The Canterbury Tales

Fragment X

The Parson's Tale

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Heere bigynneth the

Persouns Tale..

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Oure sweete lord God of hevene, that no

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Man wole perisse, but wole that we comen alle

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Yo yhr knoweleche of hym, and to the blisful

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lif that is perdurable, amonesteth us

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By the prophete jeremie, that seith in thys

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Wyse: stondeth upon the weyes, and seeth

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And axeth of olde pathes (that is to seyn, of olde

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Sentences) which is the goode wey. And wald

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Eth in that wey, and ye shal fynde refresshynge

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For youre soules, etc. Manye been the weyes

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Espirituels that leden fold to oure lord jhesu

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Crist, and to the regne of glorie. Of whiche

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Weyes, ther is a ful noble wey and ful covenable,

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which may nat fayle to man ne to womman

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that thurgh synne hath mysgoon fro

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The righte wey of jerusalem celestial; and

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This wey is cleped penitence, of which man

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Sholde gladly herknen and enquere with

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His herte, to wyten what is penitence, and

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Wheenes it is cleped penitence, and in how

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Manye maners been the acciouns or werkynges

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of penitence, and how manye speces

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Ther been of penitence, and whiche thynges

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Apertenen and bihoven to penitence, and

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Whiche thynges destourben penitence.

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Seint ambrose seith that penitence is the

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Pleynynge of man for the gilt that he hath

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Doon, and namoore to do any thyng for which

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Hym oghte to pleyne. And som doctour seith.

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Penitence is the waymentynge of man that

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Sorweth for his synne, and pyneth hymself

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for he hath mysdoon. Penitence,

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With certeyne circumstances, is varray repentance

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of a man that halt hymself in sorwe

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And oother peyne for his giltes. and for he

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Shal be verray penitent, he shal first biwaylen

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The synnes that he hath doon, and stidefastly

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Purposen in his herte to have shrift of mouthe,

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And to doon satisfaccioun, and nevere to doon

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Thyng for which hym oghte moore to biwayle

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Or to compleyne, and to continue in goode

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Werkes, or elles his repentance may nat availle.

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For, as seith seint ysidre, he is a japere and

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A gabbere, and no verray repentant, that eftsoone

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dooth thyng for which hym oghte repente.

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wepynge, and nat for to stynte to

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Do synne, may nat avayle. But nathelees,

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Men shal hope that every tyme that man

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Falleth, be it never so ofte, that he may arise

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Thurgh penitence, if he have grace; but certeinly

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it is greet doute. For, as seith seint

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Gregorie, unnethe ariseth he out of his synne,

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That is charged with the charge of yvel usage.

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And therfore repentant folk, that stynte for to

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Synne, and forlete synne er that synne forlete

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Hem, hooly chirche holdeth hem siker of hir

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Savacioun. and he that synneth and verraily

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Repenteth hym in his laste, hooly chirche yet

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Hopeth his savacioun, by the grete mercy of

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Oure lord jhesu crist, for his repentaunce; but

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Taak the siker wey.

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And now, sith I have declared yow what

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Thyng is penitence, now shul ye understonde

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That ther been three acciouns of penitence.

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the firste is that if a man be baptized

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after that he hath synned, seint augustyn

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seith, but he be penytent for his olde

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Synful lyf, he may nat bigynne the newe clene

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Lif. For, certes, if he be baptized withouten

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Penitence of his olde gilt, he receyveth the mark

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Of baptesme, but nat the grace ne the remission

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Of his synnes, til he have repentance verray.

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Another defaute is this, that men doon deedly

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Synne after that they han receyved baptesme.

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The thridde defaute is that men fallen in

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Venial synnes after hir baptesme, fro day

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To day. Therof seith seint augustyn that

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Penitence of goode and humble folk is the

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Penitence of every day.

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The speces of penitence been three. That

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Oon of hem is solempne, another is commune,

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And the thridde is privee. Thilke penance that

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Is solempne is in two maneres; as to be put out

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Of hooly chirche in-lente, for slaughtre of children

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and swich maner thyng. Another is,

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Whan a man hath synned openly, of which

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Synne the fame is openly spoken in the contree,

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and thanne hooly chirche by juggement

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Destreyneth hym for to do open penaunce.

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Commune penaunce is that preestes enjoynen

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Men communly in certeyn caas, as for to goon

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Peraventure naked in pilgrimages, or barefoot.

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Prevee penaunce is thilke that men

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Doon alday for privee synnes, of whiche we

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Shryve us prively and receyve privee penaunce.

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Now shaltow understande what is bihovely

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And necessarie to verray perfit penitence. And

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This stant on three thynges: contricioun of

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Herte, confessioun of mouth, and satisfaction.

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for which seith seint crisostomz

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Penitence destreyneth a man to accepte benygnely

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every peyne that hym is enjoyned,

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With contricioun of herte, and shrift of mouth,

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With satisfaccioun; and in werkynge of alle

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Manere humylitee. And this is fruytful penitence

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agayn three thinges in which we

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Wratthe oure lord jhesu crist: this is to

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Seyn, by delit in thynkynge, by reccheleesnesse

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in spekynge, and by wikked synful werknyge.

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and agayns thise wikkede giltes is penitence,

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that may be likned unto a tree.

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The roote of this tree is contricioun, that

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Hideth hym in the herte of hym that is verray

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Repentaunt, right as the roote of a tree gydeth

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Hym in the erthe. Of the roote of contricioun

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Spryngeth a stalke that bereth braunches and

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Leves of confessioun, and fruyt of satisfaccioun.

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for which crist seith in his gospel:

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Dooth digne fruyt of penitence; for by this

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Fruyt may men knowe this tree, and nat by the

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Roote that is hyd in the herte of man, ne by the

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Braunches, ne by the leves of confessioun.

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and therfore oure lord jhesu

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Crist seith thus: by the fruyt of hem shul

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Ye knowen hem. Of this roote eek spryngeth

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A seed of grace, the which seed is mooder of

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Sikernesse, and this seed is egre and hoot. The

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Grace of this seed spryngeth of God thurgh remembrance

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of the day of doom and on the

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Peynes of helle. Of this matere seith salomon

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that in the drede of God man forleteth his

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Synne. The heete of this seed is the love of

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God, and the desiryng of the joye perdurable.

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this heete draweth the herte

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Of a man to god, and dooth hym haten his

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Synne. For soothly ther is nothyng that savoureth

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so wel to a child as the milk of his

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Norice, ne nothyng is to hym moore abhomnyable

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than thilke milk whan it is medled with

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Oother mete. Right so the synful man that

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Loveth his synne, hym semeth that it is to him

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Moost sweete of any thyng; but fro that tyme

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That he loveth sadly oure lord jhesu crist, and

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Desireth the lif perdurable, ther nys to him no

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Thyng moore abhomynable. For soothly the

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Lawe of God is the love of god; for which

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David the prophete seith: I have loved thy

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Lawe, and hated wikkednesse and hate; he

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That loveth God kepeth his lawe and his

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Word. This tree saugh the prophete

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Daniel in spirit, upon the avysioun of the

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Kyng nabugodonosor, whan he conseiled hym

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To do penitence. Penaunce is the tree of lyf

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To hem that is receyven, and he that holdeth

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Hym in verray penitence is blessed, after the

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Sentence of solomon.

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In this penitence or contricioun man shal

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Understonde foure thynges; that is to seyn, what

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Is contricioun, and whiche been the causes that

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Moeven a man to contricioun, and how he

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Sholde be contrit, and what contricioun availleth

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to the soule. Thanne is it thus: that contricioun

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is the verray sorwe that a man receyveth

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in his herte for his synnes, with sad purpos

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To shryve hum, and to do penaunce, and neveremoore

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to do synne. And this sorwe shal

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Been in this manere, as seith seint bernard: it

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Shal been hevy and grevous, and ful sharp

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And poynaunt in herte. First, for man

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Hath agilt his lord and his creatour; and

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Moore sharp and poynaunt, for he hath agilt hys

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Fader celestial; and yet moore sharp and

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Poynaunt, for he hath wrathed and agilt hym

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That boghte hym, that with his precious blood

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Hath delivered us fro the bondes of synne, and

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Fro the crueltee of the deve, and fro the peynes

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Of helle.

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The causes that oghte moeve a man to contricioun

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been sixe. First a man shal remembre

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Hym of his synnes; but looke he that thilke

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Remembraunce ne be to hym no delit by no

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Qwy, but greet shame and sorwe for his gilt.

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For job seith, synful men doon werkes worthy

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Of confusioun. And therfore seith ezechie,

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I wol remembre me alle the yeres of my

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Lyf in bitternesse of myn herte. And

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God seith in the apocalipse, remembreth

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Yow fro whennes that ye been falle; for biforn

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That tyme that ye synned, ye were the children

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Of god, and lymes of the regne of god; but for

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Youre synne ye been woxen thral, and foul, and

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Membres of the feend, hate of aungels, sclaundre

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of hooly chirche, and foode of the false

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Serpent; prepetueel matere of the fir of helle:

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And yet moore foul and abhomynable, for ye

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Trespassen so ofte tyme as dooth the hound that

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Retourneth to eten his spewyng. And yet be

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Ye fouler for youre longe continuyng in synne

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And youre synful usage, for which ye be roten

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In yore synne, as a beest in the dong. Swiche

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Manere of thoghtes maken a man to have shame

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Of his synne, and no delit, as God seith by

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The prophete ezechiel: ye shal remembre

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yow of youre weyes, and they shuln

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Displese yow. Soothly synnes been the weyes

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That leden folk of helle.

