Comparison of Geoffrey Chaucer Parson's Tale to Geoffrey Chaucer

This womman slow, yet wole we us avyse

Whom that we wole that shal ben our Iustyse.'

In this array the righte wey han holde.

Grisilde of this, god woot, ful innocent,

Mighte ones knowe of thilke blisful lyf

That is bitwixe an housbond and his wyf;

... repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. And that shewed our lord Iesu Crist by ensample; for whan that the womman that was taken in avoutrie was broght in his presence, to knowen what sholde be doon with hir persone, al-be-it so that he wiste wel him-self what that he wolde answere, yet ne wolde he nat answere sodeynly, but he wolde have deliberacioun, ... [continues next]

... the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many another man hath founden many a womman ful good and trewe. Or elles per-aventure the entente of Salomon was this; that, as in sovereyn bountee, he fond no womman; this is to seyn, that ther is no wight that hath sovereyn bountee save god allone; as he him-self recordeth in his Evaungelie. For ther nis no creature so good that him ne wanteth somwhat of the perfeccioun of god, that is his maker. Your thridde resoun is this: ye seyn that "if ye governe yow by my conseil, it sholde seme that ye hadde yeve me the maistrie and the lordshipe over your persone." Sir, save your grace, it is nat so. For if it were so, that no man sholde be conseilled but only of hem that hadden lordshipe and maistrie of his persone, men wolden nat be conseilled so ofte. For soothly, thilke man that asketh conseil of a purpos, yet hath he free chois, wheither he wole werke by that conseil or noon. And as to your fourthe resoun, ther ye seyn that "the Ianglerie of wommen hath hid thinges that they woot noght," as who seith, that "a womman can nat hyde that she woot;" sir, thise wordes been understonde of wommen that been Iangleresses and wikked; of whiche wommen, men seyn that "three thinges dryven a man out of his hous; that is to seyn, smoke, dropping of reyn, and wikked wyves;" and of swiche wommen seith Salomon, that "it were bettre dwelle in desert, than with a womman that is riotous." And sir, by your leve, that am nat I; for ye han ful ofte assayed my grete silence and my gret pacience; and eek how wel that I can hyde and hele thinges that men oghte secreely to hyde. And soothly, as to your fifthe resoun, wher-as ye seyn, that "in wikked conseil wommen venquisshe men;" god woot, thilke resoun stant here in no stede. For understand now, ye asken conseil to do wikkednesse; and if ye wole werken wikkednesse, and your wyf restreyneth thilke wikked purpos, and overcometh yow by resoun and by good conseil; certes, your wyf oghte rather to be preised than y-blamed. Thus sholde ye understonde the philosophre that seith, "in wikked conseil wommen venquisshen hir housbondes." And ther-as ye blamen alle wommen and hir resouns, I shal shewe yow by manye ensamples that many a womman hath ben ful good, and yet been; and hir conseils ful hoolsome and profitable. Eek som men han seyd, that "the conseillinge of wommen is outher to dere, or elles to litel of prys." But al-be-it so, that ful many a womman is badde, and hir conseil vile and noght worth, yet han men founde ful many a good womman, and ful discrete and wise in conseillinge. Lo, Iacob, by good conseil of his moder Rebekka, wan the benisoun of Ysaak his fader, and the lordshipe over alle his bretheren. Iudith, by hir good conseil, delivered the citee of Bethulie, in which she dwelled, out of the handes of Olofernus, that hadde it biseged and wolde have al destroyed it. Abigail delivered Nabal hir housbonde fro David the king, that wolde have slayn him, and apaysed the ire of the king by hir wit and by hir good conseilling. Hester by hir good conseil enhaunced greetly the peple of god in the regne of Assuerus the king. And the same bountee in good conseilling of many a good womman may men telle. And moreover, whan our lord hadde creat Adam our forme-fader, he seyde in this wyse: "it is nat good to been a man allone; make we to him an help semblable to himself." Here may ye se that, if that wommen were nat goode, and hir conseils goode and profitable, our lord god of hevene wolde never han wroght hem, ne called hem help of man, but rather confusioun of man. And ther seyde ones a clerk in two vers: "what is bettre than gold? Iaspre. What is bettre than Iaspre? Wisdom. And what is bettre than wisdom? Womman. And what is bettre than a ... [continues next]

... alwey that thy conseillours have thilke three condiciouns that I have seyd bifore; that is to seyn, that they be trewe, wyse, and of old experience. And werke nat alwey in every nede by oon counseillour allone; for somtyme bihoveth it to been conseilled by manye. For Salomon seith: "salvacioun of thinges is wher-as ther been manye conseillours."

Now sir, sith I have shewed yow of which folk ye shul take your conseil, and of which folk ye shul folwe the conseil, now wol I teche yow how ye shal examine your conseil, after the doctrine of Tullius. In the examininge thanne of your conseillour, ye shul considere manye thinges. Alderfirst thou shalt considere, that in thilke thing that thou purposest, and upon what thing thou wolt have conseil, that verray trouthe be seyd and conserved; this is to seyn, telle trewely thy tale. For he that seith fals may nat wel be conseilled, in that cas of which ...

... that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ne kepe the citee, in ydel waketh he that it kepeth." Now sir, thanne shul ye committe the keping of your persone to your trewe freendes that been approved and y-knowe; and of hem shul ye axen help your persone for to kepe. For Catoun seith: "if thou ... [continues next]

... and in what manere they han to yow doon al this wrong and al this vileinye. And after this, thanne shul ye examine the seconde condicioun, which that the same Tullius addeth in this matere. For Tullius put a thing, which that he clepeth "consentinge," this is to seyn; who been they and how manye, and whiche been they, that consenteden to thy conseil, in thy wilfulnesse to doon hastif vengeance. And lat us considere also who been they, and how manye been they, and whiche been they, that consenteden to your adversaries. And certes, as to the firste poynt, it is wel knowen whiche folk been they that consenteden to your hastif wilfulnesse; for trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, ...

But lat us now putte, that ye have leve to venge yow. I seye ye been nat of might and power as now to venge yow. For if ye wole maken comparisoun un-to the might of your adversaries, ye shul finde in manye thinges, that I have shewed yow er this, that hir condicioun is bettre than youres. And therfore seye I, that it is good as now that ye suffre and be pacient. [continues next]

... hise defautes and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; ... [continues next]

... after god and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. And Cassidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, and that is good conscience and good loos; that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." And he that trusteth him so muchel in his gode conscience, that he displeseth and setteth at noght his ... [continues next]

... of Machabee, yet he reconforted his litel companye, and seyde right in this wyse: "als lightly," quod he, "may our lord god almighty yeve victorie to a fewe folk as to many folk; for the victorie of bataile cometh nat by the grete nombre of peple, but it cometh from our lord god of hevene." And dere sir, for as muchel as there is no man certein, if he be worthy that god yeve him victorie, [namore than he is certein whether he be worthy of the love of god] or naught, after that Salomon seith, therfore every man sholde greetly drede werres to biginne. ... [continues next]

... pees with hem. For seint Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, and by debaat and discord the grete richesses fallen doun." And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: "wel happy and blessed been they that loven and purchacen pees; for they been called children of god."' 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. Ye knowen wel that myne adversaries han bigonnen this debaat and ... [continues next]

That highte Ierusalem celestial.

And, if ye vouche-sauf, anon I shal

... leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions or werkinges of Penitence, and how manye spyces ther been of Penitence, and whiche thinges apertenen and bihoven to Penitence, and whiche thinges destourben Penitence. [continues next]

Seint Ambrose seith, that 'Penitence is the pleyninge of man for the gilt that he hath doon, and na-more to do any thing for which him oghte to pleyne.' And som doctour seith: 'Penitence is the waymentinge of man, that sorweth for his sinne and pyneth him-self for he hath misdoon.' Penitence, with certeyne circumstances, is verray repentance of a man that halt him-self in sorwe and other peyne for hise giltes. And for he shal be verray penitent, he shal first biwailen the sinnes that he hath doon, and stidefastly purposen in his herte to have shrift of mouthe, and to doon satisfaccioun, and never to doon thing for which him oghte more to biwayle or to compleyne, and to continue in goode werkes: or elles his repentance may nat availle. For as seith seint Isidre: 'he is a Iaper and a gabber, and no verray repentant, that eftsoone dooth thing, for which him oghte repente.' Wepinge, and nat for to stinte to doon sinne, may nat avaylle. But nathelees, men shal hope that every tyme that man falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey. [continues next]

And now, sith I have declared yow what thing is Penitence, now shul ye understonde that ther been three accions of Penitence. The firste accion of Penitence is, that a man be baptized after that he hath sinned. Seint Augustin seith: 'but he be penitent for his olde sinful lyf, he may nat biginne the newe clene lif.' For certes, if he be baptized withouten penitence of his olde gilt, he receiveth the mark of baptisme, but nat the grace ne the remission of his sinnes, til he have repentance verray. Another defaute is this, that men doon deedly sinne after that they han received baptisme. The thridde defaute is, that men fallen in venial sinnes after hir baptisme, fro day to day. Ther-of seith Seint Augustin, that 'penitence of goode and humble folk is the penitence of every day.' [continues next]

The spyces of Penitence been three. That oon of hem is solempne, another is commune, and the thridde is privee. Thilke penance that is solempne, is in two maneres; as to be put out of holy chirche in lente, for slaughtre of children, and swich maner thing. Another is, whan a man hath sinned openly, of which sinne the ... [continues next]

Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by recchelesnesse in spekinge, and by wikked sinful werkinge. And agayns thise wikkede giltes is Penitence, that may be lykned un-to a tree. [continues next]

... and leves of Confession, and fruit of Satisfaccion. For which Crist seith in his gospel: 'dooth digne fruit of Penitence'; for by this fruit may men knowe this tree, and nat by the rote that is hid in the herte of man, ne by the braunches ne by the leves of Confession. And therefore oure Lord Iesu Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ther is no-thing that savoureth so wel to a child as the milk of his norice, ne no-thing is to him more abhominable than thilke milk whan it is medled with other mete. Right so the sinful man that loveth his sinne, him semeth that it is to him most swete of any-thing; but fro that tyme that he loveth sadly our lord Iesu Crist, and desireth the lif perdurable, ther nis to him no-thing more abhominable. For soothly, the lawe of god is the love of god; for which David the prophete seith: 'I have loved thy lawe and hated wikkednesse and hate'; he that loveth god kepeth his lawe and his word. This tree saugh the ... [continues next]

... which ye be roten in your sinne, as a beest in his dong. Swiche manere of thoghtes maken a man to have shame of his sinne, and no delyt, as god seith by the prophete Ezechiel: 'ye shal remembre yow of youre weyes, and they shuln displese yow.' Sothly, sinnes been the weyes that leden folk to helle. [continues next]

The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, ... [continues next]

... or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, ... [continues next]

... of helle, or elles to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly ... [continues next]

The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed of the devel by coveitise of temporel prosperitee, and scorned by deceite whan he cheseth fleshly delyces; and yet is it tormented by inpacience of adversitee, and bispet by servage and subieccion of sinne; and atte laste it is slayn fynally. For this disordinaunce of sinful man was Iesu Crist first bitraysed, and after that was he bounde, that cam for to unbynden us of sinne and peyne. Thanne was he biscorned, that only sholde han been honoured in alle thinges and of alle thinges. Thanne was his visage, that oghte be desired to be seyn of al man-kinde, in which visage aungels desyren to looke, vileynsly bispet. Thanne was he scourged that no-thing hadde agilt; and fynally, thanne was he crucified and slayn. Thanne was acompliced the word of Isaye: 'he was wounded for oure misdedes, and defouled for oure felonies.' Now sith that Iesu Crist took up-on him-self the peyne of alle oure wikkednesses, muchel oghte sinful man wepen and biwayle, that for hise sinnes goddes sone of hevene sholde al this peyne endure. [continues next]

... sone of grace; and alle thise thinges been preved by holy writ. And therfore, he that wolde sette his entente to thise thinges, he were ful wys; for soothly, he ne sholde nat thanne in al his lyf have corage to sinne, but yeven his body and al his herte to the service of Iesu Crist, and ther-of doon him hommage. For soothly, oure swete lord Iesu Crist hath spared us so debonairly in our folies, that if he ne hadde pitee of mannes soule, a sory song we mighten alle singe. [continues next]

For sothe, sinne is in two maneres; outher it is venial, or deedly sinne. Soothly, whan man loveth any creature more than Iesu Crist oure creatour, thanne is it deedly sinne. And venial synne is it, if man love Iesu Crist lasse than him oghte. For sothe, the dede of this venial sinne is ful perilous; for it amenuseth the love that men sholde han to god more and more. And therfore, if a man charge him-self with manye swiche venial sinnes, certes, but-if so be that he som tyme descharge him of hem by shrifte, they mowe ful lightly amenuse in him al the love that he hath to Iesu Crist; and in this wise skippeth venial in-to deedly sinne. For certes, the more that a man chargeth his soule with venial sinnes, the more is he enclyned to fallen in-to deedly sinne. And therfore, lat us nat be necligent to deschargen us of venial sinnes. For the proverbe seith: that manye ... [continues next]

... any wikked suspecion of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love ... [continues next]

... fyr, and peynted and castelled with papir, and semblable wast; so that it is abusion for to thinke. And eek in to greet preciousnesse of vessel and curiositee of minstralcie, by whiche a man is stired the more to delyces of luxurie, if so be that he sette his herte the lasse up-on oure lord Iesu Crist, certein it is a sinne; and certeinly the delyces mighte been so grete in this caas, that man mighte lightly falle by hem in-to deedly sinne. The especes that sourden of pryde, soothly whan they sourden of malice ymagined, avysed, and forncast, or elles of usage, been deedly synnes, it ... [continues next]

... or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of avarice; as Iudas grucched agayns the Magdaleyne, whan she enoynte the heved of oure lord Iesu Crist with hir precious oynement. This maner murmure is swich as whan man gruccheth of goodnesse that him-self dooth, or that other folk doon of hir owene catel. Som-tyme comth murmure of pryde; as whan Simon the Pharisee grucched agayn the Magdaleyne, whan she approched to Iesu Crist, and weep at his feet for hir sinnes. And somtyme grucching sourdeth of Envye; whan men discovereth a mannes harm that was privee, or bereth him on hond thing that is fals. Murmure eek is ofte amonges servaunts, that grucchen whan hir sovereyns bidden hem doon leveful thinges; and, for-as-muche as ... [continues next]

... his enemy. And agayn the wikked dede of his enemy, he shal doon him bountee. For Crist seith, 'loveth youre enemys, and preyeth for hem that speke yow harm; and eek for hem that yow chacen and pursewen, and doth bountee to hem that yow haten.' Lo, thus comaundeth us oure lord Iesu Crist, to do to oure enemys. For soothly, nature dryveth us to loven oure freendes, and parfey, oure enemys han more nede to love than oure freendes; and they that more nede have, certes, to hem shal men doon goodnesse; and certes, in thilke dede have we remembrance of the love of Iesu Crist, that ... [continues next]

... of his sinne, til that he mekely biknoweth his sinne. After this, thanne cometh swering, that is expres agayn the comandement of god; and this bifalleth ofte of anger and of Ire. God seith: 'thou shalt nat take the name of thy lord god in veyn or in ydel.' Also oure lord Iesu Crist seith by the word of seint Mathew: 'Nolite iurare omnino: ne wol ye nat swere in alle manere; neither by hevene, for it is goddes trone; ne by erthe, for it is the bench of his feet; ne by Ierusalem, for it is the citee of a greet king; ne by thyn heed, for thou ... [continues next]

... soothly they do greet sinne. Heer-agayns suffred Crist ful paciently, and taughte us pacience, whan he bar up-on his blissed shulder the croys, up-on which he sholde suffren despitous deeth. Heer may men lerne to be pacient; for certes, noght only Cristen men been pacient for love of Iesu Crist, and for guerdoun of the blisful lyf that is perdurable; but certes, the olde payens, that nevere were Cristene, commendeden and useden the vertu of pacience.

... have thou the yerde, my dere sone, and correcte me for myn inpacience.' Of Pacience comth Obedience, thurgh which a man is obedient to Crist and to alle hem to whiche he oghte to been obedient in Crist. And understond wel that obedience is perfit, whan that a man doth gladly and hastily, with good herte entierly, al that he sholde do. Obedience generally, is to perfourne the doctrine of god and of his sovereyns, to whiche him oghte to ben obeisaunt in alle rightwysnesse.

... Slouthe is so tendre, and so delicat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, be it never so lyte. Usage of labour is a greet thing; for it maketh, as seith seint Bernard, the laborer to have stronge armes and harde sinwes; and Slouthe maketh hem feble and tendre. Thanne comth drede to biginne to werke any gode werkes; for ... [continues next]

... ferforth as it lyth in hir power; and nat to destroyen hem ne confounde. Wherfore I seye, that thilke lordes that been lyk wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful ... [continues next]

... I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu, by which the corage of man is stired by the misese of him that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to ... [continues next]

... etinge and drinkinge, in spekinge, and in dede. They been the vessel or the boyste of the blissed Magdelene, that fulfilleth holy chirche of good odour. The thridde manere of chastitee is virginitee, and it bihoveth that she be holy in herte and clene of body; thanne is she spouse to Iesu Crist, and she is the lyf of angeles. She is the preisinge of this world, and she is as thise martirs in egalitee; she hath in hir that tonge may nat telle ne herte thinke. Virginitee baar oure lord Iesu Crist, and virgin was him-selve. [continues next]

... for after that he hadde forsake Iesu Crist, he wente out and weep ful bitterly. The fourthe signe is, that he ne lette nat for shame to shewen his confessioun. Swich was the confessioun of the Magdelene, that ne spared, for no shame of hem that weren atte feste, for to go to oure lord Iesu Crist and biknowe to him hir sinnes. The fifthe signe is, that a man or a womman be obeisant to receyven the penaunce that him is enioyned for hise sinnes; for certes Iesu Crist, for the giltes of a man, was obedient to the deeth. [continues next]

Thanne shaltow understonde, whiche thinges destourben penaunce; and this is in foure maneres, that is, drede, shame, hope, and wanhope, that is, desperacion. And for to speke first of drede; for which he weneth that he may suffre no penaunce; ther-agayns is remedie for to thinke, that bodily penaunce is but short and litel at regard of the ...

Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn have seyd bettre if I hadde had conninge. For oure boke seith, 'al that is writen is writen for oure doctrine'; and that is myn entente. Wherfore I biseke yow mekely for the mercy of god, that ye preye for me, that Crist have mercy on me and foryeve me my giltes: — and namely, of my translacions and endytinges of worldly vanitees, the whiche I revoke in my retracciouns: as is the book of Troilus; The book also of Fame; The book of the nynetene Ladies; The book of the Duchesse; The book of seint Valentynes day of the Parlement of Briddes; The tales of Caunterbury, thilke that sounen in-to sinne; The book of the Leoun; and many another book, if they were in my remembrance; and many a song and many a lecherous lay; that Crist for his grete mercy foryeve me the sinne. But of the translacion of Boece de Consolacione, and othere bokes of Legendes of seintes, and omelies, and moralitee, and devocioun, that thanke I oure lord Iesu Crist and his blisful moder, and alle the seintes of hevene; bisekinge hem that they from hennes-forth, un-to my lyves ende, sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this ... [continues next]

swich thing as is transferred fram o man to another ne may nat

don awey, men may nat thinke ne seye fro whennes thilke

thing is that is cleped inparfit. For the nature of thinges ne

broughte som-tyme olde men, ful derke in hir sentences, that is to

seyn, philosophres that highten Stoiciens, that wenden that images

'In Trace ther ye shul him finde,

And bid him bringe his clarioun,

But nathelees with-oute your witing

I wol nat doon, but this wol I,' quod he,

But he ne tempteth no man that he boghte,

As seith seint Iame, if ye his pistel rede;

That, er ye have your right of holy chirche,

Forsaketh sinne, er sinne yow forsake.

[continues previous] ... repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. And that shewed our lord Iesu Crist by ensample; for whan that the womman that was taken in avoutrie was broght in his presence, to knowen what sholde be doon with hir persone, al-be-it so that he wiste wel him-self what that he wolde answere, yet ne wolde he nat answere sodeynly, but he wolde have deliberacioun, and in the ground he wroot ...

[continues previous] ... the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many ...

[continues previous] ... also, that in this caas ye oghten for to werken ful avysely and with greet deliberacioun. And sir, as to the firste point, that toucheth to the keping of your persone; ye shul understonde that he that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ne kepe the citee, in ydel waketh he that it kepeth." Now sir, thanne shul ye committe the keping of your persone to your trewe freendes that been approved and y-knowe; and of hem shul ye axen help your ... [continues next]

[continues previous] ... he is him-self; and for to stryve with a man of evene strengthe, that is to seyn, with as strong a man as he, it is peril; and for to stryve with a weyker man, it is folie." And therfore sholde a man flee stryvinge as muchel as he mighte. For Salomon seith: "it is a greet worship to a man to kepen him fro noyse and stryf." And if it so bifalle or happe that a man of gretter might and strengthe than thou art do thee grevaunce, studie and bisie thee rather to stille the same grevaunce, than for to venge thee. For Senek seith: that "he putteth him in greet peril that stryveth with a gretter man than he is him-self." And Catoun seith: "if a man of hyer estaat or degree, or more mighty than thou, do thee anoy or grevaunce, suffre him; for he that ones hath greved thee may another tyme releve thee and helpe." Yet sette I caas, ye have bothe might and licence for to venge yow. I seye, that ther be ful manye thinges that shul restreyne yow of vengeance-takinge, and make yow for to enclyne to suffre, and for to han pacience in the thinges that han been doon to yow. First and foreward, if ye wole considere the defautes that been in your owene persone, for whiche defautes god hath suffred yow have this tribulacioun, as I have seyd yow heer-biforn. For the poete seith, that "we oghte paciently taken the tribulacions that comen to us, whan we thinken and consideren that we han deserved to have hem." And Seint Gregorie seith: that "whan a man considereth wel the nombre of hise defautes and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; ...

[continues previous] ... nat be called a gentil man, that after god and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. And Cassidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, and that is good conscience and good loos; that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." And he that trusteth him so muchel in his gode conscience, that he displeseth and ... [continues next]

[continues previous] ... Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, and by debaat and discord the grete richesses fallen doun." And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: "wel happy and blessed been they that loven and purchacen pees; for they been called children of god."' 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. Ye knowen wel that myne adversaries han bigonnen this debaat ...

Seint Ambrose in his preface list to seye;

God thanke I, and in good tyme be it sayd,

That ther was never man yet yvel apayd

[continues previous] ... seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions or werkinges of Penitence, and how manye spyces ther been of Penitence, and whiche thinges apertenen and bihoven to Penitence, and whiche thinges destourben Penitence. [continues next]

[continues previous] Seint Ambrose seith, that 'Penitence is the pleyninge of man for the gilt that he hath doon, and na-more to do any thing for which him oghte to pleyne.' And som doctour seith: 'Penitence is the waymentinge of man, that sorweth for his sinne and pyneth him-self for he hath misdoon.' Penitence, with certeyne circumstances, is verray repentance of a man that halt him-self in sorwe and other peyne for hise giltes. And for he shal be verray penitent, he shal first biwailen the sinnes that he hath doon, and stidefastly purposen in his herte to have shrift of mouthe, and to doon satisfaccioun, and never to doon thing for which him oghte more to biwayle or to compleyne, and to continue in goode werkes: or elles his repentance may nat availle. For as seith seint Isidre: 'he is a Iaper and a gabber, and no verray repentant, that eftsoone dooth thing, for which him oghte repente.' Wepinge, and nat for to stinte to doon sinne, may nat avaylle. But nathelees, men shal hope that every tyme that man falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey. [continues next]

[continues previous] And now, sith I have declared yow what thing is Penitence, now shul ye understonde that ther been three accions of Penitence. The firste accion of Penitence is, that a man be baptized after that he hath sinned. Seint Augustin seith: 'but he be penitent for his olde sinful lyf, he may nat biginne the newe clene lif.' For certes, if he be baptized withouten penitence of his olde gilt, he receiveth the mark of baptisme, but nat the grace ne the remission of his sinnes, til he have repentance verray. Another defaute is this, that men doon deedly sinne after that they han received baptisme. The thridde defaute is, that men fallen in venial sinnes after hir baptisme, fro day to day. Ther-of seith Seint Augustin, that 'penitence of goode and humble folk is the penitence of every day.' [continues next]

[continues previous] Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by recchelesnesse in spekinge, and by wikked sinful werkinge. And agayns thise wikkede giltes is Penitence, that may be lykned un-to a tree. [continues next]

[continues previous] The rote of this tree is Contricion, that hydeth him in the herte of him that is verray repentant, right as the rote of a tree hydeth him in the erthe. Of the rote of Contricion springeth a stalke, that bereth braunches and leves of Confession, and fruit of Satisfaccion. For which Crist seith in his gospel: 'dooth digne fruit of Penitence'; for by this fruit may men knowe this tree, and nat by the rote that is hid in the herte of man, ne by the braunches ne by the leves of Confession. And therefore oure Lord Iesu Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ther is no-thing that savoureth so wel to a child as the milk of his norice, ne no-thing is to him more abhominable than thilke milk whan it is medled with other mete. Right so the sinful man that loveth his sinne, him semeth that it is to him most swete of any-thing; but fro that tyme that he loveth sadly our lord Iesu Crist, and desireth the lif perdurable, ther nis to him no-thing more abhominable. For soothly, the lawe of god is the love of god; for which David the prophete seith: 'I have loved thy lawe and hated wikkednesse and hate'; he that loveth god kepeth his lawe and his word. This ... [continues next]

[continues previous] The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, wel oghte a man have desdayn of sinne, and withdrawe him from that thraldom and vileinye. And lo, what seith Seneca in this matere. He seith thus: 'though I ... [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light and the cleernesse shal be yeven in hevene to hise children'; right as the gode man yeveth flesh to hise children, and bones to his houndes. And for ... [continues next]

[continues previous] ... with-outen verray penitence. And ther-of seith god, by the mouth of Ezechiel: that, 'if the rightful man returne agayn from his rightwisnesse and werke wikkednesse, shal he live?' Nay; for alle the gode werkes that he hath wroght ne shul nevere been in remembrance; for he shal dyen in his sinne. And up-on thilke chapitre seith seint Gregorie thus: 'that we shulle understonde this principally; that whan we doon deedly sinne, it is for noght thanne to rehercen or drawen in-to memorie the gode werkes that we han wroght biforn.' For certes, in the werkinge of the deedly sinne, ther is no trust to no good werk that we han doon biforn; that is to seyn, as for to have therby the lyf perdurable in hevene. But nathelees, the gode werkes quiken agayn, and comen agayn, and helpen, and availlen to have the lyf perdurable in hevene, whan we han contricion. But soothly, the gode werkes that men doon whyl they been in deedly sinne, for-as-muche as they were doon in deedly sinne, they may nevere quiken agayn. For certes, thing that nevere hadde lyf may nevere quikene; and nathelees, al-be-it that they ne availle noght to han the lyf perdurable, yet availlen they to abregge of the peyne of helle, or elles to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly ... [continues next]

[continues previous] The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed of the devel by coveitise of temporel prosperitee, and scorned by deceite whan he cheseth fleshly delyces; and yet is it tormented by inpacience of adversitee, and bispet by servage and subieccion of sinne; and atte laste it is slayn fynally. For this disordinaunce of sinful man was Iesu Crist first bitraysed, and after that was he bounde, that cam for to unbynden us of sinne and peyne. Thanne was he biscorned, that only sholde han been honoured in alle thinges and of alle thinges. Thanne was his visage, that oghte be desired to be seyn of al man-kinde, in which visage aungels desyren to looke, vileynsly bispet. Thanne was he scourged that no-thing hadde agilt; and fynally, thanne was he crucified and slayn. Thanne was acompliced the word of Isaye: 'he was wounded for oure misdedes, and defouled for oure felonies.' Now sith that Iesu Crist took up-on him-self the peyne of alle oure wikkednesses, muchel oghte sinful man wepen and biwayle, that for hise sinnes goddes sone of hevene sholde al this peyne endure. [continues next]

[continues previous] Now shal a man understonde, in which manere shal been his contricion. I seye, that it shal been universal and total; this is to seyn, a man shal be verray repentant for alle hise sinnes that he hath doon in delyt of his thoght; for delyt is ful perilous. For ther been two manere of consentinges; that oon of hem is cleped consentinge of affeccion, when a man is moeved to do sinne, and delyteth him longe for to thinke on that sinne; and his reson aperceyveth it wel, that it is sinne agayns the lawe of god, and yet his reson refreyneth nat his foul delyt or talent, though he se wel apertly that it is agayns the reverence of god; al-though his reson ne consente noght to doon that sinne in dede, yet seyn somme doctours that swich delyt that dwelleth longe, it is ful perilous, al be it nevere so lite. And also a man sholde sorwe, namely, for al that evere he hath desired agayn the lawe of god with perfit consentinge of his reson; for ther-of is no doute, that it is deedly sinne in consentinge. For certes, ther is no deedly sinne, that it nas first in mannes thought, and after that in his delyt; and so forth in-to consentinge and in-to dede. Wherfore I seye, that many men ne repenten hem nevere of swiche thoghtes and delytes, ne nevere shryven hem of it, but only of the dede of grete sinnes outward. Wherfore I seye, that swiche wikked delytes and wikked thoghtes been subtile bigyleres of hem that shullen be dampned. More-over, man oghte to sorwe for hise wikkede wordes as wel as for hise wikkede dedes; for certes, the repentance of a singuler sinne, and nat repente of alle hise othere sinnes, or elles repenten him of alle hise othere sinnes, and nat of a singuler sinne, may nat availle. For certes, god almighty is al good; and ther-fore he foryeveth al, or elles right noght. And heer-of seith seint Augustin: 'I woot certainly that god is enemy to everich sinnere'; and how thanne? He that observeth o sinne, shal he have foryifnesse of the remenaunt of hise othere sinnes? Nay. ... [continues next]

[continues previous] ... writ. And therfore, he that wolde sette his entente to thise thinges, he were ful wys; for soothly, he ne sholde nat thanne in al his lyf have corage to sinne, but yeven his body and al his herte to the service of Iesu Crist, and ther-of doon him hommage. For soothly, oure swete lord Iesu Crist hath spared us so debonairly in our folies, that if he ne hadde pitee of mannes soule, a sory song we mighten alle singe. [continues next]

... that a man hath in him the peyne of concupiscence, it is impossible but he be tempted somtyme, and moeved in his flesh to sinne. And this thing may nat faille as longe as he liveth; it may wel wexe feble and faille, by vertu of baptesme and by the grace of god thurgh penitence; but fully ne shal it nevere quenche, that he ne shal som tyme be moeved in him-self, but-if he were al refreyded by siknesse, or by malefice of sorcerie or colde drinkes. For lo, what seith seint Paul: 'the flesh coveiteth agayn the spirit, and the spirit agayn the flesh; they ...

[continues previous] For sothe, sinne is in two maneres; outher it is venial, or deedly sinne. Soothly, whan man loveth any creature more than Iesu Crist oure creatour, thanne is it deedly sinne. And venial synne is it, if man love Iesu Crist lasse than him oghte. For sothe, the dede of this venial sinne is ful perilous; for it amenuseth the love that men sholde han to god more and more. And therfore, if a man charge him-self with manye swiche venial sinnes, certes, but-if so be that he som tyme descharge him of hem by shrifte, they mowe ful lightly amenuse in him al the love that he hath to Iesu Crist; and in this wise skippeth venial in-to deedly sinne. For certes, the more that a man chargeth his soule with venial sinnes, the more is he enclyned to fallen in-to deedly sinne. And therfore, lat us nat be necligent to deschargen us of venial sinnes. For the proverbe seith: that manye smale maken a greet. And herkne this ensample. A greet wawe of the see comth som-tyme with so greet a violence that it drencheth the ship. And the same harm doth som-tyme the smale dropes of water, that entren thurgh a litel crevace in-to the thurrok, and in-to the botme of the ship, if men be so necligent that they ne descharge hem nat by tyme. And therfore, al-thogh ther be a difference bitwixe thise two causes of drenchinge, algates the ship is dreynt. Right so fareth it somtyme of deedly sinne, and of anoyouse veniale sinnes, whan they multiplye in a man so greetly, that thilke worldly thinges that he loveth, thurgh whiche he sinneth venially, is as greet in his herte as the love of god, or more. And therfore, the love of every thing, that is nat biset in god ne doon principally for goddes sake, al-though that a man love it lasse than god, yet is it venial sinne; and deedly sinne, whan the love of any thing weyeth in the herte of man as muchel as the love of god, or more. 'Deedly sinne,' as seith seint Augustin, 'is, whan a man turneth his herte fro god, which that is verray sovereyn bountee, that may nat chaunge, and yeveth his herte to thing that may chaunge and flitte'; and certes, that is every thing, save god of hevene. For sooth is, that if a man yeve his love, the which that ... [continues next]

[continues previous] ... honour of god, or for the entente to yelde to his wyf the dette of his body. Eke whan he wol nat visite the sike and the prisoner, if he may. Eke if he love wyf or child, or other worldly thing, more than resoun requyreth. Eke if he flatere or blandishe more than him oghte for any necessitee. Eke if he amenuse or withdrawe the almesse of the povre. Eke if he apparailleth his mete more deliciously than nede is, or ete it to hastily by likerousnesse. Eke if he tale vanitees at chirche or at goddes service, or that he be a talker ot ydel wordes of folye or of vileinye; for he shal yelden acountes of it at the day of dome. Eke whan he biheteth or assureth to do thinges that he may nat perfourne. Eke whan that he, by lightnesse or folie, misseyeth or scorneth his neighebore. Eke whan he hath any wikked suspecion of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love of god: loke, how muche that a drope of water that falleth in a fourneys ful of fyr anoyeth ... [continues next]

[continues previous] ... is in the celer. And this is in manye thinges: as in speche and contenaunce, and in outrageous array of clothing; for certes, if ther ne hadde be no sinne in clothing, Crist wolde nat have noted and spoken of the clothing of thilke riche man in the gospel. And, as seith Seint Gregorie, that precious clothing is coupable for the derthe of it, and for his softenesse, and for his strangenesse and degysinesse, and for the superfluitee, or for the inordinat scantnesse of it. Allas! may men nat seen, as in oure dayes, the sinful costlewe array of clothinge, and namely in to muche superfluitee, or elles in to ...

[continues previous] ... of wilde fyr, and peynted and castelled with papir, and semblable wast; so that it is abusion for to thinke. And eek in to greet preciousnesse of vessel and curiositee of minstralcie, by whiche a man is stired the more to delyces of luxurie, if so be that he sette his herte the lasse up-on oure lord Iesu Crist, certein it is a sinne; and certeinly the delyces mighte been so grete in this caas, that man mighte lightly falle by hem in-to deedly sinne. The especes that sourden of pryde, soothly whan they sourden of malice ymagined, avysed, and forncast, or elles of usage, been deedly synnes, it ...

