ordeyne they them to goâ—warde the losse of theyr bodies they wyl sore bewayle but the helthe of their soules they make no rekeniÌ„g of If they se them poore they sorowe and syghe but though they se theâ— synne they make no maner of moone And hereby they shewe that they broughte forthe the bodyes but not the soules And nowe to speake again of prestes yf we take hede truly we shall perceyue greate abhominatioÌ„s that ben scattered in the church nowe a dayes by and amongest preestes we shall well perceâ—ue I saye that they come not into Christes foâ—lde by Christes callynge for to profytte but by other meanes and wayes to gette theym selfe worldlye welthe And this is cause of manye erroures among the people And therfore it is written in the booke of mourning where the Prophet speaketh thus to god The enymy hath put his hande to all thinges to hym desyrable For that he hathe seene a certayne people lawles entrynge into the sanctuarye of whiche thou haddest commauÌ„ded that they shulde not entre that is to saye into the churche The enemye is Sathanas as hys name soâ—ndeth that hathe put hys hande to all that hym lyketh For what synne myghte the fende by all his crafte or engyn haue sowed amonge men that is not nowe a dayes vsed whenne were they so greate in halfe as they be nowe In what pleÌ„tye is Pride Enuye wrathe and Couetyse And lykewyse all other synnes And wherefore thinkeste thou But for because there be lawles people entered into the TeÌ„ple that neither in theym selfe kepe the Lawe of God nor can teache other And to all suche saieth God by the Prophete Osee. For that thou hast put away connynge or knoweledge of godes wyll I wyll put the away that thou shalte vse no preesthode to me Perceiue that God and hoholy scrypture expresselye here forbyddeth men to the state of prestehode vppon them but yf they haue conynge that nedeth or bâ—houeth them Thou then that canst noâ—her rule thy selfe nor other after the lawe of God beware howe thou wylt answere God at this dreadful dome when he shall saye to the Come geue a rekenynge of thy Baylywyke The seconde question that any Prelate or Curate must aunswere to is this Howe haste thou ruled that is to saye the soules of the subiectes and the goodes of poore men gyue thy accompt Fyrste howe thou haste gouerned goddes flocke commytted to thy Cure As a harde or as a hyred man that doth all for his bodely hyer As a father or as a wolfe that eateth the shepe and kepeth them not Saye on and tell me saye whome haste thou turned froÌ„ theyr cursed liuing by the deuoute preachyng and good ensaÌ„ple whom haste thou taughte the lawe of God that was before ignoraÌ„t There shal be hard a greuous accusyng of fatheries chyldren and a streyâ— alledgynge of al the flocke that thou hast take of them thy lyuynge through their laboure swete and do nothing therfore But let them go astraye wandrynge for pasture water and none gyâ—en them by the. Dyrectly gyue thy rekenynge how haste thou ruled and spended the goods of these pore meÌ„ Howe shalt thou trimble with horryble feare then thinkeste thou heare what saynte Barnarde saith threttenynge Cleâ—kes and threttenyng ministers of the churche They be in the place of sayntes and they doo wyckedly in that they not holdynge them contente with wages that are sufficiente to theyr necessaries but the ouerplus that nedye shulde be sustayned by they be not ashamed to waste in the howses of theyr pryde and lechery witholdynge to them selfe wyckedlye and cursedlye the lyuinges of pore men with double wyckenesse truely Fyrst they do synne for they robbe other men of theyr goodes Furthermore for that they misuse holy thinges iÌ„ their vanities And in their wyckednes Euerye suche baylye therefore beware for to the laste faâ— thinge thou shalte reken and giue accompte Thinkeste thou thenne that thou shalte not be disalowed of God for that thou hast myspended And in bryngynge vp of yonge ydle folowes nourysshed or taughte as it were in a schole to blaspheme God in all maner of pointes of euyll lyuinge in feadinge of fatte palfreys of houÌ„â—â—s and haukes and yf so be that is worste of all on lecherous women Here what is saide of such They haue ledde their dayes in vanitie and in welthe and in a moment they be gone downe iÌ„to hel Thinke not therâ—fore but that â—hou shalte rendre streightlye the accompte of thy baly wyke The thyrde question