riche men take full moche gyue oftentyme full lytyll for the loue of god ¶ Ye take the grete and gyue the smalle ye take moche more than taketh yâ— poore And the more that ye take to harder ye be bouÌ„den and to harder rekenyng ye musâ—e gyue For as sayth Gregorye Quanto dona crescunt tanto crescunt raciones donorum The more that gyftes encrease the more encrease rekenynges of gyftes and saynt Poule sayth to the riche man Quid habes qd noÌ„ accepisti What hast thou that thou hast not receyued of god right not but synne So ye riche men ben all on the takyng syde and lytyll on the yeuyng syde The poore man taketh but lytyll and gyueth full moche For one peny gyuen of the poore man is more in goddes syght in case than twenty pounde gyuen of the riche And therfore Cryste sayth in the gospell Luce .xxi. that the poore wydowe whiche offred but two mytes in the Temple that is but one ferthynge she offred more than dyde all men and wyÌ„men that daye yet it was full grete offryng For as cryste sayth she offred all that she hadde to lyue by Other men myght haue offred moche more than they dyde and not haue ben the worse And as touchyng crystus wordes whiche ye allegge Beacius est dare â— It is more blysfull to gyue than to take Worshypfull Beda sayth vpon the same texte Acâ— .xx. The lorde he sayth preferreth not by these wordes riche men that gyue almes byfore theym that forsake all thynges and sue Cryste But Cryste commendeth them moost whiche forsake worldely richesse trauayle neuerthelesse with theyr hondes with suche lytyl as they may gete Iustely to helpe the poore nedy Or ellys it may be vnderstonde thus That to euery man be he riche be he poore yf he haue ony thyng whiche he may forbere it is better to hyÌ„ with suche as he may to helpe other that ben poore nedy than hym selfe to take gyftes of other men ¶ Moreouer sythen the poore wydowe that offred but .ij. mytes gaaf so grete a gyfte bycause of her good wyll A man that forsaketh the worlde and gyueth awaye all that he hath for the loue of god and also forsaketh therwith couetyse of hauynge saue oonly that hym bare nedeth bycause that he soo dyscarged hym of worldely besynesse may be the more ghoostly occupyed he gyueth a full grete gyfte ye soo grete a gyfte that a riche man as he kepeth his richesse with couetyse may not gyue so moche as suche a poore man gyueth Ergo syr by your owne wordes suche a poore man is more blessyd than many that ben full riche Caplm .iiij. DIues Yf all men were as poore as thou art thou sholdest fare full euyll ¶ Pauper Yf all men were so riche as ye ben ye sholde fare moche worse who sholde tyle your loÌ„de holde your plough repe your corn kepe your bestes who sholde shape youre clothes or sewe them what myllare wolde than grynde your corne what baker bake you brede what brewer brewe your ale what coke dyght your mete what smyth or carpenter amende your house other thynges necessarye ye sholde go sholesse clothelesse and go to your bedde metelesse all muste ye than doo allone Yf ye had a wyfe moche wo sholde she haue And yf ye hadde none ye sholde be wretche of all wretches Ther sholde noman well do ony thynge for you Therfore sayth saynt Austyn Quod diues pauê‘ suÌ„t duo sibi necessaria The riche and the poore ben two thynges full necessarye eche to other And I saye moreouer the riche man hath more nede than the poore ¶ Diues How pryuest thou that ¶ Pauper Haue a poore man symple lyuelode symple mete symple drynke other symple thynges and fewe necessaryes to hym it suffyseth to his persone to his astate he careth not but for hym selfe or for fewe mo But the riche man carith for his persone for his astate for his grete meyne for his worshyp for his goodes He hath nede of moche golde syluer moche meyne many vytayles He hath nede of many mennes helpe of seruauntes of labourers men of crafte of men of lawe of grete lordshyp without whiche he may not mayntene his astate ne his richesse The poore nedeth but lytyll of all this He that moche hath byhoueth moche And he that hath lesse byhoueth lesse The riche man must gyue to his frendes to haue theyr assystence and theyr helpe He gyueth his enemyes to lette theyr malyce And soo of moche richesses he gyueth but lytyll for to helpe his soule with The poore man of lytyll may gyue lytyll and hath moche thanke of god Soo the riche man nedeth more and hath more nede and myschyef than hath the poore man For the more that he hath the more hym nedeth and in more myschyef and in more perell he is nyght and daye For as the hous that standeth hyghe on a hylle is in more tempest than the hous in the valaye Soo men of hyghe dygnyte and grete rychesses in hyghe worshyppes ben in moost drede and moost dysease And therfore god sayth to the proude couetous riche man Thou holdest the full riche thou seest that thou hast nede of noo good and thou knowest not how wretched thou art how myschyeuous how blynde poore and naked Apoc .iij. Caplm .v. DIues Thou magnefyest moche pouerte ¶ Pauper Crystus wordes must nedes be true Beati pauâ—es â—mÌ„ vrmÌ„ est regnuÌ„ celorum Luce .vi. Blessyd he sayth be ye poore men for yours is the kyngdom of heuens And in an other place he sayth thus to the poore ye that haue forsake all these worldely richesses for the loue of me and haue folowed me shall syrte on twelue thrones at the daye of dome deme the twelue kynredes of Israell That is to saye all that shall be demed quycke or deed And therfore riche men do ye as Cryste byddeth you in the gospell Make ye the poore men your frendes of the deuyllessheyf eyther richesses of wyckednesse that the poore men may resceyue you in to dwellynges of endelesse blysse Eyther ye muste be poore or begge heuen of the poore yf ye wyll come to heuen ¶ Diues Why calleth Cryste richesse richesses or a deuyllessheyf of wyckednesse ¶ Pauper For couetyse of richesse maketh folke to serue the deuyl and brynge them to synne and to shrewednesse ¶ Diues This is full wonderfull to the riche folke for to here ¶ Pauper We fynde Machei .xix. That ther came a yonge man to our lorde and axed hym what he sholde do to haue the lyf that euer shall laste Cryste answered Serua mandata Kepe the coÌ„mauÌ„dementes Slee no man Doo no foly by no woman Stele not Bere no false wytnesse Worshyppe fader and moder Loue thy neyghbour as thy selfe Lorde sayd he all these haue I do what lacketh me yet Than sayde Cryste Yf thou wylte be perfyght goo selle
glotonye in pryde pletynge in mysuse at the dyce in ryot in vanyte Suche poore folke ben laste in the ordre of almesse doynge but theyr nede be the more And nathelesse yf they haue pacyence with theyr pouerte they shall haue mede for theyr pacyence yf they repente them for theyr mysdedes And in yâ— same maner some ben feble blynde lame for goddes cause for goddes loue Some ayenst theyr wyll by course of kynde Some ayenst theyr wyl for loue of synne as theues fyghters baratours whiche in fyght barett lese theyr eyen theyr feet theyr hoÌ„des ofte ben punysshed by the lawe God forbede yâ— suche poore folke blynde lame sholde be put in yâ— ordre of almes doynge byfore them yâ— be poore feble by vertue for goddes sake Suche shal be holpen not to lust of theyr flesshe ne to do them worshyp but only to saue theyr kynde tylle the dome of god passe vpon them by processe of lawe by goddes mynystres ¶ Diues Moche folke thynke yâ— it is none almesse to do good to suche folke ê“auper Yes forsoth For god wyll yâ— men helpe them and at the dome he shall saye I was in pryson ye vysyted me yâ— ye dyd to the leste of myne ye dyd it to me ¶ Diues Saynt Austen de â—bis dniÌ„ sermone .xxxv. sayth yâ— god shal saye yâ— wordes to theym yâ— be poore in spyryte lowe of herte yâ— suche ben called the brethern of cryste leste for lownesse by whiche they sette leste by themselfe ¶ Pauper They ben no folke poore in spyryt but they yâ— be poore for goddes sake And saynt Austen sheweth