[continues previous] ... noble herte and a diligent, to attayne to heighe vertuouse thinges. Now certes, a man to pryde him in the goodes of grace is eek an outrageous folye; for thilke yiftes of grace that sholde have turned him to goodnesse and to medicine, turneth him to venim and to confusion, as seith seint Gregorie. Certes also, who-so prydeth him in the goodes of fortune, he is a ful greet fool; for som-tyme is a man a greet lord by the morwe, that is a caitif and a wrecche er it be night: and somtyme the richesse of a man is cause of his deeth; ... [continues next]

[continues previous] Now sith that so is, that ye han understonde what is pryde, and whiche been the speces of it, and whennes pride sourdeth and springeth; now shul ye understonde which is the remedie agayns the sinne of pryde, and that is, humilitee or mekenesse. That is a vertu, thurgh which a man hath verray knoweleche of him-self, and holdeth of him-self no prys ne deyntee as in regard of hise desertes, consideringe evere his freletee. Now been ther three maneres of humilitee; as humilitee in herte, and another humilitee in his mouth; the thridde in hise werkes. The humilitee in herte is in foure maneres: that oon ... [continues next]

[continues previous] ... or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of avarice; as Iudas grucched agayns the Magdaleyne, whan she enoynte the heved of oure lord Iesu Crist with hir precious oynement. This maner murmure is swich as whan man gruccheth of goodnesse that him-self dooth, or that other folk doon of hir owene catel. Som-tyme comth murmure of pryde; as whan Simon the Pharisee grucched agayn the Magdaleyne, whan she approched to Iesu Crist, and weep at ... [continues next]

[continues previous] ... his enemy. And agayn the wikked dede of his enemy, he shal doon him bountee. For Crist seith, 'loveth youre enemys, and preyeth for hem that speke yow harm; and eek for hem that yow chacen and pursewen, and doth bountee to hem that yow haten.' Lo, thus comaundeth us oure lord Iesu Crist, to do to oure enemys. For soothly, nature dryveth us to loven oure freendes, and parfey, oure enemys han more nede to love than oure freendes; and they that more nede have, certes, to hem shal men doon goodnesse; and certes, in thilke dede have we remembrance of the love of Iesu Crist, that deyde for ...

... herte. For certes fyr ne may nat comen out of no-thing, but-if it were first in the same thing naturelly; as fyr is drawen out of flintes with steel. And right so as pryde is ofte tyme matere of Ire, right so is rancour norice and keper of Ire. Ther is a maner tree, as seith seint Isidre, that whan men maken fyr of thilke tree, and covere the coles of it with asshen, soothly the fyr of it wol lasten al a yeer or more. And right so fareth it of rancour; whan it is ones conceyved in the hertes of som men, certein, it wol lasten ...

[continues previous] ... man dooth to his neighebore, in body or in catel. Of this cursed sinne of Ire cometh eek manslaughtre. And understonde wel, that homicyde, that is manslaughtre, is in dyverse wyse. Som manere of homicyde is spirituel, and som is bodily. Spirituel manslaughtre is in six thinges. First, by hate; as seint Iohn seith, 'he that hateth his brother is homicyde.' Homicyde is eek by bakbytinge; of whiche bakbyteres seith Salomon, that 'they han two swerdes with whiche they sleen hir neighebores.' For soothly, as wikke is to binime his good name as his lyf. Homicyde is eek, in yevinge of wikked conseil by fraude; as for to yeven conseil to areysen wrongful custumes and taillages. Of whiche seith Salomon, 'Leon rorynge and bere hongry been lyke to the cruel lordshipes,' in withholdinge or abregginge of the shepe (or the hyre), or of the wages of servaunts, or elles in usure or in withdrawinge of the almesse of povre folk. For which the wyse man seith, 'fedeth him that almost dyeth for honger'; for soothly, but-if thou fede him, thou sleest him; and alle thise been deadly sinnes. Bodily manslaughtre is, whan thow sleest him with thy tonge in other manere; as whan thou comandest to sleen a man, or elles yevest him conseil to sleen a man. Manslaughtre in dede is in foure maneres. That oon is by lawe; right as a Iustice dampneth him that is coupable to the deeth. But lat the Iustice be war that he do it rightfully, and that he do it nat for delyt to spille blood, but for kepinge of rightwisenesse. Another homicyde is, that is doon for necessitee, as whan o man sleeth another in his defendaunt, and that he ne may noon otherwise escape from his owene deeth. But certeinly, if he may escape withouten manslaughtre of his adversarie, and sleeth him, he doth sinne, and he shal bere penance as for deedly sinne. Eek if a man, by caas or aventure, shete an arwe or caste a stoon with which he sleeth a man, he is homicyde. Eek if a womman by necligence overlyeth hir child in hir sleping, it is homicyde and deedly sinne. Eek whan man destourbeth concepcion of a child, and maketh a womman outher bareyne by drinkinge venemouse herbes, thurgh which she may nat conceyve, or sleeth a child by drinkes wilfully, or elles putteth certeine material thinges in hir secree places to slee the child; or elles doth unkindely sinne, by which man or womman shedeth hir nature in manere or in place ther-as a child may nat be conceived; or elles, if a womman have conceyved and hurt hir-self, and sleeth the child, yet is it homicyde. What seye we eek of wommen that mordren hir children for drede of worldly shame? Certes, an horrible homicyde. Homicyde is eek if a man approcheth to a womman by desir of lecherye, thurgh which the child is perissed, or elles smyteth a womman witingly, thurgh which she leseth hir child. Alle thise been homicydes and horrible deedly sinnes. Yet comen ther of Ire manye mo sinnes, as wel in word as in thoght and in dede; as he that arretteth upon god, or blameth god, of thing of which he is him-self gilty; or despyseth god and alle hise halwes, as doon thise cursede hasardours in diverse contrees. This cursed sinne doon they, whan they felen in hir hertes ful wikkedly of god and of hise halwes. Also, whan they treten unreverently the sacrement of the auter, thilke sinne is so greet, that unnethe may it been relesed, but that the mercy of god passeth alle hise werkes; it is so greet and he so benigne. Thanne comth of Ire attry angre; whan a man is sharply amonested in his shrifte to forleten his sinne, than wole he be angry and answeren hokerly and angrily, and deffenden or excusen his sinne by unstedefastnesse of his flesh; or elles he dide it for to holde companye with hise felawes, or elles, he seith, the fend entyced him; or elles he dide it for his youthe, or elles his complexioun is so corageous, that he may nat forbere; or elles it is his destinee, as he seith, unto a certein age; or elles, he seith, it cometh him of gentillesse of hise auncestres; and semblable thinges. Alle this manere of folk so wrappen hem in hir sinnes, that they ne wol nat delivere hem-self. For soothly, no wight that excuseth him wilfully of his sinne may nat been delivered of his sinne, til that he mekely biknoweth his sinne. After this, thanne cometh swering, that is expres agayn the comandement of god; and this bifalleth ofte of anger and of Ire. God seith: 'thou shalt nat take the name of thy lord god in veyn or in ydel.' Also oure lord Iesu Crist seith by the word of seint Mathew: 'Nolite iurare omnino: ne wol ye nat swere in alle manere; neither by hevene, for it is goddes trone; ne by erthe, for it is the bench of his feet; ne by Ierusalem, for it is the citee of a greet king; ne by thyn heed, for thou ...

... sent by the rightwys sonde of god, and by his suffrance, be it meselrie, or maheym, or maladye. And if he repreve him uncharitably of sinne, as, 'thou holour,' 'thou dronkelewe harlot,' and so forth; thanne aperteneth that to the reioysinge of the devel, that evere hath Ioye that men doon sinne. And certes, chydinge may nat come but out of a vileyns herte. For after the habundance of the herte speketh the mouth ful ofte. And ye shul understonde that loke, by any wey, whan any man shal chastyse another, that he be war from chydinge or reprevinge. For trewely, but he be war, he may ful lightly ... [continues next]

[continues previous] ... and so delicat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, be it never so lyte. Usage of labour is a greet thing; for it maketh, as seith seint Bernard, the laborer to have stronge armes and harde sinwes; and Slouthe maketh hem feble and tendre. Thanne comth drede to biginne to werke any gode werkes; for certes, he that is enclyned to sinne, him thinketh it is so greet an empryse for to undertake to doon werkes of goodnesse, and casteth in his herte that the circumstaunces of goodnesse been so grevouse and so chargeaunt for to suffre, that he dar nat undertake to do werkes of goodnesse, as seith seint Gregorie. [continues next]

[continues previous] Now comth wanhope, that is despeir of the mercy of god, that comth somtyme of to muche outrageous sorwe, and somtyme of to muche drede; imagininge that he hath doon so muche sinne, that it wol nat availlen him, though he wolde repenten him and forsake sinne: thurgh which despeir or drede he abaundoneth al his herte to every maner sinne, as seith seint Augustin. Which dampnable sinne, if that it continue un-to his ende, it is cleped sinning in the holy gost. This horrible sinne is so perilous, that he that is despeired, ther nis no felonye ne no sinne that he douteth for to do; as shewed wel by Iudas. Certes, aboven alle sinnes thanne is this sinne most displesant to Crist, and most adversarie. Soothly, he that despeireth him is lyk the coward champioun recreant, that seith creant withoute nede. Allas! allas! nedeles is he recreant and nedeles despeired. Certes, the mercy of god is evere redy to every penitent, and is aboven alle hise werkes. Allas! can nat a man bithinke him on the gospel of seint Luk, 15., where-as Crist seith that 'as wel shal ther be Ioye in hevene upon a sinful man that doth penitence, as up-on nynety and nyne rightful men that neden no penitence?' Loke forther, in the same gospel, the Ioye and the feste of the gode man that hadde lost his sone, whan his sone with repentaunce was retourned to his fader. Can they nat remembren hem eek, that, as seith seint Luk xxiiiº capitulo, how that the theef that was hanged bisyde Iesu Crist, seyde: 'Lord, remembre of me, whan thou comest in-to thy regne?' 'For sothe,' seyde Crist, 'I seye to thee, to-day shaltow been with me in Paradys.' Certes, ther is noon so horrible sinne of man, that it ... [continues next]

... hir sheep witingly go renne to the wolf that is in the breres, or do no fors of hir owene governaunce. Of this comth poverte and destruccioun, bothe of spirituel and temporel thinges. Thanne comth a manere coldnesse, that freseth al the herte of man. Thanne comth undevocioun, thurgh which a man is so blent, as seith Seint Bernard, and hath swiche langour in soule, that he may neither rede ne singe in holy chirche, ne here ne thinke of no devocioun, ne travaille with hise handes in no good werk, that it nis him unsavory and al apalled. Thanne wexeth he slow and slombry, and sone wol be wrooth, and sone is enclyned to hate and to envye. Thanne comth the sinne of worldly sorwe, swich as is cleped tristicia, that sleeth man, as seint Paul seith. For certes, swich sorwe werketh to the deeth of the soule and of the body also; for ther-of comth, that a man is anoyed of his owene lyf. Wherfore swich sorwe shorteth ful ofte the lyf of a man, er that his tyme be come by wey of kinde. [continues next]

[continues previous] ... lyth in hir power; and nat to destroyen hem ne confounde. Wherfore I seye, that thilke lordes that been lyk wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful and honeste, is this; that, there-as god hath ordeyned that a regne or a contree is suffisaunt to him-self, thanne is it honeste and leveful, that of habundaunce of this contree, that men helpe another contree that is more nedy. And therfore, ther mote been marchants to bringen fro that o contree to that other hire marchandyses. That other marchandise, that men haunten with fraude and trecherie and deceite, with lesinges and false othes, is cursed and dampnable. Espirituel marchandyse is proprely Symonye, that is, ententif desyr to byen thing espirituel, that is, thing that aperteneth to the seintuarie of god and to cure of the soule. This desyr, if so be that a man do his diligence to parfournen it, al-be-it that his desyr ne take noon effect, yet is it to him a deedly sinne; and if he be ordred, he is irreguler. Certes, Symonye is cleped of Symon Magus, that wolde han boght, for temporel catel, the yifte that god hadde yeven, by the holy goost, to seint Peter and to the apostles. And therfore understond, that bothe he that selleth and he that byeth thinges espirituels, been cleped Symonials; be it by catel, be it by procuringe, or by fleshly preyere of hise freendes, fleshly freendes, or espirituel freendes. Fleshly, in two maneres; as by kinrede or othere freendes. Soothly, if they praye for him that is nat worthy and able, it is Symonye if he take the benefice; and if he be worthy and able, ther nis noon. That other manere is, whan a man or womman preyen for folk to avauncen hem, only for wikked fleshly affeccioun that they have un-to the persone; and that is foul Symonye. But certes, in service, for which men yeven thinges espirituels un-to hir servants, it moot been understonde that the service moot been honeste, and elles nat; and eek that it be with-outen bargayninge, and that the persone be able. For, as seith Seint Damasie, 'alle the sinnes of the world, at regard of this sinne, am as thing of noght'; for it is the gretteste sinne that may be, after the sinne of Lucifer and Antecrist. For, by this sinne, god forleseth the chirche, and the soule that he boghte with his precious ... [continues next]

[continues previous] ... I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu, by which the corage of man is stired by the misese of him that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to ... [continues next]

In other manere been distinct the speces of Glotonye, after seint Gregorie. The firste is, for to ete biforn tyme to ete. The seconde is, whan a man get him to delicat mete or drinke. The thridde is, whan men taken to muche over mesure. The fourthe is curiositee, with greet entente to maken and apparaillen his mete. The fifthe is, for to eten to gredily. ... [continues next]

... that god forbad avoutrie in dede, but eek he comanded that thou sholdest nat coveite thy neighebores wyf. In this heeste, seith seint Augustin, is forboden alle manere coveitise to doon lecherie. Lo what seith seint Mathew in the gospel: that 'who-so seeth a womman to coveitise of his lust, he hath doon lecherie with hir in his herte.' Here may ye seen that nat only the dede of this sinne is forboden, but eek the desyr to doon that sinne. This cursed sinne anoyeth grevousliche hem that it haunten. And first, to hir soule; for he oblygeth it to sinne and to peyne of deeth that is perdurable. ... [continues next]

[continues previous] ... honestee, and been attempree of hir array. I wot wel that they sholde setten hir entente to plesen hir housbondes, but nat by hir queyntise of array. Seint Ierome seith, that wyves that been apparailled in silk and in precious purpre ne mowe nat clothen hem in Iesu Crist. What seith seint Iohn eek in this matere? Seint Gregorie eek seith, that no wight seketh precious array but only for veyne glorie, to been honoured the more biforn the peple. It is a greet folye, a womman to have a fair array outward and in hir-self be foul inward. A wyf sholde eek be mesurable in lokinge and in beringe and ...

[continues previous] ... holy in herte and clene of body; thanne is she spouse to Iesu Crist, and she is the lyf of angeles. She is the preisinge of this world, and she is as thise martirs in egalitee; she hath in hir that tonge may nat telle ne herte thinke. Virginitee baar oure lord Iesu Crist, and virgin was him-selve.

[continues previous] ... moot been in sorweful bitternesse of herte, as seyde the king Ezekias to god: 'I wol remembre me alle the yeres of my lyf in bitternesse of myn herte.' This condicioun of bitternesse hath fyve signes. The firste is, that confessioun moste be shamefast, nat for to covere ne hyden his sinne, for he hath agilt his god and defouled his soule. And her-of seith seint Augustin: 'the herte travailleth for shame of his sinne'; and for he hath greet shamefastnesse, he is digne to have greet mercy of god. Swich was the confession of the publican, that wolde nat heven up hise eyen to hevene, for he hadde offended god of hevene; for which shamefastnesse he hadde anon the mercy of god. And ther-of seith seint Augustin, that swich shamefast folk been next foryevenesse and remissioun. Another signe is humilitee in confessioun; of which seith seint Peter, 'Humbleth yow under the might of god.' The hond of god is mighty in confession, for ther-by god foryeveth thee thy sinnes; for he allone hath the power. And this humilitee shal been in herte, and in signe outward; for right as he hath humilitee to god in his herte, right so sholde he humble his body outward to the preest that sit in goddes place. For which in no manere, sith that Crist is sovereyn and the preest mene and mediatour bitwixe Crist and the sinnere, and the sinnere is the laste by wey of resoun, thanne sholde nat the sinnere sitte as heighe as his confessour, but knele biforn him or at his feet, but-if maladie destourbe it. For he shal nat taken kepe who sit there, but in whos place that he sitteth. A man that hath trespased to a lord, and comth for to axe mercy and maken his accord, and set him doun anon by the lord, men wolde holden him outrageous, and nat worthy so sone for to have remissioun ne mercy. The thridde signe is, how that thy shrift sholde be ful of teres, if man may; and if man may nat wepe with hise bodily eyen, lat him wepe in herte. Swich was the confession of seint Peter; for after that he hadde forsake Iesu Crist, he wente out and weep ful bitterly. The fourthe signe is, that he ne lette nat for shame to shewen his confessioun. Swich was the confessioun of the Magdelene, that ne spared, for no shame of hem that weren atte feste, for to go to oure lord Iesu Crist and biknowe to him hir sinnes. The fifthe signe is, that a man or a womman be obeisant to receyven the penaunce that him is enioyned for hise sinnes; for certes Iesu Crist, for the giltes of a man, was obedient to the deeth. [continues next]

[continues previous] ... occasiouns of sinne to whiche he is enclyned. Also thou shalt shryve thee of alle thy sinnes to o man, and nat a parcel to o man and a parcel to another; that is to understonde, in entente to departe thy confessioun as for shame or drede; for it nis but stranglinge of thy soule. For certes, Iesu Crist is entierly al good; in him nis noon inperfeccioun; and therfore outher he foryeveth al parfitly or never a deel. I seye nat that if thou be assigned to the penitauncer for certein sinne, that thou art bounde to shewen him al the remenaunt of thy sinnes, of whiche thou ... [continues next]

... he him-self, ne he shal nat nayte ne denye his sinne, ne wratthe him agayn the preest for his amonestinge to leve sinne. The seconde condicioun is, that thy shrift be laweful; that is to seyn, that thou that shryvest thee, and eek the preest that hereth thy confessioun, been verraily in the feith of holy chirche; and that a man ne be nat despeired of the mercy of Iesu Crist, as Caym or Iudas. And eek a man moot accusen him-self of his owene trespas, and nat another; but he shal blame and wyten him-self and his owene malice of his sinne, and noon other; but nathelees, if that another man be occasioun or entycer of his sinne, or the ... [continues next]

... bigylestow thy-self and nat the preest; thou most tellen it pleynly, be it nevere so foul ne so horrible. Thou shalt eek shryve thee to a preest that is discreet to conseille thee, and eek thou shalt nat shryve thee for veyne glorie, ne for ypocrisye, ne for no cause, but only for the doute of Iesu Crist and the hele of thy soule. Thou shalt nat eek renne to the preest sodeynly, to tellen him lightly thy sinne, as who-so telleth a Iape or a tale, but avysely and with greet devocioun. And generally, shryve thee ofte. If thou ofte falle, ofte thou aryse by confessioun. And thogh thou shryve thee ofter than ones of sinne, of which thou hast be shriven, it is the more merite. And, as seith seint Augustin, thou shalt have the more lightly relesing and grace of god, bothe of sinne and of peyne. And certes, ones a yere atte leeste wey it is laweful for to been housled; for certes ones a yere alle thinges renovellen. [continues next]

Thise almesses shaltow doon of thyne owene propre thinges, and hastily, and prively if thou mayst; but nathelees, if thou mayst nat doon it prively, thou shalt nat forbere to doon almesse though men seen it; so that it be nat doon for thank of the world, but only for thank of Iesu Crist. For as witnesseth Seint Mathew, capitulo quinto, 'A citee may nat been hid that is set on a montayne; ne men lighte nat a lanterne and put it under a busshel; but men sette it on a candle-stikke, to yeve light to the men in the hous. Right so shal youre ... [continues next]

... to be subget to the wille of god. This orisoun moste eek been seyd with greet humblesse and ful pure; honestly, and nat to the anoyaunce of any man or womman. It moste eek been continued with the werkes of charitee. It avayleth eek agayn the vyces of the soule; for, as seith seint Ierome, 'By fastinge been saved the vyces of the flesh, and by preyere the vyces of the soule.' [continues next]

... tymely y-nough to come to shrifte. Another is, surquidrie that he hath in Cristes mercy. Agayns the firste vyce, he shal thinke, that oure lyf is in no sikernesse; and eek that alle the richesses in this world ben in aventure, and passen as a shadwe on the wal. And, as seith seint Gregorie, that it aperteneth to the grete rightwisnesse of god, that nevere shal the peyne stinte of hem that nevere wolde withdrawen hem fro sinne, hir thankes, but ay continue in sinne; for thilke perpetuel wil to do sinne shul they han perpetuel peyne. [continues next]

... greetly and so ofte, and so longe leyn in sinne, that he shal nat be saved. Certes, agayns that cursed wanhope sholde he thinke, that the passion of Iesu Crist is more strong for to unbinde than sinne is strong for to binde. Agayns the seconde wanhope, he shal thinke, that as ofte as he falleth he may aryse agayn by penitence. And thogh he never so longe have leyn in sinne, the mercy of Crist is alwey redy to receiven him to mercy. Agayns the wanhope, that he demeth that he sholde nat longe persevere in goodnesse, he shal thinke, that the feblesse of the devel may ...

[continues previous] Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn have seyd bettre if I hadde had conninge. For oure boke seith, 'al that is writen is writen for oure doctrine'; and that is myn entente. Wherfore I biseke yow mekely for the mercy of god, that ye preye for me, that Crist have mercy on me and foryeve me my giltes: — and namely, of my translacions and endytinges of worldly vanitees, the whiche I revoke in my retracciouns: as is the book of Troilus; The book also of Fame; The book of the nynetene Ladies; The book of the Duchesse; The book of seint Valentynes day of the Parlement of Briddes; The tales of Caunterbury, thilke that sounen in-to sinne; The book of the Leoun; and many another book, if they were in my remembrance; and many a song and many a lecherous lay; that Crist for his grete mercy foryeve me the sinne. But of the translacion of Boece de Consolacione, and othere bokes of Legendes of seintes, and omelies, and moralitee, and devocioun, that thanke I oure lord Iesu Crist and his blisful moder, and alle the seintes of hevene; bisekinge hem that they from hennes-forth, un-to my lyves ende, sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this present lyf; thurgh the benigne grace of him that is king of kinges and preest over alle preestes, that boghte us with the precious blood of his herte; so that I may been oon of hem at the day of dome that shulle be saved: Qui cum patre, ...

They ben men of holy chirche draw of hem no blood,

wene that it were to doute; as who seith, but I wot wel that god

him the flodes of troublinges, tormenteth up-on that other syde

hir thought; or sorwe halt hem wery and y-caught; or slydinge

But nathelees, if this may doon gladnesse

To any lover, and his cause avayle,

But nathelees, with goddes governaunce,

I shal so doon, myn honour shal I kepe,

Hir frendschipe nas nat newe to biginne.

Wel knew he the olde Esculapius,

Ye wyse wyves, that can understonde.

Thus shul ye speke and bere hem wrong on honde;

Toward Saluces shaping hir Iourney,

Fro day to day they ryden in hir wey.

Now sith that I have told yow of which folk ye sholde been counseilled, now wol I teche yow which conseil ye oghte to eschewe. First ye shul eschewe the conseilling of foles; for Salomon seith: "taak no conseil of a fool, for he ne can noght conseille but after his owene lust and his affeccioun." The ...

Now sir, sith I have shewed yow of which folk ye shul take your conseil, and of which folk ye shul folwe the conseil, now wol I teche yow how ye shal examine your conseil, after the doctrine of Tullius. In the examininge thanne of your conseillour, ye shul considere manye thinges. Alderfirst thou shalt considere, that ...

[continues previous] ... herd bifore; that, over alle thynges, ye sholde doon your diligence to kepen your persone and to warnestore your hous. And seyden also, that in this caas ye oghten for to werken ful avysely and with greet deliberacioun. And sir, as to the firste point, that toucheth to the keping of your persone; ye shul understonde that he that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly ...

[continues previous] ... And for what cause or enchesoun Ioyneth he him or knitteth he him so faste un-to hise goodes, that alle his wittes mowen nat disseveren him or departen him from hise goodes; and knoweth wel, or oghte knowe, that whan he is deed, he shal no-thing bere with him out of this world. And ther-fore seith seint Augustin: that "the avaricious man is likned un-to helle; that the more it swelweth, the more desyr it hath to swelwe and devoure." And as wel as ye wolde eschewe to be called an avaricious man or chinche, as wel sholde ye kepe yow and governe yow in swich a wyse that men calle yow nat fool-large. Therfore seith Tullius: "the goodes," he seith, "of thyn hous ne sholde nat been hid, ne kept so cloos but that they mighte been opened by pitee and debonairetee;" that is to seyn, to yeven part to hem that han greet nede; "ne thy goodes shullen nat been so opene, to been every mannes goodes." Afterward, in getinge of your richesses and in usinge hem, ye shul alwey have three thinges in your herte; that is to seyn, our lord god, conscience, and good name. First, ye shul have god in your herte; and for no richesse ye shullen do nothing, which may in any manere displese god, that is your creatour and maker. For after the word of Salomon: "it is bettre to have a litel good with the love of god, than to have muchel good and tresour, and lese the love of his lord god." And the prophete seith: that "bettre it is to been a good man and have litel good and tresour, than to been holden a shrewe and have grete richesses." And yet seye I ferthermore, that ye sholde alwey doon your bisinesse to gete yow richesses, so that ye gete hem with good conscience. And thapostle seith: that "ther nis thing in this world, of which we sholden have so greet Ioye as whan our conscience bereth us good witnesse." And the wyse man seith: "the substance of a man is ful good, whan sinne is nat in mannes conscience." Afterward, in getinge of your richesses, and in usinge of hem, yow moste have greet bisinesse and greet diligence, that your goode name be alwey kept and conserved. For Salomon seith: that "bettre it is and more it availleth a man to have a good name, than for to have grete richesses." And therfore he seith in another place: "do greet diligence," seith Salomon, "in keping of thy freend and of thy gode name; for it shal lenger abide with thee than any tresour, be it never so precious." And certes he sholde nat be called a gentil man, that after god and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. And Cassidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, and that is good conscience and good loos; that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." And he that trusteth him so muchel in his gode conscience, that he displeseth and setteth at noght his gode ...

And ye shul understonde how that he

Whan he escaped was, he can nat stente

For to biginne a newe werre agayn.

Now have I yow declared what she highte.

[continues previous] ... covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions or werkinges of Penitence, and how manye spyces ther been of Penitence, and whiche thinges apertenen and bihoven to Penitence, and whiche thinges destourben Penitence. [continues next]

[continues previous] Seint Ambrose seith, that 'Penitence is the pleyninge of man for the gilt that he hath doon, and na-more to do any thing for which him oghte to pleyne.' And som doctour seith: 'Penitence is the waymentinge of man, that sorweth for his sinne and pyneth him-self for he hath misdoon.' Penitence, with certeyne circumstances, is verray repentance of ... [continues next]

[continues previous] And now, sith I have declared yow what thing is Penitence, now shul ye understonde that ther been three accions of Penitence. The firste accion of Penitence is, that a man be baptized after that he hath sinned. Seint Augustin seith: 'but he be penitent for his olde sinful lyf, he may nat biginne the newe clene lif.' For certes, if he be baptized withouten penitence of his olde gilt, he receiveth the mark of baptisme, but nat the grace ne the remission of his sinnes, til he have repentance verray. Another defaute is this, that men doon deedly sinne after that they han received baptisme. The thridde defaute is, that men fallen in venial sinnes after hir baptisme, fro day to day. Ther-of seith Seint Augustin, that 'penitence of goode and humble folk is the penitence of every day.' [continues next]

[continues previous] The spyces of Penitence been three. That oon of hem is solempne, another is commune, and the thridde is privee. Thilke penance that is solempne, is in two maneres; as to be put out of holy chirche in lente, for slaughtre of children, and swich maner thing. Another is, whan a man hath sinned openly, of which sinne the ... [continues next]

[continues previous] Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by ... [continues next]

[continues previous] ... peynes for his sinnes, certes, he sholde have more talent to syken and to wepe than for to singen and to pleye. For as that seith Salomon: 'who-so that hadde the science to knowe the peynes that been establissed and ordeyned for sinne, he wolde make sorwe.' 'Thilke science,' as seith seint Augustin, 'maketh a man to waymenten in his herte.' [continues next]

[continues previous] ... 'if the rightful man returne agayn from his rightwisnesse and werke wikkednesse, shal he live?' Nay; for alle the gode werkes that he hath wroght ne shul nevere been in remembrance; for he shal dyen in his sinne. And up-on thilke chapitre seith seint Gregorie thus: 'that we shulle understonde this principally; that whan we doon deedly sinne, it is for noght thanne to rehercen or drawen in-to memorie the gode werkes that we han wroght biforn.' For certes, in the werkinge of the deedly sinne, ther is no trust to no good werk that we han doon biforn; that is to seyn, as for to have therby the lyf perdurable in hevene. But nathelees, the gode werkes quiken agayn, and comen agayn, and helpen, and availlen to have the lyf perdurable in hevene, whan we han contricion. But soothly, the gode werkes that men doon whyl they been in deedly sinne, for-as-muche as they were doon in deedly sinne, they may nevere quiken agayn. For certes, thing that nevere hadde lyf may nevere quikene; and nathelees, al-be-it that they ne availle noght to han the lyf perdurable, yet availlen they to abregge of the peyne of helle, or elles to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly synne, been outrely dede as for to have the lyf perdurable; wel may that man, that no good werke ne dooth, singe thilke newe Frenshe song: "Iay tout perdu mon temps et mon labour." For certes, sinne bireveth a man bothe goodnesse of nature and eek the goodnesse of grace. ... [continues next]

[continues previous] ... the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore ...

[continues previous] ... hir sinnes.' And heer-of seith seint Peter: 'ther is noon other name under hevene that is yeve to any man, by which a man may be saved, but only Iesus.' Nazarenus is as muche for to seye as 'florisshinge,' in which a man shal hope, that he that yeveth him remission of sinnes shal yeve him eek grace wel for to do. For in the flour is hope of fruit in tyme cominge; and in foryifnesse of sinnes hope of grace wel for to do. 'I was atte dore of thyn herte,' seith Iesus, 'and cleped for to entre; he that openeth to me shal have foryifnesse of ... [continues next]

[continues previous] ... for certes, the repentance of a singuler sinne, and nat repente of alle hise othere sinnes, or elles repenten him of alle hise othere sinnes, and nat of a singuler sinne, may nat availle. For certes, god almighty is al good; and ther-fore he foryeveth al, or elles right noght. And heer-of seith seint Augustin: 'I woot certainly that god is enemy to everich sinnere'; and how thanne? He that observeth o sinne, shal he have foryifnesse of the remenaunt of hise othere sinnes? Nay. And forther-over, contricion sholde be wonder sorweful and anguissous, and therfore yeveth him god pleynly his mercy; and therfore, whan my soule was anguissous ... [continues next]

[continues previous] The seconde partie of Penitence is Confession, that is signe of contricion. Now shul ye understonde what is Confession, and whether it oghte nedes be doon or noon, and whiche thinges been covenable to verray Confession.

[continues previous] ... certes, but-if so be that he som tyme descharge him of hem by shrifte, they mowe ful lightly amenuse in him al the love that he hath to Iesu Crist; and in this wise skippeth venial in-to deedly sinne. For certes, the more that a man chargeth his soule with venial sinnes, the more is he enclyned to fallen in-to deedly sinne. And therfore, lat us nat be necligent to deschargen us of venial sinnes. For the proverbe seith: that manye smale maken a greet. And herkne this ensample. A greet wawe of the see comth som-tyme with so greet a violence that it drencheth the ship. And the same harm doth som-tyme the smale dropes of water, that entren thurgh a litel crevace in-to the thurrok, and in-to the botme of the ship, if men be so necligent that they ne descharge hem nat by tyme. And therfore, al-thogh ther be a difference bitwixe thise two causes of drenchinge, algates the ship is dreynt. Right so fareth it somtyme of deedly sinne, and of anoyouse veniale sinnes, whan they multiplye in a man so greetly, that thilke worldly thinges that he loveth, thurgh whiche he sinneth venially, is as greet in his herte as the love of god, or more. And therfore, the love of every thing, that is nat biset in god ne doon principally for goddes sake, al-though that a man love it lasse than god, yet is it venial sinne; and deedly sinne, whan the love of any thing weyeth in the herte of man as muchel as the love of god, or more. 'Deedly sinne,' as seith seint Augustin, 'is, whan a man turneth his herte fro god, which that is verray sovereyn bountee, that may nat chaunge, and yeveth his herte to thing that may chaunge and flitte'; and certes, that is every thing, save god of hevene. For sooth is, that if a man yeve his love, the which that he oweth al ... [continues next]

[continues previous] ... biheteth or assureth to do thinges that he may nat perfourne. Eke whan that he, by lightnesse or folie, misseyeth or scorneth his neighebore. Eke whan he hath any wikked suspecion of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love of god: loke, how muche that a drope of water that falleth in a fourneys ful of ... [continues next]

And thogh so be that no man can outrely telle the nombre of the twigges and of the harmes that cometh of Pryde, yet wol I shewe a partie of hem, as ye shul understonde. Ther is Inobedience, Avauntinge, Ipocrisie, Despyt, Arrogance, Impudence, Swellinge of herte, Insolence, Elacion, Impacience, Strif, Contumacie, Presumpcion, Irreverence, Pertinacie, Veyne Glorie; and many another twig that I can nat declare. Inobedient, is he that disobeyeth for despyt to the comandements of god and to hise sovereyns, and to his goostly fader. Avauntour, ...

[continues previous] Now sith that so is, that ye han understonde what is pryde, and whiche been the speces of it, and whennes pride sourdeth and springeth; now shul ye understonde which is the remedie agayns the sinne of pryde, and that is, humilitee or mekenesse. That is a vertu, thurgh which a man hath verray knoweleche of him-self, and holdeth of him-self no prys ne deyntee as in regard of hise desertes, consideringe evere his freletee. Now been ther three maneres of ... [continues next]

[continues previous] ... 'thou holour,' 'thou dronkelewe harlot,' and so forth; thanne aperteneth that to the reioysinge of the devel, that evere hath Ioye that men doon sinne. And certes, chydinge may nat come but out of a vileyns herte. For after the habundance of the herte speketh the mouth ful ofte. And ye shul understonde that loke, by any wey, whan any man shal chastyse another, that he be war from chydinge or reprevinge. For trewely, but he be war, he may ful lightly quiken the fyr of angre and of wratthe, which that he sholde quenche, and per-aventure sleeth him which that he mighte chastyse with benignitee. For as seith Salomon, 'the amiable tonge is the tree of lyf,' that is to seyn, of lyf espirituel: and sothly, a deslavee tonge sleeth the spirites of him that repreveth, and eek of him that is repreved. Lo, what seith seint Augustin: 'ther is no-thing so lyk the develes child as he that ofte chydeth.' Seint Paul seith eek: 'I, servant of god, bihove nat to chyde.' And how that chydinge be a vileyns thing bitwixe alle manere folk, yet it is certes most uncovenable bitwixe a man and his wyf; for ...

... sinne of Accidie. For Envye blindeth the herte of a man, and Ire troubleth a man; and Accidie maketh him hevy, thoghtful, and wrawe. Envye and Ire maken bitternesse in herte; which bitternesse is moder of Accidie, and binimeth him the love of alle goodnesse. Thanne is Accidie the anguissh of a trouble herte; and seint Augustin seith: 'it is anoy of goodnesse and Ioye of harm.' Certes, this is a dampnable sinne; for it doth wrong to Iesu Crist, in-as-muche as it binimeth the service that men oghte doon to Crist with alle diligence, as seith Salomon. But Accidie dooth no swich diligence; he dooth alle thing with anoy, and with wrawnesse, slaknesse, ...

[continues previous] ... the mercy of god, that comth somtyme of to muche outrageous sorwe, and somtyme of to muche drede; imagininge that he hath doon so muche sinne, that it wol nat availlen him, though he wolde repenten him and forsake sinne: thurgh which despeir or drede he abaundoneth al his herte to every maner sinne, as seith seint Augustin. Which dampnable sinne, if that it continue un-to his ende, it is cleped sinning in the holy gost. This horrible sinne is so perilous, that he that is despeired, ther nis no felonye ne no sinne that he douteth for to do; as shewed wel by Iudas. Certes, aboven alle sinnes thanne is this sinne ...