that he shall answere to is this Howe haste thou lyued what lyghte of holynes hast thou geuen shewed to the people in thy lyuynge what myrrour haste thou bene vnto them Nowe giue thy rekenynge howe hast thou lyued as a good shepehâ—rde goyng before his flocke with good ensamples or as a lewde person as a maÌ„ or best it is to woÌ„der truelye to se howe the lyfe of preestes is chaunged They be clothed lyke lordes knyghtes they speake as vnhonestlye as any rybaulde or harlot as couetously for gaines do they procure as any marchauÌ„tes They ryde lyke Princes And all this that thus is spente is of poore mens goodes and of Christes heritage Therfore sayeth a holy doctour the clay of Egipt is thoughe stycking and medled with bloode and the slattes were harde to be vndone for they were taken with the fyre of couetous and with the layre or erth of lustes In this point do trauaile ryche men and in this watche they lyeng awayt for pore men In this trauayle prelates that be blynded wyth to moche shynynge of ryches that make thâ—ym houses lyke churches in greatenes and superfluous aboundaunce of all thynges that with dyuers payntures coulour they theyr chaÌ„bers and with dyuers sylkes clothinges in soÌ„drye colours make theyr ymages gaye but the poore man for defaute of clothes beggeth and with an emptye whom doth crye at the doore And shall I saye so the sayth this doctoure Often tymes these poore men be robbed for to cloth stockes and stones To such speaketh the Prophet Esai who art thou here or as who art thou here Here thou arte occupieng the place of Peter of Paule of Thomas or of Martyne but howe as Iudas was amongeste the apostles Symon Magus amoÌ„gest the disciples as a candell newly quenched that fewmeth ouer all the house in stede of a lyght lanterne and as a smoke that blyndeth mens eyen in stede of a cleare fyre yf thou contrary thus the maner of lyuynge that Christe and his apostles left to preestes Therefore sayeth the Prophet Ieremye They haue entred and they haue had and they haue not be obedieÌ„t with fals tytle and corrupte inteÌ„tioÌ„ they haue eÌ„tred they haue had poore mennes goodes to their mysusynge And they haue not beene obedyent to god in their lyuyng Therfore it is wrytten that they shall haue the herdest dome A harde dome or iudgement for that they haue misentred a harder
iudgemente for that they haue mysruled the hardest iudgement for because they haue so cursedly lyued beyonde all other wherefore I counceyle the betymes thynkâ— howe thou wylte make thy rekenynge The secoÌ„de baly that muste answere for hym selfe and for other is he that hathe the rule of any Realme prouince shyre or couÌ„treyes as Kynges Princes Maires Shireffes and Iustices and these shall also aunswere to thre questions the fyrste howe hast thou entred in thy offyce wâ—â—ther to profytte the people to destroye faâ—shed further trueth or for desyre to obtayne therby worldlye worshyp and richesse yf thou take suche an office more for thyne owne worldely profyt then for to helye the commune welthe thou arte none of the perfecte meÌ„bers of the churche but arte a tiraunt And it is to be feared lest there be manye that desyre suche estate Some that they may be enhaficed with ryches and some that they myghte the rather oppresse suche as they hate and some be inhaunced in takinge gyftes wherby they spare to punysshe those that haue trespassed and so make theÌ„ perteyners of their synnes and for bribâ—s they worke all thinges And many such when they be so high in offyce thynk not that they be poore mens soÌ„nes bretherne and seruauntes to the defence of the comeÌ„s but thynke them selfe to be of a hygher kynde of nature as they be auaunced to worldlye honoure whiche is but wynde and vanitie Of whome saieth god by the prophet They haue raigned but not by me They haue ben princes but I know them not So was Roboam kynge Salomons sonne when he was fyrst kynge auaunced in his hâ—rte when the people of Israell came to hym and sayde Thy father in hyâ— last a dayes putte vpon vâ— a greate charge We desyre the that thou woldeste make it lyghter and we wyll serue the. The kynge axed councell to the older wyse men whiche aduysed hym to aunswere them fayre and that shulde be beste But he forsoke these wyse mens couÌ„celles and dydde after chyldren that were his playfelowes and sayde to the people when they came agayne My