lorde god And in the newe lawe he sayth thus Deum timete regem honorificate Drede ye god and worshyppe ye your kynge .i. petri .ij. That is to say For drede of god worshyp thou thyn elder and for drede of god worshyp thou thy kynge thy souerayne and al that be in hygher degre than thou art For sythen god hath put them in degre of worshyp thou muste for drede of god worshyppe them And but thou worshyp them ellys thou offendest god Omnes honorate Worshyp ye all men women after ther astate and ther dygnyte And saynt Poule byddeth that all thynge sholde be do honestly and in ordre OiÌ„a honeste et scdm ordineÌ„ fiant .i. ad corum .xiiij. Caplm .xxiij. ALso leue frende by this commauÌ„dement we be bouÌ„de to worshyp holy angels sayntes in heuen for they be our faders in age in worshyp in cure in kepynge of vs. For they longen after vs that ther nombre ther company that was lested by the pryde of lucyfer myght be restored ayen by saluacoÌ„n of vs. And therfore nyght and daye they prayen for vs to god for helpe and grace nedefull to vs. Of these faders speketh saynt Poule in his pystle and sayth thus I knele praye for you nyght and daye the fader of our lorde Ihesu cryste of whom is named all maner of faderhede in heuen and in erthe Ex quo omnis paternitas nominat in celo et in terra ad Ephe .iij. For as the glose sayth ther dysposycyon the angellys be our faders in heuen ordeyned for vs and in erthe prelates be our faders hauynge cure and kepynge of vs. And so bothe prelates in erthe and angellys in heuen ben our faders And therfore as all these clerkes sayen Eche man woman hath two angels assygned to hym one of god an other of the fende For the fonde Sathanas att goddes suffraunce assygneth to hym a wycked angell to tempte hym and to lese hym But god of his goodnes assygneth hym a good angell to saue hym and to kepe hym Of whiche good angell cryste sayth in the gospell that they see alwaye the face of the fader in heuen for they be alwaye in his presence speke for vs and praye for vs. And therfore sayth saynt Ierom vpon the same worde of cryste that angels bere our prayers and our good dedes in to heuen and kepe and defende vs ayenst the malyce and the sleyght of the fende And therfore the angell Raphaell whan he had ledde the sone of Tobye in to fer contree and saued hyÌ„ from many perylles broughte hym ayen in grete welth he sayd to Tobye whan thou praydest with bytter teres beryedeste the deed bodyes and leftest thy mete and haddest deed bodyes by daye in thyn house beryeste them by nyght for goddes sake ayenst the wyll of the wycked kynge Senacheryb Than offered I thy prayer to our lorde god Thobie .iiij. Also we rede in the fourth booke of kynges the .vi. chaptre That the prophete Helyzee was sodaynly by nyght besyeged in the Cyte of Dothaym with the oost of the kynge of Syrye In the morowe the seruaunt of Helyzee sawe the oost about the Cyte he was full sory sayd to his mayster Helyzee Alas alas alas what shal we do we be so besyeged with our ennemyes that we may not escape Than Helyzee sayd to hym Drede ye not for we haue more folke with vs than they haue with them Than Helyzee prayed to god that he wolde open the eyen of that seruaunt that he myght see what helpe Helyzee had with hym And anone he sawe the hylles about Helyzee full of horse charettes brennynge as fyre a grete people arayde to batayll that was the oost of angellys sent of god for kepynge of Helyzee through whos helpe the prophete Helyzee ledde all the oost that had besyeged hym in to the Cyte of Samarye amonges all ther enemyes for they were so blent that they wyst not whether they went They come to take Helyzee and Helyzee toke theym with helpe of angels and dyde with them what he wolde And therfor Dauyd sayth Montes in circuitu eius et dnÌ„s in circuitu ppli sui The hylles that is to saye the angellys be about the good man and the good woman to kepe them and god is about his people to saue theym And therfore saynt Cecyle sayd to her husbonde Valaryan I haue goddes angell that loueth me full well and kepeth my bodye with grete suerte that noo man shall defoule me And yf thou wyll by foule loue defoule me he shall â—lee the. And yf thou loue me with clene loue and wyll kepe my maydenhode hole clene he shall loue the as well as me And whan thou art crystened thou shalt see him Anone her husbonde Valeryan by her couÌ„seyll went and was crystened of the bysshop saynt Vrban And whan he was crystened he cam ayen fouÌ„de saynt Cecyle prayenge in closet the angell standynge besydes her with wynges fethers ful bryght his face shone glymered as the flaÌ„me of fyre He had in eyther hande a garlonde made of roses lelyes full fayre tresshe and full swete in smellynge He gaaf