ne forsake theyr grete synnes done no plesauÌ„t almesse For why sayth he almesse sholde be done to gette forgyuenesse of synnes that be paste not to gette leue to dwelle stylle in synne to do a mys ¶ Here endeth the nynthe coÌ„maundement And begynneth the tenthe Capitulum PrimuÌ„ DIues Me thynketh thy speche resonable good proufitable wel confermed by grete auctoryte I thanke the for thy wordes thy good enfoâ—â—aeyon in the nynthe coÌ„mauÌ„dement Now I praye the enfourme me in the tenthe coÌ„maundement ¶ Pauper The tenthe commauÌ„dement is this Non deâ—â—derabis vxorem ê“ximi tui noÌ„ seruuÌ„ noÌ„ ancillam noÌ„ boueÌ„ noÌ„ asinuÌ„ nec oÌ„nia que illius sunt Exodi .xx. Thou shalt not desyre thy neyghbours wyfe not his seruauÌ„t not his mayden not his oxe not his asse ne no thynge that to him longeth In the nynthe commauÌ„dement god forbydeth couetyse of an other mannes good not mouable In this laste he forbydeth all maner false couetyse of an other mannes good mouable Also in the nynthe coÌ„mauÌ„dement he forbydeth couetyse of the eye In this laste pryncypall he forbydeth couetyse of the flesshe And therfore sayth saynt Austen that the .x. coÌ„mauÌ„dement is this allone thou shalt not desyre thy neyghbours wyfe And all yâ— foloweth after whan he sayth not his sernauÌ„t not his oxe ne his asse ne no thynge yâ— to hym longeth it is of the .ix. coÌ„mauÌ„dement And it is also a newe forbedynge of all maner mys couetyse both of thynge mouable not mouable both of couetyse of the eye of the flesshe And therfore yf a man dyscoueyte an other mannes seruau t or his wyfe or his childe as for possessyon seruyce it is ayenst the nynthe coÌ„mauÌ„dement pryncypally ayenst couetyse of the eye And yf he coueyte theym for mysluste of the flesshe than it is ayenst the tenthe commauÌ„dement ¶ Diues I hope that not euery myscouetyse is dedely synne ayenst goddes coÌ„mauÌ„dement For couetyse both of the eye of the flesshe falleth lyghtly in mannes herte And it is not in our power alwayes to flee thought of fals couetyse For as sa yt Poule sayth the flesshe coueyteth alwaye ayenst yâ— spiryte ¶ Pauê‘ God forbydeth not suche couetyse yâ— is not in our power to flee but he forbydeth all maner myscouetyse with assent to perfourme it longe lykynge therin And therfore though men do not in dede theyr fals coretyse yf they be in wyll to do it in dede yf they myght or durste for drede of the worlde than they synne dedely ayenst goddes byheste ¶ Diues Syth it is so yâ— fals couety s e with assent wyll to perfourme it is dedely synne ayenst goddes coÌ„mauÌ„dement And as saynt Poule sayth it is rote begynnyng of euery euyll Radix oiÌ„m malorum est cupiditas Sythen wycked wyll gooth byfore wycked dede why putteth not god yâ— forbedynge of false couetyse of wycked wyll in yâ— ordre of the .x. coÌ„mauÌ„dementes byfore the forbedynge of the dede of lechery of theft syth couetyse euyll wyll is begynnynge of both For wycked wyll gooth byfore euery synne in so moche yâ— ne were not wycked wyll there sholde noo synne be ¶ Pauper God gaue the tenthe coÌ„mauÌ„dement to the people as souerayne techer as souerayne leche And euery techynge must begynne at thynges that ben moost easy to knowe euery cure leche crafte bothe of bodye of soule muste begynne there the sekenesse is felte moost-greuous And for as moche as the vnwyse people hath more knowynge that mysde de was synne than myswylle felte them more aggreued by mysdede thaÌ„ myswylle therfore god forbedeth fyrste the dede of false couetyse after he forbedeth the wyll the assent to myscouetyse ¶ Diues Yet contra te God forbedeth no thynge but synne synne of dede of wyll is all one For synne begynneth at euyll wyll endeth in euyll dede As we rede in the seconde boke of kynges of kyng Dauyd Fyrste he desyred the fayre woman Bersabee that was wyfe to the true knyght Vrye and fro that wycked desyre he felle in to auoutrye and from auoutrye in to glotonye from glotonye in to false traytorye from traytorye in to murdre and manslaughter blasphemye and to despysynge of godded hygh mageste wherfore god punysshed hym ful harde for the childe soo mys goten dyed soone after the byrthe And his sone Absolon laye openly by his wyues in syght of the people droue hym out of his kyngdome His other sone Amon laye by his owne syster Thamar And therfore Absolon her brother and his slewe hym Bnd Salomon his sone slewe his brother Adony so Dauyd had lytel Ioye of his childern bycause of his auoutrye And was ther neuer after stabylyte in his kyngdome for that auoutrye murder other synnes that came al of his wycked desyre euyll wyl for that he so mysdesyred an other mannes wyfe ayenst that byhest of god whan he sayth Non desiderabis vxoreÌ„ ê“ximi tui Thou shalt not desyre thy neyghboures wyfe ¶ Pauê‘ Whan wycked dede is knyt to wycked wyl it is one synne both ben forboden by the same coÌ„mauÌ„dement in whiche he forbedeth lecherye theft But whan the wyll the assent be not done in dede than the synne standeth only in euyl wyl suche synne pryncypaly is forboden by these two laste coÌ„mauÌ„dementes in whiche god sheweth openly that euyll wyll without the dede is dedely synne Caplm .ij. DIues Whan god gaue the coÌ„mau dementes in the mouÌ„te of Synay to Moyses Ther he forbade fyrste couetyse of the eye But whan Moyses rehersed ayen the lawe to the childern of Israell whan they sholde entre in to yâ— londe of byheste there Moyses forbad fyrste couety s e of flesshe putteth it byfore as we rede Deut â— .v. what was cause of this dyuersyte ¶ Pauê‘ Whan god gaf them yâ— lawe in the mouÌ„t of Synay they were in desert in grete myscheef therfore they were more enclyned to robberye than to lecherye And therfore god for that tyme forbydeth theÌ„ fyrst couetyse of yâ— eye than couetyse of yâ— flesshe But whan Moyses reherced ayen the lawe to theym in his laste dayes they were at the entre of yâ— londe of byheste in a full plentouoê° coÌ„tre where they were more endyned to lecherye for welfare than to robberye for mysfare And therfor Moyses for that tyme forbade them fyrst couetyse of the flesshe than couetyse of the eye of rychesse An other cause leue frende is this For all the pylgrymage of the childern of Israel .xl. yere in desert betokeneth our pylgrymage here in this worlde from our begynnynge vnto our endynge In token than that man woman in his youth in his begynnynge is sooner tempted to couetyse of the eye of worldely good than couetyse of the flesshe in his endynge in his age latter tempted to couetyse of the
soo moche whiche gaaf hym but a shete to be buryed in I vnderstaÌ„de the worlde whiche worldely men loue so moche yâ— for loue therof they trauayle nyght daye put them in peryl of bodye soule oft lese them selfe both bodye soule And yet at the last ende vnnethes gyueth it to them a shete to be buryed in For many of them whan they dye haue lesse than nought And yf they haue ought yet theyr executours wyll saye yâ— they haue nought that they owe more than they haue By the seconde frende that went with hym to the yate I vnderstande a mannes wyfe his childern his bodely frendes And a womannes husbonde her childern her bodely frendes whiche whan they ben deed shall go with them on waye to the yate brynge them to theyr graue per auenture stande and wepe on them But be man or woman deed doluen vnder claye he is soone forgeten out of mynde passed awaye Be the belles ronge and the masses songe he is soone forgeten Vnnethes shall he fynde one frende that wyll synge for hym one masse vnnethes in the yere By the thrydde frende whiche he loued soo lytell and whiche halpe hym at his nede I vnderstande almesdede whiche the worldely couetouse men loue full lytyll And yet at the dredeful dome whan they