there so yâ— god shal accept more the almesse that is done to them that ben poore for goddes sake than to them yâ— ben poore ayenst theyr wyll for synne sake whiche conclusyon al though it be soth yet me thynketh that cryste shall saye tho wordes for the almesse that he hath done to all maner poore men bothe parfyght vnparfyght For than he shall yelde mede for euery good dede For why wycked doers synful poore men ben called the leste of goddes menye for they be leste sett by in the courte of heuen And therfore he sayth in the gospell that who so breketh one of his lest coÌ„mau demeÌ„tes techeth other by worde or by euyll example so to breke his coÌ„mauÌ„dementes he shall be called lest in the kyngdom of heuen God shal shewe at the dome grete pyte moche mercy what thynge that is done for his sake to his enemyes to his leste seruauÌ„tes moost vnworthy he shal accept it rewarde it as it were done to his owne persone saye I thanke you for that ye dyde to the leste of myne ye dyd it to me ¶ Diues Why shall he calle them brethern yâ— be leste worthye many of theym to whom the almesse was done shall be dampned ¶ Pauper Er he shall gyue the sentence of dampnacoÌ„n he shall calle al men brethern for lykenesse of kynde For in yâ— he is man he is brother to vs all by lykenesse of kynde but not by grace ne by blysse but only to them yâ— ben in grace Than the meke Iuge shall calle al men brethern to confort of them that shall be saued to grete dysconfort to them yâ— shall be dampned whan they shall see the meke Iuge not forgete the brotherhede ne lykenesse in kynde whiche he hath with them and yet catched in maner coÌ„pelled by his ryghtfulnesse to dampne theym Grete mater shall they haue than to syghe sorowe whan they shall knowe theyr synnes so greuous so grete theyr vnkyndenesse soo moche that ther owne brother so meke a Iuge muste dampne them ¶ Diues This opynyon is more pleasauÌ„t to ryche men to other synfull wretches yâ— hope than to be holpen by almesdede For in many countrees ben but fewe poore folke in spyryte ne by theyr wyll Fewe yâ— forsaken the worlde for goddes sake but many ther be that the worlde hath forsaken many yâ— for synne sake ben full poore many for theyr mysdedes lye bounde in pryson in grete pouerte hongre colde bytter paynes And to suche folke in many contrees men doo moost comonly theyr almesse in hope to be thaÌ„ked rewarded therfore att the laste dome ¶ Pauper They shal be thanked be meded therfore as I sayd fyrste sythen cryste ryghtful Iuge shal than thanke men for theyr almesse yâ— they dyd for his loue to his enemyes wycked doers as many suche ben moche more he shal thanke them for theyr almesse that they dyd to his frendes to his true seruauÌ„tâ— And sythen they shal be dampned that wolde not gyue to his enemyes at nede for his sake moche sooner shall they be daÌ„pned the wolde not helpe his frendes his true seruauÌ„tes at nede for his sake that put themselfe for his loue to pouerte moche trauayle for helpe of mannes soule And yf it be so plesauÌ„t medefull to gyue almesse to suche poore folke forsakynge the worlde of whiche many neyther shall be resceyued in to endlesse tabnacles of blysse neyther shall resceyue in to that blysse moche more it is plesauÌ„t to god me rytorye to helpe them that ben poore in spyryte in wyll for the loue of god For as cryste sayth in the gospell the kyngdom of heuen is theyrs it is graunted to theym to resceyue folke that haue holpen them in to endelesse tabernacles Caplm .xv. ANd therfore leue frende wytt ye it wel that yf man or woman haue more wyl to gyue to theÌ„ that ben poore ayenst theyr wyl for the loue of synne than for to gyue to them that ben poore for goddes sake for goddes cause they synne greuously lese the mede of theyr almesse in that they put goddes enemyes byfore his frendes vyce byfore vertue And therfore ye shall releue all the poore nedy as ye maye but pryncypally them yâ— ben nedy poore for goddes sake by waye of vertue For yf ye leue by false opynyon the more almesse for the lesse whan ye may do both in good maner ye lese both mede for the more for the lesse Therfore saynt Austen sayth thus Thou shalt not do to yâ— poore prechour of goddes worde as thou dost to the begger passynge by the waye To the begger thou gyuest for cryste byddeth the that thou gyue to eche that axeth the. But to the poore prechour thou oughtest to gyue though he axe the not And therfor loke that the poore prechour goddes knyght nede not to axe the. For yf he nede to axe for thy defaute thy defaute and thy lacchesse he sheweth the dampnable or he axe And ryght as it is sayd of the begger that seketh the gyue thou euery man that axeth the so it is sayd of hym yâ— thou oughtest to seke Let thyne almesse swete in thyne
honde tylle yâ— fynde hym to whome thou muste gyue Gyue thou to euery man yâ— axeth the but moche rather more gyue to goddes seruauÌ„tâ— to yâ— knyght of cryste though he axe not Hec augustinê° et ponit in glosa suê‘ illud pÌ„i Producens fenuÌ„ iumentis And therfore sayth the lawe that who so wyll not gyue almesse to men that folowe the lyfe of the apostles in pouerte to the poore prechoures for theyr nedefull vse he dampneth hymselfe .xvi. qÌ„ .i. aplicis For as the apostle sayth it is due dette to yâ— poore prechour of goddes worde to lyue by his prechynge Therfor RaymuÌ„dde hospitalitate ordinand sayth that some axe almesse of dette some only for nede to susteyne the bodye They that axe almesse of dette eyther they be knowen for suche or not knowen for suche Yf they be knowen for suche they muste nedes be holpen Yf they be not knowen they shall be examyned wysely whether it be as they saye For it were grete peryll to lette them yf it be so For in that they gyue goostely thynges bodely thynges be due dett to them as saynt Poul sayth and the lawe .xlij. dist quiescamus And yf they axe only for sustenaunce of the bodye eyther thou myght gyue all for stede tyme eyther thou myght not gyue all Yf thou mayst gyue all thou owest to gyue all after the nede that they pretende after theyr astate well ruled Take exsample of Abraham and Loth whiche resceyued folke Indyfferently to hospytalyte so they resceyued angels And yf they had put some awaye peraduenture they sholde haue put awaye angeles for men As sayth Crysostom suê‘ eplam ad Hebre. Therfore he sayth that god shal not yelde the thy mede for the good lyfe of them whiche thou resceyuest but for thy good wyll for the worshyp yâ— thou dost to them for goddes sake for thy mercy thy goodnesse And therfore the lawe sayth that men ought to gyue theyr almesse to cursed folke to synfull folke be they neuer so wycked .xi. qÌ„ .iij. qmÌ„ multos et di lxxxvi pasce â— noÌ„ satis in fine But they do the worse for that they ben syker of theyr lyuelode For as saynt Austen sayth yf the synner do yâ— worse for mennes almesse it is better to withdrawe it from him than to gyue it hym .v. qÌ„ .v. noÌ„â—nis Nathelesse yf he be in vtter nede he muste be holpen di lxxxvi pasce Caplm .xvi. ANd in case whan thou mygh not helpe all thou muste take hede to ten thynges To fayth cause place tyme maner nede nyghenesse of bloode of affynyte age feblenesse nobley Fyr c take hede to fayth for in caas thou shalt put a crysten man byfore an hethen man Also take hede to the cause of his nede whether he is come to nede for goddes cause or by cause of synne Take hede also to yâ— place as whan yâ— ryght full man is tourmented in pryson for dette helpe hym yf thou may For sythen we be bouÌ„de to helpe all yf we may moche more we be bouÌ„den to helpe the ryghtfull man woman Also take hede to the tyme for yf he gete no thynge of the in tyme of his trybulacyon in tyme of peryll whan he is led to his deth vnryghtfully but thou settest more by thy moneye than thou doost by his lyfe it is no lyght synne Also take hede to the maner of gyuynge that thou gyue soo one daye that