despiseth goddis worde or taketh it retchelesly as he that despiseth goddis body or through hys neccligens letethe it falle to the ground .i. qÌ„ i. in t rogo vos There the glose shewethe that it is more profitable to here goddes worde in prechynge than to here ony messe And rather a man shulde forbere hys messe than hys sermoun For by prechynge folke be styrede to contricion and to forsake synne and the fende and to loue god godenes be illumined to know ther god and vertues from vices truthe from falshede and to forsake errours and eresies By the messe be they not so But if they come to messe in synne they goo awey in synne and shrewis they come and shrewys they wende And also the vertue of the messe stondethe princypaly in true by leue of the messe and specialy of criste that is there sacred iÌ„ the ost But that may man lerne by prechinge of goddes word and not by hering of mes And iÌ„ so moch berynge of goddes worde trwly preched is better than heringe of messe Nethelesse the messe profiteth them that be in grace to gete ye more grace and foryeuenes of venyal synne and encressing of mede and lessynge the payne of purgatory And the prest maibe so good that his prayer for reuerence of the sacrament shal gete grace of amendement of hym that he preyeth for Both be gode but goddes word owth to be more charged and more desyred thaÌ„ heringe of messe For whanne the people disspiseth goddes word loth goddes worde that is gostly fode to man that peple is but ded in goddes syght and nyghe to the yatys of hell And therfore dauid sayth Omnem escam abhominata est anima eorum et a ê“pinquaueruÌ„t vsque ad portas mortis Ther soulis haue lothid al gostly mete that is to saye al trwe preching techiÌ„g of goddis word and so they be neyghed to the yatys of dethe The eleuenth chapter ALso tho prelates and curatys be gylty of maÌ„slaughter gostly that knowe ther sugettys in dedly synne and wyl not snybbe them ne speke ayens ther synne di xliii epheseis And therfore god sayth to euery curate prelate of holy churche and to pÌ„chours of goddes worde I haue made the a daiwaite to the peple of israel that is to saye to cristen peple thou shalt here the worde of my mouth tel it theÌ„ iÌ„ my name And if I saye to the synful that he shal dye and thou telle it him not ne speke not to hym that he may amende him and turne him fro his wicked wey and lyfe that synful wretche for thy defaute shal dye in his synne And I shal seke the blood and the deth of hiÌ„ of thin hond and thou shalt answere for hys deth Ezegie iiioc Also they be called meÌ„sleers that de fraude and take awey holy churche goodes .xii. qÌ„ ii qui xpÌ„i c q i abstulerit Also that preeste is a mansleer gostly that denieth the sacrament of penaunce to man or woman in his laste ende and wyl not assoyle theym whanne they repent them and axe absolucion For so they put folke in despeire ayens ye goodnesse and mercy of god that is endles and alwey redy to al that seke mercy as long as the soule and yebody be knyt to gedre Exaumple of the thefe that henge on the right syde of crist the which for payne knowleched his synne and axed grace and gate the blysse of paradyse whanne he sayde lorde haue thou minde of me whan thou comest iÌ„to thy kingdome And a non criste rightful iuge that best knewe his herte sayde to him I seâ—â—e for sothe thys daye thou shalt be wythe me in paradise xxvi qÌ„ vi si presbit c o agnouimus where the lawe sayth that they that be so harde vp on men in ther dying do not els but put deth to deth Deth of soule to dethe of body Diues Moch folk presume so moch on the merci of god that they yeue no tale to lyue in ther synne moche of al ther life in hope to haue mercy in last ende Pauê‘ And yet if they ax mercy in due maner they shal haue mercy as the lawe sayth wel in the same place and holy writ in many places For god saythe by the prophete Ezechielis xxxiii c o That in what oure the siner sighith for his sinne and ax mercy I shal foryeue him his sinne and foryete his synne Netheles I dare not hote suche folke that they shulde haue grace stede and tyme to axe mercy as theÌ„ nedeth to axe For comonly such maner folke be desseyued by soden deth or elles in ther diynge they lese ther hedys and ther wyttys and begynne to raue Or elles they haue so moch payne in ther body and so moch besynesse withe the world that they thenke neyther of god ne of theÌ„silfe And as seith saint austen in his sermone de innocentibus Iusto dei iudicio agitur vt moriens obliuiscatur sui q duÌ„ viueret oblitê° est It is goddis rightful dome that he foryete himsilfe in his diynge that hath foryeten god in hys lyuynge As fel in englond besidys oxenford There was a tyraunt in ye cuÌ„tre that dredde not god ne had petye of man Ofte men preched him couÌ„seyled him