shall stande at the barre byfore the souerayne Iuge Cryste Ihesn than almesse dede shall be the beste frende that they shall haue For that shall speke for theym and praye for theym and saue theym yf they shall be saued And therfore Salomon sayth Conclude elemosmam in sinu pauperis et ipsa pro te exorabit ab omni malo Ecclesiastici .xxix. Therfore leue frende doo ye as Tobye taught his sone Ex substancia tua fac elemosinam Doo almesse of thy good and of thy catell and nyll thou tourne awaye thy face from ony poore man and as thou myght be thou mercyable Yf thou haue moche gyue thou moche But and yf thou haue but lytell studye thou to gyue lytell with good wyll For than thou tresourest to the a grete gyft in the daye of nede For almesse delyuered soules from euery synne from deth and suffered not the soule to go in to derkenesse Thobie .iiij. Caplm .xiij. DIues To whom shal I do myn almesse ¶ Pauper Doo as Cryste byddeth in the gospell Omni petenti te tribue Gyue to euery nedy that axeth the yf thou myght Luce .vi. ¶ Diues Contra. Cryste in yâ— gospell Luce .xiiij. sayth thus Whan thou makest a feest nyll thou calle therto thy frendes thy neyghbours thy cosyns and ryche men but calle thou poore men feble blynde halt by whiche wordes it semeth to me yâ— I sholde do none almesse but to poore yâ— ben feble blynde and lame ¶ Pauê‘ Cryste fordydeth not men to byd ther frendes ther neyghbours ryche men to the feest But he bad heÌ„ yâ— they sholde not only byd theyr frendes yâ— ryche but also poore folke nedy teble Also he bad that men sholde not byd the ryche folke theyr frendes to feest with no wycked emencoÌ„n in hope of false wynnynge for pompe for glotonye for lecherye or to gete them a grete worldely name but pryncypaly for to nourysshe peas charyte in token that feest is made with good entencoÌ„n both to ryche poore ben plesauÌ„t to god cryste called vs al ryche poore to yâ— endelesse feest And cryste hymself though he were poore in our manhede he was not feble blynde ne halt whan yâ— pharise to whom he sayd tho wordes bad him to mete ne whan he was at the brydales with his mod in the chane of galyle ne whan Mary magdaleyn her syster Martha Zacheus made him grete festes yet they were praysed of cryste for ther dedes all that fedde cryste his apostles his dyscyples whan they went about the worlde prechynge techynge ben praysed And yet the apostles and his dyscyples were stronge men neyther blynde ne lame And cryste hymselfe fedde his dyscyples neyther blynde ne lame And somtyme he â—ed foure thousande of men somtyme fyue thousande that folowed hym fro contre to contre to here his prechyng to see wouÌ„dres that he dyd and yet were they not blynde ne lamâ— For as the gospell sayth he made them hole of theyr bodely seknesse or that he fedde them Luce .ix. et Math .xiiij. Also tho two dyscyples that toke cryste to herborowe in the lykenesse of a pylgryme on â—ester daye at euen ben praysed yet was he neuer blynde ne lame Also Abraham Loth many other holy men resceyued angels in the lykenesse of worshypfull men neyther blynde ne lame to mete herborowe And saynt Peter resceyued knyghtes and worshypfull men to mete to herborowe whiche came to hym on message from the grete lorde Cornely as we rede in holy wrytt ActuuÌ„ .x. And all these ben praysed of god had moche thanke of god for theyr almesdede Therfore I sayd fyrst Cryste bad that men sholde do almesse to al that nede both frende foo And the apostle byddeth yf thyne enemye haue hongre fede hym yf he haue thurste gyue him drynke The charyte of crysten fayth outaketh no persone man ne woman ne state ne degree ne secte hethen ne crysten froÌ„ almesdede whaÌ„ they had nede but we must haue pyte on all helpe all at our power Nathelesse we muste kepe ordre in gyuynge takynge hede to the cause and to the maner of nede in theym that we gyue almesse to For why some be poore by theyr wylle and some ayenst theyr wyll And they that ben poore by theyr wyll some ben poore for the loue of god some for the loue of the worlde They that ben poore for the loue of god muste be holpen passyng other for theyr pouerte is medefull parfyght vertuous They that ben poore wylfully not for god but for the worlde as the Romaynes were as these dayes moche folke dysmytte them of theyr owne good and take it to ther childeren to make them grete in this worlde and moche folke take so moche hede to other mennes proufyte that they take none hede to them selfe and so falle in pouerte in nede suche poore folke muste pryncypaly be holpen of them to whom theyr goodes profyted rather helpe them than other yâ— ben poore ayenst theyr wyll but they shall not be put byfore them that be poore for the loue of god but the nede be the more Caplm .xiiij. OF them that ben poore ayenst theyr wyll some ben poore by fortune by mysauentures as they to whom fortune serueth not at theyr wyll ne god multeplyeth not theyr good as they wolde and that that they haue they lese by mysauentures and by the dome of god And some ben poore onely for synne for the loue of synne as they that waste theyr good in lecherye
bysshoppes prelates that take gyftes of men by comon custome or by proufre yâ— they sholde mayntene them gyue them fauour in theyr causes they may do almes of goodes so goten all though it be full ofte euyll goten xiiij qÌ„.v.noÌ„ sane For to suche cryste badde that they sholde make them frendes in heuen of rychesses of wyckednesse that is to saye of rychesses so mys goten For he that taketh it hath no ryght therto ¶ Diues Why praysed cryste in the gospell the false bayly that so forgaue men theyr det in fraude of his lorde to haue thanke of hem helpe at nede For he forgaf one yâ— halfdele his deth an other the fyfth parte of his deth ¶ Pauper Cryste praysed not the false baylye but cryste sayth that his lorde praysed hym not for his fraude but for his slyght that he dyde in helpe of hymselfe ne cryste telleth not that parable in the gospell that men sholde take example of his fraude to helpe themselfe by fraude of robberye of other meÌ„nes good but to teche men to make theym frendes by dedes of mercy of almesse and forgyue other men theyr dettes as they wyll that god for gyue them ther dettes make them frendes in heuen with rychesses of this worlde ¶ Diues Why called cryste rychesses of this worlde rychesses of wyckednesse ¶ Pauper For they ben to moche foâ—ke occasyon of moche wyckednesse moche dysease of hate wrath enuye of debate of plee of grete dyscensyon And it is full harde to gete them or to kepe them without synne grete dysease And therfore saynt Poule sayth that they that coueyte to be ryche in this worlde falle in the fendes snare And the wyse man sayth Yf thou be ryche in this worlde yâ— shalt not be vngylty ne clene from synne Also leue frende ye shall vnderstande that wyckednesse in holy wrytte is taken not only for synne but also for payne dysease myscheues of this worlde And soo goodes of this worlde ben called rychesses of wyckednesse that is to say of payne dysease and of myscheef For they brynge men in to payne trauayle moche dysease for men haue moche trauayle in gettynge moche drede in kepynge moche sorowe in the lesynge Diues diuicias noÌ„ ogregat absque labore Non tenet absque me to nec deserit absque dolore They behote sykernesse brynge folke in to grete peryll grete drede and in grete enmyte They behote a man to haue his luste lykynge brynge hym in endelesse hongre For as Salomon sayth The couetous man hath neuer ynough Auarus noÌ„ impletur pecunia But alwaye coueyteth more more Also they byhote a man ease reste brynge hym in moche trauaylle for nyghe all the trauayle of this worlde is to gete good An other cause ther is why they ben called rychesses