fyrste Deme well to thy selfe of thy selfe For as Salomon sayth The true wytnesse delyuereth soules of woo both in his owne and in many other Prouer .xiiij. And as the prophete sayth Seke ye vp our lorde god with almesse dede whyle he may be founde calle ye hym whyle he is nyghe Now he is hyghe now he called vs to his mercy Now he may be fouÌ„de benygne and bonour to all But after the dome and after our deth he shall be felle and fyers to vs but we amende vs. Than shall we fynde no mercy but that we deserue by our lyf And therfore leue frende doo ye as saynt Poule sayth Dum tempus habemus operemur bonum ad omnes Whyle we haue tyme werke we good to all And the wyse man sayth what good thyne honde may do do it besely whyle thou myght For ther shall be no werkynge reason ne connynge ne wysdome after thy deth to wynne the mede Eccl .ix. Therfore cryste sayth in the gospell that ther shall come a nyght whan no man shall werke to wynne hym mede The daye is our lyfe the nyght is our deth for be we deed we may no more werke to wynne mede ne to amende vs. ¶ Here endeth the eyght coÌ„maundement And begynneth the nynthe Capitulum PrimuÌ„ DIues God sende vs grace to do as thou sayst I thanke the for this enformacoÌ„n for I hope it shall do profyte Now I praye the yâ— thou wylt enforme me in the .ix. coÌ„maundement ¶ Pauê‘ The .ix. coÌ„mauÌ„dement is this NoÌ„ ocupisces domuÌ„ ê“ximi tui Exo .xx. Thou shalt not coueyte thy neyghbours good with wronge house ne londe In the .viij. coÌ„mauÌ„dementes byfore god forbedeth all wycked werkes In these two laste he forbedeth all wycked wylles consente to synne For of wycked wyll cometh euyll dede And therfore cryste sayth in the gospell that out of the herte cometh all maner synne for without wyll assente of the herte is no synne done De corde exiunt cogitaciones male homicidia adulteria fornicaciones furta falsa testimonia blasphemie Mathei .xv. Therfore saynt Poule sayth that couetyse is rote of all euyl And therfore god forbedeth all wycked couetyse both of the worlde and of the flesshe Couetyse of the worlde is called couetyse of the eye in other mennes good Couetyse of the flesshe is called wylle to lecherye and to glotonye And ryght as a wycked wede is clene clensed out of a londe whan the rote is drawen a waye and tylle whan the rote is drawen vp the londe is not clene clensed ne well weded And bodely sekenesse is not well cured ne helyd tylle the rote of the sekenesse be thus destroyed Ryght so maÌ„nes soule womans may not be clene clensyd of synne ne goddes lawe may not be kept tylle couetyse of the herte whiche is rote of all maner synne of all goostely sekenesse be drawen out of the londe of mannes hert destroyed And therfore whan god had gyuen .viij. coÌ„maundementes by whiche men shold flee al wycked werkes he put therto other .ij. coÌ„maundementes ayenst false couetyse byddynge yâ— men sholde put wycked couetyse out of herte for false couetyse is pryncypall letter of kepynge of goddes lawe rote of al wyckednesse Therfor in this coÌ„mauÌ„dement god forbedeth pryncypaly false worldely couetyse specyally of thynges not mouable by themselfe whan he byddeth that thou shalt not coueyte thy neyghbours good with wronge house ne londe In the .vij. coÌ„mau demeÌ„t god forbedeth the dede of all wrongfull takynge whan he byddeth the not stele In this byheste he forbedeth all maner wrongful desyre mys couetyse of ony mannes good of house of londe of golde of syluer of cloth of corne of all suche other thynges that may not styre themselfe This coÌ„mauÌ„dement is princypaly ayenst false purchasours that for false couety s e ben besy to begyle with falsehede to robbe men of house of londe put theym out of theyr herytage To suche false purchasours god gyueth his curse and sayth thus Ve qui cogitatis inutile et operamini malum in cubilibus vestris â— Woo be to you that thynke vnprouffytable thynge and werke wyckeÌ„d thynge in your beddes in the morowe whan ye may not slepe For than they caste gyle and falsehede ayenst theyr euen crysten They haue coueyted other mennes fâ—ldes sayth he and by myght take them awaye from them robbe them of theyr houses falsly chalenge the man his house his herytage For often they chalenge men for bouÌ„de and so entre in to theyr house and londe haue all theyr herytage with goddes curse Michee .ij. Also god gyueth them his curse by the prophete Ysaye there he sayth thus Ve qui coniungitis domum domui et agrum agro copulatis â— Woo be to you that falsely Ioyne house to house and couple felde to felde to the ende of the place that ye may saye all this is myne no man hath ought within me Wene ye sayth god that ye allone shall dwelle vpon erthe This false couetyse sayth he sowneth in myne eeres And therfor many a fayre house and grete shall be forsaken and no man ne woman dwelle therin Ysaye â—nto And thus the wyse man sayth Non attingas terminos paruulorrum â— Touche not the bouÌ„des of the small poore folke to reue theym of theyr ryght entre thou not in to the felde of faderles childern to put them out of theyr herytage For almyghty god that is ther nyghe frende shall make theyr full greuous and full harde ayenst the. Prouer .xxiij. Caplm .ij. WE fynde in holy wrytte the thyrde booke of kynges .xxi. ca. That ther was a kyng of Israell that hyght Achab and there was a man dwellynge by hym that hyght Naboth that had a fayre vyneyerde that laye nyghe the kynges paleys and therfore the kyng desyred gretly to haue it and sayd to Naboth gyue me thy vyneyerde and I shall gyue the a better therfore or ellys asmoche moneye as it is worth Than Naboth sayd god forbede that I sholde chauÌ„ge my faders herytage I wyll neuer chaunge it ne selle it Than the kynge was wroth and for malancoly layde hym on his bedde and wolde not ete ne drynke The quene Iesabell his wyfe come to hym and axed what hym ayled The kyng sayd that he had spoken to Naboth to haue his vyneyerde and he wolde not graunte it hym Than Iesabell the quene sayd Bt of good conforte and take me thy rynge and I shall gyue to the the vyneyerde Than she wrote lettres in the kynges name to the pryncypales of the cyte vnder the kynges sygnet And badde them gadre theyr courte to gydre make a solempne fastynge so to blynde the people with ypocresye badde them ordeyne two false wytnesses whiche sholde accuse Naboth saye that he spake euyl of god of the kyng so dampne hym as gylty stone hym to the deth soo they