to gode He had despite of ther wordes And sayde that if he myght haue thre wordes byfore his diyng he shulde be saued as wel as the beste man leuynge At the laste it byfel that he rode by the weye to be on aqueste byfore a iustice And he bygan to slepe hys hors stomblid he fel doune brake hys necke And in his falling he sayde with greate herte Ore vaunte a deblis that is to saye in englisshe Nowe forth to the deuyl And so he had thre wordis to his dampnacion not to his saluacion Therfore the wisman sayth De ê“piciatu pctoÌ„rum noli esse sine metu Be not wythoute drede of foryeuenesse of thy synnes ne put synne to synne ne seie not that the mercy of god is grete he shal haue mercy on the multytude of thy synnes For mercy wrathe also hastli come fro him nighe to mankynd But his wrath loketh to sinners that wyl not ameÌ„d theym and hys mercy to theym that wyl amend them Neterdas conuerti ad dominum c. Therfore lette not to turne the to god and delaye not from day to day For if thou do hys wrathe shal come sodenly and destroye the. Eccl. v o c. For suche folke that be so bolde in ther synne in hope of the merci of god do the wors by cause of his godnes they scorne god and seke veÌ„geaunce and no mercy They take hede to his mercy and not to hys rightfulnesse Dauid saythe Vniuerse vic domini misericordia et veritas Al the weyes of god and al his domes be mercy and teruthe If thou seke mercy it were ayeÌ„s hys rightfulnesse but he shewed
synge ye to god craftely Iubilate deo omnis terra seruite dnÌ„o in leticia Introite in coÌ„spectu eius in exultatoÌ„e Alle ye that duelle vpon the erth make ye hertly ioye to god serue ye oure lorde in gladnes Entre ye in his sight with ioye and myrthe For many skylles leue frende songe and melodye was ordeyned in holy churche Firste to the more worshipyng of god Also to the more excitatione of deuocion of the people Also to putte away heuynesse and vnlustynesse as saith seynt Bernard For many maÌ„ hay more liking more likyng to serue god iÌ„ gladnesse than in heuynesse And therfore goddes office shulde be said liuely distincly deuoutly with gladnesse of herte For if the office be sayde or sunge so hauely dedely so drawen alonge the it lothe both the synger or sayer the herer bryngeth folke into heuynesse or distraction it is euyl said or songe For that maner of syngyng is lettyng of moche godenesse and cause of ydelshyp of moche foly for it maketh meÌ„ to withdrawe theym fro goddes house and from goddes seruyce and so wante grace De con di v. noÌ„ mediocriter Also we syng in churche to coÌ„fourne vs to seintes in heuen whiche pryse god serue god aluey with hygh voyce and swete syngyng as we fynd in the apocalipse many other places in holy wrytte And therfore dauid sayth Cantate dnÌ„o canticum nouum laus eius in ecclesia sanctoruÌ„ Synge ye a newe songe to oure lorde for suche is his prisynge in the church of al seintes And therfore songe in holy churche is gode whanne it is sunge deuoutly in clenes of lyf roundely nat lettyng the deuout praier of the peple as doth this curiouse knackyng sunge of the viciouse mynistres in the churche specially in grete and riche churches For it is ofte seen that the singers in suche places and other also ben fulle proude glutones and lechoures also And the melody of suche men is no plesaunce to god but harmeth themself and many other The lx chaptre DIues Why been nowe no martiris as were wont to be Pauper We haue these dayes martires alle to many in this londe Diues Howe soo Pauper For the mo martires the more murdre and manslaughter and the more shedyng of iÌ„nocentes blode the more vengeaunce shal fal therfore Diues Moche folke is slayne these daies but that they shulde be martires I can nat say Pauper All that ben slayne for the treuth paciently in charite ben martirs in asmoche as they wytnessen the treuthe and stonde therwith vnto their deth For martir in latyn is a wytnesse in englisshe It is no worship to any londe or nation to haue many martres of her sleynge but it is an endles shame And therfore the iewes that slewe Cryste and his disciples prophetes made martres withoute nombre ben in dispyte and repreef alle aboute the worlde And therfore Criste saide to hem that alle the rightful blode whiche they hadde shedde from the begynnynge of the worlde shulde falle vpon theym harde vengeauÌ„ce therfore shuld come to hem And the romaynes that slewe petyr and many martres in euerye londe there they hadde lordshyp nowe they haue lost her lordship ben wretches of wreches and bothe the cite and the temple semyth acursed And now englissh nacion hath made many martires They spare neither their owne kyng ne their busshopes noo dignyte noon order no state ne degre but iÌ„differeÌ„tly slee as meÌ„ lyketh and so vengeauÌ„ce wreche