of wyckednesse For the lawe sayth x.qÌ„.i dilectissimis By waye of kynde al men ben euen in lordshyppes rychesses but by wyckednesse of false couetyse in the people men ben vneuen in rychesse For some haue moche some lytyll some ben ryche some ben poore god hath gyuen more rychesse to one man in dyspensacoÌ„n gouernaunce than to many other And that is to refrayne the wyckednesse of false couety s e in the people And for wyckednes is cause that one man is rycher than an other therfore they be called rychesses of wyckednesse For ne hadde be the wyckednesse of Adams synne of false couetyse of mannes herte els all men sholde haue ben euen ryche But now they ben vneuen in rychesse for synne and shrewednesse And therfore goodes of this worlde ben called rychesses of vneuenesse and of wyckednesse Iniquitatis .i. noÌ„ equitatis And therfore all the rychesses that one man hath passynge another it is rychesses of vneuenesse For in that he is vneuen with his euen crysten therfore they ben called rychesses of vneuenesse Therfore god byddeth the ryche men that ben but his bayllyes and his reues in this worlde make frendes of the poore folke both by gyuynge and forgyuynge as that bayllye dyd and be not to harde to theyr sugettes but mercyable and forgyue hem theyr dettes whiche they ought to god to them For god is so grete a lorde so ryche that ther may no man do hym fraude of his good ne hyndre ne lese his lordshyppe Caplm .xij. DIues In the fyfth coÌ„mauÌ„dement thou saydest that ryche men yâ— wyll not helpe the poore folke be mansleers Here thou sayest yâ— they be theues so it semeth that that they do ayenst both coÌ„mauÌ„dementes ¶ Pauper In yâ— the poore man may dye for the ryche man with holdeth his good from hym in yâ— the ryche man is a mansleer doth ayenste this coÌ„mauÌ„dement Non occides thou shalt not slee And in yâ— he witheldeth his good from the poore man in his nede he is a theef dooth ayenst this coÌ„maundement Non furtuÌ„ facies thou shalt do no theeft For all yâ— the ryche man hath passynge his nedefull lyuynge after the astate of his dyspensacoÌ„n it is the poore maÌ„nes And therfore sayth saynt Ambrose yâ— it is noo lesse synne to the ryche man for to denye yâ— poore man helpe at nede whan he may helpe hym of his habondauÌ„ce than it is to robbe a man of his good The brede sayth he that thou withholdest in superfluyte is the poore folkes that haue hongre And the waste clothynge that thou shettest vp in superfluyte is the poore wedowes And the moneye that thou hydest in the erthe in waste is the raunsome of the prysoners and of myscheuous folke for to delyuere them out of pryson and out of boundes and helpe them out of woo And therfore sayth he wytte thou it well that of as many goodes thou art theef rauenour as thou myghtest gyue to helpe of the poore folke yf thou gyue them not Noo man sholde saye ony thynge his owne that is comon to al ¶ Diues I assent well to thy wordes that ryche men sholde gyue almesse of theyr habondauÌ„ce sauynge the astate of theyr dyspensacoÌ„n and that is full harde to doo For moche thynge is nedefull to the ryche man more than to the poore bycause of his astate of dyspensacoÌ„n For mo thynges ben nedefull to a kynge than to an erle and mo to an erle than to a symple knyght and soo it is of other astates To kynges prynces and lordes is nedefull to haue treasoure to wage men of armes in defence of the Realme and to wage theyr offycers in gouernaunce of the Realme and of ther lordshyppe And therfore an Emperour sayd Qui omnibus pree s t. omnibus indiget He that is lorde by dyspensacyon of all thynge in this worlde hath nede of all thynge And soo the more lordshyppe in this worlde the more nede ¶ Pauper Therfor of suche thynges so nedeful to man after the astate of his dyspensacoÌ„n he is not
bouÌ„de to gyue the poore but in grete nede But of other superfluyte that is not nedefull to hym in that degre he is bouÌ„de to gyue for alwaye yâ— comon profyte ought to be charged more than the profyte of one persone ¶ Diues It semeth by thy wordes that men of holy chirche whiche spende the goodes of holy thirche in wycked vse as in pompe pryde glotonye lecherye in other vanytees be theues for they witholde poore mennes good and spende it in mysuse ayenst the wyll of god of poore folke ¶ Pauper That is soth For saynt Ierom sayth that all that clercles haue of holy chirche goodes it is the poore mennes for helpe of the poore folke pryÌ„cypaly holy chirche is endowed To them that haue the benefyces the goodes of holy chirche it longeth pryncypally to gyue almesse to haue cure of the poore people Therfore saynt Bernarde in Epystola ad Eugeniu sayth thus The naked cry the hongrye playne them saye the bysshoppes what doth golde in your brydels it may not put a waye coldene hongre fro the brydell It is our that ye so spende in pompe vanytee ye take it from vs cruelly and spende it vaynely And in an other pystle that he wrote to a chanon he sayd thus Yf thou serue wel goddes aulter it is grauÌ„ted to the to lyue by the aulter not to bye theyr brydelles syluered or ouergylt For what thou kepeste for thy selfe of the aulter passynge thyn honeste nedefull lyuynge it is raueyn it is theeft it is sacrylege Therfore these men of holy chirche that boode ther shone with boocles of syluer and vse grete syluer harneys in theyr gytdelles knyues and men of relygyon monkes and chanones and suche other that vse grete ouches of syluer golde on theyr copes to fastene theyr hodes ayenst the wynde and ryde on hyghe horses with sadels harneysed with golde syluer more pompously than lordes be stronge theues and do grete sacrylege so spendynge the goodes of holy chirche in vanyte pryde in luste of the flesshe by whiche good the poore folke sholde lyue A lady of a thousande marke by yere can pynne her hode ayenst the wynde with a smale pynne of laton .xij. for a peny But a monke that is bounden to pouerte by his professyon wyll haue anouche or a broche of golde and syluer in value of a noble or moche more ¶ Diues Be not suche men of holy chirche soo myspendynge the poore mennes goodes bounde to restytucoÌ„n ¶ Pauper Yf they haue wherof to make restytucyon they ben bounden to restytucyon as sayth Dockynge super Deutro v.ca Quia non dimit titur peccatum donec restituatur ablatum And therfore saynt Austen in epistola ad Macedonium sayth thus Yf an other mannes good be not yolden ayen whan it may be yolden he that stale it doth noo verry penaunce but he fayneth penaunce For yf he do verry penaunce he muste do restytucyon to his power ¶ Diues And what sayest thou of tho clerkes that spende holy chirche goodes on theyr kynnesmen wymen and other ryche folke for to be mayntened for to haue a name for to be worshypped in this worlde ¶ Pauê‘ Yf they gyue theyr kynnesmen theyr frendes to releue theym of theyr nede it is well done and the ordre of charyte axeth it But yf they gyue the goodes of holy chirche to make theym ryche and grete in this worlde of the poore mennes good it is raueyne theeft and sacrylege Also to gyue ryche folke mesurably to mayntene them ryghtfully in holy chirche it is well done But to gyue them holy chirche goodes to be worshypped to haue a name of pompe it is euyll done and it is sacrylege theeft so to spende the goodes of holy chirche that ben the poore meÌ„nes goodes ¶ Diues What sayste thou of theym that spende the goodes of holy chirche in theyr owne nedefull vse and doo not theyr duyte ne serue not therfore ¶ Pauper The same clerke Dockynge in the same place sayth that they ben theues For the goodes of holy chirche the benefyces ben gyuen to them that they sholde trauayle and serue holy chirche in techynge prechynge and sacramentes gyuynge and in besy