is nedefull to all For sythen I may not atteyne to the more perfeccyon I wolde as we muste kepe and holde well the lesse perfeccyon ¶ Pauper Do than as Cryste taughte that yonge riche man Serua mandata Kepe well the commauadementes Haue one god in worshyppe Take not his name in ydelnesse Halowe the holy dayes Fader and moder worshyppe and paye Slee noo man Doo no folye by no woman Loke that thou stele not And noo false wytnesse that thou bere Coueyte thou not thy neyghbours good with wronge house ne londe Desyre not his wyfe ne his childe ne his seruaunt ne his beest ne onythynge that to hym longeth ¶ These ben the .x. cōmaūdementes whiche god wrote in .ij. tables of stone toke theȳ Moyses for to teche theym to the people ¶ The thre fyrst cōmaūdementes were wryten by theym selfe in the fyrst table For tho pryncypaly teche vs how we sholde worshyp our god loue hȳ aboue all thynge therfore they ben called the thre cōmaūdementes of the fyrste table ¶ The other .vij. ben called of the seconde table for they were wryten in the seconde table And they teche vs how we sholde worshyp loue our euen crysten as our selfe And so all the .x. cōmaūdementes ben comprehended in the two cōmaūdementes of charyte ¶ Diues Whiche ben tho ¶ Pauper The fyrste is that thou shalt loue thy lorde god with all thyn herte with all thy mynde with all thy myght The seconde is that thou shalte loue thy neyghbour as thy selfe that is to saye thou shalte loue hym to the same blysse that thou louest to thy selfe do to hym as thou woldest men dyde to the not do to hym but as thou woldest men dyde to the as longe as he kepeth the lawe of charyte For yf he forfete do ayenst charyte it is charyte to chastyse hym punysshe hym tyll he wyll amende hȳ for saluacōn of his soule ensample of other In these two cōmaūdementes as Cryste sayth in the gospell hangeth all the lawe and all the prophecye And therfore saynt Poule sayth that loue and charyte is fulfyllynge of alle the lawe Caplm .x. DIues Me meruaylleth moche why Cryste taught more that yonge riche man the cōmaundementes of the seconde table than of the fyrste why he taught hym more how he shold loue his neyghbour than he sholde loue his god For neyther cryste spake to hym of the fyrste cōmaundemente of charyte how he sholde loue his god aboue all thyng ne how he sholde haue one god in worshyppe ne how he sholde flee periurye ne that he sholde halowe the holy dayes And yet without kepyng of these may no man be saued ¶ Pauper Whan Cryst bad hym kepe the cōmaūdementes in generall he bad hym kepe the .x. cōmaūdementes the two cōmaūdementes of charyte al goddes hestes his lawes But he specyfyed more the cōmaundementes of the seconde table than of the fyrste more the seconde cōmaundemente of charyte than the fyrste not that he was more boūde therto but for he was more enclyned bycause of youthe of richesses of lordshyp to forfet ayenst tho cōmaūdementes than ayenste the other in the fyrste table For youthe is enclyned to wrath hastynesse fyghtynge and soo to manslaughter to lecherye auoutrye to lyenge so to false wytnesse to theeft to pryde rebellyon to indygnacōn to despyte of his elder And so in many wyse offendeth his neyghbour his euen crysten And namely whan youth is vnder sette with richesse is at his owne rule without drede of punysshyng as that yonge man was For he was full riche and he was a prynce leder and ruler of the contre as sayth saynt Luke in his gospell And therfore Cryste moost souerayne leche not oonly taught hym how he sholde lyue withouten ende but moreouer he warned hym to what sekenesse he was moost dysposed to wherby he myght lese that lyfe deye withouten ende taught hym medycynes ayenst tho sekenesses whan he bad hym not slee do no lecherye no thefte bere noo false wytnesse worshyp fader moder and in his reulynge loue his neyghbour as hym selfe do to hym as he wolde men dyde to hym ¶ Diues Why specyfyed not Cryste to hym the two laste cōmaūdementes of the seconde table whiche be ayenst false couetyse ¶ Pauper For yonge folke be not soo moche enclyned to couetyse as they be to other sȳnes ¶ Diues That is sothe for couetyse reygneth moost in olde folke And so as men wexe in age so encreaseth theyr couetyse And whan all other synnes forsake man for elde and feblenesse than couetyse is moost breme Pryde is fyrste in youthe couetyse last in age Saye forth what thou wylte Caplm .xi. PAuer Euermore thou shalt vnderstonde that ther be two maner of lyues by y◠whiche man may be saued The fyrst is contemplatyfe the seconde actyfe The fyrst stondeth pryncypally in besynesse to knowe god goddes lawes and to loue hym aboue all thynge The seconde stondeth pryncypally in good dedes good rule helpe of our euen crysten The thre fyrste cōmaūdementis of the fyrst table belongeth to all but pryncypally to them that ben in contemplatyf lyfe that haue forsaken the worlde worldely besynesse for the loue of god The seuen cōmaundementes of the seconde table also longen to al. but pryncypally to theym that ben in actyfe lyfe in besynesse of the worlde The contemplatyf lyf is in ease rest of herte The actyf lyfe is in doyng traueyll besynesse of body soule And of this lyfe spake that yonge riche man whan he sayd Lord what shal I do how shal I lyue to haue the lyfe withouten ende And Cryste taught hȳ what good dedes he sholde do what mysdedes he sholde flee yf he wolde kepe well the actyfe lyfe Also thou shalt vnderstonde for this speche of cryste many suche other that cryste in y◠gospell holy wryte by example of y◠lesse preueth sheweth y◠more As whan he sayth that men sholde be saued at the daye of dome for they gaaf mete to the hungrye drynke to the thrustye moche more than sholde they be saued that gaue all that they hadde or myght haue for the loue of god hem selfe to serue god nyght and daye bodye soule and put them to the deth for his loue And they also that fede mannes soule with brede of goddes worde And syth they shal be dampned that wyll not gyue to the poore folke mete drynke for goddes sake mochemore sholde they bedāpned y◠robbe men of theyr lyfe lyuelode they y◠done lecherye auoutry manslaughter robbery and other horryble synnes And on the same maner whan Cryste specyfyed to that riche man the cōmaūdementes of the seconde table and the seconde cōmaundemente ef charyte He sheweth that sythen tho were so necessarye to haue the lyfe withouten ende Moche more the cōmaūdementes of the