vnto saynt Cecyle one an other to Valeryan and bad them kepe them in clennes both of bodye of soule For why sayd he I haue brought theÌ„ out of paradyse And ye shall knowe by this token for they shall alwaye be grene fresshe neyther welke ne fade ne lese ther swete sauour and no man ne woman may see them but they that loue clenne s se and chastyte as ye doo We rede also in the lyfe of saynt Agnes that whan she was but .xiij. yere of age suffered deth for the loue of god and for the loue of chastyte foâ— she wolde not assent to be wedded to the grete lordes sone of Rome for he was hethen And also for she wolde kepe her mayndenhode to cryste She was made naked ledde to the bordell house to be defouled of synfull wretches But sodaynly her here wexe soo moche that it hylled and hydde all her bodye And whan she cam to the bordell house her good angell was redy and brought her a clothe as whyte as snowe full mete to her bodye and be lapped her with so grete lyght that ther myght no man loke vpon her ne no man durste entre the place Thanne the lordes sone as ful hardy ran in to that lyght for to defoule her And anone the fende whom he wolde haue serued slough hym But saynt Agnes with her prayer to god and helpe of her good angell reysed hym from deth to lyfe to shame shenshyp of all hethen people For anone he went out of that house cryed openly that there was no god but cryste and desspysed her mawmettes and ther false byleue Also whan saynt Agace was buryed her angell in the lykenesse of a yonge man clothed in clothe of
sekenesse feblenesse losse of catell and aduersyte than he may saye Regnaui I haue reygned somtyme I was a man But whan he lyeth on deynge he may saye Sum sine regno I am without kyngdome My reygne my kyngdome my welth is done Also in the whele of fortune yâ— is in the one syde anone it is in the other syde For they that ben this daye a maÌ„nes frendes stande on his syde to helpe hym the next daye they shall be his enemyes stande ayenst hym with his aduersarye Of this whele speketh Dauyd In circuitu impij ambulant Wycked couetouse folke go about as a whele Posuisti eos vt rotaÌ„ et sicut stipulaÌ„ ante facieÌ„ venti Lorde sayth he thou haste put them as a whele a stoble byfore the face of the wynde For as the stoble whyle the wynde bloweth wauereth fleeth aboue in the ayer now hyghe now lowe but anone as the wynde passeth it falleth adowne to the erth lyeth there stylle Ryght so the proude couetouse folke wauere in this worlde in welth and worshyppe now hygher now lower And as the stoble the strawe in his flyght kepeth no certayne waye so kepe they no waye of goddes lawe tyll at the laste the wynde passeth out of theyr bodye they falle downe in to ther graue many of them in to the pytte of helle Also this worlde is lykened to a shyp in the see saylynge For be the shyp euer so grete of hym selfe haue the wynde with hym all at wyll bere he his sayle neuer soo hyghe go he neuer soo yerne be he passed ther is no token where he went Ryght so be a man neuer so grete in this worlde haue the wynde of meÌ„nes mouth neuer so wel with hym to bere his name to prayse him to flater hym though his naâ—e sprynge neuer so wyde bere hym neuer so hygh in pryde or be he so solempne so myghty yâ— no man dare quycche ayenst him ne do be he deed passed out of this worlde soone he is foryeten Men shal fynde no token of hym within a fewe yeres Vnnethes shall he fynde one frende that wyl do synge a masse for his soule Goo to the chircheyerde and thou shalt knowe by the bodyes the ryche from the poore the fayre from the foule the wyse from the foles the free fro the bouÌ„de But all they torne there to erth asshes to wormes mete to stenche vnclennesse All these grete kynges yâ— were somtyme so grete of name where ben they all bycomen Alexander Iulius cesar Nabugodono sor Octauyan Arthur kyng Charles all suche other where ben they bycomen Therfore they may saye yâ— is wryten in the boke of wysdom Quid nobis ê“fuit suê‘bia â— What profyted to vs our grete pryde what halpe vs our pompe our grete rychesses All is passed awaye as a shadowe as a shyp that passeth the wawes of the see of whiche be it passed men may fynde no token Sap. v. Mannes lyf may well be lykened to a shyp whiche is streyt narowe at both endes but in the myddes it is wyde large Ryght so is mannes lyfe for his byrth his begynnynge is full strayt ful narowe For he cometh into this worlde naked poore wepynge walynge vnmyghty vnwytty nought may ne can helpe hymselfe with moche trauayle is brought forth tyll by lytell lytel he cometh to maÌ„nes age There the shyp of his lyf is somdele wyde large for in his myddell age he hath moost his myght his wytte his wyl But anone the shyp of this