folowith theym and grace worshyp hath forsaken them Was it neuir worship to theim that they slewe seynt Thomas their busshop and their fader ne that they wolde by comon clamoure comen assent haue slayne their owne kynge Martirdome is worshipful theym that in charite suffre the deth to theim that holde with them in their treuthe But it is shame and shenshyppe to theym that done them to deth vnrightfully And for asmoche as the multitude of shrewys is so greate falshode is so mightye the the treuthe is ouirsette borne downe true folke so martryde We shuld wepe and nat ioye for that we haue so many marters night â—nd day cry mercy to let wreche If hethen peple or other nacions had made oure martirs we might reioyse vs of our martris But iÌ„ that we haue slayne them oure self we ought be ashamyd The lxi chaptre DIues Sithe they be martirs why doth god no myracles nowe for them as he dyde for martirs and other seyntes iÌ„ the begynnyng of holy churche Pauê‘ If a lorde haue but a fewe true seruauÌ„tes he wole prise them and magnifie them and do them worshyp bothe to holde theym stylle in hys seruice and also to drawe other to his seruyce by ensample of them And the same dothe the maister in scole to the children that lerne wele And whaÌ„ne the moder hath but one childe she cheriseth it the more and kepith him the more derely Right so Criste in the begynnyng of holy churche hadde but fewe gode disciples or true seruaÌ„tes and therfore he worshiped and magnified theim with grete myracles to comforte them iÌ„ the feyth and for to drawe other to the feyth For but god hadde she wyd thanne grete miracles and many they that were in the feythe shulde haue forsaken the feythe and fewe wold haue come to the feyth And it farith by holy churche by the feyth as it doth by a tree Whan a tre is newly set meÌ„ water it and sett stakes and poles aboute to strenght it ayenst the wyndes blastes for stormes shulde elles brise it or breke it felle it a downe But whan it is wel rotyd comoÌ„ly wexen than men cese of wateryng and take away the stakes and the poles Right so whan holy church and cristendome was in the begynnyng criste watryd holy church with greate yiftes of grace of deuocion vnderset it with grete wounders and myracles which he shewyd that tyme ayenst the harde stormes of ê‘secution that was that tyme ayenst the feyth of holy churche But nowe holy churche is spruÌ„ge and spred and the feith is stabled in meÌ„nys hertes and therfore suche miracles cese And if any suche myracles falle in any londe amonges cristen peple it is a token that suÌ„me of them be nat stable in the feith that god is nat al apaide with the people For seint poule saith the tokenes and miracles ben nat youen to folke of righte bileue but to folk of false bileue And the mo myracles that men se the lesse mede they haue for her feith as seynt gregory sayth in his Omely And so multitude of martirs and of miracles proue natt godenesse of the peple that they been doone amonge but rather they shewe and preue the malice of the people Whanne god shuld distroy the kingdome of israel and of iuda for ydolatry and other synne that nigh al the peple was fallen in he sente
worldly wynnynge as biynge and sellynge erynge sowynge mowynge repynge and al crastes of worldely wynnyng Also pledynge motynge markettes fayres sytting of iustices and of iuges shediÌ„ge of blode and execution of punisshynge by the lawe and alle the werkes that shulde let maÌ„ from goddes seruyce and dispose him to couetise or to the feendes seruyce Natheles if erynge sowynge repyng mowynge cartyng and suche other nedeful werkes be done purely for almesse and only for heuynly mede and for nede of them that they been to in light holidayes they been thaÌ„ noo seruyle werkes ne the holy-day therby is nat broken Nathelesse in the sonnedaies and grete festes suche werkes shulde natt be done but ful grete nede compelle men therto The x. chaptre DIues Why bad god that bothe man beeste shulde reste and halowe on the holiday Pauper For as salomoÌ„ saith SapÌ„ vi xi c God loueth al thinge that he made hath cure of alle thinges that he made And therfore he ordeyned reste iÌ„ ye holidaies nat only for his owne worship and for gostly helpe of soule but also for bodily help bothe of man and beste But the couetise of man were refreyned by reste on the holiday he shulde neuir reste But with trauail sle him self his seruauÌ„tis his subgettes and his bestes And therfore both to saue man and beest and for grete ê“fyte of man god bad reste on the holiday For bothe man and beste nedith rest after trauayle and shalle be the more freysshe al the woke after to trauayle if they haue rest on the holyday And therfore it fallith oft that they which wole nat rest on the sundaye been made to reste