<> <<1 FIRST SUNDAY IN ADVENT>> <1> Cum appropinquasset Jesus Jerosolimis, et cetera (Mt.21.[1]). }ys Sunday in whiche {ys gospel is firste yrad in holi cherche is clepid {e Firste Sunday of Aduent. Aduent is as myche for to seye as 'comynge'; and, for as miche as {ys hooli tyme now fro <5> {ys Sunday into Cristenmasse Day make{ special mynde of Crist, and {is gospel speke{ of {e comynge of Crist, {erfore {is gospel pertynentli is rad {ys day. But heere men musten vnderstonde {at Hooli Scripture in diuerse placis speke{ of foure maneres of comyngis of Crist. <10> }e firste comynge was whan <{>e seconde persone of {e Trinite cam doun out of {e dis bosum into {is wrecchide world, and of {e clan of a maidenes flesch and blod he made to hym a bodi, and restede wi{inne hire sides fourti wokes, and aftir was born, and {us bicam oure <15> bro{er of oure kynde. Of {is comynge speke{ Crist in Jones gospel, seynge {us (Jo.16.[28]): Exiui a Patre et veni in mundum. }at is: 'I went out fro {e fadur and cam into {e world.' }e secunde comynge was whan hadde lyued in {is <20> world heere {re and {ri wyn mre and, {orou {e knowinge of his godhede, he saw {e tme comynge ny^h of his passion. He cam mekeli and wilfulli toward Jerusalem, where he wiste wel he schulde suffre de{, ridynge poreli vpon an asse, trussid wi{ a fardel of his disciplis clo{es, and a fole <25> folewynge, and x{i pore men folewinge sempeli on her feet. And heere au^ten proude men of {is world, but principalli prelatus tis, be sore aschamed to see her Lord and her Mayster, whom {ey schulden principalli uen, ride in {us pore aay, as is seide bifore, and {ey to ride so proudeli <30> in gai gult sadeles wi{ gingelinge brideles and v score or vi score hors of prout arayid men, as {ou^ hit were a / kynge rydinge toward a reuel, and her chariottis wi{ her jeweles goynge tofore ful of grete fatte hors fed for {e nones. But fer be{ {e true disciplis of Crist from {is arai, of whiche bo{e <35> speke{ {e Psalm Maker {ere he sei{ {us: Hij in curribus, et hij in equis, et cetera. '}ese in charis, and {ese in hors; but we schul inclepe {e name of oure God. }ei be{ ibounde, and han yfalle; but we haue arise, and be{ arerud up.' Of {is seconde comynge speke{ {e lettre of {e gospel of {is <40> dai, and {e prophete Zacharie, seynge {us: Ecce rex tuus venit, et cetera. }at is: 'Loo! }i kyng come{ to {e myldeli, sittynge on an asse,' et cetera. }e {ridde comynge is goostli and is doun eueri day whanne God, of his endeles merci and grete grace, {orou inspiracion of <45> {e Hooli Goost in bap, or in prechinge, or in gret sorwe of synnes, come{ into synful mannes soules as into his owne temple. Of {is {ridde comynge speke{ Crist in Jones gospel in {is wise (Jo.14.[23]): Ad eum veniemus, et mansionem, et cetera. }at is: 'My Fadir and I schal come to him {at loue{ me and <50> kepe{ my word, and we schal make dwellyng wi{ him.' And God sey{ also in {e Apoc[alips](3.[20]): Ecce sto ad hostium et pulso, et cetera. }at is: 'I stonde at {e dore' ({at is, of mannes soule) 'and knocke. Whoso heere{ my voice and opene{ to me {e ^ate, I schal entre to him, and soupe wi{ him, and he wi{ <55> me.' }e four{e comynge and {e laste schal be at general Dai of Jugemente, whan he schal come rialli in gret power and mageste to deme alle men 'wi{outen acceptynge of persones' after {ei han deserued: {e goode to ioie, {e euele to peyne. Of <60> {is four{e comynge speke{ {e prophete Ysaie, in {e {ridde chapitre [14], seyinge {us: Deus ad iudicium veniet cum senibus populi sui, et cum principibus eius. }at is: '}e Lord schal come to {e doom wi{ {e olde men of his peple, and wi{ his princis.' }e tokenynge of {e comynge of {is Lord to {e Dom, as Seynt <65> Jerom sey{ vpon Mathew, schal be 'whan his gospel schal / be prechid into al {e world, {at no man be excusable,' et cetera. }e firste comynge and {e seconde of {is blessid Lord ({at is, firste into {is world, and after to his passion) be{ now passide, as {e lettre of {e firste gospel of Cristemasse Dai and {e lettre <70> of {e gospel of {is dai openli make{ mencion, for whiche alle men be{ bonden wi{ herte, mou{, and dede to ^heue him grete {ankyngis wi{oute any cesynge. But for {e {ridde comynge ({at is, {oro^ grace into mannes soule) is euermore necessarie and nedeful to vs, se{{en wi{oute <75> him we moun noo {yng doo to profite of oure soule, of whiche speke{ {is gospel if it be gostli vnderstonde, {erfore, wi{ {e help of almyti God, I purpose at {is tyme to speke of {is comynge. }is gospel bigynne{ {us: 'Whanne Jesus hadde neyhed ny to <80> Jerusalem, and hadde come to Bethfage, at {e Mount of Olyuete, he sente two of his desciples, seyinge to hem: 'Goo{ nto {e castel {at is a^ens ^ou, and {ere ^he schullen fynde an asse ibounde, and a fole wi{ here. Vnbynde{, and lede{ to me, and ^ef any man sey any {ing to ^ou, say ^e {at {e Lord ha{ <85> werke to {ese, and anon he schal leue hem to ^ou".' Jerusalem is as miche for to seye as '{e syth of pees', bi whiche may wel be vndurstonde al holi cherche: {at is, {e g[e]neral congregacion of alle {at schullen be saued, for {ey biholde{ euur God in her soule, whiche is oure pees, as Seynt <90> Poule sei{: Ipse est pax nostra. Of whiche 'biholdinge' speke{ Dauid, seyinge: Prouidebam Dominum in conspectu meo semper. }at is: 'I haue ordeined {e Lord euere in my si^te.' And {orou pees {at suche men maken bitwixe God and hem, and bitwixe hem and her bre{eren, and bitwixe her bodi and <95> her soule, {ei be{ clepid of Crist '{e sones of God' and {us euere in {is world be{ goynge toward euerelastynge pees. And ^if it be soo {at ani tyme ani of hem, {orou frelte, necligence, o{ur ignoraunce, falle into ani synne, as tyme as {ey repente hem / and axen of God wi{ deuoute preiere of merci and of <100> grace, anon God neyhe{ to suche a soule and for^eue{ him his synnes. And {erfore sei{ {e Psalm Maker: Prope est Dominus inuocantibus eum in ueritate, et cetera. }at is: '}e Lord is ni^ to alle men inclepinge him, inclepinge him in tru{e.' And also bi Ezechiel {e prophete: In quacumque hora peccator ingemuerit, <105> saluus erit, et cetera (Eze.18). }at is: 'In whateuer hour {e synful [man] repente{ him, he schal be saf.' But for as myche as {is nei^hinge of God {us {orou^ grace come{ ofte in {orou^ {e word of God trueli prechid of {e mou{ of his prestis, and also {orou true confession maad of mannes <110> mou{ {orou deuout preier, {erfore it is wel seid {at Jesus cam bi Bethphage ({at is as myche for to sey as 'hous of mou{') toward {is gostly Jerusalem ({at is, hooli cherche). }at {is Bethphage was sette at {e Mount of Oliuete bitokene{ {at deuoute and effectual preier muste be knitted to mercy, whiche <115> is bitokened bi {e Mount of Oliuete, as Crist ha{ taut vs in oure Pater Noster, seyinge: Dimitte nobis, et cetera. }at is: 'For^eue to vs oure trespaces, as we don to oure trespasouris.' Also, confessioun of mou{ muste be ioyned to tristi hope of mercy, o{er ellis it is like to {e vnfruteful confessioun of Judas. <120> Also, true prechinge of {e word of God must be ioined to {is Hil of Olyuete ({at is, oure Lord Jesus Crist), firste for to lyue holili, and after to preche trueli. }at Jesus sente his disciplis bitokene{ {at no man schulde take vpon him {e office of prechinge but if he hopede {at he be sente bo{e of God and of <125> man. Whanne schal he suppose o{er hope {at he is {us sente? Whanne he is dueli ordeyned e{er orderid of a prelate, and after bisili studie{ in Goddis lawe, and {erwi{ lyue{ poreli, mekeli, and vertuousli, and is in ful wille to preche Goddis <130> word oute to {e peple bisili, trueli, and freli, {anne may he verili suppose and hope {at he is sente bo{e of God and of man / to {is office. And herto nede{ him non o{ur lettre, but oneli {e lettres of his orderes and true practisynge in {is werke. }at Jesus sente two disciplis, ra{er {an {re or foure, or ellis <135> oon bi himself, bitokene{ {at {oo {at schulde be prechoures of {e word of God schulden haue {ese two {yngis: {at is, vertuous lyif and tru{e of prechinge. Also, {at {ey schulde be fulfillid of {e two membris of charite: {at is, of {e loue of God and after of loue of her bre{eren. Also, {at alle true prechoures, as Crist <140> sei{ in Mat[hewes] gospel, schulden be 'like to {e housholdere {at brynge{ for{ of his tresoure bo{e oolde {yngis and newe,'_{at is, {at he schulde haue kunnynge bo{e of {e Oolde Lawe and of {e Newe. }at Jesus bad hem goo bitokene{ {at prelatis and prestis of <145> Cristis chirche schulden not reste and be idel in worschipes and honouris of {is world, and lustis and likyngis of her flesch, and cese fro prechinge of Goddes word to wra{{e God and dampne her soule, but hertli wirche in his vyne, and spare for no wordli hate. <150> }is castel {at he bad hem goo intoo, whiche he sei{ is euere a^ens hem, bitokene{ {e falce wordeli men of whiche John speke{ in his gospel, seyinge {us: Et mundus eum non cognouit (Jo.1.[10]). }at is: 'And {e wor[l]d knew him no^t.' }is world mai wel be likenyd to a castel, for rith as a castel is a stronge <155> hoold maad of stones ioyned wi{ lym to kepe oute men wi{oute for{, so wickide men confederid togidre wi{ falce loue and euele wille ben streng{id in her malice, and kepe{ euere Goddes word oute of hire soules, and hate{ {e true prechoures {erof. <160> }e depe diche of stondyng watir {at cumpace{ aboute {is castel mai wel be {e foule vnordynat loue {at {ei han in her euele, of whiche speke{ {e Wyse Man in his Prouerbis and / sei{ {us: Letantur cum malefecerint, et cetera (Prouer.2.[14]). }at is: '}ey gladen whan {ei haue doon euele, and ioyen in <165> worst {yngis.' And {is ioie make{ hem falle deepe out of oo synne into ano{er, and {erfore sei{ Dauid {us: Abissus abissum inuocat. 'Depnesse inclepe{ depnesse.' }e enbatelynge aboute aboue {e walles {at make{ hit fair to mannes si^te mai wel be her feyned holynesse wherbi {ei <170> colouren al her euele. }is castel is euermore a^ens Criste and {e true prechoures of his word, and {erfore sei{ Crist in Jones gospel, (Jo.15.[18-19]): Si mundus uos odit, et cetera. '@if {e world hate{ ^ou, wite ^e and knowe{ {at {e world hadde me in hate <175> tofore ^ou. If ^e hadde be of {e world, {e world wolde haue louede {at hadde be his; but, for ^he be{ no^t of {e world, I haue chosen ^ou fro {e world, {erfore {e world hate{ ^ou.' And Seynt Johun sei{ in his pistil: Nolite mirari si odit uos mundus, et cetera ([1] Jo.3.[13-14]). }at is: 'Merueile{ no^t, bre{eren, <180> {ou {e world hate ^ou, for we knowen {at we ben translatid fro de{ to lyif for we loue{ ({at is, God and oure bre{eren), and {ei {at loue{ no^t ({at is, no{er God, ne{er bre{eren, as {ese loueris of {is world doo{), {ei dwellen in dee{,' as Seynt Johun sei{. And lyif and de{ ben contrarious directli, {erfore moun <185> {ei neuer acorde. }is femele asse {at is {us bounden is an old synful mannes fleisch, {orou consent of his soule {at is bounden wi{ longe contynuaunce in his olde rotid synne. And wel it is clepid a femele asse, for his frelte and vnstablenesse; and wel mai synful <190> mannes flesch rotid in synne be licned to an asse, for an asse is a dul beste, and alwey goo{ oo pas, and for no prikynge ne betynge he wole not change his olde gate. Ri^t so, an old rotid man in synne alwey holde{ hym {erynne and, for no prikynge of scharpe sentencis / of Hooli Writ, ne for no betynge wi{ {e <195> ^erde of God {or^ tribulacion and disese, he chaunge{ neuere his olde life. Also, an asse is le{i and feble tofore in his fer{er partis, and strong and myti in his hyndere partis. Ri^t so, suche fleschli synful men ben febel to do any good to gete wi{ {e kyngdom of <200> heuene, but {ei ben mi^ti and strong ynow to alle {yngis bi wiche {ei mai gete goodes of {is world. }is asse is bounden, as Y saide, wi{ long continuaunce in olde rotid synnes. }erfore sei{ Dauid in {e Psauter {us: Funes peccatorum circumplexi sunt me, et cetera. }at is: '}e coordes of <205> synnes han al aboute bounden me.' And {e Wyse Man sei{ also in his Prouerb[is], Prouer.5.[22]: Vnusquisque vinculo pecca- torum constringitur. }at is: 'Eueri man is constreyned wi{ {e bounde of his synnes.' Wi{ {ese bondes {ei be{ bounden {e feet ({at is, hire affeccions), {at {ei moun not desire to do wel; <210> and also here necke, {at {ei mai not speke wel. }is ^onge fole {at go{e biside al loos and no^t ^et bounden bitokene{ here childeren {at ben ^onge, {at fallen into many synnes bi ensample of here eldres. But her synnes ben not rootid wi{ longe contynuaunce in synne, {erfore {ei mai more <215> li^tliere and sonnere be rerid of hire synne; for {ou ^onge men ben cumbrid wi{ synne for frelnesse of her owne flesch, ^et if {ei be prikid wi{ scharpe sentencis of Holi Writ, or be bete wi{ {e ^erde of God, anon {ei leue her cursid synne, and ben sori {at {ei haue don amys. <220> }e blessid Lord, seeynge many asses {us harde bounden in {e castel of {is world and many folis suynge hem, of his endeles merci ha{ ru{e and pitee of hem and, also desirynge to haue hem to his roode, comaunde{ to his disciplis, seyinge: 'Vn- bynde{ and brynge{ to me.' }at is, wi{ true prechinge of {e <225> word of God, and heleful conceil in / holi schrift, vnbynde{ synful men of synnes, for {is longe{ to ^oure office. }at prechinge of {e word of God vnbynde{ men of here synnes mai be be proued verili bi Holi Scripture and ground of resoun. Crist sei{ in Jones gospel (Jo.[5.24]): Qui verbum meum <230> audit, et cetera. }at is: 'He {at here{ my word, and bileue{ to him {at sente me, he come{ no^t into dom, but schal passe fro de{ to life.' And he {at schal passe fro de{ to lyif is vnbonden of alle his synnes and so maad free and Goddes childe. Also, if prechyng of Goddes word mi^te not vnbynde men of here <235> synne, {anne hadde {is word 'vnbynde{' in veyn be seid to {e apostlis, for in here tyme ne longe after was {is maner schrift no {yng vsed, but {orou true prechynge of Goddes word {ei maden many {ousendes come to fei{, and leue here erroures, and be baptised; and many [were] martirid for loue of Crist, <240> and alle suche were vnbounden of alle {e synnes {at {ei haue doon. But ^et sei{ Crist for{ermore: "Brynge{ to me {at he vnbynde{,' for it suffice{ no^t to be vnbounden, but if {ei be brout to Criste. And {erfore sei{e {e Psalme Maker: 'Bowe <245> awei from euele, and doo good.' For, if a man schulde lede a beeste from oo place into ano{er, {e leder bihoue{ to go tofore and drawe {e best {e same wei after; so it suffice{ no^t ynow to prestis to preche trueli {e word of God, but also wi{ ensaumple of god lyfe to go tofore and drawe {e peple after hym. And {us, <250> for {ese two officis (tru{e of prechinge and good liyf), clepe{ Crist his true prechoures 'salt of {e er{e' and 'ly^te of {e world'. After Crist seide to his desciplis {e wordes {at suen after in {is gospel: "and if ani man seie ani {yng to ^ou, seie{ {at {e <255> Lord ha{ werk to {ese' (o{er ellis, as Lu[ke] sei{: '}e Lord desire{ {e werk of hem') and 'anon he / schal leue hem to ^ou', {is Lord Jesus Crist, souereynst of alle o{ere, vnderstood in {ese wordis it seme{ {e tyme {at now is, in whiche he knew wel men wolden axe questyons like to {ese wordes of prestis <260> whiche traueloun faste in prechinge for to vnbynde synful peple, seyinge: 'Wherto preche ^e so faste now, more {an men weren wonte to doo, se{{e as holi men as ^e haue beo heretofore of longe tyme, as Thomas of Canter[bury] and o{er moo whiche prechide seelde, as we reden, and ^et {ei ben holi <265> seyntis and hi^e sitte{ wi{ God in blisse? It seme{ it is but a proude presumpcion to be seen aboue alle o{ere. Also, tofore so myche prechynge was, men lyueden wel and eche louede o{ere; but now, se{{e prechynge ha{ so myche be vsed, {e peple ha{ be euermore enpeired.' <270> Heereto men musten answere in {is matere to {ese obiectis {at ben maad: We schal suppose and tristili hoope {at {ese seyntis ben glorious and hi^li rewardid in blisse of God for {e goodes {at {ei diden. So schal we suppose {at {ei repentiden of alle synnes {at {ei diden, and specialli in necligence of <275> prechynge, if {ei diden so as men seyn, for {at was principal of here office, whiche Crist enioynede to alle prestis whan he schulde departe fro hem as {yng {at lai most on his herte, seyinge: Predicate euangelium omni creature (Mr.[16.15]). }at is: 'Preche {e gospel to eueri creature.' And Seynt Gregorius <280> sei{ {us: Officium preconis suscipit quisquis ad sacerdotium accedit. }at is: '}e office of crier he take{, hosoeuere to presthode go{.' And also, in ano{er place, sei{ {e same doctour {us: Sacerdos ingrediens / vel egrediens moritur, si de eo sonitus predicacionis non audiatur. }at is: 'A preest goynge in and <285> goynge out die{, if {e soun of prechyng be not herd of him.' Also to {is obiect {at is maad of weyward men in {is matere ({at {e world is now worse {anne tofore {er was so miche prechynge), men mai answere and sei {us: {at it is not longe on {e word of God, but vpon {e schrewede hertis {at ben <290> vndisposid to receiue it; for {e sunne melte{ wex on whiche it schyne{, and harde{ clei, as men knowen wel, and {at is not longe on {e sunne, but on {e materis dyuerseli disposid. So {e word of God, {at is prechid among miche peple of diuerse willes, melte{ gode mennus hertis to repentaunce and vertuous 295 dedis, and harde{ synful and weiward hertis to more malice in her synne. Crisostom also, to {is matere, make{ ano{er symilitude of a piler {at is sett for to bere vp a werk: if it be croked (he sei{) of himself, {e more {at is leid aboue, {e sonnere it wole ^elde hym <300> and falle doun vnder his charge; but and it beo ri^t euene of hymself, {e more {at is leid aboue, {e stiflier it wole stonde and beere his birdoun mytili. Ri^t so, a crokid weiward herte: {e more hit bere{ of Goddis word, {e more sonnere hit bowe{ and falle{ doun into grettere synnes; but a soule {at is ri^t sett <305> and euene to fulfulle Goddis wille, {e more hit beere{ of Goddes word, {e stiflier it stonde{ in bileue and bere{ {e charge of Goddis hestus, which is li^t to alle suche. And {us, to considere {es answeres in {is matere, and many o{er {at my^ten bee maad, it schewe{ it is no presumpcion <310> prestis to ^eue hem bisili to preche trueli {e word / of God, but a fulfullynge of {e Lordes heeste, {at sende{ hem for {is ende. Or ellis men mai answere as Crist teche{ bi {e wordes of {e texte, seiynge {us: '}e Lord ha{ werk to {ese,' or ellis: '}e Lord desire{ her werke.' God hate{ alle ydel men, and clepe{ <315> werkmen into his vine; and suche and non o{ere he wole rewarde at {e grete Dai of Acountee. In {is vine^erd, God ha{ werk ynow to alle men {at euere were. }is wirchyng in {is vyne is holi liyf in {is world, whiche God desire{ of alle men, as Seynt Poule sei{ in his pistel: Hec est voluntas Dei, sanctificatio <320> vestra. }at is: '}is is {e wille of God, ^oure holynesse,' for no nede {at he ha{ to any part of oure seruice, but for we schulde haue {e grete reward of heuene blisse for oure trauele. And, to brynge men to {is werk, euery man shulde bisie him in his part and, most specialli, alle prestis {at schulde be procuratouris of <325> {is vyne. And {us, euery man herying {ese answeres, if he be groundid in any resoun, wo cese and suffre {e asse beo loosed and be brou^t to Goddi werk. Here men moun touche, ^if {ei wole, of wilful beggynge {at <330> is myche vsed, where hit mai be groundit schilfulli in {ese lordli wordes of Crist: '}e Lord ha{ werk to {ese beestis', or ellis: '}e Lord desire{ her werk'. For {is word 'lord', taken bi hymself wi{oute any o{er puttynge too, signifie{ {e most famous Lord: {at is, Lord of Lordis, whiche bi titele of bo{e <335> his kyndis was verrei Lord of alle wordeli godes; and so it seme{ ra{er an hie commaundement {an wilful beggyng wi{oute nede. And {at proue{ also {e sentence {at sue{ after of Cristis wordis: {at as sone as {ei heere {e Lord nemp/ned, {ei schul <340> lete {e beestus goo. }is was doun ones, after {e lettre, to fulle Zacharies prophecie, and eueri dai is doon gostli in dyuerse mennes soules, after {ei haue receyued grace. }e blessid Kyng of oure kynd come{ myldeli to suche soules {at haue be dullid wi{ synne (as assis) and after repentid, and left hire synnes, as <345> he dide to Maud[elyn], Petre, and many o{ere, as Hooli Scripture maki{ mynde. '}e disciplis wenton for{', as sei{ {e texte, 'and diden as Crist comaundide to hem; and {ei brow^ten to hym {e asse, and {e foole also wi{ hire' and sparide no^t for streng{e of {e <350> castel, ne for no peple {at was {erinne, ne for no grucchyng ne denyinge {at {ei mi^ten haue for her dede. So schulden alle true prestis boldeli doo {e Loordes heeste, and spare, no{er for worde ne deede of weiward men of {is world, to preche bisili Goddes word and brynge soules {icke to Crist. And suche <355> prestis schulden be Cristis frendes, as he himself sei{ in {e gospel: Vos amici mei estis, si feceritis que precipio vobis (Jo.[15.14]). }at is: '@e been my freendes, ^if ^e doo {at I bidde ^ou.' }e gospel sei{ after {at {e apostles puttede here clo{es vpon <360> {ese beestis and made {e Lorde sitte aboue to ride for{ in his iorne. Bi {ese clo{es of {ese hooli apostles {at weren leide {us on {ese beestis mai be vnderstonde doctrine of vertues of oure prelatis {at been aboue vs; for ri^t as clo{es enorne{ {e bodi and kepe{ hit also fro {e coolde, ri^t so vertues ennorne{ {e <365> soule and kepe{ hit in hete of charite. And so we muste to hem applie oure backes bo{e of bodi and of soule, and be sadelid wi{ here hooli techynge ({at is, groun/did in Goddis lawe) or ellis, forso{e, we ben not able {at Jesus Crist sitte in oure soule. And {is confirme{ Crist himself in his gospel and sei{ <370> {us: Qui vos audit, me audit; et qui uos spernit, me spernit. }at is: 'He {at here{ ^ou, heere{ me; and he [{at] dispise{ ^ou, dispise{ me.' And Poule sei{ also to {e Hebreus: Obedite prepositis vestris, et subiacete illis; ipsi enim pervigilant, quasi rationem reddituri pro animabis vestris (Hebr.[13.17]). }at is: <375> 'Obeie{ to ^oure prelatis, and be{ suget to hem; for {ei, forso{e, wake{, as {ei {at schul answere for ^oure soules.' And heere men moun touche more largeli of good obedience and of euele, after {at men mai haue tyme and spede{ also to {e auditorie. <380> }is gospel sei{ for{ermore, as {e storie telle{ after, {at myche peple strawyde heere clo{es of here bodies in {e weie, and summe hewiden branches of trees, and strawiden hem also in {e weie. }e peple also {at wentoun bifore, and {o {at sueden, crieden and seiden, 'Osanna!' (}at is: We biseche {e, <385> saue vs!) '{ou {at art {e sone of Dauid. Blessid is hee {at come{ in {e name of {e Lord!' }is sentence telle{ openli, after {e lettre {at is rad, how {re maner of pepl diuerseli worschipeden God in here manere, summe wi{ clo{es, and summe wi{ bowes, and summe wi{ cri <390> of here mou{es, and {e nexte Fridai suynge after {ei diden hym vileny in alle {ese {ree. A^ens {e worschipe of here clo{es, {ei robbeden him of alle his clo{es, and bounden him nakid to a piler, and beeten him sore vpon his bodi. A^enst {e secounde worschi/pe {at {ei diden wi{ branches {at {ei <395> hewiden of trees, {ei maden after a cros of tree to hange vpon his blessid bodi. A^ens {e {ridde worschipe of hire mou{, wi{ whiche {ei knoulechiden hym bo{e God and man, {ei crieden after wi{ {e same mou{: 'Doo hym on cros! Do him on cros!' }us vnstable is {e peple ^et, ^ef men take hede to here dedis, 400 for summe {at wenen to worschipe God wi{ here bodies in fastyng Fridai o{er Satirdai do{ him as myche vileny on {e to{er side wi{ gloteny vpon {e Sundai and alle {e woke, and summe {at worschipen him wi{ almesdede to pore men {at ben bisidis don him more vileny wi{ extorcions [and] rbberie of <405> hire bre{eren, and summe {at {e Sundai tofore noon, wi{ multitude of preiers in here cherche, wenen to worschipe God ful hie and to be rewardid of him in heuene {ei doo{ him myche more vileny after noon wi{ {e same mou{, in lyinge, sweryng, and cursynge, and fals disclaundrynge of hire <410> bre{eren. }e gostly vnderstondynge of {is texte mai be {is, as me {ynke{: {at of {e conuersyon of a synful man al holi chirche make{ ioie, whiche mai schilfulli be vnderstonde bi {ese {re maner of peple. Bi {e firste moun skilfulli be vnderstonde hooli <415> martiris {at {rewen for{ hire bodies here to suffre peynus and de{ for Crist. }e secounde be{ confessourus and doctouris {at hewen out of Holi Scripture many faire and grene tru{es, as out of {e tre of lyfe, and precheden hem tofore synful peple when {ei / weren here in {e weie. }e {ridde be{ alle o{er hooli 420 men of alle {re partis of Cristus chirche, {at wi{ opene louynge of herte and mou{ worschipe{ God for synful men {at been conuertid and ablid to grace. And no^t oneli {ese but, as Crist sei{, alle {e angels {at been in heuen make{ ioie and looue{ God for {e repentaunt synful man. Also, me {ynke{, it mai be <425> vnerstonde ^et in ano{er manere: {at euery synful man repentaunt, in whom God sitte{ {oru his grace, schulde haue euere in his mynde {e {re partis of satisfaccion, for to amende him of his eerdon synnes and for to geten him more grace, {at is: penaunce in his bodi, large almesdede, and preier, whiche <430> moun wel be vnderstonde bi {ese {re werkis of {is peple. Bi {e firste mai beo vnderstonde penance {at men doon in her bodies, as fastynges, wakyngis and longe knelyngis, hairis in schertis and eke in schetis, goynge bare wi{ hire feet, and also scharpe disciplinis. Suche setten litel bi her bodies, as men <435> {at {rowen {yngis into {e weie. Bi {e secounde mai be vnderstonde al mesdedes of worldeli godes; for ri^t as a grene branche of a tree cleue{ and growe{ to {e bodi, ri^t so {e godes of {is world cleue{ to a couetous mannes herte. But whan he, {oru drede of acountee {at he <440> schal make {e last dai, ^eue{ of hem faste aboute to nedi men while he is heere, {enne hewe{ he doun {e bowes fro trees and {rowe[{] hem for{ in {e weye. Bi {e {ridde mai be vnderstonde deuoute preieer of mannes mou{, to whiche {e herte mo/te acorde, and also {e dede ri^tli <445> sue. And suchon crie{ {ries 'Lord!' and he mut nedes be herd of God and entre into {e kyngdom of heuene, as Crist himself sei{ in {e gospel. Nou God for his endeles mercy, {at diede on a cros for al mankynde, ^eue vs grace, {at been bounden as assis wi{ longe <450> liynge in oure synnes, to be loosid {oru {e word of God and true confession of oure mou{, and faire sadelid wi{ hooli vertues trueli taut of oure prelatis, so {at oure soulis moun be likynge hors {e Kyng of heuen to ride onne toward {is gostli Jerusalem ({at is, {e glorious blisse of heuene in whiche is {e <455> si^t of pees {at euere schal laste wi{outen end), and {at it mai be seid {anne to vs: 'Blessid is he {at come{ in {e name of {e Lord.' Amen. <<2 SECOND SUNDAY IN ADVENT >> <1> Erunt signa in sole, luna, et stellis, et cetera (Lu.21.[25]). '}er schulle be tokenes in sunne, mone, and sterris,' et cetera and so for{. }is gospel make{ mencion of {e four{e comynge of oure <5> Lord, Jesus Crist, {at schal be whanne he schal come in {e glorie of his mageste, in {e laste dai, to deme iustli "wi{oute acceptynge of persones' euery man after he ha{ deserued. But of {at dredful dai and hour whan it schal be, in certeyn, Crist sei{ {at no man wot, but oneli {e Fader of heuene. For {re <10> {yngis been vnknowen to euery man: {at is, {e predestinacion of man, and {e dai of his de{, and {e Last Jugement. But, for as myche as we schulden not bee necligent and slepe in synne, but wake in vertuous life / and make vs redi to {at grete acountee whiche may not faile but nedes mut come, {erfore {at <15> blessid Lord cam into {is world to seche and make saaf {at was perisched, and wilne{ and desire{ {e sauacion of mankynde and, in as myche as in him is, {at no man bee dampned but if he wole himself. }erfore he ha{ told vs many dyuerse signes or tokenes <20> whiche schullen come tofore {at day, bi whiche we schal fulli knowe {at {e dai is ny^ and not fer. Among whiche signes or tokenes he procede{ in {e gospel of {is dai, and sei{ {us: '}er schullen be signes in {e sunne, moone, and sterris.' @he schullen vnderstonde {at {e signes {at Crist speke{ of in <25> sunne, mone, and sterris, moun not oneli be vnderstonde of wondres {at han be seen in {ese visibile planetis whiche be{ sette in oure sy^te in {e firmament aboue vs. For, as cronicles telle{, and also as hit ha{ be schewed in oure tyme, and many dyuerse cuntrees, many merueile han be schewid <30> in hem, and ^et is not come {at dai. And {erfore many men {ynken {at {ei mai bettere be vnderstonde of goostli tokenes, whiche ben more sotil to vnderstonde, for sodeyn comyng of {at doom. Joel {e propet speke{ of {ese tokenys and schewe{ what <35> maner tokenes {ei schul be {ere he sei{ {us: '}e sunne schal be turnd into derkenessis, and {e moone into blod, tofore {e grete and horribile dai of {e Lord is come.' Bi {is sunne, men moun vnderstonde Crist and his / lawe, whiche is {e sunne of ri^twisnesse. And pertynen[t]li he mai be <40> likned to {e sunne for many diuerse propurtees {at acorden in hem. For ri^t as {e sunne is aboue alle o{er planetus most excellent and most wor{i, and alle o{er han hire li^te of him, so Crist [is] most excellent aboue alle o{er creatures, and alle o{ere creatures han of him bo{e li^t of kynde and li^t of grace, <45> and {er is noo {yng {at mai lyue goostli, ne growe, ne encrese in vertues, but {oru grace of {e sunne of ri^twisnesse, for Crist sei{ (Jo.[15.5]): Sine me nihil potestis facere, and Seynt Poule acorde{ {erwi{ (2 Cor.3.[5]). Also, {e sunne schyne{ vniuerselli to alle creatures bo{e <50> faire and foule, as myche as {ei be{ able to receyue, but if {er bee any obstacle bitwene; so Crist ^eue{ out [h]is grace to alle (as Seynt Jame sei{: Qui dat omnibus affluenter Ja.1.[5]), as myche as {ei be{ able to, but {ei putte any obstacle of synne bytwene hem and {is grace. Goddes lawe is aboue alle o{er <55> lawes as {e sunne is aboue alle o{er planetes, and so God ha{ maad also his lawe to schyne to alle men {at wolen able hem to receyue it, and no men mai lyue goostli but {oru rule of {at lawe. }is sunne is turned into derknesse whan {e lyf of Crist and <60> knowyng of his lawe be{ hid or maad derk to {e peple. Wi{ {re {yngis {e material sunne is maad derk fro men: {at is, wi{ {e ny^t, and wi{ cloudes, and wi{ {e eclipce. Ri^t so, bi {ese {re goostli vnderstonden is {e sunne of ri^twisnesse derked fro {e peple. <65> Bi {is ny^t mai be vnderstonde derknesse of synne, of whiche speke{ / Seynt Poule (Ro.13.[12]): Abiciamus opera tenebrarum, et cetera. }at is: 'Caste we awei' (he sei{) '{e werkis of derknesse, and be we clo{id wi{ {e armuris of li^t,' {at is, of vertues. }is ny^t of synnes lette{ men, {at {ei moun not take {e <70> li^t of Cristus li^f and of his lawe. }re mescheues make{ {e wantyng of {e sunne and comynge of ny^te. First, it maki{ {at men moun not knowe wel hire wei. }e secounde is {at it make{ men worche vnperfite werk. }e {ridde is {at it engendre{ a mannes sikenesse. Ri^t so, {ese <75> same mescheues goostli han {ei {at been in ny^t of dedli synnes, and wante{ {e sonne of Cristus li^fe and of his lawe. First, {ei moun not knowe wel {e wei to heuene wi{oute li^te of {es sunne, for {er is non o{er wei to {e li^fe of heuene but bi {e commaundementis of God, as Crist sei{ (Mt.19[17]): Si vis <80> ad vitam ingredi, serva mandata. '}at is: @ef {ou wolt entre into li^fe, kepe {e commaundementis.' And Dauid sei{: Viam mandatorum tuorum cucurri. '}e weie of {i commandementis I haue ironne.' And into {is weie mai no man come after {e sunne is downe and ni^t is come, and {erfore alle suche been <85> led al ny^t wi{ gobelyn, and erre{ hider and {ider, and faile{ euere of {e ri^t weie til {e sunne bee risen a^en. Summe be{ lad bi {e wey of synguler fastyngis; summe bi multiplying of many preieres; summe bi heryng of many messes; summe bi feyned religioun; summe bi lewide vowus of <90> hire feyned pilgrymagis; summe bi makynge of abbeies, and summe of freris housis; summe bi collegis; and summe bi chauntries; and bi many o{er weies wi{oute nombre, moo {an my wytt wil suffice to reherce. And {us {ei erren euer mo/re and comen neuere to {e wey of tru{e, for alle suche sette{ litel <95> or no^t bi alle {e commaundementis of God, but [wenen] {at in her owne fyndyngis stonde{ alle perfeccion. And al {is make{ {e derkenesse of {e ny^te of here synnes, and wantynge of {e sunne of Goddis lawe. But whanne {e sunne of ri^twisnesse schal rise vp in hire soules a^en heere in {is world {oru grace, <100> or at {e last Dai of Dom whan {e sunne schal schyne wi{oute lette and euery man see clerli his defautis, {anne schul {ei knowe verrili {at {ei erriden al here li^fe. }e secounde mescheef {at is causid of {e derknesse of {e ny^t is {at {erinne men moun not wirche perfite werk, as in li^t <105> of {e dai. So, in ny^t of synful liyf, men moun wirche not merytorie deedis to encrecynge of hire blisse, as {ey mai whan {ei stonden in {e dai of grace and be{ rulid by Goddis lawe. And {erfore sei{ Seynt Poule: 'While dai is, wirche we,' {at is, while we been in grace, and rulid by Goddis lawe, wirche we <110> goode werkis in kynde, for {anne {ei encrecen oure blisse in heuene. For 'ny^t come{' (he sei{) 'whan [no] man may wirche,' {at is, whan {e ny^t of synne come{, and ignoraunce of Goddis lawe, {anne noo suche werkes profiten vs to encrecyng of oure blisse. <115> But, na{eles, {ou^ werkes doon in dedli synne profite{ no^t to encrecyng of blisse, ^eet {ei profiten to {re {yngis. Oon is {at {e wordli goodes of suche men schul encrece {e more. Ano{er is {at {ei / schullen {e sunnere haue grace to arise ou^t of here synne. Ano{er is, if {ei schul be dampned, hire peyne <120> schal be {e lesse. And {erfore it is good euere to wirche wel. }e {ridde {at come{ of {e wantyng of {e sunne and comyng of {e ny^t is {at {e disese of a sike man is engreggid {e more. For al {e while {at suche a man ha{ {e conforte of {e sunne, it is a greet releuyng to him of his disese; but whan {e sunne is <125> goo doun, and {e derknesse of ny^t is come, he is greetli disconfortid, and his peyne is engreggid. Ri^t so, ^ef a man be gostli sike in synne, al {e while {at he ha{ li^t of {is goostli sunne ({at is, clere cnowyng of Cristus liyf and his lawe), he is ^et myche confortid and releued of his sikenesse {oru hope {at <130> he ha{ of mercy, whiche he fynde{ ensamplid ofte tyme to synful men in Cristus li^f and his lawe; but whan {e ny^t of ignorance of Goddis lawe is come to any suche goostli sike man, {anne he is greteli disconfortid for defaute of goode ensamplis, and ful ofte engreggid to dispeir. But it seme{ to me <135> {at many men faren in goostli sikenessis as mani men doun in bodili sikenesses. A sike man in bodi {at li^t in ni^t gretli tormentid in his disese, and he desire gretli his hel{e, he herkene{ and desire{ euer more after {e crowynge of {e cok and, as tyme as he here{ hym, he is gretli confortid, for {anne <140> he hope{ {e dai be nyh. So a gostli sike man in dedli synne {at desire{ gretli hel{e of his soule, desire{ gretli after / crowyng of {e cok ({at is, after true prechynge of {e word of God) and, whanne he heere{ {e prechour, he is gretli reioised for he hope{ {at grace be ni^. <145> And wel {e prechour mai be likned to {e cok; for ri^t as {e cok is sente as a messanger tofore {e dai, so is {e true prechour sente tofore Crist {at is sunne of ri^twisnesse and of grace, to [c]rowe {e myri notes of {e word of God to conforte synful mennes soules, for Crist sente his desciplis two and two tofore <150> his face in euery place {ere he was for to come (Lu.10.[1]). And Malachie {e prophet sei{: Ecce, mitto angelum meum ante faciem, et cetera (Mal.[3.1]). }at is: 'Loo! I sende myn angel (or, my messenger) tofore {i face {at schal araie {i weie tofore {e.' And Seynt Gregorius sei{: Officium preconis suscipit quis- <155> quis ad sacerdotium accedit, vt ante aduentum iudicis qui ter- ribiliter sequitur ipse scilicet clamando gradiatur. }at is: '}e charge of a crier he receyue{, whosoeuere go{ to presthode, {at he go cryinge {e comynge of {e iuge {at dredfulli sue{.' But {er been summe sike men {at been so enfebelid and <160> browt so lowe {oru wantynge of brayn wi{ her longe lyinge {at her wit is al aweie; and suche take{ non hede, ne{er of {e coc crowynge, ne of {e dai suynge, but is euer iangelyng and talkynge of {yng {at is litel wor{. So men {at han leyen longe in custom of synne wantoun brayn of discrecion to cnowe good <165> fro euele, for {at {at hem {ynke{ good for hem, ofte tyme it is ful euele for hem, and {at / {at is good for hem, hem {ynke{ is ful euele. And suche take{ non hede, ne{er of true prechynge of Goddis word, ne of grace {at sue{ after, for {ei hauen no desir after gostli hel{e, but han myche leuere to heere o{er to <170> speke vanites, {at lite profiten, or nou^t, {an prechyng of {e word of God. And of suche speke{ Dauid, {ere he sei{: Noluit lligere vt bene ageret. 'He wolde not vnderstonde {at he my^te do wel.' But ^et {er been o{er {at ben in worse plite {at haten {e <175> crowyng of {e cok, as {eues whiche, whan {ei heren {e cok crowe, be{ aferd lest {e li^t of dai schulde come sodeynli vpon hem and {ei be take[n] in here euele and knowen for suche as {ei been. }ese ny^t {eues moun bee vnderstonde {oo {at Crist sei{ in Jones gospel 'come{ no^t in bi dore, but stie{ vp by <180> ano{er wei': {at is, proude symonient prelatis, and curatis, and prestis, {at al hire lyif, whiche is derke ny^t, {oru synne and ignorance of Goddis lawe, spoyle{ Goddes peple {oru her priuei ypocrisie and her feyned lawes. Alle suche haten {e crowyng of {e cok, if he crowe trueli and <185> in tyme ({at is, hate{ {e true prechynge of Goddes lawe, for dred of comyng of li^t of tru{e), for {ei wite wel, and it be knowen, hire malice schal be maad open and {ei knowen suche as {ei ben. And such, but if {ei haue {e more special grace, ben now demed, for Crist sei{ in Jones gospel: Hoc est iudicium: <190> quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem; erant enim illorum mala opera (Jo.[3.19-20]). '}at is {e doom: for li^t came into {e world, and men louedon more derknesses {an li^t; for so{e, {e werkis of hem we/ren euele. Euery man {at do{ euele hate{ li^t, and come{ no^t to li^t, {at <195> his werkis be not reproued.' And {us alle suche {eues, for fere of knowyng of here liyf, ben aboute as myche as {ei mai to stoppe {e true cokkis crowyng; but {ou {e cokkis mou{es ben stoppid, [{e dai] come{ neuer {e lattere. So, {ou such prechours ben stoppid for <200> a tyme, ^et at {e last God wole haue his lawe knowen and {eues taken wi{ {e feet. }e secounde {ynge {at lette{ {e sy^t of {e sonne is cloudes; for ri^t as cloudes in {e eire {at ben bitwene {e sonne and men bine{e lette{ {at {e sonne mai not schyne vpon hem, so goostli <205> cloudes letten {e sonne of Cristus liyf, and his lawe mai not schyne to his peple. But ^e schullen vnderstonde {at {er ben two maner of cloudes: oon is {at bere{ in him watir; ano{er {at is clene wi{oute watir. Bi {ese first cloudes, I vnderstonde alle {oo {at han take to <210> {e office of presthode among {e peple. Of such speke{ Ysa[ie], {ere he sei{ {us: Qui sunt isti qui vt nubes volant? 'Who be{ {ese {at flien as cloudes?' }ei moun wel be clepid cloudes, for {e office {at cloudes han: {at is, {at {ei bere watir in hem and, whan tyme is, heelde it oute doun into {e er{e, to moiste wi{ <215> {e er{e where {oru {at it mai {e bettere brynge for{ his frute. So schulde prestis bere in her herte {e watir of doct[ri]ne of Hooli Writ and, bi hire discrecion, whan {ei see {at it is nede, preche it oute to {e peple and moiste hire er{ely / hertes {oru grace of his blessid reyn, so {at {ei moun springe in goode wille <220> and brynge for{ leeues of edificatorie wordes, and floures of mylde and honeste conuersacion, and after frute of goode werkes. Of {is reyn of {e word of God, whyche scholde come oute of goostli cloudes ({at is, of hooli prestis), speke{ God bi Ysaie {e <225> prophet, {ere he sei{ {us (Ysa.55.[10-11]): 'Ri^t as reyn and snow come{ doun fro {e eir, and {ider turne{ not a^en, but watere{ {e er{e, and moiste{ hit, and make{ to burione, and ^eue{ seed to {e so[we]r, and breed to {e eter, so schal my word bee, {at schal goo oute of my mou{e.' And prestis <230> schulden be {e mou{ of God, for God sei{ by Jeremie {e prophet (Jere.[15.19]): Si separaueris preciosum a vili, quasi os meum eris. }at is: "@ef {ou departe precious {yng from vile, {ou schalt be as my mou{.' But {ese cloudes lette{ nou^t {e si^t of {e sunne, but anon after {at {ei haue ^eue hire reyn {e sunne <235> berste{ vp ful cleer, and ofte {ei faren as men seen al dai: how it reyne{ and schyne{ bo{e atones. But {er been o{er cloudes, as I seide, {at ben clene wi{oute watir; and suche letten {e li^t of {e sunne, for {ei been lenger endurynge, and euere seme{ to regne and regne{ no^t. And <240> suche, for defaute {at {e sunne mai not come doun, gendre{ corrupte eir, and so pestilence sue{, as clerkis seyn. Bi {ese, I vnderstonde {oo prestis {at han take vpon hem {e office of a crier of Goddis lawe, as Gregorius sei{, and e{er kunne not preche Goddis lawe, e{er ellis ben necligent and wolen not <245> preche. }ese it ben {at Jude {e apostle in his pisteel clepe{ 'cloudes wi{oute watir' and 'heruest trees wi{oute frute'. }ese it ben also {at Salamon speke{ of (Prouer.25.[14]): Nubes et uentus, et pluuie non sequentes; / vir gloriosus, et promissa non complens. }at is: 'Cloude and wynd, and reynes no^t folewyng; <250> a glorious man, and biheestus no^t performyng.' So suche prelatis and prestes ben most glorious men in hire astatis, and al hire aparaile; but {ei fulfullen no^t or perfoorme no^t here biheestes. For in {e takyng or acceptynge of suche astates, {ei professiden to performe alle {oo {ynges {at perteynen to {oo <255> astatis, to whiche most principalli longe{ to preche {e word of God, and {is performe {ei no^t. Suche cloudes gendren gostli pestilence and de{ of mannes soule for ignorance or necligence of suche prechynge. }e deuel sprede{ aboute corupte eire of his temptacions of synnes and, <260> whanne men receyuen hem, {an bi processe {ei gendren togydere manie foule corupcions of lustus and likyngis {at {ei han to {oo synnes. And so, at {e last, of hem growe{ in mannes herte a ful consente, whiche is a foule pestilence boche in {e si^t of God almyti, and {is is gret tokene of gostli de{. But <265> whanne {e blake spottis ben borsten oute (of foule horribile synnes, as pride, wra{, and enuye, couetise, gloterie) into dede, {anne a man mai haue ful knowyng {at suche a man is at {e de{. And, in suche pestilence, {e grete hete of {e ague {at {ei han smyte{ vp into her heed, and so it make{ hem raue and <270> speke {anne as wode men. So suche men han so gret luste in hire synne {at {e luste smyte{ vp and ouercome{ her resoun, {at is {e heed of her soule, and so {anne speken {ei as wode men, cursynge hem {at letten hem of her purpoos, lyinge on hem, and bacbitynge, and <275> sweryng grete and horibile o{es. And {ese ben wode men and oute of her wytte, for and {ei weren in hire wytte, and bi{ou^te hem what goodnesse God ha{ don for hem, and in what perel {ei stonden, hem / were ful lo{ to do so. And {e ground and cause of al {is goostli pestilence {at I <280> haue schewid, ben {ese cloudes wi{oute watir_{at is, prestis wi{oute prechyng. But, allas! whi taken suche waterles cloudes ({at is, doumbe prestis) non hede of {e scharpe sentencis of Holi Scripture and hooli doctouris, {at so dredfulli speken a^en suche men? For Crist sei{ in {e gospel (Mt.25.[30]): Inutilem <285> seruum proicite in tenebras exteriores, et cetera. }at is: '}e vnprofitable seruant {rowe{ into {e vttermer derknessis, {ere schal be wepyng and gnaastyng of tee{.' Also, Crist likne{ his prechoures to 'li^t of {e world' and 'salt of {e er{e' (Mt.5.[13-14]). Of {e li^t, he sei{: Nemo accendit lucernam, et <290> ponit eam sub, et cetera. }at is: 'No man tende{ a lanterne, and putte{ it vnder a buschel; but on a candel stike, {at it schyne to alle {at ben in {e house.' And of {e salt, Crist sei{: Si sal euanuerit, in quo salietur? Ad nihilum, et cetera. (Mt.5.[13]). }at is: '@ef {e salt vanische awei, in whom shal he be salted? It is no <295> {yng ouer wor{, but {at it beo {rowen oute and defoulid of men.' Also, Seynt Gregorius speke{ scharpli, as it was seide in {e laste Sundai bifore. And Crisostom sei{: Nisi sacerdotes manifestauerunt omnem veritatem in populos, dabunt rationem in Dei Judici. }at is: 'But if prestis make opene alle tru{e in {e <300> peple, {ei schullen ^eue acountee in {e Dai of Doom.' And Aust[eyn] sei{ in Prologo sermonum suorum : Pauci, inquit, sunt sacerdotes qui verbum Dei iuste predicant; sed multi sunt qui dampnabiliter tacent, et cetera. }at is: 'Fewe {er ben prestis {at iustli prechen {e word of God, but manye {er ben {at <305> dampnabli holden hire pees: summe of vnkunnynge, {at re- fusen to be tau^te, and o{er of necligence, {at dispisen {e word of God. But ne{er {o ne {ese moun be excusid of {e blame of silence, se{{e {at ne{er {oo schulden be sette in gouernance {at kunne no^t preche; ne{er {ese schulden be stille {at kunne <310> / preche, {ou^ {ei haue no gouernance.' Al {is sei{ Austeyn. }e {ridde {yng {at lette{ {e schynynge of {e sunne is {e eclipce. @e schulle{ vnderstounde {at {e derknesse of {e eclipse is of no defaute in {e sunne, as it seme{ in mennus si^t; but, as clerkys seyn, whan {e moone is direttli bitwixe {e er{e in <315> whiche we dwellen and {e sunne, {anne is causid {e eclipse. Ri^t soo, whan men of holi cherche ({at is, prelatus and prestus, whiche principalli schulden take li^t of kunnynge of {e sunne of Cristis lawe, as {e moone of {e sunne) be{ direttli bitwixe it and {e comen peple, wi{ al hire power stoppynge <320> and hidynge fro hem {e verrei knowyng {erof, {an is causid a greet goostli eclipse of {e sunne of Cristus li^f and his lawe in cristen mennes soules. For manie of hem seyn {at it is no^t lefful lewide men to knowe {e blesside lawe of {e gospel of oure Lord Jesus Crist, <325> but oneli prestus and clerkus, but it suffice{ too hem to kunne her Pater Noster, and to bileeue wel. And {us, wi{ {is fals opynyon, {ei stoppen {e li^t of Cristus lawe {at it may not schyne in {e soules of {e comune peple and so, for defaute of knowyng {erof, {ei ben in manie derknesses of synnes. <330> But alas! ^et many of hem fallen in grettere defaute, for {ei diffa {e sunne, and seyn {at {e derknesse of {is eclipse is in {e defaute of {e sunne ({at is, of Goddis lawe), and not in hire defaute. For {ei seyn {at Goddis lawe is fals, and {is is {e foulest eclipse {at my^te be put on {is sunne, for a fouler <335> blasfemye my^te no man putte to God {an {is, to seye {at he is fals. For ^if Goddes word be fals, God mut nede be fals {at sei{ it; / [and if God]des lawe, as {ei seyn, be fals, {anne haue {ei professid hem for to kepe a fals lawe; and if {ei kepen {is lawe, as {ei wolen presume and graunte, {enne kepen {ei a fals lawe, <340> and {er mai no man kepe a fals lawe but ^ef he be fals himself. And so, fro {e firste to {e laste, {ei be{ false euerichon; and so, ^ef men be wel auysid, {ei schullen ^eue no credence to her wordes. And {us {is gostli eclipce {at I haue schewid is {e {ridde <345> {yng {at cause{ derkenesse to {e peple of {e sunne of ri^twisnesse ({at is, of Crist and his lawe) whiche is {e firste signe {at Crist seid in his gospel {at schal come tofore {e Doom. }e seconde signe {at Crist seid in {is gospel {at schal come <350> tofore Doom schal beo in {e mone. And {at schal beo whan {e moone, as Joel seid, 'schal turne into blood.' Bi {is moone mai be vnderstonde prelates, curatus, and alle {oo {at han taken {e order of presthode. For, ri^t as {e Book of Genesis telle{ (Ge.1.[16]) {at at {e makyng of {e world God ordeynede {e <355> more li^t ({at is, {e sunne) to schyne to men bi dai, and a lasse ny^t li^t to schyne to men bi ni^te, so it is gostli. }is 'more li^t' is {e lomb, Jesus Crist, whiche, as {e Apoc[alips] sei{, ^yue{ sufficient li^t inow^ to alle seyntes {at been in {e blisse of heuene, whiche is euerlastyng daie, 'but {e clerte of God <360> li^tene{ hem.' But here in {is world, whiche is as ny^t in compar/ison f {at blessid day, and also for temptacions of wikked spiritus {at wandren in {is world as in ny^te, and for derknesse of ignoraunce and of synne whiche is among {e peple, {e 'lesse li^t' ({at is, {e moone, whiche ben prestus) <365> schulden take {e li^t of li^f, and of {e techyng of Crist, as {e moone do{ of {e sunne, and schyne bi hire vertuus lyuynge and hire techynge to hem {at sitten in derknesse, and in schadeue of de{ ({at is, in dedli synne), to dresse hire feet ({at is, hire affeccions) into {e weie of pees ({at is, into kepynges of <370> {e commaundementis of God), which leeden to euerlastyng pees. And for {is office Crist clepe{ hem "{e li^t of {e world.' But it schal {an fare bi {is goostli moone ({at is, prestis) as it fare{ bi {e moone {at is a visibile planete. In {e bigynnyng, whan {e moone is first changid, {e moone schyne{ a litel in {e <375> bigynnyng of {e ny^t. And after, as {e moone wexe{, hee schyne{ more and more til he be at {e fulle, and {an he schyne{ al {e ny^t. But a litel tofore {at {e moone schal change a^en, {e moone schine{ but a litel tofore {e dai. Ri^t so fare{ it bi {is goostli moone: for anon after {e ascencion of oure <380> Lord Jesus Crist, whanne {e sunne of ri^twisnesse wi{drawe{ bodili out of {is world and goon to reste, {anne was {e moone first changid, for {ere newe presthode after Cristus order was brow^t in. Of {is changyng speke{ Seynt Poule, {ere he sei{: Translato <385> sacerdotio. }at is: 'Whan presthode was translatid or / chaun- gid.' }anne, in {e bigynnynge of {is ni^t, {is presthode schynede in fewe persones: {at was in {e xij apostelis, and a fewe disciplis. But afterward, {is presthode encrecid in gret noumbre. And {anne {e li^t of her werkes, and of here <390> techynge and wilful suffryng, {erfore gret martirdoom, schyn- ede longe tyme {oo into al {is world and so brou^ten manie men out of derknesses of her synnes into {e li^t of grace and gode vertues, in so myche {at many wynter duryng togidere {er was greet plente of popes, bischopis, and prestis martired <395> for here holi li^f and here true prechynge. But, as I seide, whan {e moone schal chaunge a^en, it schyne{ but a litel tofore {e dai. So tofore {e eende of {e world, after whiche presthode schal be changed a^en for it schal be chaunged more bri^tere and perfitere foorme, {anne {e <400> presthode schal schyne but in a fewe chosen persones tofore {e dai come - {at is, {e Dai of Doom, whiche schal bigynne {enne and be euerlastyng in ioie to hem {at schullen be saued. And {e cause whi {at it schal schyne {an so litel, {at is, in so fewe persones, is {is: for {e moore part {anne of {e moone schal be <405> turned into blood. }at is: {e more part of {e presthode {anne schal be turned into synful li^f, whiche is vnderstonde bi 'blood' in mani placis of Hooli Scripture. And to hem it schal be pertinentli seid {e wordes {at God sei{ bi his / prophete ([Ysa.1.15]): Cum multiplicaueritis orationes vestras, non <410> exaudiam uos, quia manus uestre sanguine plene sunt. }at is: 'When ^he schullen multiplie / ^oure preieres (as {ey schulle doo ful miche in {at tyme), I schal not heere ^ou,' he sei{, and {e cause sue{: 'for your hondes,' he sei{, 'ben ful of blod,' {at is, ^oure werkes be{ ful of synne. <415> Principally {anne {e presthode schal be turned into {re synnes: {at is, into pride, couetise, and symonie. Pride {anne schal be ful hi^ in prelatis, for hir pride schal passe alle temperalle lordes in alle {yngis {at longe[{] to lordes astaat, as in stronge castellis and ryalle maneris, proudeli <420> aparaylit wi{inne, in halles, chaumbres, and alle o{ure houses of office. Also, in proude araye of here owne personnes, bo{e in costlew clo{ and pelure, as fyn as emperoure, kyng, or quene. Also, in gret multitude of fatte horses and proude, wi{ gai gult sadeles and schynynge brideles, wi{ miche wast and proude <425> meynye, more niseli disgysid {anne any temperal lordes mey- nye, sittynge atte mete eche day schynyngeli, wi{ precious vessel and rial cuppebord bo{e of seluer and of gold, and her meynye fallynge doun, as to a god, at euery drau^te {at {ey schul drynke, and many o{ure poyntes of pride schulle folowe <430> hem, whiche / were to longe to reherce here. }e secunde synne ({at is, couetise) schal be ful plenteus in prestes in {o dayes, for {anne schal {e prophecie of Jeremie be fulfillid (Jere.[6.13]): A minore ad maiorem omnes student auari- cie, [et cetera] "Fro {e prophete to {e prest, alle {ey doun gyle.' <435> }anne {ey schulle[n] studie and ^eue al here bisinesse ny^t and day how {ey may gedere manye temperal lordschepes into her hondes and do litele good for hem, o{ure to {e kyngis, o{ure to {e rewme. }anne {ei schullen drawe into kyngis seruices, as into chauncerie, or into checker, or into kyngis houses, for to <440> gedere togedere gold and leye it vpon an heep to marchaunde {erwhit aftur dignitees, or prelacies, or ben[e]fices of {e cherche. And o{ure lowere men also, in her degre, in {e same manere. Whiche is {e {redde foul synne ({at is, symonie) {at schal be <445> plenteuous {anne in prestes, bo{e in byinge and in sellynge {e sacramentes of holy cherche, as ordres, weddynges, and confes- sioun, and o{ure sacrament[is] also, whiche ben forbodoun bi {e Scripture and bi {e Popes lawe bo{e. }is is {e hiest synne {at God hate{, and princepalli in {e prestis. And {at seme{ <450> wel, for we reden neuere {at Crist euere tok so real veniaunce heere in his meke manhede as he dede in figure of destruccion of {is synne, wanne he made a scourge of cordis, and {reew out of {e temple bo{e / bieris and selleris of dowues, and seide 'It is writen: Myn hous schal be cleped an hous of preieres, and ^e <455> han mad hit a denn of {eues' - for wanne so euere suche doinge schal befalle, {anne schal {e cherche be a foul den of {eues. And wanne prestes schul be cumbrid wi{ {ese {re foule synnes ({at is, wi{ pride, couetice, and symonie), {anne schal {is gostli moone foule be turned into blod, whiche is a gret <460> signe {at {e Day of Doom is ni^h. Hereto acorde{ {e doctour Crisostom in his Omelie {ere he sey{: 'Wanne derkenesse is in {e valeyes, it is tokene {at it is ny nyht; but wanne it is derk on hillis, {an noo dowte it is fulli ni^t.' So, wanne {e com[un]e peple, wheche ben valeies in regard of prestes, ben ful of <465> derknesse of synne, {anne it is tokene {at {e Doom is ni^h; but wanne {e derknesse of synne ha{ taken {e hilles ({at is, prestes, whiche schulden hie in lyif aboue {e com[un]e peple as mounteyns ue {e valleyis), {anne it is token of {e Day of Doom come to {e ^ates. <470> }e {redde sygne {at Crist telle[{] in his gospel {at schal come tofore {e Doom schal be in {e sterres whiche, as Matheu sei{, 'schul falle {anne fro heuene.' Bi {ese sterres moun be vndurstonde {e comyn peple, whiche, bi here sad bileue and here good lyuynge, schulde schine in stedefast keepinge of {e <475> comaundementis of God, in woom hange{ al. 'Godes lauwe schulde be {e fyrmament' (as Dauid sei{: Firmamentum est Deus timentibus eum; et testamentum ipsius vt manifestetur illis) / in whiche alle criste[n] men schulden ben as stabelli festened as sterres in {e firmament. }erfore sei{ Seint Paule: Quis nos <480> separabit a caritate Christi? et cetera. }at is: 'Wo schal departe vs fro {e charite of Crist?'- as who sei{ 'no {ynge'. }ese sterres ({at is, {e comyn peple) tofore {e Doom schullen falle fro {is firmament ({at is, fro {e kepinge of Godes comaundementis), for {anne sum of Goddes lawe schal be derkid fro hem for <485> defaute of prechinge of {e prestis. And {e prestis {at schulden ^eue hem ensaumple schul lyue so synfulli tofore hem {at {ey schulle not sette bi alle {e comaundementis of God, and so falle awey fro {e kepinge of hem, holdinge it no synne sy{{e here lederes diden so bifore hem. And {anne {ei may seie: Justicie <490> lumen non luxit nobis (Sap.5.[6]). }at is: '}e li^t of ri^twisnesse ha{ non ly^tened to vs.' And {anne {e loue {at {ey schulden haue to God and to her bre{eren schal be ful cold, for Crist sei{: Habundabit iniquitas, refrigescet caritas multorum (Mt.[24.12]). 'Wickednesse {anne schal be plenteuous <495> {e charite of manie schal wexe cold.' For in {at time men schul ^eue al her loue to fulfylle here owne synguler auantage and lytil take hede of o{ure mennes. Of {is tyme speke{ Seint Paule to Timo{e, his disciple ([2] Thimo.[3.1-4]): In nouissimis diebus instabunt tempora, et cetera. <500> / }at is: 'In {e laste dayes schul be perelous tymes: men schullen be louynge hemself, couetous, hi^e, proude, blasfemes (as grete swereris and men falsinge Goddes lawe, as it is seid byfore), not obeiynge to her faderis and moderis, vnkynde, wickide, wi{oute affeccioun, wi{oute pes, synful liueris, <505> vncontynent, vnmylde, wi{oute benygnite, froward, swellynge, blynde, loueris of lustes more {an of God, hauynge {e spice of petee but denyinge {e vertu. And {ese,' sei{ Seint Paule, 'flee {ou.' }e four{e signe {at schal come tofore {e Doom, as Crist <510> telle{ in {is gospel, schal be 'in er{es pressure of puttynge doun of folkys for confusioun of {e soun of {e see, and of flodes.' Bi {e see mai skylfully be vndurstonde temperal lordes or kny^thode. For ri^t as {e see bere{ vp {e fisches, and in hit {ey <515> swymmen hedur and {edur, and in hit {ey be{ norisched and han her refute, ri^t so, lordes and kny^tis schulden bere vp {e comyn peple {at no man dide hem wrongis, {at {ei my^tte frely do her laboure, and ^ef ani man wrongwisly disesed hem {ei shulde eueremore haue her refute / of hem. And so {ei <520> schulden cherische and norische goode men in here goode- nesse, and chastise euele men for her wickednesse. And for {is sei{ Seint Paule (R.[13.4]): Non sine causa gladium portat. 