CANTERBURY TALES
by Geoffry Chaucer
The Parson's Tale
Heere folweth the Prologe of the Persouns Tale By that the Maunciple hadde his tale al ended,
The sonne fro the south lyne was descended
So lowe that he nas nat, to my sighte,
Degrees nyne and twenty as in highte.
5 Foure of the clokke it was tho, as I gesse,
For ellevene foot, or litel moore or lesse,
My shadwe was at thilke tyme, as there,
Of swiche feet as my lengthe parted were
In sixe feet equal of proporcioun.
10 Therwith the moones exaltacioun,
I meene libra, alwey gan ascende,
As we were entryng at a thropes ende;
For which oure Hoost, as he was wont to gye,
As in this caas, oure joly compaignye,
15 Seyde in this wise: "lordynges everichoon,
Now lakketh us no tales mo than oon.
Fulfilled is my sentence and my decree;
I trowe that we han herd of ech degree;
Almoost fulfild is al myn ordinaunce.
20 I pray to God, so yeve hym right good chaunce,
That telleth this tale to us lustily.
"Sire preest," quod he, artow a vicary?
Or arte a person? Sey sooth, by the fey!
Be what thou be, ne breke thou nat oure pley;
25 For every man, save thou, hath toold his tale.
Unbokele, and shewe us what is in thy male;
For, trewely, me thynketh by thy cheere
Thou sholdest knytte up wel a greet mateere.
Telle us a fable anon, for cokkes bones!"
30 This Persoun answerde, al atones,
"Thou getest fable noon ytoold for me;
For Paul, that writeth unto Thymothee,
Repreveth hem that weyven soothfastnesse,
And tellen fables and swich wrecchednesse.
35 Why sholde I sowen draf out of my fest,
Whan I may sowen whete, if that me lest?
For which I seye, if that yow list to heere
Moralitee and vertuous mateere,
And thanne that ye wol yeve me audience,
40 I wol ful fayn, at Cristes reverence,
Do yow plesaunce leefful, as I kan.
But trusteth wel, I am a southren man,
I kan nat geeste 'rum, ram, ruf,' by lettre,
Ne, God woot, ryn holde I but litel bettre;
45 And therfore, if yow list - I wol nat glose -
I wol yow telle a myrie tale in prose
To knytte up al this feeste, and make an ende.
And Jhesu, for his grace, wit me sende
To shewe yow the wey, in this viage,
50 Of thilke parfit glorious pilgrymage
That highte Jerusalem celestial.
And if ye vouche sauf, anon I shal
Bigynne upon my tale, for which I preye
Telle youre avys, I kan no bettre seye.
55 But nathelees, this meditacioun
I putte it ay under correccioun
Of clerkes, for I am nat textueel;
I take but the sentence, trusteth weel.
Therfore I make protestacioun
60 That I wol stonde to correccioun."
Upon this word we han assented soone,
For, as it seemed, it was for to doone,
To enden in som vertuous sentence,
And for to yeve hym space and audience;
65 And bade oure Hoost he sholde to hym seye
That alle we to telle his tale hym preye.
Oure Hoost hadde the wordes for us alle:
"Sire preest," quod he, "now faire yow bifalle!
Telleth," quod he, "youre meditacioun.
70 But hasteth yow, the sonne wole adoun;
Beth fructuous, and that in litel space,
And to do wel God sende yow his grace!
Sey what yow list, and we wol gladly heere."
And with that word he seyde in this manere.Explicit prohemium
Here follows the Prologue of the Parson's Tale What time the manciple his tale had ended,
The sun down from the south line had descended
So low that he was not, unto my sight,
Degrees full nine and twenty yet in height.
Four of the clock it was then, as I guess:
Four feet eleven, little more or less,
My shadow was extended then and there,
A length as if the shadow parted were
In six-foot equal parts, as I have shown.
Therewith the moon's high exaltation known,
I mean the sign of Libra, did ascend
As we were entering a village-end;
Whereat our host, since wont to guide was he,
As in this case, our jolly company,
Said in this wise: "Now, masters, every one,
We lack no tales except a single one.
My judgment is fulfilled and my decree,
I think that we have heard from each degree.
Almost fulfilled is all my ordinance;
I pray to God to give him right good chance
Who tells to us this story pleasantly.
Sir priest," he asked, "can you a vicar be?
Are you a parson? Tell truth, by your fay!
Be what you will, break not our jolly play;
For every man, save you, has told his tale,
Unbuckle, show us what is in your mail;
For truly, I think, judging by your cheer,
You should knit up a mighty matter here.
Tell us a fable now, by Cock's dear bones!"
This parson then replied to him at once:
"You'll get no foolish fable told by me;
For Paul, when writing unto Timothy,
Reproves all those that veer from truthfulness
And tell false fables and such wretchedness.
Why should I sow chaff out of my own fist
When I may sow good wheat, if I but list?
But if, I say, you something wish to hear
In which the moral virtues will appear,
And if you now will give me audience,
I will right gladly, in Christ's reverence,
Give you such lawful pleasure as I can.
But trust me, since I am a Southern man,
I can't romance with 'rum, ram, ruff', by letter,
And, God knows, rhyme I hold but little better;
But if you wish the truth made plain and straight,
A pleasant tale in prose I will relate
To weave our feast together at the end.
May Jesus, of His grace, the wit me send
To show you, as we journey this last stage,
The way of that most perfect pilgrimage
To heavenly Jerusalem on high.
And if you will vouchsafe, anon shall I
Begin my tale, concerning which, I pray,
Choose what you will, I can no better say.
Yet this my meditation is, I own,
Perhaps not free from errors to be shown
By clerks, since I am not a learned man;
I do but grasp the meaning as I can.
Therefore, I do protest, I shall prepare
To take what comes, and all correction bear."
When he had spoken thus, we all agreed,
For, as it seemed to us, 'twas right indeed
To end with something virtuous in its sense,
And so to give him time and audience.
We bade our host that he to him convey
The wish of all that he begin straightway.
Our host, he had the very words for all.
"Sir priest," said he, "may good to you befall!
Say what you wish, and we will gladly hear."
And after that he added, for his ear:
"Tell us," he said, "your meditation grown,
But pray make haste, the sun will soon be down;
Be fruitful, tell us in a little space,
And to do well God send to you His grace!"Explicit prohemium
Jer. 6. State super vias et videte et interrogate de viis antiquis, que sit via bona;
et ambulate in ea, et inuenietis refrigerium animabus vestris, &c.
Heere bigynneth the Persouns Tale. § 1 Oure sweete lord God of hevene, that no man wole perisse, but wole that we comen alle to the knoweleche of hym, and to the blisful lif that is perdurable, amonesteth us by the prophete Jeremie, that seith in thys 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 shal fynde refresshynge for youre soules, etc." Manye been the weyes espirituels that leden fold to oure lord Jhesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and ful covenable, which may nat fayle to man ne to womman that thurgh synne hath mysgoon fro the righte wey of Jerusalem celestial; and this wey is cleped penitence, of which man sholde gladly herknen and enquere with his herte, to wyten what is penitence, and whennes it is cleped penitence, and in how manye maners been the acciouns or werkynges of penitence, and how manye speces ther been of penitence, and whiche thynges apertenen and bihoven to penitence, and whiche thynges destourben penitence.
§ 2 Seint Ambrose seith that penitence is the pleynynge of man for the gilt that he hath doon, and namoore to do any thyng for which hym oghte to pleyne. And som doctour seith. "penitence is the waymentynge of man that sorweth for his synne, and pyneth hymself for he hath mysdoon." Penitence, with certeyne circumstances, is verray repentance of a man that halt hymself in sorwe and oother peyne for his giltes. And for he shal be verray penitent, he shal first biwaylen the synnes that he hath doon, and stidefastly purposen in his herte to have shrift of mouthe, and to doon satisfaccioun, and nevere to doon thyng for which hym oghte moore to biwayle or to compleyne, and to continue in goode werkes, or elles his repentance may nat availle. For, as seith Seint Ysidre, "he is a japere and a gabbere, and no verray repentant, that eftsoone dooth thyng for which hym oghte repente." Wepynge, and nat for to stynte to do synne, may nat avayle. 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 ariseth he out of his synne, that is charged with the charge of yvel usage." And therfore repentant folk, that stynte for to synne, and forlete synne er that synne forlete hem, hooly chirche holdeth hem siker of hir savacioun. And he that synneth and verraily repenteth hym in his laste, hooly chirche yet hopeth his savacioun, by the grete mercy of oure lord Jhesu Crist, for his repentaunce; but taak the siker wey.
§ 3 And now, sith I have declared yow what thyng is penitence, now shul ye understonde that ther been three acciouns of penitence. The firste is that if a man be baptized after that he hath synned, Seint Augustyn seith, "but he be penytent for his olde synful lyf, he may nat bigynne the newe clene lif." For, certes, if he be baptized withouten penitence of his olde gilt, he receyveth the mark of baptesme, but nat the grace ne the remission of his synnes, til he have repentance verray. Another defaute is this, that men doon deedly synne after that they han receyved baptesme. The thridde defaute is that men fallen in venial synnes after hir baptesme, fro day to day. Therof seith Seint Augustyn that penitence of goode and humble folk is the penitence of every day.
§ 4 The speces 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 hooly chirche in-lente, for slaughtre of children and swich maner thyng. Another is, whan a man hath synned openly, of which synne the fame is openly spoken in the contree, and thanne hooly chirche by juggement destreyneth hym for to do open penaunce. Commune penaunce is that preestes enjoynen men communly in certeyn caas, as for to goon peraventure naked in pilgrimages, or barefoot. Pryvee penaunce is thilke that men doon alday for privee synnes, of whiche we shryve us prively and receyve privee penaunce.
§ 5 Now shaltow understande what is bihovely and necessarie to verray perfit penitence. And this stant on three thynges: contricioun of herte, confessioun of mouth, and satisfaction. For which seith Seint John Crisostom "penitence destreyneth a man to accepte benygnely every peyne that hym is enjoyned, with contricioun of herte, and shrift of mouth, with satisfaccioun; and in werkynge of alle manere humylitee." And this is fruytful penitence agayn three thinges in which we wratthe oure lord Jhesu Crist: this is to seyn, by delit in thynkynge, by reccheleesnesse in spekynge, and by wikked synful werknyge. And agayns thise wikkede giltes is penitence, that may be likned unto a tree.
§ 6 The roote of this tree is contricioun, that hideth hym in the herte of hym that is verray repentaunt, right as the roote of a tree gydeth hym in the erthe. Of the roote of contricioun spryngeth a stalke that bereth braunches and leves of confessioun, and fruyt of satisfaccioun. For which Crist seith in his gospel: "dooth digne fruyt of penitence"; for by this fruyt may men knowe this tree, and nat by the roote that is hyd in the herte of man, ne by the braunches, ne by the leves of confessioun. And therfore oure lord Jhesu Crist seith thus: "by the fruyt of hem shul ye knowen hem." Of this roote eek spryngeth a seed of grace, the which seed is mooder of sikernesse, and this seed is egre and hoot. The grace of this seed spryngeth of God thurgh remembrance of the day of doom and on the peynes of helle. Of this matere seith Salomon that in the drede of God man forleteth his synne. The heete of this seed is the love of God, and the desiryng of the joye perdurable. This heete draweth the herte of a man to God, and dooth hym haten his synne. For soothly ther is nothyng that savoureth so wel to a child as the milk of his norice, ne nothyng is to hym moore abhomnyable than thilke milk whan it is medled with oother mete. Right so the synful man that loveth his synne, hym semeth that it is to him moost sweete of any thyng; but fro that tyme that he loveth sadly oure lord Jhesu Crist, and desireth the lif perdurable, ther nys to him no thyng moore abhomynable. 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, upon the avysioun of the Kyng Nabugodonosor, whan he conseiled hym to do penitence. Penaunce is the tree of lyf to hem that is receyven, and he that holdeth hym in verray penitence is blessed, after the sentence of Solomon.
§ 7 In this penitence or contricioun man shal understonde foure thynges; that is to seyn, what is contricioun, and whiche been the causes that moeven a man to contricioun, and how he sholde be contrit, and what contricioun availleth to the soule. Thanne is it thus: that contricioun is the verray sorwe that a man receyveth in his herte for his synnes, with sad purpos to shryve hym, and to do penaunce, and neveremoore to do synne. And this sorwe shal been in this manere, as seith Seint Bernard: "it shal been hevy and grevous, and ful sharp and poynaunt in herte." First, for man hath agilt his lord and his creatour; and moore sharp and poynaunt, for he hath agilt hys fader celestial; and yet moore sharp and poynaunt, for he hath wrathed and agilt hym that boghte hym, that with his precious blood hath delivered us fro the bondes of synne, and fro the crueltee of the deve, and fro the peynes of helle.
§ 8 The causes that oghte moeve a man to contricioun been sixe. First a man shal remembre hym of his synnes; but looke he that thilke remembraunce ne be to hym no delit by no wey, but greet shame and sorwe for his gilt. For Job seith, "synful men doon werkes worthy of confusioun." And therfore seith Ezechie, "I wol remembre me alle the yeres of my lyf in bitternesse of myn herte." And God seith in the Apocalipse, "remembreth yow fro whennes that ye been falle"; for biforn that tyme that ye synned, ye were the children of God, and lymes of the regne of God; but for youre synne ye been woxen thral, and foul, and membres of the feend, hate of aungels, sclaundre of hooly chirche, and foode of the false serpent; prepetueel matere of the fir of helle: and yet moore foul and abhomynable, for ye trespassen so ofte tyme as dooth the hound that retourneth to eten his spewyng. And yet be ye fouler for youre longe continuyng in synne and youre synful usage, for which ye be roten in yore synne, as a beest in the dong. Swiche manere of thoghtes maken a man to have shame of his synne, and no delit, as God seith by the prophete Ezechiel: "ye shal remembre yow of youre weyes, and they shuln displese yow." Soothly synnes been the weyes that leden folk of helle.
§ 9 The seconde cause that oghte make a man to have desdeyn of synne is this: that, as seith Seint Peter, "whoso that dooth synne is thral of synne"; and synne put a man in greet thraldom. And therfore seith the prophete Ezechiel: I wente sorweful in desdayn of myself. Certes, wel oghte a man have desdayn of synne, and withdrawe hym from that thraldom and vileynye. 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 synne." And the same Seneca also seith: "I am born to gretter thynges that 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 that for to yeven his body to synne. Al were it the fouleste cherl or the fouleste womman that lyveth, and leest of value, yet is he thanne moore foul and moore in servitute. Evere fro the hyer degree that man falleth, the moore is he thral, and moore to God and to the world vile and abhomynable. O goode God, wel oghte man have desdayn of synne, sith that thurgh synne, ther he was free, now is he maked bonde. And therfore seyth Seint Augustyn: if thou hast desdayn of thy servant, if he agilte or synne, have thou thanne desdayn that thou thyself sholdest do synne. Tak reward of thy value, that thou ne be foul to thyself. Allas! wel oghten they thanne have desdayn to been servauntz and thralles to synne, and soore been ashamed of hemself, that God of his endelees goodnesse hath set hem in heigh estaat, or yeven hem wit, strenghte of body, heele, beautee, prosperitee, and boghte hem fro the deeth with his herte-blood. That they so unkyndely, agayns his gentilesse, quiten hym so vileynsly to slaughtre of hir owene soules. O goode God, ye wommen that been of so greet beautee, remembreth yow of the proverbe of Salomon. He seith: "likneth a fair womman that is a fool of hire body lyk to a ryng of gold that were in the groyn of a soughe." For right as a soughe wrotheth in everich ordure, so wroteth she hire beautee in the stynkynge ordure of synne.
§ 10 The thridde cause that oghte moeve a man to contricioun is drede of the day of doom and of the horrible peynes of helle. For, as Seint Jerome seith, "at every tyme that me remembreth of the day of doom I quake; for whan I ete or drynke, 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 juggement.'" O goode God, muchel oghte a man to drede wich a juggement, ther as we shullen been alle, as Seint Poul seith, biforn the seete of oure lord Jhesu Crist; whereas he shal make a general congregacioun, whereas no man may been absent. For certes there availleth noon essoyne ne excusacioun. And nat oonly that oure defautes shullen be jugged, but eek that alle oure werkes shullen openly be knowe. And as seith Seint Bernard, "ther ne shal no pledynge availle, ne no sleighte; we shullen yeven rekenynge of everich ydel word." Ther shul we han a juge that may nat been deceyved ne corrput. And why? for, certes, alle oure thoghtes been discovered as to hym; ne for preyere ne for meede he shal nat been corrupt. And therfore seith Salomon, the wratthe of God ne wol nat spare no wight, for prevere ne for yifte; and therfore, at the day of doom, ther nys noon hope to escape. Wherfore, as seith Seint Anselm, "ful greet angwyssh shul the synful folk have at that tyme; Ther shal the stierne and wrothe juge sitte above, and under hym the horrible pit of helle open to destroyen hym that moot biknowen his synnes, whiche synnes openly been shewed biforn God and biforn every creature; and in the left syde mo develes that herte may bithynke, for the harye and drawe the synful soules to the peyne of helle; and withinne the hertes of folk shall be bitynge conscience, and withoute forth shal be the world al brennynge. Whider shall thanne the wrecched synful man flee to hiden hym? Certes, he may nat hyden hym; he moste come forth and shewen hym." For certes, as seith Seint Jerome, "the erthe shal casten hym out of hym, and the see also, and the eyr also, that shal be ful of thonder-clappes and lightnynges." Now soothly, whoso wel remembreth hym of thise thynges, I gesse that his synne shal nat turne hym into delit, but to greet sorwe, for drede of the peyne of helle. And therfore seith Job to God: "suffre, Lord, that I may a while biwaille and wepe. Er I go withoute returnyng to the derke lord, covered with the derknesse of deeth; to the lond of mysese and of derknesse, whereas is the shadwe of deeth; whereas ther is noon ordre or ordinaunce, but grisly drede that evere shal laste." Loo, heere may ye seen that Job preyde repit a while, to biwepe and waille his trespas; for soothly oo day of respit is bettre than al the tresor of this world. And forasmuche as a man may acquiten hymself biforn God by penitence in this world, and nat by tresor, therfore sholde he preye to God to yeve hym respit a while to biwepe and biwaillen his trespas. For certes, al the sorwe that a man myghte make fro the bigynnyng of the world nys but a litel thyng at regard of the sorwe of helle. The cause why that Job clepeth helle the "lond of derknesse"; understondeth that he clepeth it "lond" 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 furne hym al to peyne that is in helle; for it sheweth him to the horrible develes that hym 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 synnes that the wrecched man hath doon, whiche that destourben hym to see the face of God, right as dooth a derk clowde bitwixe us and the sonne. Lond of misese, by cause that ther been three maneres of defautes, agayn three thynges that folk of this world han in this present lyf, that is to seyn, honours, delices, and richesses. Agayns honour, have they in helle shame and confusioun. 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, namoore reverence shal be doon there to a kyng than to a knave. For which God seith by the prophete Jeremye, thilke folk that me despisen shul been in despit. Honour is eek cleped greet lordshipe; ther shal no wight serven other, but of harm and torment. Honour is eek cleped greet dignytee and heighnesse, but in helle shul they been al fortroden of develes. And God seith, "the horrible develes shulle goon and comen upon the hevedes of the dampned folk." And this is for as muche as the hyer that they were in this present lyf, the moore shulle they been abated and defouled in helle. Agayns the richesse of this world shul they han mysese of poverte, and this poverte shal been in foure thynges: in defaute of tresor, of which that David seith, "the riche folk, that embraceden and oneden al hire herte to tresor of this world, shul slepe in the slepynge of deeth; and nothyng ne shal they fynden in hir handes of al hir tresor." And moore-over the myseyse 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 hire drynke, and the venym of the dragon hire morsels. And forther over, hire myseyse shal been in defaute of clothyng; for they shulle be naked in body as of clothyng, save the fyr in which they bree and othere filthes; and naked shul they been of soule, as of alle manere vertues, which that is the clothyng of the soule. Where been thannne the gaye robes, and the softe shetes, and the smale shertes? Loo, what seith God of hem by the prophete Ysaye: that "under hem shul been strawed motthes, and hire covertures shulle been of womres of helle." And forther over, hir myseyse shal been in defaute of freendes. For he nys nat povre that hath goode freendes; but there is no frend, for neither God ne no creature shal been freend to hem. And everich of hem shal haten oother with deedly hat. The sones and the doghtren shullen rebellen agayns fader and mooder, and kynrede agauns kynrede, and chiden and despisen everich of hem oother bothe day nad nyght, as God seith by the prophete Michias. And the lovynge children, that whilom loveden so flesshly everich oother, wolden everich of hem eten oother if they myghte. For how sholden they love hem togidre in the peyne of helle, whan they hated everich of hem oother in the progenitee of this lyr? For truste wel, hir flesshly love was deedly hate, as seith the prophete David: "whoso that loveth wikkednesse, he hateth his soule." And whoso hateth his owene soule, certes, he may love noon oother wight in no manere. And therfore, in helle is no solas ne no freendshipe, but evere the moore flesshly kynredes that been in helle, the moore cursynges, the more chidynges, and the moore deedly hate ther is among hem. And forther over, they shul have defaute of alle manere delices. For certes, delices been after the appetites of the fyve wittes, as sighte, herynge, smellynge, savorynge, and touchynge. But in helle hir sighte shal be ful of derknesse and of smoke, and therfore ful of teeres; and hir herynge ful of waymentynge and of gryntynge of teeth, as seith Jhesu Crist. Hir nose-thirles shullen be ful of stynkynge stynk; and as seith Ysaye the prophete, "hir savoryng shal be ful of bitter galle"; and touchynge of al hir body ycovered with "fir that nevere shal quenche, and with wormes that nevere shul dyen," as God seith by the mouth of Ysaye. 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 Job, that seith, "ther as is the shadwe of deeth." Certes, a shadwe hath the liknesse of the thyng of which it is shadwe, but shadwe is nat the same thyng of which it is shadwe. Right so fareth the peune of helle; it is lyk deeth for the horrible angwissh, 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 caytyves shal be deeth withoute deeth, and end withouten ende, and defaute withoute failynge. For hir deeth shal alwey lyven, and hir ende shal everemo bigynne, and hir defaute shal nat faille." And therfore seith Seint John the evaungelist: "they shullen folwe deeth, and they shul nat fynde hym; and they shul desiren to dye, and deeth shal flee fro hem." And eek Job seith that in helle is noon ordre of rule. And al be it so that God hath creat alle thynges in right ordre, and no thyng withouten ordre, but alle thynges been ordeyned and nombred; yet, nathelees, they that been dampned been nothyng in ordre, ne holden noon ordre. For the erthe ne shal bere hem no fruyt. For as the prophete David seith, "God shal destroie the fruyt of the erthe as fro hem; ne water ne shal yeve hem no moisture, ne the eyr no refresshyng, ne fyr no light." For, as seith Seint Basilie, "the brennynge 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 this children"; right as the goode man yeveth flessh to his children and bones to his houndes. And for they shullen have noon hope to escape, seith Seint Job atte laste that "ther shal horrour and grisly drede dwellen withouten 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 therfore han they lorn al hire hope, for sevene causes. First, for God, that is hir juge, shal be withouten mercy to hem; and they may nat plese hym ne noon of his halwes; ne they ne may yeve no thyng for hir raunsoun; ne they have no voys to speke to hym; ne they may nat fle 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." Whoso thanne wolde wel understande thise peynes, and bithynke hym weel that he hath deserved thilke peynes for his synnes, certes, he sholde have moore talent to siken and to wepe, than for to syngen and to pleye. For, as that seith Salomon, "whoso that hadde the science to knowe the peynes that been establissed and ordeyned for synne, he wolde make sorwe." "Thilke science, "as seith Seint Augustyn, "maketh a man to waymenten in his herte."
§ 11 The fourthe point that oghte maken a man to have contricion is the sorweful remembraunce of the good that he hath left to doon heere in erthe, and eek the good that he hath lorn. Soothly, the goode werkes that he hath lost, outher they been the goode werkes that he wroghte er he fel into deedly synne, or elles the goode werkes that he wroghte while he lay in synne. Soothly, the goode werkes that he dide biforn that he fil in synne been al mortefied and astoned and dulled by the ofte synnyng. The othere goode werkes, that he wroghte whil he lay in deedly synne, thei been outrely dede, as to the lyf perdurable in hevene. Thanne thilke goode werkes that been mortefied by ofte synnyng, whiche goode werkes he dide whil he was in charitee, ne mowe nevere quyken agayn withouten verray penitence. And therof seith God by the mouth of Ezechiel, that "if the rightful man returne agayn from his rightwisnesse and werke wikkednesse, shal he lyve?" Nay, for alle the goode werkes that he hath wroght ne shul nevere been in remembraunce, for he shal dyen in this synne. And upon thilke chapitre seith Seint Gregorie thus: that "we shulle understonde this principally; that whan we doon deedly synne, it is for noght thanne to rehercen or drawen into memorie the goode werkes that we han wroght biforn. For certes, in the werkynge of the deedly synne, ther is no trust to no good werk that we can doon biforn; that is to seyn, as for to have therby the lyf perdurable in hevene. But nathelees, the goode werkes quyken agayn, and comen agayn, and helpen, and availlen to have the lyf perdurable in hevene, whan we han contricioun. But soothly, the goode werkes that men doon whil they been in deedly synne, for as muche as they were doon in deedly synne, they may nevere quyke agayn. For certes thyng that nevere hadde lyf may nevere quykene; 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 enlumyne and lightne the herte of the synful man to have repentaunce; and eek they availlen for to usen a man to doon goode werkes, that the feend have the lasse power of his soule. And thus the curteis lord Jhesu Crist ne wole that no good werk be lost; for in somwhat it shal availle. But, for as muche as the goode werkes that men doon whil they been in good lyf been al mortefied by synne folwynge, and eek sith that alle the goode werkes that men doon whil they been in deedly synne been outrely dede as for to have the lyf perdurable; wel may that man that no good werk ne dooth synge thilke newe frenshe song, "jay tout perdu mon temps et mon labour." For certes, synne bireveth a man bothe goodnesse of nature and eek the goodnesse of grace. For soothly, the grace of the Hooly Goost fareth lyk fyr, that may nat been ydel; for fyr fayleth anoon as it forleteth his wirkynge, and right so grace fayleth anoon as it forleteth his werkynge. Then leseth the synful man the goodnesse of glorie, that oonly is bihight to goode men that labouren and werken. Wel may he be sory thanne, that oweth al his lif to God as longe as he hath lyved, and eek as longe as he shal lyve, 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 goodes that han be yeven hym 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 rekenyng.
§ 12 The fifthe thyng that oghte moeve a man to contricioun is remembrance of the passioun that oure lord Jhesu Crist suffred for oure synnes. For, as seith Seint Bernard, whil that I lyve I shal have remembrance of the travailles that oure lord Crist suffred in prechyng; his werynesse in travaillyng, his temptaciouns whan he fasted, his longe wakynges whan he preyde, hise teeres whan that he weep for pitee of good peple; the wo and the shame and the filthe that men seyden to hym; of the foule spittyng that men spitte in his face, of the buffettes that men yaven hym, of the foule mowes, and of the repreves that men to hym seyden; of the nayles with whiche he was nayled to the croys, and of al the remenant of his passioun that he suffred for my synnes, and no thyng for his gilt. And ye shul understonde that in mannes synne is every manere of ordre or ordinaunce turned up-so-doun. For it is sooth that God, and resoun, and sensualitee, and the body of man been so ordeyned that everich of thise foure thynges sholde have lordshipe over that oother; as thus: God sholde have lordshipe over resoun, and resoun over sensualitee, and sensualitee over the body of man. But soothly, whan man synneth, al this ordre or ordinaunce is turned up-so-doun. And therfore, thanne, for as muche as the resoun 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 resoun, and by that way leseth resoun the lordshipe over sensualitee and over the body. For right as resoun is rebel to God, right so is bothe sensualitee rebel to resoun and the body also. And certes this disordinaunce and this rebellioun oure lord Jhesu Crist aboghte upon his precious body ful deere, and herkneth in which wise. For as muche thanne as resoun is rebel to God, therfore is man worthy to have sorwe and to be deed. This suffred oure lord Jhesu Crist for man, after that he hadde be bitraysed of his disciple, and distreyned and bounde, so that his blood brast out at every nayl of his handes, as seith Seint Augustyn. And forther over, for as muchel as resoun of man ne wol nat daunte sensualitee whan it may, therfore is man worthy to have shame; and this suffred oure lord Jhesu Crist for man, whan they spetten in his visage. And forther over, for as muchel thanne as the caytyf body of man is rebel bothe to resoun and to sensualitee, therfore is it worthy the deeth. And this suffred oure Lord Jhesu Crist for man upon the croys where as ther was no part of his body free withouten greet peyne and bitter passioun. And al this suffred Jhesu Crist, that nevere forfeted. And therfore resonably may be seyd Jhesu in this manere: "to muchel am I peyned for the thynges that I nevere deserved, and to muche defouled for shendshipe that man is worthy to have. And therfore may the synful man wel seye, as seith Seint Bernard, "acursed be the bitternesse of my synne, for which ther moste be suffred so muchel bitternesse." For certes, after the diverse disordinaunces of oure wikkednesses was the passioun of Jhesu Crist ordeyned in diverse thynges, as thus. Certes, synful mannes soule is bitraysed of the devel by coveitise of temporeel prosperitee, and scorned by deceite whan he cheseth flesshly delices; and yet is it tormented by inpacience of adversitee, and bispet by servage and subjeccioun of synne; and atte laste it is slayn fynally. For this disordinaunce of synful man was Jhesu Crist first bitraysed, and after that was he bounde, that cam for to unbynden us of synne and peyne. Thanne was he byscorned, that oonly sholde han been honoured in alle thynges and of alle thynges. Thanne was his visage, that oghte be desired to be seyn of al mankynde, in which visage aungels desiren to looke, vileynsly bispet. Thanne was he scourged, that no thyng hadde agilt; and finally, thanne was he crucified and slayn. Thanne was acompliced the word of Ysaye, "he was wounded for oure mysdedes and defouled for oure felonies." Now sith that Jhesu Crist took upon hymself the peyne of alle oure wikkednesses, muchel oghte synful man wepen and biwayle, that for his synnes goddes sone of hevene sholde al this peyne endure.
§ 13 The sixte thyng that oghte moeve a man to contricioun is the hope of three thynges; that is to seyn, foryifnesse of synne, and the yifte to grace wel for to do, and the glorie of hevene, with which God shal gerdone man for his goode dedes. And for as muche as Jhesu Crist yeveth us thise yiftes of his largesse and of his sovereyn bountee, therfore is he cleped Jhesus Nazarenus Rex Judeorum. Jhesus is to seyn saveour or salvacioun, on whom men shul hope to have foryifnesse of synnes, which that is proprely salvacioun of synnes. And terfore seyde the aungel to Joseph, thou shalt clepen his name Jhesus, that shal saven his peple of hir synnes. And heerof seith Seint Peter: "ther is noon oother name under hevene that is yeve to any man, by which a man may be saved, but oonly Jhesus." Nazarenus is as muche for to seye as "florisshynge," in which a man shal hope that he that yeveth hym remissioun of synnes shal yeve hym eek grace wel for to do. For in the flour is hope of fruyt in tyme comynge, and in foryifnesse of synnes hope of grace wel for to do. "I was atte dore of thyn herte," seith Jhesus, "and cleped for to entre. He that openeth to me shal have foryifnesse of synne. I wol entre into hym by my grace, and soupe with hym," by the goode werkes that he shal doon, whiche werkes been the foode of God; "and he shal soupe with me" by the grete joye that I shal yeven hym. Thus shal man hope, for his werkes of penaunce, that God shal yeven hym his regne, as he bihooteth hym in the gospel.
§ 14 Now shal a man understonde in which manere shal been his contricioun. I seye that it shal been universal and total. This is to seyn, a man shal be verray repentaunt for alle his synnes that he hath doon in delit of his thoght; for delit is ful perilous. For ther been two manere of consentynges: that oon of hem is cleped consentynge of affeccioun, whan a man is moeved to do synne, and deliteth hym longe for to thynke on that synne; and his reson aperceyveth it wel that it is synne agayns the lawe of God, and yet his resoun refreyneth nat his foul delit or talent, though he se wel apertly that it is agayns the reverence of God. Although his resoun ne consente noght to doon that synne in dede, yet seyn somme doctours that swich delit 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 consentynge of his resoun; for therof is no doute, that it is deedly synne in consentynge. For certes, ther is no deedly synne, that it nas first in mannes thought, and after that in his delit, and so forth into consentynge and into dede. Wherfore I seye that many men ne repenten hem nevere of swiche thoghtes and delites, ne nevere shryven hem of it, but oonly of the dede of grete synnes outward. Wherfore I seye that swiche wikked delites and wikked thoghtes been subtile bigileres of hem that shullen be dampned. Mooreover man oghte to sorwe for his wikkede wordes as wel as for his wikkede dedes. For certes, the repentaunce of a synguler synne, and nat repente of alle his other synnes, or elles repenten hym of alle his othere synnes, and nat of a synguler synne, may nat availle. For certes, God almyghty is al good; and therfore he foryeveth al, or elles right noght. And heerof seith Seint Augustyn: "I wot certeynly that God is enemy to everich synnere; and how thanne, he that observeth o synne, shal he have foryifnesse of the remenaunt of his othere synnes? Nay. And forther over, contricioun sholde be wonder sorweful and angwissous; and therfore yeveth hym God pleynly his mercy; and therfore, whan my soule was angwissous withinne me, I hadde remembrance of God that my preyere myghte come to hym. Forther over, contricioun moste be continueel, and that man have stedefast purpos to shriven hym, and for to amenden hym of his lyf. For soothly, whil contricioun lasteth, man may evere have hope of foryifnesse; and of this comth hate of synne, that destroyeth synne, bothe in himself, and eek in oother 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.