thou may gyue an other daye so to one that thou may gyue to an other but thou wylt forsake the worlde all at ones for goddes sake for perfeccoÌ„n Also take hede to nede gyue them after that they haue nede Also take hede to nyghenesse of bloode and of affynyte for by waye of kynde they muste be holpen rather than straungers yf the nede of both be euen Also take hede to age for olde folke muste be put byfore yonge folke Also take hede to the feblenesse for blynde lame other feble folke must be holpen rather than hole folke in euen nede Also take hede to the nobley of the persone namely to them that with out synne ben fallen to pouerte myscheef for comonly suche ben shamefaste to axe dist .lxxxvi. Non latis Et eadem dicit Ambro .li. de officijs Vnde vsus Causa fidem tempus sanguis locus ac modus etas Debilis ingenius vericuÌ„dus factus egenus Hijs bona ê‘sonis prudens erogare teneris And saynt Austen accordeth therto in de doctrina xpiana li. i. ca .x. ¶ Diues I suppose that I mette with two poore men strauÌ„gers alyke nedy both they axe I haue nought yâ— I may gyue but only to the one of them ¶ Pauê‘ Saynt Austen in the same place byddeth yâ— thou sholdest than gyue it by lot ¶ Diues I assent saye forth what thou wylt ¶ Pauper Also in thy gyuynge thou muste take hede to the holynesse to the profytablenesse the nyghenes of the persone yâ— nedeth helpe For to the holyer man to hym yâ— is or hath ben more profytable to the comonte yf he nede thou shalt gyue rather better than to a persone nyghe of kynne or of affynyte not so holy ne so profytable but thou haue the more specyall cure of hym but he be in the greter nede Also to them yâ— be poore for crystus sake to the poore prechours that preche pryncypally for the worshyp of god helpe of mannes soule puttynge awaye all spyces of false couetyse thou shalt gyue them that is nedefull to them after yâ— tyme after thy power as to dyscyples of cryste But to other poore folke yâ— ben poore ayenst theyr wyll whiche the worlde hath forsaken not they the worlde it suffyseth to gyue of thy relyf honeste holsome for it is synne to gyue deyntees to suche poore comon beggers whan they ben not conuenyent to them As the lawe sayth di .xxv. vuuÌ„ S. multi et di .xli. Non cogant Of other poore men speketh saynt Austen in a sermone of clerkes lyfe sayth thus Yf the riche man haue but one childe we ne he yâ— cryste be his other childe yf he haue two childern wene he that cryst be yâ— thyrde Yf he haue ten make cryste the enleuenth that is to saye gyue he to cryste yâ— he sholde spende on the enleuenth .xiiij. qÌ„ .ij. si â—s trascit And thus leue frende ye may see that riche men whiche be goddes reues goddes bayles owe to ordeyne for them that ben poore for goddes loue wylfully haue forsaken the worlde for his sake that they haue no nede But to comon beggers to nedy folke whiche the worlde hath forsaken it suffyseth so to helpe them to gyue them yâ— they perysshe not Also leue freÌ„de as saynt Austen sayth in the boke of the Cyte of god li .xxi. ca .xxvi. They that wyl not amende ther lyf
fader moder to lyue in myschyef yâ— men of holy chirche may lyue in delyces Caplm .iij. NOt oonly by the coÌ„maundement of god ben we bouÌ„den and taught to worshyp and to helpe our fader and our moder but also by example in kynde as the maystre telleth of propretees That whan the storke that is called Ciconia in latyn as she hath brought forthe her byrdes to flyght both the male and the female ben bycomen full feble for trauayl that they had in the bredynge bryngynge forth of theyr byrdes ben so feble that they may not well helpe theym selfe For both the male and the female sytten by dyuer s e tymes on the egges chaunge theyr trauaylle in bredynge of theyr byrdes and in fetchyng of mete and drynke for them selfe for theyr byrdes And therfore whan the byrdes ben growen may flee they fetche mete to theyr fader moder in to the neste as longe tyme as they trauayleâ— to brynge forth theyr byrdes tyll they be releuyd and may trauayle to helpe them selfe Also he telleth that ther is a byrde that is called a Pellycane Pellicanus And ther is a grete enemyte bytwene the Pellycane and the addre The addre wayteth whan the Pellycane hath byrdes and whan she is out of the neste to gete mete to her and to her byrdes the addre crepeth vp in the neste and sleeth the byrdes And whan the Pellycane cometh ayen and fyndeth her byâ—des slayne in this maner she mourneth thre dayes and thre nyghtes for the deth of her byrdes The thyrde daye she setteth her ayen ouer her byrdes and with her bylle she smyteth her selfe in the syde and spryngeth her blood on her byrdes And by the vertue of her blood she rayseth them fro deth to lyfe By the bledynge she wexeth so feble that she may not trauayle to fede her selfe Than some of her byrdes for loue and pyte put them for to trauayle and fede theyr moder and some care not for her but oonly fede theym selfe Whan the moder is amended and waxen stronge tho byrdes that helpeth her she loueth cheryssheth them the other that wolde not helpe her she beteth bylleth and casteth them out of her company Caplm .iiij. DIues This coÌ„mauÌ„dement byddeth vs worshypp fader moder and that we may do without ony coste with lytyl trauayle For we may ryse ayenst them knele to them take theyr blessynge and speke to them with reuerence so kepe the coÌ„mauÌ„dement ¶ Pauper The coÌ„mauÌ„dement byndeth vs not only to worshyp fad mod with suche reuerence doynge but also to worshyp theÌ„ with helpe at nede ¶ Diues Where fyndest thou that helpe at nede is called worshyp ¶ Pauê‘ In the fyrste pystle that saynt Poule wrote to the bysshop Thymothee .v. Where he badde that he sholde worshyp very wydowes that is to saye he sholde susteyne theym with goodes of holy chirche And he called there very wydowes that had no good to be susteyned with of theyr owne And yf that she had childern or fader or moder or wherof to lyue he badde that she sholde lerne to rule hyr husholde and helpe fader and moder as they holpen her And in the same chapytre he byddeth that prestes men of holy chirche that rule wel her subgettes sholde haue double worshyp of the people that is to saye the glose that the peple sholde obey to them and do them reuerence fynde them al that theym nedeth and namely to them that trauayle in prechynge and techynge of the gospell ¶ Diues It is only folye whan folke for age and feblenesse may not ne can not helpe themselfe ne gouerne themselfe than to be taken to theyr childrens goueruauÌ„ce of the husholde put themselfe in kepynge of theyr childern ther gouernauÌ„ce ¶ Pauper More semely it is that they put theym in theyr childrens gouernauÌ„ce kepyng than in straungers Namely yf they haue founden them good and kynde to them byfore But for ony trust in ther childern I wolde not couÌ„seyll theym fully to dysmytten them of her good But alwaye reserue the lordshypp to themselfe theyr childern in dauÌ„ger And therfore Salomon sayth Audite me magnati et omÌ„s populi â— Eccl. xxxiij Ye grete men gouernours of holy chirche ye all people herken now to my sawe gyue to no man ne woman power vpon the by thy selfe Neyther to sone ne to doughter ne to brother ne to frende gyue not a waye to other men thy good and thy catell For hapely it may repente the than shalt thou praye to haue helpe of thyn owne good thou shalt none haue Melius est vt filij tui rogent te ê™ te respicere in manibus filiorum tuorum Ecclesiastici .xxxiij. It is better sayth he that thy childern praye the and aske helpe of the than thou loke in the hondes of thy childern for helpe I fynde that an olde man bytoke to his sone his housholde and gaaf hym all that he hadde to kepe hym well in his age Fyrste he laye with his sone in the chambre at the laste he was put out of the chambre layde hym behynde the spere at yâ— halle dore for he cought roughed so that his sone his sones wyfe