of synnes sayeth saynt Poule in thys wyse that ryght as by one man syn entred fyrst into this worlde and through syn deth ryght so the deth entreth into all men that synne and this man was Adam by whom synne entred into this world wheÌ„ he brake the commaundement of God And therfore he that fyrst was so mighty that he ne shuld haue dyed becam so that he must nedes dye whether he wolde or no and all his progeny in this worlde that in the sayd man synned Loke that in the state of innocency wheÌ„ Adam and Eue were naked in paradyse shamed not therof how the serpent wylyest of all other beastes that god made sayde to the woman why commaunded god you y t ye shulde not eate of euery tree in paradyse The woman answered Of the frute sayde she of the trees of paradyse we fede vs but of the frute of the mydle tre of paradyse god forbod vs to eat touche lest we shuld dye The serpent sayd to the woman Nay nay ye shall not dye of death forsoth god wotte that what daye that ye eat therof your eyeÌ„ shall open and ye shal be as goddes knowing good and harme The woman thaÌ„ saw that the tree was good to fedyng and fayr to the eyen and delectable to syght she toke of the frute of the tree and ate yaue to her husbonde and he ate and anon the eyen of hem both opened And whaÌ„ that they knew that they wer naked they sowed of fyggeleues in maner of breches to hyde her meÌ„bres There maye ye se that deedly syn hath fyrst suggestion of the fende as sheweth here by the adder and afterwarde the delyte of the flesh as sheweth by Eue and after that consentyng of reason as sheweth here by AdaÌ„ For trust wel though so it were that y e fend tempted Eue that is to say the flesh and the fleshe had delyte in the beautye of the frute defended yet certes tyll that reason that is to say Adam consented to the eatyng of the frute yet stode he in the state of innocencie Of the sayd Adam toke we the sayde original syn of hym fleshly discended be we all engendred of vyle and corrupte mater And whan the soule is put in oure bodyes right anon is contract original syn and that that was erst but onely payne of concupiscencie is afterward both payne and syn and therfore we bene all borne sonnes of wrath and of dampnatioÌ„ perdurable if it nere baptym that we receyue whiche benymmeth vs the coulpe but forsoth the pyne dwelleth wyth vs as to temptation which pyne hyght concupyscence This concupiscence whan it is wrongfully disposed or ordayned in man it maketh hym coueyte by couetysye of flesshe fleshly synne by syght of his eyen as to erthlye thynges and also couetyse of hyghnesse by pryde of herte Now as to speake of the first couetise that is concupiscence after the lawe of our membres that were lawfully made and by rightful iudgement of God I saye for as moche as man is not obeysaunte to God that is his Lorde therfore is the flesh to hym disobeysaunt through concupiscence whiche is called noryshing of synne and occasyon of synne Therfore all the whyle that a man hath within him the pyne of concupyscence it is impossyble but he be teÌ„pted somtyme moued in his fleshe to syn And this thynge may not fayle as long as he lyueth It may wel waxe feble by vertue of baptim and by the grace of god through penitence but fully ne shall it neuer quenche that he ne shall somtyme be moued in him self but if he wer al refrayned by sycknesse or by malyce of sorcery or colde drynkes For lo what sayth s Poule the flesh coueteth ayenst the spyryte and the spyrite ayenst the flesh they bene so contrary so stryuen that a man maye not alway do as he wold The same saynt poul after his greate penaunce in water and in londe in water by night by day in greate peryl and in great pyne In londe famyne thurst colde and clothlesse ones sloned almost to deth Yet sayde he alas I caytyfe man who shall delyuer me fro the prison of my caytyfe body And saynt Ierom wheÌ„ he longe â—yme had dwelled in desert where as he had no companye but of wylde beastes where as he had no meate but herbes water to drink ne bed but the naked erth wherfore his flesshe was blacke as an Ethiopien for hete and nye distroyed for colde Yet sayd â—e that the brennyng of lechery boyled in al his body wherfore I wot well that they be disceyued that saye they be not tempted in â—â— bodyes wytnesse saynt Iames y t sayeth that euerye wyght is tempted in hys owne conscieÌ„ce that is to say that eche of vs hath mater and occasion to be tempted of the norishing of syn that is in his body And therfore sayth saynt Iohn the euangelist yf we say that we ben without synne we disceyue our self and truthe is not in vs. Now shall ye vnderstonde how syn wexeth and encreaeth in man The first thing is the same noryshing of syn of which I spoke before the fleshlye coÌ„cupiscence and after that coÌ„meth suggestyon