§ 15 The laste thyng that men shal understonde in contricioun is this: wherof avayleth contricioun. I seye that somtyme contricioun delivereth a man fro synne; of which that David seith, "I seye," quod David (that is to seyn, I purposed fermely) "to shryve me, and thow, lord, relessedest my synne." And right so as contricion availleth noght withouten sad purpos of shrifte, if man have oportunitee, right so litel worth is shrifte or satisfaccioun withouten contricioun. And mooreover contricion destroyeth the prisoun of helle, and maketh wayk and fieble alle the strengthes of the develes, and restoreth the yiftes of the hooly goost and of alle goode vertues; and it clenseth the soule of synne, and delivereth the soule fro the peyne of helle, and fro the compaignye of the devel, and fro the servage of synne, and restoreth it to alle goodes espirituels, and to the compaignye and communyoun of hooly chirche. And forther over, it maketh hym that whilom was sone of ire to be sone of grace; and alle thise thynges been preved by hooly writ. And therfore, he that wolde sette his entente to thise thynges, he were ful wys; for soothly he ne sholde nat thanne in al his lyf have corage to synne, but yeven his body and al his herte to the service of Jhesu Crist, and therof doon hym hommage. For soothly oure sweete lord Jhesu Crist hath spared us so debonairly in oure folies, that if he ne hadde pitee of mannes soule, a sory song we myghten alle synge.Here begins the Parson' Tale Our sweet Lord God of Heaven, Who will destroy no man, but would have all come unto the knowledge of Him and to the blessed life that is everlasting, admonishes us by the Prophet Jeremiah, who says thus: "Stand ye in the ways, and see, and ask for the old paths (that is to say, the old wisdom) where is the good way, and walk therein, and ye shall find rest for your souls," etc. Many are the spiritual ways that lead folk unto Our Lord Jesus Christ and to the Kingdom of Glory. Of which ways there is a right noble way and a proper one, which will not fail either man or woman who through sin has gone astray from the right way to the Heavenly Jerusalem; and this way is called penitence, as to which man should gladly hear and inquire with all his heart, in order that he may learn what penitence is, and why it is called penitence, and in how many ways penitence functions, and how many kinds of penitence there are, and what things appertain and are necessary to penitence, and what things hinder it.
Saint Ambrose says that "penitence is the mourning of man for the sin that he has done, and the resolve to do no more anything for which he ought to mourn." And another doctor says: "Penitence is the lamenting of man, who sorrows for his sin and punishes himself because he has done amiss." Penitence, under certain circumstances, is the true repentance of a man that goes in sorrow and other pain for his misdeeds. And that he shall be truly penitent, he shall first regret the sins that he has done, and steadfastly purpose in his heart to make oral confession, and to do penance, and nevermore to do anything for which he ought to feel regret or to mourn, and to continue on good works; or else his repentance will avail him nothing. For, as says Saint Isidore: "He is a mocker and a liar and no true penitent who does again a thing for which he ought to repent." Weeping, when not accompanied by a refusal to sin, shall not avail. But, nevertheless, men should hope that every time a man falls, be it never so often, he may arise through penitence, if he have grace; but certainly there is great doubt of this. For, as Saint Gregory says: "With difficulty shall he arise out of sin who is burdened with the burden of evil habit." And therefore repentant folk, who keep from sin and abandon sin ere sin abandon them, Holy Church holds them to be sure of their salvation. And he that sins and verily repents in his last moments, Holy Church yet hopes for his salvation, what of the great mercy of Our Lord Jesus Christ, because of his repentance; but take you the certain way.
And now, since I have declared unto you what penitence is, now shall you understand that there are three deeds required by penitence. The first deed is that a man be baptized after he has sinned. Saint Augustine says: "Save he be repentant for his former sinful life, he shall not begin to lead the new clean life." For truly, if he be baptized without repentance for his old offence, he receives the sign of baptism but not the grace nor the remission of his sins, until he have true repentance. Another defect is this, that men do deadly sin after they have received baptism. The third defect is that men fall into venial sins after their baptism, and from day to day. Thereof Saint Augustine says that "penitence of good and humble folk is the penitence of every day."
The kinds of penitence are three. One of them is public, another is general, and the third is private. That form of penitence which is public is of two kinds: as to be expelled from Holy Church in Lent, for the slaughter of children and such-like things. Another is, when a man has sinned openly, of which sin the shame is openly spoken of in the community; and then Holy Church, by judgment rendered, constrains him to do open penance. Common or general penitence is when priests enjoin men collectively in certain cases, as, peradventure, to go naked on pilgrimages, or barefoot. Private penitence is that which men do continually for their sins, whereof we confess privately and receive a private penance.
Now shall you understand what is necessary to a true and perfect penitence. And this stands upon three things: contrition of heart, confession by word of mouth, and restitution. As to which Saint John Chrysostom says: "Penitence constrains a man to accept cheerfully every pain that is put upon him, with contrition of heart and oral confession, with restitution; and in doing of all acts of humility." And this is a fruitful penitence for three things wherein we anger Our Lord Jesus Christ; that is to say, by delight in thinking, by recklessness in speaking, and by wicked sinful works. And over against these wicked offences is penitence, which may be likened unto a tree.The root of this tree is contrition, which hides itself away in the heart of him who is truly repentant, just as the root of another tree hides within the earth. From the root contrition springs a trunk that bears branches and leaves of confession and the fruit of penance, As to which Christ says in His gospel: "Bring forth therefore fruits meet for repentance." For by this fruit may men know this tree, and not by the root that is hidden in the heart of man, nor by the branches, nor by the leaves of confession. And therefore Our Lord Jesus Christ says thus: "By their fruits ye shall know them." From this root, too, springs a seed of grace, the which seed is the mother of security, and this seed is eager and hot. The grace of this seed springs from God, through remembrance of the day of doom and the pains of Hell. Of this matter says Solomon: "Fear the Lord, and depart from evil." The heat of this seed is the love of God and the desiring of the joy everlasting. This heat draws the heart of man unto God and causes him to hate his sin. For truly there is nothing that tastes so well to a child as the milk of its nurse, nor is there anything more abhorrent to it than this same milk when it is mingled with other food. just so, to the sinful man who loves his sin, it seems that it is sweeter than anything else; but from the time that he begins to love devoutly Our Lord Jesus Christ, and desires the life everlasting, there is to him nothing more abominable. For truly the law of God is the love of God; whereof David the prophet says: "Ye that love the Lord, hate evil." He that loves God keeps His law and His word. The Prophet Daniel saw this tree in spirit following upon the vision of King Nebuchadnezzar, when he counselled him to do penance. Penance is the tree of life to those who receive it, and he that holds himself in true penitence is blessed, according to the opinion of Solomon.
In this penitence or contrition man shall understand four things, that is to say, what contrition is, and what the causes are that move a man to contrition, and how he should be contrite, and what contrition avails the soul. Then it is thus: that contrition is the real sorrow that a man receives within his heart for his sins, with firm purpose to confess them and to do penance and nevermore to do sin. And this sorrow shall be in this manner, as says Saint Bernard: "It shall be heavy and grievous and sharp and poignant in the heart." First, because man has offended his Lord and his Creator; and more sharp and poignant because he has offended his Heavenly Father; and yet more sharp and poignant because he has angered and offended Him Who redeemed him, Who with His precious blood has delivered us from the bonds of sin and from the cruelty of the Devil and from the pains of Hell.
The causes that ought to move a man to contrition are six. First, a man should remember his sins, yet see to it that this same remembrance be not to him in any wise a delight, but only great shame and sorrow for his guilt. For Job says: that sinful men do things that ought to be confessed. And therefore Hezekiah says: "I will remember all the years of my life, in bitterness of heart." And God says in the Apocalypse: "Remember from whence thou art fallen." For before that time when first you sinned, you were the children of God and members of the Kingdom of God; but because of your sin you are become slavish and vile, and the children of the Fiend, hated of the angels, the slander of Holy Church, and food of the false serpent. You are perpetual fuel for the fire of Hell. And yet more vile and abominable, for you offend often and often, like the dog that returns to his vomit. And you are even yet more vile, for your long continuation in sin and your sinful habits, for which you are as filthy in your sin as a beast in its dung. Such thoughts cause a may, to take shame to himself for his sinning, and not delight, as God says by the Prophet Ezekiel: "Thou shalt remember thy ways and be ashamed." Truly, sins are the ways that lead folk unto Hell.
The second reason why a man ought to have contempt for sin is this: that, as Saint Peter says, "He that sinneth is the slave of sin." And sin puts a man into deep thraldom. And thereupon the Prophet Ezekiel says: "I went sorrowfully, in abhorrence of myself." And truly, well ought a man to abhor sin and to release himself from that thraldom and degradation. And see what Seneca says about this matter. He says thus: "Though I knew that neither God nor man should ever be cognizant of it, yet would I disdain to commit a sin." And the same Seneca also says: "I am born to greater things than to be thrall to my body, or than to make of my body a thrall." Nor a viler thrall may man or woman make of his or her body than by giving that body over to sin. And were it the lowest churl, or the lowest woman, that lives, and the least worth, yet is he or she then more vile and more in servitude. Ever from the higher degree than man falls, the more is he enthralled, and by so much the more to God and to the world is he vile and abominable. O good God! Well ought a man to have disdain of sin; since, because of sin, whereas he was once free, now is he in bondage. And thereupon Saint Augustine says: "If thou have disdain for thy servant, if he offend or sin, have thou then disdain that thou shouldest do any sin." Have regard of your worth, that you be not foul unto yourself. Alas! Well ought they then to disdain to be servants and thralls to sin, and to be sorely ashamed of themselves, when God of His endless goodness has set them in high place, or given them understanding, bodily strength, health, beauty, prosperity, and redeemed them with His heart's blood, who now so unnaturally, in face of His nobleness, requite Him so vilely as to slaughter their own souls. O good God! You women, who are of so great beauty, remember the proverb of Solomon, who says: "A fair woman who is the fool of her body is like a gold ring in the snout of a sow." For just as a sow roots deep into every ordure, so does she root her beauty into the stinking filth of sin.
The third cause that ought to move a man to contrition is fear of the day of doom and of the horrible pains of Hell. For as Saint Jerome says: "Every time that I remember the day of doom I quake; for when I eat or drink or do whatever thing, ever it seems to me that the trump sounds in my ear, bidding the dead arise and come to judgment." O good God! Greatly ought a man to fear such a judgment, "Where we shall be all," as Saint Paul says, "before the throne of Our Lord Jesus Christ." And there we shall compose a general congregation, whence no man shall absent himself. For truly there shall avail neither essoin nor excuse. And not only shall our faults be judged, but all our deeds shall openly be made known. As Saint Bernard says: "There shall no pleading avail, and no trickery; we shall give reckoning for every idle word." There shall we have a judge that cannot be corrupted or deceived. And why? Because, in truth, all our thoughts are known unto Him; nor for prayer nor for bribing shall He be corrupted. And therefore says Solomon: "The wrath of God will spare no one, either for prayer or gifts." Therefore, at the day of doom, there shall be no hope of escape. Wherefore, as says Saint Anselm: "Great anguish shall all sinful folk have at that time; there shall the stern and angry judge sit above, and under Him the horrible pit of Hell, open to destroy him who must acknowledge his sins, which sins shall be openly showed before God and before all creatures. And on the left side more devils than any heart can think, to harry and to draw the sinful souls to the punishment of Hell. And within the hearts of folk shall be the tearing of conscience and without shall be the world all burning. Whither then shall the wretched sinful man flee to hide himself? Certainly he shall not hide; he must come forth and show himself." For truly, as says Saint Jerome: "The earth shall cast him forth and the sea also; aye, and the air, which shall be filled with thunders and with lightnings." Now, indeed, whoso well thinks of these things, I suppose that his sin shall not be a delight within him, but a great sorrow, for fear of the pain of Hell. And therefore said Job to God: "Let me take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death; a land of darkness as darkness itself: and of the shadow of death, without any order, and where the light is as darkness." Lo, here may it be seen that Job prayed for respite to weep and to bewail his trespass; for indeed one day of respite is better than all the treasure of the world. And for as much as man may acquit himself before God by penitence in this world, and not by treasure, therefore should he pray to God to grant him respite for a while to weep and to bewail his sins. For truly, all the sorrow that a man might feel from the beginning of the world is but a little thing in comparison with the sorrows of Hell. As to the reason why Job called Hell the "land of darkness," it is to be understood that he called it "land" or "earth" because it is stable and never shall fail; "dark" because he that is in Hell lacks the materials for light. For truly the dark light that shall come out of the fire that burns for ever shall turn him all to pain who is in Hell; for it shall show unto him the horrible devils that torment him. "Covered with the darkness of death:" that is to say, that he who is in Hell shall lack the sight of God; for truly, to see God is life everlasting. "The darkness of death" is the sin which the wretched man has done, which hinders his seeing the face of God; just as does a cloud that comes between us and the sun. "Land of ill ease:" because there are three kinds of pains against three things that folk of the world have in this present life, that is to say, honours, delights, and riches. Over against honours they have in Hell shame and confusion. For well you know that men call "honour" the reverence that man gives to man; but in Hell is no honour or reverence. For indeed no more reverence shall be done there to a king than to a knave. As to which God says, by the Prophet Jeremiah: "They that scorn me shall be scorned." "Honour" is also called great lordship; but there no man shall serve another, save to his harm and torment. "Honour," again, subsists in great dignity and rank; but in Hell all they shall be trodden upon by devils. And God says: "The horrible devils shall go and come upon the heads of the damned." And this is because the higher they were in this life, the lower shall they lie and be defiled in Hell. Against the riches of this world shall they have the misery of poverty; and this poverty shall be of four kinds: lack of treasure, whereof David says: "They that trust in their wealth, boast themselves in the multitude of their riches, they shall sleep in the darkness of death, and nothing shall they find in their hands of all their treasure." And, moreover, the misery of Hell shall consist of lack of food and drink. For God says thus, through Moses: "They shall be wasted with hunger, and the birds of Hell shall devour them with bitter death, and the gall of the dragon shall be their drink, and the venom of the dragon their morsels." And, furthermore, their misery shall be for lack of clothing, for they shall be naked of body save for the fire wherein they burn, and for other filth; and naked shall they be of soul, devoid of all virtues, which are the clothing of the soul. Where shall be then the gay robes and the soft sheets and the soft shirts? Behold what God says by the prophet Isaiah: "Under them shall be strewed moths and their covering shall be of the worms of Hell." And still further, their misery shall lie in lack of friends; for he is not poor who has good friends; but there no friend; for neither God nor any other shall be friend to them, and each of them shall hate all others with a deadly hatred. "The sons and the daughters shall rebel against father and mother, and kindred against kindred, and each of them shall curse and despise the others," both day and night, as says God through the Prophet Micah. And the loving people that once loved each other so passionately, each of them would eat the other if he might. For how should they love in the torments of Hell who hated each other in the prosperity of this life? For trust it well, their carnal love was deadly hate; as says the Prophet David: "Whoso loveth wickedness hateth his own soul." And whoso hates his own soul, truly he may love no other, in any wise. And therefore, in Hell is no solace nor any friendship, but ever the more fleshly relationships there are in Hell, the more cursings and the more deadly hates there are among them. And, again, they shall lack every kind of pleasure; for truly, pleasures are according to the appetites of the five senses, sight, hearing, smell, taste, and touch. But in Hell their sight shall be full of darkness and of smoke, and therefore full of tears; and their hearing full of wailing and the gnashing of teeth, as says Jesus Christ; their nostrils shall be full of a stinking smell. And, as the Prophet Isaiah says, "their savouring shall be of bitter gall." And as for touch, all the body shall be covered with "fire that never shall be quenched and with worms that never shall die," as God says by the mouth of Isaiah. And for as much as they shall not think that they may die of pain, and by death thus flee from pain, then may they understand the words of Job, who said, "There is the shadow of death." Certainly a shadow has the likeness of that whereof it is the shadow, but the shadow is not the substance. Just so it is with the pain of Hell; it is like unto death because of the horrible anguish. And why? Because it pains for ever, and as if they should die at every moment; but indeed they shall not die. For as Saint Gregory says: "To these wretched captives shall be given death without death, and end without end, and want without ceasing." And thereupon says Saint John the Evangelist: "They shall seek for death and they shall not find it; and they shall desire to die and death shall flee from them." And Job, also, says: "Death, without any order." And though it be that God has created all things in right order, and nothing at all without order, but all things are ordered and numbered; yet, nevertheless, they that are damned have no order, nor hold to any order. For the earth shall bear them no fruit. For, as the Prophet David says: "God shall destroy the fruits of the earth from them." No water shall give them moisture, nor the air refreshment, nor the fire a light. For, as Saint Basil says: "The burning of the fire of this world shall God send into Hell unto the damned souls there, but the light and the radiance thereof shall be given in Heaven unto His children"- just as the good man gives flesh to his children and bones to his dogs. And since they shall have no hope of escape, Saint Job says at the last that horror and grisly fear shall dwell there without end. Horror is always the fear of evil that is to come, and this fear shall dwell for ever in the hearts of the damned. And therefore have they lost all their hope, and for seven causes. First, because God their judge shall be without mercy to them; they may not please Him, nor may they please any of His saints; they can give nothing for their ransom; they shall have no voice wherewith to speak to Him; they cannot flee from pain; and they have no goodness within themselves which they might show to deliver them out of pain. And therefore says Solomon: "The wicked man dieth; and when he is dead he shall have no hope of escaping from pain." Whosoever, then, will well understand these pains, and bethink him well that he has deserved these very pains for his sins, certainly he shall have more longing to sigh and weep than ever to sing and play. For, as Solomon says: "Whoso shall have the wisdom to know the pains that have been established and ordained for the punishment of pain, he will feel sorrow." "This same knowledge," says Saint Augustine, "maketh a man to bewail within his heart."
The fourth point that ought to cause a man to feel contrition is the unhappy memory of the good that he has left here on earth; also the good that he has lost. Truly, the good deeds that he has left are either those that he wrought before he fell into mortal sin, or the good deeds he did while he lived in sin. Indeed the good deeds he did before he fell into sin have been all deadened and stultified and rendered null and void by the repeated sinning. The other good deeds, which he wrought while he lay in mortal sin, they are utterly dead as to the effect they might have had on his life everlasting in Heaven. And then the same good deeds that have been rendered null by repeated sinning, which good works he wrought while he stood in a state of grace, shall never quicken again without an utter penitence. And thereof God says, by the mouth of Ezekiel: "If the righteous man shall turn again from his righteousness, and do wickedness, shall he live?" Nay, for all the good works that he has wrought shall never be held in memory, for he shall die in his sin. And thereupon, as to that same chapter, Saint Gregory says thus: "That we shall understand this principally: that when we do mortal sin it is for naught that we tell of or draw from memory the good works that we have wrought before." For, certainly, in the doing of mortal sin there is no trusting to the help of good that we have wrought before; that is to say, as it affects the everlasting life in Heaven. But notwithstanding this, the good deeds quicken again and return again, and help and are of avail in attaining the everlasting life in Heaven, when we have contrition. But indeed the good deeds that men do while they are in deadly sin, because they are done in deadly sin, shall never quicken again. For truly, that thing which never had life may never quicken; nevertheless, albeit these deeds avail nothing as to the perdurable life, yet they help to lighten the pains of Hell, or else to acquire temporal riches, or else, because of them, God will enlighten and illumine the heart of the sinful man to be repentant; and also they avail in accustoming a man to the doing of good deeds, to the end that the Fiend has less power over his soul. And thus the compassionate Lord Jesus Christ wills that no good work be utterly lost; for in somewhat it shall avail. But for as much as the good deeds that men do while they are in a state of grace are all stultified by sin ensuing; and, also, since all the good works that men do while they are in mortal sin are utterly dead, in so far as the life everlasting is concerned, well may that man who does no good work sing that new French song, J'ai tout perdu mon temps et mon labeur. For certainly, sin bereaves a man of both goodness of nature and the goodness of grace. For indeed the grace of the Holy Ghost is like fire, which cannot be idle; for fire fails anon as it forgoes its working, and even so does grace fail immediately it forsakes its work. Then loses the sinful man the goodness of glory, which is promised only to good men who suffer and toil. Well then may he sorrow, who owes all his life to God, as long as he has lived and as long as he shall live, and who yet has no goodness wherewith to repay his debt to God. For trust well, "he shall give account," as Saint Bernard says, "of all the good things that have been given him in this present life, and of how he has used them; in so much that there shall not perish a hair of his head, nor shall a moment of an hour perish of all his time, that he shall not be called upon to give a reckoning for."
The fifth thing that ought to move a man to contrition is remembrance of the passion that Our Lord Jesus Christ suffered for our sins. For, as Saint Bernard says: "While I live I will keep in remembrance the travail that Our Lord Christ suffered in preaching; His weariness in travail; His temptations when He fasted; His long watchings when He prayed; His tears when He wept for pity of good people; the grievous and the shameful and the filthy things that men said of Him; the foul sputum that men spat into His face; the foul buffets that men gave Him; the foul grimaces and the chidings that men said; the nails wherewith He was nailed to the cross; and all the rest of His passion, which he suffered for my sins and not for his own guilt." And you shall understand that in man's sin is every order or ordinance turned upside-down. For it is true that God and reason and sensuality and the body of man have been so ordained and established that, of these four things, the next higher shall have lordship over the lower; as thus: God shall have lordship over reason, and reason over sensuality, and sensuality over the body of man. But, indeed, when man sins, all of this order or ordinance is turned upside-down. Therefore, then, for as much as the reason of man will not be subject to nor obedient to God, Who is man's Lord by right, therefore it loses the lordship that it should hold over sensuality and also over the body of man. And why? Because sensuality rebels then against reason; and in that way reason loses the lordship over sensuality and over the body. For just as reason is rebel to God, just so is sensuality rebel to reason, and the body also. And truly, this confusion and this rebellion Our Lord Jesus Christ suffered upon His precious body, and paid full dearly thus, and hear you now in what wise. For as much, then, as reason is rebel to God, therefore is man worthy to have sorrow and to die. This Our Lord Jesus Christ suffered for mankind after He had been betrayed by His disciple, and secured and bound "so that the blood burst out at every nail of His hands," as says Saint Augustine. Moreover, for as much as reason of man will not subdue sensuality when it may, therefore man is worthy of shame; and this suffered Our Lord Jesus Christ for man when they spat in His face. Furthermore, for as much, then, as the wretched body of man is rebel both to reason and to sensuality" therefore is it worthy of death. And this Our Lord Jesus Christ suffered for man upon the cross, where there was no part of His body free from great pain and bitter passion. And all this Jesus Christ suffered, Who never did any wrong. And therefore it may be reasonably said of Jesus thus: "Too much am I tortured for things the punishment of which I do not deserve, and too much disgraced for shame that belongs to man." And therefore may the sinful man well say, as says Saint Bernard: "Accursed be the bitterness of my sin, for which there must be suffered so much bitterness." For truly, according to the diverse discordances of our wickedness, was the passion of Jesus Christ ordained in divers ways, as thus. Certainly sinful man's soul is betrayed unto the Devil by covetousness of temporal prosperity, and scorned by deceit when he chooses carnal delights; and it is tormented by impatience under adversity, and spat upon by servitude and subjection to sin; and at the last it is slain for ever. For this confusion by sinful man was Jesus Christ first betrayed and afterwards bound, Who came to loose us from sin and pain. Then was He scorned, Who should have been only honoured in all things. Then was His face, which all mankind ought to have desired to look upon, since into that face angels desire to look, villainously spat upon. Then was He scourged, Who had done nothing wrong; and finally, then was He crucified and slain. So was accomplished the word of Isaiah: "He was wounded for our misdeeds and defiled for our felonies." Now, since Jesus Christ took upon Himself the punishment for all our wickedness, much ought sinful man to weep and to bewail that for his sins the Son of God in Heaven should endure all this pain.
The sixth thing that ought to move a man to contrition is the hope of three things; that is to say, forgiveness of sin, and the gift of grace to do well, and the glory of Heaven, wherewith God shall reward a man for his good deeds. And for as much as Jesus Christ gives us these gifts of His largess and of His sovereign bounty, therefore is He called Iesus Nazarenus rex Iudeorum. Jesus means "saviour" or "salvation," in whom men shall hope to have forgiveness of sins, which is, properly, salvation from sins. And therefore said the angel to Joseph: "Thou shalt call His name Jesus, Who shall save His people from their sins." And thereof says Saint Peter: "There is no other name under Heaven given to any man, whereby a man may be saved, save only Jesus." Nazarenus is as much as to say "flourishing," wherein a man may hope that He Who gives him remission of sins shall give him also the grace to do well. For in the flower is hope of fruit in time to come; and in forgiveness of sins is hope of grace to do well. "Behold, I stand at the door and knock," says Jesus: "if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with Me." That is to say, by the good works that he shall do, which good works are the food of God; "and he shall sup with Me"- by the great joy that I shall give him. Thus may man hope, for his deeds of penitence, that God shall allow him to enter His Kingdom, as is promised unto him in the gospel.
Now shall a man understand in what manner shall be his contrition. I say, that it shall be universal and total; that is to say, a man shall be truly repentant for all the sins that he has done in delight of his thought; for delight is very dangerous. For there are two ways of acquiescence; one is called acquiescence of the affections, when a man is moved to do sin, and delights in long thinking thereon; and his reason well perceives that it is sin against the law of God, and yet his reason restrains not his foul delight or appetite, though he see well that it is opposed to the reverence that is due to God; although his reason consent not to do that sin in very deed, yet some doctors say that dwelling long on such delight is full dangerous, be it ever so little. And also a man should sorrow for all that he has ever desired against the law of God with perfect acquiescence of his reason; for there is no doubt of it, there is mortal sin in acquiescence. For truly, there is no mortal sin that was not first in man's thought, and after that in his delight, and so on unto acquiescence and unto deed. Wherefore I say, that many men never repent for such thoughts and delights, and never confess them, but only the actual performance of great sins. Wherefore I say that such wicked delights and wicked thoughts are subtle beguilers of those that shall be damned. Moreover, a man ought to sorrow for his wicked words as well as for his wicked deeds; for truly, the repentance for a single sin, unaccompanied by repentance for all other sins, or else repentance for all other sins and not for a single sin, shall not avail. For certainly God Almighty is all good; and therefore He forgives all or nothing. And thereupon says Saint Augustine: "I know certainly that God is the enemy of every sinner." And how then? He that continues to do one sin, shall he have forgiveness for the rest of his sins? No. Furthermore, contrition should be wondrous sorrowful and full of suffering; and for that God gives fully His mercy; and therefore, when my soul was suffering within me, I had remembrance of God, that my prayer might come unto Him. Moreover, contrition must be continual, and a man must keep and hold a steadfast purpose to shrive himself and to amend his way of life. For truly, while contrition lasts, man may continue to have hope of forgiveness; and of this comes hatred of sin, which destroys sin within himself and also in other folk, according to his ability. For which David says: "Ye that love God hate wickedness." For trust this well, to love God is to love what He loves and to hate what He hates.
The last thing that man shall understand about contrition is this: What does contrition avail him? I say, that at times contrition delivers a man from sin; as to which David says: "I said I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin." And just as contrition nothing avails without firm purpose of shrift, if man have opportunity, just so shrift itself is of little worth without contrition. Moreover, contrition destroys the prison of Hell and makes weak and feeble all the strength of all the devils, and restores the gifts of the Holy Ghost and of all good virtues; and it cleanses the soul of sin, and delivers the soul from the pain of Hell and from the company of the Devil, and from the servitude of sin, and restores it unto all spiritual good and to the company and communion of Holy Church. And furthermore, it makes of him who was formerly the son of anger to be the son of grace; and all these things are proved by holy writ. And therefore he that would set his understanding to these things, he were full wise; for truly, he should not then, in all his life, have desire to sin, but should give his body and all his heart to the service of Jesus Christ, and do Him homage. For truly, Our sweet Lord Jesus Christ has spared us so graciously in our follies that, if He had not pity on man's soul, a sorry song indeed might all of us sing.
Explicit prima pars Penitentie et sequitur secunda pars eiusdem
§ 16 The seconde partie of penitence is confessioun, that is signe of contricioun. Now shul ye understonde what is confessioun, and wheither it oghte nedes be doon or noon, whiche thynges been covenable to verray confessioun.
§ 17 First shaltow understonde that confessioun is verray shewynge of synnes to the preest. This is to seyn verray, for he moste confessen hym of alle the condiciouns that bilongen to his synne, as ferforth as he kan. Al moot be seyd, and no thyng excused ne hyd ne forwrapped, and noght avaunte thee of thy goode werkes. And forther over, it is necessarie to understonde whennes that synnes spryngen, and how they encreessen and whiche they been.
§ 18 Of the spryngynge of synnes seith Seint Paul in this wise: that "right as by a man synne entred first into this world, and thurgh that synne deeth, right so thilke deeth entred into alle men that synneden." And this man was Adam, by whom synne entred into this world, whan he brak the comaundementz of God. And therfore, he that first was so myghty that he sholde nat have dyed, bicam swich oon that he moste nedes dye, wheither he wolde or noon, and al his progenye in this world, that in thilke man synneden. Looke that in th' estaat of innocence, whan Adam and eve naked weren in paradys, and nothyng ne hadden shame of hir nakednesse, how that the serpent, that was moost wily of alle othere beestes that God hadde maked, seyde to the womman: "why comaunded God to yow ye sholde nat eten of every tree in paradys?" The womman answerde: "of the fruyt," quod she, "of the trees in paradys we feden us, but soothly, of the fruyt of the tree that is in the myddel of paradys, God forbad us for to ete, ne nat touchen it, lest per aventure we sholde dyen." The serpent seyde to the womman: nay, nay, ye shul nat dyen of deeth; for sothe, God woot that what day that ye eten therof, youre eyen shul opene, and ye shul been as goddes, knowynge good and harm." The womman thanne saugh that the tree was good to feedyng, and fair to the eyen, and delitable to the sighte. She took of the fruyt of the tree, and eet it, and yaf to hire housbonde, and he eet, and anoon the eyen of hem bothe openeden. And whan that they knewe that they were naked, they sowed of fige leves a maner of breches to hiden hire membres. There may ye seen that deedly synne hath, first, suggestion of the feend, as sheweth heere by the naddre; and afterward, the delit of the flessh, as sheweth heere by Eve; and after that, the consentynge of resoun, as sheweth heere by Adam. For trust wel, though so were that the feend tempted Eve, that is to seyn, the flessh, and the flessh hadde delit in the beautee of the fruyt defended, yet certes, til that resoun, that is to seyn, Adam, consented to the etynge of the fruyt, yet stood he in th' estaat of innocence. Of thilke Adam tooke we thilke wynne original; for of hym flesshly descended be we alle, and engendred of vile and corrupt mateere. and whan the soule is put in oure body, right anon is contract original synne; and that that was erst but oonly peyne of concupiscence, is afterward bothe peyne and synne. And therfore be we alle born sones of wratthe and of dampnacioun perdurable, if it nere baptesme that we receyven, which bynymeth us the culpe. But for sothe, the peyne dwelleth with us, as to temptacioun, which peyne highte concupiscence. And this concupiscence, whan it is wrongfully disposed or ordeyned in man, it maketh hym coveite, by coveitise of flessh, flesshly synne, by sighte of his eyen as to erthely thynges, and eek coveitise of hynesse by pride of herte.
§ 19 Now, as for to speken of the firste coveitise, that is concupiscence, after the lawe of oure membres, that weren lawefulliche ymaked and by rightful juggement of God; I seye, forasmuche as man is nat obeisaunt to God, that is his lord, therfore is the flessh to hym disobeisaunt thurgh concupiscence, whigh yet is cleped norrissynge, of synne and occasioun of synne. Therfore, al the while that a man hath in hym the peyne of concupiscence, it is impossible but he be tempted somtime and moeved in his flessh to synne. And this thyng may nat faille as longe as he lyveth; it may wel wexe fieble 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 hymself, but if he were al refreyded by siknesse, or by malefice of sorcerie, or colde drynkes. For lo, what seith Seint Paul: "the flessh coveiteth agayn the spirit, and the spirit agayn the flessh; they been so contrarie and so stryven that a man may nat alway doon as he wolde." The same Seint Paul, after his grete penaunce in water and in lond, - in water by nyght and by day in greet peril and in greet peyne; in lond, in famyne and thurst, in coold and cloothelees, and ones stoned almoost to the deeth, - yet seyde he, "allas, I caytyf man! Who shal delivere me fro the prisoun of my caytyf body?" and Seint Jerome, whan he longe tyme hadde woned in desert, where as he hadde no compaignye but of wilde beestes, where as he ne hadde no mete but herbes, and water to his drynke, ne no bed but the naked erthe, for which his flessh was blak as an ethiopeen for heete, and ny destroyed for coold, yet seyde he that "the brennynge of lecherie boyled in al his body." Wherfore I woot wel sykerly that they been deceyved that seyn that they ne be nat empted in hir body. Witnesse on Seint Jame the apostel, that seith that "every wight is tempted in his owene concupiscence"; that is to seyn, that everich of us hath matere and occasioun to be tempted of the norissynge of synne that is in his body. And therfore seith Seint John the evaungelist: "if that we seyn that we be withoute synne, we deceyve us selve, and trouthe is nat in us."
§ 20 Now hal ye understonde in what manere that synne wexeth or encreesseth in man. The firste thyng is thilke norissynge of synne of which I spak biforn, thilke flesshly concupiscence. And after that comth the subjeccioun of the devel, this is to seyn, the develes bely, with which he bloweth in man the fir of flesshly concupiscence. And after that, a man bithynketh hym wheither he wol doon, or no, thilke thing to which he is tempted. And thanne, if that a man withstonde and weyve the firste entisynge of his flessh and of the feend, thanne is it no synne; And if it so be that he do nat so, thanne feeleth he anoon a flambe of delit. And thanne is it good to be war, and kepen hym wel, or elles he wol falle anon into consentynge of synne; 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 suggestioun, and I wole hente hym by moevynge or stirynge of synne. And I wol departe my prise or my praye by deliberacioun, and my lust shal been acompliced in delit. I wol drawe my swerd in consentynge" - for certes, right as a swerd departeth a thyng in two peces, right so consentynge departeth God fro man - "and thanne wol I sleen hym with myn hand in dede of synne; thus seith the feend. For certes, thanne is a man al deed in soule. And thus is synne acompliced by temptacioun, by delit, and by consentynge; and thanne is the synne cleped actueel.