eye of worldely good than to couetyse of the flesshe for in olde folke whan al other temptacyons cesse than is temptacyon of couetyse of the eye of worldely good moost brennynge For ryght as theyr bodye by age nygheth to the erth soo theyr herte clyueth than moost to erthely thynges And therfore in the begynnynge of theyr pylgrymage in desert as to begynnynge folke god forbadde them fyrste pryncypaly couetyse of the eye in the ende of theyr pylgrymage as to folke nyghe theyr ende he forbydeth them pryncypally laste and moost openly without oft rehersynge couetyse of the eye For comonly the more that men nygh ther ende the more couetouse they ben Caplm .iij. DIues Thy reasons be good saye forth what thou wylte ¶ Pauper God in the sixth byheste forbydeth the dede of lechery of spousebreche in this byheste he forbydeth the wyll the consent of herte to lecherye to sponsebreche For as the dede of leshery is dedely synne so is the foule consent the desyre of herte dedely synne For as cryste sayth in the gospell Mathei .v. He that seeth a woman coueyteth her by desyre to do lecherye with her he hath do lecherye in his herte though he do it not in dede And therfore eche man sholde take hede besely what thoughtes entre in to his herte and yf ony thoughtes ben about to drawe the reson of his soule to consente to synne anone putte he awaye tho thoughtes myghtely let hyÌ„ thynke on the bytter paynes that cryste suffered in his syde hondes feet soo tourne his mysluste in to deuocoÌ„n of crystus passyon quenche the brennyng thoughtes of lechery with the blood the water that ranne out of crystus syde whan his herte was clouen a two with that sharpe spere thynke on that endeles loue that cryste shewed than to hym to all mankynde And so to torne his foule stynkynge loue that he begynneth to fall in shame shenshyp in to the swete clene loue of IhuÌ„ full of Ioye worship The mayster of kynde telled li .xij. that ther is a byrde in Egypt that is called a pellycane of al foules he is moost chere ouer his byrdes moost loueth them Ther is a grete enmyte bytwene him the adder wherfor the adder wayteth whan the pellycane is out of his neste to seke mete for him for his byrdes than he goth in to the neste of the pellycane styngeth his byrdes enuenemeth them sleeth them whan the pellycane cometh ayen fyndeth his byrdes thus slayn he maketh moche sorowe and mone by waye of kynde thre dayes thre nyght he morneth for deth of his byrdes And at the thyrde dayes ende he setteth hym ayen ouer his byrdes and with his bylle he smyteth hymselfe in the syde letteth his blood falle downe on the byrdes And anone as yâ— blode toucheth his byrdes anon by waye of kynde by vertue of the blood they quycken ayen rysen from deth to lyfe By this pellycane that loueth so well his byrdes is vnderstande cryste Ihesu goddes sone yâ— loueth mannes soule womans more than euer dyd yâ— pellycane his byrdes And he sayth hymselfe Similis factus suÌ„ pellicano solitudinis I am made lyke to yâ— pellycane of deserte By the byrdes I vnde Adam Eue all mankynde By the nest I vnderstande yâ— blysse of paradyse For right as byrdes be brought forth in yâ— nest so mankynde had his begynnynge was brought forth in paradyse By yâ— adder I vnderstande the fende whiche appered in yâ— lyknes of an adder to Eue stange her full euyl Adam also with his wycked fondynge slewe them both bodye soule And not only he slewe them but also he slewe al mankynde in them For yf Adam had not synned we sholde neuer haue dyed ne haue wyst of woo wherfore this pellycane Ihesu cryste seynge yâ— myscheef yâ— mankynde was fall in by gyle of yâ— fende he had ruth on mankynde for grete loue that he had to maÌ„kynde as sayÌ„t Poul sayth he auentysshed hyÌ„selfe toke flesshe blood of yâ— mayden Mary bycam man in yâ— lykenesse of a seruauÌ„t in our manhede in our kynde suffered to be taken be bouÌ„de beten forspyted dispysed byscorged at the pyler be crowned with thornes be nayled to the tree hondes feet and hanged on the crosse as a theef amonges theues be stonge to the herte with the sharpe spere so dyed bytter deth all for our gylt not for his gylt for he dyd neuer amys in worde ne in dede as saynt Peter sayth in his pystle And thus for our loue that ben to hym ful vnkynde he shed his precyous blood out of euery parte of his blysfull bodye born of the mayden And his Inner hert blood he shed so to wasshe vs fro our synnes to reyse vs fro yâ— deth of synne into yâ— lyfe of grace after fro bodely deth into yâ— lyf of endles blysse Therfore saynt Iohn sayth Dilexit nos lauit nos a pccis nâ—Ì„is i sanguie suo Apoc. i. He loued vs so moche that he wasshed vs froÌ„ our synnes with his precyous blood Loue droue hym downe fro heuen into erth loue led hyÌ„ into yâ— maydens bosom brought hym into this wycked worlde Loue bouÌ„de hyÌ„ in cradel wonde hyÌ„ in cloutes ful poore layd hyÌ„ in an oxe stalle Loue helde hyÌ„ here in sorowe care honger thryst moche trauayl .xxxij. yere more At yâ— last loue toke hyÌ„ bouÌ„de hyÌ„ set hyÌ„ at yâ— barre byfore yâ— synful Iustyce Ponce Pylate Loue layd him on the crosse nayled hyÌ„ to yâ— tree Loue led hyÌ„ to his deth cleef his hert a two And for whose loue leue frende Forsoth for loue of you of me of other synful wretches that neuer dyd hyÌ„ good but offended hym nyght day ben to hym ful vnkynde Therfor he may well saye the wordes that Salomon sayd Fortis eÌ„ vt mors dilectio Canâ— .viij. Loue is stronge as deth ye forsoth moche strenger than deth For loue led his lyfe to his deth he that neuer myght dye by waye of kynde loue made hym dye for mankynde And so sayth Salomon there Brondes of his loue ben brondes of fyre of flammes both For the loue that he shewed to mankynde and also for the loue that we ought to shewe to him For ryght as the hete of the sonne with his lyght whan he shyneth in the fyre in the house wasteth the fyre quencheth it so the loue of god and the endelesse charyte of his passyon yf it shone in maÌ„nes soule with his hete it sholde quenche waste the brondes and the fyre of lecherye brennynge in mannes soule by foule luste and wycked desyre And therfore he sayth to euery crysten soule â—one me vt signaculuÌ„ suê‘ cor tuuÌ„
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
lorde god And in the newe lawe he sayth thus Deum timete regem honorificate Drede ye god and worshyppe ye your kynge .i. petri .ij. That is to say For drede of god worshyp thou thyn elder and for drede of god worshyp thou thy kynge thy souerayne and al that be in hygher degre than thou art For sythen god hath put them in degre of worshyp thou muste for drede of god worshyppe them And but thou worshyp them ellys thou offendest god Omnes honorate Worshyp ye all men women after ther astate and ther dygnyte And saynt Poule byddeth that all thynge sholde be do honestly and in ordre OiÌ„a honeste et scdm ordineÌ„ fiant .i. ad corum .xiiij. Caplm .xxiij. ALso leue frende by this commauÌ„dement we be bouÌ„de to worshyp holy angels sayntes in heuen for they be our faders in age in worshyp in cure in kepynge of vs. For they longen after vs that ther nombre ther company that was lested by the pryde of lucyfer myght be restored ayen by saluacoÌ„n of vs. And therfore nyght and daye they prayen for vs to god for helpe and grace nedefull to vs. Of these faders speketh saynt Poule in his pystle and sayth thus I knele praye for you nyght and daye the fader of our lorde Ihesu cryste of whom is named all maner of faderhede in heuen and in erthe Ex quo omnis paternitas nominat in celo et in terra ad Ephe .iij. For as the glose sayth ther dysposycyon the angellys be our faders in heuen ordeyned for vs and in erthe prelates be our faders hauynge cure and kepynge of vs. And so bothe prelates in erthe and angellys in heuen ben our faders And therfore as all these clerkes sayen Eche man woman hath two angels assygned to hym