertu of the sacrement
     918
the boond thurgh which they may nat
     918
Be departed in al hir lyf, that is to seyn, whil
     918
That they lyven bothe./ This, as seith the book,
     919
Is a ful greet sacrement. God maked it, as I
     919
Have seyd, in paradys, and wolde hymself be
     919
Born in mariage./ And for to halwen mariage
     920
He was at a weddynge, where as he turned water
     920
into wyn; which was the firste miracle that
     920
He wroghte in erthe biforn his disciples./
     921
Trewe effect of mariage clenseth fornicacioun
     921
And replenysseth hooly chirche of good lynage;
     921
For that is the ende of mariage; and it chaungeth
     921
deedly synne into venial synne bitwixe hem
     921
That been ywedded, and maketh the hertes al
     921
Oon of hem that been ywedded, as wel as
     921
The bodies./ This is verray mariage, that
     922
Was establissed by god, er that synne bigan,
     922
whan natureel lawe was in his right poynt
     922
In paradys; and it was ordeyned that o man sholde
     922
Have but o womman, and o womman but o man,
     922
As seith seint augustyn, by manye resouns./
     923
First, for mariage is figured bitwixe crist
     923
And holy chirche. And that oother is for a
     923
Man is heved of a womman; algate, by ordinaunce
     923
it sholde be so./ For if a womman
     924
Hadde mo men that oon, thanne sholde she
     924
Have moo hevedes than oon, and that were an
     924
Horrible thyng biforn god; and eek a womman
     924
Ne myghte nat plese to many folk at oones.
     924
And also ther ne sholde nevere be pees ne
     924
Reste amonges hem; for everich wolde axen his
     924
Owene thyng./ And forther over, no man ne Page  259
     925
Sholde knowe his owene engendrure, ne who
     925
Sholde have his heritage; and the womman
     925
Sholde been the lasse biloved fro the tyme that
     925
She were conjoynt to many men./
     926
Now comth how that a man sholde bere
     926
Hym with his wif, and namely in two
     926
Thynges, that is to seyn, in suffraunce and
     926
Reverence, as shewed crist whan he made
     926
First womman./ For he ne made hire nat
     927
Of the heved of adam, for she sholde nat
     927
Clayme to greet lordshipe./ For ther as the
     928
Womman hath the maistrie, she maketh to
     928
Muche desray. Ther neden none ensamples of
     928
This; the experience of day by day oghte suffise./
     928
also, certes, God ne made nat womman
     929
Of the foot of adam, for she ne sholde nat
     929
Been holden to lowe; for she kan nat paciently
     929
Suffre. But God made womman of the ryb of
     929
Adam, for womman sholde be felawe unto
     929
Man./ Man sholde bere hym to his wyf in
     930
Feith, in trouthe, and in love, as seith seint
     930
Paul, that a man sholde loven his wyf as crist
     930
Loved hooly chirche, that loved it so wel
     930
That he deyde for it. So sholde a man for his
     930
Wyf, if it were nede./
     931
Now how that a womman sholde be subget
     931
to hire housbonde, that telleth seint
     931
Peter. First, in obedience./ And eek as
     932
Seith the decree, a womman that is wyf,
     932
As longe as she is a wyf, she hath noon auctoritee
     932
to swere ne to bere witnesse withoute leve
     932
Of hir housbonde, that is hire lord; algate, he
     932
Sholde be so by resoun./ She sholde eek serven
     933
Hym in alle honestee, and been attempree of
     933
Hire array. I woot wel that they sholde setten
     933
Hire entente to plesen hir housbondes, but nat
     933
By hire queyntise of array./ Seint jerome
     934
Seith that wyves that been apparailled in silk
     934
And in precious purpre ne mowe nat clothen
     934
Hem in jhesu crist. Loke what seith seint
     934
John eek in thys matere?/ seint gregorie eek
     935
Seith that no wight seketh precious array but
     935
Oonly for veyne glorie, to been honoured the
     935
Moore biforn the peple./ It is a greet folye,
     936
A womman to have a fair array outward
     936
And in hirself be foul inward./ A wyf
     937
Sholde eek be mesurable in lookynge and
     937
In berynge and in lawghynge, and discreet
     937
In alle hire wordes and hire dedes./ And
     938
Aboven alle worldy thyng she sholde loven hire
