to fle falshede folye by help of criste goddes sonne that is al witty And therfore the secouÌ„de coÌ„mauÌ„demeÌ„t is applied to the secouÌ„de ê‘sone in trinyte that is the sonne al wytty Also he biddeth that thou loue him with al thy mynde withouten foryetynge of his benefices and of his yiftes to the. to mankynde And in that he byddeth the kepe wele the halidaye Whiche is ordeyned principally that meÌ„ shulde than withdrawe her thoughtes and their mynde froÌ„ the worlde and thynke thanne on god and on heuynly thinges Than thynke on their owne vnkyndnesse and of goddes godenesse as I sayde firste And therfore he saith MemeÌ„to Thynk that thou halowe wele the halyday That is to say loue god with al thy thought and with al thy mynde that thou be in wyl no thynge to thynke ayenst his plesaunce and that thou haue lykyng to thynke of him by grace of the holy goste to whome the thridde coÌ„maundement is applied withouten whome as seynt poule saith We may thynke no gode thought The firste pÌ„cepte is applied to the fader almighty that may best helpe at nede For mawmettes and ydolatry may nat helpe The secounde pÌ„cepte is applied to the sonne alwytty Whose name is treuthe and souerayne wisdome For he knowith al he may nat be disseyued And treuthe shulde natt be taken in veyne but alwaye worshipyde wisely mayntened The thrid pÌ„cept is applied to the holy gost whiche is clepid paraclitus that is to saye comfortoure For the halidaye is ordeynyde to comforte bothe of soule and of body to comforte a man and and beste And the holy goste coÌ„fortith vs in sorowe and care he is bote of euery bale He yeueth reste after trauayl He is so lace in disease and he abatith careful thoughtes and yeueth pees and reste in herte And therforÌ„ the prophete saith to him Logitacio hominis confitebitur tibi et reliquie cogitationis diem festum agent tibi MaÌ„nes thought shal be aknowe to ye his myscheuys and the remenauÌ„tes of his thoughtes shal make a haliday to the in the sunday and other festes SecunduÌ„ multitudineÌ„ do loruÌ„ meoruÌ„ in corde meo consolationes tue letificaueruÌ„t alam meam Lorde saith he after ye multitude of sorowes in myne herte so thy confortes haue gladyd my soule For the holy goste biddeth that meÌ„ reste from their traueyles here in the halidayes and after in endlesse blisse The xx chapter ALso leue frende as the gospel saithe Mar. xii·c ye shal loue god with al your hert with al your soule with al your mynde with alle youre mighte that is to say as seint Bernarde saith ye must loue him dulciter prudenter fortiter Swetely Wisely mightily Swetely wiy al youre herte with alle youre soule that ye haue likyng iÌ„ him passinge al other Wisely with al youre mynde with al your thought that ye studye and be besy night day to do his plesaunce to fle his offence Also ye muste loue him mightily stedfastly that neither wele ne woo deê‘te you from his loue And therfore seint poule saith that no tribulacion huÌ„ger ne thruste hete ne colde lyf ne dethe ne no creature shuld departe vs from the charite in crist if we louyd him as we shulde loue ye shal loue youre god with al youre hert so that ye loue no thinge but for him in him ye shal loue him with al your soule so that ye spende al youre wylle alle youre affection in his loue ye shal loue him with al your mynde so that ye speÌ„de al your thoughtes in his loue ye shalle loue him with al youre mighte so that ye spende al youre mightes in his loue so that ye assente to no thing ne thynke no thing ne do no thinge ayenst his plesaunce ne that shulde lett his loue ne departe you from his loue The firste coÌ„maundmeÌ„t techith vs to loue him mightily The ii techith vs to loue him wisely The thrid techith vs to loue him swetely in ease and reste of herte By the firste coÌ„maundment god techith vs feith and right bileue By the secouÌ„de he techith vs hope For as he saith by the ê“phete QmÌ„ in me sperauit liberabo euÌ„ protegam eum qmÌ„ cognouit no men meuÌ„ For he hopyd in me I shal deliuer him and I shalle defende him for he hath knoweÌ„ my name Beatus vir cuius eÌ„ nomeÌ„ dnÌ„i spes eiê° et non respex it in vanitates et insanias falsas pÌ„o xxxix Blessyd be that man whose hope is in the name of oure lorde and hath taken hede to no vanityes ne to no false wytnesses to forswere him and to take goddes name in veyne For as seynt poule saith ther is no name in whiche we may be sauyd but goddes name swete Iesus And therfore they that haue goddes name iÌ„ worshippe may haue siker hope to be sauyd And tho that haue it in dispite owe to be in grete drede By the thridde coÌ„maundement god techith vs charite For charite and gode loue is reste in euery wo trauayl For loue makith traueyl lighte and easy that shuld elles be ful diseasy By the firste