gouernaunce And but they do so they be not worthy to haue benefyces of holy chirche ne to lyue by holy chirche goodes And therfore saynt Poule sayth Qui non laborat non manducet He that trauayleth not sholde not etc. And yf that they take holy chirche goodes and trauayll not therfore as they ben bounden they ben theues For yf a labourer toke moneye to trauayll in the felde he trauayled not therfore but he yaue it ayen he sholde be holden a theef And therfore saynt Poule sayd Qui episcopatum desiderat bonum opus desiderat He that desyreth a bysshopryche he desyreth a good werke Prima ad Thimoth .iij. For as the glose sayth in that that he desyreth a bysshopryche he desyreth a werke not a dygnyte He desyreth trauayll not ease reste not to wexe in to pryde but for to come from pryde to more lowenesse to be seruaunt and mynyster to all his subgettes of whiche he hath cure or ellys they be not worthy to lyue by the goodes of holy chirche For the benefyces of holy chirche be not gyuen them for to goo playe theym but for to trauayl about theyr cure ¶ Diues They haue theyr vykers and theyr parysshe prestes vnder theym ¶ Pauper The vyker and the parysshe preest shall answere for that that they resceyue and the persone for that that he resceyueth And he that more resceyueth more is bounde And the benefyces of holy chirche be not gyuen to clerkes that they sholde betake to other men the cure But for they sholde haue pryncypal cure them selfe For ellys the lewde man and woman myght haue the benefyces of holy chirche as the same clerke sayth And he sayth that persones whiche absent themself fro theyr chirches onely for ease or for couetyse or for luste of theyr flesshe so spende the goodes of holy chirche they ben theues Nathelesse as he sayth they may absent them from ther chirches for a tyme by leue of theyr soueraynes that may gyue them leue for some good cause as for lernynge or for helpe of theyr chirches Also they that resceyue the benefyces of holy chirche be vnable in that tyme whan they resceyue them to serue holy chirche or to haue cure of that benefyce they ben theues But whan they falle in age and in feblenesse after that they haue truly trauayled or after that the benefyce is gyuen them they may lefully lyue by theyr benefyces but yf they haue suffycyent patrymonye to be susteyned with Also they that appropre to them goodes of holy chirche be theues do sacrylege as sayth the same clerke Dockynge in the same place For clerkes in theyr bgynnynge saye DnÌ„s pars hereditatis mee
take more by leue of theyr prelates And yâ— taxynge is not ordeyned by the gyuer of the moneye but by the prelates of holy chirche both anentes symonye ayenst false couetyse of theyr clerkes Caplm .xxi. DIues It semeth by thy wordes that they that synge the golden trentall go full nygh symonye For they make wonderfull couenau t of ther syngynge ¶ Pauper Leue frende thou shalt vnderstande that couenauÌ„t makynge maketh oft symonye that sholde ellys make no symonye As yf the gyuer axe what it is worth to synge many masses the preest answereth twenty shellynges or ten shellynges or a noble Or yf the gyuer saye syr what wylt yâ— take to synge it the preest answere saye no lesse than twenty shellynges or ten shellynges thus bargeyne broke about the syngynge of the masse that may not be solde ne bought as men do in byenge sellynge of an horse than they falle both in cursed symonye Also yf the gyuer saye to the preste in his bargeynynge that he shall synge for certayne soules and for no mo he behoteth hym so than ben they both accursed for that foule symonye And also for it is ayenst charyte for the preest is bouÌ„den to synge for all crysten And for the moo he prayeth in specyall by waye of charyte the more he pleaseth god the more ben the soules holpen for whiche he taketh his sellarye And in that he byndeth hym to saye specyall masses in certayne tyme. He muste in case leue the masse of the daye yâ— he is bouÌ„den to yf he be a curate so doth symonye as RaymuÌ„de sayth other clerkes Also he dooth in that ayenst the ordenauÌ„ce of holy chirche Extra li. iij.de celebra miss.ca.ij Where it is boden that ther sholde noo man leue masse of the daye for other specyall masses As of the trynyte our lady or other not for it is euyll to here or to saye suche specyall masses but for it is euyll to leue masses of the daye for suche specyall masses as the glose sayth Neuerthelesse yf a man wyll here suche specyall masses in reuerence of the trynyte or of our lady it is well done soo that he leue not masse of the daye for suche masses ¶ Diues Than me thynketh yâ— curates that ben bouÌ„den to saye masse of the daye to the parysshe or in case masse of Requiem may not well synge suche golden trentalles ¶ Pauper That is soth ne no preest that hath suffycyent lyuynge by other salarye And therfore it is forboden the synodales of englonde that ony persone or vyker sholde make couenaunt with his parysshe preest that he sholde besydes his salarye take annuell or trentalle or ony suche other that they calle vantages Inhibimê° districtius But they shall gyue to ther parysshe preest suffycyent salarye wherby they may lyue without suche false couetyse And in the constytucoÌ„n of Lambeth the seconde chaptre it is boden that noo preest shall bynde hym to suche specy all masses by the whiche they myght be letted that they myght not serue the chirche of lawfull seruyce of the daye as they be bouÌ„de ¶ Diues Sythen than it is soo that masse of the daye is as good as suche specyall masses and that it is as good or better to here and saye masse of the daye as suche specyall masses me thyÌ„keth that by suche maner syngynge of golden trentales soules ben moche desceyued ¶ Pauper That is soâ—h For tho .xxx masses as they axe as they saye must be in doynge all a yere nerehande there they myght haue .xxx. masses as helply to the soule out of payne with in .xxx. dayes For in suche syngynge is done moche symonye moche ypocresye moche folye For some preestes faytours telle the people that but the masses be sayd in thre dayes pryncypally of tho feestes that is to saye in the festes in two dayes next folowynge ellys the soules be not holpen by tho masses And so yf yâ— preest felle seke tho thre dayes so that he myght not synge all though he had songe al the other masses that trentale myght not be done that yere by theyr opynyon And soo in case he sholde happen to be in syngynge of one trentale .x. yere or .xx. yere there as he myght euery yere synge his annuel Also yf our ladyes daye in lente falle on goodfry daye he may than not synge tho thre masses Also some prestes behyght to faste brede water to were the here euery daye whan they shal synge ony of tho masses for tho soules And soo they muste faste brede water were the heere on Crystmasdaye Eester daye nyghe all the hyghe feestes of the yere Also they saye that they muste haue a specyal Oryson that is not of the myssale ne approued of holy chirche but oft repreued or ellys as they saye yâ— masses be lytyl or nought to profyte of the soules And thus by faytrye ypocresye many fole prestes behyght more bynde theym to more for .x. shellynges than a good preest wolde do for .x. marke ¶ Diues And they saye that saynt Gregorye ordeyned that maner of syngynge to haue his moder out of purgatorye And therfore they calle it saynt Gregoryes trentale ¶ Pauê‘ They lye on saynt Gregorye For his moder was a full holy woman as we fynde in his lyfe And we fynde not that saynt Gregorye dyd ony preest synge in that maner for ony soule But we fynde li .iiij dyalogorum That whan saynt Gregorye knewe by reuelacyon that one of his monkes was in harde payne of purgatorye for he had be a propryetarye vnto yâ— tyme of his