     938
Houbonde with al hire herte, and to hym be
     938
Trewe of hir body./ So sholde an housbonde
     939
Eek be to his wyf. For sith that al the body
     939
Is the housbondes, so sholde hire herte been,
     939
Or elles ther is bitwixe hem two, as in that,
     939
No parfit mariage./ Thanne shal men understonde
     940
that for thre thynges a man and his wyf
     940
Flesshly mowen assemble. The firste is in entente
     940
of engendrure of children to the service
     940
Of god; for certes that is the cause final of
     940
Matrimoyne./ Another cause is to yelden everich
     941
of hem to oother the dette of hire bodies;
     941
For neither of hem hath power of his owene
     941
Body. The thridde is for to eschewe leccherye
     941
and vileynye. The ferthe is for sothe
     941
Deedly synne./ As to the firste, it is mertorie;
     942
the seconde also, for, as seith the
     942
Decree, that she hath merite of chastitee that
     942
Yeldeth to hire housbonde the dette of hir body,
     942
Ye, though it be agayn hir likynge and the lust
     942
Of hire herte./ The thridde manere is venyal
     943
Synne; and, trewely, scarsly may ther any of
     943
Thise be withoute venial synne, for the corrupcion
     943
and for the delit./ The fourthe manere
     944
Is for to understonde, as if they assemble oonly
     944
For amorous love and for noon of the foreseyde
     944
Causes, but for to accomplice thilke brennynge
     944
Delit, they rekke nevere how ofte. Soothly it
     944
Is deedly synne; and yet, with sorwe, somme
     944
Folk wol peynen hem moore to doon than to
     944
Hire appetit suffiseth./
     945
The seconde manere of chastitee is for to
     945
Been a clene wydewe, and eschue the embracynges
     945
of man, and desiren the embracynge of
     945
Jhesu crist./ Thise been tho that han been
     946
Wyves and han forgoon hire housbondes, and
     946
Eek wommen that han doon leccherie and
     946
Been releeved by penitence./ And certes,
     947
If that a wyf koude kepen hire al chaast
     947
By licence of hir housbonde, so that she yeve
     947
Nevere noon occasion that he agilte, it were
     947
To hire a greet merite./ Thise manere wommen
     948
that observen chastitee moste be clene
     948
In herte as wel as in body and in though, and
     948
Mesurable in clothynge and in contenaunce;
     948
And been abstinent in etynge and drynkynge,
     948
In spekynge, and in dede. They been the vessel
     948
or the boyste of the blissed magdelene, that
     948
Fulfilleth hooly chirche of good odour./ The
     949
Thridde manere of chastitee is virginitee, and
     949
It bihoveth that she be hooly in herte and clene
     949
Of body. Thanne is she spouse to jhesu crist,
     949
And she is the lyf of angeles./ She is the preisynge
     950
of this world, and she is as thise martirs
     950
In egalitee; she hath in hire that tonge may
     950
Nat telle ne herte thynke./ Virginitee baar
     951
Oure lord jhesu crist, and virgine was
     951
Hymselve./ Page  260
     952
another remedie agayns leccherie is specially
     952
to withdrawen swiche thynges as yeve
     952
Occasion to thilke vileynye, as ese, etynge, and
     952
Drynkynge. For certes, whan the pot boyleth
     952
Strongly, the beste remedie is to withdrawe the
     952
Fyr. / slepynge longe in greet quiete is eek
     953
A greet norice to leccherie. /
     954
Another remedie agayns leccherie is that a
     954
Man or a womman eschue the compaignye of
     954
Hem by whiche he douteth to be tempted; for
     954
Al be it so that the dede be withstonden, yet
     954
Is ther greet temptacioun./ Soothly, a whit
     955
Wal, although it ne brenne noght fully by
     955
Stikynge of a candele, yet is the wal blak of
     955
The leyt./ Ful ofte tyme I rede that no man
     956
Truste in his owene perfeccioun, but he be
     956
Stronger than sampson, and hoolier than
     956
David, and wiser than salomon./
     957
Now after that I have declared yow, as
     957
I kan, the sevene deedly synnes, and somme
     957
Of hire braunches and hire remedies, soothly,
     957
If I koude, I wolde telle yow the ten comandementz./
     957
but so heigh a doctrine I lete to divines.