of the deuil this is to say the deuyls belous with which he bloweth in maÌ„ the fire of coÌ„cupiscence and after that a maÌ„ bethinketh him wheder he wyll do or no y e thing to which he is teÌ„pted And then yf a man withstoÌ„d weyue the first entisyng of his fleshe of the fende thaÌ„ it is no syn yf so be he do not thaÌ„ feleth he anon a flame of deâ—â—te thaÌ„ it is good to beware kepe him well or els he wyll fall anon to coÌ„sentynge of syn than wyll he do it yf he maye haue tyme place And of this mater sayth Moses by the deuyll in this maner y e feÌ„d sayth I wyll chace pursue man by wycked suggestyon I wyll take hym by mouyng and steryng of syn I woll depart my pryse of my praye by delyberation and my lust shal be accoÌ„plyshed in delyte I wyll drawe my sworde in consentynge For certes ryght as a swerde departeth a thynge in two peces ryght so coÌ„sentyng departeth god fro man than wyl I sle hym with my hond in dede of syn thus sayth the fende For certes than is a man all deed in soule thus is syn accoÌ„plyshed with temptation by delyte consentyng than is the syn actual Forsoth syn is in two maners eyther it is venyall or deedly syn Sothlye whan man loueth any creature more then Iesu Chryste our creatour than it is deedly synne venyall synn it is yf man loue Iesu chryst lesse thaÌ„ him ought Forsoth the dede of this venyal syn is ful perylous for it mynissheth the loue that man shuld haue to god more and more And therfore yf a man charge hym selfe with manye suche venyall synnes certes but if so be
fornication Of withcrafte and eke of baudrie Of defamacion and aduoutrie Of churche reues and of testamentes Of contractes and lacke of sacramentes Of vsure and of symonye also But certes lechours dyd he moche wo They shulden synge yf they weren hente And smale tythers they were foule ishent If any person wolde vpon hem playne There might asterte hem no pecunyal payne For smale tythes and smal offrynge He made the people pitously to synge For er the bishop caught hem with hys hoke They were in the archedekens booke And than had he through hys iurdictyon Power to done on hem correction He had a Sompner redy to his honde A slyer boye was there none in Englonde For subtelly he had his espiayle That taught hym where he myght auayle He couthe spare of lechours one or two To techen hym to foure and twenty mo For thogh this soÌ„pner wode were as an hare To tel his harlotrye I wol not spare For we ben out of hys correction They haue of vs no iurdiction Ne neuer shullen terme of al her lyues ¶ Peter so ben women of the stewes ê™ this Sompner yput out of our cure Peace with mischauÌ„ce with misauenture Sayd our hoste and let hym tel hys tale Now telleth forthe let the Sompner gale Ne spareth not myne owne maister dere ¶ This fals thefe this SoÌ„pner ê™ the frere Had alway baudes redy to hys honde As any hauke to lure in Englonde That telleth hym al the secre that they knew For her aquayntauÌ„ce was not come of newe They weren his aprouers priuely He toke hym selfe a great profyte therby His maister knewe not alway what he wan Without maundement a leude man He coude sommon on payne of christes curse And they were glad to fyllen hys purse And made hym great feestes at the nale And right as Iudas had purses smale And was a thefe right suche thefe was he His maister had but halfe his deutie He was yf I shal yeuen hym hys laude A thefe a sompner and eke a baude He had eke wenches of hys retinue That whether syr Roberde or syr Hue Or Iohan or Rafe or who so that it were That lay by hem they tolde it in his eere Thus were y e wenches and he of one assent And he wolde fetche a fayned maundement And sommon hem to the chapitre bothe two And pylle the man and let the wenche go Than wolde he say frende I shal for thy sake Do stryken the out of our letters blake The dare no more as in this case trauayle I am thy frende there I may the auayle Certayne he knewe of bribries mo Than possible is to tel in yeres two For in this worlde nys dogge for the bowe That can an hurte dere from an hole knowe Bet than the Sompner knewe a slye lechour Or auoutrer or els any paramour For that was the fruite of al hys rente Therfore on it he sette al hys entent And so befyl that ones on a day This Sompner waytynge euer on his pray Rode for to sommoÌ„ an old wedowe a ribybe Faynyng a cause for he wolde haue a bribe And happed that he sawe beforn hym ryde A gay yoman vnder a forest syde A bowe he bare and arowes bright shene He had vpon him a courtpye of grene An hatte vpon his heed with strynges blake Sir ê™ this sompner haile and wel ytake ¶ Welcome ê™ he and euery good felawe whider ridest y u vnder this grenwode shawe Sayd this yoman wolte thou ferre to day This sompner hym answerd and sayd nay Here fast by ê™ he is myne entent To