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The seconde cause that oghte make a man

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To have desdeyn of synne is this: that, as seith

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Seint peter, whoso that dooth synne is thral

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Of synne; and synne put a man in greet thraldom.

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and therfore seith the prophete ezechiel:

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I wente sorweful in desdayn of mysekf.

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Certes, wel oghte a man have desdayn of synne,

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And withdrawe hym from that thraldom and

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Vileynye. And lo, what seith seneca in this

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Matere? he seith thus: though I wiste that

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Neither God ne man ne sholde nevere knowe

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It, yet wolde I have desdayn for to do synne.

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And the same seneca also seith: I am born to

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Gretter thynges that to be thral to my body,

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Or than for to maken of my body a thral.

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Ne a fouler thral may no man ne womman

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Maken of his body that for to yeven his body

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To synne. Al were it the fouleste cherl or the

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Fouleste womman that lyveth, and leest of

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~alue, yet is he thanne moore foul and moore

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In servitute. Evere fro the hyer degree that

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Man falleth, the moore is he thral, and moore

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To God and to the world vile and abhomynable.

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o goode god, wel oghte man have desdayn

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of synne, sith that thurgh synne, ther he

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Was free, now is he maked bonde. And therfore

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seyth seint augustyn: if thou hast desdayn

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of thy servant, if he agilte or synne, have

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Thou thanne desdayn that thou thyself

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Sholdest do synne. Tak reward of thy

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Value, that thou ne be foul to thyself.

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Allas! wel oghten they thanne have desdayn to

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Been servauntz and thralles to synne, and soore

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Been ashamed of hemself, that God of his

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Endelees goodnesse hath set hem in heigh estaat,

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or yeven hem wit, strenghte of body,

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Heele, beautee, prosperitee, and boghte hem

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Fro the deeth with his herte-blood. That they

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So unkyndely, agayns his gentilesse, quiten hym

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So vileynsly to slaughtre of hir owene soules.

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O goode god, ye wommen that been of so greet

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Beautee, remembreth yow of the proverbe

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Of salomon. He seith: likneth a fair

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Womman that is a fool of hire body lyk to

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A ryng of gold that were in the groyn of a

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Soughe. For right as a soughe wrotheth in

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Everich ordure, so wroteth she hire beautee in

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The stynkynge ordure of synne.

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The thridde cause that oghte moeve a man

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To contricioun is drede of the day of doom and

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Of the horrible peynes of helle. For, as seint

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Jerome seith, at every tyme that me remembreth

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of the day of doom I quake; for whan

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I ete or drynke, or what so that I do, evere

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Semeth me that the trompe sowneth in

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Myn ere: – riseth up, ye that been dede,

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And cometh to the juggement. – o goode

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God, muchel oghte a man to drede wich a

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Juggement, ther as we shullen been alle, as

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Seint poul seith, biforn the seete of oure lord

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Jhesu crist; whereas he shal make a general

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Congregacioun, whereas no man may been absent.

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for certes there availleth noon essoyne

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Ne excusacioun. And nat oonly that oure defautes

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shullen be jugged, but eek that alle

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Oure werkes shullen openly be knowe.

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And as seith seint bernard, ther ne shal

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No pledynge availle, ne no sleighte; we shullen

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Yeven rekenynge of everich ydel word. Ther

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Shul we han a juge that may nat been deceyved

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ne corrput. And why? for, certes, alle

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Oure thoghtes been discovered as to hym; ne

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For preyere ne for meede he shal nat been corrupt.

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and therfore seith salomon, the

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Wratthe of God ne wol nat spare no wight, for

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Prevere ne for yifte; and therfore, at the day

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Of doom, ther nys noon hope to escape. Wherfore,

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as seith seint anselm, ful greet angwyssh

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shul the synful folk have at that tyme;

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Ther shal the stierne and wrothe juge sitte

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Above, and under hym the horrible pit of helle

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Open to destroyen hym that moot biknowen his

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Synnes, whiche synnes openly been shewed

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Biforn God and biforn every creature;

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And in the left syde mo develes that herte

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May bithynke, for the harye and drawe the synful

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soules to the peyne of helle; and withinne

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The hertes of folk shall be bitynge conscience,

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and withoute forth shal be the orld

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Al brennynge. Whider shall thanne the

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Wrecched synful man flee th hiden hym?

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Certes, he may nat hyden hym; he moste come

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Forth and shewen hym. For certes, as seith

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Seint jerome, the erthe shal casten hym out

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Of hym, and the see also, and the eyr also, that

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Shal be ful of thonder-clappes and lightnynges.

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now soothly, whoso wel remembreth

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Hym of thise thynges, I gesse that his synne

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Shal nat turne hym into delit, but to greet

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Sorwe, for drede of the peyne of helle.

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And therfore seith job to god: suffre,

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Lord, that I may a while biwaille and wepe.

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Er I go withoute returnyng to the derke lord,

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Covered with the derknesse of deeth; to the

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Lond of mysese and of derknesse, whereas is the

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Shadwe of deeth; whereas ther is noon ordre or

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Ordinaunce, but grisly drede that evere shal

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Laste. Loo, heere may ye seen that job

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Preyde repit a while, to biwepe and waille his

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Trespas; for soothly oo day of respit is bettre

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Than al the tresor of this world. And forasmuche

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as a man may acquiten hymself biforn

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God by penitence in this world, and nat by

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Tresor, therfore sholde he preye to God to yeve

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Hymrespit a while to biwepe and biwaillen

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His trespas. For certes, al the sorwe that a

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Man myghte make fro the bigynnyng of the

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World nys but a litel thyng at regard of the

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Sorwe of helle. The cause why that job

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Clepeth helle the lond of derknesse; understondeth

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that he clepeth it lond or erthe,

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For it is stable, and nevere shal faille; derk,

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For he that is in helle hath defaute of light material.

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for certes, the derke light that shal

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Come out of the fyr that evere shal brenne, shal

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Furne hym al to peyne that is in helle; for it

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Sheweth him to the horrible develes that hym

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Tormenten. Covered with the derknesse of

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Deeth, that is to seyn, that he that is in helle

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Shal have defaute of the sighte of god; for

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Certes, the sighte of God is the lyf perdurable.

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The derknesse of deeth been the synnes that

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The wrecched man hath doon, whiche that destourben

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hym to see the face of god, right as

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Dooth a derk clowde bitwixe us and the

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Sonne. Lond of misese, by cause that

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Ther been three maneres of defautes, agayn

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Three thynges that folk of this world han in this

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Present lyf, that is to seyn, honours, delices, and

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Richesses. Agayns honour, have they in helle

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Shame and confusioun. For wel ye woot that

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Men clepen honour the reverence that man

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Doth to man; but in helle is noon honour ne

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Reverence. For certes, namoore reverence shal

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Be doon there to a kyng than to a knave. For

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Which God seith by the prophete jeremye,

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Thilke folk that me despisen shul been in

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Despit. Honour is eek cleped greet lordshipe;

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Ther shal no wight serven other, but of harm

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And torment. Honour is eek cleped greet dignytee

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and heighnesse, but in helle shul

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They been al fortroden of develes. And

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God seith, the horrible develes shulle

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Goon and comen upon the hevedes of the

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Dampned folk. And this is for as muche as the

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Hyer that they were in this present lyf, the

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Moore shulle they been abated and defouled

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In helle. Agayns the richesse of this world

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Shul they han mysese of poverte, and this poverte

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shal been in foure thynges: in defaute of

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Tresor, of which that david seith, the riche

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Folk, that embraceden and oneden al hire herte

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To tresor of this world, shul slepe in the slepynge

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of deeth; and nothyng ne shal they fynden

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In hir handes of al hir tresor. And moore-over

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the myseyse of helle shal been in defaute

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Of mete and rinke. For God seith thus by

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Moyses: they shul been wasted with hunger,

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And the briddes of helle shul devouren hem

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With bitter deeth, and the galle of the dragon

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Shal been hire drynke, and the venym of

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The dragon hire morsels. And forther

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Over, hire myseyse shal been in defaute of

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Clothyng; for they shulle be naked in body as

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Of clothyng, save the fyr in which they bree

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And othere filthes; and naked shul they been

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Of soule, as of alle manere vertues, which that

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Is the clothyng of the soule. Where been

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Thannne the gaye robes, and the softe shetes,

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And the smale shertes? loo, what seith god

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Of hem by the prophete ysaye: that under hem

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Shul been strawed motthes, and hire covertures

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Shulle been of womres of helle. And forther

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Over, hir myseyse shal been in defaute of

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Freendes. For he nys nat povre that hath goode

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Freendes; but there is no frend, for neither

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God ne no creature shal been freend to hem,

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And everich of hem shal haten oother

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With deedly hat. The sones and the

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Doghtren shullen rebellen agayns fader

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And mooder, and kynrede agauns kynrede, and

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Chiden and despisen everich of hem oother

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Bothe day nad nyght, as God seith by the

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Prophete michias. And the lovynge children,

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That whilom loveden so flesshly everich oother,

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Wolden everich of hem eten oother if they

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Myghte. For how sholden they love hem togidre

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in the peyne of helle, whan they hated

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Everich of hem oother in the progenitee of this

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Lyr? for truste wel, hir flesshly love was

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Deedly hate, as seith the prophete david:

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Whoso that loveth wikkednesse, he hateth his

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Soule. And whoso hateth his owene soule,

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Certes, he may love noon oother wight in

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No manere. And therfore, in helle is no

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Solas ne no freendshipe, but evere the

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Moore flesshly kynredes that been in helle, the

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Moore cursynges, the more chidynges, and the

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Moore deedly hate ther is among hem. And

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Forther over, they shul have defaute of alle

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Manere delices. For certes, delices been after

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The appetites of the fyve wittes, as sighte, herynge,

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smellynge, savorynge, and touchynge.