'Not wi{oute cause {ei bere{ {e swerd' but, as Seint Petre sei{, ad vindictam malefactorum, laudem vero bonorum. }at is: 'to {e <525> veniaunce of euele doeres and preisinge of goode men.' And ri^t as {e see bere{ vp schippes, so schulde also lordes and kny^tis bere vp hooly cherche, and stifly maynteyne trewe techeres of {e gospel, and helpe to chastise false prechoures or errouris and eresie, and hem {at prechon in {at entent to <530> spoyle {e peple of her temperal godes. }e see also ha{ hi^e bankes on {e lond side for to keepe it in his kyndeli cours {at God ha{ set hit inne, but o{ure wile {er comen vnkyndeli flodes and breste{ {e see bankes, and so goo{ it vp into {e lond and drynche{ {e contree, and whanne hit breste{ vp hit <535> make{ so gret a noyse {at men may here it a fer cuntree {ennes. Ri^t in {[i]s manere fare{ it bi temperal lordes and kny^ttis: {ei han grete flodes of large londes and rentes, as {e see bankes, wheche {ei holden of God bi {is seruice and for {is ende, to holde hem in {e cours and order for whiche God ordeynde hem <540> firste, as I seyde toforre. Of {ese / ban[k]es speke{ Seint Lu[ke] in his gospel {ere he telle{ how {at kny^ttis comen to John Bapt[ist] and axiden of hym what {ei schulden doo, and he answerede and seide: Neminem percutiatis, neque calumpniam faciatis, sed contenti estote stipend{is vestris. }at is to seie: <545> 'Smyte{ no man tog[e]dere, ne{ur make{ any false chalenge, but holde{ ^ou apayid wi{ ^oure sondes' - {at is, wi{ ^oure londes and rentes wi{ whiche God ha{ sondi[d] ^ou wi{ hym for {is ende. But o{ure while {er come{ vnkyndely flodes of foul lust and <550> desir {at suche men han to passe in aray here astat; eueri lord biholde{ o{ur: how he is arayed, how he is horsid, how he is manned, and so eueri man enuye{ o{ur. And, for to parforme {is, her owne lyflodes wolen not suffice, and {erfore {ei bersten ouer and drynchen {e cuntree - {at is, {ei pilen and opressen <555> here pore tenauntis and {e comyn peple, til {ei haue not wherewi{ for to liue, and so ben cause of here de{. For Salomon sei{: 'He {at take{ awei bred {at is geten wi{ swot is as he {at sclei{ his neihebure.' Of suche wickede tyraunte lordes sey{ Ysa[ie] ([57.20]): Impij autem quasi mare feruens <560> quod quiescere non potest, et redundant fluctus eius in con- culcacionem. }at is: 'Wickede men ben as {e feruent see {at mai not reste in his herte til he be gretter {an his neihebure, whos flodes turnen into defoulynge'_{at is, of {e comyn peple, {orou here cursid / extorciouns. And {is brestynge vp of <565> vnkyndeli flodes ({at is, {is wickede pride amonge lordes and kny[^]ttis, {at cause{ {is opressinge of {e pore peple) make{ now so gret a noyse and soun {at it is a gret clamour in al {is rewme, in eueri schire {of, of {e extorcioneris {at dwellen {erinne, whiche be{ as tiraunt[e] kyngis, ouerledynge {e peple <570> as Pharao ladde {e childern of Israel. Or ellis {us {e tirauntrie and wrongful ouerledynge on {e pore peple ({at ben {e chelderen of Israel) of [{ese] tirauntis is so gret and peineful to bere {at {e noyse and {e cri of here preyeris is herd into {e heres of God in heuene, as it was of {e cheldern of Israel for {e <575> wrongful oppressinge of Kyng Pharao in Egipte, as it telle[{] in {e ii and iij chapetur of Exodi. Of {is see and of {ese flodes mai wel be vndurstonde {at Abacuch {e prophet sei{ in his chapetre: Numquid in flumin- ibus iratus es, Domine? et cetera. 'Whe{er in floodes {ou art <580> wro{, Lord? O{ur in {e flodis is {y wood[n]esse? Or in {e see is {in indignacion?'- as who sei{ '^e'; for hard doom and streyte veniance schal be to suche. For Sap. sei{ (vi chapitre [6]): Judicium durissimum hijs qui presunt. }at is: 'Hard doom schal be to hem {at ben set in gouernaunce and mi^tti men <585> schullen mi^ttily suffre tormentis.' for {is cause, / as {e gospel sei{ aftur, 'men schul wexe drye for dreede and abidyng[e] {at schal come to al {e world'- {at is, men schullen wexe drye in auarice from almesdede, abidinge for fere of such tyrauntrie {at schal regne in al {e world, leste ^if {ei departede <590> here goodis awey and {is tirauntrie endure {ei schulden not haue wherewi{ to lyue. Or ellis it may be vndurstonde {us: {at resenable men {anne, for drede of {ese tokenes and abidinge hem whiche schulle come to al {e world, schul {anne do make hem redy <595> a^en {e comynge of {e Lord. And {anne '{e vertues of heuene schul be meued.' }at is, aungelis schullen {anne, as {e glose sei{, be meued wi{ a kyndely horroure or hidownesse seyinge {e dredful doom and gret veniaunce {at is ordeyned of God for sinful men, {ou^ {ei ben sikir hemself, ri^t as a man stoundinge <600> on {e sikir brynke and seynge o{ur men vndur hym in {e see beynge in poynte to perische ha{ a kyndeli horroure. And herfore {e glose allege[{] for hym Job, {at sei{: '}e pelers of heuene schul quake togederis, and drede at {e mouynge of hem.' <605> Or {us: bi 'heuenes' in Hooli Scripture ben vnderstounde hooli mennes soules. For Salomon sei{: Anima iusti sedes est sapientie. ' }e soule of a ri^twis man is {e seete of wisdoom.' For ri^t as God sitti{ realli in heuene in his trone, so {e wisdoom of {e Fadir, {at is God {e Sone, sitte{ realli in iuste / mennes <610> saules {orou grace. }e vertues of {ese heuenes ben hardi, and mi^tti kny^tes of God, {at ben true prechouris of his lawe, seynge suche wrecchednesse of synnes regninge in alle astatis, knowynge {erbi in her soules {at {e Doom is ny^hur, schullen {anne be meued to preche scharpli a^ens hem, and boldeli, wi{ <615> Baptist and Heli, reproue bo{e grete and smale of here synful lyf. For whiche {ei schullen be pursued, and prisoned, and summe {erfore lese here lyf. And soone aftur {is tyme, as {e gospel sei{, '{ei schullen see {e Sone of Man comynge in a cloude wi{ gret power and <620> maieste' - {at is, oure Lord Jesus Crist. As he wente vp in a cloude, so schal he come a^en to {e dredful Doom, as {e aungelis tolden {e apostlis at his assencion. And he schal come wi{ 'grete powere' of legeounes of aungelis, as a lord come{ a^ens his enemies wi{ his ooste. And 'in maieste': {at is, in gret <625> bry^tnesse, ful confortable to his frendes and his derlingis. Also {anne he schal appere in his 'mageste' for, as Seint Paule sei{ to {e Philipensis, 'eueri creature of heuene, er{e, and helle schullen {anne bowe to his heestis'; and {anne, as Matheu sei{, 'alle kynredes of er{e schullen weyle'_{at is, of alle manere of <630> sectis summe, for Crisostom sei{ vpon {is text (Om[elie 49]) {at Crist ha{ kept his woundis in his bodi til {at day to {is ende: in wytnesse of his passioun a^ens {e Jewes and alle {at denyen {e Sone of God to be cru[ci]fied in bodi. And at {at si^te alle kynredes schullen weyle / - {at is, Jewes, he{en men, <635> false cristen men, heretikes, and so alle kynredes, and so Crisostom telle{ {ere {e cause whi. Of {is dredful day speke{ Sophonie {e prophete, {ere he sei{: '}at dai schal be a dai of wra{{e, {e dai of tribulacion and of anguische, {e dai of chalenge and of wrecchidenesse, {e dai <640> of derknesse and of myiste, {e dai of hye cloude and of whirlewynd, {e dai of trumpe and of noise, vpon wardid citees and hie corneris.' }is dai schal also be dredful in {re {ingis: in {e apperynge of {e iuge; in {e si^te of hem {at schullen be aboute; and in <645> sentence of {e Doom. For {e firste, {e iuge schal appere mi^tili, for 'in gret powere and maieste,' as I seide tofore. Also, he schal appere iustli, for he schal be iust {at day to alle men. For {at day ri^twisnesse schal appere and merci schal in parte be hid, for he schal deme <650> eueri man afftur he ha{ deserued 'wi{oute acceptinge of persones' bo{e popes and kyngis, as {e knaues of {e kechene. Herto acorde{ Scripture ([2] Paralip.19.[7]): Apud Dominum nostrum non est iniquitas, nec acceptio personarum. }at is: 'Anens oure God is no wickedenesse, ne accepting[e] of persones.' <655> Also, he schal spare to no man, for {e Whise Man sei{ (Prouer.6.[34]): Zelus et furor viri non parcet in die vindicte. Ne he schal not be bowed for {e preieris of ani man, ne for no ^eftes preuente his doom, for {e Scripture sei{: 'Gold and siluer schal not profite in {at day.' Also, he schal appere oponli, <660> for Dauid sei{: Deus noster manifeste veniet. }at is: / 'Oure God schal come openli.' Of {e si^t of hem {at schal appere wi{ him in {at dai, and of his dredful sentence, it is largili tretid in {e sermoun of Dede Men {at biginne{ {us: Memorare nouissima, et cetera. <665> Ri^t as Crist wi{ {ese dredful tokenes goinge tofore {e Doom ha{ ferid synful men {at lyuen in lystes and wolen not rise out of here synne, so he conforte{ his derlingis {at wi{stonde{ synne and lyuen here peinfulli bi {e wordes {at suen, in hope of hasti deliueraunce and rewarde for here <670> trauayle, seyinge {us: 'Wanne {ese {yngis bigynnen for to be doon, biholde{, and lifte{ vp ^oure hedes, for whi ^oure redempcion neihe{ ni^.' }at is, ^e {at han lyued here in {is world in tribulacions and desesis for my loue and for to wi{stonde synne, whanne ^e seon {ese dredful tokenes biginne <675> to come, be{ not agast as sinful wrecches, but biholde{ wi{ sad bileeue and lifte{ vp ^oure hertis in gostli ioye. For {anne is ^oure Lord faste bi, wheche boute ^ou wi{ his blod, {at schal deliuere ^ou of al desesis, and fulli rewarde ^ou for ^oure trauayle. <680> And, for to sadde men more in {is hope, Crist putte{ heere a bodili ensaumple of conforte aftur wynteris stormes, in hope of somur {at come{ soone aftur: 'Biholde{,' he sei{, '{e figge tree, and alle trees. Whanne {ei brynge for{ frute of hemself, ^e knowen {at somer is ni^h.' For {e more certeynte of {is <685> biheeste, Crist / putte{ {is ensaumple principalli bi {e figge tree, as Crisostom sei{, {at 'aftur {at o{ur trees han boriouned out, ofte it falle{ {at colde come{ aftur, and lette{ {e somer, and so {e tres harden a^en; but {e figge tree, for he borioune{ aftur alle o{ur trees, {erfore of hard, o{ur ful selden, come{ <690> coold aftur.' But for as men mi^ten wene {at for {e grete persecucion {at Crist speke{ of in his chapetur biforre {at trewe cristen men schulde be destried and haue an ende longe tofore {e Dai of Doom, Crist answere{ {erto be {e wordus {at suen, seiynge: <695> 'For so{e I seie to ^ou, {is generacion schal not passe til alle {ynges ben doon.' Crisostom sei{ {at 'anentis men {er ben mani generacion[s], but anentis God but two,' whiche han her bigynnyngis in Caym and Abel. Alle {oo {at haue be, and be{, and schul be into {e Day of <700> Doom, pursueris of true cristen peple, ben of {e generacioun of Caym; and alle {oo {at han be pursued for {e loue of God, and ben now, and schul be into {e Day of Doom, be{ of {e generacioun of Abel. And, as Crisostom sei{, neuer nei{er of {ese schul faile into {e ende. For, as Crist sei{, {e cockel schal <705> growe amonge {e good whete, into {e dai of ripe. And, for as miche as men schulden ^eue ful credaunce to {ese wordes {at he ha{ seid, {erfore he sei{ {at {e eyr and er{e schullen / passe, but his wordes schullen not passe. He putte{ {e stabelte euerelastynge of his wordes aboue {e firmamente, <710> and {e er{e, whiche ben {yngis most durable semynge to oure sey^te. But {ei schullen passe and be chaungid fro {e occu- pacion {at {ei haue now into a betur kynde aftur {e Dai of Doom; but Cristes wordes ben so stable {at {ei schullen neuere be chaunged in ani manere, et cetera. <<3 THIRD SUNDAY IN ADVENT >> <1> Cum audisset Johannes in vinculis opera Christi, et cetera (Mt.11.[2-3]). 'Whanne John {at was in boundes hadde herd {e werkes of Crist, he sente two of his disciples, and seide to h[i]m: "Art {ou he {at art to come, or ellis we biden ano{ur?"' <5> For {e litteral witt of {is gospel, ^e schulle{ vndurstounde firste {e cause whi {at Johun was in boundes of prisoun. Mar[k] telle{ in his vj chapitre [17-18] {at 'Heroude sent and hil Johun and boun hym in prison for Herodeas, {e wyif of Philip his bro{ur, for he hadde wedded here. For John seid to <10> Heroude: "It is not lefful to {ee to haue {e wyif of {y bro{ur".' Heere mai prestes lerne of {e glorius baptist of Crist and holi martir scharpeli to repreue open synneris of her synnes, and spare for no schame, maugre ne violence, {at men mai do to hem in {is world, hauynge in mynde {e wordes of oure Lord <15> Jesus Crist, in {e gospel {ere he sei{ {us: Nolite timere eos, et cetera (Mt.[10.28]). }at is: 'Drede{ not hem {at, aftur {at {ey han sclawe {e body, {ei han no more what {ei moowe doo; but drede{ him / {at, aftur he ha{ sclayne {e body, he ha{ power to putte body and soule to helle.' And {is is a glorius cause to die <20> inne, for in {is Baptiste was mad martir. But whanne Baptist was in prisoun, for {is cause {at is seid bifore, he was not bisi aboute hiwne perel of de{, ne for no drede of de<{ which> he knew in spirite was ny^ comynge wey aboute to make frendes to voide , <25> but he {ou^te more and was more bisi aboute o{ur mennes hel{e - {at is, his disciples. He desirede lyuynge to see ful fei{ of his disciples and wi{oute ani doute to see hem fulli leeue in Crist. Ri^t as a fadire dyinge, ^if he see his chyldren of goode maneris and parfite in al wysdoom, sikerli die{, dredynge no <30> {ynge afturward, so John wolde see his disciples parfite in Crist, {at he my^te {e more ioyefulli die. Heere mi^tten alle men {at han ani gouernaunce of peple, as lordes of tenauntis, faderes of childeres, householderis of here maynee, but speciali gostly curatis of here peple, lerne at {is <35> glorius seynt to desire {at here sugetis weren fully enformed in Godes lauwe ar {ei die fro hem. Here also moun {ei be sorre aschamed {at han peple vndur here gouernaunce, but moost prestis, of whoom mony men schulde axe {e lawe of [God], {at o{ur {ei haue no kunnynge to <40> teche here peple, or ellis {ou^ {ei haue kunnynge be{ necligent {erof. And ^if {ei gon to o{ur men, {at ben more kunnynge, or ellis wollen gladly teche / {at kunnynge {at God ha{ sente hem, {ei wollen be wro{, and blame hem, and pvnysche hem {erfore. Alle suche moun be sore adrad of {e curs of God, {at <45> he ^eue{ to hem in {e gospel {ere he sei{ {us: Ve vobis qui tulistis clauem sciencie, et cetera ([Lu.11.52]). }at is: 'Woo to ^ou, or cursid be ^e, {at haue take {e keyes of kunnynge and ^e entre{ not; and {oo {at entre{, ^e han forbode.' }e cause whi John sente on his message two disciples ra{ur <50> {an moo or lasse is tretid, whoso loke{ wel, in {e gospel of {e fyrste Sunday of Aduent. We schullen truli bileue {at John whom Crist comendide so hi^li, as {e gospel make{ mynde aftur, was stidefast in his bileue. But he couetede aboue al {yngis {at {e fei{ and {e loue <55> of Crist growed and wexede tofore he diede, for true men coueiten more honour of God {an here owne, for ellis {ei were vnresonable. And {erfor caste John {is wey to {e honoure of Crist, to sende {us his disciples on {is message to Crist, seiynge: 'Art {ou he {at art to come to saue mannes kynde, {at <60> {e lawe speke{ of, or we abide{ ano{ur?' }is wolde seme to many men a meruelous doynge of John {at he {at was prophete and more {an prophete, as Crist wit- nessede of him (of whos also wor{inesse and dignitee {e aungel witnessede tofore his concepcion, whiche also gladede at his <65> Lordes comynge in his mo/deris wombe and made his moder a prophete, and aftur, wanne his Lord cam to be baptis[ide] of hym, seide: 'I owe to be baptiside of {e, and {ou comest to me to be baptisid?' and seide for{ermore of hym: 'Loo! {ys is {e lomb of God, {at doo{ awei {e synnes of {e world'), {at he <70> schulde sende his disciples to him wi{ suche a doutful question. But {e doctoure Crisostom sei{ {at {erfore he axede {is question bi his disciples: not for he wolde take answere a^en of Crist, but {at {e disciples {at weren send, {orou here gracius <75> comunicacioun wi{ Crist, schulden see wi{ here y^en his werkes and so bileue to his witnessynge of him {at he was verrei Messie bihi^te in {e lawe, to whom {ei beleeuede no^t ^et, but hilde her mayster more {an hym. Crist answerede, it seme{, no^t directli to {is questioun; for he mi^te haue seide <80> ful trueli anon to here axynge: 'I it am, {at is come to sauacioun of {e peple', but he answerede no^te so, as {e gospel sei{, but: 'Go{ and schewe{ a^en to John {oo {ynges {at ^e han herd and seien.' For, as miche as dedis prouen more spedili {an nakede wordes wi{oute dede, {erforre Crist wolde {ei were sped of <85> here axynge most spedili to here profite; for as Lu[ke] sei{ (vi chapitre [21]): {at 'in {at houre {at in {e whyche {e mess- ingeris comen for John he helide manye of here siknesses, and woondes, and wickede spiritis; and to many blynde he ^af si^t.' And {us he dide in her si^t meruelous werkis, whiche weren <90> prophesied of Messie longe tofore bi Ysaie {e prophet (Ysa.35.), {at non o{ur man dide but onli he, whiche / werkis schulden fulli stabulliche hem in bileeue of hym {at he was Crist. And for {is cause seide Crist to {e Jewes in {e gospel: Si mihi <95> non vultis credere, operibus credite. }at is: '@yf ^e wole not leue to me, na{eles bileeue{ to {e werkes.' And also in ano{ur place he sei{: Opera que ego facio ipsa testimonium perhibent de me . }at is: '}e werkes {at I doo beren wytnesse of me.' Ne{ur Crist seide ^et of his dedes: 'Goo{ and seie{ to John {at I make <100> blinde men see, and crokede men to goo' and so for{ [of] alle {e seuene miraculus, but he seide in {e {ridde persoun: 'blinde men seen, crokede men goon' and so for{ of alle, no^t wi{stondynge {at {ei sawen wi{ here y^en {at he dide {oo deedes. But in {is doinge he tau^te men {at schulden come <105> aftur, and specialli prestis, to flee pompe and boste of hire gode dedis, and specialli of her gostli werkes, but stonde euere in drede and arette hem al to God. Crist dide alle {ese bo[di]li miraculus and manie o{ure, as {e cours of {e gospel telle{ in diuerse places, to conforme wi{ his <110> doctrine of {e fei{. And so diden {e postles and manie o{ure hooli seintes in {e bigynnynge of {e cherche. Men mi^ten axe {anne here {is question: se{{e Crist bad his apostlis and disciples, and in hem alle prestis, to preche his gospel to {e peple and no^t cese {erof (as Ysaie sei{: C[lam]a ne cesses) into <115> {e Day of Doom, but euere be bisi (he seide) in {is werk as principal parte of her office, whi {anne / conferme {ei no^t her wordes wi{ bodili miracles, as {ei diden in {at tyme, se{{e {er ben ^et men hard of bileeue, as {ei weren {oo? Hereto men moun answere bi diuerse doctoures sentencis, <120> {at speken of {is matere. First, Seynt Bede sei{, rehersinge Gregorius in {e [29] Omelie, in {is manere: Signa, inquit, miraculorum, et cetera: 'Signes or tokenes,' he sei{ 'of miracles in {e biginnynge of holi chirche onli were necessrie {at it, norsched wi{ miracles, <125> schulde wexe to {e fei{, ri^t as we, wanne we sette ^iynge trees, so longe we helde to hem watur into {e time {at we see hem wexe or {ryue in {e er{e, but wanne {ei haue ones fesned her roote, {anne we cese forto water hem.' And Seynt Austyn sei{, in a book {at he made of {e Lordes <130> Wordes, in {e 18 sermoun: Dominus aliquando fecit corporalia mi[ra]cula, vt homines inuitaret ad fidem; et nunc maiores sanitates operatur, propter quas non est dedignatus nunc exhibere illas minores, et cetera. }at is: '}e Lord sumtime dide [bodili] miracles, for to meue men to {e fei{; and now he worche <135> grettere hel{es, for {e whiche he degne{ not now to shewe for{e {oo lasse. Ri^t as {e soule is better {an {e bodi, ri^t so {e hel{e of {e soule is better {an {e hel{e of {e bodi. [N]ow {e blynde fleysche opene{ no^t his i^en {orou miracle of {e Lord, but {e blynde herte opene{ {e i^en to {e word of [{e Lord]. <140> Now rise{ not vp {e dedli careyne, but {e soule arise{ {at lay ded in {e quyke careyne. Now {e deef erys of {e / bodi ben no^t opened, but how manye haue eris of [{e] herte closid whiche, na{eles, bigynne{ ofte to wexe open {orou^ percynge of {e word of God, {at {ei bileeue {at bileeued not, and lyue <145> wel {at euelle lyueden, and obeye {at obeyede not?' Also, Ysid[or] sei{ in a book {at he made, De Summo Bono, libro primo, capitulo 26: [Nunc] in ecclesia plus est bene viuere, quam signa facere, et cetera. }at is: 'Now in {e cherche it is more to lyue wel, {an for to do miracles. }at now {e cherche of <150> God do{ not miracles, wheche [it] dide vndir {e apostles for it bihouede {e world to beleeue {orou^ miracles. But now {e world {at bileeue{ bihoue{ to schyne {orou^ goode werkes. }anne wi{ outeward signes {e fei{ was streng{ed; now beynge in fei{ sechynge miracles, it seche{ veyneglorie {at it be <155> preisid.' Seint Gregorius sei{ in a Omelie {at ri^t as in time of {e apostles miracles confermede her prechynge, so now vertues lyf of holi prestis schal conferme her prechynge. And {us it seme{, bi alle {ese doctouris sentencis and manye <160> moo {at men mi^te alegge in {is matere ^yf time wolde suffice, {at in {is time bodili miracles ben not necessarie, but vertuous lyf of holi prestis and trewe prechynge of {e word of God, for {ei doon gostli miraculus, whiche ben more wor{ {an worch- ynge of bodili miracles. And so {e word of God truely preched <165> do{ alle {ese miracles gostly which ben rehersid here in {is gospel {at Crist dide bodily here. First, {e prechour, {orou^ vertu / of {e word of God, make{ blynde men for to see. A man ha{ two gostli i^en as he ha{ two bodili i^en, bi whiche I vndurstonde at {is tyme: <170> resoun and vnderstoundynge. }e firste i^e is blended bi vnclannes and malice of synne, for {e malice of grete synnes {at a man is inne stoppen and blenden his resoun for he wole here no resoun {anne contrarie to his lust. And {e[r]forre sei{ {e Wyse Man: Malicia eorum excecau[i]t eos. {at is: 'Hure <175> malice ha{ blended hem.' }e to{ur i^e ({at is, vnderstondynge) is blended wi{ euele wylle, for an euele willed man wole not vnderstonde no true{e by {e whiche he schulde wirche wel. And {erfor sei{ Dauid in {e Psauter:Noluit intelligere vt bene ageret. }at is: 'He wolde not vnderstonde {at he mi^te do wel.' <180> }ese two i^en ben so necessarie eche to o{ure {at woos ha{ {e toon, he ha{ {e to{ur; and woos wante{ {e toon, he wante{ {e to{er. For woos ha{ resoun, he ha{ vnderstondynge; and woos ha{ good vnderstondynge, he ha{ reson. }e blyndenesse of {ese two i^en ben helid bi vertu of {e <185> word of God. For {e ly^tenynge of {e firste i^e ({at is, resoun) wheche is blynded bi malice of fil{is of synne, Godes lauwe sei{: Deponentes omnem immundiciam et habundantiam malicie, et cetera. }at is: 'Do{ awey al vnclannesse and habundaunce of malice; in myldenesse or tretablenesse take{ {e word of God <190> whiche, ^yf it be sette in [^]oure hertis, may br[i]nge in resoun and so saue ^oure soules.' For {e ly^tnynge of {e secunde blyndenesse ({at is, of euele wille) whiche blynde{ {e i^e of vnderstoundynge, Dauid sei{ in Goddes lawe: Declaratio ser- monum / tuorum illuminat, et intellectum dat parvulis. }at is: '}e <195> declarynge of {i wordes ly^tene{, and ^eue{ vnderstoundynge to meke men.' }e word of God trueli prechid make{ also gostli croked o{ur halte men to goo. A man comuneli halte{ whanne his oo leg is schortere {an his o{ure. Bi {e feet of men ben vnderstounde <200> hire affeccions or here loue. Whanne a mannus affeccioun is sette to miche to er{eli {ynges and to litil vpon heuenli {yngis, {anne suche a man halte{; and {erfore Helye {e prophet, seynge {e peple of Israel to miche settynge here loue vpon {e er{eli ydole Baal and litel vpon God, seide to hem {us: <205> Vsquequo claudicatis in duas partes? }at is: 'Howe longe halte ^e into twey parties?' }is gostli haltynge {e word of God hele{, {ere he sei{ {us (Hebr.12.[13]): Egressus directos facite pedibus vestris, vt non claudicans quis erret, magis autem sanetur. }at is: 'Euene passis make{ wi{ ^oure feet, {at not haltynge eny man <210> erre, but more {at he be helid.' Whiche ben {ese ry^t pasis, Seynt Paule shewe{, seiynge {us: Que sursum sunt querite, non que super terram. }at is: 'Seche{ {oo {ynges {at ben aboue and {eron sette{ ^oure affeccion, and not on {oo {yngis {at ben vpon {e er{e.' <215> Also, {e prechoure, {orou^ vertu of {e word of God, heli{ gostli meselis. Doctours vnderstonden {e gostly meselrie is herisie, and specialli herisie of symonie. For Seynt Ambros[e] sei{: Qui non canonice sed symoniace ali/quem in sacrum ordinat ordinem, non officium sed lepram confert (I.'.q.1'; Si'). }at is: 'He <220> {at no^t lawfulli but bi symonye ordeyne{ eni man into holi ordre, he ^eue{ hym not office but lepre.' Also, {e same doctoure sei{ (I'q.1'): Cum ordinaretur sicut Geesi propter pecuniam lepram incurrit, sicut pecunia male quesita corpus et animam con[macul]at. }at is: 'Ri^t as Geesi ran into a lepre for <225> moneie, so moneie euele geten defoule{ togeder bodi and soule.' }is gostli lepre is helid wi{ {e word of God, {ere it sei{ {us (Mt.[10.8]): Gratis accepistis, gratis date. }at is: 'Freli ^e haue take, freli ^eue{ to o{ere.' <230> Heere may men touche, whoso wole dilate {e matere, of symonient prestis and curatis {at fallen into {is gostli lepre {orou doynge of {e seuene sacramentis for couetise of temperal lucre. Also, {e prechour, {orou^ {e vertu of {e word of God, <235> make{ deue men to here. }e gostli ere of mannes soule is a bisi tendynge of herte to {e word of God, of whiche speke{ {e Psalm [Maker] {ere he sei{: Attendite, popule meus, legem meam, et cetera. }at is: 'My peple, bisili take{ entent to my lawe, and bowe{ ^oure ere to {e wordes of my mou{.' And of <240> {ese double heeringe, bo{e of bodi and of soule, speke{ Crist in {e gospel {er he sei{ {us: Qui habet aures audiendi, audia[t]. }at is: 'He {at ha{ eres of heringe, heere he.' }ei be{ deef of {is heeringe gostli {at ben of froward wille to heere {e word of God, and euere contrarius a^ens hit and a^en <245> {e true precheres {erof, of whiche speke{ / Seint Stephene in {e Deedis of {e Apostelis, Act.7.[51] seiynge: '@e of hard nolle and vncircumcisid hertis and eris han alwey wi{stounde {e Holi Gost.' }is [is] a perelous deefnesse, for hire preier is acursid, as {e Wyse Man sei{ (Prouer.): Qui obturat aurem <250> (scilicet) ne audiat legem, oratio eius erit execrabilis. }at is: 'He {at turne{ awey his [ere] {at he heere no^t {e lawe, his preier is cursid.' And heere may religious ypocritis and prestis be sore aferd, {at ^euen hem so miche to multitud[es] of preieris vndeuoutli momelid wi{ her mou{, and haten communi- <255> cacioun of Goddes lawe and alle true prechoures {erof, leste her preieris ben cursid and so stere God to more veniaunce, as Seynt Gregorius sei{, and harmen hem {at {ei preien fore. Also, a true prechoure, {orou^ {e vertu of {e word of God, reised deede men gostli to {e lyif of grace; for ri^t as {e soule is <260> {e lyif of bodi, so charite ({at is, God) is lyif of {e soule. And so, whanne a man wante{ charite and lyue{ in hate, [he] is deed gostli, and {erfor sei{ Seynt John: Qui non diligit, mane[t] in morte. }at is: 'He {at loue{ no^t, dwelle{ in de{.' Suche a ded man is reised fro de{ to lyif wanne he heere{ effectuelli {e <265> word of God {at sei{ {us: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex omnibus viribus tuis, et proximum tuum sicut teipsum. }at is: '}ou schalt loue {y Lord {y God of al {yn herte, of al {y soule, and wi{ al {i mynde, and of alle { / streng{is, and {y neihebure as <270> {yself.' And of {is gostli reisinge speke{ Seint John in his pistle, seyinge {us: Nos scimus quoniam translati sumus de morte ad uitam, quoniam diligimus fratres. }at is: 'we knowen {at we ben translated fro dee[{] to lyif, for we louen bre{eren.' <275> }e sixte miracule {at Crist spak to Jones disciples is {at pore men ben preised of {e gospel. Richesses in {e Olde Lawe weren no^t miche lacked, and pouerte no^t miche preised. For Abraham, Ysaac, and Jacob, and manie o{ere patriarches weren ful riche, and {erwi{ ful goode and true seruauntes to <280> God, to whom in {at tyme he bihi^te a lond in wheche weren manie richesses, wheche weren figures of {e sacramentis of {e Newe Lawe {at make{ vs riche in soule and able{ vs to euere lastynge richesses in heuene. But now, sy{e {e secunde persoun in Trinite ha[{] lowed <285> him so miche to take oure pore kynde, and lyuede a pore lyif heere al his lyif tyme, it is no wonder {ou^ pouerte be preised of Crist in {e gospel, seyinge: 'Blessed be pore men' - as Lu[ke] sei{. But for pouerte of temperal goodes in hitself is no vertu, but ra{er mysese or mischef, but for it is a mene to a <290> blessed pouerte ({at is, pouerte in spirite), {erfore Matheu sei{: 'Blessed be pore men in spirite, for heren is {e kyngdom of heuenes.' And Seint [James] sei{: Nonne pauperes elegit Deus in hoc mundo? }at is: 'Whe{er God chees not pore men in {is world?' - as who sei{ '^es'. <295> Heere men may touche {[at] se{{e to sue Crist in wylful pouerte, / as his moder dide and his apostles, is moste and hieste perfeccioun, hou^ it is {anne {at prelatis and prestis, {at stonden heere in er{e in staat of his apostles and disciples, for {e more partie lyuen so lustly in plente of worldeli rechesses? If <300> {ei wolen vnderstonde {is pouerte oneli pouerte in spirite, me {ynke{ {e best exposicioun o vnderstondynge of Cristes wordes was {e ensaumple of his lyif. }e last of [{e] seuen was {at Crist seide: 'Blessid is he {at schal not be sclaundred in me.' {ou^ 'sclaundere' mow be take <305> for defamynge of a man anentis {e world, na{eles, more pertinentli aftur {e vnderstoundynge of Crist 'sclaunder' may be take for spiritual hurtynge, bi whiche a man hirte{ hymself a^en Crist bi synne. Aftur whiche vn[der]stoundynge of 'sclaunder' {ese wordes moun be vndurstounde <{>us: {ou^ it <310> be so {at I do grete miracles whiche no man may do but God, as Nicodemus seide, na{eles, I schal suffere bodili dee{ as ano{ur [man]; but blessid is he {at see{ me dye and bileeue{ me no^t oneli a pure man, but God and man togedere, no^t wi{stoundynge {at foule dee{ {at I suffere onli in my man- <315> hede. Ri^t so, gostli blessed is he {at schal not be sclaundred in {e word of God. For summe men {at ben vnstable of beleeue, no^t wi{stoundynge {at {ei see {e word of God {at is trueli preched, do alle {ese gostli miracles {at ben rehersid tofore, as {e lyf of men conuerti proue{ openli, bi whiche, as <320> Crisostom sei{ (O[melie] 21), a man / mai knowe {e quyk word of God fro ded lesinge; na{eles, whanne {ei see {is inpugned of false worldly clerikes, to whos lyif Goddes word is aduersarie and wi{ her feyned disputacions and false exposicions scleen it in hemself and in o{ere as miche as {ei may, as {ou^ it were <325> gret herisie or elles but as ano{ur pure seculer word, and pursuen men {at speken it and holden {erwi{, as Crisostom sei{ in {e same Omelie, {anne suche vnstable men ben disclaunderid in it and fallen awey {erfro, as Crist sei{ in {e gospel. <330> But he {at fulli bileeue{ to {e true word of God and styfli stonde{ {erbi to his lyues ende, no^t wi{stoundynge alle suche false defamynge and scharp persecusioun, he is blessed of God heere in {is sentence. And, aftur {ese miracules {at Crist hadde told to Jones <335> disciples, {ei wenten a^en fro Crist; and Crist in hire absence preisede Johun to {e peple, and not in here presence, to teche vs for to enchewe flaterynge tofore mennes face, or elles tofore hir maynie, or hem {at {ei suppose wolen telle hem { {ei preisen. <340> Hou^ perelous {is synne of flaterynge is and whi it schulde be enchewid {ou mayst fynde more pleynli treted in {e xxiij Sundaies gospel aftur {e Trinite. Cristus preisinge of John was {is: 'What wente [^e] into deserte for to see? A rud wagged wi{ {e wynd?'- as who sei{ <345> 'nay'. / Or: 'Wat wente [^e] into deserte for to see? A man clo{ed wi{ynne softe clo{ynge?' - as who sei{ 'nay'- 'for loo! {oo {at ben clo{ed in softe clo{ynge ben in kynges houses.' Jones disciples and manye o{ere weren in {is erroure: {at {ei supposiden {at John was more {an Jesus, for his wounderful <350> ber{e and his holi lyif; but for men schulden not suppose {at John were so vnstabele to synne in {is misbileeue so sodeynely, se{{e he hadde preised him so hi^li tofore, {erfor Crist preisede hym to {e peple. And first he afferme{ {e stablenesse of John, sy{{e bi non of <355> foure affecciouns ({at is, joye and hope, drede and sorwe) he was not meued as a rud to bowe wi{inne for{ fro {e tru{e. }e secounde tyme Crist preise{ {e sternesse of Jones penaunce, whiche schewe[d] {e deuocioun of his loue, for he was not clo{id in softe clo{es but in clo{ynge of camelis heer, as Mar[k] <360> sei{ in {e firste [chapitre, 6]. And to suche penaunce he chees a couenable place {at was deserte, and not houses of kynges, as mynstralles wi{ her iapynge, and flater[is] wi{ her liynge, and folled religius men wi{ her feynynge. But Crist seide he was a prop[h]ete, for he hadde a cleer <365> knowynge of vnderstoundynge of Crist of woom he spak of. And he was more {an a prophet, for he hadde more {an {is anentis effectuel worchynge: for he saw wi{ his y^e, and schewide wi{ his fynger, and handelid wi{ / his hond, {at {at he propheciede of, whiche {at passe{ {e office of a prophete. <370> Also, Crist sei{ {at {e Fadire preisede Jon to him bi Malachie {e prophet, seiynge: 'Loo! I sende my messynger, ledynge an aungel lyif tofore {y face ({at is, tofore Crist, whiche is {e schynynge of {e Fader and {e figure of his substaunce aftur his manheede, whiche is {e face by whiche {e <375> word of God, {at is: Goddes sone, is knowen of vs), whiche schal araie {e wey tofore {ee.' }at is, John araied {e wey spiritual of Crist bi ensaumple of penaunce, prechynge, and of baptem, et cetera. }is questioun {at Crist axide of {e peple ('Wat wenten ^e <380> into deserte to se?') may now pertinentli be axid of alle men dwellynge heere in {is world, meruelynge of {e wonderful sy^t {at men may nowadayes see in {e deserte of {is world. }is world may wel be clepid a desert, for a desert is a place in whiche ben fewe profitable frutes, and in whiche also ben fewe <385> men wandringe; but it is gladli ful of rauenous and venemous beestes. Ri^t so, in {is world ben fewe profitable gostli frutes of goode werkes, {erfore sei{ Osee {e prophet: Non est veritas, non est misericordia, non est scientia Dei in terra. }at is: '}er is no tru{e, ne {er non merci, ne {er is no knowynge of God in <390> er{e.' Also in {e desert of {is world be{ fewe men walkynge - {at is, fewe ruli[d] bi resoun, as men schulde be aboue beestes. And {erfore / sei{ Dauid: Omnes declinauerunt, simul inutiles facti sunt. }at is: 'Alle han bowed awey ({at is, fro resoun), and <395> {ei ben maad vnprofitable togedere.' For wanne man is not rulid bi resoun, al {at he doo{ is vnprofitable and he is but a fool. But {is world is ful of suche foolis, lyuynge aftur her flesche a beestli lyi[f], of whiche speke{ {e Wyse Man and sei{: Stultorum est numerus infinitus. }at is: '}e noumber of foolis is <400> wi{outte ende.' And no^t onely {ei lyuen {e lyif of tame beestis, but of rauenous beestis {at {orou^ false extorciouns and w[ro]nges destrye{ her bre{ern as lyouns and wolues doon scheep. And summe lyuen as venemous beestis, styngynge her bre{eren wi{ venemous chydynges, cursinges, bacbitynges, <405> lyinges, and sclaundringis. In {is deserte, men moun see gret plente of reodes growynge instide of trees {at schulden bere profitable frute. A rud ha{ {re condiciouns. First, it growe{ in moori or miri placis. So, miche peple of {is world, {e more harm is, arn geten of her <410> eldres, no^t in {e drede of God desiringe to haue vertues cheldren to {e seruice of God, but in ful mir{ of lusti desir to fulfulle her lust; and manye of hem in fornicacioun, auoutrie, stup[r]e, and incest, and suche o{ere orribule synnes, and {erfore {ei hauen of {e lasse grace to lyue in vertues, but <415> drawen aftur {e condicions and maners of hem {at engen- driden hem. And of suche ben seide {e wordes of {e Wyse Man, {at seien: Spuria vitulamina non dabunt radices altas. }at is: 'Bastarde si/ouns schullen not ^eue depe rotes.' }e seconde properte of {e rud is {is: {at wi{oute it is feire <420> and wi{inne voide. Ri^t so, {e more partie of {e peple now ben fayre wi{outte for{ anentis {e flesche, for {ei be<{> norisched now so tenderli and delicatli fro her bir{e, al her ^ou{e, al o{ur wyse, {an weren her eldres tofore hem. And {at make{ fayre in face and in forme, whyche is but a veyn {yng, for it is a {yng <425> {at wol soone be lost and ofte tyme is cause to drawe men to {e more synne. And {erforre sey{ {e Wyse Man: Fallax gratia et vana est pulchritudo. }at is: 'A deceyuynge grace and a veyn is beute of bodi.' Also, {ey ben fayre to mennes si^te anentis {e soule bi <430> ypocrisie, for more ypocrisie was {er neuere in {is world {an is nowadayes, as in makynge of grete costi and curious cherches and manye diuerse and rialle ournementis {erinne, wi{ gret multitude of syngeris and gay chaunteris, in heerynge of manye masses, and manie suche o{ure signes of hoolinesse. But lasse <435> charite amonge bre{eren was {er neuere {an is now, but eueri man aboute wi{ al manere of soteltees to deceyue his bro{er. And {erfor it seme{ wel {at it neyhe{ {e Day of Doom, for now wyckednesse is ple[n]teous and charite wexe{ colde, whiche is tokene of {e Doom. <440> I sei no^t {at {ese deedes {at I haue reherced heere tofore ben reprouable in hemselue; but for to ^eue entent al to suche outward signes and leue charite, {at God loue{ / so miche and wi{oute whiche no man may be saued, is but feyned ypocrisie of {e fader of lesynges. Herto acorde{ {e doctoure Crisostom <445> (O[melie 45]), seynge of hem {at maken suche bildynges: ^ef alle her o{ure deedes acorden vertuousli herto, {anne it seme{ {at her byldyngys ben maad to {e worschepe of God; and ^yf her o{ure deedes ben vicious, and acorden no^t herto, {anne it seme{ {at her bildynges ben oneli maad to {e sy^te of men. <450> And {us {e peple nowadayes is faire wi{oute, as I haue schewed, as a rud, bi beute of bodi and ypocrisie [of] wordes; and voyde wi{inne fro grace and vertues of soule. }e {rydde properte of a rud is {at at {e blast of a lytyl wynd he is schaken to euery syde. So faren men of {is world: for as <455> miche as {ei ben sette in so fals a grounde ({at is, in {e mir{e of lustis of flesche and wel{e of {e world, and no^t in {e stoon, Jesus Crist), {erfore at {e leste puf of {e fendes blast {ei ben dreuen ly^tly into what synne {e feend lyke{. And {us in deserte of {is world, as I haue schewid, {er ben moo rudes <460> growynge {an fruteful trees. @et for{ermore men moun axe: what wente he into deserte of {is worlde for to see? Where men weren doynge penaunce, as {e place axe{, and as Baptist dide and prechede, and Crist tau^te {e same, and in scharpe werynge of clo{us, and semple <465> mete and drynke? To {is question men may seye nay, as {e dede proue{. But what may men see? For so{e, men clo{id in softe clo{es and al ^ouen / to ese for, as {ei weren norisched in her ^ou{e, so {ei moosten contynue, and {erfore {ei ^euen hem to {e kynges houses, o{ur lordes; to craft, o{er to <470> religioun; to lyue eseli and ydel, wi{oute any trauayle. And not onli men desiren now to be softe clo{ed, but costiousli, proutli, and niseli, alwey newe contryued. And herwhyt {ei terren God to venyance a^ens his peple, as Dauid sei{ in {e <475> Psauter {er he sei{ {us: Irritauerunt eum in ad[in]uentionibus suis. }at is: '}ei haue terrid him to wro{{e in her newe fyndingis.' Hou^ perelous is pride of clo{ynge, and what harm come{ {erof, {ou mayst see more plentili in {e fyrst Sunday aftur {e Trinite. <480> But he {at schulde preche a^ens {ese synnes and reproue hem scharpli as Baptist dide in his tyme bo{e kyng and comunes, schulde be he {at is prophete and more {an a prophete: {at schulde be prelatis and prestis, for suche is her dyngnite. First, {ei schulden be prophetis, schewynge {ynges <485> to comynge, bo{e of ioyes of heuenes and of {e peynes of helle; and hou^ Crist schal come at {e Day of Doom and rewarde men alle atones, summe to ioye and summe to peyne, aftur {ei haue deserued. Also, her astaat axe{ in sum maner to be more {an prophetes, whanne {ei ben at her masse, and handele{ <490> bitwexe her handes {e sacrament of his bodi {at {ei precheden bifore; and whanne {ei sey afturward, to {e same Lord: '}ou lomb of God, {ou dooste away {e synnes of world, haue merci on vs / and ^eue vs {i pees.' Of hem also schulde be verefied {e prophecie of Malachie, <495> {at was not oneli seid of John but of alle goode prestis. First, hou^ {ei schulde be sente bo{e of God and man is schewid sumwhat bifore in {e firste Sunday of Aduente. }e secounde of {is prophecie sei{ {ei schulden be aungelis. }re {ynges {at longen to aungelis schulden longe to prestes: {ei <500> ben spiritus, and her dwellynge is in heuene and, {ow {ei be sent of God in any message, euere {ei seen his face. Ri^t so, preestis schulde be spiritual in her werkes, as {e principal sones of God; not in pleynynge hem in seculer nedes and wor[ld]ely ocupacions, but studyinge and prechynge and preyinge for {e <505> peple. And {erfore sei{ Seint Poule in oon of his pistles (R.8.[14]): Qui spiritu Dei aguntur, hij filij Dei sunt, [et] cetera. }at is: '}at ben lad bi spirite of God, {ei ben Goddes sones.' And also he sei{: Nemo militans Deo implicat se negocijs secularibus. }at is: 'No man {at is Goddis kny^t schulde wynde <510> him in seculer nedes.' And ^yf {ei doon in {is manere, her conuersacion is in heuenes and euere {ei seen {e face of God bi verrey contemp- lacion, as Dauid sei{: Sicut oculi ancille in manibus domine sue, ita oculi nostri ad Dominum Deum nostrum. }at is: 'Ri^t as <515> {e i^en of {e hanmayden ben euere on here lady, so be{ oure i^en on oure Lord.' Also, God sei{ bi {e prophete {at {ei schulde be his aungelis for difference of ypocritis, {at ben {e deueles aungeles, whiche {at ben transfigured into aungelis of li^te. Also, / {ei schulden <520> be sente tofore {e face of Crist for to araie his goostly wey into mannes soule {orou^ bisi prechynge, to leue her synnes and keepe Goddes heestes, whiche is {e wey and non o{ure by whiche God come{ to man. Now God, for {e wey {at he cam to die for al mankynde, <525> ^eue vs grace in {is wor[ld] so to araye his wey {at he may dwelle in oure soules and we wi{ hym for euere. Amen. <<4 FOURTH SUNDAY IN ADVENT>> M]iserunt Judei ab Jerosolimis sacerdotes et leuitas, et cetera .[19]). }is gospel telle{ aftur {e lettere a playn storie: how ewes senten fro Jerusalem prestes and dekenes to John, for e of him what he was. ewes supposiden {at Crist was ni^li comen for {e fulfill- of {e prophecie of Jacob (Gen.49.[10]) and Daniel ({e chapetre [25-27]), and for {e miracles at Jones ber{e, and olinesse of his lyif, and for his opene prechynge and his ^inge. Also, {ei weren in doute whe{er he were Crist {at bigan suche newe {ynges. But for {ei wyste not {e so{e, re {ei senten solempne messygeris ({at is, prestes and es {at bi wey of resoun schulde kunne mooste of {e lawe f {e prophecies) fro Jeresolem, where was {e mooste ipal studie of {e lawe and of {e prophecies, to wyte who he was. But for as miche as Johun knew (by {e Hooli Goost) {e on of {e peple, and wyste wel for t[o] take vpon him {e and name of Crist was moost perelous synne, for hit be a gret pride and blasfeme in God, {erfore at {e nynge he putte awey {es estimacions and worschepe, and knelechede {at he was not Crist. e moun prelatis and preestes lerne at {is hooli prophete, {e hieste degree doun to {e lowest, {at ^yf {e peple se of hem {at {ei haue bi her dignite eni power whiche aue not, or more {an {ei haue, or in o{ure wyse in bapti^inge, or sacringe, or asoylynge of synnes, or in any o{er ment whiche {at {ei doon, {ei schulden not take {is vpon i no similacion for enhauncynge of her pride and leue {e in {is erroure, but voide it sone fro hem for fere of hy^e blasfemie. And so dide Seint Poule, as he telle{ in his pistel, {at wanne {e peple of Corenthis weren brou^t in {is erroure {at {ei wende {at her baptem hadde vertu of her ministres, re summe seiden {ei weren of Poule, and summe seiden eren of Petre, and summe of Apollo, and so of o{ure ples. }ere as Poule mi^te haue take {is worschepe vpon him, he voidide hit, for he wolde not leue {e peple in erroure for fee of blasphemie, to receyue yuyne worschepe assene in ani {yng {e honoure {at longede to God aboue. for as miche as {e peple of Jewes hadde in her prophecie (Malachie, {e laste chapetre) {at Helye schulde come, but {ei wyste neuere what tyme, ne how longe tofore {e Doom, and {ei herden {at he hadde denyed {at he was not Crist, and saw {at lyues acordiden in many {ynges, as in deserte dwellynge, n semple foode, in scharpnesse of clo{ynge, and reprou- \DCj\00\00\00\00\00\00ÜŒynge of a kyng; for alle {ese causis {ei weren in doute where he <45> was Helye. }ei askeen him {at question, and he seide nay. Heere / it wolde seme to many men {at John contrariede se{{e Crist, as {e gospel sei{, seide {at he was Helye, and {is seeme{ two contraries. But heere we musten vndurstonde e declaringe of {is mater {at Crist and [{ese] messyngeris vnderstoden in diuerse maneres. Crist vnerstood of John e was Helye in figure, for in manie {inges {ei weren like, is seyd bifore, but specially for John was {e foregoer of is firste comynge, as Helye schal be tofore his comynge to om. And {e messingeris vnderstooden {at he was Helye in persone {at was translatyd in a firi chare as Hooly Wryt telle{. And {us John seide {at he was no^t Helie in persone, as ngeris vnderstooden; but he denied not {at he was Helye gure aftur Cristis menynge, and so Baptist was in no wey arious to Crist. John mi^te haue answered heere, ^yf {at he wolde, to {ese ngeris {at weren sente, {at he hadde be Helye aftur {e stondynge of Crist and not aftur her menynge, and so uede hem, for {ei mente no^t so. But John wolde not do but answerde hem to her menynge, for Johnes answere was a doctrine to vs {at comen aftur {at bi no sutel answere we den not deceyue oure bre{erne ({ou^ {e wordes of oure re to oure menynge be true, and we knowe {at it is arious to oure bre{eren menynge), but answere hem to enynge as ferfor{ / as we knowe or, ^yf it be not prophetable, for t[o] holde oure pees. heere marchaundes in gret defaute wi{ her sutel wordes ceyue her bre{eren in biynge and sellynge. For, ^yf a man a ^erde clo{ of a draper {at vse{ {e craft, he wole seie it schal coste hym {us, and sette a gret price_as miche, perauen- ture, as two ^erdes ben wor{. @yf {e bier sei{ it is to dere and o{ to bie so, {e draper sei{ it coste hym so and swere{ gret o{e and mene{ bi al {e clo{ to deceyue {e biere. And {us, seli e bieris be{ ofte tyme deceyued bi suche sutel wordes and rete o{es. A^enst {is synne, Poul speke{ ful scharpli in his pistil (1 ad .4.[6]) {ere he sei{ {us: Nemo supergrediatur, neque cir- niat in negocio fratrem suum, et cetera. }at is: 'No man go aboute, ne in marchaundie bigyle his bro{er, for vpon alle {ese s God himselfe is venioure.' And Seint Austyn sei{ in a bok {at he made (De Conflictu Viciorum et Virtutum 22.q.2): Nec artificioso mendacio, nec symplici verbo, oportet quemquam \DCj\00\00\00\00\00\00ÜŒdecipere; quia quomodolibet mentitur, quis occidit animam. }at Ne{er bi crafti lesynge, ne{er bi semple word, it byhoue{ to deceyue any man; for what manere wyse {at any man lyue{, he sclee{ his soule. whanne {e messingeris weren certefied of Johun of her nde doute ({at he was not Helye, to her vnderstondynge), for as miche as {ei hadde in prophecie in {e Book of onomye {at a gret prophete of here seed schulde God arere, {ei douteden whe{er it were he, and axeden hym {is ioun: wher he were a prophete? And he sei/de nay. Heere lde seeme {at John made a gabbynge se{{e Crist, {at is , seide he was a prophete, for he wolde not be holde of {e so gret as he was. And vpon {is men my^ten axe a questioun: wher it were l, for any mekenesse, for to make a lye? To {e firste doute, men may answere and seie hardely {at John liede no^t. For Austyn sei{, and {e Maister of Stories reherce{ it, {at 'a lesinge is a false significacion' of voice 'wi{ intencioun of deceyuynge', and {is hadde not John in {e answerynge to {e messingeris, for he was not {e gret prophet bihi^t in {e lawe, erfor he seide he was not a prophet (for {ei menede soo), o he deceyuede hem not, for bo{e hadde oon intencioun. e secounde doute, men may answere bi {e senten[ce] of Seint Austyn in a book {at he made of {e Wordes of {e el. }ere he sei{ {us: Cum humilitatis causa mentiris, si non eras peccator antequam mentireris, menciendo efficeris quod res, et cetera, et sequitur: quomodo est humilitas vbi regnat tas? }at is: 'Whanne {ou lyest bicause of ani mekenesse, ^if <115> {ou were no synner bifore {at {ou lyedest, {ou art maad {at {at {ou escheuedest' for, as {e same doctoure sei{ afturward, may {er be mekenesse where {at regne{ falsenesse?' {e same doctoure sei{, vpon John: Non ita caueatur ancia, vt veritas reliquatur. }at is: 'No^t so be escheued pride, {at tru{e be lefte.' men mi^ten axe for{ermore in {is matere a que[s]tioun: r / men mi^ten wi{oute synne in any cause, lye? Summe eyn in {is matere {at {er is no lesinge forboden, but {oo {at harmen and prophiton to no man, and alle o{er ben venial or ellis no manere of synne. And on {is part hangen prechouris {at prechon for wynnynge; pardeneris also, {at ere false wordes deceyuyn {e peple; prestes also, {at n principalli for seluer; and chapmen {at, for wynnynge, yes sellen her ware. For alle suche wynnyn more wi{ her lyes {an wi{ her so{sawes, and it seme{ bi her dedis {at {e \DCj\00\00\00\00\00ÜŒmore part of {is world is of {is opinioun: {at lyinge is lytel . o mai be answered bi Seint Austynes sentence in a book e made (De Mendacio), and also it is sette in Comune Lawe of {e cherche, 2 primum: Quisquis, inquit, esse aliquod mendacij quod peccatum non sit putauerit, decipiet seipsum turpiter. }at is: 'Whosoeuere,' he sei{, 'suppose{ ani kynde of lesinge for to be no synne, he deceyue{ hymself foule.' , {e same doctoure sei{ in ano{er book {at he made, {at <140> is Enche[ridion], in {e [18] chapetre: Michi autem videtur peccatum esse omne mendacium, et rationes assignat multiplicem, tera. 'To me,' sey{ {is doctoure, 'it seeme{ alle lesinge to be synne'- and assigne{ manifold resoun. }e first: 'for eueri , e{er in dede o{er in word, d[e]nie{ {e fei{, for he denie{ <145> {e tru{e, and eche suche is a synnere, {an eche lyere is a synnere.' Also, he sei{: 'Eche lyere misvsu{ {e signes of God, miche as alle signes ben ordeyned of / God for to schewe u{e'- and {is resoun he schewe{ in Enche[ridion], in {e 14 tre. 'Also, eche lyer wole explicite or inplicite deceyue his nehebur; but eueri suche intencion is wyckede se{{e it is a^ens ete rule of God.' (Mt.7.[12]): Omnia quecumque vultis vt nt vobis homines, et facite illis. }at is: 'Alle {yngis uere ^e wolen {at men do to ^ou, {ese {yngis do ^e to }anne eche lier ha{ a wyckede intencioun. Also, Seint Austyn sei{ (primo De Doctrina Christiana, ulo [36]): 'Manie men we han founde {at wylnen to lye; at wylnen to be deceyued we han founde noon.' And, it is better to be deceyued {an for to lye, it seme{ {at {er de no man resonabli wilne for to lye in any caas. }erfor eche doublenesse of lyeris is synne. to {is Seint Austyn in a book {at he make{ allege{ old Scripture. First, Exod.20.[16]: Falsum testimonium non . }at is to seie: '}ou schalt not seie fals wytnesse.' oeuere,' he sei{, 'schewe{ oute any {yngis, he bere{ wytnesse to his soule.' }e secounde is Sap.1.[11]: Os quod mentitur occidit animam. }at is: '}e mou{ {at lye{ sclee{ {e .' }e {ridde is in {e 5 Psalmi [7]: Perdes omnes qui ntur mendacium. }at is: '}ou schalt lese alle {at speken ge.' }e four{ is Mt.5.[37]: Sit sermo vester: est, est; non, <170> non. }at is: 'Be ^oure wordes: ^ey, ^ey; nay, nay.' }e fyf{e is \DCj\00\00\00\00\00ÜŒEphe.4.[25]: Deponentes mendacium, loquimini veritatem. }at is: awey lesinge, and speke{ tru{e.' {us, bi {ese autoritees of Scripture {at ben heere ed, and of Seint Austyn in manie diuerse / places, and manie o{ere hooli doctoures {at men mi^te alegge in {is matere me wolde suffice, it seeme{ {at in no caas men mai lye te synne. Se{{e eueri lesinge is contrarie to tru{e and s tru{e, {an eueri lesinge is contrarie to God, and {at mut nedes be synne. And whane {ese messingeris hadden answere of John to alle re doutis, and for to go hoom a^en wi{oute knowynge it were, {ei weren sore aschamed to be holden suche s. }erfore {ei axeden for{ermore, as {e gospel telle{: art {ou? {at we ^eue answere to hem {at senten vs. What seist {ou of {yself?' And John answerede mekeli, and seide {us messingeris: 'I am a voice of a criere in deserte. Dresse{ {e wey of {e Lord, as Ysaye {e prophet seide.' r {at John hadde denied {es {at he was not, he chide aftur {at {at he was. John mi^te haue seid truli 'I am a criar in deserte' for his open prechenge, but he wolde not ut answerede in meker manere: 'I am but a voice,' he sei{, criere.' }e voice goo{ tofore and {e word come{ aftur; but a voice is a feble {yng and go{ awey wi{ {e wynt, but {e word ome{ aftur dwelle{ in mennes hertes. So John wente tofore and prechede Cristis comynge, {at aftur vanischede bi kynde of flesche, as wynd do{ or schadue, as Joob sei{ s book (chapitre [14.2]): Fugit velut vmbra, et numquam in statu permanet. }at is: 'Man flie{ as {e schadue, and in aat he abide{ neuere longe.'/ And Crist com aftur, {at was {e word of {e Fadere, e dwelle{ wi{oute ende bo{e heere and in heuen. }at was {e Faderis word, Seint John sei{ in his gospel (1 tre [1]): In principio erat verbum, et verbum erat apud ], et Deus erat verbum. }at is: 'In {e gynnynge was {e word, and {e word was anentis God, and God was {e word.' eserte also Seint Gregorius sei{ John schewede to {e {at weren destitute and forsake, redempcioun general, wolde it take. }at is, whoso wolde do as Ysaye baad: redi his wey bi penaunce in his soule tofore. }is answere ^et sufficide not to {e messingeris {at weren sente, for {ei weren of {e Pharisees, as {e gospel sei{, no^t oundynge {at he aleggede hem {e Scripture of {e et. }e Pharisees weren religious men of a secte bi lf, and weren holde ful hooli of comune peple. And {erfore {ei weren afert to lese {is worschipe bi ani newe ioun {at schulde be brou^t yn. And {erfore [{ei] seiden to in {is manere: 'Se{{e {ou art nt Crist, ne Helye {e \DCj\00\00\00\00\00\00ÜŒgrete prophete, wherto {anne bapti^est {ou and bryngest yn {is ' Ri^t so it fare{ nowadayes, whoso take{ good heed. }er ben e prestes {at prechen now Goddes lawe faste aboute, ^ grace of God, to plese hym w[i{] and profite of his , and to maken him knowen among his peple {er he ha{ nge hid {orou^ necligence of curatis and worldeli ocupacion. But now erchedekenes, and officiallis / and o{ur ministres, and {erwi{ begger prechouris (as Pharisees, diuidid ^ byddynge of oure bischopes {at rulen oure Jerusalem) {is question of {ese pore prestis: {e {e Pope preche{ no^t {at is Goddes viker, ne none bischopes but selden, ne o{er grete prelatis for fere {ei mi^te ]ly brynge men into herisie, and o{er curatus moun lyue el {ou^ {ei prechen no^t, but {is office is oneli committid to {e ordres of freris, whiche ben clerkis apreued and kunne oddes lawe, and bi her prechynge as foure postis beren vp Cristis cherche, and ^e ben ne{er popes, ne bischopes, ne grete prelatis, ne curatus of cherches, ne of {e foure s, but ydiotes and fooles {at vnne{e kunne ^oure gramer litteral sense of Scripture, {at li^tly make{ men erre, o preche ^e {anne so faste and bigynnyn a newe manere {at ha{ not be vsed a long tyme but of {e hooli freres?' {ese pore prestis allegge hem Hooli Scripture of se prophetes of {e Olde Lawe, and Cristes own word in {e l, and his hooly apostles, and manie hooly auctoritees of ure doctoures, how eche prest is bounde to {e office of prechynge, {ei leien to {e deef ere, and setten {erbi ri^t no^t, eien {ei wyten not what {ei menen for {ei vnderstounden {e Scripture. But {e cheef cause herof is for {e drede {at aue {at, ^ef {e tru{e of Goddes lawe were knowen to {e , {ei schulden lacke miche of her worldely worschepe and of her lucre bo{e. And / alle feyned religious I sette ful lytyl bi. harisees hilden a gret presumpcioun of John {e bapt- e {at he bigan, as {ou^ he wolde be a patron of a newe . But {ei mi^ten haue seie, bi {e meke answere of John, ohn was but a seruaunt of {e verrey patron, Crist, for John seide: 'I baptise aloneli in watur, but oon stounde{ in s of ^ou woom ^e knowe no^t, and {at is {e grete prophet e seche aftur, for he is bo{e God and man to saue al nde.' In {at {at he is God, he is eueriwhere middel, as {e middel persone in {e Holy Trinite. And in {at {at he is <260> man and heed of hooly cherche, he is middel of alle men id in his name. And in vertu of {is man {at was verrey n, John came as a seruaunt, to make redy byfore, \DCj\00\00\00\00\00\00ÜŒas a rude werk goo{ bifore a sutel. And so he baptisede only in watur, rist in {e Hooly Goost. And for {is cause came John bifore: to doo Crist al {is worschepe. eere schulden preestis lerne, ^yf {ei token goode heede, {at of {e sacramentis {at {ei doon {ei ben not prinsepal doeres but strumentis to worche in a werkmannes hond. God is {e ipal werkman, and Crist is his hond, and {e preest is {e tool {at God worche wi{. Or elles, {ei worchen {e rude werk of kede sacrament, and God is {e sutel wercher {orou^ {e Goost. And {is oon {at stounde{ in middes, bi his de is 'he {at is to come aftur me, {at tofore me was / ' Crist came aftur John bi his ber{e into {is world, and also to prechynge, and to baptem bo{e; but he was maad e John (^ea! bi his manhede) in grace and in wor{inesse, lle manere vertues. And herfor seide John {at he was 'not for to vnbinde {e {onge {at was of Cristes scho.' oot of Jesus Crist is his godhede {at bere{ vp al {e world as {e foot doo{ {e bodi. }e scho is his manhede {at keuere{ his de; for ri^t as a scho is of deed beestis skynnes, so he took anhede of oure deedly kynde. }e {onge of {es schoo is {e tynge togedere of {e manhede to {e godhede in {at oo ne. }anne doctoures vnderstonden, bi {is formere texte, {at John seide he was not wor{i ne kunnynge ynow to dec[l]are carnacioun, {e we[che] is so hy^. moun clerkes lerne at {is hooly prophete {at {orou^ of {e Holy Goost hadde so hi^ kunnynge and ^et he lechide in summe {yngis mekely his ignoraunce; so, wanne ani meuynge of pride wole rise in her hertis of her hi^ ie of science {at {ei can, bi{enke{ hem on {e to{ur side of {e manie {yngis {at {ei can not, and sone schal {at herte falle bi mekenesse - ri^t as two boketes {at goon in a welle: {e toon come{ vp wi{ water, {e to{er go{ voide adoun. Also, here may preestis be ful sore adrad to heere {ese meke s of {is hooly prophet, se{{e he ({at was halewed in his woombe, and also was / prophete and more {an ete, and amonge {e chylderne of wymmen {er roos noon {an he, as tru{e bar wytnesse of hym in {e gospel) seide he was not wor{i to vnlase Cristis schoo, whiche is {e t office {at ani man may doo; and {at {ei presume not onely to den his schoo, but stounden in his owne stede, and alli at {e auter, and handele wi{ her hondes {e blesside ment of his bodi. And moost {ei moun be sore aferd {at comyn to {at order by \DCj\00\00\00\00\00\00\DC ie of seluer, or for any euele entente to lyue in ese and in lustis, and to gedere worldeli goodes and leue her duwe office od ha{ enioyned hem. Alas! what schul suche seie in {at ul day whane God schal seie vnto hem as {e gospel make{ mynde: Reddite racionem villicationis tue. }at is: '@elde {ou tees of {i grete bailie.' to hem {at haue lyued and endid as I haue seid bifore, be seid {ese dredful wordes {at Crist speke{ of hymselue: lem seruum proicite in tenebras exteriores, vbi erit fletus et stridor dentium. }at is: '}e vnprofitable seruant {rowe{ into {e mere derkenesse, where schal be wepynge and gnastynge {.' {ese {ynges {at {is gospel reherce{ heeretofore weren in Betanie, bi^onde Jordan, where John was bapti^ynge. Men musten conceyue {at {er ben two Betanies: oon biside alem, where Lazar was rerid; and ano{er bi^onde Jordan, re water was ny^h to baptise, and alle {ese {ynges weren in {at place. Bethanie ha{ {re interpretacions, as clerkes n wel: oon is 'hous of penaunce' and 'hous of hobediens' and 'hous of {e ^efte of God'. Jordan is as miche to seie as '{e of Doom'. preye we {anne to God {at we moun be John {orou^ , for John is as miche to seie 'in woom is grace', {at we dwelle in Bethanie heere in {is world ({at is, in penaunce, as {is John dide), and be obedient al oure lyfe to Lordis biddynge, and spende wel {e ^eftis {at he ha{ vs so {at we moun wynde {e li^tlier {e grete ryuer of {is and be seid to vs aftur of his blesside mou{: Euge, serue et fidelis, quia super pauca fuisti fidelis, super multa te <335> constituam; intra in gaudium domini tui. }at is: 'Wel be to {e, e seruant and true, for {ou hast be true vpon fewe {ingis; into {e ioye of {y lord,' to whiche ioye God vs brynge, to wone wi{oute endynge. Amen. <<5 CHRISTMAS DAY >> <1> [E]xijt edictum a Cesare Augusto vt describeretur vniuersus orbis (Luc.2.