§ 21 For sothe, synne is in two maneres; outher it is venial, or deedly synne. Soothly, whan man loveth any creature moore than Jhesu Crist oure creatour, thanne is it deedly synne. And venial synne is it, if man love Jhesu Crist lasse than hym oghte. For sothe, the dede of this venial synne is ful perilous; for it amenuseth the love that men sholde han to God moore and moore. And therfore, it a man charge hymself with manye swiche venial synnes, certes, but if so be that he somtyme descharge hym of hem by shrifte, they mowe ful lightly amenuse in hym al the love that he hath to Jhesu Crist; and in this wise skippeth venial into deedly synne. For certes, the moore that a man chargeth his soule with venial synnes, the moore is he enclyned to fallen into deedly synne. And therfore lat us nat be necligent to deschargen us of venial synnes. 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 doon som tyme the smale dropes of water, that entren thurgh a litel crevace into the thurrok, and in the botme of the ship, if men be so necligent that they ne descharge hem nat by tyme. And therfore, although ther be a difference bitwixe thise two causes of drenchynge, algates the ship is dreynt. Right so fareth it somtyme of deedly synne, and of anoyouse veniale synnes, whan they multiplie in a man so greetly that the love of thilke worldly thynges that he loveth, thurgh whiche he synneth venyally, is as greet in his herte as the love of god, or moore. And therfore, the love of every thyng that is nat biset in God, ne doon principally for Goddes sake, although that a man love it lasse than God, yet is it venial synne; and deedly synne whan the love of any thyng weyeth in the herte of man as muchel as the love of God, or moore. "Deedly synne," as seith Seint Augustyn, "is whan a man turneth his herte fro God, which that is verray sovereyn bountee, that may nat chaunge, and yeveth his herte to thyng that may chaunge and flitte." And certes, that is every thyng save God of hevene. For sooth is that if a man yeve his love, the which that he oweth al to God with al his herte, unto a creature, certes, as muche of his love as he yeveth to thilke creature, so muche he bireveth fro God; and therfore dooth he synne. For he that is dettour to God ne yeldeth nat to God al his dette, that is to seyn, al the love of his herte.
§ 22 Now sith man understondeth generally which is venial synne, thanne is it covenable to tellen specially of synnes whiche that many a man peraventure ne demeth hem nat synnes, and ne shryveth him nat of the same thynges, and yet natheless they been synnes; soothly, as thise clerkes writen, this is to seyn, that at every tyme that a man eteth or drynketh moore than suffiseth to the sustenaunce of his body, in certein he dooth synne. And eek whan he speketh moore than it nedeth, it is synne. Eke whan he herkneth nat benignely the compleint of the povre; eke whan he is in heele of body, and wol nat faste whan other folk faste, withouten cause resonable; eke whan he slepeth moore than nedeth, or whan he comth by thilke enchesoun to late to chirche, or to othere werkes of charite; eke whan he useth his wyf, withouten sovereyn desir of engendrure to the 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 oother worldly thyng, moore than resoun requireth; eke if he flatere or blandise moore than hym oghte for any necessitee; eke if he amenuse or withdrawe the almesse of the povre; eke if he apparailleth his mete moore deliciously than nede is, or ete it to hastily by likerousnesse; eke if he tale vanytees at chirche or at Goddes service, or that he be a talker of ydel wordes of folye or of vileynye, for he shal yelden acountes of it at the day of doom; eke whan he biheteth or assureth to do thynges that he may nat parfourne; eke whan that he by lightnesse or folie mysseyeth or scorneth his neighebor; eke whan he hath any wikked suspecioun of thyng ther he ne woot of it no soothfastnesse: thise thynges, and no withoute nombre, been synnes, as seith Seint Augustyn.
§ 23 Now shal men understonde that, al be it so that noon erthely man may eschue alle venial synnes, yet may be refreyne hym by the brennynge love that he hath to oure lord Jhesu Christ, and by preyeres and confessioun and othere goode werkes, so that it shal but litel greve. For, as seith Seint Augustyn, "if a man love God in swich manere that al that evere he dooth is in the love of god, and for the love of God, verraily, for he brenneth in the love of God, looke, how muche that a drope of water that falleth in a fourneys ful of fyr anoyeth or greveth, so muche anoyeth a venial synne unto a man that is parfit in the love of Jhesu Crist." Men may also refreyne venial synne by receyvynge worthily of the precious body of Jhesu Crist; by receyvynge eek of hooly water; by almesdede; by general confessioun of Confiteor at masse and at complyn; and by blessynge of bisshopes and of preestes, and by oothere goode werkes.Explicit secunda pars Penitentie
The second part of penitence is confession, which is the sign of contrition. Now shall you understand what confession is, and whether it ought to be used or not, and which things are necessary to true confession. First, you shall understand that confession is the true discovery of sins to the priest; I say "true," for a man must confess all the circumstances and conditions of his sin, in so far as he can. All must be told, and nothing excused or hidden, or covered up, and he must not vaunt his good deeds. And furthermore, it is necessary to understand whence his sins come, and how they increase, and what they are.
Of the birth of sins, Saint Paul says thus: that "as by one man sin entered into the world, and death by sin;... so death passed upon all men, for that all have sinned." And this man was Adam, by whom sin entered into the world when he broke the commandment of God. And therefore, he that at first was so mighty that he should never have died became such a one as must needs die, whether he would or no; and all his progeny in this world, since they, in that man, sinned. Behold, in the state of innocence, when Adam and Eve were naked in Paradise, and had no shame for their nakedness, how that the serpent, which was the wiliest of all the beasts that God had made, said to the woman: "Yea, hath God said, ye shall not eat of every tree of the garden?" And the woman said unto the serpent: "We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, 'Ye shall not eat of it, neither shall ye touch it, lest ye die.'" And the serpent said unto the woman: "Ye shall not surely die: for God doth know, that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil." And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and delectable in the sight, she took of the fruit thereof and did eat; and gave also unto her husband, and he did eat. And the eyes of them both were opened. And when they knew that they were naked, they sewed fig-leaves together into a kind of breeches to hide their members. There may you see that mortal sin had first suggestion from the Fiend, who is here figured by the serpent; and afterward the delight of the flesh, as shown here by Eve; and after that the acquiescence of reason, as is shown by Adam. For trust this well, though it were that the Fiend tempted Eve, that is to say, the flesh, and the flesh delighted in the beauty of the forbidden fruit, certainly until reason, that is, Adam, consented to the eating of the fruit, yet stood he in the state of innocence. From that same Adam caught we all that original sin; for we are all descended from him in the flesh, engendered of vile and corrupt matter. And when the soul is put into a body, immediately is contracted original sin; and that which was at first merely the penalty of concupiscence becomes afterwards both penalty and sin. And therefore are we all born the sons of wrath and of everlasting damnation, were it not for the baptism we receive, which washes away the culpability; but, forsooth, the penalty remains within us, as temptation, and that penalty is called concupiscence. When it is wrongly disposed or established in man, it makes him desire, by the lust of the flesh, fleshly sin; desire, by the sight of his eyes, earthly things; and desire high place, what of the pride of his heart.Now, to speak of the first desire, that is, concupiscence, according to the law for our sexual parts, which were lawfully made and by rightful word of God; I say, for as much as man is not obedient to God, Who is his Lord, therefore is the flesh disobedient to Him, through concupiscence, which is also called the nourishing of and the reason for sin. Therefore all the while that a man has within himself the penalty of concupiscence, it is impossible but that he will be sometimes tempted and moved in his flesh to do sin. And this shall not fail so long as he lives; it may well grow feeble and remote by virtue of baptism and by the grace of God through penitence; but it shall never be fully quenched so that he shall never be moved within himself, unless he be cooled by sickness or my maleficence of sorcery or by opiates. For behold what Saint Paul says: "The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary, the one to the other; so that ye cannot do the things, that ye would." The same Saint Paul, after his great penance on water and on land (on water by night and by day, in great peril and in great pain; on land in famine, in thirst, in cold, and naked, and once stoned almost unto death), yet said he: "O wretched man that I am! Who shall deliver me from the body of this death?" And Saint Jerome, when he had long lived in the desert, where he had no company but that of wild beasts, where he had no food but herbs, with only water to drink, and no bed but the naked earth, for which his flesh was black as an Ethiopian's with heat and well-nigh destroyed with cold, yet said he that the heat of lechery boiled through all his body. Wherefore I know well and surely that they are deceived who say that they are never tempted in the flesh. Witness Saint James the apostle, who says that everyone is tempted in his own concupiscence. That is to say, each of us has cause and occasion to be tempted by the sin that is nourished in the body. And thereupon says Saint John the Evangelist: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
Now shall you understand in what manner sin waxes or increases in man. The first thing to be considered is this same nurturing of sin, whereof I spoke before, this same fleshly concupiscence. And after that comes the subjection to the Devil, that is to say, the Devil's bellows, wherewith he blows into man the fire of concupiscence. And after that a man bethinks himself whether he will do, or not, the thing to which he is tempted. And then, if a man withstand and put aside the first enticement of his flesh and the Fiend, then it is no sin; and if it be that he do not, he feels anon a flame of delight. And then it is well to be wary, and to guard himself, else he will fall anon into acquiescence to sin; and then he will do it, if he have time and place. And of this matter Moses says that the Devil says thus: "I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them." For certainly, just as a sword may part a thing in two pieces, just so acquiescence separates God from man. "And then will I slay him in his sinful deed." Thus says the Fiend. For truly, then is a man dead in soul. And thus is sin accomplished by temptation and by acquiescence; and then is the sin called actual.
Forsooth, sin is of two kinds; it is either venial or mortal sin. Verily, when man loves any creature more than he loves Jesus Christ our Creator, then is it mortal sin. And venial sin it is if a man love Jesus Christ less than he ought. Forsooth the effect of this venial sin is very dangerous; for it diminishes more and more the love that man should have for God. And therefore, if a man charge himself with many such venial sins, then certainly, unless he discharge them occasionally by shriving, they may easily lessen in him all the love that he has for Jesus Christ; and in this wise venial sin passes over into mortal sin. Therefore let us not be negligent in ridding ourselves of venial sins. For the proverb has it: "Mony a mickle mak's a muckle." And hear this example. A huge wave of the sea comes sometimes with so great violence that it sinks a ship. And the same harm is caused sometimes by the small drops of water that enter through the little opening in the seam into the bilge of the ship, if men be so negligent that they do not discharge it in time. And therefore, though there be a difference between these two ways of sinking, nevertheless the ship is sunk. Just so it is sometimes with mortal sin, and with vexatious venial sins when they multiply in a man so greatly that the worldly things he loves, for which he venially sins, have grown as great in his heart as the love for God, or greater. And therefore, the love for everything that is not fixed or rooted in God, or done principally for than he love God's sake, though a man love it less. God, yet is it venial sin; and it is mortal sin when the love for anything weighs in the heart of man as much as the love for God, or more. "Mortal sin," as Saint Augustine says, "is when a man turns his heart from God, Who, is the truly sovereign goodness and may not change, and gives his heart unto things that may change and pass away." And true it is that if a man give his love, the which he owes all to God, with all his heart, unto a creature, then certainly so much of his love as he gives unto the said creature he takes away from God; and thereby does he sin. For he, who is debtor to God, yields not unto God all of his debt, which is to say, all the love of his heart.
Now since man understands generally what venial sin is, it is fitting to tell especially of sins which many a man perhaps holds not to be sins at all, and for which he shrives not himself; yet, nevertheless, they are sins. Truly, as clerics write, every time a man eats or drinks more than suffices for the sustenance of his body, it is certain that he thereby sins. And, too, when he speaks more than it is necessary it is sin. Also, when he hears not benignly the complaint of the poor. Also, when he is in health of body and will not fast when other folk fast, and that without a reasonable excuse. Also, when he sleeps more than he needs, or when he comes, for that reason, too late to church, or to other places where works of charity are done. Also, when he enjoys his wife without a sovereign desire to procreate children to the honour of God, or when he does it without intention to yield to his wife the duty of his body. Also, when he will not visit the sick and the imprisoned, if he may do so. Also, if he love wife or child or any other worldly thing more than reason requires. Also, if he flatter or blandish more than, of necessity, he ought. Also, if he diminish or withdraw his alms to the poor. Also, if he prepare his food more delicately than is needful, or eat it too hastily or too greedily. Also, if he talk about vain and trifling matters in a church or at God's service, or if he be a user of idle words of folly or of obscenity; for he shall yield up an accounting of it at the day of doom. Also, when he promises or assures one that he will do what he cannot perform. Also, when he, through thoughtlessness or folly, slanders or scorns his neighbour. Also, when he suspects a thing to be evil when he has no certain knowledge of it. These things, and more without number, are sins, as Saint Augustine says.
Now shall men understand that while no earthly man may avoid all venial sins, yet may he keep them down by the burning love that he has to Our Lord Jesus Christ, and by prayer and confession, and by other good deeds. For, as Saint Augustine says: "If a man love God in such manner that all that he ever does is done in the love of God, and truly for the love of God, because he burns with the love of God: behold, then, how much a drop of water falling in a furnace harms or proves troublesome; and just so much vexes the venial sin a man who is perfect in the love of Christ." Men may also keep down venial sins by receiving deservingly the precious body of Jesus Christ; also by receiving holy water; by almsgiving; by general confession of confiteor at mass and at compline; and by the blessings of bishops and of priests, and by other good works.
Explicit secunda pars penitentie
Sequitur de septem peccatis mortalibus et eorum dependenciis, circumstanciis, et speciebus
§ 24 Now is it bihovely thyng to telle whiche been the sevene deedly synnes, this is to seyn, chiefaynes of synnes. Alle they renne in o lees, but in diverse manneres. Now been they cleped chieftaynes, for as muche as they been chief and spryng of alle othere synnes. Of the roote of thise sevene synnes, thanne, is Pride the general roote of alle harmes. For of this roote spryngen certein braunches, as Ire, Envye, Accidie or Slewthe, Avarice or Coveitise (to commune understondynge), Glotonye, and Lecherye. And everich of thise chief synnes hath his braunches and his twigges, as shal be declared in hire chapitres folwynge. De Superbia
§ 25 And thogh so be that no man kan outrely telle the nombre of the twigges and of the harmes that cometh of pride, yet wol I shewe a partie of hem, as ye shul understonde. Ther is inobedience, avauntynge, ypocrisie, despit, arrogance, inpudence, swellynge of herte, insolence, elacioun, inpacience, strif, contumacie, presumpcioun, irreverence, pertinacie, veyne glorie, and many another twig that I kan nat declare. Inobedient is he that disobeyeth for despit to the comandementz of God, and to his sovereyns, and to his goostly fader. Avauntour is he that bosteth of the harm or of the bountee that he hath doon. Ypocrite is he that hideth to shewe hym swich as he is, and sheweth hym swich as he noght is. Despitous is he that hath desdeyn of his neighebor, that is to seyn, of his evene-cristene, or hath despit to doon that hym oghte to do. Arrogant is he that thynketh that he hath thilke bountees in hym that he hath noght, or weneth that he sholde have hem by his desertes, or elles he demeth that he be that he nys nat. Inpudent is he that for his pride hath no shame of his synnes. Swellynge of herte is whan a man rejoyseth hym of harm that he hath doon. Insolent is he that despiseth in his juggement alle othere folk, as to regard of his value, and of his konnyng, and of his spekyng, and of his beryng. Elacioun is whan he ne may neither suffre to have maister ne felawe. Inpacient is he that wol nat been ytaught ne undernome of his vice, and by strif werreieth troughe wityngly, and deffendeth his folye. Contumax is he that thurgh his indignacioun is agayns everich auctoritee or power of hem that been his sovereyns. Presumpcioun is whan a man undertaketh an emprise that hym oghte nat do, or elles that he may nat do; and this is called surquidrie. Irreverence is whan men do nat honour there as hem oghte to doon, and waiten to be reverenced. Pertinacie is whan man deffendeth his folie, and truseth to muchel to his owene wit. Veyneglorie is for to have pompe and delit in his temporeel hynesse, and glorifie hym in this worldly estaat. Janglynge is whan a man speketh to muche biforn folk, and clappeth as a mille, and taketh no keep what he seith.
§ 26 And yet is ther a privee spece of Pride, that waiteth first to be salewed er he wole salewe, al be be lasse worth than that oother is peraventure; and eek he waiteth or desireth to sitte, or elles to goon above hym in the wey, or kisse pax, or been encensed, or goon to offryng biforn his neighebor, and swiche semblable thynges, agayns his duetee, peraventure, but that he hath his herte and his entente in swich a proud desir to be magnified and honoured biforn the peple. Now been ther two maneres of pride: that oon of hem is withinne the herte of man, and that oother is withoute. Of whiche, soothly, thise forseyde thynges, and no that I have seyd, apertenen to pride that is in the herte of man; and that othere speces of Pride been withoute. But natheles that oon of thise speces of pride is signe of that oother, right as the gaye leefsel atte taverne is signe of the wyn that is in the celer. And this is in manye thynges: as in speche and contenaunce, and in outrageous array of clothyng. For certes, if ther ne hadde be no synne in clothyng, Crist wolde nat so soone have noted and spoken of the clothyng of thilke riche man in the gospel. And as seith Seint Gregorie, that "precious clothyng is cowpable for the derthe of it, and for his softenesse, and for his strangenesse and degisynesse, and for the superfluitee, or for the inordinat scantnesse of it." Allas! may man nat seen, as in oure dayes, the synful costlewe array of clothynge, and namely in to muche superfluite, or elles in to desordinat scantnesse?
§ 27 As to the first synne, that is in superfluitee of clothynge, which that maketh it so deere, to harm of the peple; nat oonly the cost of embrowdynge, the degise endentynge or barrynge, owndynge, palynge, wyndynge or bendynge, and semblable wast of clooth in vanitee; but ther is also costlewe furrynge in hir gownes, so muche pownsonynge of chisels to maken holes, so muche daggynge of sheres; forthwith the superfluitee in lengthe of the forseide gowens, trailynge in the dong and in the mire, on horse and eek on foote, as wel of man as of womman, that al thilke trailyng is verraily as in effect wasted, consumed, thredbare, and roten with donge, rather than it is yeven to the povre, to greet damage of the forseyde povre folk. And that in sondry wise; this is to seyn that the moore that clooth is wasted, the moore moot it coste to the peple for the scarsnesse. And forther over, if so be that they wolde yeven swich pownsoned and dagged clothyng to the povre folk, it is nat convenient to were for hire estaat, ne suffisant to beete hire necessitee, to kepe hem fro the distemperance of the firmament. Upon that oother side, to speken of the horrible disordiant scantnesse of clothyng, as been thise kutted sloppes, or haynselyns, that thurgh hire shortnesse ne covere nat the shameful membres of man, to wikked entente. Allas! somme of hem shewen the boce or hir shap, and the horrible swollen membres, that semeth lik the maladie of hirnia, in the wrappynge of hir hoses; and eek the buttokes of hem faren as it were the hyndre part of a she-ape in the fulle of the moone. And mooreover, the wrecched swollen membres that they shewe thurgh disgisynge, in departynge of hire hoses in whit and reed, semeth that half hir shameful privee membres weren flayne. And if so be that they departen hire hoses in othere colours, as is whit and blak, or whit and blew, or blak and reed, and so forth, thanne semeth it, as by variaunce of colour, that half the partie of hire privee membres were corrupt by the fir of Seint Antony, or by cancre, or by oother swich meschaunce. Of the hyndre part of hir buttokes, it is ful horrible for to see. For certes, in that partie of hir body ther as they purgen hir stynkynge ordure, that foule partie shewe they to the peple prowdly in despit of honestitee, which honestitee that Jhesu Crist and his 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 hire array of atyr likerousnesse and pride. I sey nat that honestitee in clothynge of man or womman is uncovenable, but certes the superfluitee or disordinat scantitee of clothynge is reprevable. Also the synne of aornement or of apparaille is in thynges that apertenen to ridynge, as in to manye delicat horses that been hoolden for delit, that been so faire, fatte, and costlewe; and also in many a vicious knave that is sustened by cause of hem, and in to curious harneys, as in sadeles, in crouperes, peytrels, and bridles coverd precious clothyng, and riche barres and plates of gold and of silver. For which God seith by Zakarie the prophete, "I wol confounde the rideres of swiche horses." This folk taken litel reward of the ridynge of Goddes sone of hevene, and of his harneys whan he rood upon the asse, and ne hadde noon oother harneys but the povre clother of his disciples; ne we ne rede nat that evere he rood on oother beest. I speke this for the synne of superfluitee, and nat for resonable honestitee, whan reson it requireth. And forther over, certes, pride is greetly notified in holdynge of greet meynee, whan they be of litel profit or of right no profit; and namely whan that meynee is felonous and damageous to the peple by hardynesse 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 meynee. Or elles, whan this folk of lowe degree, as thilke that holden hostelries, sustenen the thefte of hire 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. Swich forseyde folk stranglen spiritually hir lordshipes; for which thus seith David the prophete: "wikked deeth moote come upon thilke lordshipes, and God yeve that they moote descenden into helle al doun; for in hire houses been iniquitees and shrewednesses, and nat God of hevene. And certes, but if they doon amendement, right as God yaf his benysoun to (Laban) by the service of Jacob, and to (Pharao) by the service of Joseph, right so God wol yeve his malisoun to swiche lordshipes as sustenen the wikkednesse of hir servauntz, but they come to amendement. Pride of the table appeereth 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 drynkes, and namely swich manere bake-metes and dissh-metes, brennynge of wilde fir and peynted and castelled with papir, and semblable wast, so that it is abusioun for to thynke. And eek in to greet preciousnesse of vessel and curiositee of mynstralcie, by whiche a man is stired the moore to delices of luxurie, if so be that he sette his herte the lasse upon oure lord Jhesu Crist, certeyn it is a synne; and certeinly the delices myghte been so grete in this caas that man myghte lightly falle by hem into deedly synne. The especes that sourden of Pride, soothly whan they sourden of malice ymagined, avised, and forncast, or elles of usage, been deedly synnes, it is no doute. And whan they sourden by freletee unavysed, and sodeynly withdrawen ayeyn, al been they grevouse synnes, I gesse that they ne been nat deedly.
§ 28 Now myghte men axe wherof that pride sourdeth and spryngeth, and I seye, somtyme it spryngeth of the goodes of nature, and somtyme of the goodes of fortune, and somtyme 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 heele of body, strengthe, delivernesse, beautee, gentrice, franchise. Goodes of nature of the soule been good wit, sharp understondynge, subtil engyn, vertu natureel, good memorie. Goodes of fortune been richesse, hyghe degrees of lordshipes, preisynges of the peple. Goodes of grace been science, power to suffre spiritueel travaille, benignitee, vertuous contemplacioun, withstondynge of temptacioun, and semblable thynges. Of whiche forseyde goodes, certes it is a ful greet folye a man to priden hym in any of hem alle. Now as for to speken of goodes of nature, God woot that somtyme we han hem in nature as muche to oure damage as to oure profit. As for to speken of heele of body, certes it passeth ful lightly, and eek it is ful ofte enchesoun of the siknesse of oure soule. For, God woot, the flessh is a ful greet enemy to the soule; and therfore, the moore that the body is hool, the moore be we in peril to falle. Eke for to pride hym in his strengthe of body, it is an heigh folye. For certes, the flessh coveiteth agayn the spirit; and ay the moore strong that the flessh is, the sorier may the soule be. And over al this, strengthe of body and worldly hardynesse causeth ful ofte many a man to peril and meschaunce. Eek for to pride hym of his gentrie is ful greet folie; for ofte tyme the gentrie of the body binymeth the gentrie of the soule; and eek we ben alle of o fader and of o mooder; and alle we been of o nature, roten and corrupt, bothe riche and povre. For sothe, o manere gentrie is for to preise, that apparailleth mannes corage with vertues and moralitees, and maketh hym Cristes child. For truste wel that over what man that synne hath maistrie, he is a verray cherl to synne. Now been ther generale signes of gentillesse, as eschewynge of vice and ribaudye and servage of synne, in word, in werk, and contenaunce; and usynge vertu, curteisye, and clennesse, and to be liberal, that is to seyn, large by mesure; for thilke that passeth mesure is folie and synne. Another is to remembre hym of bountee, that he of oother folk hath receyved. Another is to be benigne to his goode subetis; wherfore seith Senek, "ther is no thing moore covenable to a man of heigh estaat than debonairetee and pitee. And therfore thise flyes that men clepen bees, whan they maken hir kyng, they chesen oon that hath no prikke wherwith he may stynge." Another is, a man to have a noble herte and a diligent, to attayne to heighe vertuouse thynges. Now certes, a man to pride hym in the goodes of grace is eek an outrageous folie; for thilke yifte of grace that sholde have turned hym to goodnesse and to medicine, turneth hym to venym and to confusioun, as seith Seint Gregorie. Certes also, whoso prideth hym in the goodes of fortune, he is a ful greet fool; for somtyme is a man a greet lord by the morwe, that is a caytyf and a wrecche er it be nyght; and somtyme the richesse of a man is cause of his deth; somtyme the delices of a man ben cause of the grevous maladye thurgh which he dyeth. Certes, the commendacioun of the peple is somtyme ful fals and ful brotel for to triste; this day they preyse, tomorwe they blame. God woot, desir to have commendacioun eek of the peple hath caused deeth to many a bisy man.Remedium contra peccatum Superbie
§ 29 Now sith that so is that ye han understonde what is pride, and whiche been the speces of it, and whennes pride sourdeth and spryngeth, now shul ye understonde which is The remedie agayns the synne of pride; and that is hymylitee, or mekenesse. That is a vertu thurgh which a man hath verray knoweleche of hymself, and holdeth of hymself no pris ne deyntee, as in regard of his desertes, considerynge evere his freletee. Now been ther three maneres of hymylitee: as humylitee in herte; another hymylitee is in his mouth; the thridde in his werkes. The humilitee in herte is in foure maneres. That oon is whan a man holdeth hymself as noght worth biforn God of hevene. Another is whan he ne despiseth noon oother man. The thridde is whan he rekketh nat, though men holde hym noght worth. The ferthe is whan he nys nat sory of his humiliacioun. Also the humilitee of mouth is in foure thynges: in attempree speche, and in humblesse of speche, and whan he biknoweth with his owene mouth that he is swich as hym thynketh that he is in his herte. Another is whan he preiseth the bountee of another man, and nothyng therof amenuseth. Humilitee eek in werkes is in foure maneres. The firste is whan he putteth othere men biforn hym. The seconde is to chese the loweste place over al. The thridde is gladly to assente to good conseil. The ferthe is to stonde gladly to the award of his sovereyns, or of hym that is in hyer degree. Certein, this is a greet werk of hymylitee.
Sequitur de Invidia
§ 30 After Pride wol I speken of the foule synne of Envye, which that is, as by the word of the Philosophre, "sorwe of oother mannes prosperitee"; and after the word of Seint Augustyn, it is sorwe of oother mennes wele, and joye of othere mennes harm. This foule synne is platly agayns the hooly goost. Al be it so that every synne is agayns the Hooly Goost, yet nathelees, for as muche as bountee aperteneth proprely to the Hooly Goost, and envye comth proprely of malice, therfore it is proprely agayn the bountee of the Hooly Goost. Now hath malice two speces; that is to seyn, hardnesse of herte in wikkednesse, or elles the flessh of man is so blynd that he considereth nat that he is in synne, or rekketh nat that he is in synne, which is the hardnesse of the devel. That oother 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 neighebor; and al this is by Envye. Certes, thanne is Envye the worste synne that is. For soothly, alle othere synnes been somtyme oonly 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 neighebor, and in this manere it is divers from alle othere synnes. For wel unnethe is ther any synne that it ne hath som delit in itself, save oonly envye, that evere hath in itself angwissh and sorwe. The speces of envye been thise. Ther is first, sorwe of oother mannes goodnesse and of his prosperitee; and prosperitee is kyndely matere of joye; thanne is envye a synne agayns kynde. The seconde spece of envye is joye of oother mannes harm; and that is proprely lyk to the devel, that evere rejoyseth hym of mannes harm. Of thise two speces comth bakbityng; and this synne of bakbityng or detraccion hath certeine speces, as thus. Som man preiseth his neighebor by a wikked entente; for he maketh alwey a wikked knotte atte laste ende. Alwey he maketh a but atte laste ende, that is digne of moore blame, than worth is al the preisynge. The seconde spece is that if a man be good, and dooth or seith a thing to good entente, the bakbitere wol turne al thilke goodnesse up-so-doun to his shrewed entente. The thridde is to amenuse the bountee of his neighebor. The fourthe spece of bakbityng is this, that if men speke goodnesse of a man, thanne wol the bakbitere seyn, parfey, swich a man is yet bet than he; in dispreisynge of hym that men preise. The fifte spece is this, for to consente gladly and herkne gladly to the harm that men speke of oother folk. This synne is ful greet, and ay encreesseth after the wikked entente of the bakbitere. After bakbityng cometh gruchchyng or murmuracioun; and somtyme it spryngeth of inpacience agayns god, and som-tyme agayns man. Agayn God it is, whan a man gruccheth agayn the peyne of helle, or agayns poverte, or los of catel, or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for the goode men han adversitee. And alle thise thynges sholde man suffre paciently, for they comen by the rightful juggement and ordinaunce of God. Somtyme comth grucching of avarice; as Judas grucched agayns the Magdaleyne, whan she enoynted the heved of oure lord Jhesu Crist with hir precious oynement. This manere murmure is swich as whan man gruccheth of goodnesse that hymself dooth, or that oother folk doon of hir owene catel. Somtyme comth murmure of pride; as whan Simon the Pharisse gruchched agayn the Magdaleyne, whan she approched to Jhesu Crist, and weep at his feet for hire synnes. And somtyme grucchyng sourdeth of envye; whan men discovereth a mannes harm that was pryvee, or bereth hym on hond thyng that is fals. Murmure eek is ofte amonges servauntz that grucceh whan hir sovereyns bidden hem doon leveful thynges; and forasmuche as they dar nat openly withseye the comaundementz of hir sovereyns, yet wol they seyn harm, and grucche, and murmure prively for verray despit; whiche wordes men clepen the develes Pater noster, though so be that the devel ne hadde nevere Pater noster, but that lewed folk yeven it swich a name. Somtyme it comth of ire or prive hate, that norisseth rancour in herte, as afterward I shal declare. Thanne cometh eek bitternesse of herte, thurgh which bitternesse every good dede of his neighebor semeth to hym bitter and unsavory. Thanne cometh discord, that unbyndeth alle manere of freendshipe. Thanne comth scornynge of his neighebor, al do he never so weel. Thanne comth accusynge, as whan man seketh occasioun to anoyen his neighebor, which that is lyk the craft of the devel, that waiteth bothe nyght and day to accusen us alle. Thanne comth malignitee, thurgh which a man anoyeth his neighebor prively, if he may; and if he noght may, algate his wikked wil ne shal nat wante, as for to brennen his hous pryvely, or empoysone or sleen his beestes, and semblable thynges.
Remedium contra peccatum Invidie
§ 31 Now wol I speke of remedie agayns this foule synne of envye. First is the love of God principal, and lovyng of his neighebor as hymself; for soothly, that oon ne may nat been withoute that oother. And truste wel that in the name of thy neighebor thou shalt understonde the name of thy brother; for certes alle we have o fader flesshly, and o mooder, that is to seyn, Adam and Eve; and eek o fader espiritueel, and that is God of hevene. Thy neighebor artow holden for to love, and wilne hym alle goodnesse; and therfore seith God, love thy neighebor as thyselve, that is to seyn, to salvacioun bothe of lyf and of soule. And mooreover thou shalt love hym in word, and in benigne amonestynge and chastisynge, and conforten hym in his anoyes, and preye for hym with al thyn herte. And in dede thou shalt love hym in swich wise that thou shalt doon to hym in charitee as thou woldest that it were doon to thyn owene persone. And therfore thou ne shalt doon hym no damage in wikked word, ne harm in his body, ne in his catel, ne in his soule, by entissyng of wikked ensample. Thou shalt nat desiren his wyf, ne none of his thynges. Understoond 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 freend shaltow love in God. I seye, thyn enemy shaltow love for Goddes sake, by his comandement. For if it were reson that man sholde haten his enemy, for so he God nolde nat receyven us to his love that been his enemys. Agayns three manere of wronges that his enemy dooth to hym, he shal doon three thynges, as thus. Agayns hate and rancour of herte, he shal love hym in herte. Agayns chidyng and wikkede wordes, he shal preye for his enemy. Agayns the wikked dede of his enemy, he shal doon hym 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 dooth bountee to hem that yow haten. Loo, thus comaundeth us oure lord Jhesu Crist to do to oure enemys. For soothly, nature dryveyh us to loven oure freends, and parfey, oure enemys han moore nede to love that oure freendes; and they that moore nede have, certes to hem shal men doon goodnesse; and certes, in thilke dede have we remembraunce of the love of Jhesu Crist that deyde for his enemys. And in as muche as thilke love is the moore grevous to perfourne, so muche is the moore gret the merite; and therfore the lovynge of oure enemy hath confounded the venym of the devel. For right as the devel is disconfited by humylitee, right so is he wounded to the deeth by love of oure enemy. Certes, thanne is love the medicine that casteth out the venym of envye fro mannes herte. The speces of this paas shullen be moore largely declared in hir chapitres folwynge.
§ 32 After Envye wol I discryven the synne Ire. For soothly, whoso hath envye upon his neighebor, anon he wole comunly fynde hym a matere of wratthe, in word or in dede, agayns hym to whom he hath envye. And as wel comth Ire of Pride, as of Envye; for soothly, he that is proud or envyous is lightly wrooth.