precepte of charite we be bounden to shewe loue to god in herte in worde in werke And therfore god biddeth that we shuld loue him with all our herte with al our soule and mynde that is to say with al our speche For speche outward is tokeÌ„ of thoughtes iÌ„warde Also he biddeth vs loue him with al our mightes that is to saye with al oure werkes And so the first pÌ„cept of the firste table techith vs to loue god with alle oure herte The secounde techith vs to loue hiÌ„ with alle oure worde and shewe hym loue iÌ„ speche For who so loueth wele a nother he wole speke gode and worship of him that he loueth and be glade to here of his gode name and speke him gode worship and sorye to here his name dispised and diffamed By ye thrid coÌ„maundmente we ben taught to shewe loue to god iÌ„ dede that is to leue oure owne occupacions on ye haliday yeue vs priÌ„cipaly to serue god to be occupied with hiÌ„ no thiÌ„g do but for his loue to his worship or for grete nede of oure self For who so loueth wele a nother he wole seke a tyme to speke with hiÌ„ dele with hiÌ„ And therfore god biddeth vs halowe wel the haliday than atteÌ„de to hiÌ„ occupie vs with hiÌ„ as with oure dere loue that made vs of nought and bought vs with his blode ful dere saueth vs and kepith vs and yeuethe vs al that we haue of any gode and fyndeth vs alle that vs nedith and moche more And if we loue him in this maner with all oure mightes and oure dedys oure werkes and halowe thus the haliday the sabot that he hath boden vs halowe He shulde yeue vs a sabot and reste in heuen blisse where as
also that it is a worshipful wedlok whaÌ„ne man weddeth his wife lawfully to bryng forth chyldren to goddes seruice absteyneth hym fro his wyfe in dwe tymes And thanne is ther bed wythoute spot of blame whanne he medle with his wif lawfully and for a good end kepe mesure and maner thanne ryse they vp oute of bed with oute spott of blame The sedunde chapte MAtrymony wae ordeyned of god for ii causes Firste pryncypaly into office to bryng forth children to goddes seruice Also into remedie to fle fornicacion and lecherye For the fyrste cause it was ordeyned iÌ„ paradise byfore adams synne For the ii cause it was ordeyned oute of ê‘adise after adams synne Thre goode thynges be pryncipaly in matrimonye The firste is feyth that eche of them kepe truly hys body to other and medle flesshly wyth non other The secunde is brynginge forth and norysshiÌ„ge of children to the worship of god and to goddes seruice For elles it were better that they were vnborne The third is the sacrameÌ„t which may not be vndo but only by deth And therfore the ordre of wedlok is fulworshipful for it representeth the gret sacrameÌ„t of vnyte of endles loue bytwene ye godhed ye maÌ„hede iÌ„ criste verry god verry man bitwene criste and holy churche and bytwene crist and cristeÌ„ soule And the feythful loue that owethe to be bytwene husboÌ„d wyfe bytokeneth the loue and the feythe the oweth to be bitwene crist cristeÌ„ soule and bytwene crist and holy church For the husbond shulde loue his wyfe wyth true loue And therfore whaÌ„ne he weddeth hir he setteth a rynge on hir fynger which rynge is token of true loue that owethe to be bytwene them For they moste loue them to gedre hertely And therfore it is sette in the forthe fynger For as clerkes sey fro that fynger go yeueth hir but one rynge iÌ„ token that they shulde loue theym syngulerly to gedre For as ayens comyniÌ„ge of ther body the husbond shulde loue his wyfe non other and the wyfe hir husbond and non other The riÌ„g is rouÌ„de aboute and hath non ende in token that ther loue shulde be endles and no thynge depart theim but deth alone Also the rynge is made of golde or of syluer in token that as gold and syluer pas al other metals in value and cleÌ„nesse so shulde ther loue passe al other loues And the husbond loue his wife passyng al other wymen And the wyfe loue hir husbond passynge al other men And as gold and syluer passe al other metals in clennes so shulde ther loue al be set iÌ„ cleÌ„nes not comoÌ„ to gedre but for bryngyng forth of children or to flee fornicacion or to yelde the dette of ther bodyes Thys loue bitokeneth the loue that we owe to god that is oure goostly husbonde too whoom we be all weddedde in oure baptem For we shulde loue him hertely with al oure herte syngulerly wythe al oure soule lastingly wythe al oure mynde myghtely wythe al oure myghtys And therfore he saythe Deutro vio. Thou shalte loue thy lorde god with althy hert with al thy soul with al thy mynde with al thy might The husboÌ„d betokeneth crist ye wyf betokeneth holy church and cristeÌ„ soul which is goddes spouse oweth to be suget to cryst as wyfe to husbond Thre ornameÌ„tys longe pryncipaly to a wyfe Arynge on hir fynger a