deynge saynt Gregorye badde one of his monkes whiche he lete a good man synge for hym .xxx. masses daye by daye And in the .xxx. daye the deed monke appered to the same monke thanked hyÌ„ for vnto this tyme sayd he I haue be in harde payne but now I am delyuered And saynt Gregorye telleth also li. iiij dyalogorum That a soule appered to a preest prayed hym that he wolde haue mynde of him in his masse And he songe for hym .vij. dayes by by and so the soule was delyuered For better it is to delyuer a soule out of payne within .vij. dayes or .xxx than so to let hym longer in payne al the yere whan he myght be holpen within .xxx. dayes And so wolde euery man woman that is in bodely dysease in pryson And he were noo good frende that lete his frende lyue in pryson all a yere whan he myght haue hym out within .vij. dayes or with in .xxx. dayes Caplm .xxij. DIues And so it may be that the fende founde vp the golden trentall so to longe soules in theyr payne there as they sholde the sooner be delyuered ¶ Pauper Therfore saynt Gregorye iij.et.iiij dyalogorum sheweth by many an example that it is beste to synge for the soules daye by daye yf the preest be well dysposed to synge
englysshe a deuourer of the people and troubelour of the folke Interpretatâ— deuorans ppl'm et turbans gentem And therfore Balaam betokeneth false couetyse of this worlde whiche deuoureth yâ— poore people and troubled euery nacyon For nyghe all the debate in this worlde is for myne and thyne And therfore sayd a phylosopher Tolle duo verba meuÌ„ et tuum et totus mundus erit in pace Put out of this worlde two wordes myne and thyne and all the worlde shall be in peas Balaam fyrst in his prophecye worshypped goddes people and prophecyed to them moche prosperyte as he was coÌ„pelled by yâ— myght of god to saye But at the laste with his shrewde couÌ„seyll that he gaue to Balaac to haue his gyftes he desceyued goddes people brought theym to lecherye to ydolatrye and so to offende god wherfore foure and twenty thousande of goddes people were slayne and all the prynces of the people were hanged vpon gebettes ayenst the sonne at the byddynge of god Ryght so couetyse of this worlde fyrste putteth men in hope of grete prosperyte byheteth them welth worshyp See sayth couety s e suche a clerke is there yâ— may spende so moche by yere and yet he was but a poore maÌ„nes sone as thou art be of good herte for suche as he is thou myght be And soo couetyse putteth example of knyghtes of marchauntes of prelates of lordes and of ladyes Yf thou haue rychesse sayth couety s e thou may do moche almesse haue many preestes to praye for the out of purgatory But beware for by suche byhestes the fende worldely couety s e ben about to desceyue the and to brynge the in glotonye lecherye and ydolatrye as Balaam brought goddes people to shenshyp He wolde make the to truste more in thy good than in thy god For what thynge that man or woman loueth moost setteth his herte moost therin that is his god as saynt Ierom sayth Therfor saynt Poule sayth That auaryce is seruage of mawnetrye For golde is god to yâ— couetouse man to whom he doth moost worshyp whiche fals god is betokened by the ymage of golde yâ— was .xl. cubytes in hyght and .vi. in brede whiche the kyng Nabugodono sor reysed vp in the felde of Durayn and compelled all men to worshyp it And who so wolde not worshyp it he dyd put theym in an ouen ful of fyre in token yâ— who so worshypeth not in this worlde the false god of golde of false couetyse and gyueth no tale of this worlde and wyll not obeye to false couetyse to serue it with gyle falsehede periurye but lyue in treuth in charyte that man shal haue moche woo in this worlde And therfor saynt Poule sayth that they that wyll lyue mekely and goodly in cryste shall suffre moche trybulacyon in this worlde Therfor saynt Gregory sayth This worlde is a forneys and an ouen to trye in goddes childern by anguysshe and tryâ—ulacyon Beware of the byhestes of couetyse for fayre byhestes make sottes blythe He wyll so entryke the in dette in synne that it shal be full harde to the for to escape and so to brynge the to dye in dedly synne And yf thou dye in dedely synne all the golde vnder the cope of heuen though it were thyne ne all the preestes vnder sonne maye not helpe the. Therfor saynt Poule sayth Qui vo lunt diuites fieri inciduÌ„t in temptacoÌ„nes et in laqueuÌ„ dyaboli â— They yâ— coueyte to be ryche in this worlde fall in to harde temptacoÌ„ns and in to the fendes snare in to wycked desyres vnprouffytable full noyous whiche drenche men in to yâ— deth of helle brynge them to perdycoÌ„n For why fayth he Rote of all euyll is couetyse Prima ad Thi .vi. Caplm .vi. DIues I wene that all men myght be holpen with her ryche s ses after her deth ¶ Pauper It is not so But only they shall be holpen with theyr good after theyr deth that deserue it by theyr lyfe to be holpen with theyr rychesses after ther deth as they that doo almesse after theyr astate and spende well the goodes that god hath sente to theym and paye well theyr dettes and doo suche other good dedes and kepe wel theym from dedely synne to theyr lyues ende or namely than Thus sayth saynt Austen in glosa prima ad thessalo quarto suê‘ illud Nolumus vos ignorare de dormientibus And therfore beware and take hede to thre warnynges and tokenes that god gaue to Balaam to flee the swerde Fyrste his asse went out of his waye After that he hurte his fote and dyseased all his bodye At the laste he felle downe vnder hym and wolde no ferther bere hym By the asse I vnderstande welth of this worlde that standeth pryncypaly in rychesses in bodely helth whiche bereth a man vp in this worlde as the asse bare Balaam But beware for ryght as the asse is a full dulle beest whan a man hath moost nede and moost haste in his Iourney than he wyll not go but at his owne luste and so desceyueth his mayster Ryght so worldely welth desceyueth them that truste therin fayleth them at nede This asse of worldely welth fyrst goth out of the waye that is whan god sendeth a man aduersyte and his causes his trauayle goth not forth as he wolde ne as he wende they sholde do but whan he we neth to wynne he leseth spedeth not as he wende to spede And there he weneth to fynde frendes he fyndeth enemyes And in caas yf he wyll passe the see the wynde is ayenst hym dryueth hym out of his waye And yf he plete some slyght putteth hym out of his purpose that he wende to spede in a moneth he shall not spede in a yere and perauenture neuer brynge his cause in to the right waye there he wolde haue it Whan this asse gothe out of the waye take hede to thy waye and to thy purpose and yf thy waye and purpose be ayenst the pleasauÌ„ce of god as was the waye of Balaam than wende ayen and cesse of thyn euyll purpose And yf it de not ayenst the pleasaunce of god dyspose the to pacyence and thanke god of al and take hede what the angell sayd to Balaam But the asse sayd he ne hadde gone out of the waye I hadde slayne the. For but the welthe of the worlde wente some tyme oute of the waye by aduersyte and by sekenesse ellys it sholde be cause to moche folke of dethe bothe bodely and goostly For yf man hadde alwaye his welthe and his wyll in this worlde he sholde gyue noo tale of god ne of man The seconde token was that he hurte his fote and so dyseased his bodye that is whan god sendeth man sekenesse and casteth hym downe in his bedde and maketh hym so feble that his feet may not bere hym than take thou hede to thy waye and to thy lyfe yf it
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