lyfe draweth to an other strayt ende Anone cometh age feblenesse seknesse aduersyte losse of catell pouerte at the laste deth maketh a full strayt ende whan he dyeth with bytter payne in moche drede moche sorowe and gooth hens naked poore ryght as he cam bereth nought with him but his good dedes wycked Of these two strayt endes sayth Iob thus Nudus egâ—essê° snm de vtero matris mee et nudus reuertar illuc Naked I cam out of my moders wombe naked I shall tourne ayen in to the erthe moder of all And yf a man wyll styre well a shyp or a bote he may not stande in yâ— myddes of the shyp ne in the former ende but he muste stande in yâ— laste ende there he may styre the shyp as he wyl Ryght so he yâ— wyll styre well yâ— shyp of his lyf in this worlde he may not stande in yâ— myddes of his shyp not set his thought his herte in welth that he hath in his myddel age ne he shal not stonde in yâ— former ende not set his herte ne his thought in his byrthe ne in his begynnynge to thynke moche of his kynrede ne of alyauÌ„ce to styre him to pryde But he must stonde in the laste ende of his shyp of his lyfe thynke on his deth and on his laste ende And how myscheuously how perylously he shall wende hens and how wheder ne whan wote he neuer And in that maner he shall beste styre the shyp of his lyfe to the syker hauen of heuen blysse Therfore the wyse man sayth Memorare nouissimatua et in eternuÌ„ non peccabis Thynke Inwardly of thy laste thynges of thyne ende thou shalt neuer do synne Eccl vij In the begynnynge of euery dede thynke on the ende what ende it may haue what may falle therof Caplm .ix. ALso welthe of this worlde is lykned to a floure that soone fadeth falleth to the grouÌ„de For as the roso floure is fayre to the syght swere in smellynge softe in handelynge so welth of this worlde is fayre to the syght of man lykynge in the hauynge But ryght as the rose wexeth alwaye amonges the chornes and he that gadreth roses but he be more ware shal lyghtly hurte hym and prycke hym Ryght so welth and rychesses of this worlde wexeth all amonges thornes of harde trauayle of thonght of bâ—ysynesse and of many peryls both bodely and goostely For a man hath moche trauayle in the getynge moche drede in the kepynge moche bytter sorowe in the lesynge Diues diuicias noÌ„â—gregat absque labore Non tenet absque metu nee deserit absque dolore Whan a man hath trauayled all his lyfe tyme to gadre good and to haue welth worshyppe in this worlde it wyll soone welke tade falle awaye as the rose Sodaynly cometh moreyn his beestes dye cometh aduersyte losse of catel and at laste deth taketh awaye euery dele And who so wyll be besy to gadre the rose of worldely weth of rychesses but he be ryght ware he shall hurte hym both bodely goostly And therfore saynt Poule sayth that they that coueyte to be riche in this worlde they falle in the fendes snare in to full harde temptacyons For these causes saynt Iames sayth yâ— the ryche man shall
and a full greuous synne in hym that dooth it in that maner for that intende but wytche crafte is it none for it is no worshyp to the fendes crafte ne the people is not styred therby to truste in the fende but rather in god ¶ Diues Is it ony wytche crafte to charme adders or other bestes byrdes with holy wordes or holy wryte or with ony other holy wordes ¶ Pauper Yf a man or woman take hede in his doynge only to the holy wordes and to the myght of god it is noo wytche crafte But yf they vse in theyr dooynge ony mysobseruauÌ„ce sette more truste therin than in holy wordes or in god than as clerkes saye it is wytche craftâ— and the effecte therof yf it falle it cometh of the fende namely in adders and serpentes For the adder was the fyrste Instrumente that the fende vsed for to dysceyue mankynde as we fynde Genesis .iij. And yet by the adder he dooth men moost truste in wytche crafte ¶ Diues Is it ony pâ—ryll to man or woman to charge his frende in his deyeng to come ayen teile hyÌ„ how he fareth ¶ Pauper It is a ful grete peryll For as saynt Poule sayth The fende oftyme maketh him lyke an angell of lyght but he may not laste in the beaute ne bryghtnes And so lyghtly the fende myght appere to hym that were alyue in the lykenesse of hym that were deed telle hym lesynges and in case make hym soo afered that he sholde lese his wytte falle in wanbyleue as it felle to one within a fewe yeres And happely he sholde telle hym that he were dampned though it were not so or telle him that he were in blysse though he were in bytter payne and soo lette hym of his almesdede and from his holy prayers and other good dedes by whiche not only that soule sholde be holpen but many other with hym Also yf he appered to hym or yf he wende that he appered to hym he