[1]). }is gospel telle{ aftur litteral wyt {e byr{e of oure Lord Jesus Crist, and comprehende{ principalli fyfe {ynges: first, {e tyme of his bir{e; and secounde afturward, {e place of <5> his bir{e; and {e {rydde, {e / manere of aray at his ber{e; {e four{e, to woom cam first ty{ynge of his ber{e; and {e fyfe{e, of {e ioye {at was maad at his ber{e. First, it make{ mencioun of {e tyme of his ber{e for, as cronicalers sein, {at it was in {e two and fourti ^er of Octouian, <10> {at was {e emperoure of Rome, whyche also was cleped August Cesar, as {is gospel make{ mencioun. First 'August', {at is: echinge, for he echede in his tyme moost {e emperrie of Rome. And 'Cesar' he was clepid, aftur Julius Cesar, a gret con- queroure whiche was emperoure tofore hym. }is Octouian, <15> what bi rial power, what bi gret wit, sugetide {e more part of {e world in his tyme to hym, so {at {er was in {at tyme a gret vniuersal pees in {e world to alle peple {at were suget to {e emperrie of Rome. And in {is tyme Crist was boren. And {us Crist was boren in <20> tyme of gret pees, as Dauid seide bi hym tofore, seiynge in {is manere: Orietur in diebus eius iusticia et habundancia pacis (P.71.[7]). }at is: 'In his dayes ri^twisnesse schal sprynge, and plente of pees.' And resonable it was, and hi^ly ordeyned of {e wyt of God, {at {er schulde be gret pees in tyme of {e bir{e of <25> '{e Prince of Pees', as Ysaye seide. }is emperour, Octouian, wanne he saw {at myche peple was suget to his emperrie, he comaundede alle rewmes to be noumbrid, {at he mi^te knowe {e quantite of peple in eueri lond and how miche tribute eueri lond mi^t ^eue to {e emperrie <30> of Rome. And eueri persone schulde paye a maner / of moneye {at {ei vseden, {is manere of noumbrynge moneye, whyche conteynede in hit ten pens of suche moneye as {ei vseden. }is maner of noumbrynge o{ur discreyuynge of {e peple, as {e gospel sei{ for{ermor, was fyrst maad of {e gouernoure of {e <35> contree of Sirie, whos name was Sirine. }is cunt[r]ee of Syrie was ni^h {e middel, as {e nauele of {e world, and {erfor it was bigunne {ere, and also to ^eue o{er reumes aboute ensaumple {at {e prophecie of Dauid were fulfilled, seiynge: Operatus salutem in medio terre. }at is: 'He wrou^te hel{e in middel of {e <40> er{e.' And {us sumwhat bi {is processe it is schewid what tyme Crist was boron. But for to knowe for{ermore {e secounde {ynge {at {is gospel speke{ of ({at is, {e place of Cristis ber{e), ^e schulle{ vnderstounde {at {e gospel sei{ afftur {at 'alle men ^eden to <45> make her profescioun, eueri man into his owne cytee'. }e wylle of {e emperoure was {is: {at euery man, whersoeuere he dwelled, schulde drawe hym to {e contree of his bir{e and, in {e chyif citee of {at cuntree, he schulde make his profession or his knowelechynge, paiynge {at money to him {at I seide, of <50> bifore and so be writen into {e emperoures bookis, whiche was cleped a 'discreyuynge'. And {us, as {e gospel sei{ in {e bigynnynge, {is emperoure sente oute for to discreue {us al {e world. Joseph {anne, {at dwelled in {e cuntree of Galilee in a citee <55> {at was cleped Nazareth, wente vp into {e cuntree of Jude into {e citee of Dauid whiche was / cleped Bethleem, for as miche as he was of {e lond and of meynie of Dauid ({at is, of his kynrede) to make {ere his profession or his knowelechynge wi{ Marie, his weddide wyif {at was wi{ chylde. And it bifel {at, <60> wanne {ei were {ere, {e dayes weren fulfillid {at sche schulde chyilde and sche brou^te four{ her firste bigeten sone. And al {is processe was ordeyned tofore of {e priue doom of God to {at entente {at, {ou^ Cristis moder and her housbonde dwel- leden in Galilee, na{eles, bi {is enchesoun, {ei schullen come <65> at {at tyme into Bethleem, {at Crist mi^te be bore as it was prophecied of him tofore bi {e prophete (Michie.5.[2]), {er he sei{ {us: Et tu, Bethleem, terra Juda, nequaquam minima es in principibus Juda; ex te enim exiet dux regat populum meum Israel. }at is: 'And {ou, Bethleem, in {e lond of Juda, art not <70> {ou {e leeste among {e principal citees of Juda; of {ee, forso{e, schal goo out a duke {at schal gouerne my peple Israel.' Heere men may lerne [of] Oure Lady, Seint Marie, and of {at wor{i persone, Joseph her housbounde, gret ensaumple of mekenesse and of obediens to temperal lordes, and for to pay to <75> hem wylfulli tributes of oure worldli goodes, se{{e {ei bo{e were come of kyngis kynde. For Oure Lady was nexte eyr bi lyne to Kyng Dauid, and also sche was chosen to be Goddes moder, and na{eles {ei weren obedient to {is emperoure and mekeli wenten wi{ gret trauayle fer out of oo cuntre into <80> ano{ur to paye / {is tribute. And hymself also approuide {is obedience. First, in {at he my^te haue lette his moder ^yf he hadde wolde to goo to paye {is tribute, na{eles he sufferde his moder to do so. Also, in as miche as he was Lord of al tyme and so {e tyme of his bir{e <85> was in his owne disposicioun, and na{eles he chees to be born in tyme of {is jornee. Also, Crist approuede {is obedience, for afftur, whanne he was at mannes estaat and {is tribute was axid, he payide hit wilfully for hym and for Petre. And {us, bi {is deede and also bi his word, he tou^te {e peple to do {e same <90> wanne he seinge {e moneye whiche {ei vseden to paye, and saw {eronne {e emperoures ymage and his name, {anne he seide {ese wordes: Reddite que sunt Cesaris Cesari. }at is: '@elde{ to {e emperour {oo {ynges {at ben {e emperoures.' And {us, bi ensaumple of Jesus Cristis dedes and also bi his <95> lawes, it seeme{ {at {er nys no man, ne{er clerk, ne{er seculer, except from obedience to temperal lordes. Heereto acorde{ Seint Paule, and sei{ {us: Omnis anima potestatibus sub- limioribus subdita sit (Ro.13.[1]). }at is: 'Euery soule' (and heere is non except) 'be it suget to hiere poweris.' And in {is texte {e <100> soule is take for al {e man; and, for to schewe {at {e apostle mene{ of temperal power as wel as of spiritual, / Seint Petre sei{ in his pistel: Subiecti estote omni humane creature propter Deum; siue regi quasi precellenti; siue ducibus ta[m]quam ab eo missis (1 Pe.2.[13-14]). }at is: 'Be ^e suget to eche creature of <105> man for God; first to {e kyng, as he {at is most wor{i; o{er ellis to dukes, as [{]ey {at ben send from hem.' And soone aftur, he sei{ {ese wordes: {at 'no^t oneli men schulden be suget to goode and manerli lordes, but also to truauntis' - {at is, to euele men, in as miche as {ei comaunden lefful {yng. And {e <110> hooly doctoure Seint Ambrose sei{ in his sentence [{at] is writen in {e Lawe, 11.q.I.c.[28]: Magnum quidem est document- um et speciale quo Christiani viri sublimioribus potestatibus docentur debere esse subiecti, ne quis ter[r]eni regis constitutionem putet esse so[l]uendam. Si enim censum Filius Dei soluit, quis tu <115> tantus es, qui non putas soluendum? }at is: 'A gret, forso{e, and a special techynge is by {e whyche cristen men ben tau^te to be suget to hiere poweres, {at no man schulde suppose {e ordinaunce of an er{ely kyng to be vnbounden or broken. @ef, {anne, {e Sone of God payede tribute, who art {ou so gret {at <120> supposest not to be payed?' Also, in {ese wordes of {e laste texte of {e gospel {at is seid bifore ({ere it sei{ {at Joseph cam to Bethleem wi{ Marie, his weddide wyif {at was so wi{ chyilde), men may haue autorite a^enst hem {at seiyn {at fleschli couplynge of man and <125> womman make{ matrymonie, for a blessider matrimo/nie or wedlok was {er neuere {an was {is, vnder whiche was born {at blesside chyld {at was bo{e God and man. Also, {e aungel {at was send fro {e Fader of heuene to Joseph whane, after {at he wiste {at sche was [wi{] chylde and <130> he wolde haue lefte her, he clepede Oure Lady hys wyif, and ^et {ei hadden neuere couplid togedere, for sche was mayden bo{e tofore and aftur. Also, {e gospel hadde neuere clepid Marie and Joseph {e parentes of Crist but if {er hadde be perfite matrimonie <135> bitwexe hem; ne{er Oure Lady hadde clepid Joseph Cristis fader to hymself but ^if {er hadde be perfite matrimonie bitwexe hem. Of {is {ou mayst fynde in M[atheu], {e [1] chapitre [18-25]. }erfor {e Mayster of Sentence in his four{e book sei{ {at {is was a perfite wedlok, {ere he sei{ {us: 140 Perfectum igitur coniugium Marie et Joseph in sanctitate; per- fectum etiam fuit secundum triplex bonum coniugij: fidem, scilicet prolem et sacramentum, omne enim bonum nupciarum; vt ait Augustinus: Impletum est in istis parentibus Christi fides, proles, sacramentum. Prolem cognoscimus ipsum Dominum; fidem, <145> quia nullum adulterium; sacramentum, quia nullum diuorcium. Et sequitur postea: Licet non intercessisset coniugalis concubitus, coniuges tamen vere fuerunt. }at is: 'Perfite was {e wedlok bitwexe Marie and Joseph in holynesse; it was also perfi^t after {e {refold good of matrimonie: {at is, fei{, chyld, and sacra- <150> ment;' and, as Austyn sei{, '{er was fulfillid in {oo parentis of Crist fei{, chyld, and sacrament. }e chyild we han known to be {e Lord; fei{, for {er was non avoutrie; sacrament, for {er was no diuorce.' And after it sue{ / in {e same texte of Seint Austyn: '}ou^ {er was non fleschli couplinge bitwexe hem, <155> na{eles {ei weren verrey housbonde and wyif,' et cetera. And {us it is preued {at hooli wylles of man and womman, faste knytted wi{ {e sacrament of matrimonie in {at entente to dwelle togedere in maydenhood to her lyues ende, is perfite matrimonie and plese{ God as wel, o{er bettere, as {at {at is <160> ioyned in fleschly couplinge. In {is texte also a man may see and lerne what worschepe God ha{ do to {e hooly order of matrim[o]nie, sy{{e he wolde not be born but vnder {is hooly ordere. Also, a man may lerne in {ese wordes {ere {e tex[t]e sei{ {at <165> '{e dayes of Oure Lady weren fulfillid' {at God wolde {at sche had {e fulle procese of tyme of berynge of her chyld in her wombe after kynde and custum of o{ur wemmen, for to schewe {at {ynge {at sche bar in here wombe was no {yng of fantasie, but a verry child of {e kynde of man. <170> }at {e text sei{ after {at 'sche brou^te for{ her firste engendrid sone' schal not be vnderstounde {at aftur him of her was engendrid o{er born ani o{er, but {us: {at he was {e first engendrid, for he was born tofore whom, ne aftur whom, non o{er, and mene no man to {e contrarie. <175> }e gospel make{ mynde of his moder and of his bre{eren whanne Crist stood and prechede to {e peple, and oon cam to hym and seide: 'Loo! {y moder and {y bre{eren stounden {eroute, sechynge {ee.' For heere his aunte sones weren clepid his bre{eren, for {e manere of Scripture is in manie places to <180> clepe cosyns bre{eren; and in / {is manere weren Abraham and Loth callid bre{eren, as {e firste book of Hooly Writ make{ mencioun (13 chapitre [8]). And {us, as ys bifore heere schewid, is sumwhat declarid {e secounde {yng {at {is gospel make{ mencioun of: {at is, of {e place of Cristis ber{e. <185> }e {rydde, as I seide bifore, {at {is gospel make{ mencioun of is {e manere of aray at Cristis bir{e. Wherefor ^e schullen vnderstounde {at {e texte of {is gospel for{ermore sei{ {at whanne {is blesside chyld was born his moder 'wonde hym in clo{es and leyde hym in a cracche, for {er was no place to hym <190> in {e hosterie.' In {at {at {is texte sei{ ({at his moder woond hym in clo{es), may men marke {at {is blessed chylde {at was {e Sone of God took vpon hym, for oure loue, {e passions and mescheues {at longen to oure kynde, as colde and hete, hunger <195> and first, and suche o{ere. And {erfor, for mescheef of colde of his lymes, aftur {at kynde of {e tyme of {e ^er axide, sche woond hym in clo{es. He was also {us leyd in clo{es in tokene {at whoso wole heere in {is world vnclo{e himself of {e olde man (as Seint <200> Paule sei{: {at is, do awey olde custum of synne), and clo{e hym wi{ {e newe man {at is formed aftur God ({at is, wi{ newe vertues lyuynge), and also of his temperal goodes clo{e his nakede bre{eren, {anne {is blesside chyld wole clo{e alle suche in {e blysse of heuene wi{ ouerpassynge clerete, / bo{e <205> in bodi and soule. Of whyche speke{ Dauid in {e Psauter Book, {ere he sei{ {us: Amictus lumine sicut vestimento. }at is: '}ei schullen be clo{ed wi{ li^t, as wi{ clo{ynge.' }at {is blesside Ladi dide {is werk wi{ here owne hondes and after leide hym in cracche, schewe{ wel {at sche chyldide <210> not wi{ sorwe and peyne, as o{er wemmen doon, but wi{ gret ioye, wi{oute peyne, sche brou^te for{ {is chyld. For ri^t as {e sunne come{ {orou^ glas, ry^t so {e Hooli Gost wrou^te bo{e {e conceyuynge and {e bir{e of {is blesside chylde, wi{oute wem of bodi or any desese of {e wor{i maydenes bodi, his <215> moder. And {is proue{ also wel {at her nedide at {at tyme no midwyues, ne non helpe to {at bir{e, as o{ere wymmen neden. And so {ei dremen {at seien {at Anastase, wi{ [c]reuen hoondes, was Oure Ladi midewyif, and at {at tyme sche was helid of her hondes. And {is blynde euidence moue{ hem, it <220> seeme{, {at on Cristemasse Day at {e secounde masse {e cherche sei{ a memorie of here. But {is euidence is to lewede; for many a ^eer aftur Crist suffride passioun, Anastase, on {e same day {at Crist was born, sche diede, and {erfore {e cherche make{ memorie of hire at {at tyme. <225> }at {is blesside Ladi, aftur {is chyld was born and whoun- den in clo{es, sche leyde hym in a cracche, {at was for streytenesse of place for, as {e texte sei{, '{er was no place to hym in {e hosterie.' For whanne {e peple drow^ hem to Bethleem for to be noumbrid and paye {e emperouris tribute, / <230> riche men weren preferrid and receyued into hosteries til {ei weren fulle of peple. And Joseph and Marie, {ou^ {ei weren of hy^e kyn, {ey weren pore of worldli godes, and of suche worldly men tooken but lytil heede. And {erfor, as doctouris seyn, {ei mi^ten gete hem non o{ere herboru but an hous <235> stoundynge in {e strete, keuerid aboue and opene on euery syde, and seruede for {e citesens to stounde vnder and haue her commitacions togedere in reynes and o{ere scharp wederis. And into {at hous {ei wenten, and ladden wi{ hem an oxe and an asse, as {e dottoure Lire sei{, {e asse for {e blesside mayden <240> to riden on for to ese her for sche was grete wi{ chylde, and {e oxe for to selle for to paye wi{ her tribute and her dispensis. And in {e cracche, bitwixe {ese beestes, {is blesside mayde leyde her child whanne he was born. Heere men may see, whoso biholde{ wel, gret pouerte in {e aray at {is lordes bir{e. <245> And bo{e pore and riche moun lerne heere a lessoun. }e pore to be glad in her pouerte and bere mekely hire astaat, seynge hire Lord and hire Makere wylfully to ^eue hem suche ensaumple. }e riche also, to be adrad of misvsynge of her richesse in lustis and lykyngis out of mesure, and lyttil or no^t <250> to departe of hem to Cristis pore bre{eren. Wher weren {e grete castellis and hye toures, wi{ large halles and longe chaumbres realli di^t wi{ doseris, coste/ris, and costious beddes, and corteynes of gold and selk, able to {e bir{ of so hi^ an emperoure? Where weren {oo rial ladies and wor{i <255> gentel wymmen, to be entendaunt to {is wor{i emperise, and bere hire cumpenie at {at tyme? Wher weren {oo kny^tis and squieris to brynge seruice to {is Ladi, of noble metes, costeli arayes, wi{ hoote spices and denteuous drynkes of diuerse swete wynes? <260> In stude of {e real castel arayed wi{ riche clo{es, {ei hadden a stinkynge stable in {e hy^e wey. In stide of real beddes and corteynes, {e[i] hadden non o{er clo{es but suche as longede to a pore carpenteris wyif in pilcrimage. In stide of cumpenie of kny^tis and ladies, {ei hadden but pore Joseph, her hous- <265> bounde, and two doumbe beestes. Heere moun feynide ypoc- rites be sore aschamed, {at seyn {at {ei folewen Crist in pouerte next of alle men heere in er{e, {at seyn {at Crist was born in so pore a place and {ei dwellen in so rial placis of halles, chaumbris, panteries, boteries, kechenes, and stables, <270> and alle o{ere housses of office real ynow for kyng, prince, or duke to holde hire housholdes inne. }at {is blesside chylde was born in a hous open oon euery side bitokene{ {at God wole be closed fro no man {at wole come to his merci, but is euere redi to alle men {at wolen clepe <275> to hym of mercy and of grace. }erfore sey{ Dauid: Prope est Dominus, (id est) invocantibus eum, omnibus inuocantibus eum in ver[itate], et cetera. }at is: {at he was born / in {e hy^e wey bitokene{ {at {er is non o{ere wey to {e blysse of heuene, but only {e ensaumple of his lyif and his techynge. And {erfore he <280> sei{: Ego sum via, [veritas], et vita. }at is: 'I am wey, tru{e, and lyif.' Also, he was born in {e wey to ^eue vs ensaumple to haue euere in mynde {at al our lyif we bu{ heere but in exile and in pilgrimage, hauynge heere no dwellynge citee, but abidynge {e <285> blysse of heuene for oure owne cuntree and kynde heritage. }at {is blessid chyld, aftur {at he was born, was leid in stide of his cradel in a cracche among {e mete of {e beestes, bitokene{ not onely {at he came to saue hi^e wyttede men and grete clerkis, but also semple, bustis, beestliche men, ^ef {ei <290> wolden loue hym aftur kunnynge, and keepe his heestis. And {erfore sei{ Dauid in {is wyse: Homines et iumenta saluabis, Domine. }at is: 'Men and beestes {ou schalt saue, Lord.' And {us, whoso take{ goode heede of {is {at is seid bifore, he may see sumwhat {e maner of aray at Cristis bir{e, whiche <295> is {e {rydde {yng {at {is gospel speke{ of. }e four{e {yng {at {is gospel speke{ of is to wham come first ty{ynges of {is bir{e. @e schullen vnderstounde {at God sente no^t his messengeris to schewe {is blesside bir{e to {e grete emperour of Rome, which was {e grettest temperal lord of {is / <300> world, ne{er to Kyng Heroudes, {at was kyng of Galilee, in whiche cuntree dwellede Oure Ladi, {e moder of {is blesside chyld, and in whiche he was also conceyued, ne{er to {e hy^e bischop of Jerusalem, {at was in {oo dayes hiest in spiritual dignitee, but as {e gospel sey{: <305> '}er weren scheperdes in {at same cuntree, wakynge and kepynge {e wacches of {e ni^t vpon her flok. And loo! {e aungel of {e Lord stood bisides hem, and {e cleernesse of God schynede hem aboute, and {ey dradden wi{ gret drede. And {e aungel seyde to hem: "Drede{ ^e no^t. Loo! I preche to ^ou a <310> gret ioye, {at schal be to al {e peple. For {is day is born to vs a Saveour, whiche is Crist, Lord, in {e citee of Dauid. And {is schal do to ^ou a tokene: ^e schul fynde a chyld wounden in clo{es, and putte in {e cracche{".' Heere it seme{ openly bi {is text {at God sente first message <315> and ioyful ty{ynges of his Sonus bir{e to semple, pore sch[e]perdes, to schewe {at he was not born in to {is world to regne on mennus bi worldely excellence and temperal power, but in pore estaat and semple to lede his lyif, and so to regne {orou^ grace vertuously in mennes soules. And {erfore he <320> schewede first his bir{e to pore men of semple craft. }e tokene also {at {e aungel ^af to {e scheperdes to knowe bi {is chyld proue{ {e same, for it was not a tokene of gret excellence and dignite, but a tokene of greet semplenesse and pouertee, whanne / he seyde: '^e schul fynde a chyld wounden <325> in clo{es, and putt in a cracche.' He seide {is also to schewe {at he is not acceptor of persones, but {at acceptable may be a pore scheperde, e{er ano{er poore man of any lefful craft e{er ocupacioun, ^ef he loue God and keepe his heestes, as {e hieste man of degree in {is world, temperal e{er spiritual. <330> And so no riche man schulde despice ani pore man for his pouertee, e{er for his semple craft, ^ef he be vertueus in his lyuynge, ^ef {ei biholde wel hou^ he chees ra{er poore men to his knowlechynge {an riche. And {erfore sei{ Seint [James]: Nonne pauperes elegit, et cetera. 'Whe{er God chees not pore <335> men in {is world?' Also to {at: {at God ofte tymes schewe{ his priuetees of Scripture to semple men and of esi lettere whiche be{ meke, and hide{ it fro grete clerkis and hi^e litterid men {at be{ proude of her kunnynge. }erforre Crist sei{ to his Fader, as {e gospel make{ mynde: Confiteor tibi, Pater celi et <340> terre, et cetera. }at is: 'I knowleche to {e, Fadir of heuene and of er{e, {at {ou hast hid {ese {ynges fro wyse and prudent men, and {ou hast maad hem open to meke men.' But to what maner of scheperdes aperide {is blesside mes- senger wi{ {ese ioyeful ty{ynges? Not to necligent and slewful <345> scheperde[s] lyinge in her beddes, and suffrynge {eues to stele her schep, e{er wilde beestes to deuoure / hem, o{er elles to breke ouer {e folde and renne into mennes corn; but to diligent and wakynge scheperdes {at kepten {e wacche of {e ni^t vpon her flokkes from alle {ese forseide mescheues, in tokene {at <350> God ministre{ {e ly^t of sad bileue and true knowynge of his blesside Sone (^ea! bo{e of his lyif and of his lawe) to hem {at be{ diligent and wel ocupeed in her degree, we{er it be spiritual e{er temperal, and specialli to hem {at be{ wakeris in keepinge of her cure whiche {ei han vpon Cristis scheep. Also, <355> whe{er it be temperal o{er spiritual, and not to sleuful, hurid hynes, {at be{ recheles and take{ non heede of Cristes scheep, but onely of muk, and wolle, and o{er temperal lucre {at come{ of hem. }at {is aungel {at brou^t {is message aperide so gloriously <360> wi{ ly^t, bitokene{ {at he was come to schewe {e day of grace aftur {e ni^t of veniaunce, for {e sunne of ri^twisnesse was sprongen vp. And {erfore sei{ Ysaie {e prophet: Habitantibus in regione v[m]bre mortis, lux orta est eis, et cetera. }at is: 'Ly^t is sprongen to men dwellynge in {e regioun of schadewe of <365> dee{.' And for {is cause, {ou^ it were {at tyme about midni^t, {e aungel clepede it day wanne he seide "{is day is born to vs a Saueoure.' }at {e aungel cam wi{ ly^t may also bitokene {at wanne prestes ({at be{ {e aungelis of God, as Malache {e prophet <370> sei{) brynge{ confortable messages to {e peple of truwe doctrine of Goddes lawe, {ei schulde apere / wi{ ly^t of goode werkes, of whiche Crist speke{ in {e gospel, {er he sei{ {us: Sic luceat lux vestra, et cetera. }at is: 'So schyne ^oure li^t tofore men {at men se ^oure goode werkes and glorifie ^oure <375> Fadir {at is in heuen.' And bi {is li^t men moun knowe {e aungel of God fro {e aungel of Lucifer. }e fyf{e {ynge {at {is gospel make{ of mencion is of {e ioye {at was maad at {is bir{e. @e schulle{ vnderstounde {at at {is bir{e was maad gret ioye not onely in heuene among aungeles, <380> but also in er{e among men, and in helle among priseneris {at weren {ere. And {us {is bir{e was not onely ioye to manie, as was {e bir{e of John Baptist, but to alle [{]e peple, as {e aungel seide {at was send to {e scheperdes at {at tyme in message. First, to hem {at weren in heuenes, as to aungelis, {is bir{e <385> was gret ioye, for {ei sawe wel {at, bi {e kynde of man {at God hadde taken, {at {e falling[e] awey of her noumbre schulde be restored, helid, and saued. And {erfor gret ioye {at {ei hadde of {is restorynge, helynge, and sauynge, onehede maad; and of {e knyttynge togedere and, bitwixe hem and man, of gret loue, <390> oon of hem was sente into er{e to brynge to man {is ioyful ty{ynges, seiynge: '{is day is born to vs a Saueoure.' / To man also, heere in er{e, {is bir{e was gret ioye, and no wounder! For if it were so {at {er weren men whiche hadden lost her heritage bi a fals tiraunte and so bi hym holden out <395> {erof, ^ef ani tyme {ei my^ten heere of {e bir{e of {e eyr bi whiche {ei hopiden to be restored a^en to her rewme, alle suche wolden make ful gret ioye. Ry^t so, mankynde hadde lost {e rewme of heuene bi {e fals tyraunte, {e fynde, and {is blesside chylde as ri^t eyr was born to restore hem a^en to here <400> rewme. For oneli to [him] it perteynede, in as miche as he was man, clene and wi{oute synne; and oneli he mi^te, in as miche as he was God. And in tokene of {is, {e aungel seide {at {is Saueoure was Crist and Lord. Bi {is word 'Crist' was vnder- stounde his manhede; and bi {is word 'Lord', his general <405> lordschepe, and so his godhede. And {erfor {ei hadden grete matere to ioye at {is bir{e; and, for {is cause, men heere in er{e, bo{e tofore, and in {at tyme, and afturward also. Tofore: as hooli Abraham, and Johun Baptist in his moder woumbe. In {at tyme: as his moder wi{outen peyne berynge or <410> chyldynge, {e scheperdes him seinge, and Symeon him biclip- pynge. Also aftur: men maden ioye, as Poule seinge in {is wyse: Gaudete in Domino semper; iterum dico: gaudete! }at is: 'Ioye{ in {e Lord alwey; and efte I sei: ioye{!' And not oneli / ^e, but alle o{ere {at schullen be saued, into {e worldes ende, schullen <415> ioye of {is bir{e. Also, {e prisoneris {at weren in helle hadden ioye of {is blesside bir{e. And no wounder {ou^ {ei hadden gret ioye of {is bir{e! For ^ef it were so {at a man wer[e] taken and {rowen in prisoun bi a grete tyraunte, out of whiche prisoun he mi^tte <420> neuere be deliuered vnto {e tyme {at {er were a chyld born, whiche chyld aftur wanne he cam to ful age schulde fi^te wi{ {is tiraunte, and ouercome hym, and deliuere him out of prisoun, ^ef suche a man mi^te heere of {e bir{e of {is chyld, gretly he wolde ioye in hope of ny^ delyueraunce. Ri^t so, <425> mankynde, lyinge in {e prisoun of helle, beynge in {e same caas. And not onely {e aungelis in {e blysse of heuene, as I seide bifore, maden ioye of {is blesside bir{e, ne sengulerli {is oon was sente into er{e on {is message, but for {is special miracle <430> allone aboue {at {at euere was schewyd tofore {ere aperide wi{ him grete multitude of aungelis (whyche be{ kny^tes of heuene to fi^te euere a^en fendis vnder {e baner of God) whiche maden ioye heere in er{e amonge men, declaringe his spiritual ex- cellence and lordschepe in his godhede, as tofore was declared <435> his temperal pouerte in his manhede, seiynge: 'Glorie be in hi^nesse' ({at is, in heuene) 'to God, and in er{e pees to men of good wylle.' In {ese wordes, ri^t as {is spiritual kny^thode declarede {e goostly lordschipe of {is pore chyld in / hi^e glorie of heuene, <440> ri^t so acorde{ to {is lordschipe: {ei preferreden heere in er{e good wylle of men tofore alle maner of temperal rechesses. For {is brynge{ in pees of soule, whiche is principalli in {e wylle, {at is souerenst power of mannes soule, and {is is more wor{ {an alle {e lordschepes of {is world, for it make{ him to be <445> Goddes sone, as Crist sei{ in {e gospel: Beati pacifici: quoniam filii Dei vocabuntur. }at is: 'Blessid be{ pesible men: for {ei schullen be cleped Goddes sones', and so eyres of his goostly lordschepe, {at is: {e blysse of heuene. }ereas ofte tyme temperal richesses norische{ miche vnreste <450> and trobel in herte and ofte stryif and debate wi{ neyheburs, and {is pees in soule moun neuere wyckede men haue, for hem wante{ good wille, {erfor sei{ {e prophete Ysaie: Non est pax impijis. }at is: '}er is no pees [to] wyckede men.' And heere men moun touche, ^ef hem {ynke{ it be to done, <455> more largeli of good pees and euelle pees, also of good wille and euele wylle. Heere men moun also touche a goostli sense of {is laste processe of {e gospel: {at ri^t aftur {e firste aungel hadde schewed his message to {e s[ch]eperdes, anon stood wi{ him a <460> gret multitude of o{er aungelis confermynge {at {at he hadde seid; ri^t so, whan {at a preest, {at is {e aungel of God, ha{ seid {e message of {e truwe word of God to {e peple, {anne alle o{er truwe preestes, as truwe gostli kny^tes of {e host of God {at be{ ordeyned / to fy^t wi{ scweerd of {e word of God, <465> schulde stoonde for{ boldeliche to conferme and maynteyne {e tru{e of his message, and not contrarie eche o{er, as {ei doo{ nowadayes. And ^ef {ei diden {us, {anne {is schulde turne into gret glorie of God, {at his kny^tes halden {us togedere in tru{e, and also norischinge of vertues and destryinge of vices <470> amonge {e peple, whiche come{ neuere but of good wille; and so, for{ermore, reste and pees, vnite and charite, {orou^ whiche aftur {is temperal lyif alle suche bu{ bou^te to euere lastynge pees in {e blysse of {e Kyng of Pees. To {e whiche blysse he vs brynge {at {is tyme cam to make pees wi{ <475> mankynde. Amen. <<6 CIRCUMCISION (NEW YEAR'S) DAY>> <1> Postquam consummati sunt dies, et cetera [Lu.2.21]. [T]his day in whiche {is gospel is rad is clepid among {e comune peple 'Newe @eres Day' for as miche as, aftur {e cours {at cristen men vsen, {e ^er bigynne{ {e firste day of Geneuer, in whiche <5> alwey {is gospel is rad. But letterid men clepen {is day 'Circumsicioun Day' for as miche as oure Lord Jesus Crist was circumsicid {at day. But, for to haue more cleer vnderstoundynge in {is matere of circumsicioun, vs bihoue{ for to knowe {re {ynges. {e firste is <10> {is: what is circumsicioun, and what tyme it was first ordeyned. }e secounde is: wharto circumsicioun was ordeyned, and whereof it seruede. }e {ridde is: whi {at Crist was circum/cided. For {e firste: ^e schulle{ vnderstounde {at circumsicioun <15> was a ryte and a religioun in Olde Lawe, comaundid to {e chyldren of Israel, {at in {e eyte{e dai aftur {at a chyld were born {ei schulden kutte away a lytel garland round aboute of {e vttermure part of {e skyn of his ^erde. And what tyme {is rite o{er ordynaunce first bigan, {e firste book of Hooly Writ ({e <20> x[ii] chapitre) telle{ pleynly, where it sei{ {at God seide to Abraham: 'Goo out of {i lond, and of {i kynr[e]de, and of {e hous of {i fadir, and come into {e lond whiche I schewe to {ee.' And Abraham obeyede, and wente for{, and cam into {e lond of Chanaan. After {at, whanne {at God hadde seyin his holy <25> lyif and his obedience, he bihi^te to ^eue him {at lond into eritage, and his seed aftur him. And for{ermore, God, seynge {at Abraham encresede in goode werkes and hooli lyif fro day to day, he comaundide him {at he schulde circumcide {e vttermere parte of his ^erde, seyinge {us: 'Eueri male be he <30> circumcidid, {at it be a couenaunt of my bound bitwixe me and ^ou.' And anon, Abraham, at {e biddinge of God, he circum- cidide hymself, and Ismael [h]is sone, and alle {e males of his hous. And {us in {at tyme, as it is now schewid, {e sacurment of circumsicioun first took his bigynnynge of {e blesside patriark, Abra/[ham]. {e secounde {yng {at vs bihoue{ to knowe in {is matere is {is: wherto circumsicioun was ordeyned, and whereof it seruede. Herto may be answered {us: {at circumcision was ordeyned {at bi {e obedience of {e comaundement of circum- <40> cisioun Abraham schulde plese to God, to woom Adam displeside bi brekynge of his comaundement. It was ordeyned also in tokene of {e fey of Abraham {at, in {e olde age of him and of his wyif bo{e, bileeuede to haue a sone in whom schulde be maad {e blessynge of alle men. <45> Ano{er cause of {is ordinaunce was {is: for as miche as Abraham was {e first to whom expressly was maad biheeste of {e incarnacioun of Crist, {erfor it was reson[a]ble {at {e feyful peple {at schulde come of him (of whom Crist schulde be born, to whom {e lawe schulde be ^ouen after) weren <50> knowen bi a certeyn signe fro vnfeyful peple; and so, bi {e same signe, whane any of hem were ded in batayle, mi^te be knowe and so taken and biried wi{ her bre{eren. And circumcisioun was comaundid to be maad in {at part of {e bodi oneli for {is cause: for it was ordeyned in remedie a^en <55> original synne {at we token of oure formere faderis bi luste, whiche ha{ most lordschipe in {at parte. For in {at partie {e firste man / felide synne of vnobedience, {erfore it was cordynge {at {ere he schulde take {e sygne of obedience. Whereof {is circumcisioun seruede, {e Maister of {e <60> Sentence telle{ openly in his four{e book, and allegge{ for him bo{e Augus[tine] and Bede, {at circumsicioun se{{e {e tyme {at it was ordeyned in {e peple of God it seruede bo{e to olde and ^enge of {e same seruice {at now doo{ baptem se{{e it was ordeyned ({at is, to do awey origynal synne) except {at it mi^te <65> not opene {e ^ates of heuene to hem {at token oneli circum- cisioun, whiche now doo{ baptem. Na{eles, {ei {at weren circumcidid aftur her de{ weren confortid {orou^ a blesside reste in {e bosum of Abraham, and biden {e entree of heue[n]ly pees in blesside hope. <70> }e {rydde {yng {at vs nede{ to knowe in {e mater of circumcisioun is {is: whi {at Crist was circumcidid. Heereto men moun answere {at for seuene resonable causis Crist was circumcidid. }e firste cause: for to schewe in him {e tru{e of flesche a^en <75> {e erroure of Manicheijs, {at seiden {at he hadde a fantastik bodi; and also a^en Valentyne, heretik, {at seide {at he hadde an heuenli bodi. }e secounde cause was for to approue circumcisioun, whiche God ordeyned tofore. <80> }e {ridde cause was for to schewe {at he was of {e kynde of Abraham, {at was {e firste prince of circumcisioun, takynge {e biheeste of Crist. }e four{e cause was {at he were not put abak out of {e cumpenie of Jewes for his prepucie, {at is {e custum of hem <85> {at ben not / circumcidid. }e fiyf{e cause was for to comende to vs obedience, wile he {at was not suget fulfillide {e lawe. }e sixte cause was {at, as he cam in liknesse of flesche of synne, so he schulde take remedie for synne. <90> }e seuen{e cause was {at he {at bar {e bir{en of {e lawe in himself schulde deliuere o{ere men fro {e charge of {e lawe. And {us, for {ese seuen causes rehersid bifore, Crist Jesus, {is ^enge child, was circumcidid in his tender flesche, for it was doon in {e eyte{e day suynge aftur {at he was born of his <95> moder into {is world. Miche ben we holden to {is blesside Lord {at was and is so gret, as John sei{ in {e Apoc[alips], {at he is 'Kyng of Kynges, and Lord of Lordes'; and as Dauid sei{ in {e Psauter: Magnus Dominus et laudabilis, et cetera. }at is: 'He is a gret Lord' {at of <100> his gretnesse is non ende, and ^et he wolde fouchesaf to brynge himself so lowe in staat of a litel child to 'take {e forme of a seruaunt', as Poule sei{ to Philip.[2.7]. Of {is blesside child speke{ Ysaie {e prophet, seyinge: Puer natus est nobis, et filius datus est nobis, et cetera. {at is: 'A child is born to vs, and a sone <105> is ^ouen to vs.' And {us, in {is eyte{e day, {at was {e day of circumcisioun as {is gospel sei{, {e name of {e child was clepid 'Jesus', whiche was clepid of {e aungel tofore he was conceyued in his moderis woombe. But heere men musten vn[der]stonden {at <110> {is name 'Jesus' / {at {ilke dai was putt to {is blesside childe was not first clepid and assigned of {e angel, as it seme{ {at {e gospel mene{, but it was nempned of {e Holi Trinite wi{oute ani bigynnnge, as {e prophete Ysa[ie] seide: Vocabitur tibi nomen nouum, quod os Domini nominauit. }at is: 'To {e schal be <115> clepid a newe name, {at {e mou{ of God ha{ nempned.' But {e clepynge of {is angel and of his parentis bo{e was not ellis but a pronuncynge, declarynge, e{er openynge {e clepynge of God tofore. Ri^t so, {e asoylyng e{er byndyng of prestis heere in Cristis cherche is no^t ellis but a schewyng bi certeyn euidencis {at suchon is e{er bounden e{er assoiled of God tofore. <120> After {is litel declarynge of {is schorte gospel of {is dai, me {ynke{ it were necessarie for to k[nowe] whi {at cristen men halewen {is dai so hi^li eueri ^er, as it come{ aboute. For {e declaracion of {is matere, men musten vnderstonde {at ne{er <125> for it is {e firste dai of {e newe ^er, ne{er for it was ri^t e{er custom of {e Olde Lawe is cause whi {at cristen men halewen {is dai. }e firste cause were ouer lewid; {e seconde is also now no cause. For, as Seint Poule proue{ in his pistole to {e Galatheis, after Cristus de{ and general publicacion of {e <130> Newe Lawe, {e ri^tes of {e Olde Lawe weren dede, and specialli circumcision voide bi {e comynge in [of] baptem, for baptem ^eue{ al {at circumcision ^af and miche more, for it ^eue{ more plenteuosli grace and entree anon into {e blisse of heuene. <135> But ^he sc[h]ulde vnderstonde {at for twei causes more / resonable {is dai is halewid amonge criste[n] men: Oon is for {is dai is {e vtaues of {e bir{e of oure Lord Jesus Crist, and ^ef men make solempne {e vtaues of o{er seyntis e{er halewes, miche more resonable it is to make solempne and <140> holi his vtaues {at halewe{ or make{ holi al o{er halewes. Ano{er cause is {is: for {is dai oure blesside Lord Jesus schedde oute {e firste blood of his tendir bodi to paie ernest of {e raunsum for mankynde, whiche he paied after fulli on {e Goode Fridai in his passion. And {is is a blessid cause {is dai <145> eueri cristen man is hoolde to make solempne and holde hooli in ^ildyng {ankyngis to [h]is blessid Lord for his grete kyndenesse and loue. But heere ^e schulle{ vnderstonde {at fyue tymes, and in fiue placis of his boodi, we reden {at {is blessid Lord schedde <150> oute his blod fro {is dai into {e laste ende of his li^f, and {e sixte tyme after {at he was ded. And so he paiede {is raunsum at sixe payementis. No^t for he was not sufficiente to paie hit al atones, e{er for o dayes payment was not sufficient but ^ef he had paid so myche, for {e leeste drope of his blod was sufficient <155> raunsum for al mankynde_^ea! {ou {ei hadden bee a {ousand fold moo. But it was don for to ^eue vs oute of musure grete cause and matere to loue hym for euere. }e first payment was, as I seide bifore, {is dai / whan he at {e eyte dayes of age schedde his blood in his tendere lyme. In <160> {is dede he ^af vs gret matere of loue and also gret ensaumple of clannesse and chastite, and for to refreyne vs fro al maner of lecherie in {ou^t, word, and dede; se{{e he {at schulde neuere haue luste to any synne, ^et he suffride so gret peyne in {at membre in whiche men fynden most stirynge to {at synne. <165> And hereto acorde{ his owne biddyng in {e gospel, seyinge {us: Sint lumbi vestri precincti, et cetera. }at is: 'Be ^oure reynus gurd e{er refreyned' fro alle maner lecherie, bo{e of bodi and soule. }e secounde paiment whas whanne he knelyng preyede to <170> his Fader in wakynge, {e ny^t tofore he suffride de{. And, at {at tyme, as Lu[ke] make{ mynde, he preiede so hertili {at his swot was maad as dropes of blood rennynge doun into {e er{e. In {is also he ^af vs gret matere of loue, and also gret ensample to traueile bisili, wi{ deuocion in preier, for oure owne synnes, <175> and for oure bre{eren, and for special grace to gete vertues, and also {at we be not ouercomen {orou^ temptacions of oure enemies, se{{e he {at was clene wi{outen synne, and so hadde no nede to preie for his owne synne, trauailede so sore to preie for vs, his seruantes. And {erfore he conceile{ vs in {e gospel, <180> seyinge in {is wise: Vigilate / et orate, et cetera. }at is: 'Wake{ and preie{, {at ^e entre not into temptacion. }e {ridde payment of {is blessid raunsum was {at tyme whanne his clo{es weren strept of his blessid bodi, and he so al nakid was bounden to a piler, and wi{ scharpe schorges so <185> beten his tender bodi {at {e blood barst ou^t at euery strook, so {at 'fro {e toppe of {e hed', as [Isaiah] {e prophet sei{, 'non hool place was founden in him doun to {e sole of {e foot.' In {is dede ^et he schewide to vs more largere matere of loue, and also gret conforte and lernynge to suffre wilfulli gret penance in <190> oure bodies for oure synne, and for to gete {erwi{ {e rewme of heuene, se{{e he [{at] was clene wi{outen synne so wilfulli suffride for o{er mennes synnes. And {erfore he conceile{ vs himself in {e gospel to penance, seyinge {us: Penitentiam agite; appropinquabit enim regnum celorum. }at is: 'Do{ penance; {e <195> kyngdom of heuene schal nei^he.' }e four{e payment of {is blesside raunsum was maad at {at tyme whanne {e cursede mynistres of Pilate token a coronne of scharpe {ornes wri{en togidere and, in scorn of his kyngdom and in stide of a corowne of golde, presten doun on his hed, <200> {oru whiche {e blood barst oute at {e veynes, and guschede out into his i^en, and so doun into al his face. And so, what {oru {is blood and {oru {e cursede spittynge of here mou{es into his blessid face, he {at was tofore {e fairest in schap tofore al {e children of men / he was maad after so horrible in si^t {at, as <205> Ysa[ie] sei{, he was like to a mesel. In {is dede also, oure Lord Jesus Crist schewide to vs a gret matere of loue, and also gret ensaumple of mekenesse, {at we schulden no^t be prou^te, for no bieute of bodi, ne faire fetures of face, for a litel sikenesse e{er disese mai sone make it fade <210> and foule to mannes si^te. {erfore sei{ {e Wise Man (Prouer.[31.30]): Fallax gratia et vana est pulcritudo. }at is: 'Deceyuynge grace and a veyn is fairenesse.' Also, in {is blessid dede God teche{ vs {at for no spiritual ne{er temperal dignite, estaate, ne power, we schulden not lifte <215> vp oure hedes into pride aboue oure bre{eren, to holde vs self {e bettere e{er {e wor{iere {erfore doynge wronges to oure sugetis bine{e vs; but mekeli knowleche vs self as oon of hem, {ou^ God e{er Fortune ha{ sette vs in suche estaat. And {erfore sei{ {e Wise Man: Rectorem te posuerunt? noli extolli, <220> sed esto in illis quasi vnus ex ipsis. }at is: '}ei han put {e a gouernour? Be {ou no^t enhauncid, be {ou in hem as oon of hem.' }e fif{e payment of {is blessid raunsum was maad whanne {e blesside hondes and armes of oure Lord Jesus Crist weren <225> streytli streyned vpon {e cros and grete bustus nailes dryuen {oru oute hem into {e tree, and oute of {e woundes, as oute of grete goteris, largeli {e blood ran oute on eueri side. In {is blesside dede oure Lord Jesus Crist ^et also schewide to vs alle a gret matere of loue, to sprede {us abrod his ri^t <230> honde and his lifte hond bo{e, in tokenynge of loueli biclip- pyngis bo{e of his frendes and also of his enemies. And in {is he ^af to vs ensample to naile fast oure hondes wi{ {e drede of God fro al maner of sleynge and wrongful smytynge, ex- torcions, robberie, and lecherous handelynge, / falce deceytes <235> in wi^tes and mesures, and alle o{er wrongful doynges in displesynge of God and harmynge of oure bre{eren; but to strecche out e{er to loose oure hondes into large almesdedes to oure pore bre{eren, and euere redi to wirche wi{ hem sum good and profitable werk and so doyng to ablen vs self to ete of <240> Goddes godes, and haue {e blessyng {at he ha{ hi^te to alle suche, witnessynge Dauid in {e Psauter, seyinge {us: Labores manuum tuarum quia manducabis, beatus es, et bene tibi erit. }at is: 'For {ou schalt ete {e traueiles of {yne hondes, {ou schalt be blessid, and it schal be wel to {e.' <245> }e sexte payment of {is blessid raunsum, as I seide tofore, was after his de{, whan oon {at was left of {e kny^tis wi{ a scharpe spere openede his side and cleef his herte atwo, out of whiche wounde cam oute {e laste blood and watir also {erwi{. In {is blesside payment and ouerpassynge kyndeli dede, he <250> schewide to vs {e moost and {e hiest cause of loue. For in {is dede he schewide to vs {at for al his benefetis {at euer he dide to man, and for his grete trauaile and peyne in his blesside passion, he desire{ non o{er reward but {e hool loue of oure herte, and {erfore he sei{ {us: Fili, prebe mihi cor tuum. }at is: <255> 'My sone, ^eue to me {yn herte.' Also, in {is blesside dede he ^af vs ensample {at we schulden haue an open herte and no^t closid, {oru verrei pite and merci, for^euyng to oure bre{eren {at haue trespacid to vs, as he let opene his herte to haue mercy vpon vs. And {erfore he <260> sei{ hymself in {e gospel: Estote misericordes, sicut Pater / vester misericors est. }at is: 'Be{ merciful, as ^oure Fadir is merciful.' And {us, as it is sumwhat schewide in {is schorte processe, in {ese sixe maneris and in {ese sixe tymes Crist schedde out his blesside blood to paie {e ful raunsum for mankynde, of <265> whiche {e firste payment, as I seid, was maad {is dai in his hooli circumcision in ernest of {is wor{i price, for whiche trewe cristen men halewe{ [{is dai] euery ^ere as it come{ aboute. And ri^t as {e Jewes weren bounden to bodili circumcision <270> in {e Olde Lawe ({at is, a peyneful kuttynge awei of here flesch, as {e texte sei{ (Ge.17.[14]): Masculus, cuius caro prepucij circumcisa non fuerit, delebitur anima illa de populo suo. }at is: 'A knaue childe, whos flesch of his ^erde schal not be circumcidid, {at soule schal persche from his peple), so cristen <275> men [be{ bounde] to gostli circumsision in {e Newe Lawe ({at is, a peyneful kuttynge awei of al maner of synne {oru verrei penance doynge, er {ei passen ou^t of {is world), seyinge Crist hymself, ^euer of {at lawe, in {is manere: Nisi penitentiam egeritis, omnes peribitis. }at is: 'But ^ef ^e do penance, ^e <280> schullen perische.' And ri^t as bodili circumcision my^te no^t be don bi lawe til after fulfullynge of {e v{i daies in {e eite{ dai, ri^t so {is gostli circumcision ({at is, clensynge of synne {oru verrei penance) mai neuer be wel don til after v{i gostli daies ben fulfillid, and so in {e eite{ gostli dai. <285> }e firste gostli dai is contynuel sorwe for synnes. }e seconde is abhominacion of synne. }e / {ridde is ful wille neuer to turne a^en to synne. }e four{e is trewe schrift of synne. }e fi^f{e is hooli fastynge. }e vj is deuoute preyynge. }e seuene{e is charitable almesdede doynge. }e 8 dai is good perseuerance in <290> alle {ese. And whan a man ha{ fulfilled alle {ese 7 gostli daies, and is comen into {e eite{e dai ({at is, into perseuerance), {anne he is able to be circumcidid gostli - {at is, to be clansed of alle maner of synne, and so to be euerlastyngeli saued in heuene, <295> whiche is gostli clepyng of his name. For euery man {us doynge mai be clepid Jesus, {at is as myche for to seie as 'saueour', for in {is manere he is cause of his owne sauacion. And for to schewe verili {at {is sentence is true, Crist sei{ himself, {at mai not lie: Qui perseuerauerit in finem, hic saluus <300> erit. }at is: 'He {at laste{ in verreie penance to {e ende, {is schal be saaf.' God, for his endeles mercy, as he was {is dai circumcidid for vs bodili, ^eue vs grace in {is manere to be circumcidid gostli, {at he mai clepe vs alle bi name, seynge in {is wise: 'Come{, {e <305> blesside children of my Fader, and welde{ {e kyngdom {at is to ^ou araied fro {e bigynnyng of {e world.' To whiche kyngdom he brynge vs at {e endynge, {at ordeynede it for vs tofore {e bigynynge. Amen. Whoso wole trete lenger of {is matere of eyte dayes, he mai <310> see more herof in {e sermoun of Myd Lente Sundai. <<7 EPIPHANY>> [C]vm natus esset Jesus, et cetera. }is gospel gostli men moun vnderstonde {us: {at oure Lord Jesus Crist is euery dai born gostli in Bedleem / ({at is, in hooli cherche whiche is '{e house of bred') bo{e {oru true techinge of {e word of God and <5> admynistracion of [{]e holi sacramentes whanne, after priuei wirchyng of {e Hooli Gost enspirynge mennes soules, {oru grace {ei bersten oute into meritorie dedes acordynge to {e li^f and techyng of oure Lord Jesus Crist. 'In {e daies of Heroude'. }at is, in {ese daies specialli, in {e <10> ende of {e world, whan {e deuel {at is prince of {e world is vnbounden and most power ha{ among {e peple, in whiche tyme Heroudes, {e fend intruser and not trewe eire, regne{ in {e lond of biheste - {at is, in cristen mennes soules, to whom is bihote {e kyngdom of heuene, whiche ben coldid {oru enuie <15> fro {e heete of charite. And '{ese daies ben euele', as Seint Poule sei{. }ese {re kynges {at camen fro {e eeste to Jerusalem {oru ledynge of a sterre (whiche aperide to hem and ladde hem in hire pilgrimage to seche Jesus, bo{e God and man, Kyng of <20> Jewes and of o{ere) moun beo gostli euery cristen man here in {is world whiche, {oru sad bileue as \in\ {e Hooli Trinite, Fader, and Sone, and Holi Goost, and true wirchynge in word and dede, schulde be kyng, gouernyng his owne soule wi{inne for{ to {e wirschipe of God, and eueri o{er cure bodili e{er <25> gostli whiche he ha{ take vpon hym wi{oute for{. }e sterre {at lede{ hem toward Jesus fro {e eeste mai be hire bileue whiche {ei take first at baptem, whiche mai wel be clepid {e eest, where {e sunne first arise{, for {ere springe{ first to hem {e dai of grace after {e ni^t of original synne and actual <30>bo{e. And {is sterre of bileeue lede{ a man euene {e ri^t wei to see Jesus, bo{e in his godhede and in his manhede. And, ri^t as {e kynges hadden neuer come to {e presence of {[e] blessid child ne but bi ledyng of {e sterre, so 'it is impossible wi{outen bileeue', as Seint Poule / sei{, "to plese God' wi{ any werkes. <35> But whanne {ei camen to Jerusalem where Kyng Heroud[e] regnede, {e sterre no lenger aperide to hem. Jerusalem is as myche to seie as 'si^t of pees'. Ri^t so, whan [a] man ha{ si^t and reward to {at pees in whiche Heroudes {e deuele regne{ and norische{ ({at is: pees in synne, meytenynge hem {erinne, <40> flaterynge and glosynge, and not repreuynge), {an {e sterre of foormed bileue is awei fro hym, for eueri such pees is synne dedli, and '{er is bileeue ded', as Seint Jame sei{. }at {ese kynges axedon in Jerusalem of {e bir{e of {is child whan {e sterre failede hem, bitokene{ whan {e bileue of a man <45> is any {yng aslepe {oru ani doute, or ded {oru ani synne, {at {ei schulden axe bisili in hooli cherche ({at is, of suche men of hooli chirche {at han knowynge of {e Scripture of God) and enquere til {ei hadden {e certeyn tru{e, wi{oute s[l]ombrynge or slepyng of sleu{e in synne. <50> }at Kyng Heroud[e], whan he hadde herd of {e childes ber{e, he was distorbelid, and al Jerusalem wi{ hym, bitokene{ {at whan {e feend here{ {at Crist is born {oru fei{ful wirchynge of a true soule whiche was conceyued tofore {oru grace, whiche Crist is, Kyng of Jewes ({at is, regne{ in hem <55> [{at] trueli knouleche{ him), {enne {e fend is distorblid greteli, and al {o also {at be{ in reste and pees and delite in synne in whiche be{ principalli cite in whiche hertis is his restynge palice, for {e fend is aferd to lese his lordschipe in suche {oru conquest of swerd of {e word of God whiche Crist <60> brynge{ wi{ hym / to destrie such fals pees. }at Heroudes made {e prestis and kunnynge men of lawe to telle {e prophecie of Cristus bir{e, whiche drowen not after- ward {erto but {e seculer kynges, bitokene{ {at {e deuele stire{ o{erwhile prestis and kunnynge clerkis to seie {e tru{e of <65> Goddes lawe to hire owne dampnacion whan {ei folewen not {erafter in hire lyuinge, and o{er seculer mennes sauacion {at leeue{ and do{ {eraftir. }at Heroudes cleped priueli {e kynges, and lernede of hem {e tyme of {e sterre, and after sende hem into Bedleem to aspie <70> of {is child vnder colour and fals feynynge, bitokene{ {at {e deuele wi{ his priue and sutel wirchynge aspie{, {oru conty- nance in word e{er dede, {e disposicion of mannes soule whe{er he be saddid e{er vnstable. And ^ef he be vnstable, he moue{ him to sti^e into sum hi^ liuyng to {at ende {at he make <75> him after falle into deppere confusion. }at {e kynges, after {ei hadden herd {e kyng, wenten fro hym, and {e sterre, whiche aperid to hem in {e eeste, wente tofore heere and ladde hem ri^tli to {e si^t of {e child, bitokene{ {at whan a man ha{ herd {e entisynges of {e fend <80> and bowe{ no^t to hem and, {ou^h he haue bowed to hem, after forsake{ hym and al his werkes, {e ri^t bileeue {at he first took in baptim wole go tofore him and redili lede him to {e grace of oure Lord God, which make{ him to haue wi{ gostli si^t of {e manhede of oure Lord Jesus Crist, and of al his <85> werkes and tech/ynges, and suen {erafter. }at {e kynges entriden into {e hous honoureden him, bitokene{ {at whanne a man ha{ grace and gostli si^t of al {is of {e bir{e of oure Lord Jesus, bo{e God and man, {at he goo into his owne conscience and priue {ou^t, and worschipe God <90> wi{ al his soule, {at wolde fouchesaaf so mekeli to become a litel child of oure kynde to restore vs to oure heritage of heuene. }at {ei opende hire tresoures tofore {is child, and not tofore Kyng Heroudes, bitokene{ {at {ou schuldest neuere schewe {i <95> gode dedes tofore wordeli men, for noo pompe, ne pride, ne wordeli wynnynge which plese{ {e fend, but oneli to {e worschipe of God and edificacion of {i bre{eren. }at eueriche of {ese kynges offriden {us to {e child {re maner of ^eftes ({at was gold, encense, and myrre) bitokene{ <100> {at euery cristen man schulde b a gostli kynge, as I seide at {e bigynnyng, [and] schulde offre gostli {ese {re gostli ^eftes to {is blessid Lord, whiche is as a child in {is world, {oru meknesse, pacience, and longe abidynge, and dissimyle{ <105> wronges {at ben don to him. But at {e Dai of Dom he wole be seie a perfite man: lordli, strong, and my^ti to venge all manere of wronges {at han be don to him here, and no man schal mow seie nay. }e firste ^efte ({at is, gold) bitokene{ wisdom of Goddes lawe, whiche is 'more / wor{', as {e prophete Dauid sei{, '{an <110> material gold', or topazion ({at is, precyous ston), and elles so wise a prophete wolde not haue loued {e ton bifore {e to{er. Alle {o {at principalli louen {e wisdom of Goddes lawe tofore al o{er wor[de]li {yng offere{ to God {is gold {at is {e first ^efte. <115> But alle {oo {at loue{ more {e wisdom of wordeli and seculer lawe, or ellis {e wisdom of wordeli worschipe, or of catel, be{ aboute to bigile {is blessid child as men do{ o{er children wi{ a counter of stynkynge bras in stide of a nobel of clere gold. For {e wisdom of {is world is not so myche in <120> comparisoun to {e wisdom of Goddes lawe as is bitwene stynkyng bras and most fynest gold; for {e comparison bitwene hem two is as bitwene folie and wisdom, as Seint Poule sei{. But be {[e]i wel war, {ou^ he be a child in persone of his manhede, he is {e wisdom of {e Fadir in his godhede, and <125> 'God wol not be bigyled ne scorned', as Seynt Poule sei{. }e seconde presaunt {at {ou schuldest offre is encense. And {is offryng, if it schulde be pleasaunt to God, it bihoue{ to haue {re condicions: }e firste is {at it be for gostli {yng, whiche is worschipe to <130> God and profite to {i soule. For Seint Poule, whan he preiede to God for {yng whiche was not worschipe to God ne pro[f]ite to his soule, it was not graun[t]id him of God, al{ou {at he hadde tofore grantid to his disciplis: 'whateuer {yng ^e schul- len / axe my Fader in my name, he schal ^eue to ^ou.' Euery <135> {yng {at is not gostli ne profite to mannes soule is not axede in Jesus name, whiche bitokene{ "saueour'. But Salamon, whan God put in his chois {re {yngis, summe bodili and summe goostli, for as miche as he chees wisdom and discrecion to rule his peple, was gostli {ing to worschipe of God, hel{e of his <140> soule, and prophite of his bre{eren, {erfore God granted him alle. So, axe {ou first gostli {yng, and God wole grante to {e al bodili {yng {at is nedeful to {e: Primum querite regnum Dei, et cetera. }e secounde condicion is {at it be do lastyngli, as Seint Jame <145> sei{: Multum valet, et cetera. No^t ^ef {ou bigynne to preie and, so beo not granted to {e, {at {ou cese of {i preier, but {at {ou continue {erynne til {ou gete. Not for {is ende God desire{ {is continuance, but bi manie curiouse and piteouse wordes he wole be {e ra{er bowid to graunt[e]n; for, <150> as he sei{, 'er we axe, he wot what vs nede{' - and what he wole grante. But he desire{ to see {e encrecynge of oure good wille, whiche was wel schewid bi {e womman of Chanan {at preiede lastyngli for {e hel{e of hire dou^tere, and sparid no^t for no schame ne reprof, and {erfore at {e laste sche hadde fulli <155> hire wille. }e {ridde condicion is {is: {at preier be maad in charite, for wi{outen {at is no {yng wor{ {at we don here in er{e, as Seint Poule sei{: Si linguis hominum, et cetera. Hit fare{ bi preier {at is maad in charite, as Crisostom sei{, as do{ bi encense {at is <160> {rowen on quik colis: {e fume ascende{ an hi^, and sauere{ swete to alle men {at be{ aboute. Ri^t so, preier maked in charite: {e vertu {erof is born vp bi angels into {e si^t of God, as it is seid in Thobie, / and sauere{ swete to God and to his seyntis. But ri^t as encence put on dede colis li^{ ful hool and <165> stonde{ in no stide ne is no^t plesante to God, and {erefore oure blesside Fader, Jesus, whanne he tau^te vs to preie, for he wolde oure preiere were effectuel, he sette in oure preiere a clause of charite whanne he sei{ 'for^eue vs, as we for^euen to o{ere.' <170> }e {ridde offrynge {at we schulden offre to {is blesside childe is mirre, {at is "mynde of {e de{.' Mirre is a bitter {yng whos kynde is to kepe a ded bodi fro rotyng. So, mynde of mannes de{ is ful bittere, as {e Wise Man sei{: O mors, et cetera, and kepe{ hool {e goostli body of {i gode werkes {at it <175> falle no^t into corrupcion {orou synne. }erfore sei{ {e Wise Man: Fili, memorare nouissima, et cetera. Bi{enke {e {at {ou must nedis die. Bi{enke {e {at {ou wost not whanne {ou schalt die. Bi{enke {e {at {ou wost not what de{ {ou shalt die. Bi{enke {e {at {ou wost neuer after {i de{ whider {ou schalt <180> go. And ^if {ou haue al {is in {i mynde, {ou offrist blessideli {i {ridde offryng t[o] God_{at is, mirre. }at after {e offryng of {ese kynges {e angel of God warnede hem in her slepe {at {ei schulden not turne a^en to Heroudes, but bi ano{er wei {ei schulden turne a^en into her cuntre, <185> bitokene{ {at eueri cristen man {at offre{ {ese {re gostly offrynges, as I haue bifore schewid, his gode angel {at is bitaken to hym fro his bir{e wole enspire him and warne him graciously whanne he reste{ him in vertues lyuynge fro werkis of vices, as men do{ in sleep fro werkes of bodi, {at he turne <190> not a^en to {e fend, whiche he ha{ forsake in / baptem and se{{e bi sorwe of herte and schrifte of mou{e, but bi ano{er wei turne into his cuntre. }at is: ^ef he came bi Heroudes ({at is, {e fend) bi pride, turne ano{er wei bi mekenesse. @ef bi wra{{e, turne awei bi pacience. @ef bi enuye, turne awei bi <195> charite. @ef bi couetise, turne awei bi discrete almesdede. @ef bi glotenie, turne awei bi abstinence. @ef bi ydelnesse, turne awy bi good and prophitable ocupacion. @ef bi lecherie, turne a^en into {e cuntre bi ano{er wei, {at is: chastite. And ^ef {ou go {ese weyes, {ou schalt neuer drede {is cursede tiraunte, <200> Heroudes, {e foule fend of helle; but ri^tli wi{outen eny errynge drawe into {yn owne cuntree ({at is, {e blisse of heuene), of which, ^ef {ou {us doo, {ou schalt be eire to {e hi^e emperour, {e Fader of heuene, and so a gostli kyng and euene eire, as Seint Poule sei{, wi{ oure Lord Jesus Crist, his <205> blesside Sone. To {at cuntre bryng us he, {at diede for vs on {e rode tree. Amen. <<8 SEPTUAGESIMA SUNDAY>> <1> [S]imile est regnum celorum homini patrifamilias qui ex{it primo mane conducere operarios in vineam suam (Mt.20.[1]). '}e kyng- dom of heuene is like to an housholdere {at wente oute firste in {e morewetide to hure werkmen into his vyne^ard', et cetera. <5> }is gospel teche{ vs to wirche faste and be not idel while we been here wandrynge in {is wei, for {e hure of {e hi^e blisse of heuene {at God ha{ bihi^te to alle suche; and also to haue a tristi hope: {ou^ we haue misspendid oure tyme, ^et na{eles, and we ben founde his trewe seruantes in oure laste age, we <10> schullen haue {e same reward of euerlastyng blisse. }is housholder {at {is gospel speke{ of is oure Lord God, whiche ha{ an housold of {re stagis - {at is, heuene, er{e, and helle. And his meynee be{ heueneli and {eli resonable creaturis {at, as Seynt Poule sei{ (Phil.2.