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
to be Iapers or customable lyers in bourde ca. ij ¶ Answeres to auctorytees of holy wryt by whiche men excusen lesynges caplm .iij. ¶ Not all fayned dedes be lesynges but all fayned speche for dysceyt is lesynge what faynynge of dede is synne what not ca. iiij ¶ Of falsehede of the sayer falsehede of yâ— thynge that is sayd in what maner it is synne to byleue thynge that is false It is more synne a man to prayse hyÌ„self falsely than to lacke or blame hyÌ„self falsely whiche ben called false wytnesses by yâ— lawe ca. v ¶ What maner folke may not bere wytnesse in dome by lawe By false wytnesses Cryste sayntes were slayne how false wytnesses be bounde to restytucoÌ„n Flaterers bacbyters breke this coÌ„mauÌ„dement why they be lykned to a best Camelyon good spekers that ben euyl doers breke this coÌ„mauÌ„dement ca. vi ¶ How in many maner false men of lawe vayne prechours false ben false wytnesses ca. vij ¶ All wycked clerkes ben false wytnesses how the vestmentes of prestes bysshopes betoken crystus passyon what they betoken morally ca. viij ¶ What the bysshopes crosse yâ— partes therof betoken all false lyuers yâ— be crystened ben false wytnesses how wytnesses sholde haue them in dome to bere wytnesse how a man sholde bere wytnesse ca. ix ¶ To whom the wytnesse shall make restyâ—ucyon of mede taken to bere wytnesse after that the cause is after the dygnyte of the persone ayenst whom wytnesses ben brought muste be the nombre of wytnesses In what maner cases one wytnesse suffyseth whan the wytnesse shall saye in certayne whan in doubte ca. x ¶ Of kepynge of couÌ„seyll of a thynge that a man knoweth by preuy tellynge many thynges requyred in wytnesse of dyuerse Iugement after dyuersyte of wytnesses of atteyntynge of wytnesses A man may be wytnesse in dome ayenst hymselfe but not for hymselfe of wytnesse of heretykes of hethen men ca. xi ¶ What penauÌ„ce longeth by the lawe to false wytnesses to them that ê“cure it to al yâ— assent therto many other thynges requyred to be coÌ„sydred in this matâ— of berynge wytnesse ca. xij ¶ Of thre wytnesses god our conscyence eche creaeure how we sholde deme our selfe in our conscyence of a goostly quest of mysusynge of creatures ca. xiij ¶ How cryste shall come to dome how he shal deme ca. xiiij .xv. ¶ Of two domes specyal general of the sodayne laste dome ca. xvi ¶ Cryst may not be dysceyued in his dome what rekenynge there shal be .iiij. maner peple at that dome c.xvij ¶ How harde the dome shal be to riche men to theÌ„ that haue resceyued many gyftes of god ca. xviij The nynthe coÌ„mauÌ„dement ¶ Couetyse rote of al euyl is forbodeÌ„ in these two last coÌ„mauÌ„dement how cursed fals purchasers ben Ca. I. ¶ A story of Naboth an other of sayÌ„t Beatryce ayeÌ„st fals purchasers c.ij ¶ Heyres be bouÌ„de to restore myspur chased of ther faðs a fereful story to theÌ„ that wyl not restore ca. iij ¶ What vengeauÌ„ce is fal for fals couetyse of thre nedeful wysdoms whiche the nyghtyngale taught ca. iiij ¶ How the story of Balaam is lyked to fals couetyse god of couetyse lykened to the ymage of golde that Nabugodonosor dyd make ca. v ¶ What folke is holpeÌ„ wâ— theyr good after ther deth of thre tokens of warnynge to ryche folke by Balams asse Ryches of this worlde is lykned to a Iogulours horse ca. vi ¶ Fals borowers fals executours be lykned to shepe that go froÌ„ ther felowes noo thynge saued more a comonte than faythfulnesse ca. vij ¶ Two thynges sholde abate couetyse of maÌ„nes herte the worlde is lykned to .iiij. thynges ful vnstable to a whele a shyp a rose a shadowe also to slyder waye ca. viij .ix. ¶ Mynde of deth sholde let fals couetyse by example of the foxe almesse do byfore deth is betâ— thaÌ„ after ca. x ¶ ExaÌ„ples ayen fals executours c.xi. ¶ A parable of thre frendes almesdede is best as other fayle ca. xij ¶ To whom men sholde do almesse fest sholde be made to ryche men also what ordre sholde be kept in gyuynge of almesse of dyuersyte of poore men to whom almesse is to be gyuen ca. xiij ¶ Men be dyuersely poore ayeÌ„st ther wyl to al is almesse to be gyueÌ„ why cryste shal calle poore wycked people his brethern at domes daye how he shal thanke men at the dome for almes done to good wycked how goddes mercy pyte shall be shewed that daye caplm .xiiij. ¶ Alle poore nedy muste be holpen by almesse but pryÌ„cypaly wylful poore also nedy prechours ca. xv ¶ In yeuyng of almesse a man sholde take hede to .x. thynges in what cases rather gyue to one poore than to an other a ryche man sholde take cryst as one of his childern also they that wyll not forsake synne doo not almesse pleasauÌ„t to god ca. xvi ¶ The tenthe coÌ„mauÌ„dement ¶ What maner couetyse is forboden in the nynthe coÌ„mauÌ„dement what in the tenthe Assent to dedely synne is dedely synne Why the ten coÌ„mauÌ„dementes that forbede the dede of lecherye of theft stande byfore the coÌ„maundementes that forbede wycked wyll of lecherye theeft Ca. I. ¶ Cause of dyuersyte why the two laste coÌ„mauÌ„dementes ben transposed Exodi .xx. Deut o .v. ca. ij ¶ Mynde of crystus passyon is remedye ayenst temptacyons of lecherye Example by the pellycane Of the loue of cryste how it quencheth vncle ne loue ca. iij ¶ Dyuerse remedyes ayenst lecherye remouynge of occasyons Example by two holy wymen ca. iiij ¶ A man sholde rule his flesshe as a knyght dooth his horse of goostly sadell brydell spores ca. v ¶ How a crysten man is lyke a byrde that is called a bernake How euery crysten man is a knyght with what armure he sholde be armed As moche as a man kepeth goddes coÌ„mauÌ„dementes soo moche he is in goddes syght no more All that breke goddes coÌ„mauÌ„dementes ben accursed by yâ— grete sentence of god ca. vi .vij ¶ Of myscheues curses temporall endelesse that shall come to the brekers of goddes lawe Comon myscheue falleth not to a comontee but for synne of the comontee Why tho six sones of Iacob that were assygned to blysse were assygned to that offyce why the other sixe to curse And that prelates sholde not curse but for grete nede ca. viij ¶ Of welthe blessynge temporal endlesse that is behyght to the kepers of goddes lawe of the Ioye blysse that is in heuen ca. ix ¶ Heuen is lykened to a cyte Of the worthynesse of the people of this cyte of the blysse that is therin ca. x ¶ Heuen is vnderstande by the Cyte that saynt Iohan speketh of in the Apocalyps of the goostly expownynge therof ca.