al ye woke after either for seknes that they fal in by ouir trauayl or by sekenes or by feblenes of their seruauÌ„tes and of their beestes or elles by deth For often they sle their bestes by ouir moche trauayle and contynuynge of trauayl And therfore in the begynnynge of the worlde whaÌ„ne Adam synned in the sixte daye by etynge of appyl ayenst goddes forbode And that god hadde dampnyd him and al his to perpetuel trauayl for his syn After this of his greate and endelesse mercy he tempryd and slakyd his harde dome and ordeyned reste bothe to man best in the seuynth day And therfore saith holy wrytt GenÌ„ ii c That god fulfillyde his werkes in the vii daye nat only for he maade than the vii day cesyd of creacion but also principally for he shewyd thanne first mercy ayeÌ„st synne grauntynge and bidding reste in the vii day both to man to beste whiche he dampned in the day bifore to ê‘petuel traueil for adams synne whiche mercy was fulfyllyng and ê‘fection of al his werkes Quia miseratoÌ„es eius suê‘ oiÌ„a oê‘a eius For as dauyd saith goddes mercyes beÌ„ aboue al his werkes And seynt Iames saith Mercy enhauÌ„sith rightful dome And but god had endyd his werkes in mercy in ye vii day and slakyde his harde dome ayenste mankynde for Adams syn elles his werkes had nat been complete ne parfyte in asmoche as the principal creature for whome he made al thinge was loste For whaÌ„ne the fynall cause of any werke faileth that werk is nat complete ne parfite For this mercy that god shewyd to man whaÌ„ne be ordeyned rest in the vii· day that was clepyde sabott figure of endlesse reste of mankynde Crist saith in the gospel that the sabot was made for man nat maÌ„ for the sabbotte Mar. ii c But synful man is so blent with couetise that he turneth his dampnation and his peyne into likynge and hath leuyr to trauayle to his vndoynge and vnto his dampnacion than to reste to his saluation And hathe leuir to folowe the harde senteÌ„ce of god to his punysshyng thaÌ„ne to take his grace and his mercy to be esyd Suche ben lyke oules backes whiche hate the day loue the night lyke to the feendes of helle that neuir haue reste ne for malice wole seke reste The ix chapter MOreouir leeue frende we fynde iiii maner of sabottes in holy wrytte One sabot of daies that was the vii daye ordeyned of god for reste and ease bothe of man and of beest Alsoo we fynde a sabott of monethes ordeyned also of god for rest bothe of maÌ„ and beest that was ye vii moneth that man and beest shulde reste theym thanne after the greate trauayl that they had in the ii momethes bifore iÌ„ whiche was their heruyste to gadre corne wyne and oyle and other fruyt The seuynth moneth was Septembre for thanne in that hote cuntre heruyst was al done Also we fynde a sabott of yeres that was the seuynthe yere For that yere the londe restyd that it might bere the better and the more pleÌ„tuously after for that yere was no londe sowen Also we fynde a sabott of sabottes that was the fyfte yere ordeynede of god for rest of the londe of beest of man and namely of theym that were in trauayle of tribulacion For thanne outlawed men myghte come ayen home in suretie Thanne bonde men were made free and dettes foryouen Than men resceyued ayen their heritage By the sabott of daies is vnderstonde reste from vices in the lyf actyf that hath sixe daies to worche By the sabbot of monethes is vnderstonde reste the men haue in the lyf conteÌ„platyf bothe from vices and teÌ„ptaciones For that moneth was moche holy but nat alle holy Righte soo they that haue the lyf coÌ„templatyf they haue more reste from vices and temptacions than they that haue the lyf actyf but fulle reste haue they nat in this world By the sabot of yeres whaÌ„ne the londe restyd the seuynth yere is vnderstonde the reste that oure soules shalle haue in blysse whyles the erthe of oure bodies shal reste in the graue By the sabotte of sabottes that was the fiftithe yere is vnderstonde the reste withouten ende that we shal haue in heuyn whanne we shal weÌ„de ayen bothe bodye and soule to our heritage that we loste through Adams synne whanne al oure trauayle and tribulacion shalle cese and alle oure woo turne to wele by vertue of cristes passion The x. chaptre DIues Sithen the sabott of daies was moste soleÌ„pne iÌ„ the old lawe for it was nat leful to go that day ouir a thousande paas ne to dight their mete and more ouir that day were offryde two lambren passyng ye comon sacrifice that was doone euery daye sithen thanne the solempnyte of the sabbotes is traÌ„slatyd in the newe lawe â–ª into the sonneday why is nat the sonneday as worshipfulle in the newe lawe as was the sabotte in the olde lawe For as that was clepyd the sabott of oure lorde soo the sonneday is clepyd the daye of oure lorde passynge other daies And yitt we haue in ye yere many daies more solempne thanne the sunday Pauper Alle the feestys of the newe lawe ben the daies and the sabotes of oure lorde For al tho been of him self in