     958
nathelees, I hope to god, they been
     958
Touched in this tretice, everich of hem alle./
     959
Now for as muche as the seconde partie of
     959
Penitence stant in confessioun of mouth, as I
     959
Bigan in the firste chapitre, I seye, seint augustyn
     959
seith:/ synne is every word and every
     960
Dede, and al that men coveiten, agayn the lawe
     960
Of jhesu crist; and this is for to synne in herte,
     960
In mouth, and in dede, by thy fyve wittes, that
     960
Been sighte, herynge, smellynge, tastynge or
     960
Savourynge, and feelynge./ Now is it good
     961
To understonde the circumstances that
     961
Agreggen muchel every synne./ Thou
     962
Shalt considere what thow art that doost
     962
The synne, wheither thou be male or femele,
     962
Yong or oold, gentil or thral, free or servant,
     962
Hool or syk, wedded or sengle, ordred or unordred,
     962
wys or fool, clerk or seculeer;/ if she
     963
Be of thy kynrded, bodily of goostly, or noon;
     963
If any of thy kynrede have synned with hire,
     963
Or noon; and manye mo thinges./
     964
Another circumstaunce is this: wheither it
     964
Be doon in fornicacioun or in avowtrie or noon;
     964
Incest or noon; mayden or noon; in manere of
     964
Homicide or noon; horrible grete synnes or
     964
Smale; and how longe thou hast continued in
     964
Synne./ The thridde circumstaunce is the
     965
Place ther thou hast do synne; wheither in
     965
Oother mennes hous or in thyn owene; in feeld
     965
Or in chirche or in chirchehawe; in chirche
     965
Dedicaat or noon./ For if the chirche be
     966
Halwed, and man or womman spille his kynde
     966
Inwith that place, by wey or synne or by wikked
     966
temptacioun, the chirche is entredited
     966
Til it be reconsiled by the bysshop./ And
     967
The preest sholde be enterdited that dide
     967
Swich a vileynye; to terme of al his lif he sholde
     967
Namoore synge masse, and if he dide, he sholde
     967
Doon deedly synne at every time that he so
     967
Songe masse./ The fourthe circumstaunce is
     968
By whiche mediatours, or by whiche messagers,
     968
as for enticement, or for consentement to
     968
Bere compaignye with felaweshipe; for many
     968
A swecche, for to bere compaignye, wol go to
     968
The devel of helle./ Wherfore they that eggen
     969
Or consenten to the synne been parteners of
     969
The synne, and of the dampnacioun of the synnere./
     969
The fifthe circumstaunce is how manye
     970
Tymes that he hath synne, if it be in his mynde,
     970
And how ofte that he hath falle./ For he that
     971
Ofte talleth in synne, he despiseth the mercy
     971
Of god, and encreesseth hys synne, and is unkynde
     971
to crist; and he wexeth the moore
     971
Fieble to withstonde synne, and synneth
     971
The moore lightly,/ and the latter ariseth,
     972
And is the moore eschew for to shryven
     972
Hym, and namely, to hym that is his confessour./
     973
For which that folk, whan they falle agayn in
     973
Hir olde folies, outher they forleten hir olde
     973
Confessours ol outrely, or eles they departen
     973
Hir shrift in diverse places; but soothly, swich
     973
Departed shrift deserveth no mercy of God of
     973
His synnes./ The sixte sircumstaunce is why
     974
That a man synneth, as by which temptacioun;
     974
And if hymself procure thilke temptacioun, or by
     974
The excitynge of oother folk; or if he synne
     974
With a womman by force, or by hire owene
     974
Assent;/ of if the womman, maugree hir hed,
     975
Hath been afforced, or noon. This shal she
     975
Telle: for coveitise, or for poverte, and if it was
     975
Hire procurynge, or noon; and swich manere
     975
Harneys./ The seventhe circumstaunce is in
     976
What manere he hath doon his synne, or how
     976
That she hath suffred that folk han doon
     976
To hire./ And the same shal the man telle
     977
Pleynly with alle circumstaunces; and
     977
Wheither he hath synned with comune bordel
     977
Wommen, or noon;/ or doon his synne in hooly
     978
Tymes, or noon; in fastyng tymes, or noon; or
     978
Biforn his shrifte, or after his latter shrifte;/
     979
And hath peraventure broken therfore his penance Page  261
     979
enjoyned; by whos help and whos conseil;
     979
By sorcerie or craft; al moste be toold./ Alle
     980
Thise thynges, after that they been grete or
     980
Smale, engreggen the conscience of man. And
     980
Eek the preest, that is thy juge, may the bettre
     980
Been avysed of his juggement in yevynge of
     980
Thy penaunce, and that is after thy contricioun./
     980
for understond wel that after tyme
     981
That a man hath defouled his baptesme by
     981
Synne, if he wole come to salvaciou, ther is
     981
Noon other wey but by penitence and
     981
Shrifte and satisfaccioun;/ and namely by
     982
The two, if ther be a confessour to which
     982
He may shriven hym, and the thridde, if he
     982
Have lyf to parfournen it./
     983
Thanne shal man looke and considere that
     983
If he wole maken a trewe and a profitable confessioun,
     983
ther moste be foure condiciouns./
     984
First, it moot been in sorweful bitternesse of
     984
Herte, as seyde the kyng ezechias to god: I
     984
Wol remembre me alle the yeres of my lif in
     984
Bitternesse of myn herte./ This condicioun of
     985
Bitternesse hath fyve signes. The firste is that
     985
Confessioun moste be shamefast, nat for to coyere
     985
ne hyden his synne, for he hath agilt his
     985
God and defouled his soule./ And herof seith
     986
Seint augustyn: the herte tavailleth for
     986
Shame of his synne; and for he hath greet
     986
Shamefastnesse, he is digne to have greet
     986