myght haue no reste by hyÌ„ in the chambre And whan he laye so nygh the halle dore he hadde moche colde and called to hym his sones sone a lytyll childe and badde hym go to his fader and aske of hym some clothes to kepe hym with from colde The childe dyde the erande the fader toke the childe an olde sacke Haue sayd he bydde hym laye this on hym Nay fader sayd the childe but kytte it in too sende ye hym yâ— halfe kepe ye to you the other halfe tylle to the tyme whan ye be olde that ye may than couer you therwith kepe you from colde Not longe syth this caas byfel in Colchestre There was an olde man somdele lettred whiche bytoke his sone in his age all yâ— housholde gaaf hym all that he had for to kepe hym wel in his age Fyrste he laye in the chambre with his sone after he was put allone in an out chambre in the yerde and was serued full euyll both at bedde and at borde On a daye he prayed his sones wyfe to le ne hym halfe a busshell to mete by a certayne thynge but he wolde not tell hyr what he sholde mete She toke hym halfe a busshell hauynge grete wondre what he sholde do therwith He wente in to his chambre shette the dore to hym He toke a fewe pens halfpens ferthynges that he had put them in to the craueyses of the halfbusshell and soone after he toke hyr ayen hyr halfbusshell She loked besely in the halfbusshell to knowe what he hadde moten therwith And than she fouÌ„de that moneye hangynge in the craueyses clyftes of yâ— half busshel and she
bysshoppes prelates that take gyftes of men by comon custome or by proufre yâ— they sholde mayntene them gyue them fauour in theyr causes they may do almes of goodes so goten all though it be full ofte euyll goten xiiij qÌ„.v.noÌ„ sane For to suche cryste badde that they sholde make them frendes in heuen of rychesses of wyckednesse that is to saye of rychesses so mys goten For he that taketh it hath no ryght therto ¶ Diues Why praysed cryste in the gospell the false bayly that so forgaue men theyr det in fraude of his lorde to haue thanke of hem helpe at nede For he forgaf one yâ— halfdele his deth an other the fyfth parte of his deth ¶ Pauper Cryste praysed not the false baylye but cryste sayth that his lorde praysed hym not for his fraude but for his slyght that he dyde in helpe of hymselfe ne cryste telleth not that parable in the gospell that men sholde take example of his fraude to helpe themselfe by fraude of robberye of other meÌ„nes good but to teche men to make theym frendes by dedes of mercy of almesse and forgyue other men theyr dettes as they wyll that god for gyue them ther dettes make them frendes in heuen with rychesses of this worlde ¶ Diues Why called cryste rychesses of this worlde rychesses of wyckednesse ¶ Pauper For they ben to moche foâ—ke occasyon of moche wyckednesse moche dysease of hate wrath enuye of debate of plee of grete dyscensyon And it is full harde to gete them or to kepe them without synne grete dysease And therfore saynt Poule sayth that they that coueyte to be ryche in this worlde falle in the fendes snare And the wyse man sayth Yf thou be ryche in this worlde yâ— shalt not be vngylty ne clene from synne Also leue frende ye shall vnderstande that wyckednesse in holy wrytte is taken not only for synne but also for payne dysease myscheues of this worlde And soo goodes of this worlde ben called rychesses of wyckednesse that is to say of payne dysease and of myscheef For they brynge men in to payne trauayle moche dysease for men haue moche trauayle in gettynge moche drede in kepynge moche sorowe in the lesynge Diues diuicias noÌ„ ogregat absque labore Non tenet absque me to nec deserit absque dolore They behote sykernesse brynge folke in to grete peryll grete drede and in grete enmyte They behote a man to haue his luste lykynge brynge hym in endelesse hongre For as Salomon sayth The couetous man hath neuer ynough Auarus noÌ„ impletur pecunia But alwaye coueyteth more more Also they byhote a man ease reste brynge hym in moche trauaylle for nyghe all the trauayle of this worlde is to gete good An other cause ther is why they ben called rychesses of wyckednesse For the lawe sayth x.qÌ„.i dilectissimis By waye of kynde al men ben euen in lordshyppes rychesses but by wyckednesse of false couetyse in the people men ben vneuen in rychesse For some haue moche some lytyll some ben ryche some ben poore god hath gyuen more rychesse to one man in dyspensacoÌ„n gouernaunce than to many other And that is to refrayne the wyckednesse of false couety s e in the people And for wyckednes is cause that one man is rycher than an other therfore they be called rychesses of wyckednesse For ne hadde be the wyckednesse of Adams synne of false couetyse of mannes herte els all men sholde haue ben euen ryche But now they ben vneuen in rychesse for synne and shrewednesse And therfore goodes of this worlde ben called rychesses of vneuenesse and of wyckednesse Iniquitatis .i. noÌ„ equitatis And therfore all the rychesses that one man hath passynge another it is rychesses of vneuenesse For in that he is vneuen with his euen crysten therfore they ben called rychesses of vneuenesse Therfore god byddeth the ryche men that ben but his bayllyes and his reues in this worlde make frendes of the poore folke both by gyuynge and forgyuynge as that bayllye dyd and be not to harde to theyr sugettes but mercyable and forgyue hem theyr dettes whiche they ought to god to them For god is so grete a lorde so ryche that ther may no man do hym fraude of his good ne hyndre ne lese his lordshyppe Caplm .xij. DIues In the fyfth coÌ„mauÌ„dement thou saydest that ryche men yâ— wyll not helpe the poore folke be mansleers Here thou sayest yâ— they be theues so it semeth that that they do ayenst both coÌ„mauÌ„dementes ¶ Pauper In yâ— the poore man may dye for the ryche man with holdeth his good from hym in yâ— the ryche man is a mansleer doth ayenste this coÌ„mauÌ„dement Non occides thou shalt not slee And in yâ— he witheldeth his good from the poore man in his nede he is a theef dooth ayenst this coÌ„maundement Non furtuÌ„ facies thou shalt do no theeft For all yâ— the ryche man hath passynge his nedefull lyuynge after the astate of his dyspensacoÌ„n it is the poore maÌ„nes And therfore sayth saynt Ambrose yâ— it is noo lesse synne to the ryche man for to denye yâ— poore man helpe at nede whan he may helpe hym of his habondauÌ„ce than it is to robbe a man of his good The brede sayth he that thou withholdest in superfluyte is the poore folkes that haue hongre And the waste clothynge that thou shettest vp in superfluyte is the poore wedowes And the moneye that thou hydest in the erthe in waste is the raunsome of the prysoners and of myscheuous folke for to delyuere them out of pryson and out of boundes and helpe them out of woo And therfore sayth he wytte thou it well that of as many goodes thou art theef rauenour as thou myghtest gyue to helpe of the poore folke yf thou gyue them not Noo man sholde saye ony thynge his owne that is comon to al ¶ Diues I assent well to thy wordes that ryche men sholde gyue almesse of theyr habondauÌ„ce sauynge the astate of theyr dyspensacoÌ„n and that is full harde to doo For moche thynge is nedefull to the ryche man more than to the poore bycause of his astate of dyspensacoÌ„n For mo thynges ben nedefull to a kynge than to an erle and mo to an erle than to a symple knyght and soo it is of other astates To kynges prynces and lordes is nedefull to haue treasoure to wage men of armes in defence of the Realme and to wage theyr offycers in gouernaunce of the Realme and of ther lordshyppe And therfore an Emperour sayd Qui omnibus pree s t. omnibus indiget He that is lorde by dyspensacyon of all thynge in this worlde hath nede of all thynge And soo the more lordshyppe in this worlde the more nede ¶ Pauper Therfor of suche thynges so nedeful to man after the astate of his dyspensacoÌ„n he is not