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But in helle hir sighte shal be ful of derknesse

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And of smoke, and therfore ful of teeres; and

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Hir herynge ful of waymentynge and of grynt

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Ynge of teeth, as seith jhesu crist. Hir nose-

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Thirles shullen be ful of stynkynge stynk; and

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As seith ysaye the prophete, hir savoryng shal

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Be ful of bitter galle; and touchynge of al hir

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Body ycovered with fir that nevere shal

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Quenche, and with wormes that nevere shul

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Dyen, as God seith by the mouth of

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Ysaye. And for as muche as they shul

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Nat wene that they may dyen for peyne,

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And by hir deeth flee fro peyne, that may they

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Understonden by the word of job, that seith,

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Ther as is the shadwe of deeth. Certes, a

212

Shadwe hath the liknesse of the thyng of which

212

It is shadwe, but shadwe is nat the same thyng

213

Of which it is shadwe. Right so fareth the

213

Peune of helle; it is lyk deeth for the horrible

213

Angwissh, and why? for it peyneth hem evere,

213

As though they sholde dye anon; but certes,

214

They shal nat dye. For, as seith seint gregorie,

214

to wrecche caytyves shal be deeth

214

Withoute deeth, adn end withouten ende, and

215

Defaute withoute failynge. For hir deeth shal

215

Alwey lyven, and hir ende shal everemo bigynne,

216

and hir defaute shal nat faille.

216

And therfore seith seint john the evaungelist:

216

they shullen folwe deeth, and they shul

216

Nat fynde hym; and they shul desiren to dye,

217

And deeth shal flee fro hem. And eek job

218

Seith that in helle is noon ordre of rule. And

218

Al be it so that God hath creat alle thynges

218

In right ordre, and no thyng withouten ordre,

218

But alle thynges been ordeyned and nombred;

218

yet, nathelees, they that been dampned

219

Been nothyng in ordre, ne holden noon ordre.

220

For the erthe ne shal bere hem no fruyt. For

220

As the prophete david seith, God shal destroie

220

The fruyt of the erthe as fro hem; ne water ne

220

Shal yeve hem no moisture, ne the eyr no

221

Refresshyng, ne fyr no light. For, as

221

Seith seint basilie, the brennynge of the

221

Fyr of this world shal God yeven in helle to hem

222

That been dampned, but the light and the cleernesse

222

shal be yeven in hevene to this childre;

222

Right as the goode man yeveth flessh to his

223

Children and bones to his houndes. And for

223

They shullen have noon hope to escape, seith

223

Seint job atte laste that ther shal horrour and

224

Grisly drede dwellen withouten ende. Horrour

224

is alwey drede of harm that is to come,

224

And this drede shal evere dwelle in the hertes

224

Of hem that been dampned. And therfore han

225

They lorn al hire hope, for sevene causes.

225

First, for god, that is hir juge, shal be withouten

225

mercy to hem; and they may nat plese

225

Hym ne noon of his halwes; ne they ne

226

May yeve no thyng for hir raunsoun; ne

226

They have no voys to speke to hym; ne

226

They may nat fle fro peyne; ne they have no

226

Goodnesse in hem, that they mowe shewe to

227

Delivere hem fro peyne. And therfore seith

227

Salomon: the wikked man dyeth, and whan

227

He is deed, he shal have noon hope to escape

228

Fro peyne. Whoso thanne wolde wel understande

228

thise peynes, and bithynke hym weel

228

That he hath deserved thilke peynes for his

228

Synnes, errtes, he sholde have moore talent to

228

Siken and to wepe, than for to syngen and to

229

Pleye. For, as that seith salomon, whoso

229

That hadde the science to knowe the peynes

229

That been establissed and ordeyned for synne,

230

He wolde make sorwe. Thilke science, as

230

Seith seint augustyn, maketh a man to

231

Waymenten in his herte.

231

The fourthe point that oghte maken a

231

Man to have contricion is the sorweful remembraunce

231

of the good that he hath left to

231

Doon heere in erthe, and eek the good that he

232

Hath lorn. Soothly, the goode werkes that he

232

Hath lost, outher they been the goode werkes

232

That he wroghte er he fel into deedly synne, or

232

Elles the goode werkes that he wroghte while

233

He lay in synne. Soothly, the goode werkes

233

That he dide biforn that he fil in synne been al

233

Mortefied and astoned and dulled by the ofte

234

Synnyng. The othere goode werkes, that he

234

Wroghte whil he lay in deedly synne, thei been

234

Outrely dede, as to the lyf perdurable in hevene.

235

thanne thikle goode werkes that been

235

Mortefied by ofte synnyng, whiche goode

235

Werkes he dide whil he was in charitee, ne

235

Mowe nevere quyken agayn withouten verray

236

penitence. And therof seith God by

236

The mouth of ezechiel, that if the rightful

236

Man returne agayn from his rightwisnesse and

237

Werke wikkednesse, shal he lyve? nay, for

237

Alle the goode werkes that he hath wroght ne

237

Shul nevere been in remembraunce, for he shal

238

Dyen in this synne. And upon thilke chapitre

238

Seith seint gregorie thus: that we shulle understonde

239

this principally; that whan we doon

239

Deedly synne, it is for noght thanne to rehercen

239

Or drawen into memorie the goode werkes that

240

We han wroght biforn. for certes, in the

240

Werkynge of the deedly synne, ther is no trust

240

To no good werk that we can doon biforn; that

240

Is to seyn, as for to have therby the lyf

241

Perdurable in hevene. But nathelees, the

241

Goode werkes quyken agayn, and comen

241

Agayn, and helpen, and availlen to have the

241

Lyf perdurable in hevene, whan we han contricioun.

242

but soothly, the goode werkes that

242

Men doon whil they been in deedly synne, for

242

As muche as they were doon in deedly synne,

243

They may nevere quyke agayn. For certes

243

Thyng that nevere hadde lyf may nevere quykene;

243

and nathelees, al be it that they ne availle

243

Noght to han the lyf perdurable, yet availlen

243

They to abregge of the peyne of helle, or elles

244

To geten temporal richesse, or elles that god

244

Wole the rather enlumyne and lightne the herte

245

Of the synful man to have repentaunce; and

245

Eek they availlen for to usen a man to doon

245

Goode werkes, that the feend have the

246

Lasse power of his soule. And thus the

246

Curteis lord jhesu crist ne wole that no

246

Good werk be lost; for in somwhat it shal

247

Availle. But, for as muche as the goode werkes

247

That men doon whil they been in good lyf been

247

Al mortefied by synne folwynge, and eek sith

247

That alle the goode werkes that men doon whil

247

They been in deedly synne been outrely dede as

248

For to have the lyf perdurable; wel may that

248

Man that no good werk ne dooth synge thilke

248

Newe frenshe song, jay tout perdu mon temps

249

Et mon labour. For certes, synne bireveth a

249

Man bothe goodnesse of nature and eek the

250

Goodnesse of grace. For soothly, the grace of

250

The hooly goost fareth lyk fyr, that may nat

250

Been ydel; for fyr fayleth anoon as it forleteth

250

His wirkynge, and right so grace fayleth

251

Anoon as it forleteth his werkynge. Then

251

Leseth the synful man the goodnesse of

251

Glorie, that oonly is bihight to goode men that

252

Labouren and werken. Wel may he be sory

252

Thanne, that oweth al his lif to God as longe

252

As he hath lyved, and eek as longe as he shal

252

Lyve, that no goodnesse ne hath to paye with

253

His dette to God to whom he oweth al his lyf.

253

For trust wel, he shal yeven acountes, as seith

253

Seint bernard, of alle the goodes that han be

253

Yeven hym in this present lyf, and how he hath

254

Hem despended; in so muche that ther shal

254

Nat perisse an heer of his heed, ne a moment

254

Of an houre ne shal nat perisse of his tyme, that

255

He ne shal yeve of it a rekenyng.

255

The fifthe thyng that oghte moeve a man to

255

Contricioun is remembrance of the passioun

255

That oure lord jhesu crist suffred for oure

256

Synnes. For, as seith seint bernard,

256

Whil that I lyve I shal have remembrance

256

of the travailles that oure lord crist

257

Suffred in prechyng; his werynesse in travaillyng,

257

his temptaciouns whan he fasted, his longe

257

Wakynges whan he preyde, hise teeres whan

258

That he weep for pitee of good peple; the

258

Wo and the shame and the filthe that men

258

Seyden to hym; of the foule spittyng that men

258

Spitte in his face, of the buffettes that men

258

Yaven hym, of the foule mowes, and of the repreves

259

that men to hym seyden; of the nayles

259

With whiche he was nayled to the croys, and

259

Of al the remenant of his passioun that he suffred

260

for my synnes, and no thyng for his gilt.

260

And ye shul understonde that in mannes synne

260

Is every manere of ordre or ordinaunce

261

Turned up-so-doun. For it is sooth that

261

God, and resoun, and sensualitee, and the

261

Body of man been so ordeyned that everich of

261

Thise foure thynges sholde have lordshipe over

262

That oother; as thus: God sholde have lordshipe

262

over resoun, and resoun over sensualitee,

263

And sensualitee over the body of man. But

263

Soothly, whan man synneth, al this ordre or

264

Ordinaunce is turned up-so-doun. And therfore,

264

thanne, for as muche as the resoun of man

264

Ne wol nat be subget ne obeisant to god, that

264

Is his lord by right, therfore leseth it the lordshipe

264

that it sholde have over sensualitee, and

265

Eek over the body of man. And why? for

265

Sensualitee rebelleth thanne agayns resoun,

265

And by that way leseth resoun the lordshipe

266

over sensualitee and over the body.