sholde haue the lesse mede for his byleue than he hadde byfore for than were he techeth by experyence to knowe that the soule lyueth after the bodye Also it is not in the soules power to appere to man or woman after the deth of his bodye ne man is not able to see a soule for it is Inuysyble without a specyall myracle of god And so both he that chargeth hym to come ayen he that behoteth to come ayen tempten god And right as god wyll that euery man woman be vncertayne what tyme he shall deye for that he sholde alway be dredeful to do amys and besy to do well Right so he wyll that men be vncertayne of theyr frendes whan they ben deed in what state that they ben for that they sholde alwaye be besy to helpe theyr soules with masses syngynge almes doynge with bedes byddynge and other good dedes not oonly for helpe of hym but of other that haue lytyl helpe or none Also for encresyng of theyr owne mede For who soo that trauaylleth well for an other trauaylleth best for hym self For as saynt Poule sayth Ther shall no good dede be vnrewarded ne no wycked dede be vnpunysshid ¶ Diues Thy reason is good For yf men wyste that theyr frendes were out of payne they wolde do right nought for them so they sholde lese moche mede for that knowyng soules lese moche helpe And yf men wyste for certayne whan they sholde deye they sholde be to bolde to do amys in hope that they sholde ameÌ„de them in theyr deynge But yet notwithstandyng al thy reasons some clerkes sayen that it is lefull to men for to charge theyr frendes to come aren to shewe them her state after theyr deth For as they saye it is kyndely thynge for to desyre for to knowe or to conne For the phylosophre sayth that euery man woman by waye of kynde desyreth to knowe and to conne Omnes homines natura scire desiderant ¶ Pauper They saye sothe and not ayenst me For it is lefull to euery man and woman for to desyre to conne and to knowe But it is not lefull for to desyre to knowe in that maner ne by noo meane vnlefull not by techynge of the fende neyther by techynge of them that ben deed Caplm .xli. DIues How is it that spyrytes walke so about whan men be deed ¶ Pauper Comonly suche spyrytes ben fendes and goo soo about to sclaundre them that ben deed and for to brynge the people in to errour and bachytynge and wycked demynge that yf the people demed euyll spake euyll of them byfore theyr dethe to do them speke deme moche worse after theyr dethe soo to brynge the people full depe in synne And somtyme they gone in to the bodyes of theym that ben deed buryed bere it about to do them vylony But whan spyrytes goo in this maner they do moche harme mothe dysease Nathelesse by the leue of god the soules appere in what maner god wyl to hem that ben alyue some for to haue helpe somtyme to shewe that the soules lyue after the bodye to conferme them that ben feble in the fayth byleue not saddly that mannes soule lyued not after his deth but suche spyrytes do no harme but to tho that wyll not byleue theym that they haue suche payne or wyll not redely helpe hem at theyr axinge Caplm .xlij. DIues Is it lefull to trust in these fastynges newe founde to flee sodayne deth ¶ Pauper It is a grete foly to truste therin For as I sayd now late god wyl that man woman be vncertayne what tyme that they sholde deye in what maner For god wyll that man and woman be alwaye besye to flee synne and for to do well for drede of deth and alway redy what tyme that god wyll sende after theym And yf that men were certayne by suche fastynge that they sholde not deye sodaynly but haue tyme of repentauÌ„ce to be shreuen and houseled they sholde be the more rechelesse in theyr lyuynge and they sholde the lesse care for to doo amys in hope of amendemente in theyr dyeng And therfor god grauÌ„teth them not the ende nor the effecte that they faste for For greter sodayne deth wyste I neuer than that men had than I wyste theym haue that haue fasted suche fastes .vij. yeres about ne more dyspytefull and shame full in open punysshyng of theyr synne and ther was neuer soo moche sodayne deth so longe reygnyng in this londe as hath be sythen suche fastynge began we may not treaten god ne put hym to no lawes And therfore we sholde putte alwaye our lyfe and our deth only in his wyll prayeng to hym of his grace that he wyll ordeyn for vs bothe in lyfe and deth as it is moost to his worshyppe and helpe of our soule It is well done for to praye to god with fastyng and good dedes that he saue vs from sodayne deth