one of god an other of the fende For the fonde Sathanas att goddes suffraunce assygneth to hym a wycked angell to tempte hym and to lese hym But god of his goodnes assygneth hym a good angell to saue hym and to kepe hym Of whiche good angell cryste sayth in the gospell that they see alwaye the face of the fader in heuen for they be alwaye in his presence speke for vs and praye for vs. And therfore sayth saynt Ierom vpon the same worde of cryste that angels bere our prayers and our good dedes in to heuen and kepe and defende vs ayenst the malyce and the sleyght of the fende And therfore the angell Raphaell whan he had ledde the sone of Tobye in to fer contree and saued hyÌ„ from many perylles broughte hym ayen in grete welth he sayd to Tobye whan thou praydest with bytter teres beryedeste the deed bodyes and leftest thy mete and haddest deed bodyes by daye in thyn house beryeste them by nyght for goddes sake ayenst the wyll of the wycked kynge Senacheryb Than offered I thy prayer to our lorde god Thobie .iiij. Also we rede in the fourth booke of kynges the .vi. chaptre That the prophete Helyzee was sodaynly by nyght besyeged in the Cyte of Dothaym with the oost of the kynge of Syrye In the morowe the seruaunt of Helyzee sawe the oost about the Cyte he was full sory sayd to his mayster Helyzee Alas alas alas what shal we do we be so besyeged with our ennemyes that we may not escape Than Helyzee sayd to hym Drede ye not for we haue more folke with vs than they haue with them Than Helyzee prayed to god that he wolde open the eyen of that seruaunt that he myght see what helpe Helyzee had with hym And anone he sawe the hylles about Helyzee full of horse charettes brennynge as fyre a grete people arayde to batayll that was the oost of angellys sent of god for kepynge of Helyzee through whos helpe the prophete Helyzee ledde all the oost that had besyeged hym in to the Cyte of Samarye amonges all ther enemyes for they were so blent that they wyst not whether they went They come to take Helyzee and Helyzee toke theym with helpe of angels and dyde with them what he wolde And therfor Dauyd sayth Montes in circuitu eius et dnÌ„s in circuitu ppli sui The hylles that is to saye the angellys be about the good man and the good woman to kepe them and god is about his people to saue theym And therfore saynt Cecyle sayd to her husbonde Valaryan I haue goddes angell that loueth me full well and kepeth my bodye with grete suerte that noo man shall defoule me And yf thou wyll by foule loue defoule me he shall â—lee the. And yf thou loue me with clene loue and wyll kepe my maydenhode hole clene he shall loue the as well as me And whan thou art crystened thou shalt see him Anone her husbonde Valeryan by her couÌ„seyll went and was crystened of the bysshop saynt Vrban And whan he was crystened he cam ayen fouÌ„de saynt Cecyle prayenge in closet the angell standynge besydes her with wynges fethers ful bryght his face shone glymered as the flaÌ„me of fyre He had in eyther hande a garlonde made of roses lelyes full fayre tresshe and full swete in smellynge He gaaf vnto saynt Cecyle one an other to Valeryan and bad them kepe them in clennes both of bodye of soule For why sayd he I haue brought theÌ„ out of paradyse And ye shall knowe by this token for they shall alwaye be grene fresshe neyther welke ne fade ne lese ther swete sauour and no man ne woman may see them but they that loue clenne s se and chastyte as ye doo We rede also in the lyfe of saynt Agnes that whan she was but .xiij. yere of age suffered deth for the loue of god and for the loue of chastyte foâ— she wolde not assent to be wedded to the grete lordes sone of Rome for he was hethen And also for she wolde kepe her mayndenhode to cryste She was made naked ledde to the bordell house to be defouled of synfull wretches But sodaynly her here wexe soo moche that it hylled and hydde all her bodye And whan she cam to the bordell house her good angell was redy and brought her a clothe as whyte as snowe full mete to her bodye and be lapped her with so grete lyght that ther myght no man loke vpon her ne no man durste entre the place Thanne the lordes sone as ful hardy ran in to that lyght for to defoule her And anone the fende whom he wolde haue serued slough hym But saynt Agnes with her prayer to god and helpe of her good angell reysed hym from deth to lyfe to shame shenshyp of all hethen people For anone he went out of that house cryed openly that there was no god but cryste and desspysed her mawmettes and ther false byleue Also whan saynt Agace was buryed her angell in the lykenesse of a yonge man clothed in clothe of
all that thou haste gyue it to the poore folke and come folowe me But as sayth the gospell whan he herde these wordes he wente awaye full sory for he hadde many possessyons and moche richesses Than Cryste sayd to his dyscyples It is full harde the riche man to entre in to the kyngdom of heuens it is more easy sayd he a Camele to passe thrugh nedels eye than the riche maÌ„ to entre in the kyngdome of heuens Than his dyscyples sayd to Cryste Lorde who may than be saue Cryste answered and sayd That as anentes man it is Impossyble but to god alle thynge is possyble ¶ Diues These wordes sounde full harde to myn vnderstondynge and soone may brynge me suche other in dyspayre I praye the declare me this maner of speche yf thou can ¶ Pauper Some exposytoures of the wordes of Cryste saye that in Iherusalem was a lytyll pryue yate whiche for straytnesse was called the nedell whan the Cameles came ycharged to this yate they myght not entre but they dyde awaye theyr burdeynes and theyr packes And so by these wordes Cryste excludeth not you riche men from heuen But he techeth you how ye may entre the yates of heuen For as he sayth in the gospell The yate the waye that ledeth to lyfe blysse is full strayte and fewe passe therby And soo by this nedell is vnderstonde the entrynge in to heuens blysse By the Camele charged yâ— riche men that ben charged with the richesse of the worlde whiche charge as longe as it is faste vpon theym Soo longe they may not entre in to the blysse of heuen For Cryste sayth in the gospell Nisi quis renunciauerit omnibus que possidet non potest meus esse discipulus But a man forsake alle that he hath he maye not be my dyscyple And therfore yf thou entre in to the strayte yate of heuen thou muste vnbynde and louse thy charge 〈◊〉 richesse from the and leye it besydes the vnder fote to that thou be lorde and mayster of thy richesses and not the richesses thy mayster Caplm .vi. DIues How sholde I louse my richesses fro me ¶ Pauper As the prophete sayth Diuicie si affluant nolite cor apponere Yf richesse and welthe falle to the sette not thyn herte to moche theron Loue theym not to moche Be redy to thanke god whan he sente theym to the and as redy to thanke hym pacyently yf he take theym fro the and saye as Iob sayd Nudus egressus sum de vtero matris mee Naked cam I in to this worlde oute of my moders wombe and naked I shall go hens agayne Sythen we than haue taken goodes of richesses and of welth of goddes honde why sholde we not suffre pacyentely wo and dysease