266

For right as resoun is rebel to god, right so

266

Is bothe sensualitee rebel to resoun and the

267

Body also. And certes this disordinaunce and

267

This rebellioun oure lord jhesu crist aboghte

267

Upon his precious body ful deere, and herkneth

268

In which wise. For as muche thanne as resoun

268

is rebel to god, therfore is man worthy

269

To have sorwe and to be deed. This suffred

269

Oure lord jhesu crist for man, after that he

269

Hadde be bitraysed of his disciple, and distreyned

269

and bounde, so that his blood brast

269

Out at every nayl of his handes, as seith seint

270

Augustyn. And forther over, for as muchel

270

As resoun of man ne wol nat daunte sensualitee

270

whan it may, therfore is man worthy to have

270

Shame; and this suffred oure lord jhesu

270

Crist for man, whan they spetten in his

271

Visage. And forther over, for as muchel

271

Thanne as the caytyf body of man is rebel

271

Bothe to resoun and to sensualitee, therfore is

272

It worthy the deeth. And this suffred oure

272

Lord jhesu crist for man upon the croys

272

Where as ther was no part of his body free

273

Withouten greet peyne and bitter passioun.

273

And al this suffred jhesu crist, that nevere

273

Forfeted. And therfore resonably may be seyd

273

Jhesu in this manere: to muchel am I

273

Peyned for the thynges that I nevere deserved,

273

And to muche defouled for shendshipe that

274

Man is worthy to have. And therfore may

274

The synful man wel seye, as seith seint bernard,

274

Acursed be the bitternesse of my synne, for

274

Which ther moste be suffred so muchel bitternesse.

275

for certes, after the diverse disordinaunces

275

of oure wikkednesses was the passioun

275

of jhesu crist ordeyned in diverse

276

Thynges, as thus. Certes, synful mannes

276

Soule is bitraysed of the devel by coveitise

276

Of temporeel prosperitee, and scorned by deceite

276

whan he cheseth flesshly delices; and yet

276

Is it tormented by inpacience of adversitee,

276

And bispet by servage and subjeccioun of

277

Synne; and atte laste it is slayn fynally. For

277

This disordinaunce of synful man was jhesu

277

Crist first bitraysed, and after that was he

277

Bounde, that cam for to unbynden us of synne

278

And peyne. Thanne was he byscorned, that

278

Oonly sholde han been honoured in alle thynges

279

And of alle thynges. Thanne was his visage,

279

That oghte be desired to be seyn of al mankynde,

279

in which visage aungels desiren to looke,

280

Vileynsly bispet. Thanne was he scourged,

280

That no thyng hadde agilt; and finally,

281

Thanne was he crucified and slayn.

281

Thanne was acompliced the word of ysaye,

281

He was wounded for oure mysdedes and defouled

282

for oure felonies. Now sith that jhesu

282

Crist took upon hymself the peyne of alle oure

282

Wikkednesses, muchel oghte synful man wepen

282

And biwayle, that for his synnes goddes sone

283

Of hevene sholde al this peyne endure.

283

The sixte thyng that oghte moeve a man to

283

Contricioun is the hope of three thynges; that

283

Is to seyn, foryifnesse of synne, and the yifte to

283

Grace wel for to do, and the glorie of hevene,

283

With which God shal gerdone man for his

284

Goode dedes. And for as muche as jhesu

284

Crist yeveth us thise yiftes of his largesse and

284

Of his sovereyn bountee, therfore is he cleped

285

Jhesus nazarenus rex judeorum. Jhesus is to

285

Seyn saveour or salvacioun, on whom men

285

Shul hope to have foryifnesse of synnes,

285

Which that is proprely salvacioun of

286

Synnes. And terfore seyde the aungel

286

To joseph, thou shalt clepen his name

287

Jhesus, that shal saven his peple of hir synnes.

287

And heerof seith seint peter: ther is noon

287

Oother name under hevene that is yeve to any

287

Man, by which a man may be saved, but oonly

288

Jhesus. Nazarenus is as muche for to seye as

288

Florisshynge, in which a man shal hope that

288

He that yeveth hym remissioun of synnes shal

288

Yeve hym eek grace wel for to do. For in the

288

Flour is hope of fruyt in tyme comynge, and in

288

Foryifnesse of synnes hope of grace wel for to

289

Do. I was atte dore of thyn herte, seith

289

Jhesus, and cleped for to entre. He that openeth

290

to me shal have foryifnesse of synne. I

290

Wol entre into hym by my grace, and soupe

290

With hym, by the goode werkes that he shal

290

Doon, whiche werkes been the foode of god;

290

And he shal soupe with me, by the grete

291

Joye that I shal yeven hym. Thus shal

291

Man hope, for his werkes of penaunce,

291

That God shal yeven hym his regne, as he bihooteth

292

hym in the gospel.

292

Now shal a man understonde in which manere

292

shal been his contricioun. I seye that it

292

Shal been universal and total. This is to seyn,

292

A man shal be verray repentaunt for alle his

292

Synnes that he hath doon in delit of his thoght;

293

For delit is ful perilous. For ther been two

293

Manere of consentynges: that oon of hem is

293

Cleped consentynge of affeccioun, whan a man

293

Is moeved to do synne, and deliteth hym longe

294

For to thynke on that synne; and his reson

294

Aperceyveth it wel that it is synne agayns the

294

Lawe of god, and yet his resoun refreyneth nat

294

His foul delit or talent, though he se wel apertly

294

That it is agayns the reverence of god. Although

294

his resoun ne consente noght to doon

295

That synne in dede, yet seyn somme doctours

295

That swich delit that dwelleth longe, it is

296

Ful perilous, al be it nevere so lite. And

296

Also a man sholde sorwe namely for al that

296

Evere he hath desired agayn the lawe of god

296

With perfit consentynge of his resoun; for therof

296

Is no doute, that it is deedly synne in consentynge.

297

for certes, ther is no deedly synne, that

297

It nas first in mannes thought, and after that

297

In his delit, and so forth into consentynge and

298

Into dede. Wherfore I seye that many men

298

Ne repenten hem nevere of swiche thoghtes and

298

Delites, ne nevere shryven hem of it, but oonly

299

Of the dede of grete synnes outward. Wherfore

299

I seye that swiche wikked delites and wikked

299

thoghtes been subtile bigileres of hem that

300

Shullen be dampned. Mooreover man oghte

300

To sorwe for his wikkede wordes as wel as for

300

His wikkede dedes. For certes, the repentaunce

300

Of a synguler synne, and nat repente of alle his

300

Ohter synnes, or elles repenten hym of alle his

300

Othere synnes, and nat of a synguler synne,

301

May nat availle. For certes, God almyghty

301

is al good; and therfore he foryeveth

302

al, or elles right noght. And heerof

303

Seith seint augustyn: I wot certeynly that

303

God is enemy to everich synnere; and how

303

Thanne, he that observeth o synne, shal he have

303

Foryifnesse of the remenaunt of his othere

304

Synnes? nay. And forther over, contrcioun

304

Sholde be wonder sorweful and angwissous;

304

And therfore yeveth hym God pleynly his

304

Mercy; and therfore, whan my soule was angwissous

304

withinne me, I hadde remembrance

305

Of God that my preyere myghte come to hym.

305

Forther over, contricioun moste be continueel,

305

And that man have stedefast purpos to shriven

305

Hum, and for to amenden hym of his

306

Lyf. For soothly, whil contricioun lasteth,

306

Man may evere have hope of foryifnesse;

306

And of this comth hate of synne, that destroyeth

306

synne, bothe in himself, and eek in oother

307

Folk, at his power. For which seith david:

307

Ye that loven god, hateth wikkednesse. For

307

Trusteth wel, to love God is for to love that he

308

Loveth, and hate that he hateth.

308

The laste thyng that men shal understonde

308

In contricioun is this: wherof avayleth contricioun.

308

I seye that somtyme contricioun delivereth

309

a man fro synne; of which that david

309

Seith, I seye, quod david (that is to seyn,

309

I purposed fermely) to shryve me, and thow,

310

Lord, relessedest my synne. And right so as

310

Contricion availleth noght withouten sad purpos

310

of shrifte, if man have oportunitee, right

310

So litel worth is shrifte or satisfaccioun

311

Withouten contricioun. And mooreover

311

Contricion destroyeth the prisoun of helle,

311

And maketh wayk and fieble alle the strengthes

311

Of the develes, and restoreth the yiftes of the

312

Hooly goost and of alle goode vertues; and

312

It clenseth the soule of synne, and delivereth

312

The soule fro the peyne of helle, and fro the

312

Compaignye of the devel, and fro the servage

312

Of synne, and restoreth it to alle goodes espirituels,

312

and to the compaignye and communyoun

313

Of hooly chirche. And forther over, it maketh

313

Hym that whilom was sone of ire to be sone

313

Of grace; and alle thise thynges been preved

314

By hooly writ. And therfore, he that wolde

314

Sette his entente to thise thynges, he were ful

314

Wys; for soothly he ne sholde nat thanne in al

314

His lyf have corage to synne, but yeven his body

314

And al his herte to the service of jhesu crist,

315

And therof doon hym hommage. For soothly

315

Oure sweete lord jhesu crist hath spared us

315

So debonairly in oure folies, that if he ne hadde

315

Pitee of mannes soule, a sory song we

316

Myghten alle synge.

Explicit prima pars Penitentie.

Et sequitur secunda pars eiusdem.

316

The seconde partie of penitence is confressioun,

317

that is signe of contricioun. Now shul

317

Ye understonde what is confessioun, and

317

Wheither it oghte nedes be doon or noon, and

317

Whiche thynges been covenable to verray confessioun.