least fynger is bygger theÌ„ my fathers rygge bone My father greued you somewhat but I wyll adde more The people herynge this rebelled againste hym And sythenâ— the tyme came neuer the kyngdome hole togyther agayne Wherfore it is good for rulers to take sobre councell and to eschewe eare crounders and alwayes to haue an eye of loue to the comens that they rule For know they well be they neuer so high that they shal come before a higher iudge to gyue a rekening The seconde questioÌ„ Howe haste thou ruled that is the people the office that thou haddest to gouerne thou that haste bene a iudge in causes of poore me How hast thou kept this coÌ„mauÌ„demeÌ„t of god that thou shalt not take hede to the person of the pore maÌ„ to be the harder to him for his pouertye nor thou shalt haue respecte to the ryche mans countenauÌ„ce to spare or fauour hym in wrong for his richrs Oh Lorde God what abusion is there amonge officers of both partes nowe a daies yf a great maÌ„ pleat with a pore maÌ„ to haue ought that he holdeth euerye officer shalbe ready to further al that he may the rich maÌ„ in his cause that he maye haue the ende that he desyreth But yf a poore maÌ„ pleat with a riche then shal there be so many delayes that thoughe the poore mans ryghte be open to all the countrey for pure defaute of spendyng he shalbe coÌ„strayned to let his cause falle Shiriffes baylyffes wyll returne poore mens wryts with a tarde venit except they fele money in their handes And yet I heare say of men that haue proued both courtes that the court that is called more spiritual or christen is more cursed Therfore it is truely sayd Giftes they take out of mens bosomes to subuert the waies of ryght iudgemeÌ„t But in especial the wordes of christ be to be feared In what iudgement ye iudge other your selfe shall receiue the same As ye measure to other c. when ye shal come to giue your accoÌ„pt The third question how haste thou lyued thou that iudgeste punysheste other for trespassyng It behoueth the that punishest other meÌ„ for their trespasses to eschewe and flee the wyckednes of theÌ„ For yf thy selfe do vnlawfully iudginge other thou condemnest thy selfe sith thou doestâ— that thinge that thou damnest Paule saith why teachest thou not thy selfe that teachest other why â—â—ealest thou that teachest other men nor to steale Howe shall that man take rule of other that can not go before theÌ„ in good lyuynge And wheÌ„ any maÌ„ staÌ„deth before him in iudgement he muste take hede before what iudge he shal stande hym selfe to take his iudgement after his dedes But it is to be fered that many fare as the two false preestes that wolde haue daÌ„ned to deth holy Susan for that she wolde not coÌ„sent vnto theyr lechery Of the whiche it is written they turned away their eyes for that they wolde not se heuen nor haue mynd of right iudgemeÌ„t And so it fortuneth of that they which are more worthy to be haÌ„ged daÌ„ne theÌ„ that be lesse worthy As Socrates the philosopher who on a tyme was demaunded why he dyd laugh For Ise sayed he great theues leade a lytle thefe to hangyng I praye you whether is he a greater thefe thaâ— taketh awaye a mans house hys lande froÌ„ him his heires for euermore or he that for greeuede stealeth a shepe or a calfe And suppose you that soÌ„tyme we haue not such Iudges and meÌ„ of law theÌ„ selfe very excorcioneâ—s bribours And they iudge other to death But I aduise the that iudgest other men to remeÌ„bre that thou shalte come into iudgement giue a rekenyng of thy baylywyck The thirde baylye that shalbe called to this dredful dome shalbe â—uery christeÌ„ maÌ„ that shall reâ—eÌ„ to his lord god for the goods that he hath had of his And here I wyl speake but of this questioÌ„ that is howe hast thou gouerned the thy goodes and how hast thou entred here to thy godes Beware ye that haue gotten any goodes wrongfully either takeÌ„ by extorcion by stelth vsury or deceyte wo shall be to you at this dredful day For as saint Austen saith if he be cast into the fyer that hath not gyuen of his owne goodes ryghteously gottenâ— where thinkestâ— thou that he shalbe cast that hath stoleÌ„ other mens goodsâ— And yf he shal bren with the fende that hath not clothed the naked wher iudgest thou that he shal brenne that hath made naked theÌ„ that were clothed But two thiÌ„ges make meÌ„ thus to lyue by rape of other mens goodes that is desire of honour dread of pouertie And what veÌ„geauÌ„ce falleth on this sin of couetous ye mayse by a figure of scripture wheÌ„ the angel said to the prophet zachary lift