bouÌ„de to gyue the poore but in grete nede But of other superfluyte that is not nedefull to hym in that degre he is bouÌ„de to gyue for alwaye yâ— comon profyte ought to be charged more than the profyte of one persone ¶ Diues It semeth by thy wordes that men of holy chirche whiche spende the goodes of holy thirche in wycked vse as in pompe pryde glotonye lecherye in other vanytees be theues for they witholde poore mennes good and spende it in mysuse ayenst the wyll of god of poore folke ¶ Pauper That is soth For saynt Ierom sayth that all that clercles haue of holy chirche goodes it is the poore mennes for helpe of the poore folke pryÌ„cypaly holy chirche is endowed To them that haue the benefyces the goodes of holy chirche it longeth pryncypally to gyue almesse to haue cure of the poore people Therfore saynt Bernarde in Epystola ad Eugeniu sayth thus The naked cry the hongrye playne them saye the bysshoppes what doth golde in your brydels it may not put a waye coldene hongre fro the brydell It is our that ye so spende in pompe vanytee ye take it from vs cruelly and spende it vaynely And in an other pystle that he wrote to a chanon he sayd thus Yf thou serue wel goddes aulter it is grauÌ„ted to the to lyue by the aulter not to bye theyr brydelles syluered or ouergylt For what thou kepeste for thy selfe of the aulter passynge thyn honeste nedefull lyuynge it is raueyn it is theeft it is sacrylege Therfore these men of holy chirche that boode ther shone with boocles of syluer and vse grete syluer harneys in theyr gytdelles knyues and men of relygyon monkes and chanones and suche other that vse grete ouches of syluer golde on theyr copes to fastene theyr hodes ayenst the wynde and ryde on hyghe horses with sadels harneysed with golde syluer more pompously than lordes be stronge theues and do grete sacrylege so spendynge the goodes of holy chirche in vanyte pryde in luste of the flesshe by whiche good the poore folke sholde lyue A lady of a thousande marke by yere can pynne her hode ayenst the wynde with a smale pynne of laton .xij. for a peny But a monke that is bounden to pouerte by his professyon wyll haue anouche or a broche of golde and syluer in value of a noble or moche more ¶ Diues Be not suche men of holy chirche soo myspendynge the poore mennes goodes bounde to restytucoÌ„n ¶ Pauper Yf they haue wherof to make restytucyon they ben bounden to restytucyon as sayth Dockynge super Deutro v.ca Quia non dimit titur peccatum donec restituatur ablatum And therfore saynt Austen in epistola ad Macedonium sayth thus Yf an other mannes good be not yolden ayen whan it may be yolden he that stale it doth noo verry penaunce but he fayneth penaunce For yf he do verry penaunce he muste do restytucyon to his power ¶ Diues And what sayest thou of tho clerkes that spende holy chirche goodes on theyr kynnesmen wymen and other ryche folke for to be mayntened for to haue a name for to be worshypped in this worlde ¶ Pauê‘ Yf they gyue theyr kynnesmen theyr frendes to releue theym of theyr nede it is well done and the ordre of charyte axeth it But yf they gyue the goodes of holy chirche to make theym ryche and grete in this worlde of the poore mennes good it is raueyne theeft and sacrylege Also to gyue ryche folke mesurably to mayntene them ryghtfully in holy chirche it is well done But to gyue them holy chirche goodes to be worshypped to haue a name of pompe it is euyll done and it is sacrylege theeft so to spende the goodes of holy chirche that ben the poore meÌ„nes goodes ¶ Diues What sayste thou of theym that spende the goodes of holy chirche in theyr owne nedefull vse and doo not theyr duyte ne serue not therfore ¶ Pauper The same clerke Dockynge in the same place sayth that they ben theues For the goodes of holy chirche the benefyces ben gyuen to them that they sholde trauayle and serue holy chirche in techynge prechynge and sacramentes gyuynge and in besy gouernaunce And but they do so they be not worthy to haue benefyces of holy chirche ne to lyue by holy chirche goodes And therfore saynt Poule sayth Qui non laborat non manducet He that trauayleth not sholde not etc. And yf that they take holy chirche goodes and trauayll not therfore as they ben bounden they ben theues For yf a labourer toke moneye to trauayll in the felde he trauayled not therfore but he yaue it ayen he sholde be holden a theef And therfore saynt Poule sayd Qui episcopatum desiderat bonum opus desiderat He that desyreth a bysshopryche he desyreth a good werke Prima ad Thimoth .iij. For as the glose sayth in that that he desyreth a bysshopryche he desyreth a werke not a dygnyte He desyreth trauayll not ease reste not to wexe in to pryde but for to come from pryde to more lowenesse to be seruaunt and mynyster to all his subgettes of whiche he hath cure or ellys they be not worthy to lyue by the goodes of holy chirche For the benefyces of holy chirche be not gyuen them for to goo playe theym but for to trauayl about theyr cure ¶ Diues They haue theyr vykers and theyr parysshe prestes vnder theym ¶ Pauper The vyker and the parysshe preest shall answere for that that they resceyue and the persone for that that he resceyueth And he that more resceyueth more is bounde And the benefyces of holy chirche be not gyuen to clerkes that they sholde betake to other men the cure But for they sholde haue pryncypal cure them selfe For ellys the lewde man and woman myght haue the benefyces of holy chirche as the same clerke sayth And he sayth that persones whiche absent themself fro theyr chirches onely for ease or for couetyse or for luste of theyr flesshe so spende the goodes of holy chirche they ben theues Nathelesse as he sayth they may absent them from ther chirches for a tyme by leue of theyr soueraynes that may gyue them leue for some good cause as for lernynge or for helpe of theyr chirches Also they that resceyue the benefyces of holy chirche be vnable in that tyme whan they resceyue them to serue holy chirche or to haue cure of that benefyce they ben theues But whan they falle in age and in feblenesse after that they haue truly trauayled or after that the benefyce is gyuen them they may lefully lyue by theyr benefyces but yf they haue suffycyent patrymonye to be susteyned with Also they that appropre to them goodes of holy chirche be theues do sacrylege as sayth the same clerke Dockynge in the same place For clerkes in theyr bgynnynge saye DnÌ„s pars hereditatis mee
called money other rychesses gyft of seruyce is called theyr seruyce gyueÌ„ not in due maner ne ryghtfully to haue a thynge spirytuel gyft of tonge is fauour flateryng prayer that men make themselfe or by other so to haue spirytuell thynges Also in resceyuynge of holy ordre is do symonye somtyme only on his syde that maketh ordres As whan some frende of him that shall be ordred gyueth yâ— bysshop some gyft without the wetynge of him that shal be ordred Somtyme it is done only on his syde that shall be ordred as yf he gyue ony gyftes to ony of yâ— bysshopes offycers to speke for hym that he may be ordred of whiche gyfte the bysshop knoweth not Somtyme it is done of both the partes as whan the one gyueth the other taketh Some tyme it is done and yet in neyther parte as yf a frende of hym that shall be ordred gyue or behote ony thynge to yâ— bysshoppes offycers to helpe hym iu that cause neyther he ne the bysshop knowtth of tho gyftes And in these maners may also be done symonye in gyuynge of benefyces of holy chirche Yf ony man gyue ony gyfte for me or praye for me that I may be ordred or resceyue benefyce yf I saye ayenst assent not therto his gyfte ne his byheste ne his prayer letteth not fro myne ordres ne fro myne benefyce but yf I assente therto byfore or after payenge the moneye that he behyght I falle in symonye though it be neuer so preuy I must resygne And yf myne enemye gyue or behote gyft for my promocoÌ„n in wyll so to