§ 33 This synne of ire, after the discryvyng of Seint Augustyn, is wikked wil to been avenged by word, or by dede. Ire, after the philosophre, is the fervent blood of man yquyked in his herte, thurgh which he wole harm to hym that he hateth. For certes, the herte of man, by eschawfynge and moevynge of his blood, wexeth so trouble that he is out of alle juggement of resoun. But ye shal understonde that Ire is in two maneres; that oon of hem is good, and that oother is wikked. The goode Ire is by jalousie 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 mysdede 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 consentynge of resoun. The menyng and the sens of this is, that the resoun of a man ne consente nat to thilke sodeyn Ire; and thanne is it venial. Another Ire is ful wikked, that comth of felonie of herte avysed and cast biforn, with wikked wil to do vengeance, and therto his resoun consenteth; and soothly this is deedly synne. This Ire is so displesant to God that it troubleth his hous, and chaceth the hooly goost out of mannes soule, and wasteth and destroyeth the liknesse of God, - that is to seyn, the vertu that is in mannes soule, - and put in hym the liknesse of the devel, and bynymeth the man fro God, that is his rightful lord.
§ 34 This Ire is a ful greet plesaunce to the devel; for it is the develes fourneys, that is eschawfed with the fir of helle. For certes, right so as fir is moore mighty to destroyen erthely thynges than any oother element, right so Ire is myghty to destroyen alle spiritueel thynges. Looke how that fir of smale gleedes, that been almost dede under asshen, wollen quike agayn whan they been touched with brymstoon; right so Ire wol everemo quyken agayn, whan it is touched by the pride that is covered in mannes herte. For certes, fir ne may nat comen out of no thyng, but if it were first in the same thyng natureely, as fir is drawen out of flyntes with steel. And right so as pride is ofte tyme matere of Ire, right so is rancour norice and kepere of Ire. Ther is a maner tree, as seith seint Ysidre, that whan men maken fir of thilke tree, and covere the coles of with asshen, soothly the fir of it wol lasten a yeer or moore. And right so fareth it rancour; whan it is ones conceyved in the hertes of som men, certein, it wol lasten peraventure from oon estre day unto another estre day, and moore. But certes, thilke man is ful fer fro the mercy of God al thilke while.
§ 35 In this forseyde develes fourneys ther forgen three shrewes: pride, that ay bloweth and encreesseth the fir by chidynge and wikked wordes; thanne stant envye, the holdeth the hoote iren upon the herte of man with a peire of longe toonges of long rancour; and thanne stant the synne of contumelie, or strif and cheeste, and batereth and forgeth by vileyns reprevynges. Certes, this cursed synne annoyeth bothe to the man hymself and eek to his neighebor. For soothly, almoost al the harm that any man dooth to his neighebor comth of wratthe. For certes, outrageous wratthe dooth al that evere the devel hym comaundeth; for he ne spareth neigher Crist ne his sweete mooder. And in his outrageous anger and Ire, allas! allas! ful many oon at that tyme feeleth in his herte ful wikkedly, bothe of Crist and eek of alle his halwes. Is nat this a cursed vice? Yis, certes. Allas! it bynymeth from man his wit and his resoun, and al his debonaire lif espiritueel that sholde kepen his soule. Certes, it bynymeth eek goddes due lordshipe, and that is mannes soule, and the love of his neighebores. It stryveth eek alday agayn trouthe. It reveth hym the quiete of his herte, and subverteth his soule.
§ 36 Of Ire comen thise stynkynge engendrures: First, hate, that is oold wratthe; discord, thurgh which a man forsaketh his olde freend that he hath loved ful longe; and thanne cometh werre, and every manere of wrong that man dooth to his neighebor, in body or in catel. Of this cursed synne of Ire cometh eek manslaughtre. And understonde wel that homycide, that is manslaughtre, is in diverse wise. Som manere of homycide is spiritueel, and som is bodily. Spiritueel manslaughtre is in sixe thynges. First by hate, as seith Seint John: "he that hateth his brother is an homycide." Homycide is eek by babkbitynge, of whiche bakbiteres seith Salomon that "they han two swerdes with whiche they sleen hire neighebores. For soothly, as wikke is to bynyme his good name as his lyf. Homycide is eek in yevynge 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 like to the crueel lordshipes" in witholdynge or abreggynge of the shepe (or the hyre), or of the wages of sevauntz, or elles in usure, or in withdrawynge of the almesse of povre folk. For which the wise man seith, fedeth hym that almoost dyeth for honger; for soothly, but if thow feede hym, thou sleest hym; and alle thise been deedly synnes. Bodily manslaughtre is, whan thow sleest him with thy tonge in oother manere; as whan thou comandest to sleen a man, or elles yevest hym conseil to sleen a man. Manslaughtre in dede is in foure maneres. That oon is by lawe, right as a justice dampneth hym that is coupable to the deeth. But lat the justice be war that he do it rightfully, and that he do it nat for delit to spille blood, but for kepynge of rightwisnesse. Another homycide is that is doon for necessitee, as whan o man sleeth another is his defendaunt, and that he ne may noon ootherwise escape from his owene deeth. But certeinly if he may escape withouten slaughtre of his adversarie, and sleeth hym, he dooth synne and he shal bere penance as for deedly synne. Eek if a man, by caas or aventure, shete an arwe, or caste a stoon, with which he sleeth a man, he is homycide. Eek if a womman by necligence overlyeth hire child in hir slepyng, it is homycide and deedly synne. Eek whan man destourbeth concepcioun of a child, and maketh a womman outher bareyne by drynkynge venenouse herbes thurgh which she may nat conceyve, or sleeth a child by drynkes wilfully, or elles putteth certeine material thynges in hire secree places to slee the child, or elles dooth unkyndely synne, by which man or womman shedeth hire nature in manere or in place ther as a child may nat be conceived, or elles if a woman have conceyved, and hurt hirself and sleeth the child, yet is it homycide. What seye we eek of wommen that mordren hir children for drede of worldly shame? Certes, an horrible homicide. Homycide is eek if a man approcheth to a womman by desir of lecherie, thurgh which the child is perissed, or elles smyteth a womman wityngly, thurgh which she leseth hir child. Alle thise been homycides and horrible deedly synnes. Yet comen ther of Ire manye mo synnes, as wel in word as in thoght and in dede; as he that arretteth upon God, or blameth God of thyng of which he is hymself gilty, or despiseth God and alle his halwes, as doon thise cursede hasardours in diverse contrees. This cursed synne doon they, whan they feelen in hir herte ful wikkedly of God and of his halwes. Also whan they treten unreverently the sacrement of the auter, thilke synne is so greet that unnethe may it been releessed, but that the mercy of God passeth alle his 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 synne, thanne wole he be angry, and answeren hokerly and angrily, and deffenden or excusen his synne by unstedefastnesse of his flessh; or elles he dide it for to holde compaignye with his felawes; or elles, he seith, the feend enticed hym; or elles he dide it for his youthe; or elles his compleccioun is so corageous that he may nat forbere; or elles it is his destinee, as he seith, unto a certein age; or eles, he seith, it cometh hym of gentillesse of his auncestres; and semblable thynges. Alle thise manere of folk so wrappen hem in hir synnes that they ne wol nat delivere hemself. For soothly, no wight that excuseth hym wilfully of his synne may nat been delivered of his synne, til that he mekely biknoweth his synne. After this, thanne cometh sweryng, that is expres agayn the comandement of God; and this bifalleth ofte of anger and of Ire. God seith: "thow shalt nat take the name of thy lord God in veyn or in ydel." Also oure lord Jhesu Crist weith, by the word of Seint Mathew, "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 Jerusalem, for it is the citee of a greet kyng; ne by thyn heed, for thou mayst nat make an heer whit ne blak. But seyeth by youre word 'ye, ye,' and 'nay, nay'; and what that is moore, it is of yvel," - thus seith crist. For Cristes sake, ne swereth nat so synfully in dismembrynge of Crist by soule, herte, bones, and body. For certes, it semeth that ye thynke that the cursede jewes ne dismembred nat ynough the preciouse persone of Crist, but ye dismembre hym moore. And if so be that the lawe compelle yow to swere, thanne rule yow after the lawe of God in youre sweriyng, as seith Jeremye, quarto capitulo: "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 lesynge is agayns Crist. For Crist is verray trouthe. And thynk wel this, that "every greet swerere nat compedded lawefully to swere, the wounde shal nat departe from his hous" whil he useth swich unleveful swerying. Thou shalt sweren eek in doom, whan thou art constreyned by thy domesman to witnessen the trouthe. Eek thow shalt nat swere for envye, ne for favour, ne for meede, but for rightwisnesse, for declaracioun of it, to the worshipe of God and helpyng of thyne evene-cristene. And therefore every man that taketh goodes name in ydel, or falsly swereth with his mouth, or elles taketh on hym the name of Crist, to be called a cristen man, and lyveth agayns cristed lyvynge and his techynge, alle they taken Goddes name in ydel. Looke eek what Seint Peter seith, actuum, quarto, non est aliud nomen sub celo, etc., "ther nys noon oother name," seith Seint Peter, "under hevene yeven to men, in which they mowe be saved"; that is to seyn, but the name of Jhesu Crist. Take kep eek how precious is the name of Crist, as seith Seint Paul, ad philipenses, secundo, in nomine Jhesu, etc., "that in the name of Jhesu every knee of hevenely creatures, or erthely, or of helle sholde bowe," for it is so heigh and so worshipful that the cursede feend in helle sholde tremblen to heeren it ynempned. Thanne semeth it that men that sweren so horribly by his blessed name, that they despise it moore booldely that dide the cursede jewes, or elles the devel, that trembleth whan he heereth his name.
§ 37 Now certes, sith that sweryng, but if it be lawefully doon, is so heighly deffended, muche worse is forsweryng falsly, and yet nedelees.
§ 38 What seye we eek of hem that deliten hem in sweryng, and holden it a gentrie or a manly dede to swere grete others? And what of hem that of verray usage ne cesse nat to swere grete othes, al be the cause nat worth a straw? Certes, this is horrible synne. Swerynge sodeynly withoute avysement is eek a synne. But lat us go now to thilke horrible sweryng of adjuracioun and conjuracioun, as doon thise false enchauntours or nigromanciens in bacyns ful of water, or in a bright swerd, in a cercle, or in a fir, or in a shulderboon of a sheep. I kan nat seye but that they doon cursedly and dampnably agayns Crist and al the feith of hooly chirche. What seye we of hem that bileeven on divynailes, as by flight or by noyse of briddes, or of beestes, or by sort, by nigromancie, by dremes, by chirkynge of dores, or crakkynge of houses, by gnawynge of rattes, and swich manere wrecchednesse? Certes, al this thyng is deffended by God and by hooly chirche. For which they been acursed, til they come to amendement, that on swich filthe setten hire bileeve. Charmes for woundes or maladie of men or of beestes, if they taken any effect, it may be peraventure that God suffreth it, for folk sholden yeve the moore feith and reverence to his name. Now wol I speken of lesynges, which generally is fals signyficaunce of word, in entente to deceyven his evene-cristene. Som lesynge is of which ther comth noon avantage to no wight; and som lesynge turneth to the ese and profit of o man, and to disese and damage of another man. Another lesynge is for to saven his lyf of his catel. Another lesynge comth of delit for to lye, in which delit they wol forge a long tale, and peynten it with alle circumstaunces, where al the ground of the tale is fals. Som lesynge comth, for he wole sustene his word; and som lesynge comth of reccheleesnesse withouten avisement; and semblable thynges.
§ 39 Lat us now touche the vice of flaterynge, which ne comth nat gladly but for drede or for coveitise. Flaterye is generally wrongful preisynge. Flatereres been the develes norices, that norissen his children with milk losengerie. For sothe, Salomon seith that "flaterie is wors than detraccioun." For somtyme detraccion maketh an hauteyn man be the moore humble, for he dredeth detraccion; but certes flaterye, that maketh a man to enhauncen his herte and his contenance. Flatereres been the develes enchauntours; for they make a man to wene of hymself be lyk that he nys nat lyk. They been lyk to Judas that bitraysen a man to sellen hym to his enemy, that is to the devel. Flatereres been the develes chapelleyns, that syngen evere placebo. I rekene flaterie in the vices of Ire; for ofte tyme, if o man be wrooth with another, thanne wole he flatere som wight to sustene hym in his querele.
§ 40 Speke we now of swich cursynge as comth of irous herte. Malisoun generally may be seyd every maner power of harm. Swich cursynge bireveth man fro the regne of God, as seith Seint Paul. And ofte tyme swiche cursynge wrongfully retorneth agayn to hym that curseth, as a bryd that retorneth agayn to his owene nest. And over alle thyng men oghten eschewe to cursen hir children, and yeven to the devel hire engendrure, as ferforth as in hem is. Certes, it is greet peril and greet synne.
§ 41 Lat us thanne speken of chidynge and reproche, whiche been ful grete woundes in mannes herte, for they unsowen the semes of freendshipe in mannes herte. For certes, unnethes may a man pleynly been accorded with hym that hath hym openly revyled and repreved and disclaundred. This is a ful grisly synne, as Crist seith in the gospel. And taak kep now, that he that repreveth his neighebor, outher he repreveth hym by som harm of peyne that he hath on his body, as "mesel", "croked harlot", or by som synne that he dooth. Now if he repreve hym by harm of peyne, thanne turneth the repreve to Jhesu Crist, for peyne is sent by the rightwys sonde of God, and by his suffrance, be it meselrie, or maheym, or maladie. And if he repreve hym uncharitably of synne, as "thou holour," "thou dronkelewe harlot," and so forth, thanne aperteneth that to the rejoysynge of the devel, that evere hath joyde that men doon synne. And certes, chidynge 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 looke, by the wey, whan any man shal chastise another, that he be war from chidynge or reprevynge. For trewely, but he be war, he may ful lightly quyken the fir of angre and of wratthe, which that he sholde quenche, and peraventure sleeth hym, which that he myghte chastise with benignitee. For as seith Salomon, "the amyable tonge is the tree of lyf," - that is to seyn, of lyf espiritueel; and soothly, a deslavee tonge sleeth spirites of hym that repreveth and eek of hym that is repreved. Loo, what seith Seint Augustyn: "ther is nothyng so lyk the develes child as he that ofte chideth." Seint Paul seith eek, "the servant of God bihoveth nat to chide." And how that chidynge be a vileyns thyng bitwixe alle manere folk, yet is it certes moost uncovenable bitwixe a man and his wyf; for there is nevere reste. And wherfore seith Salomon, "an hous that is uncovered and droppynge, and a chidynge wyf, been lyke." A man that is in a droppynge hous in manye places, though he eschewe the droppynge in a place, it droppeth on hym in another place. So fareth it by a chydynge wyf; but she chide hym in o place, she wol chide hym in another. And therfore, bettre is a morsel of breed with joye than an hous ful of delices with chidynge, seith Salomon. Seint Paul seith: "o ye wommen, be ye subgetes to youre housbondes as bihoveth in God, and ye men loveth youre wyves." Add colossenses, tertio.
§ 42 Afterward speke we of scornynge, which is a wikked synne, and namely whan he scorneth a man for his goode werkes. For certes, swiche scorneres faren lyk the foule tode, that may nat endure to smelle the soote savour of the vyne whanne it florissheth. Thise scorneres been partyng felawes with the devel; for they han joye whan the devel wynneth, and sorwe whan he leseth. They been adversaries of Jhesu Crist, for they haten that he loveth, that is to seyn, salvacioun of soule.
§ 43 Speke we now of wikked conseil; for he that wikked conseil yeveth is a traytour. For he deceyveth hym that trusteth in hym, ut Achitofel ad Absolonem. But nathelees, yet is his wikked conseil first agayn hymself for, as seith the wise man, "every fals lyvynge hath this propertee in hymself, that he that wole anoye another man, he anoyeth first hymself." And men shul understonde that man shal nat taker his conseil of fals folk, ne of angry folk, or grevous folk, ne of folk that lovern specially to muchel hir owene profit, ne to muche worldly folk, namely in conseilynge of soules.
§ 44 Now comth the synne of hem that sowen and maken discord amounges folk, which is a synne that Crist hateth outrely. And no wonder is; for he deyde for to make concord. And moore shame do they to Crist, than dide they that hym crucifiede; for God loveth bettre that freendshipe be amonges folk, than he dide his owene body, the which that he yaf for unitee. Therfore been they likned to the devel, that evere is aboute to maken discord.
§ 45 Now comth the synne of double tonge; swiche as speken faire byforn folk, and wikkedly bihynde; or elles they maken semblant as though they speeke of good entencioun, or elles in game and pley, and yet they speke of wikked entente.
§ 46 Now comth biwreying of conseil, thurgh which a man is defamed; certes, unnethe may be restoore the damage. Now comth manace, that is an open folye; for he that ofte manaceth, he threteth moore than he may perfourne ful ofte tyme.
§ 47 Now cometh ydel wordes, that is withouten profit of hym that speketh tho wordes, and eek of hym that herkneth tho wordes. Or elles ydel wordes been tho that been nedelees, or withouten entente of natureel profit. And al be it that ydel wordes been somtyme venial synne, yet sholde men douten hem, for we shul yeve rekenynge of hem bifore God.
§ 48 Now comth janglynge, that may nat been withoute synne. And, as seith Salomon, "it is a sygne a apert folye." And therfore a philosophre seyde, whan men axed hym how that men sholde plese the peple, and he answerde "do manye goode werkes, and spek fewe jangles."
§ 49 After this comth the synne of japeres, that been the develes apes; for they maken folk to laughe at hire japerie as folk doon at the gawdes of an ape. Swiche japes deffendeth Seint Paul. Looke how that vertuouse wordes and hooly conforten hem that travaillen in the service of Crist, right so conforten the vileyns wordes and knakkes of japeris hem that travaillen in the service of the devel. Thise been the synnes that comen of the tonge that comen of Ire and of othere synnes mo.Sequitur remedium contra peccatum Ire
§ 50 The remedie agayns Ire is a vertu that men clepen mansuetude, that is debonairetee; and eek another vertu, that men callen pacience or suffrance.
§ 51 Debonairetee withdraweth and refreyneth the stirynges and the moevynges of mannes corage in his herte, in swich manere that they ne skippe nat out by angre ne by Ire. Suffrance suffreth swetely alle the anoyaunces and the wronges that men doon to man outward. Seint Jerome seith thus of debonairetee, that "it dooth noon harm to no wight ne seith; ne for noon harm that men doon or seyn, he ne eschawfeth nat agayns his resoun." This vertu somtyme comth of nature; for, as seith the philosophre, a man is a quyk thyng, by nature debonaire and tretable to goodnesse; but whan debonairetee is enformed of grace, thanne is it the moore worth.
§ 52 Pacience, that is another remedie agayns Ire, is a vertu that suffreth swetely every mannes goodnesse, and is nat wrooth for noon harm that is doon to hym. The philosophre seith that pacience is thilke vertu that suffreth debonairely alle the outrages of adversitee and every wikked word. This vertu maketh a man lyk to god, and maketh hym Goddes owene deere child, as seith grist. This vertu disconfiteth thyn enemy. And therfore seith the wise man, "if thow wolt venquysse thyn enemy, lerne to suffre." And thou shalt understonde that man suffreth foure manere of grevances in outward thynges, agayns the whiche foure he moot have foure manere of paciences.
§ 53 The firste grevance is of wikkede wordes. Thilke suffrede Jhesu Crist withouten grucchyng, ful paciently, whan the jewes despised and repreved hym ful ofte. Suffre thou therfore paciently; for the wise man seith, "if thou stryve with a fool, though the fool be wrooth or though he laughe, algate thou shalt have no reste." That oother grevance outward is to have damage of thy catel. Ther agayns suffred Crist ful paciently, whan he was despoyled of al that he hadde in this lyf, and that nas but his clothes. The thridde grevance is a man to have harm in his body. That suffred crist ful paciently in al his passioun. The fourthe grevance is in outrageous labour in werkes. Wherfore I seye that folk that maken hir servantz to travaillen to grevously, or out of tyme, as on haly dayes, soothly they do greet synne. Heer-agayns suffred Crist ful paciently and taughte us pacience, whan he baar upon his blissed shulder the croys upon which he sholde suffren despitous deeth. Heere man men lerne to be pacient; for certes noght oonly Cristen men been pacient, for love of Jhesu Crist, and for gerdoun of the blisful lyf that is perdurable, but certes, the olde payens that nevere were Cristene, commendeden and useden the vertu of pacience.
§ 54 A philosophre upon a tyme, that wolde have beten his disciple for his grete trespas, for which he was greetly amoeved, broghte a yerde to scoure with the child; and whan this child saugh the yerde, he seyde to his maister, "what thenke ye do?" "I wol bete thee," quod the maister, "for thy correccioun." "For sothe," quod the child, "ye oghten first correcte youreself, that han lost al youre pacience for the gilt of a child." For sothe," quod the maister al wepynge, "thow seyst sooth. Have thow the yerde, my deere sone, and correcte me for myn impacience." 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 dooth 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 hym oghte to ben obeisaunt in alle rightwisnesse.§ 55 After the synne of envye and of ire, now wol I speken of the synne of Accidie. For envye blyndeth the herte of a man, and ire troubleth a man, and Accidie maketh hym hevy, thoghtful, and wraw. Envye and ire maken bitternesse in herte, which bitternesse is mooder of Accidie, and bynymeth hym the love of alle goodnesse. Thanne is Accidie the angwissh of troubled herte; and Seint Augustyn seith, "it is anoy of goodnesse and joye of harm." Certes, this is a dampnable synne; for it dooth wrong to Jhesu Crist, in as muche as it bynymeth the service that men oghte doon to Crist with alle diligence, as seith Salomon. But Accidie dooth no swich diligence. He dooth alle thyng with anoy, and with wrawnesse, slaknesse, and excusacioun, and with ydelnesse, and unlust; for which the book seith, "acursed be he that dooth the service of God necligently." Thanne is Accidie enemy to everich estaat of man; for certes, the estaat of man is in three maneres. Outher it is th'estaat of innocence, as was th'estaat of Adam biforn that he fil into synne, in which estaat he was holden to wirche as in heriynge and adowrynge of God. Another estaat is the estaat of synful men, in which estaat men been holden to laboure in preiynge to God for amendement of hire synnes, and that he wole graunte hem to arysen out of hir synnes. Another estaat is th'estaat of grace; in which estaat he is holden to werkes of penitence. And certes, to alle thise thynges is Accidie enemy and contrarie, for he loveth no bisynesse at al. Now certes, this foule synne, Accidie, is eek a ful greet enemy to the liflode of the body; for it ne hath no purveaunce agayn temporeel necessitee; for it forsleweth and forsluggeth and destroyeth alle goodes temporeles by reccheleesnesse.
§ 56 The fourthe thyng is that Accidie is lyk hem that been in the peyne of helle, by cause of hir slouthe and of hire hevynesse; for they that been dampned been so bounde that they ne may neither wel do ne wel thynke. Of Accidie comth first, that a man is anoyed and encombred for to doon any goodnesse, and maketh that God hath abhomynacion of swich Accidie, as seith Seint John.
§ 57 Now comth Slouthe, that wol nat suffre noon hardnesse ne no penaunce. For soothly, slouthe is so tendre and so delicaat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted synne of Accidie and slouthe sholde men exercise hemself to doon goode werkes, and manly and vertuously cacchen corage wel to doon, thynkynge that oure lord Jhesu Crist quiteth every good dede, be it never so lite. Usage of labour is a greet thyng, for it maketh, as seith Seint Bernard, the laborer to have stronge armes and harde synwes; and slouthe maketh hem feble and tendre. Thanne comth drede to bigynne to werke anye goode werkes. For certes, he that is enclyned to synne, hym thynketh it is so greet an emprise for to undertake to doon werkes of goodnesse, and casteth in his herte that the circumstances 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.
§ 58 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, ymaginynge that he hath doon so muche synne that it wol nat availlen hym, though he wolde repenten hym and forsake synne; thurgh which despeir or drede he abaundoneth al his herte to every maner synne, as seith Seint Augustin. Which dampnable synne, if that it continue unto his ende, it is cleped synnyng in the Hooly Goost. This horrible synne is so perilous that he that is despeired, ther nys no felonye ne no synne that he douteth for to do; as shewed wel by Judas. Certes, aboven alle synnes thanne is this synne moost displesant to crist, and moost adversarie. Soothly, he that despeireth hym is lyk the coward champious recreant, that seith, "creant" withoute nede, Allas! akkas! bedekes us he recreant and nedelees despeired. Certes, the mercy of God is evere redy to the penitent, and is aboven alle his werkes. Allas! kan a man nat bithynke hym on the gospel of Seint Luc, 15, where as Crist seith that "as wel shal ther be joye in hevene upon a synful man that dooth penitence, as upon nynty and nyne rightful men that neden no penitence." Looke forther, in the same gospel, the joye and the feeste of the goode man that hadde lost his sone, whan his sone with repentaunce was retourned to his fader. Kan they nat remembren hem eek that, as seith Seint Luc, 23, how that the theef that was hanged bisyde Jhesu Crist, seyde "lord, remembre of me, whan thow comest into thy regne? "For sothe," seyde Crist, "I seye to thee, to-day shaltow been with me in paradys." Certes, ther is noon so horrible synne of man that it ne may in his lyf be destroyed by penitence, thurgh vertu of the passion and of the deeth of Crist. Allas! what nedeth man thanne to been despeired, sith that his mercy so redy is and large? Axe and have. Thanne cometh sompnolence, that is, sloggy slombrynge, which maketh a man be hevy and dul in body and in soule; and this synne comth of slouthe. And certes, the tyme that, by wey of resoun, men sholde nat slepe, that is by the morwe, but if ther were cause resonable. For soothly, the morwe tyde is moost covenable a man to seye his preyeres, and for to thynken on God, and for to honoure God, and to yeven almesse to the povre that first cometh in the name of Crist. Lo, what seith Salomon "whoso wolde by the morwe awaken and seke me, he shal fynde." Thanne cometh necligence, or reccheleesnesse, that rekketh of no thyng. And how that ignoraunce be mooder of alle harm, certes, necligence is the norice. Necligence ne dooth no fors, whan he shal doon a thyng, wheither he do it weel or baddely.
§ 59 Of the remedie of thise two synnes, as seith the wise man, that he that dredeth god, he spareth nat to doon that him oghte doon. And he that loveth god, he wol doon diligence to plese God by his werkes, and abaundone hymself, with al his myght, wel for to doon. Thanne comth ydelnesse, that is the yate of alle harmes. An ydel man is lyk to a place that hath no walles; the develes may entre on every syde, or sheten at hym at discovert, by temptacion on every syde. This ydelnesse is the thurrok of alle wikked and vileyns thoghtes, and of alle jangles, trufles, and of alle ordure. Certes, the hevene is yeven to hem that wol labourn, 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.
§ 60 Thanne comth the synne that men clepen tarditas, as whan a man is to laterede or tariynge, er he wole turne to God; and certes, that is a greet folie. He is lyk to hym that falleth in the dych, and wol nat arise. And this vice comth of a fals hope, that he thynketh that he shal lyve longe; but that hope faileth ful ofte.
§ 61 Thanne comth lachesse; that is he, that whan he biginneth any good werk, anon he shal forleten it and stynten; as doon they that han any wight to governe, and ne taken of hym namoore kep, anon as they fynden any contrarie or any anoy. Thise been the newe sheepherdes that leten hir sheep wityngly 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 spiritueel and temporeel thynges. Thanne comth a manere cooldnesse, that freseth al the herte of a man. Thanne comth devoccioun, thurgh which a man is so blent, as seith Seint Bernard, and hath swich languour in soule that he may neither rede ne singe in hooly chirche, ne heere ne thynke of no devoioun, ne travaille with his handes in no good werk, that it nys hym unsavory and al apalled. Thanne wexeth he slough and slombry, and soone wol be wrooth, and soone is enclyned to hate and to envye. Thanne comth the synne of worldly sorwe, swich as is cleped tristicia, that sleeth man, as seith Seint Paul. For certes, swich sorwe werketh to the deeth of the soule and of the body also; for therof comth that a man is anoyed of his owene lif. Wherfore swich sorwe shorteth ful ofte the lif of man, er that his tyme be come by wey of kynde.Remedium contra peccatum Accidie
§ 62 Agayns this horrible synne of Accidie, an the branches of the same, ther is a vertu that is called fortitudo or strentthe, that is an affeccioun thurgh which a man despiseth anoyouse thinges. This vertu is so myghty and so vigerous that it dar withstonde myghtily and wisely kepen hymself fro perils that been wikked, and wrastle agayn the assautes of the devel. For it enhaunceth and enforceth the soule, right as Accidie abateth it and maketh it fieble. For this fortitudo may endure by long suffraunce the travailles that been covenable.
§ 63 This vertu hath manye speces; and the firste is cleped magnanimitee, that is to seyn, greet corage. For certes, ther bihoveth greet corage agains Accidie, lest that it ne swolwe the soule by the synne of sorwe, or destroye it by wanhope. This vertu maketh folk to undertake harde thynges and grevouse thynges, by hir owene wil, wisely and resonably. And for as muchel as the devel fighteth agayns a man moore by queyntise and by sleighte than by strengthe, therfore men shal withstonden hym by wit and by resoun and by discrecioun. Thanne arn ther the vertues of feith and hope in God and in his seintes, to acheve and acomplice the goode werkes in the whiche he purposeth fermely to continue. Thanne comth seuretee or sikernesse; and that is whan a man ne douteth no travaille in tyme comynge of the goode werkes that a man hath bigonne. Thanne comth magnificence, that is to seyn, whan a man dooth and perfourneth grete werkes of goodnesse; and that is the ende why that men sholde do goode werkes, for in the acomplissynge of grete goode werkes lith the grete gerdoun. Thanne is ther constaunce, that is, stablenesse of corage; and this sholde been in herte by stedefast feith, and in mouth, and in berynge, and in chiere, and in dede. Eke ther been mo speciale remedies against Accidie in diverse werkes, and in consideracioun of the peynes of helle and of the joyes of hevene, and in the trust of the grace of the holy goost, that wole yeve hym myght to perfourne his goode entente.Sequitur de Avaricia
§ 64 After accidie wol I speke of Avarice and of Coveitise, of which synne seith Seint Paul that "the roote of alle harmes is Coveitise." Ad thimotheum sexto. For soothly, whan the herte of a man is confounded in itself and troubled, and that the soule hath lost the confort of God, thanne seketh he an ydel solas of worldly thynges. Avarice, after the descripcioun of Seint Augustyn, is a likerousnesse in herte to have erthely thynges. Som oother folk seyn that Avarice is for to purchacen manye erthely thynges, and no thyng yeve to hem that han nede. And understoond that Avarice ne stant nat oonly in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thyng is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise is this: Coveitise is for to coveite swiche thynges as thou hast nat; and Avarice is for to withholde and kepe swiche thynges as thou hast, withoute rightful nede. Soothly, this Avarice is a synne that is ful dampnable; for al hooly writ curseth it, and speketh agayns that vice; for it dooth wrong to Jhesu Crist. For it bireveth hym the love that men to hym owen, and turneth it bakward agayns alle resoun, and maketh that the avaricious man hath moore hope in his catel than in Jhesu Crist, and dooth moore observance in kepynge of his tresor than he dooth to the service of Jhesu Crist. And therfore seith Seint Paul ad ephesios, quinto, that an avaricious man is in the thraldom of ydolatrie.
§ 65 What difference is bitwixe an ydolastre and an avaricious man, but that an ydolastre, per aventure, ne hath but o mawmet or two, and the avaricious man hath manye? For certes, every floryn in his cofre is his mawmet. And certes, the synne of mawmettrie is the firste thyng that God deffended in the ten comaundementz as bereth witnesse in exodi capitulo vicesimo. Thou shalt have no false Goddes bifore me, ne thou shalt make to thee no grave thyng. Thus is an avaricious man, that loveth his tresor biforn God, an ydolastre, thurgh this cursed synne of Avarice. Of Coveitise comen thise harde lordshipes, thurgh whiche men been distreyned by taylages, custumes, and cariages, moore than hire duetee or resoun is. And eek taken they of hire boonde-men amercimentz, whiche myghten moore resonably ben cleped extorcions than amercimentz. Of whiche amercimentz and raunsonynge of boonde-men somme hordes stywards seyn that it is ryghtful, for as muche as a cherl hath no temporeel thyng that it ne is his lordes, as they seyn. But certes, thise lordshipes doon wrong that bireven hire bondefolk thynges that they nevere yave hem. Augustinus, De civitate, libro nono. Sooth is that the condicioun of thraldom and the firste cause of thraldom is for synne. Genesis nono. Thus may ye seen that the gilt disserveth thraldom, but nat nature. Wherfore thise lordes ne sholde nat muche glorifien hem in hir lordshipes, sith that by natureel condicion they been nat lordes over thralles, but that thraldom comth first by the desert of synne. And forther over, ther as the lawe seith that temporeel goodes of boonde-folk been the goodes of hir lordeshipes, ye, that is for to understonde, the goodes of the emperour, to deffenden hem in hir right, but nat for to robben hem ne reven hem. And therfore seith Seneca, "thy prudence sholde lyve benignely with thy thralles." Thilke that thou clepest thy thralles been Goddes peple; for humble folk been Cristes freendes; they been contubernyal with the lord.
§ 66 Thynk eek that of swich seed as cherles spryngen, of swich seed spryngen 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 the cherl, as thou woldest that thy lord dide with thee, if thou were in his plit. Every synful man is a cherl to synne. I rede thee, certes, that thou, lord, werke in swich wise with thy cherles that they rather love thee than drede. I woot wel ther is degree above degree, as reson is; and skile is that men do hir devoir ther as it is due; but certes, extorcions and despit of youre underlynges is dampnable.
§ 67 And forther over, understoond wel that thise conquerours or tirauntz maken ful ofte thralles of hem that been born of as roial blood as been they that hem conqueren. This name of thraldom was nevere erst kowth, til that Noe seyde that his sone Canaan sholde be thral to his bretheren for his synne. What seye we thanne of hem that pilen and doon extorcions to hooly chirche? Certes, the swerd that men yeven first to a knyght, whan he is newe dubbed, signifieth that he sholde deffenden hooly chirche, and nat robben it ne pilen it; and whoso dooth is traitour to Crist. And, as seith Seint Augustyn, they been the develes wolves that stranglen the sheep of Jhesu Crist; and doon worse than wolves. For soothly, whan the wolf hath ful his wombe, he styntheth to strangle sheep. But soothly, the pilours and destroyours of the Godes of hooly chirche no do nat so, for they ne stynte nevere to pile.