in lesynges in falshode Therfore god suffreth false shrewes for to do wondres myracles for to dysceyue the peple to holde them stylle in theyr errour I haue sayd as my thynketh saye thou forth what thou wylte Caplm .lxiij. DIues What sayste thou of theym that wyll noo solempnyte haue in theyr buryeng but be put in erthe anone and that that sholde be spente about the buryenge of theym they bydde that it sholde be gyuen to the poore folke as blynde and lame ¶ Pauper Comonly in suche preuy buryenges ben full smalle doles and but lytyll almesses gyuen And in solempne buryenges ben grete doles and moche almesses gyuen for moche poore people come than for to syke theyr almesse But whan that it is done so pryuely fewe men knowe therof and full fewe poore people come for to axe almesse for they knowe not whan ne where ne to whome they sholde axe it And therfore I byleue sykerly that some false executours that wolde kepe the goodes all to them selfe began fyrste this errour and this folye ¶ Diues And yet men holde it a grete perfeccyon now a dayes ¶ Pauper Though men burye theyr frendes pryuely or openly it is noo harme to the deed neyther to lyuynge But yf the worshyppe of god be withdrawen and the almesses of the poore nedy folke and the holy prayers and the suffragyes of holy chirche the whiche ben ordeyned for to be prayed and done for the deed folke and the quycke that haue grete nede therof But it is a grete folye and also a grete synne for to forsake solempne buryenges that ben done pryncypally for the worshyp of god and for the prouffyte of the dede folke spendynge theyr goodes to nedefull releuynge of holy chirche and for the prouffyte of the poore nedy people that ben of noo power for to helpe theym selfe for that is a custome of false executours that wolden make them selfe riche with the deed folkes goodes and dele it not to the poore folke after the deed folkes wyll as now all false executours vse by custome And so they that forsake worshypfull buryenges as I haue reherced byfore they lette the praysyng the worshyp and the sacrefyce and offerynges that sholde be done to god They doo also grete despyte to holy chirche in so moche that they forsaken the prayers and the suffragyes of the holy mynystres of holy chirche Also they offende gretely ayenst all the soules that ben in purgatory that sholde be releued by masses syngynge by the prayers and suffragyes of holy chirche whiche ben ordeyned in the buryenge of deed folke for the helpe of all crysten soules And they please the fende yâ— whiche is full besy nyght and daye for to lette goddes offyce goddes worshyppe and holy prayers Also they offende gretly ayenst man kynde ayenst god that toke mankynde of a woman in as moche as they put theyr bodyes in suche dspyte and pryue or take it of the due worshyppe For the bodye of a good man or of a good woman that is knytte to that precyoê° soule that Cryste bought so dere with his precyous blood with whiche soule it shal aryse ayen at the daye of dome and shall lyue in blysse without ende bryghter than yâ— sonne it is of a full grete dygnyte all yf it be here in grete myschyef for a tyme for Adams synne Mannes bodye is of full grere dygnyte in that that god toke our bodye of a woman allone and bycame man without parte of man and bodely in our kynde reygneth god and man aboue all creatures And therfore by waye of kynde and for worshyp of god that toke our kynde it ought for to be worshypped namely in his deth for than is ther no drede of pryde And therfore sayth the wyse man Eccle .vij. Mortuo non prohibeas graciam Withdrawe not thy grace and thy mercy from the deed That is to saye withdrawe not ne lette not the due seruyce and worshypfull Ceremonyes that longen to the bodyes ne the suffrages and prayers that longen to the soules as the glose sayth And in an other place he sayth thus Sone wepe thou for the deed man with bytter teres and grete sorowe and after his astate as right is hele his bodye despyse not his buryenge make mornynge one daye or two after his deseruynge Ecclesiasti xxxviij For by the lawe of kynde by the lawe wryten by the lawe of grace and euery tyme worshypfull sepulture after mennes power hath be due dette to mannes bodye and womannes In the lawe of kynde haue we example of Abraham Ysaac and Iacob and her wyues whiche hadde full costely buryenges As we rede in holy wryte GenÌ„ lvi And in the lawe wryten haue we example of Samuell Dauyd Salomon Iosaphat Ezechye Iosye Tobye and of the Machabeys whose buryenges were costly worshypfully In the lawe of grace that is in the newe lawe haue we example of our lorde Ihesu Cryste whiche not withstandynge how well he suffred spytefull deth for mankynde yet he wolde haue and hadde worshypful and costely sepulture and buryenge As we fynde in the gospell Iohannes .xix. Wherby as the glose sayth there he gaue men example to kepe worshypfull buryenge after the custome of the contree And therfore he coÌ„mended Marye magdaleyn that she came byfore his dethe to anoynte his bodye so precyously and so costely in to the sepulture And many sayntes were buryed worshypfully by the doynges of angellys as saynt Clement saynt Katheryne saynt Agathe and many other And saynt Poule the fyrste hermyte was buryed worshypfully and wonderly by werkynge of lyons and of wylde bestes in tokenynge that mannes bodye womaÌ„nes ought to haue worshypful sepulture for sythen angellys and wylde bestes dyde suche worshypp to mannes bodye after his deth Moche more mankynde sholde worshyppe mannes bodye after his deth and doo worshyp to his owne kynde And so men sholde releue poore folke in theyr myschyef and specyally in theyr deynge by almes gyuynge But they sholde not for that doo ony wronge by theyr lyuyng to theyr euen crysten for to make them riche for to do moche almesse at theyr endynge For as the lawe sayth ther sholde no man be made riche with wronge harme of an other Locupletari noÌ„ debes aliqis cuÌ„ alterius iniuria vel iactura Extra de regulis iuris li .vi. Caplm .lxiiij. DIues What sayste thou of theym that holde markettes and feyres in holy chirche in sanctuarye ¶ Pauper Bothe the byer and the seller and the men of holy chirche that mayntene them or suffre them whan that they myght lette it ben accursed For we fynde not that euer Cryste punysshed soo harde ony synne whyles that he wente here in erthe as he dyde byeng and sellynge in goddes house as we fynde Io .xi. On a tyme he came in to the temple of Iherusalem and there he founde men byeng sellynge oxen and sheep douues to be offred in the temple and chaungers