syckenes of thy seede great syckenes loÌ„ge abydyng most euyls alwaye coÌ„tinuinge And ye shall vnderstande that god sendeth suche syckenes otherwhyle to good meÌ„ soÌ„times to shrewes To good men God doth it for two causes that I sayde of syckenes I wold it to be vnderstâ—eÌ„d of al maner of tribulatioÌ„ The fyrst cause for that they shulde euer knowe that they haue no infectioÌ„ of theÌ„ selfe but of god onelye and to encrese in mekenes Of this sayth Paule Lest the greatnes of reuelation lyft or extol me vp into pride to me is gyuen the prycke of my flesh thauÌ„gel of Sathanas to smite me on the neck wherfore I haue thrise prayed god that if shuld go fro me he auÌ„swered vnto me my grace is sufficient for the vertue is fulfylled iÌ„ sicknes withiÌ„ thus saith the glose The feÌ„d axyng Iob to be teÌ„pted was hard not the apostle axyng hys teÌ„ptatioÌ„ to be remoued god herd hiÌ„ that shulde be daÌ„pned he hard not him that he wolde saue Also god seÌ„deth saintes oftentymes sycknes psecution to gyue vs synfull wretches eÌ„saÌ„ple of pacieÌ„ce For yf he shuld suffre his saintes to haue suche tribulation in thys world thaÌ„ke hiÌ„ therof muche more we wretches that god hath send to not a hundreth part of their sorow shuld bere it mekely SitheÌ„s we haue deserued a thousaÌ„de tymes so moche as they haue wherfore as we rede of Thobi that on a daye as he was wery of buryenge of pore men the whiche shulde els haue ben vnburied and haue bene eaten of houndes and foules as the Carrien of other vnreasonable beastes as he for wearynes was layed to reste thorowe the sufferaunce of God the swallowes that bredde aboue in the house made ordure and donged in his eyen where by he wared blynde This is wrytten that god suffred thys temptacioÌ„ to come to hym for an ensample of paciens to all theÌ„ that cam after And so was also the temptatioÌ„ of holy Iob and thoughe Thoby frome his chyldehode euermore dyd dread God and kepe his coÌ„maundementes yet was he not agreaued agaynste god though that the myscheuous blyndnes fell to him but vnmeueably dwelled in the drede of god thankiÌ„g hym all the dayes of his lyfe Loo here scripture expresselye saith that god suffred that holy man to haue this syckenes to giue other that come after hym an ensaÌ„ple of pacience And also sometyme god sendeth syckenes tribulatioÌ„ to wycked meÌ„ that for ii causes Fyrste for that they shulde loue God and leaue theyr synne as it is written Theyr sycknes are multiplyed and after they hasted to Godward For we se ofteÌ„ meÌ„ iÌ„ sycknes know theyr God that neuer wolde haue tourned to him while they were hole Also god sendeth sicknes often to a gaste other meÌ„ leste they shulde folowe their sinne As the sycknes of Antioche whome God smote with suche a plage that wormes scattered out of his body he beyng alyue And the sliÌ„ck was so great foule that hys frendes were wery therwith might not suffre it yea at leÌ„gth he myght not abyde his owne stench theÌ„ began he to know hym selfe saide it is ryghtful to be subiect to god and a mortal man not to holde him equal with god And the storye saithe he asked mercy of god of whoÌ„ he coulde none haue he made a vowe to God that he wolde make the Cytye of Ierusalem free the Iues as free as the meÌ„ of Athenes that he wolde honour Goddes Temple with precious stones also array multiplye the holy vessels and fynde of his owne â—aÌ„des the costes expeÌ„ses perteining to the sacrifice that he wolde becom a Iewe go ouer all the lande preaching gods lawe And yet god gaue hym no mercy for no ther was there in hiÌ„ contrition nor repeÌ„tauÌ„ce that spronge of faith but of odious payn For what was in hiÌ„ to forsake his wickednes wheÌ„ he was vnable to do good or euell And by this veÌ„geauÌ„ce that god toke on this kyng shuld meÌ„ se what it is to be desobedieÌ„t to god Also it is to be takeÌ„ hede that wheÌ„ sycknes coÌ„meth euer it sheweth that the patieÌ„t is mortall that he shal nedes dye though he may escape this sicknes yet can be not eschewe death And so he muste nedes come to the rekenynge The seconde Somner that shall call to this peculyer iudgemeÌ„t is age and feblenes whose propertye is althoughe hetary with the he wil not leue the tyll