yf he sende them to vs. God gaaf me goodes and god hath taken them awaye as god wolde soo is it done blessyd be goddes name Iob primo Vnlouse soo thy richesses from the that in goddes cause thou be redye for to forsake all that thou haste rather than thou sholdeste offende thy god Soo that for noo wynnynge neyther for noo losse thou woldeste doo ony dedely synne Alwaye be redy rather to forsake thy goodes than thy god And in this maner muste euery man forsake all that he hath yf he wyll be Crystus dyscyple That is for to saye he muste withdrawe his herte and his loue from all that he hath soo that he loue noo thynge as moche as god ne in lettynge of his loue neyther of his worshyppe For who someuer that wyll be saued he muste be poore in spyryte and in wyll And therfore sayth Cryste in the gospell Beati pauperes spiritu quoniam ipsorum est regnum celorum Blessyd ben they that ben poore in spyryte and in wyll For theyrs is the kyngdome of heuens Alle though this exposycyon as touchynge the morall sense be fulle true and fayre Neuerthelesse doctour de lyra bycause it hath none auctoryâ—e of holy scrypture that ther was suche a yate aâ—te Iherusalem that was called a nedell expowneth the wordes of Cryste in an other maner and sayth that Cryste speketh in that texte of riche men that sette theyr blysse theyr truste in richesse wherfore this is the menynge of the texte as lyre sayth As it is Impossyble for a Camele to passe thorugh the eye of a nedell Soo it is Impossyble for a man that setteth his truste and his blysse in richesses for to entre in to the royalme of heuens But yf he caste from hym suche inordynate loue and trustynge in richesse And that these wordes of Cryste sholde thus be vnderstonde the same doctour preueth by Crystus owne wordes in an other place Marci .x. where our lorde sayth thus How harde it is that men trustynge in richesse to entre in to the royalme of god It is easyer or lyghter that a Camele passe thorugh the eye of a nedell than a riche man for to entre in to the kyngdom of god that is to saye so trustynge in his richesses Inordynatly theym louynge Caplm .vij. DIues I assente to this exposycyon I was aferde that god hadde not loued riche men ¶ Pauper Abraham Ysaac Iacob yâ— holy patryarkes were full riche men yet god loued them full well Dauyd Ezechie Iosie were kynges of goddes people moche loued praysed of god Ioseph Danyell rulers of royalmes were of god chosen Iob Iachee Ioseph of Aromathye were full riche men now ben ful hygh in blysse For the riche men be not lacked in holy wryte for theyr richesses but for her wycked couetyse and myswyll of richesse And therfore sayth saynt Ambrose suê‘ Lucam that the faute is not in the richesse but in theym that can not vse theyr richesse in due maner And therfore sayth he that right as richesse is lettyng of vertue to wycked men so it is helpynge of vertue to good men Ne poore men be not praysed so moche in holy wryte for wantynge of richesse ne for myschyef that they ben in but for theyr good wyll theyr good loue that they haue to god Whan for his loue they forsake richesse and put them in pouerte myschyef to serue theyr god the more frely without lettyng of worldely couetyse For more shrewes fynde I none than poore beggers that haue no good that the worlde hath forsake but they not the worlde ¶ Diues Therfore me thynketh alwaye that it is better to be riche than poore For pouerte myschyef drawe many a man to robbery manslaughter lecherye other synnes many moo And therfore sayth Salomon Propter inopiam multi deliqueruÌ„t Ecclesiastes .xxviij. ¶ Pauper Some be poore nedy by theyr good wyll some ayenst theyr wyll And they that ben poore ayenst theyr wyll some haue pacyence some haue noo pacyence they bycause of myschyef they lyghtly fall in synne But neyther pouerte wylfully taken for the loue of god ne
as a lorde amonges his seruauntes and thyn holy name is called vpon vs lorde our god forsake vs not But yf it be so that we lyue not after our name that we haue taken of Cryste ne lyue not as crysten menne as goddes seruauntes but forsake hym and torne ayen to the fende and lyue not as crysten folke but as Iewes sarasyns or paynyms or ellys worse than take we goddes name in vayne for our name and our lyfe accordeth not And as sayth saynt Poule wycked crysten people with theyr wycked dedes and theyr wycked lyuynge forsaken god And therfore all wycked lyuers and namely ypocrytes that beren the name of holynesse and of Crystus seruauntes and with that they ben the fendes seruauntes they take goddes name in vayne do grete despite to goddes name And therfor Cryste sayth to suche wycked crysten people Per vos tota die nomeÌ„ meuÌ„ blasphemat in gentibus Ysaye lij Et ad Ro .ij. My name is despysed by you euery daye amonge other nacyons or hethen men For by the wycked lyuynge of crysten people the name of Cryste is ashamed And therfore we saye in our prayer Sanctificet nomeÌ„ tuuÌ„ Halowed worshypped be thy name That is to saye grauÌ„te vs grace no thynge to do ne wyll ne to speke that wherby thy name sholde be vnworshyped or ashamed in vs. Caplm .ij. ALso goddes name is taken in vayne by moche speche and that in many wyse Fyrste by namynge of goddes name in vayne in tales tellynge in Iapery in scorne for in suche vanyte goddes name sholde not be named ¶ Diues Telle some ensample ¶ Pauper As yf one sayd to the in scorne whan he is wroth with the god make the a good man And some saye of an other in scorne that god hath forsaken him Iapers dyce players comonly name goddes name in vayne in this maner though they swere none othe And all suche take goddes name in ydlenesse that teche ony errours or heresyes ayenste the fayth and ayenst god or preche or teche the treuthe oonly for couetyse or for enuye or for vayne glorye and not for helthe of mannes soule ne for worshyp of god And therfore the prophete sayth thus Peccatori auteÌ„ dixit deus quare tu enarras iusticias meas et assumis testamentuÌ„ meum peros tuum God sayth to the synfull man why tellest thou my rightfulnesses and takeste my testament and my lawe by thy mouth so ofte nameste my name For all tho that teche well speke well and wyl not do therafter they take goddes name in vayne Also goddes name is taken in vayne by cursynge and swerynge as whan men or wymen in wrath or elles in nyce myrthe saye to an other god gyue the myschauÌ„ce god gyue the euyll grace euyl deth Also it is taken in vayne oftymes by vowes makyng and that in dyuerse maner Fyrste yf man make ony vowes to ony creature For vowes makynge is a dyuyne worshyp that ought to be done only to god and to no creature And therfore the prophete sayth Vouete et reddite dnÌ„o deo vestro Make ye your vowes to our lorde god yeldeth them to hym Also it is taken in vayne whan that the people kepe not theyr vowes that ben lefull but breke them retchelesly or wylfully or by freylte without nede and without auctoryte of theyr soueraynes whiche haue power for to dyspense them or to chauÌ„ge theyr vowes Also yf men make vowes vnlefull ayenst charyte and to doo ony thynge ayenst goddes lawe As yf thou madest a vowe for to slee thyn euen crysten or that