broch on hir brest agarlond on hir hede The riÌ„ge betokenethe true loue as I haue seyd The broch bytokeneth clennesse in herte chastitye that she oweth to haue The garlonde bytokeneth gladnesse and the dignitye of the sacrameÌ„t of wedlok For the husbond bytokeneth crist and the wyfe holy church which is cleped quene goddes spouse And therfore seiÌ„t poule sayth thus Viri diligite vxores vestras ye men loue ye youre wyues as criste loued holy church and put himsilfe to the deth for holy church So shulde men do if it neded for ther wyues as saythe glose Men saythe he owe to loue ther wyues as ther owne bodyes He that loueth his wyfe he loueth himsilfe Sythe thanne thys sacrament of wedlok is so greate and so worshypful in crist and holy church ther-fore euery man loue his wyfe as himsilfe And the wyfe loue hyr husbond and drede him wymen saith he most be suget to ther husbondys as to ther lorde For maÌ„ is hede of woman as criste is hede of holy churche And as al holy church is suget to crist so most wymeÌ„ be sugettis to ther husboÌ„ddys These be the wordys of seiÌ„t poule Ad eph quinto The thirde chapter Syth that the ordre of wedlok is so greate so worshipful in criste holy church as saynt poul saith without doute they that breke it or misuse it in lust and lykyng of the flesshe and folowe only ther lust as bestes and refreyne not themsilfe by reson by goddes lawe they synne ful greuously Therfore we fynd in holy wrytte tobie .vio. co. That there was a woman that hyght sara and she was wedded to vii husbondys and adeuel the hyght asmodeus slough them al ech after other the firste night or that they medled wlth hyr For they wedded hir more for breÌ„niÌ„ge luste of ye flessh than for any true cause of matrymonye After the aungel raphael cam to yonge Tobie seid to hiÌ„ that he shuld wedde sara ThaÌ„ yong tobie seyde to the auÌ„gel I haue hard he seyde that ye deuel hath power ouÌ„ al men that wed hir and slethe them ThaÌ„ the auÌ„gel seyde to hiÌ„ I shal tel ye ouer whiche men the fend hath power ouer them that so take wedloke that they putte god from theym fro ther mynde yeue tente to flesshely lustys as hors and mule that haue no vnderstondynge Ouer them the deuel hath power Butte thou shalt not take hir in suche maner but three nyghtys ye shal kepe you chast and yeue you to holy prayere and thanne thou shalt take thy wyfe wythe the dred of god priÌ„cypaly to briÌ„g forthe children to the worship of god Sythe thaÌ„ne the deuyl hathe such power ouer them that so misuse ther wyues and the ordre of wedlok Moche more power hathe he ouer them that breke ye ordre of wedlok take other thaÌ„ ther wyues Therfore god bad in the olde law Deuto. xxii that if ani maÌ„ medil with another maÌ„nis wyf they shal be slayn both ye maÌ„ the womaÌ„ And the wyse man seyth that he that dothe auoutrye for myschefe of herte he shal lese hys soule he gadereth shame and shenship to himsylfe hys shame shal neuÌ„ be do awey ProuÌ„ vio. And there he saythe that al thoughe theft be greuous synne yit iÌ„ regard of auoutrye it is but a smal synne And so saith ye greate clerke bede and the glose allso Many myscheues falle to them that lyue iÌ„ auotrie moch sikenesse moch myshappe losse of good wanysshyng of cateyl and lytel foyson therin
crosse and been ashamede and abasshed of the crosse and specially of Crystes passion by the whiche they were alle disconfyt The x. chaptre DIues Why ben ymages hilyd in Lenten from maÌ„nes sighte Pauper In token that while men ben in dedly syn they may nat se goddes face ne seyntes in heuyn And in tokenynge that god al the court of heuyn hyde their face from man woman whiles they be in dedly synne tyl the tyme that they wole amende them by sorowe of herte shryfte satisfaction Diues Why been they more hyd in lenteÌ„ than in other tyme Pauper· the tyme of Lente betokneth the tyme of Adamys syn for the whiche we loste the sight of goddes face god the courte of heuen hydde their faces from maÌ„kynd vnto the tym of cristes passion in token therof in lxx WhaÌ„ holy church begiÌ„neth to make mynd of Adamys synne he leuyth songes of myrthe as Gloria in excelsis Te deuÌ„ Alleluya For through the synne of adam our ioye was turned in sorowe wo Diues I holde it wele done to hyde ymages in Lenton to lette men from ydolatry Nathelesse ymages of comon offrynge ben selden hyd in lenton for lettyng of lucre Pauper Seynt poul sayth that couetise and namely of prestes is cause of moche ydolatrye Auaricia est ydolorum seruitus Coloc iii. c For ne were couetise tho ymages shuld be sette as lytel by as other and as sone hiled and hyd Diues I suppose that seintes iÌ„ erth were nat arayed so â—ay with shone of syluer and with clothes of baudkyn rynges broches other iewelles as ymages be