[continues previous] ... hem that wol labouren, and nat to ydel folk. Eek David seith: that 'they ne been nat in the labour of men, ne they shul nat been whipped with men,' that is to seyn, in purgatorie. Certes, thanne semeth it, they shul be tormented with the devel in helle, but-if they doon penitence.

[continues previous] Thanne comth the sinne that men clepen Tarditas, as whan a man is to latrede or taryinge, er he wole turne to god; and certes, that is a greet folye. He is lyk to him that falleth in the dich, and wol nat aryse. And this vyce comth of a fals hope, that he thinketh that ...

[continues previous] ... sinne. What seye we thanne of hem that pilen and doon extorcions to holy chirche? Certes, the swerd, that men yeven first to a knight whan he is newe dubbed, signifyeth that he sholde deffenden holy chirche, and nat robben it ne pilen it; and who so dooth, is traitour to Crist. And, as seith seint Augustin, 'they been the develes wolves, that stranglen the sheep of Iesu Crist'; and doon worse than wolves. For soothly, whan the wolf hath ful his wombe, he stinteth to strangle sheep. But soothly, the pilours and destroyours of goddes holy chirche ne do nat so; for they ne stinte nevere to pile. Now, as I have seyd, sith so is that sinne was first cause of thraldom, thanne is it thus; that thilke tyme that al this world was in sinne, thanne was al this world in thraldom and subieccioun. But certes, sith the tyme of grace cam, god ordeyned that som folk sholde be more heigh in estaat and in degree, and som folk more lowe, and that everich sholde be served in his estaat and in his degree. And therfore, in somme contrees ther they byen thralles, whan they han turned hem to the feith, they maken hir thralles free out of thraldom. And therfore, certes, the lord oweth to his man that the man oweth to his lord. The Pope calleth him-self servant of the servaunts of god; but for-as-muche as the estaat of holy chirche ne mighte nat han be, ne the commune profit mighte nat han be kept, ne pees and reste in erthe, but-if god hadde ordeyned that som men hadde hyer degree and som men lower: therfore was sovereyntee ordeyned to kepe and mayntene and deffenden hir underlinges or hir subgets in resoun, as ferforth as it lyth in hir power; and nat to destroyen hem ne confounde. Wherfore I seye, that thilke lordes that been lyk wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful and honeste, is this; that, there-as god hath ordeyned that a regne or a contree is suffisaunt to him-self, thanne is it honeste and leveful, that of habundaunce of this contree, that men helpe another contree that is more nedy. And therfore, ther mote been marchants to bringen fro that o contree to that other hire marchandyses. That other marchandise, that men haunten with fraude and trecherie and deceite, with lesinges and false othes, is cursed and dampnable. Espirituel marchandyse is proprely Symonye, that is, ententif desyr to byen thing espirituel, that is, thing that aperteneth to the seintuarie of god and to cure of the soule. This desyr, if so be that a man do his diligence to parfournen it, al-be-it that his desyr ne take noon effect, yet is it to him a deedly sinne; and if he be ordred, he is irreguler. Certes, Symonye is cleped of Symon Magus, that wolde han boght, for temporel catel, the yifte that god hadde yeven, by the holy goost, to seint Peter and to the apostles. And therfore understond, that bothe he that selleth and he that byeth thinges espirituels, been cleped Symonials; be it by catel, be it by procuringe, or by fleshly preyere of hise freendes, fleshly freendes, or espirituel freendes. Fleshly, in two maneres; as by kinrede or othere freendes. Soothly, if they praye for him that is nat worthy and able, it is Symonye if he take the benefice; and if he be worthy and able, ther nis noon. That other manere is, whan a man or womman preyen for folk to avauncen hem, only for wikked fleshly affeccioun that they have un-to the persone; and that is foul Symonye. But certes, in service, for which men yeven thinges espirituels un-to hir servants, it moot been understonde that the service moot been honeste, and elles nat; and eek that it be with-outen bargayninge, and that the persone be able. For, as seith Seint Damasie, 'alle the sinnes of the world, at regard of this sinne, am as thing of noght'; for it is the gretteste sinne that may be, after the sinne of Lucifer and Antecrist. For, by this sinne, god forleseth the chirche, and the soule that he boghte with his precious blood, by hem that yeven chirches to hem that been nat digne. For they putten in theves, that stelen the soules of Iesu Christ and destroyen his patrimoine. By swiche undigne preestes and curates han lewed men the lasse reverence of the sacraments of holy chirche; and swiche yeveres of chirches putten out the children of Crist, and putten in-to the chirche the develes owene sone. They sellen the soules that lambes sholde kepen to the wolf that strangleth hem. And therfore shul they nevere han part of the pasture of lambes, that is, the blisse of hevene. Now comth hasardrye with hise apurtenaunces, as tables and rafles; of which comth deceite, false othes, chydinges, and alle ravines, blaspheminge and reneyinge of god, and hate of hise neighebores, wast of godes, misspendinge of tyme, and somtyme manslaughtre. Certes, hasardours ne mowe nat been with-outen greet sinne whyles they haunte that craft. Of avarice comen eek lesinges, thefte, fals witnesse, and false othes. And ye shul understonde that thise been grete sinnes, and expres agayn the comaundements of god, as I have seyd. Fals witnesse is in word and eek in dede. In word, as for to bireve thy neighebores goode name by thy fals witnessing, or bireven him his catel or his heritage by thy fals witnessing; whan thou, for ire or for mede, or for envye, berest fals witnesse, or accusest him or excusest him by thy fals witnesse, or elles excusest thy-self falsly. Ware yow, questemongeres and notaries! Certes, for fals witnessing was Susanna in ful gret sorwe and peyne, and many another mo. The sinne of thefte is eek expres agayns goddes heste, and that in two maneres, corporel and espirituel. Corporel, as for to take thy neighebores catel agayn his wil, be it by force or by sleighte, be it by met or by mesure. By steling eek of false enditements upon him, and in borwinge of thy neighebores catel, in entente nevere to payen it agayn, and semblable thinges. Espirituel thefte is Sacrilege, that is to seyn, hurtinge of holy thinges, or of thinges sacred to Crist, in two maneres; by reson of the holy place, as chirches or chirche-hawes, for which every vileyns sinne that men doon in swiche places may be cleped sacrilege, or every violence in the semblable places. Also, they that withdrawen falsly the rightes that longen to holy chirche. And pleynly and generally, sacrilege is to reven holy thing fro holy place, or unholy thing out of holy place, or holy thing out of unholy place. [continues next]

[continues previous] Now shul ye understonde, that the relevinge of Avarice is misericorde, and pitee largely taken. And men mighten axe, why that misericorde and pitee is relevinge of Avarice? Certes, the avaricious man sheweth no pitee ne misericorde to the nedeful man; for he delyteth him in the kepinge of his tresor, and nat in the rescowinge ne relevinge of his ... [continues next]

[continues previous] ... He moot been in servage of alle vyces, for it is the develes hord ther he hydeth him and resteth. This sinne hath manye speces. The firste is dronkenesse, that is the horrible sepulture of mannes resoun; and therfore, whan a man is dronken, he hath lost his resoun; and this is deedly sinne. But soothly, whan that a man is nat wont to strong drinke, and peraventure ne knoweth nat the strengthe of the drinke, or hath feblesse in his heed, or hath travailed, thurgh which he drinketh the more, al be he sodeynly caught with drinke, it is no deedly sinne, but venial. The seconde spece ...

[continues previous] Agayns Glotonye is the remedie Abstinence, as seith Galien; but that holde I nat meritorie, if he do it only for the hele of his body. Seint Augustin wole, that Abstinence be doon for vertu and with pacience. Abstinence, he seith, is litel worth, but if a man have good wil ther-to, and but it be enforced by pacience and by charitee, and that men doon it for godes sake, and in hope to have the blisse of hevene.

[continues previous] ... and taken him to his wyf, and they shullen be two in o flesh.' This sacrement bitokneth the knittinge togidre of Crist and of holy chirche. And nat only that god forbad avoutrie in dede, but eek he comanded that thou sholdest nat coveite thy neighebores wyf. In this heeste, seith seint Augustin, is forboden alle manere coveitise to doon lecherie. Lo what seith seint Mathew in the gospel: that 'who-so seeth a womman to coveitise of his lust, he hath doon lecherie with hir in his herte.' Here may ye seen that nat only the dede of this sinne is forboden, but eek the desyr to doon that ... [continues next]

[continues previous] ... they shul han the fyr and the wormes that evere shul lasten, and wepinge and wailinge, sharp hunger and thurst, and grimnesse of develes that shullen al to-trede hem, with-outen respit and withouten ende. Of Lecherie, as I seyde, sourden diverse speces; as fornicacioun, that is bitwixe man and womman that been nat maried; and this is deedly sinne and agayns nature. Al that is enemy and destruccioun to nature is agayns nature. Parfay, the resoun of a man telleth eek him wel that it is deedly sinne, for-as-muche as god forbad Lecherie. And seint Paul yeveth hem the regne, that nis dewe to no wight but to hem that doon deedly sinne. Another sinne of Lecherie is to bireve a mayden of hir maydenhede; for he that so dooth, certes, he casteth a mayden out of the hyeste degree that is in this present lyf, and bireveth hir thilke precious fruit that the book clepeth 'the hundred fruit.' I ne can seye it noon other weyes in English, but in Latin it highte Centesimus fructus. Certes, he that so dooth is cause of manye damages and vileinyes, mo than any man can rekene; right as he som-tyme is cause of alle damages that bestes don in the feeld, that breketh the hegge or the closure; thurgh which he destroyeth that may nat been restored. For certes, na-more may maydenhede be restored than an arm that is smiten fro the body may retourne agayn to wexe. She may have mercy, this woot I wel, if she do penitence; but nevere shal it be that she nas corrupt. And al-be-it so that I have spoken somwhat of Avoutrie, it is good to shewen mo perils that longen to Avoutrie, for to eschue that foule sinne. Avoutrie in Latin is for to seyn, approchinge of other mannes bed, thurgh which tho that whylom weren o flessh abaundone hir bodyes to othere persones. Of this sinne, as seith the wyse man, folwen manye harmes. First, brekinge of feith; and certes, in feith is the keye of Cristendom. And whan that feith is broken and lorn, soothly Cristendom stant veyn and with-outen fruit. This sinne is eek a thefte; for thefte generally is for to reve a wight his thing agayns his wille. Certes, this is the fouleste thefte that may be, whan a womman steleth hir body from hir housbonde and yeveth it to hire holour to defoulen hir; and steleth hir soule fro Crist, and yeveth it to the devel. This is a fouler thefte, than for to breke a chirche and stele the chalice; for thise Avoutiers breken the temple of god spiritually, and stelen the vessel of grace, that is, the body and the soule, for which Crist shal destroyen hem, as seith Seint Paul. Soothly of this thefte douted gretly Joseph, whan that his lordes wyf preyed him of vileinye, whan he seyde, 'lo, my lady, how my lord hath take to me under my warde al that he hath in this world; ne no-thing of hise thinges is out of my power, but only ye that been his wyf. And how sholde I thanne do this wikkednesse, and sinne so horribly agayns god, and agayns my lord? God it forbede.' Allas! al to litel is swich trouthe now y-founde! The thridde harm is the filthe thurgh which they breken the comandement of god, and defoulen the auctour of matrimoine, that is Crist. For certes, in-so-muche as the sacrement of mariage is so noble and so digne, so muche is it gretter sinne for to breken it; for god made mariage in paradys, in the estaat of Innocence, to multiplye man-kinde to the service of god. And therfore is the brekinge ther-of more grevous. Of which brekinge comen false heires ofte tyme, that wrongfully occupyen folkes heritages. And therfore wol Crist putte hem out of the regne of hevene, that is heritage to gode folk. Of this brekinge comth eek ofte tyme, that folk unwar wedden or sinnen with hir owene kinrede; and namely thilke harlottes that haunten bordels of thise fool wommen, that mowe be lykned to a commune gonge, where-as men purgen hir ordure. What seye we eek of putours that liven by the horrible sinne of putrie, and constreyne wommen to yelden to hem a certeyn rente of hir bodily puterie, ye, somtyme of his owene wyf or his child; as doon this baudes? Certes, thise been cursede sinnes. Understond eek, that avoutrie is set gladly in the ten comandements bitwixe thefte and manslaughtre; for it is the gretteste thefte that may be; for it is thefte of body and of soule. And it is lyk to homicyde; for it kerveth a-two and breketh a-two hem that first were maked o flesh, and therfore, by the olde lawe of god, they sholde be slayn. But nathelees, by the lawe of Iesu Crist, that is lawe of pitee, whan he seyde to the womman that was founden in avoutrie, and sholde han been slayn with stones, after the wil of the Iewes, as was hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere the hyer that he is in ordre, the gretter is the sinne. The thinges that gretly agreggen hir sinne is the brekinge of hir avow of chastitee, whan they receyved the ordre. And forther-over, sooth is, that holy ordre is chief of al the tresorie of god, and his especial signe and mark of chastitee; to shewe that they been ioyned to chastitee, which that is most precious lyf that is. And thise ordred folk been specially tytled to god, and of the special meynee of god; for which, whan they doon deedly sinne, they been the special traytours of god and of his peple; for they liven of the peple, to preye for the peple, and whyle they been suche traitours, hir preyers availen nat to the peple. Preestes been aungeles, as by the dignitee of hir misterye; but for sothe, seint Paul seith, ... [continues next]

... al oon of hem that been y-wedded, as wel as the bodies. This is verray mariage, that was establissed by god er that sinne bigan, whan naturel lawe was in his right point in paradys; and it was ordeyned that o man sholde have but o womman, and o womman but o man, as seith Seint Augustin, by manye resouns. [continues next]

Now after that I have declared yow, as I can, the sevene deedly sinnes, and somme of hir braunches and hir remedies, soothly, if I coude, I wolde telle yow the ten comandements. But so heigh a doctrine I lete to divines. Nathelees, I hope to god they been touched in this tretice, everich of hem alle.

Now for-as-muche as the second partie of Penitence stant in Confessioun of mouth, as I bigan in the firste chapitre, I seye, seint Augustin seith: sinne is every word and every dede, and al that men coveiten agayn the lawe of Iesu Crist; and this is for to sinne in herte, in mouth, and in dede, by thy fyve wittes, that been sighte, heringe, smellinge, tastinge or savouringe, and felinge. Now is it good to understonde that that agreggeth muchel ...

[continues previous] ... spille his kinde inwith that place by wey of sinne, or by wikked temptacion, the chirche is entredited til it be reconciled by the bishop; and the preest that dide swich a vileinye, to terme of al his lyf, he sholde na-more singe masse; and if he dide, he sholde doon deedly sinne at every tyme that he so songe masse. The fourthe circumstaunce is, by whiche mediatours or by whiche messagers, as for entycement, or for consentement to bere companye with felaweshipe; for many a wrecche, for to bere companye, wil go to the devel of helle. Wher-fore they that eggen or consenten to the sinne ...

[continues previous] ... seyde the king Ezekias to god: 'I wol remembre me alle the yeres of my lyf in bitternesse of myn herte.' This condicioun of bitternesse hath fyve signes. The firste is, that confessioun moste be shamefast, nat for to covere ne hyden his sinne, for he hath agilt his god and defouled his soule. And her-of seith seint Augustin: 'the herte travailleth for shame of his sinne'; and for he hath greet shamefastnesse, he is digne to have greet mercy of god. Swich was the confession of the publican, that wolde nat heven up hise eyen to hevene, for he hadde offended god of hevene; for which shamefastnesse he hadde anon the mercy of god. And ther-of seith seint Augustin, that swich shamefast folk been next foryevenesse and remissioun. Another signe is humilitee in confessioun; of which seith seint Peter, 'Humbleth yow under the might of god.' The hond of god is mighty in confession, for ther-by god foryeveth thee thy sinnes; for he allone hath the power. And this humilitee shal been in ...

[continues previous] Thou ne shall nat eek make no lesinges in thy confessioun; for humilitee, per-aventure, to seyn that thou hast doon sinnes of whiche that thou were nevere gilty. For Seint Augustin seith: if thou, by cause of thyn humilitee, makest lesinges on thy-self, though thou ne were nat in sinne biforn, yet artow thanne in sinne thurgh thy lesinges. Thou most eek shewe thy sinne by thyn owene propre mouth, but thou be wexe doumb, and nat by no lettre; for thou that hast doon the sinne, thou shalt have the shame therfore. Thou shalt nat eek peynte thy confessioun by faire subtile wordes, to covere the more thy sinne; for thanne bigylestow thy-self and nat the preest; thou most tellen it pleynly, be it nevere so foul ne so horrible. Thou shalt eek shryve thee to a preest that is discreet to conseille thee, and eek thou shalt nat shryve thee for veyne glorie, ne for ypocrisye, ne for no cause, but only for the doute of Iesu Crist and the hele of thy soule. Thou shalt nat eek renne to the preest sodeynly, to tellen him lightly thy sinne, as who-so telleth a Iape or a tale, but avysely and with greet devocioun. And generally, shryve thee ofte. If thou ofte falle, ofte thou aryse by confessioun. And thogh thou shryve thee ofter than ones of sinne, of which thou hast be shriven, it is the more merite. And, as seith seint Augustin, thou shalt have the more lightly relesing and grace of god, bothe of sinne and of peyne. And certes, ones a yere atte leeste wey it is laweful for to been housled; for certes ones a yere alle thinges renovellen. [continues next]

[continues previous] Now have I told you of verray Confessioun, that is the seconde partie of Penitence. The thridde partie of Penitence is Satisfaccioun; and that stant most generally in almesse and in bodily peyne. Now been ther three manere of almesses; contricion of herte, where a man offreth himself to god; another is, to han pitee of defaute of hise neighebores; and the thridde is, in yevinge of good conseil goostly and bodily, where men han nede, and namely in sustenaunce of mannes fode. And tak keep, that a man hath need of thise thinges generally; he hath need of fode, he hath nede of clothing, and herberwe, he hath nede of charitable conseil, and visitinge ... [continues next]

[continues previous] Now as to speken of bodily peyne, it stant in preyeres, in wakinges, in fastinges, in vertuouse techinges of orisouns. And ye shul understonde, that orisouns or preyeres is for to seyn a pilous wil of herte, that redresseth it in god and expresseth it by word outward, to remoeven harmes and to han thinges espirituel and durable, and somtyme temporel thinges; of whiche orisouns, certes, in the orisoun of the Pater-noster, hath Iesu Crist enclosed most thinges. Certes, ...

[continues previous] ... thou shalt understonde, that bodily peyne stant in wakinge; for Iesu Crist seith, 'waketh, and preyeth that ye ne entre in wikked temptacioun.' Ye shul understanden also, that fastinge stant in three thinges; in forberinge of bodily mete and drinke, and in forberinge of worldly Iolitee, and in forberinge of deedly sinne; this is to seyn, that a man shal kepen him fro deedly sinne with al his might.

[continues previous] ... that is confessiouns. A man sholde eek thinke, that god seeth and wool alle hise thoghtes and alle hise werkes; to him may no thing been hid ne covered. Men sholden eek remembren hem of the shame that is to come at the day of dome, to hem that been nat penitent and shriven in this present lyf. For alle the creatures in erthe and in helle shullen seen apertly al that they hyden in this world. [continues next]

Now nece myn, ye shul wel understonde,'

Than longen folk to goon on pilgrimages

(And palmers for to seken straunge strondes)

And ny the castel swiche ther dwelten three.

That oon of hem was blind, and mighte nat see

[continues previous] ... thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions or werkinges of Penitence, and how manye spyces ther been of Penitence, and whiche thinges apertenen and bihoven to Penitence, and whiche thinges destourben Penitence. [continues next]

[continues previous] And now, sith I have declared yow what thing is Penitence, now shul ye understonde that ther been three accions of Penitence. The firste accion of Penitence is, that a man be baptized after that he hath sinned. Seint Augustin seith: 'but he be penitent for his olde sinful lyf, he may nat biginne the newe clene lif.' For certes, if he be baptized withouten penitence of his olde gilt, he receiveth the mark of baptisme, ... [continues next]

[continues previous] The spyces of Penitence been three. That oon of hem is solempne, another is commune, and the thridde is privee. Thilke penance that is solempne, is in two maneres; as to be put out of holy chirche in lente, for slaughtre of children, and swich maner thing. Another is, whan a man hath sinned openly, of which sinne the fame is openly spoken in the contree; and thanne holy chirche by Iugement destreineth him for to do open penaunce. Commune penaunce is that preestes enioinen men comunly in certeyn caas; as for to goon, peraventure, naked in pilgrimages, or bare-foot. Privee penaunce is thilke that men doon alday for privee sinnes, of whiche we shryve us prively and receyve privee penaunce. [continues next]

[continues previous] ... it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and ... [continues next]

[continues previous] ... which manere shal been his contricion. I seye, that it shal been universal and total; this is to seyn, a man shal be verray repentant for alle hise sinnes that he hath doon in delyt of his thoght; for delyt is ful perilous. For ther been two manere of consentinges; that oon of hem is cleped consentinge of affeccion, when a man is moeved to do sinne, and delyteth him longe for to thinke on that sinne; and his reson aperceyveth it wel, that it is sinne agayns the lawe of god, and yet his reson refreyneth nat his foul delyt or talent, though he ... [continues next]

[continues previous] For sothe, sinne is in two maneres; outher it is venial, or deedly sinne. Soothly, whan man loveth any creature more than Iesu Crist oure creatour, thanne is it deedly sinne. And venial synne is it, if man love Iesu Crist lasse than him oghte. For sothe, the dede of this venial sinne is ful perilous; for it amenuseth the ... [continues next]

Now been ther two maneres of Pryde; that oon of hem is with-inne the herte of man, and that other is with-oute. Of whiche soothly thise forseyde thinges, and mo than I have seyd, apertenen to pryde that is in the herte of man; and that othere speces of pryde been with-oute. But natheles that oon of thise speces of pryde is ... [continues next]

[continues previous] ... that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of avarice; as Iudas grucched agayns the Magdaleyne, whan she enoynte the heved of oure lord Iesu Crist with hir precious oynement. This maner murmure is swich as whan man gruccheth of goodnesse that him-self dooth, or that other folk doon of hir owene catel. Som-tyme comth murmure of pryde; as whan Simon the Pharisee grucched agayn the Magdaleyne, whan she approched to Iesu Crist, and weep at his feet for hir sinnes. And somtyme grucching sourdeth of Envye; whan men discovereth ... [continues next]

... philosophre, is the fervent blood of man y-quiked in his herte, thurgh which he wole harm to him that he hateth. For certes the herte of man, by eschaufinge and moevinge of his blood, wexeth so trouble, that he is out of alle Iugement of resoun. But ye shal understonde that Ire is in two maneres; that oon of hem is good, and that other is wikked. The gode Ire is by Ialousye of goodnesse, thurgh which a man is wrooth with wikkednesse and agayns wikkednesse; and therfore seith a wys man, that 'Ire is bet than pley.' This Ire is with debonairetee, and it is wrooth withouten bitternesse; nat wrooth agayns the man, but wrooth with the misdede of the man; as seith the prophete David, Irascimini et nolite peccare. Now understondeth, that wikked Ire is in two maneres, that is to seyn, sodeyn Ire or hastif Ire, withouten avisement and consentinge of resoun. The mening and the sens of this is, that the resoun of man ne consente nat to thilke sodeyn Ire; and thanne it is venial. Another Ire is ful wikked, that comth of felonye of herte avysed and ...

[continues previous] ... wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful and honeste, is this; that, there-as god hath ordeyned that a regne or a contree is suffisaunt to him-self, thanne is it honeste and leveful, that of habundaunce of this contree, that men helpe another contree that is more nedy. And therfore, ther mote been marchants to bringen fro that o contree to that other hire marchandyses. That other marchandise, that men haunten with fraude and trecherie and deceite, with lesinges and false othes, is cursed and dampnable. Espirituel marchandyse is proprely Symonye, that is, ententif desyr to byen thing espirituel, that is, thing that aperteneth to the seintuarie of god and to cure of the soule. This desyr, if so be that a man do his diligence to parfournen it, al-be-it that his desyr ne take noon effect, yet is it to him a deedly sinne; and if he be ordred, he is irreguler. Certes, Symonye is cleped of Symon Magus, that wolde han boght, for temporel catel, the yifte that god hadde yeven, by the holy goost, to seint Peter and to the apostles. And therfore understond, that bothe he that selleth and he that byeth thinges espirituels, been cleped Symonials; be it by catel, be it by procuringe, or by fleshly preyere of hise freendes, fleshly freendes, or espirituel freendes. Fleshly, in two maneres; as by kinrede or othere freendes. Soothly, if they praye for him that is nat worthy and able, it is Symonye if he take the benefice; and if he be worthy and able, ther nis noon. That other manere is, whan a man or womman preyen for folk to avauncen hem, only for wikked fleshly affeccioun that they have un-to the persone; and that is foul Symonye. But certes, in service, for which men yeven thinges espirituels un-to hir servants, it moot been understonde that the service moot been honeste, and elles nat; and eek that it be with-outen bargayninge, and that the persone be able. For, as seith Seint Damasie, 'alle the sinnes of the world, at regard of this sinne, am as thing of noght'; for it is the gretteste sinne that may be, after the sinne of Lucifer and Antecrist. For, by this sinne, god forleseth the chirche, and the soule that he boghte with his precious blood, by hem that yeven chirches to hem that been nat digne. For they putten in theves, that stelen the soules of Iesu Christ and destroyen his patrimoine. By swiche undigne preestes and curates han lewed men the lasse reverence of the sacraments of holy chirche; and swiche yeveres of chirches putten out the children of Crist, and putten in-to the chirche the develes owene sone. They sellen the soules that lambes sholde kepen to the wolf that strangleth hem. And therfore shul they nevere han part of the pasture of lambes, that is, the blisse of hevene. Now comth hasardrye with hise apurtenaunces, as tables and rafles; of which comth deceite, false othes, chydinges, and alle ravines, blaspheminge and reneyinge of god, and hate of hise neighebores, wast of godes, misspendinge of tyme, and somtyme manslaughtre. Certes, hasardours ne mowe nat been with-outen greet sinne whyles they haunte that craft. Of avarice comen eek lesinges, thefte, fals witnesse, and false othes. And ye shul understonde that thise been grete sinnes, and expres agayn the comaundements of god, as I have seyd. Fals witnesse is in word and eek in dede. In word, as for to bireve thy neighebores goode name by thy fals witnessing, or bireven him his catel or his heritage by thy fals witnessing; whan thou, for ire or for mede, or for envye, berest fals witnesse, or accusest him or excusest him by thy fals witnesse, or elles excusest thy-self falsly. Ware yow, questemongeres and notaries! Certes, for fals witnessing was Susanna in ful gret sorwe and peyne, and many another mo. The sinne of thefte is eek expres agayns goddes heste, and that in two maneres, corporel and espirituel. Corporel, as for to take thy neighebores catel agayn his wil, be it by force or by sleighte, be it by met or by mesure. By steling eek of false enditements upon him, and in borwinge of thy neighebores catel, in entente nevere to payen it agayn, and semblable thinges. Espirituel thefte is Sacrilege, that is to seyn, hurtinge of holy thinges, or of thinges sacred to Crist, in two maneres; by reson of the holy place, as chirches or chirche-hawes, for which every vileyns sinne that men doon in swiche places may be cleped sacrilege, or every violence in the semblable places. Also, they that withdrawen falsly the rightes that longen to holy chirche. And pleynly and generally, sacrilege is to reven holy thing fro holy place, ... [continues next]

[continues previous] ... hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere the hyer that he is in ordre, the gretter is the sinne. The thinges that gretly agreggen hir sinne is the brekinge of hir avow of chastitee, whan they receyved the ordre. And forther-over, sooth is, that holy ordre is chief of al the tresorie of god, and his especial signe and mark of chastitee; to shewe that they been ioyned to chastitee, which that is most precious lyf that is. And thise ordred folk been specially tytled to god, and of the special meynee of god; for which, whan they doon deedly sinne, they been the special traytours of god and of his peple; for they liven of the peple, to preye for the peple, and whyle they been suche traitours, hir preyers availen nat to the peple. Preestes been aungeles, as by the dignitee of hir misterye; but for sothe, seint Paul seith, that 'Sathanas transformeth him in an aungel of light.' Soothly, the preest that haunteth deedly sinne, he may be lykned to the aungel of derknesse transformed in the aungel of light; he semeth aungel of light, but for sothe he is aungel of derknesse. Swiche preestes been the sones of Helie, as sheweth in the book of Kinges, that they weren the sones of Belial, that is, the devel. Belial is to seyn 'with-outen Iuge'; and so faren they; hem thinketh they been free, and han no Iuge, na-more than hath a free bole that taketh which cow that him lyketh in the toun. So faren they by wommen. For right as a free bole is y-nough for al a toun, right so is a wikked preest corrupcioun y-nough for al a parisshe, or for al a contree. Thise preestes, as seith the book, ne conne nat the misterie of preesthode to the peple, ne god ne knowe they nat; they ne helde hem nat apayd, as seith the book, of soden flesh that was to hem offred, but they toke by force the flesh that is rawe. Certes, so thise shrewes ne holden hem nat apayed of rosted flesh and sode flesh, with which the peple fedden hem in greet reverence, but they wole have raw flesh of folkes wyves and hir doghtres. And certes, thise wommen that consenten to hir harlotrie doon greet wrong to Crist and to holy chirche and alle halwes, and to alle soules; for they bireven alle thise him that sholde worshipe Crist and holy chirche, and preye for cristene soules. And therfore han swiche preestes, and hir lemmanes eek that consenten to hir lecherie, the malisoun of al the court cristen, till they come to amendement. The thridde spece of avoutrie is som-tyme bitwixe a man and his wyf; and that is whan they take no reward in hir assemblinge, but only to hire fleshly delyt, as seith seint Ierome; and ne rekken of nothing but that they been assembled; by-cause that they been maried, al is good y-nough, as thinketh to hem. But in swich folk hath the devel power, as seyde the aungel Raphael to Thobie; for in hir assemblinge they putten Iesu Crist out of hir herte, and yeven hem-self to alle ordure. The fourthe spece is, the assemblee of hem that been of hire kinrede, or of hem that been of oon affinitee, or elles with hem with whiche hir fadres or hir kinrede han deled in the sinne of lecherie; this sinne maketh hem lyk to houndes, that taken no kepe to kinrede. And certes, parentele is in two maneres, outher goostly or fleshly; goostly, as for to delen with hise godsibbes. For right so as he that engendreth a child is his fleshly fader, right so is his godfader his fader espirituel. For which a womman may in no lasse sinne assemblen with hir godsib than with hir owene ... [continues next]

[continues previous] Now comth the remedie agayns Lecherie, and that is, generally, Chastitee and Continence, that restreyneth alle the desordeynee moevinges that comen of fleshly talentes. And evere the gretter merite shal he han, that most restreyneth the wikkede eschaufinges of the ordure of this sinne. And this is in two maneres, that is to seyn, chastitee in mariage, and chastitee of widwehode. Now shaltow understonde, that matrimoine is leefful assemblinge of man and of womman, that receyven by vertu of the sacrement the bond, thurgh which they may nat be departed in al hir lyf, that is to seyn, whyl that they liven bothe. This, as seith the book, is a ful greet sacrement. God maked it, as I have seyd, in paradys, and wolde him-self be born in mariage. And for to halwen mariage, he was at a weddinge, where-as he turned water in-to wyn; which was the firste miracle that he wroghte in erthe biforn hise disciples. Trewe effect of mariage clenseth fornicacioun and replenisseth holy chirche of good linage; for that is the ende of mariage; and it chaungeth deedly sinne in-to venial sinne bitwise hem that been y-wedded, and maketh the hertes al oon of hem that been y-wedded, as wel as the bodies. This is verray mariage, that was establissed by god er that sinne bigan, whan naturel lawe was in his right point in paradys; and it was ordeyned that o man sholde have but o womman, and o womman but o man, as seith Seint ...

[continues previous] Thou ne shall nat eek make no lesinges in thy confessioun; for humilitee, per-aventure, to seyn that thou hast doon sinnes of whiche that thou were nevere gilty. For Seint Augustin seith: if thou, by cause of thyn humilitee, makest lesinges on thy-self, though thou ne were nat in sinne biforn, yet artow thanne in sinne thurgh thy lesinges. Thou most eek shewe thy sinne by thyn owene propre mouth, but thou be wexe ...

[continues previous] Now for to speken of the hope of hem that been necligent and slowe to shryven hem, that stant in two maneres. That oon is, that he hopeth for to live longe and for to purchacen muche richesse for his delyt, and thanne he wol shryven him; and, as he seith, him semeth thanne tymely y-nough to come to shrifte. Another is, surquidrie that he hath in Cristes mercy. Agayns the firste vyce, he shal thinke, ...

Wanhope is in two maneres: the firste wanhope is in the mercy of Crist; that other is that they thinken, that they ne mighte nat longe persevere in goodnesse. The firste wanhope comth of that he demeth that he hath sinned so greetly and so ofte, and so longe leyn in sinne, that he shal ...

dyverse maneres; that oon of hem, is covered his face with forme

There for to liven in penaunce.

And for to do him more grevaunce,

Tanswere to the court of certeyn thinges.'