thou sholdeste neuer do good to poore men for peraueÌ„ture some poore man hath aggreued the. Also whan men make vowes vnwysely lyghtly without auysement and by comon custome of speche Caplm .iij. DIues And suche vowes ben made now a dayes full many For with moche folke be they ones spoken they ben no more thought on for they ben so comon in theyr mouth ¶ Pauper Therfore they synne full greuously so takynge goddes name in vayne For ther sholde no vowe be made but for a thynge of charyte and with a good auysemente We fynde in holy wryte Iuducum vndecimo That ther was a leder a Iuge of goddes people whose name was Iept And whan he sholde go for to fyght ayenst goddes enemyes the people of Amon he made his vowe to god that yf he gaue to hym yâ— vyctory of his enemyes whan he cam home ayen what lyuyng thynge he mette fyrste of his housholde in his comynge home he sholde slee it offre it vp to god in sacrefyce After this as god wolde he had the vyctory and came home with grete worshyp whan his doughter herde these tydynges she was full gladde and toke her tymber in her honde came in greâ—e haste fyrste of all the housholde dauÌ„synge playnge syngynge ayenst her fader for to welcome hyÌ„ home Whan Iept sawe his doughter so comynge ayenst hym he bethought hym of his auowe that he had made bycame full heuy for he had no childern but her he loued her full well Alas doughter alas sayd he what haste thou done why comest thou so soone ayenst me I haue opened my mouth to god and haue made a vowe ayenst the for I muste by my auowe slee the and offre the vp in to sacrefyce to god But the woman his doughter yet clene mayden was so gladde of goddes worshyp of her faders worshyp that goddes enemyes were so slayne that she made lytyll sorowe or none for her deth sayd to her fader Iept Sythen thou haste made suche a vowe god hath sente the vyctorye of his enmyes fulfylle thy vowe for I take the deth gladdly But I praye the of one boone er I deye Lete me go with other maydens my playferes morne and bewayle my maydenhode amonges the hylles and the mountaynes two monethes For it was that tyme repreef to a woman to deye without yssue of her bodye And Iept grauÌ„ted her bone After two monethes she came ayen to her fader Iept mekely suffred the deth for goddes sake for the loue of her fader And thus my frendes byleâ—e that that womaÌ„s deth whiche was a clene mayden betokeneth Crystes passyon For right as she toke the deth wylfully for saluacoÌ„n of goddes folke and destruccoÌ„n of goddes enemyes So Cryste a clene mayden that neuer was defouled with synne and neuer dyde amys he suffred wylfully bytter deth for saluacyon of all mankynde destruccoÌ„n of the fendes power ¶ Diues Was not his vowe lefull ¶ Pauper It was not lefull For by his vowe yf he had fyrste mette with a catte or an hounde comynge ayenst hym he sholde haue made sacrefyce to god therof whiche sacrefyce sholde haue ben abhomynacoÌ„n to god for neyther was able to be offred in sacrefyce And for as moche as he made his vowe so vnwysely god suffred hyÌ„ to falle in to that
ony withstandynge for ther shal no thynge withstande them But as the sonne passeth yâ— glasse without lettynge of the sonne so shal they passe ouer walle euery thynge at theyr wyll without ony dysease or ony lettynge And anentes the soule we shal haue the blysfull syght of goddes face brennynge loue to god and to our euen crysten alwaye haue hym that we loue and what we desyre There all our loue shall be in Ioye without woo drede and sorowe In this worlde euery loue is medled with woo in token of these seuen blysses that we shal haue in endelesse reste for our parfyght werkes Therfore god badde vs reste in the .vij. daye Caplm .xiiij. DIues Why longe ought the holy daye to be kepte and halowed ¶ Pauper From euen to euen as Raymonde sayth and the lawe also Extra li ij.ti.de ferijs Omnes dies dominicos And holy wryte sayth also and god hym selfe Leuitici .xxiij. A vespera vsque ad vesperam celebrabitis sabbata vestra From euen to euen ye shall halowe your holy dayes Neuerthelesse some begynne sooner to halowe after that the feste is after vse of the contree Extra e. quoniaÌ„ But that men vse in the satyrdayes vygylyes to rynge holy euen at myddaye compelleth not men anone to halowe but warneth them of the holy daye folowynge yâ— they sholde thynke theron spede them so dyspose them theyr occupaco ns that they myght halowe in due tyme. ¶ Diues Is it leful for ony causes in the sondaye to gadre in corn fruyte or hay ¶ Pauper Suche nede it may be that it is excusable as yf they may not in other dayes gadre it in for enemyes as in tyme of warre yf they sholde gadre it they haue rightful cause to withstande theyr aduer s aryes Also yf corn or grasse be in the felde sholde be lorne but it were dyght gadred it is lefull in the holy dayes to saue it kepe it soo that goddes seruyce be not lefte therfore But for to mowe or to repe carre or to sowe in the sondaye I holde it not lefull but in ful grete nede Pryncypale festes sholde alwaye be halowed but right grete nede compelled men for to werke so that grete nede excused them For as the lawe sayth Extra li .v. De regulis iuris Nede maketh lefull that ellys is vnlefull by the lawe for nede hath no lawe De con di.i Sicut et di.v. Discipulos Extra de furtis Si quis per necessitatem Also is lefull to fysshe after the seruyce on the sondaye other fysshe also that may not be taken but certayne ceson of the yere for whiche fysshe men muste goo ferre in the see longe abyde Extra de ferijs ca Licet It is lefull also to do rightfull batayles on the sondaye and also in other holydayes for saluacyon of the comunyte Than it is lefull to saue that er they sholde all perysshe both man beest fruyte corne other thynges alwaye with reuerence of god and of the holy daye It is lefull than to leches to helpe the seke folke It is leful to dyke or walle in defence of townes castels to araye men to batayll in the sondaye whan nede compelleth peryll of enemyes Thus sayth Io. in suÌ„ con.li.i.ti.xij.qÌ„.vij Soo that in all these and suche other nede and pyte excuseth men Cryst helyd men in the sabbot and repreued the Iewes that were dyspleased therwith and sayd to them Sythen a man taketh his circuÌ„cisyon in the sabbot why haue ye Indygnacyon to me for that I haue made a man hole in the sabbot Io. vij And in an other place he sayd to the Iewes who is it of you that hath a sheep it falled in the dyche in the sabbot that wyll not go lyfte it vp out of the dyche But forsoth man is better than a sheep therfore sayth he it is lefull to do good dedes in the sabbot in the holy daye Matheâ— .xij. An other tyme Cryste helyd a womaÌ„ of an harde seknesse that had holden her xviij yere she wente stoupynge don warde and myght not loke vpwarde Than the maystre of the lawe of the Synagoge was wroth sayd to the people Ther ben vi.dayes to werke in come than and be ye helyd and not in the sabbot Cryste answered to hym Thou ypocryte eche of you vnbyndeth his oxe his asse from the maunger or cratche in the sabbot ledeth it to the water Moche more it is nedeful for to vnbynde this doughter of Abraham in the