passe awaye as yâ— floure of the grasse and of the heye For whan the sonne shyneth hote on the heye it welketh dryeth his floure fadeth his beaute passeth Ryght so sayth he the ryche man welketh fadeth in his wayes yâ— is to saye in his lyuynge Iacobi .i. Also worldely welth is lykened to yâ— shadowe alwaye passyng For all our lyuynge in this worlde is but a passynge a wantynge of lyght of heuen blysse In the myddes of the daye whan the sonne is hyghest than is yâ— shadowe shortest Ryght so whan a man weneth to be but in the myddes of his lyfe is hyghest in welthe in his pryde than is his lyf shortest for than men dye sooneste in theyr moost prosperyte And yâ— nygher euen the ende of the daye the lenger is a mannes shadewe Ryght soo these worldely couetouse men the lenger that they lyue whan they ben at theyr lyues ende than they thynke moost to lyue lenger Than they purchace than they house than they begyn to plete tyll theyr lyfe passe sodaynly awaye as a shadewe at euen Therfor mannes lyfe is lykened to a slyder waye For whan a marâ—goth by a slyder waye the more that he galeth about the ferther that he loketh fro hym the sooner the harder shall he falle Bnt yf he loke wel to his feet to his waye he may kepe him on left though he fall he shall take no grete harme Ryght so it fareth by the lyfe of this worlde It is so slyder that ther myght neuer man ne woman passe by this wayt but at the laste he slydeth in to sekenesse myscheef fell downe and dyed or ellys shall come to yâ— same ende And comonly whan men loke ferthest fro them selfe and thynke to lyue lengest and begynne moost to house to purchas and purpo s e many shrewde tournes and to lyue moost in welth in delyces than they dye soonest passe awaye sodaynely as a shadowe at euen Example Cryste telleth in the gospell Luce. xij Ther was sayth cryste some tyme a ryche man hadde in a yere a plenteuous crop on his londe in so moche that he hadde not houses ynough to laye it in He thanked not god of his gyft but tourned hym to proude couetou s e thoughtes sayd to hymselfe what shall I do I haue no housynge to laye in my corn my good I shal destroye myn olde bernes garnerys and make newe lenger larger and stuffe them full of good and than shall I saye to my soule Now soule thou haste good ynough for many yeres now take thy reste now ete and drynke make feste So he thought all of his lyf in this worlde nought of the lyfe in the other worlde Anone god sayd to hym Fole this nyght fendes shall take thy soule from the to whom shall than be all the goodes that thou haste arayed gadred to gydre He myght saye that they sholde be theyrs that trauayled not therfore Caplm .x. THe clerkes that treate of kynde saye that the foxe in wynter whan he gooth to seke his pray yf he come to a frollen water he lyeth his ere downe to the yce yf he here ony water rennynge vnderneth he wyl not passe ouer there for the yce is not syker but he syketh hym an other syker waye Thus I wolde yâ— all synful couetouse men dyd whan they go about to syke theyr pray of fals couety s e of false purchace or to robbe begyle ony man of his good Than I wolde they layed theyr â—eres to the yce thought how freyle a mannes lyfe is For as the yce cometh of yâ— water tourneth ayen to yâ— water Ryght so all we came of the erthe and shall tourne ayen to the erthe and yf they wolde thus laye theyr â—ere to this yce they sholde here water reÌ„nyng They sholde here say there dyeth a pope there a kyng there a prynce there a duke there dyeth a bysshop there a knyght there a squyer They sholde here that as soone dyeth the ryche as the poore the grete as the smalle the yonge as the olde Therfore holy wrytte sayth Omnes morimur et in terram quali aqua dilabimur All we dye slyde in to the erthe as water .ij. ReguÌ„ xiiij Therfor saynt Bernarde in his medytacyon repreueth the proude couetous folke of this worlde and sayth thus Vbi sunt amatores seculi qui nobiscuÌ„ ante pauca tempora fueruÌ„t Telle me now sayth he where ben now these lordes leders these proude gettours these false couetouse men that were here with vs within a fewe yeres where be they now bycome Ther is no thynge of them lefte but asshes pouder wormes Take hede what they were what they ben They were men as thou art ete dranke as thou dost led theyr dayes in moche myrthe in a twynkelynge of an eye many of them sanke downe in to the pytte of helle where theyr flesshe is gyuen vnto wormes where theyr soule is put in to endeles payne what helpe them theyr vayne glory ther poÌ„pe theyr pryde theyr myrth theyr game glee Where is now theyr game theyr laughynge theyr boost and theyr hyghe berynge all is paste as a shadowe From grete myrth they ben fallen in to endelesse sorowe froÌ„ luste lykynge in to bytter payne froÌ„ plente in to endelesse myscheef ¶ Diues These wordes styreme so the may many other lytyll to sette by welth worshyp of this worlde But well is he that may haue helpe of his good after his deth than fynde frendes true attorneys ¶ Pauper But moche better it is that he hath grace to helpe hymselfe byfore his deth with his owne good for one peny shal profyte more byfore his deth than .xx. penys after more profyteth one candell byfore a man than .xx. behynd hyÌ„ Therfor saynt Lucye taught her moder to do almesse by her lyfe not abyde tyll after her deth sayd to her moder Here ye my couÌ„seyll It is noo gyft full plesauÌ„t to god whan man or woman gyueth thynge yâ— he may not vse hymselfe therfor yf ye wyll that god be plesed with your gyft gyue ye to hyÌ„ thynge yâ— ye may vse your selfe For yâ— ye gyue in your dyenge therfore ye gyue it for ye may not bere it with you And therfore moder whyle ye lyue haue helth of your bodye gyue to god that ye haue Caplm .xi. WHan a man wyll not do for hyÌ„self whyle he may though his executours and his attorneys do nought for hym it is no grete wouÌ„dre For eche man woman is moost holden to hymselfe But it fareth ofte by hem that dyed by theyr executours as it dyd ones by two fooles yâ— dwelled in a lordes courte The one was a foole sage that other was a naturell foole It byfell on a daye they came to gydre in to a
kabehouse whan folke were at the ouen and the ouen was glowynge hote Than sayde the foole sage to the natural foole whether the ouen be now hote as it semeth wyll we assaye sayd the other ye sayd the foole sage but whiche of vs shall go in to the ouen fyrste for to assaye Than sayd the naturell foole I shall goo in and thou shalte haue a bolle full of water and stande at the ouens mouth And yf I fele hete and I crye caste caste anone caste the water after me and quenche the fyre about me It shall be done sayd the other foole Than the naturell foole toke the foole sage a bolle full of water in his honde and he wente and crepte in to the ouen and anone as he was in he beganne to brenne And anone he cryed caste caste Whan the other foole sawe his foly he laughed so enterely at his foly that vnnethes he myght stonde on his fete Than the foole in the ouen cryed caste man caste I brenne to deth Than the other foole answered breÌ„ne thou yf brenne wylt dye yf thou dye wylt I laugh so that I may not caste And so the foole brent to deth in the ouen By tho two fooles I vnderstaude men yâ— dye theyr false executours for both ben they fooles For the executours ben grete fooles in that that they bynde theym to helle payne for theyr falsehede But they that dye ben more fooles in that that they truste more to other men than to themself For whan they shall crepe in to purgatorye that is hoter than ony ouen than they take to theyr executours a bolle full of water in theyr honde that is to saye golde and syluer and other rychesses for to do almesse for them and by almesdede by masses syngynge holy prayers refresshe them in theyr paynes kele the fyre about theym But comonly whan they haue this bolle of water in theyr honde haue