with derkene s se of synne yâ— he wote not what is good neyther what is wycked And therfore sayth he in the next chapytre wysdome with rychesses is more profytable than without rychesses it profyteth moost to them yâ— see the sonne yâ— is to saye to them yâ— haue an eye to the sonne of ryghtwylnesse that is god For as Salomon sayth Oculi â—apteutis in capite eius Eccl .ij. The eyen of the wyse man be alwaye in his hede That is to saye in cryste yâ— is hede of holy chirche of all thynges And Dauyd sayth Sicut oculi seruorum in manibus dnÌ„orum suorum et sicut oculi ancille in manibus dnÌ„e sue it a oculi nossri ad dnÌ„m deum nostruÌ„ donec misereatur nostri As the seruauntes haue theyr eyen to the handes of ther lorde and as the mayde in chambre hath her eyen to the handes of hyr lady So muste we haue our eyen vp to our lorde god tylle he wyll haue mercy on vs. Caplm .xi. DIues Reason gyueth that men sholde teche ther childeren goddes lawe good thewes for to take hede to god yâ— made vs all of nought bought vs so dere But now men saye that ther sholde noo leude folke entremete them of goddes lawe ne of the gospell ne of holy wryte neyther to conne it ne to teche it ¶ Pauper This is a foule errour full peryllous to maÌ„nes soule For euery man woman is bouÌ„de after his degree to do his besynes to knowe goddes lawe that he is bouÌ„de to kepe And faders moders godfaders and godmoders be bounde to teche theyr childern goddes lawe or ellys do them to be taught And therfore god sayth EruÌ„t vba hec â— These wordes that I bydde the this daye sholde be in thyn herte Thou shalt tell them teche them to thy childern Thou shalt thynke theron syttynge in thy house amonges thy folke And whan thou goste by the waye whan thou goste to slepe whan thou aryseste thou shalt bynde them as a token in thyn hande in thyn dede in thyn werke they sholde be alwaye steryng byfore thyn eyen of thyn herte Thou shalt wryte them in thy dressholde and in thy dores of thyn house that is to say whan thou comest in and whan thou goste out in thyn begynnynge and in thyn endynge of euery dede alway loke that thou ne none of thyne forfette ayenst goddes lawe bycause of the. Deu â— .vi. And in an other place of the same booke he sayth thus Thou shalt teche my wordes to thy childern to thy folke and to thy kynne s men Deut â— .iiij. And saynt Austyn sayth That eche man in his owne housholde sholde do the offyce of the bysshop in techynge correctynge of comon thynges And therfore sayth the lawe That the offyce of techynge and chastysynge longeth not only to the bysshop but to euery gouernoâ—â—e after his maner his degree To the poore man gouernynge his poore housholde To the ryche man gouernynge his folke To yâ— housbon de man gouernyng his wyf To the fader moder gouernynge ther childern To the Iustyce gouernynge his contree To the kynge gouernynge his people .xiij qÌ„ .iiij. duo et qÌ„ v. noÌ„ putes And one neyghbour sholde teche an other For saynt Peter sayth Euery man mynyster on to other the grace that he hath taken of god pri o petri ij ¶ Diues My fader moder be deed and therfore I lete me dyscharged of this commaundemente ¶ Pauper Though they be deed â—et art thou bouÌ„de to doo them worshyp and to helpe theyr soules with holy prayers and almesse dedes yf thou myghtest Also thou art bounde to worshyp them with thy good lyuyng as I sayd fyrste For the wyse man sayth That he that techeth well his childe he shall be praysed worshypped in his childe amonge his kynrede he shal haue Ioye and worshyp in his childe The fader of the well taught childe in some maner is deed in some maner is not deed For he lefte his childe lyke after hym for all yf the fader dye bodely yet he lyued is worshypped in the goodnesse of his childern Est mortuus et quasi noÌ„ est mortuê° Eccl .xxx. And in the wycked lyuynge of the childe the fader is vnworshypped deed whyle he goth vpon erthe Also by this coÌ„maundement we be bounde to worshyp godfader godmoder Caplm .xij. ALso to worshypp god that is fader of all thynge that is called fader of mercyes and god of all conforte Pater misericordiarum et deus tocius consolacionis He is our fader for he made vs of nought he bought vs with his blood he fyndeth vs all that vs nedeth and moche more he saueth vs he kepeth vs he ledeth vs he fedeth vs he medeth vs. He is our fader by grace for by his grace he hath made vs eyres of heuens blyssâ— was there neuer fader soo tender ouer his childe as god is tender ouer vs. He is to vs bothe fader and moder And therfore we be bounde to loue hym and to worshyp hym aboue all thynge as I sayd in the fyrst coÌ„mauÌ„dement But he may saye to vs as that he sayd to the vnkynde Iewes Filius honorat patrem et seruus dominuÌ„ suum timebit cÌ„ The sone sayth he by waye of kynde worshyppeth his fader and the seruaunt shall drede his lorde Sythen than I am fader of all where is my worshyppe And sythen I am lorde of all where is my drede Neyther ye worshyppe me as a fader ne drede me as a lorde Malach .i. Nunquid noÌ„ est pater vnus omniuÌ„ vestruÌ„ Nun quid noÌ„ deus vnius creauit vos Haue ye not sayth he al one fader and one god made you all why than sayth he despyse ye eche man other That is his brother by pryde ouerledynge and brekynde the coÌ„maundement of your form faders Malach .ij. Also for tendre loue that he hath to mankynde he calleth hym selfe our moder sayenge to synfull soules Wenest thou sayth he that the moder may forgete her yonge childe that she bare of hyr bodye haue no compassyon ne pyte theron though she forgete her childe haue no pyte theron yet I shall not forgete the to shewe the mercy Ysaye .xlix. And therfore he sayth Ego mater pulcre dilectioiÌ„s â— I am moder of fayre loue of loue drede of knowynge of holy hope In me is all maner grace of truthe of lyfe In me is all hope of lyf of vertue of mercy of al maner goodnes Eccl .xxiiij. And thus by this coÌ„mauÌ„demeÌ„t we be bounde to loue our god worshyppe hym aboue all thynge as our pryncypall fader moder And that pryncypaly for the mercy pyte that he sheweth to mankynde in his gouernauÌ„ce kepynge By the fyrst coÌ„mau dement we be bouÌ„de to worshyp hym aboue al thynge for he is endles myght as god begynner