318

First shaltow understonde that confessioun

319

Is verray shewynge of synnes to the preest.

319

This is to seyn verray, for he moste confessen

319

Hym of alle the condiciouns that bilongen to his

320

Synne, as ferforth as he kan. Al moot be seyd,

320

And no thyng excused ne hyd ne forwrapped,

320

And noght avaunte thee of thy goode

321

Werkes. And forther over, it is necessarie

321

to understonde whennes that synnes

321

Spryngen, and how they encreessen and whiche

322

They been.

322

Of the spryngynge of synnes seith seint paul

322

In this wise: that right as by a man synne entred

322

first into this world, and thurgh that synne

322

Deeth, right so thilke deeth entred into alle

323

Men that synneden. And this man was adam,

323

By whom synne entred into this world, whan

324

He brak the comaundementz of god. And

324

Therfore, he that first was so myghty that he

324

Sholde nat have dyed, bicam swich oon that he

324

Moste nedes dye, wheither he wolde or noon,

324

And al his progenye in this world, that in thilke

325

Man synneden. Looke that in th' estaat of innocence,

325

whan adam and eve naked weren

325

In paradys, and nothyng ne hadden shame

326

Of hir nakednesse, how that the serpent,

326

That was moost wily of alle othere beestes

326

That God hadde maked, seyde to the womman:

326

Why comaunded God to yow ye sholde nat

327

Eten of every tree in paradys? the womman

327

Answerde: of the fruyt, quod she, of the trees

327

In paradys we feden us, but soothly, of the

327

Fruyt of the tree that is in the myddel of paradys,

327

god forbad us for to ete, ne nat touchen

328

It, lest per aventure we sholde dyen. The

328

Serpent seyde to the womman: nay, nay, ye

328

Shul nat dyen of deeth; for sothe, God woot

328

That what day that ye eten therof, youre eyen

328

Shul opene, and ye shul been as goddes, knowynge

329

good and harm. The womman thanne

329

Saugh that the tree was good to feedyng, and

329

Fair to the eyen, and delitable to the sighte.

329

She took of the fruyt of the tree, and eet it,

329

And yaf to hire housbonde, and he eet, and

330

Anoon the eyen of hem bothe openeden. And

330

Whan that they knewe that they were naked,

330

They sowed of fige leves a maner of

331

Breches to hiden hire membres. There

331

May ye seen that deedly synne hath, first,

331

Suggestion of the feend, as sheweth heere by

331

The naddre; and afterward, teh delit of the

331

Flessh, as sheweth heere by eve; and after that,

331

The consentynge of resoun, as sheweth heere

332

By adam. For trust wel, though so were that

332

The feend tempted eve, that is to seyn, the

332

Flessh, and the flessh hadde delit in the beautee

332

Of the fruyt defended, yet certes, til that resoun,

332

That is to seyn, adam, consented to the etynge

332

Of the fruyt, yet stood he in th' estaat of innocence.

333

of thilke adam tooke we thilke wynne

333

Original; for of hym flesshly descended be we

333

Alle, and engendred of vile and corrupt mateere.

334

and whan the soule is put in oure body,

334

Right anon is contract original synne; and that

334

That was erst but oonly peyne of concupiscence,

335

is afterward bothe peyne and synne.

335

And therfore be we alle born sones of wratthe

335

And of dampnacioun perdurable, if it nere baptesme

335

that we receyven, which bynymeth us

335

The culpe. But for sothe, the peyne dwelleth

335

With us, as to temptacioun, which peyne

336

Highte concupiscence. And this concupiscence,

336

whan it is wrongfully disposed

336

Or ordeyned in man, it maketh hym coveite,

336

By coveitise of flessh, flesshly synne, by sighte

336

Of his eyen as to erthely thynges, and eek

337

Coveitise of hynesse by pride of herte.

337

Now, as for to speken of the firste coveitise,

337

That is concupiscence, after the lawe of oure

337

Membres, that weren lawefulliche ymaked and

338

By rightful juggement of god; I seye, forasmuche

338

as man is nat obeisaunt to god, that is

338

His lord, therfore is the flessh to hym disobeisaunt

338

thurgh concupiscence, whigh yet is

338

Cleped norrissynge, of synne and occasioun

339

Of synne. Therfore, al the while that a

339

Man hath in hym the peyne of concupiscence,

339

it is impossible but he be tempted

340

Somtime and moeved in his flessh to synne.

340

And this thyng may nat faille as longe

340

As he lyveth; it may wel wexe fieble and faille

340

By vertu of baptesme, and by the grace of

341

God thurgh penitence; but fully ne shal

341

It nevere quenche, that he ne shal som

341

Tyme be moeved in hymself, but if he were al

341

Refreyded by siknesse, or by malefice of sorcerie,

342

Or colde drynkes. For lo, what seith seint

342

Paul: the flessh coveiteth agayn the spirit, and

342

The spirit agayn the flessh; they been so contrarie

342

and so stryven that a man may nat alway

343

doon as he wolde. The same seint paul,

343

After his grete penaunce in water and in lond,

343

– in water by nyght and by day in greet peril

343

And in greet peyne; in lond, in famyne and

343

Thurst, in coold and cloothelees, and ones stoned

344

Almoost to the deeth,– yet seyde he, allas,

344

I caytyf man! who sahl delivere me fro the

345

Prisoun of my caytyf body? and seint jerome,

345

whan he longe tyme hadde woned in

345

Desert, where as he hadde no compaignye but

345

Of wilde beestes, where as he ne hadde no mete

345

But herbes, and water to his drynke, ne no bed

345

But the naked erthe, for which his flessh was

345

Blak as an ethiopeen for heete, and ny destroyed

346

for coold, yet seyde he that the

346

Brennynge of lecherie boyled in al his

347

Body. Wherfore I woot wel sykerly that they

347

Been deceyved that seyn that they ne be nat

348

Empted in hir body. Witnesse on seint jame

348

The apostel, that seith that every wight is

348

Tempted in his owene concupiscence; that is

348

To seyn, that everich of us hath matere and

348

Occasioun to be tempted of the norissynge of

349

Synne that is in his body. And therfore seith

349

Seint john the evaungelist: if that we seyn

349

That we be withoute synne, we deceyve us

350

Selve, and trouthe is nat in us.

350

Now hal ye understonde in what manere

350

That synne wexeth or encreesseth in man. The

350

Firste thyng is thilke norissynge of synne of

350

Which I spak biforn, thilke flesshly concupiscence.

351

and after that comth the

351

Subjeccioun of the devel, this is to seyn,

351

The develes bely, with which he bloweth in man

352

The fir of flesshly concupiscence. And after

352

That, a man bithynketh hym wheither he wol

352

Doon, or no, thilke thing to which he is

353

Tempted. And thanne, if that a man withstonde

353

and weyve the firste entisynge of his

353

Flessh and of the feend, thanne is it no synne;

353

And if it so be that he do nat so, thanne feeleth

354

he anoon a flambe of delit. And thanne

354

Is it good to be war, and kepen hym wel, or

354

Elles he wol falle anon into consentynge of

354

Synne; and thanne wol he do it, if he may have

355

Tyme and place. And of this matere seith

355

Moyses by the devel in this manere: the

355

Feend seith, – I wole chace and pursue the man

355

By wikked suggestioun, and I wole hente hym

355

By moevynge or stirynge of synne. And I wol

355

Departe my prise or my praye by deliberacioun,

355

And my lust shal been acompliced in delit.

356

I wol drawe my swerd in consentynge –

356

For certes, right as a swerd departeth a

356

Thyng in two peces, right so consentynge departeth

356

god fro man – and thanne wol I

356

Sleen hym with myn hand in dede of synne;

357

Thus seith the feend. For certes, thanne is

357

A man al deed in soule. And thus is synne

357

Acompliced by temptacioun, by delit, and by

357

Consentynge; and thanne is the synne cleped

358

Actueel.

358

For sothe, synne is in two maneres; outher

358

It is venial, or deedly synne. Soothly, whan

358

Man loveth any creature moore than jhesu

358

Crist oure creatour, thanne is it deedly synne.

358

And venial synne is it, if man love jhesu crist

359

Lasse than hym oghte. For sothe, the dede

359

Of this venial synne is ful perilous; for it

359

Amenuseth the love that men sholde han to

360

God moore and moore. And therfore, it a

360

Man charge hymself with manye swiche venial

360

Synnes, certes, but if so be that he somtyme

360

Descharge hym of hem by shrifte, they mowe

360

Ful lightly amenuse in hym al the love that

361

He hath to jhesu crist; and in this wise

361

Skippeth venial into deedly synne. For

361

Certes, the moore that a man chargeth his

361

Soule with venial synnes, the moore is he enclyned

362

to fallen into deedly synne. And therfore

362

lat us nat be necligent to deschargen us

362

Of venial synnes. For the proverbe seith that

363

Manye smale maken a greet. And herkne

363

This ensample. A greet wawe of the see comth

363

Som tyme with so greet a violence that it

363

Drencheth the ship. And the same harm doon

363

Som tyme the smale dropes of water, that entren

363

thurgh a litel crevace into the thurrok,

363

And in the botme of the ship, if men be so

363

Necligent that they ne descharge hem nat by

364

Tyme. And therfore, although ther be a difference

364

bitwixe thise two causes of drenchynge,

365

Algates the ship is dreynt. Right so fareth it

365

Somtyme of deedly synne, and of anoyouse

365

Veniale synnes, whan they multiplie in a man

365

So greetly that the love of thilke worldly

365

Thynges that he loveth, thurgh whiche he synneth

365

venyally, is as greet in his herte as

366

The love of god, or moore. And therfore,

366

the love of every thyng that is nat

366

Biset in god, ne doon principally for goddes

366

Sake, although that a man love it lasse than

367

God, yet is it venial synne; and deedly synne

367

Whan the love of any thyng weyeth in the

367

Herte of man as muchel as the love of god, or

368

Moore. Deedly synne, as seith seint augustyn,

368

is whan a man turneth his herte fro

368

God, which that is verray sovereyn bountee,

368

That may nat chaunge, and yeveth his herte

369

To thyng that may chaunge and flitte. And

369

Certes, that is every thyng save God of hevene.