nowe And suÌ„tyme thou seydest that by the feet is vnderstonde mannes loue his affection And therfore me thynketh that the feet so shode in syluer shewe that the loue the affection of prestes is moche set in golde siluer erthly couetyse For suche richesses of clothynge of the ymage is but a tollyng of more offrynge a token to the leude people where they shulde offre and what for they had lyuer a broche or a rynge of syluer or of golde than a peny or a half-peny thoughe the broche or the rynge be but of easy pryce And comoÌ„ly they shoe none ymages ne clothe them so richely but yf they erne firste their shone ther clothes but if it be to tolle folk to offrynge Pauper leue this mater for it is odiouse to the coueitouse prestys that wynne great richesse by suche ymages And therfore let suche wordes passe at this tyme and speke we of suÌ„what elles more to purpose The xi chaptre DIues Cryste saith in the gospelle DnÌ„m deuÌ„ tuuÌ„ adorabis ei soli seruies Mt. iiii c Thou shalte worship thy lorde god serue him alone And it is of the firste coÌ„maundment as holy wrytte shewyth wele Deut. vi c Howe might I kepe this that I shulde no thinge worshyppe ne serue but god I muste worshyp my kynge my prelate my soueraynes serue them as myn astate axith and do to them my dueties homage and fewtie seint Poule saithe Per caritateÌ„ seruite iÌ„uicem Ad gala v c. Serue ye to gyd ech maÌ„ other by charitie And seint Petyr sayth Serui subditi estote dnÌ„is vriÌ„s non tantum bonis et modestis sed eciam discolis ¶ ye seruauntes be ye subget to your lordes nat only to the gode and the meke but also to tyrauntes And in the same place he byddeth vs worshyp alle meÌ„ He biddythe vs also drede oure god worshyppe oure kynge Pauper As clerkes say ther is ii maner of seruice and of worshyp One that longith only to god and to noo creature and is clepyd Latria on latyne that is to saye diuyne seruyce and dyuine worshyp for it longith only to god A nother is a seruyce a worshyp comon to god to creature resonable intellectual that is to say to man womaÌ„ auÌ„gel it is clepyd Dulia on latyne The firste seruyce and worship that is clepyde Latria dyuyne seruice longith only to god And on this maner seruyce spekyth Criste whanne he sayth tho wordes Dominum deum tuum c. Thou shalte worshyp thy lorde god and serue him alone with diuyne seruyce and dyuyne worshyp that is to say Thou shalt do no Latriam no diuyne worshyp ne diuyne seruyce to no creature but only to god And therfore who so doth any diuyne seruyce that is clepyd Latria to any creature to any ymage or any fourme or figure he doth ydolatry For ydolum on latyne is clepyd a fourme and an ymage on englisshe And therfore who so dothe diuyne worshyp that is clepyd Latria to any ymage he doth ydolatrye Diues What clepist thou propirly latriam diuyne worshyp and seruyce that longith only to god Pauê‘ As sayth a grete clerke Antisidorensis in summa sua libro tercio Latria is a ê“testacion knowlechyng of the high maiestye of god that he is souerayne godenesse souereyne wysdome souerayne myghte souerayne trouthe souerayn largenesse shaper and sauer of al creatures ende of euery thynge al that we haue we haue of him withouteÌ„ him we haue righte nought noughte may haue ne do withouten him we ne none other creatur This knowlechynge ê“testacion is done on thre maners by hert by speche by dede By hert that we loue him as souerayne godenesse loue him as souerayn wisdom souerayn trouth that may nat disceyue ne be disceyued hope truste iÌ„ him as iÌ„ souereyn might that may best help at nede as souerayn largenesse lorde that beste may yelde vs our mede as souerayn sauyour moste merciful moste redy to forgyue vs oure mysdede By mouth spech this knowlechynge this seruyce is doon whan we swere by his name worshipfully truly iÌ„ thing of charge fle ydel othes foul othes false othes in our spech do worship to his holy name swere nat by creatures but only by his holy name For he saith in the gospelle Reddes dnÌ„o iuramenta tua Thou shalt yelde thyn othes to thy lorde god to no creature Also it is done by vowes makynge For it is nat leeful to make a vowe to any creature And therfore he sayth Reddes dnÌ„o vota tua Thou shalte yelde thyne a vowes to thy lord god and to no creature And the prophete saythe Vouete et reddite domino deo vestro Make ye vowes and yelde ye youre vowes to youre lord god nat to the ymagis stockes ne stones Also it is done with prayer prisynge of the mouth For we muste praye him and pryse him as souerayne might souerayne wysdome souerayne godenesse souerayne treuthe as alle rightfulle and merciful as shapper sauer of alle thing lorde of al souerayne helpe in euery nede And on this maner may we nat praye ne prise any creature And therfore they that make their