lorde god and obeye to his voyce and cleue to him by feith and loue for he is your lyf and lengith of youre daies And if your hert be turned away from him and ye wole nathere his lawes but worshippe false goddes I say to you bifore that ye shall sone perisshe Deutro xxxo. And therforÌ„ lene frend if we wol be syker at the last dome and come sikerly bifore oure souerayne iuge that knowith al vs muste deme wele our self in this world For seint poule saith That if we demyd wele our self and discussed wele oure lyf we shulde natt be dampnyd Prima ad Corum xi o Diues Howe shulde we deme our self Pauper As the glose saith there Thou shalt be thyne owne domesman Thy seete shal be thyne herte and sett thy selue gilty bifore thy self domesman Thy thought and thy coÌ„science shal be thy two wytnesses for to accuse the. Thy turmentoures shulde be drede and sorowe that in maner shulde shewe thy blode by wepyng of salt terys whanne by wytnesse of thyne owne conscience and of thy thought thou haste demyd thy self giltye and nat worthye to come to goddes borde ne to heuene blisse And there saith the glofe that seknesse feblenesse and sodeyne dethe fal comonly aftre Ester amonges the people for men in Estre resceyue vnworthily goddes flesshe and his blode Ideo multi in firmi et iÌ„becilles et dormiuÌ„t mul ti s. per mortem prima ad corum xi Butt for euery man is fauourable to hym self and to his owne cause therfore thou shalte haue with the two assessoures by whose counseile thou shalt deme thy self and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacion of thy synne Ne lye thou nat for to excuse thy self ne for to accuse thy self falsly ne to greuously but as thyne other assessoure reasone wole accorde And if tho ii wytnesses that is to say thy thought and thy conscience suffise nat to bere wytnesse ne to ful enfourme the of thy synful lyf Take to the. the thridde wytnesse that is thy feyth And so lete thy doome stonde in wytnesse of two or thre And feith saythe thus Fides sine operibus mortua est Feyth withouten gode werkes is dede For al though you beleue as a cristeÌ„ man butt thou lyue as a cristen man elles thou art dede in soule and worthy to die withouteÌ„ end Feith that faileth in worde and thought is dede and helpith natt to blisse And anon conscience mynde shal accorde to him and say thus He that vsith amysse his free wyl that he die it is skyl withouten remedie sauyng goddes mercy And take hede that thy clergie may nat saue the For holy wrytt and clergie say Anima peccatoris morietur The soule of the synner shal dye Also thy clergie may nat saue the. if thou be in dedly synne For thou arte bigamus twyes weddyd First to crist iÌ„ thy baptym and after to the feende by assent to syn And so thou art wydowe fro crist weddid to another widowe that is ye feend forsakeÌ„ of god for his pryde to whom he was weddyd att the begynnyng of the world Ne trust thou nat in thy dome on a gode cuntre For if the quest comyn of the x. coÌ„maundementes whiche thou hast broken and of the ii preceptes of charite ayenst whiche thou hast offendyd and of the xii articles of the faith ayenst which thou hast erryd and of the vii dedes of mercy Which thou hast natt fulfilled of thy v. wyttes whiche thou hast misspendyd and the foure cardynal vertues ayenst whiche thou hast trespassed this solempne queest of xl true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytoure thou hast robbed thyn owne lorde of his goode For robbery is clepyd alle maner mystreatynge of a nother mannes gode ayenst his wylle And thou haste robbyd Cryst of that preciouse soule that he bought with his dere blode and mysused and myspent his creatures ayeÌ„st his wylle For as saith seint Gregory in his Omelie alle thinge that we tak of god to vse of gode lyuynge we turne it into vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsum conuertimus culpe For the helthe of body that god sent vs. We spende it in synne and in wyckednesse faire wedyr in veyne occupacion of pride of couetyse peas in veyne sikernesse pleÌ„tee of vitailes in glutony and lechery And so this solempne quest of fourty wolde dampne the for giltie Therfore ther is none other remedy but truly deme thy self yeld ye gilty tak the to the mÌ„â—y of god punysshe thy self by drede and sorowe of hert putt the in the dome of goddes iuge that is thy confessoure make amendes after his dome and by his assent For god ayenst whom thou hast so highly offeÌ„did wole stoÌ„de to his rightful dome and accept such satisfaccion as he assigneth the by the lawe of god to doo if thou do it with