the goodes at theyr wyll they laugh so make so mery and fare so well with the goodes of the deed that they may no thynge cast after them for they be full loth to forgo ony of the goodes And therwhyles yâ— synfull soule lyeth in purgatory suffreth ful moche wo cryeth after helpe nyght daye sayenge in this maner Miseremini mei miseremini mei salteÌ„ vos amici mei qr manê° dniÌ„ tetigit me Iob .xix. Haue ye mercy on me haue ye mercy on me namely ye my frendes for yâ— honde of god full harde hath touched me And whan they fynde no helpe of them yâ— sholde helpe them they axe vengeauÌ„ce on them nyght daye A grete clerke Turpinê° de gestâ— Karoli telleth that the kyng Charles had with hym a knyght in his oost a man of good conscyence whan he sholde dye he called to hyÌ„ his neuewe praynge hym that whan he were deed he shold selle his horse and his harneys do almesse and do synge thrytty masses for his loue He behyght hym well but lasted hym full euyll kept it stylle to his owne vse and dyd not as he badde hym doo Whan the thrytty dayes were passed in yâ— nyght folowynge the knyght apperyd in slepe to his neuewe axed hym why he had not done as he bad hym do Than he excused him by dyuer s e besynesses yâ— he fayned not that hadde And he axed his eme how he fared And than he answered sayd I shall telle the how I fare and how thou shalt fare Alle these thrytty dayes I haue ben in purgatorye and suffred ful moche woo and payne for defaute of helpe But now thanke be god I am passed purgatorye and goo vp to heuens blysse without ende But for thou woldest not helpe me as I badde the therfore as this daye mydmorowe thou shalt dye and goo to helle without ende On the next daye folowynge as he rode in yâ— oost on yâ— same horse tolde these dremes to his felowes as for a Iape at mydmorowe came sodaynly a blake skye with thondre lyghtnynge and grete nombre of fendes in lykenesse of rauens rokes hent hym vp fro the horse in the myddes of the oost flewe awaye with hym so that they sawe no more of hym tyll they came foure dayes Iourney thens amonges the mouÌ„tes of Nauerne There they founde hym all to rent and drawen lyth from lyth but his soule was drawen to helle By his cote armure they knewe well that it was yâ— same man ¶ Diues Be a man deed he fyndeth fewe frendes Caplm .xij. PAuper I rede in vita Barla am yâ— ther was a ryche man whiche had iij. frendes The fyrste frende the seconde he loued with all his herte but the thyrde frende he loued lytell or nought This man felle in suche a daunger ayenst his kyng that aâ— his good was forfetted eschetyd to the kyng hymselfe wened to haue ben slayn Than he wente to his fyrste frende that he loued soo moche praynge hym of helpe that he wolde go to the kyng speke for hyÌ„ saue his lyfe yf he myght Than he answerd sayd Fare well faue I knowe the not I haue other felowes frendes ynough with whom I haue my myrtes solace Nathelesse yf thou be slayne I shall gyue the a shete to burye the in Than he went to the seconde frende that he loued soo moche praynge hym also of helpe And he excused hym sayd I praye the haue me excused for I am so besye that I may not atende to the But yet for olde felaushyp I shall go with the on waye to the yate Than went he to the thyrde frende that he loued so lytel prayed hym of helpe sayd Leue frende I am ashamed to speke to the for I haue ben to the ful vnkynde lytell loue shewed to the. But I praye the haue reuth on me for goddes sake helpe me in this nede And than he answered hym and sayd Leue frende welcome be thou and be of good comforte for I am thy frende and wyll be thy frende and to helpe the that I may do thou shalt fynde me redy And anone he went dyde so and spake to the kyng that he saued 〈◊〉 lyfe delyuered hym out of all his daunger ¶ Diues So it fareth these dayes as longe as a man is in welth so longe he shall haue frendes ynough to take of him what they may and to flater hym and to please hym But yf he begynne to go donewarde than fyndeth he fewe frendes and many enemyes Therfore sayth the wyse man Tempore felici multi numerantur amici Cum fortuna perit nullus amicus erit In tyme of welth a man shall fynde frendes ynough But whan rychesses hap is gone he shal fynde fewe frendes fele fone Saye forth thy tale ¶ Pauê‘ By this ryche man I vnderstande euery man that hath rychesses goodes of this worlde By his fyrste frende yâ— he loued
honde tylle yâ— fynde hym to whome thou muste gyue Gyue thou to euery man yâ— axeth the but moche rather more gyue to goddes seruauÌ„tâ— to yâ— knyght of cryste though he axe not Hec augustinê° et ponit in glosa suê‘ illud pÌ„i Producens fenuÌ„ iumentis And therfore sayth the lawe that who so wyll not gyue almesse to men that folowe the lyfe of the apostles in pouerte to the poore prechoures for theyr nedefull vse he dampneth hymselfe .xvi. qÌ„ .i. aplicis For as the apostle sayth it is due dette to yâ— poore prechour of goddes worde to lyue by his prechynge Therfor RaymuÌ„dde hospitalitate ordinand sayth that some axe almesse of dette some only for nede to susteyne the bodye They that axe almesse of dette eyther they be knowen for suche or not knowen for suche Yf they be knowen for suche they muste nedes be holpen Yf they be not knowen they shall be examyned wysely whether it be as they saye For it were grete peryll to lette them yf it be so For in that they gyue goostely thynges bodely thynges be due dett to them as saynt Poul sayth and the lawe .xlij. dist quiescamus And yf they axe only for sustenaunce of the bodye eyther thou myght gyue all for stede tyme eyther thou myght not gyue all Yf thou mayst gyue all thou owest to gyue all after the nede that they pretende after theyr astate well ruled Take exsample of Abraham and Loth whiche resceyued folke Indyfferently to hospytalyte so they resceyued angels And yf they had put some awaye peraduenture they sholde haue put awaye angeles for men As sayth Crysostom suê‘ eplam ad Hebre. Therfore he sayth that god shal not yelde the thy mede for the good lyfe of them whiche thou resceyuest but for thy good wyll for the worshyp yâ— thou dost to them for goddes sake for thy mercy thy goodnesse And therfore the lawe sayth that men ought to gyue theyr almesse to cursed folke to synfull folke be they neuer so wycked .xi. qÌ„ .iij. qmÌ„ multos et di lxxxvi pasce â— noÌ„ satis in fine But they do the worse for that they ben syker of theyr lyuelode For as saynt Austen sayth yf the synner do yâ— worse for mennes almesse it is better to withdrawe it from him than to gyue it hym .v. qÌ„ .v. noÌ„â—nis Nathelesse yf he be in vtter nede he muste be holpen di lxxxvi pasce Caplm .xvi. ANd in case whan thou mygh not helpe all thou muste take hede to ten thynges To fayth cause place tyme maner nede nyghenesse of bloode of affynyte age feblenesse nobley Fyr c take hede to fayth for in caas thou shalt put a crysten man byfore an hethen man Also take hede to the cause of his nede whether he is come to nede for goddes cause or by cause of synne Take hede also to yâ— place as whan yâ— ryght full man is tourmented in pryson for dette helpe hym yf thou may For sythen we be bouÌ„de to helpe all yf we may moche more we be bouÌ„den to helpe the ryghtfull man woman Also take hede to the tyme for yf he gete no thynge of the in tyme of his trybulacyon in tyme of peryll whan he is led to his deth vnryghtfully but thou settest more by thy moneye than thou doost by his lyfe it is no lyght synne Also take hede to the maner of gyuynge that thou gyue soo one daye that thou may gyue an other daye so to one that thou may gyue to an other but thou wylt forsake the worlde all at ones for goddes sake for perfeccoÌ„n Also take hede to nede gyue them after that they haue nede