is a mansleer ghoostely that denyeth the sacrament of penaunce to man or woman in his laste ende and wyll not assoyle theym whan they repent them and axe absolucyon For so they put folke in dyspayre ayenst the goodnesse and mercy of god that is endeles and alwaye redy to all that seke mercy as longe as the soule the bodye be knyt to gydre Example of the theef that hynge on the ryght syde of cryste the whiche of payne knowleched his synne and axed grace gate the blysse of paradyse whan he sayd lorde haue thou mynde of me whan thou comest in to thy kyngdom And anone cryste ryghtful Iuge that best knewe his herte sayd to hym I saye the forsoth this daye thou shat be with me in paradyse xxvi.qÌ„.vi si presbiter â— agnouimê° Where the lawe sayth That they that be soo harde vpon men in ther deynge doo not ellys but put deth to deth Deth of soule to dethe of bodye ¶ Diues Moche folke presume so moche on yâ— mercy of god that they gyue no tale to lyue in ther synne moche of all ther lyf in hope to haue mercy in yâ— last ende ¶ Pauper And yet yf they axe mercy in due maner they shall haue mercy as yâ— lawe sayth well in yâ— same place and holy wryte in many places For god sayth by the prophete Ezechielis xxxiij.ca That in what houre yâ— synner sygeth for his synne axe mercy I shall forgyue hym his synne forgete his synne Netheles I dare not behote suche folke yâ— they sholde haue grace stede tyme to axe mercy as them nedeth to axe For comonly suche maner folke be dysceyued by sodayne deth or elles in ther deynge they lese ther hedes ther wyttes begynne to raue Or ellys they haue soo moche payne in theyr bodye and soo moche besynesse with the worlde that they thynke neyther of god ne of themself And as saynt Austen sayth in his sermon de Innocentibus Iusto dei iudicio agitâ— vt moriens obliuiscatâ— sui qui duÌ„ viueret oblitus est It is goddes ryghtfull dome that he forgete hymselfe in his deynge that hath forgeten god in his lyuynge As fell in englonde besydes Oxenford There was a tyraunt in the countre that dredde not god ne had pyte of man Ofte men preched hym couÌ„seyled hym to good He had despyte of ther wordes and sayd that yf he myght haue thre wordes before his deynge he sholde be saued as well as the best man lyuynge At the laste it befell that he rode by the waye to be on a queste before a Iustyce And he began to slepe his hors stombled he fyll downe brake his necke And in his fallynge he sayd with grete herte Ore vaunte a deblis That is to saye in Englysshe Now forth to the deuyll And so he had thre wordes to his daâ—pnacyon not to his saluacyon Therfor the wyse man sayth De propiciatu pccoÌ„rum noli esse sine metu Be not without drede of forgyuesse of thy synnes ne put synne to synne ne saye not that the mercy of god is grete he shall haue mercy on the multytude of thy synnes for mercy wrathe also hastely come fro hym nyghe to mankynde But his wrath loketh to synners that wyll not amende theym his mercy to theym that wyll amende theym Ne tardas conuerti ad dominuÌ„ â— Therfore lette not to tourne the to god delaye not from daye to daye For yf ye do his wrath shall come sodaynly and destroye the. Ecclesiastici v. For suche folke that be so bolde in theyr synne in hope of the mercy of god do the worse bycause of his goodnes they scorne god seke vengeauÌ„ce no mercy They take hede to his mercy and not to his ryghtfulnesse Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas All the wayes of god and all his domes be mercy trouth Yf thou seke mercy it were ayenst his ryghtfulnesse but he shewed mercy and but thou seke mercy ryghtfulnesse muste dampne the. Seke mercy and mercy and his ryghtfulnesse wyll saue the yf thou seke it in due maner Caplm .xij. DIues These wordes be good and confortable resonable Saye forth what thou wylt ¶ Pauper Also he is a mansleer ghoostely that maketh ony man or woman to forswere them For he sleeth his owne soule and his soule that he doeth soo forswere hym xxij.questione .v. ille Also men slee themselfe as oftentyme as they assent to wycked thoughtes in herte tourne them awaye fro god in whom is all our lyfe And therfor Salomon sayth Auersio paruulorum interficiet eos Prouer. i That the tournynge awaye of the lytyll childern slee them For they that soone be ouercome in temptacoÌ„n and soone assent to the fende be lykened to yonge childern that be faynt feble to withstande ony thynge Of suche childern god sayth that a childe of an hondred yere shal be acursed of god Ysa lxv Also they slee ther soules that gydre foule lustys vnlefull desyres in ther herte wyll not redely put them out Therfore the wyse man sayth Desideria occiduÌ„t pigruÌ„ Prouer. xxi Wycked desyres sle them that is slowe to put them out And therfor Dauyd sayth Beatus â— tenebit et allidet ê‘uulos suos ad petraÌ„ Blessyd be he that shall holde hym with god smyte downe his smale yonge thoughtes desyres to the stone that is cryste Blessyd is he that anone as he begynneth to haue suche wycked thoughtes anone begynne to thynke on crystus passyon of goddes lawe as saynt Ierome sayth in his pystle ad PaulaÌ„ et EustochiuÌ„ ¶ Diues It foloweth of thy wordes that whâ— soo doth ony dedely synne he is a mansleer And so euery synne is forboden by this coÌ„maundement Non occides Thou shalt not slee Why yaue than god ten coÌ„mauÌ„dementes sythen tâ—ey be all comprehended in one ¶ Pauper For dulnes of mannes wyt it nedeth to gyue mothan one to declare mannes synne that he may knowe whan he synneth and how he may flee synne All the lawe all the â—phecye as cryste sayth in the gospell hangeth in two coÌ„mauÌ„dementes of charyte whiche teche vs to loue our god aboue all thynge out euen crysten as our selfe But yet god wolde declare tho two coÌ„mauÌ„dementes by ten coÌ„mauÌ„dementes that man woman sholde yâ— better knowe them please hym the more flee his offence ¶ Diues Why declared he theÌ„ more by ten coÌ„mauÌ„dementes than by twelue or by nyne for he myght haue gyuen many mo whan he gaue but ten ¶ Pauper To gyue ouermoche many was not profytable ne to gyue ouer fewe And therfore god gaue his byhestes in the nombre of ten for as ten is nombre perfyght conteyneth all nombres soo goddes lawe is perfyght and all is comprehended in ten byhestes that ben so knytte to gydre of so grete acorde that who so trespaceth in one