he hath broughte the to the endetthat is deth But there be many though they haue this soÌ„ner with theÌ„ yet they take no hede He seth how his heed horeth his back croketh his breth stiketh his teeth falleÌ„ his syght failes his eares ware heuye to here what meaneth al this but that age soÌ„pneth the to the doÌ„e but what more madnes can be theÌ„ a maÌ„ beynge called draweÌ„ to so dredfull a rekeniÌ„g where except he answere well he forfaiteth both body soule to daÌ„pnatioÌ„ for euer yf he se a lytle myrth by the way he forgetteth who hath hiÌ„ by the sleue So doth he that is strikeÌ„ with age hath so great pleasure in this worldes welth that he forgetteth whether he is away Here fore saieth a holy doctour that amongest al the abusioÌ„s of the worlde moste is of an old man that is ostinate for he thinketh not of his oute goinge of thys worlde nor of hys passyng into the lyfe to come he heareth thre messengers of deth but he beleueth theÌ„ not the cause is for the thre fold cord that such an olde maÌ„ is bouÌ„d with is harde to breke this corde is costom that is of the plattes which be ydle youth vnhonest speache wicked dede The which if they grow with a maÌ„ froÌ„ his childhode vnto maÌ„s age they make a thre fold corde to byndtholde maÌ„ in custome of synne Herefore saith Esay breke the bondes of syn ThiÌ„ke therfore who souer that thou be that art this soÌ„ned thou caÌ„st not escape but y t thou must make thy rekeniÌ„g The thyrde soÌ„ner to his reckenynge is deth and his conditioÌ„ is that come he first or come he last he spareth neither pore nor rych aged nor yong nor he feareth no threatnynge he takethe heede to no prayer nor of anye gyft nor graunteth any respite but without delay he bringeth forth maÌ„ to iudgemeÌ„t Therfor sayeth D. Austen well ought euery maÌ„ to drede the daye of deth For I what estate soeuer mans last day fiÌ„deth hiÌ„ wheÌ„ he goth out of this world iÌ„ the same estate it bringeth hiÌ„ to his iudgemeÌ„t Therefore saith the wise mans to hys sonne Sonne thinke on thy last daye and thou shalte neuer synne Nowe remeÌ„bre that thou shalt rekeÌ„ for thy baylywyke I said also that there was an other daye of iudgemeÌ„t to the which all meÌ„ shall come togyther iÌ„ the
vp thin eyen se what is that thaâ— goeth out And the pphet asked what is that TheÌ„ the aÌ„gel said this is the potte goynge out that is the eye of the erth And there was a wayghte of leade And there was a woman sitting in the myddest of the pot And he toke the gobbet of lead cast it into the pottes mouth the womans name was vnpieâ—ie And the prophete lyfte vp his eyen and se two wemeÌ„ lyke spirites in the ayer wyth wynges lyke vnto kytes or puttoâ—kes and they caryed vp the potte betwene heauen and erth And the prophete asked the angell whither they wolde carye this potte And he sayd into the lande of Samary This potte is couetise For as a pot hath a wyde open mouthe so couetousnes gapeth euermore after worldlye good ryches and honour And as the lycoure in the pot profiteth not to the potte selfe but them that drawe and drinke therof so worldly good oft profiteth not the keper but other that come after as it is written He that hath moneye shall haue no frute of it And this couetous is the eye of cauetous men for they be blynde to se howe they shulde come to heueÌ„ But to winne worldly thinges they can se manye wayes like to oules night crewes the better â—e by nyght then by day The payce of lead is the synne of obstinatioÌ„ the womaÌ„ sitting in the pot is vnpietie as the auÌ„gel sayth that foloweth is coÌ„panion of auarice A man thorowe auerice doth lose the pitie that he shulde haue of the myschefe of his soule sithens often men lese the lyfe of their soule by deadly sinne that they coÌ„mit to get riches And also thei lose the pitie that they shulde haue to theyr bodies puttynge them selfe so many great parels and leoperdies of their bodies both by se by lande and leseth coÌ„passion towardes other men all maketh couetise The pot is stopped with this gobbet of led wheÌ„ vnpietie is closed thus by synne of obstination by couetousnes that it may not go out of the kepers hart by repeÌ„tauÌ„ce As Iob saieth when he is fulfylled he shall be stopped The ii womeÌ„ that bare vp the pot were pryde luste of fleshe that iÌ„ the scripture be called the two doughters of the water leche cryeng Brynge bryng they had wynges