Mercy of god./ Swich was the confessioun
     987
of the publican that wolde nat heven
     987
Up his eyen to hevene, for he hadde offended
     987
God of hevene; for which shamefastnesse he
     987
Hadde anon the mercy of god./ And therof
     988
Seith seint augustyn that swich shamefast folk
     988
Been next foryevenesse and remissioun./ Another
     989
signe is humylitee in confessioun; of
     989
Which seith seint peter,~humbleth yow under
     989
The myght of god. The hond of God is
     989
Myghty in confessiou, for therby God foryeveth
     989
thee thy synnes, for he allone hath the
     989
Power./ And this humylitee shal been in herte,
     990
And in signe outward; for right as he hath humylitee
     990
to God in his herte, right so sholde he
     990
Humble his body outward to the preest, that
     990
Sit in goddes place./ For which in no manere,
     991
sith that crist is sovereyn, and the preest
     991
Meene and mediatour bitwixe crist and the
     991
Synnere, and the synnere is the laste by
     991
Wey of resoun,/ thanne sholde nat the
     992
Synnere sitte as heighe as his confessour,
     992
But knele biforn hym or at his feet, but if maladie
     992
destourbe it. For he shal nat taken kep
     992
Who sit there, but in whos place that he sitteth./
     992
a man that hath trespased to a lord,
     993
And comth for to axe mercy and maken his accord,
     993
and set him doun anon by the lord, men
     993
Wolde holden hym outrageous, and nat worthy
     993
So soone for to have remissioun ne mercy./ The
     994
Thridde signe is how that thy shrift sholde
     994
Be ful of teeris, if man may, and if man may
     994
Nat wepe with his bodily eyen, lat hym wepe
     994
In herte./ Swich was the confession of seint
     995
Peter, for after that he hadde forsake jhesu
     995
Crist, he wente out and weep ful bitterly./
     996
The fourthe signe is that he ne lette nat
     996
For shame to shewen his confessioun./
     997
Swich was the confessioun of the magdalene,
     997
that ne spared, for no shame of hem
     997
That weren atte feeste, for to go to oure lord
     997
Jhesu crist and biknowe to hym hire synne./
     998
The fifthe signe is that a man or a womman
     998
Be obeisant to receyven the penaunce that hym
     998
Is enjoyned ofr his synnes, for certes, jhesu
     998
Crist, for the giltes of o man, was obedient to
     998
The deeth./
     999
The seconde condicion of verray confession
     999
Is that it be hastily doon. For certes, if a man
     999
Hadde a deedly wounde, evere the lenger that
     999
He taried to warisshe hymself, the moore wolde
     999
It corrupte and haste hym to his deeth; and
     999
Eek the wounde wolde be the wors for to
     999
Heele./ And right so fareth synne that longe
     1000
Tyme is in a man unshewed./ Certes, a man
     1001
Oghte hastily shewen his synnes for manye
     1001
Causes; as for drede of deeth, that cometh ofte
     1001
Sodeynly, and no certeyn what tyme it shal be,
     1001
Ne in what place; and eek the drecchynge
     1001
of o synne draweth in another;/ and
     1002
Eek the lenger that he tarieth, the ferther
     1002
He is fro crist. And if he abide to his laste day,
     1002
Scarsly may he shryven hym or remembre hym
     1002
Of his synnes or repenten hym, for the grevous
     1002
Maladie of his deeth./ And for as muche as he
     1003
Ne hath nat in his lyf herkned jhesu crist
     1003
Whanne he hath spoken, he shal crie to jhesu
     1003
Crist at his laste day, and scarsly wol he
     1003
Herkne hym./ And understond that this condicioun
     1004
moste han foure thunges. Thi shrift
     1004
Moste be purveyed bifore and avysed; for
     1004
Wikked haste dooth no profit; and that a man
     1004
Konne shryve hym of his synnes, be it of pride,
     1004
Or of envye, and so forth with the speces and
     1004
Circumstances;/ and that he have comprehended
     1005
in hys mynde the nombre and the
     1005
Greetnesse of his synnes, and how longe that
     1005
He hath leyn in synne;/ and eek that he be
     1006
Contrit of his synnes, and in stidefast purpos, Page  262
     1006
By the grace of god, nevere eft to falle in
     1006
Synne; and eek that he drede and countrewaite
     1006
Hymself, that he fle the occasiouns of
     1006
Synne to whiche he is enclyned./ Also
     1007
Thou shalt shryve thee of alle thy synnes
     1007
To o man, and nat a parcel to o man and a parcel
     1007
to another; that is to understonde, in entente
     1007
To departe thy confessioun, as for shame of
     1007
Drede; for it nys but stranglynge of thy soule./
     1008
For certes jhesu crist is entierly al good; in
     1008
Hym nys noon imperfeccioun; and therfore
     1008
Outher he foryeveth al parfitly or never a deel./
     1009
I seye nat that if thow be assigned to the penitauncer
     1009
for certein synne, that thow art bounde
     1009
To shewen hym al the remenaunt fo thy synnes,
     1009
Of whiche thow hast be shryven of thy curaal,
     1009
But if it like to thee of thyn humylitee; this is
     1009
No departynge of shrifte./ Ne I seye nat, ther
     1010
As I speke of divisioun of confessioun, that
     1010
If thou have licence for to shryve thee to a discreet
     1010
and an honest preest, where thee liketh,
     1010
And by licence of thy curaat, that thow ne
     1010
Mayst wel shryve thee to him al alle thy
     1010
Synnes./ But lat no blotte be bihynde; lat no
     1011
Synne been untoold, as fer as thow hast
     1011
Remembraunce./ And whan thou shalt be
     1012
Shryven to thy curaat, telle hym eek alle
     1012
The synnes that thow hast doon syn thou were
     1012
Last yshryven; this is no wikked entente of divisioun
     1012
of shrifte./
     1013
Also the verray shrifte axeth certeine condiciouns.