began to fyght ayenst the cyte anone they cam out shewed her charter of peas And how that Iosue the prynces of goddes people also hadde sworen to theym to saue theyr lyues the people wolde haue slayne theym bycause of theyr gyle Than Iosue and the prynces sayden to the people We may not slee them for we haue sworen to theym in the name of our lorde And yf we forswere vs god shal take vengeaunce of vs. ¶ Diues I trowe that clerkes now a dayes wolde saye that they were not bounde to kepe that othe sythen they gate that othe of theym with soo grete begyle ¶ Pauper Yf they auysed them wel they wolde saye as Iosue sayd For as I fyrst sayd a man ought to kepe his othe yf it be lefull though he made it for drede of deth For euery othe leful ought to be kepte though it be neuer so moche ayenst herte and that sheweth god well afterwarde For as we fynde the seconde boke of the kynges xxi Thre hondred yere after Saull kyng of goddes people slewe all the Gabaonytes y◠he myght fynde to plese his people whiche hated alwaye y◠Gabaonites for theyr gyle God was dyspleased with y◠dede lete y◠kyng Saull soone after slayne in batayll all his housholde moche of goddes people After in tyme of Dauyd that reygned next after Saull Ther felle suche an hongre in the londe of Israell thre yere togydre y◠moche of goddes people perysshed Dauyd axed of god what the cause was of y◠hongre God sayd that the deth of the Gabaonytes whiche Saull had slayne y◠was cause therof Dauyd sente after the Gabaonytes that were lefte and sayd to them I knowe well that for you sake this hongre myschyef is fallen in my realme Axe ye amendes what ye wyll and I shall do it Than they sayd we axe neyther golde ne syluer ne no mannes deth of Israell but oonly vengeaunce on Saull and his kynrede that soo wyckedly oppressed vs and destroyed vs. We axe that euery man of his kynred be slayne and that none be lefte of his kynrede Dauyd myght not graunte that axynge for that othe that he hadde made to Ionatas the sone of Saull to saue his kynrede Than they axed seuen men only of the kynrede of Saull to hange them on y◠gebettes ayenst the sonne so to slee them dyspyteously in punysshynge of the spyte y◠Saull had do to goddes holy name in y◠he dyde ayenst the solempne couenaūtes y◠his predecessours had made confermed swerynge by goddes holy name for in that Saull toke that othe goddes holy name in vayne As sayth the maystre of the storyes Whan this was done the hongre cessed anone began rayne plente of corne fruyte ¶ Diues This ensample is full good sheweth well that euery othelefull made sholde be kepte And that euery man woman sholde flee to do dyshonour or spyte to goddes holy name Also it sheweth well y◠periury dyspysynge of goddes holy name is cause of shedynge of blood of hongre of myschyef and that god wyl not suffre that his holy name be dyspysed ne taken in vayne ¶ Pauper Therfore god sayth that euery man woman that so taketh his holy nama in vayne I shall doo to the as thou haste doo thy swerynge in dyspyte of me chargest not to breke couenaūt therfore thou shalte bere thy synne haue dyspyte therfore Eze .xvi. Also he sayth thus by the prophete Yf ye wyll not here ne sette in your herte to gyue worshypp to my name I shall sende to you hongre and nede and myschyef And I shall curse your blessynges and take your myght from you that ye shall not witstande Malachye .ij. ◠¶ Here endeth the seconde cōmaundement and begynneth the thyrde Caplm primū DIues I thanke the moche For now knowe I better than I dyde byfore how the seconde cōmaūdement sholde be kepte and what peryll it is to take goddes name in vayne Now I praye the enfourme me in the thyrde cōmaundement ¶ Pauper In the thyrde cōmaūdement god byddeth that thou sholdest bethynke the haue well in mynde to halowe thyn holydaye Sixe dayes thou shalte werke do all thyn owne werkes In the .vij. daye in the sabbot that is to saye reste of thy lorde god In that daye thou shalt doo no seruyle werke neyther thou ne thy sone thy doughter ne thy seruaunte man ne woman ne thy beest ne the straūgers that ben within thy yates ¶ Diues Why badde god that the .vij. daye sholde more be halowed than the .vi. daye ¶ Pauper For as god sayth there In .vi. dayes he made heuen and erthe and the see and all thynge that is therin And in the .vij. daye he rested and cessed of his werkes and therfore he blessyd that daye and halowed it and ordeyned that in that daye man and beest sholde reste and that man that daye in a specyaall sholde thanke god for all the creatures that he made byfore in the .vi. dayes he made them to helpe and seruyce and solace of man ¶ Diues Why sayth holy wryte that god rested than the .vij. daye in soo moche as that he neuer trauaylled For as saynt Austyn sayth he made all thynges without trauayll and as holy wryte sheweth Genesis pri ◠He sayd but this one shorte worde Fiat and badde that it sholde be done anone it was done as he wolde haue it ¶ Pauper Whan holy wrytte sayth