'Now, lord,' quod she, 'Crist Iesu, king of kinges,

'Of which the grete evangelist, seint Iohn,

In Pathmos wroot, which seith that they that goon

... repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. And that shewed our lord Iesu Crist by ensample; for whan that the womman that was taken in avoutrie was broght in his presence, to knowen what sholde be doon with hir persone, al-be-it so that he wiste wel him-self what that he wolde answere, yet ne wolde he nat answere sodeynly, but he wolde have deliberacioun, ... [continues next]

... the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many ... [continues next]

... evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ne kepe the citee, in ydel waketh he that it kepeth." Now sir, thanne shul ye committe the keping of your persone to your trewe freendes that been approved and y-knowe; and of hem shul ye axen help your persone for ... [continues next]

... the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; ... [continues next]

... Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, and by debaat and discord the grete richesses fallen doun." And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: "wel happy and blessed been they that loven and purchacen pees; for they been called children of god."' 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. Ye knowen wel that myne adversaries han bigonnen this debaat and brige by hir outrage; ... [continues next]

[continues previous] ... that seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions or werkinges of Penitence, and how manye spyces ther been of Penitence, and whiche thinges apertenen and bihoven to Penitence, and whiche thinges destourben Penitence. [continues next]

[continues previous] Seint Ambrose seith, that 'Penitence is the pleyninge of man for the gilt that he hath doon, and na-more to do any thing for which him oghte to pleyne.' And som doctour seith: 'Penitence is the waymentinge of man, that sorweth for his sinne and pyneth him-self for he hath misdoon.' Penitence, with certeyne circumstances, is verray repentance of a man that halt him-self in sorwe and other peyne for hise giltes. And for he shal be verray penitent, he shal first biwailen the sinnes that he hath doon, and stidefastly purposen in his herte to have shrift of mouthe, and to doon satisfaccioun, and never to doon thing for which him oghte more to biwayle or to compleyne, and to continue in goode werkes: or elles his repentance may nat availle. For as seith seint Isidre: 'he is a Iaper and a gabber, and no verray repentant, that eftsoone dooth thing, for which him oghte repente.' Wepinge, and nat for to stinte to doon sinne, may nat avaylle. But nathelees, men shal hope that every tyme that man falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey. [continues next]

[continues previous] ... receiveth the mark of baptisme, but nat the grace ne the remission of his sinnes, til he have repentance verray. Another defaute is this, that men doon deedly sinne after that they han received baptisme. The thridde defaute is, that men fallen in venial sinnes after hir baptisme, fro day to day. Ther-of seith Seint Augustin, that 'penitence of goode and humble folk is the penitence of every day.' [continues next]

[continues previous] Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by recchelesnesse in spekinge, and by wikked sinful werkinge. And agayns thise wikkede giltes is Penitence, that may be lykned un-to a tree. [continues next]

The rote of this tree is Contricion, that hydeth him in the herte of him that is verray repentant, right as the rote of a tree hydeth him in the erthe. Of the rote of Contricion springeth a stalke, that bereth braunches and leves of Confession, and fruit of Satisfaccion. For which Crist seith in his gospel: 'dooth digne fruit of Penitence'; for by this fruit may men knowe this tree, and nat by the rote that is hid in the herte of man, ne by the braunches ne by the leves of Confession. And therefore oure Lord Iesu Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ther is no-thing that savoureth so wel to a child as the milk of his norice, ne no-thing is to him more abhominable than thilke milk whan it is medled with other mete. Right so the sinful man that loveth his sinne, him semeth that it is to him most swete of any-thing; but fro that tyme that he loveth sadly our lord Iesu Crist, and desireth the lif perdurable, ther nis to him no-thing more abhominable. For soothly, the lawe of god is the love of god; for which David the prophete seith: 'I have loved thy lawe and hated wikkednesse and hate'; he that loveth god kepeth his lawe and his word. This ... [continues next]

[continues previous] ... what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing ... [continues next]

[continues previous] ... to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly ... [continues next]

The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed of the devel by coveitise of temporel prosperitee, and scorned by deceite whan he cheseth fleshly delyces; and yet is it tormented by inpacience of adversitee, and bispet by servage and subieccion of sinne; and atte laste it is slayn fynally. For this disordinaunce of sinful man was Iesu Crist first bitraysed, and after that was he bounde, that cam for to unbynden us of sinne and peyne. Thanne was he biscorned, that only sholde han been honoured in alle thinges and of alle thinges. Thanne was his visage, that oghte be desired to be seyn of al man-kinde, in which visage aungels desyren to looke, vileynsly bispet. Thanne was he scourged that no-thing hadde agilt; and fynally, thanne was he crucified and slayn. Thanne was acompliced the word of Isaye: 'he was wounded for oure misdedes, and defouled for oure felonies.' Now sith that Iesu Crist took up-on him-self the peyne of alle oure wikkednesses, muchel oghte sinful man wepen and biwayle, that for hise sinnes goddes sone of hevene sholde al this peyne endure. [continues next]

[continues previous] ... therfore, he that wolde sette his entente to thise thinges, he were ful wys; for soothly, he ne sholde nat thanne in al his lyf have corage to sinne, but yeven his body and al his herte to the service of Iesu Crist, and ther-of doon him hommage. For soothly, oure swete lord Iesu Crist hath spared us so debonairly in our folies, that if he ne hadde pitee of mannes soule, a sory song we mighten alle singe. [continues next]

... they ne be nat tempted in hir body. Witnesse on Seint Iame the Apostel, that seith: that 'every wight is tempted in his owen concupiscence': that is to seyn, that everich of us hath matere and occasion to be tempted of the norissinge of sinne that is in his body. And therfore seith Seint Iohn the Evaungelist: 'if that we seyn that we beth with-oute sinne, we deceyve us-selve, and trouthe is nat in us.' [continues next]

[continues previous] For sothe, sinne is in two maneres; outher it is venial, or deedly sinne. Soothly, whan man loveth any creature more than Iesu Crist oure creatour, thanne is it deedly sinne. And venial synne is it, if man love Iesu Crist lasse than him oghte. For sothe, the dede of this venial sinne is ful perilous; for it amenuseth the love that men sholde han to god more and more. And therfore, if a man charge him-self with manye swiche venial sinnes, certes, but-if so be that he som tyme descharge him of hem by shrifte, they mowe ful lightly amenuse in him al the love that he hath to Iesu Crist; and in this wise skippeth venial in-to deedly sinne. For certes, the more that a man chargeth his soule with venial sinnes, the more is he enclyned to fallen in-to deedly sinne. And therfore, lat us nat be necligent to deschargen us of venial sinnes. For the proverbe seith: that manye smale maken ... [continues next]

[continues previous] ... of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in ... [continues next]

[continues previous] ... and castelled with papir, and semblable wast; so that it is abusion for to thinke. And eek in to greet preciousnesse of vessel and curiositee of minstralcie, by whiche a man is stired the more to delyces of luxurie, if so be that he sette his herte the lasse up-on oure lord Iesu Crist, certein it is a sinne; and certeinly the delyces mighte been so grete in this caas, that man mighte lightly falle by hem in-to deedly sinne. The especes that sourden of pryde, soothly whan they sourden of malice ymagined, avysed, and forncast, or elles of usage, been deedly synnes, it is no doute. ... [continues next]

[continues previous] ... elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of avarice; as Iudas grucched agayns the Magdaleyne, whan she enoynte the heved of oure lord Iesu Crist with hir precious oynement. This maner murmure is swich as whan man gruccheth of goodnesse that him-self dooth, or that other folk doon of hir owene catel. Som-tyme comth murmure of pryde; as whan Simon the Pharisee grucched agayn the Magdaleyne, whan she approched to Iesu Crist, and weep at his feet for hir sinnes. ... [continues next]

[continues previous] ... his enemy. And agayn the wikked dede of his enemy, he shal doon him bountee. For Crist seith, 'loveth youre enemys, and preyeth for hem that speke yow harm; and eek for hem that yow chacen and pursewen, and doth bountee to hem that yow haten.' Lo, thus comaundeth us oure lord Iesu Crist, to do to oure enemys. For soothly, nature dryveth us to loven oure freendes, and parfey, oure enemys han more nede to love than oure freendes; and they that more nede have, certes, to hem shal men doon goodnesse; and certes, in thilke dede have we remembrance of the love of Iesu Crist, that ... [continues next]

... dooth to his neighebore, in body or in catel. Of this cursed sinne of Ire cometh eek manslaughtre. And understonde wel, that homicyde, that is manslaughtre, is in dyverse wyse. Som manere of homicyde is spirituel, and som is bodily. Spirituel manslaughtre is in six thinges. First, by hate; as seint Iohn seith, 'he that hateth his brother is homicyde.' Homicyde is eek by bakbytinge; of whiche bakbyteres seith Salomon, that 'they han two swerdes with whiche they sleen hir neighebores.' For soothly, as wikke is to binime his good name as his lyf. Homicyde is eek, in yevinge of wikked conseil by fraude; as for to yeven conseil to areysen wrongful custumes and taillages. Of whiche seith Salomon, 'Leon rorynge and bere hongry been lyke to the cruel lordshipes,' in withholdinge or abregginge of the shepe (or the hyre), or of the wages of servaunts, or elles in usure or in withdrawinge of the almesse of povre folk. For which the wyse man seith, 'fedeth him that almost dyeth for honger'; for soothly, but-if thou fede him, thou sleest him; and alle thise been deadly sinnes. Bodily manslaughtre is, whan thow sleest him with thy tonge in other manere; as whan thou comandest to sleen a man, or elles yevest him conseil to sleen a man. Manslaughtre in dede is in foure maneres. That oon is by lawe; right as a Iustice dampneth him that is coupable to the deeth. But lat the Iustice be war that he do it rightfully, and that he do it nat for delyt to spille blood, but for kepinge of rightwisenesse. Another homicyde is, that is doon for necessitee, as whan o man sleeth another in his defendaunt, and that he ne may noon otherwise escape from his owene deeth. But certeinly, if he may escape withouten manslaughtre of his adversarie, and sleeth him, he doth sinne, and he shal bere penance as for deedly sinne. Eek if a man, by caas or aventure, shete an arwe or caste a stoon with which he sleeth a man, he is homicyde. Eek if a womman by necligence overlyeth hir child in hir sleping, it is homicyde and deedly sinne. Eek whan man destourbeth concepcion of a child, and maketh a womman outher bareyne by drinkinge venemouse herbes, thurgh which she may nat conceyve, or sleeth a child by drinkes wilfully, or elles putteth certeine material thinges in hir secree places to slee the child; or elles doth unkindely sinne, by which man or womman shedeth hir nature in manere or in place ther-as a child may nat be conceived; or elles, if a womman have conceyved and hurt hir-self, and sleeth the child, yet is it homicyde. What seye we eek of wommen that mordren hir children for drede of worldly shame? Certes, an horrible homicyde. Homicyde is eek if a man approcheth to a womman by desir of lecherye, thurgh which the child is perissed, or elles smyteth a womman witingly, thurgh which she leseth hir child. Alle thise been homicydes and horrible deedly sinnes. Yet comen ther of Ire manye mo sinnes, as wel in word as in thoght and in dede; as he that arretteth upon god, or blameth god, of thing of which he is him-self gilty; or despyseth god and alle hise halwes, as doon thise cursede hasardours in diverse contrees. This cursed sinne doon they, whan they felen in hir hertes ful wikkedly of god and of hise halwes. Also, whan they treten unreverently the sacrement of the auter, thilke sinne is so greet, that unnethe may it been relesed, but that the mercy of god passeth alle hise werkes; it is so greet and he so benigne. Thanne comth of Ire attry angre; whan a man is sharply amonested in his shrifte to forleten his sinne, than wole he be angry and answeren hokerly and angrily, and deffenden or excusen his sinne by unstedefastnesse of his flesh; or elles he dide it for to holde companye with hise felawes, or elles, he seith, the fend entyced him; or elles he dide it for his youthe, or elles his complexioun is so corageous, that he may nat forbere; or elles it is his destinee, as he seith, unto a certein age; or elles, he seith, it cometh him of gentillesse of hise auncestres; and semblable thinges. Alle this manere of folk so wrappen hem in hir sinnes, that they ne wol nat delivere hem-self. For soothly, no wight that excuseth him wilfully of his sinne may nat been delivered of his sinne, til that he mekely biknoweth his sinne. After this, thanne cometh swering, that is expres agayn the comandement of god; and this bifalleth ofte of anger and of Ire. God seith: 'thou shalt nat take the name of thy lord god in veyn or in ydel.' Also oure lord Iesu Crist seith by the word of seint Mathew: 'Nolite iurare omnino: ne wol ye nat swere in alle manere; neither by hevene, for it is goddes trone; ne by erthe, for it is the bench of his feet; ne by Ierusalem, for it is the citee of a greet king; ne by thyn heed, for thou mayst nat make an heer whyt ne blak. But seyeth by youre word, "ye, ye," and "nay, nay"; and what that is more, it is of yvel,' seith Crist. For Cristes sake, ne swereth nat so sinfully, in dismembringe of Crist by soule, herte, bones, and body. For certes, it semeth that ye thinke that the cursede Iewes ne dismembred nat y-nough the preciouse persone of Crist, but ye dismembre him more. And if so be that the lawe compelle yow to swere, thanne rule yow after the lawe of god in youre swering, as seith Ieremye quarto capitulo, 'Iurabis in veritate, in iudido et in iustida: thou shalt kepe three condicions; thou shalt swere in trouthe, in doom, and in rightwisnesse.' This is to seyn, thou shalt swere sooth; for every lesinge is agayns Crist. For Crist is verray trouthe. And think wel this, that every greet swerere, nat compelled lawefully to swere, the wounde shal nat departe from his hous whyl he useth swich unleveful swering. Thou shalt sweren eek in doom, whan thou art constreyned by thy domesman to witnessen the trouthe. Eek thou shalt nat swere for envye ne for favour, ne for mede, but for rightwisnesse; for declaracioun of it to the worship of god and helping of thyne evene-cristene. And therfore, every man that taketh goddes name in ydel, or falsly swereth with his mouth, or elles taketh on him the name of Crist, to be called a Cristene man, and liveth agayns Cristes livinge and his techinge, alle they taken goddes name in ydel. Loke eek what seint Peter seith, Actuum quarto capitulo, 'Non est aliud nomen sub celo,' &c. 'Ther nis noon other name,' seith seint Peter, 'under hevene, yeven to men, in which they mowe be saved;' that is to seyn, but the name of Iesu Crist. Take kepe eek how that the precious name of Crist, as seith seint Paul ad Philipenses secundo, 'In nomine Iesu, &c.: that in the name of Iesu every knee of hevenely creatures, or erthely, or of helle sholden bowe'; for it is so heigh and so worshipful, that the cursede ... [continues next]

... gospel. And tak kepe now, that he that repreveth his neighebor, outher he repreveth him by som harm of peyne that he hath on his body, as 'mesel,' 'croked harlot,' or by som sinne that he dooth. Now if he repreve him by harm of peyne, thanne turneth the repreve to Iesu Crist; for peyne is sent by the rightwys sonde of god, and by his suffrance, be it meselrie, or maheym, or maladye. And if he repreve him uncharitably of sinne, as, 'thou holour,' 'thou dronkelewe harlot,' and so forth; thanne aperteneth that to the reioysinge of the devel, that evere hath Ioye that men doon sinne. ... [continues next]

... Slouthe is so tendre, and so delicat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, be it never so lyte. Usage of labour is a greet thing; for it maketh, as seith seint Bernard, the laborer to have stronge armes and harde sinwes; and Slouthe maketh hem feble and tendre. Thanne comth drede to biginne to werke any gode werkes; for ... [continues next]

... leten hir sheep witingly go renne to the wolf that is in the breres, or do no fors of hir owene governaunce. Of this comth poverte and destruccioun, bothe of spirituel and temporel thinges. Thanne comth a manere coldnesse, that freseth al the herte of man. Thanne comth undevocioun, thurgh which a man is so blent, as seith Seint Bernard, and hath swiche langour in soule, that he may neither rede ne singe in holy chirche, ne here ne thinke of no devocioun, ne travaille with hise handes in no good werk, that it nis him unsavory and al apalled. Thanne wexeth he slow and slombry, and sone wol ...

[continues previous] ... first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu, by which the corage of man is stired by the misese of him that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to ... [continues next]

[continues previous] Now lat us speke thanne of thilke stinkinge sinne of Lecherie that men clepe Avoutrie of wedded folk, that is to seyn, if that oon of hem be wedded, or elles bothe. Seint Iohn seith, that avoutiers shullen been in helle in a stank brenninge of fyr and of brimston; in fyr, for the lecherie; in brimston, for the stink of hir ordure. Certes, the brekinge of this sacrement is an horrible thing; it was maked of god him-self in paradys, and confermed by Iesu ... [continues next]

... honestee, and been attempree of hir array. I wot wel that they sholde setten hir entente to plesen hir housbondes, but nat by hir queyntise of array. Seint Ierome seith, that wyves that been apparailled in silk and in precious purpre ne mowe nat clothen hem in Iesu Crist. What seith seint Iohn eek in this matere? Seint Gregorie eek seith, that no wight seketh precious array but only for veyne glorie, to been honoured the more biforn the peple. It is a greet folye, a womman to have a fair array outward and in hir-self be foul inward. A wyf sholde eek be mesurable in lokinge and ... [continues next]

... holy in herte and clene of body; thanne is she spouse to Iesu Crist, and she is the lyf of angeles. She is the preisinge of this world, and she is as thise martirs in egalitee; she hath in hir that tonge may nat telle ne herte thinke. Virginitee baar oure lord Iesu Crist, and virgin was him-selve. [continues next]

Now for-as-muche as the second partie of Penitence stant in Confessioun of mouth, as I bigan in the firste chapitre, I seye, seint Augustin seith: sinne is every word and every dede, and al that men coveiten agayn the lawe of Iesu Crist; and this is for to sinne in herte, in mouth, and in dede, by thy fyve wittes, that been sighte, heringe, smellinge, tastinge or savouringe, and felinge. Now is it good to understonde that that agreggeth muchel every sinne. Thou shall considere what thou art that doost the sinne, whether thou be male or femele, yong or ...

... for after that he hadde forsake Iesu Crist, he wente out and weep ful bitterly. The fourthe signe is, that he ne lette nat for shame to shewen his confessioun. Swich was the confessioun of the Magdelene, that ne spared, for no shame of hem that weren atte feste, for to go to oure lord Iesu Crist and biknowe to him hir sinnes. The fifthe signe is, that a man or a womman be obeisant to receyven the penaunce that him is enioyned for hise sinnes; for certes Iesu Crist, for the giltes of a man, was obedient to the deeth. [continues next]

After this, thou shalt understonde, that bodily peyne stant in wakinge; for Iesu Crist seith, 'waketh, and preyeth that ye ne entre in wikked temptacioun.' Ye shul understanden also, that fastinge stant in three thinges; in forberinge of bodily mete and drinke, and in forberinge of worldly Iolitee, and in forberinge of deedly sinne; this is to seyn, that a man shal kepen him fro deedly sinne with al his might. [continues next]

... or angry or anoyed of thy-self; for bettre is to caste awey thyn heyre, than for to caste away the sikernesse of Iesu Crist. And therfore seith seint Paul: 'Clothe yow, as they that been chosen of god, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothinge'; of whiche Iesu Crist is more apayed than of heyres, or haubergeons, or hauberkes. [continues next]

Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn have seyd bettre if I hadde had conninge. For oure boke seith, 'al that is writen is writen for oure doctrine'; and that is myn entente. Wherfore I biseke yow mekely for the mercy of god, that ye preye for me, that Crist have mercy on me and foryeve me my giltes: — and namely, of my translacions and endytinges of worldly vanitees, the whiche I revoke in my retracciouns: as is the book of Troilus; The book also of Fame; The book of the nynetene Ladies; The book of the Duchesse; The book of seint Valentynes day of the Parlement of Briddes; The tales of Caunterbury, thilke that sounen in-to sinne; The book of the Leoun; and many another book, if they were in my remembrance; and many a song and many a lecherous lay; that Crist for his grete mercy foryeve me the sinne. But of the translacion of Boece de Consolacione, and othere bokes of Legendes of seintes, and omelies, and moralitee, and devocioun, that thanke I oure lord Iesu Crist and his blisful moder, and alle the seintes of hevene; bisekinge hem that they from hennes-forth, un-to my lyves ende, sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this present lyf; thurgh the benigne grace of him that is king of kinges and preest over alle preestes, that boghte us with the precious blood of his herte; so that I may been oon of hem at the day of dome that shulle be saved: Qui cum patre, &c. [continues next]

For soothly ther was no disconfiture,

For falling nis nat but an aventure;

For fro that tyme that he had kiste hir ers,

But litel whyl it lasteth, I yow hete,

Ioye of this world, for tyme wol nat abyde;

'Heyt, now!' quod he, 'ther Iesu Crist yow blesse,

And al his handwerk, bothe more and lesse!

Of Assuere enhaunced for to be.

Ther nis no-thing in gree superlatyf,

And Iesu Crist, that is our soules leche,

This Melibeus answerde anon and seyde, 'What man,' quod he, 'sholde of his weping stinte, that hath so greet a cause for to wepe? Iesu Crist, our lord, him-self wepte for the deeth of Lazarus his freend.' Prudence answerde, 'Certes, wel I woot, attempree weping is no-thing defended to him that sorweful is, amonges folk in sorwe, but it is rather graunted him to wepe. The Apostle Paul un-to the Romayns wryteth, "man shal reioyse with hem that maken Ioye, and wepen with swich folk as wepen." But thogh attempree weping be y-graunted, outrageous weping certes is defended. Mesure of weping sholde be considered, after the lore that techeth us Senek. "Whan that thy freend is deed," quod he, "lat nat thyne eyen to moyste been of teres, ne to muche drye; althogh the teres come to thyne eyen, lat hem nat falle." And whan thou hast for-goon thy freend, do diligence to gete another freend; and this is more wysdom than for to wepe for thy freend which that thou hast lorn; for ther-inne is no bote. And therfore, if ye governe yow by sapience, put awey sorwe out of your herte. Remembre yow that Iesus Syrak seith: "a man that is Ioyous and glad in herte, it him conserveth florisshing in his age; but soothly sorweful herte maketh his bones drye." He seith eek thus: "that sorwe in herte sleeth ful many a man." Salomon seith: "that, right as motthes in the shepes flees anoyeth to the clothes, and the smale wormes to the tree, right so anoyeth sorwe to the herte." Wherfore us oghte, as wel in the deeth of our children as in the losse of our goodes temporels, have pacience. [continues next]

... 'been sothe, and ther-to profitable; but trewely myn herte is troubled with this sorwe so grevously, that I noot what to done.' 'Lat calle,' quod Prudence, 'thy trewe freendes alle, and thy linage whiche that been wyse; telleth your cas, and herkneth what they seye in conseiling, and yow governe after hir sentence. Salomon seith: "werk alle thy thinges by conseil, and thou shalt never repente."' [continues next]

[continues previous] ... "he that sone demeth, sone shal repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. And that shewed our lord Iesu Crist by ensample; for whan that the womman that was taken in avoutrie was broght in his presence, to knowen what sholde be doon with hir persone, al-be-it so that he wiste wel him-self what that he wolde answere, yet ne wolde he nat answere sodeynly, but he wolde have deliberacioun, and in the ground he wroot ...

[continues previous] ... techen the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many another man ...

[continues previous] ... that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ne kepe the citee, in ydel waketh he that it kepeth." Now sir, thanne shul ye committe the keping of your persone to your trewe freendes that been approved and y-knowe; and of hem shul ye axen help your persone for to kepe. For Catoun seith: "if thou hast nede of help, axe ...

[continues previous] ... and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; and whan men betten him, he manaced hem noght." Also the grete pacience, which the seintes that been in paradys han had in tribulaciouns that they han y-suffred, with-outen hir desert or gilt, oghte muchel stiren yow to pacience. Forthermore, ye sholde enforce yow to have pacience, consideringe that the tribulaciouns of this world but litel whyle endure, and sone passed been and goon. And the Ioye that a man seketh to have by pacience in tribulaciouns is perdurable, after that the apostle seith in his epistle: "the Ioye of god," he seith, "is perdurable," that is to seyn, everlastinge. Also troweth and bileveth stedefastly, that he nis nat wel y-norissed ne wel y-taught, that can nat have pacience or wol nat receyve pacience. For Salomon seith: that "the doctrine and the wit of a man is knowen by pacience." And in another place he ... [continues next]

... seye, I graunte yow that richesses been goode to hem that geten hem wel, and to hem that wel usen tho richesses. And therfore wol I shewe yow how ye shul have yow, and how ye shul here yow in gaderinge of richesses, and in what manere ye shul usen hem.

First, ye shul geten hem with-outen greet desyr, by good leyser sokingly, and nat over hastily. For a man that is to desyringe to gete richesses abaundoneth him first to thefte and to alle other yveles. And therfore seith Salomon: "he that hasteth him to bisily to wexe riche shal be noon innocent." He seith ...

... and for no richesse ye shullen do nothing, which may in any manere displese god, that is your creatour and maker. For after the word of Salomon: "it is bettre to have a litel good with the love of god, than to have muchel good and tresour, and lese the love of his lord god." And the prophete seith: that "bettre it is to been a good man and have litel good and tresour, than to been holden a shrewe and have grete richesses." And yet seye I ferthermore, that ye sholde alwey doon your bisinesse to gete yow richesses, so that ye gete hem with good conscience. And ...

... nombre of peple, but it cometh from our lord god of hevene." And dere sir, for as muchel as there is no man certein, if he be worthy that god yeve him victorie, [namore than he is certein whether he be worthy of the love of god] or naught, after that Salomon seith, therfore every man sholde greetly drede werres to biginne. And by-cause that in batailles fallen manye perils, and happeth outher-while, that as sone is the grete man sleyn as the litel man; and, as it is written in the seconde book of Kinges, "the dedes of batailles been aventurouse and nothing certeyne;" for as lightly is ...

[continues previous] ... pees with hem. For seint Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, and by debaat and discord the grete richesses fallen doun." And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: "wel happy and blessed been they that loven and purchacen pees; for they been called children of god."' 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. Ye knowen wel that myne adversaries han bigonnen this debaat ...

And whan they herden the goodliche wordes of dame Prudence, they weren so surprised and ravisshed, and hadden so greet Ioye of hir, that wonder was to telle. 'A! lady!' quod they, 'ye han shewed un-to us "the blessinge of swetnesse," after the sawe of David the prophete; for the reconsilinge which we been nat worthy to have in no manere, but we oghte requeren it with greet contricioun and humilitee, ye of your grete goodnesse have presented unto us. Now see we wel that the science and the conninge of Salomon is ful trewe; for he seith: that "swete wordes multiplyen ...

... a strenger resoun he defendeth and forbedeth a man to yeven him-self to his enemy. And nathelees I conseille you, that ye mistruste nat my lord. For I wool wel and knowe verraily, that he is debonaire and meke, large, curteys, and nothing desyrous ne coveitous of good ne richesse. For ther nis no-thing in this world that he desyreth, save only worship and honour. Forther-more I knowe wel, and am right seur, that he shal no-thing doon in this nede with-outen my conseil. And I shal so werken in this cause, that, by grace of our lord god, ye shul been reconsiled un-to ...

... and seyde, 'Certes, sir,' quod she, 'ye han wel and goodly answered. For right as by the conseil, assent, and help of your freendes, ye han been stired to venge yow and maken werre, right so with-outen hir conseil shul ye nat accorden yow, ne have pees with your adversaries. For the lawe seith: "ther nis no-thing so good by wey of kinde, as a thing to been unbounde by him that it was y-bounde."'

Men may hem knowe by smel of brimstoon;

For al the world, they stinken as a goot;

To shewen hem thus muche of my science.

For ye shul seen heer, by experience,

What philosophres seyn in this matere.

Lo, thus seith Arnold of the Newe Toun,

[continues previous] ... seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with ...

[continues previous] ... have shrift of mouthe, and to doon satisfaccioun, and never to doon thing for which him oghte more to biwayle or to compleyne, and to continue in goode werkes: or elles his repentance may nat availle. For as seith seint Isidre: 'he is a Iaper and a gabber, and no verray repentant, that eftsoone dooth thing, for which him oghte repente.' Wepinge, and nat for to stinte to doon sinne, may nat avaylle. But nathelees, men shal hope that every tyme that man falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey.

[continues previous] Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by recchelesnesse in spekinge, and by wikked sinful werkinge. And agayns thise wikkede giltes is Penitence, that may be lykned un-to a tree. [continues next]

[continues previous] The rote of this tree is Contricion, that hydeth him in the herte of him that is verray repentant, right as the rote of a tree hydeth him in the erthe. Of the rote of Contricion springeth a stalke, that bereth braunches and leves of Confession, and fruit of Satisfaccion. For which Crist seith in his gospel: 'dooth digne fruit of Penitence'; for by this fruit may men knowe this tree, and nat by the rote that is hid in the herte of man, ne by the braunches ne by the leves of Confession. And therefore oure Lord Iesu Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ther is no-thing that savoureth so wel to a child as the milk of his norice, ne no-thing is to him more abhominable than thilke milk whan it is medled with other mete. Right so the sinful man that loveth his sinne, him semeth that it is to him most swete of any-thing; but fro that tyme that he loveth sadly our lord Iesu Crist, and desireth the lif perdurable, ther nis to him no-thing more abhominable. For soothly, the lawe of god is the love of god; for which David the prophete seith: 'I have loved thy lawe and hated wikkednesse and hate'; he that loveth god kepeth his lawe and his word. This tree saugh the prophete Daniel in spirit, up-on the avision of the king Nabugodonosor, ... [continues next]

[continues previous] ... his creatour; and more sharpe and poinant, for he hath agilt his fader celestial; and yet more sharpe and poinant, for he hath wrathed and agilt him that boghte him; which with his precious blood hath delivered us fro the bondes of sinne, and fro the crueltee of the devel and fro the peynes of helle. [continues next]

The causes that oghte moeve a man to Contricion been six. First, a man shal remembre him of hise sinnes; but loke he that thilke remembrance ne be to him no delyt by no wey, but greet shame and sorwe for his gilt. For Iob seith: 'sinful men doon werkes worthy ... [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light and the ... [continues next]

[continues previous] ... of helle, or elles to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly ... [continues next]

[continues previous] The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed of the devel by coveitise of temporel prosperitee, and scorned by deceite whan he cheseth fleshly delyces; and yet is it tormented by inpacience of adversitee, and bispet by servage and subieccion of sinne; and atte laste it is slayn fynally. For this disordinaunce of sinful man was Iesu Crist first bitraysed, and after that was he bounde, that cam for to unbynden us of sinne and peyne. Thanne was he biscorned, that only sholde han been honoured in alle thinges and of alle thinges. Thanne was his visage, that oghte be desired to be seyn of al man-kinde, in which visage aungels desyren to looke, vileynsly bispet. Thanne was he scourged that no-thing hadde agilt; and fynally, thanne was he crucified and slayn. Thanne was acompliced the word of Isaye: 'he was wounded for oure misdedes, and defouled for oure felonies.' Now sith that Iesu Crist took up-on him-self the peyne of alle oure wikkednesses, muchel oghte sinful man wepen and biwayle, that for hise sinnes goddes sone of hevene sholde al this peyne endure. [continues next]

[continues previous] Now shal a man understonde, in which manere shal been his contricion. I seye, that it shal been universal and total; this is to seyn, a man shal be verray repentant for alle hise sinnes that he hath doon in delyt of his thoght; for delyt is ful perilous. For ther been two manere of consentinges; that oon of hem is cleped consentinge of affeccion, when a man is moeved to do sinne, and delyteth him longe for to thinke on that sinne; and his reson aperceyveth it wel, that it is sinne agayns the lawe of god, and yet his reson refreyneth nat his foul delyt or talent, though he se wel apertly that it is agayns the reverence of god; al-though his reson ne consente noght to doon that sinne in dede, yet seyn somme doctours that swich delyt that dwelleth longe, it is ful perilous, al be it nevere so lite. And also a man sholde sorwe, namely, for al that evere he hath desired agayn the lawe of god with perfit consentinge of his reson; for ther-of is no doute, that it is deedly sinne in consentinge. For certes, ther is no deedly sinne, that it nas first in mannes thought, and after that in his delyt; and so forth in-to consentinge and in-to dede. Wherfore I seye, that many men ne repenten hem nevere of swiche thoghtes and delytes, ne nevere shryven hem of it, but only of the dede of grete sinnes outward. Wherfore I seye, that swiche wikked delytes and wikked thoghtes been subtile bigyleres of hem that shullen be dampned. More-over, man oghte to sorwe for hise wikkede wordes as wel as for hise wikkede dedes; for certes, the repentance of a singuler sinne, and nat repente of alle hise othere sinnes, or elles repenten him of alle hise othere sinnes, and nat of a singuler sinne, may nat availle. For certes, god almighty is al good; and ther-fore he foryeveth al, or elles right noght. And heer-of seith seint Augustin: 'I woot certainly that god is enemy to everich sinnere'; and how thanne? He that observeth o sinne, shal he have foryifnesse of the remenaunt of hise othere sinnes? Nay. And forther-over, contricion sholde be wonder sorweful and anguissous, and therfore yeveth him god pleynly his mercy; and therfore, whan my soule was anguissous with-inne me, I hadde remembrance of god that my preyere mighte come to him. Forther-over, contricion moste be continuel, and that man have stedefast purpos to shryven him, and for to amenden him of his lyf. For soothly, whyl contricion lasteth, man may evere have hope of foryifnesse; and of this comth hate of sinne, that destroyeth sinne bothe in himself, and eek in other folk, at his power. For which seith David: 'ye that loven god hateth wikkednesse.' For trusteth wel, to love god is for to love that he loveth, and hate that he hateth. [continues next]

[continues previous] ... therfore, he that wolde sette his entente to thise thinges, he were ful wys; for soothly, he ne sholde nat thanne in al his lyf have corage to sinne, but yeven his body and al his herte to the service of Iesu Crist, and ther-of doon him hommage. For soothly, oure swete lord Iesu Crist hath spared us so debonairly in our folies, that if he ne hadde pitee of mannes soule, a sory song we mighten alle singe. [continues next]

[continues previous] ... be that he do nat so, thanne feleth he anon a flambe of delyt. And thanne is it good to be war, and kepen him wel, or elles he wol falle anon in-to consentinge of sinne; and thanne wol he do it, if he may have tyme and place. And of this matere seith Moyses by the devel in this manere: 'the feend seith, I wole chace and pursue the man by wikked suggestion, and I wole hente him by moevynge or stiringe of sinne. I wol departe my pryse or my praye by deliberacion, and my lust shal been accompliced in delyt; I wol drawe my swerd in consentinge:' ...

[continues previous] For sothe, sinne is in two maneres; outher it is venial, or deedly sinne. Soothly, whan man loveth any creature more than Iesu Crist oure creatour, thanne is it deedly sinne. And venial synne is it, if man love Iesu Crist lasse than him oghte. For sothe, the dede of this venial sinne is ful perilous; for it amenuseth the love that men sholde han to god more and more. And therfore, if a man ... [continues next]

[continues previous] ... any wikked suspecion of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love of god: ... [continues next]

[continues previous] ... holden for delyt, that been so faire, fatte, and costlewe; and also to many a vicious knave that is sustened by cause of hem; in to curious harneys, as in sadeles, in crouperes, peytrels, and brydles covered with precious clothing and riche, barres and plates of gold and of silver. For which god seith by Zakarie the prophete, 'I wol confounde the ryderes of swiche horses.' This folk taken litel reward of the rydinge of goddes sone of hevene, and of his harneys whan he rood up-on the asse, and ne hadde noon other harneys but the povre clothes of hise disciples; ne we ne rede nat that evere he rood on other beest. I speke this for the sinne of superfluitee, and nat for reasonable honestetee, whan reson it requyreth. And forther, certes pryde is greetly notified in holdinge of greet meinee, whan they be of litel profit or of right no profit. And namely, whan that meinee is felonous and damageous to the peple, by hardinesse of heigh lordshipe or by wey of offices. For certes, swiche lordes sellen thanne hir lordshipe to the devel of helle, whanne they sustenen the wikkednesse of hir meinee. Or elles whan this folk of lowe degree, as thilke that holden hostelries, sustenen the thefte of hir hostilers, and that is in many manere of deceites. Thilke manere of folk been the flyes that folwen the hony, or elles the houndes that folwen the careyne. Swiche forseyde folk stranglen spiritually hir lordshipes; for which thus seith David the prophete, 'wikked deeth mote come up-on thilke lordshipes, and god yeve that they mote descenden in-to helle al doun; for in hir houses been iniquitees and shrewednesses,' and nat god of hevene. And certes, but-if they doon amendement, right as god yaf his benison to Laban by the service of Iacob, and to Pharao by the service of Joseph, right so god wol yeve his malison to swiche lordshipes as sustenen the wikkednesse of hir servaunts, but-if they come to amendement. Pryde of the table appereth eek ful ofte; for certes, riche men been cleped to festes, and povre folk been put awey and rebuked. Also in excesse of diverse metes and drinkes; and namely, swiche manere bake metes and dish-metes, brenninge of wilde fyr, and peynted and castelled with papir, and semblable wast; so that it is abusion for to thinke. And eek in to greet preciousnesse of vessel and curiositee of minstralcie, by whiche a man is stired the more to delyces of luxurie, if so be that he sette his herte the lasse up-on oure lord Iesu Crist, certein it is a sinne; and certeinly the delyces mighte been so grete in this caas, that man mighte lightly falle by hem in-to deedly sinne. The especes that sourden of pryde, soothly whan they sourden of malice ymagined, avysed, and forncast, or elles of usage, been deedly synnes, it ...