§ 68 Now as I have seyd, sith so is that synne was first cause of thraldom, thanne is it thus, that thilke tyme that al this world was in synne, thanne was al this world in thraldom and subjeccioun. But certes, sith the time of grace cam, God ordeyned that som folk sholde be moore heigh in estaat and in degree, and som folk moore lough, 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 hire thralles free out of thraldom. And therfore, certes, the lord oweth to his man that the man oweth to his lord. The pope calleth hymself servant of the servantz of God; but for as muche as the estaat of hooly chirche ne myghte nat han be, ne the commune profit myghte nat han be kept, ne pees and rest 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 hire underlynges or hire subgetz in resoun, as ferforth as it lith in hire 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, withouten mercy or mesure, they shul receyven, by the same mesure that they han mesured to povre folk, the mercy of Jhesu Crist, but if it be amended. Now comth deciete bitwixe marchaunt and marchant. And thow shalt understonde that marchandise is in manye maneres; that oon is bodily, and that oother is goostly; that oon is honest and leveful, and that oother is deshonest and unleveful. Of thilke bodily marchandise that is leveful and honest is this that, there as God hath ordeyned that a regne or a contree is suffisaunt to hymself, thanne is it honest and leveful that of habundaunce of this contree, that men helpe another contree that is moore needy. And therfore ther moote been marchantz to bryngen fro that o contree to that oother hire marchandises. That oother marchandise, that men haunten with fraude and trecherie and deceite, with lesynges and false othes, is cursed and dampnable. Espiritueel marchandise is proprely symonue, that is, ententif desir to byen thyng espiritueel, that is, thyng that aperteneth to the seintuarie of God and to cure of the soule. This desir, if so be that a man do his diligence to parfournen it, al be it that his desir ne take noon effect, yet is it to hym a deedly synne; and if he be ordred, he is irreguler. Certes symonye is cleped of Simon Magus, that wolde han boght for temporeel catel the yifte that God hadde yeven, by the Hooly Goost, to Seint Peter and to the apostles. And therfore understoond that bothe he that selleth and he that beyeth thynges espirituels been cleped symonyals, be it by catel, be it by procurynge, or by flesshly preyere of his freendes, flesshly freendes, or espiritueel freendes. Flesshly in two maneres; as by kynrede, or othere freendes. Soothly, if they praye for hym that is nat worthy and able, it is symonye, if he take the benefice; and if he be worthy and able, ther nys noon. That oother manere is whan men or wommen preyen for folk to avauncen hem, oonly for wikked flesshly affeccioun that they han unto the persone; and that is foul symonye. But certes, in service, for which men yeven thynges espirituels unto hir servauntz, it moot been understonde that the service moot been honest, and elles nat; and eek that it be withouten bargaynynge, and that the persone be able. For, as seith Seint Damasie, "alle the synnes of the world, at regard of this synne, arn as thyng of noght." For it is the gretteste synne that may be, after the synne of Lucifer and Antecrist. For by this synne 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 Jhesu Crist and destroyen his patrimoyne. By swiche undigne preestes and curates han lewed men the lasse reverence of the sacramentz of hooly chirche; and swiche yeveres of chirches putten out the children of Crist, and putten into 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 hasardrie with his apurtenaunces, as tables and rafles, of which comth deceite, false othes, chidynges, and alle ravynes, blasphemynge and reneiynge of God, and hate of his neighebores, wast of goodes, mysspendynge of tyme, and somtyme manslaughtre. Certes, hasardours ne mowe nat been withouten greet synne whiles they haunte that craft. Of Avarice comen eek lesynges, thefte, fals witnesse, and false othes. And ye shul understonde that thise been grete synnes, and expres agayn the comaundementz 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 witnessyng, or bireven hym his catel or his heritage by thy fals witnessyng, whan thou for ire, or for meede, or for envye, berest fals witnesse, or accusest hym or excusest hym by thy fals witnesse, or elles excusest thyself falsly. Ware yow, questemongeres and notaries! Certes, for fals witnessyng was Susanna in ful gret sorwe and peyne, and many another mo. The synne of thefte is eek expres agayns Goddes heeste, and that in two maneres, corporeel or spiritueel. Corporeel, as for to take thy neighebores catel agayn his wyl, be it by force or by sleighte, be it by met or by mesure; by stelyng eek of false enditementz upon hym, and in borwynge of thy neighebores catel, in entente nevere to payen it agayn, and semblable thynges. Espiritueel thefte is sacrilege, that is to seyn, hurtynge of hooly thynges, or of thynges sacred to Crist, in two maneres - by reson of the hooly place, as chirches or chirche-hawes, for which every vileyns synne 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 hooly chirche. And pleynly and generally, sacrilege is to reven hooly thyng fro hooly place, or unhooly thyng out of hooly place, or hooly thing out of unhooly place.Relevacio contra peccatum Avarice
§ 69 Now shul ye understonde that the releevynge of Avarice is misericorde, and pitee largely taken. And men myghten axe why that misericorde and pitee is releevynge of Avarice. Certes, the avricious man sheweth no pitee ne misericorde to the nedeful man, for he deliteth hym in the kepynge of his tresor, and nat in the rescowynge ne releevynge of his evene-cristen. And therfore speke I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu by which the corage of a man is stired by the mysese of hym that is mysesed. Upon which misericorde folweth pitee in parfournynge of charitable werkes of misericorde. And certes, thise thynges moeven a man to the misericorde of Jhesu Crist, that he yaf hymself for oure gilt, and suffred deeth for misericorde, and forgay us oure originale synnes, 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 eek to chastise, there as nede is. Another manere of remedie agayns Avarice is resonable largesse; but soothly, heere bihoveth the consideracioun of the grace of Jhesu Crist, and of his temporeel goodes, and eek of the goodes perdurables, that Crist yaf to us; and to han remembrance of the deeth that he shal receyve, he noot whanne, where, ne how; and eek that he shal forgon al that he hath, save oonly that he hath despended in goode werkes.
§ 70 But for as muche as som folk been unmesurable, men oghten eschue fool-largesse, that men clepen wast. Certes, he that is fool-large ne yeveth nat his catel, but he leseth is catel. Soothly, what thyng that he yeveth for veyne glorie, as to mynstrals and to folk, for to beren his renoun in the world, he hath synne therof, and noon almesse. Certes, he leseth foule his good, that ne seketh with the yifte of his good nothyng but synne. He is lyk to an hors that seketh rather to drynken drovy or trouble water than for to drynken water of the clere welle. And for as muchel as they yeven ther as they sholde nat yeven, to hem aperteneth thilke malisoun that Crist shal yeven at the day of doom to hem that shullen been dampned.Sequitur de Gula
§ 71 After Avarice comth Glotonye, which is expres eek agayn the comandement of God. Glotonye is unmesurable appetit to ete or to drynke, or elles to doon ynogh to the unmesurable appetit and desordeynee coveitise to eten or to drynke. This synne corrumped al this world, as is wel shewed in the synne of Adam and of Eve. Looke eek what seith Seint Paul, of Glotonye "manye," seith Seint Paul, goon, of whiche I have ofte seyd to yow, and now I seye it wepynge, that been the enemys of the croys of Crist; of whiche the ende is deeth, and of whiche hire wombe is hire God, and hire glorie in confusioun of hem that so savouren erthely thynges. He that is usaunt to this synne of glotonye, he ne may no synne withstonde. He moot been in servage of alle vices, for it is the develes hoord ther he hideth hym and resteth. This synne 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 synne. But soothly, whan that a man is nat wont to strong drynke, and peraventure ne knoweth nat the strengthe of the drynke, or hath feblesse in his heed, or hath travailed, thurgh which he drynketh the moore, al be he sodeynly caught with drynke, it is no deedly synne, but venyal. The seconde spece of glotonye is that the spirit of a man wexeth al trouble, for dronkenesse bireveth hym the discrecioun of his wit. The thridde spece of glotonye is whan a man devoureth his mete, and hath no rightful manere of etynge. The fourthe is whan, thurgh the grete habundaunce of his mete, the humours in his body been distempred. The fifthe is foryetelnesse by to muchel drynkynge; for which somtymee a man foryeteth er the morwe what he dide at even, or on the nyght biforn.
§ 72 In oother 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 hym to delicaat mete or drynke. 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. Thise been the fyve fyngres of the develes hand, by whiche he draweth folk to synne.Remedium contra peccatum Gule
§ 73 Agayns Glotonye is the remedie abstinence, as seith Galien; but that holde I nat meritorie, if he do it oonly for the heele of his body. Seint Augustyn wole that abstinence be doon for vertu and with pacience. "Abstinence," he seith, "is litel worth, but if a man have good wil therto, 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".
§ 74 The felawes of abstinence been attemperaunce, that holdeth the meene in alle thynges; eek shame, that aschueth alle deshonestee; surfisance, that seketh no riche metes ne drynkes, ne dooth no fors of to outrageous appariailynge of mete; mesure also, that restreyneth by resoun the deslavee appetit of etynge; sobrenesse also, that restreyneth the outrage of drynke; sparynge also, that restreyneth the delacaat ese to sitte longe at his mete and softely, wherfore some folk stonden of hir owene wyl to eten at the lasse leyser.Sequitur de Luxuria
§ 75 After Glotonye thanne comth Lecherie, for thise two synnes been so ny cosyns that ofte tyme they wol nat departe. God woot, this synne is ful displesaunt thyng to God; for he seyde hymself, "do no lecherie." And therfore he putte grete peynes agayns this synne in the olde lawe. If womman thral were taken in this synne, she sholde be beten with staves to the deeth; and if she were a gentil womman, she sholde be slayn with stones; and if she were a bisshoppes doghter, she sholde been brent, by Goddes comandement. Forther over, by the synne of lecherie God dreynte al the world at the diluge. And after that he brente fyve citees with thonder-leyt, and sak hem into helle.
§ 76 Now lat us speke thanne of thilke stynkynge synne of lecherie that men clepe avowtrie of wedded folk, that is to seyn, if that oon of hem be wedded, or elles bothe. Seint John seith that avowtiers shullen been in helle, in a stank brennynge of fyr and of brymston; in fyr, for hire lecherye; in brymston, for the stynk of hire ordure. Certes, the brekynge of this sacrement is an horrible thyng. It was maked of God hymself in paradys, and confermed by Jhesu Crist, as witnesseth Seint Mathew in the gospel: "a man shal lete fader and mooder, and taken hym to his wif, and they shullen be two in o flesh." This sacrement bitokneth the knyttynge togidre of Crist and of hooly chirche. And nat oonly that God forbad avowtrie in dede, but eek he comanded that thou sholdest nat coveite thy neighebores wyf. "In this heeste," seith Seint Augustyn,"is forboden alle manere coveitise to doon lecherie." Lo, what seith Seint Mathew in the gospel, that whose seeth a womman to coveitise of his lust, he hath doon lecherie with hire in his herte. Heere may ye seen that nat oonly the dede of this synne is forboden, but eek the desire to doon that synne. This cursed synne anoyeth grevousliche hem that it haunten. And first to hire soule, for he obligeth it to synne and to peyne of deeth that is perdurable. Unto the body anoyeth it grevously also, for it dreyeth hym, and wasteth him, and shent hym, and of his blood he maketh sacrifice to the feend of helle. It wasteth eek his catel and his substaunce. And certes, if it be a foul thyng a man to waste his catel on wommen, yet is it a fouler thyng whan that, for swich ordure, wommen dispenden upon men hir catel and substaunce. This synne, as seith the prophete, bireveth man and womman hir goode fame and al hire honour; and it is ful plesaunt to the devel, for therby wynneth he the mooste partie of this world. And right as a marchant deliteth hym moost in chaffare that he hath moost avantage of, right so deliteth the fend in this ordure.
§ 77 This is that oother hand of the devel with fyve fyngres to cacche the peple to his vileynye. The firste fynger is the fool lookynge of the fool womman and of the fool man, that sleeth, right as the basilicok sleeth folk by the venym of his sighte; for the coveitise of eyen folweth the coveitise of the herte. The seconde fynger is the vileyns touchynge in wikkede manere. And therfore seith Salomon that "whoso toucheth and handleth a womman, he fareth lyk hym that handleth the scorpioun that styngeth and sodeynly sleeth thurgh his envenymynge; as whoso toucheth warm pych, it shent his fyngres. The thridde is foule wordes, that fareth lyk fyr, that right anon brenneth the herte. The fourthe fynger is the kissynge; and trewely he were a greet fool that wolde kisse the mouth of a brennynge oven or of a fourneys. And moore fooles been they that kissen in vileynye, 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 (bushes), 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 synne, for no likerousnesse that he dooth with his wyf, certes, that opinion is fals. God woot, a man may sleen hymself with his owene knyf, and make hymselve dronken of his owene tonne. Certes, be it wyf, be it child, or any worldly thyng that he loveth biforn God, it is his mawmet, and he is an ydolastre. Man sholde loven hys wyf by discrecioun, paciently and atemprely; and thanne is she as though it were his suster. The fifthe fynger of the develes hand is the stynkynge dede of leccherie. Certes, the fyve fyngres of glotonie the feend put in the wombe of a man, and with his fyve fingres of lecherie he gripeth hym by the reynes, for to throwen hym into the fourneys of helle. Ther as they shul han the fyr and the wormes that evere shul lasten, and wepynge and wailynge sharp hunger and thurst, and grymnesse of develes, that shullen al totrede hem without repit and withouten ende. Of leccherie, as I seyde, sourden diverse speces, as fornicacioun, that is bitwixe man and womman that been nat maried; and this is deedly synne, and agayns nature. Al that is enemy and destruccioun to nature is agayns nature. Parfay, the resoun of a man telleth eek hym wel that is is deedly synne, for as muche as God forbad leccherie. And Seint Paul yeveth hem the regne that nys dewe to no wight but to hem that doon deedly synne. Another synne of leccherie 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 lif, and bireveth hir thilke precious fruyt that the book clepeth the hundred fruyt. I ne kan seye it noon oother-wewyes in englissh, but in latyn it highte centesimus fructus. Certes, he that so dooth is cause of manye damages and vileynyes, mo than any man kan rekene; right as he somtyme is cause of alle damages that beestes don in the feeld, that breketh the hegge or the closure, thurgh which he destroyeth that may nat been restoored. For certes, namoore may maydenhede be restoored than a arm that is smyten fro the body may retourne agany 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 avowtrie, it is good to shewen mo perils that longen to avowtrie, for to eschue that foule synne. Avowtrie in latyn is for to seyn, approchynge of oother mannes bed, thurgh which tho that whilom weren a flessh abowndone hir bodyes to othere persones. Of this synne, as seith the wise man, folwen manye harmes. First, brekynge of feith; and certes, in feith is the keye of cristendom. And whan that feith is broken and lorn, soothly cristendom stant veyn and withouten fruyt. This synne is eek a thefte; for thefte generally is for to reve a wight his thyng 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 hire; 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 avowtiers 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 hym of vileynye, 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 thyng of his thynges is out of my power, but oonly ye, that been his wyf. And how sholde I thanne do this wikkednesse, and synne so horribly agayns God and agayns my lord? God it forbeede!" Allas! al to litel is swich trouthe now yfounde. The thridde harm is the filthe thurgh which they breken the comandement of God, and defoulen the auctour of matrimoyne, that is Crist. For certes, in so muche as the sacrement of mariage is so noble and so digne, so muche is it gretter synne for to breken it; for God made mariage in paradys, in the estaat of innocence, to multiplye mankynde to the service of God. And therfore is the brekynge therof the moore grevous; of which brekynge comen false heires ofte tyme, that wrongfully ocupien folkes heritages. And therfore wol Crist putte hem out of the regne of hevene, that is heritage to goode folk. Of this brekynge comth eek ofte tyme that folk unwar wedden or synnen with hire owene kynrede, and namely thilke harlotes that haunten bordels of thise fool wommen, that mowe be likned to a commune gong, where as men purgen hire ordure. What seve we eek of putours that lyven by the horrible synne of putrie, and constreyne wommen to yelden hem a certeyn rente of hire bodily puterie, ye, somtyme of his owene wyf or his child, as doon thise bawdes? Certes, thise been cursede synnes. Understoond eek that avowtrie is set gladly in the ten comandementz 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 homycide, for it herveth atwo and breketh atwo hem that first were maked o flessh. And therfore, by the olde lawe of God, they sholde by slayn. But nathelees, by the lawe of Jhesu Crist, that is lawe of pitee, whan he seyde to the womman that was founden in avowtrie, and sholde han been slayn with stones, after the wyl of the Jewes, as was hir lawe, "go," quod Jhesu Crist, "and have namoore wyl to synne, or, wille namoore to do synne. Soothly the vengeaunce of avowtrie 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 synne; as whan that oon of hem is religious, or elles bothe; or of folk that been entred into ordre, as subdekne, or dekne, or preest, or hospitaliers. And evere the hyer that he is in ordre, the gretter is the synne. The thynges that gretly agreggen hire synne is the brekynge of hire avow of chastitee, whan they receyved the ordre. And forther over, sooth is that hooly ordre is chief of al the tresorie of good, and his especial signe and mark of chastitee, to shewe that they been joyned to chastitee, which that is the moost precious lyf that is. And thise ordred folk been specially titled to God, and of the special meignee of God, for which, whan they doon deedly synne, they been the special traytours of God and of his peple; for they lyven of the peple, to preye for the peple, and while they been suche traitours, here preyer avayleth nat to the peple. Preestes been aungels, as by the dignitee of hir mysterye; but for sothe, Seint Paul seith that Sathanas transformeth hym in an aungel of light. Soothly, the preest that haunteth deedly synne, he may be likned 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 sweweth in the book of kynges, that they weren the sones of Belial, that is the devel. Belial is to seyn, "withouten juge"; and so faren they; hem thynketh they been free, and han no juge, namoore than hath a free bole that taketh which cow that hym liketh in the town. So faren they by wommen. For right as a free bole is ynough for al a toun, right so is a wikked preest corrupcioun ynough for al a parisshe, or for al a contree. Thise preestes, as seith the book, ne konne nat the mysterie of preesthod to the peple, ne God ne knowe they nat. They ne helde hem nat apayd, as seith the book, of soden flessh that was to hem offred, but they tooke by force the flessh that is rawe. Certes, so thise shrewes ne holden hem nat apayed of roosted flessh and sode flessh, with which the peple feden hem in greet reverence, but they wole have raw flessh of folkes wyves and hir doghtres. And certes, thise wommen that consenten to hire harlotrie doon greet wrong to Crist, and to hooly chirche, and alle halwes, and to alle soules; for they bireven alle thise hym that sholde worshipe Crist and hooly chirche, and preye for Cristene soules. And therfore han swiche preestes, and hire lemmanes eek that consenten to hir leccherie, the malisoun of al the court Cristien, til they come to amendement. The thridde spece of avowtrie is somtyme bitwixe a man and his wyf, and that is whan they take no reward in hire assemblynge but oonly to hire flesshly delit, as seith Seint Jerome, and ne rekken of nothyng but that they been assembled; by cause that they been maried, al is good ynough, as thynketh to hem. But in swich folk hath the devel power, as seyde the aungel Raphael to Thobie, for in hire assemblynge they putten Jhesu Crist out of hire herte, and yeven hemself to alle ordure. The fourthe spece is the assemblee of hem that been of hire kynrede, or of hem that been of oon affynytee, or elles with hem with whiche hir fadres or hir kynrede han deled in the synne of lecherie. This synne maketh hem lyk to houndes, that taken no kep to kynrede. And certes, parentele is in two maneres, outher goostly or flesshly; goostly, as for to deelen with his god-sibbes. For right so as he that engendreth a child is his flesshly fader, right so in his god-fader his fader espiritueel. For which a womman may in no lasse synne assemblen with hire godsib than with hire owene flesshly brother. The fifthe spece is thilke abhomynable synne, of which that no man unnethe oghte speke ne write; nathelees it is openly reherced in holy writ. This cursednesse doon men and wommen in diverse entente and in diverse manere; but though that hooly writ speke of horrible synne, certes hooly writ may nat been defouled, namoore than the sonne that shyneth on the mixne. Another synne aperteneth to leccherie, that comth in slepynge, and this synne cometh ofte to hem that been maydenes, and eek to hem that been corrupt; and this synne men clepen polucioun, that comth in foure maneres. Somtyme of langwissynge of body, for the humours been to ranke and to habundaunt in the body of man; somtyme of infermetee, for the fieblesse of the vertu retentif, as phisik maketh mencion; somtyme for surfeet of mete and drynke; and somtyme of vileyns thoghtes that been enclosed in mannes mynde whan he gooth to slepe, which may nat been withoute synne; for which men moste kepen hem wisely, or elles may men synnen ful grevously.
Remedium contra peccatum Luxurie
§ 78 Now comth the remedie agayns Leccherie, and that is generally chastitee and continence, that restreyneth alle the desordeynee moevynges that comen of flesshly talentes. And evere the gretter merite shal he han, that moost restreyneth the wikkede eschawfynges of the ardour of this synne. And this is in two maneres, that is to seyn, chastitee in mariage, and chastitee of widwehod. Now shaltow understonde that matrimoyne is leefful assemblynge of man and of womman that receyven by vertu of the sacrement the boond thurgh which they may nat be departed in al hir lyf, that is to seyn, whil that they lyven bothe. This, as seith the book, is a ful greet sacrement. God maked it, as I have seyd, in paradys, and wolde hymself be born in mariage. And for to halwen mariage he was at a weddynge, where as he turned water into wyn; which was the firste miracle that he wroghte in erthe biforn his disciples. Trewe effect of mariage clenseth fornicacioun and replenysseth hooly chirche of good lynage; for that is the ende of mariage; and it chaungeth deedly synne into venial synne bitwixe hem that been ywedded, and maketh the hertes al oon of hem that been ywedded, as wel as the bodies. This is verray mariage, that was establissed by God, er that synne bigan, whan natureel lawe was in his right poynt in paradys; and it was ordeyned that o man sholde have but o womman, and o womman but o man, as seith Seint Augustyn, by manye resouns. First, for mariage is figured bitwixe Crist and holy chirche. And that oother is for a man is heved of a womman; algate, by ordinaunce it sholde be so. For if a womman hadde mo men that oon, thanne sholde she have moo hevedes than oon, and that were an horrible thyng biforn God; and eek a womman ne myghte nat plese to many folk at oones. And also ther ne sholde nevere be pees ne reste amonges hem; for everich wolde axen his owene thyng. 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 tyme that she were conjoynt to many men.
§ 79 Now comth how that a man sholde bere hym with his wif, and namely in two thynges, that is to seyn, in suffraunce and reverence, as shewed Crist whan he made first womman. For he ne made hire 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 experience of day by day oghte suffise. Also, certes, God ne made nat womman of the foot of Adam, for she ne sholde nat been holden to lowe; for she kan nat paciently suffre. But God made womman of the ryb of Adam, for womman sholde be felawe unto man. Man sholde bere hym to his wyf in feith, in trouthe, and in love, as seith Seint Paul, that a man sholde loven his wyf as Crist loved hooly chirche, that loved it so wel that he deyde for it. So sholde a man for his wyf, if it were nede.
§ 80 Now how that a womman sholde be subget to hire housbonde, that telleth Seint Peter. First, in obedience. And eek as seith the decree, a womman that is wyf, as longe as she is a wyf, she hath noon auctoritee to swere ne to bere witnesse withoute leve of hir housbonde, that is hire lord; algate, he sholde be so by resoun. She sholde eek serven hym in alle honestee, and been attempree of hire array. I woot wel that they sholde setten hire entente to plesen hir housbondes, but nat by hire queyntise of array. Seint Jerome seith that "wyves that been apparailled in silk and in precious purpre ne mowe nat clothen hem in Jhesu Crist." Loke what seith Seint John eek in thys matere? Seint Gregorie eek seith that "no wight seketh precious array but oonly for veyne glorie, to been honoured the moore biforn the peple. It is a greet folye, a womman to have a fair array outward and in hirself be foul inward. A wyf sholde eek be mesurable in lookynge and in berynge and in lawghynge, and discreet in alle hire wordes and hire dedes. And aboven alle worldy thyng she sholde loven hire houbonde with al hire herte, and to hym 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 hire herte been, or elles ther is bitwixe hem two, as in that, no parfit mariage. Thanne shal men understonde that for thre thynges a man and his wyf flesshly mowen assemble. The firste is in entente of engendrure of children to the service of God; for certes that is the cause final of matrimoyne. Another cause is to yelden everich of hem to oother the dette of hire bodies; for neither of hem hath power of his owene body. The thridde is for to eschewe leccherye and vileynye. The ferthe is for sothe deedly synne. As to the firste, it is mertorie; the seconde also, for, as seith the decree, that she hath merite of chastitee that yeldeth to hire housbonde the dette of hir body, ye, though it be agayn hir likynge and the lust of hire herte. The thridde manere is venyal synne; and, trewely, scarsly may ther any of thise be withoute venial synne, for the corrupcion and for the delit. The fourthe manere is for to understonde, as if they assemble oonly for amorous love and for noon of the foreseyde causes, but for to accomplice thilke brennynge delit, they rekke nevere how ofte. Soothly it is deedly synne; and yet, with sorwe, somme folk wol peynen hem moore to doon than to hire appetit suffiseth.
§ 81 The seconde manere of chastitee is for to been a clene wydewe, and eschue the embracynges of man, and desiren the embracynge of Jhesu Crist. Thise been tho that han been wyves and han forgoon hire housbondes, and eek wommen that han doon leccherie and been releeved by penitence. And certes, if that a wyf koude kepen hire al chaast by licence of hir housbonde, so that she yeve nevere noon occasion that he agilte, it were to hire a greet merite. Thise manere wommen that observen chastitee moste be clene in herte as wel as in body and in though, and mesurable in clothynge and in contenaunce; and been abstinent in etynge and drynkynge, in spekynge, and in dede. They been the vessel or the boyste of the blissed Magdelene, that fulfilleth hooly chirche of good odour. The thridde manere of chastitee is virginitee, and it bihoveth that she be hooly in herte and clene of body. Thanne is she spouse to Jhesu Crist, and she is the lyf of angeles. She is the preisynge of this world, and she is as thise martirs in egalitee; she hath in hire that tonge may nat telle ne herte thynke. Virginitee baar oure lord Jhesu Crist, and virgine was hymselve.
§ 82 Another remedie agayns leccherie is specially to withdrawen swiche thynges as yeve occasion to thilke vileynye, as ese, etynge, and drynkynge. For certes, whan the pot boyleth strongly, the beste remedie is to withdrawe the fyr. Slepynge longe in greet quiete is eek a greet norice to leccherie.
§ 83 Another remedie agayns leccherie is that a man or a womman eschue the compaignye of hem by whiche he douteth to be tempted; for al be it so that the dede be withstonden, yet is ther greet temptacioun. Soothly, a whit wal, although it ne brenne noght fully by stikynge of a candele, yet is the wal blak of the leyt. Ful ofte tyme I rede that no man truste in his owene perfeccioun, but he be stronger than Sampson, and hoolier than David, and wiser than Salomon.
§ 84 Now after that I have declared yow, as I kan, the sevene deedly synnes, and somme of hire braunches and hire remedies, soothly, if I koude, I wolde telle yow the ten comandementz. 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 it is a needful thing to tell which are the mortal sins, that is to say, the principal sins; they are all leashed together, but are different in their ways. Now they are called principal sins because they are the chief sins and the trunk from which branch all others. And the root of these seven sins is pride, which is the general root of all evils; for from this root spring certain branches, as anger, envy, acedia or sloth, avarice (or covetousness, for vulgar understanding), gluttony, and lechery. And each of these principal sins has its branches and its twigs, as shall be set forth and declared in the paragraphs following.
DE SUPERBIA
And though it be true that no man can absolutely tell the number of the twigs and of the evil branches that spring from pride, yet will I show forth a number of them, as you shall understand. There are disobedience, boasting, hypocrisy, scorn, arrogance, impudence, swelling of the heart, insolence, elation, impatience, strife, contumacy, presumption, irreverence, obstinacy, vainglory; and many another twig that I cannot declare. Disobedient is he that disobeys for spite the commandments of God, of his rulers, and of his spiritual father. Braggart is he that boasts of the evil or the good that he has done. Hypocrite is he that hides his true self and shows himself such as he is not. Scorner is he who has disdain for his neighbour, that is to say, for his fellow Christian, or who scorns to do that which he ought to do. Arrogant is he who thinks he has within himself those virtues which he has not, or who holds that he should so have them as his desert; or else he deems that he is that which he is not. Impudent is he who, for his pride's sake, has no shame for his sins. Swelling of heart is what a man has when he rejoices in evil that he has done. Insolent is he that despises in his judgments all other folk in comparing theirs with his worth, and with his understanding, and with his conversation, and with his bearing. Elated is he who will suffer neither a master nor a peer. Impatient is he who will not be taught nor reproved for his vice, and who, by strife, knowingly wars on truth and defends his folly. Contumax is he who, because of his indignation, is against all authority or power or those that are his rulers. Presumption is when a man undertakes an enterprise that he ought not to attempt, or one which he cannot accomplish; and that is called over-confidence. Irreverence is when men do not show honour where they ought, and themselves wait to be reverenced. Obstinacy is when man defends his folly and trusts too much in his own judgment. Vainglory is delight in pomp and temporal rank, and glorification in this worldly estate. Chattering is when men speak too much before folk, clattering like a mill and taking no care of what they say.
And then there is a private species of pride that waits to be saluted before it will salute, albeit the one who has it is of less worth than is the other, perchance; also, when he attends services in church he desires to sit, or else to go, before his neighbour in the aisle, or to kiss the pax before him, or to be censed before him, or to make offering before his neighbour, and similar things; all against his necessity, peradventure, save that in his heart and his will is such proud desire to be magnified and honoured before the people. Now there are two kinds of pride; one of them lies within the heart of man, and the other lies without. Whereof, truly, these aforesaid things, and more than I have named, appertain to that pride which is within the heart of man; for that other species of pride lies without. But notwithstanding, one of these species of pride is a sign of the existence of the other, just as the fresh bush at the tavern door is a sign of the wine that is in the cellar. And this second kind of pride shows itself in many ways: as in speech and bearing, and in extravagant array of clothing; for truly, if there had been no sin in clothing, Christ would not have noted and spoken of the clothing of that rich man in the gospel. And, as Saint Gregory says, that same precious clothing is culpable for the glory and beauty of it, and for its softness. and for its strange new modes, and its fantastic ornamentation, and for its superfluity, and for the inordinate scantiness of it. Alas! May not men see, in our days, the sinfully costly array of clothing, especially in the matter of superfluity, or else in inordinate scantiness?As to the first sin, it lies in the superfluity of clothing, which makes cloth so dear, to the harm of the people; not only the cost of embroidering, the elaborate notching or barring, the waved lines, the stripes, the twists, the diagonal bars, and similar waste of cloth in vanity; but there is also the costly furring of gowns, so much perforating with scissors to make holes, so much slashing with shears; and then the superfluity in length of the aforesaid gowns, trailing in the dung and in the mire, a-horseback and afoot, as well of man's clothing as of woman's, until all this trailing verily, in its effect, wastes, consumes, makes threadbare and rotten with dung the superfluity that rather should be given unto the poor; to the great harm of the aforesaid poor. And that in sundry wise: this is to say, the more that cloth is wasted, the more it costs the people because of its scarcity; and furthermore, if they would give such perforated and slashed clothing to the poor folk, it would not be suitable for their wearing, what of their state, nor sufficient to help their necessity to keep themselves from the fury of the elements. On the other hand, to speak of the horrible inordinate scantiness of clothing, let us notice these short-cut smocks or jackets, which, because of their shortness, cover not the shameful members of man, to the wicked calling of them to attention. Alas! Some of them show the very boss of their penis and the horrible pushed-out testicles that look like the malady of hernia in the wrapping of their hose; and the buttocks of such persons look like the hinder parts of a she-ape in the full of the moon. And moreover, the hateful proud members that they show by the fantastic fashion of making one leg of their hose white and the other red, make it seem that half their shameful privy members are flayed. And if it be that they divide their hose in other colours, as white and black, or white and blue, or black and red, and so forth, then it seems, by variation of colour, that the half of their privy members are corrupted by the fire of Saint Anthony, or by cancer, or by other such misfortune. As to the hinder parts of their buttocks, the thing is horrible to see. For, indeed, in that part of their body where they purge their stinking ordure, that foul part they proudly show to the people in despite of decency, which decency Jesus Christ and His friends observed in their lives. Now, as to the extravagant array of women, God knows that though the faces of them seem chaste and gentle, yet do they advertise, by their attire, their lickerousness and pride. I say not that a moderate gaiety in clothing is unseemly, but certainly the superfluity or inordinate scantiness of clothing is reprehensible. Also, the sin of adornment or apparel lies in things that appertain to riding, as in too many fine horses that are kept for delight, that are so fair, fat, and costly; in many a vicious knave who is kept because of them; in too curious harness, as saddles, cruppers, poitrels, and bridles covered with precious caparison and rich, and with bars and plates of gold and silver. As to which God says by Zechariah the prophet: "I will confound the riders of such horses." These folk have but little regard for the riding of God of Heaven's Son and of His trappings, when He rode upon the ass and had no other caparison than the poor cloaks of His disciples; nor do we read that ever He rode upon any other beast. I say this against the sin of superfluity, and not against reasonable display when the occasion requires it. And further, certainly pride is greatly shown in keeping up a great household, when such servants are of little profit, or of no profit. And this is especially so when such an array of servants is mischievous and injurious to the people, by the insolence of high rank or by way of office. For truly, such lords sell then their lordships to the Devil of Hell when they sustain the wickedness of their following. And when folk of low degree, as those that keep and run hostelries, sustain the thievery of their servants, which is done in many ways. This kind of folk are the flies that seek honey or the dogs that seek carrion. Such folk strangle spiritually their lordships; as to which thus says David the prophet: "Wicked death shall come upon such masters, and God will give that they descend into Hell; for in their houses are iniquities and evil deeds." And God of Heaven is not there. And truly, unless they mend their ways, just as God gave His blessing to Laban for the service of Jacob and to Pharaoh for the service of Joseph, just so will God give His curse to such lordships as sustain the wickedness of their servants, unless they shall make amendment. Pride of the table is often seen; for truly, rich men are bidden to feasts and poor folk are turned away and rebuked. The sin of pride lies also in excess of divers meats and drinks; and especially in certain baked meats and made-dishes, burning with spirituous liquors and decorated and castellated with paper, and in similar waste; so that it is scandalous to think upon. And also in too great preciousness of vessels and in curious instruments of minstrelsy, whereby a man is stirred the more to the delights of luxury; if it be that he thereby sets his heart the less upon Jesus Christ, certainly it is a sin; and certainly the delights might be so great in this case that a man could easily fall thereby into mortal sin. The varieties of sin that arise out of pride, truly, when they arise with malice imagined, advised, and aforethought, or from habit, are mortal sins, and of that there is no doubt. And when they arise out of frailty, unadvisedly and suddenly, and are quickly withdrawn again, albeit they are grievous sins, I think that they are not mortal. Now might men ask, whence pride arises and takes its being, and I say: sometimes it springs out of the good things of nature, and sometimes from the benefits of Fortune, and sometimes from the good of grace itself. Certainly the good things of nature consist of either physical wellbeing or riches of the soul. Certainly physical wellbeing consists of the weal of the body, as strength, activity, beauty, good blood, and generous candour. The benefits of nature to the soul are good wit, keen understanding, clever talent, natural virtue, and good memory. The benefits of Fortune are riches, high rank. and the people's praise. The good of grace consists of knowledge, power to suffer spiritual travail, benignity, virtuous contemplation, ability to withstand temptation, and similar things. Of which aforesaid things, certainly it is great folly in a man when he permits himself to be proud of any of them. As for the benefits of nature, God knows that sometimes we receive them naturally as much to our detriment as to our profit. As, to take bodily health, certainly it passes away lightly enough, and moreover it is often the reason for the wickedness of the soul; for God knows that the flesh is a great enemy to the soul; and therefore, the more sound the body is, the more are we in danger of falling into sin. Also, to feel pride in the strength of one's body is a great folly; for certainly the flesh lusts for that which is detrimental to the spirit, and ever the stronger the flesh is, the sorrier must the soul be: and above all this, strength of body and worldly boldness bring a man often into danger of mischance. Also, to be proud of his gentility is a great folly; for often the gentility of the body debases the gentility of the soul; and furthermore, we are all of "One father and one mother; and we are of one nature, rotten and corrupt, both the rich and the poor. Forsooth, but one kind of gentility is praiseworthy, and that it is which clothes a man's heart with virtue and morality and makes of him Christ's child. For trust this well, that over whatsoever man sin has gained the mastery, that man is a very serf to sin. Now there are general signs of gentility; as the eschewing of vice and ribaldry and servitude to sin, in word, in deed, and in conduct; and as the practising of virtue, courtesy, and purity, and being generous, which is to say, bounteous within measure; for that which goes beyond a reasonable measure is folly and sin. Another such sign is, when a man remembers and bears in mind the good that he has received from others. Another is, to be benign to his good inferiors; wherefore, as Seneca says: "There is nothing more becoming a man of high estate than kindliness, courtesy, and pity. And therefore the flies that men call bees, when they make their king, they choose one that has no prick wherewith he may sting." Another is, for a man to have a good heart and a diligent, to attain to high virtuous things. Now truly, for a man to pride himself on the gifts of grace is also an extravagant folly; for these same gifts of grace that should have turned him to goodness and to alleviation, turn him to venom and confusion, as says Saint Gregory. Certainly, also, whoso prides himself on the benefits of Fortune, he is a full great fool; for sometimes a man is a great lord at morning who is a captive and a wretch ere it be night; and sometimes the wealth of a man is the cause of his death; sometimes the pleasures of a man cause the grievous malady whereof he dies. Certainly the people's commendation is sometimes false enough and brittle enough to trust; today they praise, tomorrow they blame. God knows, desire to have commendation of the people has caused death to many a busy man.