369

For sooth is that if a man yeve his love, the

369

Which that he oweth al to God with al his

369

Herte, unto a creature, certes, as muche of his

369

Love as he yeveth to thilke creature, so muche

370

He bireveth fro god; and therfore dooth he

370

Synne. For he that is dettour to God ne yeldeth

370

nat to God al his dette, that is to seyn,

371

Al the love of his herte.

371

Now sith man understondeth generally

371

Which is venial synne, thanne is it covenable

371

To tellen specially of synnes whiche that many

371

A man peraventure ne demeth hem nat synnes,

371

And ne shryveth him nat of the same thynges,

372

And yet natheless they been synnes; soothly, as

372

Thise clerkes writen, this is to seyn, that at every

372

Tyme that a man eteth or drynketh moore than

372

Suffiseth to the sustenaunce of his body, in certein

373

he dooth synne. And eek whan he speketh

373

moore than it nedeth, it is synne. Eke

373

Whan he herkneth nat benignely the compleint

374

Of the povre; eke whan he is in heele of body,

374

And wol nat faste whan other folk faste, withouten

374

cause resonable; eke whan he slepeth

374

Moore than nedeth, or whan he comth by thilke

374

Enchesoun to late to chirche, or to othere werkes

375

Of charite; eke whan he useth his wyf, withouten

375

sovereyn desir of engendrure to the honour

375

of god, or for the entente to yelde to

376

His wyf the dette of his body; eke whan

376

He wol nat visite the sike and the prisoner,

376

If he may; eke if he love wyf or child, or oother

376

Worldly thyng, moore than resoun requireth;

376

Eke if he flatere or blandise moore than hym

377

Oghte for any necessitee; eke if he amenuse

377

Or withdrawe the almesse of the povre; eke if

377

He apparailleth his mete moore deliciously than

378

Nede is, or ete it to hastily by likerousnesse;

378

Eke if he tale vanytees at chirche or at goddes

378

Service, or that he be a talker of ydel wordes of

378

Folye or of vileynye, for he shal yelden acountes

379

Of it at the day of doom; eke whan he biheteth

379

or assureth to do thynges that he may nat

379

Perfourne; eke whan that he by lightnesse or

380

Folie mysseyeth or scorneth his neighebor;

380

Eke whan he hath any wikked suspecioun

380

Of thyng ther he ne woot of it no soothfastnesse:

381

thise thynges, and no withoute

381

nombre, been synnes, as seith seint

382

Augustyn.

382

Now shal men understonde that, al be it so

382

That noon erthely man may eschue alle venial

382

Synnes, yet may be refreyne hym by the brennynge

382

love that he hath to oure lord jhesu

382

Christ, and by preyeres and confessioun and

382

Othere goode werkes, so that it shal but litel

383

Greve. For, as seith seint augustyn, if a man

383

Love God in swich manere that al that evere he

383

Dooth is in the love of god, and for the love of

383

God, verraily, for he brenneth in the love of

384

God, looke, how muche that a drope of water

384

that falleth in a fourneys ful of fyr anoyeth

384

Or greveth, so muche anoyeth a venial synne

384

Unto a man that is perfit in the love of jhesu

385

Crist. Men may also refreyne venial synne

385

By receyvynge worthily of the precious

386

Body of jhesu crist; by receyvynge eek

386

Of booly water; by almesdede; by general

386

Confessioun of confiteor at masse and at complyn;

386

and by blessynge of bisshopes and of

387

Preestes, and by oothere goode werkes.

Explicit secunda pars Penitentie.

Sequitur de septem peccatis mortalibus et eorum

dependenciis, circumstanciis, et speciebus.

387

Now is it bihovely thyng to telle whiche

387

Been the sevene deedly synnes, this is to seyn,

387

Chiefaynes of synnes. Alle they renne in o

387

Lees, but in diverse manneres. Now been they

387

Cleped chieftaynes, for as muche as they been

388

Chief and spryng of alle othere synnes. Of

388

The roote of thise sevene synnes, thanne, is

388

Pride the general roote of alle harmes. For of

388

This roote spryngen certein braunches, as ire,

388

Envye, accidie or slewthe, avarice or coveitise

388

(to commune understondynge), glotonye, and

389

Lecherye. And everich of thise chief synnes

389

Hath his braunches and his twigges, as shal be

390

Declared in hire chapitres folwynge.

De Superbia.

390

And thogh so be that no man kan outerly

390

Telle the nombre of the twigges and of the

390

Harmes that cometh of pride, yet wol I shewe

390

A partie of hem, as ye shul understonde.

391

ther is inobedience, avauntynge,

391

ypocrisie, despit, arrogance, inpudence,

391

swellynge of herte, insolence, elacioun,

391

Inpacience, strif, contumacie, presumpcioun,

391

Irreverence, pertinacie, veyne glorie, and many

392

Another twig that I kan nat declare. Inobedient

392

is he that disobeyeth for despit to the comandementz

392

of god, and to his sovereyns, and

393

To his goostly fader. Avauntour is he that

393

Bosteth of the harm or of the bountee that he

394

Hath doon. Ypocrite is he that hideth to

394

Shewe hym swich as he is, and sheweth hym

395

Swich as he noght is. Despitous is he that

395

Hath desdeyn of his neighebor, that is to seyn, of

395

His evene-cristene, or hath despit to doon

396

That hym oghte to do. Arrogant is he

396

That thynketh that he hath thilke bountees

396

In hym that he hath noght, or weneth that he

396

Sholde have hem by his desertes, or elles he

397

Demeth that he be that he nys nat. Inpudent

397

Is he that for his pride hath no shame of his

398

Synnes. Swellynge of herte is whan a man rejoyseth

399

hym of harm that he hath doon. Insolent

399

is he that despiseth in his juggement alle

399

Othere folk, as to regatd of his value, and of his

399

Konnyng, and of his spekyng, and of his beryng.

400

elacioun is whan he ne may neither

401

Suffre to have maister ne felawe. Inpacient

401

is he that wol nat been ytaught ne

401

Undernome of his vice, and by strif werreieth

402

Troughe wityngly, and deffendeth his folye.

402

Contumax is he that thurgh his indignacioun

402

Is agayns everich auctoritee or power of hem

403

That been his sovereyns. Presumpcioun is whan

403

A man undertaketh an emprise that hym oghte

403

Nat do, or elles that he may nat do; and this

403

Is called surquidrie. Irreverence is whan men

403

Do nat honour there as hem oghte to doon,

404

And waiten to be reverenced. Pertinacie is

404

Whan man deffendeth his folie, and truseth to

405

Muchel to his owene wit. Veyneglorie is for

405

To have pompe and delit in his temporeel

405

Hynesse, and glorifie hym in this worldly

406

Estaat. Janglynge is whan a man speketh

406

To muche biforn folk, and clappeth as a

407

Mille, and taketh no keep what he seith.

407

And yet is ther a privee spece of pride, that

407

Waiteth first to be salewed er he wole salewe,

407

Al be be lasse worth than that oother is peraventure;

407

and eek he waiteth or desireth to

407

Sitte, or elles to goon above hym in the wey,

407

Or kisse pax, or been encensed, or goon to

408

Offryng biforn his neighebor, and swiche sem0

408

Blable thynges, agayns his duetee, peraventure,

408

But that he hath his herte and his entente in

408

Swich a proud desir to be magnified and honoured

409

biforn the peple.

409

Now been ther two maneres of pride: that

409

Oon of hem is withinne the herte of man, and

410

That oother is withoute. Of whiche, soothly,

410

Thise forseyde thynges, and no that I have

410

Seyd, apertenen to pride that is in the herte

410

Of man; and that othere speces of pride

411

Been withoute. But natheles that oon

411

Of thise speces of pride is signe of that

411

Oother, right as the gaye leefsel atte taverne

412

Is signe of the wyn that is in the celer. And

412

This is in manye thynges: as in speche and contenaunce,

412

and in outrageous array of clothyng.

413

for certes, if ther ne hadde be no synne

413

In clothyng, crist wolde nat so soone have

413

Noted and spoken of the clothyng of thilke

414

Riche man in the gospel. And as seith seint

414

Gregorie, that cprecious clothyng is cowpable

414

For the derthe of it, and for his softenesse, and

414

For his strangenesse and degisynesse, and for

414

The superfluitee, or for the inordinat scantnesse

415

Of it. Allas! may man nat seen, as in oure

415

Dayes, the synful costlewe array of clothynge,

415

And namely in to muche superfluite, or

416

Elles in to desordinat scantnesse?

416

As to the first synne, that is in superfluitee

416

of clothynge, which that maketh it so deere,

417

To harm of the peple; nat oonly the cost of

417

Embrowdynge, the degise endentynge or barrynge,

417

owndynge, palynge, wyndynge or bendynge,

418

and semblable wast of clooth in vanitee;

418

But ther is also costlewe furrynge in hir gownes,

418

So muche pownsonynge of chisels to maken

419

Holes, so muche daggynge of sheres; forthwith

419

the superfluitee in lengthe of the forseide

419

Gowens, trailynge in the dong and in the mire,

419

On horse and eek on foote, as wel of man as

419

Of womman, that al thilke trailyng is verraily

419

As in effect wasted, consumed, thredbare, and

419

Roten with donge, rather than it is yeven to the

419

Povre, to greet damage of the forseyde povre

420

Folk. And that in sondry wise; this is to seyn

420

That the moore that clooth is wasted, the moore

420

Moot it coste to the peple for the scarsnesse.