ryden for to reysen vp a rent That longeth to my lordes dewte Arte thou than a bayly ye ê™ he He durst nat than for very fylth and shame Say that he was a Sompner for the name Depardieur ê™ this yoman lefe brother Thou arte a bayly and I am another I am vnknowen as in this countre Of thyne acqueyntaunce I wol pray the And eke of brotherhed yf that thou list I haue golde and syluer in my chist Yf that ye happe to come in our shyre Al shal be thyne right as thou wolt desyre GrauÌ„t mercy ê™ this sompner by my faithe Euerich in other his trouthe laythe For to be sworne brethern tyl they dey And with y t worde they riden forth her wey This sompner w t that was as ful of iaÌ„gles As ful of venym as ben these wariangles And euer enquyring vpon euery thyng Brother ê™ he where is your dwellyng Another day yf that I shulde you seche This yoman hym answerde in soft speche Brother ê™ he ferre in the North countre where as I hope somtyme I shal the se Or we departe I shal the so wel wysse That of myne house thou shalte neuer mysse Now brother ê™ this sompner I you pray Teche me while we ryden by the way Sith that ye ben a baylye as am I Some subtelte tel me faithfully In myne offyce howe I may most wynne And spareth nat for conscience ne for synne But as my brother tel me howe don ye Nowe by my trouth brother dere sayd he As I shal tellen the a faithful tale My wages ben ful straite and smale My lorde is harde to me and daungerous And myne offyce ful laborous And therfore by extortion I leue Forsothe al that men wol me yeue Algate by sleyght or by violence From yere to yere I wyn al my dispence I can no better tellen faithfully Nowe certes ê™ this sompnour so fate I I spare nat to take god it wote But yf it be to heuy or to hote That I may getten in counsayle priuely No maner conscience of that haue I Nere myne extorcion I myght not lyuen Of suche iapes wol I nat be shriuen Stomake ne conscience knowe I non I shrewe al these shrift fathers euerichon wel be we met by god and swete saynt Iame But lefe brother tel me thy name Quod this sompner in thys mean while This yoman gan a lytel for to smyle ¶ Brother ê™ he wolte thou that I the tel I am a fende my dwellyng is in hel And here I ride about my purchasyng To wete where I may gete any thyng My purchase is theffecte of al my rent Loke howe thou ridest for the same entent To wyne good thou reckest neuer howe Right so fare I for ride wol I nowe Vnto the worldes ende for a pray Ah ê™ this sompner benedicite what ye say I wende ye were a woman trewly Ye haue a mannes shappe as wel as I Haue ye a fygure than determynate In hel there ye ben in your estate Nay certaynly ê™ he there haue we non But whan vs lyketh we can take vs one Or els make you seme we ben shape Somtyme lyke a man or lyke an ape Or lyke an Angel can I ryde or go It is no wonder thyng though it be so A lousy iuggler can disceyue the And parde yet can I more crafte than he why ê™
more foule and abhominable for ye trespace so oft tymes as doth an houÌ„de that returneth ayen to eate hys owne spewynge and yet be ye fouler for youre longe coÌ„tinuynge in synne and youre synfull vsage for whyche ye be rooted in youre synne as a beest in hys donge Suche maner of thoughtes make a man to haue shame of hys synne and no delyte As God sayeth by the prophet Ezechiel ye shal remeÌ„bre you of your wayes and they shal dysplease you sothly Synnes ben the wayes that lede folke to hell THe seconde cause that oughte make a man to haue dysdayne of sinne is this that as sayeth saynt Peter who so doth syn is thrall of synne and synne putteth a man in great thraldome And therfore sayeth the prophete Ezechiel I wente sorowfull in dysdayne of my selfe Certes well ought a maÌ„ haue dysdayne of synne and wythdrawe hym fro that thraldome and vylanye And lo what sayeth Seneke in thys mater he sayeth thus Though I wyste that neyther God ne man shulde neuer knowe it yet wolde I haue dysdayne for to synne And the same Seneke also sayeth I am borne to greater thynge theÌ„ to be thral to my body or for to make of my body a thral Ne a fouler thrall maye no man ne woman make of hys bodye then for to yeue his body to do synne al were it y e foulest churle or the foulest woman that lyueth and lest of value yet is he then more foule and more in seruitude Euer fro the hygher degre that man falleth the more is he thrall and more to God to the worlde vyle abhomynable O good God well ought man haue great dysdayne of synne sythe that throughe synne there he was free he is made bonde And therfore sayeth saynt Austyne Yf thou hast dysdayne of thy seruaunt yf he ofteÌ„de or synne haue thou then dysdayne that thou thy selfe shuldest do synne Take rewarde of thyne owne value that thou ne be to foule to thy selfe Alas wel ought they then haue