[10]), schullen bowe <15> hire knees to {is worschipeful Lord. In heuene be{ ouercomeris, as angels and hooli soulis. In helle be{ {ei {at ben ouercome, as fendes and soules {at ben ouercome bi hem. And we be{ ordeyned heere in er{e, in {e middel, to fi^te wi{ oure enemies, and stryue to ascende to hem <20> {at ben in heuene aboue and not descende to hem {at ben in helle bine{e. Al{ou^ Seynt Gregor/ius vnderstonde here bi {is vyne^erd hooli cherche, and [bi] {ese houres {e diuerse ages of {e world fro {e firste man into {e laste: as from Adam into Noe, fro Noe <25> into Abraham, from Abraham into Moyses, fro Moyses into Dauid, fro Dauid into Transmigracion, fro Transmigracion into Crist; fro Crist into Dai of Dome, and in alle {ese ages God clepede wircheris into his vine^erd (patriarkis, and proph- etis, and prechoures of his lawe); na{eles, after {e sentence of <30> Crisostom, {is vine^erd here mai [not be wel] vnderstonde men: 'for {e wircheris {erinne ben men, and {erfore [{is vyne^erd is ri^twisnesse], in whiche ben sette diuerse spicis of ri^twisnesse as vines: {at is, mekenesse, charitee, and pacience, and o{er goodes wi{oute noumbre, whiche alle ben generalli <35> clepid ri^twisnesse.' }is vine^erd God ha{ maad in mannes soule whan he made him like to {e Trinite, whiche is verrei ri^twisnesse, {orou^ resoun, mynde and wille, bi whiche he ha{e [knowynge bo{e] of good and euele. <40> And to wirche in {is vine^erd God ha{ clepid men in diuerse agis of hire li^f, as in diuerse houres of {e dai, stondynge in {e market or chepyng of {is world, in whiche is miche byinge and sellynge and deceite of hire bre{eren as custummabli falle{ in such place, as Seynt Jon sei{: Totus mundus in maligno positus <45> est. Summe he ha{ clepid / in childhode, as Jon Bapt[ist], Seynt Nicholas, and o{er diuerse, and summe in ^onge wexynge age, and summe in mannes age, and summe in eelde, and summe in {e laste ende of hire li^f, into {is vine^erd of ri^twisnesse, to <50> wirche {erinne {orou trewe kepynge of {e comandementis of God. }e hure {at {is Lord ha{ bihi^te hem for hire daies iorne ({at is, for {e trewe trauaile of {is li^f) is a peny, {at is: {e euerlastynge blisse of heuene, whiche mai wel be likened to a <55> peny for {e roundenesse {at bitokene{ euerlastyngnesse, and for {e blessid si^t of {e kyngis face {at is in {at peni, and also for {e Scripture {at is {erinne, {at is: {e Booke of Li^f, in whiche al {o {at schullen see {at si^te be{ euerlastyngli writen. }at in {e elleue{e houre {is housolder fonde summe stond- <60> yng in {e marke{ idel, [to whiche he seide: 'Wherto stonde ^ee here al dai idel?] to wham {ei answeriden: 'For no man ha{ hurid vs', bi {ese in {e elleuen{e hour {at God fynde{ stondyng idel moun vnderstonde olde men in hire laste age, whiche han stonde idel al hire li^ftyme and neuer wrowten in <65> {e vine^erd of God. 'Synful men,' sei{ Crisostom, 'be{ not idel, but ded; but he is idel {at wirche{ not {e werk of God. @ef {ou take [a]wei o{er mennes godes, {ere {ou art not idel, but ded; but ^ef {ou take not awei o{er mennes goodes, and na{eles / {ou ^euest not of {i <70> godes to vnmi^ti men, {an {ou art idel. Wole {ou not be idel? Take {ou not awei o{er mennes godes, and of {yne owne ^eue to pore men, and {enne {ou worchest in {e vine^erd of God {e vine of mercy. '@ef {ou art drunke and art in delicis, {ou art not idel, but <75> {ou art ded, as {e apostle sei{; but ^ef {ou mesurabli and drynkist, {ou synnest not, for {ou etist not euele; na{eles, {ou art idel, for {ou worchest not {e vertu of fastynge ({at is, almes). Wolt {ou not {erfore be idel? Faste, and {at {ou schuldest ete on {e dai, ^eue it to [{e] vnmy^ti man, and {ou <80> hast itiled {e vine of fastynge. 'Also, ^if {ou dost lecherie, {ou art ded and not idel. @if {ou haue {i owne wife, {ou synnest not; na{eles, {ou wirchest not {e vertu of chastite. Wole {ou not be idel? If {ou be wi{oute wife, seche {ou not a wife; ^if {ou be a widue, seche {ou not {e <85> seconde weddyngis, and {ou wirchest {e vine of chastite. Or ellis, ^ef {ou haue a wife, I schal shewe {e how {ou schalt wirche {e vine of chastite: kepe {e fro {i wife in hire priue sikenesse, and whan she is grete wi{ childe, whanne also it is hi^ feste dai, and in bedenfastynge dai, after {e commaunde- mentis of {e apos/tele. 'Also, ^ef {ou art enuious to {i bettere, {ou art not idel, but ded. @ef {ou enuiest not, [and na{eles {ou ioiest not, {an] {ou art idel; {erfore, not oneli enuie {ou not, but haue {ou ioie of {i bettere, and {an hast {ou tiled {e vyne of goodwille,' or of <95> charitee. }e cause whi {at suche maner men haue stonde ofte tyme in {e market of {is world idel is for no man ha{ hured hem ({at is, hire prelatis and hire curates, whiche schulden be {e bailifes of God to hure his werkemen into his vyne^erd), ne{er wi{ good <100> ensample of lyuinge, whiche was ofte more worse {an {e commyn peple, ne{er wi{ trewe techyng of Goddis lawe of whiche {ei hadden no knowynge, or ellis ful litel, and of {at litel {ei weren ofte stoppid bi {e gobet of talwe ({at is, worldeli muk) {at was {rowen in hire mou{ so {at {ei weren as houndes <105> {at my^ten not ne wolden not berk {e lawe of oure Lord to hire sugestis, bi whiche {ei schulden be confortid to wirche in {e vyne^erd of ri^twisnesse for hope of reward of {e blisse of heuene. But {at {e housholdere seide to hem: 'Goo{ into my <110> vine^ard' mai be vnderstonde {at {ou^ {e prelatis and curatis, for vnkunnynge [and] necligence / o{er euele wille, faile to do hire office, na{eles God, of his grete curtesie and merciful grace, faile{ not to his peple wi{ priuei inspiracion to bidde, or {ei passe oute of {is world, at al{erleest in {e last houre, to <115> wirche in his vine and so to haue {e peni. O, {ou merciful Lord, {at so tenderli louest {i peple {at {ou bou^tist wi{ {i blood {at, {ou^ alle men hem faile, {ou failest hem not at nede! 'Whan {e euentide cam, {e housholdere seide to {e pro- <120> curatur of his vyne^erd: "Clepe {e werkmen, and ^elde to hem hire mede, bigynnynge at {e last vnto {e first".' }e euentide mai be vnderstonde {e g[e]neral Day of Dome, for {at schal be {e last dai, as {e eue of {is world. }e procuratour of {is vyne mai wel be vnderstonde [he] {at <125> clepe{ werkemen togidere and ^elde{ hem her hure, oure Lord Jesus Crist, Goddes Son of heuene, {at euermore procure{ oure profite tofore his Fadres face. To him {e Fadir ha{ grantid fulli {e dome in {at dai (Omne iudicium dedit Filio, Jo.5.[22]) and to rewarde his werkmen {at wirche{ in his <130> vine^ard. }at he bigyne{ at {e laste to rewarde first mai be vnder- stonde {at summe of {oo {at bigynnen to trauaile in {e vine^ard first in hire laste age morne{ and wepe{ so enteerli for {ei han dispendid in idel so her / tyme, and bie{ a^en {e tyme <135> wi{ good dedis as Seynt Poule bidde{, {ei encrecen so greteli in loue in {at litel tyme {at {ei ouerpassen many o{ere {at bigunne in her childehoode, as Marie Magd[elyn], Seynt Poule, Mautheu, and mony o{ere. And of suche Seynt Grego- rius vnderstonde{ {is texte of {e gospel {at sei{: Maius <140> gaudium erit in celo, et cetera. Into suche God rewarde{ blisse as sone or sonnere as summe o{er {at traueliden fro ^ou{e. Or ellis hit mai be vnderstonde {us: {at God sei{ {ese wordes to conforte hem {at first bigynnen to serue God in her laste daies, {at {ei dispeire not to be rewardid for her schort <145> trauaile, for {ei schullen haue {e peny paied as wel as {e first. O{er {us it mai be vnderstonde: to schewe hou^ grete {e merci of God is aboue alle his werkis; for it is oneli of {e grete grace and mercy of God to rewarde so fulli so schort and litel traueile, and so no man ha{ cause of dispeire, but matere of <150> gret hope se{{e, in what hour {at he come{, God him wole receyue. }is grucchynge of {ese [first] werkmen a^en {e laste mai not be vnderstonde here an enuyous wille or indignacion {at men schul haue in {e Dai of Doom for {e gracious reward of hire <155> bre{eren. For no suche wille mai be amonge hem {at schullen be saued, for {anne {ei weren out of charite, whiche is {e bride clo{ {at eueri man muste haue {at schal come to {at feeste, but f. eche of hem schal be ioieful and / glad of o{eres goode. Seynt Gregorius sei{ {at {is grucchynge is not ellis but a <160> wonderful merueilynge in mannes soule or mannes {ou^t of {e grete mercy, bounte, and grace of oure Lord, {at rewarde{ eche man iliche, bo{e firste and laste, {e peni of euerlastynge blisse. But here {ou schalt vnderstonde {at not eche man ha{ iliche <165> myche blisse, but after hire loue was here, [so schal her blisse {ere be] more or less proportioned {erafter. But as to {e euerlastyngnesse of blisse, whiche is vnder- stonde bi {is peny for {e roundenesse whiche ha{ non eende, eche man schal be iliche ry[u]e, bo{e he {at come{ in age and <170> he {at come{ in ^ou{e. And al {is o{er disputynge {at is told heere in {is gospel bitwene {e lord and his werkemen is not ellis but {e priue spekynge of God in mennes soules. Or ellis it mai be vnderstonde {us, as ano{er glose sei{: suppose {at {ei wolden grucche or my^ten grucchen, whiche <175> {ei my^ten not, {ei ne hadde no cause, for in no {yng {e housholdere dide vniustli wi{ hem. For to him {at cam first, hee quytt him his couenaunt, and more my^te he not axe, bi lawe ne bi resoun; and him {at came laste, he rewardide him of his grace. And {at {at is gracyousli grauntid, no man ou^te <180> bigrucche, ne take no matere of euele of ano{er man/nes godnesse, for it is lefful of a mannes owne to do what him like{. And {us o{erwhile: {ei {at ben lattere clepid to grace schul be ra{er rewarded in blisse, for ofte {ei {at ben clepid in {e last houre departe{ sonnere hennes {an {ei {at comen in ^ou{e, <185> and so sonnere rewardid. But heere mi^ten summe seyn: 'I here bi {is parable {at, bo{e first and laste, alle {ei hadden {e peny; and so it wolde seeme {at alle men schulden be saued'. But {e last worde of {is gospel answere{ herto: 'Mani men ben clepid, and fewe ben <190> chose.' For many men in childhode, mani in ^onge waxynge age, many in mannes estaat, and mani in olde age, and mani in {e last eende, 'be{ clepid', summe bi prechyng, summe bi reedynge, summe bi good conseilynge, summe bi priue en- spirynge, summe bi prosperitee, summe bi aduersite, to blisse <195> of heuene; but 'fewe be{ chose', {at is: fewe wirchen {eraftir to make {at {ei moun be chose. And so defaute is not in God in whom is alle goode, for and he wolde not {at {ei come, he wolde hem neuer clepe, for {at were but a deceite, and so dide he neuere. <200> Vpon {is gospel a man mi^te touche {at ri^t as in a bodili vine^ard ben {re maner of werkfolk wi{ diuerse occupacions, so in {is gosteli vine^erd be{ also {e same: }e first be{ {o {at remouen / {e olde er{e, and opene{ {e rotis, and after leien to dunge and newe er{e, to make it {e <205> bettere to growe, and {e plenteuousere bere his frute. And {ese moun be vnderstonde bi {e lowist estaat of holi chirche, {at is: {e comyne peple, whos occupacions stonde{ in grobbyng aboute {e er{e, as in erynge, and dungynge, and sowynge, and harwynge, and o{er ocupacions {at longe{ to {e er{e. And {is <210> schulde be do iustli and for a good ende, wi{oute feyntise, or falsede, or grucchynge of hire estaat. And {is mai be {e roote, for {is was {e first degree {at longe{ to alle men; and {us wi{ hire trwe labour {ei schul bere vp and susteyne {e o{ere tweie parties of {e chirche, {at is: kny^tes and clerkis. <215> Or ellis {us {is openynge of {e rote wi{ puttynge awei of {e olde er{e mai wel be vnderstonde openynge of {yn herte, in whiche schulde stonde {e rote of ri^twis dedis, wi{ trewe confession of {i synnes and doynge awei {e olde conuersacion of {i er{eli and synful li^fe, and leie {erto dunge of scharpe <220> penaunce, as fastynge, wolward goynge, hard liggynge, sore disciplynes, and o{er dedes of penaunce. Or ellis leie {erto ano{er maner of dungynge, {at is: an entiere remembraunce of {i mescheues and wrecchid / estaat. Anentis {i bodi: how viliche, hou^ vnmi^ti, how careful {ou <225> come into {is world, wepynge, and weilynge, and wi{ non o{er mur{e. Afterward, what {ou art, and what {ou schalt beo at {e ende: {ou art but a sac ful of dritte, keuered vndir clo{es; and if it were turned outweis {at {at is wi{inne, he {at most maki{ of himself, {e world wolde sette [him] at nou^t. Afterward, <230> biholde al {i bodi aboute: what fel{e come{ oute of eche issu of it, what at {e ien, what at {e nese, what at {e mou{e, also what at {e eren, and what bine{e in o{er priue places. }is is no poynt of pride, if it be wel ipreued! And {enke also on {in eende: how peineful it schal be, <235> grunnynge, and gronynge, and grisbatynge of te{, and sauer- ynge vnsoteli to hem {at sitte{ aboute. Whan {ou art deed, {us delfeli doluen {ou schalt be, and iwastid wi{ wormes, be {ou neuer so wor{i! Wi{ {e mynde of {is matere, {ou mai make good dunge to <240> make {e rote of ri^twis werkis {e ra{lier to growe, so {at {ou leie to newe er{e {at nede{ also, {at is: goodwille to wirche wel, for {at mai not wante. }e seconde maner of werkfolk in {is vyner ben {ese {at taken vp {e vyne fro {e ground, {at breres and wedes / ouergo hem <245> no^t and lette hem to growe and bere her frute, but wi{ grete stiffe trees forkid [aboue], and wi{ o{er longe trees leide on hem, mi^tili bere hem vp so {at {ei moun wi{oute ltte growe and bere her grapes. }ese moun be vnderstonde {e seconde partie of {e chirche, {at is, {e cheualrie whiche, bi {e <250> mi^ti power {at {ei han take of God (as Seynt Poule sei{, Ro.13.[1]: Omnis potestas a Domino Deo est; {at is, {e grete and forkid stif [trees] {at I spak of, whiche {at oo suyche is {e loue of God, {e to{er of her bre{eren) and bi helpe of {e longe tree {at is leid aboue, ({at is, for hope of {e blisse of heuene), <255> schulde bere vp {e vine of ri^twisnesse {at it were not ouergon and oppressid wi{ breris and wedis of weiward and worldeli tirauntis. For so vnderstonde{ Crisostom bi 'busches of breris'. For ri^t, he sei{, as vnder busches of breris is no refreschyng of schadue, beestes for to reste hem vnder, as vnder o{er trees, <260> but oneli to snakis and to addris and suche o{er wormes, 'so biside a good man, bo{e good men and euele moun take reste', but biside suche tirauntes, none moun reste but if it be suche venemous bestes as {ei ben, o{er ellis 'addres ({at is: fendes) whiche han her couches in hire hertis'. And if a seeli good man <265> / {at is likned to a scheep for his simmplenesse dwelle bisides hem, {ei faren bi him as {e busche of breris doo{ bi a scheep, [for] if he reste him bi [it], [it] pulle{ him and pile{ him while he ou^t ha{. To {e office of {e {ridde werkmen {at wirchen in {is <270> vine^erd longe{ to kutte {is vine in tyme, {at it wexe not ou^t into wilde branches and bere his frute {e worse. And bi {ese moun be vnderstonde {e {ridde degree of {e chirche, whiche be{: prelates and prestes, to wham it longe{, if any wantun- nesse or wildenesse of synne {at growe{ of mennes herte <275> sprede to fer into dede whiche lette{ ri^twisnesse to beere his frute, in himself or ellis in his bre{eren bi euele ensample ^euen, wi{ scharpe bitynge sentencis of Holi Writt or, if nede axi{, wi{ censures of holi chirche ({at is: wi{ scharpe punisch- yngis), to kutte hem aweie, and se{{e after to lede hem for{ <280> {e vine of ri^twis werkes in hire sugetis bi ensaumple of hemselfe, and se{{e bynde hem togedere to hope of blisse wi{ {e bond of pees in charitee. }ese {anne be{ [{e] {re manere of officers {at longe{ to kepynge and meyntenaunce of {is vyne^ard, if it schulde be wel <285> kepte to {e worschipe of God and / profite of his peple. But as faste as {ese {re ben aboute to kepe {is vine, {er ben o{er {ree whiche ben aboute ni^t and dai to destrue {is vine, whiche ben {e world, {e flesch, and {e fende, of whiche {re speke{ Dauid, in {e Psauter, {ere he {us speke{ of {e vine and sei{: <290> Vindemiant eam omnes qui pretergrediuntur viam. Exterminauit eam, et cetera. }at is: 'Alle {at gon bisides {e wei han plokkid aweie {e grapes. }e wilde boor of {e wode ha{ wrotid it vp, or cast [it] out of hire place, and {e singuleer wilde beest ha{ eten it vp.' <295> Bi {o {at gon bisides {e wei moun be vnderstonde worldeli couetus men, for {e weie toward {e blisse of heuene is {e commaundementis of God, and alle suche goon bisides {e weie, for {ei maken hire goodes hir God, and so do{ maume- trie, as Seynt Poule sei{: Auarus, quod est idolorum seruitus, et <300> cetera, whiche is fulli contararie to {e first maundement, and so suyngeli to alle {e o{er. And alle suche plocken aweie {e grapes of hire goode werkes of kynde, whiche {ei wirchen ar {ei ben ripe; for wi{oute good bileue, whiche {ei wanten, {ei schul neuer ripe to any profite to hem, as Seynt Poule sei{ to <305> Hebr[eus]: Sine fide / impossibile est placere Deo (Hebr.11.[6]). [}at is: 'Wi{outen fei{ it is impossible to plese God.'] Also, suche wordli couetouse men plocke{ aweie {e grapes in hire bre{eren as if faderles children, or any o{er widues, or any o{er persones, ben put awei fro hire due eritage, hire lond, or <310> hire goodes. }e grapes of {is vyne of ri^twisnesse were {at {ei weren restored truely {erto. }enne, if any true man of con- cience bisie him here aboute, {enne {ese grapes bigynne{ to put oute a litil. But {ese wordeli men, as I seide, {at gon bisides {e wei wi{ hire bodeli muk (whiche is hire God, {at <315> helpe{ hem, and speke{ so for hem to iusticis, to men of lawe, to meyntenouris in cuntre, to cisouris), for seluer selle{ hire soule {at {ei plocken of {e grape or it be ripe, {at {ei moun neuer keuere, ne come to hire ri^te [ripyng]. }e same it is als of o{er {at ben put wrongfulli in prisoun <320> for {efte, or manslau^tere, or any o{er trespace: {e true tiliers of {is vyne wolde {at suche weren delyuered; but {ei {at go{ bisides {e weie plocken of {e grapes, and slee{ suche wi{ hire sotel craft, and seyn {at it is ri^te. In {e chirche also is {e same caas, if men loken wel. If a 325 prelacie or a personage be voide of a pastour, or any o{er cure {at nedide of an hed, Goddis / wille were, and {e lawe also it sei{, {at whos were most mekid and lest settid bi {e world, bi fre eleccion of {e cherche or patrons presentacion, schulde haue such cure to saue mannes soules. }anne, if any suche be <330> chosen freli bi {e cherche, or {e patron wolde presente suche a perfi^t persone, {enne bigynne{ {is grape first for to growe. But {ei {at go{ bisides {e weie, as I seide bifore, plocken awey {e grape of ri^t {at it may neuere be ripe (wi{ symonie of seluer, or wi{ lordis ceelis) and, in stede of a good man, sette a <335> schrewe on benche. And {us, as I haue sumwhat schewid, {e worlde is {e firste enemy {at is aboute to destrie {is vyne^erd. }e seconde enemy is {e boor of {e wode, {at is: mannes flesch. }e boor of a wode is more wylde {an {e boor of {e feld; so mannes flesch, but if it be rulid vndur resoun of Goddes <340> lawe, he is more wylde {an eny o{er vnresonable beest. To {is boor may mannes flesch wel be likened, for {re propurtees {at longen to {e boor whiche moun be likned to {re synnes {at comen of {e flesch: first, a boor smyte{ sore wi{ his tusckis {at stonden in his mou{e; {e seconde is {at he wole <345> gladli reeste him in foule slowis, or mury placis; {e 3 is {at he ha{ a foule stynkynge sauur where he go{. And bi {ese moun be vndirstonde glotenye, sleu{e, and stynkynge lecherie. First I / seie {e boor smyte{ wi{ his tusckis {at stonde{ in his mou{e. So {e glotoun, whan he is drunke, is {anne hardy to <350> smyte ful sore wi{ his curside wordis bo{e God and man. First God, wi{ grete and horrible o{es whiche {anne ben [rife] ynow in his mou{; and se{{e his bre{eren, wi{ foule sc[h]rewide and slaundri wordis, lying and cursynge, he smyte{ and spare{ no^t. And {us wi{ {e wrot of his mou{e he turne{ vp {e vine, <355> bo{e in himself and eke in his bre{eren. }e seconde condicion of {is boor is {at he wol gladli reste him in slowis. And bi {is mai be vndurstonde {e seconde synne {at come{ of {e flesche, {at is: sleu{e. For whose wol not laboure his office {at longe{ to him in {is vyne^erd, {e breris <360> and {ornes wolen ouergo {e vyne {at neuer wyn schal come {erof but wexe al awyldid. }erfore sei{ {e Wise Man (Prouer.24.[30-31]): 'I wente bi {e slowe mannes feld and I fond it ful of breris and of {ornus' - {at is, of schrewde {ou^tis {at destrie{ al {e vyne. <365> }e {ridde propurte of {is boor is his stynkynge sauour. And bi {is mai be vnderstonde {e {ridde synne {at come{ of {e flesch, {at is: lecherie, {at stynki{ ful foule in {e si^t of God; and wi{ {is [{e] wilde boor ({at is, mannes flesch) turne{ vp {e vyne of alle ri^twis werkis. For suchon is bo{e prou^te and <370> vnpacient to alle {at repreuen him of his synne; and envious to venge him, whan he see{ his tyme; and he is couetous also, to mayntene wi{ his lustis; and slouful and glotenous to kepe his complex/ion. And {ere as suche synnes ben, vertues ben turned vp {at {er mai no gret profite come {erof while {ei lyen soo. <375> And {us {is boor of mannes flesch is {e seconde enemy {at is aboute to destruye {is vyne^ard. }e {ridde enemy of {is vine^ard is {e singuler wilde best, {at is: {e fend. Synguler he is, for {er is no power vppon er{e {at mai bee likned to his, as Job sei{ in 41 chapitre: Non est potestas <380> super terram que comparetur ei. And also he is a wylde beest, for Seynt Petre likne{ him to a rorynge lyon. And {is singuler wilde beeste gnawe{ vp alle {e grapis or grene {at growe{ on {is vyne wi{ his {re synnes {at longen vnto him, {at is: hi^ pride, wra{{e, and enuye. For, as {e <385> comune prouer[b] sei{: Si tibi copia, seu sapientia, formaque detur; Sola superbia destruit omnia, si comitetur. '}ou[^] {ou haue plente of wordeli goodes, and wisdom, and fair schap of bodi; <390> If pride be partener, it is not wor{ a pese.' And Seynt Gregorius sei{: 'Whos gadere{ vertues wi{oute mekenesse', whiche is contrarie to pride, 'he fare{ as he {at bere{ dust in {e wynd, {at blowe{ al aweie.' Also, wi{ veyneglorie he ete{ vp {is vyne. For if {ou haue <395> pride of {i dedis, {i mede is here amonge men, for more geetist {ou no^t. Also, wi{ wra{{e and enuye he gnawe{ vp {is vyne of al ri^twis werkis / {at wexe moun {ei no^t, while charitee is aweie, {at is chef of vertues. For {is witnesse{ Seynt Poule, <400> and warne{ vs alle: Si linguis hominum loquar, et cetera ([1] Cor.13.[1-3]). '}ou^ I speke,' he sei{, 'wi{ angels tungis and wi{ mennis bo{e, and haue prophecies and priuetees and science proued, and also ri^t bileeue {at I mai remoue hillis, and {ou^ I parte alle my godis to pore mennes mete, and eke <405> my bare bodi to brenne in {e fuyre, al is lost {at I haue doon al my li^ftyme, wi{outen charite' - {at is cheef of alle vertues. }us {is wickide wilde best wirche{ ny^t and dai to make {e vyne of vertues voide of alle grace, and lette{ hit of his licour {at like schulde oure Lord. And {is is {e 3 enuyous enemy {at <410> ete{ vp {is vyne. }us {ese 3 enemyes of {is vyne^ard of whiche I haue spoke bifore, {at is: {e world, {e flesch, and {e fend, han longe trauelid to destruye {e vyne of ri^twisnesse; and {e {re forseide werkmen so idel also in hire labour, eche in his degre, {at it is <415> al awyldid. And {erfore {e Lord of {is vyne^ard mai playne him now on {is vyne and seie {e wordes of Ysaie, in {e V chapitre: Expectaui vt faceret vuas; et fecit labruscas. }at is: 'I haue abide {at it schulde make grapes; forso{e it made wylde gra/pes {at be{ not able to man.' <420> What {ese wylde grapes be{, Osee {e prophet (4) expowne{ in {is wise: '}er is no tru{e, {er is no mercy, {er is no knowynge of God in er{e, whiche schulde be verreie grapes of {e vyne of ri^twisnesse, but cursidenesse, and {efte, and lesynge, manslau^ter, and spousebreche, han iswollen vp; and <425> blod touchede blod' - {at is, synne vpon synne. }ese ben {e wilde grapes {at growen on {is vyne. Weileaweie {e while {at euere weren {ei wrou^te! God, for his grete godnesse, grante vs {oru his grace to wirche so wiseli in {is world oure werkis in {is vyne, eche man <430> in his estaat {at he stant inne, {at we moun like {e Lord {erwi{ and be alowed [{]e peny. <<9 SEXAGESIMA SUNDAY>> <1> Exijt qui seminat seminare semen suum, et cetera. (Luc.8.[5]). 'He {at sowe{ wente out to sowe his seed; and while he sowi{, sum felde bisides {e weie and was defoulid, and {e briddes of heuene, or of {e eir, eeten hit.' <5> In {is gospel, oure Lord Jesus Crist, bi an ensample of seed {at was sowen, of whiche {e 4 parte made frute, teche{ prelatis and prestis of {e cherche to be besy euere and not be idel fro sowynge of gostli seed of {e word of God, {ou^ it profite not alweie to {e auditorie after hire desire. <10> Oure Lord Jesus Crist (Goddis Sone of heuene, {e seconde persone of {e Trinite, {e wisdom of {e Fadir) ha{ expowned {is gospel as is schewid in {e lettre, and he sei{: '@he clepen / me "Maister" and "Lord", and ^he seyn wel, for so I am' (Jo.13.[13]). And he sei{ in ano{er place, eodem capitulo: '}e <15> disciples schulden not be aboue {e maister, but it suffici{ to {e disciple {at he be as his maister.' Se{{e {enne oure Maister {at is {e welle of wisdom ha{ expouned {is gospel, it were a prou^t presumcyon to any er{eli persone, [were] he neuere so perfite, in any maner wise to <20> weyue fro his witt. {erfore bileue we fulli to his sentence, and hoolde we vs apaid. But tofore {at oure Lord expounede e{er openede his parable ({at is, his ensample) to his disciples, he criede as {e gospel sei{, and seide {us: 'He {at ha{ eris of herynge, here <25> he!' For Seynt Jerom sei{: 'Where so euere {is word is seid, {er is an excellent goostli vndirstondynge of {e wordes of Crist.' And {us, bi {is cryinge and {ese wordis suynge also is schewid a greet feruent wille of oure blessid Lord {at he ha{ to {e profite of mannes soule, bi whiche he wolde {at euery man {at <30> here{ {e word of God wi{ his bodili eris, herde hit also wi{ his gostli eris, {at is: wi{ {i muynde vndirstonde it, loue it, kepe it, and wirche {erafter. {erfore he sei{: 'He {at ha{ eeris of herynge, here he!' For bestis and wickide men heren {e word of God wi{ {e bodili eeris, as doon true cristen men, but for {ei <35> beeren it not aweie, and kepe it not, and wirche not {erafter, {erfore {ou^ {ei haue eeris, {ei haue no eeris of heerynge / after {e vndirstondynge and menynge of Crist. But heere my^te a man argue a^en {is sentence bi {e wordis {at Crist seide after {at his disciplis hadden preied him to <40> expowne hem {e parable, where he seide: 'To ^ou it is ^ouen to knowe {e priuetees of {e kyngdom of God; to o{er forso{e in parablis, or hid ensaumplis.' Bi {is a man my^te seie: 'It is not my gult {at I knowe not, or vndirstonde not, for God ha{ not ^ouen it to me.' But Crisostom sei{ 'suche wolden putte {e <45> synne of hire necligence to God, and {ei seie not {is sorwynge for {ei knowen not {oo {yngis {at ben harde, but {ei sechen excusacyon of hire synnes. Of suche sei{ {e prophete: Non declines cor meum in verba malitie ad excusationes, et cetera. "Ne bowe not myn herte into wordis of malice to excuse ex- <50> cusacions in synnes, wi{ men wirchynge wickidnesse." 'Euery vnderstondynge is of {e Hooli Gost, and is of {e grace of God. But God ^eue{ o{er maner grace to alle in g[e]neral in {e firste formynge, and o{er to o{er wor{ier and more chosen. To alle men he ^eue{ a general grace, {at is: <55> vndirstondynge of good and euele, but to wor{ier he ^eue{ a special grace, {at is: knowyng of priuetees of {e word of God, whiche is vndirstonde bi {e kyngdom of heuene, for it lede{ to {e kyngdom of heuene and opene{ it to man. {anne, if {ou wolt dispende {e general knowynge of good and euele ri^tfulli, <60> {ou / schuldest deserue {e special science of knowynge of priuetees. @hif {anne {ou hast hid in {e er{e {at general kunnynge, hou deseruest {ou {anne {is special kunnynge?' Also, Crisostom sei{: 'Tru{e is not hid in Scripturis, but derk. Not {at {ei schulden not fynden it {at sechen it, but {at <65> {ei see hit not {at wole not seche it. { perteyne to her glorie {at fynden it, for {ei desireden it, and sou^ten and founden it; into her dampnacion {at fynden it not, for {ei ne{er desireden it, ne sou^ten, ne founden. Ne{er vnknowynge of {e tru{e mai be to hem excusacion of her dampnacion, for {ei <70> my^ten haue founde if {ei wolden haue sou^te.' Turne we {anne now to {e declarynge or openynge of {is gospel. }is blessid Lord Jesus, of whom we han spoke, 'wente oute fro {e Fadir' (Jo.[16.28]): Exiui a Patre, but he lefte him neuere, into {is wrecchide world, and took flesch of a maide; <75> and after, from his moderis wombe into comun of {e pepul, whiche {at was {e er{e in whiche he {reu his seed of {e gloryous gospel, take it whoso wolde. 'But sum,' he sei{, 'felde bisydes {e weie, and was defoulid wi{ tredynge, and turnede to no profite, but briddes of {e eir camen and eeten it vp.' [}ese it <80> ben, sei{ Crist, {at] whan {ei heren {e word of God, 'come{ {e fend and taki{ it awey fro hire hertis, leest {ei leeuynge be maad saaf'. }e commaundementis of God ben {e wey toward heuene, as Crist sei{ in {e gospel and Dauid in {e Psauter, and whoso <85> kepe{ not hem / is bisydes {e wey, and suche a soule is troden playn wi{ tramplynge of fendes wi{ hire wickide suggestyons and hire foule {ou^tis wi{ whiche {ei traueilon as wi{ tredynge suche a voide soule. For who {enke{ not bisili in {e heestis of {e Lord, he is ydel and voyde in {e si^t of God, and in suche a <90> soule {e fend ha{ alle his wille. {erfore sei{ Seynt Jerom, {at speki{ of {is matere: Semper aliquid boni operis facito, et cetera. 'Euer doo {ou sum good, {at {e fend fynde {e not vnocupied.' }anne, if {e word of God be cast into suche a soule, it ha{ noon er{e of goodwille to keuere wi{ {e seed, but lyi{ aboue al <95> open to {e si^t of fendis, whiche camen and smartli eeten it vp anoon. Not {at fendis moun eete {e hooli word of [God] but, for as myche as {ey wasten {e effect of {e word {at it worche not in {at soule. And of suche, men seyn in comun prouerbe: 'It goo{ in at {e ton eere and oute at {e to{er.' And {ese ben <100> like to {e goos {at go{ to {e water: for be {er neuer so myche water held on hire bak, sche schake{ her fe{eres and sche is neuer {e wettere. Crist clepe{ heere suche fendes 'briddes of heuene' or 'briddes of {e eir' for as myche as {ei hauen alwei {er heuenli <105> kynde, {ou^ {ei ben maad malicyous {oru synne of enuye. Or {ei been 'briddes of {e eir' for {ei been dwellynge heere in {e eyr amonge vs, and alwey sturynge / men to hi^e pride to brynge hem into {e same synne bi whiche he fel fro heuene. }erfore sei{ Job (41): Ipse est rex super omnes filios superbie. 'He <110> is kyng vpon alle {e children of pride.' }e seconde part of {e seed 'fel into stoony lond'. }at is: hertis {at han a litil er{e of ioie and good wille whan {ei heren {e word of God, bi whiche it springe{ sumwhat vp; but for {ei haue no moistur of formed bileeue, deuocyon, and loue, <115> {erfore {e word mai not take roote of perseuerance in hire soule. But at {e tyme of prechynge {ei han {erto bileeue, and in tyme of temptacyon {ei goon awei {erfro. }erfore sei{ Marc of {is matere: 'Anon as {e heete of persecucyon [and tribulacion] is maad for {e word, {ei be{ foule disclaundrid and feyntli <120> faile{ {erfro.' Alle suche {ynken ioie o{urwhile for to heere {e word of God, whiche teche{ vertues as mekenesse, paciense, charitee, chastitee, and suche o{er and, for a tyme of {e heerynge, han a good wille to wirche hem in dede. But whanne {e proude man <125> come{ in cumpanie {ere he se{ men gayli araied, or take gret worschipe, or stie to hi^e astaatis; or to {e wra{ful man is seid a word a^ens his wille, ^ea! {ou^ it bee of correccion ful helpynge of his soule; or {e enuyous man see{ any man fare bettere {an he or is more worschipid, or holde more wisur; or ellis {e <130> lecherous man come{ in cumpanye of wymmen {at be{ feire fetured and feyne{ hem feire chere, anon as / {is heete of temptacion towchi{ mannes soule, {e word of God drie{ vp, for it was not rooted faast for defau^te of moisture. }e {ridde part of {is seed 'fel among {ornes, and {e {ornes <135> groweden vp {erwi{ and baare {e corn adoun.' {ese been suche {at here{ {e word of God ypreched, and bisynesse of {e world and lustis of {is li^f bere{ hit doun and breke{ it, and so it bere{ no frute. Seynt Gregorius sei{: And ano{er man {an Crist hadde <140> clepid richesse '{ornes', fewe men wolde haue ^eue credence to him, se{{e {at oon pricke{ and {at o{er delite{ and conforte{. But wiseli and wel if men take hede be{ {ey lickened to {ornes, for ri^t as {ornes pricke{ mannes flesch and bryngi{ oute blode, so {e trobel and bisynesse {at man ha{ aboute richesses, <145> wi{ trauaile in {e getynge, drede in {e kepynge, and sorwe in {e leesynge, pricke{ and al torendi{ mannes soule, and is cause of norischynge of many synnes, whiche be{ vndirstonde bi 'blood'. And ri^t as a man {at is strangelid, {e bre{ bi whiche he <150> lyue{ is stopped, so {e lust and likynge {at a man ha{ in {e richesses of {is world stoppe{ {e spiri^t of li^f [in] {e word of God bi whiche he scholde lyue in soule and so slee{ him gostli. Many wordeli riche men han ioie and delite to heere {e word of God, and ben in greet wille to performe myche {erof; but {e <155> loue to {e richesses wole {ei not leue, and so springen vp togidere {e / wille {at {ei haue to {e word of God and {e loue {at {ei haue to hir richesses. But, for Crist sei{: Nemo potest duobus dominis seruire 'no man mai serue two loordes at oones' ({at is: God and false richesses), {erfore richesses ofte tyme <160> han {e rule aboue. If a riche man here{ in {e gospel hou^ men schullen rikene at {e Dai of Dome of {e visitynge of hire bre{eren {at lyuen heere at meschef, sike or in prisoun, he is sore adrad {erof and ha{ wille to performe it, but [{anne] come{ {e Bisynesse of {is <165> World and bidde{ him abide, and sei{ he schal do it ano{er dai whanne he mai haue more leiser. If he here in ano{er place Goddis word, hou^ it teche{: Facite vobis amicos de mammona iniquitatis, 'Make ^e to ^ou frendes of {is wordli muk', [also he sei{]: Omni petenti te, <170> tribue, 'To euery man {at axe{ ^ou, ^eue ^e, for my sake', {is hym {ynki{ were wel doon, for al it come{ of him, and for {ei be{ oure bre{eren and brou^t for{ of oo Fadir. {anne come{ Couetise of Catel and sei{: 'Care for {iself, for {ou knowist no^t {e leng{e of {i li^fe, ne what myscheef {ou schalt haue.' <175> Whanne he here{ {e word of God, {at sei{: Oportet semper orare [et numquam deficere], 'It bihoue{ euer to preie, and neuer for to faile', and Seynt Poule also, in ano{er place: Sine intermissione orate, 'Wi{outen any cesynge preie ^e to God', and Seynt Jame sei{: Multum valet deprecatio iusti assidua, {at <180> is: 'Ful myche avayle{ {e bisi preier maad / of a ri^twis man', {anne him {ynke{ it is good to be busi and bidde faste to God, for al hange{ in his hond, oure hap and oure hele, bo{e at mateyns and at messe for {at myche auayle{, and wi{ {e perfite Pater Noster for {at preier plese{ God. But {anne come{ his <185> Muk into his muynde and marre{ him amydde, and sei{: 'Leef {i labour for a litil tyme, and go redresse {at is mysrulid or {ou maist rue foreuere, and do {i deuer ano{er dai and double it {erfore.' And {us is {e word of God strangulid and destried wi{ {ornes of richessis whan {ei han {e rule, {at it fade{ and <190> falle{ awei and faile{ of his frute. If {e word of God be prechid, {at of fastynge speki{ to fi^te wi{ hire foule flesch {at is so fayn to falle, {at him {ynke{ resonable, and {enke{ to rule him {erafter. But {enne springe{ vp {ornes of Chyncherie, and sprede{ aboue, and sei{: 'Faste <195> ofte, and spende litil, and {e more maist {ou spare.' }us Auarice ouergo{ Abstynence and vnable{ it to frute. }e 4 part of {is seed 'fel in good lond, and sprong vp, and made 100 fold frute.' }ese ben {o {at wi{ good herte here{ {e word of God, and kepi{ it in hire herte {at it falle neuer awei, <200> and in preued pacience brynge{ for{ myche frute. As plou^men han preued {at practisen in {e craft, {at lond must beo ful dueli di^t {at scholde do wel his deuer. First, if it be {icke of {ornes {at make{ {e lond to vn{ryue, ripe hem vp bi {e roote lest {ei renne to fer. After, it must be tilid / in tyme <205> and turned ful ofte, and se{{e {rowe dunge {eron, for {at doo{ myche good {at no wedes vpwaxen and make {e lond {e worse, and {enne erli eggid after, ar it be sowe, to make hit falle {e smallere as many men vsen. Lond {at is {us araied is redi to receyue his seed, and se{{e springen vp ful spedili and after <210> greyn manyfold. {us muste mannes soule be serued, if it scholde be able to sowe {erynne {e word of God {at it my^te frute. First, drawe vp {e {ornes of richessis bi {e roote, {at is: sette not harde {yn herte on hem, {ou^ {ei happili to {e falle, [for Dauid sei{, in {e Psauter]: Diuitie si affluant [nolite cor], et <215> cetera. }e greet clerk Groosthed, in a sermoun {at he maki{ {at bigynne{ {us: Pauper et inops laudabunt nomen tuum, sei{ {us: 'Man is disposed to loue of temperal richessis in foure degrees, of whiche {e first degre is sett in helle, {e seconde is sett in <220> purgatorie and fynalli in heuene, {e {ridde and {e four{e degree ben sett anon in heuen. '}e first degre is whan a man loue{ so myche {ese rychessis {at he wole breke a commaundement of God to gete o{er hoolde {ese temperal {yngis. And {anne he loue{ not God, but <225> forsaki{ him for a litil temperal {ynge, and if he die{ oute of charitee (R[omaynes] 6 chapitre), anon he is dampnyd to {e fire of helle. '}e seconde de/gree is whanne a man loue{ so temperal {yngis {at {ei moun not be lost wi{outen sorwe; ne{eles, he <230> ha{ leuer leese alle {anne to breke Goddes heeste. But {e droos of {is loue mut be purgid bi fier, for o{er {e brennynge of penauncis in {is li^f schal waste {is ruste, o{er {e flamme of heete of {e fier of purgatorie. '}e {ridde degre is whanne a man is so disposid to temperal <235> {yngis {at he mai lese hem alle wi{oute sorwe, and welde wi{oute gladnesse. And {is man ha{ anon {is meede: {at he mai not be maad soruful bi any aduersitee comynge on him. For Salamon sei{: Non contristabit iustum quicquid ei acciderit. }at is: "Whateuer {yng bifalli{ to a iuste man, it schal not <240> make him sori{", for non aduersitee take{ awei fro him any of {o {yngis {at ben desirid of him. And al heuynesse of herte and sorwe is felynge of absence of a {yng coueitid; {erfore, if a man desire{ or loue{ no {yng {at mai be take[n] awei from him vnwillynge, no {ynge is whereof he mai be soruful. And he {at <245> is in {is degre mai vse ri^tfulli temperal goodis, and no man mai fille {e ri^tful vsynge in {ese temperal goodis bifore {at he come to {is degre. '}e four{e degre is whanne a man despisi{ so temperal {yngis {at he hadde leuere to welde hem no^t, and is sori if he <250> be char/gid wi{ hem, and ioie{ whanne he is dischargid', and {is degre is of apostlis and of perfite men {at schal sitte in seetis biside God and deme al {e world. Wheresoeuere {anne {at {ese {ornes growe, {ei musten be drawe vp bi {e roote if it schal be maad able to receyue {e seed <255> of {e word of God. {erfore {is blessid sowere Jesus Crist, of whom {is gospel speki{ of, sawe {at it was 'more esi to a camele to entre bi a neldul ye' {an a man louynge or tristynge in richessis to entre into goostli knowynge of Hooli Scripture, {at is: {e word of God, whiche is vndirstonde bi '{e kyngdom <260> of heuenes.' Tofore {anne {at Crist seew {is seed in his apostlis, he ripte vp {e {ornes of wordeli goodis, whanne bo{e Petre and Andreu, John and James, forsoken hire nettis and hire boote whiche was hire wordeli possession. And it was take vp clene bi <265> {e roote whanne, as Jerom sei{, {ei forsoken wille of hauynge, whiche is greet in {e si^t of God, {ou^ {e possession be litil. Also, as Actis of {e Apostlis telle{ in {e [4] chapitre, in {e bigynnynge of {e cherche, after {e ascencion of oure Lord, in tyme of {e apostlis whiche weren principalli sent of him to <270> sowe {is gostli sed, as Mar[ke] sei{ in {e last chapitre, myche of {e comune peple (hauynge in mynde {e wor/des of oure Lord, {at seide: Vendite que possidetis, et date elemosinam. Facite vobis sacculos, [qui non veterascunt, thesaurum non deficientem in celo, {at is:] 'Selle{ {oo {yngis {at ^e weelden, and ^eue{ almes. <275> Make ^e ^ou^ baggis {at waxen not oolde, tresour not failynge in heuene') maden clene hir hertis of alle suche maner {ornes, sellynge hur possessions and {rowynge {e price to {e apostelis feet. And {us {ei maden hire hertis able to {e word of God. And {erfore it sei{, in {e nexst chapitur suyinge, {at '{e word <280> of God waxide, and {e noumbre of disciplis was multiplied ful myche.' }erfore oure Maistur, Jesus Crist, as {e principal sowere, tau^te vs {at be{ his seruauntis and schulde sowe {is seed {at we haue a good y^e {at no {orne vp arise; and if he do, soone <285> pulle him vp for peirynge of {e lond: Videte, et cauete, et cetera. 'See{,' he sei{, 'and be{ war of al maner of auarice.' After {is stockynge or pullyng vp of {ornes, {is lond byhoue{ be dungid. What {is dunge is is tau^te in {e gospel sermoun of {e nexte Sundai bifore. <290> After {e dungynge, {is lond must be eerid. Bi {is 'eerynge' is vndirstonde confession, for ri^t as {oru erynge of {e plou^ {e cultur and schar kerue{ {e er{e, and turne{ {e grene gras donward and {e foule er{e vpward, so bi {e schewynge of {y tunge {ou schalt kerue / and departe {i goode dedis fro {yn <295> euele, and turne vp and schewe for{ {e blake er{e of {i olde er{eli conuersacion of synnes, and hide and turne adowun {e goode grene deedis fro al maner of bost and pride, but oneli to God, whiche knowe{ {e priueite of mannes herte, {at wol fulli rewarde euery good dede, be it neuer so priuei, after {at it is <300> wor{i. And ri^t as a plouhman, {at turne{ not vp al {e lond and make{ it al blac, but leeue{ many grene placis whiche men clepi{ 'balkis', vnable{ {is lond to beere a good crop; ri^t so, whoso in schrift knouleche{ no^t fulli out his synnes wi{ {e <305> publican, but boste{ his goode dedis wi{ Pharisee, suchon balki{ foule his soule and vnable{ hit to grace. }e plouh of schrifte bihoue{ to be temprid wi{ {re weggis, if it schulde go trueli and sikurli: }e firste is {at it be doo hastili, wi{oute delaynge; not <310> abidynge til {ei ligge sike and wene to be deed, ne{er til {e ^eris eend, {at is: til Lente. For ri^t as {ou wolt not abide if {ou see {at {y plouh goo amys, to hi^e or to lowe, to amende it til {ou haue al eerid vp {i lond, but anon {ou gost and rennest a wegge, and stentist not til {ou haue temprid him and sett him <315> in his kynde; ri^t so, in {e same wise, as tyme as {ou fyndest {iself gulti in any dedli synne, tarie {ou no^t, but as sone as {ou mai gete a good discrete preste {at kan bynde and vnbynde, as Seynt Austeyn sei{, goo and schryue {e to him, and take {i penance for {i / synne. <320> }e seconde wegg {at tempre{ {i plou^ and sette{ hit in his kynde [is {is]: {at it be hool, wi{oute departynge. Not for to telle a parcel to oo preest and ano{er to ano{er, for perauenture {i curat scholde not knowe of what condicions {ou art. Or ellis, for he is discrete and wole ^eue {e resonable penance for {i <325> synnes, {ou gost and tellest him a parcel of {e leeste euel, and after o{er tofore {ou gost to [a] stranger and tellest him alle {e foule bagge, for {ou woldest not be aschamed whiche, as Seynt Aust[eyn] sei{, is {e principal partie of {i penance. Or ellis [{ou] gost to him {at, for couetise of a peny or two, wol ^eue {e <330> litil penaunce or non, whiche is verreie symonye, for penance is oon of {e seuene sacramentis, whiche scholde no{er be bou^te ne soolde. If {ou in {is maner departist {i schrift, it is no^t in {e si^t of God. }e {ridde wegge {at tempre{ {i plouh is {at it be nakid, <335> wi{oute excusacyon. Not whanne {ou comest to schrifte to seie: 'I hadde no better grace', and so putte {e defau^te in God or ellis in {i neiboure, seyinge: 'He made hit' or 'Sche made hit' and 'Ne hadde {ei been, I ne hadde neuere do so.' But {ou must fulli and uttirli accuse {iself in {e worste maner, {at {ou <340> didist hit and no man ellis. And lete eueri man schryue himself. And if {ou wi{ {ese 3 weggis tempre wel {i plouh, {ou schalt ere in rule redili, and raie wel {i lond. After {is it must be wel harwid, to drawe oute rootes and <345> o{er fil{es {at is / laft in {e lond, and to make {e lond {e smallere and {e more able to receyue his seed. And by {is eggynge or harwynge, whiche ha{ many scharpe tyndes, mai be vndirstonde werkes of penance as fastynge, wakynge, wolwarde werynge, barefoot goynge, harde lyinge, scharpe disciplines, <350> and many suche o{er. And {is harwe, if it be drawe discreteli and {erto {at {ese tyndes ben longe inou^ ({at is: {at {ei ben continued, 'for whoso contynue{ too {e ende,' sei{ Crist, 'he schal be saaf'; qui perseuerauerit [vsque in finem, hic saluus erit]), {enne {ei <355> bryngen ou^te after hem al {e rootes of loue of synnes, and make{ {e herte falle smale {oru mekenesse, whiche {ynge most able{ {e soule to {e seed of {e word of God. And {at Crist schewe{ wel ({at not in hilli lond, {at is, proude hertis, but in {oo {at ben maad smale {oru mekenesse <360> bi {is harwe of penaunce, {e word of God mai entre) {ere he sei{: Confitebor tibi, Pater celi et terre, quia abscondisti hec a sapientibus, et cetera. }at is: 'I knwleche to {e, Fader of heuene and of er{e, {at {ou hast hid {ese {yngis' ({at is, whiche I haue spoke) 'fro wise and prudent men, and hast <365> opened hem to litel men.' }erfore Crist, {is principal sowere whiche knowi{ al maner hosbandrie poynt deuys, tofore {at he seew {is seed he tau^te {at mennys hertis musten be {us / araied, bi {ese wordis {at suen: Penitentiam agite, et cetera. 'Doo{ penaunce, for {e <370> kyngdom of heuene is ny^.' }at lond {at is {us araied, as is seid bifore, and in whiche is sowe {e word of God, is able for to brynge for{ plenteuousli his frute, as Matheu sei{ of {is same matere in {e 13 chapitre: 'sum 30 fold, and sum 60 fold, and sum a 100 fold.' <375> }ese {re degrees of vertues, figurid bi pritti, sixti, and an hundrid, moun be vndirstonde in euery spice of vertues. But for euery vice is spiritual fornycacyon and, bi {e same resoun, euery vertu is chastitee, {erfore comynely bi '{rittifold frute' is vndirstonde chastitee of wedloc, echewynge al vnlefful coupl- <380> ynge, holdynge apaid of {e werk of matrimonye. And [in] {e same maner, a stronge man for vertu suffrynge harme in his outeward goodes make{ {e lowist frute, {at is: 30 fold. And ri^t as {e chastitee of widuhoode, eschewynge al manere flescli couplynge {at hee mai {e more freliere ^eue tente to <385> Goddis seruice, answere{ togidere to {e 60 fold frute; ri^t so, in streng{e sufferynge (not oonli in temperal goodis, but also in hire owne bodi, as prisenynge, and betynge, and suche o{er) answere{ to {e same frute. And ri^t as chastitee of maidenhood (bi whiche foreuere is <390> echeuwid al maner of flescli couplynge [and] bi whiche {e mynde is couplid alweie to God as to {e spouse, as / Seynt Poule sei{: Virgo cogitat ea que Domini sunt, vt sit sancta tam corpore quam anima, {at is: 'A maide {enke{ {oo {yngis {at be{ of {e Lord, {at sche beo hooli bo{e in bodi and soule'), <395> answere{ to {e hundred fold frute, ri^t so in streng{e {e studefastnesse of martirs and, in {e same wise, of alle spicis of vertues. But to maidens, and to martiris, and to prechouris, longi{ a special worschipe in heuene {at is clepid 'laureola'. }e souereyne sower {at sowe{ {is seed, oure saueour Jesus <400> Crist, graunte vs of his godenesse to grei{e so oure lond {at it be abil and redi to receyue {e word of God, and after {oru his grace to frute manyfold, and se{{e be brou^te into {e berne of {e blisse of heuene. Amen. <<10 QUINQUAGESIMA SUNDAY>> <1> [A]ssumpsit Jesus discipulos suos et ait illis: Ecce, ascendimus Jerosolimam ([Luc].18.[31-43]). 'Jesus took his xij apostles and seid to hem: "Loo! we stien vp to Jerusalem, and alle {yngis schullen be endid or fulfullid {at ben writen of {e Sone of man. <5> He schal be taken to he{en men, and he schal be scornid, and scorgid, and spitt vpon. And after {ei han scorgid him, {ei schullen slee him, and {e {ridde daie he schal rise".' In {e byginnyng of {is gospel, Crist teche{ vs bi his word / and his ensaumple {at {er mai no man sti^e vp {e redi wei to <10> heuenli Jerusalem but bi meke pacience, or wilful suffrynge of tribulacyon whanne hit come{, or ellis {at he be redi in wille to suffre if God sende it, {ou^ non come. For {is weie wente oure Lord Jesus Crist, as he witnesse{ in Lu[ke] ({e last chapitre [26]): Nonne hec oportuit Christum [sic pati], et sic intrare in <15> gloriam suam? 'Ne bihoue{ it not Crist suffre {ese {yngis, and so to entre into his blisse?' Also, {e same weie wente oure Ladi, as Symeon profeciede of hire (Luc.2.[35]): Tuam [ipsius] animam pertransibit gladius. }at is: '}e swerd of tribulacion schal passe {oru {i soule.' <20> }at wei also passide alle {e hooli apostlis, martirs, confes- souris, and virgins, and alle true Goddis seruantes, as wit= nesse{ Seynt Poule in {e 2 pistle to Thi[mothe] ({e 3 chapitre [24]): Omnes qui pie volunt viuere in Christo Jesu, persecutionem patientur. 'Alle {at wolen lyue piteousli or holili in Crist schul <25> suffre persecucyon.' And in ano{er place: 'Bi many tribu- lacyons it bihoue{ [vs] to entre into {e kyngdom of heuene.' Seynt Johun [sei{], in {e firste pistle ([2.6]): Qui dicit se in Christo manere, debet sicut ipse ambulauit et ipse ambulare. }at is: 'Whoso sei{ {at he dwelle{ in Crist, he muste goo as he <30> wente.' }anne, ri^t as {is gospel sei{ Crist suffride scornynge, [scourgynge], and spittynge vpon, and se{{e dee{ vpon a cros, ri^t so [it] bihoue{ treue Cristen men to suffre and bi {at wei to foloue oure blessid Duke and oure Maister, Jesus Crist, to {e <35> blisse of heuenli Jerusalem. For in {ese foure maneris of tribulacyons [rehercid tofore moun be vnderstonden alle maner of tribulacions] whiche stonde{ o{er in scornful dedis or wordis, or in tribulacyon of bodili persecucyon, as of catel or of frendes, or ellis of fals diffamacion, o{er of bodili / dee{. <40> First, {e bihoue{ to suffre scornynge if it come{, bo{e in word and dede, and take ensample of oure Maister, Jesus Crist, and suffre mekeli for his loue as he suffride for {i loue. For ^if {ou beo a iust lyuer amonge lyueris of {e worlde, {ou schalt be scorned of hem as a fool, as Salamon rehercid of dampnid men <45> how {ei schullen seie in helle of iuste men: Ecce, hij sunt quos aliquando habuimus in derisum. }at is: 'Loo!' he sei{, '{ese it been {at we hadde sum tyme in scorn.' But {enke {anne on Cristes scorn: hou^ his {ralles and his handiwerk scorneden her Lord, whanne {ei clo{ede him in an <50> oolde mantel of purpur, in stide of a kyngis cloo{; and setten on his heed a crowne of {ornes, in stide of a crowne of gold; and in his hande a rude, in stide of a septre; and, knelynge in scorn, seiden: 'Heil, Kynge of Jewis!' And if {ou {enke on {is entierli in {yn herte, it schal make {e more mekeli and pacientli <55> to suffre al maner of scorn {at is doon or seid to {e, and so {anne {ou folouiste him in {e first tribulacyon, {at is: scornynge. }e bihoue{ also to folowe Crist in his scorginge. }at is: if any bodili harm beo doon to {e, of bodili persecucion, or los of <60> catel or of frendes (for alle {ese been scorgyngis to mannes bodi), suffre {anne mekeli and pacien[t]li, and bi{enke {ee how^ oure Lord Jesus Criste was scorgid in his nakid bodi wi{ scharpe knottede scorges {at, as [Ysay, 1.6] sei{: A planta / pedis vsque ad verticem capitis, non est in eo sanitas. }at is: 'Fro <65> {e sole of {e foot to {e top of {e heed, {er was non hool place in him.' Bi{enke also hou^ he hadde also a scharp buffet vnder {e eere, of an harlot stondynge tofore {e iuge. Bi{enke {e also hou^ {e bischopis, scribes, and Pharisees cesiden neuere of hire fals pursute, and procureden also {e comyne peple to crie after <70> his dee{. Bi{enke also hou^ pore he was maad for oure loue {at at his de{ was laft him not so myche as a clo{ to hile wi{ his priue lymes. Bi{enke ^et hou^ he suffride los of frendes, for {e Jewes, {at scholden haue be his frendes bi resoun for {ei weren his kyn, stoden a^ens him and weren his moste enemyes, as <75> Dauid sei{ in {e Psauter: Amici mei et proximi mei, et cetera. 'Mi frendes and my next kyn nei^heden and stoden a^ens me.' And if {ou hast {is in {i mynde continueli, ne doute it schal make {e suffre ful pacyentli alle {ese scorgyngis, or whiche euere of {ese {at {ou art scorgid wi{, and {anne {ou folewist <80> Crist in {e seconde tribulacyon, {at is: scorgynge. }e bihoue{ also to folewe Crist in {e 3 tribulacion, {at is: spittynge vpon. Bi {is mai be vndirstonde falce diffamynge. For ri^t as a man is knowen bi his face whiche he beo anentis his bodi, ri^t so he is knowe bi his fame whiche he is anentis his <85> soule. }anne, whoso falsli sclaundre{ his bro{er and so apeire{ his name, he spitte{ and defoule{ his [face]; but a kynde and a louynge bro{er, ^if he perceyuede any de/foulynge in a mannes face, schulde wipe it aweie, o{er warne him {erof if he my^te. So schulde any true cristen man, ^if he herde any defame his <90> bro{er, be redi to answere {erfore, and excuse it, and stopp[e] hit, and helpe hit what he my^te; or ellis, if he supposide he were gulti {erynne so {at his name bigunne for to apeire, {anne bro{erli, and priueli, and curtesli, warne him {erof, {at he my^te amende him and so wipe it aweie and make fair a^ens his <95> fame, {at is: his gostli face. But, {e more harme is, {er been moo now redi to spitte in mennes facis {an for to wipe hem. If {anne {at any man spitte in {i face bodili, or in {i gostli face, apeirynge falseli {i goode name, suffre mekeli for his loue {at seide: Exemplum dedi uobis, <100> vt quemadmodum ego feci, ita et vos faciatis. }at is: 'I haue ^eue ^ou ensaumple' ({at is, of meke sufferynge) '{at ri^t as I haue doo, so doo ^e.' }enke hou^ he suffride mekeli for {i loue {e foule, horrible spotil of hire curside mou{us in his blesside face, whiche was <105> {e fairest of alle children {at euer were bore, as Dauid witnesse{ in his Psalme: Speciosus forma, et cetera, and {ei maden hit so foule {at it seemede like to a mesel to alle mennis si^te. Haue {ou mynde also hou^ {ei bispatten his gostli face ({at <110> is: his worschipeful name and his fame) whanne {ei seiden he was not on Goddis half for he kepte not {e Sabot. }ei seiden also {at he hadde a deuele wi{inne him; and also {at in Belsebul, {e Prince of Fendes, he caste ou^te fendes; and wi{ many moo / o{er suche dispitouse wordes apeirede his name as <115> myche as was in hem. And al he suffride mekeli, to ^eue vs ensaumple to suffre also for his loue and for oure owne synne. And merueile {ou no^t {ou^ men doon {us to {e, {ou[^] {ou deserue hit no^t to hem, for Crist sei{: Si patremfamilias Bel[z]ebub vocauerunt, quanto <120> magis domesticos eius? }at is: 'If {ei han clepid {e fadir of {e householde "Belsebul", hou myche more {ei wolen his homeli meyne?' For {ou^ {ou haue not deserued hit a^ens {oo persones, {ou hast deserued hit a^en God wi{ o{er synnes {at {ou hast doon, for whiche God punyschi{ {e and so wole <125> purge {e, or ellis proue {e as gold in {e fier, and encrece {i mede in {e blisse of heuene. And if {ou suffre {us mekeli, as I haue seid, {anne folewiste {ou oure Lord Jesus Crist in his {ridde tribulacyon, {at is: in spittynge vpon. After {anne {at {ou hast denied {us {iself bi wilful and meke 130 suffrynge of tribulacions, {ou moste take {i cros and suen him, as Crist sei{. An esier cros mai no man take {anne {e cros of loue, of whiche cros speke{ {e doctur Lyncoln, expownynge {is text of {e apostle (ad Gal.5.[24]): Qui Christi sunt, carnem suam crucifixerunt cum vitijs et concupiscencijs. }at is: '}ei {at <135> ben of Crist, or Cristis childeren, han crucified hire flesch wi{ vicis and desiris': '}e flesch here mai be vndirstonde {e bodili substaunce of a man, wi{ {e dedis / of his membris. Vicis ben euele customs, wi{ hire dedis. Desiris ben lustis, whiche mouen hem <140> a^en resoun. '}ese {re it bihoue{ after {e apostle to fastene to {e cros, for {ei {at ben Cristis araie{ to hem first a cros in hire mynde whanne, fro {e myddul of hire soule ({at is, loue or wille), {ei drawen his lyne into God aboue al {yngis to be loued; and <145> ano{er, on {e ri^t side, {ei dressen to hire frendes as hemself to be loued; and {e {ridde, on {e lifte side, to hire enemyes as hemself to be loued, for God ha{ ordeyned hem of {e same kynde; {e four{e lyne of loue, donward, for to loue dueliche hire flesch and o{er bodili creatures, in as myche as <150> {ei ben matere of knowynge, and of loue, and of preisynge of God. 