[continues previous] ... is in sinne; which is the hardnesse of the devel. That other spece of malice is, whan a man werreyeth trouthe, whan he woot that it is trouthe. And eek, whan he werreyeth the grace that god hath yeve to his neighebore; and al this is by Envye. Certes, thanne is Envye the worste sinne that is. For soothly, alle othere sinnes been som-tyme only agayns o special vertu; but certes, Envye is agayns alle vertues and agayns alle goodnesses; for it is sory of alle the bountees of his neighebore; and in this manere it is divers from alle othere sinnes. For wel unnethe is ther any sinne that it ne hath som delyt in itself, save only Envye, that evere hath in itself anguish and sorwe. The speces of Envye been thise: ther is first, sorwe of other mannes goodnesse and of his prosperitee; and prosperitee is kindely matere of Ioye; thanne is Envye a sinne agayns kinde. The seconde spece of Envye is Ioye of other mannes harm; and that is proprely lyk to the devel, that evere reioyseth him of mannes harm. Of thise two speces comth bakbyting; and this sinne of bakbyting or detraccion hath certeine speces, as thus. Som man preiseth his neighebore by a wikke entente; for he maketh alwey a wikked knotte atte laste ende. Alwey he maketh a 'but' atte laste ende, that is digne of more blame, than worth is al the preisinge. The seconde spece is, that if a man be good and dooth or seith a thing to good entente, the bakbyter wol turne all thilke goodnesse up-so-doun to his shrewed entente. The thridde is, to amenuse the bountee of his neighebore. The fourthe spece of bakbyting is this; that if men speke goodnesse of a man, thanne wol the bakbyter seyn, 'parfey, swich a man is yet bet than he'; in dispreisinge of him that men preise. The fifte spece is this; for to consente gladly and herkne gladly to the harm that men speke of other folk. This sinne is ful greet, and ay encreseth after the wikked entente of the bakbyter. After bakbyting cometh grucching or murmuracion; and somtyme it springeth of inpacience agayns god, and somtyme agayns man. Agayns god it is, whan a man gruccheth agayn the peynes of helle, or agayns poverte, or los of catel, or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of avarice; as Iudas grucched agayns the Magdaleyne, whan she enoynte the heved of oure lord Iesu Crist with hir precious oynement. This maner murmure is swich as whan man gruccheth of goodnesse that him-self dooth, or that other folk doon of hir owene catel. Som-tyme comth murmure of pryde; as whan Simon the Pharisee grucched agayn the Magdaleyne, whan she approched to Iesu Crist, and weep at ... [continues next]

[continues previous] ... thinges. Understond eek, that in the name of neighebor is comprehended his enemy. Certes man shal loven his enemy by the comandement of god; and soothly thy frend shaltow love in God. I seye, thyn enemy shaltow love for goddes sake, by his comandement. For if it were reson that a man sholde haten his enemy, for sothe god nolde nat receiven us to his love that been hise enemys. Agayns three manere of wronges that his enemy dooth to hym, he shal doon three thinges, as thus. Agayns hate and rancour of herte, he shal love him in herte. Agayns chyding and wikkede wordes, he shal preye for his enemy. And agayn the wikked dede of his enemy, he shal doon him bountee. For Crist seith, 'loveth youre enemys, and preyeth for hem that speke yow harm; and eek for hem that yow chacen and pursewen, and doth bountee to hem that yow haten.' Lo, thus comaundeth us oure lord Iesu Crist, to do to oure enemys. For soothly, nature dryveth us to loven oure freendes, and parfey, oure enemys han more nede to love than oure freendes; and they that more nede have, certes, to hem shal men doon goodnesse; and certes, in thilke dede have we remembrance of the love of Iesu Crist, that ... [continues next]

... Ire is by Ialousye of goodnesse, thurgh which a man is wrooth with wikkednesse and agayns wikkednesse; and therfore seith a wys man, that 'Ire is bet than pley.' This Ire is with debonairetee, and it is wrooth withouten bitternesse; nat wrooth agayns the man, but wrooth with the misdede of the man; as seith the prophete David, Irascimini et nolite peccare. Now understondeth, that wikked Ire is in two maneres, that is to seyn, sodeyn Ire or hastif Ire, withouten avisement and consentinge of resoun. The mening and the sens of this is, that the resoun of man ne consente nat to thilke sodeyn Ire; and thanne ...

[continues previous] ... of his sinne, til that he mekely biknoweth his sinne. After this, thanne cometh swering, that is expres agayn the comandement of god; and this bifalleth ofte of anger and of Ire. God seith: 'thou shalt nat take the name of thy lord god in veyn or in ydel.' Also oure lord Iesu Crist seith by the word of seint Mathew: 'Nolite iurare omnino: ne wol ye nat swere in alle manere; neither by hevene, for it is goddes trone; ne by erthe, for it is the bench of his feet; ne by Ierusalem, for it is the citee of a greet king; ne by thyn heed, for thou ...

[continues previous] ... speken of chydinge and reproche, whiche been ful grete woundes in mannes herte; for they unsowen the semes of frendshipe in mannes herte. For certes, unnethes may a man pleynly been accorded with him that hath him openly revyled and repreved in disclaundre. This is a ful grisly sinne, as Crist seith in the gospel. And tak kepe now, that he that repreveth his neighebor, outher he repreveth him by som harm of peyne that he hath on his body, as 'mesel,' 'croked harlot,' or by som sinne that he dooth. Now if he repreve him by harm of peyne, thanne turneth the repreve to Iesu Crist; for peyne is sent by the rightwys sonde of god, and by his suffrance, be it meselrie, or maheym, or maladye. And if he repreve him uncharitably of sinne, as, 'thou holour,' 'thou dronkelewe harlot,' and so forth; thanne aperteneth that to the reioysinge of the devel, that evere hath Ioye that men doon sinne. And certes, chydinge may nat come but out of a vileyns herte. For after the habundance of the herte speketh the mouth ful ofte. And ye shul understonde that loke, by any wey, whan any man shal chastyse another, that he be war from chydinge or reprevinge. For trewely, but he be war, he may ful lightly quiken the fyr of angre and of wratthe, which that he sholde quenche, and per-aventure sleeth him which that he mighte chastyse with benignitee. For as seith Salomon, 'the amiable tonge is the tree of lyf,' that is to seyn, of lyf espirituel: and sothly, a deslavee tonge sleeth the spirites of him that repreveth, and eek of him that is repreved. Lo, what seith seint Augustin: 'ther is no-thing so lyk the develes child as he that ofte chydeth.' Seint Paul seith eek: 'I, servant of god, bihove nat to ...

[continues previous] ... werkes. For certes, swiche scorneres faren lyk the foule tode, that may nat endure to smelle the sote savour of the vyne whanne it florissheth. Thise scorneres been parting felawes with the devel; for they han Ioye whan the devel winneth, and sorwe whan he leseth. They been adversaries of Iesu Crist; for they haten that he loveth, that is to seyn, salvacion of soule.

[continues previous] ... and so delicat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, be it never so lyte. Usage of labour is a greet thing; for it maketh, as seith seint Bernard, the laborer to have stronge armes and harde sinwes; and Slouthe maketh hem feble and tendre. Thanne comth drede to biginne to werke any gode werkes; for ... [continues next]

[continues previous] ... he that despeireth him is lyk the coward champioun recreant, that seith creant withoute nede. Allas! allas! nedeles is he recreant and nedeles despeired. Certes, the mercy of god is evere redy to every penitent, and is aboven alle hise werkes. Allas! can nat a man bithinke him on the gospel of seint Luk, 15., where-as Crist seith that 'as wel shal ther be Ioye in hevene upon a sinful man that doth penitence, as up-on nynety and nyne rightful men that neden no penitence?' Loke forther, in the same gospel, the Ioye and the feste of the gode man that hadde lost his sone, whan his sone ... [continues next]

... acomplissinge of grete goode werkes lyth the grete guerdoun. Thanne is ther Constaunce, that is, stablenesse of corage; and this sholde been in herte by stedefast feith, and in mouth, and in beringe, and in chere and in dede. Eke ther been mo speciale remedies agains Accidie, in diverse werkes, and in consideracioun of the peynes of helle, and of the Ioyes of hevene, and in trust of the grace of the holy goost, that wole yeve him might to perfourne his gode entente. [continues next]

... dooth wrong to Iesu Crist. For it bireveth him the love that men to him owen, and turneth it bakward agayns alle resoun; and maketh that the avaricious man hath more hope in his catel than in Iesu Crist, and dooth more observance in kepinge of his tresor than he dooth to service of Iesu Crist. And therfore seith seint Paul ad Ephesios, quinto, that 'an avaricious man is in the thraldom of ydolatrie.'

Think eek, that of swich seed as cherles springeth, of swich seed springen lordes. As wel may the cherl be saved as the lord. The same deeth that taketh the cherl, swich deeth taketh the lord. Wherfore I rede, do right so with thy cherl, as thou woldest that thy lord dide with thee, if thou were in his plyt. Every sinful ... [continues next]

[continues previous] ... I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu, by which the corage of man is stired by the misese of him that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to lene and for to yeve and to foryeven and relesse, and for to han pitee in herte, and compassioun of the meschief of his evene-cristene, and ... [continues next]

[continues previous] ... seyde to the womman that was founden in avoutrie, and sholde han been slayn with stones, after the wil of the Iewes, as was hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere the hyer that ... [continues next]

[continues previous] ... eek serven him in alle honestee, and been attempree of hir array. I wot wel that they sholde setten hir entente to plesen hir housbondes, but nat by hir queyntise of array. Seint Ierome seith, that wyves that been apparailled in silk and in precious purpre ne mowe nat clothen hem in Iesu Crist. What seith seint Iohn eek in this matere? Seint Gregorie eek seith, that no wight seketh precious array but only for veyne glorie, to been honoured the more biforn the peple. It is a greet folye, a womman to have a fair array outward and in hir-self be foul inward. A wyf ... [continues next]

[continues previous] ... holy in herte and clene of body; thanne is she spouse to Iesu Crist, and she is the lyf of angeles. She is the preisinge of this world, and she is as thise martirs in egalitee; she hath in hir that tonge may nat telle ne herte thinke. Virginitee baar oure lord Iesu Crist, and virgin was him-selve. [continues next]

[continues previous] ... he hadde forsake Iesu Crist, he wente out and weep ful bitterly. The fourthe signe is, that he ne lette nat for shame to shewen his confessioun. Swich was the confessioun of the Magdelene, that ne spared, for no shame of hem that weren atte feste, for to go to oure lord Iesu Crist and biknowe to him hir sinnes. The fifthe signe is, that a man or a womman be obeisant to receyven the penaunce that him is enioyned for hise sinnes; for certes Iesu Crist, for the giltes of a man, was obedient to the deeth. [continues next]

[continues previous] After this, thou shalt understonde, that bodily peyne stant in wakinge; for Iesu Crist seith, 'waketh, and preyeth that ye ne entre in wikked temptacioun.' Ye shul understanden also, that fastinge stant in three thinges; in forberinge of bodily mete and drinke, and in forberinge of worldly Iolitee, and in forberinge of deedly sinne; this is to seyn, that a man shal kepen him fro deedly sinne ... [continues next]

[continues previous] ... or of haubergeons on hir naked flesh, for Cristes sake, and swiche manere penances. But war thee wel that swiche manere penances on thy flesh ne make nat thyn herte bitter or angry or anoyed of thy-self; for bettre is to caste awey thyn heyre, than for to caste away the sikernesse of Iesu Crist. And therfore seith seint Paul: 'Clothe yow, as they that been chosen of god, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothinge'; of whiche Iesu Crist is more apayed than of heyres, or haubergeons, or hauberkes. [continues next]

[continues previous] Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn have seyd bettre if I hadde had conninge. For oure boke seith, 'al that is writen is writen for oure doctrine'; and that is myn entente. Wherfore I biseke yow mekely for the mercy of god, that ye preye for me, that Crist have mercy on me and foryeve me my giltes: — and namely, of my translacions and endytinges of worldly vanitees, the whiche I revoke in my retracciouns: as is the book of Troilus; The book also of Fame; The book of the nynetene Ladies; The book of the Duchesse; The book of seint Valentynes day of the Parlement of Briddes; The tales of Caunterbury, thilke that sounen in-to sinne; The book of the Leoun; and many another book, if they were in my remembrance; and many a song and many a lecherous lay; that Crist for his grete mercy foryeve me the sinne. But of the translacion of Boece de Consolacione, and othere bokes of Legendes of seintes, and omelies, and moralitee, and devocioun, that thanke I oure lord Iesu Crist and his blisful moder, and alle the seintes of hevene; bisekinge hem that they from hennes-forth, un-to my lyves ende, sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this present lyf; thurgh the ... [continues next]

to the feldes that refusen to receiven hem, lat him gon, bigyled of

It is certein and establisshed by lawe perdurable, that no-thing that

is engendred nis stedefast ne stable.'

me wel that over thilke good ther nis no-thing more to ben

of alle goodes; for with-outen him nis ther no-thing founden

woldest; or soner than they hem-self wene to lakken mowinge to

don yvel. For ther nis no-thing so late in so shorte boundes of

ne in erthe, ne saye no-thing more; than it sholde semen to

thinge, dressinge hem to goode, disponeth hem alle.

For ther nis no-thing don for cause of yvel; ne thilke thing

So that, algates, she is the verray rote

Of my disese, and of my dethe also;

As Crist seith in his evangyle,

Frend in this case wol gon his way,

For no-thing greve him more ne may;

For certes, sith she loveth not me,

Fro thilke tyme that she may see

It is not al sooth thing that semeth,

And it is sinne to controve

Thing that is [for] to reprove;

Of no degree availleth for to stryve.

'Thanne is it wisdom, as it thinketh me,

And with his precious herte-blood thee boghte,

[continues previous] ... bote. And therfore, if ye governe yow by sapience, put awey sorwe out of your herte. Remembre yow that Iesus Syrak seith: "a man that is Ioyous and glad in herte, it him conserveth florisshing in his age; but soothly sorweful herte maketh his bones drye." He seith eek thus: "that sorwe in herte sleeth ful many a man." Salomon seith: "that, right as motthes in the shepes flees anoyeth to the clothes, and the smale wormes to the tree, right so anoyeth sorwe to the herte." Wherfore us oghte, as wel in the deeth of our children as in the losse of our goodes temporels, have pacience.

[continues previous] ... 'Alle thy wordes,' quod he, 'been sothe, and ther-to profitable; but trewely myn herte is troubled with this sorwe so grevously, that I noot what to done.' 'Lat calle,' quod Prudence, 'thy trewe freendes alle, and thy linage whiche that been wyse; telleth your cas, and herkneth what they seye in conseiling, and yow governe after hir sentence. Salomon seith: "werk alle thy thinges by conseil, and thou shalt never repente."'

[continues previous] ... thinken and consideren that we han deserved to have hem." And Seint Gregorie seith: that "whan a man considereth wel the nombre of hise defautes and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man ...

Commendeth it, and seith in this manere:

[continues previous] ... Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ... [continues next]

[continues previous] ... is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve him, and to do penaunce, and nevermore to do sinne. And this sorwe shal been in this manere, as seith seint Bernard: 'it shal been hevy and grevous, and ful sharpe and poinant in herte.' First, for man hath agilt his lord and his creatour; and more sharpe and poinant, for he hath agilt his fader celestial; and yet more sharpe and poinant, for he hath wrathed and agilt him that boghte him; which with his precious blood hath delivered us fro the bondes of sinne, and fro the crueltee of the devel and fro the peynes of helle. [continues next]

[continues previous] The causes that oghte moeve a man to Contricion been six. First, a man shal remembre him of hise sinnes; but loke he that thilke remembrance ne be to him no delyt by no wey, but greet shame and sorwe for his gilt. For Iob seith: 'sinful men doon werkes worthy of Confession.' And therfore seith Ezechie: 'I wol remembre me alle the yeres of my lyf, in bitternesse of myn herte.' And god seith in the Apocalips: remembreth yow fro whennes that ye been falle'; for biforn that tyme that ye sinned, ye were the children of god, and limes of the regne of god; but for your sinne ye been woxen thral and foul, and membres of the feend, hate of aungels, sclaundre of holy chirche, and fode of the false serpent; perpetuel matere of the fyr of helle. And yet more foul and abhominable, for ye trespassen so ofte tyme, as doth the hound that retourneth to eten his spewing. And yet be ye fouler for your longe continuing in sinne and your sinful usage, for which ye be roten in your sinne, as a beest in his dong. Swiche manere of thoghtes maken a man to have shame of his sinne, and no delyt, as god seith by the prophete Ezechiel: 'ye shal remembre yow of youre weyes, and they shuln displese yow.' Sothly, sinnes been the weyes that leden folk to helle. [continues next]

[continues previous] The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, wel oghte a man have desdayn of sinne, and withdrawe him from that thraldom and vileinye. And lo, what seith Seneca in this matere. He seith thus: 'though I wiste that neither god ne man ne sholde nevere knowe it, yet wolde I have desdayn for to do sinne.' And the same Seneca also seith: 'I am born to gretter thinges than to be thral to my body, or than for to maken of my body a thral.' Ne a fouler thral may no man ne womman maken of his body, than for to yeven his body to sinne. Al were it the fouleste cherl, or the fouleste womman that liveth, and leest of value, yet is he thanne more foule and more in servitute. Evere fro the hyer degree that man falleth, the more is he thral, and more to god and to the world vile and abhominable. O gode god, wel oghte man have desdayn of sinne; sith that, thurgh sinne, ther he was free, now is he maked bonde. And therfore seyth Seint Augustin: 'if thou hast desdayn of thy servant, if he agilte or sinne, have thou thanne desdayn that thou thy-self sholdest do sinne.' Take reward of thy value, that thou ne be to foul to thy-self. Allas! wel oghten they thanne have desdayn to been servauntz and thralles to sinne, and sore been ashamed of hem-self, that god of his endelees goodnesse hath set hem in heigh estaat, or yeven hem wit, strengthe of body, hele, beautee, prosperitee, and boghte hem fro the deeth with his herte blood, that they so unkindely, agayns his gentilesse, quyten him so vileinsly, to slaughtre of hir owene soules. O gode god, ye wommen that been of so greet beautee, remembreth yow of the proverbe of Salomon, that seith: 'he lykneth a fair womman, that is a fool of hir body, lyk to a ring of gold that were in the groyn of a sowe.' For right as a sowe wroteth in everich ordure, so wroteth she hir beautee in the stinkinge ordure of sinne. [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light and the cleernesse shal be yeven in hevene to hise children'; right as the gode man yeveth flesh to hise children, and bones to his houndes. And for they shullen have noon hope to escape, seith seint Iob atte laste: that 'ther shal horrour and grisly drede dwellen with-outen ende.' Horrour is alwey drede of harm that is to come, and this drede shal evere dwelle in the hertes of hem that been dampned. And therefore han they lorn al hir hope, for sevene causes. First, for god that is hir Iuge shal be with-outen mercy to hem; ne they may nat plese him, ne noon of hise halwes; ne they ne may yeve no-thing for hir raunson; ne they have no vois to speke to him; ne they may nat flee fro peyne; ne they have no goodnesse in hem, that they mowe shewe to delivere hem fro peyne. And therfore seith Salomon: 'the wikked man dyeth; and whan he is deed, he shal have noon hope to escape fro peyne.' Who-so thanne wolde wel understande these peynes, and bithinke him weel that he hath deserved thilke peynes for his sinnes, certes, he sholde have more talent to syken and to wepe than for to singen and to pleye. For as that seith Salomon: 'who-so that hadde the science to knowe the peynes that been establissed and ordeyned for sinne, he wolde make sorwe.' 'Thilke science,' as seith seint Augustin, 'maketh a man to waymenten in his herte.' [continues next]

[continues previous] ... Wel may he be sory thanne, that oweth al his lif to god as longe as he hath lived, and eek as longe as he shal live, that no goodnesse ne hath to paye with his dette to god, to whom he oweth al his lyf. For trust wel, 'he shal yeven acountes,' as seith seint Bernard, 'of alle the godes that han be yeven him in this present lyf, and how he hath hem despended; in so muche that ther shal nat perisse an heer of his heed, ne a moment of an houre ne shal nat perisse of his tyme, that he ne shal yeve ... [continues next]

[continues previous] The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed of the devel by coveitise of temporel ... [continues next]

[continues previous] Now shal a man understonde, in which manere shal been his contricion. I seye, that it shal been universal and total; this is to seyn, a man shal be verray repentant for alle hise sinnes that he hath doon in delyt of his thoght; for delyt is ful perilous. For ther been two manere of consentinges; that oon of hem is cleped ... [continues next]

[continues previous] The laste thing that man shal understonde in contricion is this; wher-of avayleth contricion. I seye, that som tyme contricion delivereth a man fro sinne; of which that David seith: 'I seye,' quod David, that is to seyn, 'I purposed fermely to shryve me; and thow, Lord, relesedest my sinne.' And right so as contricion availleth noght, with-outen sad purpos of shrifte, if man have oportunitee, right so litel worth is shrifte or satisfaccion with-outen contricion. And more-over, contricion destroyeth the prison of helle, and maketh wayk and feble alle the strengthes of the develes, and restoreth the yiftes of the holy goost and of alle gode vertues; and it clenseth the soule of sinne, and delivereth the soule fro the peyne of helle, and fro the companye of the devel, and fro the servage of sinne, and restoreth it to alle godes espirituels, and to the companye and communion of holy chirche. And forther-over, it maketh him that whylom was sone of ire to be sone of grace; and alle thise thinges been preved by holy writ. And therfore, he that wolde sette his entente to thise ... [continues next]

Of the springinge of sinnes seith seint Paul in this wise: that 'right as by a man sinne entred first in-to this world, and thurgh that sinne deeth, right so thilke deeth entred in-to alle men that sinneden.' And this man was Adam, by whom sinne entred in-to this world whan he brak the comaundement of god. And therfore, he that first was so ...

[continues previous] ... the day of dome. Eke whan he biheteth or assureth to do thinges that he may nat perfourne. Eke whan that he, by lightnesse or folie, misseyeth or scorneth his neighebore. Eke whan he hath any wikked suspecion of thing, ther he ne woot of it no soothfastnesse. Thise thinges and mo with-oute nombre been sinnes, as seith seint Augustin. Now shal men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love of god: loke, how muche that a drope of water that falleth in a fourneys ful ...

[continues previous] Now is it bihovely thing to telle whiche been the deedly sinnes, this is to seyn, chieftaines of sinnes; alle they renne in o lees, but in diverse maneres. Now been they cleped chieftaines for-as-muche as they been chief, and springers of alle othere sinnes. Of the roote of thise sevene sinnes thanne is Pryde, the general rote of alle harmes; for of this rote springen ... [continues next]

[continues previous] Now sith that so is, that ye han understonde what is pryde, and whiche been the speces of it, and whennes pride sourdeth and springeth; now shul ye understonde which is the remedie agayns the sinne of pryde, and that is, humilitee or mekenesse. That is a vertu, thurgh which a man hath verray knoweleche of him-self, and holdeth of him-self no prys ne deyntee as ... [continues next]

[continues previous] ... the harm that men speke of other folk. This sinne is ful greet, and ay encreseth after the wikked entente of the bakbyter. After bakbyting cometh grucching or murmuracion; and somtyme it springeth of inpacience agayns god, and somtyme agayns man. Agayns god it is, whan a man gruccheth agayn the peynes of helle, or agayns poverte, or los of catel, or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme comth grucching of ... [continues next]

... alle the outrages of adversitee and every wikked word.' This vertu maketh a man lyk to god, and maketh him goddes owene dere child, as seith Crist. This vertu disconfiteth thyn enemy. And therfore seith the wyse man, 'if thou wolt venquisse thyn enemy, lerne to suffre.' And thou shalt understonde, that man suffreth foure manere of grevances in outward thinges, agayns the whiche foure he moot have foure manere of paciences.

[continues previous] ... he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, be it never so lyte. Usage of labour is a greet thing; for it maketh, as seith seint Bernard, the laborer to have stronge armes and harde sinwes; and Slouthe maketh hem feble and tendre. Thanne comth drede to biginne to werke any gode werkes; for certes, he that is enclyned to sinne, him thinketh it is so greet an empryse for to undertake to doon werkes of goodnesse, ...

... to the wolf that is in the breres, or do no fors of hir owene governaunce. Of this comth poverte and destruccioun, bothe of spirituel and temporel thinges. Thanne comth a manere coldnesse, that freseth al the herte of man. Thanne comth undevocioun, thurgh which a man is so blent, as seith Seint Bernard, and hath swiche langour in soule, that he may neither rede ne singe in holy chirche, ne here ne thinke of no devocioun, ne travaille with hise handes in no good werk, that it nis him unsavory and al apalled. Thanne wexeth he slow and slombry, and sone wol be wrooth, and sone is enclyned to hate and to envye. Thanne comth the sinne of worldly sorwe, swich as is cleped tristicia, that sleeth man, as seint Paul seith. For certes, swich sorwe werketh to the deeth of the soule and of the body also; for ther-of comth, that a man is anoyed of his owene lyf. Wherfore swich sorwe shorteth ful ofte the lyf of a man, er that his tyme be come by wey of kinde.

[continues previous] ... goode werkes lyth the grete guerdoun. Thanne is ther Constaunce, that is, stablenesse of corage; and this sholde been in herte by stedefast feith, and in mouth, and in beringe, and in chere and in dede. Eke ther been mo speciale remedies agains Accidie, in diverse werkes, and in consideracioun of the peynes of helle, and of the Ioyes of hevene, and in trust of the grace of the holy goost, that wole yeve him might to perfourne his gode entente. [continues next]

[continues previous] ... seye we thanne of hem that pilen and doon extorcions to holy chirche? Certes, the swerd, that men yeven first to a knight whan he is newe dubbed, signifyeth that he sholde deffenden holy chirche, and nat robben it ne pilen it; and who so dooth, is traitour to Crist. And, as seith seint Augustin, 'they been the develes wolves, that stranglen the sheep of Iesu Crist'; and doon worse than wolves. For soothly, whan the wolf hath ful his wombe, he stinteth to strangle sheep. But soothly, the pilours and destroyours of goddes holy chirche ne do nat so; for they ne stinte nevere to pile. Now, as I have seyd, sith so is that sinne was first cause of thraldom, thanne is it thus; that thilke tyme that al this world was in sinne, thanne was al this world in thraldom and subieccioun. But certes, sith the tyme of grace cam, god ordeyned that som folk sholde be more heigh in estaat and in degree, and som folk more lowe, and that everich sholde be served in his estaat and in his degree. And therfore, in somme contrees ther they byen thralles, whan they han turned hem to the feith, they maken hir thralles free out of thraldom. And therfore, certes, the lord oweth to his man that the man oweth to his lord. The Pope calleth him-self servant of the servaunts of god; but for-as-muche as the estaat of holy chirche ne mighte nat han be, ne the commune profit mighte nat han be kept, ne pees and reste in erthe, but-if god hadde ordeyned that som men hadde hyer degree and som men lower: therfore was sovereyntee ordeyned to kepe and mayntene and deffenden hir underlinges or hir subgets in resoun, as ferforth as it lyth in hir power; and nat to destroyen hem ne confounde. Wherfore I seye, that thilke lordes that been lyk wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful and honeste, is this; that, there-as god hath ordeyned that a regne or a contree is suffisaunt to him-self, thanne is it honeste and leveful, that of habundaunce of this contree, that men helpe another contree that is more nedy. And therfore, ther mote been marchants to bringen fro that o contree to that other hire marchandyses. That other marchandise, that men haunten with fraude and trecherie and deceite, with lesinges and false othes, is cursed and dampnable. Espirituel marchandyse is proprely Symonye, that is, ententif desyr to byen thing espirituel, that is, thing that aperteneth to the seintuarie of god and to cure of the soule. This desyr, if so be that a man do his diligence to parfournen it, al-be-it that his desyr ne take noon effect, yet is it to him a deedly sinne; and if he be ordred, he is irreguler. Certes, Symonye is cleped of Symon Magus, that wolde han boght, for temporel catel, the yifte that god hadde yeven, by the holy goost, to seint Peter and to the apostles. And therfore understond, that bothe he that selleth and he that byeth thinges espirituels, been cleped Symonials; be it by catel, be it by procuringe, or by fleshly preyere of hise freendes, fleshly freendes, or espirituel freendes. Fleshly, in two maneres; as by kinrede or othere freendes. Soothly, if they praye for him that is nat worthy and able, it is Symonye if he take the benefice; and if he be worthy and able, ther nis noon. That other manere is, whan a man or womman preyen for folk to avauncen hem, only for wikked fleshly affeccioun that they have un-to the persone; and that is foul Symonye. But certes, in service, for which men yeven thinges espirituels un-to hir servants, it moot been understonde that the service moot been honeste, and elles nat; and eek that it be with-outen bargayninge, and that the persone be able. For, as seith Seint Damasie, 'alle the sinnes of the world, at regard of this sinne, am as thing of noght'; for it is the gretteste sinne that may be, after the sinne of Lucifer and Antecrist. For, by this sinne, god forleseth the chirche, and the soule that he boghte with his precious blood, by hem that yeven chirches to hem that been nat digne. For they putten in theves, that stelen the soules of Iesu Christ and destroyen his patrimoine. By swiche undigne preestes and curates han lewed men the lasse reverence of the sacraments of holy chirche; and swiche yeveres of chirches putten out the ... [continues next]

[continues previous] ... evene-cristene. And therfore fore speke I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu, by which the corage of man is stired by the misese of him that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to lene and for to yeve and to foryeven and relesse, and for to han pitee in herte, and compassioun of the meschief of his evene-cristene, and ... [continues next]

[continues previous] ... and moder, and taken him to his wyf, and they shullen be two in o flesh.' This sacrement bitokneth the knittinge togidre of Crist and of holy chirche. And nat only that god forbad avoutrie in dede, but eek he comanded that thou sholdest nat coveite thy neighebores wyf. In this heeste, seith seint Augustin, is forboden alle manere coveitise to doon lecherie. Lo what seith seint Mathew in the gospel: that 'who-so seeth a womman to coveitise of his lust, he hath doon lecherie with hir in his herte.' Here may ye seen that nat only the dede of this sinne is forboden, but eek the desyr to ... [continues next]

[continues previous] ... hir soule fro Crist, and yeveth it to the devel. This is a fouler thefte, than for to breke a chirche and stele the chalice; for thise Avoutiers breken the temple of god spiritually, and stelen the vessel of grace, that is, the body and the soule, for which Crist shal destroyen hem, as seith Seint Paul. Soothly of this thefte douted gretly Joseph, whan that his lordes wyf preyed him of vileinye, whan he seyde, 'lo, my lady, how my lord hath take to me under my warde al that he hath in this world; ne no-thing of hise thinges is out of my power, but only ye that been his wyf. And how sholde I thanne do this wikkednesse, and sinne so horribly agayns god, and agayns my lord? God it forbede.' Allas! al to litel is swich trouthe now y-founde! The thridde harm is the filthe thurgh which they breken the comandement of god, and defoulen the auctour of matrimoine, that is Crist. For certes, in-so-muche as the sacrement of mariage is so noble and so digne, so muche is it gretter sinne for to breken it; for god made mariage in paradys, in the estaat of Innocence, to multiplye man-kinde to the service of god. And therfore is the brekinge ther-of more grevous. Of which brekinge comen false heires ofte tyme, that wrongfully occupyen folkes heritages. And therfore wol Crist putte hem out of the regne of hevene, that is heritage to gode folk. Of this brekinge comth eek ofte tyme, that folk unwar wedden or sinnen with hir owene kinrede; and namely thilke harlottes that haunten bordels of thise fool wommen, that mowe be lykned to a commune gonge, where-as men purgen hir ordure. What seye we eek of putours that liven by the horrible sinne of putrie, and constreyne wommen to yelden to hem a certeyn rente of hir bodily puterie, ye, somtyme of his owene wyf or his child; as doon this baudes? Certes, thise been cursede sinnes. Understond eek, that avoutrie is set gladly in the ten comandements bitwixe thefte and manslaughtre; for it is the gretteste thefte that may be; for it is thefte of body and of soule. And it is lyk to homicyde; for it kerveth a-two and breketh a-two hem that first were maked o flesh, and therfore, by the olde lawe of god, they sholde be slayn. But nathelees, by the lawe of Iesu Crist, that is lawe of pitee, whan he seyde to the womman that was founden in avoutrie, and sholde han been slayn with stones, after the wil of the Iewes, as was hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere the hyer that ... [continues next]

[continues previous] Now comth, how that a man sholde bere him with his wyf; and namely, in two thinges, that is to seyn in suffraunce and reverence, as shewed Crist whan he made first womman. For he ne made hir nat of the heved of Adam, for she sholde nat clayme to greet lordshipe. For ther-as the womman hath the maistrie, she maketh to muche desray; ther neden none ensamples of this. The ...

[continues previous] ... housbonde with al hir herte, and to him be trewe of hir body so sholde an housbonde eek be to his wyf. For sith that al the body is the housbondes, so sholde hir herte been, or elles ther is bitwixe hem two, as in that, no parfit mariage. Thanne shal men understonde that for three thinges a man and his wyf fleshly mowen assemble. The firste is in entente of engendrure of children to the service of god, for certes that is the cause fynal of matrimoine. Another cause is, to yelden everich of hem to other the dette of hir bodies, for neither of hem hath power ...

[continues previous] ... moot been in sorweful bitternesse of herte, as seyde the king Ezekias to god: 'I wol remembre me alle the yeres of my lyf in bitternesse of myn herte.' This condicioun of bitternesse hath fyve signes. The firste is, that confessioun moste be shamefast, nat for to covere ne hyden his sinne, for he hath agilt his god and defouled his soule. And her-of seith seint Augustin: 'the herte travailleth for shame of his sinne'; and for he hath greet shamefastnesse, he is digne to have greet mercy of god. Swich was the confession of the publican, that wolde nat heven up hise eyen to hevene, for he hadde offended god of hevene; ... [continues next]

[continues previous] ... of thyn humilitee; this is no departinge of shrifte. Ne I seye nat, ther-as I speke of divisioun of confessioun, that if thou have lycence for to shryve thee to a discreet and an honeste preest, where thee lyketh, and by lycence of thy curat, that thou ne mayst wel shryve thee to him of alle thy sinnes. But lat no blotte be bihinde; lat no sinne been untold, as fer as thou hast remembraunce. And whan thou shalt be shriven to thy curat, telle him eek alle the sinnes that thou hast doon sin thou were last y-shriven; this is no wikked entente of divisioun of shrifte. [continues next]

[continues previous] ... be subget to the wille of god. This orisoun moste eek been seyd with greet humblesse and ful pure; honestly, and nat to the anoyaunce of any man or womman. It moste eek been continued with the werkes of charitee. It avayleth eek agayn the vyces of the soule; for, as seith seint Ierome, 'By fastinge been saved the vyces of the flesh, and by preyere the vyces of the soule.'

[continues previous] ... that bodily peyne stant in wakinge; for Iesu Crist seith, 'waketh, and preyeth that ye ne entre in wikked temptacioun.' Ye shul understanden also, that fastinge stant in three thinges; in forberinge of bodily mete and drinke, and in forberinge of worldly Iolitee, and in forberinge of deedly sinne; this is to seyn, that a man shal kepen him fro deedly sinne with al his might.

[continues previous] And thou shalt understanden eek, that god ordeyned fastinge; and to fastinge appertenen foure thinges. Largenesse to povre folk, gladnesse of herte espirituel, nat to been angry ne anoyed, ne grucche for he fasteth; and also resonable houre for to ete by mesure; that is for to seyn, a man shal nat ete in untyme, ne sitte the lenger at his table to ete for he fasteth.

[continues previous] ... ende, sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this present lyf; thurgh the benigne grace of him that is king of kinges and preest over alle preestes, that boghte us with the precious blood of his herte; so that I may been oon of hem at the day of dome that shulle be saved: Qui cum patre, &c.

that was cast to the erthe, hevy and grevous of wepinge, compleinede,

thinges, that is to seyn, suffisaunce, power, and this othre thinges;

othre thinges ben desired; thanne is it thus: that, certes, only

is he that may unbinden him fro the bondes of the hevy erthe.