let me by symonye it be not myne assent his dede letteth me not Extra li .iiij. de symonia ca. sicut tuis litteris Yf ony frende gyue ony gyft me vnwyttynge for my promocyon after that I wyste therof or I were called of the bysshop to my promocoÌ„n I wyste it well that I sholde not be called but for that gyfte I sholde not resceyue that promocoÌ„n Hec suÌ„ conf li.i.ti.i Caplm .xvij. DIues May no thynge be gyuen lefully for spirytuel thynge ¶ Pauper Yes for both gyft of honde of tonge of seruyce may be gyuen for spyrytuell thynge Gyft of honde may be gyuen for spyrytuell thynge in fyue cases as sayth RaymuÌ„ Fyrst yf it be gyuen frely for deuocoÌ„n for reuerence of yâ— sacrameÌ„t of spirytuel thyng without ony couenauÌ„t or ony axynge of yâ— taker But for to gyue ony thyng by waye of couenau t or byeng or sellyng or of chauÌ„gyng it is not leful And yf it be doubte whether yâ— gyft be gyueÌ„ by couenauÌ„t or by euyll entencoÌ„n men muste take hede to yâ— astaste of yâ— gyuer of yâ— taker whether the ryche gyue yâ— poore or the poore to the ryche or ryche to ryche Also to the quantyte of the theeft whether it be of grete pryce or of lytel pryce Also to the tyme of yâ— gyuyng whether in tyme of nede or in other tyme And so by these circuÌ„stauÌ„ces deme in what maner it was gyueÌ„ The seconde case is whan men gyue frely to ony man of holy chirche ony thyng for spirytual dedes as for certayn sayeng syngynge to whiche he is not bouÌ„de The .iij. case is whan it is gyuen to clerkes for spirytuel dedes to yâ— which they ben bounde of offyce For ther is no man bouÌ„de to trauayl for nought ne yâ— curate serue the chirche for nought ne the prechour to trauayl for nought And therfore saynt Poule sayth that they that serue the aulter shall lyue by the aulter And so god hath ordeyned that they that preche the gospel shal lyue by the gospell Prima ad corum .ix. Natheles the more frely that a man precheth the more is his mede And thoughe he axe not the people is bouÌ„de to gyue him frely as saynt Austen sayth suê‘ illud Producens fenuÌ„ iumentis The .iiij. case is to haue lyf without ende forgyuenes of synne Therfor Danyell sayd to the kyng Nabugodonosor PccaÌ„ tua elemosinis redime DanÌ„ .iiij. Bye ayen thy synnes with almesse not that we may bye heuen ne forgyuenesse of synne but by almesse doynge we may deserue to haue forgyuenesse of synne and heuens blysse so byenge is taken for deseruynge The .v. case is whan a man for to haue peas byeth awaye yâ— wronge that he suffreth in spirytuell ryght whan he is syker that his cause is ryghtfull Extra de symonia ca. Dilecto filio Caplm .xviij. DIues What payne is ordeyned ayenst symonye ¶ ê“auê‘ Yf a clerke be a symonyeÌ„t in takyÌ„g of his ordre he is suspended of his ordre both anentes hymselfe anentes other so that he may not do excecucoÌ„n of his ordre And whether his symonye be preuy or aperte he is suspended And yf he be conuycte byfore his Iuge shall be deposed vnabled to euery worshyp lese the moneye that he payed therfore And he that ordred hyÌ„ wyttyngly by symonye or gaf him benefyce by symonye or he that resceyueth ony benefyce by symonye or is mene therto though theyr synne be preuy yet they be suspended as anent them selfe And yf it be open they ben suspended both anentes themself anentes other And he that taketh his benefyce with symonye he muste resygne make restytucyon of all the profyte that he hath take therof for the profyt that myght haue be taken therof for his tyme For it is a general rule in the lawe that who so occupyeth ony thynge with out ryghtfull tytle he is bouÌ„den to restytucoÌ„n of all the harmes of al profyte that cam therof or myght haue come therof for that tyme sauynge his expen s es that he spent in profyt saluacoÌ„n of that thynge And both clerke lewed man that doth symonye he is acursed in the dede yf it may be preued that lewde man sholde be acursed openly in holy chirche Prima qÌ„.i reê‘iunt ¶ Diues Yf the offycer of the bysshop axe of custome ony gyft in makynge of ordres in sacrynge of bysshopes in blessynge of abbottes yf they that sholde be ordred or blyssed or sacred gyue theym suche gyftes for custome that they allege is it symonye ¶ Pauper Yf he gyue it pryncypaly for suche custome and for theyr axynge it is symonye but yf he gyue it frely not for ther axynge ne for custom ne by couenauÌ„t it is no symonye But moost syker it is that he gyue none than ne for than for it is lyke symonye And saynt Poule byddeth that men sholde absteyne them from euery wycked lykenesse Also they that gyue or take ony thynge by waye of custome or of couenauÌ„t for blessynge of weddynges for sepultures for diriges for creame or oyle or for ony sacrameÌ„t in whiche is gyuen grace he doth symonye Yf ony curate or parysshe preste for gyftes for prayer for loue for frendshyp hyde an open synne of his parysshen obstynat in synne or recouÌ„seyll hyÌ„ that
so And he sheweth there that lettynge of ony daye syngynge is grete dysease to the soules for they desyre full moche to be delyuered out of theyr payn But the people by faytre of couetous clerkes is so blent that they haue leuer to gyue xx shellynges to forlonge the soules in payne all a yere than to gyue .xx. shellynges or .x. to haue them out with in a moneth or moche lesse tyme But leue frende better it were to gyue .xx. shellynges to helpe them in haste with the worshyp of god of holy chirche than to gyue .xx. shellynges late to helpe them that with offence of god preiudyce of holy chirche And better it is to haue four score masses songe to gydre daye by daye for .xx. shellynges than to haue .xxx masses songe in the longe yere for .xx. shellynges For why ye may for .xx. shellynges do synge a quarter of an annuell doo the soules haue parte not only of .xxx masses but of as many masses as be pens in .xx. shellynges For though ye gyue a thousande pouÌ„de for a masse the preest may not appropre yâ— masse to ony soule but only praye for hym after that he is bouÌ„den and he muste put his prayer in the wyll of god in his plesauÌ„ce for in case the soule that he prayeth for is dampned And perauenture a poore man that no preest thynketh on in specyall that dyed in more charyte than he that the preest prayeth fore in specyall shall rather be holpen by the masse of the preest than he for whom he prayeth in specyal Moreouer leue frende vnderstande that prayer is a grete gracyous gyfte of god For as the clerkes saye holy prayer is a styenge vp of manes womannes herte to god Oracio est ascensus mentis in deum And that may noo man haue without specyall gyfte of god For cryste sayth in the gospell that there cometh no man to hym but the fader of heuen drawe hym by Inwarde goostely mocyon that is Inwarde deuocyon And without this Inwarde deuocyon the prayer of mouth is ryght nought worth And therfore it is good some tyme to gyue almesse to a good preest whiche hath nede of almesse to meue hym to pray for you that ye may haue the grace of god swetnesse in him by yâ— prayer of the preest your almesse Natheles ye shal not gyue hym almesse to constrayne hym to certayne prayer after your deuyse so to let hym of his deuoco n. Ne ye shal not gyue hym almesse with IntencoÌ„n to let hym to praye for whom that he wyll after that his deuocyon is after that god gyueth hyÌ„ grace For alwaye the preest muste be more free to praye than ye may be to gyue ne ye may not with your gyfte constrayne hym ne let hym to praye for whom that he wyll praye For all though the preste be arted by the lawe of his takynge ther may though noo lawe arte hym of his prayer but that he shall alwaye be free to praye for whome that he wyll as his deuocyon is for all crysten and for the coâ—â—ersyon of all hethen folke And therfore leue frende ye shall gyue freely to the preeste what you â—yketh so to eâ—cyte his deuocyon to pâ—aye for you the more to haue you in loue mynde in his preyers