'In {is cros of loue, {e flesch is crucified whanne al {e werkis whiche {at ben don bi {e membris of {e bodi ben dresside after summe of {ese foure forseid loues. And if {e werk of {e flesch <155> passe for{ bi none of {ese foure weies, {e crucifyynge of {e flesch is left. And bi no weie mai not {e lyne of loue be dressid bi any of {ese four weies, but in so myche he strecche him to alle; and so {anne it folowe{ {at {e vicis of vnordynat lust {at moun not stonde wi{ {ese louys been slayn, forso{e, for {er <160> leue{ not euele wille where {at {ese foure ben strei^t oute. }e desiris also of {e flesch in {is cros contynuli / be{ maad lasse, and so {ei be{ alweie in dyinge, til to goynge oute of {e li^f.' }is cros of loue made Crist to stie vp into {e cros of treo, in whiche he suffride his de{ for mankynde. Whanne {ou hast <165> don {iself vpon {is cros of loue, {anne schalt {ou rise after {e {ridde daie, as Crist dide: }e first dai, Crist suffride passioun and dee{; {e secounde dai, he restide in {e sepulcre; and {e {ridde dai, he roos wi{ a bodi glorified, whiche my^te no more suffre de{. <170> So schalt {ou also {e firste daie ({at is: daie of {i lyuynge) suffre mekeli tribulacions, as is bifore seid, and dee{ on {e cros of loue; {e seconde dai ({at is: after {ou art passid oute of {is world, into {ee Daie of Doom) reste in {e ioie of Paradise, or in Purgatorie for a litil tyme, if {er leue any {yng to be purgid at <175> {i diynge; {e {ridde dai ({at is: {e Dai of Doom, whiche daie schal neuer haue ende) {ou schalt rise a^en, and {i soule schal be knyttid to {i bodi, whiche schal be glorified wi{ foure {yngus: {at is, clerete, agilite, sutilte, and immortalite ({at is: vndedlynesse), for it schal not mowe die a^en, but endelesli <180> lyue wi{ God in his blisse, world wi{outen ende. After Crist hadde tolde his disciples of his wilful suffrynge, passyoun, and dee{, {e text sei{ {at {e apostles vndirsto[n]den no {ynge of {ese {yngis, for {is word was hid fro hem. Mar[ke] sei{ in {e 8 chapitre {at whanne Crist tolde to his disciples of <185> his passioun, Petre, takynge Crist, bigan for to blame him, and seide: 'Lord, be {ou merciful to {iself, for {is schal / not beo.' Vpon {is text sei{ Crisostom: we seyn it is no wondir {ou^ Petre knew not {is whiche took reuelacion of Cristis passyoun. Petre lernede bi reuelacyon {at Crist was {e Sone of God, but <190> so{eli {e mysterie of {e cros and of {e ri^synge a^en of Crist was not schewid to him in {is place. Also, men moun vndirstonde {at se{{e {e disciples, {at weren chose of God bifore al o{er, for {ei weren ^et {at tyme sumwhat flescli and not fulli enspired wi{ {e Hooli Gost as {ei <195> weren after, vndirsto[n]den not {e speche of wilful suffrynge, myche more men {at been al flesch and ^ouen to wordli lustis moun not vndirstonde {e techynge of meke and wilful pacyence and tribulacioun, but in al maner tribulacions and aduersitees grucchen a^en {e curteis visitacion of God. <200> But for as myche as blyndenesse in soule lette{ man ofte {at he mai not knowe {e weie, ne see to goo {erynne to heuenli Jerusalem, {erfore as {e gospel telle{ suyngli oure Lord Jesus helide a man of his bodili blyndenesse {at criede bisili after his si^t, and made him for to see, to teche vs to desire fulli in herte, <205> and to crie bisili to God wi{ mou{e after goostli si^t, whiche is {e grettist helpe {at mai beo to knowe {is weie and redili wi{oute errynge to goo {erynne. }e gospel sei{ {at whanne Crist nei^hede, or cam ny^, to Jericho, a blynde man saat bisides {e weie beggynge. Jericho is <210> as myche for to seie as '{e mone', bi whiche is vndirstonde / oure fleschli kynde whiche is vnstabul and neuer dwelle{ any while in {e same state, as Job sei{, but wexe{ and wanye{ as {e moone doo{: nou^ sike, nou^ hol; now hoot, now cold; now hungri, now ful; now pore, now riche, and so for{ of many o{er <215> passions of kynde to whiche kynde oure Lord Jesus is ny^, for of his gracyous and endeles godnes he ha{ so knyttid his godhede {ertoo {at {ei moun neuer fro hennis forward be departid. And so, bi takynge of oure kynde, and bi experience, he ha{ {e more compassion of oure freelte, and {erfore he <220> schewe{ his manhede tofore his Fadir contynueli, and (as Seynt John sei{: Aduocatum habemus apud Patrem) he is oure aduoket euermore, to preie for vs for mercy and for grace. Bi {is blynde man {at saat bisides {e weie beggynge mai be vndirstonde euery cristen man whiche ha{ take bileue of oure <225> Lord Jesus Crist and is maad after blynd {oru synne {at he ha{ doon, whiche is sori for his synne and in wille for to amend[e] his li^fe. Such a man, in as myche as he ha{ not werkes of charitee, he is not in {e weie; but, in as myche as he ha{ ful bileue and is in wille to arise of his synne, he is ny^ bisides {e <230> weie. And ri^t as {er is many maner bodili blyndenesse, ri^t so, {er ben many manere goostli blyndenesse: {er is blyndenesse in bileue; {er is blyndenesse in wirchynge; [and] blyndenesse in demynge. <235> First {er is blyndenesse in bileue, of whiche speke{ Seynt Poule / ({e seconde pistle to Cor[inthis], {e 4 chapitre [4]), seyinge {us: deus huius seculi excecauit mentes infidelium, vt non fulgeat illuminatio euangelij glorie Christi. }at is: '[{e] god of {is world ha{ blynded {e myndes of vnfei{ful, {at {e li^tenynge of <240> {e euangelie of {e glorie of Crist schyne not to hem.' And {is make{ {at manye men, for {ei hauen no ful bileue to {e tru{e of {e euangelie of Cristis wordis, {erfore in peyne of {at synne, God suffre{ hem to falle into erroure of mysbileue of many false {yngis. <245> And in {is caas ben all wicches and telisteris, and alle {at bileue{ in charmes and writtes maad wi{ wordes vngroundid in Scripture. And {ouh it be wi{ wordis groundid in Scripture, Crisostom speke{ ful scharpli a^en hem in {e 4[3] Omelie, seyinge {us: 'Sey,' he sei{, '{ou vnwise preest' ({at makest <250> suche writtes), 'ne is not {e euangelie euery dai rad in {e chirche and herd of men? How moun {ei profite to hem aboute whos neckis {ei ben hangid, to whom {ei moun not profite {at euery dai here{ hem rad wi{ hire eris? Whe{er,' he sei{, 'is {e vertu of {e euangelie? In {e figuris of {e letteris, or in <255> vndirstondynge of {e writyngs? If it be in {e letteris, {anne {ou hangest hem wel aboute hire neckis. If it be in {e vndirstondynge, {anne it profite{ more putte in mennis hertis {anne hangid aboute hi/re neckis.' Also in {is blyndenesse be{ alle {oo {at bileue{ in destenyes <260> of sterris of mennys bir{is, a^en whiche also speke{ streiteli Crisostom in {e 2 Omelie; also, {at bileue{ in rauenes gred- ynge, pies chiterynge, oules whulynge, and manye suche o{ere fantees vngroundid whiche {e leude peple han amongis hem, and eke many lew[id]e clerkis, for blyndenesse of vnkun- <265> nynge, consente{ to {is blyndenesse of old misbileue. Also in {is blyndenesse of mysbileue be{ alle {oo {at bileuen {at {ei schullen no part haue of gode dedis {at been don in housis of religion but if {ei ben receyued of hem a bro{er bi lettre and bi seel, and euery ^er ^eue hem a certeyn of rente. <270> For {is is a^en {e article of {e Crede Commynynge of Seyntis, {at is: {at alle {oo {at schullen be saued schullen be parteners of alle {e goode dedis {at han be doon and schul be doon, fro {e firste Adam into {e Dai of Doom, more or lesse as God wole departe hem, after {ei han deserued, and {oru his grete mercy. <275> }ei schullen stidefastli bileue {at alle we be{ bre{eren of oo Fadir in heuene, and bre{eren to oure Lord Jesus Crist, and into his bro{erhede we be{ receyued bi {e worschipeful chartre of {e hooli Trinyte: Fadir, and Sone, and Hooli Goost. }e chartre of {is bre{erhede is {e blessid bodi {at hynge on a <280> cros; writen wi{ {e wor{i blood {at ran doun fro his herte, seelid wi{ {e precyous sacramente of {e auter in perpetuel mynde {erof. And {is blesside bre{erhede schal abiden for- euere in blisse (whanne alle false faitouris schullen fare) wi{ hire Fadir. <285> Also in {is blyndenesse be{ alle {oo {at bileuen / {at for a bulle purchasid of a fals pardener, {oru a fals suggestion and symonye of seluer, and {ei paie him {anne a peny and leie hit on hire heuedes, {ei be{ asoiled of alle hire synnes, as {ei witterli wene. But {e Holi Goost sei{, in {e Book of Priueites: <290> Quantum glorificauit se, et in deliciis fuit, tantum date ei tormentum et luctum. }at is: 'How myche a man ha{ ioied in delitis of synne, so myche ^eue him tormente [and] sorwe or weilynge.' }at is, {e ri^twisnesse of God wole {at as myche lust and likynge as a man ha{ had in synne, so myche peyne euene <295> weied {erwi{ him bihoue{ to haue {erfore o{er, in {is world, of sorwe of herte, o{er of penance wilfulli taken, or enioyned of here souereyne in schrifte, or of meke suffrynge of tribu- lacioun, or ellis, at {e laste, in {e peyne of Purgatorie. And ^et God wirche{ wi{ suche mercifulli of his grace, for ne were <300> schrifte of mou{e and sorwe of herte, euery dedli synne schulde be punyschid wi{ {e endeles peyne of helle. Alle suche ben maad blynde or blyndefeld for a tyme, as men pleyen abobbid, for {ei be{ bobbid in hire bileue and in hire catel bo{e bi suche lepers ouer londe {at libbe{ bi hire <305> lesyngis. Also in {is blyndenesse of bileue ben alle {oo {at for any siknesse or sorwe {at hem eile{ bihote{ and renne{ fro cuntre to cuntre, to ymage[s] ^oten or grauen wi{ mannes hondes, of gold or of seluer, of tree or of ston, wenynge and tristynge {at <310> {er be any dyuyne vertu in hem, or {at {ei moun any {yng helpen, or oon more {an ano{er for any maner / affeccion, or fairenesse, or costis. For alle suche (as {e Hooli Goost sei{ bi Dauid, {e prophete) {at triste{ in hem ben maad like to hem; for {ei han i^en and see{ no^t, as {ese ymagis han, for {ei seen <315> wel wi{ hire bodili i^en of wham {ei ben maad, and of what metal, and ^et {ei be{ blyndid in hire gostli i^en, wenynge {er be vertu in {at grauen {ynge. If {ei seyen {at {ei bileeuen not {at {er is any vertu {erynne, but oneli in God ({at loue{ more and [worschipe{ more] in oo <320> place {an ano{er), it wole seme, if it be prouyd, {at {ei lien falseli; for if men stele aweie {at ymage {at {ei seche, {ei wolen cese of hire pilgrymage in a schort tyme, and ^et is God as my^ti as he was, and {e place {ere stille. And {us {ei prouen bi hire deedis hire trist was in {at ymag[e]. <325> And {is firste blyndenesse (of mysbileue) is cause of {e seconde blyndenesse: of wickid wirchynge of synful dedis. For, as Seynt Poule (to {e Romaynes, {e 1 chapitre [23-31]) reherse{, many foule synnes ben brou^t in bi {e synne of mawmetrie, as manslau^ter, spousebrekynge, fornicacion, <330> auarice, couetise, debatis, and stryues, and many moo synnes whiche he nemene{ {ere, and speciali {e foule and horrible synne of Sodom, of bo{e men and wymmen. And so, {oru gret lust in hire synnes and long contynuaunce is gaderid corup- cion, and gendere{ a web in hire goostli i^en and so maki{ hem <335> blynd. Of {is blyndenesse speke{ {e prophete Sophonye ({e 1 chapitre [17]): Ambulabunt [vt] ceci, quia Domino peccauerunt. }at is: '}ei schullen wandre as blynde men, for {ei haue / synned to {e Lord.' And in ano{er place is seid: Excecauit eos malicia eorum. }at is: 'Hire malice' ({at is, of synne) 'ha{ <340> blendid hem.' In {is blyndenesse ben preestis and lettrid men {at lyuen in dedli synne and ^et see{ wel bi Scripture hou^ perelous it is, for {e lust of hire synne ({at is: {e web in hire goostli i^en) stoppe{ so hire si^te {at {ei moun not see what perele {ei stonde{ inne. Judas {e traitour sai as wel {e blessid <345> conuersacion and {e myracles of oure Lord Jesus Crist as Petre and John and alle his felawis, and ^et na{eles his couetise was so greet to wynne wordeli muk {at it made him goostli blynde to bitraie his Lord, and {at he solde him for seluer and his owne soule to helle. <350> And of {is blyndenesse come{ {e {ridde blyndnesse: {at is, of demynge. And {is bo{e in seculer iugis and in chirchis whanne {ei, for any presauntis or mede, wolen not see to {e ri^t, but deme after wronge and drede{ not hie God, as it is seide in olde prouerbe: 'Po be hangid bi {e necke; a riche <355> man b purs.' Of {is blyndnesse speke{ {e Wise Man (Ecci.20.[31]) seyinge {us: Exenia et dona excecant oculos iudi- cum. }at is: 'Presauntis and ^iftes blynden {e i^en of iugis.' In {is blyndnesse ben prelatis and curatis of {e chirche {at deme{ a gretter synne and more scharpeli chastise{ hire peple for <360> failynge of hire ti{es {anne for leuynge of greuousere {yngis of {e lawe, {at is: meercy, fei{, and doom. And suche, sei{ [Crisostom], teche{ {e peple by hire ensaumple / to 'si^e {e gnatte and swolewe {e camele.' In {is also (blyndenesse of demynge) be{ alle o{ere ypocritis <365> {at kunne see a mote in ano{er mannes i^e, but {ei kunne not see a beem in hire owne, {at is: {ei kunne{ see a defaute in hire bre{eren deedis, but sette{ at no^t wel grettere in hire owne. Euery cristen man {enne, as I seide first, {at ha{ take {e bileue of oure Lord Jesus Crist and is blyndid wi{ {ese forseid <370> blyndnessis, or wi{ any of hem, and is in wille to arise ou^te of hem, sitte{ bisi^des {e hi^e weie and is a beggare. For, as Seynt Aust[eyn] sei{, euery man is '{e beggare of God', se{{en we ben nedid to axe of God euery daie oure eche daies brede in oure Pater Noster. <375> But we schal vndirstonde {at beggynge is take dyuerseli in Scripture. Oon is speciali maad to God, as is seid tofore. Ano{er beggynge is schewynge maad to man, for himself or for ano{er, bi {e maner {at sum men schewen hire owne nede or ellis o{er mennys bi priuee wordis, as oure Ladi schewid to <380> hire Sone {e nede of m[e]n {at wn togidere at {e feeste in {e Cane of Gali, whanne sche seid: '}ei haue no wyn.' Ano{er beggynge {er is: {at is, of menynge. And so Crist beggide ofte of men while in dede he seide his nede ofte to {e peple, to be releued bi almes. And {us wise men seyn Crist was <385> ofte clepid 'beggare' in Psalmis, not only in his membris, but in his owne personne. Ano{er {er is ^et: a cryous beggynge maad to man for himself. And {is [is] clepid an axynge bi voice, maad to man, for temperal helpe to re/leeue {at {at clepe{ his nede in {e <390> maner {at men beggen of o{er fro dore to dore. And {is mai not be groundid on {e gospel {at Crist euere beggide {us while he was Lord of alle {yngis, hauynge no resoun whi he schulde begge {us. And so, for {is laste beggyn[g]e is euermore synne, o{er of him {at beggi{ if he begge wi{oute nede {erto, or ellis, <395> if [he] be nedid {erto, {anne it is synne of {e peple {at schulde see to his nede er he were constreyned to axe, and {erfore of suche sei{ Dauid in {e Psauter: Beatus qui intellegit super egenum et pauperem, et cetera. }at is: 'Blessid is he {at vndirstonde{ vpon {e nedi and {e pore', {at is: to see his nede <400> and releue him ar {at he axe. In {e Oolde Lawe, Jewes hadde a commaundement to suffre no nedi man ne beggare to be amongis hem, for he schulde be releued tofore {at he schulde not nede {erto. Miche more perfite schulde we beo bi lawe of {e gospel ({at is: {e lawe of loue), for Crist sei{ '{at but ^if <405> ^oure ri^twisnesse be more perfite {anne scribes and Phari- sees', whiche weren techers of {e Olde Lawe, '[^e] schul not entre into {e kyngdom of heuene.' }anne, if we kepten trueli {e lawe of loue and of charitee, myche ra{er schulde we suffre noo nedi man ne beggare to be among vs. <410> }anne {e gospel sei{ for{ermore: 'whanne {is blynd beggare herde men passe for{, he axide what {is were; and {ei seiden {at Jesus of Nazare{ passid bi.' }is mai bymene {at whanne suche a blynde man in synne, as I seide bifore, here{ hou Dauid, / (spousebreker and mansleer), Magdelyn (defoulid in <415> alle {e dedli synnes), Mathew ({at gat his li^flode bi an vnlefful craft), Petre ({at denyede and forsok his Maister, for fere of a womman), {e {eef {at hynge bisides Crist in {e oure of his de{, Poule ({at ful crueli pursuede Cristis peple), {at alle {ese been passid to heuene and be{ ful glorious seyntis, {enne if suchon <420> axide hou {is may be {at {us synful peple as {ese weren ben passid {us to heuen, Hooli Writt and treue prechouris answeren to {is question {at bi {e gracyous mercy of oure Lord Jesus Crist, {at sei{ himself bi {e prophete Eze[chiel]: Nolo mortem peccatoris, sed magis vt conuertatur et viuat. }at is: 'I <425> wol not {e synful mannes dee{, but {at he be conuertid and lyue'; and, as Poule sei{: Deus vult omnes homines saluos fieri. 'God wole {at alle men weren sauyd', and no man were perisched. Whanne {is synful man here{ of {is grete mercy, he is scired <430> {anne gretli in herte, and {e bolder to crie to God for grace and seie: 'Jesus, {e Sone of Dauid, haue mercy on me!' }e peple {at wente tofore {at vndirnam him to holde his pees mai be vndirstonde wickide {ou^tis and veyn, whiche {e fend putte{ in mannes herte and renne {erynne euermore tofore to <435> lette mannes preier; or ellis it mai be vndirstonde wickid concel of {e louers of {e world, and of {e fendis seruan/tes {at go{ tofore Crist and sue{ not his techynge, ne{er his lifynge, for {ei wolen haue hire wille doon a^en {e wille of Crist. Suche ofte tyme lette{ men to repente hem of hire synne and crie to <440> Crist for mercy. }ei seyn it nedi{ not to morne to myche for synne, for God wole neuer lese {at he bou^te so dere, and {us ofte tyme {ei letten men of hire good wille. But {e best concel in {is mater is to do as {e blynde man dide: {e more {ei lettide him, {e fastere he criede. So, for no such lettyngis cese {ou <445> no^t to crie and {ou schalt not faile to be herde atte laste. }at {e Lord stod stille mai bymene {at while a man reste{ him in his synne, {e grace of hel{e of oure Lord Jesus passe{ for{ afeer fro him, and abide{ no {ynge wi{ him, as Dauid sei{: Longe [a peccatoribus salus], et cetera. 'Hel{e is fer fro <450> synful men.' But whanne a man is in wille to rise of his synne, and repente{ him {erof, and crie{ after mercy, {e grace of {e blessid Lord is ny^ to alle suche {enne, as Dauid sei{: Prope est Dominus, et cetera. 'Ni^,' he sei{, 'is {e Lord to alle men {at clepe{ him in tru{e' - {at is, for hem {at clepen wi{ mou{, and <455> no[t oonli] wi{ herte. }at {e Lord commaundid him to be brou^te to him mai bitokene {at God commaundide to prestis to brynge synful men to Crist bi prechyng and techynge, bi conceilynge in schrifte, and most principali bi hire good ensaumple of lyu- <460> ynge. / For ri^t as [a] blynd man {at schulde be lad, men musten go bifore and take him bi {e hond and make him suen, and if {er be any {yng in {e weie at whiche he my^te li^tli stomble and hirte himself, his leder schulde warne hem {erof to make him eschewe it and go biside hit, ri^t so schulde prestis <465> ensaumple of good li^fe schewe to semple peple {at my^te folewe hem in hire goode dedis. And if it so beo {at {er ben o{er synnes of whiche {ei haue no knowleche of whiche {ei my^te li^tli falle ynne, {ei schulden bi Holi Scripture warne hem {erof. But what if {e preestis ben as blynde hemself, bo{e <470> in Scripture, and eke in hire li^f? {anne, as Crist sei{ in {e gospel: Si cecus cecum duxerit, [ambo in foueam cadunt. }at is:] 'If {e blynde lede {e blynde, {ei fallen bo{e in {e diche' - {at is, bo{e {e preest and his peple wende{ bo{e to h[e]lle. And whanne {is blynd man hadde nei^hid, he axide him, <475> seyynge: 'What wolt {ou {at I do to {e?' Oure Lord Jesus axide not {is for he wiste not wi{oute his schewynge what he desirede in herte, but for he schulde schewe his nede and his wille wi{ his mou{ as wel as wi{ his herte. So, if a synful man desire{ {e merci and {e grace of God in his herte, God wole <480> {at he axe hit also as wel wi{ his mou{e. }o {is blynde man seide: 'Lord, {at I mow see,' {is blynde man axid not gold, ne seluer, ne worschipe of {is world, ne venyaunce on his enmyes, ne non o{er wordeli {ynge, but onli he preiede {at he my^te see. Ri^t so, {e moost necessarie {ynge <485> {at we my^te axe of / God is oure goostli si^te, {at is: {at i^en of discrecion he opened in oure soules to knowe {e goode fro {e euel, and for to chese {e goode and leue alwei {e euele; for wi{oute openynge of {ese i^en, we moun not goo ari^te. }anne if we preie bisili, and laste {erynne contynueli, we schulde not <490> faile sikerli to gete hit of oure Lord. Whanne oure Lord Jesus ha{ seid to vs: 'Biholde!' ({at is: ha{ maad vs clerli to see wi{ {ese goostli i^en) {anne schulde we openli see in what staat we stonden ynne while [we] were blynde: hou we hadden loste oure blesside spouse, Jesus Crist, <495> and bitake vs to {e spousebreker, {e foule fend of helle; hou^ also we hadde loste {e swete ioyus of heuene, and {at faire feloschipe of alle hooli seyntis, and {e si^t of oure Faderis face, for a litul lust, and purchased peyne perpetueli in helle. '}i fei{,' sei{ Crist, 'ha{ maad {e saue.' }at is: good fei{ is <500> cause of {i goostli [s]i^t, for it is grounde and roote of al maner of vertu; for, as Seynt Poule sei{: Sine fide impossible est placere Deo. }at is: 'Wi{oute bileeue mai no man plese God.' 'And anon he sawe, and suede him, and magnyfied.' }at is: anon as a man ha{ geten {is gostli si^te of discresioun of <505> knowynge good fro euele, he schal leue {e weies of pride, wra{{e, and enuye, in whiche {e fend ha{ lad him; {e weie also of couetise, in whiche he ha{ sued {e world; and {e weies also of gloterie, sleu{e, and lecherie, in / whiche he ha{ sued {e flesch; and suen fro hennes forward Jesus Crist, in mekenes, <510> pacience, and charitee; pouerte, mesure, good bisinesse, and chastitee; and also, bo{e in worde and dede, magnyfie his Lord, for {e worschipe of a lord is his good mayne. 'And alle {e peple, whanne {ei si^e {is, ^auen pre[i]synge to God.' }at is: {e conuercion of a vicious man fro vices into <515> vertues profite{ not onli to his owne soule, but to manye o{ere {at see{ hit, to amendement of hire li^f and to preise {e blessid Lord {at is so ful of grace. <<11 FIRST SUNDAY IN LENT>> <1> [D]uctus est Jesus in desertum a spiritu, et cetera (Mt.4.[1]). In {is gospel, cristen men moun lerne to be hardi a^ens alle temptacions of {e fend. For ri^t as oure Lord Jesus Crist ouercam him my^tili in his {re grete temptacions wi{ meke <5> answerynge of Holi Scripture, so if we wolen arme vs in {e confortable help of God, and alwei answere bi Holi Scripture, we moun be tristi {at he schal not mowe harme oure soules wi{ alle his sotil wiles. }is gospel telle{ {at Jesus Crist was lad into desert of a <10> spiri^t, to be temptid of a fend. @he schul vndirstonde {at, as [Matheu and Luke] telli{ bo{e, {is ledynge into desert of a spirite {at was {e Hooli Gost, as alle doctours acorden, was anon suynge {at Jesus was bapti^ed of John in Jordan, tofore {at he prechide {e kyngdom of God. Ri^t so, eueri cristen man, <15> after {at he is baptised, muste be lad here in {is world bi {e Hooli Goost in {e deserte of penaunce tofore / {at he come to {e kyngdom of heuene. For {is schewide wel Crist in his word, as in his dede, for {e firste sermoun {at euere he prechide to brynge men to {e kyngdom of heuene, his theme was {is: <20> Penitentiam agite, et cetera. }at is: 'Do{ penaunce, for {e kyngdom of heuene is ny^.' Figure we han herof in {e Olde Testamente, whanne {e children of Israel (whiche bitokenen Cristis peple, for {ei seen God bi fei{) weren lad oute of Egipte fro {e {raldom of Kyng <25> Pharao ({at is, oute of {e derknesse of synne fro {e {raldom of {e fend), and hadden passid {e Rede See ({at is, oure baptym, whiche ha{ his vertu of {e reed blood {at spronge te of Cristis side). }anne {ei weren in deserte fourti ^eer ar {ei my^te come into {e lond of biheeste ({at is, here in {is world in <30> deserte of penaunce, kepynge {e Ten Commaundementis and {e doctrine of {e 4 euange[listis]), whiche is bitokened bi {is fourti ^eer ar {ei mai come to {e blisse of heuene, whiche is {e lond of biheste to alle suche. But sum men ben lad into {e desert of penance, no^t bi {e <35> Holi Gost, but bi o{er {yngis: as sum men ben lad of {e flesch, as {oo {at fasten and forberen metis and drynkis principali for {e hel{e of hire bodies, as men {at ben rulid bi phisike; and sum men be{ lad bi {e world, as nygardes {at fasten principalli to spare for to be riche; sum men ben lad bi {e deuel, as <40> ypocritis {at fasten principalli to be holde hooli in {e si^t / of men. And summe ben lad bi {e Hooli Goost: as {oo [{at] fasten principalli to plese God, to folowe him in penaunce for his loue as he dide for oure loue, to do also satisfaccioun for <45> hire synnes, to make {e flesch suget to {e soule to wi{stonde {e my^tliere {e temptacion of {e fend (as Seynt Poule sei{: Cum infirmus sum, et cetera), to lesse hire peynes in purgatorie to encrese hire blisse in heuen. And wel penance mai be clepid to {e flesch a deserte, for <50> deserte is as myche for to seie as 'forsaken', and {e flesch euermore forsaki{ al maner of penance, as fastynge, labour, and chastitee, but euere desire{ glotenye, slew{e, and lecherie, and alle maner of lustis. And ri^t as {e fend temptide oure firste fleschli fader, Adam, <55> pryncipalli in {re synnes ({at was: glotenye to ete {e forbeden appel, veynglorie whanne he seide {ei schulden be as goddis, and couetise whanne he bihi^te hem to haue kunnynge as God to knowe good and euele, and in alle {ese {e fend ouercam him), ri^t in {e same wise he temptid oure first goostli fadir, <60> Jesus Crist: First, in glotenye, whanne he hadde fastide and hungride, and bad him make loues of stones. After, in veynglorie vpon {e pynnacle of {e temple, whan he bad him falle doun to loke whar God wolde kepe him. <65> And {e {ridde tyme, vpon {e hil, schewynge to him alle {e rewmes of {e world, and seide he wolde ^eue him al {at if he wolde falle doun and worschipe him. And in alle {ese temptacions, oure Lord Jesus / mytili ouercam {e fend, as {is gospel maki{ mynde. <70> Whanne {e fend {anne see{ {at a man is lad bi {e Hooli Goost, in {e manere {at I seide, into [{e] deserte of penaunce, anon he go{ ner to him and bisie{ him for to tempte him, to brynge him oute of his gode purpos and make him falle to synne; for {e more hiere purpos {at a man is aboute, {e more <75> enuye {e fend ha{ to him and is {e more bisier aboute to lette him, and principalli in {ese same {re synnes. First, if a man be lad bi {e Holi Gost into {e desert of penaunce as into fastynge, anon {e fend come{ ner to him and tempte{ him into glotenye, and bidde{ him make of stones <80> loues, and sei{ {us: 'For to ^eue {e to so grete fastynge, I holde hit a gret folie; for wel {ou wost {i bodi mai not lyue and be stronge to serue God but if it take mete and drynke to streng{e it wi{, and ^if {ou wi{drawe {erfro mete and drynke so {at it wexe feble to serue God, {ou plesist not God. And {ou wost <85> wel Seint Poule sei{: Corporalis exercitacio ad modicum valet. "Bodili excercitacion of werkis of penance is of litil valu, but pitee auaile{ to alle {yngis." And so haue {ou a pitous herte and ^eue {ou almesdede, and let be {i fastynge, for {at wole bi processe, if {ou vse hit in ^ou{e, make {e lese {i brayn in age <90> and so waxe mad, and {enne plesist {ou litel God, for {ou my^test abide til {ou come to sadnesse of age, and {anne were tyme inow^ / f {e to faste. 'Also, alle {e goodes of {e world, as foule, beestis, and fisches, weren ordeyned of God for {e loue of man, men to take <95> {erof hire fille whanne hem luste. And {erfore, {ou^ {ou take of hem, God is neuere {e porere; ne, {ou^ {ou leue hem, neuere {e richere, for he ha{ no nede to hem. And {erfore I rede {e leue {is fastynge, and ete and drynke such as God send of {e beste and make {e mury. For Salamon sei{: Animus tristis <100> exsiccat ossa; animus gaudens etatem floridam facit. }at is: "An heuy herte drye{ vp a mannes bones; and a myri herte make{ a man to haue faire age".' And {us alle {ese wordes of {e fend is no more to seie {anne as he seide to Crist: 'Make of {ese stones loues' - {at is, <105> changynge {i fast {at is hard as stones into tender loues of glotenye. But now be{ wel waar of {e fend, {at art {us slili and vndir coolour temptid to glotenye, and answere to him bi {e same auctorite of Scripture {at oure Lord Jesus dide in {e same caas, seyynge: 'Not in onli bred lyue{ man, but also in {e <110> word of God. Fals fend! wel I wot {at wi{oute mete and drynke my bodi mai not lyue any while; but I wot wel I am maad of twei kyndes, {at is: of soule and bodi. And ri^t as my bodi mai not lyue wi{oute bodili fode, ri^t so my soule mai not lyue wi{oute gostli food, whiche is {e word of God, as Crist <115> sei{ here. And {e more principal parte is my soule, whiche is like to {e Hooli Trinyte, and schal laste euer more whan my bodi schal / rote in {e er{e and be wormes mete. }enne haue I more nede to ^eue tente for {e mete of {e soule {anne of {e bodi; and {e mete of {e soule ({at is, {e word of God) sei{: <120> Penitentiam agite, et cetera. }at is: "Do{ penaunce, for {e kyngdom of heuene is ny^." '}anne, fals fende, {ou^ I do bodili penaunce, I fede {erwi{ my soule; for {e word of God {at is my goostli fode bidde{ so, and I destrie not my bodi ne displese not {e Lord so I do hit in <125> mesure.' And {us, in {is manere answerynge {oru {e help of God, {ou maist answere {e fend and disconfite him in his firste temptacion - {at is, in {e synne of glotenye. }e seconde temptacion {at {e fend temptide wi{ oure Lord <130> Jesus was to {e synne of veyneglorie, vpon {e pynnacle of {e temple, as I seide bifore. Ri^t in {e same wise, ofte tyme he enforce{ him to make hooli men to falle into {e same synne. @e schullen vndirstonde {at, as Seint Poule sei{, {at hooli mennes soules be{ '{e holi temple of God'.Templum Dei sanctum est, et <135> cetera. '}e temple of God,' he sei{, 'is hooli, whiche ben ^e'; and ri^t as pynnaclis of a material temple o{er chirche make{ hit feir to {e si^t of men, ri^t so vertues make{ mennes soules feir in {e si^t of God. And whanne a man ^eue{ him to any vertu, as mekenesse, paciense, charite, chastite, fastyng, preier, <140> o{er almesdede, {anne he stonde{ vpon {e pynnacle of {e temple. But ofte {e deuel lede{ a man and sette{ him vpon {is [pynnacle], whanne he / meue{ him to drawe him to cumpanye of hooli men and ^eue him to vertues for an euele ende. For whanne he ha{ sette him {ere, {enne anon he meue{ him to <145> falle doun ({at is, into veyneglorie) and sei{ {us: 'Be prou^t now of {in holynesse, and sette myche bi {i liyf, for {ou plesist now God and maist do wi{ him what {ou wolt. And sette lasse bi o{er men {at do{ not suche dedes, for whos most do{, most he is wor{!' And {us he meue{ man to falle <150> doun, and al tosquatte his soule and alle his gode dedis, and brynge hem to no^t. And if a man in his herte drede{ of {is veynglorie, for fere of {is falle leste he neuere rise, {enne {e deuel conforte{ him bi Scripture as he dide Crist: <155> 'Knowist [{ou] not wel {at Hooli Scripture sei{: Nouit Deus qui sunt eius, "God knowi{ whiche ben his" tofore {e world bigan, and suche moun not fare amys whatsoeuer {ei don. Omnia cooperantur in bonum, et cetera, "Alle {yngis worche{ into good" to hem {at schullen be saued. For Seint Poule <160> boostide of his hi^e liyf, as his pistles witnesse{, whanne he seide he hadde more trauailid {anne alle {e o{er apostles; but for he was ordeynyd to blisse, {erfore he synned no^t. So, if {ou be Goddis sone, bi grace ordeynyd to blisse, al schal turne {e to goode, drede {e ri^t no^t, whatsoeuer {ou {enkest, <165> spekest, or dost; for God ha{ ordeynyd his angels to kepe alle suche, {at {ei synne no^t dedli whatsoeuer {ei do{.' And {us {e deuel ofte tyme, as I haue schewid, stire{ a man to hooli lyif to make him after falle into veynglorie,/ for {at is {e worste fal, for {e hiere {at a man falli{, {e worse is his fal. <170> Now be war, {ou {at sittest vpon {e pynnacle of {e temple ({at is, in hi^e vertuous liyf, what degre euer {ou be), of {is sotil slei{e of {e fend {at is so ful of wilis, for he wolde make {e falle into veyneglorie to lese al {i my^t. And answere him bi Hooli Writ, as oure Lord Jesus dide, seyynge: 'It is writen, {ou <175> schalt not tempte {i God.' He tempte{ his Lord God {at seche{ experyment o{er asaie of {e vertu of God wi{oute nede {at mai not be eschewid. And {erfore seie to him: '}ou fals fend! {ou^ it be so {at I lyue a vertuous liyf, semynge to alle mennus si^te, ^et wot I neuere, as Salamon <180> sei{, whe{er I be wor{i hate or loue. And so it is vnknowen too me whe{er I be oon of {oo {at schal be saued or dampned. And {ou^ I schul be saued, and alle my gode dedis in kynde ben appreued of God, ^it it is an hi^e folie to falle doun into veyneglorie, and putte me into so gret perele in {e hondes of <185> God, and leue {e ri^t gresis {at ben ordeyned to come doun bi wi{oute any pride, {at is: by verreie mekenesse knowlechynge {at I haue no good but oonli of God, as Seint Poule sei{: Quid habes quod non accepisti? et cetera. "What hast {ou {at {ou hast not take? [If {ou take, wherto joyist {ou as {ou hadist nou^t <190> taken?]." And if I haue no good but borwid of God, {anne it is an hi^e folie to be proute of {at {at is not myn owne. 'And {ere as {ou seist {at Seint Poule cam doun bi {at weie, and synnede no^t whanne he boostide of his trauaile aboue alle his felawis for he was or/deyned to blisse whiche {at my^te not <195> faile, I seie {ou farest in {is as {ou didest whanne {ou aleidest Hooli Scripture to Crist. }ou dockedist {e Scripture whanne {ou took {at {at {e {ou^te was for {e, and leftest bihinde {at {at was {i vilenye, whanne {ou seidest {at {e angelis schulden kepe him {at he schulde not hirte his foot, and leftest bihynde <200> {at {at sue{ after - {at is: "Vpon {e addir and basilisk {ou schalt goo; and {ou schalt defoule {e lyon and {e dragoun", whiche is vndirstonde of Crist, and of {ee. Ri^t so {ou farest in {is same place in {e texte {at {ou allegest for Poule boostynge, for {ou hidest {e eende whiche is a^ens {e, {at sei{ not: "I <205> traueilede {us but [bi] {e grace of God in me", where hit seme{ {at he fel not doun bi pride, as {ou falseli feinest, but "bi {e grace of mekenus", as {e eende preue{. 'Now se{{e {anne {at {is hooli apostle, {e chosen vessel of God {at was lad alyue into {e {ridde heuen and schewide his <210> sauacion, durste not falle into veyneglorie, but bi mekenesse cam doun, what wisdom were hit to me, synful wrecche {at knowe not how^ I schal ende ne where I schal bicome, to putte me in perel and leue {e certeyn?' And {us in {is maner, answerynge {oru {e helpe of God, <215> {ou maist answere {e fend, and discunfite {e fend in his seconde temptacion - {at is, veyneglorie. }e {ridde temptacion {at {e fend temptide oure Lord Jesus Crist was to {e synne of couetise vpon {e hi^e hil, as I seide bifore. Ri^t in {e same wise he bisie{ him euere to make men to <220> falle into {e same synne. First, {e processe of {e gospel telle{ {at he ladde Crist into a ful hi^ hil and schewide him alle {e kyngdoms of {e world, and al {e glorie of hem, and seid / to him: 'Alle {ese {yngis I schal <225> ^eue to {e, if {ou wolt falle doun and worschipe me.' }is same processe he ha{ ^et al dai to men {at he se{ disposid to couetise, and desire{ to be hi^e and gret in {is world. First, {e fend lede{ him vpon {e hil. After, {e glorious {yngis of {e world ben schewid to him. }e {ridde tyme, {er is putte to him a condicion: {at is, if he worschipe {e deuel alle {ingis schul be <230> maad hise. }is is {us myche to mene: whan a man desire{ to be maad grete and hi^ in the world, {anne he stie{ into {e hil att {e deuelis ledynge. And whanne he bigynne{ ny^t and dai to {enke into richessis and worschipis, and putte{ alle suche <235> {yngis tofore {e i^en of his mynde, {anne {e prince of {is world schewe{ to him {e glorious {yngis of his kyngedom. And whan h fele{ {at {i {ou^tis ben longe tyme sette afire in {e desiris of {e same godes, {anne {e {ridde tyme he putte{ to {e such causes: {at if {ou wolt gete hem, {ou must worschipe {e <240> fend, leuynge {e fei{ of God, and serue to him, forsakynge {e ri^twisnesse of God, and do {efte, and raueyne, and deceite, and suche o{er. If {ou chese to worschipe God in his fei{, and serue him after his commaundementis, {ou schalt not gete al {o {yngis. <245> }erfore {e apostle teche{: 'I biseche ^ou, bre{eren, to haue studie of reste, and of ^oure owne nedes, and of wirchynge wi{ ^oure hondis, and {at ^e desire no mannes good of hem {at be{ wi{oute for{.' And efte he sei{: 'Hauynge / foodes and {oo {yngis wi{ whiche we schul be helid, wi{ {ese {yngis be we <250> apaied. For {ei {at wolen be maad riche fallen into dampn- acion, temptacion, and into snare of {e deuele, and manye vnprofitable and noyus desiris, whiche drenchen men into de{ and losse. But forso{e, of alle euelis {e bigynnynge is couetise.' }erfore alle {oo {yngis {at {e deuele [leyde to] Crist, he <255> despisede hem bicause {at he schulde not ^eue {e glorie of God to {e deuele. And to teche man {ou^ al {e world schulde be ^eue to him oneli to leue God, he scholde not do it, not to loue more richesses {an {e glorie of God, for it is not ri^twis ne resonable for to despise {e creatour for {e creature, but {e creature for {e <260> creatour; for God mai ^eue {e richesses, but richesses moun not ^eue {e God. And {erfore, be wel war of {ese {re sotil nettis of {e fende: {at is, glotenye, veynglorie, and couetise. For Crisostom sei{ {at {e deuele, whan he temptide Crist, seide '{ese {re nettis I <265> haue strei^te oute ouer al {e world: {at whatsoeuere scape oute of {e nettis of glotenye, renne into {e nettis of veyneglorie, and whatsoeuere schape oute of {e nettis of veynglorie, renne into {e nettis of auarice. For {ese {re no man perfiteli ascape{. And if any man ascape{, he ascape{ not hool, but broken.' And <270> {erfore, {ou^ a man ascape {e nett of glotenye and ^eue him to abstynence, and also {e nette of / veyneglorie for his abstyn- ence, ^it it is good {at he be war of {e {ridde sotil nette of couetise {at so many men be{ deceyued wi{, as Seint Poule sei{, bi {e textus rehersid tofore. And {e prophete Jere[mie] <275> sei{: A maiore usque ad minimum, et cetera. 'Fro {e meste to {e leeste', fro {e prophete to {e preste, 'alle studien to auarice.' And Salamon sei{: 'Alle {yngis obeien to moneie.' }erfore, if {ou wolt wiseli ouercome {e fend in {is temp- tacion and ascape his nette of couetise, answere to him as <280> Crist answeride in {e same caas, for he is {e beste maister, and whoso do{ after him he mai not faile, for he sei{: 'I haue ^eue ^ow ensaumple, {at ri^t as I haue doo, so do ^e.' And Seint Gregorius sei{: Omnis Christi actio, et cetera. 'Euery dede of Crist is oure informacion.' And sei {us to him: <285> 'Goo, Sathanas! It is writen: "{ou schalt worschipe {i Lord God, and to him alone {ou schalt serue." Wherbi I vndir- stonde, if I consente to {i suggestion of couetise of worldeli godes, or of worschipe whiche I mai not com to but if I do {e worschipe wi{ fraude and euele conscience, {anne worschipe I <290> an alyen God (as Seint Poule sei{: "Auarice is seruise of ydolis or mawmetis") and so I breke {e firste commaundement of God. 'Also, if I consente to {e in {is temptacion, {anne make I myself seruant to {e deuel {at is Lord of alle couetous men, or <295> ellis to {oo ryches/sis, and Crist sei{ in {e gospel {at "no man mai serue two lordes at ones: for o{er {at one," he sei{, "{ou schalt hate, and {at o{er {ou schalt loue; or ellis to {at one he schal cleue, and {at o{er he schal despise." 'And {us I can not see but {at {e ende of alle {at {ou art <300> aboute is not ellis but to make me to hate and despise my Lord God of heuen and helle and of al {e world, and chese {e to my Lord God, fals {eef, whiche, for {i stynkynge pride and foule couetise {at wilned to haue be euen and like to God, my worschipeful Lord and {yn {rew {e doun into {e depe putt of <305> helle, {ere to wone, world wi{outen ende. And I haue {e suspecte, se{{e I conceyue {i malice. And {erfore goo, Sath- anas, into {yn owne propre place {at God ha{ ordeyned for {e and for {i curside cumpanie!' And whosoeuere stifli wi{stonde{ to {e fend, as Crist ha{ <310> ^ouen vs ensample in {is gospel and as I haue expowned tofore, wi{oute any doute he schal anon cowardli flee aweie fro him; for Seint [Jame] sei{: Resistite diabolo, et cetera. 'Strongeli wi{stonde{ {e fend and he schal fle aweie fro ^ow', and {enne Goddes hooli angels schul come ner to suche a man, and <315> mynystre to him. }ou schalt vndirstonde, as {e doctour Crisostom sei{ vpon {is same gospel, {at '{er ben alweie twei angels duellynge wi{ men: a good, and an euele. And as longe as {e goode angele is wi{ vs, {e wickid angel mai neuere brynge vs into temptacion. <320> But o{erwhile, after {e dispos[ic]ion of God, he hide{ himself ({at is, make{ himself ynuysible tofore {e fend); for, but {e goode angele wole, he is not seie of {e / fend. }erfore he wi{dwe{ himself {at he ^eue leue to {e fend to tempte, and stonde{ and bide{ {e comynge of {e temptacion. }erfoe <325> whanne any desire of euele stie{ vpon {yn hert and meue{ {e to any kinde of synne, {enne {e goode angele is not aboute {e, but {e deuel spekynge in {yn herte tempte{ {e and compelle{ {e. But whanne {ou brekest {e deuelis temptacion in {yn herte and he see{ {at he mai not ouercome {e, he go{ <330> aweie fro {e. And whanne {at {e desire go{ aweie, and {yn herte bigynne{ for to ioie {at {ou hast ascapid {at wickid asau^t and, as a manere of a spiri^t of lyif, glade{ and do{ {onkynges to God, knowe {ou {anne {at {e fend go{ aweie fro {e and, after {e victorie of {e temptacion, {e angel come{ ner <335> and mynystre{ to {e, and he speke{ in {e and worche{ ioie.' And not oneli {is seruice he do{ to {e, but also mynystre{ to {e fro God grace more plenteuousli for {i grete bataile and glorious victorie, and also offre{ vp tofore {e trone of God {yne almesdedes and {i preiers, as he did of Thobie and <340> Centurio. And in {i laste houre, in {at perelous bataile bitwixe {e fend and {e, he schal my^tili helpe {e to haue of him gloriousli {e victorie, and after be {i leder {oru {e peynes of purgatorie to euerlastynge blisse. Amen. <<11A AN OPTIONAL EXPANSION TO SERMON 11>> <1> [F]or as myche as {is gospel speke{ principalli of {re synnes ({at is: glotenye, veynglorie, and couetise) {erfore, whoso wole, after {e tyme {at he see{ {at he ha{ disposicion of his auditorie, he mai dilate his matere, spekynge scharpeli bi {e <5> ground of Scripture a^ens {ese {re synnes. First a^ens glotenye, for glotenye is a gret synne, hi^li forbo/den of God, and harme{ mannes bodi, and mannes sole, and his temperal goodes, and his nei^bour bo{e. First, it is forboden of God (Luc.[21.34]) where he sei{ {us: <10> 'Take{ hede to ^ou[re]self, lest perauenture ^oure hertes be greued wi{ glotenye, and drunkschipe, and bisinesse of {is liyf.' Also, it is a maner of despite don to God; for he leue{ him and chese{ him a newe god, for suchon make{ his beli his god, <15> as Seint Poule sei{ (Phil.3.[19]): Quorum deus venter est, et cetera. And so he breke{ {e firste commaundement, makynge him a fals god. Also, it maki{ a man grucche a^ens God; for, as Goddes lawe sei{: 'Mi loue was maad fatt, and he kikede.' <20> Also, glotenye harme{ mannes soule; for a gloton plese{ {e deuele, for {e gospel sei{ {at a legyon of fendis preieden Crist {at {ei scholden goo into swyn, bi whom ben vndirstonde glotenos men. Also, {ei ben cursid of God; for {e prophete Ysa[y] sei{ (5 <25> chapitre [11]): 'Cursid be ^e {at arise{ erli for to suen drunkschipe, and for to drynken til to euentide.' Also, glotenye harme{ mannes bodi; for hit brynge{ in sikenesse and is ofte cause of destruccion, bo{e of bodi and of soule. }erfore sei{ {e Wise Man (Ecci.37.[33-34]): 'In many <30> metis wante{ not sikenesse, and for glotenye many men han perischid', and 'he {at is abstinent schal eche his liyf.' And Seint Poule sei{: '}e mete to {e wombe, and {e wombe to {e mete; and God schal destrie {at oon and {at o{er.' Also, glotenye deforme{ in man {e ymage of {e Trynite; for <35> bi {is ymage he excelle{ o{er passe{ alle o{er beestis - {at is: in resoun, mynde, and good wille. }anne his resoun is aweie, for he discerny{ not bitwixe good and euele, for {at {at is euele, he wene{ be good; and / {at {at is good, he wene{ be euele. And {us, whanne he is in {is plite, what is he but mad? {erfore <40> Senec[a] sei{: 'What is drunkenesse but wilful wodnesse?' And {e doctour Lync[oln] sei{: 'Drunkeschipe is wodnesse, for "fornycacion, wyn, and drunkenesse taken aweie {e herte".' And {us, in {is madschipe, he is redi as a wod man to al maner of synnes: <45> Firste to pride, settynge myche bi himselfe and litil bi al o{ere, grete o{es swerynge, and lyynge, and bostynge of his witt [and] of his streng{e, whanne he ha{ neuer nei{er, and of hise goodes, myche more {anne euere he hadde. }enne is he also redi to wra{{e; for if any man displese him, <50> ^e! {ou^ it were for his goode, {anne anon he is wro{, and swelle{ as a tode, chide{, {rete{, and curse{, as he be wood; and redi to debate wi{ alle o{er men; and ofte tyme sle{ his nei^bur, or his nei^bur him. And but he mai be avengid anon at his wille, {anne come{ in <55> enuye to destruye him wi{ his tunge; and if he knowe any concel bi him {at was doon many wynter bifore, bi whiche he my^te be hynderid in his bodi, or in his name, or in his catel, {enne it go{ alle for{, for {e flood^ates ben vppe. And if he non suche knowe{, {anne he wol lie on him, and disclandre him, <60> and falseli swere {erto. }anne also he is redi to couete o{er mennes godes bi {efte or bi sotil bargaynes, if his witt wol serue {erto; and if he mai not ellis, he wische{ faste after hem. Slouful also {anne he is of alle manere of goode, bo{e to <65> seruise of holi chirche and preiers of his mou{, but ra{er to slumbur and sle/pe and do non o{er god. And ofte, as {ei go{ homward toward hire beddes, {ei drenche{ hemself in dichis bi {e weie. And, {ou^ {ei comen hoom into hire chambre, {ei lete{ {e candel falle, and brenne hire bed, hemself, and hir <70> wyfe, hire children, and alle hire godes. And ofte men fallen {oru drunkenesse into lecherie, {ei recken not wi{ what persones, frende or sibbi, maidenes or wyues, or of holi ordre, as Loth in his drunkeschipe lay bi his two doutres and gat on hem two children, of wham cam myche <75> peple {at euere weren contrarie to {e peple of God. And {us, as I haue schewid, a gloton, whanne he wante{ resoun, is redi to alle manere of synnes. And ^if men take hede of alle maner of synnes, drunkenesse is [{e] most perelous synne. For {ou^ a man be proude, wra{ful, or enuyous, <80> couetous, slewful or lecherous, if he haue resoun, he mai do penaunce and be saued; but if he be drunke, he lesi{ {e rule of his resoun. And {erfore, if he di^e in {at estaat, he repente{ him neuere and so die{ in alle his synnes. I seide also bifore {at a drunken man lese{ also {e seconde <85> symilitude of {e Trynite - {at is, mynde. For {anne ha{ he no mynde of {e benefetis {at God ha{ do to him, ne of his bihotynge of blisse, ne {retynge of peyne, ne how perelous caas he stonde{ ynne, ne hou^ he wra{{id God, ne vnne{e knowe{ any of his dedis whiche he dide todai, so clene is his mynde <90> waschen aweie wi{ a litil drynke. Hijs good wille is also agoo, for to plese God wi{; but for to serue {e deuele, {erto he ha{ wille; and for to / hyndere himself, bo{e in bodi and soule and in his temperal godes, as I seide tofore, for Salamon sei{: 'He {at loue{ metis schal be in <95> nede, and he {at loue{ wyn and fatte {yngis schal not be maad riche.' For suche glotouns waasten cursideli hire goodis in goode morsellis and dlicious drynkis til {ei come to beg- garis estaat, and {enne lyue{ vpon {e pore peple and ben chargeus to hem a^en {e wille of God and ensample of {e <100> apostle. And so {ei harmen, as I seide at {e bigynnynge, to hire nei^eboris, ^he! bo{e to pore and to riche: To {e pore, for al {e superflu of mennys resonable sus- tynaunce is due to pore mennes almes, for Crist sei{: Quod superest, et cetera. '}at {at is ouerplus, ^eue{ to almes.' And so, <105> in as myche as {e glotoun ete{ and drynke{ ouer mesure, in so myche he wi{drawe{ of pore mennes liyflode and so he is cause of hire de{, in as myche as in him is. For Salamon sei{: '}e bred of ndi men is {e liyf of pore men' and 'He {at defraude{ him is as a man of blood' - {at is, a mansleer. <110> }ey harmen also to riche men, for {ei robbe{ hem, and stele{ of her goodes, borwe{ also and neuer quyte{, to meyntene wi{ hire glotenye. And ofte in hire drunkeschipe, if {ei dwellen ny^ hem, brenne{ vp al hire godis. And {us, as I haue schewid, many harmes come{ of {is <115> synne of glotenye, bo{e bodili and goostli. And {erfore sei{ {e Wise Man: 'Many men for glotenye han perisched.' }ese glotenos moun wel be lickned to a foul {at is clepid a bitore, {e whiche wol sitte bi {e / watir and pute his bile in a rude, and {erwi{ make{ an huge soun so {at men may here <120> him afer cuntre. But whanne he sitte{ on drie grounde, fer fro {e watir, {enne he lifte{ vp his bile into heuen, and sitte{ stille and no noyse make{. Ri^t so, glotons sittynge in {e tauerne, puttynge hire mou{es into {e bolle til {ei ben drunke; {enne {ei crien wi{ grete voice, boostynge, swerynge, lyynge, and <125> slaunderynge, and al hire euele dedes whiche {ei haue doun of many ^eres afore freschli rehercynge and reioisynge. But suche men sittynge in {e drie cherche bi hire confessour, fer fro {e tauerne, for to schryue her synnes, sitten as dombe and wolen speke no word. }erfore to suche sei{ {e Wise Man: 'To whom <130> woo? to whos fadir woo? to whom striues? to whom diches? to whom puttenynge oute of yen? but to hem {at duellen in wyn and studien in swyngynge vp of bolles.' Also, glotenye mai be lickned to {e deueles bridel; for ri^t as a rider, after [{at] he ha{ bridelid his hors, lede{ him whider so <135> he wole, so [{e] deuele, after {at he ha{ bridelid a man wi{ {e bridel of glotenye, lede{ a man into what vice so him like{, as I seide and rehercid bifore. }erfore sei{ Dauid, in {e Psauter: In chamo et freno, et cetera. }at is: 'In halter and bridel constreyne her cheke bones.' <140> }e seconde synne of {ese {re synnes {at I spake of is veynglorie, whiche is a foule wille to be preisid of any good {at man ha{ of God, of whiche he scholde preise God oneli and ^eue {e worschipe / to him, for {at falle{ to God as his part, and to vs {e profite. Veyneglorie is a synne {at do{ myche <145> harme, for it robbe{ bo{e God and man. First it robbe{ God of {at {at is aproprid to him, {at is: worschipe and glorie, whiche a veyngloryous man desire{ to himself in as myche as in him is. }erfore sei{ Seint Poule: 'To {e kyng of worldis, vndedli, ynuysible, oneli to God, honure <150> and glorie.' It robbe{ also man of his goostli godis wi{ wiche he my^te bie him heuene, for it fordo{ hem, be {er neuer so manie, and make{ hem turne to no^t; and {at {at good schulde be, make{ turne to euele. And as it is impossible to haue {e gras and {e <155> seed to springe bo{e at ones, so it is impossible to desire here wordeli preisynge for ou^t {at men doon in {is liyf, and also after {is life to haue {erfore mede in heuene. For Crist bidde{ to alle suche: triste to non o{er mede but suche as {ei axen here, for wi{ wronge {ei axen mede of God for {at {yng {at is <160> not don for his loue. Also, veyneglorie not oneli robbe{ man of his goodes, but also turne{ him to gret harme in o{er sidis. For of hool it make{ him sike, and of life it brynge{ in dee{. And medicyn sore wounde{ him. Good he turne{ to euele, and vertu to vice. <165> What wisdom is hit for to ^eue mennes gode dedis for fleynge wordes {at passen as {e wynd, and forsake mede {at euer schal laste? Betre were no good to doo, {an to do hit in ful wille to be preisid. Caste in / {yn herte what [he] {ynke{ bi [{e] of whom {ou {enkest to be preised for {i goode dede. <170> }erfore he loue{ {e: for he trowe{ {at {ou dost hit for {e loue of God oneli. If he wiste {at {ou it didest oonli for him, no^t ellis wolde he doo but scorne {e for {i dede. }erfore, wi{ emty hondes {ei goo{ to God {at coueiten mede in {is world of hire goode dedis. <175> Veynglorie is {e peny {at {e fend ha{ euer redi to eche mannes harme in {e feire of {is world, to bie wi{ al hire dedis. Veynglorie is {e grete wynd {at ouercasti[{] grete toures, steples, and trees {at weren depe rotefast in {e ground as it semede, {at is: hi^e men and hooli in life to mennes semynge <180> {is curside synne caste{ into helle. He {at loue{ veynglorie make{ losengeris and liers his domesmen, and sette{ {e preisynge of hem bifore {e preisynge of God. And {is mai not be wi{oute grett despite of God, and {us it seme{ a foule blasfemye, for it drawe{ fro God {at {at longe{ to him. <185> A ueynglorious man mai wel be lickned to an hen {at, as tyme as sche ha{ leide an eie, sche make{ grete noise; so suche a man, anon as he ha{ do any good dde, he wille{ to be preisid and grete noise to be maad of him. And not oonli {is synne of veynglorie is to be hatid, whiche <190> is a spice of pride, but also al maner of pride. For pride was {e firste synne and bigynnynge of al euele, as {e Wise Man sei{ (Ecci.10.[15]): Initium omnis peccati superbia. }at is: 'Bigynnynge / of al euele was pride. He {at holde{ hit schal be fulfillid wi{ cursis, and it schal ouercome him in {e ende.' <195> Pride made {e faire aungel, Lucifer, to be apostata and firste breke {e swete ordre and feloschipe of angelis whanne he, for his fairhede and his myche witt, wolde haue be aboue alle o{er angelis and made him pere to God {at, of his godenesse, made him so faire and so wise. }erfore he hadde a foule falle fro {e <200> hei{e of heuen into {e deppest pit of helle and bicam a lodli fend, and alle {at to [him] assentide. But, alas for sorwe! hou many men nowadaies ben apostatas, brekynge {oru hire foule and horrible pride {e feire feloschipe of holi cherche? }e more harme is, men mai seie wi{ grete <205> mornynge and sorwe {e wordes of Dauid {e prophete, where he sei{: '}e pride of hem {at hatide {e stie{ alweie vp hiere and hiere.' So hie it is stied nou^ {at non astaat of holi cherche ({at is, ne{er presthode, ne kny^thode, ne comyn peple) holde{ hem apaied wi{ hire estaat, but bisie{ hem euer wi{ al hire <210> power, whe{er wi{ ri^t or wi{ wronge, to stie euermore hiere and hiere. And {ey {at next scholden sue Crist in mekenesse and alle maneres of vertues, to whom principali he sei{: 'Lerne{ of me, for I am mylde and meke of herte', be{ nou^ mooste hie and most proude, passynge hire estaat of alle maner <215> of peple. For, {eras Crist mekeli comynede wi{ his disciplis, and serued hem and louli wische her feet, and callid hem his frendes and bre{eren, prelatis nowadaies ben as hie aboue semple curatis and preestis as kyngis aboue {e comen peple, and take{ of hem grete taliagis and subsidies, and trauaile{ <220> hem to gret / cost, whider hem like{ and whanne hem like{, for {ynge {at ofte litil auaile{ to any helpe of soule, as {ou^ {ei hadde non o{er kyng but oneli hem alone. }ere also, Crist hadde neuer hous of his owne bi title of worldeli lor[d]schipe to hile in his heued; ne greet multitude of <225> proude araied meyne, but 12 seli pore men wi{oute ^emen or pagis to whom we reden he seruede ofter {an euer we rede {ei seruede him; whiche also neuer rood at greet araie, ne{er he ne{er his meyne, but ones sempeli on an asse, sadelid wi{ his disciplis clo{es; prelates {at ben nowadaies han many dyuerse <230> castellis, and maners as rial as {e kynge himselfe, to chaunge whanne so euere hm liki{ for to take diuerse eiris wi{ynne, araied as realli wi{ costli clo{es of gold and selk, and in multitude of o{er iewellis, bo{e of seleuer and of gold, in al maner housis [of] office, as {ou^ it were in Salamons temple. <235> And so grete multitude of meyne of kyn^tis, squyers, ^emen, and gromes, myche more nyseli disgisid {an any seculer lordis meyne, whan he schal ouwer ride oute, ^ea! {ouh it be to visite his pore scheep, he mut ride wi{ foure or fyue score hors, proudeli apareilid at alle poyntis, his owne palfrai for his bodi <240> wor{ a 20 or 30 pound, al bihangid wi{ gliterynge gold as {ou^ it were an hooli hors, himself aboue, in fyn scarlet or o{er clo{ as good as {at, and wi{ynne wi{ as good pelure as {e quene ha{ any in hire gowne, hir persons and hir clerkis rydyn/ge aboute hem, al in gult harneise, wi{ bastard swerdis ouergild bi hire <245> sides hangynge, as {ou it were Centurio and his kny^tis ridynge toward Cristis de{. }is mai wel be {e abhomynacion of discunforte {at Daniel speki{ of, stondynge in holi place ({at is, here in Cristis cherche). God, for his endeles merci, make of hem sone an <250> ende, {at alle cristen men {at louen {oo mai seie {e wordis of Dauid in {e Psauter {ere he sei{ {us: '}e enemyes forso{e of {e Lord anon as {ei be{ honoured and enhaunced, ri^t as smoke {ei schullen faile' - {at is, o{er {oru verreie mekenesse know[ynge] hire defau^tes, and wilfulli takynge vpon hem {e <255> meke and pore estaat {at longe{ to Cristis prestis, or ellis, if {ei wole not come wilfulliche, {at {ei ben compellid for to entre, as Crist sei{ in {e gospel: Compelle eos intrare. Also, {ei {at ben in {e estaat of kny^thode, {oru {is foule synne of pride stie{ faste and passe{ hili hir estaat in al maner <260> aparaile {at longe{ vnto hem, aboue hire auncetres {at weren bifore hem, whiche hadden myche more lifelode {an {ei haue now: First, in proude araie of houshold. }ere as hir auncetres weren wond to be seruid in hir houses at mete in pewtre vessel, <265> but if {ere weren any peeris of {e reem, now it is no^t wor{e but if a mene bacheler, ^ea! and dyuerse squyers also, whiche ben come vp of non olde auncetrie, but bi extorcions crepen so hi^e, musten be serued wi{ selueren vessel, and {e leste page in his house. <270> Hire clo{ynge also axe{ so hie cost, bo{e in clo{, peerlis, and pelure, {at oo garnemente passe{ in coste half moneie of hire lifelodes / in a ^eer. }ere also as sum tyme a wor{i bacheler of gret estaat hilde him apaide to ride wi{ 5 or 6 hors, now a pore squyer wole ride <275> wi{ 8 or 10 ^emen, alle of sute of as gret araie as sum tyme weren ful wor{i squyers. But what wole falle of {is pride, I am sikir, as it is seid in comen prouerbe: 'Pride go{ bifore, and schame come{ after.' }at is: o{er {ei mut be stronge {efes, to robbe here neiboris in <280> {e cuntre; or wrongful extorcioneris, to meyntene wi{ hire proude estaat; or falle into so gret dette for borwynge to {at proude araie {at ne{er {ei ne hire excecutours moun neuer quyte haluen del, and hire eiris hauen leuere hire faderis soulis li^e in helle {anne selle any parcel of hire heritage to quyte wi{ <285> hir faderis dettes. Nou^ also {e comyn peple is hie stied into {e synne of pride, for now a wrecchid cnaue {at go{ to {e plou^ and to [{e] carte, {at ha{ no more good but serue{ fro ^er to ^er for his liflode, {ereas sum tyme a white curtel and a russet gowne wolde haue <290> serued suchon ful wel, now he muste haue a fresch doublet of fyue schillyngis or more {e price, and aboue, a costli gowne wi{ baggis hangynge to his kne, and iridelid vndir his girdil as a newe ryuen roket, and an hood on his heued, wi{ a {ousande raggis on his tipet, and gaili hosid an[d] schood, as {ou^ it were <295> a squyer of cuntre, a dagger harneisid wi{ seluer bi his gurdel, or ellis it were not wor{ a pese. }is pride schulle {er maistres abuye / whanne {at {ei schul paie hir wagis for, {ereas {ei weren wont to serue for x or xij schillin[g]s in a ^er, now {ei musten haue xx oor {ritti, and his lyuerei also {erto, not for he <300> wol do more werk, but for to meynten wi{ {at pride. }us pride stie{ in alle astatis, as ^e haue herd rehercid bifore, {at ful greuousli greue{ God and harme[{] bo{e bodi and soule. }is synne of pride do{ many harmes, as Holi Writt witnessi{ in many placis: <305> First, it vsurpe{ to himself {at {at longe{ oneli to God, a^ens {at {at God sei{ bi Ysaie: Gloriam meam alteri non dabo. }at is: 'I schal not ^eue my glorie to ano{er man.' Also, pride is cause ofte of {e los of many men, bo{e bodi and soule, as it was of Pharao and of al his hoost (Ex.14.[28]), <310> and also of Chore and of his feloschipe ([Nm.16.32]). Also, it deforme{ {e fei{ and {e resonable ymage of men, as it dide of Nabugodonosor, of whiche also speke{ Dauid in {e Psauter, {ere he sei{ {us: Homo, cum in honore esset, et cetera. }at is: 'Man, whan he was in worschipe, vndirstod not. He is <315> comparisond to vnwise beestis, and maad like to hem.' Also, pride depose{ a man fro {e worschipeful estat and frendschipe {at he ha{ wi{ God, as Oure Ladi sei{ in hire songe (Luc.1.[52]): Deposuit potentes de sede. }at is: 'He ha{ deposid my^ti men fro {e sete.' And Jere[mie] (50.[32]) sei{: <320> Superbus corruet, et non erit qui suscitet eum. }at is: '}e proude man schal falle, and no man schal arere him.' Also, God sei{, bi Abdie {e profete (1 chapitre [4]): Si exaltatus fueris ut aquila, et inter sidera posueris nidum tuum, inde detraham te, dicit Dominus. }at is: 'If {ou be enhauncid / as {e egle, and putte {i <325> nest amonge {e sterris, I schal drawe [{e] fro {ennes, sei{ {e Lord.' And God also sei{ ([1] Mac.2.[62]): A verbis viri peccatoris ne timueritis, quia gloria eius stercus et vermis est; hodie extollitur, et cras non invenietur; quia conuersus est in terram suam, et cogitatio eius periet. }at is: 'Ne drede ^ou no^t of {e <330> wordis of {e synful man, for his glorie is tort and wormes; todai he is enhauncid, and tomorwe he is not founde, for he is turned into his er{e, and his {ou^t schal perische.' And Job [20.6-7] sei{ bi {e proud man: Si ascenderit usque in celum superbia eius, et caput eius nubes tetigerit, quasi sterquilinium in fine perdetur. <335> }at is: 'If his pride stie{ vp into heuene, and his heued touche {e cloudes, [in] {e ende as a dunge hil [he] schal be destruyed.' Also, pride gendere{ stryues, for {e Wise Man sei{ (Pro.11.