The poete of Trace, Orpheus, that whylom hadde right greet sorwe

thilke somme and of the heighte of thinges, that is to seyn, soverein

holdeth him ner to thilke centre of thinges, that is to seyn, god.

or the alliaunce, of thinges, that is to seyn, the coniunccioun of god

thise two soothfast or verray thinges, that is to seyn,

adressinge of hise cartes or charietes. And by this manere (as

who seith, maystow understonde) of alle othere workmen. Is ther

... same proporcioun is every quarter of thin Astrolabie devyded. Over the whiche degrees ther ben noumbres of augrim, that devyden thilke same degrees fro fyve to fyve, as sheweth by longe strykes by-twene. Of whiche longe strykes the space by-twene contienith a mile-wey. And every degree of the bordure contieneth foure minutes, that is to seyn, minutes of an houre. And for more declaracioun, lo here the figure.

Me keep, and yif me might my lyf tamenden.'

Yeres and dayes fleet this creature

... profit, or damage; and manye othere thinges. And in alle thise thinges thou shalt chese the beste, and weyve alle othere thinges. Thanne shaltow considere of what rote is engendred the matere of thy conseil, and what fruit it may conceyve and engendre. Thou shalt eek considere alle thise causes, fro whennes they been sprongen. And whan ye han examined your conseil as I have seyd, and which partie is the bettre and more profitable, and hast approved it by manye wyse folk and olde; thanne shaltou considere, if thou mayst parfourne it and maken of it a good ende. For certes, resoun wol nat that any man ... [continues next]

... ye shullen do nothing, which may in any manere displese god, that is your creatour and maker. For after the word of Salomon: "it is bettre to have a litel good with the love of god, than to have muchel good and tresour, and lese the love of his lord god." And the prophete seith: that "bettre it is to been a good man and have litel good and tresour, than to been holden a shrewe and have grete richesses." And yet seye I ferthermore, that ye sholde alwey doon your bisinesse to gete yow richesses, so that ye gete hem with good conscience. And ... [continues next]

... perdurable, amonesteth us by the prophete Ieremie, that seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, ... [continues next]

[continues previous] ... thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his ... [continues next]

[continues previous] In this Penitence or Contricion man shal understonde foure thinges, that is to seyn, what is Contricion: and whiche been the causes that moeven a man to Contricion: and how he sholde be contrit: and what Contricion availleth to the soule. Thanne is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve him, and to do penaunce, and nevermore to do sinne. And this sorwe shal been in this manere, as seith seint Bernard: 'it shal been hevy and grevous, and ful sharpe and poinant in herte.' First, for man hath agilt his lord and his creatour; and more sharpe and poinant, for he hath agilt his fader celestial; and yet more sharpe and poinant, for he hath wrathed and agilt him that boghte him; which with his precious blood hath delivered us fro the bondes of sinne, and fro the crueltee of the devel and fro the peynes of helle. [continues next]

[continues previous] The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, wel oghte a man have desdayn of sinne, and withdrawe him from that thraldom and vileinye. And lo, what seith Seneca in this matere. He seith thus: 'though I wiste that neither god ne man ne sholde nevere knowe it, yet wolde I have desdayn for to do sinne.' And the same Seneca also seith: 'I am born to gretter thinges than to be thral to my body, or than for to maken of my body a thral.' Ne a fouler thral may no man ne womman maken of his body, than for to yeven his body to sinne. Al were it the fouleste cherl, or the fouleste womman that liveth, and leest of value, yet is he thanne more foule and more in servitute. Evere fro the hyer degree that man falleth, the more is he thral, and more to god and to the world vile and abhominable. O gode god, wel oghte man have desdayn of sinne; sith that, thurgh sinne, ther he was free, now is he maked bonde. And therfore seyth Seint Augustin: 'if thou hast desdayn of thy servant, if he agilte or sinne, have thou thanne desdayn that thou thy-self sholdest do sinne.' Take reward of thy value, that thou ne be to foul to thy-self. Allas! wel oghten they thanne have desdayn to been servauntz and thralles to sinne, and sore been ashamed of hem-self, that god of his endelees goodnesse hath set hem in heigh estaat, or yeven hem wit, strengthe of body, hele, beautee, prosperitee, and boghte hem fro the deeth with his herte blood, that they so unkindely, agayns his gentilesse, quyten him so vileinsly, to slaughtre of hir owene soules. O gode god, ye wommen that been of so greet beautee, remembreth yow of the proverbe of Salomon, that seith: 'he lykneth a fair womman, that is a fool of hir body, lyk to a ring of gold that were in the groyn of a sowe.' For right as a sowe wroteth in everich ordure, so wroteth she hir beautee in the stinkinge ordure of sinne. [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light ... [continues next]

[continues previous] The fourthe point, that oghte maken a man to have contricion, is the sorweful remembrance of the good that he hath left to doon here in erthe; and eek the good that he hath lorn. Soothly, the gode werkes that he hath left, outher they been the gode werkes that he wroghte er he fel in-to deedly sinne, or elles the gode werkes that he wroghte while he lay in sinne. Soothly, the gode werkes, that he dide biforn that he fil in sinne, been al mortified and astoned and dulled by the ofte sinning. The othere gode werkes, that he wroghte whyl he lay in deedly sinne, they been outrely dede as to the lyf perdurable in hevene. Thanne thilke gode werkes that been mortified by ofte sinning, whiche gode werkes he dide whyl he was in charitee, ne mowe nevere quiken agayn with-outen verray penitence. And ther-of seith god, by the mouth of Ezechiel: that, 'if the rightful man returne agayn from his rightwisnesse and werke wikkednesse, shal he live?' Nay; for alle the gode werkes that he hath wroght ne shul nevere been in remembrance; for he shal dyen in his sinne. And up-on thilke chapitre seith seint Gregorie thus: 'that we shulle understonde this principally; that whan we doon deedly sinne, it is for noght thanne to rehercen or drawen in-to memorie the gode werkes that we han wroght biforn.' For certes, in the werkinge of the deedly sinne, ther is no trust to no good werk that we han doon biforn; that is to seyn, as for to have therby the lyf perdurable in hevene. But nathelees, the gode werkes quiken agayn, and comen agayn, and helpen, and availlen to have the lyf perdurable in hevene, whan we han contricion. But soothly, the gode werkes that men doon whyl they been in deedly sinne, for-as-muche as they were doon in deedly sinne, they may nevere quiken agayn. For certes, thing that nevere hadde lyf may nevere quikene; and nathelees, al-be-it that they ne availle noght to han the lyf perdurable, yet availlen they to abregge of the peyne of helle, or elles to geten temporal richesse, or elles that god wole the rather enlumine and lightne the herte of the sinful man to have repentance; and eek they availlen for to usen a man to doon gode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Iesu Crist wole that no good werk be lost; for in somwhat it shal availle. But for-as-muche as the gode werkes that men doon whyl they been in good lyf, been al mortified by sinne folwinge; and eek, sith that alle the gode werkes that men doon whyl they been in deedly synne, been outrely dede as for to have the lyf perdurable; wel may that man, that no good werke ne dooth, singe thilke newe Frenshe song: "Iay tout perdu mon temps et mon labour." For certes, sinne bireveth a man bothe goodnesse of nature and eek the goodnesse of grace. For soothly, the grace of the holy goost fareth lyk fyr, that may nat been ydel; for fyr faileth anoon as it forleteth his wirkinge, and right so grace fayleth anoon as it forleteth his werkinge. Than leseth the sinful man the goodnesse of glorie, that only is bihight to gode men that labouren and werken. Wel may he be sory thanne, that oweth al his lif to god as longe as he hath lived, and eek as longe as he shal live, that no goodnesse ne hath to paye with his dette to god, to whom he oweth al his lyf. For trust wel, 'he shal yeven acountes,' as seith seint Bernard, 'of alle the godes that han be yeven him in this present lyf, and how he hath hem despended; in so muche that ther shal nat perisse an heer of his heed, ne a moment of an houre ne shal nat perisse of his tyme, that he ne shal yeve of it a rekening.' [continues next]

[continues previous] The fifthe thing that oghte moeve a man to contricion, is remembrance of the passion that oure lord Iesu Crist suffred for our sinnes. For, as seith seint Bernard: 'whyl that I live, I shal have remembrance of the travailles that oure lord Crist suffred in preching; his werinesse in travailling, hise temptacions whan he fasted, hise longe wakinges whan he preyde, hise teres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to him; of the foule spitting that men spitte in his face, of the buffettes that men yaven him, of the foule mowes, and of the repreves that men to him seyden; of the nayles with whiche he was nailed to the croys, and of al the remenant of his passion that he suffred for my sinnes, and no-thing for his gilt.' And ye shul understonde, that in mannes sinne is every manere of ordre or ordinance turned up-so-doun. For it is sooth, that god, and reson, and sensualitee, and the body of man been so ordeyned, that everich of thise foure thinges sholde have lordshipe over that other; as thus: god sholde have lordshipe over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly, whan man sinneth, al this ordre or ordinance is turned up-so-doun. And therfore thanne, for-as-muche as the reson of man ne wol nat be subget ne obeisant to god, that is his lord by right, therfore leseth it the lordshipe that it sholde have over sensualitee, and eek over the body of man. And why? For sensualitee rebelleth thanne agayns reson; and by that wey leseth reson the lordshipe over sensualitee and over the body. For right as reson is rebel to god, right so is bothe sensualitee rebel to reson and the body also. And certes, this disordinance and this rebellion oure lord Iesu Crist aboghte up-on his precious body ful dere, and herkneth in which wyse. For-as-muche thanne as reson is rebel to god, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Iesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, 'so that his blood brast out at every nail of hise handes,' as seith seint Augustin. And forther-over, for-as-muchel as reson of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Iesu Crist for man, whan they spetten in his visage. And forther-over, for-as-muchel thanne as the caitif body of man is rebel bothe to reson and to sensualitee, therfore is it worthy the deeth. And this suffred oure lord Iesu Crist for man up-on the croys, where-as ther was no part of his body free, withouten greet peyne and bitter passion. And al this suffred Iesu Crist, that nevere forfeted. And therfore resonably may be seyd of Iesu in this manere: 'to muchel am I peyned for the thinges that I nevere deserved, and to muche defouled for shend-shipe that man is worthy to have.' And therfore may the sinful man wel seye, as seith seint Bernard: 'acursed be the bitternesse of my sinne, for which ther moste be suffred so muchel bitternesse.' For certes, after the diverse discordances of oure wikkednesses, was the passion of Iesu Crist ordeyned in diverse thinges, as thus. Certes, sinful mannes soule is bitraysed ... [continues next]

[continues previous] The sixte thing that oghte moeve a man to contricion, is the hope of three thynges; that is to seyn, foryifnesse of sinne, and the yifte of grace wel for to do, and the glorie of hevene, with which god shal guerdone a man for hise gode dedes. And for-as-muche as Iesu Crist yeveth us thise yiftes of his largesse and of ... [continues next]

[continues previous] Now shal a man understonde, in which manere shal been his contricion. I seye, that it shal been universal and total; this is to seyn, a man shal be verray repentant for alle hise sinnes that he hath doon in delyt of his thoght; for delyt is ful perilous. For ther been two manere of consentinges; that oon of hem is cleped consentinge of affeccion, when a man is moeved to do sinne, and delyteth him longe for to thinke on that sinne; and his reson aperceyveth it wel, that it is sinne agayns the lawe of god, and yet his reson refreyneth nat his foul delyt or talent, though he se wel apertly that it is agayns the reverence of god; al-though his reson ne consente noght to doon that sinne in dede, yet seyn somme doctours that swich delyt that dwelleth longe, it is ful perilous, al be it nevere so lite. And also a man sholde sorwe, namely, for al that evere he hath desired agayn the lawe of god with perfit consentinge of his reson; for ther-of is no doute, that it is deedly sinne in consentinge. For certes, ther is no deedly sinne, that it nas first in mannes thought, and after that in his delyt; and so forth in-to consentinge and in-to dede. Wherfore I seye, that many men ne repenten hem nevere of swiche thoghtes and delytes, ne nevere shryven hem of it, but only of the dede of grete sinnes outward. Wherfore I seye, that swiche wikked delytes and wikked thoghtes been subtile bigyleres of hem that shullen be dampned. More-over, man oghte to sorwe for hise wikkede wordes as wel as for hise wikkede dedes; for certes, the repentance of a singuler sinne, and nat repente of alle hise othere sinnes, or elles repenten him of alle hise othere sinnes, and nat of a singuler sinne, may nat availle. For certes, god almighty is al good; and ther-fore he foryeveth al, or elles right noght. And heer-of seith seint Augustin: 'I woot certainly that god is enemy to everich sinnere'; and how thanne? He that observeth o sinne, shal he ... [continues next]

[continues previous] ... And more-over, contricion destroyeth the prison of helle, and maketh wayk and feble alle the strengthes of the develes, and restoreth the yiftes of the holy goost and of alle gode vertues; and it clenseth the soule of sinne, and delivereth the soule fro the peyne of helle, and fro the companye of the devel, and fro the servage of sinne, and restoreth it to alle godes espirituels, and to the companye and communion of holy chirche. And forther-over, it maketh him that whylom was sone of ire to be sone of grace; and alle thise thinges been preved by holy writ. And therfore, ... [continues next]

[continues previous] ... to do. Arrogant, is he that thinketh that he hath thilke bountees in him that he hath noght, or weneth that he sholde have hem by hise desertes; or elles he demeth that he be that he nis nat. Impudent, is he that for his pride hath no shame of hise sinnes. Swellinge of herte, is whan a man reioyseth him of harm that he hath doon. Insolent, is he that despyseth in his Iugement alle othere folk as to regard of his value, and of his conning, and of his speking, and of his bering. Elacion, is whan he ne may neither suffre to have maister ne felawe. ...

... delyt, that been so faire, fatte, and costlewe; and also to many a vicious knave that is sustened by cause of hem; in to curious harneys, as in sadeles, in crouperes, peytrels, and brydles covered with precious clothing and riche, barres and plates of gold and of silver. For which god seith by Zakarie the prophete, 'I wol confounde the ryderes of swiche horses.' This folk taken litel reward of the rydinge of goddes sone of hevene, and of his harneys whan he rood up-on the asse, and ne hadde noon other harneys but the povre clothes of hise disciples; ne we ne rede nat that ... [continues next]

[continues previous] ... the harm that men speke of other folk. This sinne is ful greet, and ay encreseth after the wikked entente of the bakbyter. After bakbyting cometh grucching or murmuracion; and somtyme it springeth of inpacience agayns god, and somtyme agayns man. Agayns god it is, whan a man gruccheth agayn the peynes of helle, or agayns poverte, or los of catel, or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee. And alle thise thinges sholde men suffre paciently, for they comen by the rightful Iugement and ordinance of god. Som-tyme ...

[continues previous] ... werkes lyth the grete guerdoun. Thanne is ther Constaunce, that is, stablenesse of corage; and this sholde been in herte by stedefast feith, and in mouth, and in beringe, and in chere and in dede. Eke ther been mo speciale remedies agains Accidie, in diverse werkes, and in consideracioun of the peynes of helle, and of the Ioyes of hevene, and in trust of the grace of the holy goost, that wole yeve him might to perfourne his gode entente. [continues next]

[continues previous] ... that is misesed. Up-on which misericorde folweth pitee, in parfourninge of charitable werkes of misericorde. And certes, thise thinges moeven a man to misericorde of Iesu Crist, that he yaf him-self for oure gilt, and suffred deeth for misericorde, and forgaf us oure originale sinnes; and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to lene and for to yeve and to foryeven and relesse, and for to han pitee in herte, and compassioun of the meschief of his ... [continues next]

[continues previous] ... seyde to the womman that was founden in avoutrie, and sholde han been slayn with stones, after the wil of the Iewes, as was hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere ... [continues next]

[continues previous] Thanne shal man looke and considere, that if he wole maken a trewe and a profitable confessioun, ther moste be foure condiciouns. First, it moot been in sorweful bitternesse of herte, as seyde the king Ezekias to god: 'I wol remembre me alle the yeres of my lyf in bitternesse of myn herte.' This condicioun of bitternesse hath fyve signes. The firste is, that confessioun moste be shamefast, nat for to covere ne hyden his sinne, for he hath agilt his god and defouled his soule. And her-of seith seint Augustin: 'the herte travailleth for shame of his sinne'; and for he hath greet shamefastnesse, he is digne to have greet mercy of god. Swich was the confession of the publican, that wolde nat heven up hise eyen to hevene, for he hadde offended god of hevene; for which shamefastnesse he hadde anon the mercy of god. And ther-of seith ... [continues next]

[continues previous] ... man hadde a deedly wounde, evere the lenger that he taried to warisshe him-self, the more wolde it corrupte and haste him to his deeth; and eek the wounde wolde be the wors for to hele. And right so fareth sinne, that longe tyme is in a man unshewed. Certes, a man oghte hastily shewen hise sinnes for manye causes; as for drede of deeth, that cometh ofte sodenly, and is in no certeyn what tyme it shal be, ne in what place; and eek the drecchinge of o synne draweth in another; and eek the lenger that he tarieth, the ferther he is fro Crist. And if he abyde to his laste day, scarsly may he shryven him or remembre him of hise sinnes, or repenten him, for the grevous maladie of his deeth. And for-as-muche as he ne hath nat in his lyf herkned Iesu Crist, whanne he hath spoken, he shal crye to Iesu Crist at his laste day, and scarsly wol he herkne him. And understond that this condicioun moste han foure thinges. Thy shrift moste be purveyed bifore and avysed; for wikked haste doth no profit; and that a man conne shryve him of hise sinnes be it of pryde, or of envye, and so forth of the speces and circumstances; and that he have comprehended in his minde the nombre and the greetnesse of hise sinnes, and how longe that he hath leyn in sinne; and eek that he be contrit of hise sinnes, and in stedefast purpos, by the grace of god, nevere eft to falle in sinne; and eek that he drede and countrewaite him-self, that he flee the occasiouns of sinne to whiche he is enclyned. Also thou shalt shryve thee of alle thy sinnes to o man, and nat a ... [continues next]

... to receiven him to mercy. Agayns the wanhope, that he demeth that he sholde nat longe persevere in goodnesse, he shal thinke, that the feblesse of the devel may no-thing doon but-if men wol suffren him; and eek he shal han strengthe of the help of god, and of al holy chirche, and of the proteccioun of aungels, if him list.

Myn herte cleve, al were my lyf eterne,

I shal yow wel an heep of weyes shewe.

Wel oghte a man avysed for to be

Up-on a day, whan he his paper soghte,

Of a proverbe that seith this same word,

Hath shapen, thurgh hir endelees goodnesse,

Whan she cast of hir smok;" and forther-mo,

"A fair womman, but she be chaast also,

Is lyk a gold ring in a sowes nose."

Save on the grene he saugh sittinge a wyf;

A fouler wight ther may no man devyse.

That no man sholde knowe of his entente,

Ne whenne he cam, ne whider that he wente;

... that they may as wel thy body as thyn hous defende. But certes, for to moeve werre, or sodeynly for to doon vengeaunce, we may nat demen in so litel tyme that it were profitable. Wherfore we axen leyser and espace to have deliberacioun in this cas to deme. For the commune proverbe seith thus: "he that sone demeth, sone shal repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. ... [continues next]

... ne haste yow nat to faste, and for alle guerdons as yeveth me audience. For Piers Alfonce seith: "who-so that dooth to that other good or harm, haste thee nat to quyten it; for in this wyse thy freend wol abyde, and thyn enemy shal the lenger live in drede." The proverbe seith: "he hasteth wel that wysely can abyde;" and in wikked haste is no profit.' [continues next]

... wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many another man hath founden many a womman ful good and trewe. Or elles per-aventure the entente of Salomon was this; that, as in sovereyn bountee, he fond no ... [continues next]

Whan Melibee hadde herd the wordes of his wyf Prudence, he seyde thus: 'I se wel that the word of Salomon is sooth; he seith, that "wordes that been spoken discreetly by ordinaunce, been honycombes; for they yeven swetnesse to the soule, and hoolsomnesse to the body." And wyf, by-cause of thy swete wordes, and eek for I have assayed and preved thy grete sapience and thy grete trouthe, I wol governe me by thy conseil ... [continues next]

[continues previous] ... freendshipe, the gretteste is flaterye." And therfore is it more nede that thou eschewe and drede flatereres than any other peple. The book seith: "thou shalt rather drede and flee fro the swete wordes of flateringe preiseres, than fro the egre wordes of thy freend that seith thee thy sothes." Salomon seith, that "the wordes of a flaterere is a snare to cacche with innocents." He seith also, that "he that speketh to his freend wordes of swetnesse and of plesaunce, setteth a net biforn his feet to cacche him." And therfore seith Tullius: "enclyne nat thyne eres to flatereres, ne taketh no conseil of wordes of ... [continues next]

[continues previous] ... if thou mayst parfourne it and maken of it a good ende. For certes, resoun wol nat that any man sholde biginne a thing, but-if he mighte parfourne it as him oghte. Ne no wight sholde take up-on hym so hevy a charge that he mighte nat bere it. For the proverbe seith: "he that to muche embraceth, distreyneth litel." And Catoun seith: "assay to do swich thing as thou hast power to doon, lest that the charge oppresse thee so sore, that thee bihoveth to weyve thing that thou hast bigonne." And if so be that thou be in doute, whether thou mayst parfourne ... [continues next]

... this, thanne shul ye kepe yow in swich manere, that for any presumpcioun of your strengthe, that ye ne dispyse nat ne acounte nat the might of your adversarie so litel, that ye lete the keping of your persone for your presumpcioun; for every wys man dredeth his enemy. And Salomon seith: "weleful is he that of alle hath drede; for certes, he that thurgh the hardinesse of his herte and thurgh the hardinesse of him-self hath to greet presumpcioun, him shal yvel bityde." Thanne shul ye evermore countrewayte embusshements and alle espiaille. For Senek seith: that "the wyse man that dredeth harmes escheweth harmes; ne he ... [continues next]

... gretter might and strengthe than thou art do thee grevaunce, studie and bisie thee rather to stille the same grevaunce, than for to venge thee. For Senek seith: that "he putteth him in greet peril that stryveth with a gretter man than he is him-self." And Catoun seith: "if a man of hyer estaat or degree, or more mighty than thou, do thee anoy or grevaunce, suffre him; for he that ones hath greved thee may another tyme releve thee and helpe." Yet sette I caas, ye have bothe might and licence for to venge yow. I seye, that ther be ful manye thinges that shul restreyne yow of vengeance-takinge, and make yow for to enclyne to suffre, and for to han pacience in the thinges that han been doon to yow. First and foreward, if ye wole considere the defautes that been in your owene persone, for whiche defautes god hath suffred yow have this tribulacioun, as I have seyd yow heer-biforn. For the poete seith, that "we oghte paciently taken the tribulacions that comen to us, whan we thinken and consideren that we han deserved to have hem." And Seint Gregorie seith: that "whan a man considereth wel the nombre of hise defautes and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; and whan men betten ... [continues next]

... outrage; for elles were it agayn resoun. Pardee, ye knowen wel, that ye maken no defence as now for to defende yow, but for to venge yow; and so seweth it that ye han no wil to do your dede attemprely. And therfore, me thinketh that pacience is good. For Salomon seith: that "he that is nat pacient shal have greet harm."' [continues next]

... yow, that whan a man is inpacient and wroth, of that that toucheth him noght and that aperteneth nat un-to him, though it harme him, it is no wonder. For the lawe seith: that "he is coupable that entremetteth or medleth with swich thyng as aperteneth nat un-to him." And Salomon seith: that "he that entremetteth him of the noyse or stryf of another man, is lyk to him that taketh an hound by the eres." For right as he that taketh a straunge hound by the eres is outherwhyle biten with the hound, right in the same wyse is it resoun that he have harm, that by his ... [continues next]

[continues previous] First, ye shul geten hem with-outen greet desyr, by good leyser sokingly, and nat over hastily. For a man that is to desyringe to gete richesses abaundoneth him first to thefte and to alle other yveles. And therfore seith Salomon: "he that hasteth him to bisily to wexe riche shal be noon innocent." He seith also: that "the richesse that hastily cometh to a man, sone and lightly gooth and passeth fro a man; but that richesse that cometh litel and litel wexeth alwey and multiplyeth." And sir, ye shul geten richesses by your wit and by your travaille un-to your profit; and that with-outen wrong or harm-doinge to any other persone. For the lawe seith: that "ther maketh no man himselven riche, if he do harm to another wight;" this is to seyn, that nature defendeth and forbedeth by right, that no man make him-self riche un-to the harm of another persone. And Tullius seith: that "no sorwe ne no drede of deeth, ne no-thing that may falle un-to a man is so muchel agayns nature, as a man to encressen his owene profit to the harm of another man. And though the grete men and the mighty men geten richesses more lightly than thou, yet shaltou nat been ydel ne slow to do thy profit; for thou shalt in alle wyse flee ydelnesse." For Salomon seith: that "ydelnesse techeth a man to do manye yveles." And the same Salomon seith: that "he that travailleth and bisieth him to tilien his land, shal eten breed; but he that is ydel and casteth him to no bisinesse ne occupacioun, shal falle in-to poverte, and dye for hunger." And he that is ydel and slow can never finde covenable tyme for to doon his profit. ... [continues next]

[continues previous] ... getinge of your richesses, and in usinge of hem, yow moste have greet bisinesse and greet diligence, that your goode name be alwey kept and conserved. For Salomon seith: that "bettre it is and more it availleth a man to have a good name, than for to have grete richesses." And therfore he seith in another place: "do greet diligence," seith Salomon, "in keping of thy freend and of thy gode name; for it shal lenger abide with thee than any tresour, be it never so precious." And certes he sholde nat be called a gentil man, that after god and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. And Cassidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, and that is good conscience and good loos; that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." And he that trusteth him so muchel in his gode conscience, that he displeseth ... [continues next]

[continues previous] ... the seconde book of Kinges, "the dedes of batailles been aventurouse and nothing certeyne;" for as lightly is oon hurt with a spere as another. And for ther is gret peril in werre, therfore sholde a man flee and eschewe werre, in as muchel as a man may goodly. For Salomon seith: "he that loveth peril shal falle in peril."' [continues next]

... and do goodnesse; seke pees and folwe it, as muchel as in thee is." Yet seye I nat that ye shul rather pursue to your adversaries for pees than they shuln to yow; for I knowe wel that ye been so hard-herted, that ye wol do no-thing for me. And Salomon seith: "he that hath over-hard an herte, atte laste he shal mishappe and mistyde."' [continues next]

... wratthe, he seyde in this wyse, 'dame, I prey yow that ye be nat displesed of thinges that I seye; for ye knowe wel that I am angry and wrooth, and that is no wonder; and they that been wrothe witen nat wel what they doon, ne what they seyn. Therfore the prophete seith: that "troubled eyen han no cleer sighte." But seyeth and conseileth me as yow lyketh; for I am redy to do right as ye wol desyre; and if ye repreve me of my folye, I am the more holden to love yow and to preyse yow. For Salomon seith: that "he that repreveth him that doth folye, he shal finde gretter grace than he that deceyveth him by swete wordes."' [continues next]

... that ye been sory and repentant of your giltes, it constreyneth me to doon yow grace and mercy. Therfore I receyve yow to my grace, and foryeve yow outrely alle the offences, iniuries, and wronges, that ye have doon agayn me and myne; to this effect and to this ende, that god of his endelees mercy wole at the tyme of our dyinge foryeven us our giltes that we han trespassed to him in this wrecched world. For doutelees, if we be sory and repentant of the sinnes and giltes whiche we han trespassed in the sighte of our lord god, he is so free ... [continues next]

What philosophres seyn in this matere.

Lo, thus seith Arnold of the Newe Toun,

My sone, from a feend men may hem blesse;

My sone, god of his endelees goodnesse

[continues previous] ... amonesteth us by the prophete Ieremie, that seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; ... [continues next]

[continues previous] ... falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey. [continues next]

[continues previous] ... be contrit: and what Contricion availleth to the soule. Thanne is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve him, and to do penaunce, and nevermore to do sinne. And this sorwe shal been in this manere, as seith seint Bernard: 'it shal been hevy and grevous, and ful sharpe and poinant in herte.' First, for man hath agilt his lord and his creatour; and more sharpe and poinant, for he hath agilt his fader celestial; and yet more sharpe and poinant, for he hath wrathed and agilt him that boghte him; which with his precious blood hath delivered us fro the bondes of sinne, and fro the crueltee of the devel and fro the peynes of helle. [continues next]

[continues previous] The causes that oghte moeve a man to Contricion been six. First, a man shal remembre him of hise sinnes; but loke he that thilke remembrance ne be to him no delyt by no wey, but greet shame and sorwe for his gilt. For Iob seith: 'sinful men doon werkes worthy of Confession.' And therfore seith Ezechie: 'I wol remembre me alle the yeres of my lyf, in bitternesse of myn herte.' And god seith in the Apocalips: remembreth yow fro whennes that ye been falle'; for biforn that tyme that ye sinned, ye were the children of god, and limes of the regne of god; but for your sinne ye been woxen thral and foul, and membres of the feend, hate of aungels, sclaundre of holy chirche, and fode of the false serpent; perpetuel matere of the fyr of helle. And yet more foul and abhominable, for ye trespassen so ofte tyme, as doth the hound that retourneth to eten his spewing. And yet be ye fouler for your longe continuing in sinne and your sinful usage, for which ye be roten in your sinne, as a beest in his dong. Swiche manere of thoghtes maken a man to have shame of his sinne, and no delyt, as god seith by the prophete Ezechiel: 'ye shal remembre yow of youre weyes, and they shuln displese yow.' Sothly, sinnes been the weyes that leden folk to helle. [continues next]

[continues previous] The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, wel oghte a man have desdayn of sinne, and withdrawe him from that thraldom and vileinye. And lo, what seith Seneca in this matere. He seith thus: 'though I wiste that neither god ne man ne sholde nevere knowe it, yet wolde I have desdayn for to do sinne.' And the same Seneca also seith: 'I am born to gretter thinges than to be thral to my body, or than for to maken of my body a thral.' Ne a fouler thral may no man ne womman maken of his body, than for to yeven his body to sinne. Al were it the fouleste cherl, or the fouleste womman that liveth, and leest of value, yet is he thanne more foule and more in servitute. Evere fro the hyer degree that man falleth, the more is he thral, and more to god and to the world vile and abhominable. O gode god, wel oghte man have desdayn of sinne; sith that, thurgh sinne, ther he was free, now is he maked bonde. And therfore seyth Seint Augustin: 'if thou hast desdayn of thy servant, if he agilte or sinne, have thou thanne desdayn that thou thy-self sholdest do sinne.' Take reward of thy value, that thou ne be to foul to thy-self. Allas! wel oghten they thanne have desdayn to been servauntz and thralles to sinne, and sore been ashamed of hem-self, that god of his endelees goodnesse hath set hem in heigh estaat, or yeven hem wit, strengthe of body, hele, beautee, prosperitee, and boghte hem fro the deeth with his herte blood, that they so unkindely, agayns his gentilesse, quyten him so vileinsly, to slaughtre of hir owene soules. O gode god, ye wommen that been of so greet beautee, remembreth yow of the proverbe of Salomon, that seith: 'he lykneth a fair womman, that is a fool of hir body, lyk to a ring of gold that were in the groyn of a sowe.' For right as a sowe wroteth in everich ordure, so wroteth she hir beautee in the stinkinge ordure of sinne. [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light and the cleernesse shal be yeven in hevene to hise children'; right as the gode man yeveth flesh to hise children, and bones to his houndes. And for they shullen have noon hope to escape, seith seint Iob atte laste: that 'ther shal horrour and grisly drede dwellen with-outen ende.' Horrour is alwey drede of harm that is to come, and this drede shal evere dwelle in the hertes of hem that been dampned. And therefore han they lorn al hir hope, for sevene causes. First, for god that is hir Iuge shal be with-outen mercy to hem; ne they may nat plese him, ne noon of hise halwes; ne they ne may yeve no-thing for hir raunson; ne they have no vois to speke to him; ne they may nat flee fro peyne; ne they have no goodnesse in hem, that they mowe shewe to delivere hem fro peyne. And therfore seith Salomon: 'the wikked man dyeth; and whan he is deed, he shal have noon hope to escape fro peyne.' Who-so thanne wolde wel understande these peynes, and bithinke him weel that he hath deserved thilke peynes for his sinnes, certes, he sholde have more talent to syken and to wepe than for to singen and to pleye. For as that seith Salomon: 'who-so that hadde the science to knowe the peynes that been establissed and ordeyned for sinne, he wolde make sorwe.' 'Thilke science,' as seith seint Augustin, 'maketh a man to waymenten in his herte.' [continues next]

[continues previous] The fourthe point, that oghte maken a man to have contricion, is the sorweful remembrance of the good that he hath left to doon here in erthe; and eek the good that he hath lorn. Soothly, the gode werkes that he hath left, outher they been the gode werkes that he wroghte er he fel in-to deedly sinne, or elles ... [continues next]

[continues previous] ... Nazarenus rex Iudeorum. Iesus is to seyn 'saveour' or 'salvacion,' on whom men shul hope to have foryifnesse of sinnes, which that is proprely salvacion of sinnes. And therfore seyde the aungel to Ioseph: 'thou shall clepen his name Iesus, that shal saven his peple of hir sinnes.' And heer-of seith seint Peter: 'ther is noon other name under hevene that is yeve to any man, by which a man may be saved, but only Iesus.' Nazarenus is as muche for to seye as 'florisshinge,' in which a man shal hope, that he that yeveth him remission of sinnes shal yeve him eek grace wel ... [continues next]

[continues previous] ... holy chirche. And forther-over, it maketh him that whylom was sone of ire to be sone of grace; and alle thise thinges been preved by holy writ. And therfore, he that wolde sette his entente to thise thinges, he were ful wys; for soothly, he ne sholde nat thanne in al his lyf have corage to sinne, but yeven his body and al his herte to the service of Iesu Crist, and ther-of doon him hommage. For soothly, oure swete lord Iesu Crist hath spared us so debonairly in our folies, that if he ne hadde pitee of mannes soule, a sory song we mighten alle singe. [continues next]

... love of every thing, that is nat biset in god ne doon principally for goddes sake, al-though that a man love it lasse than god, yet is it venial sinne; and deedly sinne, whan the love of any thing weyeth in the herte of man as muchel as the love of god, or more. 'Deedly sinne,' as seith seint Augustin, 'is, whan a man turneth his herte fro god, which that is verray sovereyn bountee, that may nat chaunge, and yeveth his herte to thing that may chaunge and flitte'; and certes, that is every thing, save god of hevene. For sooth is, that if a man yeve his love, the ... [continues next]

... men understonde, that al-be-it so that noon erthely man may eschue alle venial sinnes, yet may he refreyne him by the brenninge love that he hath to oure lord Iesu Crist, and by preyeres and confession and othere gode werkes, so that it shal but litel greve. For, as seith seint Augustin: 'if a man love god in swiche manere, that al that evere he doth is in the love of god, and for the love of god verraily, for he brenneth in the love of god: loke, how muche that a drope of water that falleth in a fourneys ful of fyr ... [continues next]

[continues previous] ... is in the celer. And this is in manye thinges: as in speche and contenaunce, and in outrageous array of clothing; for certes, if ther ne hadde be no sinne in clothing, Crist wolde nat have noted and spoken of the clothing of thilke riche man in the gospel. And, as seith Seint Gregorie, that precious clothing is coupable for the derthe of it, and for his softenesse, and for his strangenesse and degysinesse, and for the superfluitee, or for the inordinat scantnesse of it. Allas! may men nat seen, as in oure dayes, the sinful costlewe array of clothinge, and namely in to muche superfluitee, or elles ... [continues next]