gode wylle The xiiii chapter THus deeme thou thy self and thanne shalt thou bee syker at the dredeful dome whaÌ„ criste our brother verry god and very man shal come doune to deme the quycke and the dede And as saith seint poule he shal come downe with the voyce of a truÌ„pe that is to saye With the voyce of aungelles and of archaungelles whiche shal crie and say Surgite mortui venite ad iudicium Rise ye vp that ben dede and come ye to the dome And anone in the twynklyng of an iye we shal al awake of the longe slepe and ryse vp and come to the dome pope and prynce kinge and caiser lorde and lady free and bonde riche and pore greate and smalle al they shalle awake and rise vp body and soule ayen knytte to giddre That voice shal be so hydous so dredeful and sterne that heuene and erth shal begynne to quake The stones shal ryue al the dede aryse from deth to lyf eche man and womaÌ„ to auÌ„swere for him self no man ê‘ atturney Nowe oure iuge Crist is a lomb merciful and meke than he shall be as a lyon dredful and sterne And the lyon with his crye abassheth al other beestes makethe them to stonde stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyf soo the voice of Crist at the day of dome shal arere vs al from deth to lyf whiche voyce shal be ful dredful to them that lyue beestly and take none hede to god ne to his lawe Them it shal arrest and mak them stonde stylle as prisoners on the erth and abyde their iuge For they shal so be chargyd wiâ— synne that they shal nat wende vp ayenst Crist. as the gode shal wende vp and mete with Cryste For to them that ben goddis children that voice shal be ful swete and ful likyng to here and mak them so light that they shal
weÌ„d vp mete with criste in the ayre as saith seint poule To his children Crist shal say Venite c Come ye my faders blessyd children take ye the kingedome of heuen that was ordeined to you before the begynnyng of ye worlde But to these bestial folke wycked lyuers to the proude to the couetouse to the enuiouse to lechouris glotouÌ„s and to veÌ„geable folke his voice shal be ful dredful and ful bitter whanne he shal saye to them Discedite a me maledicti etc. Wende ye hens fro me ye cursed wretches into the fier of helle withouten ende there to dwelle with the fende and hys aungelis And so he shal send theÌ„ to sory place and to sory cuÌ„pany withoute any remedie was ther neuer thunderblast so dredful as his voice thanne shal be to theim that shal be dampned And was there neuer songe so mery ne me lodie so likyng as his voice shal be thaÌ„ne to al that shal be saued And therfore deme welle thy silfe here that thou be not dampned there Stond here to the saw of ye greate queste of treue witnesses Wich I haue nempned to the and demethisylfe therafter And be treue domesman of thisylfe or els thou shalt haue the same qÌ„st ayens the at the dredful dome And therto alle aungelis and archaungelis and al the seyntes in heuen and alle creaturis shal thaÌ„ bere witnesse ayens the and axe vegeaunce on the Thanne as sayth Iohn crisostom super illud Plangent se omnes tribus tre et c. The aungelis shal bryng forth the crosse the spere the nayles the scourges and the garloÌ„d of thornes with which criste suffered his passion Thanne shal crist sit on high to deme ye qcke the dede he shal departe the gode from the wycked and sette the gode on the right syde the wycked on the liftesyde He shal turne hiÌ„ to the wicked on the liftsyde and shewe theym the crosse the spere the nayles the scourges and the garlond of thornes and his wouÌ„des alle fresshe which he suffered for alle mankynde and saye to the wicked on this wyse Ecce miseri et ingrati quanta ê“vobis sustinui ê“pter vos homo factus sum c. Se ye vnkynde cursed wretches what I suffered for your sake For whaÌ„ I was god kynge of kynges and lord of lordes and neuer had wyst of woo for youre sake I bicam man for youre sake I suffered to be beten and bounde be spateled and despised be nailed to the crosse crowned with thornes stongen to the harte with a spere and was slayne dispitous deth as ye maye see to bye you from endles deth Where is the rauÌ„som of my blode where be the soules that I bought so dere where is the seruice that ye shulde haue don to me where is the loue that ye shuld haue shewed to me I loued you aboue alle creaturis I loued you more than I dyd myn owne worshyp Forwhy for youre loue I putte misylfe to sorowe and care And ye loued more a lytel mucke and a lityl luste of the flesshe than ye dyd me or my rightfulnesse and lityl or nought wolde do for my loue For whaÌ„ne I was hungry ye wolde not fede me whanne I hadde thurst ye yaue me no dâ—â—h whanne I was naked ye hilde me nat whanne I sought myne harborowe ye resceyued me nott whanne I was seke and in preson ye visited me not