sabbot from the harde bounde in the whiche Sathanas had holden her bounden xviij yere longe And all tho ypoâ—rytes were ashamed By these examples Cryste shewed that dedes of pyte and of almesse and namely prechynge techynge by whiche mannes soule is losed out of the fendes boundes they ben medefull and nedefull in the holy dayes And he excused Dauyd by nede that he ete of the holy loues that no lewde man sholde haue eten of by the lawe Also he excused his discyples that they gadred the eerys in the felde in the sabbot ete the corn Maâ—. xij For as he sayth there god loueth better mercy pyte than ony sacrefyce Caplm .xv. NEuerthelesse notwithstondynge all this euery man woman sholde besely halowe yâ— holy daye not lyghtly for no smale nede breke thyn holy dayes For god charged this coÌ„maundement full hyghely whan he sayd Thynke that thou halowe well the holy daye And in an other place Deu .v. He sayth Loke that you halowe wel the holy daye And in an other place of holy wrytte he sayth Loke ye kepe wel my sabbot and my daye for that is a token bytwene me and you Who so defouleth that daye or dooth ony seruyle werke in that daye he shall deye Exodi xxi Leuitici xvi.et.xix Item Iere â— .xvij. Ezechielis .xx. et .xxij. et .xxiij. By the lawe bochers tauerners other vytaylers may lefully dyght in the sondaye vytayles to be solde in the mondaye yf they myght not dyght it in the daye byfore to saue them theyr vytayles so that it be done pryncypaly to goddes worshyp and for the comon prouffyte Also marchauÌ„tes that leden their marchauÌ„dyse in yâ— sondaye and other holy dayes to fayres in ferre contree by londe of by water ben excu s ed yf they may not lede theym in other dayes Also messagers pylgrymes and wayfarynge men that may not well reste without grete harme ben excused so yâ— they do theyr dylygence to here masse matyns yf they can For longe abydyng in a maÌ„nes Iourney is costly and peryllous Also they that lete to hyre horse carte or shyp to pylgryms to passynge folke in the sondaye for to spede them in theyr Iourney yf they do it pryncypaly for ease and spede of theym that so hyre them they ben excused But yf they do it pryncypally for lucre or for couety s e they be
of mannes swerde also and Iustefye ye not that god dampneth ¶ Here endeth the fyfthe coÌ„maundement And begynneth the sixthe Capitulum PrimuÌ„ DIues Thy couÌ„seyll is good God sende vs peas kepe vs fro yâ— swerde Now I pray the declare me yâ— sixth coÌ„mauÌ„demeÌ„t ¶ Pauper The sixth coÌ„mauÌ„dement is this Non mechaberis That is to saye in Englysshe Thou shalt do no lecherye ne medle with no thynge flesshely but onely with thy lawfull wyfe As the glose sayth And so by this coÌ„mauÌ„dement he forbydeth all spyces of lethery ¶ Diues How many spyces of lechery be ther. ¶ Pauê‘ Nyne And these be they Fornycacyon lecherye with comon wymen auoutry defoulynge of maydenhode defoulynge of chastyte auowed to god defoulyng of them that be nyghe of kynne of affynyte or of gossyprede sodomye that is mysuse of mannes bodye or womans in lecherye ayenst kynde pollucyon of mannes bodye or womans by ther owne sterynge by themself whiche is a full horryble synne And also synful medlynge togydre bytwene husbonde and wyfe FormcaciomeretriciuÌ„ adulterium Stupâ—uÌ„ sacrilegiu incestus peccatuÌ„ sodomiticuÌ„ voluntaria in se pollucio et ê‘ se ê“uocat et libidinosus coitus piugalis ¶ Diues In how many wayes may the husbonde synne medlynge with his wyfe ¶ Pauê‘ In .viij. wayes Fyrste yf he medle with hyr only to fulfyll his lustes his lecherye takynge noo hede to god ne to yâ— honeste of matrymonye Also yf he passe mesure in his doynge Also yf he medle with hyr in tymes whiche holy chirche couÌ„seyled men to coÌ„tynence as in holy tymes in tyme of lente in tyme of fastynge and of other prayer whiche tymes he may medle with hyr so bodely ayenst reuerence of the tyme of god that he shall synne dedely For Peter and Poule teche that wedded folke sholde in holy tyme in tyme of prayer absteyne them fro suche lustes that ther prayer may the more gracyously be herde of god ther herte yâ— more gyuen to god For suche luste as for the tyme draweth mannes herte and womannes moche fro god and maketh them fulfle s shely the lesse goostly Therfor as we rede GenÌ„ .vij. In the tyme of the flood in Noes tyme for the herde trybulacyon dredther they were in all that yere Noe and his thre sones kepte them chaste laye by themself and ther wyues by themselfe so that by holy prayers and contynence they myght yâ— sooner be delyuered of that peryll and myscheef that they were in Also yf he medled with his wyfe in holy place without nede For in tyme of werre though he medle with his wyfe in chirche yf he dare not lye out of yâ— chirche for drede of his enemyes he is excused the chirche is not pollute or ellys it were pollute And also yf he medle with his wyfe whan she is greate with childe nyghe the tyme of byrth For than lyghtly he myght slee the childe Also yf they medle togydre with euyll condycoÌ„n Also yf he medle with his wyfe wetyngly in hyr comon sekenes at his owne proufre But yf husbonde and wyfe medle to gydre flesshely without these defauct onely to brynge forth a veyne to the herte and gete childern to goddes seruyce ellys to flee fornycacyon and lecherye on other halfe or to yelde the dette of ther bodye eche to other than they synne not But than as saynt Poule sayth ther wedloke is worshypfull and ther bedde without spot of blame Honorabile connubiuÌ„ in oiÌ„buset thorus iÌ„maculatus Ad hebre .xiij. Vpon whiche worde sayth the grete clerke Haymo the glose also That it is a worshypfull wedloke whan a man weddeth his wyfe lawfully to brynge forth childern to goddes seruyce absteyneth hym fro his wyfe in due tyme. And than is ther bedde without spot of blame whan he medle with his wyfe lawfully and for a good ende kepe mesure and maner than ryse they vp out of bedde without spot of blame Caplm .ij. QAtrymonye was ordeyned of god for two causes Fyrst pâ—yÌ„cypaly in to offyce to brynge forth childern to goddes seruyce Also in to remedye to flee fornycacoÌ„n lecherye For the fyrste cause it was ordeyned in paradyse before Adams synne For yâ— seconde cause it was ordeyned out of paradyse after Adams synne Thre good thynges be pryncypaly in matrymouye The fyrste is fayth that eche of theym kepe truly his bodye to other medle flesshely with none other The seconde is bryngyng forth nourysshynge of children to yâ— worshyp of god to goddes seruyce For ellys it were better that they were vnborne The thyrde is yâ— sacrament whiche may not be vndo but only by deth And therfore the ordre of wedloke is full worshypfull for it representeth yâ— grete sacrament of vnyte of endles loue bytwene yâ— godhede the manhede in cryste very god and very man bytwene cryste holy chirche bytwene cryste crysten soule And the faythfull loue that ought to be bytwene husbonde wyfe betokeneth the loue the fayth that ought to be bytwene cryste crysten soule bytwene cryste holy chirche For the husbonde sholde loue his wyfe with true loue And therfore whan he weddeth hyr he setteth a rynge on hyr fynger whiche rynge is