not to lese his charyte to praye for other For the mo that he prayeth fore by waye of charyte the more profyte it is to you to your frendes soules that he syngeth fore Caplm .xxiij. DIues Thy speche semeth tone full resonable but I pray the yf relygyouse or seculer clerkes selle ony grâ—uÌ„de of santuarye in chirche or chircheyerde to buryeng of deed bodyes is it symony ¶ Pauper Neyther the offyce of buryenge ne the grouÌ„de of santâ—arye may be solde to buryenge without symonye iij. qÌ„ ij.et ca. postê™ et in suÌ„ma conf li.i ti xvi.qÌ„.i Moche more than it is symonye to selle the grouÌ„de of santuarye in chirche or in chircheyerde to chapmen to sette on theyr bothes theyr stalles for to make goddes house an house of marchauÌ„dyse a denne of theues ayenst the lore of cryste And yf the colleges or curates selle the ryngynge of theyr belles at buryynges or at dyryges so that they wyll not suffre theyr belles be rongen but they haue a certayn moneye therfore it is symonye to selle the offyce of ryngynge is symonye Nathelesse the ryngers may take for theyr trauayle And he yâ— hath the offyce of ryngynge frely gyuen to hym may let yâ— offyce to hyre without symonye in suÌ„ma conf li. i.â—i.i ¶ Diues It semeth by thy speche yâ— clerkes charged somtyme moche yâ— vyce of symony ¶ Pauper It muste be charged for it is a synne that god pâ—nyssheth ful harde For as Ierom Austen Gregory say symonye of the prestes of the olde lawe was one of the pryncypall causes why god destroyed the cyte the temple of Ierusalem the kyngdom of Iewes ¶ Diues Is it symonye yf câ—lleges of relygyous or of seculers abbot or pryour selle out theyr house lyuerauÌ„ce ¶ Pauper Many clerkes saye that it is no symonye but it is a full vnsyker marchauÌ„dyse And I dare saye that it is sacrylege theeft full nyghe symonye For why the goodes of holy chirche soo well endowed ben gyuen to helpe of the poore to kepe hospytalyte not to selle them ayen to ryche men to maynten then in vnlust in bodely ease but that the clerkes that serue yâ— chirche shall lyue therby to spende the remenauÌ„t in hospytalyte in almesse to the poore people And soo the goodes of that colleges ben not here but as dyspensours for they ben the poore mennes to whom and for whom tho were gyuen And by suche lyueraunce the colleges be brought to pouerte and the poore the seke that sholde be holpen therby ben defrauded robbed of theyr ryght And persones ben made ryche and the comonte ouer poore and charyte is exyled out of the congregacyon For whan the moneye is payed the relygyouse that solde the lyuerauÌ„â—e desyreth the deth of the byer And comonly suche lyuerauÌ„ces ben solde in hope that the byer shal soone dye or in hope that in his endynge he shall gyue to theym all his good or moche therof passynge his couenauÌ„t And soo sellynge of suche lyuerauÌ„ces is ferre from charyte and depe grouÌ„ded in false couetyse it is theeft sacrylege in that yâ— they soo mynystre the goodes of the poore folke selle theym awaye by whiche goodes the poore folke sholde be holpen and soo both the byer the seller do sacrylege For these causes many moo sellynge byenge of suche lyuerauÌ„ces ben vtterly forboden by the lawes of holy chirche in constitucionibus octo bonÌ„ ca. volentes Caplm .xxiiij. DIues Is vsurye and gonell ony spyce of theeft ¶ ê“auê“ In case it is ful grete theeft ¶ Diues What is
kabehouse whan folke were at the ouen and the ouen was glowynge hote Than sayde the foole sage to the natural foole whether the ouen be now hote as it semeth wyll we assaye sayd the other ye sayd the foole sage but whiche of vs shall go in to the ouen fyrste for to assaye Than sayd the naturell foole I shall goo in and thou shalte haue a bolle full of water and stande at the ouens mouth And yf I fele hete and I crye caste caste anone caste the water after me and quenche the fyre about me It shall be done sayd the other foole Than the naturell foole toke the foole sage a bolle full of water in his honde and he wente and crepte in to the ouen and anone as he was in he beganne to brenne And anone he cryed caste caste Whan the other foole sawe his foly he laughed so enterely at his foly that vnnethes he myght stonde on his fete Than the foole in the ouen cryed caste man caste I brenne to deth Than the other foole answered breÌ„ne thou yf brenne wylt dye yf thou dye wylt I laugh so that I may not caste And so the foole brent to deth in the ouen By tho two fooles I vnderstaude men yâ— dye theyr false executours for both ben they fooles For the executours ben grete fooles in that that they bynde theym to helle payne for theyr falsehede But they that dye ben more fooles in that that they truste more to other men than to themself For whan they shall crepe in to purgatorye that is hoter than ony ouen than they take to theyr executours a bolle full of water in theyr honde that is to saye golde and syluer and other rychesses for to do almesse for them and by almesdede by masses syngynge holy prayers refresshe them in theyr paynes kele the fyre about theym But comonly whan they haue this bolle of water in theyr honde haue the goodes at theyr wyll they laugh so make so mery and fare so well with the goodes of the deed that they may no thynge cast after them for they be full loth to forgo ony of the goodes And therwhyles yâ— synfull soule lyeth in purgatory suffreth ful moche wo cryeth after helpe nyght daye sayenge in this maner Miseremini mei miseremini mei salteÌ„ vos amici mei qr manê° dniÌ„ tetigit me Iob .xix. Haue ye mercy on me haue ye mercy on me namely ye my frendes for yâ— honde of god full harde hath touched me And whan they fynde no helpe of them yâ— sholde helpe them they axe vengeauÌ„ce on them nyght daye A grete clerke Turpinê° de gestâ— Karoli telleth that the kyng Charles had with hym a knyght in his oost a man of good conscyence whan he sholde dye he called to hyÌ„ his neuewe praynge hym that whan he were deed he shold selle his horse and his harneys do almesse and do synge thrytty masses for his loue He behyght hym well but lasted hym full euyll kept it stylle to his owne vse and dyd not as he badde hym doo Whan the thrytty dayes were passed in yâ— nyght folowynge the knyght apperyd in slepe to his neuewe axed hym why he had not done as he bad hym do Than he excused him by dyuer s e besynesses yâ— he fayned not that hadde And he axed his eme how he fared And than he answered sayd I shall telle the how I fare and how thou shalt fare Alle these thrytty dayes I haue ben in purgatorye and suffred ful moche woo and payne for defaute of helpe But now thanke be god I am passed purgatorye and goo vp to heuens blysse without ende But for thou woldest not helpe me as I badde the therfore as this daye mydmorowe thou shalt dye and goo to helle without ende On the next daye folowynge as he rode in yâ— oost on yâ— same horse tolde these dremes to his felowes as for a Iape at mydmorowe came sodaynly a blake skye with thondre lyghtnynge and grete nombre of fendes in lykenesse of rauens rokes hent hym vp fro the horse in the myddes of the oost flewe awaye with hym so that they sawe no more of hym tyll they came foure dayes Iourney thens amonges the mouÌ„tes of Nauerne There they founde hym all to rent and drawen lyth from lyth but his soule was drawen to helle By his cote armure they knewe well that it was yâ— same man ¶ Diues Be a man deed he fyndeth fewe frendes Caplm .xij. PAuper I rede in vita Barla am yâ— ther was a ryche man whiche had iij. frendes The fyrste frende the seconde he loued with all his herte but the thyrde frende he loued lytell or nought This man felle in suche a daunger ayenst his kyng that aâ— his good was forfetted eschetyd to the kyng hymselfe wened to haue ben slayn Than he wente to his fyrste frende that he loued soo moche praynge hym of helpe that he wolde go to the kyng speke for hyÌ„ saue his lyfe yf he myght Than he