     1013
first, that thow shryve thee by thy
     1013
Free wil, noght constreyned, ne for shame of
     1013
Folk, ne for maladie, ne swich thynges. For
     1013
It is resoun that he that trespaseth by his free
     1013
Wyl, that by his free wyl he confesse his trespas;/
     1013
and that noon oother man telle his synne
     1014
But he hymself; ne he shal nat nayte ne denye
     1014
His synne, ne wratthe hym agayn the preest
     1014
For his amonestynge to lete synne./ The seconde
     1015
condicioun is that thy shrift be laweful,
     1015
That is to seyn, that thow that shryvest thee,
     1015
And eek the preest that hereth thy confessioun,
     1015
Been verraily in the feith of hooly chirche;/
     1016
And that a man ne be nat despeired of the
     1016
Mercy of jhesu crist, as caym or judas./
     1017
And eek a man moot accusen hymself of
     1017
His owene trespas, and nat another; but he
     1017
Shal blame and wyten hymself and his owene
     1017
Malice of his synne, and noon oother./ But
     1018
Nathelees, if that another man be occasioun or
     1018
Enticere of his synne, or the estaat of a persone
     1018
be swich thurgh which his synne is
     1018
Agregged, or elles that he may nat pleynly
     1018
Shryven hym but he telle the persone with
     1018
Which he hath synned, thanne may he telle it,/
     1019
So that his entente ne be nat to bakbite the
     1019
Persone, but oonly to declaren his confessioun./
     1019
Thou ne shalt nat eek make no lesynges in
     1020
Thy confessioun, for humylitee, peraventure, to
     1020
Seyn that thou hast doon synnes of whiche
     1020
Thow were nevere gilty./ For seint augustyn
     1021
Seith, if thou, by cause of thyn hymylitee,
     1021
Makest lesynges on thyself, though thow ne
     1021
Were nat in synne biforn, yet artow thanne
     1021
In synne thurgh thy lesynges./ Thou
     1022
Most eek shewe thy synne by thyn owene
     1022
Propre mouth, but thow be woxe dowmb, and
     1022
Nat by no lettre; for thow that hast doon the
     1022
Synne, thou shalt have the shame therfore./
     1023
Thow shalt nat eek peynte thy confessioun by
     1023
Faire subtile wordes, to covere the moore thy
     1023
Synne; for thanne bigilestow thyself, and nat
     1023
The preest. Thow most tellen it platly, be it
     1023
Nevere so foul ne so horrible./ Thow shalt
     1024
Eek shryve thee to a preest that is discreet to
     1024
Conseille thee; and eek thou shalt nat shryve
     1024
Thee for veyne glorie, ne for ypocrisye, ne for no
     1024
Cause but oonly for the doute of jhesu crist and
     1024
The heele of thy soule./ Thow shalt nat eek
     1025
Renne to the preest sodeynly to tellen hym
     1025
Lightly thy synne, as whoso telleth a jape or
     1025
A tale, but avysely and with greet devocioun./
     1026
And generally, shryve thee ofte. If thou
     1026
Ofte falle, ofte thou arise by confessioun./
     1027
And though thou shryve thee ofter than
     1027
Ones of synne of which thou hast be shryven,
     1027
It is the moore merite. And, as seith seint
     1027
Augustyn, thow shalt have the moore lightly
     1027
Relessyng and grace fo god, bothe of synne and
     1027
Of peyne./ And certes, oones a yeere atte leeste
     1028
Wey it is laweful for to been housled; for certes,
     1028
Oones a yeere alle thynges renovellen./
     1029
Now have I toold yow of verray confessioun,
     1029
that is the seconde partie of penitence./
     1030
The thridde partie of penitence is satisfaccioun,
     1030
and that stant moost generally in almesse
     1030
and in bodily peyne./ Now been ther thre
     1031
Manere of almesse: contricion of herte, where
     1031
A man offreth hymself to god; another is to
     1031
Han pitee of defaute of his neighebores; and the
     1031
Thridde is in yevynge of good conseil and comfort,
     1031
goostly and bodily, where men han nede, Page  263
     1031
And namely in sustenaunce of mannes
     1031
Foode./ And tak kep that a man hath
     1032
Nede of thise thinges generally: he hath
     1032
Nede of foode, he hath nede of clothyng
     1032
and herberwe, he hath nede of charitable
     1032
conseil and visitynge in prisone and
     1032
In maladie, and sepulture of his dede body./
     1033
And if thow mayst nat visite the nedeful
     1033
with thy persone, visite hym by thy
     1033
Message and by thy yiftes./ Thise been general
     1034
almesses or werkes of chritee of hem that
     1034
Han temporeel richesses or discrecioun in conseilynge.