a token of true loue that ought to be bytwene them For they muste loue them togydre hertely and therfore it is sette in the fourthe fynger For as clerkes say fro that fynger god gyueth hyr but one rynge in token that they sholde loue theymsyngulerly togydre For as ayenst comynynge of the body the husbonde sholde loue his wyfe and none other and the wyfe hyr husbonde none other The rynge is rouÌ„de about and hath none ende in token that ther loue sholde be endeles no thynge departe them but deth alone Also the rynge is made of golde or of syluer in token that as golde and syluer passeth all other metals in value and clennesse so sholde ther loue passe al other loues And the husbonde loue his wyfe passynge all other wymen and the wyfe loue hyr husbonde passynge all other men And as golde and syluer passeth all other metals in clennes so sholde ther loue al be set in clennes not comon togydre but for bryngynge forth of childern or to flee fornycacoÌ„n or to yelde the dette of ther bodyes This loue betokeneth the loue that we owe to god that is our goostly husbonde to whome we be all wedded in onr baptem For we sholde loue hym hertely with all our herte syngulerly with all our soule lastyngly with all our mynde myghtely and with all our myghtes And therfore sayth he Deutronoê° .vi. Thou shalt loue thy lorde god with all thy herte with all thy soule with all thy mynde and with al thy myght The husbonde betokeneth cryste the wyfe betokeneth holy chirche crysten soule whiche is goddes spouse and ought to be suget to cryste as wyfe to husbonde Thre
husbonde that dyed for hyr loue By this poore woman that was soo fayre is vnderstande mannes soule womans whiche is made to the lykenesse of god But it was made full poore through the synne of Adam By the kynges sone is vnderstande cryste goddes sone which loued so moche mannes soule that as saynt Poule sayth he auentysshed hymself and dysparyched hymselfe in to the lykenesse of a seruauÌ„t maryed to hym our kynde mannes soule and lyued here two and thrytty wynter more in moche woo to wynne the loue of mannes soule and faught ayenst the fende the flesshe the worde that be alwaye besye to lese mannes soule And alwaye he hadde the maystrye by myght of the godhede But on go de frydaye he cam in soo fell a fyght with that tyrauÌ„t the fende of helle that though he had that maystrye yet he was so forwouÌ„ded that by waye of manhode whiche he toke of that mayde nedely he muste dye And than he sent home a letter of loue to his spouse maÌ„nes soule saynge as that knyght sayd Cerne cicatrices â— Beholde my wouÌ„des and haue them in thy thought for all the goodes that be thyn with my blood I haue them bought For why all the Ioye blys that we sholde haue in heuen and all the grace and goodnesse that we haue here in erthe all haue we by vertue of crystus passyon For but he wolde haue dyed for our sake els sholde we haue layne in helle payne with out ende By this sharte full of wouÌ„des and so blodye I vnderstande his blysfull bodye For as mannes bodye is clad in his sharte so that godhede was clothed in the blysfull bodye of cryste whiche bodye was all blody so full of wouÌ„des that as sayth that ê“phete Ysa i Fro the sole of the fote to the toppe of the hede there was no hole place in his body Therfor leue frende I pray you hange ye this sharte in a preuy place of your chambre That is to saye Sette ye crystus passyon entyrely in your herte And whan the fende the worlde or the flesshe or ony wycked man or woman begynneth for to tempte you to synne anone wende ye to your herte and loke ye on this sharte Thynke how that blysfull bodye was borne of the mayde Mary without synne and sorowe and neuer dyde amys Thynke how it was forrent and for tourne byspetted for our synne and our sake and not for his owne gylte And yf ye do so thynke entyrely on crystus passyon ye shall lyghtely ouercome euery temptacyon and haue the better pacyence in trybulacyon Wherfore an holy man sayth thus Reminiscens sacrati sanguinis queÌ„ effudit amator hominis effunden do lacrimas Non est locus ingratitudini vbi torrens tante dulcedinis at tingit animas â— Whan I thynke on crystus blood that he shedde vpon the rode I lete teres smert What man may be vnkynde that crystus blood hath in mynde entyrely in his herte Swete Ihesu cryste what is thy gylt that thou thus for me art spylt floure of vnlothfulnes I am a theef thou dyeste I am gylty thou obeyest all my wyckednes Why gauest thou so moche for thyne what wynnest yâ— with thyne harde payne ryche in blysse aboue Loue thyne herte soo depe hath sought that payne of deth letteth me nouht to wynne mannes loue An other remedye ayenst lecherye is redynge dalyauÌ„ce of holy wryt of holy mennes lyues And therfore saynt Ierom sayth ad rusticuÌ„ monachum Ama scienciam scripturarum et carnis vicia noÌ„ amabis Loue connynge of holy wryt and of goddes lawe and thou shalt not loue vyces of the flesshe And therfore god sayth Non videbit me homo et viuet Exodi xxxiij Ther shall no man see me by deuocyon and lyue flesshely For noothynge sleeth soo moche the luste of the flesshe as deuocyon and thynke on god and to studye goddes lawe And an other remedy is to thynke on helle payne For as sayth saynt Thomas de veritate theologie In helle shall be ouerdone hete of fyre gnastynge of teeth for colde for payne derkenesse smoke bytter wepynge without ende Rorynge and belewynge of foule fendes wepynge and weylynge â–ª sobbynge and syghynge of synfull soules and endeles repreue of ther synnes endles drede endles thyrste stenche lyght thondre worme of conscyence bondes pryson drede shame wantynge of the blysfull syght of goddes face and woo without ony hope of ony welthe There men shall seke deth not fynde it wysshe that they neuer hadde be borne And as saynt Bernarde sayth in his medytacoÌ„ns There shall be herde we pynge gnastyng of teeth roryng of fendes hydeous thondre There that syght shal be foule wormes todes adders horryble faces of the fendes mysshape thynges There wycked wormes shall gnawe the herte rotes there shall be sorowe syghynge and horryble drede There synfull wretches shall brenne in the fyre without ende In ther bodye they shall be tourmented by fyre in ther soule by worme of conscyence There shall be deth without deth for alwaye they shall be in deynge and in vtter payne and may not dye but alwaye lyue in deynge There smellynge shall be fylled with horryble stenche for there shall be no hope But whan they be in these paynes ten hondred yeres yet ther payne in newe all to begynne And therfore yf loue of god mede in heuen styreth vs not to flee lecherye and all other synnes lette vs flee lecherye all other synnes for drede of endelesse payne Caplm .xvi. ANd an nother remedy ayenst lechery is to thynke of that harde vengeauÌ„ces that god hath take for lecherye Fyrst take hede what vengeauÌ„ce god hath take for symple fornycacoÌ„n We fynde in holy wryt GenÌ„ .xxxiiij. That Dyua that doughter of Iacob went fro home to see that wymen of that contre to see ther atyre Than Sychem that sone of Emor prynce of that contre wente defouled this Dyua by myght And not withstandyng his besynes for to haue wedded hyr yet he was slayne for his lechery his fader all the men of that cyte that cyte destroyed We rede also in holy wryt Numeri .xxv. For that the childeren of Israell dyde lecherye wâ— the wymen of Moab god was offended bad Moyses take that prynces of his people hange theym vpon Iebetes for they were assentynge to the synne bad euery man slee his neyghbour that was gylty in that synne For by lecherye they felle in to ydolatrye And so for that lecherye were slayn that tyme .xxiiij. thousande Than Phynees the sone of Eleazar sawe one of that childern of Israell by one of the wymen to venge his synne he toke his swerde roof them both togydre in to the erthe throughe theyr preuy membres And god was so moche plesed with his dede that he grauÌ„ted to hym to his childern after hym the