[continues previous] ... semeth it, as by variance of colour, that half the partie of hir privee membres were corrupt by the fyr of seint Antony, or by cancre, or by other swich meschaunce. Of the hindre part of hir buttokes, it is ful horrible for to see. For certes, in that partie of hir body ther-as they purgen hir stinkinge ordure, that foule partie shewe they to the peple proudly in despyt of honestetee, the which honestetee that Iesu Crist and hise freendes observede to shewen in hir lyve. Now as of the outrageous array of wommen, god woot, that though the visages of somme of hem seme ful chaast and debonaire, yet notifie they in hir array of atyr likerousnesse and pryde. I sey nat that honestetee in clothinge of man or womman is uncovenable, but certes the superfluitee or disordinat scantitee of clothinge is reprevable. Also the sinne of aornement or of apparaille is in thinges that apertenen to rydinge, as in to manye delicat horses that been holden for delyt, that been so faire, fatte, and costlewe; and also to many a vicious knave that is sustened by cause of hem; in to curious harneys, as in sadeles, in crouperes, peytrels, and brydles covered with precious clothing and riche, barres and plates of gold and of silver. For which god seith by Zakarie the prophete, 'I wol confounde the ryderes of swiche horses.' This folk taken litel reward of the rydinge of goddes sone of hevene, and of his harneys whan he rood up-on the asse, and ne hadde noon other harneys but the povre clothes of hise disciples; ne we ne rede nat that evere he rood on other beest. I speke this for the sinne of superfluitee, and nat for reasonable honestetee, whan reson it requyreth. And forther, certes pryde is greetly notified in holdinge of greet meinee, whan they be of litel profit or of right no profit. And namely, whan that meinee is felonous and damageous to the peple, by hardinesse of heigh lordshipe or by wey of offices. For certes, swiche lordes sellen thanne hir lordshipe to the devel of helle, whanne they sustenen the wikkednesse of hir meinee. Or elles whan this folk of lowe degree, as thilke that holden hostelries, sustenen the thefte of hir hostilers, and that is in many manere of deceites. Thilke manere of folk been the flyes that folwen the hony, or elles the houndes that folwen the careyne. Swiche forseyde folk stranglen spiritually hir lordshipes; for which thus seith David the prophete, 'wikked deeth mote come up-on thilke lordshipes, and god yeve that they mote descenden in-to helle al doun; for in hir houses been iniquitees and shrewednesses,' and nat god of hevene. And certes, but-if they doon amendement, right as god yaf his benison to Laban by the service of Iacob, and to Pharao by the service of Joseph, right so god wol yeve his malison to swiche lordshipes as sustenen the wikkednesse of hir servaunts, but-if they come to amendement. Pryde of the table appereth eek ful ofte; for certes, riche men been cleped to festes, and povre folk been put awey and rebuked. Also in excesse of diverse metes and drinkes; and namely, swiche manere bake metes and dish-metes, brenninge of wilde fyr, and peynted and castelled with papir, and semblable wast; so that it is abusion for to thinke. And eek in to greet preciousnesse of vessel and curiositee of minstralcie, by whiche a man is stired the more to delyces of luxurie, if so be that he sette his herte the lasse up-on oure lord Iesu Crist, certein it is a sinne; and certeinly the delyces mighte been so grete in this caas, that man mighte lightly falle by hem in-to deedly sinne. The especes that sourden of pryde, soothly whan they sourden of malice ymagined, avysed, and forncast, or elles of usage, been deedly synnes, it is no doute. And whan they sourden by freletee unavysed sodeinly, and sodeinly withdrawen ayein, al been they grevouse sinnes, I gesse that they ne been nat deedly. Now mighte men axe wher-of that Pryde sourdeth and springeth, and I seye: somtyme it springeth of the goodes of nature, and som-tyme of the goodes of fortune, and som-tyme of the goodes of grace. Certes, the goodes of nature stonden outher in goodes of body or in goodes of soule. Certes, goodes of body been hele of body, as strengthe, delivernesse, beautee, gentrye, franchise. Goodes of nature of the soule been good wit, sharp understondynge, subtil engin, vertu naturel, good memorie. Goodes of fortune been richesses, highe degrees of lordshipes, preisinges of the peple. Goodes of grace been science, power to suffre spirituel travaille, benignitee, vertuous contemplacion, withstondinge of temptacion, and semblable thinges. Of whiche forseyde goodes, certes it is a ful greet folye a man to pryden him in any of hem alle. Now as for to speken of goodes of nature, god woot that som-tyme we han hem in nature as muche to oure damage as to oure profit. As, for to speken of hele of body; certes it passeth ful lightly, and eek it is ful ofte encheson of the siknesse of oure soule; for god woot, the flesh is a ful greet enemy to the soule: and therfore, the more that the body is hool, the more be we in peril to falle. Eke for to pryde him in his strengthe of body, it is an heigh folye; for certes, the flesh coveiteth agayn the spirit, and ay the more strong that the flesh is, the sorier may the soule be: and, over al this, strengthe of body and worldly hardinesse causeth ful ofte many a man to peril and meschaunce. Eek for to pryde him of ... [continues next]

[continues previous] ... noble herte and a diligent, to attayne to heighe vertuouse thinges. Now certes, a man to pryde him in the goodes of grace is eek an outrageous folye; for thilke yiftes of grace that sholde have turned him to goodnesse and to medicine, turneth him to venim and to confusion, as seith seint Gregorie. Certes also, who-so prydeth him in the goodes of fortune, he is a ful greet fool; for som-tyme is a man a greet lord by the morwe, that is a caitif and a wrecche er it be night: and somtyme the richesse of a man is cause of his deeth; somtyme the delyces ... [continues next]

... evene-cristene. And therfore, every man that taketh goddes name in ydel, or falsly swereth with his mouth, or elles taketh on him the name of Crist, to be called a Cristene man, and liveth agayns Cristes livinge and his techinge, alle they taken goddes name in ydel. Loke eek what seint Peter seith, Actuum quarto capitulo, 'Non est aliud nomen sub celo,' &c. 'Ther nis noon other name,' seith seint Peter, 'under hevene, yeven to men, in which they mowe be saved;' that is to seyn, but the name of Iesu Crist. Take kepe eek how that the precious name of Crist, as seith seint Paul ad Philipenses secundo, 'In nomine Iesu, &c.: that in the name of Iesu every knee ... [continues next]

Now comth Slouthe, that wol nat suffre noon hardnesse ne no penaunce. For soothly, Slouthe is so tendre, and so delicat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted sinne of Accidie and Slouthe sholde men exercise hem-self to doon gode werkes, and manly and vertuously cacchen corage wel to doon; thinkinge that oure lord Iesu Crist quyteth every good dede, ... [continues next]

... god, that comth somtyme of to muche outrageous sorwe, and somtyme of to muche drede; imagininge that he hath doon so muche sinne, that it wol nat availlen him, though he wolde repenten him and forsake sinne: thurgh which despeir or drede he abaundoneth al his herte to every maner sinne, as seith seint Augustin. Which dampnable sinne, if that it continue un-to his ende, it is cleped sinning in the holy gost. This horrible sinne is so perilous, that he that is despeired, ther nis no felonye ne no sinne that he douteth for to do; as shewed wel by Iudas. Certes, aboven alle sinnes thanne is this sinne most displesant to Crist, and most adversarie. Soothly, he that despeireth him is lyk the coward champioun recreant, that seith creant withoute nede. Allas! allas! nedeles is he recreant and nedeles despeired. Certes, the mercy of god is evere redy to every penitent, and is aboven alle hise werkes. Allas! can nat a man bithinke him on the gospel of seint Luk, 15., where-as Crist seith that 'as wel shal ther be Ioye in hevene upon a sinful man that doth penitence, as up-on nynety and nyne rightful men that neden no penitence?' Loke forther, in the same gospel, the Ioye and the feste of the gode man that hadde lost his sone, whan his sone with repentaunce was retourned to his fader. Can they nat remembren hem eek, that, as seith seint Luk xxiiiº capitulo, how that the theef that was hanged bisyde Iesu Crist, seyde: 'Lord, remembre of me, whan thou comest in-to thy regne?' 'For sothe,' seyde Crist, 'I seye to thee, to-day shaltow been with me in Paradys.' Certes, ther is noon so horrible sinne of man, that it ... [continues next]

[continues previous] After Accidie wol I speke of Avarice and of Coveitise, of which sinne seith seint Paule, that 'the rote of alle harmes is Coveitise': Ad Timotheum, sexto capitulo. For soothly, whan the herte of a man is confounded in it-self and troubled, and that the soule hath lost the confort of god, thanne seketh he an ydel solas of worldly thinges. [continues next]

[continues previous] ... seyd, sith so is that sinne was first cause of thraldom, thanne is it thus; that thilke tyme that al this world was in sinne, thanne was al this world in thraldom and subieccioun. But certes, sith the tyme of grace cam, god ordeyned that som folk sholde be more heigh in estaat and in degree, and som folk more lowe, and that everich sholde be served in his estaat and in his degree. And therfore, in somme contrees ther they byen thralles, whan they han turned hem to the feith, they maken hir thralles free out of thraldom. And therfore, certes, the lord oweth to his man that the man oweth to his lord. The Pope calleth him-self servant of the servaunts of god; but for-as-muche as the estaat of holy chirche ne mighte nat han be, ne the commune profit mighte nat han be kept, ne pees and reste in erthe, but-if god hadde ordeyned that som men hadde hyer degree and som men lower: therfore was sovereyntee ordeyned to kepe and mayntene and deffenden hir underlinges or hir subgets in resoun, as ferforth as it lyth in hir power; and nat to destroyen hem ne confounde. Wherfore I seye, that thilke lordes that been lyk wolves, that devouren the possessiouns or the catel of povre folk wrongfully, with-outen mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Iesu Crist, but-if it be amended. Now comth deceite bitwixe marchant and marchant. And thow shalt understonde, that marchandyse is in two maneres; that oon is bodily, and that other is goostly. That oon is honeste and leveful, and that other is deshoneste and unleveful. Of thilke bodily marchandyse, that is leveful and honeste, is this; that, there-as god hath ordeyned that a regne or a contree is suffisaunt to him-self, thanne is it honeste and leveful, that of habundaunce of this contree, that men helpe another contree that is more nedy. And therfore, ther mote been marchants to bringen fro that o contree to that other hire marchandyses. That other marchandise, that men haunten with fraude and trecherie and deceite, with lesinges and false othes, is cursed and dampnable. Espirituel marchandyse is proprely Symonye, that is, ententif desyr to byen thing espirituel, that is, thing that aperteneth to the seintuarie of god and to cure of the soule. This desyr, if so be that a man do his diligence to parfournen it, al-be-it that his desyr ne take noon effect, yet is it to him a deedly sinne; and if he be ordred, he is irreguler. Certes, Symonye is cleped of Symon Magus, that wolde han boght, for temporel catel, the yifte that god hadde yeven, by the holy goost, to seint Peter and to the apostles. And therfore understond, that bothe he that selleth and he that byeth thinges espirituels, been cleped Symonials; be it by catel, be it by procuringe, or by fleshly preyere of hise freendes, fleshly freendes, or espirituel freendes. Fleshly, in two maneres; as by kinrede or othere freendes. Soothly, if they praye for him that is nat worthy and able, it is Symonye if he take the benefice; and if he be worthy and able, ther nis noon. That other manere is, whan a man or womman preyen for folk to avauncen hem, only for wikked fleshly affeccioun that they have un-to the persone; and that is foul Symonye. But certes, in service, for which men yeven thinges espirituels un-to hir servants, it moot been understonde that the service moot been honeste, and elles nat; and eek that it be with-outen bargayninge, and that the persone be able. For, as seith Seint Damasie, 'alle the sinnes of the world, at regard of this sinne, am as thing of noght'; for it is the gretteste sinne that may be, after the sinne of Lucifer and Antecrist. For, by this sinne, god forleseth the chirche, and the soule that he boghte with his precious blood, by hem that yeven chirches to hem that been nat digne. For they putten in theves, that stelen the soules of Iesu Christ and destroyen his patrimoine. By swiche undigne preestes and curates han lewed men the lasse reverence of the sacraments of holy chirche; and swiche yeveres of chirches putten out ... [continues next]

[continues previous] ... flesh.' This sacrement bitokneth the knittinge togidre of Crist and of holy chirche. And nat only that god forbad avoutrie in dede, but eek he comanded that thou sholdest nat coveite thy neighebores wyf. In this heeste, seith seint Augustin, is forboden alle manere coveitise to doon lecherie. Lo what seith seint Mathew in the gospel: that 'who-so seeth a womman to coveitise of his lust, he hath doon lecherie with hir in his herte.' Here may ye seen that nat only the dede of this sinne is forboden, but eek the desyr to doon that sinne. This cursed sinne anoyeth grevousliche hem that it haunten. And first, to hir soule; for he oblygeth it to sinne and to peyne of deeth that is perdurable. Un-to the body anoyeth it grevously also, for it dreyeth him, and wasteth, and shent him, and of his blood he maketh sacrifyce to the feend of helle; it wasteth his catel and his substaunce. And certes, if it be a foul thing, a man to waste his catel on wommen, yet is it a fouler thing whan that, for swich ordure, wommen dispenden up-on men hir catel and substaunce. This sinne, as seith the prophete, bireveth man and womman hir gode fame, and al hir honour; and it is ful pleasaunt to the devel; for ther-by winneth he the moste partie of this world. And right as a marchant delyteth him most in chaffare that he hath most avantage of, right so delyteth the feend in this ordure. [continues next]

[continues previous] ... is the fool lookinge of the fool womman and of the fool man, that sleeth, right as the basilicok sleeth folk by the venim of his sighte; for the coveitise of eyen folweth the coveitise of the herte. The seconde finger is the vileyns touchinge in wikkede manere; and ther-fore seith Salomon, that who-so toucheth and handleth a womman, he fareth lyk him that handleth the scorpioun that stingeth and sodeynly sleeth thurgh his enveniminge; as who-so toucheth warm pich, it shent hise fingres. The thridde, is foule wordes, that fareth lyk fyr, that right anon brenneth the herte. The fourthe finger is the kissinge; and trewely he were a greet fool that wolde kisse the mouth of a brenninge ovene or of a fourneys. And more fooles been they that kissen in vileinye; for that mouth is the mouth of helle: and namely, thise olde dotardes holours, yet wol they kisse, though they may nat do, and smatre hem. Certes, they been lyk to houndes; for an hound, whan he comth by the roser or by othere [busshes], though he may nat pisse, yet wole he heve up his leg and make a contenaunce to pisse. And for that many man weneth that he may nat sinne, for no likerousnesse that he doth with his wyf; certes, that opinion is fals. God woot, a man may sleen him-self with his owene knyf, and make him-selven dronken of his owene tonne. Certes, be it wyf, be it child, or any worldly thing that he loveth biforn god, it is his maumet, and he is an ydolastre. Man sholde loven his wyf by discrecioun, paciently and atemprely; and thanne is she as though it were his suster. The fifthe finger of the develes hand is the stinkinge dede of Lecherie. Certes, the fyve fingres of Glotonie the feend put in the wombe of a man, and with hise fyve fyngres of Lecherie he gripeth him by the reynes, for to throwen him in-to the fourneys of helle; ther-as they shul han the fyr and the wormes that evere shul lasten, and wepinge and wailinge, sharp hunger and thurst, and grimnesse of develes that shullen al to-trede hem, with-outen respit and withouten ende. Of Lecherie, as I seyde, sourden diverse speces; as fornicacioun, that is bitwixe man and womman that been nat maried; and this is deedly sinne and agayns nature. Al that is enemy and destruccioun to nature is agayns nature. Parfay, the resoun of a man telleth eek him wel that it is deedly sinne, for-as-muche as god forbad Lecherie. And seint Paul yeveth hem the regne, that nis dewe to no wight but to hem that doon deedly sinne. Another sinne of Lecherie is to bireve a mayden of hir maydenhede; for he that so dooth, certes, he casteth a mayden out of the hyeste degree that is in this present lyf, and bireveth hir thilke precious fruit that the book clepeth 'the hundred fruit.' I ne can seye it noon other weyes in English, but in Latin it highte Centesimus fructus. Certes, he that so dooth is cause of manye damages and vileinyes, mo than any man can rekene; right as he som-tyme is cause of alle damages that bestes don in the feeld, that breketh the hegge or the closure; thurgh which he destroyeth that may nat been restored. For certes, na-more may maydenhede be restored than an arm that is smiten fro the body may retourne agayn to wexe. She may have mercy, this woot I wel, if she do penitence; but nevere shal it be that she nas corrupt. And al-be-it so that I have spoken somwhat of Avoutrie, it is good to shewen mo perils that longen to Avoutrie, for to eschue that foule sinne. Avoutrie in Latin is for to seyn, approchinge of other mannes bed, thurgh which tho that whylom weren o flessh abaundone hir bodyes to othere persones. Of this sinne, as seith the wyse man, folwen manye harmes. First, brekinge of feith; and certes, in feith is the keye of Cristendom. And whan that feith is broken and lorn, soothly Cristendom stant veyn and with-outen fruit. This sinne is eek a thefte; for thefte generally is for to reve a wight his thing agayns his wille. Certes, this is the fouleste thefte that may be, whan a womman steleth hir body from hir housbonde and yeveth it to hire holour to defoulen hir; and steleth hir soule fro Crist, and yeveth it to the devel. This is a fouler thefte, than for to breke a chirche and stele the chalice; for thise Avoutiers breken the temple of god spiritually, and stelen the vessel of grace, that is, the body and the soule, for which Crist shal destroyen hem, as seith Seint Paul. Soothly of this thefte douted gretly Joseph, whan that his lordes wyf preyed him of vileinye, whan he seyde, 'lo, my lady, how my lord hath take to me under my warde al that he hath in this world; ne no-thing of hise thinges is out of my power, but only ye that been his wyf. And how sholde I thanne do this wikkednesse, and sinne so horribly agayns god, and agayns my lord? God it forbede.' Allas! al to litel is swich trouthe now y-founde! The thridde harm is the filthe thurgh which they breken the comandement of god, and defoulen the auctour of matrimoine, that is Crist. For certes, in-so-muche as the sacrement of mariage is so noble and so digne, so muche is it gretter sinne for to breken it; for god made mariage in paradys, in the estaat of Innocence, to multiplye man-kinde to the service of god. And therfore is the brekinge ther-of more grevous. Of which brekinge comen false heires ofte tyme, that wrongfully occupyen folkes heritages. And therfore wol Crist putte hem out of the regne of hevene, that is heritage to gode folk. Of this brekinge comth eek ofte tyme, that folk unwar wedden or sinnen with hir owene kinrede; and namely thilke harlottes that haunten bordels of thise fool wommen, that mowe be lykned to a commune gonge, where-as men purgen hir ordure. What seye we eek of putours that liven by the horrible sinne of putrie, and constreyne wommen to yelden to hem a certeyn rente of hir bodily puterie, ye, somtyme of his owene wyf or his child; as doon this baudes? Certes, thise been cursede sinnes. Understond eek, that avoutrie is set gladly in the ten comandements bitwixe thefte and manslaughtre; for it is the gretteste thefte that may be; for it is thefte of body and of soule. And it is lyk to homicyde; for it kerveth a-two and breketh a-two hem that first were maked o flesh, and therfore, by the olde lawe of god, they sholde be slayn. But nathelees, by the lawe of Iesu Crist, that is lawe of pitee, whan he seyde to the womman that was founden in avoutrie, and sholde han been slayn with stones, after the wil of the Iewes, as was hir lawe: 'Go,' quod Iesu Crist, 'and have na-more wil to sinne'; or, 'wille na-more to do sinne.' Soothly, the vengeaunce of avoutrie is awarded to the peynes of helle, but-if so be that it be destourbed by penitence. Yet been ther mo speces of this cursed sinne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred in-to ordre, as subdekne or dekne, or preest, or hospitaliers. And evere the hyer that he is in ordre, the gretter is the sinne. The thinges that gretly agreggen hir sinne is the brekinge of hir avow of chastitee, whan they receyved the ordre. And forther-over, sooth is, that holy ordre is chief of al the tresorie of god, and his especial signe and mark of chastitee; to shewe that they been ioyned to chastitee, which that is most precious lyf that is. And thise ordred folk been specially tytled to god, and of the special meynee of god; for which, whan they doon deedly sinne, they been the special traytours of god and of his peple; for they liven of the peple, to preye for the peple, and whyle they been suche traitours, hir preyers availen nat to the peple. Preestes been aungeles, as by the dignitee of hir misterye; but for sothe, seint Paul seith, that 'Sathanas transformeth him in an aungel of light.' Soothly, the preest that haunteth deedly sinne, he may be lykned to the aungel of derknesse transformed in the aungel of light; he semeth aungel of light, but for sothe he is aungel of derknesse. Swiche preestes been the sones of Helie, as sheweth in the book of Kinges, that they weren the sones of Belial, that is, the devel. Belial is to seyn 'with-outen Iuge'; and so faren they; hem thinketh they been free, and han no Iuge, na-more than hath a free bole that taketh which cow that him lyketh in the toun. So faren they by wommen. For right as a free bole is y-nough for al a toun, right so is a wikked preest corrupcioun y-nough for al a parisshe, or for al a contree. Thise preestes, as seith the book, ne conne nat the misterie of preesthode to the peple, ne god ne knowe they nat; they ne helde hem nat apayd, as seith the book, of soden flesh that was to hem offred, but they toke by force the flesh that is rawe. Certes, so thise shrewes ne holden hem nat apayed of rosted flesh and sode flesh, with which the peple fedden hem in greet reverence, but they wole have raw flesh of folkes wyves and hir doghtres. And certes, thise wommen that consenten to hir harlotrie doon greet wrong to Crist and to holy chirche and alle halwes, and to alle soules; for they bireven alle thise him that sholde worshipe Crist and holy chirche, and preye for cristene soules. And therfore han swiche preestes, and hir lemmanes eek that consenten to hir lecherie, the malisoun of al the court cristen, till they come to amendement. The thridde spece of avoutrie is som-tyme bitwixe a man and his wyf; and that is whan they take no reward in hir assemblinge, but only to hire fleshly delyt, as seith seint Ierome; and ne rekken of nothing but that they been assembled; by-cause that they been maried, al is good y-nough, as thinketh to hem. But in swich folk hath the devel power, as seyde the aungel Raphael to Thobie; for in hir assemblinge they putten Iesu Crist out of hir herte, and yeven hem-self to alle ordure. The fourthe spece is, the assemblee of hem that been of hire kinrede, or of hem that been of oon affinitee, or elles with hem with whiche hir fadres or hir kinrede han deled in the sinne of lecherie; this sinne maketh hem lyk to houndes, that taken no kepe to kinrede. And certes, parentele is in two maneres, outher goostly or fleshly; goostly, as for to delen with hise godsibbes. For right so as he that engendreth a child is his fleshly fader, right so is his godfader his fader espirituel. For which a womman may in no lasse sinne assemblen with hir godsib than with hir owene fleshly brother. The fifthe spece is thilke abhominable sinne, of which that no man unnethe oghte speke ne wryte, nathelees it is openly reherced in holy writ. This cursednesse doon men and wommen in diverse entente and in diverse manere; but though that holy writ speke of horrible sinne, certes, holy writ may nat been defouled, na-more than the sonne that shyneth on the mixen. Another ... [continues next]

... a womman; algate, by ordinaunce it sholde be so. For if a womman had mo men than oon, thanne sholde she have mo hevedes than oon, and that were an horrible thing biforn god; and eek a womman ne mighte nat plese to many folk at ones. And also ther ne sholde nevere be pees ne reste amonges hem; for everich wolde axen his owene thing. And forther-over, no man ne sholde knowe his owene engendrure, ne who sholde have his heritage; and the womman sholde been the lasse biloved, fro the time that she were conioynt to many men. [continues next]

Now how that a womman sholde be subget to hir housbonde, that telleth seint Peter. First, in obedience. And eek, as seith the decree, a womman that is a wyf, as longe as she is a wyf, she hath noon auctoritee to swere ne bere witnesse with-oute leve of hir housbonde, that is hir lord; algate, he sholde be so by resoun. She sholde eek serven him in alle honestee, and been attempree of hir array. I wot wel that they sholde setten hir entente to plesen hir housbondes, but nat by hir queyntise of array. Seint Ierome seith, that wyves that been apparailled in silk and in precious purpre ne mowe nat clothen hem in Iesu Crist. What seith seint Iohn eek in this matere? Seint Gregorie eek seith, that no wight seketh precious array but only for veyne glorie, to been honoured the more biforn the peple. It is a greet folye, a womman to have a fair array outward and in hir-self be foul inward. A wyf sholde eek be mesurable in lokinge ... [continues next]

Now for-as-muche as the second partie of Penitence stant in Confessioun of mouth, as I bigan in the firste chapitre, I seye, seint Augustin seith: sinne is every word and every dede, and al that men coveiten agayn the lawe of Iesu Crist; and this is for to sinne in herte, in mouth, and in dede, by thy fyve wittes, that been sighte, heringe, smellinge, tastinge or savouringe, and felinge. Now is it good to understonde that ... [continues next]

[continues previous] ... god. Swich was the confession of the publican, that wolde nat heven up hise eyen to hevene, for he hadde offended god of hevene; for which shamefastnesse he hadde anon the mercy of god. And ther-of seith seint Augustin, that swich shamefast folk been next foryevenesse and remissioun. Another signe is humilitee in confessioun; of which seith seint Peter, 'Humbleth yow under the might of god.' The hond of god is mighty in confession, for ther-by god foryeveth thee thy sinnes; for he allone hath the power. And this humilitee shal been in herte, and in signe outward; for right as he hath humilitee to god in his herte, ... [continues next]

[continues previous] ... certes, if a man hadde a deedly wounde, evere the lenger that he taried to warisshe him-self, the more wolde it corrupte and haste him to his deeth; and eek the wounde wolde be the wors for to hele. And right so fareth sinne, that longe tyme is in a man unshewed. Certes, a man oghte hastily shewen hise sinnes for manye causes; as for drede of deeth, that cometh ofte sodenly, and is in no certeyn what tyme it shal be, ne in what place; and eek the drecchinge of o synne draweth in another; and eek the lenger that he tarieth, the ferther he ... [continues next]

Thou ne shall nat eek make no lesinges in thy confessioun; for humilitee, per-aventure, to seyn that thou hast doon sinnes of whiche that thou were nevere gilty. For Seint Augustin seith: if thou, by cause of thyn humilitee, makest lesinges on thy-self, though thou ne were nat in sinne biforn, yet artow thanne in sinne thurgh thy lesinges. Thou most eek shewe thy sinne by thyn owene propre mouth, but thou be wexe doumb, and nat by no lettre; for thou that hast doon the sinne, thou shalt have the shame therfore. Thou shalt nat eek peynte thy confessioun by faire subtile wordes, to covere the more thy sinne; for thanne bigylestow thy-self and nat the preest; thou most tellen it pleynly, be it nevere so foul ne so horrible. Thou shalt eek shryve thee to a preest that is discreet to conseille thee, and eek thou shalt nat shryve thee for veyne glorie, ne for ypocrisye, ne for no cause, but only for the doute of Iesu Crist and the hele of thy soule. Thou shalt nat eek renne to the preest sodeynly, to tellen him lightly thy sinne, as who-so telleth a Iape or a tale, but avysely and with greet devocioun. And generally, shryve thee ofte. If thou ofte falle, ofte thou aryse by confessioun. And thogh thou shryve thee ofter than ones of sinne, of which thou hast be shriven, it is the more merite. And, as seith seint Augustin, thou shalt have the more lightly relesing and grace of god, bothe of sinne and of peyne. And certes, ones a yere atte leeste wey it is laweful for to been housled; for certes ones a yere alle thinges renovellen. [continues next]

... sende me grace to biwayle my giltes, and to studie to the salvacioun of my soule: — and graunte me grace of verray penitence, confessioun and satisfaccioun to doon in this present lyf; thurgh the benigne grace of him that is king of kinges and preest over alle preestes, that boghte us with the precious blood of his herte; so that I may been oon of hem at the day of dome that shulle be saved: Qui cum patre, &c. [continues next]

tho semeden ioyful ben passed, ther nis nat why thou sholdest wene

thy-self a wrecche; for thinges that semen now sorye passen also.

thise forseide thinges aboven; for it semeth that strengthe and

gretnesse of body yeven power and worthinesse, and that beautee

and swiftnesse yeven noblesses and glorie of renoun; and hele of

body semeth yeven delyt. In alle thise thinges it semeth only

oughten ben ashamed of hem-self;' that is to seyn, that we fooles

shollen ther nevere ben, ne nevere weren, vyce ne vertu, but it

sholde rather ben confusioun of alle desertes medled with-outen

Sith that he hir sone was.

Ther saw I Ioves Venus kisse,

Thus oghte I blesse wel myn aventure,

Sith that him list me serven and honoure;

Ne no man may ther wexe seek ne old;

In beautee first so stood she, makelees;

Hir godly looking gladede al the prees.

This is so gentil and so tendre of herte,

That with his deeth he wol his sorwes wreke;

Of love, ayeins the which that no man may,

Ne oughte eek goodly maken resistence

It snewed in his hous of mete and drinke,

Of alle deyntees that men coude thinke.

For ech of hem made other for to winne;

For certes, lord, ther nis noon of us alle,

That ther nis erthe, water, fyr, ne eir,

Ne creature, that of hem maked is,

As fer as everich of hem other knewe.

Everich of hem halp for to armen other,

As freendly as he were his owne brother;

That fro thy lond is banished on his heed,

For which he hath deserved to be deed.

Unhorsed hath ech other of hem tweye.

Men seyde eek, that Arcite shal nat dye;

In certeyn boundes, that they may nat flee;

That she hir love him graunted atte laste,

And swoor hir ooth, by seint Thomas of Kent,

Bothe mete and drinke for a day or tweye,

Shal al the world be lost eftsones now?'

That noon of us ne speke nat a word,

Ne clepe, ne crye, but been in his preyere;

Was for to love hir whyl his lyf may dure.

I am your servant, bothe night and day.'

Donegild answerde, 'as now at this tyme, nay;

That I mot be thy tormentour, or deye

On shames deeth; ther is noon other weye!'

Everich of hem doth other greet honour;

And so bifel that, in a day or two,

Som, for hir handes and hir armes smale;

Thus goth al to the devel by thy tale.

And eek ther was som-tyme a clerk at Rome,

A cardinal, that highte Seint Ierome,

That made a book agayn Iovinian;

He spak more harm than herte may bithinke.

And ther-with-al, he knew of mo proverbes

To telle his harlotrye I wol nat spare;

For we been out of his correccioun;

Other desport right noon of him have I;

I may nat plese him in no maner cas.'

Of mete and drinke, and in hir foul delyt.

And therfor preye I god bothe day and night,

An irous man, god sende him litel might!

Than gooth the world al to destruccioun.

For who-so wolde us fro this world bireve,

In ars-metryke shal ther no man finde,

And certeinly, he hath it weel deserved.

He hath to-day taught us so muchel good

But Salomon seith, "every thing hath tyme."

For goddes sake, as beth of bettre chere,

With-outen feynting, and shal evermo.

Ne never, for no wele ne no wo,

Ne shal the gost with-in myn herte stente

Wel may the syke man biwaille and wepe,

Or for that ech of hem sholde helpen other

In meschief, as a suster shal the brother;

Han take hir leve, and ech of hem of other.

For whan they sawe it moste nedes be,

I may nat, certes, thogh I sholde dye,

(For wel I woot that ye mistruste me)

They ete and drinke; and whan this hadde an ende,

That ye be in this furial pyne of helle?'

She with hir deeth hir maydenhede redressed.

What shal I seye of Nicerates wyf,

To gete a glotoun deyntee mete and drinke!

Of this matere, o Paul, wel canstow trete,

To live and dyen ech of hem for other,

For soothly thou art oon of his assent,

For wel ye woot that al this gold is oures —

And ech of hem gan other for tassure

Thus been they sworn, and heer-upon they kiste,

And ech of hem tolde other what hem liste.

And wel ye woot that wommen naturelly

I shal nat faille surely of my day,

'Of which the grete evangelist, seint Iohn,

In Pathmos wroot, which seith that they that goon [continues next]

For it nis but a litel whyle ago;

... of which the dores weren fast y-shette. Thre of his olde foos han it espyed, and setten laddres to the walles of his hous, and by the windowes been entred, and betten his wyf, and wounded his doghter with fyve mortal woundes in fyve sondry places; this is to seyn, in hir feet, in hir handes, in hir eres, in hir nose, and in hir mouth; and leften hir for deed, and wenten awey.

... lore that techeth us Senek. "Whan that thy freend is deed," quod he, "lat nat thyne eyen to moyste been of teres, ne to muche drye; althogh the teres come to thyne eyen, lat hem nat falle." And whan thou hast for-goon thy freend, do diligence to gete another freend; and this is more wysdom than for to wepe for thy freend which that thou hast lorn; for ther-inne is no bote. And therfore, if ye governe yow by sapience, put awey sorwe out of your herte. Remembre yow that Iesus Syrak seith: "a man that is Ioyous and glad in herte, it him conserveth florisshing in his age; but soothly sorweful herte maketh his bones drye." He seith eek thus: "that sorwe in herte sleeth ful many a man." Salomon seith: "that, right as motthes in the shepes flees anoyeth to the clothes, and the smale wormes to the tree, right so anoyeth sorwe to the herte." Wherfore us oghte, as wel in the deeth of our children as in the losse of our goodes temporels, have pacience.

[continues previous] 'Sir,' quod he, 'as to us surgiens aperteneth, that we do to every wight the beste that we can, wher-as we been with-holde, and to our pacients that we do no damage; wherfore it happeth, many tyme and ofte, that whan twey men han everich wounded other, oon same surgien heleth hem bothe; wherefore un-to our art it is nat pertinent to norice werre, ne parties to supporte. But certes, as to the warisshinge of your doghter, al-be-it so that she perilously be wounded, we shullen do so ententif bisinesse fro day to night, that with the grace of god she shal be ... [continues next]

[continues previous] ... repente." And eek men seyn that thilke Iuge is wys, that sone understondeth a matere and Iuggeth by leyser. For al-be-it so that alle tarying be anoyful, algates it is nat to repreve in yevynge of Iugement, ne in vengeance-taking, whan it is suffisant and resonable. And that shewed our lord Iesu Crist by ensample; for whan that the womman that was taken in avoutrie was broght in his presence, to knowen what sholde be doon with hir persone, al-be-it so that he wiste wel him-self what that he wolde answere, yet ne wolde he nat answere sodeynly, but he wolde have deliberacioun, ... [continues next]

[continues previous] ... him on his foos, and to biginne werre, she in ful humble wyse, when she saugh hir tyme, seide him thise wordes: 'My lord,' quod she, 'I yow biseche as hertely as I dar and can, ne haste yow nat to faste, and for alle guerdons as yeveth me audience. For Piers Alfonce seith: "who-so that dooth to that other good or harm, haste thee nat to quyten it; for in this wyse thy freend wol abyde, and thyn enemy shal the lenger live in drede." The proverbe seith: "he hasteth wel that wysely can abyde;" and in wikked haste is no profit.'