[2]): Vbi sunt superbia, ibi et contumelia; vbi autem humilitas, ibi et sapientia. }at is: '}ere as pride is, {ere is strife; <340> and {ere as mekenesse is, {er is wisdom.' And, in ano{er place (13 chapitre [10]): Inter superbos semper iurgia sunt. 'Among proude men euer more ben stryues.' Also, pride schal confounde men in {e Dai of Dom, whanne {ei schul seie: 'What profitede to vs pride, or ^af to vs <345> boostynge of richessis? Al {o {yngis ben now passid as schadue.' Also, proude men ben hatid bo{e of God and men, as {e Wise Man sei{ (Ecci.10.[7]): Odibilis coram Deo et hominibus est superbia. }at is: 'Pride is hatable to God and men.' And suche <350> men God hi^li schal punysche, for Dauid sei{: 'He schal ^elde plenteuousli to hem {at do{ pride.' And Seint Jame sei{ (4 chapitre [6]): Deus superbis resistit; humilibus autem dat gratiam. }at is: 'God wi{stonde{ to proude men; and to meke mn he ^eue{ grace.' <355> }e proude man mai wel be likened to a beere: for {anne aboue it is maad gaie, whanne a deed man or a womman is putt {erynne; so men and wymmen / {anne nameli maken gaie {e beere of hire soule ({at is, hire bodi) wi{ gaie garnementis, whanne {e soule wi{ynne is deed bi pride. <360> Pride also mai be likened to an vnwar wrasteler: for if in wrastelynge oon of {e wrastelers mai rere {e foot of {e to{er, sone after he caste{ him. So, if {e fend mai rere {e affeccion of a man bi pride, anon he {rowe{ him into euerlastynge dampn- acioun. }erfore sei{ Dauid: '}ou hast caste hem doun while {ei <365> weren arerid.' Also, a proude man mai wel be lickned to a tree {at is callid Yuy, for Iuy ha{ {is kynde: as longe as it ha{ hous, wal, or tree, or any {ynge to holde hit bi, it stie{ euermore hiere and hiere, til it come to {e hiest place; but whanne he ha{ no^t to holde <370> him bi, {anne croke{ [he] doun a^en, for he is not my^ti to kepe himself. And {is Iuy is not able to be no timbir in no mannes hous, but it serue{ most to getis mete. Ri^t so proude men, al {e while {at {ei haue any {yng to lyue on, o{er on lordschipe, o{er rauayne, extorcion, {efte, o{er borwynge, {ei <375> stien euer hier and hier, and kunne make non ende of her pride; but whanne hir hold bigynne{ to faile, {anne {ei ben not my^ti to bere hemselfe in suche estaat. }ei fallen doun into schame and vileny and myche repreef of alle men, and suche proude men ben not able to be no tymber in Goddis hous, but <380> {ei ben able to mete of geett - {at is, to {e foule stynkyng fend of helle. }e {ridde synne is couetise whiche, as Seint Poule sei{, is rote of alle vicis. Couetise is a maister redynge in scole, and so grete scole he holde{ {at of alle generacions of folke and of al <385> degrees / comen to his scole for to lerne, as {e prophete Jere[mie] sei{: 'Fro {e leeste to {e meeste, fro {e prest to {e prophete, alle studien to auarice.' Pryncis, prelates, [prestis], lerid and lewd, and ^et religious amonge o{er prestis, gon to {is scole for to lerne of {is curside lore. }ere gret lordis lernen to <390> oppresse hire peple nedles wi{ grete taxis and talliagis, to make hemself riche and lyue in grete lustis. Smallere men, as kny^tes and squyers of {e cuntre, ouerlede{ hire pore tenauntis and hir semple nei^heboris aboute, wi{ wronge amerciamentes and hire proude {retynge <395> wordis, {at {ei ben ful fayn for to lyue in pees to fyne at hire wille. And if he mai haue any color to his nei^hboris lond, he my^te as wel atte firste goo {erfro and seie it is not his as for to wi{stonde suche a man bi plee. }ere also lerne{ prelates, {at schulden punysche synne, to <400> selle it for seluer, as an oxe or a cow^; [and], but if {ei wole paie wi{ good wille, sumpne hem to dyuerse placis and suffre hem neuer haue reste. }ere lernen persons and vikeris to plede for hire ti{is, and pun[y]sche hem more {erfore {an for alle {e dedli synnes. <405> }ere lerne{ religiouse men, a^en prophession of her ordre, to haue godes in propre {ere {ei non schulden haue, and for to coueite officis to rake togedere goodes {ere [{ei] scholde be pore and dede to {e world. }ere lernen also in {is cursid scole marchauntis and <410> artificeres to be perfite in {is lore, wi{ wilis and wi{ falsede, for to gete good. }ere lernen housbondes to ti{e ful euele; to erie into his neihboris lond and ripe into his corn; to mowen into his medewe and ti^e into his lesewe; to destrie him wi{ his beestis <415> and make neuere amendes. }us, from a litil / childe til we haue an hoor beerd, hem {ynke{ of {is science [{]ei haue neuer lerned inou^. And ^et na{eles {is science ou^te grtli to be despisid, if men token heede what harme it do{, for auarice brynge{ in alle maner of <420> synnes: First: pride, for {e Wise Man sei{ (Ecci.21.[5]): Domus que nimium est locuples adnullabitur superbia. }at is: '}e hous {at is to riche schal be brou^t to no^t wi{ pride.' }e seconde: for it is moder of enuy, for {e Wise Man sei{ in <425> his prouerb (Prouer.[28.22]): Vir qui festinat ditari et inuidet alijs, ignorat quod egestas veniet ei. }at is: 'A man {at hie{ to be maad riche and ha{ enuye to o{ere, he wot not {at nede schal come to him.' }e {ridde hit gendre{: wra{{e, for it telle{ in {e first booke <430> of Hooli Writt (Gen.13.[7]) {at {er was made stri^fe bitwene {e herdes of Habraham and Loth his cosyn for multiplyynge of hire beestes. }e four{e: for it brynge{ for{ slou{e, for Crist telle{ in {e gospel (Lu.12.[19]) how^ {e riche man seide to himself: 'Mi <435> soule, {ou hast many goodes putt into many ^eris; reste, ete, and drynke, and make {e glaad.' }e fif{e: it gendre{ glotenye, as Crist schewe{ in {e gospel of {e riche man {at eete euerei daie schynyngli. }e sixte: it is noreschynge of lecherie, for {us it was seide in <440> Hooli Scripture to Salamon: Collegisti quasi auricalcum aurum; et post: inclinasti femora tua mulieribus. }at is: '}ou hast genderid togeder gold as {ou^ {ou haddest a gold oore', and after: '{ou boudest {yne hipes to wymmen.' @et also {is synne ou^te to be hatid for {e manyfold cursis {at <445> God ^eue{ in Holi Writte to {es riche men {at geten worldeli godes falseli, or holde{ hem to streiteli, or loue{ hem to hertili. Firste, God curse{ to suche bi Ysaie {e prophete (5.[8]) {ere / he sei{ {us: Ve qui coniungitis domum ad domum, et agrum agro copulatis. }at is: 'Wo to ^ou {at ioyne{ hous to hous bi fals <450> couetise, and couple{ felde to felde.' Also, he sei{ bi {e prophete Abachuch: Ve qui multiplicant non sua. 'Cursid be {ei {at multiplyen {o {yngis {at ben not hiris.' Also, he sei{ bi his prophete Ysaie [33.1]: Ve qui predaris; nonne et ipse predaberis? }at is: 'Cursid be {ou {at robbest; whe{er {ou schalt not be <455> robbid?' Also, Crist sei{ in {e gospel (Luc.6.[24]): Ve vobis divitibus, qui habetis hic consolacionem vestram. 'Curside be ^e riche men, {at here haue{ ^oure conforte.' Also, {e apostle Judis sei{: Ve illis, qui in via Caym abierunt. 'Cursid be {ei {at gon in Caymes weie', {at first couetise bigan. Also, {e Wise <460> Man sei{ (Ecci.10.[9]): Auaro nihil est scelestius. 'No {yng is cursider {an {e couetus man.' And {erfore, for {ese cursis and many mo {at God ^eue{ to couetous men, {is synne of couetise is to be hatid. Also, kynde stire{ vs to hate {is synne, se{{e mannes soule <465> {oru his kynde is hiere and clannere {an heuene; for he is maad like to {e Trinite, whiche ou^te here to be hied fro er{eli {yngis as heuene is hi^e fro er{e. A wonder {ynge it were, and a^ens kynde, {at heuene scholde nei^he {e er{e. So it seme{ a^en kynde {at couetise schulde brynge a mannes soule doun so <470> lowe to er{eli {yngis to make him loue hem, and on hem sette his triste. }erfore God ha{ sette {e er{e so lowe, as vilist element {at men schulden defoule wi{ feet and despise hit. And, in token herof, hooli fadris in {e bigynnynge of {e cherche, tau^te bi {e Hooli Goost, solden er{eli possessiouns <475> and {rewen {e price to {e apostles feet. }e couetous man is like to {e see, to dee{, and to helle. }e see / drynki{ al {e watres of {e world; so {e couetous mannes wille swolewe{ alle {e richessis of {e world, {erfore he is {us vnsaciable ({at is, vnable to be fulfillid). He is likened also to <480> dee{ and to helle, for {ei be{ neuer fillid, {e toon sleynge and {e to{er swolewynge. }erfore {e prophet Abachuc sei{ of {e couetous man (Aba.2.[5]): Dilatauit quasi infernus animam suam, et ipse quasi mors non adimplebitur. }at is: 'He ha{ enlargid as helle his soule, and he as de{ schal not be fulfillid.' <485> And, for {e same cause, he is likened to a dropesi man, for {e more {at h drynki{, {e more he firsti{. Whi {anne {at a couetous mannes herte mai neuer be fillid mai be schewid bi diuerse resouns. First is {is: if a man were sore afirst and he hadde bisides him a tunne ful [of] wyne, {ou^ <490> he drowe oute al {is wyne into ano{er vessel and putte non in his mou{e, his first scholde neuere {e more be quenchid or stanchid. So {e couetous mannes herte {at firste{ after {e richessis of {is world, {ou^ he fille wi{ hem his whicchis vp to {e brerdes, [h]is herte {erfore is neuer {e more fillid, but more <495> desire{. }e seconde resoun is {is: if a man bisied him faste, for to fille a gret berne wi{ oo corn of senevi, ri^tfulli of alle men he my^te be holde a fool. So als is {at man {at wene{ to fille his soule wi{ failynge richessis of {is world, for mannes soule is <500> wi{outen ende, and so no {ynge {at ha{ ende mai fille so laarge a {ynge, and no {yng mai fille mannes soule but oneli God, which is also endeles. }e 3 resoun is {is: if a man bisili axide / and sou^te for to fille a boket ful of wisdom, whe{er <{is> question of wise men <505> schulde not be holde fol and vnpertynent, for {at vessel is not apte ne acordaunt to receyue wisdom. So, of men {at ben lad bi resoun, suche a man schulde be hoolden a fool {at wene{ to fulfille his soule wi{ richessis, for it is not apte to receyue goodes of {is world, but wisdam of {e Fadir, comynge fro <510> aboue. }e 4 resoun is {is: if {er were a greet fier whiche {ou woldest fayn sleke, and {ou leidest {erto mo drie schides, wise men wolden holde {e for a fool for, after {at, {e more kenliere it wolde brenne. So a mannes herte, {at hote brenne{ wi{ {e fier <515> of couetise, {e mo godes {at he rake{ togedere, {e more it sette{ his herte afiere. }erfore sei{ {e Wise Man (Ecci.14.[9]): Insatiabilis est oculus cupidi. }at is: '}e i^e of {e couetous man is vnable to beo fillid.' And also he sei{, in ano{er place: Avarus non implebitur pecunia. '}e couetus man schal not be fulfillid <520> wi{ moneie.' Also {e Wise Man sei{ in prouerb (Prouer.30.[15]): Tria sunt insatiabilia, et quartum est quod numquam dicit: sufficit. }at is: '}re {yngis {er ben {at ben vnable to be fulfillid, and {e four{e {at neuer sei{ "Hoo!"' - {at is, {e couetous mannes herte, et cetera. <525> Also, couetise of worldeli mennes goodes mai wel be likened to a dunge hil: for as a dunge hil {at is gaderid togidere rote{ and stynke{, and whanne it is sprad abrood it make{ feeldes for to bere frute, so {e richessis of a couetous man {at ben gaderid togedere and leide vp to roten {e soule and make{ it stynke in <530> {e si^t of / God, and whanne {ei ben sprad abrod to pore men, {ei norischen hem and geten remission to {e soulis of riche men. }erfore sei{ Crist, in {e gospel: Facite vobis amicos, et cetera. 'Make{ ^ou^ frendes of {e goodes of wickidenesse' - {at is, whiche for {e more part brynge{ men to wickidenesse. And <535> of {is dunge hil speki{ [Ezekiel] {e prophete ([7] chapitre [19]), {ere he sei{ {us: Aurum eorum in sterquilinium erit. 'Hire gold,' he sei{, 'schal be to hem a dunge hil.' Also, couetise mai wel be lickned to a postyn: for a postyn {anne is perelous whanne it is ny^e {e herte, so richessis {enne <540> ben perelous and dedli whanne man sette{ on hem herteli loue. }erfore sei{ Dauid: Diuitie si affluant, et cetera. 'If richesses flowen to ^ow, sette{ not ^oure hertes on hem.' Also, a riche man is likened to a woute or a moldwarpe: for he is blac bi wickidnesse and synne, and blynd bi ignorance. As <545> manie possessions as he ha{, so many biriels he ha{, in whiche he birie{ himselfe bi contynuel bisynesse. And as myche as he delue{ he {rowe{ aboue him, for {e goodes {at he loue{ so passyngli he make{ his god. Also, a couetous man mai wel be likned to a somer hors {at <550> bere{ a lordes tresour: whanne he is al tobroke wi{ trauaile {at he ha{ vsid, {enne {e tresour {at he baar is holli fro him take, and no {yng he leue{ him of {at he baar for his long trauaile, but bare weri sides, crachi feet, and gallid bac. Ri^t so, {e couetous man, {at kepe{ togedere worldeli godes {at heuy on <555> him lie{, and pyne{ him sore wi{ many angris, wi{ sorwe, and drede, and perel of de{; at {e laste ende, he schal not ha/ue of alle his trauaile but leeste, as a wrecche in pouerte and peyne, and born to {e er{e wi{ bare sides saue a wrecche schete. Also, he mai be likned to a scheep {at bere{ wolle: for al {at <560> he al {e ^er gadere{ atte laste is clene fro him taken, and he bileue nakid and o{er {erof han clo{es. Also, he mai be likened to an oxe {at sore is pyned and fordryuen in {e plouh, o{er eten {e corn {at he trauele{ fore, and leue{ him no^t to his part but vnne{e {e chaf. <565> }erfore sei{ Seint Poule ([1] ad Thi.6.[7]): Nichil intulimus in hunc mundum; haut dubium nec aliquid auferre possumus. }at is: 'No {yng,' he sei{, 'we brou^ten into {is world; ne no doute ne no {yng we moun bere hennes.' Se{{e {anne couetise is so perelous, as is schewid here <570> bifore, it were {anne grete wisdom wiseli to be war {erof, as Crist warne{ in {e gospel and sei{ (Lu.12.[15]): 'Biholde{, and be{ war of al manere of couetise' and 'make{ ^oure tresourie in heuen', bi large almesdede to hem {at be{ verreie pore, 'where it mai neuer faile, whe[re] ruste mai not destruye it, ne mou{ <575> mai not waste hit, ne {efes moun not stele it.' If we don so, {anne schulle we haue {ongke of God, help of alle seyntis, and {e endeles blisse of heuene. First, {onke of God, for he sei{ in {e gospel: '}at ^e do{ to {e leeste of myne, ^e do{ to me.' Also, helpe of hooli seyntis, <580> whiche weren pore men, for {ei moun helpe vs to brynge vs into euerlastynge tabernaclis, whiche is {e blisse of heuene to whiche Crist schal clepe alle suche in {e daie of / general reward, to whom he schal seie {ese wordes (Mt.25.[34]): 'Come{, ^e blessid children of my Fadir, and take{ {e kyng- <585> dom {at is to ^ou ordeyned fro {e bigynnynge of {e world,' et cetera. \00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00 <<12 SECOND SUNDAY IN LENT>> <1> Egressus Jesus, et cetera (Mt.15.[21]). 'Jesus wente oute and ^ede into {e cuntreis of Tire and Sidon', et cetera. In {is gospel, by {e ensaumple of a deuoute and stedfast womman {at cried bisile for {e hel{e of hir dou^ter and cesid not til she had <5> geten graunte of hir wille, we ben tau^t, when we preyen for ony {ing to God, to contynu in oure preyer wi{ stedfast bileue fourmed wi{ charite, and we shullen not feile to haue {at we asken or o{er {ing {at God sei{e is more necessarie and profitable to vs. <10> }is goyng out of Jesus {at {is gospel telli{ of in {e bygynning may bitoken {e going oute {at he wente fro {e hyest heuen into {is wrecchid worlde and toke oure pore kynde on hym to {e saluacion of vs alle. Of {is going oute speki{ Dauid in {e P[sauter]: A summo celo egressio eius, et cetera. }at is: 'His <15> going out wes fro {e hi^est heuen into {e cuntreis of Tire and Sydon', as {e gospel sei{e. Tyre is as myche to sey as 'hunting', and Sydon 'anguysshe'. }at is, {e comyng of hym wes to {at eend: for to delyuer vs fro {e hunting of {e deuel, by whiche he had huntid in oure <20> former fadris in paradise and brou^te hem into anguysshe, in whiche {ei haden ben alwey into {at day, and euer shulden haue ben ne had his blessid comyng ben. Of {e comyng of Crist to {e destruccion of {is cursid / hunter speki{ Crist in {e gospel (Luc.11.[21-22]), {ere he sei{e <25> {us: 'When a strong, armed man kepi{ an hous, alle {yngis ben in pees whiche he weldi{. But when a strenger {en he come{ vpon hym and ouercome{ hym, he shal take awey alle his armes in whiche he tristid, and departe abrode his robries.' But here men mosten vnderstonde {at fro {e tyme of {e <30> blessid passion of oure Lorde Jesus Crist and his glorious resurreccion and wonderful ascencion into heuen a^eyn, by whiche {is strong hunter, {e feend, wes ouercomen and bounden as M[atheu] sei{e, he lay {us bounden for{e for a {ousand ^ere, as Jon witnesi{ in {e Apoc[alips]: {at is, his <35> power wes made lesse to hunte mannys soule {en it wes bifore. For in {at {ousand ^ere wes myche more perfeccion of lyuing of hooly martirs, confessouris, and virgyns, {en euer wes si{en into {is day. And {erfore it seme{ wel now, by {e synful lyuing of {e <40> peple, {at {is cursid hunter is now vnbounden - {at is, he ha{e had fro {at tyme myche more power {en he had {o, and more bisile ny^t and day hunti{ now mennys soulis. And, ri^t as hunteris hunten dyuerse maner of preyes in dyuerse maner to asay hou {ei moun most spedile cacche hem, summe wi{ <45> bowis, summe wi{ houndis rennyng wi{ open mou{e, and summe wi{ grehoundis, and summe wi{ priue nettis, in {ese maners {e feend hunti{ mannys soule to loke hou he may most spedile bringe hem into synne. First, he hunti{ wi{ bowis. }is bowe is crokid and sotil <50> slei^tis, whiche he vsi{ to disceyue wi{ mankynde. }erfore holy chirche syngi{ {us of him: O tortuose serpens, et cetera. 'O, {ou crokid serpent, whiche by a {ousand wilis and crokid disceitis traueilist restful hertis.' }e longe stringe wi{ whiche he bendi{ his bowe / redy to shete is {e longe enuy {at he ha{e had to <55> man si{en he fel from heuen and sawe {at man wes made to fille {at place {at shulde haue ben his for euer if he had not trespased. Of {is enuy speki{ {e Wyse Man, {ere he sei{e: '}orow {e enuy of {e feend, dee{ entrid into {e worlde.' }e drawing of {is bowe is {e temptacion or {e suggestion {at he <60> maki{ to synne. In {is bowe {e feend sheti{ {re arowis, or {re fire dartis, and whomsoeuer he woundi{ wi{ hem, he slee{ hym. }e first arow {at he drawi{ vp and smyti{ wi{ is delectacion or liking {at he maki{ him to haue in synne whiche he tempti{ <65> hym to. And if he se {at he hitti{ him {erwi{, {en is he {e more bolder to shete {e secound arow, {at is: consente to synne. And if he may hit him, and falle him {erwi{, {en he sheti{ {e {rid arow and slee{ h[i]m al oute, {at is: wi{ ful dede. And by euery suche man {at he sheti{ {us, he may sey {e <70> wordis of Dauid in {e P[sauter]: Sagittas meas complebo in eis. }at is: 'Myn arowis I shal fulfille in hem.' }is cursid hunter slepi{ not ne resti{, ny^t ne day, but euer cumpassi{ {e worlde aboute, as he seide to God, as {e Boke of Job witnessi{. Wi{ {ese {re arowis redy drawen in his bowe, <75> he sheti{ so many wi{ hem {at vnne{e ony may ascape clene vnbounden fro his hondis. Hou many men sheti{ he now, wi{ {e arowis of pride? It semy{ wel ny al {e worlde, for so myche nyce disgising and new fyndingis of aray wes {er neuer, I trowe, fro {e bigynnyng <80> of {e worlde, in whiche {ei hy^ely steren God to veniaunce, as Dauid {e prophete sei{e: Irritauerunt eum / in adinuencionibus suis. And {erfore I am as siker as God is true God {at {is londe wole be lost for her new fyndingis of cursid pride, but if {ei ben sone amendid. <85> Hou many also [now] sheti{ {e feend wi{ {e fire dartis of foule glotony, luste leccherie, and horrible spousebreking? }ere arne so many slayne wi{ {ese dartis, {e more harme is, {at no man knowi{ but oonly God, for of suche foolis, as {e Wise Man sei{e, '{e noumbre is wi{outen eend.' Therfore euery <90> true cristen man, and specialy {e Pope, and alle prelatis and prestis, seing {is grete slau^ter {at {e feend ha{e sleyne of cristen men wi{ {ese {re dartis, shulden now sey wi{ sore hertis {e wordis of Jeremy {e prophete, seying: 'Who shal ^yue water to my heed, and to myn i^en {e welle of teeris, {at I may <95> wayle {e sleyne folke of my peple?' To be war of {is sotil feend, and of {e best remedy a^eyns his arowis, techi{ vs Seint Petre in his first pistle (v chapitre [8-9]) {ere he sei{e {us: Vigilate: quia aduersarius vester diabolus, et cetera. 'Waki{! for ^oure aduersarie {e feend, as a <100> lyoun rauysshing, cumpassi{ {e worlde, seching whom he may deuoure; to whom wi{stonde, ^ee strong in fei{e.' }en it semy{, by {is autorite of {e apostle, {at fei{ is best help a^ens {e arowis of {e deuel. Herto acordi{ Poule ([ad] Eph.[6.16]), seying: In omnibus <105> sumentes scutum fidei, et cetera. 'In alle {ingis taking {e sheelde of fei{e, in whiche ^ee moun alle {e fire dartis quenche of {e wickid en[m]y' - {at is, {e feend. For {e defaute of {e defence of {is sheelde {at {e feend fyndi{ men nakid, and not keuerid {erwi{, / {erfore it is {at he slei{ so many wi{ his arowis. }at <110> is, al {e synne {at is done in {e worlde is for defaute of fei{e; for if men bileueden fully {e byheestis of euerlasting joy {at God bihoti{ to men {at seruen hym truly, and my^tily wi{stonden her enemy {e feend, and also {e {retingis of euerlasting peyne to hem {at ben slayne of {is enmy, I am ful <115> siker {at {ere is now many oon {at ^eelden hem to [{]is enmy and is cowardly sleyne, wolde he my^tily turne a^eyn wi{ {e help of God and wi{ {is sheelde tofore hym, and a litel or nou^t sette by [{e] cruelte of {e enmye and alle his sotil slei^tis, {en euery suche man in suche case my^t seie {e wordis of Dinie, {e <120> prophetes, seying: Arcus fortium superatus est; et infirmi accincti sunt robore. }at is: '}e bowe of {e strong ({at is, of {e feend) is ouercomen; and vnstedfast men ({at is, of her owne power) ben girde wi{ streng{e', tristing oonly in {e help of God. }en, when {e feend see{ {at he may no {ing auayle wi{ his <125> bowe and his arowis a^eyn a man ({at is, {at he see{ {at he may not bring a man to haue ony liking, or consenting, ne in ful dede doing none of {ese forseide synnis: {at is, pride, glotony, and leccherie) {en anone he hunti{ in ano{er maner. He vncoupli{ vpon h[i]m his rennyng houndis, to renne at him <130> wi{ open mou{is; or ellis lett slip his grehoundis to hym, for to take him. By {ese rennyng houndis {at rennen wi{ open mou{e mowne wel be vnderstonden chiders, cursers, and sclaundreris. And {ese {e deuel vncoupli{ oft vpon good men {at wolden <135> feyn lyue in pees, to cacche hem in vnpacience, for so he ho/pi{ to sle her soulis, for Crist sei{e by men {at ben pacient, 'in her pacience {ei kepen her soulis'. And, for to counfort his houndis in {is werke, he blowi{ his horne wi{ a blast of pride, when he sei{e {us to hem: 'Art not <140> {ou of as hy^e kyn, and as riche, and as good or better {en he in alle degreis? Suffre hym not. @yue hym a worde for ano{er. Ouerlede hym, or he wole neuer herafter sett by {ee. And if {ou knowe ony {ing by him, seye it oute to make hym ashamed.' And {us he blowi{ to his houndis, to counfort hem <145> in {at cursid werke. Of {ese cursid mou{is {at ben {us open of {e deuelis houndis speki{ Dauid, in {e P[sauter]: Os tuum habundauit malicia, et cetera. }at is: '}i mou{e wes ful plenteuous of malice, and {i tungee [conietide] trecheries. Sitting, {ou <150> spakist a^eyns {i bro{er, and a^ein {e son of {i moder {ou puttest sclaundre. }ou wendest {at I shal be like to {ee, setting no more {erby {en {ou doist; but I shal vndernym {ee {erfore' ful sharply at {e Day of Dome when {ou shalt be anectid ful streitly, 'and I shal sett it a^eyn {i face' when {ou shalt be <155> dampned wi{oute ony mercy. Lo! in {is maner {e deuel hunti{ wi{ his rennyng houndis to cacche men in vnpacience. }e best refute a^eyns {ese rennyng houndis [is for to fle to er{e, {at is: first for to renne into oure Lord Jesus Crist, {at for {e loue of man took oure er{eli kynde; <160> and biholde hou {ese rennynge houndes] were at abay vpon hym, openly cursing hym, defamyng him, and falsly dis- claundring him, and ^it opened he neuer his mou{e to sey ony wickid worde a^eyn. Of {ese houndis speki{ Dauid, in {e persone of Crist, seying {us: 'Many houndis han gon aboute; <165> {e counsel of wickid han bisegid me.' And of his pacience speki{ Ysay {e prophete, seying: 'As a shepe led to {e sleing, he o/pened neuer his mou{e.' And Seint Petre sei{e {at 'when he wes cursid, he cursid not a^eyn; and when he suffrid, he {retid not.' <170> Also, renne into {e er{e in ano{er maner. By{enke {ee {at [{ou] arte comen of er{e, and {at {ou art but er{e and wormys mete, and into er{e {ou shalt turne. And wherto {en shuldist {ou be proude, {at arte er{e and eskis, as {e Wise Man sei{e, to ^yue ony wickid answere a^eynwarde? But bi{enke [{at] ful <175> yuel {ou maist suffre betingis or buffetis for {e loue of {i Lorde, but if {ou may suffre for him a litel bre{e of wordis blowen bi {i chekis. Also, as I seide, {e deuel hunti{ a man {at is his prey, and leti{ slip at him his grehoundis {at rennen not wi{ open <180> mou{e, but pursuen ful stilly, and sharply rennen at {e backe, {at ben bacbiters and priue sowers of discorde. Of {ese, {e deuel ha{e many a lees {at rennen fast in {e worlde. For now vnne{e a man shal fynde two or {re men speke togedir ony while {at anone {e secound worde or {e {rid shal be of <185> bacbiting of summe of her nei^boris. @e! and {ou^ {e same persone in {e mene tyme come bysidis hem, {ei shullen salue hym and make hym as feyre chere as {ou^ {ei wolden put h[i]m in her bosum, and as sone as his backe is turned of hym {ei speken ful shrewidly! Of suche pl[e]yni{ Dauid {e prophete, in <190> {e P[sauter] and sei{e: 'Vpon my backe, as vpon a sti{ie, synful men ({at ben suche bacbiters) forgeden her malicious wille and drowen alonge her wickidnes {at wes of longe tyme roted in her hertis.' But {e veniaunce of suche / sue{ sone after, seying {us: '}e ri^twis Lorde shal smyte togedir nollis of suche synful <195> men' - {at is, but if {ei amenden hem, at {e Day of Dome dampne togedir bo{e body and soule. And herto acordi{ [Dauid] in ano{er plase, seying: '}e priue bacbiter to his nei^bore, {us I pursued' - {at is, I shal pursue as myn enmy in {e same day. <200> }e best refute a^eyn {e rennyng of suche grehoundis is for to draw to couerte, for when {e prey ha{e taken couerte, {e grehoundis mowne not harme it after. By {is couerte may wel be vnderstonden charite, for couerte is no more to seie {en 'hilling', for ri^t as in {e {icke wodis or busshis beestis hilen <205> hem fro her enmyes, so vnder {e vertu of charite men mowne hile hem fro alle her goostly enmyes. And {erfore sei{e Seint Petre: Caritas operit, et cetera, 'Charite hile{, or kyuere{'. }erfore, and {ou se {e deuelis grehoundis renne byhynd {ee ({at is, his bacbiters speke yuel of {ee), anone fle to {e couerte <210> of charite. Bi{enke [{ee] vpon {e bacbiters of Crist: hou {at summe seyden byhynd hym {at he wes a synner; and summe {at he wes not on Goddis halfe; and summe seiden {at he deceyued {e peple; and manye o{er wickid wordis, as {e gospel rehersi{ in dyuerse placis, and ^it he for^aue to alle his <215> enemyes and preyde for hem to his Fader. So did also Seint Steuen, {at first wes matrid for Cristis loue. So, if {ou be in {e same caas, renne to {e couert of charite, and alle {e grehoundis {at {e deuel ha{e shullen not hyndre {i soule a dele. When {e deuel {en see{ {at he may not auaile a^eyns {ee <220> wi{ his bowe to bring [{ee into] / oopen synnys, nei{er wi{ [his] rennyng houndis into impacience, ne wi{ his grehoundis to bring {ee oute of charite, {en he setti{ to {i feet wi{ his pryue nettis, into whiche he driue{ {ee wi{ {ese flaterers and glosers. Of {is net may wel be seide {e wordis of Jeremy, in {e <225> Boke of Lamentacions, {ere he sei{e {us: Expandit rethe pedibus meis. }at is: 'He ha{e sprad his net to my fete.' And {is is {e most sotil gyn {at he ha{e to deceyue man wi{, for vnne{e {er is ony man so holy {at clerly can ascape {is net. }erfore God warni{ his derlingis, by Ysay {e prophete, of {is net, and <230> sei{e {us: Populus meus, qui beatum [te] dicunt, ipsi te decipiunt. }at is: 'My peple, {ei {at wi{ flatering wordis seyn {at ^ee ben blessid, {ei deceyue ^ou, for {ei ben aboute to bring ^ou into {e deuelis net of veynglorie.' }e best remedie a^eyn {e net of veynglorie is first to prey <235> God hertily {at {i fote ({at is, {e affeccion of {i soule) be neuer taken wi{ {is nett of veynglorie, seying {us wi{ Dauid {e prophete: Non veniat mihi pes superbie. }at is: '}e fote of pride come neuer to me.' Afterwarde, biholde warly wisele aboute where {e deuel <240> ha{e put his nett, and wisely wi{drawe {i fote {erfro and go awey by ano{er wey. And sey {en as {e prophete sei{e: Oleum autem peccatoris, et cetera. }at is: '}e oyle of {e synful man ({at is, {e feyre wordis of {e gloser) shal not make fatt myn heed' - {at is, delite {e reson of my soule to bring me into veynglorie. <245> For if {ou loke wel in {e lawe of God, {ou shalt fynde o{er weies inowe by whiche {ou maist scape, if {ou wilt: Loke {e weyes {at Poule speki{ of, {ere he sei{e {us: Quid habes quod non accepisti? et cetera. / [}at is]: 'What hast {ou {at {ou hast not taken? And if {en {ou hast taken, wherto gloriest <250> {ou as {ou^ {ou hadist not taken?' Also, he sei{e: Non enim sumus sufficientes cogitare aliquid a nobis. }at is: 'We ben not sufficient to {enke ony {ing of vs self, as of oure selfe, but oure sufficience it is of God.' And {erfore Crist sei{e: 'Wi{outen me ^e moun not do.' And if {ou loke wel alle {ese weies, and o{er <255> pa{is {at Goddis lawe techi{, and go not oute on no side, {ou shalt falle neuer in {e deuelis nett. And if {ou wilt take wysely {e menys {at ben seide tofore, {ou shalt neuer drede {is cursid hunter, ne none of his sotil gynnis. When synful man see{ {at {e cause of {e comyng of oure <260> Lorde Jesus Crist into {is worlde wes for to delyuer hym oute of {is cursid hunters honde ({e feend of helle), {en he wexi{ {e more bolde to go oute of his cuntre wi{ {is woman of Chanane, to aske mercy for his synful soule as she did for hire seke dou^ter. By {is woman of Chanane may be vnderstonden euery <265> synful man repentaunt {at is in wille to leue his synne, and preye{ deuoutly to God for mercy, whiche is goostly hel{e for a synful soule. Chanaan is as myche to seye as 'penitens', {at is: for{inking, or comutatus, {at is: 'chaungid', whiche may wel be vnderstonden by a soule synful repentaunt whiche is chaungid <270> [out of] synful wille [into wille] to lyue vertuously. But whoso wole able hym to prey to God for his synful soule, he most go oute wi{ {is woman of Chanane, and folowe Crist, criyng bisile after hym. In what maner he shulde go oute wes tolde of God, in figure, to oure fader Abraham (Gen[esis <275> 12.1]): 'Go oute,' he seide, 'of {i londe, / and of {i kynrede, and of {e hous of {i fader.' By {ese {re goingis oute ben vnder- stonden {re maners of synne, in whiche ben conteyned alle o{er synnis oute of whiche euery man most cast hym to go if he shulde able hym to aske mercy for his synful soule. }at ben <280> {ese {re whiche Seynt Jon speki{ of in his pistle: Couetise of y^en; couetise of fleishe; and pride of lijf. By '[{i] cuntre', or '[{in] er{e', is vnderstonden coueityse of er{ely goodis. By '{i kynrede' is vnderstonden werkis {at ben gendrid of {i fleishe, as {i kyn ben, {at is: slou{e, glotony, and leccherie. Bi '{i fadris <285> hous' is vnderstonden: pride, wra{e, and enuy, whiche comen of {e deuel {at is fader of alle suche {at ben wrappid in {o synnes, as witnesi{ Crist {ere sei{e {us: Vos ex patre diabolo estis. }at is: '@e ben of {e fader {e deuel.' And here may pertinently whoso wole touche of alle {e <290> seuen dedly synnis. But {ou^ it be so {at a man go oute in {e maner {at is seide, ^it ne{eles he must open his mou{e and crie fast after Crist as {is woman did, {at is: wi{ deuoute preyer and open shrift of mou{e, seying wi{ {is woman: 'Haue mercy vpon me, Lorde, <295> {e son of Dauid, for my soule is traueilid yuel wi{ a feend.' In {ese wordis ben vnderstonden many condicions whiche ben nedful in effectual shrift: }e first is {at a man haue sadde bileue, {at is: {at God onely may for^iue synnis. For 'wi{outen bileue, it is impossible to <300> plese God,' as Seint Poule sei{e, whiche is notid in {is worde 'Lorde', when she seide 'Lorde, haue mercy on me'. For, as clerkis knowen wel, when a worde is seide by {e self, it is taken for {e most famous; and so {is worde 'Lorde', by {e self, bytokeni{ Lorde of alle Lor/dis, {at is: God, to whom oonly <305> longi{ mercy and for^iuenes of synnes, as {e gospel witnesi{: Quis potest dimiterre peccata, nisi solus Deus? }at is: 'Who may for^yue synnis, but oonly God?' }e secound is tristi hope of mercy, whiche is notid in {at {at she sei{e 'haue mercy on me'. For, wi{outen tristi hope, sorow <310> of hert, ne shrift of mou{e, ne satisfaccion, auaylen not, for {ese {re in a maner had Judas. First sorow of {e hert, as {e gospel sei{e ([Mt.27.3]): 'when he saw [{at] Jesus wes dampned, him for{ou^t {at he had done.' And in a maner he made satisfaccion, for he brou^t hem a^eyn {e xxx penys {at he <315> toke. And he had shrift of mou{e when he seide: 'I haue synnid.' But him lackid hope of mercy, and {erfore it came to an yuel eend, for he wente and heng himself. }e {rid is {at a man haue charite, being sory and preying for o{er mennys synnis as for his owne, whiche is notid in {is <320> worde 'haue mercy on me, for my dou^ter is yuel traueilid of a feend'. For in {is preyer she arettid {e sekenes of hir dou^ter to be hire owne, and so euery true membre of God knyttid to his bre{eren wi{ {e senowis of charite owi{ {us to fele and bere {e sekenes of synne of his bro{er in himselfe as his owne, wi{ pite <325> and compassion. And {us did Seint Poule {ere he sei{e {us: Quis infirmatur et ego non infirmor? Quis scandalizatur et ego non vror? }at is: 'Who is seke and I am not seke?' - as who sei{e 'none', or 'Who is sclaundrid and I am not brent?' - {at is, in my hert, wi{ pite and compassion {at I haue on hym. <330> }e iiij condicion is {at a man acuse oonly himself, and not his nei^bore, as summe men done {at tellen her nei^boris synnys or shrift, and leuen her owne, ^e! {ou^ her nei^/boris haue ^ouen hem no lettris of atourne to seie for hem in {at caas! }is condicion is noted in {is worde 'my dou^ter', and of {is also <335> speke{ {e prophete Dauid in {is wise: Domine, vitam meam annunciaui tibi. 'Lorde,' he sei{e, 'myn owne lijf and none o{er mannys I haue schewid to {ee.' Ano{er [condicion] is {at a man in his owne repentaunce holde euer his owne synne greet; for euery synne is a^eyn <340> summe comaundement of God, and breking of ony comaunde- ment of God is greet and not litel, hauynge rewarde to {e wor{ines of {e lordis comaunding, and to {e vnwor{ines and [contempte] of {e seruaunt breking. And {erfore seide Dauid: Iniquitates mee supergresse sunt caput meum, et sicut onus graue <345> grauate sunt super me, et cetera. }at is: 'My wickidnessis ben gone fer aboue my heed, and as a greuous bir{en {ei han ben greued vpon me.' }is condicion is noted in {at worde male - {at is: 'yuel'. Ano{er condicion is {is: {at a man bileue {at euery synne <350> come{ prinspaly of {e feend, and none of God, as {ei {at seyne in excusacion of hemself: 'it wes my desteny, or {e sterre of my bir{e; it wes shapid to me tofore ony clo{e', turnyng {us {e feendis temptacion and her owne foly consenting into God. And {at euery synne deedly prinsepaly come{ of {e feend <355> preue{ wel {e Wyse Man {at sei{e: Inuidia diaboli mors introiuit in orbem. '}orow {e enuy of {e feend, dee{ ({at is, deedly synne) entred into {e worlde.' In {is {at {e woman seide ({at hir dou^ter wes traueiled wi{ a feend), euery synful man shulde knowe hou {at synne <360> traueile{ mannus soule and putti{ him oute of pees, and what harme it do{e to hym, whiche is notid in / {is worde vexatur - {at is: 'trauelid'. Synne traueili{ mannys soule in whiche it dwelli{, as fendis done mennys bodies in whiche {ei dwellen, as it preue{ by an ensaumple whiche {at Marke (ix chapitre) <365> rehersi{ in his gospel of a man {at brou^t his childe to {e disciplis of Crist, whiche had in him a spirit {at made him doumbe; and whersoeuer he toke him, he {rew hym doune and made hym fro{e at {e mou{e, and gnast wi{ [{e] tee{, and wex drie; and oft, as Matheu sei{e, he fel into fire, and oft into water. <370> By {ese condicions whiche [{is] lunatike man hade ben vnderstonden {e seuen dedly synnis wi{ whiche {e deuel traueili{ mannus soule: By {at {at {e feend {rew hym doun is vnderstonden pride, <375> whiche {rew {e feend doun oute of heuen to helle, and oure former fader Adam oute of paradise into er{e, and oute of er{e into helle. And {erfore sei{e Crist in {e gospel: Qui se exaltat humiliabitur. }at is: 'He {at hi^e{ him by pride, shal be meked and {rowen doune to helle.' <380> By {at {at he fro{id at {e mou{e is vnderstonden glotony. By gnasting of tee{, wra{e and enuy ben vnderstonden. By {at {at he wexe drie is vnderstonden slou{e. By {at {at he fel into fire is vnderstonden brennyng leccherie. <385> By {at {at he fel into water is vnderstonden couetise, whiche slaki{ neuer mannys {rist. And {us synne traueili{ man and it putti{ him out of pees, as Ysay sei{e: Non est pax impiis. }at is: '}ere is no pees to wickid men.' And Job sei{e: Quis resistit ei et pacem habuit? }at <390> is: 'Who wi{stondi{ God and he had pees?' - as who sei{e 'noon'. What harme synne do{e to man may be schewid in many {ingis. First, synne maki{ of Goddis Son {e feen/dis childe, as Crist witnesi{ himself: Vos estis de patre diabolo. }at is: '@ee <395> ben of {e fader {e deuel.' Synne also do{e many [mo harmes], whiche {ou may se more pleynourly in {e sermoun of Estre Day. Fir{ermore, {e gospel sei{e {at Crist answerid not to {e woman ony worde. Here {ou shalt vnderstonde {at it wes not <400> for no dedignacion {at he had of {is he{en womman, as {e eend proue{ wel whil he preysid hir so myche of hir grete fei{e, but it wes to make hir to contynue in her preier, and to eche her desire to {e encrece of her merite. And {us here we may lerne: when we preyen, {ou^ oure preyour be not grauntid <405> vs anone, {at we cese not {erfore, but contynu. And if we contynue in preyer wi{ due circumstaunsis {at longen to preyoure, it is no doute {at we shul haue {at {at we asken, as {is woman had, or ellis o{er {ing {at is more profitable to vs, as Poule had when he preyed {ries for {e remuyng of {e <410> temptacion of his fleishe and it wes not grauntid hym, but better {ing, {at wes: grace to wi{stonde and so {e victory, whiche grace is better {en goyng awey of sikenes {at tormenti{ man. 'For vertu,' he sei{e, 'is mad perfite in sikenes.' }en {e disciplis wenten nere to {e Lorde and preyden for {is <415> woman. Here we may lerne {at prelatis and curatis, {at shulden be Cristis prinspal disciplis, whiche han Cristis shepe to kepe, when {ei seen ony of her peple in disese or tribulacion, bodile or gostle, shulden go nere to hem ({at is, by vertuous lyuing) and prey to God hertily for hem, whiche is oon of {e <420> prinsepal {ingis {at longi{ to her office. Here also we mowne lerne {at ri^t as {is womman made no special preyer [to {e apostles] but oonly to Crist, ^it ne{eles when / {ei sawen hir in disese {ei preyden for hir. Ri^t so, when we maken oure preyouris oonly to God for {ing {at is <425> due or able to be preide fore, {ou^ we maken no special preyouris to seintis, ^it ne{eles alle {e seintis {at ben in heuen ben redy to prey for vs to God. Here also we may lerne {at if a man kepe {e comaunde- mentis of God and lyue vertuously, {en alle preyouris of <430> seintis, bo{e of heuen and of er{e, ben ordeynid, and God accepti{ hem as meenys to his help, {ou^ his preyer be not dressid immediat to seintis. And for {is sei{e Dauid {us: Particeps ego sum omnium timentium te [et custodientium man- data tua]. }at is: 'I am partener of alle {at dreden {ee and <435> kepen {i comaundementis.' And in {is place is a foule confusion, if {ei loke wel to suche symonientis {at wolen not prey wi{ her mou{e but if {ei haue Mammon in her honde. But God kepe vs fro suche cursid preyouris, for it is licly {at her blessingis turnen into cursingis. <440> By {e answere {at Crist seide to his disciplis, {at he wes 'not sent' ({at is to seie, prinspaly, as {e glose sei{e) 'but to {e shepe {at perisheden of {e hous of Isr[ae]l', here may men lerne {at it is more nedful to preche to {e peple {at onys wes conuertid and made to se God by fei{e, and after fallen to synne, {en to peple <445> {at weren neuer conuerted. And so it is more nedful to preche to cristen synful men {en to Jewis or he{en men. Also, we may lerne here to do prinspaly {e dedis of mercy, gostly or bodily, to oure owne kyn, to oure owne parishenys, and to oure owne nei^boris. And {us Crist, when he sent his <450> disciplis to preche, he bade hem {at {ei shulden not go into {e weyes of he{en men, nei{er into {e citeis of Samaritanys, whiche / weren of mysbileue; but after his resurreccion, he bade hem go for{e ouer al {e worlde. Herto acordi{ Seint Poule {ere he sei{e: Operemur bonum ad omnes, maxime autem <455> ad domesticos fidei. }at is: 'Worche we good to alle, but most to [{e] homely of {e fei{e.' When {is woman sawe {at she my^t not spede, nei{er by her owne pre[y]er ne by {e preyer of {e disciplis, as {e gospel sei{e, she wente a^en ^it, and worshipid him, and preyed hym <460> for to be hir helpe. Ri^t so, {ou cristen man {at preyest, when {ou seest {at {i preyer is not anone herde at {i wille, go and worship {e Lorde wi{ almesdede in his pore membris, and {en {i preyoure shal be {e ra{er herde after {at almesdede. And {erfore sei{e God in his lawe: '}ou shalt not apere in my si^t 465 ({at is, to prey) voyde' - {at is, wi{outen almesdedis. }at doing of almesdede is worship to God proue{ {e Wyse Man, {ere he sei{e {us: Honora Dominum de tua substantia. }at is: 'Worship {ou God of {i substaunce of worldly goodis', doing almesdedes. }at almesdede shulde go tofore to make {ee ra{er to be herde, proue{ wel Crisostom in his x Omelie, <470> {ere he sei{e {us: 'Whi go{e almes tofore preyer? For almes,' he sei{e, 'is a marchaunte and araier of lijf tofore {e face of {e preyoure; {at after almes, preyer suying fyndi{ tofore God a place of mercy redy araied.' }us preyed Centurio, {at wes an <475> he{en man, as {e Dedis of {e Apostlis witnesen (Act[us] 10.[1-4]), and {erfore {e Scripture sei{e {ere {at God sent to hym his aungel and seide to him: '}i preyouris and {in almesdedis han stied vp into mynde into {e of God.' And {erfore in {is maner he deserued fer{ermore o ha <480> {e visitacion of Petre, and receyued of hym {e wor/shipful sacrament of baptym to his saluacion. }o {e Lorde answerid to {e woman and seide {at it wes not good to take {e breed of {e children and sende it to houndis, [and {e womman seide]: '@e, Lorde, for whi? And {e whelpis <485> eten {e crummys {at fallen fro {e boordis of her lordis.' By {is text a man may lerne {at whoso wole gete grace of God in his preyouris, him byhoue{ to meke himself, knouleching {at {orow his owne deseruing, for his houndisshe condicion turn- yng so oft a^eyn to {e voment of synne, {at he is not redy, as <490> Goddis children and his true seruauntis, to gete of God suche grace as {ei. But ne{eles, he may haue tristi hope {at, if he {us meke himself and make himself litel in malice, as whelpis, {orow verrey sorow of herte and knouleching alle Goddis children and his true seruauntis to be as hy^e aboue him in <495> merite as lordis aboue seruauntis in worship or dignite, {at he shal gete of God grace, {ou^ he be not wor{i so myche. For God sei{e, by his postle Jame, {at he wi{stondi{ to proude men, and to meke men he ^yue{ grace. And {us, whoso ha{e in his preyoure {is sad fei{e {at is <500> shewid in {is gospel tofore, wi{ tristi hope, and clene charite, and verrey mekenes, {en God may sey to him {e wordis {at he seide to {e womman: 'Greet is {i bileue.' For {at bileue is oonly greet {at bringi{ a man to [{e] blis of heuen; for feendis and dampned men knowen God and han bileue, but for {ei han <505> no charite, her bileue is litel wor{e. And to suche men grete in byleue shal be grauntid al wille, for her wille shal be confo / to Goddis wille, and his soule shal be helid anone in {at same houre. For {e prophete E^echiel sei{, speking wi{ {e mou{e of God: 'In whatsoeuer houre {e synful <510> [man] sorowi{ hertily wi{inne of his synne {at he ha{e done, he shal be saaf.' In {is woman {at {is gospel maki{ mynde of a man my^t shewe, whoso wolde, {e seuen vertuys a^eyn {e seuen deedly synnis: <515> First, mekenes a^eyn pride, in {at she sett so litel by herself to knowleche hirself of houndis kynde. Pacience a^eins wra{{e, in {at {at she wes so oft repreued and put abacke, and neuer grucchid in worde ne dede. Charite she had a^eyn enuy, in {at {at she arett[ide] hir <520> dou^tris sekenes as hir owne in hir asking. Also, [in] {at she helde {e Jewes, [{at weren Goddis] children, more wor{i grace of God {en she. Pouerte she had, or litel setting by {e worlde, a^eyn {e synne of couetise when, for hel{e of hir [dou^ter], she wente oute of <525> hir owne cuntre and lefte bo{e hous and kyn byhinde, only for hir dou^tris hel{e. Good mesure she had a^eyn {e synne of glotony, when she desirid none o{er deynteis but crummys {at fallen fro {e boorde to houndis. <530> Good bisines she had a^eyn {e synne of slou{e, when she folowid after Crist in traueiling fast wi{ her body, and cesid neuer wi{ herte and mou{e til she had geten hel{e for hir dou^ter. Chastite she had a^ein leccherie, when she in straunge cuntre <535> drewe hir to {e clene cumpany of Crist and his disciplis, and laft al {at suspect cumpany by whiche hir name my^t be apeyrid. And {us, in {is place, a man may touche of {ese vertuis more or lasse {at God ^yue hym grace, and after {at he see{ {e <540> auditorie is disposid. <<13 SERMON OF DEAD MEN>> <1> Memorare nouissima tua (Ecci.7:36). The helpe and {e grace of oure Lord Jesus st, {at for {e lijf of mankynde sprad abrode hs body on {e crosse and suffrid peynful de<{>e {eron to pay ful so and so to <5> make ful redpcion of {e sy of kynde, be wi{ vs here in al our , {at is: in al oure woful pilgrim- age, {at we mowen go ri^tfully in vertuis wi{outen ony erryng in vicis, so {at at {e laste, at oure dee{ day, we may come to {e ende of oure blessid pilgrimage ded, {at is: to {e blis of heuen. Amen. / <10> Cristen bre{eren, for {re causis groundid in Holy Scripture me {inki{ men mowen lefully come togider at {e exequies, or byriyngis, or myndis, of deed men: Oon is for to comforte her bre{eren whiche ben made sory or <15> heuy by dee{ of her frendis {at ben late passid from hem oute of {is worlde. And in {is maner wise oure Lord Jesus Crist coumfortid bo{e in worde and dede {i deuoute wymmen, Mare and Martha, of her deed bro{er Lazar, as we reden in {e gospel of John ({e xj chapitur), when {ei maden to hym her <20> compleynte {at her bro{er wes deed in his absence. In worde, when he seide to Martha: '}i bro{er shal rise' - as who sey 'Be {ou not discoumfortid for {i bro{eris dee{, for he shal rise and lyue!' And in dede also he coumfortid hem, when he clepid him oute of his graue and fully restorid him to lijf a^eyne. Also, <25> Luke maki{ mynde, Crist, seing a wydow wepynge for {e dee{ of hir oonly son whiche wes borne oute at {e ^ate of {e cite towarde his graue, benyngly coumfortid hir wi{ mylde wordis, seying: 'Wepe {ou not.' And anone aftur wi{ his dede, when he reisid hym fro dee{ to lyue and bitoke him to his moder. <30> And {us shulde euery Cristen man, beyng a quike membre of hooly chirche, seing his bro{er in heuynes ei{er in disese for {e dee{ of her frendis or for ony o{er cause, by {e ensaumple of oure Lorde Jesus Crist, / coumfort hem at {e leest wi{ goodly wordis, and also wi{ charitable dedis if it lyue in his <35> power, hauynge in mynde {e wordis of {e Wise Man (Ecci.[7.38]): Non desis plorantibus in consolatione. }at is: 'Ne feyle {ou to coumfort hem {at wepen or ben sory.' }e secound cause for {e whiche men mowen lefully come to {e biriyng of dede men is for to biholde in {at myrrour and <40> take ensaumple {at ri^t as {ei ben passid hennys, so shul {ei. And {at myrrour ei{er biholding shulde be to a man a grete bridel ei{er refreynyng, to kepe [him] fro synne. And {erfore sei{ Seint Bernarde: 'I beholde in {e grauis of deed men, and I se no {ing ellis {ere but wormys, stenche, and askis. Suche as I <45> am, suche weren {ei; and suche as {ei bene, suche shal I be.' Also, Salamon sei{ in his prouerbis, in persone of hym {at is deed to him {at lyue{: 'Haue mynde on my dome, whiche God ha{e ^euen vpon me, of dee{, for so shal be {ine. Myn wes ^isturday; {ine perauenture shal be tomorow.' <50> }e {rid cause for whiche men mowen lefully be gederid togedir at buryingis of deed men is to preie for hem {at ben deed, {at God of his eendles mercy vouchsafe [{e sonnere to relese hem of her p]eynys, whiche [{ei haue deseruid for her syn]nis, and bringe hem t[o his blisse {at he ha{ b]ou^t hem to. <55> For {e P[hilosofre sei{e: 'Stronger is ] vertu onyd and knitt[id togider {en disseuerid' - fo]r better mowen / many men bere or heue a {ing togedir {en yche of hem by hymselfe. Ri^t so, when many men ben gederid togider to prey, and fastnyd wi{ one wille and one herte in loue and charite, {e ra{er {ei shullen <60> be herde of God for what {ing {at {ei preien. }us weren {e holy apostlis gederid togidre in preier aftur {e ascencion of oure Lorde Jesus Crist, as Luke maki{ mynde in {e Dedis of {e Apostlis: Erant omnes vnanimiter perseuerantes in oratione. Erat autem eis cor vnum et anima vna (Act' [1.4; 4:32]). <65> }at is: '}ei werne togider alle wi{ one wille lasting in preyer,' and {erfore her preyer wes herde of God for whateuer {ing {ei preide fore. In {is maner also Seint Petir coumforti{ vs for to prey, and sei{e [Omnes vnanimes in oratione estote (1] Pe.3.[8]). }at is: <70> 'Be{e togider in preier alle of oon wille.' And {us, for to prey is a good cause for to come togider fore, {erfore sei{e Hooly Scripture (2 Mach.12.[46]): Sancta ergo et salubris est cogitacio pro defunctis exorare etc. }at is: 'Hooly and heleful is {e {ou^t for to prey for hem {at ben deed, {at {ei may be vnbounden of <75> her synnis' [{at is, of {e peynes {at {ei haue deseruid for her synnis]. And {is is {e {rid cause, leful and goode, as I haue shewid ^ow. }us {en, for {ese {re causis {at I haue touchid, or for summe of hem, and specialy for {[e laste], I hope <^e b>en <80> gederid here togidre [{is day] - {at is, [to preie deuoutli] for {e soule of oure [deed frende for whom] ^e ben [{us] gederid, which[e is late passid fro vs. And no]t oonly for {e dee[d, but also for {e quike - {a]t is, for al holi chirc[he, bo{e restinge in purgator]i and / fi^ting in er{e. <85> Li^fte vp ^oure hertis {en, wi{ one herte and one soule knyttid so fast wi{ {e bondis of charite {at alle {e feendis of helle shullen neuer mow disseuer hem, seying wi{ {e holy apostle Poule: Quis nos separabit a caritate Christi? }at [is]: 'If we be {us knyttid, who shal departe vs fro {e loue of Crist?' - <90> as who sey 'No man!' And {e preier of suche is alwey able to be herde, for to suche sei{e Crist in {e gospel of [Mark]: Amen dico vobis, quecumque orantes, etc. }at is: 'Whatsoeuer ^e asken preying, bileui{, for ^e shullen take, it shal be done to ^ow.' }en if ^e ben {us knyt wi{ {is blessid bonde, I prey [^ow] at {e <95> bygynnyng, as ^e ben wonte by comyn custom, to prey for al {e state[s] of holy chirche. First, for hem {at ben in grace [and] lyuen vertuously, {at God encrese hem and continue hem for his eendles goodnes, for 'he {at continue{ into {e eende, he shal be safe.' And for {o <100> {at ben in dedly synne and lyuen viciously, {at God of his endles mercy ^iue hem grace of verray contricion and space of satisfacioun, and to lyue and ende in perfite cha in {e ri^t bileue of holy chirche. [Preie{ also, I biseche ^ou,] for me, vnwor{i ser[uaunt {ow I <105> be, {at God of his grete curtesie {is tyme sende me grace so to open or declare to ^ou his worde, and ^ou so deuoutli to here it, bere it in ^oure mynde, and perfitly worche it in dede, {at it may prinsepaly be to] / his worship and pleasaunce, and aftur saluacion to vs bo{e, hauyng in mynde {e counsel of Seynt <110> Poule {ere he sei{ {us: Oratione instate, vigilantes in ea cum gratiarum actione, orantes simul et pro nobis, vt Deus aperiat nobis hostium sermonis ad loquendum misterium Christi, et sequitur vt manifestem illud ita vt oportet me loqui. }at is: 'Be{e bisi in preyer, waking in it wi{ doyng of {ankingis, and preying <115> togider for me {at God open to me {e dore of his worde ({at is, trew vnderstonding) to speke {e priuite of Crist, {at I make it open so as it bihouy{ me to speke' - {at is, nei{er to flater, nei{er for coueitise nei{er for veynglorie, but oonly for {e loue of God and profite of his peple. <120> For {is techi{ Seynt Poule {at a true precher shulde do, seying of himself in ensaumple of alle true prechouris in {is maner: Non enim aliquando fuimus in sermone adulacionis, sicut scitis, etc. }at is: 'We were not at ony tyme in {e worde of flatering, as ^e knowen; ney{er in occasion of coueitise, God is <125> witnes; nei{er seching veyneglory or worship of men, nei{er of ^ow, nei{er of o{er.' }at I may [per] [worshipful office] in {e ma[ner as Seint Poule techi{] vs [in {is tixt, I preie ^ou for charite prey]i{ for [me. And not oonly for me, but for alle {]o <130> {at [God wole be preied for, bo{e quike and] deed: [Pater Noster, et Aue, etc. Memorare] tua . [{e helpe and {e grace {at we bisou^te] by/fore be wi{ vs now and euer. Amen. Cristen bre{er[en] and frendis, God almy^ty, {e Fader of <135> heuen, is an er{e tilier, as witnesi{ his owne son in {e gospel of John, worching alwey and tilying {e fei{e of {e euangelie in Cristen mennus soulis; in whose teme alle Cristen men shulden draw as oxen, vnder {e softe and li^t ^ocke of loue; of whiche teme {o {at han taken {e office of presthod shulden be {e <140> dryuers, wi{ {e crie of her mou{is wi{oute cesying of true preching of {e word of God, as Ysay {e prophete sei{e: Clama ne cesses, also wi{ biting [of] sharpe sentensis, as wi{ a pricke in a gode, shulde stire bysily {e peple to drawe ri^tlye wi{oute balkis of synne in {is blessid til{e. Of whiche dryuers I oon, al <145> {ow I be vnwor{i, am set here at {is tyme to dryue {is wor{i teme, and of alle {e sentensis {at I can fynde in Scripture moste sharply pricking to moue ^ow to drawe spedily and euen, I haue put in my goode now at {is tyme, seying {e wordis {at I toke to my teme: Memorare nouissima tua, etc. }at is: 'Haue <150> mynde on {i laste {ingis, etc.' Hooly Scripture in many placis diffusely speki{ of many {ingis whiche men shulden haue in her mynde, but for we mowen not now in {is shorte tyme speke of hem alle, {erfore I {enke, wi{ {e leue of God, to speke of {at {at is moste <155> pertinent and moste conuenient for / {is tyme: {at is, to 'haue in mynde [{i] laste {ingis', as oure teme sei{e. Bre{eren, ^e shullen vnderstonde {at {ere ben foure laste {ingis whiche shulden prinsepaly euer be holden in mannys mynde: {e first laste {ing is mannys bodily dee{; {e secounde is <160> {e Day of Dome; {e {rid is {e peynes of helle; {e four{e is {e joyes of heuen. The first last {ing is mannys bodily dee{, for {at is {e last eende of his temperal lijf, of whiche speki{ Holy Scripture (2 Re. 14.