tyme and yet it is in many londes And yf they dysheryte ony man or woman or doo hym lese onythynge by false wytnesse they ben bounden to restytucyon Also bacbyters forfet ayenst this coÌ„mauÌ„dement â—hiche by malyce bacbyten them that ben good and by lesynges dyffame â—â—ym Also flaterers that falsely prayse them yâ— be wycked so to fauour them in theyr synne And so both the bacbyter bacbytynge the good man and the flaterer praysynge yâ— wycked man haue goddes curse that he gyueth to all suche thus saynge Ve qui dicunt bonuÌ„ maluÌ„ et maluÌ„ bonuÌ„ Wo be so all them that saye the good wycked wycked good Ysaye .v. And namely they that ben nyghe to lordes to grete men and ben theyr gouernours or ther counseyllours or confessours and to please them to flater theym be it neuer so false and take none he de to god ne to treuthe but onely to please and saye nay or ye not after the treuth is but after the lorde wyll haue it and soo harden hym blynden hym in his folye Suche flaterers be lykeneth to a beest that is called Camâ—lyon whiche beest chauÌ„geth his coloure after the thynges yâ— be besydes hym now whyte now blacke now rede now grene now blewe now yelowe Ryght so suche flaterers chauÌ„ge theyr speche after that they hope best to please ther lordes other men For now they speke good of a man why le the lorde is his frende And yf he falle enemye to hym anone they speke hym harme velonye so to please the lorde other also that ben yâ— maÌ„nes enemyes In presence of his frendes they speke a man good thoughe they wyll hym no good and in presence of his enemyes they speke hym euyll And as the fane of the steple torned after the wynde soo torne flaterers bacbyters theyr speche as companye speketh that they ben in The mosell and the face of the Camelyon is lyke a swyne and an ape For eueâ—y flaterer is a bacbyter And as a swyne hath more lykynge to lye in a foule slough than in a fayre grene with wrotynge of his snoute defouleth the place there he gooth so hath the bacbyter more lykynge to speke of other mennes defautes of theyr vnhonestes synne than to speke of theyr goodnesse honeste and wysely speche wrotynge vpon theyr defautes to appere defoule theyr good name And in that he is a flaterer he is lyke the ape that what he seeth other men do he wyll do the same For flaterers rule theyr tonge not after the treuth but after the pleasaunce speche of other men But this beest Camelyon though it be fayre whyle it is a lyue yet as soone as it is deed it is ful foule as sayth the mayster of kynde Ryght so suche flaterers fayre spekers the speke well doo full euyll all though they seme fayre worshypful in this worlde in the other worlde after theyr deth they shall be full foule fendes felowes in helle payne but they amende them And all yâ— speke well do not therafter forfet ayenst this coÌ„mauÌ„dement For they denye by theyr dedes the treuth that they saye with theyr mouth Of suche saynt Poule sayth yâ— with theyr mouth they knowlege themself to knowe god but with ther dedes they denye it Confitent se nosse deuÌ„ factis auteÌ„ negant Tite .i. And therfore god warneth folke of suche false wytnesses that speken the treuth with theyr mouth dâ—nye it in dede sayth thus Omnia quecuÌ„que dicerint nobis facite scdm vero opera eorum nolite facere Math .xxiij. Alle thynge that they bydde you do do ye it But do ye not after theyr wycked werkes Caplm .vij. ALso these men of lawe that for mede mayntene falsehede ayenst the tâ—â—uthe or for mede hyde the â—â—euth that they sholde mayntene or â—or mede withdrawe them to suffre or lette falsehede haue his forth they forfet ayenst this commau dement whiche forbedeth al maner falsehede I rede on a tyme there were two men of lawe dwellynge in owne towne The one at euen came home from the assyse yâ— other ared hym what he had wonne that daye And he sayd .xx marke that he had right moche trauayle therfore Ye sayd the other and I haue wonne as moche more to be at home and not to trauayle Suche men of lawe and batteres of lawe that haue noo conscyence may well saye that is wryten in the boke of Ysaye the prophete Concipimus et locuti sumus de corde verba mendacij â— We haue conceyued by studye by good enformacyon knowynge of the treuth and of our owne herte of our contryuynge we haue spoken wordes of lesynge of falsehede And therfore ryghtfull dome is tourned bacwarde ryghtfulnesse stode from ferre myght not nyghe treuth felle downe in yâ— strete equyte myght not entre the treuth is all forgeten And he yâ— went awaye fro wycked thynge wolde haue lyued in peaâ— treuth he was open pray to false men Qui recessit a malo prede patuit Ysaye .lix. But wolde god that they wolde amende theym and saye that is wryten the same chaptre Lorde god our synnes ben multeplyed by fore the and our synnes answere to vs for our grete synnes ben with vs and accuse vs. We knowe our wytnesses for we haue synned and lyed falsely ayenst our lorde god We tourned vs awaye and wolde not go after our god to folowe hym in treuth but spake ayenst hym falsehede and passynge of goddes lawe for to endaunger the symple folke Also prechours of goddes worde that preche more for wynnynge of worldely good than for wynnynge of mannes soule and seke more theyr owne worshypp than goddes worshyppe in theyr prechynge and preche not the treuth ne wyl saye men theyr sothes in repreuyÌ„ge of theyr synnes they ben false wytne s ses do ayenst this coÌ„mauÌ„dement For yf they hyde treuth in fauour of synners wyl not preche ayenst theyr vyces Or yf they preche fallehede errour to shewe theyr wyt by curyoust speche or preche hygh maters not profytable to the people not helpely to mannes soule all suche prechours ben called false wytnesses Also they that preche soo harde ayenst the mercy of god that they brynge folke in wanehope And also they that preche so moche of the mercy of god so lytell of his ryghtwysnesse that they make folke to bolde in synne suche prechoures ben false wytnesses of cryste For all his mercy is medled with ryghtwysnesse and all his ryghtwysnesse is medled with mercy Therfore Dauyd sayth Vniuerse vie dniÌ„ mia et veritas Alle the wayes the domes of our lorde god ben mercy and treuthe Deus iustus et misericors God is ryghtfull and he is mercyable to all that wyll amende them All prechoures of goddes worde sholde be wytnesses of Cryste that is souerayne treuthe And therfore cryste sayth to his dyscyples