dysdayne to be seruauÌ„tes and thralles to synne and sore to be ashamed of them selfe that God of hys endlesse goodnesse hathe sette in hygh astate or yeue hem wytte strength of bodye heale beauty or prosperite and boughte hem fro the death wyth hys herte bloude that they so vnkyndlye agaynst hys gentylnesse quyte hym so vylaynously to slaughter of her owne soules O good God ye women that bene of greate beautye remembreth you on the prouerbe of Salomon He sayeth he lykeneth a fayre woman that is a foole of her body to a rynge of golde y t were worne on the groyne of a sowe For ryghte as a sow wroteth in euery ordâ—ne so wroteth she her beaute in stynkyng ordâ—â—e of synne THe thyrde cause that oughte meue a man to contricion is drede of the daye of dome of the horrible paynes of hel For as saynt Ierome sayeth At euery tyme that me remeÌ„breth of the daye of dome I quake For wheÌ„ I eate and drynke or what so that I do euer semeth me that the trompe sowneth in myne eare Ryseth ye vp that bene deed coÌ„meth to the iudgement O good God moch ought a man to drede suche a iugement ther as we shal be al as saint Poule sayeth before y e sete of our Lorde Iesu Christe where as he shal make a generall congregation where as no man may be absent for certes there auayleth none essoyne ne excusation and not only that oure defautes shal be iuged but also that all our wâ—rkes shal opeÌ„ly be knoweÌ„ And as sayeth saint Bernarde there ne shal no pleading auayle ne no sleyght we shal yeue rekenyng of euery ydell worde There shall we haue a iuge that maye not be dysceyued ne corrupte and why For certes all our thoughtes bene dyscouered as to hym ne for prayer ne for mede he shall not be corrupte And therfore sayeth SalomoÌ„ The wrath of God ne wol not spare no wyght for prayer ne for yeffe And therfore at the daye of dome there is no hope to escape Wherfore as sayeth saint Anselme full greate anguyshe shall the synfull folke haue at that tyme There shal y e fyerce and wroth iuge sytte aboue and vnder hym the horrible pytte of hell open to destroy him that muste be knowe hys synnes whych synnes openlye ben shewed before God before euery creature And on the lefte syde mo dyuels then any herte may thynke for to hale drawe the synfull soules to the payne of hel and wythin the hertes of folke shal be the bytynge conscience and wythout forth shall be the worlde al brennynge whyther shal then the wretched synfull man flye to hyde hym Certes he maye not hyde hym he must come forth and shewe hym For certes as sayeth saynt Ierome the earth shall cast hym out of it and the see also and the ayre that shal be ful of thonder clappes and lyghtenynges Now sothly who so woll remembreth him of these thynges I gesse that thys synne shall not turne hym in delyte but to greate sorowe for dredde of the payne of hell And therfore sayeth Iob to God suffre lorde that I may a whyle bewaile and wepe er I go without returnynge to the derke londe couered wyth the darkenesse of death to the laÌ„de of mysese and of derknesse where as is the shadowe of death where as there is none ordre or ordynaunce but ferefull drede that euer shall last Lo here maye ye se that Iob prayed respyte a whyle to bewepe and wayle hys trespace for sothly one day of respyte is better then al the treasoure of thys worlde And for as moche as a man maye acquyte hym selfe before God by penitence in thys worlde and not by treasoure therfore shulde he praye to God to yeue hym respyte a whyle to bewepe and wayle hys trespace For certes al the sorowe that a man myght make fro the begynnynge of the worlde nys but a lytell thynge at regarde of the sorowe of hell The cause why that Iob calleth hell the lande of darknesse vnderstandeth that he calleth it lande or earth for it is stable and neuer shal fayle and derke for he that is in hell hath defaute of lyght material for certes the darke lyght that shall come out of the fyre that euer shall brenne shall turne hym all to payne that is in hell for it sheweth hym to the horrible deuels that hym turmenteth couered wyth the darkenesse of death that is to saye that he that is in hel shal haue defaute of the syght of God for certes the syght of God is y e lyfe perdurable The derkenesse of death bene the synnes that the wretched man hath done whyche that dystourbe hym to se the face of God ryght as the derke cloude betwyxt vs and the sunne Londe of mysese bycause that there ben thre maner of defautes ayenst thre thynges that folke of thys worlde haue in thys present lyfe that is to saye honours delyces and richesse Ayenst