Also take hede to nyghenesse of bloode and of affynyte for by waye of kynde they muste be holpen rather than straungers yf the nede of both be euen Also take hede to age for olde folke muste be put byfore yonge folke Also take hede to the feblenesse for blynde lame other feble folke must be holpen rather than hole folke in euen nede Also take hede to the nobley of the persone namely to them that with out synne ben fallen to pouerte myscheef for comonly suche ben shamefaste to axe dist .lxxxvi. Non latis Et eadem dicit Ambro .li. de officijs Vnde vsus Causa fidem tempus sanguis locus ac modus etas Debilis ingenius vericuÌ„dus factus egenus Hijs bona ê‘sonis prudens erogare teneris And saynt Austen accordeth therto in de doctrina xpiana li. i. ca .x. ¶ Diues I suppose that I mette with two poore men strauÌ„gers alyke nedy both they axe I haue nought yâ— I may gyue but only to the one of them ¶ Pauê‘ Saynt Austen in the same place byddeth yâ— thou sholdest than gyue it by lot ¶ Diues I assent saye forth what thou wylt ¶ Pauper Also in thy gyuynge thou muste take hede to the holynesse to the profytablenesse the nyghenes of the persone yâ— nedeth helpe For to the holyer man to hym yâ— is or hath ben more profytable to the comonte yf he nede thou shalt gyue rather better than to a persone nyghe of kynne or of affynyte not so holy ne so profytable but thou haue the more specyall cure of hym but he be in the greter nede Also to them yâ— be poore for crystus sake to the poore prechours that preche pryncypally for the worshyp of god helpe of mannes soule puttynge awaye all spyces of false couetyse thou shalt gyue them that is nedefull to them after yâ— tyme after thy power as to dyscyples of cryste But to other poore folke yâ— ben poore ayenst theyr wyll whiche the worlde hath forsaken not they the worlde it suffyseth to gyue of thy relyf honeste holsome for it is synne to gyue deyntees to suche poore comon beggers whan they ben not conuenyent to them As the lawe sayth di .xxv. vuuÌ„ S. multi et di .xli. Non cogant Of other poore men speketh saynt Austen in a sermone of clerkes lyfe sayth thus Yf the riche man haue but one childe we ne he yâ— cryste be his other childe yf he haue two childern wene he that cryst be yâ— thyrde Yf he haue ten make cryste the enleuenth that is to saye gyue he to cryste yâ— he sholde spende on the enleuenth .xiiij. qÌ„ .ij. si â—s trascit And thus leue frende ye may see that riche men whiche be goddes reues goddes bayles owe to ordeyne for them that ben poore for goddes loue wylfully haue forsaken the worlde for his sake that they haue no nede But to comon beggers to nedy folke whiche the worlde hath forsaken it suffyseth so to helpe them to gyue them yâ— they perysshe not Also leue freÌ„de as saynt Austen sayth in the boke of the Cyte of god li .xxi. ca .xxvi. They that wyl not amende ther lyf
woman do a mys for drede to lese yâ— blysse ¶ Pauper It fareth by folke born in pryson of the wycked worlde as it doth by a childe born in the depe derke pytte of the pryson whan it falleth a woman with childe be put in pryson The moder that knoweth the welfare yâ— she had out of pryson is in moche sorowe care and longeth full moche to be out of pryson ayen in her welfare But the childe born in the myscheef of the pryson and neuer hadde knowynge of better fare gyueth lytell tale of that myscheue in pryson But aslonge as he hath his moder with hym his sustenauÌ„ce though it be full feble he maketh no sorowe ne care he longeth after no better fare for he knoweth no better For yf his moder tells hym of yâ— Ioye welfare out of pryson of the sonne mone of the sterres of yâ— fayre floures spryngynge vpon erthe of the byrdes syngynge of myrthe of melodye of ryche arraye of lordes of ladyes welth that is out of pryson all hyr tale is but a dreme to the childe he byleueth it not therfore he longeth not therafter wyll not for all this blysse the welfare that she speketh of forsake his moder ne the feble fare that he hath with her that is for he byleueth it not yet it is as the moder telleth the childe But were the childe ones out of pryson and sawe the welth myrth the welfare whiche his moder tolde hym of he wolde be full sory for to go ayen to pryson there to lyue with his moder For all his lyfe in pryson that was fyrst lykynge ynough to hyÌ„ sholde than be full bytter he sholde neuer haue Ioye ne reste in herte tyll he came ayen to that welfare that he sawe out of pryson Ryght thus folke of this worlde borne and brought forth in sorowe care moche trauayl in the pryson of this worlde they haue so moche loue lykynge to theyr erthly moder to ther coÌ„panye that is to saye in erth in erthely thynges for erth is moder of al that they haue no lykynge in heuenly thynges ne longe not therafter And yet theyr gostly moder holy chirche ther goostly fader and god him selfe fader of all telleth them of the blysse of heuen It is to them but a dreme as is the moders tale to her childe in pryson they haue noo sad fayth therin And though it be so as our mod holy chirche telleth vs thoughe the childe byleue not that suche welfare be out of pryson the welfare is neuer the lesse though erthely couetouse men haue no lykynge but in erth in erthly thynges byleue not yâ— suche blysse be in heuen yet ther is suche blysse and neuer the lesse for theyr false byleue But had they ones sene assayed a lytell of that blysse al the Ioye lykynge that they haue in this worlde in erthly thynges sholde be to them full grete bytternesse full of sorowe care Example we haue of saynt Peter whom Cryste ledde vpon the hylle of Thabor with saynt Iohn saynt Iames and there he shewed them but a lytell of the blysse of his manhode His face shone as bryght as the sonne his clothes were whyte as snowe Moyses and Hely appered with hym in grete blysse magestee Than Peter sayd to our lorde Ihesu Lorde it is good to vs to be here Make we here thre tabernacles one to the an other to Moyses an other to Hely and let vs all dwelle here Luce .ix. And anone in syght of lytel blysse he forgat al the blysse of this worlde He cared neyther for mete drynke ne clothynge for hym thought he myght haue lyued without ende by the blysfull syght with that company Also whan saynt Poule was rauysshed in to heuen had seen yâ— vysyon of god afterwarde all his lyf in this worlde was to him a payne so moche he longed ayen to that blysse And therfore he sayd Infelix ego quis me liberabit demorte corê‘is huiê° Ro. vij I an vnsely man who shall delyuer me fro yâ— deth of this body I coueyte to be departed the soule from the bodye be without ende with cryste Moyses was with god in the mouÌ„t of Synay .xl. dayes and xl nyghtes metelesse drynkeles fedd by the speche of god by his presence yet sawe he but lytell of this blysse For he was not able to see his blysse ne noman lyuynge in this worlde as god sayd to hym yâ— tyme. But leue frende after our deth yf we kepe well goddes commaundementes and amende our mysdedes by our lyfe we shal see his grete blysse whiche neither Peter ne Poule ne Moyses myght see in erthe And we shal be syker of that blysse without ende Whiche blysse as saynt Poule sayth yâ— none erthely eye may see ne ere here ne herte thynke ne wytte comprehende In this blysse leue frende I hope to see you dwelle with you in the hyghe cyte of Ierusalem in the kynges courte of heuen To whiche blysse he brynge vs that for vs dyed on the rode tree Amen ¶ Here endeth a co 〈…〉 treatyse dyalogue of Diues and Pauper That is to saye the ryche the poore fructuously treatynge vpon the .x. coÌ„mauÌ„dementes fynysshed the .iij. daye of Decembre The yere of our lorde god M. CCCC.lxxxxvi Eâ—prentyd by me Wyken de worde at Westmonstre ¶ Deo gracias W· C·