for his pryde to whom he was wedded at the begynnynge of the worlde Ne truste thou not in thy dome on a good contree For yf the quest comyn of the .x. coÌ„mauÌ„dementes whiche thou hast broken of the two coÌ„mauÌ„dementes of charyte ayenst whiche thou haste offended of the .xij. artycles of the fayth ayenst whiche thou haste erred of the .vij. dedes of mercy whiche thou haste not fulfylled of thy fyue wyttes whiche thou haste myspended and the foure cardynall vertues ayenst whiche thou haste trespassed this solempne queste of .xl. true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytour thou haste robbed thyne owne lorde of his good For robberye is called al maner mystreatynge of an other mannes good ayenst his wyll And thou haste robbed cryste of that precyous soule that he bought with his dere blood and mysused and myspente his creatures ayenst his wyll For as saynt Gregorye sayth in his Omelye All thynge that we take of god to vse of good lyuynge we tourne it in to vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsuque conuertâ—mus culpe For the helthe of bodye that sent vs. we spende it in synne and in wyckednesse fayre weder in vayne occupacyon of pryde and of couetyse peas in vayne sykernesse plentee of vytayles in glutonye lecherye And so this solempne queste of fourty wolde dampne the for gylty Therfore ther is none other remedye but truly deme thyself yelde the gylty take the to the mercy of god punysshe thy selfe by drede sorowe of herte put the in the dome of goddes Iuge that is thy confessour make amendes after his dome by his assent For god ayenst whom thou haste so hyghly offended wyll stande to his ryghtfull dome accepte suche satysfaccoÌ„n as he assygneth the by yâ— lawe of god to do yf thou do it with good wyll Caplm .xiiij. THus deme thou thyselfe and than shalt thou be syker at the dredefull dome whan cryste our brother verry god and verry man shall come downe to deme the quycke and the deed And as saynt Poule sayth He shall come downe with the voyce of a trumpe that is to saye with the voyce of angelles and of archangelles the whiche shall crye and saye Surgite mortui venite ad iudicium Ryse ye vp that ben deed and come ye te the dome And anone in a twynkelynge of an eye we shall all awake of the longe slepe and ryse vp come to the dome Pope prynce Emperour kynge Lorde and lady free and bounde ryche and poore grete and smalle all they shall awake and ryse vp bodye and soule ayen knytte togydre That voyce shall be so hydeous so dredefull sterne that heuen and erthe shall begynne to quake The stones shall ryue and all the deed aryse from deth to lyf eche man woman to answere for hymselfe no man per attourney Now our Iuge Cryste is a lombe mercyfull meke than he shall be as a lyon dredefull sterne And the lyon with his crye abassheth all other bestes and maketh theym to stande stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyfe So the voyce of cryste at the daye of dome shall arere vs all from deth to lyfe whiche voyce shall be full dredefull to them yâ— lyue bestely take none hede to god ne to his lawe Them it shall arrest make them stande stylle as prysoners on the erth abyde theyr Iuge For they shall so be charged with synne that they shall not wende vp ayenst cryste as the good shall wende vp mette with cryste For to them yâ— ben goddes childern that voyce shall be full swete ful lykynge to here make them soo lyght that they shall wende vp mete with cryste in the ayre as saynt Poule sayth To his childern Cryste shall saye Venite â— Come ye my faders blessyd childern and take ye the kyngdome of heuen that was ordeyned to you byfore the begynnynge of the worlde But to these bestyal folke wycked lyuers to the proude to the couetouse to the enuyouse to lechoures glotons to vengeable folke his voyce shall be full dredeful fnll bytter whan he shall saye to them Discedite a me maledicti â— Wende ye hens fro me ye cursed wretches in to the fyre of helle without ende there to dwelle with the fende his angellys And so he shall sende them to sory place to sory companye without ony remedye Was ther neuer thondblaste so dredefull as his voyce than shall be to theym yâ— shall be dampned And was ther neuer songe so mery ne melodye so lykyng as his voyce shal be than to all that shal be saued And therfore deme well thy selfe here that thou be not dampned there Stande here to the sawe of the grete queste of true wytnesses whiche I haue nempned to the and deme thy selfe therafter And be true domesman of thyselfe or els thou shalt haue the same queste ayenst the at the dredefull dome And therto all angelles and archangelles and all the sayntes in heuen and all creatures shall than bere wytnesse ayenst the and axe vengeaunce on the Than as sayth Iohn Crysostom suê‘ illud Plangent se omnes tribus terre â— The angelles shal brynge forth the crosse the spere the nayle the scourges the garlonde of thornes with whiche cryste suffered his passyon Than shall cryste sytte on hyghe to deme the quycke the deed he shall departe the gooe from the wycked sette the good on the ryght syde the wycked on the lyfte syde He shal torne hym to the wycked on the lyfte syde shewe theym the crosse the spere the nayles the scourges the garlonde of thornes his wouÌ„des al fresshe whiche he suffered for all mankynde and saye to the wycked on this wyse Ecce miseri et ingrati quanta ê“ vobis sustinui propter vos homo factus sum â— See ye vnkynde cursed wretches what I suffered for your sake For whan I was god and kynge of kynges lorde of lordes neuer had wyste of woo for your sake I becam man for your sake I suffered to be beten and bounde to be spateled and despysed to be nayled to the crosse crowned with thornes stongen to the herte with a spere and was slayne dyspytous deth as ye may see to bye you from endeles deth Where is the rauÌ„som of my blood where be the soules that I bought so dere where is the seruyce that ye sholde haue done to me where is the loue that ye sholde haue shewed to me I loued you aboue al creatures I loued you more than I dyde myne owne worshyppe For why for your loue I putte myselfe to sorowe and care And ye loued more a lytyll mucke and a lytyl luste of â—he flesshe than ye dyd me or my
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
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