     1034
of thise werkes shaltow heren at the
     1034
Day of doom./
     1035
Thise almesses shaltow doon of thyne owene
     1035
Propre thynges, and hastily and prively, if
     1035
Thow mayst./ But nathelees, if thow mayst
     1036
Ant doon it prively, thow shalt nat forbere to
     1036
Doon almesse though men seen it, so that it
     1036
Be nat doon for thank of the world, but
     1036
Oonly for thank of jhesu crist./ For, as
     1037
Witnesseth seint mathew, capitulo quinto,
     1037
A citee may nat been hyd that is set on a
     1037
Montayne, ne men lighte nat a lanterne and
     1037
Put it under a busshel, but men sette it on a
     1037
Candle-stikke to yeve light to the men in the
     1037
Hous./ Right so shal youre light lighten bifore
     1038
Men, that they may seen youre goode werkes,
     1038
And glorifie youre fader that is in hevene./
     1039
Now as to speken of bodily peyne, it stant
     1039
In preyeres, in wakynges, in fastynges, in vertuouse
     1039
techynges of orisouns./ And ye shul
     1040
Understonde that orisouns or preyeres is for to
     1040
Seyn a pitous wyl of herte, that redresseth it
     1040
In God and expresseth it by word outward, to
     1040
Remoeven harmes and to han thynges espiritueel
     1040
and durable, and somtyme temporele
     1040
Thynges; of whiche orisouns, certes, in the
     1040
Orison of the pater noster hath jhesu crist enclosed
     1040
moost thynges./ Certes, it is privyleged
     1041
of thre thynges in his dignytee, for
     1041
Which it is moore digne than any oother
     1041
Preyere; for that jhesu crist hymself
     1041
Maked it;/ and it is short, for it sholde
     1042
Be koud the moore lightly, and for to
     1042
Withholden it the moore esily in herte, and
     1042
Helpen hymself the ofter with the orisoun,/
     1043
And for a man sholde be the lasse wery to
     1043
Seyen it, and for a man may nat excusen hym
     1043
To lerne it, it is so short and so esy; and for it
     1043
Comprehendeth in it self alle goode preyeres./
     1044
The exposicioun of this hooly preyere, that is
     1044
So excellent and digne, I bitake to thise maistres
     1044
of theologie, save thus muchel wol I seyn;
     1044
That whan thow prayest that God sholde for
     1044
Yeve thee thy giltes as thou foryevest hem that
     1044
Agilten to thee, be ful wel war that thow ne
     1044
Be nat out of charitee./ This hooly orison
     1045
Amenuseth eek venyal synne, and therfore it
     1045
Aperteneth specially to penitence./
     1046
This preyere moste be trewely seyd, and in
     1046
Verray feith, and that men preye to God ordinatly
     1046
and discreetly and devoutly; and alwey
     1046
A man shal putten his wyl to be subget to
     1046
The wille of god./ This orisoun moste eek
     1047
Been seyd with greet humblesse and ful
     1047
Pure; honestly, and nat to the anoyaunce of
     1047
Any man or womman. It moste eek been continued
     1047
with the werkes of chritee./ It avayleth
     1048
eek agayn the vices of the soule; for, as
     1048
Seith seint jerome, by fastynge been saved the
     1048
Vices of the flessh, and by preyere the vices of
     1048
The soule./
     1049
After this, thou shalt understonde that bodily
     1049
peyne stant in wakynge; for jhesu crist
     1049
Seith, waketh and preyeth, that ye ne entre
     1049
In wikked temptacioun./ Ye shul understanden
     1050
also that fastynge stant in thre thynges:
     1050
In forberynge of bodily mete and drynke, and
     1050
In forberynge of worldly jolitee, and in forberynge
     1050
of deedly synne; this is to seyn, that a
     1050
Man shal kepen hym fro deedly synne with al
     1050
His might. /
     1051
And thou shalt understanden eek that god
     1051
Ordeyned fastynge, and to fastynge appertenen
     1051
foure thinges:/ largenesse to
     1052
Povre folk; gladnesse of herte espiritueel,
     1052
Nat to been angry ne anoyed, ne grucche for
     1052
He fasteth; and also resonable houre for to ete;
     1052
Ete by mesure; that is for to seyn, a man shal
     1052
Nat ete in untyme, ne sitte the lenger at his
     1052
Table to ete for he fasteth./
     1053
Thanne shaltow understonde that bodily
     1053
Peyne stant in disciplyne or techynge, by word,