421

and forther over, if so be that

421

They wolde yeven swich pownsoned and

421

Dagged clothyng to the povre folk, it is

421

Nat convenient to were for hire estaat, ne suffisant

421

to beete hire necessitee, to kepe hem fro

422

The distemperance of the firmament. Upon

422

That oother side, to speken of the horrible disordiant

422

scantnesse of clothyng, as been thise

422

Kutted sloppes, or haynselyns, that thurgh hire

422

Shortnesse ne covere nat the shameful membres

423

of man, to wikked entente. Allas! somme

423

Of hem shewen the boce or hir shap, and the

423

Horrible swollen membres, that semeth lik the

423

Maladie of hirnia, in the wrappynge of hir

424

Hoses; and eek the buttokes of hem faren as

424

It were the hyndre part of a she-ape in the fulle

425

Of the moone. And mooreover, the wrecched

425

Swollen membres that they shewe thurgh disgisynge,

425

in departynge of hire hoses in whit and

425

Reed, semeth that half hir shameful privee

426

Membres weren flayne. And if so be that

426

They departen hire hoses in othere colours,

426

As is whit and blak, or whit and blew, or blak

427

And reed, and so forth, thanne semeth it, as

427

By variaunce of colour, that half the partie of

427

Hire privee membres were corrupt by the fir

427

Of seint antony, or by cancre, or by oother

428

Swich meschaunce. Of the hyndre part of hir

428

Buttokes, it is ful horrible for to see. For certes,

428

In that partie of hir body ther as they purgen

429

Hir stynkynge ordure, that foule partie shewe

429

They to the peple prowdly in despit of honestitee,

429

which honestitee that jhesu crist and

430

His freendes observede to shewen in hir lyve.

430

Now, as of the outrageous array of wommen,

430

God woot that though the visages of somme of

430

Hem seme ful chaast and debonaire, yet notifie

430

They in hire array of atyr likerousnesse and

431

Pride. I sey nat that honestitee in clothynge

431

of man or womman is uncovenable,

431

But certes the superfluitee or disordinat scantitee

432

of clothynge is reprevable. Also the synne

432

Of aornement or of apparaille is in thynges that

432

Apertenen to ridynge, as in to manye delicat

432

Horses that been hoolden for dlit, that been so

433

Faire, fatte, and costlewe; and also in many a

433

Vicious knave that is sustened by cause of hem,

433

And in to curious harneys, as in sadeles, in

433

Crouperes, peytrels, and bridles coverd

433

Precious clothyng, and riche barres and plates

434

Of gold and of silver. For which God seith

434

By zakarie the prophete, I wol confounde the

435

Rideres of swiche horses. This folk taken litel

435

Reward of the ridynge of goddes sone of hevene,

435

and of his harneys whan he rood upon

435

The asse, and ne hadde noon oother harneys

435

But the povre clother of his disciples; ne we ne

435

Rede nat that evere he rood on oother

436

Beest. I speke this for the synne of superfluitee,

436

and nat for resonable honestitee,

437

Whan reson it requireth. And forther over,

437

Certes, pride is greetly notified in holdynge of

437

Greet meynee, whan they be of litel profit or

438

Of right no profit; and namely whan that

438

Meynee is felonous and damageous to the peple

438

By hardynesse of heigh lordshipe or by wey of

439

Offices. For certes, swiche lordes sellen thanne

439

Hir lordshipe to the devel of helle, whanne they

440

Sustenen the wikkednesse of hir meynee. Or

440

Elles, whan this folk of lowe degree, as thilke

440

That holden hostelries, sustenen the thefte of

440

Hire hostilers, and that is in many manere

441

Of deceites. Thilke manere of folk been

441

The flyes that folwen the hony, or elles the

441

Houndes that folwen the careyne. Swich forseyde

442

folk stranglen spiritually hir lordshipes;

442

For which thus seith david the prophete: wikked

442

deeth moote come upon thilke lordshipes,

442

And God yeve that they moote descenden into

442

Helle al doun; for in hire houses been iniquitees

443

And shrewednesses, and nat God of hevene.

443

And certes, but if they doon amendement,

443

Right as God yaf his benysoun to (laban) by

443

The service of jacob, and to (pharao) by the

443

Service of joseph, right so God wol yeve his

443

Malisoun to swiche lordshipes as sustenen the

443

Wikkednesse of hir servauntz, but they come to

444

Amendement. Pride of the table appeereth

444

Eek ful ofte; for certes, riche men been cleped

444

To festes, and povre folk been put awey and rebuked.

445

also in excesse of diverse metes and

445

Drynkes, and namely swich manere bake-metes

445

And dissh-metes, brennynge of wilde fir and

445

Peynted and castelled with papir, and semblable

445

wast, so that it is abusioun for to

446

Thynke. And eek in to greet preciousnesse

446

of vessel and curiositee of mynstralcie,

446

by whiche a man is stired the moore to delices

447

of luxurie, if so be that he sette his herte

447

The lasse upon oure lord jhesu crist, certeyn it

447

Is a synne; and certeinly the delices myghte

447

Been so grete in this caas that man myghte

448

Lightly falle by hem into deedly synne. the

448

Especes that sourden of pride, soothly whan

448

They sourden of malice ymagined, avised, and

448

Forncast, or elles of usage, been deedly synnes,

449

It is no doute. and whan they sourden by

449

Freletee unavysed, and sodeynly withdrawen

449

Ayeyn, al been they grevouse synnes, I gesse

450

That they ne been nat deedly. now myghte

450

Men axe wherof that pride sourdeth and

450

Spryngeth, and I seye, somtyme it spryngeth

450

Of the goodes of nature, and somtyme of the

450

Goodes of fortune, and somtyme of the

451

Goodes of grace. Certes, the goodes of

451

Nature stonden outher in goodes of body

452

Or in goodes of soule. Certes, goodes of body

452

Been heele of body, strengthe, delivernesse,

453

Beautee, gentrice, franchise. Goodes of nature

453

of the soule been good wit, sharp understondynge,

453

subtil engyn, vertu natureel, good

454

Memorie. Goodes of fortune been richesse,

454

Hyghe degrees of lordshipes, preisynges of the

455

Peple. Goodes of grace been science, power

455

To suffre spiritueel travaille, benignitee, vertuous

455

contemplacioun, withstondynge of

456

Temptacioun, and semblable thynges. Of

456

Whiche forseyde goodes, certes it is a ful

456

Greet folye a man to priden hym in any of hem

457

Alle. Now as for to speken of goodes of nature,

457

God woot that somtyme we han hem in nature

458

As muche to oure damage as to oure profit.

458

As for to speken of heele of body, certes it

458

Passeth ful lightly, and eek it is ful ofte enchesoun

458

of the siknesse of oure soule. For, god

458

Woot, the flessh is a ful greet enemy to the

458

Soule; and therfore, the moore that the body

459

Is hool, the moore be we in peril to falle. Eke

459

For to pride hym in his strengthe of body, it

459

Is an heigh folye. For certes, the flessh coveiteth

459

agayn the spirit; and ay the moore strong

460

That the flessh is, the sorier may the soule be.

460

And over al this, strengthe of body and worldly

460

Hardynesse causeth ful ofte many a man to

461

Peril and meschaunce. Eek for to pride

461

Hym of his gentrie is ful greet folie; for

461

Ofte tyme the gentrie of the body binymeth

461

The gentrie of the soule; and eek we ben alle

461

Of o fader and of o mooder; and alle we been

461

Of o nature, roten and corrupt, bothe riche and

462

Povre. For sothe, o manere gentrie is for to

462

Preise, that apparailleth mannes corage with

462

Vertues and moralitees, and maketh hym cristes

463

Child. For truste wel that over what man that

463

Synne hath maistrie, he is a verray cherl to

464

Synne.

464

Now been ther generale signes of gentillesse,

464

As eschewynge of vice and ribaudye and servage

465

Of synne, in word, in werk, and contenaunce;

465

And usynge vertu, curteisye, and clennesse, and

465

To be liberal, that is to seyn, large by mesure;

465

For thilke that passeth mesure is folie and

466

Synne. Another is to remembre hym of

466

Bountee, that he of oother folk hath receyved.

467

another is to be benigne to his goode

467

Subetis; wherfore seith senek, ther is no

467

Thing moore covenable to a man of heigh estaat

468

than debonairetee and pitee. And therfore

468

thise flyes that men clepen bees, whan

468

They maken hir kyng, they chesen oon that

469

Hath no prikke wherwith he may stynge. Another

469

is, a man to have a noble herte and

469

A diligent, to attayne to heighe vertuouse

470

Thynges. Now certes, a man to pride hym in

470

The goodes of grace is eek an outrageous folie;

470

For thilke yifte of grace that sholde have turned

470

Hym to goodnesse and to medicine, turneth

470

Hym to venym and to confusioun, as seith

471

Seint gregorie. Certes also, whoso prideth

471

hym in the goodes of fortune, he is a

471

Ful greet fool; for somtyme is a man a greet

471

Lord by the morwe, that is a caytyf and a

472

Wrecche er it be nyght; and somtyme the

472

Richesse of a man is cause of his deth; somtyme

472

the delices of a man ben cause of the

473

Grevous maladye thurgh which he dyeth.