[continues previous] This Melibee answerde un-to his wyf Prudence: 'I purpose nat,' quod he, 'to werke by thy conseil, for many causes and resouns. For certes every wight wolde holde me thanne a fool; this is to seyn, if I, for thy conseilling, wolde chaungen thinges that been ordeyned and affermed by so manye wyse. Secoundly I seye, that alle wommen been wikke and noon good of hem alle. For "of a thousand men," seith Salomon, "I fond a good man: but certes, of alle wommen, good womman fond I never." And also certes, if I governed me by thy ... [continues next]

[continues previous] ... to perfourne your emprise, and nathelees ye weyve to perfourne thilke same emprise by Iuste cause, men sholde nat seyn therefore that ye were a lyer ne forsworn. For the book seith, that "the wyse man maketh no lesing whan he turneth his corage to the bettre." And al-be-it so that your emprise be establissed and ordeyned by greet multitude of folk, yet thar ye nat accomplice thilke same ordinaunce but yow lyke. For the trouthe of thinges and the profit been rather founden in fewe folk that been wyse and ful of resoun, than by greet multitude of folk, ther every man cryeth and clatereth what that him lyketh. Soothly swich multitude is nat honeste. As to the seconde resoun, where-as ye seyn that "alle wommen been wikke," save your grace, certes ye despysen alle wommen in this wyse; and "he that alle despyseth alle displeseth," as seith the book. And Senek seith that "who-so wole have sapience, shal no man dispreise; but he shal gladly techen the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. And after that, for the grete bountee that is in wommen, our lord Iesu Crist, whan he was risen fro deeth to lyve, appeered rather to a womman than to his apostles. And though that Salomon seith, that "he ne fond never womman good," it folweth nat therfore that alle wommen ben wikke. For though that he ne fond no good womman, certes, ful many another man hath founden many a womman ful good and trewe. Or elles per-aventure the entente of Salomon was this; that, as in sovereyn bountee, he fond no womman; this is to seyn, that ther is no wight that hath sovereyn bountee save god allone; as he him-self recordeth in his Evaungelie. For ther nis no creature so good that him ne wanteth somwhat of the perfeccioun of god, that is his maker. Your thridde resoun is this: ye seyn that "if ye governe yow by my conseil, it sholde seme that ye hadde yeve me the maistrie and the lordshipe over your persone." Sir, save your grace, it is nat so. For if it were so, that no man sholde be conseilled but only of hem that hadden lordshipe and maistrie of his persone, men wolden nat be conseilled so ofte. For soothly, thilke man that asketh conseil of a purpos, yet hath he free chois, wheither he wole werke by that conseil or noon. And as to your fourthe resoun, ther ye seyn that "the Ianglerie of wommen hath hid thinges that they woot noght," as who seith, that "a womman can nat hyde that she woot;" sir, thise wordes been understonde of wommen that been Iangleresses and wikked; of whiche wommen, men seyn that "three thinges dryven a man out of his hous; that is to seyn, smoke, dropping of reyn, and wikked wyves;" and of swiche wommen seith Salomon, that "it were bettre dwelle in desert, than with a womman that is riotous." And sir, by your leve, that am nat I; for ye han ful ofte assayed my grete silence and my gret pacience; and eek how wel that I can hyde and hele thinges that men oghte ... [continues next]

... alwey that he may do thing that he may nat do. And secoundely, he that is irous and wroth, he ne may nat wel deme; and he that may nat wel deme, may nat wel conseille. The thridde is this; that "he that is irous and wrooth," as seith Senek, "ne may nat speke but he blame thinges;" and with his viciouse wordes he stireth other folk to angre and to ire. And eek sir, ye moste dryve coveitise out of your herte. For the apostle seith, that "coveitise is rote of alle harmes." And trust wel that a coveitous man ne can noght ...

I seye that first ye shul clepe to your conseil your freendes that been trewe. For Salomon seith: that "right as the herte of a man delyteth in savour that is sote, right so the conseil of trewe freendes yeveth swetenesse to the soule." He seith also: "ther may no-thing be lykned to the trewe freend." For certes, gold ne silver beth nat so muche worth as the gode wil of ...

[continues previous] ... enemy." And Isope seith: "ne trust nat to hem to whiche thou hast had som-tyme werre or enmitee, ne telle hem nat thy conseil." And Seneca telleth the cause why. "It may nat be," seith he, "that, where greet fyr hath longe tyme endured, that ther ne dwelleth som vapour of warmnesse." And therfore seith Salomon: "in thyn olde foo trust never." For sikerly, though thyn enemy be reconsiled and maketh thee chere of humilitee, and louteth to thee with his heed, ne trust him never. For certes, he maketh thilke feyned humilitee more for his profit than for any love of thy persone; by-cause that ...

[continues previous] ... in hir governaunce. And sir, right as they han answered wysly and discreetly, right so rede I that they been heighly and sovereynly guerdoned for hir noble speche; and eek for they sholde do the more ententif bisinesse in the curacioun of your doghter dere. For al-be-it so that they been your freendes, therfore shal ye nat suffren that they serve yow for noght; but ye oghte the rather guerdone hem and shewe hem your largesse. And as touchinge the proposicioun which that the phisiciens entreteden in this caas, this is to seyn, that, in maladyes, that oon contrarie is warisshed by another contrarie, I wolde fayn ... [continues next]

[continues previous] ... wordes of the phisiciens ne sholde nat han been understonden in this wyse. For certes, wikkednesse is nat contrarie to wikkednesse, ne vengeaunce to vengeaunce, ne wrong to wrong; but they been semblable. And therfore, o vengeaunce is nat warisshed by another vengeaunce, ne o wrong by another wrong; but everich of hem encreesceth and aggreggeth other. But certes, the wordes of the phisiciens sholde been understonden in this wyse: for good and wikkednesse been two contraries, and pees and werre, vengeaunce and suffraunce, discord and accord, and manye othere thinges. But certes, wikkednesse shal be warisshed by goodnesse, discord by accord, werre by pees, and so forth of othere thinges. And heer-to accordeth Seint Paul the apostle in manye places. He seith: "ne yeldeth nat harm for harm, ne wikked speche for wikked speche; but do wel to him that dooth thee harm, and blesse him that seith to thee harm." And in manye othere places he amonesteth pees and accord. But now wol I speke to yow of the conseil which that was yeven to yow by the men of lawe and the wyse folk, that seyden alle by oon accord as ye han herd bifore; that, over alle thynges, ye sholde doon your diligence to kepen your persone and to warnestore your hous. And seyden also, that in this caas ye oghten for to werken ful avysely and with greet deliberacioun. And sir, as to the firste point, that toucheth to the keping of your persone; ye shul understonde that he that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ne kepe the citee, in ydel waketh he that it kepeth." Now sir, thanne shul ye committe the keping of your persone to your trewe freendes that been approved and y-knowe; and of hem shul ye axen help your persone for to kepe. For Catoun seith: "if thou hast nede of help, axe it of thy freendes; for ther nis noon so good a phisicien as thy trewe freend." And after this, thanne shul ye kepe yow fro alle straunge folk, and fro lyeres, and have alwey in suspect hir companye. For Piers Alfonce seith: "ne tak no companye by the weye of a straunge man, but-if so be that thou have knowe him of a ... [continues next]

... folk been they that consenteden to your hastif wilfulnesse; for trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. For al-be-it so that ye be mighty and riche, certes ye ne been nat but allone. For certes, ye ne han no child but a doghter; ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. Ye knowen also, that your richesses moten been dispended in diverse parties; and whan ... [continues next]

[continues previous] ... mighty man than he is him-self; and for to stryve with a man of evene strengthe, that is to seyn, with as strong a man as he, it is peril; and for to stryve with a weyker man, it is folie." And therfore sholde a man flee stryvinge as muchel as he mighte. For Salomon seith: "it is a greet worship to a man to kepen him fro noyse and stryf." And if it so bifalle or happe that a man of gretter might and strengthe than thou art do thee grevaunce, studie and bisie thee rather to stille the same grevaunce, than for to venge thee. For Senek seith: that "he putteth him in greet peril that stryveth with a gretter man than he is him-self." And Catoun seith: "if a man of hyer estaat or degree, or more mighty than thou, do thee anoy or grevaunce, suffre him; for he that ones hath greved thee may another tyme releve thee and helpe." Yet sette I caas, ye have bothe might and licence for to venge yow. I seye, that ther be ful manye thinges that shul restreyne yow of vengeance-takinge, and make yow for to enclyne to suffre, and for to han pacience in the thinges that han been doon to yow. First and foreward, if ye wole considere the defautes that been in your owene persone, for whiche defautes god hath suffred yow have this tribulacioun, as I have seyd yow heer-biforn. For the poete seith, that "we oghte paciently taken the tribulacions that comen to us, whan we thinken and consideren that we han deserved to have hem." And Seint Gregorie seith: that "whan a man considereth wel the nombre of hise defautes and of his sinnes, the peynes and the tribulaciouns that he suffreth semen the lesse un-to hym; and in-as-muche as him thinketh hise sinnes more hevy and grevous, in-so-muche semeth his peyne the lighter and the esier un-to him." Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; for he dide never sinne, ne never cam ther a vileinous word out of his mouth: whan men cursed him, he cursed hem noght; and whan men betten him, he manaced hem noght." Also the grete pacience, which the seintes that been in paradys han had in tribulaciouns that they han y-suffred, with-outen hir desert or gilt, oghte muchel stiren yow to pacience. Forthermore, ye sholde enforce yow to have pacience, consideringe that the tribulaciouns of this world but litel whyle endure, and sone passed been and goon. And the Ioye that a man seketh to have by pacience in tribulaciouns is perdurable, after that the apostle seith in his epistle: "the Ioye of god," he seith, "is perdurable," that is to seyn, everlastinge. Also troweth and bileveth stedefastly, that he nis nat wel y-norissed ne wel y-taught, that can nat have pacience or wol nat receyve pacience. For Salomon seith: that "the doctrine and the wit of a man is knowen by pacience." And in another place he seith: that "he that is pacient governeth him by greet prudence." And the same Salomon seith: "the angry and wrathful man maketh noyses, and the pacient man atempreth hem and stilleth." He seith also: "it is more worth to be pacient than for to be right strong; and he that may have the lordshipe of his owene herte is more to preyse, than he that by his force or strengthe taketh grete citees." And therfore seith seint Iame in his epistle: that "pacience is a greet vertu of perfeccioun."' [continues next]

[continues previous] ... and outrage; for elles were it agayn resoun. Pardee, ye knowen wel, that ye maken no defence as now for to defende yow, but for to venge yow; and so seweth it that ye han no wil to do your dede attemprely. And therfore, me thinketh that pacience is good. For Salomon seith: that "he that is nat pacient shal have greet harm."'

[continues previous] ... quod Melibee, 'I graunte yow, that whan a man is inpacient and wroth, of that that toucheth him noght and that aperteneth nat un-to him, though it harme him, it is no wonder. For the lawe seith: that "he is coupable that entremetteth or medleth with swich thyng as aperteneth nat un-to him." And Salomon seith: that "he that entremetteth him of the noyse or stryf of another man, is lyk to him that taketh an hound by the eres." For right as he that taketh a straunge hound by the eres is outherwhyle biten with the hound, right in the same wyse is it resoun that he ...

[continues previous] ... of his enemy." And the same seith Innocent in oon of hise bokes; he seith: that "sorweful and mishappy is the condicioun of a povre begger; for if he axe nat his mete, he dyeth for hunger; and if he axe, he dyeth for shame; and algates necessitee constreyneth him to axe." And therfore seith Salomon: that "bet it is to dye than for to have swich poverte." And as the same Salomon seith: "bettre it is to dye of bitter deeth than for to liven in swich wyse." By thise resons that I have seid un-to yow, and by manye othere resons that I coude seye, I graunte yow that ... [continues next]

[continues previous] First, ye shul geten hem with-outen greet desyr, by good leyser sokingly, and nat over hastily. For a man that is to desyringe to gete richesses abaundoneth him first to thefte and to alle other yveles. And therfore seith Salomon: "he that hasteth him to bisily to wexe riche shal be noon innocent." He seith also: that "the richesse that hastily cometh to a man, sone and lightly gooth and passeth fro a man; but that richesse that cometh litel and litel wexeth alwey and multiplyeth." And sir, ye shul geten richesses by your wit and by your travaille un-to your profit; and that with-outen wrong or harm-doinge to any other persone. For the lawe seith: that "ther maketh no man himselven riche, if he do harm to another wight;" this is to seyn, that nature defendeth and forbedeth by right, that no man make him-self riche un-to the harm of another persone. And Tullius seith: that "no sorwe ne no drede of deeth, ne no-thing that may falle un-to a man is so muchel agayns nature, as a man to encressen his owene profit to the harm of another man. And though the grete men and the mighty men geten richesses more lightly than thou, yet shaltou nat been ydel ne slow to do thy profit; for thou shalt in alle wyse flee ydelnesse." For Salomon seith: that "ydelnesse techeth a man to do manye yveles." And the same Salomon seith: that "he that travailleth and bisieth him to tilien his land, shal eten breed; but he that is ydel and casteth him to no bisinesse ne occupacioun, shal falle in-to poverte, and dye for hunger." And he that is ydel and slow can never finde covenable tyme for to doon his profit. For ther is a versifiour seith: that "the ydel man excuseth hym in winter, by cause of the grete cold; and in somer, by enchesoun of the hete." For thise causes seith Caton: "waketh and enclyneth nat yow over muchel for to slepe; for over muchel reste norisseth and causeth manye vices." And therfore seith seint Ierome: "doth somme gode dedes, that the devel which is our enemy ne finde yow nat unoccupied." For the devel ne taketh nat lightly un-to his werkinge swiche as he findeth occupied in gode werkes. [continues next]

[continues previous] ... in your might and in your weeldinge. For a wys man repreveth the avaricious man, and seith thus, in two vers: "wherto and why burieth a man hise goodes by his grete avarice, and knoweth wel that nedes moste he dye; for deeth is the ende of every man as in this present lyf." And for what cause or enchesoun Ioyneth he him or knitteth he him so faste un-to hise goodes, that alle his wittes mowen nat disseveren him or departen him from hise goodes; and knoweth wel, or oghte knowe, that whan he is deed, he shal no-thing bere with him out of this world. And ther-fore seith seint Augustin: that "the avaricious man is likned un-to helle; that the more it swelweth, the more desyr it hath to swelwe and devoure." And as wel as ye wolde eschewe to be called an avaricious man or chinche, as wel sholde ye kepe yow and governe yow in swich a wyse that men calle yow nat fool-large. Therfore seith Tullius: "the goodes," he seith, "of thyn hous ne sholde nat been hid, ne kept so cloos but that they mighte been opened by pitee and debonairetee;" that is to seyn, to yeven part to hem that han greet nede; "ne thy goodes shullen nat been so opene, to been every mannes goodes." Afterward, in getinge of your richesses and in usinge hem, ye shul alwey have three thinges in your herte; that is to seyn, our lord god, conscience, and good name. First, ye shul have god in your herte; and for no richesse ye shullen do nothing, which may in any manere displese god, that is your creatour and maker. For after the word of Salomon: "it is bettre to have a litel good with the love of god, than to have muchel good and tresour, and lese the love of his lord god." And the prophete seith: that "bettre it is to been a good man and have litel good and tresour, than to been holden a shrewe and have grete richesses." And yet seye I ferthermore, that ye sholde alwey doon your bisinesse to gete yow richesses, so that ye gete hem with good conscience. And thapostle seith: that "ther nis thing in this world, of which we sholden have so greet Ioye as whan our conscience bereth us good witnesse." And the wyse man seith: "the substance of a man is ful good, whan sinne is nat in mannes conscience." Afterward, in getinge of your richesses, and in usinge of hem, yow moste have greet bisinesse and greet diligence, that your goode name be alwey kept and conserved. For Salomon seith: that "bettre it is and more it availleth a man to have a good name, than for to have grete richesses." And therfore he seith in another place: "do greet diligence," seith Salomon, "in keping of thy freend and of thy gode name; for it shal lenger abide with thee than any tresour, be it never so precious." And certes he sholde nat be called a gentil man, that after god and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. And Cassidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, and that is good conscience and good loos; that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." And he that trusteth him so muchel in his gode conscience, that he displeseth and setteth ... [continues next]

[continues previous] ... cometh nat by the grete nombre of peple, but it cometh from our lord god of hevene." And dere sir, for as muchel as there is no man certein, if he be worthy that god yeve him victorie, [namore than he is certein whether he be worthy of the love of god] or naught, after that Salomon seith, therfore every man sholde greetly drede werres to biginne. And by-cause that in batailles fallen manye perils, and happeth outher-while, that as sone is the grete man sleyn as the litel man; and, as it is written in the seconde book of Kinges, "the dedes of batailles been aventurouse and nothing certeyne;" for as lightly is oon hurt with a spere as another. And for ther is gret peril in werre, therfore sholde a man flee and eschewe werre, in as muchel as a man may goodly. For Salomon seith: "he that loveth peril shal falle in peril."' [continues next]

[continues previous] ... Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, and by debaat and discord the grete richesses fallen doun." And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: "wel happy and blessed been they that loven and purchacen pees; for they been called children of god."' 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. Ye knowen wel that myne adversaries han bigonnen this debaat ... [continues next]

[continues previous] ... ever have doon; ne ye ne noon other syen never the contrarie. And yit, if I hadde seyd that ye sholde han purchaced the pees and the reconsiliacioun, I ne hadde nat muchel mistaken me, ne seyd amis. For the wyse man seith: "the dissensioun biginneth by another man, and the reconsiling bi-ginneth by thy-self." And the prophete seith: "flee shrewednesse and do goodnesse; seke pees and folwe it, as muchel as in thee is." Yet seye I nat that ye shul rather pursue to your adversaries for pees than they shuln to yow; for I knowe wel that ye been so hard-herted, that ye wol do no-thing for me. And Salomon seith: "he that hath over-hard an herte, atte laste he shal mishappe and mistyde."' [continues next]

[continues previous] ... ne what they seyn. Therfore the prophete seith: that "troubled eyen han no cleer sighte." But seyeth and conseileth me as yow lyketh; for I am redy to do right as ye wol desyre; and if ye repreve me of my folye, I am the more holden to love yow and to preyse yow. For Salomon seith: that "he that repreveth him that doth folye, he shal finde gretter grace than he that deceyveth him by swete wordes."'

... as I have seyd yow heer-biforn, god hath suffred yow to have this tribulacioun and disese for your sinnes. And if ye do as I sey yow, god wol sende your adversaries un-to yow, and maken hem fallen at your feet, redy to do your wil and your comandements. For Salomon seith: "whan the condicioun of man is plesaunt and likinge to god, he chaungeth the hertes of the mannes adversaries, and constreyneth hem to biseken him of pees and of grace." And I prey yow, lat me speke with your adversaries in privee place; for they shul nat knowe that it be of your wil or ...

[continues previous] ... to repente yow of thing that ye doon. For Senek seith: "he overcometh in an yvel manere, that repenteth him of his victorie." Wherfore I pray yow, lat mercy been in your minde and in your herte, to theffect and entente that god almighty have mercy on yow in his laste Iugement. For seint Iame seith in his epistle: "Iugement withouten mercy shal be doon to him, that hath no mercy of another wight."'

Ther may no man the cours of hir withholde;

Lat no man truste on blind prosperitee;

They lived in Ioye and in felicitee;

For ech of hem hadde other leef and dere.

That folk enduren in this lyf present. [continues next]

Ther nedeth make of this noon argument; [continues next]

'Almighty lord, o Iesu Crist,' quod he,

'Sower of chast conseil, herde of us alle,

'Fro Paradys to yow have I hem broght,

Ne never-mo ne shal they roten be,

And after that she seyde as ye may here:

'Lo, right so as the love of Crist,' quod she,

Yet is ther heer, though that we han nat al.

Right so, lo! fareth it amonges us;

Thanne conclude I thus; sith god of hevene

Ne wol nat that the philosophres nevene

Is ther no man, for preyere ne for hyre,

That wol awake our felawe heer bihinde?

To fostre it tendrely with mete and drinke,

Of alle deyntees that thou canst bithinke,

[continues previous] Our swete lord god of hevene, that no man wole perisse, but wole that we comen alle to the knoweleche of him, and to the blisful lyf that is perdurable, amonesteth us by the prophete Ieremie, that seith in this wyse: 'stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with ... [continues next]

[continues previous] ... 'Penitence is the waymentinge of man, that sorweth for his sinne and pyneth him-self for he hath misdoon.' Penitence, with certeyne circumstances, is verray repentance of a man that halt him-self in sorwe and other peyne for hise giltes. And for he shal be verray penitent, he shal first biwailen the sinnes that he hath doon, and stidefastly purposen in his herte to have shrift of mouthe, and to doon satisfaccioun, and never to doon thing for which him oghte more to biwayle or to compleyne, and to continue in goode werkes: or elles his repentance may nat availle. For as seith seint Isidre: 'he is a Iaper and a gabber, and no verray repentant, that eftsoone dooth thing, for which him oghte repente.' Wepinge, and nat for to stinte to doon sinne, may nat avaylle. But nathelees, men shal hope that every tyme that man falleth, be it never so ofte, that he may arise thurgh Penitence, if he have grace: but certeinly it is greet doute. For as seith Seint Gregorie: 'unnethe aryseth he out of sinne, that is charged with the charge of yvel usage.' And therfore repentant folk, that stinte for to sinne, and forlete sinne er that sinne forlete hem, holy chirche holdeth hem siker of hir savacioun. And he that sinneth, and verraily repenteth him in his laste ende, holy chirche yet hopeth his savacioun, by the grete mercy of oure lord Iesu Crist, for his repentaunce; but tak the siker wey. [continues next]

[continues previous] And now, sith I have declared yow what thing is Penitence, now shul ye understonde that ther been three accions of Penitence. The firste accion of Penitence is, that a man be baptized after that he hath sinned. Seint Augustin seith: 'but he be penitent for his olde sinful lyf, he may nat biginne the newe clene lif.' For certes, if he be baptized withouten penitence of his olde gilt, he receiveth the mark of baptisme, but nat the grace ne the remission of his sinnes, til he have repentance verray. Another defaute is this, that men doon deedly sinne after that they han received baptisme. The thridde defaute is, that men fallen in venial sinnes after hir baptisme, fro day to day. Ther-of seith Seint Augustin, that 'penitence of goode and humble folk is the penitence of every day.' [continues next]

... openly, of which sinne the fame is openly spoken in the contree; and thanne holy chirche by Iugement destreineth him for to do open penaunce. Commune penaunce is that preestes enioinen men comunly in certeyn caas; as for to goon, peraventure, naked in pilgrimages, or bare-foot. Privee penaunce is thilke that men doon alday for privee sinnes, of whiche we shryve us prively and receyve privee penaunce. [continues next]

Now shaltow understande what is bihovely and necessarie to verray parfit Penitence. And this stant on three thinges; Contricioun of herte, Confessioun of Mouth, and Satisfaccioun. For which seith Seint Iohn Crisostom: 'Penitence destreyneth a man to accepte benignely every peyne that him is enioyned, with contricion of herte, and shrift of mouth, with satisfaccion; and in werkinge of alle maner humilitee.' And this is fruitful Penitence agayn three thinges in whiche we wratthe oure lord Iesu Crist: this is to seyn, by delyt in thinkinge, by recchelesnesse in spekinge, and by wikked sinful werkinge. And agayns thise wikkede giltes is Penitence, that may be lykned un-to a tree. [continues next]

[continues previous] ... and leves of Confession, and fruit of Satisfaccion. For which Crist seith in his gospel: 'dooth digne fruit of Penitence'; for by this fruit may men knowe this tree, and nat by the rote that is hid in the herte of man, ne by the braunches ne by the leves of Confession. And therefore oure Lord Iesu Crist seith thus: 'by the fruit of hem ye shul knowen hem.' Of this rote eek springeth a seed of grace, the which seed is moder of sikernesse, and this seed is egre and hoot. The grace of this seed springeth of god, thurgh remembrance of the day of dome and on the peynes of helle. Of this matere seith Salomon, that 'in the drede of god man forleteth his sinne.' The hete of this seed is the love of god, and the desiring of the Ioye perdurable. This hete draweth the herte of a man to god, and dooth him haten his sinne. For soothly, ther is no-thing that savoureth so wel to a child as the milk of his norice, ne no-thing is to him more abhominable than thilke milk whan it is medled with other mete. Right so the sinful man that loveth his sinne, him semeth that it is to him most swete of any-thing; but fro that tyme that he loveth sadly our lord Iesu Crist, and desireth the lif perdurable, ther nis to him no-thing more abhominable. For soothly, the lawe of god is the love of god; for which David the prophete seith: 'I have loved thy lawe and hated wikkednesse and hate'; he that loveth god kepeth his lawe and his word. This tree saugh the prophete Daniel in spirit, up-on the avision of the king Nabugodonosor, whan he conseiled him to do penitence. Penaunce is the tree of lyf to hem that it receiven, and he that holdeth him in verray penitence is blessed; after the sentence ... [continues next]

[continues previous] In this Penitence or Contricion man shal understonde foure thinges, that is to seyn, what is Contricion: and whiche been the causes that moeven a man to Contricion: and how he sholde be contrit: and what Contricion availleth to the soule. Thanne is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve him, and to do penaunce, and nevermore to do sinne. And this sorwe shal been in this manere, as seith seint Bernard: 'it shal been hevy and grevous, and ful sharpe and poinant in herte.' First, for man hath agilt his lord and his creatour; and more sharpe and poinant, for he hath agilt his fader celestial; and yet more sharpe and poinant, for he hath wrathed and agilt him that boghte him; which with his precious blood hath delivered us fro the bondes of sinne, and fro the crueltee of the devel and fro the peynes of helle. [continues next]

[continues previous] The causes that oghte moeve a man to Contricion been six. First, a man shal remembre him of hise sinnes; but loke he that thilke remembrance ne be to him no delyt by no wey, but greet shame and sorwe for his gilt. For Iob seith: 'sinful men doon werkes worthy of Confession.' And therfore seith Ezechie: 'I wol remembre me alle the yeres of my lyf, in bitternesse of myn herte.' And god seith in the Apocalips: remembreth yow fro whennes that ye been falle'; for biforn that tyme that ye sinned, ye were the children of god, and limes of the regne of god; but for your sinne ye been woxen thral and foul, and membres of the feend, hate of aungels, sclaundre of holy chirche, and fode of the false serpent; perpetuel matere of the fyr of helle. And yet more foul and abhominable, for ye trespassen so ofte tyme, as doth the hound that retourneth to eten his spewing. And yet be ye fouler for your longe continuing in sinne and your sinful usage, for which ye be roten in your sinne, as a beest in his dong. Swiche manere of thoghtes maken a man to have shame of his sinne, and no delyt, as god seith by the prophete Ezechiel: 'ye shal remembre yow of youre weyes, and they shuln displese yow.' Sothly, sinnes been the weyes that leden folk to helle. [continues next]

[continues previous] The seconde cause that oghte make a man to have desdeyn of sinne is this: that, as seith seint Peter, 'who-so that doth sinne is thral of sinne'; and sinne put a man in greet thraldom. And therfore seith the prophete Ezechiel: 'I wente sorweful in desdayn of my-self.' And certes, wel oghte a man have desdayn of sinne, and withdrawe him from that thraldom and vileinye. And lo, what seith Seneca in this matere. He seith thus: 'though I wiste that neither god ne man ne sholde nevere knowe it, yet wolde I have desdayn for to do sinne.' And the same Seneca also seith: 'I am born to gretter thinges than to be thral to my body, or than for to maken of my body a thral.' Ne a fouler thral may no man ne womman maken of his body, than for to yeven his body to sinne. Al were it the fouleste cherl, or the fouleste womman that liveth, and leest of value, yet is he thanne more foule and more in servitute. Evere fro the hyer degree that man falleth, the more is he thral, and more to god and to the world vile and abhominable. O gode god, wel oghte man have desdayn of sinne; sith that, thurgh sinne, ther he was free, now is he maked bonde. And therfore seyth Seint Augustin: 'if thou hast desdayn of thy servant, if he agilte or sinne, have thou thanne desdayn that thou thy-self sholdest do sinne.' Take reward of thy value, that ... [continues next]

[continues previous] The thridde cause that oghte moeve a man to Contricion, is drede of the day of dome, and of the horrible peynes of helle. For as seint Ierome seith: 'at every tyme that me remembreth of the day of dome, I quake; for whan I ete or drinke, or what-so that I do, evere semeth me that the trompe sowneth in myn ere: riseth up, ye that been dede, and cometh to the Iugement.' O gode god, muchel oghte a man to drede swich a Iugement, 'ther-as we shullen been alle,' as seint Poul seith, 'biforn the sete of oure lord Iesu Crist'; wher-as he shal make a general congregacion, wher-as no man may been absent. For certes, there availleth noon essoyne ne excusacion. And nat only that oure defautes shullen be iuged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard: 'ther ne shal no pledinge availle, ne no sleighte; we shullen yeven rekeninge of everich ydel word.' Ther shul we han a Iuge that may nat been deceived ne corrupt. And why? For, certes, alle our thoghtes been discovered as to him; ne for preyere ne for mede he shal nat been corrupt. And therfore seith Salomon: 'the wratthe of god ne wol nat spare no wight, for preyere ne for yifte'; and therfore, at the day of doom, ther nis noon hope to escape. Wherfore, as seith Seint Anselm: 'ful greet angwissh shul the sinful folk have at that tyme; ther shal the sterne and wrothe Iuge sitte above, and under him the horrible put of helle open to destroyen him that moot biknowen hise sinnes, whiche sinnes openly been shewed biforn god and biforn every creature. And on the left syde, mo develes than herte may bithinke, for to harie and drawe the sinful soules to the pyne of helle. And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge. Whider shal thanne the wrecched sinful man flee to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; to the lond of misese and of derknesse, where-as is the shadwe of deeth; where-as ther is noon ordre or ordinance, but grisly drede that evere shal laste.' Lo, here may ye seen that Iob preyde respyt a whyle, to biwepe and waille his trespas; for soothly oon day of respyt is bettre than al the tresor of the world. And for-as-muche as a man may acquiten him-self biforn god by penitence in this world, and nat by tresor, therfore sholde he preye to god to yeve him respyt a whyle, to biwepe and biwaillen his trespas. For certes, al the sorwe that a man mighte make fro the beginning of the world, nis but a litel thing at regard of the sorwe of helle. The cause why that Iob clepeth helle 'the lond of derknesse'; under-stondeth that he clepeth it 'londe' or erthe, for it is stable, and nevere shal faille; 'derk,' for he that is in helle hath defaute of light material. For certes, the derke light, that shal come out of the fyr that evere shal brenne, shal turne him al to peyne that is in helle; for it sheweth him to the horrible develes that him tormenten. 'Covered with the derknesse of deeth': that is to seyn, that he that is in helle shal have defaute of the sighte of god; for certes, the sighte of god is the lyf perdurable. 'The derknesse of deeth' been the sinnes that the wrecched man hath doon, whiche that destourben him to see the face of god; right as doth a derk cloude bitwixe us and the sonne. 'Lond of misese': by-cause that ther been three maneres of defautes, agayn three thinges that folk of this world han in this present lyf, that is to seyn, honours, delyces, and richesses. Agayns honour, have they in helle shame and confusion. For wel ye woot that men clepen 'honour' the reverence that man doth to man; but in helle is noon honour ne reverence. For certes, na-more reverence shal be doon there to a king than to a knave. For which god seith by the prophete Ieremye: 'thilke folk that me despysen shul been in despyt.' 'Honour' is eek cleped greet lordshipe; ther shal no man serven other but of harm and torment. 'Honour' is eek cleped greet dignitee and heighnesse; but in helle shul they been al fortroden of develes. And god seith: 'the horrible develes shulle goon and comen up-on the hevedes of the dampned folk.' And this is for-as-muche as, the hyer that they were in this present lyf, the more shulle they been abated and defouled in helle. Agayns the richesses of this world, shul they han misese of poverte; and this poverte shal been in foure thinges: in defaute of tresor, of which that David seith; 'the riche folk, that embraceden and oneden al hir herte to tresor of this world, shul slepe in the slepinge of deeth; and no-thing ne shul they finden in hir handes of al hir tresor.' And more-over, the miseise of helle shal been in defaute of mete and drinke. For god seith thus by Moyses; 'they shul been wasted with hunger, and the briddes of helle shul devouren hem with bitter deeth, and the galle of the dragon shal been hir drinke, and the venim of the dragon hir morsels.' And forther-over, hir miseise shal been in defaute of clothing: for they shulle be naked in body as of clothing, save the fyr in which they brenne and othere filthes; and naked shul they been of soule, of alle manere vertues, which that is the clothing of the soule. Where been thanne the gaye robes and the softe shetes and the smale shertes? Lo, what seith god of hem by the prophete Isaye: 'that under hem shul been strawed motthes, and hir covertures shulle been of wormes of helle.' And forther-over, hir miseise shal been in defaute of freendes; for he nis nat povre that hath goode freendes, but there is no freend; for neither god ne no creature shal been freend to hem, and everich of hem shal haten other with deedly hate. 'The sones and the doghtren shullen rebellen agayns fader and mooder, and kinrede agayns kinrede, and chyden and despysen everich of hem other,' bothe day and night, as god seith by the prophete Michias. And the lovinge children, that whylom loveden so fleshly everich other, wolden everich of hem eten other if they mighte. For how sholden they love hem togidre in the peyne of helle, whan they hated ech of hem other in the prosperitee of this lyf? For truste wel, hir fleshly love was deedly hate; as seith the prophete David: 'who-so that loveth wikkednesse he hateth his soule.' And who-so hateth his owene soule, certes, he may love noon other wight in no manere. And therefore, in helle is no solas ne no frendshipe, but evere the more fleshly kinredes that been in helle, the more cursinges, the more chydinges, and the more deedly hate ther is among hem. And forther-over, they shul have defaute of alle manere delyces; for certes, delyces been after the appetytes of the fyve wittes, as sighte, heringe, smellinge, savoringe, and touchinge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teres; and hir heringe, ful of waymentinge and of grintinge of teeth, as seith Iesu Crist; hir nosethirles shullen be ful of stinkinge stink. And as seith Isaye the prophete: 'hir savoring shal be ful of bitter galle.' And touchinge of al hir body, y-covered with 'fyr that nevere shal quenche, and with wormes that nevere shul dyen,' as god seith by the mouth of Isaye. And for-as-muche as they shul nat wene that they may dyen for peyne, and by hir deeth flee fro peyne, that may they understonden by the word of Iob, that seith: 'ther-as is the shadwe of deeth.' Certes, a shadwe hath the lyknesse of the thing of which it is shadwe, but shadwe is nat the same thing of which it is shadwe. Right so fareth the peyne of helle; it is lyk deeth for the horrible anguissh, and why? For it peyneth hem evere, as though they sholde dye anon; but certes they shal nat dye. For as seith Seint Gregorie: 'to wrecche caytives shal be deeth with-oute deeth, and ende with-outen ende, and defaute with-oute failinge. For hir deeth shal alwey liven, and hir ende shal everemo biginne, and hir defaute shal nat faille.' And therfore seith Seint Iohn the Evangelist: 'they shullen folwe deeth, and they shul nat finde him; and they shul desyren to dye, and deeth shal flee fro hem.' And eek Iob seith: that 'in helle is noon ordre of rule.' And al-be-it so that god hath creat alle thinges in right ordre, and no-thing with-outen ordre, but alle thinges been ordeyned and nombred; yet nathelees they that been dampned been no-thing in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruit. For, as the prophete David seith: 'god shal destroie the fruit of the erthe as fro hem;' ne water ne shal yeve hem no moisture; ne the eyr no refresshing, ne fyr no light. For as seith seint Basilie: 'the brenninge of the fyr of this world shal god yeven in helle to hem that been dampned; but the light and the cleernesse shal be yeven in hevene to hise children'; right as the gode man yeveth flesh to hise children, and bones to his houndes. And for they shullen have noon hope to escape, seith seint Iob atte laste: that 'ther shal horrour and grisly drede dwellen with-outen ende.' Horrour is alwey drede of harm that is to come, and this drede shal evere dwelle in the hertes of hem that been dampned. And therefore han they lorn al hir hope, for sevene causes. First, for god that is hir Iuge shal be with-outen mercy to hem; ne they may nat plese him, ne noon of hise halwes; ne they ne may yeve no-thing for hir raunson; ne they have no vois to speke to him; ne they may nat flee fro peyne; ne they have no goodnesse in hem, that they mowe shewe to delivere hem fro peyne. And therfore seith Salomon: 'the wikked man dyeth; and whan he is deed, he shal have noon hope to escape fro peyne.' Who-so thanne wolde wel understande these peynes, and bithinke him weel that he hath deserved thilke peynes for his sinnes, certes, he sholde have more talent to syken and to wepe than for to singen and to pleye. For as that seith Salomon: 'who-so that hadde the science ... [continues next]