REMEDIUM CONTRA PECCATUM SUPERBIE
Now, since it has come to pass that you have understood what pride is, and what the species of it are, and whence pride arises and springs, now you shall understand what is the remedy for the sin of pride, and that is, humility or meekness. That is a virtue whereby a man may come to have a true knowledge of himself, and whereby he will hold himself to be of no price or value in regard to his deserts, but will be considering ever his frailty. Now there are three kinds of humility: as humility of heart, and another humility is of the mouth, and the third is in a man's works. The humility of heart is of four kinds: one is, when a man holds himself to be of nothing worth before God in Heaven. Another is, when he despises no other man. The third is, when he recks not though men hold him as nothing worth. The fourth is when he is not sorry for his humiliation. Also, the humility of the mouth is of four kinds: temperate speech, meek speech, and when a man acknowledges with his own mouth that he is as he thinks himself to be, in his heart. Another is, when he praises the goodness of another man and nothing thereof belittles. Humility in deeds is in four manners: the first is, when a man puts other men before him. The second is, to choose the lowest place of all for himself. The third is, gladly to assent to good counsel. The fourth is, to abide gladly by the decision of his rulers, or of him that is of higher rank; certainly this is a great work of humility.
SEQUITUR DE INUIDIA
After pride I will speak of the foul sin of envy, which is, according to the word of the philosopher, sorrow for other men's prosperity; and according to the word of Saint Augustine, it is sorrow for other men's weal and joy for other men's harm. This foul sin is flatly against the Holy Ghost. Be it that every sin is in opposition to the Holy Ghost, yet, nevertheless, for as much as goodness appertains properly to the Holy Ghost and envy springs by nature out of malice, therefore is it especially against the goodness of the Holy Ghost. Now malice has two species, that is to say, a heart hardened in wickedness, or else the flesh of man is so blind that he does not consider himself to be in sin, or he cares not that he is in sin, which is the hardihood of the Devil. The other kind of malice is, when a man wars against the truth, knowing that it is truth. Also, when he wars against the grace that God has given to his neighbour; and all this is envy. Certainly, then, envy is the worst sin there is. For truly, all other sins are sometime against only one special virtue; but truly, envy is against all virtues and against all goodnesses; for it is sorry for all the virtues of its neighbour; and in this way it differs from all other sins. For hardly is there any sin that has not some delight in itself, save only envy, which ever has of itself but anguish and sorrow. The kinds of envy are these: there is, first, sorrow for other men's goodness and prosperity; and prosperity being naturally a thing for joy, then envy is a sin against nature. The second kind of envy is joy in other men's harm; and this is naturally like the Devil, who always rejoices in man's harm. From these two species comes backbiting; and this sin of backbiting, or detraction, has certain forms, as thus. A man praises his neighbour with a wicked intention, for he puts always a wicked twist into it at the end. Always he puts a "but" in at the end, which implies more blame than all the praise is worth. The second form is, when a man is good and does or says a thing to good intent, the backbiter turns all this goodness upside-down to his own evil end. The third is, to belittle the goodness of a neighbour. The fourth form of backbiting is this: that if a man say good of a man, then the backbiter says, "Faith, such or such a man is better than he," in disparagement of him that men praise. The fifth form is this, to assent gladly and listen gladly to the evil that folk speak of others. This sin is a great one; and it grows according to the wicked endeavours of the backbiter. After backbiting comes grumbling or murmuring; and sometimes it springs from impatience with God, and sometimes with man. Impatience with God it is when the man grumbles against the pains of Hell, or against poverty, or loss of chattels, or against rain or tempest; or else complains that scoundrels prospers or else that good men have adversity. And all these things should men suffer patiently, for they come by the right judgment and ordinance of God. Sometimes grumbling comes of avarice; as Judas complained of the Magdalen when she anointed the head of Our Lord Jesus Christ with her precious ointment. This murmuring is such as when a man grumbles at good that he himself has done, or that other folk do with their wealth. Sometimes murmuring comes of pride; as when Simon the Pharisee murmured against the Magdalen when she approached Jesus Christ and wept at His feet for her sins. And sometimes grumbling arises out of envy; as when men discover a man's secret weakness, or swear of him a thing that is false. Murmuring, too, is often found among servants, who grumble when their masters bid them to do lawful things; and for as much as they dare not openly gainsay the commands of their masters, yet do they speak evilly of them and grumble and murmur privately, for very spite; which words men call the Devil's Paternoster, though the Devil never had a Paternoster, save that vulgar folk give these murmurings that name. Sometimes grumbling comes of anger or privy hate, that nurtures rancour in its heart, as I shall hereafter set forth. Then comes bitterness of heart, through which bitterness every good deed of one's neighbour seems to one to be but bitter and unsavoury. Then comes discord, which undoes all friendship. Then comes spite, as when a man seeks occasion to annoy his neighbour, though he do never so well. Then comes accusation, as when a man seeks occasion to offend his neighbour, which is like the guile of the Devil, who watches both night and day to accuse us all. Then comes malignity, through which a man annoys his neighbour privately, if he may; and if he may not, then nevertheless his wicked will shall not want for means to harm him, as by burning his house, or poisoning or slaying his beasts, and suchlike things.
REMEDIUM CONTRA PECCATUM INUIDIE
Now will I speak of the remedy for this foul sin of envy. First, is the love of God, and the love of one's neighbour as one's self; for indeed the one cannot be without the other. And trust well, that by the name of your neighbour you are to understand your brother; for certainly all of us have one fleshly father and one mother, that is to say, Adam and Eve; and even one spiritual father, and that is God in Heaven. Your neighbour you are bound to love and to wish all good things; and thereunto God says, "Love thy neighbour as thyself." That is to say, to the salvation both of life and soul. Moreover, you shall love him in word, and in benign admonition and in chastening; and comfort him in his vexations, and pray for him with all your heart. And you shall love him in deed and in such wise that you shall charitably do unto him as you would that it were done unto yourself. And therefore you shall do him no damage by wicked words, nor any harm in his body, nor in his goods, nor in his soul by the enticement of wicked example. You shall not covet his wife, nor any of, his things. Understand also that in the word neighbour is included his enemy. Certainly man shall love his enemy, by the commandment of God; and truly, your friend shall you love in God. I say, you shall love your enemy for God's sake, and by His commandment. For if it were reasonable that a man should hate his enemies, then God would not receive us into His love, when we are His enemies. For three kinds of wrong that his enemy may do to a man, he shall do three things in return, thus: for hate and rancour, he shall love him in heart. For chiding and wicked words, he shall pray for his enemy. And for the wicked deed of his enemy, he shall do him kindness. For Christ says: "Love your enemies, bless them that curse you, do good to them and pray for them which despitefully use you and persecute you." Lo, thus Our Lord Jesus Christ commands that we do to our enemies. For indeed, nature drives us to love our enemies, and, faith, our enemies have more need for love than our friends; and they that have more need, truly to them men ought to do good; and truly, in the deed thereof have we remembrance of the love of Jesus Christ Who died for His enemies. And in so much as that same love is the harder to feel and to show, in that much is the merit the greater; and therefore the loving of our enemy has confounded the venom of the Devil. For just as the Devil is discomfited by humility, so is he wounded to the death by love for our enemy. Certainly, then, love is the medicine that purges the heart of man of the poison of envy. The kinds of this degree of sin will be set forth more at large in the paragraphs following.
SEQUITUR DE IRA
After envy will I describe the sin of anger. For truly, whoso has envy of his neighbour will generally find himself showing anger, in word or in deed, against him whom he envies. And anger comes as well from pride as from envy; for certainly, he that is proud or envious is easily angered.
This sin of anger, according to Saint Augustine, is a wicked determination to be avenged by word or by deed. Anger, according to the philosopher, is the hot blood of man quickened in his heart, because of which he wishes to harm him whom he hates. For truly, the heart of man, by the heating and stirring of his blood, grows so disturbed that he is put out of all ability to judge reasonably. But you shall understand that anger manifests itself in two manners; one of them is good, the other bad. The good anger is caused by zeal for goodness, whereof a man is enraged by wickedness and against wickedness; and thereupon a wise man says that "Anger is better than play." This anger is gentle and without bitterness; not felt against the man, but against the misdeed of the man, as the Prophet David says: Irascimini et nolite peccare. Now understand, that wicked anger is manifested in two manners, that is to say, sudden or hasty anger, without the advice and counsel of reason. The meaning and the sense of this is, that the reason of man consents not to this sudden anger, and so it is venial. Another anger is full wicked, which comes of sullenness of heart, with malice aforethought and with wicked determination to take vengeance, and to which reason assents; and this, truly, is mortal sin. This form of anger is so displeasing to God that it troubles His house and drives the Holy Ghost out of man's soul, and wastes and destroys the likeness of God, that is to say, the virtue that is in man's soul; and it puts within him the likeness of the Devil, and takes the man away from God, his rightful Lord.
This form of anger is a great joy to the Devil; for it is the Devil's furnace, heated with the fire of Hell. For certainly, just as fire is the mightiest of earth engines of destruction, just so ire is mightiest to destroy things spiritual. Observe how a fire of smouldering coals, almost extinct under the ashes, will quicken again when touched by brimstone; just so will anger quicken again when it is touched by the pride that lies hidden in man's heart. For certainly fire cannot come from nothing, but must first be naturally dormant within a thing, as it is drawn out of flints with steel. And just as pride is often the matter of which anger is made, just so is rancour the nurse and keeper of anger. There is a kind of tree, as Saint Isidore says, which, when men make a fire of the wood of it, and then cover over the coals with ashes, truly the embers will live and last a year or more. And just so fares it with rancour; when it is once conceived in the hearts of some men, certainly it will last, perchance, from one Easter-day to another Easter-day, and longer. But truly, such men are very far from the mercy of God all that while.In this aforesaid Devil's furnace there are forged three evils: pride that ever fans and increases the fire by chiding and wicked words. Then stands up envy and holds the hot iron upon the heart of man with a pair of long tongs of abiding rancour. And then stands up the sin of contumely, or strife and wrangling, and strikes and hammers with villainous reproaches. Certainly, this cursed sin injures both the man who does it and his neighbour. For truly, almost all the harm that any man does to his neighbour comes from wrath. For certainly, outrageous wrath does all that the Devil orders; for it spares neither Christ nor His Sweet Mother. And in his outrageous anger and ire, alas! full many a one at that time feels in his heart right wickedly, both as to Christ and as to His saints. Is not this a cursed vice? Yes, certainly. Alas! It takes from man his wit and his reason and all the kindly spiritual life that should guard his soul. Certainly, it takes away also God's due authority, and that is man's soul and the love of his neighbour. It strives always against truth, also. It bereaves him of the peace of his heart and subverts his soul.
From anger come these stinking engenderings: first hate, which is old wrath; discord, by which a man forsakes his old friend whom he has long loved. And then come strife and every kind of wrong that man does to his neighbour, in body or in goods. Of this cursed sin of anger comes manslaughter also. And understand well that homicide, manslaughter, that is, is of different kinds. Some kinds of homicide are spiritual, and some are bodily. Spiritual manslaughter lies in six things. First, hate; and as Saint John says: "He that hateth his brother committeth homicide." Homicide is also accomplished by backbiting; and of backbiters Solomon says that "They have two swords wherewith they slay their neighbours." For truly, it is as wicked to take away a man's good name as his life. Homicide consists also in the giving of wicked counsel deceitfully, as in counselling one to levy wrongful duties and taxes. And Solomon says that cruel masters are like roaring lions and hungry bears, in withholding or diminishing the wages (or the hire) of servants; or else in usury; or in withholding alms from poor folk. As to which the wise man says: "Feed him who is dying of hunger." For indeed, unless you feed him, you slay him; and all these are mortal sins. Bodily homicide is when you slay a man with your tongue is some manner; as when you give command to slay a man, or else counsel him to the slaying of another. Homicide, in deed is in four manners. One is by law; as when a judge condemns a culpable man to death. But let the judge take care that he do it rightfully, and that he do it not for delight in the spilling out of blood, but only for the doing of justice. Another kind of homicide is that which is done by necessity, as when one man slays another in his own defence, and when he may not otherwise escape his own death. But certainly, if he may escape without killing his adversary, and yet slays him, he commits sin, and he shall bear the punishment for mortal sin. Also, if a man by force of circumstances, or by chance, shoot an arrow or cast a stone with which he kill a man, he commits homicide. Also, if a woman negligently overlie her child in her sleep, it is homicide and mortal sin. Also, when a man interferes with the conception of a child, and makes a woman barren by the drinking of poisonous drugs, whereby she cannot conceive, or slays an unborn child deliberately, by drugs or by the introduction of certain substances into her secret parts with intent to slay the child; or does any unnatural sin whereby man or woman spill his or her fluid in such manner or in such place as a child cannot be conceived; or if a woman, having conceived, so hurt herself that she slays her child, it is homicide. What do we say of women that murder their children for dread of worldly shame? Certainly, such a one is called a horrible homicide. Homicide it is, also, if a man approach a woman by desire of lechery, through the accomplishing of which her child is killed in the womb, or strike a woman knowingly in such manner that she is caused to miscarry and lose her child. All these constitute homicide and are horrible mortal sins. Besides' there come from anger many more sins, as well of word as of thought and of deed; as that of accusing God of, or blaming God for, a thing of which a man is himself guilty; or despising God and all His saints, as do wicked gamblers in divers countries. They do this cursed sin when they feel in their heart a great wickedness toward God and His saints. Also, they do it when they treat irreverently the sacraments of the altar, and then the sin is so great that scarcely may it be forgiven, save that the mercy of God passes all His works; it is so great and He is so benign. Then comes of anger, venomous anger; when a man is sharply admonished after confession to forgo his sin, then will he be angry and will answer scornfully and angrily, and will defend or excuse his sin as the result of the weakness of his flesh; or else he did it to keep the good will of his fellows, or else, he'll say, the Fiend enticed him; or else he did it because of his youth, or else his temperament is so mettled that he could not forbear; or else it was his destiny, as he says, until a certain age; or else, he says, it comes to him out of the breeding of his ancestors; and suchlike things. All this kind of folk so wrap themselves in their sins that they will not deliver themselves. For truly, no man that excuses himself for his sin may be shriven of it until he meekly acknowledges it. After this, then comes swearing, which is expressly against the commandment of God; and this comes often of anger and ire. God says: "Thou shalt not take the name of the Lord thy God in vain." Also, Our Lord Jesus Christ says, through Saint Matthew: "Nolite iurare omnino: neither by Heaven; for it is God's throne: nor by the earth; for it is His footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black: but let your communication be, yea, yea, nay; for whatsoever is more than these, cometh of evil." For Christ's sake, swear not so sinfully, thus dismembering Christ by soul, heart, bones, and body. For indeed it seems that you think that the cursed Jews did not dismember enough the precious body of Christ, since you dismember Him even more. And if it be that the law compel you to swear, then be governed by the rule of the law in your swearing, as Jeremiah says, quarto capitulo: "Iurabis, in veritate, in iudicio et in iusticia: thou shalt swear, the Lord liveth, in truth, in judgment, and in righteousness." That is to say, you shall swear truth, for every lie is against Christ. For Christ is utter truth. And think well on this, that every great swearer, not by law compelled to swear, the plague will not depart from his house while he continues to indulge in such forbidden swearing. You shall swear for the sake of justice also, when you are constrained by your judge to bear witness to the truth. Also, you shall swear not for envy, nor for favour, nor for reward, but for righteousness; for the declaring of it to the honour of God and the helping of your fellow Christian. And therefore, every man that takes God's name in vain, or falsely swears by word of mouth, or takes upon him the name of Christ that he may be called a Christian man, and who lives not in accordance with Christ's example of living and with His teaching, all they take God's name in vain. Behold, too, what Saint Peter says, Actuum, quarto capitulo: "Non est aliud nomen sub celo, etc. There is none other name under Heaven given among men whereby we must be saved." That is to say, save the name of Jesus Christ. Take heed also how in the precious name of Christ, as Saint Paul says ad Philipensess secundo: "In nomine Iesu, etc. In the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth." For it is so high and so worshipful that the cursed Fiend in Hell must tremble to hear it named. Then it appears that men who swear so horribly by His blessed name despise Him more boldly than all the cursed Jews, or even than the Devil, who trembles when he hears His name.
Now, certainly, since swearing, unless it be lawfully done, is so strictly forbidden, much worse is false swearing, and it is needless.
What shall we say of those that delight in swearing and hold it for an act of the gentry, or a manly thing, to swear great oaths? And what of those that, of very habit, cease not to swear great oaths, though the reason therefor be not worth a straw? Certainly this is a horrible sin. Swearing suddenly and thoughtlessly is also a sin. But let us pass now to that horrible swearing of adjuration and conjuration, as do these false enchanters or necromancers in basins full of water, or in a bright sword, in a circle, or in a fire, or in a shoulder-bone of a sheep. I can say nothing, save that they do wickedly and damnably against Christ and all the faith of Holy Church. What shall we say of those that believe in divinations, as by the flying or the crying of birds, or of beasts, or by chance, by geomancy, by dreams, by creaking of doors, by cracking of houses, by gnawing of rats; and such kinds of wickedness? Certainly, all these things are forbidden by God and by all Holy Church. For which they are accursed, until they repent and mend their ways, who set their beliefs in such filth. Charms against wounds or maladies in men or in beasts, if they have any effect, it may be, peradventure, that God permits it that folk shall have the more faith in Him and the more reverence unto His name.
Now will I speak of lying, which generally is the using of words in false signification with intent to deceive one's fellow Christian. Some lying there is whereof there comes no advantage to anyone; and some lying is done for the ease and profit of one man, and to the uneasiness and damage of another man. Another kind of lying is done to save one's life or chattels. Another kind of lying is born of mere delight in lying, for which delight they will fabricate a long tale and adorn it with all circumstances, where all the groundwork of the tale is false. Some lying is done because one would maintain his previous word; and some lying is done out of recklessness, without forethought; and for similar reasons.Let us now touch upon the vice of flattering, which comes not gladly from the heart, but for fear or for covetousness. Flattery is generally unearned praise. Flatterers are the Devil's nurses, who nurse his children with the milk of adulation. Forsooth, as Solomon says, "Flattery is worse than detraction." For sometimes detraction causes a haughty man to be more humble, for he fears detraction; but certainly flattery- that causes a man to exalt his heart and his bearing. Flatterers are the Devil's enchanters, for they cause a man to think of himself that he is like what he is not like. They are like Judas who betrayed God; for these flatterers betray a man in order to sell him out to his enemy, that is, to the Devil. Flatterers are the Devil's chaplains, that continually sing Placebo. I reckon flattery among the vices of anger; for oftentimes, if one man be enraged at another, then will he flatter some other to gain an ally in his quarrel.
Let us speak now of such cursing as comes from an angry heart. Execration generally may be said to embrace every kind of evil. Such cursing deprives a man of the Kingdom of God, as says Saint Paul. And oftentimes such cursing returns again upon the head of him that curses, like a bird that returns again to its own nest. And above all things men ought to eschew the cursing of their children, and the giving to the Devil of their progeny, so far as they may; certainly it is a great danger and a great sin.
Let us now speak of chiding and reproaching, which are great evils in man's heart; for they rip up the seams of friendship in man's heart. For truly, a man can hardly be reconciled with him that has openly reviled and slandered him. This is a terrible sin, as Christ says in the gospel. And note now that he who reproaches his neighbour, either he reproaches him for some painful evil that he has in his body, as with "leper" or "hunchbacked scoundrel," or by some sin that he does. Now, if he reproach him for a painful evil, then the reproach is turned upon Jesus Christ; for pain is sent, as the righteous giving of God, and by His permission, be it of leprosy or malady or bodily imperfection. And if he reproach him uncharitably for sin, as with "you whoremonger," "you drunken scoundrel," and so forth, then that appertains to the rejoicing of the Devil, who is ever rejoiced when men sin. And truly, chiding may not come, save out of a sinful heart. For according to the abundance of what is in the heart the mouth speaks. And you shall understand that when any man would correct another, let him beware of chiding or reproaching. For truly, save he beware, he may easily quicken the fire of anger and wrath, which he should quench, and perhaps will slay him whom he might have corrected gently. For, as Solomon says, "the amiable tongue is the tree of life," which is to say, of the spiritual life; and in sooth, a foul tongue drains the vital forces of him that reproaches, and also of him that is reproached. Behold what Saint Augustine says: "There is nothing so like the Devil's child as he that chideth." Saint Paul says, too: "The servant of the Lord must not strive." And though bickering be a sinful thing as between all kinds of folk, certainly it is most unsuitable between a man and his wife; for there is never rest there. Thereupon Solomon says: "A continual dropping in a very rainy day, and a contentious woman, are alike." A man who is in a house, the roof whereof leaks in many places, though he avoid the dripping in one place, it finds him in another; and so fares he who has a chiding wife. If she cannot scold him in one place, she will scold him in another. And therefore, "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith," says Solomon. Saint Paul says: "Wives, submit yourselves unto your husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them." Ad Colossensess, tertio.
After that, let us speak of scorn, which is a wicked sin; especially when one scorns a man for his good works. For truly, such scorners are like the foul toad, which cannot bear to smell the sweet odour of the vine when it blossoms. These scorners are fellowpartakers with the Devil; for they rejoice when the Devil wins and sorrow when he loses. They are adversaries of Jesus Christ; for they hate what He loves, that is to say, the salvation of souls.
Now will we speak of wicked counsel; for he that gives wicked counsel is a traitor. For he deceives him that trusts in him, ut Achitofel ad Absolonem. Nevertheless, his wicked counsel first harms himself. For, as the wise man says, every false person living has within himself this peculiarity, that he who would harm another harms first himself. And men should understand that they should take counsel not of false folk, nor of angry folk, nor of vexatious folk nor of folk that love too much their own advantage, nor of too worldly folk, especially in the counselling of souls.
Now comes the sin of those that sow discord amongst folk, which is a sin that Christ utterly hates; and no wonder. For He died to establish concord on earth. And more shame do they do to Christ than did those that crucified Him; for God loves better that friendliness be among men than He loved His own body, the which He gave for the sake of unity. Therefore they are like the Devil, who ever goes about to make discord.
Now comes the sin of the double-tongued; such as speak fairly before folk, and wickedly behind; or they make a semblance of speaking with good intention, or in jest and play, and yet they speak with evil intention.
Now comes betraying of confidence, whereby a man is defamed: truly, the damage so done may scarcely be repaired.
Now comes menacing, which is an open folly; for he that often menaces, he often threatens more than he can perform.
Now come idle words, which sin is without profit to him that speaks and also to him that listens. Or else idle words are those that are needless, or without an aim toward any profit. And although idle words are at times but a venial sin, yet men should distrust them; for we shall have to account for them before God.
Now comes chattering, which cannot occur without sin. And, as Solomon says, "It is a sin of manifest folly." And therefore a philosopher said, when men asked him how to please the people: "Do many good deeds and chatter but little."
After this comes the sin of jesters, who are the Devil's apes. For they make folk laugh at their buffoonery, as they do at the pranks of an ape. Such clownings were forbidden by Saint Paul. Behold how virtuous and holy words give comfort to those that labour in the service of Christ; just so the sinful words and tricks of jesters and jokers comfort those that travail in the service of the Devil. These are the sins that come by way of the tongue, and from anger and many other sins.
SEQUITUR REMEDIUM CONTRA PECCATUM IRE
The remedy for anger is a virtue which men call mansuetude, which is gentleness; and even another virtue which men call patience or tolerance.
Gentleness withholds and restrains the stirrings and the urgings of man's impetuosity in his heart in such manner that it leaps not out in anger or in ire. Tolerance suffers sweetly all the annoyances and wrongs that men do to men bodily. Saint Jerome says thus of gentleness, that "it does harm to no one, nor says harm; nor for any harm that men do or say does it chafe against reason." This virtue is sometimes naturally implanted; for, as says the philosopher: "A man is a living thing, by nature gentle and tractable to goodness; but when gentleness is informed of grace, then is it worth the more."
Patience, which is another remedy against anger, is a virtue that suffers sweetly man's goodness, and is not wroth for harm done to it. The philosopher says that "patience is that virtue which suffers meekly all the outrages of adversity and every wicked word." This virtue makes a man god-like and makes him God's own dear child, as Christ says. This virtue discomfits one's enemy. And thereupon the wise man says: "If thou wilt vanquish thy enemy, learn to endure." And you shall understand that man suffers four kinds of grievances from outward things, against the which he must have four kinds of patience.
The first grievance is of wicked words; this suffered Jesus Christ without grumbling, and patiently, when the Jews many times reproached Him and showed how they despised Him. Suffer patiently, therefore, for the wise man says: "If thou strive with a fool, though the fool be wroth or though he laugh, nevertheless thou shalt have no rest." Another outward grievance is to suffer damage in one's chattels. In that Christ endured patiently when He was despoiled of all that He had in the world, that being His clothing.
The third grievance is for a man to suffer injury in his body. That, Christ endured full patiently throughout all His passion. The fourth grievance is in extravagant labour. Wherefore I say that folk who make their servants labour too grievously, or out of the proper time, as on holidays, truly they do great sin. Thereof endured Christ full patiently, and taught us patience when He bore upon His blessed shoulder the cross whereon He was to suffer a pitiless death. Hereof may men learn to be patient; for certainly, not only Christian men should be patient for love of Jesus Christ, and for the reward of the blessed life everlasting, but even the old pagans, who never were Christians, commended and practised the virtue of patience.
Upon a time a philosopher would have beaten a disciple for his great misdoing, at which the philosopher had been much annoyed; and he brought a rod wherewith to scourge the youth; and when the youth saw the rod he said to his master: "What do you intend to do?" "I will beat you," said the master, "for your correction." "Forsooth," said the youth, "you ought first to correct yourself who have lost all your patience at the offence of a child." "Forsooth," said the master, weeping, "you say truth; take the rod yourself, my dear son, and correct me for my impatience." From patience comes obedience, whereby a man becomes obedient to Christ and to all to whom he owes obedience in Christ. And understand well that obedience is perfect when a man does gladly and speedily, with entire good heart, all that he should do. Obedience, generally, is to put into practice the doctrine of God and of man's masters, to whom he ought to be humble in all righteousness.
SEQUITUR DE ACCIDIA
After the sins of envy and of anger, now will I speak of the sin of acedia, or sloth. For envy blinds the heart of a man and anger troubles a man; and acedia makes him heavy, thoughtful, and peevish. Envy and anger cause bitterness of heart; which bitterness is the mother of acedia, and takes from a man the love of all goodness. Then is acedia the anguish of a troubled heart; and Saint Augustine says: "It is the sadness of goodness and the joy of evil." Certainly this is a damnable sin; for it wrongs Jesus Christ in as much as it lessens the service that men ought to give to Christ with due diligence, as says Solomon. But sloth has no such diligence; it does everything sadly and with peevishness, slackness, and false excusing, and with slovenliness and unwillingness; for which the Book says: "Accursed be he that serveth God negligently." Then acedia is the enemy to every state of man; for indeed the state of man is in three degrees. One is the state of innocence, as was the condition of Adam before he fell into sin; in which state he was maintained to praise and adore his God. Another state is the condition of sinful men wherein they are obliged to labour in praying to God for the amendment of their sins. Another state is the condition of grace, in which condition man is bound to acts of penitence; and truly, to all these things acedia is the enemy and the opposite. For it loves no busyness at all. Now certainly this foul sin of acedia is also a great enemy to the livelihood of the body; for it makes no provision for temporal necessity; for it wastes, and it allows things to spoil, and it destroys all worldly wealth by its carelessness.
The fourth thing is that acedia is like those who are in the pain of Hell, because of their sloth and their sluggardliness; for those that are damned are so bound that they may neither do well nor think well. First of all, from the sin of acedia it happens that a man is too sad and hindered to be able to do anything good, wherefore God abominates acedia, as says Saint John.
Then comes that kind of sloth that will endure no hardship nor any penance. For truly, sloth is so tender and so delicate, as Solomon says, that it will endure no hardship or penance, and therefore it spoils everything that it attempts to do. To combat this rotten-hearted sin of acedia or sloth, men should be diligent to do good works and manfully and virtuously to come by the determination to do well; remembering that Our Lord Jesus Christ rewards every good deed, be it ever so little. The habit of labour is a great thing; for, as Saint Bernard says, it gives the labourer strong arms and hard thews, whereas sloth makes them feeble and tender. Then arises the dread of beginning to do any good deeds; for certainly, he that is inclined toward sin, he thinks it is so great an enterprise to start any works of goodness, and tells himself in his heart that the circumstances having to do with goodness are so wearisome and burdensome to endure, that he dare not undertake any such works, as says Saint Gregory.
Now enters despair, which is despair of the mercy of God, and comes sometimes of too extravagant sorrows and sometimes of too great fear: for the victim imagines that he has done so much sin that it will avail him not to repent and forgo sin; because of which fear he abandons his heart to every kind of sin, as Saint Augustine says. This damnable sin, if it be indulged to the end, is called sinning in the Holy Ghost. This horrible sin is so dangerous that, as for him that is so desperate, there is no felony or sin that he hesitates to do; as was well showed by Judas. Certainly, then, above all other sins, this sin is most displeasing to Christ, and most hateful. Truly he that grows so desperate is like the cowardly and recreant combatant that yields before he is beaten, and when there is no need. Alas, alas! Needlessly is he recreant and needlessly in despair. Certainly the mercy of God is always available to every penitent, and this is the greatest of all God's works. Alas! Cannot a man bethink him of the gospel of Saint Luke, 15, wherein Christ says: "Joy shall be in Heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance." Behold further, in the same gospel, the joy of and the feast given by the good man who had lost his son, when his son, repentant, returned to his father. Can they not remember, also, that, as Saint Luke says, XXIII capitulo, the thief who was hanged beside Jesus Christ said: "Lord, remember me when Thou comest into Thy Kingdom." "Verily," said Christ, "I say unto thee, today shalt thou be with me in Paradise." Certainly, there is no such horrible sin of man that it may not be, in his lifetime, destroyed by penitence, by virtue of the passion and the death of Jesus Christ. Alas! Why then need a man despair, since mercy is so ready and so great? Ask, and it shall be given unto you. Then enters somnolence, that is to say, sluggish slumbering, which makes a man heavy and dull in body and in soul; and this sin comes from sloth. And truly, the time that a man should not sleep, in all reason, is the early morning, unless there be a reasonable necessity. For verily the morningtide is most suitable for a man to say his prayers, and to meditate on God and to honour God, and to give alms to the poor person who first asks in the name of Christ. Behold what Solomon says: "Whoso would awake in the dawn and seek me, me shall he find." Then enters negligence, or carelessness, that recks of nothing. And if ignorance is the mother of all evil, certainly then negligence is the nurse. Negligence cares not, when it must do a thing, whether it be well done or badly.