that god rested the .vij. daye he vnderstandeth therby that in the .vij. daye he cessed for to make newe creatures for euery thynge was made by fore in the .vi. dayes eyther in y◠thynge hymselfe as angell lyght sonne mone and sterres eyther in his kynde and in his symplytude as man beest fysshe foule and grasse and trees eyther in his causes as thynge gendred of corrupcōn and thynges made by crafte For god in his godhede was neuer in trauayll but alwaye in blysfull reste without ende And therfore holy wrytte sayth not that he rested after his werke ne in his werke but that he rested from euery werke that he had made for he had no trauayll for ony werke he was not holpen by his werke for he made no thynge for nede but al for loue ¶ Diues Yet contra te Cryste sayth in the gospell Io. Pater meus vsque mode operat et ego operor My fader werketh vnto this tyme I werke also Therfore it semeth that god cessed not the vij daye from euery werke ¶ Pauper Two maner of werkes longen to god creacyon and gouernaunce From the werke of creacyon he cessed the .vij. daye and than prycypally he began the werke of gouernaunce and of kepynge the whiche werke he contynueth and shall contynue without ende And of this werke of gouernaunce speketh Cryste the wordes in the gospell but not of the wordes of creacyon ¶ Diues Ben ther ony mo causes why god badde
husbonde that dyed for hyr loue By this poore woman that was soo fayre is vnderstande mannes soule womans whiche is made to the lykenesse of god But it was made full poore through the synne of Adam By the kynges sone is vnderstande cryste goddes sone which loued so moche mannes soule that as saynt Poule sayth he auentysshed hymself and dysparyched hymselfe in to the lykenesse of a seruauÌ„t maryed to hym our kynde mannes soule and lyued here two and thrytty wynter more in moche woo to wynne the loue of mannes soule and faught ayenst the fende the flesshe the worde that be alwaye besye to lese mannes soule And alwaye he hadde the maystrye by myght of the godhede But on go de frydaye he cam in soo fell a fyght with that tyrauÌ„t the fende of helle that though he had that maystrye yet he was so forwouÌ„ded that by waye of manhode whiche he toke of that mayde nedely he muste dye And than he sent home a letter of loue to his spouse maÌ„nes soule saynge as that knyght sayd Cerne cicatrices â— Beholde my wouÌ„des and haue them in thy thought for all the goodes that be thyn with my blood I haue them bought For why all the Ioye blys that we sholde haue in heuen and all the grace and goodnesse that we haue here in erthe all haue we by vertue of crystus passyon For but he wolde haue dyed for our sake els sholde we haue layne in helle payne with out ende By this sharte full of wouÌ„des and so blodye I vnderstande his blysfull bodye For as mannes bodye is clad in his sharte so that godhede was clothed in the blysfull bodye of cryste whiche bodye was all blody so full of wouÌ„des that as sayth that ê“phete Ysa i Fro the sole of the fote to the toppe of the hede there was no hole place in his body Therfor leue frende I pray you hange ye this sharte in a preuy place of your chambre That is to saye Sette ye crystus passyon entyrely in your herte And whan the fende the worlde or the flesshe or ony wycked man or woman begynneth for to tempte you to synne anone wende ye to your herte and loke ye on this sharte Thynke how that blysfull bodye was borne of the mayde Mary without synne and sorowe and neuer dyde amys Thynke how it was forrent and for tourne byspetted for our synne and our sake and not for his owne gylte And yf ye do so thynke entyrely on crystus passyon ye shall lyghtely ouercome euery temptacyon and haue the better pacyence in trybulacyon Wherfore an holy man sayth thus Reminiscens sacrati sanguinis queÌ„ effudit amator hominis effunden do lacrimas Non est locus ingratitudini vbi torrens tante dulcedinis at tingit animas â— Whan I thynke on crystus blood that he shedde vpon the rode I lete teres smert What man may be vnkynde that crystus blood hath in mynde entyrely in his herte Swete Ihesu cryste what is thy gylt that thou thus for me art spylt floure of vnlothfulnes I am a theef thou dyeste I am gylty thou obeyest all my wyckednes Why gauest thou so moche for thyne what wynnest yâ— with thyne harde payne ryche in blysse aboue Loue thyne herte soo depe hath sought that payne of deth letteth me nouht to wynne mannes loue An other remedye ayenst lecherye is redynge dalyauÌ„ce of holy wryt of holy mennes lyues And therfore saynt Ierom sayth ad rusticuÌ„ monachum Ama scienciam scripturarum et carnis vicia noÌ„ amabis Loue connynge of holy wryt and of goddes lawe and thou shalt not loue vyces of the flesshe And