And therfore wende ye hens from me into the fier of helle without end there to dwelle with the fende and hys aungelis O. sayth seynt Gregori thou synful wretch what shalt thou do fle may thou not ne hyde the may thou not and if thou apere as nedys thou moste thou art but sheÌ„t for yerÌ„ thou shalt haue al thyng ayens the Aboue ye thou shalt haue the dredfulle domesman redy to dampne the On the right syde thou shalt haue the wicked werkes to accuse the On the lyft side the foule fendes redy to drawe the to helle Byneth the thou shalt haue ye endles depnes redy to swolow the in withouteÌ„ the thou shalt haue al the worlde on fier redy to brenne the within the thou shalt haue thyn own coÌ„science worst of al gnawyng the and fretynge the withouten ende Thanne as sayth the wyse man Alle creaturis shal feight ayens vs SapÌ„ vo. Thanne as saythe the greate clerke Crisostomus heueÌ„ erth water soÌ„ne mone night and day al ye world shal stond ayens vs in witnesse of oure synnes And though al thing wer stil oure thoughtis and oure conscience and oure werkes shal accuse vs and stonde witnessis ayens vs Therfore seynt austen in his omelie suê‘ illud Estote misericodes sayth thus Brethern take ye hede to the mercy of god and to the harde dome of god Nowe is tyme of mercy after it shal be tyme of dome Nowe god clepeth ayen that been turned a weye fro him and foryeueth theÌ„ ther synnes that turne ayen to him and he is ful pacient and abidethe of wrech that men shulde turne theÌ„ to him and be saued And anon as siÌ„ners turne them ayen to god he foryeuethe synnes that been passed bihetith ioyes to comiÌ„g Now god stireth and monestith theÌ„ that been slaw to gode dediâ— he confortith them that been diseasyd he techith them that be studiouse and helpith them that fighte ayeÌ„st vices He forsaketh no maÌ„ne womaÌ„ that traueyleth to doo wele if they clepe to him He yeueth to vs that we shulde yeue ayen to him to please him whaÌ„ne we haue offendyd him For we haue nat youeÌ„ him ne wherwith to queme him butt that we take of him The tyme of mercy is ful grete I pray you bretherne alle lete ye natt this tyme passe you but take ye it while ye may After this tym shal cuÌ„me tym of dome whanne men shal doo harde penaunce withouten fruyte for itt shal nat helpe them ThaÌ„ne synners that had their welth in this worlde shal sigh and say with grete sorowe Quid nobis profuit suê‘bia c. What hath profited to vs pride what hath nowe holpeÌ„ vs oure pompe oure boost oure richesses Al thies ben passed awey right as a shadowe These been the wordes of seint austyn The xv chapter THaÌ„ne they that shal be daÌ„ned shal say a sawe of sorowe that neuir shal haue ende De fecit gaudiuÌ„ cordis nti versus eÌ„ in luctuÌ„ chorus nt cecidit corona capitis nostri ve nobis quia peccauimus The ioye of oure hert is done and past away to sorowe care is turned oure pleye the garlonde of oure hede is falle to grounde that euir we dyd syn welaway the stounde Trenorum quarto Therfore leue frende take we to vs the tyme of mercy amende we vs while we may for elles we shal nat whaÌ„ne we wold And the leÌ„ger that god suffrith folk to reigne in their synne the more pacience that he hath with theym the
halt whan the pharise to whoÌ„ he sayde tho wordes bad hym to mete ne whan he was at the brydales with his moder in the chane of galile ne whan mary magdaleyn her sustre martha zacheus made hiÌ„ grete feestes yit they were prysed of Crist for ther dedys and al that fedde Cryste and his apostles and his disciples whanne they wente about the worlde preching and teching been praysyde And yitt the apostles and his disciples were strong meÌ„ neither blynde ne halt And crist him self fedde his disciples neither blynde ne halte And sumtyme he fedde iiii thousand of meÌ„ sumtyme fyue thousande that folowed him fro cuÌ„tre to cuÌ„tre to here his preching and to se the woundres that he dyd yitt were they nat blynd ne halt For as the gospel saith he made them hole of their bodily seknesse or that he fed them Luce. ix et Mt xiiii Also tho ii disciples that toke criste to herborowe in the lyknesse of a pilgryme on esterne day at euyn ben praysed and yit was he neither blynde ne halt Also abrahaÌ„ and Loth and many other hooly men resceyued aungels in the liknesse of worshipful men neither blynde ne lame to mete and herborowe And seynt Petyr resceyued knightes worshipful men to mete and to herborowe which came to him on message from the grete lorde cornely as we rede in holy wrytt actuuÌ„ x.c. And alle these been prised of god and had moche thanke of god for their almesdede Therfore I saide firste Crist badde that men shuld do almes to al that nede bothe frende and foo And the apostle biddeth if thyne enemye haue huÌ„gre fede him if he haue thurste yeue