As to the remedies for these two sins, as the wise man says: "He that fears God spares not to do that which he ought." And he that loves God, he will be diligent to please God by his works, and will exert himself, with all his might, to do well. Then enters idleness, which is the gate to all evils. An idle man is like a house that has no walls; the devils may enter on every side and shoot at him, he being thus unprotected, and tempt him on every side. This idleness is the sink of all wicked and villainous thoughts, and of all idle chattering, and trifles, and of all filthiness. Certainly Heaven is for those that labour, and not for idle folk. Also, David says: "They are not among the harvest of men and they shall not be threshed with men," which is to say, in Purgatory. Certainly, then, it appears that they shall be tormented by the Devil in Hell, unless they soon repent.
Then enters the sin that men call tarditas, which is when a man is too tardy or too long-tarrying before he turns unto God; and certainly this is a great folly. He is like one that falls in the ditch and will not arise. And this vice comes of a false hope whereunder a man comes to think that he shall live long; but that hope full often fails him.
Then comes laziness; that is when a man begins any work and anon forgoes it and holds his hand; as do those who have anyone to govern and who take no care of him as soon as they find any difficulty or annoyance. These are the modern shepherds who knowingly allow their sheep to run to the wolf in the briers, or have no care for their governing. Of this come poverty and the destruction of both spiritual and temporal things. Then comes a kind of dull coldness that freezes the heart of man. Then comes lack of devotion, whereby a man is so blinded, as Saint Bernard says, and has such languor of soul, that he may not read or sing in holy church, nor hear or think of anything devout, nor toil with his hands at any good work, without the labour being unsavoury and vapid to him. Then he grows slow and slumbery, and is easily angered and is easily inclined toward hate and envy. Then comes the sin of worldly sorrow, such as is called tristicia, which slays men, as Saint Paul says. For, verily, such sorrow works the death of the soul and of the body also; for thereof it comes to pass that a man is bored by his own life. Wherefore such sadness full often shortens a man's life before his time has naturally come.
REMEDIUM CONTRA PECCATUM ACCIDIE
Against this horrible sin of acedia, and the branches thereof, there is a virtue that is called fortitudo or strength; that is, a force of character whereby a man despises annoying things. This virtue is so mighty and so vigorous that it dares to withstand sturdily, and wisely to keep itself from dangers that are wicked, and to wrestle against the assaults of the Devil. For it enhances and strengthens the soul, just as acedia reduces it and makes it feeble. For this fortitudo can endure, by long suffering, the toils that are fitting.
This virtue has many species; and the first is called magnanimity, which is to say, great-heartedness. For certainly a great heart is needed against acedia, lest it swallow up the soul by the sin of sadness, or destroy it by despair. This virtue causes folk to undertake hard things, or grievous things, of their own initiative, wisely and reasonably. And for as much as the Devil fights a man more by craft and by trickery than by strength, therefore men may withstand him by wit and by reason and by discretion. Then there are the virtues of faith and of hope in God and in His saints, to achieve and accomplish the good works in which one firmly purposes to continue. Then comes security and certainness; and that is when a man shall not doubt, in time to come. the value of the toil of the good works that he has begun. Then comes munificence, which is to say, that virtue whereby a man performs great works of goodness that he has begun; and that is the goal to reach which men should do good works; for in the doing of great good works lies the great reward. Then there is constancy, that is, stability of purpose, and this should be evidenced in heart by steadfast faith, and in word and in attitude and in appearance and in deed. Also, there are other special remedies against acedia or sloth, in divers works, and in consideration of the pains of Hell and of the joys of Heaven, and in faith in the grace of the Holy Ghost, that will give to a man the strength wherewith to perform his good purpose.
SEQUITUR DE AVARICIA
After acedia I will speak of avarice and of covetousness, of which sin Saint Paul says that "The love of money is the root of all evil:" ad Timotheum, sexto capitulo. For verily, when the heart of a man is confounded within itself, and troubled, and when the soul has lost the comforting of God, then seeks a man a vain solace in worldly things.
Avarice, according to the description of Saint Augustine, is the eagerness of the heart to have earthly things. Others say that avarice is the desire to acquire earthly goods and give nothing to those that need. And understand that avarice consists not only of greed for land and chattels, but sometimes for learning and for glory, and for every kind of immoderate thing. And the difference between avarice and covetousness is this. Covetousness is to covet such things as one has not; and avarice is to keep and withhold such things as one has when there is no need to do so. Truly, this avarice is a sin that is very damnable; for all holy writ condemns it and inveighs against that vice; for it does wrong to Jesus Christ. For it takes away from Him the love that men owe to Him and turns it backward, and this against all reason; and it causes that an avaricious man has more hope in his chattels than in Jesus Christ and is more diligent in the guarding and keeping of his treasure than in the service of Jesus Christ. And therefore Saint Paul says, ad Ephesios, quinto, that "this ye know, that no... covetous man, who is an idolater, hath any inheritance in the Kingdom of Christ and of God."
What difference is there between an idolater and an avaricious man, save that an idolater, peradventure, has but one idol and the avaricious man has many? For verily, every florin in his coffer is his idol. And certainly the sin of idolatry is the first thing that God forbids in the ten commandments, as witnesses Exodi, capitulo XX: "Thou shalt have no other gods before me, thou shalt not make unto thee any graven image." Thus an avaricious man, who loves his treasure more than God, is an idolater, by reason of this cursed sin of avarice. Of covetousness come these hard exactions whereunder men are assessed and made to pay taxes, rents, and payments in lieu of service, more than duty requires or reason demands. Also, they take from their serfs amercements that might more reasonably be called extortions than amercements. As to which amercements and fines of serfs, some lords' stewards say that it is just, because a churl has no temporal thing that does not belong to his lord, or so they say. But certainly these lordships do wrong that take away from their serfs things that they never gave them, Augustinus de Civitate, libro nono. The truth is that the condition of serfdom is a sin: Genesis, quinto.
Thus may you see that man's sin deserves thralldom, but man's origin does not. Wherefore these lords should not greatly glorify themselves in their lordships, since by natural condition, or origin, they are not lords of thralls; but thralldom came into being first as the desert of sin. And furthermore, whereas the law says that the temporal effects of bondmen are the property of their lords, verily, by that is to be understood, the property of the emperor, who defends them in their rights, but who has no right to rob or to plunder them. And thereupon says Seneca: "Thy prudence should cause thee to live benignly with thy slaves." Those whom you call your serfs are God's people; for humble folk are Christ's friends; they are at home in the house of the Lord.
Think, also, that such seed as churls come from, from such seed come the lords. As easily may the churl be saved as the lord. The same death that takes the churl takes the lord. Wherefore I advise you to do unto your churl as you would that your lord should do unto you, if you were in the churl's plight. Every sinful man is a serf to sin. I advise you, verily, that you, lord, act in such wise with your serfs that they shall rather love you than fear. I know well that there is degree above degree, and that this is reasonable; and reasonable it is that men should pay their duty where it is due; but, certainly, extortions and contempt for underlings is damnable.
And furthermore, understand well that conquerors or tyrants often make thralls of those who were born of as royal blood as those who have conquered. This word of thralldom was unknown until Noah said that his grandson Canaan should be servant to his brethren for his sin. What say we then of those that plunder and extort money from Holy Church? Certainly, the sword which men give to a knight when he is dubbed, signifies that he should defend Holy Church and not rob or pillage it; and whoever does so is a traitor to Christ. And, as Saint Augustine says: "They are the Devil's wolves that pull down the sheep of Jesus Christ." And they do worse than wolves. For truly, when the wolf has filled his belly, he ceases to kill sheep. But truly, the plunderers and destroyers of God's Holy Church do not so, for they never cease to pillage. Now, as I have said, since it was because sin was the first cause of thralldom, then it stands thus: that all the while all the world was in sin, it was in thralldom and subjection. But certainly, since the time of grace came, God ordained that some folk should be higher in rank and state and some folk lower, and that each should be served according to his rank and his state. And therefore, in some countries, where they buy slaves, when they have converted them to the faith, they set their slaves free from slavery. And therefore, certainly, the lord owes to his man that which the man owes to his lord. The pope calls himself servant of the servants of God; but in as much as the estate of Holy Church might not have come into being, nor the common advantage kept, nor any peace and rest established on earth, unless God had ordained that some men should have higher rank and some lower: therefore was sovereignty ordained to guard and maintain and defend its underlings or its subjects within reason and so far as lies in its power, and not to destroy or to confound them. Wherefore, I say that those lords that are like wolves, that devour the wealth or the possessions of poor folk wrongfully, without mercy or measure, they shall receive, by the same measure that they have used toward poor folk, the mercy of Jesus Christ, unless they mend their ways. Now comes deceit between merchant and merchant. And you shall understand that trade is of two kinds; the one is material and the other is spiritual. The one is decent and lawful and the other is indecent and unlawful. Of this material trade, that which is decent and lawful is this: that where God has ordained that a kingdom or a country is sufficient unto itself, then it is decent and lawful that of the abundance of this country men should help another country that is more needy. And therefore there are permitted to be merchants to bring from the one country to the other their merchandise. That other trade, which men barter with fraud and treachery and deceit, with lies and with false oaths, is accursed and damnable. Spiritual trade is properly simony, which is earnest desire to buy spiritual things, that is to say, things that appertain to the sanctuary of God and to the cure of the soul. This desire, if it be that man is diligent in accomplishing it, even though his desire have no effect, yet it is a deadly sin; and if he be ordained he sins against his orders. Simony is named for Simon Magus, who would have bought, with temporal wealth, the gift that God had given, by the Holy Ghost, to Saint Peter and to the other apostles. And therefore you should understand that both he that buys and he that sells spiritual things are called simonists; be it by means of chattels, or by entreaty, or by fleshly asking of his friends- fleshly friends or spiritual friends. Fleshly friends are of two kinds, as kindred and other friends. Truly, if they ask for one who is not worthy and able, it is simony if he take the benefice; but if he be worthy and able, it is not. The other kind is when a man or woman asks folk to advance him or her, only for wicked fleshly affection that they may have for that person, and that is vile simony. But certainly, in that service for which men give spiritual things unto their servants, it must be understood that the service is honest; and also that it be done without bargaining, and that the person be able. For, as Saint Damasus says: "All the sins of the world, compared to this sin, are as naught." For it is the greatest sin that may be done, after that of Lucifer and Antichrist. For by this sin God loses the Church and the soul that He bought with His precious blood, because of those who give churches to those who are not worthy. For they put in thieves, who steal souls from Jesus Christ and destroy His patrimony. By reason of such unworthy priests and curates have ignorant men the less reverence for the sacraments of Holy Church; and such givers of churches put out the children of Christ and put in the Devil's own sons. They sell the souls that they watch over as lambs to the wolf that rends them. And therefore they shall never have any part in the pasture of lambs, that is, the bliss of Heaven. Now comes hazardry with its appurtenances, such as backgammon and raffles; whence come deceit, false oaths, chidings, and hatred for one's neighbours, waste of wealth, mis-spending of time, and sometimes homicide. Certainly, hazarders cannot be without great sin while they continue to practise their craft. Of avarice come also lying, theft, false witnessing, and false oaths. And you must understand that these are great sins, expressly against the commandments of God, as I have said. False witnessing lies in word and also in deed. In word, as by taking away your neighbour's good name by bearing false witness against him, or by depriving him of his chattels or his heritage by such false witnessing when you, for anger or reward, bear false witness or accuse him by your false witnessing, or else when you falsely excuse yourself. Beware, you jurymen and notaries! Certainly, by false witness, was Susanna in great sorrow and pain, as have been many others. The sin of theft is also expressly against God's command, and that of two kinds, corporal and spiritual. Corporal, as taking your neighbour's chattels against his will, be it by force or by fraud, be it by short lineal measure or by short measure of capacity. By secret swearing, and, of false indictments against him, and by borrowing your neighbour's goods with intent never to return them, and by similar things. Spiritual theft is sacrilege, that is to say, injuring of holy things, or of things sacred to Christ, and is of two kinds; by reason of the fact that it is a holy place, as a church or a churchyard, every vile sin that men do in such places may be called sacrilege, or every violence done in such places. Also they who withhold what of right belongs to Holy Church are guilty of sacrilege. And plainly and generally, sacrilege is to steal a holy thing from a holy place, or an unholy thing from a holy place, or a holy thing from an unholy place.
REVELACIO CONTRA PECCATUM AVARICIE
Now shall you understand that the relief for avarice is mercy and pity in large doses. And men might ask why mercy and pity relieve avarice. Certainly, the avaricious man shows no pity nor any mercy to the needy man; for he delights in keeping his treasure and not in the rescuing or relieving of his fellow Christian. And therefore will I speak first of mercy. Mercy, as the philosopher says, is a virtue whereby the feelings of a man are moved by the trouble of him that is in trouble. Upon which mercy follows pity and performs charitable works of mercy. And certainly, these things impel a man to the mercy of Jesus Christ- that He gave Himself for our sins, and suffered death for the sake of mercy, and forgave us our original sins; and thereby released us from the pains of Hell and lessened the pains of Purgatory by means of penitence, and gives us grace to do good, and, at the last, gives us the bliss of Heaven. The kinds of mercy are: to lend, and to give, and to forgive, and to set free, and to have pity in heart and compassion on the tribulations of one's fellow Christian, and also, to chasten, as need may be. Another kind of remedy for avarice is reasonable largess; and truly, here it behooves one to give consideration to the grace of Jesus Christ, and to one's temporal wealth, and also to the perdurable wealth that Christ gave to us; and to remember the death that he shall receive, he knows not when, where, or how, and also that he must forgo all, that he has, save only that which he has invested in good works.
But for as much as some folk are immoderate, men ought to avoid foolish largess, which men call waste. Certainly, he that is prodigal gives not his wealth, but loses his wealth. Truly, that which he gives out of vainglory, as to minstrels and to followers, in order to have his renown carried about the world, he does sin thereby rather than gives alms. Certainly, he shamefully loses his wealth who seeks in the gift thereof nothing but sin. He is like a horse that chooses rather to drink muddy or turbid water than the clear water of a well. And for as much as they give where they should not give, to them belongs that cursing which Christ will give at the day of doom to those that shall be damned.
SEQUITUR DE GULA
After avarice comes gluttony, which also is entirely against the commandment of God. Gluttony is immoderate appetite to eat or to drink, or else to yield to the immoderate desire to eat or to drink. This sin corrupted all this world, as is well shown by the sin of Adam and Eve. Read, also, what Saint Paul says of gluttony: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." He that is addicted to this sin of gluttony may withstand no other sin. He may even be in the service of all the vices, for it is in the Devil's treasure house that he hides himself and rests. This sin has many species. The first is drunkenness, which is the horrible sepulture of man's reason; and therefore, when a man is drunk he has lost his reason; and this is deadly sin. But truly, when a man is not used to strong drink, and perhaps knows not the strength of the drink, or is feeble-minded, or has toiled, for which reason he drinks too much, then, though he be suddenly caught by drink, it is not deadly sin, but venial. The second kind of gluttony is when the spirit of man grows turbid for drunkenness has robbed him of the discretion of his wit. The third kind of gluttony is when a man devours his food and has no correct manner of eating. The fourth is when, through the great abundance of his food, the humours in his body become distempered. The fifth is, forgetfulness caused by too much drinking, whereby sometimes a man forgets before the morning what he did last evening, or the night before.
In another manner are distinguished the kinds of gluttony, according to Saint Gregory. The first is, eating before it is time to eat. The second is when a man gets himself too delicate food or drink. The third is when men eat too much, and beyond measure. The fourth is fastidiousness, with great attention paid to the preparation and dressing of food. The fifth is to eat too greedily. These are the five fingers of the Devil's hand wherewith he draws folk into sin.
REMEDIUM CONTRA PECCATUM GULE
Against gluttony abstinence is the remedy, as Galen says; but I hold that to be not meritorious if he do it only for the health of his body. Saint Augustine will have it that abstinence should be practised for the sake of virtue and with patience. Abstinence, he says, is little worth unless a man have a good will thereto, and save it be practised in patience and charity and that men do it for God's sake and in hope of the bliss of Heaven.
The companions of abstinence are temperance, which follows the middle course in all things; and shame, which eschews all indecency; and sufficiency, which seeks after no rich foods and drinks and cares nothing for too extravagant dressing of meats. Measure, also, which restrains within reason the unrestrained appetite for eating; sobriety, also, which restrains the luxurious desire to sit long and softly at meat, and because of which some folk, of their own will, stand, in order to spend less time at eating.
SEQUITUR DE LUXURIA
After gluttony, then comes lechery; for these two sins are such close cousins that oftentimes they will not be separated. God knows, this sin is unpleasing to God; for He said Himself, "Do no lechery." And therefore He imposed great penalties against this sin in the old law. If a bondwoman were taken in this sin, she should be beaten to death with rods. And if she were a woman of quality, she should be slain with stones. And if she were a bishop's daughter, she should be burnt, by God's commandment. Furthermore, for the sin of lechery, God drowned all the world by the deluge. And after that He burned five cities with thunderbolts and sank them into Hell.
Let us speak, then, of that stinking sin of lechery that men call adultery of wedded folk, which is to say, if one of them be wedded, or both. Saint John says that adulterers shall be in Hell "in the lake which burneth with fire and brimstone"- in the fire for the lechery, in brimstone for the stink of their filthiness. Certainly, the breaking of this sacrament is a horrible thing; it was ordained by God Himself in Paradise, and confirmed by Jesus Christ, as witness Saint Matthew in the gospel: "For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh." This sacrament betokens the knitting together of Christ and of Holy Church. And not only did God forbid adultery in deed, but also He commanded that "thou shalt not covet thy neighbour's wife." This behest, says Saint Augustine, contains the forbidding of all desire to do lechery. Behold what Saint Matthew says in the gospel: "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." Here you may see that not only the doing of this sin is forbidden, but also the desire to do that sin. This accursed sin grievously troubles those whom it haunts. And first, it does harm to the soul; for it constrains it to sin and to the pain of everlasting death. Unto the body it is a tribulation also, for it drains it, and wastes and ruins it, and makes of its blood a sacrifice to the Field of Hell; also it wastes wealth and substance. And certainly, if it be a foul thing for a man to waste his wealth on women, it is a yet fouler thing when, for such filthiness, women spend on men their wealth and their substance. This sin, as says the prophet, robs man and woman of good name and of all honour; and it gives great pleasure to the Devil, for thereby won he the greater part of the world. And just as a merchant delights most in that trading whereof he reaps the greater gain, just so the Fiend delights in this filth. This is the Devil's other hand, with five fingers to catch the people into his slavery. The first finger is the foolish interchange of glances between the foolish woman and the foolish man, which slays just as the basilisk slays folk by the venom of its sight; for the lust of the eyes follows the lust of the heart. The second finger is vile touching in wicked manner; and thereupon Solomon says that he who touches and handles a woman fares like the man that handles the scorpion which stings and suddenly slays by its poisoning; even as, if any man touch warm pitch, it defiles his fingers. The third is vile words, which are like fire, which immediately burns the heart. The fourth finger is kissing; and truly he were a great fool who would kiss the mouth of a burning oven or of a furnace. And the more fools they are who kiss in vileness; for that mouth in the mouth of Hell; and I speak specifically of these old dotard whoremongers, who will yet kiss though they cannot do anything, and so taste them. Certainly they are like dogs, for a dog, when he passes a rosebush, or other bushes, though he cannot piss, yet will he heave up his leg and make an appearance of pissing. And as for the opinion of many that a man cannot sin for any lechery he does with his wife, certainly that opinion is wrong. God knows, a man may slay himself with his own knife, and make himself drunk out of his own tun. Certainly, be it wife, be it child, or any worldly thing that a man loves more than he loves God, it is his idol, and he is an idolater. Man should love his wife with discretion, calmly and moderately; and then she is as it were his sister. The fifth finger of the Devil's hand is the stinking act of lechery. Truly, the five fingers of gluttony the Fiend thrusts into the belly of a man, and with his five fingers of lechery he grips him by the loins in order to throw him into the furnace of Hell; wherein he shall have the fire and the everlasting worms, and weeping and wailing, sharp hunger and thirst, and horror of devils that shall trample all over him, without respite and without end. From lechery, as I said, spring divers branches; as fornication, which is between man and woman who are not married; and this is deadly sin and against nature. All that is an enemy to and destructive of nature is against nature. Faith, the reason of a man tells him well that it is mortal sin, since God forbade lechery. And Saint Paul gives him over to that kingdom which is the reward of no man save those who do mortal sin. Another sin of lechery is to bereave a maiden of her maidenhead; for he that so does, certainly, he casts a maiden out of the highest state in this present life and he bereaves her of that precious fruit that the Book calls "the hundred fruit." I can say it in no other way in English, but in Latin it is called centesimus fructus. Certainly, he that so acts is the cause of many injuries and villainies, more than any man can reckon; just as he sometimes is cause of all damage that beasts do in the field, who breaks down the hedge or the fence, just so does the seducer destroy that which cannot be restored. For truly, no more may a maidenhead be restored than an arm that has been smitten from the body may return thereto to grow again. She may have mercy, this I know well, if she does penance, but it shall never again be that she is uncorrupted. And though I have spoken somewhat of adultery, it is well to show forth more dangers that come of adultery, in order that men may eschew that foul sin. Adultery, in Latin, means to approach another man's bed, by reason of which those that once were one flesh abandon their bodies to other persons. Of this sin, as the wise man says, follow many evils. First, breaking of faith; and certainly, in faith lies the key to Christianity. And when faith is broken and lost, truly, Christianity stands barren and without fruit. This sin is also a theft; for theft commonly is to deprive a person of his own thing against his will. Certainly this is the vilest thievery that can be when a woman steals her body from her husband and gives it to her lecher to defile her; and steals her soul from Christ and gives it to the Devil. This is a fouler theft than to break into a church and steal the chalice; for these adulterers break into the temple of God spiritually and steal the vessel of grace, that is, the body and the soul, for which Christ will destroy them, as Saint Paul says. Truly, of this theft Joseph was much afraid when his master's wife besought him to lie with her, and he said: "Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand: there is none greater in this house than I; neither hath he kept any thing from me but thee, because thou art his wife: how then can I do this great wickedness and sin against God?" Alas! All too little is such truth encountered nowadays. The third evil is the filth whereby they break the commandment of God and defame the Author of matrimony, Who is Christ. For certainly, in so far as the sacrament of marriage is so noble and honourable, so much the more is it a sin to break it; for God established marriage in Paradise, in the state of innocence, in order to multiply mankind to the service of God. And therefore is the breaking thereof the more grievous. Of which breaking come oftentimes false heirs, that wrongfully inherit. And therefore will Christ put them out of the Kingdom of Heaven, which is the heritage of good folk. From this breaking it happens oftentimes, also, that people wed or sin with their own kindred; and specially the loose-livers who haunt the brothels of prostitutes, who may be likened to a common privy wherein men purge themselves of their ordure. What shall we say, also, of whoremasters who live by the horrible sin of prostitution, yea, sometimes by the prostitution of their own wives and children, as do pimps and procurers? Certainly these are accursed sins. Understand also that adultery is fitly placed in the ten commandments between theft and homicide; for it is the greatest theft that can be, being theft of' body and of soul. And it is like homicide, for it cuts in twain and breaks asunder those that were made one flesh, and therefore, by the old law of God, adulterers should be slain. But nevertheless, by the law of Jesus Christ, which is a law of pity, He said to the woman who was taken in adultery and should have been slain with stones, according to the will of the Jews, as was their law: "Go," said Jesus Christ, "and have no more will to sin," or "will no more to do sin." Truly, the punishment of adultery is given to the torment of Hell, unless it be that it is hindered by penitence. And there are yet more branches of this wicked sin; as when one of them is a religious, or else both; or folk who have entered orders, as a sub-deacon, or deacon, or priest, or hospitaller. And ever the higher that he is in orders, the greater is the sin. The thing that greatly aggravates their sin is the breaking of the vow of chastity, taken when they received the order. And furthermore, the truth is that the office of a holy order is chief of all the treasury of God, and His special sign and mark of chastity, to show that those who have entered it are joined to chastity, which is the most precious kind of life there is. And these folk in orders are specially dedicated to God, and are of the special household of God; for which, when they do deadly sin, they are especially traitors to God and to His people; for they live on the people in order to pray for the people, and while they are such traitors their prayers avail the people nothing at all. Priests are angels, by reason of the dignity of their ministry; but forsooth, as Saint Paul says: "Satan himself is transformed into an angel of light." Truly, the priest that resorts to mortal sin, he may be likened to the angel of darkness transformed into the angel of light; he seems an angel of light, but, forsooth, he is an angel of darkness. Such priests are the sons of Eli, as is shown in the Book of the Kings, that they were the sons of Belial, that is, the Devil. Belial means, "without judge"; and so fare they; they think they are free and have no judge, any more than has a free bull that takes whatever cow pleases him on the farm. So act they with women. For just as a free bull is enough for all a farm, just so is a wicked priest corruption enough for all a parish, or for all a county. These priests, as the Book says, teach not the functions of priesthood to the people, and they know not God; they held themselves but ill satisfied, as the Book says, with the flesh that was boiled and offered to them and took by force the flesh that was raw. Certainly, so these scoundrels hold themselves not pleased with roasted flesh and boiled flesh, with which the people feed them in great reverence, but they will have the raw flesh of laymen's wives and of their daughters. And certainly these women that give assent to their rascality do great wrong to Christ and to Holy Church and all saints and all souls; for they bereave all these of him that should worship Christ and Holy Church and pray for Christian souls. And therefore such priests and their lemans also, who give assent to their lechery, have the cursing of all the Christian court, until they mend their ways. The third kind of adultery is sometimes practised between a man and his wife; and that is when they have no regard to their union, save only for their fleshly delight, as says Saint Jerome; and care for nothing but that they are come together; because they are married, it is all well enough, as they think. But over such folk the Devil has power, as said the Angel Raphael to Tobias; for in their union they put Jesus Christ out of mind and give themselves to all filthiness. The fourth kind is the coming together of those that are akin, or of those that are related by marriage, or else of those whose fathers or other kindred have had intercourse in the sin of lechery; this sin makes them like dogs that pay no heed to relationship. And certainly, kinship is of two kinds, either spiritual or carnal; spiritual, as when one lies with one's sponsor. For just as he that engenders a child is its fleshly father, just so is his godfather his spiritual father. For which reason a woman is in no less sin when she lies carnally with her godfather or her godson than she would be in if she coupled with her own fleshly brother. The fifth kind is that abominable sin whereof a man ought scarcely to speak or write, notwithstanding it is openly discussed in holy writ. This wickedness men and women do with divers intentions and in divers manners; but though holy writ speaks of such horrible sin, holy writ cannot be defiled, any more than can the sun that shines upon the dunghill. Another form of sin appertains to lechery, and that comes often to those who are virgin and also to those who are corrupt; and this sin men call pollution, which comes in four ways. Sometimes it is due to laxness of the body; because the humours are too rank and abundant in the body of man. Sometimes it is due to infirmity; because of the weakness of the retentive virtue, as is discussed in works on medicine. Sometimes it is due to a surfeit of food and drink. And sometimes it comes from base thoughts that were enclosed in man's mind when he fell asleep; which thing may not happen without sin. Because of this, men must govern themselves wisely, or else they may fall into grievous sin.
REMEDIUM CONTRA PECCATUM LUXURIE
Now comes the remedy for lechery, and that is, generally, chastity and continence, which restrain all the inordinate stirrings that come of fleshly desires. And ever the greater merit shall he have who restrains the wicked enkindlings of the ordure of this sin. And this is of two kinds, that is to say, chastity in marriage and chastity in widowhood. Now you shall understand that matrimony is the permitted coming together of man and of woman, who receive, by virtue of the sacrament, the bond of union from which they may not be freed in all their life, that is to say, while they both live. This, says the Book, is a very great sacrament. God established it, as I have said, in Paradise, and had Himself born into wedlock. And to sanctify marriage, He attended a wedding, where He turned water into wine, which, was the first miracle that He wrought on earth before His disciples. The true result of marriage is the cleansing of fornication and the replenishing of Holy Church with believers of good lineage; for that is the end of marriage; and it changes deadly sin to venial sin between those who are wedded, and makes one the hearts of them, as well as the bodies. This is true marriage, which was established by God ere sin began, when natural law occupied its rightful position in Paradise; and it was ordained that one man should have but one woman, and one woman but one man, as Saint Augustine says, and, that for many reasons.
First, because marriage figures the union between Christ and Holy Church. And another is, because the man is the head of the woman; at any rate it has been so ordained by ordinance. For if a woman had more men than one, then should she have more heads than one, and that were a horrible thing before God; and also, a woman could not please too many folk at once. And also, there should never be peace or rest among them; for each would demand his own thing. And furthermore, no man should know his own get, nor who should inherit his property; and the woman should be the less beloved from the time that she were joined with many men.
Now comes the question, How should a man conduct himself toward his wife? and specifically in two things, that is to say, in tolerance and reverence, as Christ showed when He first made woman. For He made her not of the head of Adam, because she should not claim to exercise great lordship. For wherever the woman has the mastery she causes too much disorder; there are needed no instances of this. The experience of every day ought to suffice. Also, certainly, God did not make woman of the foot of Adam, because she should not be held in too great contempt; for she cannot patiently endure: but God made woman of the rib of Adam, because woman should be a companion to man. Man should conduct himself toward his wife in faith, in truth, and in love; as Saint Paul says: "Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it." So should a man give himself for his wife, if there be need.
Now how a woman should be subject to her husband, that is told by Saint Peter. First, by obedience. And also, as says the law, a woman who is a wife, as long as she is a wife, has no authority to make oath or to bear witness without the consent of her husband, who is her lord; in any event he should be so, in reason. She should also serve him in all honour. and be modest in her dress. I know well that they should resolve to please their husbands, but not by the finery of their array. Saint Jerome says that wives who go apparelled in silk and in precious purple cannot clothe themselves in Jesus Christ. Also, what says Saint John on this subject? Saint Gregory, also says that a person seeks precious array only out of vainglory, to be honoured the more before the crowd. It is a great folly for a woman to have a fair outward appearance and inwardly to be foul. A wife should also be modest in glance and demeanour and in conversation, and discreet in all her words and deeds. And above all worldly things she should love her husband with her whole heart, and be true to him of her body; so, also, should a husband be to his wife. For since all the body is the husband's, so should her heart be, or else there is between them, in so far as that is concerned, no perfect marriage. Then shall men understand that for three things a man and his wife may have carnal coupling. The first is with intent to procreate children to the service of God, for certainly, that is the chief reason for matrimony. Another is, to pay, each of them to the other, the debt of their bodies, for neither of them has power over his own body. The third is, to avoid lechery and baseness. The fourth is, indeed, deadly sin. As for the first, it is meritorious; the second also, for, as the law says, she has the merit of chastity who pays to her husband the debt of her body, aye, though it be against her liking and the desire of her heart. The third is venial sin, and truly, hardly any of these unions may be without venial sin, because of the original sin and because of the pleasure. As to the fourth, be it understood that if they couple only for amorous love and for none of the aforesaid reasons, but merely to accomplish that burning pleasure, no matter how often, truly it is a mortal sin; and yet (with sorrow I say it) some folk are at pains to do it more and oftener than their appetite really demands.
The second kind of chastity is to be a clean widow and eschew the embraces of man and desire the embrace of Jesus Christ. These are those that have been wives and have lost their husbands, and also women that have fornicated and have been relieved by penitence. And truly, if a wife could keep herself always chaste with leave and license of her husband, so that she should thereby give him never an occasion to sin, it were a great merit in her. These women that observe chastity must be clean in heart as well as in body and in thought, and modest in dress and demeanour; and be abstinent in eating and drinking, in speech and in deed. They are the vessel or the box of the blessed Magdalen, which fills Holy Church with good odour. The third kind of chastity is virginity, and it behooves her to be holy in heart and clean of body; then is she the spouse of Christ and she is the beloved of the angels. She is the honour of this world, and she is the equal of martyrs; she has within her that which tongue may not tell nor the heart think. Virginity bore Our Lord Jesus Christ, and virgin was He Himself.
Another remedy for lechery is, specially to withhold oneself from such things as give rise to this baseness; as ease, and eating and drinking: for certainly, when the pot boils furiously, the best measure is to withdraw it from the fire. Sleeping long in great security from disturbance is also a nurse to lechery.
Another remedy for lechery is, that a man or woman eschew the company of those by whom he expects to be tempted; for though it be that the act itself is withstood, yet there is great temptation. Truly a white wall, though it burn not from the setting of a candle near it, yet shall the wall be made black by the flame. Often and often I counsel that no man trust in his own perfection, save he be stronger than Samson and holier than David and wiser than Solomon.
Now, since I have expounded to you, as best I could, the seven deadly sins, and some of their branches, and their remedies, truly, if I could, I would tell you of the ten commandments. But so high a doctrine I leave to the divines. Nevertheless, I hope to God that they have been touched upon in this treatise, each of them all.