therfore god sayth Non videbit me homo et viuet Exodi xxxiij Ther shall no man see me by deuocyon and lyue flesshely For noothynge sleeth soo moche the luste of the flesshe as deuocyon and thynke on god and to studye goddes lawe And an other remedy is to thynke on helle payne For as sayth saynt Thomas de veritate theologie In helle shall be ouerdone hete of fyre gnastynge of teeth for colde for payne derkenesse smoke bytter wepynge without ende Rorynge and belewynge of foule fendes wepynge and weylynge â–ª sobbynge and syghynge of synfull soules and endeles repreue of ther synnes endles drede endles thyrste stenche lyght thondre worme of conscyence bondes pryson drede shame wantynge of the blysfull syght of goddes face and woo without ony hope of ony welthe There men shall seke deth not fynde it wysshe that they neuer hadde be borne And as saynt Bernarde sayth in his medytacoÌ„ns There shall be herde we pynge gnastyng of teeth roryng of fendes hydeous thondre There that syght shal be foule wormes todes adders horryble faces of the fendes mysshape thynges There wycked wormes shall gnawe the herte rotes there shall be sorowe syghynge and horryble drede There synfull wretches shall brenne in the fyre without ende In ther bodye they shall be tourmented by fyre in ther soule by worme of conscyence There shall be deth without deth for alwaye they shall be in deynge and in vtter payne and may not dye but alwaye lyue in deynge There smellynge shall be fylled with horryble stenche for there shall be no hope But whan they be in these paynes ten hondred yeres yet ther payne in newe all to begynne And therfore yf loue of god mede in heuen styreth vs not to flee lecherye and all other synnes lette vs flee lecherye all other synnes for drede of endelesse payne Caplm .xvi. ANd an nother remedy ayenst lechery is to thynke of that harde vengeauÌ„ces that god hath take for lecherye Fyrst take hede what vengeauÌ„ce god hath take for symple fornycacoÌ„n We fynde in holy wryt GenÌ„ .xxxiiij. That Dyua that doughter of Iacob went fro home to see that wymen of that contre to see ther atyre Than Sychem that sone of Emor prynce of that contre wente defouled this Dyua by myght And not withstandyng his besynes for to haue wedded hyr yet he was slayne for his lechery his fader all the men of that cyte that cyte destroyed We rede also in holy wryt Numeri .xxv. For that the childeren of Israell dyde lecherye wâ— the wymen of Moab god was offended bad Moyses take that prynces of his people hange theym vpon Iebetes for they were assentynge to the synne bad euery man slee his neyghbour that was gylty in that synne For by lecherye they felle in to ydolatrye And so for that lecherye were slayn that tyme .xxiiij. thousande Than Phynees the sone of Eleazar sawe one of that childern of Israell by one of the wymen to venge his synne he toke his swerde roof them both togydre in to the erthe throughe theyr preuy membres And god was so moche plesed with his dede that he grauÌ„ted to hym to his childern after hym the
wyll not amende hyÌ„ or for hate and enmyte wyl not recounseyll hym that wyll amende hym or for hate or loue or gyft or prayer putteth ony man or woman from the sacrameÌ„tes of holy chirche he doth symonye Yf a preest be bouÌ„den of offyce to say a masse or dirige suche other prayers he axe moneye therfore he doth symonye but yf he be not bouÌ„de therto of offyce he hath not his nedeful lyuynge he may take money for his trauayle lette his trauayle to hyre by dayes and yeres as annuelers done as Raymunde sayth Et extra ne prelati vices suas et ca. vltimo But yf he haue suffycyent lyuynge and he be not bouÌ„de to saye that masse or dirige than he shall saye it frely or elles not saye it For elles it semeth that he dooth it pryncypally for couetyse Yf a preest haue sayd a masse yf he saye an other masse that daye for moneye or for to haue thanke of the worlde he doth symonye De con di i.sufficit Caplm .xix. DIues Yf relygyouse or seculer clerkes in auauÌ„sement of theyr kynnesmen make couenau t to gydre saye Assent thou to auauÌ„synge of my neuewe and I shall assent the auaunsynge of thy neuewe Or ellys one sayth that as longe as I lyue shall ther no grace of ony auauÌ„sement passe whyle I may lette it but I haue this grace for hym yâ— I praye for do these symonye ¶ Pauper It is symonye For the lawe sayth Abut dnis ê‘actio cesset omnis conuencio .i. qÌ„ ij.qiii pro. In spyrytuell thynges euery couenaut sholde be awaye euery conuencyon cesse Yf the curate wyll not burye the deed bodye ne suffre it to be buryed but in couenaunt that he shall haue his bedde or his beste clothe or some other thynge he doth symonye all though it be custome to paye that he axeth And