     1053
Or by writynge, or in ensample; also in werynge
     1053
of heyres, or of stamyn, or of haubergeons
     1053
on hire naked flessh, for cristes sake,
     1053
And swiche manere penances./ But war thee
     1054
Wel that swiche manere penaunces on thy
     1054
Flessh ne make nat thyn herte bitter or angry
     1054
Or anoyed of thyself; for bettre is to caste awey
     1054
Thyn heytre, that for to caste awey the swetenesse
     1054
of jhesu crist./ And therfore seith seint
     1055
Paul, clothe yow, as they that been chosen
     1055
Of god, in herte of misericorde, debonairetee,
     1055
Suffraunce, and swich manere of clothynge;
     1055
Of whiche jhesu crist is moore apayed than
     1055
Of heyres, or haubergeouns, or hauberkes./ Page  264
     1056
Thanne is discipline eek in knokkynge of
     1056
Thy brest, in scourgynge with yerdes, in
     1056
Knelynges, in tribulaciouns,/ in suffrynge
     1057
Paciently wronges that been doon to thee,
     1057
And eek in pacient suffraunce of maladies, or
     1057
Lesynge of worldly catel, or of wyf, or of child,
     1057
Or othere freendes./
     1058
Thanne shaltow understonde whiche thynges
     1058
Destourben penaunce; and this is in foure
     1058
Maneres, that is, drede, shame, hope, and wanhope,
     1058
that is, desperacion./ And for to speke
     1059
First of drede; for which he weneth that he
     1059
May suffre no penaunce;/ ther-agayns is remedie
     1060
for to thynke that bodily penaunce is but
     1060
Short and litel at regard of the peyne of helle,
     1060
That is so crueel and so long that it lasteth
     1060
Withouten ende./
     1061
Now again the shame that a man hath to
     1061
Shryven hym, and namely thise ypocrites that
     1061
Wolden been holden so parfite that they
     1061
Han no nede to shryven hem;/ agayns that
     1062
Shame sholde a man thynke that, by wey
     1062
Of resoun, that he that hath nat been shamed
     1062
To doon foule thinges, certes hym oghte nat
     1062
Been ashamed to do faire thynges, and that is
     1062
Confessiouns./ A man sholde eek thynke that
     1063
God seeth and woot alle his thoghtes and alle
     1063
His werkes; to hym may no thyng been hyd
     1063
Ne covered./ Men sholden eek remembren
     1064
Hem of the shame that is to come at the day
     1064
Of doom to hem that been nat penitent and
     1064
Shryven in this present lyf./ For alle the
     1065
Creatures in hevene, in erthe, and in helle
     1065
Shullen seen apertly al that they hyden in this
     1065
World./
     1066
Now for to speken of the hope of hem that
     1066
Been necligent and slowe to shryven
     1066
Hem, that stant in two maneres./ That
     1067
Oon is that he hopeth for to lyve longe
     1067
And for to purchacen muche richesse for his
     1067
Delit, and thanne he wol shryven hym; and
     1067
As he seith, hym semeth thanne tymely
     1067
Ynough to come to shrifte./ Another is of
     1068
Surquidrie that he hath in cristes mercy./
     1069
Agayns the firste vice, he shal thynke that oure
     1069
Life is in no sikernesse, and eek that alle the
     1069
Richesses in this world ben in aventure, and
     1069
Passen as a shadwe on the wal;/ and , as seith
     1070
Seint gregorie, that it aperteneth to the grete
     1070
Righwisnesse of God that nevere shal the peyne
     1070
Stynte of hem that nevere wolde withdrawen
     1070
Hem fro synne, hir thankes, but ay continue
     1070
In synne; for thilke perpetueel wil to do synne
     1070
Shul they han perpetueel peyne./
     1071
Wanhope is in two maneres; the firste wanhope
     1071
is in the mercy of crist; that oother is
     1071
That they thynken that they ne myghte
     1071
That longe persevere in goodnesse./ The
     1072
Firste wanhope comth of that he demeth
     1072
That he hath synned so greetly and so ofte,
     1072
And so longe leyn in synne, that he shal
     1072
Nat be saved./ Certes, agayns that cursed wanhope
     1073
sholde he thynke that the passion of jhesu
     1073
Crist is moore strong for to bynde than
     1073
Synne is strong for to bynde. / agayns the
     1074
Seconde wanhope he shal thynke that as ofte
     1074
As he falleth he may arise agayn by penitence.