the louyng of our enemye hath coÌ„founded y e dyuels venym For ryght as the dyuel is coÌ„founded by humilitie righte so is he wounded to the deth by the loue of our enemy certes thaÌ„ is loue the medicyn that casteth out the venym of enuie fro mannes herte The speces of this place shall be more largely declared in her chapiters folowyng ¶ De Ira. AFter enuye wol I discriue the synne of Ire for sothly who so hath enuye vpon hys neyghbour anone he woll comenlye fynde hym a mater of wrathe in word or in dede ayenst hym to whoÌ„ he hath enuye And as wel cometh ire of pride as of enuy for sothly he that is proud or enuyous is lyghtly wrothe Thys synne of yre after the discriuynge of saynte Austyn is wycked wyll to be aueÌ„ged by worde or by dede Ire after the phylosopher is the feruent bloude of maÌ„ yquycked in hys hert through which he wolde harme to hym that he hateth for certes the herte of man by eschaufynge and mouyng of hys bloude wexeth so troubled that it is out of al maner of iugement of reason But ye shal vnderstande y e ire is in two maners that one of hem is good that other is wicked The good ire is by ielousye of goodnes through which a maÌ„ is wrothe with wickednes ayenst wickednesse And therfore saith a wise man that ire is bet thaÌ„ playe This ire is with debonairte and it is wroth without bitternes not wroth ayenst the man but wrath with the misdede of the man As saith the prophete Dauid Irascimini et nolite peccare Nowe vnderstande that wicked ire is in two maners that is to saye sodayn ire or hasty ire wythout auysement consentyng of reason The meaning and the sence of this is that the reason of a maÌ„ ne coÌ„sent not to that sodayne ire than it is venyal Another ire is ful wycked that cometh of felony of hert auysed and cast before wyth wicked wyl to do vengeaunce therto his reason coÌ„senteth and sothly thys is deedly synne Thys ire is so displeasaunt to God that it troubleth hys house chaseth the holy goste out of mans soule wasteth distroyeth that likenesse of God that is to say the vertue of that is in mans soule and putteth in hym the lykenesse of the dyuel and taketh the man fro God that is his rightful lord This is a ful great pleasauÌ„ce to the dyuell for it is the dyuels fournayes that is eschaufed with the fyre of hell For certes ryght so as fyre is more myghtye to distroy erthly thinges thaÌ„ any other elemeÌ„t ryght so ire is myghty to distroy al spirituel thynges Loke how that fyre of smale coles that ben almost deed vnder asshen woll reuyue or quycke ayen whan they bene touched wyth brymstone right so ire wol euermore quyck ayen whan it is touched by the pride that is couered in mans hert For certes fyre ne maye not come out of nothynge but yf it were first in the same thinge naturally as fyre is drawe out of flyntes wyth stele And ryght so as pride is many tymes mater of ire ryghte so is rancour nourice keper of ire There is a maner tree as sayth saynt Isodore y t whan a man maketh fyre of the sayd tree couer the coles of it wyth asshen sothly the fyre of it wol last a yere or more And right so fareth it of raÌ„coure whaÌ„ it is ones conceyued in the hertes of some men certes it wol last peraueÌ„ture from one Ester day vntyl another Ester day or more But certes that same man is ful ferre from the mercy of god al that whyle In this forsayde dyuels fourneis there forge thre shrewes Pride that aye bloweth encreaseth the fyre by chiding wicked wordes Than standeth enuy holdeth hote yron in y e fyre vpon the hert of man with a payre of longe tonges of long raÌ„cour And thaÌ„ staÌ„deth the syn of coÌ„tumely or strife chest battereth and forgeth by vilaynous repreuinges Certes this cursed syn anoyeth both to the man hym selfe also hys neyghbour For sothly almoost al the harme or damage that anye maÌ„ doth to his neighbour coÌ„meth of wrath for certes outragious wrath dothe all that euer the foule fende willeth or coÌ„maundeth hym for he ne spareth neither our lorde Iesu Christe neyther his swete mother And in hys outragiouse angre yre alas alas ful many diuers at that time feleth in his hert ful wickedly both of Christ and also of al his halowes Is not this a cursed vice yes certes Alas it taketh fro maÌ„ his witte hys reason and all his debonayre lyfe spirituell that shulde kepe his soule Certes it wythdraweth also goddes dewe lordshyp and that is mans soule and the loue of hys neighbours It stryueth also all day ayenst trouth it reueth him the quyete of his hert subuerteth hys soule Of tre coÌ„meth these stinkinge engendrures First hate y t is olde wrath discord through which a man forsaketh his olde frend y t he hath loued ful long And than cometh warre and euerye maner of wrong that a maÌ„ doth to his neyghbour in body or in catell Of this cursed syn of 〈◊〉 cometh also maÌ„slaughter And vnderstand wel that homicide that is manslaughter is in diuers wyse Some maner of homicide is spirituell and some is bodily Spirituell manslaughter is in .vi. thynges Fyrst by hate as