[14]): Omnes morimur, et quasi aque dilabimur in terram, <165> que non reuertuntur. }at is: 'Alle we dyen, and as watir we shullen slide into {e er{e, {e whiche turnen nou^t a^eyn; and if we turnen nou^t a^eyn, {en shal {at be {e laste eend here.' }is last {ing, {at is: oure dee{e, we shulden euer haue in mynde, and specialy for {re causis: {e first cause is for it is vncerteyne; <170> {e secounde for it is peynful; {e {rid for it is dredful. First, for it is vncerteyne, as Seint Bernarde sei{e: Nichil certius morte, et nichil incertius hora mortis. }at is: 'No {ing is more certeyn {en dee{, and no {ing vncerteyner {en {e houre of dee{.' <175> If it were so {at a man had a precious juel which, if it were wel kepte, he my^t be auaunsid foreuer, and if it were stolen awey, he my^te be losten foreuer; and if suche a man had noon o{er house to kepe it inne but a feble on wi{ teerid wallis; and if so were {at a {efe had aspied it, and sent to hym {at he wolde <180> stele it, but {erof set no certeyn day ne houre, / a grete fole were he {at were in suche a case {at ne he wolde euer be waking, and ney{er slumur ne slepe, but alwey lye in awaite for {e comyng of {is {efe. Ri^t in {e same wise shulde euery Cristen man fare, for euery man ha{e a soule whiche is a ful <185> precious juel. }e preciosite {erof may be knowen by {e price {at wes ^euen {erfore, for {e wisist marchaunte {at euer wes ^aue {erfore his precious lijf, whiche wes more wor{e {en al heuen and er{e. And {is juel man ha{e in a ful britel house or vessel of his er{ely body, as Seynt Poule sey{e: Habemus <190> thesaurum in vasis fictilibus. }at is: 'We han tresouris in vessels of er{e.' {is juel, if it be wel kepte, a man may be asid into {e blis of heuen; and if it be loste, he shal be vndone and lefte into perpetual peyne of helle. }e dee{ {at comi{ sodeynly as a {efe ha{e sente to euery <195> man worde {at he wole come, for euery man is {erof certeyn; but he ha{e not sette {e day ne {e houre in whiche he wole stele {is precious juel oute of {is feble house. }erfore, me {inki{ it were grete nede to worche aftur {e wise counsel of oure Lorde Jesus Crist, where he counseli{ {us: Vigilate, etc. <200> Illud autem scitote, quoniam si sciret, etc. }at is: 'Waki{,' sei{ Crist - {at is: alwey bee{ in vertuous lijf, oute of dedly synne, 'for {is,' he sei{e, 'knowe ^e wel: {at if {e housholder wist what houre {e {efe wolde come, forso{e he wolde wake and not suffur his house to be vndurmynid.' And si{en {at no man / <205> wote redily when {is {efe wole come ({at is: dee{), for {e Wise Man sei{e: Nescit homo finem suum, 'No man knowi{ his eende,' whe{er it shal be in ^ou{e, mydel age, or eelde, {en me {inke it were grete wisdom euermore bisily to lye in awayte for sodeyne comynge of {is {eef, {at is: for to eschewe synne and <210> lyue vertuously, and euer haue dee{ in mynde. But alas! it semy{ by her dedis {at {ere ben many men in {is worlde ful recheles and taken litel hede to kepe {is juel and awayte {is {efe, but alwey slepen and slumbren in synne into {e tyme {at {is {efe come and robbe hem of {is juel and of alle <215> her o{er goodis. And {ese ben suche men {at euermore contynuely lyuen in hy^e and orrible cursid pride, aftir her fader Lucifer, in ouer costious apparayle, bo{e of hemself and of her housholde, like to {e riche man {at wes biried in helle, and in cursid extorcions and wrongis to her nei^boris biside <220> hem, wi{ vsure, symonye, and false purchasis, to mayntene wi{ her lustis and likingis in slou{e, glotony and leccherie, and {er wil {ei make none eende al {e while {ei mowen lyue {us. }ese ben like to fisshis whiche, as clerkis {at treten of kyndis seyne, {at {ei han a kyndly desire myche for to slepe, and when <225> {ei slepen {ei houen in {e watir stille as {ow {ei weren deed, no {ing mouyng but oonly {e tayle. And {is aspien wel crafty fisshers, and comen vpon hem at {at tyme, and taken hem wi{ her gynnis. Ri^t so faren suche / men {at deliten hem in lustis and likingis of {is lijf, as a man {at is on slepe, and no {ing <230> mouyng in vertuis but oonly {e tayle. }at is, if men speke to him and counsel him to leue his synne, he sei{e he hopi{ to haue repentaunce at his eend, and he shal be saue. But ofte it fari{ by hem as {e Wise Man sei{e: Sicut pisces capiuntur hamo, et sicut aues capiuntur laqueo, sic capiuntur homines in tempore <235> malo. }at is: 'Ri^t as fisshes ben taken wi{ {e hoke, and briddis wi{ {e snare, so ben suche men taken in yuel tyme' - {at is, in dedly synne, for whiche synne {ei shullen be dampnyd. Of whiche men speki{ also {e holy man, Job, {ere he sei{e {us: Ducunt in bonis dies suos, et in puncto ad inferna descendunt. }at <240> is: '}ei leden in lustis and in likingis her dayes, and in a poynte {ei fallen doune to helle.' For ofte tyme suche men setten to hemsilf a terme of longe lijf, and when hem beste lusten to lyue, in {e myddil of her dayes or bifore, sodenly {ei ben taken wi{ dee{ or {ei ben war. Of suche speki{ Dauid in {e Sauter, <245> and sei{e: Viri sanguinum et dolosi non dimidiabunt dies suos. }at is: 'Men of blood ({at is, synful men) and trecherous ({at is, whiche done trecheries to God, and to her bre{eren, and to her owne soule) shullen vnne{e lyue halfe {e dayes whiche {ei shulden if {ei had plesid God in vertuous lijf.' Of suche me <250> {inki{ may / wel be seide {e wordis of Ysay {e prophete, seying {us: Non posuisti hec super cor tuum, neque recordata es nouissimorum tuorum. }at is to sey: '{ou hast not put {ese {ingis vpon {i herte, nei{er hast had mynde on {i laste {ingis.' And {us, as I haue shewid, vncerteynte of dee{ is {e first <255> cause, as I seide, why men shulden haue myche her dee{ in mynde. }e secounde cause I seide is for dee{ is so peynful. And {at semy{ wel, and may be preued by ensaumple of Crist, and by autorite, and bi reson. Oure Lorde Jesus Crist, bo{e God and <260> man, whiche knew al {ing by his godhed bifore it were done, a litel tofore he wente to his passion, seying by his godhed hou peynful {at dee{ wes whiche he shulde in a while aftur suffur in his body, seide to is Fader or disciplis {ese wordis: Tristis est anima mea vsque ad mortem. }at is: 'Sory or heuy is <265> my lijf to {e dee{.' Si{en {en {e lijf of oure Lorde Jesus wes so peynful, {at died so wilfully and oonly for loue, hou peynful {en shal oure dee{ be {at dyen a^ene oure wille and also for synne! }at dee{ also is peyneful is preued by autorite of Seynt <270> Austyn, {ere he sei{e {us: 'Dee{ is so yuel and so greuous {at {e peyne may not be tolde ne be fled by ony reson.' {erfore {e Wise Man, seing dee{ so peynful, seide {us: O mors, quam amara est memoria tua. }at is: 'O dee{, how bittur is {e mynde of {e.' It is bittur to him {at heri{ it, and more bittur to hym <275> {at see{ it, but moste bittur to hym / {at feli{ it. For {ow^ an hool man be in a house, and a man {at bigynny{ to dye be bisidis in ano{er, and a walle bitwix hem bo{e, ^it ne{elese and {e hool here {e noyse of {e s{i^hing, grynting, and gronyng of hym {at drawi{ to {e dee{, it is ful peynful for to here. But <280> myche more peynful is it to him if he go into {e house {ere {e seek li{e, and see{ {e wannes and palenes of his visage, {e staring of his yen, {e mou^yng of his chere, and fro{{ing of his mou{e, {e bolnyng of his breste, and betyng of his armys, and many o{er signes {at he maki{ tofore his dee{. But ^it it is <285> most peynful to hym {at it feli{, and {at may wel be schewid by reson, me {inki{: If it my^t be so {at a tre whiche ha{e many rotis were plauntid inne at {i mou{e into {i body, and {e prinsepal rote set in {i herte, and in euery lyme of {i body sette oon of {e <290> rotis, if it so were {en {at {is tre by gret violence shulde be pullid oute at {i mou{e at onys, reson techi{ {at {is shulde be a passyng peyne. Ri^t so fari{ it at mannys dee{: {e lijf shal be pullid oute sodeynly al at onys oute of his body, whiche prinspaly is rotid in his herte, and also in alle his o{er parties, <295> {en mote {is nedis be a passyng grete peyne. And {us by {is reson it semi{ {at dee{ is a ful grete peyne whiche, as I seide, is {e secounde cause whi we shulden haue dee{ myche in mynde. }e {rid cause is, as I seide, for dee{ is so dredful. And {at for {re / causis prinsepaly: {e first is for {e dredful si^t of <300> fendis, whiche euery man shal se in {at houre; {e secounde is for {e grete batayle {at shal be bytwene man and {e fende in {at houre; {e {rid is for no man wote in certeyne where he shal bycome aftre {at houre. The first is, [as I seide], for {e dredful si^t of fendis {at <305> shullen apere to a man in {at houre. }at {ei shullen so apere semi{ wel, for in {e lijf of Seynt Martyn it is writen how {e fende aperid to {at holy seynt at his dying, whiche hooly chirche clepi{ gemma sacerdotum - {at is: {e precious ston of all prestis. If {en he aperid to so hooly a man, hou myche more to <310> lower men! Also, as summe doctouris seyne, he aperid at {e passion of Crist vpon {e crosse, to aspie if he my^t ony {ing cacche holde in hym of synne. And {is wolde seme so{e by {e wordis of oure Lorde Jesus Crist, {ere he sei{e {us: Venit enim princeps mundi huius, etc, 'Forso{e, {e prince of {e worlde is <315> comen, and in me he ha{e no {ing' - {at is, of synne. }is apering of {e fend at {at tyme shal be to man ful dredful, for {er is a doctour {at sei{e: Sola visio demonum exsuperat omne genus tormentorum. }at is: 'Oonly {e si^t of fendis ouerpassi{ al kynde of tormentis.' {erfore Dauid {e prophete, <320> seing in spirit tofore {is grete drede {at he shulde haue in {at si^t, preying to {e Fader of heuen, seide {ese wordis: A timore inimici eripe animam meam. }at is: not only fro {e power, but 'fro {e drede of {e enemy, Lorde delyuer / my soule.' And {us {e dredful si^t of fendis {at man shal haue in {e houre of his <325> dee{ is {e first cause whi dee{ is to drede. }e secound cause [is as] I seyde: for {e grete batayle {at shal be bitwix man and {e feende in {at houre. If it were so {at {ere were set a day of batel wi{inne {e listis bitwene {e and a grete champion, whiche were my^ty, sotil, <330> and slye, and had ouercomen many men in {at same batel, and {at day were vnknowen to alle men but onely to {e kynge, and {e kyng wolde not telle it vnto {e; and if {e batel were set vpon {is condicion: {at if it were so {at {ou were ouercomen, {ou shuldist be put into perpetual prison wi{outen ony remedi, and <335> if {ou ouercome hym, {ou shuldest be crowned kyng of a glorious rewme, a grete fole were {ou in {is case but if {ou woldist euer drede {is day, when it wolde come, and make {e redy to {is batayle, come when it shulde, in armoure and in al {ing {at longi{ to {is fi^t, and aspie {e sotelteis of {in enemy, <340> in whiche he wolde deceyue {e. }us it fari{ by euery man {at lyui{ here in {is worlde: {e day is set of oure dee{, oonly knowen vnto [God, in whiche] we shullen fi^t wi{ {e s[otel fende, we mowen] it not astarte. Of {at b[atayle is writen {us in] Gen. (3 chapitur [15]) where God s[eide to {e serpent: <345> '}ou] shalt aspye to his hele.' [In {e hele - {at is, {e laste] parte of a man - is vnde[rstonde {e ende of his] / lijf, to {e whiche {e deuel moste aspie{, and {at tyme moste sharply fi^ti{, for he wote wel if he lose him {en, he shal neuer aftur recouer hym. And in {at batayle he ha{e ouercomen many a man hertofore; <350> and whoso ha{e grace to ouercome hym, he shal be crowned in heuen wi{ {e crowne of lijf; and if he be ouercomen wi{ {e feend, he shal be {rowen into helle, {ere to wone foreuer. }en si{en {is batayle is so perilous, and {e day also vnknowen, it were good [we] had it in mynde euer an aunter <355> when it comy{, and arme vs ful surely for {is my^ty enemy, and aspie and lerne his sotelteis by whiche he worchi{ moste. The sikerist armour {at we may haue is of suche a kny^t {at ha{ fou^ten wi{ him in his batayle, whiche armour wes so sure {at he my^t nowhere hirt him. }is worshipful kny^t is oure <360> Lorde Jesus Crist, bo{e God and man, of whose armour speki{ {e apostle Poule, {ere he sei{e {us: Induite vos armatura Dei, etc. (Eph. 6.[11]). }at is: 'Clo{e ^ou wi{ {e armour of God.' The first parcel of {is armour is for to girde {e leendis in tru{e - [{at is, to restr]eyne wi{ abstinense, as wi{ a [girdel, <365> alle {e bodily] lymes wi{outefor{e [and alle {e power of {e] soule wi{innefor{e [from alle maner of vicis]. }e secound is {e habur[ioun of ri^twisnes - {at] is, to ^yue to euery creatu[re {at {at longi{ to him]. First to God, worship, / loue, and drede; to {i souereynis, bo{e spiritual and temporal, subieccion and <370> obediens; to {in owne soule, holynes and keping of {e comaundementis of God; to {i bre{er[en], bo{e frendis and enemyes, loue and charite; to {i sogettis, teching and chastis- ing; to {i pore bre{eren, releuyng wi{ {i goodis. }e {rid is {at alle {e affeccions of {i soule ({at is: {i goostly fete) be set <375> prinsepaly to preche truly {e gospel of Crist, if {ou be a prest, and if {ou be none, {at {i loue be set to rule prinsepaly {i lijf aftur {e holy gospel. }e four{e is {at {ou take {e sheelde of true byleue, of whiche {re corneris shulde be peyntid wi{ {e Fader and Sone and {e Holy Gooste, and wi{inne alle o{er <380> articlis of byleue, and fast enerued wi{ senous of charite. }e fifte is {e helme or basnet of hope - {at is, {at a man, {orow {e mercy of God and {orow his owne meritis, haue tristi hope to be saued. }e sixte is {e swerde of {e worde of God, of whiche {e feend is sore aferde, for wi{ {at he wes ouercomen in alle his <385> {re batels {at he toke a^eyn oure Lord Jesus Crist. }erfore take [it] in {i honde and suffur him [neuer] come w[i{inne {e] poynte, for al his des[ire wole be for to come wi{]inne {is swerde - {at is, [wi{ sotel argumentis and] sly to deceyue {e sy[mple soule to misvnder]stonde {e worde of G[od, and so to <390> bringe him in]to dispeyre, and {en he h[a{ {e victorie. }e] / first argument {at he wil make is {is: '{ou hast done many grete and orible synnis wi{outen noumbre, fro {e tyme {at {ou kou{ist synne into {is day, and now {ou hast no space to do satisfaccion for hem alle. For {is is {e last houre, and <395> God is ri^twis and wole not {at ony synne be vnponyshid; wherfore by Goddis ri^twisnes {ou most nedis be dampnid!' Here be war of {is sotil feend, and suffur him nou^t wi{ {is slei^t to come wi{inne {i swerdis poynte. Strecche oute {i swerde in {is maner, and put it boldely into his face: 'Cursid <400> fend! I bileue fully {at God is ri^twis, as {ou seist. But his mercy passi{ hye aboue, and he sei{e by his prophete {at he wil not {e dee{ of a synful man, but more {at he be conuertid and lyue. And also he sei{e, in ano{er plase, {at in whateuer houre a synful man repenti{ him and maki{ sorow for his <405> synne, he shal be safe. And {is shewid wel in dede {e merciful Lorde in coumforte of alle synful men, hanging on {e crosse, to {e {efe {at henge bisidis hym, {at in {e last houre of his dee{, seing his grete sorow {orow meke taking [of h]is peyne, {at grauntid him not oonly {at [he askede him], but <410> [wi{o]uten ony o{er peyne to be [wi{ him {at day in blisse. And I w]ote wel {at he is curtey[s ^et {is day, and euer wole] be wi{outen eend, and so [I hope to his mercy for] alle my synnis if I ha[ue sorow.' And {us kepe him a]t {e poynte, and he shal [neuer do {e harm. -415 T]he secound argument {at / he wole make is {is: 'I wes dampnid, as {ou wotis wil, for one synne al oonly; and {ou hast done synnis vnnoumbrable as greuous or more greuous {en euer wes {at. }en if God wolde dampne me, {at did but oonly one [synne], and saue {e, {at hast done so many, he most nedis <420> be vnri^twis, whiche he may not be. Wherfore, of Goddis ri^twisnes {ou most nedis be dampnid!' @it holde hym oute at {e poynte, and answere him in {is wise: 'Cursid feend! }e synne {at {ou didest, {ou didest it of {in owne malice, and {e synne {at I did, I did it at {e stiring of <425> }ee, enuyous feend, {at lyist in wayte ny^t and day vpon me, for grete enuy {at {ou hast {at I shulde restore {e place {at {ou fel fro; and also at {e stiring of my fleishe, fro whiche I may not fle away; and at {e stiring of {e worlde, {at is euere before myn y^en. And for {is cause, {e blessid and merciful Lord, a^en <430> whom I offendid, toke my kynde to saue me, and neuer {i kynde to saue {ee. And {us I hope of his mercy to be sauid, for alle my synnis, {ereas {ou, cursid fende, shalt be dampnid for {at one.' The {rid reson {at he wil make is {is: 'I wes {e hyist aungel <435> in heuen, and knew {ere {e priu[eteis] of God. And {ere I knew tofore who shul[lde be damp]nid [and who shulde be sauid, and among o{er I knew {at {ou shuldest be dampned], and {at {at is tofore ordeyned of [God may] not be chaungid, wherfore {ou mo[st nedis] be dampned!' <440> @it take God to {in helpe and [stonde] stifly in {is batel, and holde hym at {e sw[erdis poynte], / and {ou shalt not feyle to haue {e better. Sey to him in {is maner: 'False feend! {is ha{e euer be {i custom, wi{ lesyngis to bigile man; for, as Crist witnesi{ of {e, {ou arte a lyer and fader of lesyngis. For wi{ {i <445> lesyngis {ou deceyuedist oure auncestouris in paradise, and wi{ {i lesyngis {ou woldist haue deceyued oure Lorde Jesus Crist. }erfore I wonder not, {ow wi{ {i lesyngis {ou woldist deceyue me. False feend! {ere {ou lyist, where {ou seist {at {ou knew in heuen who shulde be dampnyd, and who shulde <450> be saued; for {ou knewist not {ere {yn owne dampnacion, and if {ou knew not {in owne dampnacion, myche more {ou knew not myne. And so, for alle {i cursid lesyngis, I hope to {e mercy of God {at {ou shalt neuer bringe me in dispeire, as {ou woldist.' And {us, if {ou ouercome him in {ese {re, {orow <455> vertu of {e Trinite, he shal turne his backe and fle, and neuer eft tempt {ee, and {us {ou shalt haue {e glorious victory of {is dredful batel. And {is perilous batayle whiche man shal haue at his dee{ is {e secound cause, as I seide, whi {at dee{ is dredful. [{e {rid <460> cause whi {at dee{ is dredful] is for no man wote in certeyn where he shal bycome after {at he [is] deed. If it were so {at {ou shuldist be exilid ou[te of {e] rewme in whiche {ou were borne and fed [aftur a certe]yn day, and {is day were in no mannys kno[wyng bu]t oonly in {e kyngis wille; <465> and also if {ou [knew no]t after {ou were exilid into what londe {ou [shuldist] go, whe{er {ere as {ou shuldist be bilouyd, / or {ere as {ou shuldist be hatid, and in {is case {ou woldist stonde in grete drede and, but if {ou were a verrey fole, euermore ordeyne for {i goyng. In {is same case is euery man <470> in {is worlde. Alle we shullen be exilid oute of {is worlde in whiche we han ben borne and fed after {e day of oure dee{, whiche is oonly knowen to God, and {at day is fully sette, whiche we may by no wey passe. And whe{er we shullen to heuen or helle, in whiche we shullen be louid or hatid, it is <475> vnknowen to ony man here, but is reseruid til afturwarde. }is witnesi{ wel {e Wise Man in his boke, {ere he sei{ {us: Sunt iusti atque sapientes, et opera eorum in manu Dei; et tamen nescit, etc. }at is: '{er ben ri^twis and wise men, and her werkis ben in {e hondis of God; and ne{eles, a man wote not whe{er he be <480> wor{i loue or hate, but alle {ingis ben kepte vncerteyne into tyme to comynge aftur.' And si{ it stondi{ wi{ vs {us perilously, me {inki{ we han cause to drede oure dee{. }us {en, for {ese {re causis {at I haue shewid ^ow ({at dee{ is so vncerteyn, so peynful, and so dredful), I counsel, as I <485> seide at {e byginnyng in oure teme, haue mynde on {is laste {ing - {at is, on {i dee{, whiche is {e first {at I spake of. The secound last {ing whiche I spake of at {e bygynnyng, {at a man shulde haue in mynde, is {e day of {e general iugement of God, whiche shal be at {e last day of {is worlde. <490> Of whiche / last day speki{ Crist in {e gospel (Jo.6): Ego resuscitabo eum in nouissimo die. }at is: 'I shal arayse hym in {e last day.' And Martha also, in {e gospel of Jon, sei{e: Scio quia resurget in resurreccione in nouissima die. 'I wote wel {at he shal arise in rising in {e last day.' <495> }is last day shulde euer be had in mynde, and specialy for {re causis: oon is for {e grete accounte {at shal be made {at day; {e secound is for {e dredful apering of {e iuge, and of o{ere {at shullen apere {at day; {e {rid is for {e dredful sentense {at {e iuge shal ^yue vpon hem {at shullen be <500> dampned in {at day. First, I sey, for {e grete acounte {at shal be ^yuen {at day. And wel may it be seyde 'grete', for {re {ingis: First, for {e lorde is grete {at shal here {ese acountis. For as Jon sei{e in {e Apocalipis: Rex regum, etc. }at is: 'He is kynge <505> of alle kyngis, and lorde of alle lordis.' He is so grete, as Dauid sei{e, {at 'of his greetnes is none eende.' He is so my^ty {at no{ing may a^eynstonde his wille, as Holy Writ witnessi{: In ditione tua cuncta sunt posita, etc. }at is: 'In {i comaundementis alle {ingis ben put, and {ere is no {ing may a^enstonde {i <510> wille.' He is [so] wise {at no {ing may be hid fro hym: Sapientie eius non est numerus. 'Of his wisdom is no noumbur.' He is so riche hym nedi{ no {ing: Dominus vniuersorum tu es. 'Of alle {ingis {ou arte lorde.' He is so ri^twis {at no {ing at {at day shal boow hym fro his purpos, for Dauid sei{e: <515> Justitia eius manet in seculum seculi. 'His / ri^twisnes dwelli{ wi{outen eend.' It shal also be grete for {e grete noumbre of peple {at shal acounte in {at day, for no man shal be {ere absen\[t] {at euer wes or euer shal be. For as Seynt Poule sei{e: Omnes nos <520> manifestari oportet, etc. }at is: 'Alle we moten nedis be shewid opunly to {e sete of dome of our Lorde [Jesus] Crist, {at euery man telle for{e {e propur werkis of his body as he wrou^t hem, whe{er {ei ben good or yuel.' In {at day, to alle astatis {e domesman shal sey {ese wordis: <525> Redde raccionem villicacionis tue, etc. }at is: '@eelde acounte of {i baylye.' First, prelatis and prestis, for {ei weren hyest heedis of Cristis chirche, shullen ^eelde acounte of her baylie. First, hou {ei camen into her prelacye or ordre: whe{er by symony or true title of God, whe{er by {e dore as a true heerde, or by {e <530> rofe as a false {efe; whe{er {ei haue led her lijf aftur {e rule of Goddis lawe, in good ensaumple to her sugettis; whe{er {ei han dispendid {e goodis of her chirchis, of whiche {ei weren ordeyned of God procuratouris for pore men and not lordis, vpon suche pore nedy men whiche God ha{e lymytid in his <535> gospel; whe{er also {ei han bisile, trule, and freli, prechid Goddis lawe to {e peple, wi{oute feynyng, faging, flatering, or favoure of plesaunce of {e peple, or profijt of {e purse. Temporal / lordis also shullen {ere ^eelde her acountis. First, hou {ei han lyued in her owne personys in vertuous <540> ensaumple to o{er; hou also {ei han gouernyd her wyues and her children, her meyne and her housholde, and her pore tenauntis; hou {ei han stonden by {e gospel, and true pre- chouris {erof; hou {ei han chastisid false prechouris and antecristis disciplis {at disceyuen {e peple in her bileue and in <545> her temporal goodis; hou {ei han holpen wydouse and faderles children in her ri^t, {at no man wrongfully oppressid hem a^eyn {e lawe of God. }e comoune peple also shullen acounte {ere, bo{e mar- chauntis, artificeris, and laboreris of {e er{e. First, hou {ei han <550> kepte {e comaundementis of God; her fyue wittes wel dis- pendid; and fulfillid {e dedis of mercy; and lyued in loue and charite to God and her bre{eren, wi{oute falshed or disseyte ony of hem to o{er; and vertuously tau^t her children vp fro her ^ou{e. <555> If alle {ese {re parties han gouerned hem in {is wise, {ei shullen haue heuen to here mede, as God ha{ bihi^t: Qui bona egerunt, etc. But if it be so {en {at prelatis and prestis holden not {is rule {at I haue rehersid, as Goddis lawe techi{, but ben more prouder {en ony temporal men in costious aray for her <560> owne bodies; and in grete aray in hallis and in chaumbris bo{e; and sitten shynyngly at mete, as it were a duke, wi{ rial cupbordis arayid of siluer and of golde; and euery page in her hous / serued in siluer; and at euery drau^t {at {ei drinken, men knelen as to a god; and fynden many wast[i] squyers of {e <565> goodis of {e chirche, {at done ful litel goode but bringen for{ a disshe; and many fat horse in stable, and gay gilte sadlis, and myche o{er nyce aparayle {at longi{ not to her astate; If {ei ben also wra{eful men and enuyous bo{e - and specialy to {o men {at vndernymmen hem of her synne, and <570> tellen hem her office {at longi{ to her astate, and prechen truly to her sogettis as {ei shulden do - and if {ei in her [wra{{e] curse suche men, and in her foule enuy [falsely] disclaundren hem, and pursuen hem, and prisonen hem, and perauntur to {e de{; <575> If {ei ben also coueitouse men to gidre worldly goodis to hepe hem togidre and helpe ful litel {e pore, but to bye hem beneficis and prouenders and o{er hye astatis, and make grete her kyn wi{ {e goodis of {e chirche, {orow purchase or mariage or summe grete office; <580> If {ei ^iuen [hem] to glotony to fede fat her fleishe wi{ costious metis and delicious drinkis of diuerse wynis, what- soeuer {ei coste, sittyng as longe at mete as {ow {ei were kyngis, wi{ myr{is of mynstralsie and many o{er iapis, and {e sely pore men abiden at {e ^ate to be fed wi{ her trenchouris <585> {at comen from her borde; And if {ei lyuen in slou{e, in longe lying in bedde, and aftir momole her matyns and her mynde {eron ful litel, and aftir occupie {e / day in ydel talis telling, or of tretis of {e rewme, or ty{ingis of be^onde, or talinge of her temporalities, or tifeling <590> wi{ ladies, and touche litel of Goddis lawe for {ei mowne not tent {erto; If {ei lyuen {en in leccherie, priue or aperte, {orow her ydel lijf, and her lusty fare of hye wynis and hote spicis, and nyce daliaunce, and spenden {us her tyme in {e seuen dedly synnis, <595> harde veniaunce wole come to suche at {e day of her acountis, for mys spending of her hye degre, and her yuel ensaumple. And of suche speki{ {e Wise Man {ere he sei{ {us: Iudicium durissimum, etc. }at is: 'Harde dome shal be to prelatis {at lyuen in {is maner.' <600> If lordis also, and kny^tis, spenden her goodis in costy aray passing her astate, and {erfore waxen extorcioneris on {e pore peple, and maytenen {e enemyis of Cristis holy gospel, and haten true prechouris {at wolen telle hem {e so{e, and suffren her children and her meyne to despise God wi{ proude <605> boostyng and lyes, and al torende him wi{ o{is, alle suche my^ty men at {e grete acounte my^tily shullen be peyned, as witnessi{ Holy Writ: Potentes potenter, etc. }at is: 'My^tily my^ti men shullen suffur tormentis.' If ony of {e comyn peple ({at is, {e {rid degre) haue not <610> loued God in her lijf, ne kepte his hooly heestis, but wastid her wittis aboute worldly goodis, and not spende hem vpon / pore, but {ere as [wes no nede, and] lyued oute of charite to her ny^e nei^boris, and mayntenyd her children to dispise her elders, for whiche God sendi{ pestilence to make hem short lyued, suche <615> vnprofitable seruantis at {e day of acounte shullen be {rowen into {e fire, as Crist hymselfe sei{e: '{e vnprofitable seruauntis {rowi{ fer into vtturmore derkenes, {ere as shal be weping of y^en and gnasting of tee{.' The {rid cause whi {is acounte may be seyde grete is {is: for <620> in {at day alle men shullen reken of alle {ing {at euer {ei diden in her lyue, in {ou^t, worde, and ded. }at men shullen reken of her {ou^tis sei{e {e Wise Man (Sap. 1.[9]): In cogitacionibus imp{i erit interrogatio. }at is: 'In {e {ou^tis of {e wickid man shal be asking.' {at men shullen <625> reken of her wordis sei{e Crist hymself in {e gospel (Mt. 12.[36]): De omne verbo otioso, etc. 'Euery idel word (of whiche comy{ no fruyt) whiche men eken], {ei shullen acount at {e day of dome.' And {at men shullen answere of her dedis speki{ Seint Poule {ere he sei{ {us [(2. Cor. 5.\[10]): Omnes nos <630> manifestari, etc.\] 'Alle we moten be made open tofore {e trone of oure Lorde Jesus Crist, {at euery man telle for{e {e propre dedis of his body, as he ha{ done hem, whe{er good or yuel.' Si{en {en, as {ese autoriteis preue, no {ing shal be vnrekenyd in {at day, and no {ing may be hid fro {e iuge, for <635> alle {ingis ben nakid and open to {e yen / of God, {en me {inke it were nedful {at alle men dredden gretely {at day [and had it gretely in mynde to make redy her bookes a^en {at grete day]. The secound cause why {at last day shulde be had in mynde is for {e ferful si^t of hem {at shullen apere in {at day. For as <640> {e doctor Januensis rehersi{ vpon {e gospellis: {at aboue men in {at day shal apere {e iuge {at is offendid, shewing hymself ful wra{ful to hem {at shullen be dampned. Vnderne{e shal be {e blake hydous pit of helle, open and redy to swolowe hem {at shullen be dampned. On {e ri^t side, <645> alle a mannys synnis, redy to accuse him. On {e lift side, feendis wi{outen noumbre, redy to drawe him to his peyne. Byhinde shal alle {e worlde be set on fire. Bifore, strong aungels putting hem bacwarde to helle. Wi{inne for{e, a mannys owne conscience biting ful bitturly, and holy seyntis <650> approuyng {e sentence of {e domesman, and alle wickid men openly knowing {e synnis of hem {at shullen be dampned. Alas! when {e wrecchid synful man is {us biset on euery side, whider shal he fle? Vpwarde he may not, for {ere is {e domesman, and oute of his mou{e go{e a swerde two eggid, as <655> Seint Jon sei{e in {e Apocalips, for ferdfulnes of whos face {ei shullen sey to grete hillis and smale: 'Falli{ doune vpon vs, and hili{ vs!' Ney{er to {e ri^t side may he fle, for as Seynt Ber[nard] sei{e: '}ere shullen be his synnis redy togider, speking and seying, "}ou hast / done vs. We ben {i werkis, and <660> we shullen not leue {ee, but we shullen go wi{e {ee to {e dome".' Ney{er to {e lift side, for {ere shullen be feendis accusing, for as Seint Austin sei{e: '}en {e feendis shal be redy, rehersing what we han done, and in what day and in what plase we han synnid, and al {at euer we shulden haue done.' Ne <665> he may not hide himself wi{inne himselfe, for {ere is {e worme of conscience remorsing, as Ysay sei{e (vlt' chapitur [24]): 'The worme of hem shal not dye.' Nei{er he may fle a^eyne into {e worlde, for {ere is fire brennyng, settyng on fire al {at is lafte, as Dauid sei{e in {e Sauter: 'Fire shal go bifore hym.' <670> }en is {ere no plase lefte suche synful wrecchis to fle to, but oonly falle doune into {e foule fournes of {e fire of helle. The {rid cause why {at {e last dredful day shulde be had in mynde is for {e dredful sentense of iugement {at {e iustise shal ^yue {at day to hem {at shullen be dampnyd. For alle {e peynis <675> {at God sendi{ to a man in {is worlde is but as a curtesie and esy chastising, as {e fader chastisi{ his tender childe wi{ a fewe russhis or wi{ a litel ^erde. }e peynes of purgatory ben as a staf, wi{ whiche a man beti{ hys son when he comy{ to [grettere] age. But for in {ese two chastisingis is [coumfort and <680> hope of] mercy, {erfore sei{ Dauid: ', etc. '}i ^erde,' he sei{e, 'and {i staf, {ei han coumfortid me.' But {e dredful sentense of God, {e ri^t/ful iuge, in {at day shal be as an yren scourge, as Dauid sei{e: Reges eos in virga ferrea. '}ou shalt gouerne hem in an yren ^erde, and as {e vessel of a potter <685> }ou shalt al toberst hem togider, whiche may neuer be repeyrid a^eyn.' Of {is scourge, Crist speki{ hymself in {e gospel of Matheu, where he sei{e {us: Discedite a me, etc. 'Departi{ awey fro me, ^e cursid, into {e fire {at euer shal laste, whiche is arayed tofore to {e deuel and his aungels.' <690> In whiche yren scourge shal be seuen knottis, {at whoso is beten wi{ hem shal be wounden wi{outen ony heling. }e first knotte of {is scourge is a bittir puttyng oute, whiche is notid in {is worde 'departi{'. }e secound knot is departing fro God, whiche is notid in {is worde 'fro me'. }e {rid knot is {e curse <695> of God, whiche is notid in {is worde '^e cursid'. }e four{e knot is {e closing inne wi{ bitter peyne, whiche is notid in {is worde 'into {e fire'. }e fif{e knot is dispeire of delyueraunce, whiche is notid in {is worde 'euerlasting'. }e sixt knot is {e araying tofore of peyne {at is assignid, whiche is notid in {is worde <700> 'whiche is arayed tofore'. }e seuent knot is euerlasting felou- ship of feendis, whiche is notid in {is worde 'wi{ {e deuel and his aungelis'. Hic Thomas, De Veritate Theo[logie], libro 1, ca. 18. {ese seuen knottis of {is dred/ful sentense, alle {o <705> shullen be beeton wi{inne {at day {at lyueden and endeden in {e seuen deedly synnys, for {ei ben peynis iustly acordant wi{ hem. }e first knot is a^eyn proude men, for God shal sey {at day to hem: 'For as myche as ^e weren proude and rebel, and <710> dispisid me and my lawe and {e trewe techers {erof (for whoso dispisi{ hem, despisi{ me; qui vos spernit, me spernit), [{erfore] I shal iustly put ^ow awey fro me and fro glorie, smyting ^ow wi{ {e first knot of my scourge, seying "Go awey!"' }e secound knot is a^eyns enuyous men. 'For as myche as ^e <715> han longe rotid enuy in ^oure hertis, {orow {e whiche [^ou] cursiden and waried ^oure bre{eren and wolden haue on hem no mercy, {erfore I shal iustly punysshe ^ou wi{ {e peyne acordaunt to ^oure trespas, smyting ^ou wi{ {e secounde knot - {at is, wi{ my curse.' <720> }e {rid knot is a^eyns wra{ful men. 'For as myche as ^e, for [a] litel trespas, brenneden hote in ^oure hertis wi{ {e fire of wra{e a^eyn ^oure bre{eren, {orow whiche ^e chidden, sclaundreden, {ratten, and fou^ten and slowen hem, {erfore I shal iustly punysshe ^ou wi{ peyne acordant to ^oure trespas, <725> smyting ^ow wi{ {e {rid knot of my scourge, {rowing ^ow into {e fire of helle.' }e four{e knot is a^eyne slowful men. 'For as myche as ^e contynuid alwey in ^oure synnis and list neuer to rise / to penaunce, but if ^e my^t euer haue lyued, euer ^e wolden haue <730> lyued in synnis, {erfore I shal ponysshe ^ou wi{ peyne acordant to ^oure trespas, smyting ^ow wi{ {e four{e knot - {at is, wi{ euerlasting peyne.' }e fif{e knot is a^eyns glotorous men. 'For as myche as ^e weren euer redy to ete and drinke, erly and late, as wel on ny^t <735> as on day, as an vnresonable beest, {erfore I shal punysshe ^ou wi{ peyne acordant to ^oure trespas, smyting ^ow wi{ {e fif{e knot of my scourge - {at is, wi{ peyne {at is redy arayed tofore.' }e sixt knot is a^eyns leccherous men. 'For as myche as ^e <740> leften clennes of my chastite, and chesid to <^ow> {e foule fil{e of leccherie, bo{e in {ou^t, worde, and dede, and {e vnclene cumpany ni^t and day of suche persoones {at loueden it, {erfore I shal punysshe ^ow wi{ peyne acordant to ^oure trespas, smyting ^ow wi{ {e sixt knot of my scourge, putting <745> ^ou to {e foule felouship of {e deuel.' }e seuent knot is to beete wi{ coueitous men. 'For as myche as ^e gederid togider grete hepis of golde and siluer, and {ou^t {at ^e hadden neuer ynow, and when I nedid in my membris ^e wolden not breke {at grete cumpany to parte wi{ me {erof, <750> {erfore I shal punnysshe ^ow wi{ peyne acordant to ^oure trespas, smyting ^ou wi{ {e seuen{e knot of my scourge, put/ting ^ou into {e vnnoumbrable hepe of {e deuelis aungelis.' }ese seuen wordis {at I haue rehersid of {is hidous iugement <755> beren also ful answeris to alle {o {at shullen be dampned in alle maner of preyers {at {ei my^t make to {e iustice in {at day: For {ow {ei wolden prey {us: 'Now Lorde, si{en {orow oure deseruyng, as we seen wel, iustly we shullen be dampned, lete vs haue oure peyne - if it be {i wille - in {i si^t, <760> {at {e coumfortable si^t of {ee may make vs bere oure peyne {e more esely,' herto may {e iustice answere by {e first worde of his sentence, seying: Discedite a me. }at is: '{at shal not be, but go{e oute of my si^t, neuer to se me more.' When {ei sene {at {is preyer may not be grauntid hem, {ow <765> {ei wolden prey fer{ermore in {is maner: 'Now Lorde, si{en it is so {at we shullen be dampned and go oute of {i si^t and neuer se {e more, gracious Lorde - if it be {i wille - ^iue vs {i blessing or we go, {at we may fare {e better in what plase {at we comen,' herto may {e iustise answere by {e secound worde <770> of his sentense, seying: Maledicti. }at is: 'Go{e oute of my si^t, neuer to se me more, wi{ my curse acursid.' When {ei seen ^it {at {is wole not be grauntid, {ow {ei wolden prey for{ermore in {is maner: 'Now Lorde, si{en it is so {at we dampned wrecchis shullen go out of {i si^t and neuer <775> se {e more, and we shullen also go wi{ {i curse, good Lorde - if it be / {i wille - graunte vs {at we may be {ere as we shullen haue none o{er peyne, si{en {is is peyne grete ynow, to lese {i si^t, and haue {i curse,' herto may {e iustise answere by {e {rid worde of his sentence, seying: In ignem. }at is: 'Nay, I wole not <780> so; but go{e oute of my si^t, neuer to se me more, and wi{ my curse, into [{e] fire.' When {ei seen ^it {at her bone is not grauntid, if {ei wolden be hardy and aske ^it fer{ermore in {is maner: 'Now Lorde, si{en it is so {at we woful dampned wrecchis shullen go oute of <785> {i si^t, and wi{ {i curse, into {e fire, merciful Lorde, if we dar aske {e - if it be {i wille - {ow we shullen be {ere an hundrid ^ere, or a {ousand ^ere, or a {ousand {ousand ^ere, ^yue vs [grace at {e laste] {at oure peyne may haue an eend, so {at we may come oute and come to {i blisse,' herto may {e iustise <790> answere and sey by {e four{e worde of his sentense, {at is: [In eternum. }at is: 'So shal it not be; but go{e oute of my si^t, neuer to se me more, wi{ my curse, into {e fire {at euer shal laste.' @it {ow {ei wolden aske fer{ermore: 'Now Lorde, si{en it is <795> so {en {at we shullen go oute of {i si^t, wi{ {i curse, into {e fire {at neuer shal haue eend, piteous Lorde, graunte vs - if it be {i wille - si{en {e peyne aftur we come {erto shal endure so longe, {at we may haue space or tarying tofore, an hundrid ^ere or whatso {e liki{, in {e whiche we may be re/fresshid <800> tofore {at {is peyne be arayed to vs,' herto may {e hi^e iustise answere by {e fif{e worde of his sentense, seying: Qui prepar- atus est. }at is: 'Nay, ^e shullen not fare so wel; but go{e oute of my si^t, cursid, into {e fire {at euer shal last, whiche is redile arayed tofore, wi{outen ony tarying.' <805> @it {ow {ei wolden not be [answerid] herby, but ^it aske fer{ermore: 'Now Lorde, si{en it is so {at we shullen go oute of {i si^t, wi{ {i curse, into {e fire {at euer shal last, whiche is arayid, blessid Lorde - if it be {i wille - graunte vs felouship of summe good creaturis, whos coumfort in oure grete peynys <810> may sumwhat alegge oure disese,' herto may {e iustise answere by {e sixt and seuent wordis of his sentence, seying: Discedite, etc; cum diabolo et angelus eius. }at is: 'Nay, ^e ben not wor{i {erto; but {e felouship {at ^e shullen haue shal be {e deuel and his aungelis, whiche shullen euerlastingly torment ^ow in <815> helle.' Si{en {en, as Crist sei{e {at may not lye, {e sentense {at is rehersid bifore shal be ^yuen {at day vpon hem {at endiden here in dedly synne, in whiche shal be no refresshyng ne coumforte, ne none hope, and {at day is vnknowen to alle men <820> but to God alone, me {inki{ {en, as I seyde bifore, it were good wisdome to alle men to haue {is last day in mynde euermore. And {erfore I sey, as I seyde afore: 'Haue mynde on {e laste {ingis.' / The {rid last {ing {at men shulden ofte haue in mynde, of <825> whiche I spake at {e bygyning, is {e euerlasting peyne of helle, of whiche last {ing speki{ Crist in {e gospel (Luc'.14.[9]), {ere he sei{e {us: Tunc incipient cum rubore nouissimum locum tenere. }at is: }en at {at day of dome, men {at shullen be dampned shullen byginne wi{ shame to take {e last place.' And {e Wise <830> Man sei{e in his prouerbis (Prouer.[15.24]): Semita vite super eruditem, vt declinet de inferno nouissimo. }at is: '}e pa{{e of lijf vpon him {at is lerned, {at he bowe awey fro {e last helle.' In {is hydous plase shullen be peynis wi{outen noumbur to ponysshe wi{ {e enemyes of God; but among alle, men mowen <835> by grounde of Scripture reherse summe to make men ra{er for drede of hem wi{drawe hem fro synne and ^yue hem to vertuis. Ten grete peynis I fynde {at shullen be {ere, whiche I purpose by {e leue of God to reherce in {is place: }e first is {e hydous prisoun in whiche alle dampned men <840> shullen be closid togidur, as a fagete bounden togedir wi{outen ony lousyng, to brenne in {e fire of helle, of whiche speki{ {e prophete Ysay, seying: Congregabuntur in congregacione, etc. }at is: '}ei shullen be gederid togedir in {e congregacion of a knyche, into {e lake, and {ere {ei shullen be shit in prison.' <845> In {is woful prison, first shal be grete / fire {at neuer may be quenchid, to brenne wi{ {ese fagetis of synful soulis, of whiche fire speki{ Crist in {e gospel and sei{e: (Mt.13.[42.50]): Mittent eos in caminum ignis. }at is: {ei shullen sende hem into {e chymnay of fire.' And, in ano{er plase: Ignis eorum non <850> extinguitur. '}e fire of hem shal not be quenchid.' For, as doctouris seyne, {ow al {e se ran {orow it, it my^t not quenche it, nei{er abate. }e hete of {is fire of helle passi{ as myche {e hete of {e fire of {is worlde as {is fire passi{ {e hete of a fire peyntid on a wal. }is fire, as Ysid' sei{e, shyni{ not to hem to <855> her coumforte, {at {ei my^t se wherof {ei shulden ioy, but to ekyng of [here peyne and] her sorowis, {at {ei [my^t] se wherof {ei shullen sorow. Of {is go{e oute an hydous smoke, whiche maki{ hem wepe euer wi{outen eend, of whiche smoke speki{ Ysay {e prophete, <860> seying {us: Ascendit fumus eius in generacionem, etc. }at is: 'Smoke from it shal stie from generacion [to generacion], and it shal be discoumforted into {e worlde of worldis.' }e {rid peyne in {is prison shal be grete colde, as [of] forst or snow, of whiche speki{ {e prophete Baruc, and sei{e {us: Ecce <865> proiecta sunt in calore solis, etc. 'Loo! {ei ben {rowen fer awey in {e hete of {e sunne and forst of {e ny^t, and {ei been deed in worst sorowis.' }is colde is so grete {at al {e fire of {e worlde my^t not quenche it, nei{er a litel refreishe it. }is colde ma/ki{ hem make a grete noyse, wi{ chakeling of her tee{ <870> togider. Oute of {is fire into {is colde, and oute of {is colde into {is fire a^eyn {ei shullen be possid wi{ foule feendis, hider and {ider wi{oute cesyng, of whiche speki{ Job in his boke ([24.19]): Ab aquis niuium in calorem nimium transibunt. }at is: '}ei shullen go from watris of snow to grettist hete.' Of {is <875> weping of yen and chakeling of tee{ whiche shullen be causid of {is hete and of [{is] colde speki{ Crist in {e gospel, {er he sei{e {us: Ibi erit fletus et stridor dentium. }at is: '}ere shal be weping and gnasting of tee{.' }e four{e peyne shal be {e worme of her conscience {at shal <880> euermore bite hem more bitterly {en ony cancre or rust freti{ [tre or] yrun, euer grucching in hemsilf why {ei myspendiden {e grace {at God sende hem, why a^en her owne knowing {ei left {e good and token {e yuel. And {is worme of grucching shal neuer dy^e, of whiche speki{ Crist in {e gospel, seying: <885> Vermis eorum, etc. }at is: '}e worme of hem shal neuer dy^e.' }e fif{e peyne of {is prisoun shal be so grete derkenessis {at {ei mowen be felid, of whiche speki{ Holy Scripture (Exo.10), where God sende suche derkenes[sis] to {e peple of Egipt for her synnis, whiche werne figures of {e peynes of <890> helle. And of {ese derkenessis speki{ Crist in {e gospel, where he sei{e {us: Inutilem seruum proicite, etc. }at is: '{e vnprofit- able / seruaunt {rowi{ oute into vttermore derkenessis.' In {ese derkenessis shullen dampyned men crie ny^t and day ful hydously, as {e seruice of holy chirche telli{, seying {us: Ve! <895> Ve! Ve! quante sunt tenebre! }at is: 'Wo! Wo! Wo! (or Allas! Allas! [Allas!]) hou grete ben {ese derkenessis!' }e sixt peyne of {is prison shal be contynuel, orrible and foule stynke {at {ei shullen haue, bo{e of her owne cursid cariouns {at shal euer stynke of {e synnes {at {ei haue done, <900> and also of {e fire {at shal brenne hem {ere, of brymston and of piche, as Jon sei{e in {e Apocalipse. And Ysay, in his boke, speki{ of {ese two stynkis in dyuerse placis. For {e first, he sei{e {us: Descenderunt ad fundamenta laci qui cadauer put- ridum. }at is; '}ei han descendit to {e fundamentis of {e lake as <905> rotid cariouns.' And for {e secound, sei{e {us: Erit pro suaui odore fetor. }at is: '}ere shal be for swete sauoure stynke.' }e seuent peyne of {is prison shal be drede and quaking whiche shal be {ere, bo{e for {e [ferdful] si^t and {e hydous noyse of feendis, and drede of her dyuerse peynis in {o <910> derkenessis, and horroure or hydousnes, of whiche speki{ Dauid in {e Sauter, seying: Timor et tremor venerunt super me, etc. }at is: 'Drede and quakyng ben comen vpon me, and derkenessis han hiled me togider.' Of whiche hydousnes / speki{ Job in his boke, {ere he sei{e {us: Vbi vmbra mortis, etc. <915> }at is: 'Where is shadow of de{e and non ordur, but euer- lasting horroure and hydousnes dwelli{ {erinne.' }e ei^t peyne of {at prisoun shal be discorde and discoum- forte of felouship, for {ere shal be none o{er felouship but feendis and dampned men. Of feendis shul {ei no coumfort <920> haue, for {ei shullen be bisy and [glad] euerlastingly to turment hem; ne none of hem shal haue coumfort of o{er, for {e fader shal hate {e sone, and {e sone {e fader, and wary and curse yche o{er. And {erfore sei{e Jeremye {e prophete: Non est consoletur eam ex omnibus caris eius. '}ere is none {at shal <925> coumfort o{er of alle hir dere derlingis.' But ri^t as in heuen {e mo {er comen {ider, {e more is {e blis encresid of hem {at ben {ere, ri^t so {e co[n]trarie: {e mo {er comen to helle, {e more is encresid her peyne to yche of hem alle. }e nyn{e peyne of {is prisoun is [{e] grettist of alle: {at is, <930> wanting of {e si^t of God in blisse. For ri^t as in heuen {e most ioy {at seyntis and aungels haue is {e glorious si^t of God in his trone, ri^t so {e most peyne {at dampnyd men shullen haue in helle shal be wanting of {at si^t. For, as doctouris seyne, if it my^t be possible {at men in {e peyne[s] of helle my^ten see {e <935> si^t of / God in his blisse, alle {e peynys in helle shulden not greue hem for [joy of {at si^t]. And seyntis hadden leuer to chese, if it were possible to be put in her choyse, ra{er to be in helle peynys and haue {at si^t, {en in {e ioyes of heuen and wante {at si^t. Of {e wanting of {at si^t to dampned men <940> speki{ {e prophete Ysay (26.[10]), {ere he sei{e {us: In terra sanctorum iniqua gessit, etc. }at is: 'In {e londe of hooly men he ha{e wrou^t wickid {ingis, and he shal not se {e glory of {e Lorde.' And, in ano{er place: Tollatur impius ne videat gloria Dei. }at is: 'Be {e wickid man taken away, {at he se not {e <945> glorye of God.' }e last peyne of {is prisoun is dispeire of remedy, for alle {e freris preyers of {e foure ordris, ne letters of fraternite, ne {e Popis pardoun, may no man bye oute of {at woful plase. }at preue{ Job, {ere he sei{e {us: In inferno nulla est redempcio, etc. <950> }at is: 'In helle is noon a^eynbying.' And Jeremy {e prophete sei{e also in {is maner: Quare factus est dolor meus perpetuus, et plaga mea desperabilis? }at is: '"Why," sei{e {e dampnyd man, "is my sorow eendles, and my wounde dispeyrable for to be helid?"' Also, it may be preued by reson {at {ere is dispeyre of <955> remedy. For if {ere were ony hope of remedy, {en were {ere ioy, for euery hope is a maner of ioy; and {at is impossible, for {ere / [is] alle maner of peyne and wanting of al maner of ioy. Si{en {en [{e] peynis {at I haue rehersid by grounde of Holy Scripture ben so grete, ^e! and gretter {en ony tunge may <960> telle or herte may {enke, me {inke {en to beholde {is peyne, whiche shal be {e last rewarde for synne in {e last day, shulde euery man, and specialy men in her myddil age when lust and likyng of corage stiri{ hem most awey fro {e seruise of God, make a jornay in her {ou^t to {e ^atis of helle, to se hou <965> hydously synne is vengid in {at plase. Of whiche iornay may be seide {e wordis of Scripture {at [sue{]: 'I seide "in {e myddi[l] of my dayes, I shal go to {e ^atis of helle".' And if he byholde hem verily wi{ abyding mynde, and if he haue ony sparcle of grace, it shal myche wi{drawe hym fro lust and liking of synne <970> {at lasti{ but as a moment, a^eyn euerlasting peynis {at ben ordeynid {erfore, and ^yue hem to vertues {at leden to euerlasting lijf. And if {ou {us hast mynde, as I haue rehersid, on {i last dee{ day, and on {e day of dome, and on {e peynis of helle, {en doist {ou as I counselid in {e bygynnyng in my <975> teme, seying {ese wordis: Memorare, etc. }e four{e last {ing {at I spake of in {e bygynnyng, and whiche euer man shulde haue in mynde, is {e joy of heuen, for {at shal be {e last rewarde to hem {at lyueden in / {is worlde vertuously, and eendiden in charite. Of whiche last {ing speki{ <980> {e Wise Man in his boke, {ere he sei{e {us: Timenti Deum bene erit in nouissimo. }at is: 'To hym {at dredi{ God, it shal be wil in {e last tyme.' And Job also sei{e in {is maner: In nouissimo die de terra, etc. }at is: 'In {e last day I shal arise of {e er{e, and eft I shal be clo{id wi{ my skyn, and in my fleishe I shal se <985> God, my sauioure, whiche shal be {e grettist joy in {e blisse of heuen.' }at {is joy also shal be {e last rewarde to Goddis true seruauntis, preue{ wel {e parable of oure Lorde Jesus Crist, of {e [vyne^erde, where it telli{ {at {e lorde of {is] vyne^erde ({at <990> is, God {e Fader) biddi{ to his procuratour ({at is, to his Son), to whom he ha{e ^yuen al {e dome at {e euentyde of {e day ({at is, at {e eende of {is worlde), to calle {e werkemen of his vyne^erde ({at is, {e true seruauntis of {e chirche) and ^eelde hem her mede ({at is, {e peny whiche is {e eendles blis of <995> heuen). }is blisse stondi{ prinsepaly in foure {ingis: First, in {e delitable si^t and beyng of {at feire and mery cite {at men shullen be in heuen. }e secound is in {e ioy {at {ei shullen haue in hemsilf, bo{e in body and in soule. }e {rid is in [{e] blessid and worshipful cumpany {at {ei shullen haue {ere. <1000> }e four{e is in {e glorious si^t of God, bo{e of his godhed and of his manhed, whiche {ei shullen haue {ere. First, I sey, in {e / delitable si^t and being of {at feyre and mery cite of heuen. Of {at cite speki{ Seynt Austyn and sey{e: Vera pax ibi erit, nihil aduersitas nec a seipso nec ab alio pacietur. <1005> }at is: 'Verrey pees shal be {ere, where ney{er man shal suffre aduersite o{er of himself or of ony o{er.' Byholde we {en {e wor{ines of {at blessid cite in as myche as it is possible vs to biholde, for to comprehende it in mannys wit verily as it is, no wit of man suffici{ {erto. <1010> What may be blessider {en {is cite, where shal be no drede of pouerte, ne of sikenes, ne no feblenes, ne drede of {e deuel, ne none aspies of feendis, ne no drede of helle? {ere shal nei{er dee{ be of body, ne of soule, but vndeedlynes, euerlasting pees, and continuel gladnes. }ere shal be real shynyng of li^t; not {is <1015> {at is now, but so myche clerer hou myche it is blessider. For {at cite, as Seynt Jon sei{e in {e Apocalipse, shal not nede {e li^t of {e sunne, but almy^ty God shal li^ten it, and his launterne is {e lombe. }ere shal be no ny^t, ne derkenessis, ne rennyng togidre of <1020> cloudis, no sharpnes of colde, or brennyng hete; but suche temporaunse shal be {ere of {ingis, which ney{er y^e ha{e seen, nei{er ere herde: nei{er it ha{e sti^ed into mannus herte, but oonly of hem {at ben founden wor{i to weelde hem, whos namys / ben writen in {e boke of lijf, and han wasshen her <1025> stolys in {e blode of {e lombe, and ben tofore {e fete of God and seruen hym day and ny^t. }ere shal be no age, ne mysese of age, whil al men shullen come togidur {ere into a perfite man of {e age of Crist. }e excellence and wor{ines of {e goodis of {e cite ouerpassen <1030> alle {e goodis of {is worlde, specialy in fyue {ingis: First, in gretnes, for Seynt Petur sey{e: Credentes exultabitis, etc. }at is: '@e {at bileuen, ^e shullen ioy wi{ gladnes {at may not be tolde.' And Dauid sei{e: 'How grete is {e multitude of {i swetnes, Lorde, whiche {ou shalt hyde to hem {at louen <1035> {ee.' }e secound, {ei ben many, for Seynt Poule sei{e: Oculus non vidit, etc. 'Y^e ha{e not seen, nei{er ere herde, nei{er sti^ed into mannys herte, whiche {ou hast arayed to hem {at louen {e.' Also, Seynt Austin sei{e: Cogita quicquid vis, et quicquid <1040> potes, omnem cogitacionem excedit omne desiderium, superat illa felicitas. }at is: '}enke whateuer {ou wil, and whateuer {ou maiste, and {at blessidnes [ouerpasse{] al {ou^t, and ouer- come{ al desire.' }e {rid, {ei ben euerlasting, for Ysay sei{: Leticia sempiterna <1045> super capita eorum. }at is: 'Euerlasting gladnes vpon {e heedis of hem.' }e four{e, {ei shullen be restful, of whiche speki{ Seynt Poule, seying in {is wise: Pax Dei, que exsuperat omnem sensum. }at is, '}e pees / of God, {at ouerpassi{ alle mannys [wit], kepe <1050> ^oure hertis and ^oure vndurstonding.' }e fif{e, {ei shullen be siker, for of hem may be seide {ese wordis of Holy Scripture whiche God seide to his peple of Israel by {e londe of biheest, whiche wes figure of {e blis of heuen: Dormietis et non erit qui exterreat, etc. }at is: '@ee shullen <1055> slepe and no man shal fere ^ow, and I shal take awey yuel beestis fro ^ou, and swerde shal not passe by ^oure cuntreis.' Of {is cite sei{e Seint Bernarde: O ciuitas celestis, mansio secura, patria totum continens quod delectat. }at is: 'O {ou heuenly cite, a siker dwelling, a cuntre conteynyng al {ing {at <1060> deliti{.' And {erfore Dauid sei{e of {is cite: Gloriosa dicta sunt de te, ciuitas Dei. }at is: 'Glorious {ingis ben seyde of {ee, {ou cite of God.' Towarde {is cite we ow^ten to hy^e vs fast, for of {is worshipful cite we ben not straungers and comelingis, but we ben burgeysis and cytesyns, and {e homely meyne of {e <1065> kyng of {is cite, and his eyris, and euen eris wi{ his son, Jesus Crist, if we kepen his comaundementis and lyue and eend in charite. The secound {ing {at {is joy prinsepaly stondi{ inne is in ioy {at men shullen haue in hemsilf, bo{e in body and eke [in] <1070> soule. First, men shullen be endowid in her bodies wi{ foure maner of ioyes: {at is, wi{ clerte, agilite, sotilte, and immort- alite. First wi{ / clerte, for {en mennys bodies shullen shyne as <1075> clere as {e sunne, as Crist witnessi{: Fulgebunt iusti sicut sol, etc. And {e sunne {en shal be seuen sy{is bri^ter {en it is now, as {e prophete witnessi{. }en mennys bodyes shullen be seuen si{is bri^ter {en is {e sunne now. }e secound is agilite, {at is: swifnes. }at is, as Seynt Austyn <1080> sei{e: 'Wheresoeuer {e soule wole, anon {er shal be {e body.' Of {is dowery speki{ {e Wise Man in {e Boke of Wisdom and sei{e: Tanquam scintille in arundineto, etc. }at is: '}ei shul run whider {ei wil, as swiftly as sperkis in a redy plase.' }e {rid is sotilte. }at is, mennys bodies shul be so sotil {at <1085> {ei mai perse whatso {ei wil, and no {ing shal let hem to go where {ei wil. }e four{e is immortalite, {at is: vndeedlynes, {at {ei mowe neuer aftur dye no more, of whiche speki{ Jon in {e Apocalipse and sey{e: Mors vltra non erit. }at is: 'Dee{ shal be no more to <1090> hem.' }e joy {at men shullen haue in her soulis in {at place shal stonde in {re {ingis: {at is, clere biholding, loue, and euer- lasting weelding. First in clere byholding, for {ere as 'we seen him nowe as it <1095> were in a derke myrrour, we shullen se hym {en face to face' ri^t as he is, as witnessi{ Seynt Poule to {e Corinthyes. }e secound dowery or ioy of {e soule is loue, for {en mannys loue shal be so clere {at it shal / be sette in God oonly, whiche is best good, wi{outen ony contrarious affeccion. <1100> }e {rid is siker welding euerlastingly of {at ioy of whiche speki{ Crist to his disciplis, saying: Et gaudium vestrum nemo tollet, etc. }at is: '@oure joy no man shal take awey fro ^ow.' }e {rid {ing {is ioy prinsepaly stondi{ inne is in {e worshipful, blessid, and coumfortable cumpany {at shal be in <1105> {at place. }at is, first, of {e feloushipe, myr{e, and melody of aungels and archaungels of {e nyne ordris, into whiche cum- pany of ordris men shullen be receyuid hyer or lower, after {ei haue deseruid in eer{e. Also, {ei shullen {ere haue cumpany of olde and worshipful patriarkis, prophetis, apostlis, martirs, <1110> confessouris, and virgyns, in whiche cumpany is euerlasting loue and charite. }e wille of oon is {e wille of ano{er. }e mo {at {ei ben, {e more is her blis. }ere no man is hirte, ne no man is wro{e. No man is enuyous of o{er mannys good. }ere no couetise of good <1115> brenny{ mannys herte, for {ei han more ioy {an {ei kan desire, for loue is her lawe and ledi{ hem euerychone. }[ere] is no willing aftur worship, ne desire after degre, but yche man holdi{ him apayed of {e state {at he is inne. }ere is oon pees, oon acorde, and euerlasting gladnes. }ei <1120> shullen comownen her cunnyng togider, and her Maister wi{ hem alle. / }ei shullen dwelle togider wi{oute dyn or daunger any of o{er, but plesaunce and perfite pees shal be among {at peple. }ere shal be ^ou{e wi{outen ony age. }ere shal be feyrnes wi{outen ony spot of fil{e. }ere shal be hel{e wi{outen <1125> ony sikenes. }ere shal be riches wi{outen ony pouerte. }ere shal be kunnyng wi{outen ony ignoraunce. }ere shal be rest wi{outen ony werines. }ere shal be fulnes wi{outen ony wanting. }ere shal be worship wi{outen ony vileny. }ere shal be largenes wi{outen ony {risting. And shortly, al {at may be <1130> good shal be among {at cumpany. }e four{e good {ing in whiche prinsepaly {at blisse shal stonde inne shal be {e glorious si^t of {e Trinite, bo{e in his godhed and in his manhed, of whiche speki{ Crist in {e gospel of Jon, seying {us: Hec est vita eterna vt cognoscant, etc. }at is: <1135> '}is is {e lijf {at euer shal last, {at {ei know {ee, verrey God in Trinite, and whom {ou sendist, Jesus Crist.' {is si^t of God in his godhed and manhed togider {e aungels desiren euer to biholde {erin, as {e apostil Peter witnessi{ in his pistil. }is is {e 'boke of lijf' {at Jon speki{ of in {e Apocalipse. }is <1140> boke maki{ man {at loki{ [{erinne] so kunnyng of {e first day {at he knowi{ al clergy and kunnyng of craftis, and al wit ha{e at his wille of what he wole desire. Alle myraclis and meruey/lis, {e most {at euer God made, whiche were wonder- ful to her wit while {ei wandrid her, shal be to hem li^t ynow <1145> {at loken on {is book. }e lewidest knaue of {e kychyn here shal be {ere clerke, and take dignite of degre in dyuinite at {e first lesson {at he loki{ in {is boke, when alle deynous doctouris shullen drawe {ere abacke, {at now letten suche lewid men to lerne here Lordis lawe. For what persoone {at plesi{ God most <1150> perfitly in {is worlde - be he clerke, kny^t, or knaue - when he {ider comy{, shal be most made of and next {e mageste. }is boke shal neuer be claspid vp, ne closid in no cloyster, but as opun to one as to ano{er, for {at is oure Lordis ordre. }is boke is so bri^t and so breme to hem alle {at he nedi{ neuer <1155> o{er li^t of launterne ne of laumpe, as large as {e plase is, to loke in her lesson. }e louely loking on her lesson shal like hem so wel {at {ei shal euer wake and neuer winke, wi{outen ony werines, and euer fast wi{outen feding of ony worldly fode, for {e feire si^t of his face shal fully feest hem alle. <1160> Now blessid is {at blessid place and alle {e peple {erein, and blessid is {at bri^t body {at bryngi{ hem al {at witt. Lorde, for {e blode {at {ou bleddist to bye man wi{ so dere, ^yue vs grace to haue in mynde {ese foure last {ingis, {at we mow se wi{ {i seyntis {e si^t of {i face. Amen. Amen. <<14 FOURTH SUNDAY IN LENT>> <1> Abijt Jesus trans mare Galilee (Jo.6.