punisshed him in Eue For if he loued hyr so moch as clerkes sey it shulde haue be to him ful greate payne to se his wyfe his loue so punisshed For as clerkes seye the grete loue that he hadde to eue made him to breke the coÌ„maundemeÌ„t of god And yit these dayes it is ful greate payne to kynde folke trewe in loue to se ther loue and ther frendis in sorow and desese Also god punysshed adam eue in that he punisshed hir with mischeues of sykenesse freeltie and feblenesse For in so moche god toke from him his help that was woman made to be mannis helpe But the more feble that god made hyr for synne the lesse she might helpe man Also god punisshed theym bothe anon as Adam ete of the tre and made theÌ„ so naked and so vnoneste that they were ashamed of themsilfe whiche peyne fel not too adam ne to eue tyl adam hadde ete of the apple And not withstondyng alle thys yit adam stode obstynat axed no mercyne knowleged no synne And thanne god rightful iuge punysshed him ful herde bothe in thys worlde and in the other worlde and punisshed al mankynd for his synne as sayth saynte Poule and saynte AusteÌ„ and other doctouris God punysshed adam and mankynd ful harde for his synne whanne he toke moche of his lordship awey from hym and made nighe al creaturis rebelle to hym and brought hym so lowe in ordre of kynd that though by wey of kinde man byfore adams synne passed woman in vertue and perfeccion of kynde Nowe after adaÌ„s synne woman ofte tyme passeth many men in uertue and discrecion and in other gyftis both of kynde and of grace And byfore the synne of adam man was so souereyne to woman that woman shulde not haue be hys souereyne But nowe for adamis synne of tyme maÌ„ is suget to woman as to hys lady by bondage and thraldome by hard feruage by nede and drede and owethe more seruage and subiection to woman for adamys synne than doth woman to man for ye synne of eue For god made womaÌ„ for the synne of eue only subgett to hir husbond in seruice of onest werke as felawe notte as chorle in velenye werke of wordly bondage Also man for the synne of adam is ordeyned too many more perelys bothe on lond and on water too werre and too wo. and besynesse of thys worlde and to moche traueyle and ¶ manye perelys more than wooman is ordeyned to Diues Wondre I haue that any clerke shulde hold ayens the in thys mater of adam is synne Pauper Clerkes speke ofte by opynyon in thys matere other maters also and not alwey afferme that they sey to the vttermost but put it in the doome of other clerkes if they kun saye better And so do I at this tyme if any clerke can say more skilfully Here endeth the sixte pÌ„cepte and bygiÌ„neth the seuenth precepte The firste chapter DIues I thanke the for thou haste wel declared to me the syxt precepte Now I pÌ„y the enfourme thou me iÌ„ the seueÌ„ the heest Pauper The seuenth precepte is this Non furtum facies That is to seye Thou shalt do no thefte neyther in wyl ne iÌ„dede as saith the glose And so by this precept is forbode al maner mys takynge and al maner fals witholdynge and withdrawyng of other mennys good ayeÌ„s ther wyl and al the menys that lede to thefte be also forbode by thys precepte as false weightys fals mesurys fals othes gylous speche gyle in crafte and gyle iÌ„ chafarye false werkmanship feint laboure in laborerys that taken greate hire and do lytel therfore Also raueyns extorcions false witholdynge of det and of mennys hires and false witholdyng of mannys right and womans and lettynge of ther right Al these be forbode by this precept And so by thys precepte is forbode al maner thefte both bodely gostly Diues What is bodely thefte Pauper As saythe ReymuÌ„de lio. iio. tio. de furtis Bodely theft is a gilous and vnleful tretyng and vsynge of another mannys good mouable ayens the wyl of the lord that oweth the thyng to gette the thyng in the silfe to his auauntage or to haue the vse of the thyng for a tyme or for to hyde it for atyme and denye ye possession though he thenke to make restitucion And thus sum is open theft and suÌ„ is preuy theft Open theft is whanne the thefe is taken with hys pelfere or conuicte by trewe wytnesse of thefte and such thefte is punysshede by loÌ„des law and by holy churches lawe Sum is do so preuely that the theefe may not be take therwith ne conuict And suche may not be punisshede openly by noo lawe but only preuely by law of conscience in the dome of his coÌ„fessoure which is bounde to couÌ„seyle and to saue his name hys fame And as the law saythe euery vnleful vsyng and takyng of other mannys good meuable or not meuable is theft xiiii qÌ„ .v. penale xxxii qÌ„ iiii meretrices For as the lawe seith there god that forbyddeth theft forbyddeth raueyne The secund chapter ALso leue frende ye shal vnderstond that as