sayth Saynte Iohan He that hateth hys brother is an homicide Homicede is also by backebytynge of whyche backebytinge sayeth Salomon that they haue two sweatdes wyth whych they slee her neyghbours For sothlye as wycked is to take from hym hys good name as hys lyfe Homicide is also in geuing of wycked counsel by fraude as for to geue counsayle to areyse wrongfull customes and talages Of whyche sayeth Salomon A Lyon roringe and a beâ—â—e hongry be lyke to the cruel lordes in wythholdyng or abredging of the shepe or y e hyre of the wages of seruauntes or els in vsury or in wythdrawyng of the almesse of poore folke For whyche the wyse man sayeth Fedethe hym that almooste dyeth for honger for sothly but if ye fede him ye slee him And al these bene deedlye synnes Bodylye manslaughter is when thou sleest hym wyth thy tonge An other maner is when thou commaundest to slee a maÌ„ or els yeuest couÌ„sayle to slee a man Manslaughter in dede is in foure maners That one is by lawe ryghte as a Iustyce dampneth hym that is coulpable to the death But let the Iustice be ware that he do it ryghtfully that he do it not for delyte to spyll bloode but for kepyng of ryghteousnes An other homicide is done for necessitie as when a maÌ„ sleeth an other in his defence and that he ne maye none otherwyse escape wythout slaughter of hys aduersary he doth synne and he shal beare penaunce as for deedly synne Also yf a man by case or aduenture shote
he that enclyneth to synne hym thynketh it is so great an empryse for to vndertak the workes of goodnesse and casteth in hys herte that the circumstaunces of goodnesse bene so greuouse and weyghtye for to suffre that he dare not vndertake to do workes of goodnesse as sayeth saynt Gregorye Nowe cometh wanhope that is dyspayre of the mercye of God that cometh somtyme of to moch outragious sorow and somtyme of to moch drede ymaginynge that he hath do so moch synne that it wol not auayle him tho he wolde repent hym and forsake synne thorough whych dyspayre or drede he abandoneth al hys herte to euery maner synne as sayeth saynt Augustyne Whych dampnable synne yf it continue vnto hys ende it is called synnynge in the holy goost Thys horrible synne is so peryllous that he that is dyspayred there nys no felony ne no synne that he douteth for to do as shewed well by Iudas Certes aboue al synnes then is thys synne moost dyspleasaunt to Christ and moste aduersary Sothly he that dyspayreth hym is lyke to the cowarde champion recreaunt that flyeth wythout nede Alas alas nedeles is he recreaūt and nedelesse dyspayreth Certes the mercy of God is euer redy to the penitent person is aboue al hys werkes Alas can not a mā bethynke hym on the gospel of saint Luke xv where as Christ sayeth that as well shall there be ioye in heauen vpon a synfull man that doth penitence as vpon foure score nynetene ryghtful mē that nede no penitence Loke ferther in the same gospell the ioye and y e feest of the good man that had loste hys sonne whē hys sonne wyth repentaunce was retourned to hys father Can they not remembre hem also that as sayeth saynt Luke capi xxx Howe that the thefe that was hāged besyde Iesu Christ sayd Lorde remembre me when thou commest in to thy reygne Forsoth sayd Christ I saye to the To daye shalte thou be with me in paradyse Certes there is none so horrible synne of man that ne maye in hys lyfe be dystroyed by penitence thorough vertue of passyon and of the death of Christe Alas what nede men then to be dyspayred syth that hys mercy is so ready and large Aske and haue Then commeth sompnolence that is sluggye slombrynge whyche maketh a man heuy and dull in body and in soule this sinne cometh of slouth And certes the time that by waye of reason man shulde not slepe is by y e morowe but yf there were cause reasonable For sothely the morowe tyde is most couenable a man to saye hys prayers for to thāke God and to honoure God to yeue almesse to the poore that cometh fyrst in the name of Iesu Christ Lo what sayth Salomō who so woll by the morowe awake to seke me he shall fynde me Then cometh neglygence or retchelesnesse that recketh of nothynge And though that ignoraunce be mother of al harmes certes neglygence is the noryce Negligence ne dothe no force when he shall do a thynge whether he do it well or euell The remedye of these two synnes is as sayeth the wyse man That he that dredeth God spareth not to do that he ought to do and he that loueth god he woll do dylygēce to please god by hys werkes and abādone hym selfe wyth al hys myght wel for to do Thē cometh ydelnesse that is the yate of all harmes An ydell man is lyke to a place that hath no walles y e dyuell maye entre on euerye syde or shote at hym that is dyscouert by temptation on euery syde Thys ydelnesse is the thorruke of all wycked