     1074
And though he never so longe have leyn in
     1074
Synne, the mercy of crist is alwey redy to receiven
     1074
hym to mercy./ Agayns the wanhope
     1075
That he demeth that he sholde nat longe persevere
     1075
in goodnesse, he shal thynke that the
     1075
Feblesse of the devel may nothyng doon, but
     1075
If men wol suffren hym;/ and eek he shal han
     1076
Strengthe of the help of god, and of al hooly
     1076
Chirche, and of the proteccioun of aungels,
     1076
if hym list./
     1077
Thanne shal men understonde what is
     1077
The fruyt of penaunce; and, after the word of
     1077
Jhesu crist, it is the endelees blisse of hevene,/
     1077
ther joye hath no contrarioustee of wo
     1078
Ne grevaunce; ther alle harmes been passed
     1078
Of this present lyf; ther as is the sikernesse fro
     1078
The peyne of helle; ther as is the blisful compaignye
     1078
that rejoysen hem everemo, everich of
     1078
Otheres joye;/ ther as the body of man, that
     1079
Whilom was foul and derk, is moore cleer than
     1079
The sonne; ther as the body, that whilom was
     1079
Syk, freele, and fieble, and mortal, is inmortal,
     1079
And so strong and so hool that ther may no
     1079
Thyng apeyren it;/ ther as ne is neither hunger,
     1080
thurst, ne coold, but every soule replenyssed
     1080
with the sighte of the parfit knowynge
     1080
Of god./ This blisful regne may men purchace
     1081
by poverte espiritueel, and the glorie by
     1081
Lowenesse, the plentee of joye by hunger and
     1081
Thurst, and the reste by travaille, and the
     1081
Lyf by deeth and mortificacion of synne./
     1082
Page  265

Retraction

Now preye I to hem alle that herkne this
     1082
Litel tretys or rede, that if ther be any thynge
     1082
In it that liketh hem, that therof they thanken
     1082
Oure lord jhesu crist, of whom procedeth al
     1082
Wit and al goodnesse./ And if ther be any
     1083
Thyng that displese hem, I preye hem also that
     1083
They arrette it to the defaute of myn unkonnynge,
     1083
and nat to my wyl, that wolde ful fayn
     1083
Have seyd bettre if I hadde had konnynge./
     1084
For oure book seith, al that is writen is writen
     1084
For our doctrine, and that is myn entente./
     1085
Wherfore I biseke yow mekely, for the mercy
     1085
Of go, that ye preye for me that crist have
     1085
Mercy on me and foryeve me my giltes;/ and
     1086
Namely of my translacions and enditynges of
     1086
Worldly vanitees, the whiche I revoke in
     1086
My retracciouns:/ as is the book of troilus;
     1087
the book also of fame; the book of
     1087
The xxv. Ladies; the book of the duchesse;
     1087
The book of seint valentynes day of the parlemen
     1087
of briddes; the tales of counterbury,
     1087
Thilke that sownen into synne;/ the book of the
     1088
Leoun; and many another book. If they were
     1088
In my remembrance, and many a song and
     1088
Many a leccherous lay; that crist for his grete
     1088
Mercy foryeve me the synne./ But of the translacion
     1089
of boece de consolacione, and othere
     1089
Bookes of legendes of seintes, and omelies and
     1089
Moralitee, and devocioun./ That thanke I oure
     1090
Lord jhesu crist and his blisful mooder, and
     1090
Alle the seintes of hevene,/ bisekynge hem that
     1091
They from hennes forth unto my lyves ende
     1091
Sende me grace to biwayle my giltes, and to
     1091
Studie to the salvacioun of my soule, and
     1091
Graunte me grace of verray penitence, confessioun
     1091
and satisfaccioun to doon in this
     1091
Present lyf,/ thurgh the benigne grace of
     1092
Hym that is kyng of kynges and preest
     1092
Over alle preestes, that boghte us with the
     1092
Precious blood of his herte;/ so that is may
     1093
Been oon of hem at the day of doom that shulle
     1093
Be saved. Qui cum patre et spiritu sancto vivit
     1093
Et regnat deus per omnia secula. Amen.
     1093