holy writ wytnesseth there is theft and robberye of mannys name and womans and that is cleped bacbitinge and defamynge through whiche man and woman leseth hys gode name And therfore the wyse man sayth Ne appelleris susurro in vita tua Eccl. vo. Be thou not cleped a musterer ne preuy bacbyter in thy lyfe be thou not take false in thy tunge that thou be not shent for to that thefe that stelethe a mannys good name is ordeyned moche shame and moche payne and ful wicked dampnacion is to the double tunged maÌ„ and womaÌ„ and to musterys and preuybacbiters is hate enmite and despyte Eccle. vo. co. For thys maner of theft is ful greate and greuous For as Salomon sayth Melius est nomen bonum qmÌ„ diuicie multe et super auruÌ„ argentum gracia bona A good name is better than many richeses and good grace of good loue passeth gold and syluer ê“uÌ„ xxii co. For the beste iuel and most richesshes that man or womaÌ„ may haue vpon erth is to haue a gode name and loue and. grace amongys his neyghborys and in the cuntre And therfore bacbyâ—s lesyngmongeris and wicked spekers that robbe man or woman of ther good name and bring theÌ„ in wycked name and fame they be ye worst theues vpon the erth and they may nott be assoyled of thys thefte but they do ther deuore vpon ther power to restore man or woman ther gode name and fame that they haue wyckedly robbed theym of And therfore sayth the law that they that wyth bacbytyng destroye the gode name and the goode lyfe and the good thewys of other folk be worse theues than be they that robbe men of ther godys and of ther catel vi qÌ„ i. deâ—iores And in the nex chapter the lawe saythe that bacbitynge is a ful gret
maner coÌ„petlyd by his rightfulnesse to dampne theym Grete mater shal they haue than to sighe and sorowe whaÌ„ne they shal knowe their synnes so greeuous and so grete and their vnkyndnesse so moche that ther oune brother so meke a iuge muste dampne them Diues This opinion is more plesaunt to ryche meÌ„ and to other synful wreches that hope than to be holpen by almesdede For in many cuntrees been but fewe pore folk in spirit ne by their wyll Fewe that forsaken the worlde for goddes sake But many ther be that the world hath forsakeÌ„ many that for syn sake ben ful pore and many for their mysdedis lye bounde in prison in grete pouert hungre colde and bytter peynes And to suche folke in many cuntrees men doo moste comonly their almes iÌ„ hope to be thankyd and rewardyd therfore at the laste dome Pauê‘ They shal be thanked and be medyd therfore as I sayde firste sithen Criste rightful iuge shalle thanne thank men for the almes that they dyd for his loue to his enemyes wycked doers as many suche ben moche more he shal thanke them for the almesse that they dyd to his frendis and to his true seruauntes And sithen they shal be dampned that wolde nat yeue to his enemyes at nede for his sake moch soner shal they be daÌ„pned that wold nat helpe his freeÌ„des and his true seruauÌ„tes at nede for his sake that putt theÌ„ self for his loue to pouert and moch trauayle for helpe of mannes soule And if it be so plesaunt and medfull to yeue almesse to suche pore folke forsakinge the worlde of whiche many neither shal be resceyued into endlesse tabernacles of blisse neither shall resceyue in to that blisse moch more it is plesauÌ„t to god and meritorie to help them that ben pore in spirite and in wyll for the loue of god For as Crist saith in the gospell the kiÌ„gdome of heuenes is theirs and it is grauntyd to them to resceyue folk that haue holpen theÌ„ into endlesse tabernacles The xv chapter And therfore leue freeÌ„d wytye it wele that if maÌ„ or womaÌ„ haue more wyll to yeue to them that been pore ayenst their wylle and for the loue of synne thanne for to yeue to them that ben pore for goddes sake and for goddes cause they synne ful greuously and lese the mede of their almesse in that they putt goddes enemyes bifore his frendes and vice bifore vertue And therfore ye shal releue al the pore and nedy as ye may but priÌ„cipaly them that be nedy and pore for goddes sake by wey of vertue For if ye leeue by false opinion the more almes for the lesse Whanne ye may doo bothe in gode maner ye lese mede bothe for the more and for the lesse Therfore seint austyn saith thus Thou shalt nat do to the pore prechoure of goddes worde as thou dost to the begger passiÌ„g by the wey To the begger thou yeuest for Crist biddith the that thou yeue to eche that axith the. Butt to the pore prechoure thou owyst to yeue though he axe the nat And therfore loke that the pore pechour goddes knight nede nat to axe the For if he nede to axe for thy defaute and thy defaute thy lacchesse he shewithe the dampnable or he axe And right as it is saide of the begger that sekith the yeue