and vylayne thoughtes and of al ordure Certes the heauen is yeue to hem that wyll laboure and not to ydell folke Also Dauid sayeth that they ne be not in the laboure of men ne they shall not be whypped wyth men Certes then semeth it they shall be turmented wyth the dyuels in hell but yf they do penaunce Then cometh the synne that mē cal Tarditas as when a man is so latered or tarienge or he woll tourne to god and certes that is a great foly He is lyke hym that falleth in the dyche and woll not aryse And thys vyce cometh of false hope that he thynketh he shall lyue longe but that hope fayleth full ofte Then cometh lachesse that is he that whē he begynneth any good worke anone he wol leaue and stynte it as done they that haue any persone to gouerne and ne take of him no more hede anone as they fynde any contrary or any anoye These ben the newe sheperdes that let theyr shepe wyttyngly go renue to y e wolfe that is in the breres or do not force of her owne gouernaunce Of thys cometh pouerte and destruction bothe of spirituall and temporell thynges Then cometh a maner coldnesse that freseth the herte of man Then cometh vndeuotion through whyche a man is so blont and as sayeth saynte Bernarde hath suche langour in hys soule that he may neyther rede ne synge in holy church ne here ne thynke of no deuotion ne trauayle wyth hys handes in no good worke that it nys to hym vnsauery and al apalled Then wareth he slowe and slombry and sone wol be wroth and sone is enclyned to hate and enuy Then cometh the synne of worldly sorowe such as is called Tristitia that sleeth a man as sayeth saynt Poule For certes suche sorow worketh the death of the soule and body also for therof cometh that a man is anoyed of hys owne lyfe wherfore suche sorowe shorteth full ofte the lyfe of man er that hys tyme is come by waye of kynde ¶ Remedium contra peccatum Accidie AYenst thys horryble synne of Accidie and the braunches of the same ther is a vertue that is called Fortitudo or strēgth that is an affection throughe whiche a man dispyseth anoycus thynges This vertue is so mighty and so rygorous that it dare withstonde mightily and wisely kepe hym self fro perylles that ben wycked and wrastel ayenst thassautes of the dyuel for it enhaunceth and enforceth the soule right as accidie abateth maketh it feble for thys fortitude may endure by longe suffraunce the trauayles that ben couenable This vertue hath manye speces the fyrste is called Magnanimite that is to say great corage For certes there behoueth great corage ayenst accidie lest that it ne swalowe y e soule by the synne of sorowe or distroye it by wanhope Certes this vertue maketh folke vnder take harde and greuous thynges by her own wyl wisely and resonably And for as moch as the deuyll fyghteth ayenst a man more by subtylte and sleyght than by strength therfore shall a man wythstonde hym by wytte reason and discretion Thā are there the vertues of faythe and hope in God and in hys sayntes to eschue and accomplisshe the good workes in the whyche he purposeth fermely to contynue Than cometh suretie or sykernesse and that is whan a man ne douteth no traueyle in tyme commyng
synned if it be in his minde how oft he hath fallen For he that oft falleth in syn he dispiceth the mercy of God and encreseth his sinne is vnkynde to Christ he weâ—eth the more feble to withstande syn a synneth the more lyghtly the later ryseth is more slow to shriue him namely to him y t is his coÌ„fessour For whiche that folke whaÌ„ they fal ayen to her olde folyes eyther they leaue theyr olde coÌ„fessour or els they depart her shrift in diuers partes But sothly suche departed shrifte deserueth no mercy of God for her synnes The sixte circumstaunce is why that a man sinneth as by temptation if him selfe procure that temptation or by the excitinge of other folke or if he syn wyth a woman by force or by her assente or yf the woman maugre her heede haue be a forced or none This shall she tell whether it were for couetise or pouertye or yf it were by her procurement or no and such other thinges The seuenth circumstaunce is in what maner he hathe do hys synne or howe that she hathe suffred that folke haue do to her And the same shall the man tell playnly wyth all the circumstaunces and whether he hathe synned wyth coÌ„men bordel woman or none or done hys synne in holye tymes or none in fasting time or none or before hys shrifte or after hys later shryfte and hath parauenture broke therby his penaunce enioyned by whose helpe or whose counsayle by soceâ—â—e or crafte all muste be tolde all these thynges after as they be gret or smale grudge the conscience of man or womaÌ„ And eke the preest that is thy iuge maye the better be auysed of his iugement in yeuyng of penauÌ„ce and that is after thy contrition For