be without penaunce or sorowe and contrycyon for his lynne And all that were assentynge to false wytnesse to periurye sholde do the same penauÌ„ce IbideÌ„ The wordes of wytnesse sholde be taken to the beste vnderstandynge mooste benygne Extra li. ij.ti de testibus ca. cuÌ„ tu The wytnesse that ayensayth hymselfe is of no credence Extra li. ij ti.de ê“bacionibs ca. licet Men sholde stande to the fyrst speche that man or woman sayth in his cause yf he varye an other tyme e. ti per tuas Yf the wytnesse by dystraccoÌ„n saye amys it is leful to hym anone to ameÌ„de his speche but yf he abyde with an Interuall though he chauÌ„ge his worde amende it he shall not be accept ne herde Extra li. ij.ti de testibus cogendis ca. preterea Wytnesse in dome sholde not be herde ayenst hym that is absent but he were obstynate and wolde not come Extra de testibus ca. ij He that sayth fyrste the treuth muste be taken for one wytnesse e.ti. in omni Yf a man haue sworne to the partye not to bere wytnesse of the treuth with the other partye his othe is vnlefull And therfore not withstandynge his othe he may bere wytnesse of the treuth e Intumauit Noo man shall bere wytnesse to an other in his cause yf he haue the same cause or ony lyke that to spede for hymselfe For suche a persone is suspecte that he wolde do fauoure to an other mannes cause to haue hym fauorable to hym in his cause e.ti. personas Noo mannes wytnesse shall be resceyued in dome in preiudyce of an other but yf he swere though the wytnesse be a man of relygyon e ti nuê“ The honeste the worshyp of the wytnesses is more to charge than the multytude e ti in nostra For to dyscusse yrre gularyte of bygamye both lewde maÌ„ lewde woman maye be taken for wytnesse e ti tam is Seke folke and poore folke may not be compelled to come byfore the Iuge to bere wytnes But the Iuge may sende to them wyse men to wyt of them the trenth e ti si â— Euery man woman sholde hate false wytnesse for god hateth false wytnesse as Salomon sayth Deus odit testem fallacem Prouer .vi. Aud euery lyer is a false wytnesse full of gyle And the sodayne wytnesse dysposeth ordeyneth a tonge of lyenge For he yâ— is redy to bere wytnesse byfore he be auysed he dyspeseth hyÌ„ to lye Prouer .xij. But as Salomon sayth The false wytnesse shall not be vnpunysshed and he that speketh lesynges shall perysshe Prouer .xix. Ferthermore leue frende ye shall vnderstande that ther ben thre maner of wytnesses Caplm .xiij. THer is a wytnesse aboue vs yâ— knoweth all and may not be dysceyued that is god that seeth all and he shall at the daye of dome be to vs both Iuge wytnesse Ego sum iuder et testis I am Iuge and wytnesse sayth our lorde god Ieremie .xxix. And Iob sayth In heuen is my wytnesse and he that knoweth all my couÌ„seyll is aboue in hyghe And ther is a wytnesse within vs that is our conscyence For as saynt Poule sayth Oure Ioye is wytnesse of our conscyence And ther is a wytnesse without vs yâ— is our neyghbour all creatures yâ— shall bere wytnesse ayenst vs at the dome byfore the hyghe Iuge but we amende vs by tyme deme wel our selfe For Moyses sayd Testem inuoco celuÌ„ et terraÌ„ I calle heuen and erthe to wytnesse yâ— yf ye make to you ony lykenesse or ymage to worshyp it and breke goddes lawe ye shall soone perysshe Deutro .iiij. And in an other place he sayth thus I calle heuen and erthe to wytnesse that I haue sette byfore you lyfe and dethe good and euyll blessynge and curse And therfore chese the lyfe that ye may lyue and loue your lorde god and obeye to his voyce and clyue to hym by fayth and loue for he is your lyfe and lengthe of your dayes And your herte be tourned awaye from hym and ye wyll not here his lawes but worshyppe false goddes I saye to you byfore that ye shall soone perysshe Deutro .xxx. And therfore leue frende yf we wyll be syker at the last dome come sykerly byfore our souerayne Iuge that knoweth all we muste deme well our selfe in this worlde For saynt Poule sayth That yf we demed well our selfe dyscussed well our lyfe we sholde not be dampned Pri â— ad Corum .xi. ¶ Diues How sholde we deme our selfe ¶ Pauper As the glose sayth there Thou shalt be thyne owne domesman Thy seete shall be thyne herte and set thy selfe gylty byfore thy selfe domesman Thy thought thy conscyence shall be thy two wytnesses for to accuse the Thy tourmentours sholde be drede and sorowe that in maner sholde she we thy blood by wepynge of salt teeres whan by wytnesse of thyne owne conscyence and of thy thought thou haste demed thy selfe gylty and not worthy for to come to goddes borde ne to heuens blysse And there sayth the glose That sekenesse feblenesse and sodayne deth falle comonly after Eester amonges the people For men in Eester resceyue vnworthely goddes flesse his blood Ideo multi infirmi et imbecilles et dormiunt multi s per morteÌ„ Prima ad Corum .xi. But for euery man is fauourable to hymselfe and to his owne cause therfore thou shalt haue with the two assessours by whose couÌ„seyll thou shalt deme thy selfe and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacyon of thy synne Ne lye thou not for to excuse thyselfe ne for to excuse thyselfe falsely ne to greuously but as thyne other assessour reason wyll accorde And yf tho two wytnesses yâ— is to saye thy thought and thy conscyence suffyse not to bere wytnesse ne to ful enfourme the of thy synfull lyf Take to the the thrydde wytnesse that is thy fayth And soo lete thy dome stande in wytnesse of two or of thre And fayth sayth thus Fides sine operibus mortua est Fayth without good werkes is deed For alle though you byleue as a crysten man but thou lyue as a crystin man ellys thou art deed in soule and worthy to dye without ende Fayth that fayleth in worde and in thought is deed and helpeth not to blysse And anone conscyence and mynde shall accorde to hym and saye thus He that vseth amys his free wyll that he dye it is reson without remedye sauynge goddes mercy And take hede that thy clergy may not saue the. For holy wryt and clergye saye Anima peccatoris morâ—etur The soule of the synner shall dye Also thy clergy may not saue the yf thou be in dedely synne For thou art bygamus and twyus wedded Fyrste to cryste in thy baptym after to the fende by assent to synne And so thou art wydowe fro cryste wedded to an other wydowe that is the fende forsaken of god