thou euery man that axith the so it is saide of him that thou owyst to seke Let thyne almesse swete in thyne honde tyl thou fynd him to whoÌ„ thou muste yeue ¶ yeue thou to euery maÌ„ that axith the but moche rather and more yeue to goddes seruauntes to the knight of criste though he axe nat Hec augustinus et ponitur in glosa suê‘ iliud pÌ„i Producens fenuÌ„ tumentis And therfore saith the lawe that who so wol nat yeue almes to men that folowe the lyf of the apostles iÌ„ pouert and to the pore prechoures for their nedeful vse he dampneth him self xvi qÌ„ i. apliÌ„cis For as the apostle saith it is due dett to the pore prechour of goddes worde to lyue by his pÌ„chyng Therfore ReymuÌ„de de hospilitate ordinand seyth that some axe almesse of dette suÌ„me only for nede to susteyne the bodye They that axe almesse of det eithâ—r they be knowen for suche or nat knowen for suche If they be knowen for suche they must nedly be holpen If they be nat knowen they shal be examyned wisely whether it be as they say For it were grete peryl to lett them if it be so For in that they yeue gostly thinges bodily thinges be due dett to them as saith poule the lawe .xlii. distinctione quiescaê° And if they axe only for sustenaÌ„ce of the body either thou might yeue al for stede and tyme either thou might nat yeue all If thou mayst yeue al thou owyst to yeue al after the nede that they pretende and after their state wele ruled Take ensample of Abraham and Loth whiche resceyued folke indifferently to hospitalite so they resceyued auÌ„gelis And if they hadde putt suÌ„me awaye ê‘aueÌ„ture they shuld haue put awey aungelis for men As saith Crisostom suê‘ eplaÌ„m ad hebreos Therfore he saith that god shall nat yeld the thy mede for the gode lyf of them whiche thou resceyuest but for thy gode wylle and for the worship that thou dost to theÌ„ for goddes sake for thy mercy and thy godenesse And therfore the lawe saith that meÌ„ owe to yeue their almesse to cursed folk to synful folk be they neuir so wycked xi qÌ„ .iii. qmÌ„ multos et d. lxxxvi pasce c. noÌ„ satis in fine But they do the worse for that they ben syker of their lyuclode For as seint austeyn saith if the synner do the worse for mennys almesse it is better to withdrawe it from him thaÌ„ne to yeue it him v. qÌ„ .v. noÌ„ oiÌ„s Nathelesse if he be in vttter nede he must be holpeÌ„ di lxxxvi pasce The vi chapter And in case whan thou miÈt nat helpe alle thou muste take hede to x thinges To feith cause place tyme. maner nedeneighnesse of blode of affinite age feblenesse nobley First tak hede hede to feith for iÌ„ caas thou shalt put a cristen man bifore an hethen maÌ„ Also take hede to the cause of his neede whether he iâ— comÌ„ to nede for goddes cause or by cause of synne Take hede also to the place as whan the rightful man is turmentyd in prison for dett helpe him if thou may For sith we be bouÌ„de to help al if we may moche more we be bouÌ„den to helpe the rightfull man woman Also take heede to the tyme for if he gete no thinge of the in tyme of his tribulacion and in tyme of ê‘ell whanne he is led to his deth vnrightfully but thou settyst more by thy money than thou dost by his lyf it is no light synne Also take hede to the maner of yeuing that thou yeue so one
in all maner besynesse And thus seint poule by the lyknes of bodily armure techith vs gostly armure and techith vs wele to arme oure leendes by the vertue of chastite whan he byddeth vs gyrde wele oure leendes And thaÌ„ he byddeth vs do on the habergeon of rightfulnesse in defence both of body soule that we do right to al and yelde to god to euery creature that loÌ„gith to him both to our soueraignes to our felawes to our subgettes and to theim that been bifore vs past oute of this world by almesse yeuynge and yeldyng of dettes for them that ben dede and to theim that ben behynde vs to cuÌ„me by sauyng of their right and of their due heritage And thus arme we vs behynde and bifore and iÌ„ euery syde with the habergeon of rightfulnes And right as in the habergeon euery ryng accordeth with other is knytt with other So shulde al our rightfulnes accord to giddre so be knytt to gyddre that we do right to alle soo that we do no man ne womaÌ„ wronge For if we do somoche righte and fauoure to one that it be hyndrynge to anothers right thaÌ„ the rynges in our habergeon of rightfulnes accorde nat ne be wele knytte togider But ther is an hole wherby the feende may hurt oure soule Also he byddeth vs arme our feet our legges with legge harneys that is gostly pouert that we withdrawe oure hertes oure affections from erthly thinges nat set our loue to moche in erthely thinges ne in worldly godes nat to stryue nat to plete for no worldly godes but the more nede coÌ„pell vs therto but seke to lyue