473

Certes, the commendacioun of the peple is

473

Somtyme ful fals and ful brotel for to triste;

474

This day they preyse, tomorwe they blame.

474

God woot, desir to have commendacioun eek

474

Of the peple hath caused deeth to many a bisy

475

Man.

Remedium contra peccatum Superbie

475

Now sith that so is that ye han understonde

475

What is pride, and whiche been the speces of it,

475

And whennes pride sourdeth and spryngeth,

476

now shul ye understonde which is

476

The remedie agayns the synne of pride;

477

And that is hymylitee, or mekenesse. That is

477

A vertu thurgh which a man hath verray

477

Knoweleche of hymself, and holdeth of hymself

477

no pris ne deyntee, as in regard of his

478

Desertes, considerynge evere his freletee. Now

478

Been ther three maneres of hymylitee: as humylitee

478

in herte; another hymylitee is in his

479

Mouth; the thridde in his werkes. The humilitee

479

in herte is in foure maneres. That oon is

479

Whan a man holdeth hymself as noght worth

479

Biforn God of hevene. Another is whan he ne

480

Despiseth noon oother man. The thridde is

480

Whan he rekketh nat, though men holde hym

480

Noght worth. The ferthe is whan he nys

481

Nat sory of his humiliacioun. Also the

481

Humilitee of mouth is in foure thynges: in

481

Attempree speche, and in humblesse of speche,

481

And whan he biknoweth with his owene mouth

481

That he is swich as hym thynketh that he is in

481

His herte. Another is whan he preiseth the

481

Bountee of another man, and nothyng therof

482

Amenuseth. Humilitee eek in werkes is in

482

Foure maneres. The firste is whan he putteth

482

Othere men biforn hym. The seconde is to

482

Chese the loweste place over al. The thridde

483

Is gladly to assente to good conseil. The

483

Ferthe is to stonde gladly to the award of his

483

Sovereyns, or of hym that is in hyer degree.

484

Certein, this is a greet werk of hymylitee.

Sequitur de Invidia.

484

After pride wol I speken of the foule synne

484

Of envye, which that is, as by the word of the philosophre,

484

sorwe of oother mannes prosperitee;

484

And after the word of seint augustyn, it is sorwe

484

Of oother mennes wele, and joye of othere

485

Mennes harm. This foule synne is platly

485

Agayns the hooly goost. Al be it so that every

485

Synne is agayns the hooly goost, yet nathelees,

485

For as muche as bountee aperteneth proprely to

485

The hooly goost, and envye comth proprely

485

Of malice, therfore it is proprely agayn the

486

Bountee of the hooly goost. Now hath

486

Malice two speces; that is to seyn, ahrdnesse

486

of herte in wikkednesse, or elles the flessh

486

Of man is so blynd that he considereth nat that

486

He is in synne, or rekketh nat that he is in synne,

487

Which is the hardnesse of the devel. That

487

Oother spece of malice is whan a man werreyeth

487

trouthe, whan he woot that it is trouthe;

487

And eek whan he werreyeth the grace that god

487

Hath yeve to his neighebor; and al this is by

488

Envye. Certes, thanne is envye the worste

488

Synne that is. For soothly, alle othere synnes

489

Been somtyme oonly agayns o special vertu;

489

But certes, envye is agayns alle vertues and

489

Agayns alle goodnesses. For it is sory of alle

489

The bountees of his neighebor, and in this manere

490

it is divers from alle othere synnes. For

490

Wel unnethe is ther any synne that it ne hath

490

Som delit in itself, save oonly envye, that

491

Evere hath in itself angwissh and sorwe.

491

The speces of envye been thise. Ther is

491

First, sorwe of oother mannes goodnesse and

491

Of his prosperitee; and prosperitee is kyndely

491

Matere of joye; thanne is envye a synne agayns

492

Kynde. The seconde spece of envye is joye

492

Of oother mannes harm; and that is proprely

492

Lyk to the devel, that evere rejoyseth hym of

493

Mannes harm. Of thise two speces comth bakbityng;

493

and this synne of bakbityng or detraccion

493

hath certeine speces, as thus. Som man

494

Preiseth his neighebor by a wikked entente;

494

For he maketh alwey a wikked knotte atte laste

494

Ende. Alwey he maketh a but atte laste ende,

494

That is digne of moore blame, than worth is al

495

The preisynge. The seconde spece is that if a

495

Man be good, and dooth or seith a thing to

495

Good entente, the bakbitere wol turne al thilke

495

Goodnesse up-so-doun to his shrewed entente.

496

the thridde is to amenuse the

497

Bountee of his neighebor. The fourthe

497

Spece of bakbityng is this, that if men speke

497

Goodnesse of a man, thanne wol the bakbitere

497

Seyn, parfey, swich a man is yet bet than he;

498

In dispreisynge of hym that men preise. The

498

Fifte spece is this, for to consente gladly and

498

Herkne gladly to the harm that men speke of

498

Oother folk. This synne is ful greet, and ay

498

Encreesseth after the wikked entente of the

500

bakbitere. After bakbityng cometh gruchchyng

500

or murmuracioun; and somtyme it

500

Spryngeth of inpacience agayns god, and som-tyme

501

agayns man. Agayn God it is, whan

501

A man gruccheth agayn the peyne of helle, or

501

Agayns poverte, or los of catel, or agayn reyn

501

Or tempest; or elles gruccheth that shrewes

501

Han prosperitee, or elles for the goode

502

Men han adversitee. And alle thise

502

Thynges sholde man suffre paciently, for

502

They comen by the rightful juggement and

503

Ordinaunce of god. Somtyme comth grucching

503

of avarice; as judas grucched agayns the

503

Magdaleyne, whan she enoynted the heved of

503

Oure lord jhesu crist with hir precious oynement.

504

this manere murmure is swich as whan

504

Man gruccheth of goodnesse that hymself

504

Dooth, or that oother folk doon of hir owene

505

Catel. Somtyme comth murmure of pride; as

505

Whan simon the pharisse gruchched agayn the

505

Magdaleyne, whan she approched to jhesu

506

Crist, and weep at his feet for hire synnes.

506

And somtyme grucchyng sourdeth of envye;

506

Whan men discovereth a mannes harm that

506

Was pryvee, or bereth hym on hond

507

Thyng that is fals. Murmure eek is ofte

507

Amonges servauntz that grucceh whan hir

508

Sovereyns bidden hem doon leveful thynges;

508

And forasmuche as they dar nat openly withseye

508

the comaundementz of hir sovereyns, yet

508

Wol they seyn harm, and grucche, and murmure

509

prively for verray despit; whiche wordes

509

Men clepen the develes pater noster, though

509

So be that the devel ne hadde nevere pater

509

Noster, but that lewed folk yeven it swich a

510

Name. Somtyme it comth of ire or pive hate,

510

That norisseth rancour in herte, as afterward I

511

Shal declare. Thanne cometh eek bitternesse

511

Of herte, thurgh which bitternesse every good

511

Dede of his neighebor semeth to hym bitter

512

and unsavory. Thanne cometh discord,

512

that unbyndeth alle manere of

512

Freendshipe. Thanne comth scornynge of his

513

Neighebor, al do he never so weel. Thanne

513

Comth accusynge, as whan man seketh occasioun

513

to anoyen his neighebor, which that is

513

Lyk the craft of the devel, that waiteth bothe

514

Nyght and day to accusen us alle. Thanne

514

Comth malignitee, thurgh which a man anoyeth

515

his neighebor prively, if he may; and if

515

He noght may, algate his wikked wil ne shal

515

Nat wante, as for to brennen his hous pryvely,

515

Or empoysone or sleen his beestes, and semblable

516

thynges.

Remedium contra peccatum Invidie.

516

Now wol I speke of remedie agayns this

516

Foule synne of envye. First is the love of god

516

Principal, and lovyng of his neighebor as hymself;

516

for soothly, that oon ne may nat been

517

Withoute that oother. And truste wel that

517

In the name of thy neighebor thou shalt

517

Understonde the name of thy brother; for certes

517

Alle we have o fader flesshly, and o mooder,

517

That is to seyn, adam and eve; and eek o fader

518

Espiritueel, and that is God of hevene. Thy

518

Neighebor artow holden for to love, and wilne

518

Hym alle goodnesse; and therfore seith god,

518

Love thy neighebor as thyselve, that is to

519

Seyn, to salvacioun bothe of lyf and of soule.

519

And mooreover thou shalt love hym in word,

519

And in benigne amonestynge and chastisynge,

519

And conforten hym in his anoyes, and preye for

520

Hym with al thyn herte. And in dede thou

520

Shalt love hym in swich wise that thou shalt

520

Doon to hym in charitee as thou woldest that

521

It were doon to thyn owene persone. And

521

Therfore thou ne shalt doon hym no damage

521

In wikked word, ne harm in his body, ne in

521

His catel, ne in his soule, by entissyng of

522

Wikked ensample. Thou shalt nat desiren

522

His wyf, ne none of his thynges. Understoond

522

eek that in the name of neighebor is

523

Comprehended his enemy. Certes, man shal

523

Loven his enemy, by the comandement of god,

524

And soothyly thy freend shaltow love in god.

524

I seye, thyn enemy shaltow love for goddes

524

Sake, by his comandement. For if it were reson

524

That man sholde haten his enemy, for so he

524

God nolde nat receyven us to his love that been

525

His enemys. Agayns three manere of wronges

525

That his enemy dooth to hym, he shal doon

526

Three thynges, as thus. Agayns hate and rancour

526

of herte, he shal love hym in herte.

526

Agayns chidyng and wikkede wordes, he shal

526

Preye for his enemy. Agayns the wikked dede