ryghtfulnesse and lytyl or nought wolde do for my loue For whan I was hongrye ye wolde not fede me whan I had thurste ye gaue me noo drynke whan I was naked ye hylde me not whan I sought myne harborowe ye resceyued me not whan I was seke and in pryson ye vysyted me not And therfore wende ye hens from me in to the fyre of helle without ende there to dwelle with the fende his angelles O sayth saynt Gregorye thou synfull wretche what shalt thou do flee may thou not ne hyde the may thou not yf thou appere as nedes thou must thou art but shent for there thou shalt haue all thynge ayenst the. Aboue the thou shalt haue the dredefull domesman redy to dampne the. On yâ— ryght syde thou shalt hane thy wycked werkes to accuse the. On yâ— lyfte syde the foule fendes redy to drawe yâ— to helle Byneth the thou shalt haue the endeles depnes redy to swolowe the in without the thou shalt haue all the worlde on fyre redy to brenne the within the thou shalt haue thyn owne conscyence worste of all gnawynge the fretynge the without ende Than as the wyse man sayth All creatures shall fyght ayenst vs. SapÌ„ .v. Than as the grete clerke sayth Crysostomus Heuen erthe water sonne mone nyght daye all the worlde shall stande ayenst vs in wytnes of our synnes And though alle thynge were stylle oure thoughtes our conscyence our werkes shall accuse vs stande wytnesses ayenst vs. Therfore saynt Austen in his Omelye suê“ illud Estote misericordes sayth thus Bretheren take ye hede to the mercy of god and to the harde dome of god Now is tyme of mercy after it shall be tyme of dome Now god calleth ayen that ben tourned awaye fro hym forgyueth them ther synnes that tourne ayen to hym he is full pacyent abydeth of wretche that men sholde tourne them to hym and be saued And anone as synners tourne them ayen to god he forgyueth synnes that ben passed byheteth Ioyes to comyng Now god sâ—yreth monesteth them that ben slowe to good dedes he conforteth them that ben dyseased he techeth them that be studyouse helpeth them that fyght ayenst vyces He forsaketh no man ne woman that trauayleth to doo well yf they calle to hym He gyueth to vs that we sholde gyue ayen to hym to please hym whan we haue offended hym For we haue not gyuen hym ne wherwith to queme hym but that we take of hym The tyme of mercy is ful grete I praye you brethern al lete ye not this tyme passe you but take ye it whyle ye may After this tyme shall come tyme of dome whan men shall do harde penauÌ„ce without fruyte for it shall not helpe them Than synners that had theyr welth in this worlde shall syghe saye with grete sorowe Quid nobis profuit suâ—bia â— What hath prouffyted to vs pryde what hath now holpen vs our pompe our boost our rychesses All these ben passed awaye ryght as a shadowe These ben the wordes of saynt Austen Caplm .xv. THan they yâ— shal be dampned shall saye a sawe of sorowe yâ— neuer shall haue ende Defecit gaudiuÌ„ cordis nriÌ„ vsus eÌ„ in luciuÌ„ chorus nrÌ„ cecidit corona capit nriÌ„ ve nobis quia peccauimê° The Ioye of our herte is done past awaye to sorowe care is tourned our playe the garlonde of our hede is falle to grouÌ„de that euer we dyd synne wel awaye the stouÌ„de Trenorum iiij Therfore leue frende take we to vs the tyme of mercy amende we vs whyle we may for ellys we shall not whan we wolde And the lenger the god suffereth folke to regne in theyr synne the more pacyence that he hath with theym the harder he shal smyte them but they ameÌ„de them And therfore the dome of god is lykened to a bowe for the bowe is made of .ij. thynges of a wronge tree a ryght strynge Soo the dome of god is made of two maner folke Of them that ben wronge thorugh synne lyue wronfully do moche wronge and of them that be ryght ryghtfull in lyuynge The archer shetynge in this bowe is cryste And the more yâ— the bowe is drawe abacke the harder is smyteth whan the archer louseth So the lenger yâ— cryste abydeth soo draweth his dome abake the harder he shal smyte but folke amende them And as the archer in his shetynge taketh the wronge tree in his lyfte honde the ryght strynge in his ryght honde draweth them atwynne so cryste at the dome shall set the wronge lyuers on his left honde the ryghtfull lyuers on yâ— ryght honde set the arowe in his bowe that shal be the dredfull sentence of his dome drawe the rightful from the wronge the good froÌ„ the wycked whan he shall saye to the ryghtfull Come ye with me vp in to heuens blysse without ende to the wronge lyuers he shal saye go ye hens frome downe in to helle payne without ende Of this bowe the ê“phete sayth ArcuÌ„ suuÌ„ teteÌ„dit parauit illuÌ„ God hath bente his bowe made it redy he hath arrayed or made redy ther in tacle of deth hath made his arowes hote with brennynge thynges For they that ben brente with synne shall brenne with the fyre of helle without ende Of this bowe Dauyd also sayth Dedisti metuentibus te significacoÌ„em vt fugiâ—t a facie arcus Lord thou hast gyuen a tokenynge to them yâ— drede the to flee awaye from the face of the bowe Caplm .xvi. DIues What tokenes ben tho ¶ Pauê‘ Ther is dome in specyal dome in generall that shall be in the laste daye of this worlde Dome in specyall eche man hath anone as he dyed And therfore cryst sayth NuÌ„c iudiciuÌ„ eÌ„ muÌ„di Now is dome of the worlde for anone as thou art deed thou shalt be demed eyther to heuen or to helle or to purgatorye Of this dome speketh Salomon Memor esto iudicij mei Haue mynde of my dome for suche shall be thy dome yesterdaye it felle to me to morowe it shall falle to the. Byfore this dome go many tokenes of warnynge to synfull wretches as age sekenesse feblenesse dasewynge of syght blyndnesse deefnesse rymplynge or reuelynge of skynne fadynge of coloure faylynge of mynde losse of catel of frendes by deth other ¶ Diues Whan shall yâ— daye of generall dome faile ¶ Pauper Cryste sayth in the gospell ther is none angell ne saynt in heâ—en that wote whan it shal falle But sodaynly and vnwarly it shall falle and come as a theef as deth doth to many a man that wyll not beware by tokenes byfore No more shall than man blent with synne be ware of the laste dome ne of the fyrste yâ— shall be deth no more than the men wolde be ware by the prechynge of Noe to flee the flood that drenched all
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