iÌ„ pees with all men if it may be And thus arme vs with gostly pouert oure legges and our feet that is to say oure loue and oure affections ayenst the temptacions of false couetise And therfore he byddeth vs shoe oure feet into the dightiÌ„g of the gospel of peas For euery cristen man and woman owethe to haue gostly pouert which crist taughte in the gospel and to forther the gospel of crist that is the gospel of pees iÌ„ wyl dede to his power to tech it if he caÌ„ And if he can nat helpe and forther theÌ„ that can in teching of the gospel and of goddes lawe helpe theÌ„ with his gode to their nedeful sustenauÌ„ce if he may and they haue nede Also he biddeth vs take to vs the shelde of feith for as ye sheld is a triangle hath thre corners in whiche triangle if fro the myddes be drawen thre lynes in to the thre corners ther shulde be thre triangles whiche thre be but one triangle and yit none of theÌ„ is other And therfore he saith feith of the holy trinyte is likned to a shelde for ther been thre ê‘sones in the holy trinyte the fader the sonne and the holy gooste eche of them is god and none of theym is other And though they ben alle thre but one god in maiestie this sheld of feithe of the holy Trinyte vs must take to vs in gostly fight bileue in the hooly trinyte sett alle oure feith alle oure trust in one god in trinyte and pray to the fadre almighty that he seÌ„de vs might to the sonne al witty that he graunte vs wytt and wysdome to the boly gooste all gracious ful of mercy that he graunte vs grace so that we may haue miÈt wytt and grace to withstonde al gostly enemyes Also he byddeth vs to take to vs. the basynett of helth and of saluacion as saith the glose hope to haue the maistre of oure enemyes by the helpe of god and heuene blisse to oure mede for oure fightynge and for oure trauayle For ther wyl noo man put him to lauful fight but in hope to haue the maistrie and mede for his trauayle And as the basynet wel arayed is clene furbusshed from rust and made slyke and smothe that shot may sone glide of and it is highest of al armure goyng and gaderyng vpwarde into a smalle poynte soo muste oure hope and oure truste principaly go vp to god and nat set oure hope ne oure trust to moche in mannes might ne in erthly helpe whiche is but ruste wastiÌ„g the basynet of hope that we owe to god Therfore saith the ê“phet Ieremye Cursed be the maÌ„ that trustith in man and in flesshelye might lettith his hert go all ey fro god And blissed be that man Which settith his hope his trust in oure lorde god Ieremye xvii Also seint poule biddeth that we shulde take with vs rerebras and vaÌ„bras and gloues of plate that is to say gode occupaciones besynesse in gode werkes And therfore he biddeth vs wake in al maner besynesse of gode werkis For as the wise maÌ„ saith Ec. xxxiii Idelship sluth is cause of moch wyckednesse For an ydel man lustles is lyke a man hondlesse wepenles amonge his enemyes and lyke a man in batteyl withe naked armes and hondes which for nakednesse and for defaut of armure lesith both arme honde Also we must do aboue the â—acke or the acton of charite For as the iacke is softe and nesshe by his softnesse and nesshenesse softithe feynteth al strokes yat cuÌ„meth therayenst so charite softith and feyntith all the dyntes of the feeÌ„des temptacion Therfore seint poule saith that charite suffreth al thinge paciently maketh euery trauayle soft berith al thinge easily Omnia suffert oiÌ„a sustinet Prima ad corum xiiii And therfore seyth the glose there that charite pacience benignyte Withe compassion of otheres myscheif been the principall armure that loÌ„gith to cristen peple This iacke of charite is betokenyd by the clothe of crist withouteÌ„ seme all woÌ„ne aboue into one whiche in tyme of his passion the knightes wold nat kyâ— but kept it hole and kest lott who shulde haue it hole In token that euery gode knight of god shuld be besy to arme him with the clothe the iacke the armure of charite and trauayle to saue peas vnyte make no diuision For the end of euery batayle shulde be pees to the ende for none other meÌ„ of armes shuld traueil fight as saith seint austyn Thus leue freÌ„de I pray you that ye arme you in gostly armure as goddes gode knight For though ye be nat able to bodily batayl ye be yit able to gostly fight In that that ye be cristen ye be cristes knight ordeyned to fiÈt in this gostly bateyl if ye wol be saued And therfore arme ye you wel as I haue nowe sayed gird ye you with the swerde of goddis worde by which ye shuld defeÌ„de you from al gostly enemyes For as the swerde ê‘sith kyttith maketh seê‘acion so goddes worde prechinge techinge redyng of goddes worde of goddes lawe ê‘sith maÌ„nes hert womans and maketh seê‘acion bitwene synful soules their synne