therfor he sholde frely burye the deed blesse them that ben nedy and so absteyne hym fro euery spyce of symonye and afterwarde compelle them to paye kepe good customes yf that they myght well do it for pouerte Extra e. ad apostolicam Yf a preest wyll not baptyse but he haue moneye therfore he doth symonye And rather the lewed man or woman sholde baptyse the childe than gyue moneye therfore And yf he were of age that sholde be baptysed and there were no man ne woman but the preest though he were in peâ—yll of deth he sholde rather dye without baptyme of water than he sholde be baptysed by symonye For in that case the baptym of the holy goost suffyseth to hym Euery man woman may baptyse for nede Yf ony patrone gyue a benefyce in couenaunt that he that resceyueth it shal helpe hym temporally and his also it is symonye Extra e. nemo And yf he gyue it to some of his kynne soo to magnefye hym selfe and to be the more myghty worldely by auauÌ„synge of his kynrede it is symonye And yf a patrone selle a patronage by the selfe or selle the maner that is annexed therto the more derer for the patronage he doth symonye As sayth Petrus tarentmus suê‘ quartuÌ„ senteÌ„ distinct xxv And therfore he sayth that choppynge of chirches without auctoryte of the bysshop is symony And he sayth there also that ryght of patronage may not be solde but it passeth forth with byenge of the londe that it longeth to Yf prechours or pardonysters or other folke that goo for almesse praye the parysshe preest or the curate to procure them some good in theyr parysshe in couenauÌ„t that the preest or the curate shal haue a certayn parte ther of it is symonye as anentes the preest for both do symonye also they doo sacrylege theeft in that that they defraude men of theyr good put it not in the almesse that they gyue it to bothe the preest the pardonyster be bouÌ„de to restytucyon Caplm .xx. IF a man or woman gyue moneye to be resceyued in to house of relygyon and so in relygyon in couenauÌ„t that he or she shall gyue a certayn moneye to yâ— house it is symonye though it be comon custome so to gyue Nathelesse yf he be resceyued frely as the lawe wyll he doth no symonye Extra e. sicut ê“ certo et ca. in tantuÌ„ ca. veniens ca.audiuimê°.ca Iacobus Nathelesse yf the house be poore ouercharged with yâ— persone so cladde they may afterwarde praye the frendes of that persone of some almesse in releuynge of the house and of that charge Yf a man or a woman gyue moneye to prestes ryche or poore for trentall for annuell for yeredaye or for to saye masse of the holy goost or other masses or to gyue money to clerkes for saynge of psalters or of dyryges or to poore men in couenaunt of certayn prayers with entencyon so to bye theyr prayers he dooth symonye scom glosam Willi. et vt habet in suÌ„ con li.i.ti.i.qÌ„.xlij And yet as he sayth there it is lefull to take to gyue moneye other temporall thynges for suche spyrytuell thynge for prayer by waye of deuocoÌ„n of free gyft so to excyte deuocyon loue of persones the more to praye for them And in this maner men may gyue to colleges certayn moneye to kepe ther yereday not by waye of couenaunt of byenge of sellynge but soo to styre theym frely to grauÌ„t them theyr axyuge by waye of more charyte more deuocyon for suche spyrytuell thynge maye not be solde And therfore men sholde gyue theyr good frely to men of holy chirche by waye of almesse and they sholde take it frely by waye of almes And the gyuer with his gyfte of charyte may axe certayn prayers of them that he gyueth to yf they grauÌ„ted hym they ben bounden to kepe theyr graunt Therfore sayth saynt Austen that the apostles toke frely theyr lyuynge of them that they preched frely to And as grete synne it is the preste to selle his prayer as the prechour to selle his prechynge Cryste badde in yâ— gospel that men sholde make them frendes of the rychesses of this worlde that they myght resceyue them in to endelesse tabernacles that is to saye that they myght so praye for hem that they myght be resceyued in to blysse And thus muste all men of holy chirche take theyr lyuynge yf they wyl be ciene out of symonye For they maye not selle ther offyce that they do in holy chirche ne theyr prayer but by fre gyftes take theyr suffycyent lyuelode Extra ne prelati vices suas ca.qmÌ„ enormis ¶ Diues Contra. It is ordeyned by constytucyon synodalle what moneye a parysshe preest what an annuler sholde take ¶ Pauê‘ That is not for his offyce but it is done to lett the false couetyse of men of holy chirche to put in certayn how moche is suffycyent to theyr lyuynge that they sholde no more axe ne men no more gyue theym But yf it be not suffycyent they maye
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