answerd sayd Fare well faue I knowe the not I haue other felowes frendes ynough with whom I haue my myrtes solace Nathelesse yf thou be slayne I shall gyue the a shete to burye the in Than he went to the seconde frende that he loued soo moche praynge hym also of helpe And he excused hym sayd I praye the haue me excused for I am so besye that I may not atende to the But yet for olde felaushyp I shall go with the on waye to the yate Than went he to the thyrde frende that he loued so lytel prayed hym of helpe sayd Leue frende I am ashamed to speke to the for I haue ben to the ful vnkynde lytell loue shewed to the. But I praye the haue reuth on me for goddes sake helpe me in this nede And than he answered hym and sayd Leue frende welcome be thou and be of good comforte for I am thy frende and wyll be thy frende and to helpe the that I may do thou shalt fynde me redy And anone he went dyde so and spake to the kyng that he saued 〈◊〉 lyfe delyuered hym out of all his daunger ¶ Diues So it fareth these dayes as longe as a man is in welth so longe he shall haue frendes ynough to take of him what they may and to flater hym and to please hym But yf he begynne to go donewarde than fyndeth he fewe frendes and many enemyes Therfore sayth the wyse man Tempore felici multi numerantur amici Cum fortuna perit nullus amicus erit In tyme of welth a man shall fynde frendes ynough But whan rychesses hap is gone he shal fynde fewe frendes fele fone Saye forth thy tale ¶ Pauê‘ By this ryche man I vnderstande euery man that hath rychesses goodes of this worlde By his fyrste frende yâ— he loued
soo moche whiche gaaf hym but a shete to be buryed in I vnderstaÌ„de the worlde whiche worldely men loue so moche yâ— for loue therof they trauayle nyght daye put them in peryl of bodye soule oft lese them selfe both bodye soule And yet at the last ende vnnethes gyueth it to them a shete to be buryed in For many of them whan they dye haue lesse than nought And yf they haue ought yet theyr executours wyll saye yâ— they haue nought that they owe more than they haue By the seconde frende that went with hym to the yate I vnderstande a mannes wyfe his childern his bodely frendes And a womannes husbonde her childern her bodely frendes whiche whan they ben deed shall go with them on waye to the yate brynge them to theyr graue per auenture stande and wepe on them But be man or woman deed doluen vnder claye he is soone forgeten out of mynde passed awaye Be the belles ronge and the masses songe he is soone forgeten Vnnethes shall he fynde one frende that wyll synge for hym one masse vnnethes in the yere By the thrydde frende whiche he loued soo lytell and whiche halpe hym at his nede I vnderstande almesdede whiche the worldely couetouse men loue full lytyll And yet at the dredeful dome whan they shall stande at the barre byfore the souerayne Iuge Cryste Ihesn than almesse dede shall be the beste frende that they shall haue For that shall speke for theym and praye for theym and saue theym yf they shall be saued And therfore Salomon sayth Conclude elemosmam in sinu pauperis et ipsa pro te exorabit ab omni malo Ecclesiastici .xxix. Therfore leue frende doo ye as Tobye taught his sone Ex substancia tua fac elemosinam Doo almesse of thy good and of thy catell and nyll thou tourne awaye thy face from ony poore man and as thou myght be thou mercyable Yf thou haue moche gyue thou moche But and yf thou haue but lytell studye thou to gyue lytell with good wyll For than thou tresourest to the a grete gyft in the daye of nede For almesse delyuered soules from euery synne from deth and suffered not the soule to go in to derkenesse Thobie .iiij. Caplm .xiij. DIues To whom shal I do myn almesse ¶ Pauper Doo as Cryste byddeth in the gospell Omni petenti te tribue Gyue to euery nedy that axeth the yf thou myght Luce .vi. ¶ Diues Contra. Cryste in yâ— gospell Luce .xiiij. sayth thus Whan thou makest a feest nyll thou calle therto thy frendes thy neyghbours thy cosyns and ryche men but calle thou poore men feble blynde halt by whiche wordes it semeth to me yâ— I sholde do none almesse but to poore yâ— ben feble blynde and lame ¶ Pauê‘ Cryste fordydeth not men to byd ther frendes ther neyghbours ryche men to the feest But he bad heÌ„ yâ— they sholde not only byd theyr frendes yâ— ryche but also poore folke nedy teble Also he bad that men sholde not byd the ryche folke theyr frendes to feest with no wycked emencoÌ„n in hope of false wynnynge for pompe for glotonye for lecherye or to gete them a grete worldely name but pryncypaly for to nourysshe peas charyte in token that feest is made with good entencoÌ„n both to ryche poore ben plesauÌ„t to god cryste called vs al ryche poore to yâ— endelesse feest And cryste hymself though he were poore in our manhede he was not feble blynde ne halt whan yâ— pharise to whom he sayd tho wordes bad him to mete ne whan he was at the brydales with his mod in the chane of galyle ne whan Mary magdaleyn her syster Martha Zacheus made him grete festes yet they were praysed of cryste for ther dedes all that fedde cryste his apostles his dyscyples whan they went about the worlde prechynge techynge ben praysed And yet the apostles and his dyscyples were stronge men neyther blynde ne lame And cryste hymselfe fedde his dyscyples neyther blynde ne lame And somtyme he â—ed foure thousande of men somtyme fyue thousande that folowed hym fro contre to contre to here his prechyng to see wouÌ„dres that he dyd and yet were they not blynde ne lamâ— For as the gospell sayth he made them hole of theyr bodely seknesse or that he fedde them Luce .ix. et Math .xiiij. Also tho two dyscyples that toke cryste to herborowe in the lykenesse of a pylgryme on â—ester daye at euen ben praysed yet was he neuer blynde ne lame Also Abraham Loth many other holy men resceyued angels in the lykenesse of worshypfull men neyther blynde ne lame to mete herborowe And saynt Peter resceyued knyghtes and worshypfull men to mete to herborowe whiche came to hym on message from the grete lorde Cornely as we rede in holy wrytt ActuuÌ„ .x. And all these ben praysed of god had moche thanke of god for theyr almesdede Therfore I sayd fyrst Cryste bad that men sholde do almesse to al that nede both frende foo And the apostle byddeth yf thyne enemye haue hongre fede hym yf he haue thurste gyue him drynke The charyte of crysten fayth outaketh no persone man ne woman ne state ne degree ne secte hethen ne crysten froÌ„ almesdede whaÌ„ they had nede but we must haue pyte on all helpe all at our power Nathelesse we muste kepe ordre in gyuynge takynge hede to the cause and to the maner of nede in theym that we gyue almesse to For why some be poore by theyr wylle and some ayenst theyr wyll And they that ben poore by theyr wyll some ben poore for the loue of god some for the loue of the worlde They that ben poore for the loue of god muste be holpen passyng other for theyr pouerte is medefull parfyght vertuous They that ben poore wylfully not for god but for the worlde as the Romaynes were as these dayes moche folke dysmytte them of theyr owne good and take it to ther childeren to make them grete in this worlde and moche folke take so moche hede to other mennes proufyte that they take none hede to them selfe and so falle in pouerte in nede suche poore folke muste pryncypaly be holpen of them to whom theyr goodes profyted rather helpe them than other yâ— ben poore ayenst theyr wyll but they shall not be put byfore them that be poore for the loue of god but the nede be the more Caplm .xiiij. OF them that ben poore ayenst theyr wyll some ben poore by fortune by mysauentures as they to whom fortune serueth not at theyr wyll ne god multeplyeth not theyr good as they wolde and that that they haue they lese by mysauentures and by the dome of god And some ben poore onely for synne for the loue of synne as they that waste theyr good in lecherye