vnderstande wel that after tyme that a man hath defoyled hys baptyme by synne yf he woll come to saluation there is none other waye but by penaunce shryfte and satisfaction namely by the two yf there be a confessoure to whom he may shriue him and the thyrde yf he haue lyfe to perfourme it Than shall a man loke and consider that yf he wol make a trewe a profitable confession there must be foure conditions Fyrst it must be in sorowfulnesse of hert as sayth the kynge Ezechiel to God I wol remeÌ„bre me al the yeres of my lyfe in bitternesse of my hert This coÌ„dition of bytternes hath fyue signes The fyrst is that confession muste be shamefaste not for to couer ne hide her sin for he hath offeÌ„ded his lord god defoyled his soule And herof sayth saynte Augustyn The herte traueyleth for shame of his sinne for he hath greate shamefastnes he is worthy to haue gret mercy of god which was the coÌ„fession of the Publicaue that wolde not heaue vp hys eyen to heuen for he had offended god of heuen for which shamfastnesse he had anone y e mercy of god And therof sayeth saynt Augustyn y t suche shameful folke be next foryeuenesse mercy Another signe is humilite in coÌ„fession of which sayth saynt Peter â–ª Humbleth you vnder the might of god y e hande of God is strong in coÌ„fession for therby god foryeueth the thy sinnes for he alone hath the power And this humilite shal be in hert and in outwarde signes For righte as he hath humilitie to God in his herte ryghte so shulde he humble his bodye outwarde to the preest y t sytteth in goddes stede For which in no maner syth that Christe is souerayne and the Preeste meane and mediatoure betwixte Christe and the synner is laste by waye of reason Than shulde nat the synner sytte as hye as his coÌ„fessour but knele before him or at his fete but yf syckenesse cause it For he shal not take hede who sytteth there but in whose place he sytteth A man that hath trespassed to a Lorde cometh to aske mercye and make hys accorde and sytteth hym downe by hym men wolde holde hym outragious and nat worthy so sone for to haue remission of hys trespace The thyrde signe is howe thy shryfte shulde be full of teares yf thou maye and yf thou maye nat wepe wyth thy bodily eyen than wepe in thyne herte whyche was the confession of saynte Peter For after that he had forsake Iesu Christe he wente out and wepte full bitterly The fourth signe is that thou ne lette nat for shame to shewe thy coÌ„fession Such was the confession of Magdaleyn that ne spared for no shame of hem that were at the feest to go to oure Lorde Iesu Christe and beknowe to hym her synnes The fyfth signe is that a man or a woman be obeysaunte to receyue the penaunce that hem is enioyned For certes Iesu Christe for the offences of man was obedient to deth The seconde condition of very confession is that it be hastely done For certes yf a man had a deedly wounde euer the lenger that he taryeth to heale hym selfe the more wolde it corrupte and haste hym to hys deathe and also the wounde wolde be the worse for to heale And ryghte so fare the synne that longe tyme is in a man vnshewed Certes a man ought hastelye shewe hys synnes for manye causes as for drede of deathe that commeth ofte sodaynlye and no certayne what tyme it shall be ne in what place and also the drenchyng of o synne draweth in another and also the lenger that he taryeth the farther he is fro Christe And if he abide to hys last day scarscely may he shriue hym or remembre hym of hys synnes or repente for the greuous maladye of hys death And for as muche as he ne hathe in hys lyfe herkened Iesu Christe whan he hath spoken he shall crye to Iesu Christe at hys last day and scarscely woll he herken hym And vnderstande that thys condition muste haue foure thynges Thy shryfte must be prouided before auysed for wycked hast doth no profyte yf a maÌ„ shriue him of hys synnes be it of pride or enuye and so forthe wyth the speces and circumstaunces of synne And that he haue coÌ„prehended in hys mynde the nombre and greatnesse of hys synnes and howe longe he hathe lyen in syn And also that he hathe be contrite for hys synnes and in stedfaste purpose by the grace of God neuer ayen to fal to synne And also that he drede counterwayte hym selfe that he flye the occasion of synne to whych he is enclined Also thou shalt shryue the of al thy synnes to a man not part to o man and part to another that is to vnderstande in entent to depart thy coÌ„fession for shame or drede for it is but stranglynge of thy soule For certes Iesu Christe is entierly al good in hym nys none imperfection and therfore eyther he foryeueth all perfeitely or els neuer a deale I saye nat y t yf thou be assigned to thy penytencer for certayne synne that thou arte bounde to shewe hym all y e remenant of thy