Sequitur secunda pars Penitencie
DE CONFESSIONE § 85 Now for as muche as the seconde partie of penitence stant in confessioun of mouth, as I bigan in the firste chapitre, I seye, Seint Augustyn seith: synne is every word and every dede, and al that men coveiten, agayn the lawe of Jhesu Crist; and this is for to synne in herte, in mouth, and in dede, by thy fyve wittes, that been sighte, herynge, smellynge, tastynge or savourynge, and feelynge. Now is it good to understonde the circumstances that agreggen muchel every synne. Thou shalt considere what thow art that doost the synne, wheither thou be male or femele, yong or oold, gentil or thral, free or servant, hool or syk, wedded or sengle, ordred or unordred, wys or fool, clerk or seculeer; if she be of thy kynrede, bodily of goostly, or noon; if any of thy kynrede have synned with hire, or noon; and manye mo thinges.
§ 86 Another circumstaunce is this: wheither it be doon in fornicacioun or in avowtrie or noon; incest or noon; mayden or noon; in manere of homicide or noon; horrible grete synnes or smale; and how longe thou hast continued in synne. The thridde circumstaunce is the place ther thou hast do synne; wheither in oother mennes hous or in thyn owene; in feeld or in chirche or in chirchehawe; in chirche dedicaat or noon. For if the chirche be halwed, and man or womman spille his kynde inwith that place, by wey or synne or by wikked temptacioun, the chirche is entredited til it be reconsiled by the bysshop. And the preest sholde be enterdited that dide swich a vileynye; to terme of al his lif he sholde namoore synge masse, and if he dide, he sholde doon deedly synne at every time that he so songe masse. The fourthe circumstaunce is by whiche mediatours, or by whiche messagers, as for enticement, or for consentement to bere compaignye with felaweshipe; for many a swecche, for to bere compaignye, wol go to the devel of helle. Wherfore they that eggen or consenten to the synne been parteners of the synne, and of the dampnacioun of the synnere.
§ 87 The fifthe circumstaunce is how manye tymes that he hath synne, if it be in his mynde, and how ofte that he hath falle. For he that ofte talleth in synne, he despiseth the mercy of God, and encreesseth hys synne, and is unkynde to Crist; and he wexeth the moore fieble to withstonde synne, and synneth the moore lightly, and the latter ariseth, and is the moore eschew for to shryven hym, and namely, to hym that is his confessour. For which that folk, whan they falle agayn in hir olde folies, outher they forleten hir olde confessours ol outrely, or eles they departen hir shrift in diverse places; but soothly, swich departed shrift deserveth no mercy of God of his synnes. The sixte sircumstaunce is why that a man synneth, as by which temptacioun; and if hymself procure thilke temptacioun, or by the excitynge of oother folk; or if he synne with a womman by force, or by hire owene assent; of if the womman, maugree hir heed, hath been afforced, or noon. This shal she telle: for coveitise, or for poverte, and if it was hire procurynge, or noon; and swich manere harneys. The seventhe circumstaunce is in what manere he hath doon his synne, or how that she hath suffred that folk han doon to hire. And the same shal the man telle pleynly with alle circumstaunces; and wheither he hath synned with comune bordel wommen, or noon; or doon his synne in hooly tymes, or noon; in fastyng tymes, or noon; or biforn his shrifte, or after his latter shrifte; and hath peraventure broken therfore his penance enjoyned; by whos help and whos conseil; by sorcerie or craft; al moste be toold. Alle thise thynges, after that they been grete or smale, engreggen the conscience of man. And eek the preest, that is thy juge, may the bettre been avysed of his juggement in yevynge of thy penaunce, and that is after thy contricioun. For understond wel that after tyme that a man hath defouled his baptesme by synne, if he wole come to salvacioun, ther is noon other wey but by penitence and shrifte and satisfaccioun; and namely by the two, if ther be a confessour to which he may shriven hym, and the thridde, if he have lyf to parfournen it.
§ 88 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 kyng Ezechias to God: "I wol remembre me alle the yeres of my lif in bitternesse of myn herte." This condicioun of bitternesse hath fyve signes. The firste is that confessioun moste be shamefast, nat for to coyere ne hyden his synne, for he hath agilt his God and defouled his soule. And herof seith Seint Augustyn: "the herte travailleth for shame of his synne; and for he hath greet shamefastnesse, he is digne to have greet mercy of God." Swich was the confessioun of the publican that wolde nat heven up his eyen to hevene, for he hadde offended God of hevene; for which shamefastnesse he hadde anon the mercy of god. And therof seith Seint Augustyn that swich shamefast folk been next foryevenesse and remissioun. Another signe is humylitee in confessioun; of which seith Seint Peter, "humbleth yow under the myght of God." The hond of God is myghty in confessioun, for therby God foryeveth thee thy synnes, for he allone hath the power. And this humylitee shal been in herte, and in signe outward; for right as he hath humylitee 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 meene and mediatour bitwixe Crist and the synnere, and the synnere is the laste by wey of resoun, thanne sholde nat the synnere sitte as heighe as his confessour, but knele biforn hym or at his feet, but if maladie destourbe it. For he shal nat taken kep 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 hym outrageous, and nat worthy so soone for to have remissioun ne mercy. The thridde signe is how that thy shrift sholde be ful of teeris, if man may, and if man may nat wepe with his bodily eyen, lat hym wepe in herte. Swich was the confession of Seint Peter, for after that he hadde forsake Jhesu 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 Magdalene, that ne spared, for no shame of hem that weren atte feeste, for to go to oure lord Jhesu Crist and biknowe to hym hire synne. The fifthe signe is that a man or a womman be obeisant to receyven the penaunce that hym is enjoyned ofr his synnes, for certes, Jhesu Crist, for the giltes of o man, was obedient to the deeth.
§ 89 The seconde condicion of verray confession is that it be hastily doon. For certes, if a man hadde a deedly wounde, evere the lenger that he taried to warisshe hymself, the moore wolde it corrupte and haste hym to his deeth; and eek the wounde wolde be the wors for to heele. And right so fareth synne that longe tyme is in a man unshewed. Certes, a man oghte hastily shewen his synnes for manye causes; as for drede of deeth, that cometh ofte sodeynly, and no certeyn what tyme it shal be, ne in what place; and eek the drecchynge of o synne draweth in another; and eek the lenger that he tarieth, the ferther he is fro Crist. And if he abide to his laste day, scarsly may he shryven hym or remembre hym of his synnes or repenten hym, for the grevous maladie of his deeth. And for as muche as he ne hath nat in his lyf herkned Jhesu Crist whanne he hath spoken, he shal crie to Jhesu Crist at his laste day, and scarsly wol he herkne hym. And understond that this condicioun moste han foure thunges. Thi shrift moste be purveyed bifore and avysed; for wikked haste dooth no profit; and that a man konne shryve hym of his synnes, be it of pride, or of envye, and so forth with the speces and circumstances; and that he have comprehended in hys mynde the nombre and the greetnesse of his synnes, and how longe that he hath leyn in synne; and eek that he be contrit of his synnes, and in stidefast purpos, by the grace of God, nevere eft to falle in synne; and eek that he, drede and countrewaite hymself, that he fle the occasiouns of synne to whiche he is enclyned. Also thou shalt shryve thee of alle thy synnes 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 of drede; for it nys but stranglynge of thy soule. For certes Jhesu Crist is entierly al good; in hym nys noon imperfeccioun; and therfore outher he foryeveth al parfitly or never a deel. I seye nat that if thow be assigned to the penitauncer for certein synne, that thow art bounde to shewen hym al the remenaunt fo thy synnes, of whiche thow hast be shryven of thy curaal, but if it like to thee of thyn humylitee; this is no departynge of shrifte. Ne I seye nat, ther as I speke of divisioun of confessioun, that if thou have licence for to shryve thee to a discreet and an honest preest, where thee liketh, and by licence of thy curaat, that thow ne mayst wel shryve thee to him al alle thy synnes. But lat no blotte be bihynde; lat no synne been untoold, as fer as thow hast remembraunce. And whan thou shalt be shryven to thy curaat, telle hym eek alle the synnes that thow hast doon syn thou were last yshryven; this is no wikked entente of divisioun of shrifte.
§ 90 Also the verray shrifte axeth certeine condiciouns. First, that thow shryve thee by thy free wil, noght constreyned, ne for shame of folk, ne for maladie, ne swich thynges. For it is resoun that he that trespaseth by his free wyl, that by his free wyl he confesse his trespas; and that noon oother man telle his synne but he hymself; ne he shal nat nayte ne denye his synne, ne wratthe hym agayn the preest for his amonestynge to lete synne. The seconde condicioun is that thy shrift be laweful, that is to seyn, that thow that shryvest thee, and eek the preest that hereth thy confessioun, been verraily in the feith of hooly chirche; and that a man ne be nat despeired of the mercy of Jhesu Crist, as caym or Judas. And eek a man moot accusen hymself of his owene trespas, and nat another; but he shal blame and wyten hymself and his owene malice of his synne, and noon oother. But nathelees, if that another man be occasioun or enticere of his synne, or the estaat of a persone be swich thurgh which his synne is agregged, or elles that he may nat pleynly shryven hym but he telle the persone with which he hath synned, thanne may he telle it, so that his entente ne be nat to bakbite the persone, but oonly to declaren his confessioun. Thou ne shalt nat eek make no lesynges in thy confessioun, for humylitee, peraventure, to seyn that thou hast doon synnes of whiche thow were nevere gilty. For Seint Augustyn seith, if thou, by cause of thyn hymylitee, makest lesynges on thyself, though thow ne were nat in synne biforn, yet artow thanne in synne thurgh thy lesynges. Thou most eek shewe thy synne by thyn owene propre mouth, but thow be woxe dowmb, and nat by no lettre; for thow that hast doon the synne, thou shalt have the shame therfore. Thow shalt nat eek peynte thy confessioun by faire subtile wordes, to covere the moore thy synne; for thanne bigilestow thyself, and nat the preest. Thow most tellen it platly, be it nevere so foul ne so horrible. Thow 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 oonly for the doute of Jhesu Crist and the heele of thy soule. Thow shalt nat eek renne to the preest sodeynly to tellen hym lightly thy synne, as whoso telleth a jape or a tale, but avysely and with greet devocioun. And generally, shryve thee ofte. If thou ofte falle, ofte thou arise by confessioun. And though thou shryve thee ofter than ones of synne of which thou hast be shryven, it is the moore merite. And, as seith Seint Augustyn, thow shalt have the moore lightly relessyng and grace of God, bothe of synne and of peyne. And certes, oones a yeere atte leeste wey it is laweful for to been housled; for certes, oones a yeere alle thynges renovellen.
§ 91 Now have I toold yow of verray confessioun, that is the seconde partie of penitence.
DE CONFESSIONE Now, for as much as the second part of penitence deals in oral confession, as I said in the first paragraph hereof, I say that Saint Augustine says: Sin is every word and every deed and all that men covet against the law of Jesus Christ; and that is, to sin in heart, in word, and in deed by one's five senses, which are sight, hearing, smell, taste or savour, and feeling. Now it is well to understand that which greatly aggravates every sin. You should consider what you are that do the sin, whether you are male or female, young or old, noble or thrall, free or servant, healthy or ailing, wedded or single, member of a religious order or not, wise or foolish, clerical or secular; whether she is of your kindred, bodily or spiritual, or not; whether any of your kindred has sinned with her, or not; and many other things.
Another circumstance is this: whether it be done in fornication, or in adultery, or otherwise; incest, or not; maiden, or not; in manner of homicide, or not; horrible great sins, or small; and how long you have continued in sin. The third circumstance is the place where you have done the sin; whether in other men's houses, or your own; in field, or in church or churchyard; in a dedicated church, or not. For if the church be consecrated, and man or woman spill seed within that place, by way of sin or by wicked temptation, the church is interdicted till it be reconciled by the bishop; and the priest that did such a villainy, for the term of all his life, should nevermore sing mass; and if he did, he should do deadly sin every time that he so sang mass. The fourth circumstance is, what go-betweens, or what messengers, are sent for the sake of enticement, or to gain consent to bear company in the affair; for many a wretch, for the sake of companionship, will go to the Devil of Hell. Wherefore those that egg on to or connive for the sin are partners, in the sin, and shall partake of the damnation of the sinner. The fifth circumstance is, how many times has he sinned, if it be in his memory, and how often he has fallen. For he that falls often in sin, he despises the mercy of God, and increases his sin, and is ungrateful to Christ; and he grows the more feeble to withstand sin, and sins the more lightly, and the more slowly rises out of sin, and is the more reluctant to be shriven, especially by his own confessor. For the which reasons, when folk fall again into their old follies, either they avoid their old confessors altogether, or else they make parts of confession in divers places; but truly, such divided confessions deserve no mercy of God for one's sins. The sixth circumstance is, why a man sins, as by way of what sort of temptation; and whether he himself procured that temptation, or whether it came by the incitement of other folk; or whether he sin by forcing a woman or by her consent: or, if the sinner be a woman, despite all her efforts were she forced or not- this shall she tell; and whether for greed of gain or for stress of poverty, and whether it was of her own procuring, or not; and all such trappings. The seventh circumstance is, in what manner he has done his sin, or how she has suffered men to do it unto her. And the same shall the man tell fully, with all the circumstances; and whether he has sinned with common brothel-women, or not; or has done his sin in holy times, or not; in fasting times, or not; or before confession, or after his last shriving; and whether he has, peradventure, broken therefor his enjoined penance; by whose help and by whose counsel; by sorcery or cunning: all must be told. All these things, according as they are great or small, burden the conscience of a man. And, too, that the priest who is your judge shall be the better advised to his judgment in giving, you penance, that is, according to your contrition. For understand well that after a man has defiled his baptism by sin, if he would gain salvation, there is no other way than by penitence and shrift and penance; and specifically by the two, if there be a confessor to shrive him; and by the third if he live to perform it.
Then shall a man reflect and consider that if he will make a true and profitable confession, there must be four conditions. First, it must be in sorrowful bitterness of heart, as said King Hezekiah to God: "I will remember all the days of my life in bitterness of heart." This condition of bitterness has five signs. The first is, that confession must be shamefaced, not to cover up nor to hide sin, for the sinner has offended his God and defiled his soul. And thereof Saint Augustine says: "The heart suffers for the shame of its sin." And if he has a great sense of shame, he is worthy of great mercy from God. Such was the confession of the publican who would not lift up his eyes to Heaven, for he had offended God in Heaven; for which shamefacedness he received straightway the mercy of God. And thereof says Saint Augustine that such shamefaced folk are near to forgiveness and remission. Another sign is humility in confession; of which Saint Peter says "Humble thyself beneath the might of God." The hand of God is mighty in confession, for thereby God forgives you your sins; for He alone has the power. And this humility shall be of the heart, and shall be manifested outwardly; for just as he has humility to God in his heart, just so should he humble his body outwardly to the priest that sits in God's place. Since Christ is sovereign and the priest is means and mediator between Christ and the sinner, and the sinner is the last, in reason, the sinner should nowise sit as high as his confessor, but should kneel before him, or at his feet, unless infirmity hinder it. For he shall care not who sits there, but only in whose place he sits. A man who has offended a lord, and who comes to ask mercy and to be at peace again, and who should sit down at once by the lord's side- men would hold him to be presumptuous and not worthy so soon to have remission or mercy. The third sign is, your confession should be made in tears, if a man can weep; and if a man cannot weep with his fleshly eyes, let him weep in his heart. Such was the confession of Saint Peter; for after he had forsaken Jesus Christ he went out and wept full bitterly. The fourth sign is, when the sinner forgoes not for shame to make his confession. Such was the confession of the Magdalen, who did not spare, for any shame before those who were at the feast, to go to Our Lord Jesus Christ and acknowledge to Him her sins. The fifth sign is, that a man or woman shall obediently receive the penace that is imposed for the sins; for certainly, Jesus Christ, for the sins of a man, was obedient unto death.
The second condition of true confession is that it be speedily done; for truly, if a man had a dangerous wound, the longer he waited to cure himself the more would it fester and hasten him toward his death; and also the wound would be but the harder to heal. And it is even so with sin that is long carried in a man unconfessed. Certainly a man ought to confess his sins without delay, for many reasons; as, for fear of death, which often comes suddenly and whereof no man can ever be certain when it will come or in what place; and also the prolonging of one sin draws a man into another; and further, the longer he delays the farther he is from Christ. And if he live until his last day, scarcely then may he shrive himself or then remember his sins, or repent of them, because of the grievous malady about to cause his death. And for as much as he has not in his life hearkened unto Jesus Christ when He has spoken, he shall cry to Jesus Christ at the last and scarcely will He hear him. And understand that this condition must have four elements. Your shrift must be considered in advance and well advised upon, for wicked haste gives no profit; and that a man shall be able to make confession of all of his sins, be they of pride, or of envy, and so forth, according to the kind and the circumstances; and that he shall have comprehended in his mind the number and the greatness of his sins; and how long he has lain in sin; and also that he shall be contrite for his sins, and have a steadfast purpose that never again, by the grace of God, shall he fall into sin; and also that he fear and keep watch upon himself, so that he shall flee the occasions whereof he is tempted to sin. And you shall also shrive yourself of all your sins to one man, and not of some of them to one man and some to another; when, it is to be understood, the intention is to split up your shriving out of shame or fear; for this is but the strangling of your soul. For indeed, Jesus Christ is wholly good; there is no imperfection in Him; and therefore He perfectly forgives all, or nothing. I do not say that if you are sent to the director for a certain sin you are bound to show unto him all the rest of your sins, whereof you have been shriven by your own curate, save and except you wish to do so out of humility; for this does not constitute dividing your shrift. Nor do I say, in speaking of divided confession, that if you have leave to shrive yourself to a discreet and honest priest, where you wish to do so and by leave of your curate, that you may not as well shrive yourself to him of all your sins. But let no blot remain behind, let no sin be untold, so far as you have remembrance of them. And when you shall be shriven by your curate, tell him as well all of the sins that you have done since last you were shriven; and then this will be no wicked intention to divide confession.
Also, true confession asks certain other conditions. First, that you shrive yourself of your free will, not by constraint, nor for shame, nor for illness, nor for any such things; for it is only reasonable that he who trespassed of his own free will shall as freely confess it, and that no other man tell his sin, but that he himself do it, nor shall he withhold or deny his sin, nor allow himself to become angry at the priest for admonishing him to leave sin. Another condition is that your shrift be lawful; that is to say, that you, who shrive yourself, and also the priest who hears your confession, be verily of the faith of Holy Church; and that a man be not deprived of hope of the mercy of Jesus Christ, as was Cain or Judas. And also a man must himself accuse himself for his own trespass, and not another; but he shall blame and reproach himself and his own malice for his sin, and not another; nevertheless, if another man be the occasion for or enticer to his sin, or the state of a person be such that because of that person the sin is aggravated, or else if he cannot fully shrive himself without telling of the person with whom he has sinned; then he may tell; so that the intention be not to backbite such a person, but only to declare fully the confession.
Also you shall tell no lies in your confession; as to seem humble, perchance, in saying that you have done sins whereof you were never guilty. For Saint Augustine says: if thou, by reason of thy humility, liest against thyself, though thou wast not in sin before, yet art thou then in sin because of thy lying. You must also confess your sin with your own mouth, unless you grow dumb. and not by letter; for you have done the sin and you shall have the shame thereof. Also, you shall not embellish your confession with fair and subtle words, the more to cover up the sin; for then you beguile yourself and not the priest; you must tell it plainly, be it ever so foul or so horrible. You shall also shrive yourself to a priest that is discreet in counselling you, and moreover, you shall not shrive yourself for vainglory, nor hypocritically, nor for any cause other than the fear of Jesus Christ and the well-being of your soul. Also, you shall not run suddenly to the priest to tell him lightly of your sin, as one would tell a jest or a tale, but advisedly and with great devotion. And, generally speaking, shrive yourself often. If you fall often, then you rise by confession. And though you shrive yourself more than once of sin. for which you have been already shriven, it is the more merit. And, as Saint Augustine says, you shall thereby the more easily obtain release from and the grace of God, both as to sin and punishment. And certainly, once a year, at the least, it is lawful to receive the Eucharist, for truly, once a year all things are renewed.
Now have I told you of true confession, which is the second part of penitence.
Explicit secunda pars Penitencie, et sequitur tercia pars eiusdem: de satisfaccione
§ 92 The thridde partie of Penitence is Satisfaccioun, and that stant moost generally in almesse and in bodily peyne. Now been ther thre manere of almesse: contricion of herte, where a man offreth hymself to God; another is to han pitee of defaute of his neighebores; and the thridde is in yevynge of good conseil and comfort, goostly and bodily, where men han nede, and namely in sustenaunce of mannes foode. And tak kep that a man hath nede of thise thinges generally: he hath nede of foode, he hath nede of clothyng and herberwe, he hath nede of charitable conseil and visitynge in prisone and in maladie, and sepulture of his dede body. And if thow mayst nat visite the nedeful with thy persone, visite hym by thy message and by thy yiftes. Thise been general almesses or werkes of charitee of hem that han temporeel richesses or discrecioun in conseilynge. Of thise werkes shaltow heren at the day of doom. § 93 Thise almesses shaltow doon of thyne owene propre thynges, and hastily and prively, if thow mayst. But nathelees, if thow mayst ant doon it prively, thow shalt nat forbere to doon almesse though men seen it, so that it be nat doon for thank of the world, but oonly for thank of Jhesu Crist. For, as witnesseth Seint Mathew, capitulo quinto, "a citee may nat been hyd 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 light lighten bifore men, that they may seen youre goode werkes, and glorifie youre fader that is in hevene.
§ 94 Now as to speken of bodily peyne, it stant in preyeres, in wakynges, in fastynges, in vertuouse techynges of orisouns. And ye shul understonde that orisouns or preyeres is for to seyn a pitous wyl of herte, that redresseth it in God and expresseth it by word outward, to remoeven harmes and to han thynges espiritueel and durable, and somtyme temporele thynges; of whiche orisouns, certes, in the orison of the pater noster hath jhesu crist enclosed moost thynges. Certes, it is privyleged of thre thynges in his dignytee, for which it is moore digne than any oother preyere; for that Jhesu Crist hymself maked it; and it is short, for it sholde be koud the moore lightly, and for to withholden it the moore esily in herte, and helpen hymself the ofter with the orisoun, and for a man sholde be the lasse wery to seyen it, and for a man may nat excusen hym to lerne it, it is so short and so esy; and for it comprehendeth in it self alle goode preyeres. The exposicioun of this hooly preyere, that is so excellent and digne, I bitake to thise maistres of theologie, save thus muchel wol I seyn; that whan thow prayest that God sholde for yeve thee thy giltes as thou foryevest hem that agilten to thee, be ful wel war that thow ne be nat out of charitee. This hooly orison amenuseth eek venyal synne, and therfore it aperteneth specially to penitence.
§ 95 This preyere moste be trewely seyd, and in verray feith, and that men preye to God ordinatly and discreetly and devoutly; and alwey a man shal putten his wyl 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 vices of the soule; for, as seith Seint Jerome, "by fastynge been saved the vices of the flessh, and by preyere the vices of the soule."
§ 96 After this, thou shalt understonde that bodily peyne stant in wakynge; for Jhesu Crist seith, waketh and preyeth, that ye ne entre in wikked temptacioun. Ye shul understanden also that fastynge stant in thre thynges: in forberynge of bodily mete and drynke, and in forberynge of worldly jolitee, and in forberynge of deedly synne; this is to seyn, that a man shal kepen hym fro deedly synne with al his might.
§ 97 And thou shalt understanden eek that God ordeyned fastynge, and to fastynge appertenen foure thinges: largenesse to povre folk; gladnesse of herte espiritueel, nat to been angry ne anoyed, ne grucche for he fasteth; and also resonable houre for to ete; 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.
§ 98 Thanne shaltow understonde that bodily peyne stant in disciplyne or techynge, by word, or by writynge, or in ensample; also in werynge of heyres, or of stamyn, or of haubergeons on hire naked flessh, for Cristes sake, and swiche manere penances. But war thee wel that swiche manere penaunces on thy flessh ne make nat thyn herte bitter or angry or anoyed of thyself; for bettre is to caste awey thyn heytre, that for to caste awey the swetenesse of Jhesu 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 clothynge"; of whiche Jhesu Crist is moore apayed than of heyres, or haubergeouns, or hauberkes.
§ 99 Thanne is discipline eek in knokkynge of thy brest, in scourgynge with yerdes, in knelynges, in tribulaciouns, in suffrynge paciently wronges that been doon to thee, and eek in pacient suffraunce of maladies, or lesynge of worldly catel, or of wyf, or of child, or othere freendes. Thanne shaltow understonde whiche thynges 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 thynke that bodily penaunce is but short and litel at regard of the peyne of helle, that is so crueel and so long that it lasteth withouten ende.
§ 100 Now again the shame that a man hath to shryven hym, and namely thise ypocrites that wolden been holden so parfite that they han no nede to shryven hem; agayns that shame sholde a man thynke that, by wey of resoun, that he that hath nat been shamed to doon foule thinges, certes hym oghte nat been ashamed to do faire thynges, and that is confessiouns. A man sholde eek thynke that God seeth and woot alle his thoghtes and alle his werkes; to hym may no thyng been hyd ne covered. Men sholden eek remembren hem of the shame that is to come at the day of doom to hem that been nat penitent and shryven in this present lyf. For alle the creatures in hevene, in erthe, and in helle shullen seen apertly al that they hyden in this world.
§ 101 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 lyve longe and for to purchacen muche richesse for his delit, and thanne he wol shryven hym; and as he seith, hym semeth thanne tymely ynough to come to shrifte. Another is of surquidrie that he hath in cristes mercy. Agayns the firste vice, he shal thynke that oure life 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 righwisnesse of God that nevere shal the peyne stynte of hem that nevere wolde withdrawen hem fro synne, hir thankes, but ay continue in synne; for thilke perpetueel wil to do synne shul they han perpetueel peyne.
§ 102 Wanhope is in two maneres; the firste wanhope is in the mercy of Crist; that oother is that they thynken that they ne myghte that longe persevere in goodnesse. The firste wanhope comth of that he demeth that he hath synned so greetly and so ofte, and so longe leyn in synne, that he shal nat be saved. Certes, agayns that cursed wanhope sholde he thynke that the passion of Jhesu Crist is moore strong for to bynde than synne is strong for to bynde. Agayns the seconde wanhope he shal thynke that as ofte as he falleth he may arise agayn by penitence. And though he never so longe have leyn in synne, the mercy of Crist is alwey redy to receiven hym to mercy. Agayns the wanhope that he demeth that he sholde nat longe persevere in goodnesse, he shal thynke that the feblesse of the devel may nothyng doon, but if men wol suffren hym; and eek he shal han strengthe of the help of God, and of al hooly chirche, and of the proteccioun of aungels, if hym list. Thanne shal men understonde what is the fruyt of penaunce; and, after the word of Jhesu Crist, it is the endelees blisse of hevene, ther joye hath no contrarioustee of wo ne grevaunce; ther alle harmes been passed of this present lyf; ther as is the sikernesse fro the peyne of helle; ther as is the blisful compaignye that rejoysen hem everemo, everich of otheres joye; ther as the body of man, that whilom was foul and derk, is moore cleer than the sonne; ther as the body, that whilom was syk, freele, and fieble, and mortal, is inmortal, and so strong and so hool that ther may no thyng apeyren it; ther as ne is neither hunger, thurst, ne coold, but every soule replenyssed with the sighte of the parfit knowynge of God. This blisful regne may men purchace by poverte espiritueel, and the glorie by lowenesse, the plentee of joye by hunger and thurst, and the reste by travaille, and the lyf by deeth and mortificacion of synne.The third part of penitence is expiation; and that is generally achieved through alms-giving and bodily pain. Now there are three kinds of alms-givings: contrition of heart, where a man offers himself to God; another is, to have pity on the weaknesses of one's neighbours; and the third is, the giving of good counsel, spiritual and material, where men have need of it, and especially in the procuring of men's food. And take note that a man has need of these things, generally; he has need of food, he has need of clothing and shelter, he has need of charitable counsel, and of visiting in prison and in illness, and sepulture for his dead body. And if you cannot visit the needy in person, visit him by your message and by your gifts. These are general almsgivings, or works of charity, by those who have temporal riches or discretion in counselling. Of these works you shall hear at the day of doom. These alms-doings shall you do with your own proper things, and without delay, and privately, if you can; but nevertheless, if you cannot do it privately, you shall not forbear to do such works though men may see you, so long as they be done not for the world's approbation, but for the pleasing of Jesus Christ. For take witness of Saint Matthew, capitulo quinto: "A city that is set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven."
Now, to speak of bodily pain, it consists of prayers, of vigils, of fasts, of virtuous teaching of orisons. And you shall understand that orisons or prayers consist of a pious will of the heart that has made amends to God and expresses itself by spoken word, asking for the removal of evils and to obtain things spiritual and durable, as well as temporal things, sometimes; of which orisons, truly, in the prayer of the paternoster has Christ included most things. Certainly, it is invested with three things pertaining to His dignity, wherefore it is more dignified than any other prayer; Jesus Christ made it Himself; and it is short, so that it may be learned the more easily, and be held the more easily in the heart of memory, that man may the oftener help himself by repeating the prayer; and in order that a man may the less grow weary of saying it, and that he may not excuse himself from learning it; it is so short and so easy; and because it comprises within itself all good prayers. The expounding of this holy prayer I commit to these masters of theology; save that thus much will I say: that, when you pray that God forgive your trespasses as you forgive those that trespass against you, beware that you are not uncharitable. This holy orison diminishes each venial sin, and therefore it appertains specially to penitence.
This prayer must be truly said and in utter faith, in order that men may pray to God ordinately and discreetly and devoutly; and always a man shall subject his own will to the will of God. This prayer must also be said with great humility and all innocently; honourably and not to the annoyance of any man or woman. It must also be followed by works of charity. It is of avail also even against the vices of the soul; for, as Saint Jerome says, "By fasting we are saved from the vices of the flesh, and by prayer from the vices of the soul."
After the foregoing you shall understand that bodily pain lies in vigils; for Jesus Christ says, "Watch and pray, that ye enter not into temptation." You shall understand, also, that fasting stands in three things; in the forgoing of material food and drink, and in forgoing worldly pleasures, and in forgoing the doing of mortal sin; this is to say, that a man shall guard himself from deadly sin with all his might.
And you shall understand, also, that God ordained fasting; and to fasting pertain four things: Largess to poor folk, gladness of the spiritual heart in order not to be angry or vexed, nor to grumble because you fast; and also reasonable hours wherein to eat moderately; that is to say, a man shall not eat out of season, nor sit and eat longer at his table because he has fasted.
Then you shall understand that bodily pain lies in disciplining or teaching, by word or by writing, or by example. Also, in wearing shirts of hair or coarse wool, or habergeons next the naked flesh, for Christ's sake, and such other kinds of penance. But beware that such kinds of penance on your flesh do not make your heart bitter or angry or vexed with yourself; for it is better to cast away your hair shirt than to cast away the security of Jesus Christ. And therefore Saint Paul says: "Clothe yourselves as those that are the chosen of. God, in heart of mercy, gentleness, long-suffering, and such manner of clothing." Whereof Jesus Christ is more pleased than of hair shirts, or habergeons, or hauberks.
Then, discipline lies also in beating of the breast, in scourging with rods, in kneelings, in tribulations, in suffering patiently the wrongs that are done unto one, and also in patient endurance of' illnesses, or losing of worldly chattels, or of wife or of child or other friends. Then shall you understand which things hinder penance; and these are four, that is to say, fear, shame, hope, and despair. And, to speak first of fear, since a man sometimes thinks that he cannot endure penance, against this thought may be set, as remedy, the thought that such bodily penance is short and mild compared with the pain of Hell, which is so cruel and so long that it lasts for ever.
Now against the shame that a man has in confession, and especially of these hypocrites that would be held so perfect that they have no need for shrift- against that shame should a man think, and reasonably enough, that he who has not been ashamed to do foul things, certainly he ought not to be ashamed to do fair things, and of such is confession. A man should also think that God sees and knows all his thoughts and all his deeds; from Him nothing may be hidden nor covered. Men should even bear in mind the shame that is to come at the day of judgment to those who are not penitent and shriven in this present life. For all the creatures on earth and in Hell shall openly behold all that sinners hide in this world.
Now to speak of the hope of those who are negligent and slow in shriving themselves- that is of two sorts. The one is, that he hopes to live long and to acquire riches for his delight, and then he will shrive himself; and as he tells himself, it seems to him that it will then be time enough to go to confession. Another is the over-confidence that he has in Christ's mercy. Against the first vice he shall think, that our life is in no security; and also that all the riches in this world are at hazard, and pass as does a shadow on the wall. And, as Saint Gregory says, it is part of the great righteousness of God that never shall the torment cease of those that would never withdraw themselves willingly from sin, but have always continued in sin; because, for the perpetual will to sin, they shall have perpetual torment.
Despair is of two sorts: the first is of the mercy of Christ; the other is the thought of sinners that they cannot long persevere in goodness. The first despair comes of the thought that he has sinned so greatly and so often, and has lain so long in sin, that he shall not be saved. Certainly, against that accursed despair should be set the thought that the passion of Jesus Christ is stronger to loose than sin is strong to bind. Against the second despair, let him think that as often as he falls he may rise again by penitence. And though he may have lain in sin ever so long, the mercy of Christ is ever ready to receive him into grace. Against that form of despair wherein he deems that he should not long persevere in goodness, he shall think that the feebleness of the Devil can do nothing unless men allow him to; and also that he shall have strength of the help of God and of all Holy Church and of the protection of angels, if he will. Then shall men understand what is the fruit of penance; and according to the word of Jesus Christ, it is the endless bliss of Heaven, where joy has no opposite of woe or grievance, where all evils of this present life are past; wherein is security from the torments of Hell; wherein is the blessed company that rejoices evermore, each of the others joy; wherein the body of man, that formerly was foul and dark, is more bright than the sun; wherein the body, that lately was ailing, frail, and feeble, and mortal, is immortal, and so strong and so whole that nothing may impair it; wherein is no hunger nor thirst, nor cold, but every soul is replenished with the ability to perceive the perfect knowing of God. This blessed Kingdom may man acquire by poverty of spirit, and the glory of humbleness, and the plenitude of joy by hunger and thirst, and the ease and rest by labour, and life by death and the mortification of sin.
Here ends the Parson's Tale
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