him drynke The charite of cristen faith outaketh no persone maÌ„ ne womaÌ„ ne state ne degre ne secte hethen ne cristeÌ„ from almesdede whanne they had nede Butt vs must haue pyte on all and helpe all at oure power Nathelesse vs must kepe ordre in yeuynge and takyng hede to the cause and to the maner of nede in theym that we yeue almesse to For why some be pore by their wylle and some ayenst their wylle And they that ben pore by their wylle suÌ„me ben pore for the loue of god and suÌ„me for the loue of the worlde They that been pore for the loue of god must be holpen passing other for their pouertie is medeful parfyte and vertuous They that been pore wylfully nat for god but for the worlde as the romaynes were and as these daies moche folke dismytte them of their owne gode and tak it to ther children to make them greate in this worlde and moch folke take so moche hede to other mennys profyte that they take none hede to them self and so falle in pouerte and in nede such pore folk must principaly be holpen of them to whome their godes profityd and rather helpe theym thanne other that been pore ayenst their wyll but they shal nat be putte bifore them that be pore for the loue of god but the nede be the more The xiiii chapter OF them that be pore ayeÌ„st their wylle suÌ„me ben pore by fortune by mysauentures as they to whoÌ„ fortune serueth nat at their wylle ne god multiplyeth nat their gode as they wolde and that that they haue they lese by mysauentures and by the dome of god And suÌ„me been pore only by synne and for the loue of syn as they that wast their gode in lechery and glutonye in pride and pletyng and in mysuse at the dyce in ryot and in vanite Suche pore folke been laste in the ordre of almesse doynge but their nede be the more And nathlesse if they haue pacience with their pouerte they shal haue mede for their pacience if they repente theym for their mysdedys And in the same maner suÌ„me been feble blynde lame for goddes cause for goddes loue SuÌ„me ayenst their wyl by course of kynde SuÌ„me ayeÌ„st ther wyl for loue of synne as theuys fighters baratoures whiche in fight and barett lese their iyen their feet their hondes and ofte ben punysshed by the lawe God forbede that suche pore folk blynde halt shuld be put in the ordre of almes doing bifore them that be pore feble by vertue for goddes sake Suche shal be holpen natt to luste of their flesshe ne to doo them worship but oonly to saue their kynde tyl the dome of god passe vpon hem by ê“cesse of lawe by goddes mynistres Diues Moche folke thynke that it is none almesse to do gode to suche folk Pauper yhis forsothe For god wole that meÌ„ help them at the dome he shal say I was in prisone ye visited me that ye dyd to the leest of myne ye dyd it to me Diues Seint austyn de verbis dnÌ„i sermone xxxv saith yÌ„t god shal say the wordes to theim that be pore in spiryt lowe of hert and that suche been clepyd the bretherne of Crist and leest for lownesse by whiche they set leest by them self Pauê‘ They ben no folke pore in spirite but they that be pore for goddes sake And so seint austyne shewyth there that god shal accept more the almes that is done to them that ben pore for goddes sake than to them that been pore ayenste their wylle for synne sake Whiche conclusion alle though is besothe yitt me thynketh that Criste shal say tho wordes for tho wordes for the almesse that he hathe done to al maner pore men both parfyte and vnê‘fyte For thanne he shal yeld mede for euery gode dede For why wycked doers and synful pore men been clepyd the lest of goddes menye for they be leest set by in the court of heuene And therfore he saith in the gospel that who soo brekith one of his leest coÌ„maundemeÌ„tes and techich other by word or by euyl ensample so to breke his coÌ„maundmentes he shal be clepyd leeste in the kingdome of heuenes God shal shewe at the dome grete pite and moche mercy whanne thing that is done for his sake to his enemyes and to his leest seruaÌ„tes moste vnworthy he shal accept it rewarde it as it were done to his owne ê‘sone and say I thaÌ„k you For that ye did to the leest of myne ye dyd it to me Diues Why shal he clepe them bretherne that bi leest worthye and many of theym to whoÌ„ the almesse was done shal be dampned Pauper Er he shalle yeue the sentence of dampnacion he shal clepe al meÌ„ bretherne for lyknesse of kynde For in that he is maÌ„ he is brother to vs al by lyknesse of kynd but nat by grace ne by blisse but only to them that ben in grace ThaÌ„ the meke iuge shal clepe alle meÌ„ bretherne to confort of them that shal be saued and to grete disconforte of them that shal be dampned whanne they shal see the meke iuge nat foryete the brotherhede ne lyknesse in kynde Whiche he hath with them and yit catched and in