The fyrste womaÌ„ that is pryde hath two wynges the fyrste wynge be graces or gyftes spiritual as connyng wysdom councell and suche other for which giftes oft men were proud The secoÌ„de wingâ— is bodylye grace or giftes as strength beautie auÌ„cetry with suche other of which often meÌ„ waxe proude The wynges of the seconde womaÌ„ be fleshly desires they be glotony slouth Of glotony speaketh the holye doctour saint Gregory sayeng wheÌ„ the bellye is fulfilled the prickes of lechery be stirred Of slouth saith the great doctoure saynt Austen that Loth whyle he was in busynes dwellynge amongest the shrowes in Sodome he was a good maÌ„ But when he was in the hyl ydle in droÌ„kennes he laye by his owne doughters And these wemen had winges lyke gleydes or put tockes that with crieng voyce go sekynge their meat as Bartholomeus sayth Thus fareth the couetousnes and feruent desyre of fleshly men as wytnesseth saint Austen we se saythe he that rauenous fysshes haue some measure for wheÌ„ they hoÌ„ger they do rape and eate but when they be full they spare Onely couetous men may not be fulfylled or satisfied euer he taketh neuer hath he ynough neither dredeth he god or shame of men neither spare he father neither knoweth mother with hys brother accordethe he not nor wyth hys frende kepeth he trouth he oppresseth widowes and harmeth motherlesse chyldren fre men he maketh bonde and bringeth forth false wytnesse He occupieth dead mens goodes as thoughe he neuer shulde dye what madnes is thys sayeth this doctour thus to lese lyfe and grace and procure the soules dampnation to wynne golde aud lose heauen And therefore sayeth the prophete vnhappines shall compasse them rounde aboute trauayle and vnrighteousnes in the myddes amonge them Also Innocentius speakynge of the harme that commeth of couetousnes sayeth Oh how manye men hath couetousnes deceiued and spylled For couetousnes of rewarde of gyftes that the kyng Balac promysed Balaam he wolde haue cursed the people of god notwithstandynge his owne Asse reproued him iÌ„ his own coÌ„scieÌ„ce al that was in him reproued hurt his foâ—e at a wall And yet was he ouercome and led awaye with couetousenes whiche enforsed him what he myghte Ach an was stoned for couetousenes made him stele gold precious clothes against gods coÌ„mauÌ„dement â—ehesie was strikeÌ„ with misery for that he solde a mâ—Ì„â— health that came by the grace of god Iudas for couetousnes sold Christe and afterwarde hanged him selfe An any Saphira his wyfe dyd dye sodenlye for because they denyed to Peter the price or suÌ„me of money that they receiued Couetise is cause that riche men eat poore men euen as beastes eat grasse keping it vnder thys is dayly sene For yf a ryche man haue a feld in the myddest or on the outs syde a poore man haue but one acre or yf a rych man haue a hole strete saue one house that same poore brother of his oweth he neuer ceasethe tyl that he haue gotteÌ„ that onâ— of the poore mans hand other by prayenge or entreatynge or pursuynge Thus fareth it by kynge Achab that by the procurement of his false Quene Iâ—sabel slew the pore maÌ„ naboth for that he wolde not sell hym his vyneyarde lyeng by his palayse where vpon saith sainte Ambrose Howe farre wyll ye ryche men stretche out your couetousnes wyll ye dwel alone vpon the earth haue no pore man wyth you why putte you out your felowe in kynde and chalenge to youre selfe the possession that kynde and nature hath made coÌ„men to al meÌ„ both poore and rich The earth was made coÌ„men wyll ye rych meÌ„ chalenge proper sight therein Nature and kynd knoweth no ryches for she bringeth forth al maner of men pore we be not gotten with ryche clothes nor borne with gold syluer Naked bryngeth vs nature kynde into this world both nedy of meat and drynke Naked the earth taketh vs agayne as naked euen as she bringeth vs hither And the sepulchre caÌ„ she nat close with vs our possessions and riches Kynde maketh no dyffereÌ„ce betwene pore and riche neither in coÌ„myng hither neither in goinge hence al after one maner bringeth she forth all after one maner closeth she the graue Who so euer maketh difference betwene pore ryche abyde tyl they haue lyen a lytle space in the graue theÌ„ open loke amonge the deade bones who was riche who was pore Except it be as thus that mo clothes be rotten with the rich then with the poore And that endamageth theÌ„