[1]). The gospel of {is day telli{ of a bodile myracle {at Crist did in deserte, feding a greet noumbre of peple wi{ litel substaunce of mete, and it multi- plied so in his hondis {at alle weren {erof fulfillid, and ^it {ere <5> laft ouer more quantite of releef {en wes {e first substaunce or it were departid. In {is dede, we ben tau^t to ^yue large to nedy men after {e quantite of goodis {at God ha{e sent vs, setting a ful trist in God {at, if we ^yue it wilfully and prinsepaly for his loue, he <10> wole multiplie it in oure hondis so {at we shullen haue sufficiently of lijflode and not feile to oure lyues eend. And for to strengthe wi{ {is hope may also be brou^t to {e story, in {e {rid Boke of Kyngis, of {e wydue of Sarapte: hou^ she fed Helie in a dere / ^ere, and hir mete feilid neuer til plente came <15> a^eyn. And also, in {e {e four{e Boke of Helie {e prophete: hou he fed an hundrid hungri men wi{ {ritti louis, and alle haden inow, and greet releef was left. }is bodilie feest {at God made is figure of goostly feest {at alle prelatis and prestis, whiche ben goostly leders of Cristis <20> peple, shulden make to hem wi{ goostly mete of {e worde of God here in desert of {is worlde and, haue {ei more, haue {ei lasse, wilfully to departe {erof, tristening holly in {e multi- plying of God. But {is gospel sei{e in {e byginnyng {at tofore {at Crist <25> made {is feest he wente ouer {e see of Galile, {at wes clepid Tyberiadis. }is, me {inki{, may bitoken {at {o {at shulden be feders of Cristis peple goostly shulden ouerpas {e see of {is worlde, {at is: fully forsaken, as vnleful, desire of hauing of temperal goodis of {is worlde. And for {is cause, Crist clepid <30> alle his disciplis fro {is worlde tofore he assigned hem to {is office. And {erfore he seide to hem: Nisi quis renunciauerit omnibus que possidet, non potest meus esse discipulus. }at is: 'But if a man renounce alle {o {ingis {at he weldi{, he may not be my disciple.' <35> }is wrecchid worlde and his goodis may wel be likened to {e see, for {e vnstablenes of ebbing and flowing of hem, as {e see do{e. And Galile, also, for Galile is as myche to sey as 'a / whele'. So, in {is worlde, {e whele of Fortune setti{ men now in hy^er state and nowe in lower, as it turni{ aboute. And <40> Tyberiadis also it may be clepid. Tyberiadis is to seie visio, {at is: 'si^t', in whiche is si^t of myche vanite to drawe mannys hert to vnleful lustis, whiche euery true preest shulde ouerpas, wi{drawing his herte fro hem, and fully sett his goostly si^t on Goddis goodis {at may not feile. <45> And so, suche a prelate or a curate in cuntre, forsaking {is wrecchid worlde for Goddis sake, lyuing a pore lijf after his Mayster, Crist, and fully ^yuing to spiritual occupacion in preying, and studying, and preching Goddis lawe, is able to heel many men of her goostly sekenes of synnis {orow {e good <50> ensaumple of his vertuous lijf. And so, greet multitude of prestis dwelling fer aboute, in whos soule is left ony sparcle of grace, seing {e good and profite {at suche a man do{e, shulde be meued to sue in {e same trace. But ^it, as {e gospel sei{e, after {at Crist had passid {e see, <55> tofore {at he fed {e peple, he went into an hil. }is may bitoken {at {ou^ a prelate or a prest forsaki{ {ese wordly goodis, and lyue{ a pore lijf, and {enki{ to fede goostly Goddis peple wi{ {e worde of God, ^it he most fully purpos him to make ensaumple of his preching of Crist and his apostlis, whiche ben <60> clepid 'hillis' in many placis of Scripture. And {erfore seide God to Moyses, his prophete: Fac secundum exemplar quod tibi in monte monstratum est, 'Do after {e ensaumple {at is shewid to {e in {e hil.' Or ellis {us shulde euery prechoure first sty^e into {e hil in {is maner: loking prinspaly after no rewarde for <65> his preching here in er{e, but in {e hil of / God, {at is: {e hi^e blis of heuen. }e sitting of Jesus in {e hil may betoken {e stable wille of alle prechouris in {is purpos, or ellis rest of contemplacion, whiche {at {ei shulden haue among in Hooly Scripture and <70> Cristis lijf and in {e si^t of {e ioyes of heuen, {orow whiche {ei shulden drawe wit as Jon did oute of Cristis brest. }at it wes ny^e Pasche Day, {e feest of {e Jewis, it may bitoken fei{ {at is ny^ {e Day of Dome, in whiche day alle fei{ful knowlechers of Crist wi{ hert and mou{e shulde come <75> to {is feest. Prestis shulden {e ra{er forsake {is worlde and sue Crist in his lyuing, and knowleche to {e peple bo{e him and his lawe, and so bring himself and {e peple to {e feest. }at Crist lifted vp his y^en and sawe {at greet multitude came to hym may bytoken {e diligent y^en of rewarde {at <80> euery prelate and curat shulde haue on his peple, seying hou greet multitude peple is bitaken to hym of God into goostly cure, to answere for hem alle at {e greet acount, and {at {ei may not be susteynid goostly in {e desert of {is worlde wi{outen food of Goddis worde, cast vpon hem {en pitous y^e <85> of mercy, wilnyng to fulfille it in dede wi{ suche as God ha{e sent hym. But allas! men may seye, by many of hem, {e wordis {at ben seide in {e gospel of Cristis apostlis {at slepten in {e tyme {at Crist made his preyouris: Oculi eorum erant grauati. }at is: '{e <90> y^en liddis' of many prelatis and curatis now adayes 'ben greued' and hol[den] / doun {orow her foule muck and worldly occupacion, so {at. for foule slumbur and slepe and lustis, {ei listen not onys to lift vp her goostly y^en to {is werke. }erfore, me {inki{, Crist may wel seye to hem {e wordis {at he seide to <95> Petre: Symon, dormis? Non potuisti vna hora vigilare mecum? Symon is as myche for to sey as 'obedience': in {e taking of {yn ordre to wake vp my folke and ^yue hem mete in tyme, 'my^tist {ou not oon houre wake wi{ me?' - {at is, {e litel tyme of {i lijf, whiche is lasse in comparison to euerlasting lijf {en is an <100> houre to al {e hool day, and for {e traueile of {at litel tyme {ou shuldest haue ben rewardid wi{ euerlasting blisse. Fer{ermore, in {e gospel, {ere as Crist askid of Philip wherwi{ {ei shulden bye breed to fede wi{ al {at peple, here may men lerne in what state euer {ei be, be {ei neuer so witty <105> or kunnynge of science, to aske o{erwhile counsel of o{er {at ben in lower degre and of lasse wit and of symple letture, for perauenture it may be so {at {ei ben of hy^er charite. And charite, as Poule sei{e, 'bildi{ in grace {ere often tyme kunnyng blowi{ into pride' - Scientia inflat, caritas edificat. <110> Also Seint Poule sei{e in ano{er plase {at o{erwhile vnder- stonding of Scripture is ^ouen to oon of {e sitters in {e auditorie {at is not alwey openid to him {at is prechoure. For oft {o {at ben in hy^e statis and in greet degre of scolis ben oft ful presumptuous and proude of her kunnyng, {erfore God <115> wi{drawi{ fro hem gostli vnderstonding and ^yue{ it to meke men {at ben of litel letture, seying Seint Jame of suche in {is wise: Superbis resistit; humilibus / dat gratiam. }at is: 'To proude he wi{stonde{; to meke he ^yue{ grace.' But ^ee shullen vnderstonde {at not for {is cause Crist askid counsel of <120> Phelip, for as {e gospel sei{e afterward, he wist wel himself afterwarde what he wolde do; but {is he seide for to tempt him or asaye him of his sad byleue. Ri^t so, {ou^ men wisten in many a case what were for to do, ^it it were good for to comoun {erof lowly wi{ her bre{eren, to asay whe{er {ei hadden verrey <125> knowleching of {e tru{e and, if {ei hadden not, {en do as Crist did here: teche hem {e tru{e, bo{e in worde and in dede. }e answere of Philip {at he ^aue in {is mater, seying in {is maner, as {e gospel telli{ after, {at {e louys of two hundrid penis wolden not suffice to hem {at euery man my^t take a litel <130> to susteyne wi{ her kynde, may wel betoken dredful and vnfei{ful mennys counsel when men asken hem counsel to preche to Goddis peple. Suche seyne {at who shulde be a prechoure of {e peple, he must haue perfite kunnynge of gramer and of logik, of philosofie and dyuinite to know wi{ {e <135> Scripture, and also he must haue perfite kunnyng of canoun and of decreis. And of {e perfeccion of {ese two lawis may be vnderstonden by two hundrid penewor{e of breed, for an hundrid is a perfite noumbur, as clerkis knowen wel, and wi{ / al {is {ei seyen a man is vnsufficient inowe for to be a <140> prechoure. And {ei aleggen many colourid groundis. First, of Jeremy (he wes clepid to {at office), he wes ful sore adred, and seide: 'A! A! A! Lorde God, I can not speke, for I am a childe.' And Marke, for drede, kit of his {ombe to vnable him to presthod. <145> But {e grettist ensaumple of hem alle hem {inki{ is of oure Lorde Jesus Crist, {at wes {e wisdom of {e Fader, as Seint Poule sei{e, and ^itt he abode til he were {ritty ^ere of age to ^yue ensaumple to be dred of {is office, {ou^ {ei haue perfite kunnyng of many maner sciencis. <150> And {us {ei drawen men aback wi{ her ferdful tresouns {at vnne{e in a cuntre is one fei{ful prechoure. }erfore, me {inki{, God may now pleyne him as a greet hosbond when it is nye heruest and ha{e myche ripe corne and fewe werk men, {erto seyng Luke (10.[2]): Messis quidem multa, operarii autem pauci. <155> }at is: '}ere is myche ripe corn, forso{e fewe werkmen.' But many men {at ben so sore aferde for to preche to {e peple ben not afeerd but bolde inow to take of {e peple bo{e ty{e and offringis, and many priue deuocions, but to do her due dett a^eyn {ei drede not but litel. Suche ben like to false <160> seruantis {at wolen take her ful hire, but to slow her maystris seruice haue {ei no conscience, for {ei seyen {ei ben vnable to suche a werke. But he {at is vnable to {e werke is vnable to {e hire. For Seint Poule sei{e: Qui non laborat, non manducet. }at is: 'He {at / wole not traueile, is not wor{i his mete', and <165> myche more {en not his hire. But it seme{ {at suche dreden litel Cristis wordis {at he sei{e in {e gospel by alle suche: Inutilem seruum proicite in tenebras exteriores, vbi erit fletus et stridor dentium. }at is: '}e vnprofitable seruaunt {rowi{ fer into vttermore derknes, where shal be weping of y^en and <170> gnasting of tee{.' }at Andrew as {e gospel fer{ermore seide: '}er is a childe here {at ha{e fyue barly louys and two fisshis; but what ben {ese among so many?' may bitoken vnfei{ful counselouris {at sumwhat ^it gone nere {e tru{e, suche {at seyen {at {o {at <175> lyuen innocently as a childe, and {erto ben wel groundid in her kunnyng of {e Olde Lawe, {at is bitokenid as doctouris seyne by {ese fyue barly louis. And also {e Newe Lawe may bitoken {e two fisshis, for al holly {e Newe Lawe stondi{ in ij braunchis of loue; and ri^t as a fisshe {at is swete mete <180> temperi{ {e bitternes of barly breed, so do{e {e Newe Lawe of loue and mercy {e Olde Lawe of dreed and veniaunce. Suche {at stonde in {at caas moun preche to her propur parishyns {at ben not perfite and perceyuing (as {e pore comyn peple) but, for to be a comoun prechoure, {ei ben to lewid wi{ al {is. But <185> ri^t as Andrew had rewarde to {e quantite of mete and not to {e my^t of God {at manyfold can multiplie, ri^t so fari{ by suche men {at oonly rewarden mannys kunnyng and setten not hem in tristi hope of help of him in whom is al. }at is seide by Dauid, {e prophete, to counfort prechouris in {is wyse: <190> Dominus dabit verbum euangelizan/tibus virtute multa. }at is: '}e Lorde shal ^yue worde to prechouris in myche vertu.' Fir{ermore, {e gospel telli{ {at {e peple wes made to sitt. In {is sitting is vnderstonden {e necessarie disposicion of {e peple {at shullen here {e worde of God effectuelly to her profite, as <195> in {e to{er sitting of {e hil {e disposicion of prechouris. }is sitting bitokene{ quiete and rest, bo{e in body and in soule, fro al maner worldly bysines and curis of {is wrecchid lijf; and also fer fro fleishly lustis in tyme of hering of Goddis worde, whiche is bytokened by {is hey vpon whiche <200> {e peple shulde sitt. For {ese two, if {ei growen in mennys hertis, as Crist sei{e, oppressen doun {e worde of God in mannys soule fro goostly frute: A solicitudinibus et voluptatibus vite euntes suffocantur, et non referunt fructum. }at is: '}orow bisines and lustis of {is lijf, {e worde of God is stranglid and <205> bringi{ for{e no frute.' And for {is cause also {e comoun peple drawen on Sondayes and o{er holy dayes into a comoun chirche for to here {e worde of God, whiche is comounly fer fett fro her propur dwelling placis. <210> In {is quiete Magdaleyn sate at {e feet of Jesus Crist when she herde {e worde of God, as {e gospel maki{ mynde, whil Martha, hir sister, wente aboute dyuerse curis of {is lijf. }erfore it wes seide of Magdaleyn, by {e mou{e of Jesus Crist: 'Marie ha{e chosen {e better party, whiche shal neuer be taken <215> fro hir.' }at Jesus toke {e fewe louys and made {ankingis to his Fader, and after departed hem al aboute to {e peple {at wes isett, whiche wes fyue {ousande in noumbur as {is / gospel maki{ mynde, may betoken {at euery prechoure shulde boldly <220> trist in Goddis help, and take wilfully of {at litel kunnyng {at he ha{e of Goddis worde, and make {ankingis to {e Fader fro whom come{ al maner of good, mekely knowleching to him his owne vnsufficiente: {at he ha{e not of himself so myche as a litel {ou^t, but al mannys sufficience is of God, as Poule sei{e <225> ([2] ad Cor.3.[5]). And after, prey hym, of his grace ({at multiplied so largely {at litel mete {at it wes sufficient to fede so greet noumbur of peple) {at he wole vouchesafe also to multiplie so litel kunnyng {at [it] may be sufficient to fede wi{ gostly Goddis peple. And when he ha{e done {is deuoure, <230> boldly {en bygynne to preche, be {e peple neuer so greet, in trist of help of hym {at bade to his apostlis for to go in al {e worlde for {is werke, and drede not for no litel kunnyng, for he wolde alwei be wi{ hem: Ecce ego vobiscum sum vsque ad consummationem seculi [and] Dabo vobis os et sapientiam. }at is: <235> 'Lo! I am wi{ ^ou into {e eend of {e worlde' and 'I shal ^yue ^ou mou{e and wisdome to perfourme perfitly ^oure werke.' And also in ano{er plase he sei{e, to counfort alle suche: Non enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur in vobis. }at is: 'It ben not ^ee {at speken, [but] {e <240> spirit of ^oure Fader {at speki{ in ^ou.' And {en {e wor{i worde of God shal profite to {e peple, be {ei neuer so greet in noumbre, {at {ei shullen be fed while {ei wandren in {is wey, {at {ei feile not in her jorne. }ese fyue {ousand of peple {at weren fed in Cristis / feest <245> may wel bitoken {at oonly {o {at perfitly gouernen her fyue wittis in keping of {e Ten Comaundementis to {e profite of her soule ben able to be fed and fulfillid wi{ goostly mete of Goddis wordis. And alle suche moun be vnderstonden by {e noumbre of fyue {ousand. For fyue, when it is doublid, it <250> encresi{ to ten; and ten, tentyme multiplied, is encresid to an hundrid, whiche {at is a perfite noumbre, as {ese clerkis knowen wel; and ten, an hundrid si{is multiplied, maki{ {e noumbre of a {ousande. }is grete releef of smal mete broken {at wes borne vp after <255> {is feest of {e apostlis of Crist, after {at alle men weren fulfillid, bitokeni{ {at hi^e sotelteis of Holy Writ wheche {e comoun peple may not take is reserued to {e doctouris and greet clerkis of hy^e witt. And {us it seme{ wel herby {at men shulden preche to {e comoun peple graciously comoun mater <260> suche as {ei may wel p[er]ceyue, and among greet cle[r]kis sotilteis of hier witt. }at {ese men, after {at {ei sawen {is greet myracle {at Jesus did wi{ litel mete in feding of so greet a peple, {ei seiden {at '{is is {e verre prophete {at is to come into {e worlde.' }us <265> shulden men do noweadaies: when {ei seen and heren {at many men wi{ her litel kunnyng prechen more bisile and turne {e peple fro her vicis for to lyue vertuously {en many o{er grete clerkis {at ben lettrid hilie, hauen greet joy / {erof, and arrett it al to Jesus Crist, whiche is {e verre prophete {at shal come into <270> {e worlde at {e dredful Day of Dome for to deme al mankynde, and not to rett it to {e fende {e vertu of Goddis gracious worching, as false frowarde shrewis done, {at han ^itt {e oolde enuy of Jewis {at turneden in Jesus Crist {e vertu of {e Holy Goost to {e worching of {e deuel {at {ei clepiden 'Belzebub'. <275> Whoso wil preche on {is day, he may if him like procede for{e on {e gospel in {e maner {at is seide tofore. Or ellis, if him like not so, he may take a theme of {e same gospel to procede in {at wey as in {is maner, whoso liki{, {us. \00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00 <<15 AN ALTERNATIVE TO SERMON 14>> <1> Cum gratias egisset, distribuit (Jo.6.[11]). '}e helpe and {e grace', et cetera. Oure Maister and oure Lorde, Jesus Crist, of whom alle cristen men shulden take ensaumple, and specialy prestis <5> whiche shulden be his next folowers, in euery feest {at he made bo{e bodile and gostle, at {e bygynning tofore {at he departed of his mete he made {ankingis to his Fader, as we fynden bo{e in {e feest {at he made {is day of bodile mete, and also in {e feest {at he made on Short }ursday of goostly mete ({at wes, of <10> {e blessid sacrament of his bodi), and afterwarde ^aue for{e of bo{e to {e peple. And {is blessid Mayster sei{e to vs alle: Exemplum dedi vobis, vt quemadmodum ego feci, ita faciatis et vos. }at is: 'I haue ^ouen to ^ou ensaumple, {at ri^t as I haue done, so do ^ee.' <15> }erfore, me / {inki{ alle cristen men, and specialy prestis, tofore euery refeccion or mele {at {ei shulden make, {ei shulden seie gracis or make sum maner of {ankingis to {e Fader of heuen. Wherfore I nowe at {is tyme, {ou^ I vnwor{i be, am <20> ordeynid to fede al {is feire peple goostly wi{ {e precious mete of {e worde of God. And {erfore I owe as a disciple of Crist to folow my Maister in {is, {at is: to make {ankingis tofore to {e Fader of heuen. And not oonly me {inki{ {is longi{ to me, but also to ^ou alle whiche loken here today to be fed of {is goostly <25> feest. Lift we vp oure hertis {en togedir, and make we {ankingis to oure Fader of heuen for alle {e grete goodnessis {at he ha{e done to vs, his vnkynd children, fro {e bigynning of {e worlde into {is day! And prey we him herafter of his co[n]tynuaunce, <30> and specialy at {is tyme {at he wole vouchesafe of his grace {at he wole multiplie so {at litel goostly mete {at I haue in {e scrip of my soule, whiche I purpose wi{ his help to make to ^ou a goostly feest, {at we moun alle, {orow {e taking {erof, be fulfillid of grace; so {at ^ee may, {orow {e streng{e of {at mete, <35> go wi{ Hely {e prophete to {e Mount of Oreb ({at is, to {e blis of heuen, whiche shulde be {e eend of al oure journe) and herwi{ haue{ recomendid to ^oure preyouris alle {e statis, et cetera. Cum gratias egisset, et cetera, vbi prius; '}e help and {e grace', et cetera. <40> Cristen freendis, now we han made {ankingis to {e Fader as I seide tofore, now it is tyme to me, {at shulde be oon of Goddis pan/teris, to sett for{e a boord to his peple. Fyue louis I purpo[s]e at {is tyme to sett for{ here for to departe to ^ou, whiche I haue taken out of {is Lordis goostly pantere at is, <45> Holy Scripture. }e first is {e lofe of {e worde of God. }e secound is {e lofe of penaunce. }e {rid is {e lofe of holy sustenaunce. }e four{e is {e lofe of {e wor{i sacrament of Cristis body. }e fif{e is {e lofe of {e blessid ioy in heuen. }e first is {e lofe of breed of {e worde of God. Of {is breed <50> speki{ Crist in {e gospel, {ere he sei{e: Non in solo pane viuit homo, sed in omni verbo quod procedit de ore Dei (Mt.4.[4]). }at is: 'Not in oonly breed lyue{ man, but in euery worde {at go{e oute of {e mou{e of God.' Of {e wor{ines of {is breed, and of {e profitis {at comen of <55> {e wor{i eting of {is breed, and of {e perel {at is to hem {at dispisen {is breed, is tretid in {e next gospel suyng. }e cheef panteris of God, to whom longen prinspaly {e setting foor{e and departing of {is breed, ben alle prestis and alle {o {at han taken vpon hem {e office of presthod, to whiche <60> prelatis he bitoke {e office when, as M[atheu] telli{ in {e ten{e chapitre ([6-7]), he clepid his twelue apostlis and seide to hem: Ite ad oues que perierunt domus Israel. Euntes autem predicate, dicentes quia appropinquabit regnum celorum. }at is: 'Go{e to {e shepe {at han perishid / of {e hous of Israel. And go{e and <65> prechi{, seying {at {e kingdome of heuen shal ny^e.' And herto acordi{ Luk (9 chapitre [1-2]): {at Jesus 'clepid togedir his apostlis and ^aue hem vertu and power vpon alle feendis, and for to hele sekenessis, and sent hem to preche {e worde of God.' And to alle prestis he bitoke {is office when, as Luk telli{ <70> in {e X chapitre, he ordeyned o{er seuente and two disciplis, and sent hem tofore him to {e same office (in whiche chapitre is tretid and tolde to hem {e office and {e ordre of a prechoure) and in two degreis: {at is, apostlis and disciplis ben figurid bisshopis and prestis, as {e decree sei{e. <75> But, alas! I drede me lest many prelatis, curatis and prestis, whiche shulden not oonly be as lordis pantreris to meyne, but more tenderly as modris to children departe of {is breed, faren to hem nowadayes as stepmodris to her children: {at is, if suche children aske breed of hem, {ei shul none haue; and if <80> {ei taken it hemsilf, {ei shullen be beten. So, if {e peple nowadayes aske of her prelatis or curatis {is breed ({at is, preching of {e worde of God), {ei moun li^tly haue a short answere and neuer fare {e better. And if {ei taken it hemself ({at is, rede it or comoun {erof togidre), {ei shullen <85> be beten wi{ somonyng, cursyng, and pursuyng, and prison- yng. }erfore it seme{ {at in suche placis is verified {e prophecie of Amos, {at sei{e in {is wise: Ecce dies venient, dicit Dominus, et mittam fame[m] in terram; non famem panis, neque sitim aque, sed audiendi verbum Domini. }at is: '"Lo! {e dayes <90> shullen come," sei{e {e Lorde, "and I shal sende hungur into {e er{e; not / hungur of breed, ne {irst of watur, but of hering of {e worde of God".' For suche hungur it semi{ {er is, greet pestilence in many places, and so myche peple goostly deed in synne. For suche slau^ter alle trwe prestis of God shulden <95> mourne and sorow wi{ Jeremy, seying {us: Quis dabit capiti meo aquam, et oculis meis fontem lacrimarum, vt lugeam inter- fectos populi mei. }at is: 'Who shal ^yue water to myn heed, and a wel of teeris to myn i^en, {at I may mourne {e slau^ter of my peple?' <100> Sum man my^t sey: 'What is {is worde of God {at {ou spekist of and callist "{is loof", si{en {er ben in Goddis lawe wordis wi{outen noumbre?' To {is may be answerid {at {is worde is {e worde of loue, in whiche is comprehendid al Goddis lawe, as Seint Poule sei{e: Plenitudo legis est dilectio. <105> }at is: '}e fulnes of {e lawe is loue', and {erfore Cristis New Lawe is clepid '{e lawe of loue'. }is loof of breed most be departid in two. }at is, into {e loue of God and of ^oure euencristen; for in {ese two, as Crist sei{e, hangi{ al {e lawe and prophesies. And ^itt, fer{ermore, if <110> tendir children shulden ete herof, {ese ij parties mosten be departid in ten mossels. }at is, {e loue of God into {re, and {e loue of {i bre{eren into seuen; and {at maki{ ten, whiche ben {e Ten Comaundementis of God. And {ese mossels euery prelate shulde departe or breke to his children, of {is lofe of <115> Goddis worde, whiche is {e first lofe {at shulde be departid. And here men may trete and declare {e Ten Comaundementis, lenger or shorter, as {ei seen it is spedful. / And alle {at eten of {is breed effectuelly, of Holy Scripture shullen be fulfillid, for al {ing {at is necessarie to {e gouer- <120> naunce of her soulis {ei mowen taste and fynde {erinne. For {ei may fynde {erinne what good vertu do{e in plesaunce of God and [profite] of mannys soule; and what harme synne do{e in displesaunce of God and hyndryng of mannys soule. And whoso tasti{ and feli{ {at, and on {e to{er side fyndi{ in his <125> conscience {at he ha{e done many synnis, {en shal he falle into a greet sorow for his synne, for Salamon sei{e: Qui addit scientiam, addit et dolorem. }at is: 'He {at addi{ kunnyng or knowing, addi{ sorow' and so do{e greet penaunce in hope of remission, whiche is {e secound lofe of breed {at I spake of at <130> {e bygynning. Of {is lofe of penaunce speki{ Dauid in {e P[sauter], seying {us: Fuerunt mihi lacrime mee panes die ac nocte. }at is: 'My teeris werne to me louys [day and ny^t].' And, in ano{er place he sei{e: Cibabis nos pane lacrimarum. }at is: '}ou shalt fede vs <135> wi{ breed of teeris.' }is breed of penaunce, to him {at eti{ it wilfully and gladly, do{e many goodis, but prinspaly {re. First, it geti{ of God for^yuenes of synnis, as witnesi{ Petre in {e Dedis of Apostlis, seying: Penitemini, et conuertimini vt deleantur peccata vestra. <140> }at is: 'Do{e penaunce, and bee{ conuertid, {at ^oure synnis be done awey.' Also, by penaunce a soule is recounsilid to his heuenly spouse, hou foule {at euer he ha{e broken spousehed wi{, as he sei{e by {e / prophete Jeremy: Tu autem fornicata es cum amatoribus multis; tamen, revertere et ego suscipiam te. }at <145> is: '}ou, forso{e, hast done fornicasion wi{ many louers; ne{eles, turne a^eyn and I shal receyue {ee.' }e {rid is {at by penaunce is geten {e kyngdome of heuen, witnesing Crist himself and Jon Baptist, seying {us (Mt.3.[2] and 4.[17]): Penitentiam agite; appropinquabit enim regnum celorum. }at is: <150> 'Do{e penaunce; {e kingdome of heuen shal ny^e. }e pantreris whiche God ha{e ordeyned to ^yue aboute or departe {is lofe of penaunce ben prestis whiche he put in {is office when he seide {us: Quecumque ligaueritis super terram erunt ligata et in celis, et cetera (Mt.18.[18]). }at is: 'Whateuer <155> {ingis ^ee bynden vpon er{e shullen be bounden in heuenys; and whateuer {ingis ^ee vnbynden vpon er{e shullen be vnbounden in heuenys.' And also he sei{e in ano{er place: Quorum remiseritis peccata, remittuntur et eis (Jo.20.[23]). }at is: 'Whos synnis ^ee for^yuen, {ei shullen be for^yuen to hem; and <160> whos synnis ^ee wi{holden, {ei shullen be wi{holden.' }e keyis of {e pantre he bitoke hem when he seide to Petre, in figure of alle prestis: Tibi dabo claues regni celorem (Mt.16.[19]). '}o {ee I shal ^yue {e keyis of {e kingdome of heuenys.' }ese keyes, as {e Mayster of Sentence sei{e, ben <165> power and kunnyng. And {ese ben so necessarie togedir {at {e tone wole not vnlouke wi{oute {e to{er. But, for many prestis taken {e keyis of power / and for^eten {e key of kunnyng, {erfore oft when {ei wenen to loke {ei vnloken, and when {ei wenen to vnloke {ei loken, as witnesi{ God by his prophete: <170> Interficiunt animas que non moriuntur, et viuificant animas que non viuunt (Eze.13.[19]). '}ei sleen soulis {at dien not, and {ei quykenen soulis {at lyuen not.' But {ei {at han bo{e keyes moun sikerly open {e dore, and sett for{e, and departe truly to {e peple of {is lofe of penaunce. <175> First, if men shulden ete wel of {is breed, it most be broken into {re parties - {at is, it most be declarid by {e prestis {at whoso do{e verrey penaunce, he most haue {re {ingis: {at is, contricion, confession, and satisfaccion. And eche of {ese partis most be broken into {re, so {at {is loof of penaunce most be <180> broken into nyne mossels. Of {e first mossel ({at is, contricion) speki{ Dauid, {e prophete, {ere he sei{e {us: Cor contritum et humiliatum, et cetera. }at is: 'A contrite herte and a meke, God, {ou shalt not despise.' And {is mossel most be broken into {re parties, as {e <185> doctour Lincolne sei{e, in his dictis. }e first is hate of synne, as {e prophete sei{e: Qui diligitis Dominium, odite malum. }at is: '@ee {at louen {e Lorde, hati{ yuel.' And in ano{er plase he sei{e: Propterea odiui omnem viam iniquitatis. }at is: '}erfore I haue hatid al {e weie of wickidnes.' }e secound is contynuel <190> sorow for synne. Of {is also speki{ {e prophete {us: Dolor meus in conspectu meo / semper. }at is: 'My sorow is euer in my si^t.' And Austyn (De Vera Penitentia) sei{e: 'Where {at sorow eendi{, feili{ penaunce.' }e {rid parte of contricion is ful purpos neuer to turne a^eyn to synne. }is moued Crist in {e <195> gospel (Jo.5.[14]), when he seide {us to {e seke man {at he helid: Ecce, iam sanus factus es; iam noli peccare, ne deterius tibi aliquid contingat. }at is: 'Lo! now {ou arte made hool; nowe wole {ou no more synne, lest ony {ing falle worse to {ee.' }e secound parte of {e loof of penaunce is confession, of <200> whiche speki{ James, {e apostle (Jac.5.[16]): Confitemini alter- utrum peccata vestra. }at is: 'Knoulechi{ eche to o{er ^oure synnis.' And {is parte most be broken into {re mossels, for confession most haue {ese {re condicions: First, it most be hasty, wi{oute delaying. Not {at a man <205> drawe along his confession til he be ny^e his dee{, as many men done, but while he is on lyue and in good hele, swich tyme as he ha{e synned. }erfore sei{e {e Wyse Man: Non demoreris in errore impiorum; ante mortem confitere, et sequitur viuus et sanus confiteberis. }at is: 'Dwelle {ou not in errour of wickid men; <210> knouleche {ou tofore {i dee{, and it sue{ hool and lyuing {ou shalt knouleche.' }e secound condicion of shrift: {at is, {at it be hool wi{outen departing. Not a gobet to oon and a parcel to an o{er, or for to knouleche summe of {i synnys and leue summe behynd, for <215> God wole not departe his for^yuenes. And {erfore it sei{e in Jonys gospel: Totum hominem fecit sanum. }at is: 'Al {e man he made hool.' }e {rid condicion of confession is {at it shulde be nakid wi{outen ony excusing, as / Dauid did, when he had synnid in <220> noumbring of {e peple and God punshid his peple, he seide: Ego sum qui peccavi, ego qui malum feci. Iste grex quid commer- uit? }at is: 'I am {at haue synned, I {at haue done yuel. }is folke, what ha{e it deseruid?' And, for {is meke accusing of hymself in excusing of o{er, he gate for^yuenes and plesid <225> God. But Adam and Eue, Anany and Saphire, for {ei ex- cusiden her synne, {erfore {ei gaten no for^yuenes, but veniaunce and peyne. }erfore sei{e Seint Ambrose (vpon {e Ps[alme] Beati immaculati): Qui se accusat, etsi sit peccator, iustus esse incipit. }at is: 'He {at accusi{ himself, and {ou^ he <230> be a synner, he beginni{ to be ri^twis.' }e {rid parte of {is loof of penaunce is satisfaccion, for Thomas Alquin sei{ (Verit[atis] Theo[logice]): Sicut in bellis restituta [amicitia], statim non remittit[ur] dampnum debitum illati; ita post remissionem culpe in contricione, remanet debitum, <235> pene satisfaccionis. }at is: 'As in batels when frendship is restorid, anone {e dett of {e harme {at is done is not for^ouen; so, after remission of synne in contricion, leue{ dett of satisfaccion peyne.' And {is parte (of satisfaccion) ^it most be broken into {re <240> partes: {at is, into preyer, fasting, and almesdede. Ri^t as a man ha{e soule, body, and goodis of fortune, and ri^t as wi{ {ese he ha{e trespasid, so wi{ {ese he must make satisfaccion. As anentis {e soule, he most make satisfaccion wi{ preyoure; anentis {e body, wi{ vertuous fasting; anentis {e goodis of <245> fortune, wi{ almisdede. Of preyoure: sum is in hert; sum in mou{e; sum in dede. Of {e first sei{e Poule to {e Corinth[{is] / (xiiij chapitre [15]): Orabo spiritu et orabo mente. }at is: 'I shal prey in spirit and I shal prey in mynde.' Of {e secound sei{e James (Jac.5.[16]): <250> Orate pro invicem, vt saluemini. }at is: 'Preye{ eche for o{er, {at ^ee be sauid.' Of {e {rid sei{ Crist in {e gospel (Luc.1[8.1]): Quoniam oportet semper orare et non deficere. }at is: 'For it bihoue{ euer to pr[e]ie and neuer to feyle.' Whoso wole lengur dilate {is mater of preyoure, loke he <255> more {erof in {e sermoun of Ephiphanie. }e secound parte of satisfaccion is fasting, and {at is bo{e fruteous and vnfruituous. Fructuous in {re maners. Oon is of {e mou{e, {at is: abstinence fro metis, of whiche speki{ Crist in {e gospel, seying {us: Cum ieiunatis, nolite fieri sicut ypocrite <260> tristes. }at is: 'When ^ee fasten, be ^ee not made as ypocritis sorouful.' }e {i is of {e hert, {at is: absteyning from vnordinate lustis to synnis. }erfore sei{e Crisostom (O[m]e[lia] 5): Cor- poris quidem ieiunium est abstinere a cibis; anime autem ieiunium est abstinere ab omni re mala. }at is: 'Fasting of body is for to <265> absteyne fro metis; but fasting of soule is to absteyne fro al wickid {ing.' }e {rid fasting is of werke, {at is: absteyning fro wickid werkis, of whiche Seint Poule speki{: Ab omni specie mala abstinete vos. }at is: 'Fro al maner yuel spice absteyne ^ou.' <270> Vnfructuous fasting is in {re maners. Oon is of coueitous men, for to fille {e purs; ano{er is of men {at lyuen after phisik, oonly for hel{e of body; {e i{i is of ypocritis, oonly for to be seen. }e {rid parte of satisfaccion is almesdede. Whoso do{e <275> wilfully and discretly after {e boundis of Goddis lawe, breki{ wel / and departi{ {e {rid loof of breed, of whiche I spake of at {e bigyning - {at is, of temperal goodis for bodile sustenaunce. In {is maner wyse Seint Austyn vnderstondi{ 'breed' {at we asken of God in oure Pater Noster - {at is, al {ing {at we <280> neden of oure sustenaunce to body, as mete, and drinke, and hiling, and ouer {is al {at nedi{ to sustenaunce of oure soulis. }is breed, if it be broken wysely and departid euenly, do{e many goodis, but among alle o{er {ese {re first: it clensi{ [a] mannys synnis; and it delyueri{ a man fro dee{ {at he ha{e <285> deseruid for synnis; and it maki{ a man to fynde euerlasting lijf. }is proue{ wel Tobie in his Boke, where he sei{e {us: Elemosina a morte liberat, et ipsa est que purgat peccata, et facit inuenire vitam eternam. }e pantreris of {is lofe ben prestis, for as Jon (Jo.[21.15-17]) <290> maki{ mynde in his gospel, Crist bade Petre {ries for his loue fede his shepe. Seint Gregorius and o{er doctouris vnder- stonden by {is {ries feding: first, wi{ his temperal goodis whiche {ei han vnder her gouernaunce of ti{is and offringis, taking {erof oonly to hem a streite lyuing, as Poule writi{ to <295> Thi[mo{e]: Habentes alimenta et quibus tegamur, hijs contenti simus; 'We hauing foodis and hiling, wi{ {ese be we payde.' }e secound feding is wi{ good ensaumple of her lyuing. }e {rid is wi{ newe techyng of Goddis worde. And not oonly prestis han panteris to breke and sett for{e of <300> {is breed, but also euery o{er man {at ha{e plente of {is loof of temperal goodis. For alle suche men God ha{e made his pantreris, and generally seide to hem {ese wordis by Ysay, {e prophete: Frange esurienti panem tuum. }at is: 'Breke to / nedy {i breed' - {at is, of worldly goodis. <305> But, for {at many men oft tyme breken {is breed ({at is, ^yuen almesdedis) and litel {anke han {ei {erfore of {e cheef Lorde, {erfore it were to wite what circumstauncis ben due {erto to {at eend {at it my^t plese {e Lorde and haue mede for his seruice. Seuen circumstauncis I fynde groundid in Scrip- <310> ture, whiche ben necessarie to ri^t almesdede. First is: what shal be ^ouun. Crist telli{ in {e gospel of Luke, and sei{e {us: Quod superest, date elemosinam. }at is: 'Ouerplus ouer {i nedful lyuing, ^yue to almes.' }e secound is: to whom shulde almes be ^ouen. Crist telli{ in {e same gospel, and sei{e prinspaly to <315> {ese: Voca pauperes, debiles, claudos, cecos. }at is: 'Clepe pore, feble, pore crokid, and pore blynde.' }e {rid is: hou myche. Herto answeri{ Tobie in his Boke, and sei{e {us: Si multum tibi fuerit, habundanter tribue; si exiguum fuerit, etiam exiguum libenter impertir[i] stude. }at is: 'If {ou haue myche, ^yue <320> plenteuously {erof; and if {ou haue litel, ^yue a litel {erof gladly.' }e four{e is: whan it shal be ^ouun. Anone, wi{oute tariyng, seying {us: Cor inopis ne afflixeris, et ne protrahas dare. }at is: 'Ne disese {ou not {e hert of {e nedy man, and draw {ou not on long for to ^yue to him {at is in anguysshe.' }e fif{e <325> is: why men shullen ^yue. For {e loue of Crist. For Crist sei{e in {e gospel of M[atheu]: Quamdiu fecistis vni ex hijs minimis fratribus meis, mihi fecistis. }at is: 'As long as ^ee han done to oon of {ese leest my bre{eren, ^ee han done to me.' }e sixt is: hou it shulde be done. }e Wy/se Man answeri{ in his Boke, <330> and sei{e priuely it shulde be done, seying {us: Conclude elemosinam in sinu pauperis, et hec pro te orabit ab omni malo. }at is: 'Close {e almys in {e bosum of {e pore men, and it shal prey for {ee fro al yuel.' }e seuent is: of what maner goodis almys shulde be ^ouen. Herto answeren {e wordis of Zache in <335> {e gospel of Luke, of mannys owne goodis and not wrongly geten, seying {us: Dimidium bonorum meorum do pauperibus. }at is: '}e half of my goodis I ^yue to pore men.' And Seint Gregorius sei{e, and is writen in {e Comoun Lawe {us: Elemosina illa redemptoris nostri oculis placet que non <340> ex illicitis et iniquitate congeritur, sed de rebus concessis et bene adquisitis impenditur. }at is: '}at almes plesi{ to {e y^en of oure Lorde whiche is not hepid togider of vnleful {ingis and wickidnes, but {at {at is ^ouen of {ingis grauntid and wel gotun.' And {us, whosoeuer dispendi{ his temperal goodis in <345> almes dedis wi{ {e v{i circumstauncis {at ben here rehersid, his is a good panter to God, and breki{ wel and departi{ {is {rid lofe of breed after {e Lordis wille, {at is: {e lofe of bodile sustenaunce. And whoso eti{ wel, and departi{ of alle {ese {re louys of <350> breed {at ben rehersid tofore ({at is, first of {e worde of God, and after of {e loof of breed of penaunce, and also of {e {rid, {at is almesdede), he {en ha{e wel proued himself and so is able for to ete of {e four{e lofe of breed at is, {e worshipful sacrament of Cristis bodi, of whiche breed speki{ himself in {e <355> gospel / of Jon, seying {us: Panis quem ego dabo vobis caro mea est pro mundi vita. }at is: '}e breed whiche I shal ^yue to ^ou is my fleishe for {e lijf of {e worlde.' }e corne of {is breed wes sowen in {e Virgyn Marie by {e worde of God when she seide to {e aungel: 'Lo! {e handmayde <360> of God'; is sprungen vp in his bir{e; and wax in vertuis, and age, and wisdom; and frutid by vertuous werkis til he wes ripe to his passioun. And {en wes {is blessid corne repid vp of {e er{e by his enmyes; and after bounden as a sheep fast to a piler; and aftur {rosshen wi{ scourgis; and wynwed wi{ wynde of <365> disclaundring wordis of her mou{e, so {at al {e chaf of vnfei{ful men wente awey fro him and he left al oone as {e clene corne. After, he wes sente to {e mylle ({at is, on {e cros) and {ere, bitwix two harde mylle stonys (of he{en men and of {e Jewis), <370> he wes grounden in {e crosse into {e tyme {at {e clennest floure of his blode came oute. And {en he wes sente into {e ouen of {e sepulcre; and {e {rid day wes {is breed drawen for{e and wi{ charite baken; and wi{ his glorifiyng alle his coruptible humeris sopen vp, and <375> now it is to counfort bo{e aungels and men. }e panteris {at God ha{e ordeynid of {is breed, for to ^yue aboute {erof to his peple, ben prestis oonly. In {is office he bitoke hem on Sheer }ursday, after {e sopere, and after {at he had made {is wor{i sacrament, seying to hem in {is wyse: Hoc <380> quotiescumque feceritis, in mei memoriam faciatis. / }at is: '}ese {ingis, as oft as ^ee done, do ^ee hem into mynde of my passion.' And whensoeuer {at a prest, in Esterne Day or in o{er tyme, ministri{ {is blessid sacrament to hem {at receyuen it wor{ily, {en he departi{ {e four{e breed {at I spake of at {e <385> byginnyng ({at is, {is worshipful breed of heuen, Cristis body) in sacrament. And whoso liki{ to trete lenger of {is mater, loke in {e sermoun of Corpus }irsday. And whoso eti{ wor{ily in {is worlde of {ese foure louys <390> {at ben rehersid tofore, and fei{fully departi{ of hem in {e maner as I haue seide ({at is, first {e lofe of {e worde of God deuoutly hering, bisili keping, and fei{fully worching; and after {e breed of penaunce for his synnis; and si{en {e breed of almesdede doyng), and in {is maner able him and so receyue {e <395> four{e breed ({at is, {is wor{i sacrament of Cristis body), {en shal he wor{i be, as Crist sei{e in {e gospel of Jon, to lyue wi{outen eend in {e ioy of heuen: Qui manducat hunc panem viuet in eternum. }at is: 'He {at eti{ {is breed shal lyue wi{outen eend,' - whiche is {e fif{e loof of breed {at I spake of <400> at {e bygynning. Of {is breed speki{ {e gospel, seying (Luc.14.[15]): Beatus qui manducabit panem in regno Dei. }at is: 'Blessid is he {at shal ete breed in {e kingdome of God' at is, blessid is he {at shal see and fully weelde {e si^t of {e blessid face of {e Trinite, and <405> all[e] o{er ioyes {at ben / in heuen. }e panter of {is breed is none er{ely man, but {e blessid Lorde ha{e reseruid {at office to himself, of {e gospel of Luke, seying {us: Precynget se, et faciet illos discumbere, et transiens ministrabit illis. }at is: 'He shal girde hymself, and make hem <410> sitt to mete, and he passing shal ministre to hem' - {at is, {e glorious si^t of his godhed and manhed togider, whiche shal be ful feding to alle {at ben in heuen, witnesing {e prophete Dauid in {e P[sauter]: Satiabor cum apparuerit gloria tua. }at is: 'I shal be fulfillid when {i blisse shal apere.' <415> Whoso wole se more of {is mater, he may fynde in {e sermoun of Deed Men {at bigynni{: Memorare nouissima tua. Now, for his greet goodnes, graunt vs {at grace {at, whil we ben wandring here in {is worlde, to worche so wisely {at we moun after ete of {is blessid breed in {e blisse of heuen. Amen. <420> Amen. \00\00\00\00\00\00\00\00\00\00\00\00 <<16 FIFTH SUNDAY IN LENT>> <1> Qvis ex vobis arguet me de peccato? (Jo.[8.46]). In {ese wordis of oure Lorde Jesus Crist, whiche he seide to {e comoun peple of Jewis and to {e princis of her prestis as {e gospel of {is day maki{ mynde, and in her answeris, we moun prinspaly lerne <5> foure {ingis. First is {at euery prechoure of {e worde of God shulde be clene of ony greet and notable synne, and {en hou^ perilous it is not to ^yue credence to {e true wordis of suche a prechoure whos lijf is not reprouable. }e secound is {is: {at a^eyns false wordis and wordis of sclaundre men shulden <10> excuse hemsilf mekely wi{ / perfite pacience and afterwarde cleerly declare {e contrary tru{e. }e {rid is {is: {at malicious hertis and froward willis ben neuer correctid wi{ meke ex- cusacion and true declaracion, ne wi{ charitable doctryne, but ra{er contynuen and encresen in her malice, falsely reporting <15> {e wordis of her techers or vndernymmers, pynnyng at her wordis and putting on hem lesyngis. }e iiij: {at is when suche malicious men moun wi{ no colourable wordis bring aboute her purpos to perfourme her yuel wille, {ei sparen for no shame to berste oute openly into malicious dede. <20> The first is groundid of {e first wordis of Crist in {is gospel, {ere he sei{e: 'Whiche of ^ou shal vndernym me of synne?' - ^yuing leue bo{e to {e comoun peple and also to {e prelatis, if {ei my^ten fynde ony open synne in him wor{i repreef, to vndernym hym {erof. Who is {en, ei{er curat or prelate, so <25> proude {at wole not of his sogettis charitably be vndernymmed of his defautis, hering {ese meke wordis of oure Lorde Jesus Crist? And {us it semi{ by {ese wordis {at {e lijf of euery prechoure of {e worde of God shulde be vnreprouable. Herto <30> acordi{ Seint Poule, ^yuing a rule of prestis and prechouris to Tite and Thimothie, his disciplis, {at stoden in {at degre, seying {us: Oportet episcopum sine crimine esse (ad Tit.[1.7]). }at is: 'It bihoue{ a bisshop to lyue wi{out greet notable synne.' And, in ano{er place: Oportet episcopum irreprehens- <35> ibilem esse ([1] ad Thi.3.[2]). }at is: 'It bihoui{ a bisshope to be vnre/preuable.' And {e cause is {is: for myche more meui{ {e peple {e open ensaumplis of perfite and vertuous lijf of {e prechour {en nakid wordis only. And {erfore sei{e Seynt Poule: Non enim audeo aliquid eorum loqui que per me non efficit <40> Cristus. }at is: 'I dar not speke ony of {o {ingis whiche Crist worchi{ not by me.' And for {is same cause also Crist clepid his apostlis 'salt of {e er{e', by whiche is bitokened ensaumple of good lijf. And after he clepid hem 'li^t of {e worlde', by which is bitokenid {e <45> true preching of her mou{e, meuing hem by {at first {ei shulden lyue wel, and after preche truly. Ano{er cause is {at {e peple to whom {e prechour shewi{ {e worde of God haue no cause to sey to hym in repreef: Medice, cura teipsum. }at is: 'Leche, hele {iself.' And {erfore <50> Seint Poule sei{e: Castigo corpus meum et in seruitutem redigo, ne forte cum alijs predicauero, ipse reprobus efficiar. }at is: 'I chastise my body and bring it into seruage, lest when {at I shal preche to o{er men, I be made reprouable.' Wherfore, on {e to{er side, me {inki{ {en {at alle {o {at <55> prechen {e worde of God and shewen open ensaumple of yuel lijf moun be sore aferde of Goddis dredful wordis seide to alle suche by {e mou{e of Dauid {e prophete: Peccatori autem dixit Deus: Quare tu enarras iustitias meas, et assumis testamentum meum per os tuum? et cetera. 'God sei{e to suche a synful man: <60> "Why shewist {ou out my ri^twisnessis, and takist my testa- ment bi {i mou{e? }ou, forso{e, hast hatid disciplinys, and hast {rowen after byhinde my wordis. If {ou se a {efe, {ou rennyst wi{ him, and wi{ spousebrekers {ou putti[st] {i porcion. }i mou{e wes / ful plenteuous in malice, and {i tunge <65> coueitid trecheries. Sitting, {ou spakist a^eyn {i bro{er, and a^eins {e son of {i moder {ou puttist sclaunder. }ese {ingis {ou didest, and I helde my pees. }ou hopedist wickidly {at I shal be like to {ee, but it is not so, for I shal vndernym {e, and set a^eyns {i face".' <70> But euery suche prechour whos lijf is wi{out repreef, as I seide tofore, and {erwi{ prechi{ no {ing ellis but Goddis lawe or {at {at may be groundid {erinne and whiche is true (as Dauid sei{e in {e P[sauter]: Lex tua veritas. }at is: '}i lawe is tru{e'), and prinspaly {e euangelie whiche is souereyn tru{e <75> for {ere is no falshede ne wrong worde {erinne (as witnesi{ {e Wyse Man speking in {e persone of God, seying {us: Iusti sunt omnes sermones mei, et non est in eis aliquid prauum neque peruersum. }at is: 'Alle my wordis ben ri^twis, and {er is in hem no shrewid {ing ne wrong {ing'), he may resonable aske of <80> {e peple to whom he prechi{, lyuing in vicis: 'If I seye tru{e to ^ou, why bileue ^ee not to me?' For euery man {at lyui{ in synful lijf bileui{ not to {e tru{e of Goddis worde, for it is not al oon to bileue Goddis worde and to bileue to Goddis worde. 'To byleue Goddis worde' is to byleue {at Goddis worde is <85> true, and so bileui{ {e deuel, as James sei{e: Demones credunt. }at is: 'Feendis bileuen.' But 'for to bileue to {e worde of God' is for to bileue {at {e worde of God is true in euery parte, and also vertuous to lyue {erafter. And in {is maner is no man perfitly in byleue but he {at is oute of dedly synne, and {is <90> bileue is gendrid b[y] vertuous hering of {e worde / of God. And alle suche ben a Goddis halfe, or membris of God, as Crist witnesi{ wel here in {is gospel, seying: 'Whoso is a Goddis half heri{ {e worde of God.' But Crist after shewi{ cause why {at synful men han no wille to here vertuously {e <95> worde of God, and suyngly to bileue {erto, for {ei ben not a Goddis halfe. But here we mosten vnderstonde {at {ere is fructiful hering of {e worde of God, and also vnfructiful. Fructiful hering is when a man heri{ it wi{ bodile eeris, and <100> vnderstondi{ it wi{ goostly eeris, and worchi{ {erafter wi{ his dedis. And for to do {us, two {ingis shulden prinspaly meue euery man. Oon is {e wor{ines and goodnes of {e worde of God. Ano{er is {e manyfolde profitis {at it bringi{ to his fructiful herer. The wor{ines and dignite of {e worde of God is <105> prouid by Seint Austyn, whiche maki{ comparison bitwix {e worde of God and {e body of Crist, wher he sei{ {us (i'. q. d. Interr[og]o): 'I aske to ^ou, bre{eren or sustren, sei{ to me what semi{ to ^ou to be more, {e body of Crist, or {e worde of Crist? If ^ee wolen answere truly, {us ^ee shullen seie {at {e <110> worde of God is not lesse {en {e body of Crist.' And after he sei{e in {e same place {at 'we shulden kepe it as bisile and wi{ as greet reuerence as we wolden {e body of Crist.' And not oonly as Seint Austin sei{e it is euen wi{ {e body of Crist, but as Seint Jon sei{ in his gospel, it is {e secound <115> persone in {e godhed {at toke fleische in {e mayden, seying {us: Verbum caro factum est. }at is: '{e worde is made fleishe.' Also, {e wor{ines and {e vertu of {e worde of God may be shewid herby, for it passi{ in wor{ines golde whiche is most precious of alle me/tels, and it ha{e mo vertuis {en ony <120> precious ston; and {erfore sei{e Dauid {e prophete, {at knew perfitly {e difference bitwix hem, in {is maner: Dilexi mandata tua super aurum et top[az]ion. }at is: 'I haue loued {i comaundementis, whiche ben {i word, aboue golde and prec- ious ston.' <125> The hi^e vertuis of {e worde of God ben wi{outen noumbre, but ne{eles a man may telle whiche ben rehersid in {e glose of Poulis pistlis vpon {is worde (ij' ad Thimotheum 2.[9]): Verbum Dei non est alligatum. }at is: '}e worde of God is not bounden') where he rehersi{ vii vertuis of {e word of God. <130> }e first is {at it li^tni{ mannys soule and ^yue{ him goostly vnderstonding, as {e prophete Dauid sei{e in {e P[sauter]: Declaratio sermonum tuorum illuminat et intel[lectum] dat paruulis. }at is: '}e declaring of {i wordis li^tne{ and ^yue{ vnderstonding to meke men.' <135> }e secound: it gladi{ mannys hert, as {e prophete Jere[my] sei{e: Factum est verbum tuum in gaudium et in leticia[m] cordis mei, quoniam inuocatum est nomen tuum super me (Jere.[15.16]). }at is: '}i worde is made into ioy and gladnes of myn herte, for {i name is iclepid vpon me.' <140> }e {rid vertu is {at it al tobreki{ mannys harde herte by drede and sorow, as {e prophete Jere[my] sei{e: Numquid non verba mea sunt quasi ignis, dicit Dominus, et quasi malleus conterens petras (Jere.23.[29]). }at is: '"Whe{er {at my wordis ben not as fire," sei{e {e Lorde, "and as an hamer breking <145> togider stonys."' }e fourt vertu is {is: {at it maki{ mannys harde herte to melte by loue into teeris, as Dauid {e prophete sei{e in {e P[sauter]: Emittet verbum suum et lique/faciet ea, flauit spiritus eius et fluent aque. }at is: 'He shal sende oute his worde by his <150> true prechoure, and he shal melte hem by loue, and his spirit blew ({at is, {e Hooly Goost wrou^te in hem deuocion), and watris shul flow ({at is, greet plente of teeris).' }e fif{e vertu is {at it hele{ al maner goostly s{iknes of mennys soulis. }at proue{ {e Wyse Man in Holy Scripture <155> {ere he sei{e {us: Non herba neque malagma sanauit eos, sed tuus sermo, Domine, qui sanat omnia (Sap.[16.12]). 'Nei{er herbe ne playster helid hem, but {i worde, Lorde, {at heli{ alle {ingis.' Also, Dauid in {e P[sauter] sei{e: Misit verbum suum et sanauit eos. }at is: 'He sen[t]e his worde and helid hem.' <160> }e sixt is {at it areisi{ deed men, for it reisi{ sinful men out of dee{ of deedly synne into goostly lijf of vertuis, witnesing Crist himself in {e gospel of Jon {ere he sei{e {us: Venit hora, et nunc est, quando mortui audient vocem Filij Dei, et qui auderint viuent. }at is: '}e houre come{, and now is, when deed men <165> shullen here {e voyce of {e Son of God, and {ei {at heren it shullen lyue.' }e seuent vertu is {is: {at it delyueri{ a man from euerlast- ing dee{. Also, as Crist sei{e in {e gospel of {is day: Si quis sermonem meum seruabit, mortem non gustabit in eternum <170> (Jo.[viij.51]). }at is: 'Whosoeuer shal kepe my worde, shal not taste dee{ wi{outen eend.' And {us, as it is sumwhat shewid, {e dignite and vertu of {e worde of God shulden meue men to here it ri^tfully. }e {i {ing {at shulde meue men to here it ri^tfully, as it is seide tofore, is <175> {e manyfolde profitis {at it bringi{ to suche hereris. First, it gendri{ bileue in man, as {e apostle / sei{e to Romayns: Fides autem ex auditu, auditus autem per verbum Cristi. }at is: 'Bileue comi{ of {e worde of Crist.' And 'wi{outen bileue may no man plese God,' as {e apostle sei{ to <180> {e Hebr[ues]. }en wi{out fei{ful hering of {e worde of God may no man plese God. }e secound profite of hering of {e worde of God is {at it maki{ a man to dwelle stable and stedfast vpon {e ground of his bileue, as witnesi{ Crist in {e gospel of M[atheu] (vij <185> [24-5]): Omnis qui audit verba mea et facit ea, assimilabitur viro sapienti qui edificauit domum suam supra petram; descendit pluuia, venerunt flumina, flauerunt venti, et irruerunt in domum illam, et non cecidit quia fundata erat supra petram. }at is: 'Euery man {at heri{ my wordis shal be made like to a wyse <190> man {at bildi{ his hous stedfast vpon a ston' - {at is, vpon Crist, whiche bitokeni{ {e ston. 'And reyn descendid' - of false preching. 'And flodis comen' - of sharp persecucion. 'And wyndis blewen' - of venemous diffamacion. 'And fellen vpon {e hous' - {at is, a^eyns his conuersacion {at fruytfully heri{ <195> {e worde of God. 'And it fel not' - fro {e stedfastnes of his bileue. And whi? Certis, 'for it wes bilde vpon a stedfast ston' - whiche is {e lijf of Crist. }e {rid profite {at {e worde of God bryngi{ to his eeris is {at [it] maki{ hem blessid of {e mou{e of God. }is wittnesi{ <200> Crist himself in {e gospel of Lu[ke]: Beati qui audiunt verbum Dei, et custodiunt illud. }at is: 'Blessid be {ei {at heren {e worde of God, and kepen it.' And, as it is shewid in {e sermoun of {e last Sonday, {is blessing is more wor{e {en alle {e synful prelatis blessing here in er{e. <205> }e four{e profite is {is: {at it maki{ his fruytful herer commendid of God aboue hem {at done {e bodile dedis of mercy. For ri^t as {e soule is more / perfite {en {e body, so {e foode of {e soule is more wor{i {en {e foode of {e body; and si{en fedyng of {e soule is made by hering of {e worde of God, <210> {erfore fruytful herers of {e worde of God ben {e more commendid. And in {is maner Magdaleyn sitting at {e fote of Crist and deuoutly heryng his worde wes more commendid of hym {en Martha, hir suster, {at wes occupied aboute her bodile foode, seying of hir in {is wyse: Maria optima partem <215> elegit, que non auferetur ab ea (Luc.10.[42]). }at is: 'Marie ha{e chosen {e better partie, whiche shal neuer be taken awey fro hir.' }e fif{e profite {at it do{e is {is: {at it ministri{ to a man greet hope {at he is {e childe of God and a membre of God <220> ordeynid to blis by {e wordis of God {at he sei{e in {is same gospel: Qui est ex Deo, verba Dei audit. }at is: 'He {at is of Goddis parte, heri{ {e worde of God.' }e sixt profite is {is: {at it geti{ or purchasi{ to his herers euerlasting lijf in blis. }is witnesi{ Crist in {e gospel of Jon, <225> seying {us: Qui verbum meum audit, et credit [ei qui] misit me, habet vitam eternam. }at is: 'He {at heri{ my worde, and byleui{ to him {at sent me, ha{e {e lijf {at euer shal laste.' }ere is also, as I seide, vnfruytful hering of {e worde of God. }at is, when a man heri{ it wi{ {e eeris of his body and <230> taki{ no tent {erto wi{ {e eeris of his hert. Or ellis when he heri{ wi{ eeris of body, and vnderstondi{ it wi{ his herte, and lyue{ contrary {erto in his werkis. A^eyns {is maner of hering speki{ Seynt Jame in his pistil, seying: Estote factores / verbi, et non auditores tantum, fallentes vosmetipsos, et cetera. }at is: <235> 'Bei{ doers of {e worde of God, and not oonly hereris, deceyuing ^oureself.' Of {is vnfruytful hering of {e worde of God men shulden be sore afeerd, for many perilis {at comen {erof, and prinspaly for v: First, for he {at heri{ not vertuously {e worde of God is <240> cursid of {e mou{e of God, as Jeremy {e prophete witnesi{, speking in {e persone of Crist: Maledictus homo qui non audierit verba pacti huius quod precepi patribus vestris. }at is: 'Cursid is {at man {at heri{ not {e wordis of {is couenaunt {at I comaundid to ^oure fadris.' <245> }e secound perel is {is: for {e preyour of euery suche negligent herer is cursid, as witnesi{ {e Wyse Man in his prouerbis (Prouer.28.[9]): Qui auertit aurem suam ne audiat legem, oratio eius erit execrabilis. }at is: 'He {at turne{ awey his eer {at he here not {e lawe of God, his preyer shal be cursid.' <250> }e {rid peril is {is: for dispite of hering of {e worde of God is greet signe of damnacion, witnesing Crist in {is same gospel, seying: Propterea non auditis, quia ex Deo non estis. }at is: '}erfore ^ee heren not, for ^ee ben not a Goddis half.' }e four{e perel is {is: {at suche dispisers of {e worde of God <255> shullen be more bitterly dampned {en Sodomitis, for it is more perel to distrie goostly seed of {e worde of God by whiche Crist shulde be engendrid in mennys soulis {en for to distrie bodile seed by whiche mannys body shulde oonly be engen- drid. }at witnesi{ Crist himself in {e gospel of M[atheu] <260> X [15]): Amen dico vobis, tole/rabilius erit terre Sodomorum et Gomorreorum in Die Iudicij quam illi ciuitati, et cetera. }at is: 'Forso{e, I sey to ^ou, more sufferable it shal be to {e londe of Sodom and Gommor in {e Day of Dome {en to {e cite {at despisi{ {e worde of God.' <265> }e fif{e perel is {is, as Seint Austyn sei{e in {e chapitre Interrogo {at is aleggid tofore: {at 'not lesse gylty is he {at negligently heri{ {e worde of God {en he {at {orow negligence suffri{ {e body of Crist falle into {e er{e.' I seide also at {e bygynning {at {e secound parte of {is <270> gospel techi{ vs {at a^eyns false wordis of sclaundris men shulden excuse hemself mekely wi{ perfite pacience, and afterward cleerly declare {e contrarie tru{e. }us did oure Lorde Jesus Crist, when {e Jewis puttiden vpon him false repreef to her entent, and wordis of disclaunder, seying {us: <275> '}ou art a Samaritan and hast a feend.' Ful mekely he answerid to bo{e, graunting {e ton to true vnderstonding, and denyed {e to{er by expressid wordis. He grauntid {at he wes a Samaritan in {at {at he wes stille and denyed it not. Not to her entent ({at he wes of Samarie and <280> contrarie to her lawe), but for he wes goostle {at Samaritan {at {e gospel of Luke speki{ of in X chapitre [33-5], whiche helde in oyle and wyne into {e woundis of {e man {at came doun from Jerusalem into Jerico. Samaritan is as myche for to seie as 'a keper', and {erfore Crist most nede graunt {at he is a keper, <285> for he is keper of al mankynde. He is oure keper in oure moder wombe. He is oure keper in oure bir{e. He is oure keper in oure tender age, tofore we kunnen in ony maner help oureself. He is afterwarde oure keper / in oure age fro oure enemyes, and prinspaly fro oure <290> goostly enemyes, {at {ei haue not so myche power vpon vs as her wille were. Into {is eend he ha{e ordeyned euery man an aungel to be his leuetenaunt in {is goostly keping, as Crisostom sei{ in his Omelie. He wole also be oure keper at {e last houre of oure lijf, if we <295> serue him truly and trist to him fei{fully when we han moste nede to him, for {en we shullen be most weyke and oure enemyes most strong and moste bisi, for he wote wel if he may not gete vs {en al his traueile is in veyne. And {us God is alwey oure keper, bo{e of body and soule, of al maner of yuel. And <300> {erfore to {is entent {e prophete Dauid sei{e: Dominus custodit te ab omni malo; custodiat animam tuam Dominus. }at is: 'God, {e Lorde, kepi{ {ee fro al yuel as anentis {i body, and kepe he {i soule fro alle goostly perelis.' And also he sei{ of {is keper {us: Dominus custodiat introitum tuum et exitum tuum, ex hoc <305> nunc et usque in seculum. }at is: '}e Lorde kepe {i entre and {i going out, from now to wi{out eend.' After {is stille graunting {at he wes a Samaritan, he denyed expressely to {e to{er ful myldely ne{eles, seying: 'I haue no feend'. For {is wes impossible, {at {ei two {at ben so direct <310> con[t]rarious in her werkis shulden acorde togider, for Seint Poule sei{e: Que conuentio Christi ad Belial? Que societas luc[i] ad tenebras? {at is: 'What acorde is of Crist to Belial? What acorde is bitwene li^t and derkenes?' - a[s] who sei{e 'none'. Lo! in {is meke answere of oure Lorde Jesus Crist we aw^t to <315> be ashamed of oure [wra{e], {at when we ben a litel sterid to ^yue hem a^eyn a wel worse worde {en we receyued of hem, and afterwarde do to hem {e yuel {at we may, taking no hede / of oure blessid Lorde {at took so greet wrong, wra{id him not {erwi{, ne ^aue no wickid worde a^ein. For {ou^ he wolde haue <320> answerid to {e same persones {at seiden to him {ese wordis: '@ee han feendis' or '{e deuel is wi{in ^ow' (for wel he my^t haue seide {us, for but if {ei hadden be fulfillid wi{ {e feend {ei my^t not so shrewidly haue seide by {at Lorde), but he wolde not after {is wrong {at he toke sey {e tru{e {at he my^t, <325> lest men my^t haue supposid {at he had do so more to venge his iniurie {en for {e loue of tru{e. In whiche dede of Crist is vnderstonden {at in {at tyme {at we taken dispitis falsly of oure nei^boris, we holde oure pees of yuelis whiche we knowen of hem, an aunter lest {at {at shulde be medicyn of iust <330> correccion we turne into armure of oure owne wickidnes. Here also men may lerne {at if {e enemyes of God and of his lawe put vpon true prechouris of {e euangelie dyuerse reprou- able {ingis, of whiche summe ben true to a good vnderstonding and summe ben false and vnworshiping to God, {ei may holde <335> her pees to {e first but alwey deny^e {e secound. As if a man seide to suche on: '}ou arte false, and {i teching, bo{e!' He may wel graunt {e first by a priue stilnes, or ellis expresly if him like, for Dauid sei{e in {e P[sauter]: Omnis homo mendax. }at is: 'Euery man is a lyer', for euery man croki{ fro {e first <340> tru{e, whiche is a preued patron {at alle we shulden sue. But {at {e euangelie is false whiche {at he techi{, euer he shulde deny, for {at is a blasphemye in God. But after {at Crist had {us mekely answerid as it is seide bifore, he mekely declarid his answere by {e / wordis {at suen, <345> seying: 'I honoure or worship my Fader.' For Crist, in alle his myraclis worching, he preferrid {e honoure of God tofore {e honour of his manhod, whiche is not possible of ony deceyuer {at worchi{ by {e feend. But {e Jewes vnhonoureden Crist when {ei put vpon hym {at in Bel^ebub, prince of feendis, he <350> {rew feendis out of wood men, as {ou^ {e feend and he haden ben sworne bre{eren. Ne {ei my^t not sey {at for veynglorie he did suche {ingis, for {ei {at sechen worshipis of {e worlde, examine {ei {e werkis of Crist and deme {ei if {ei sow[n]en into {e worship of {e worlde as {e Jewes seiden. Or ellis it may <355> be expouned {us: {at Crist for {is tyme sechi{ not his owne glorie, but God {e Fader sechi{ his worship after his passion, and deme{ synners in him, punysshing hem. I seide also {at {e {rid parte of {e gospel techi{ vs {at malicious hertis and froward willis ben not correctid nei{er wi{ <360> meke excusasion, true declaracion, ne charitable doctryne, but ra{er contynuen and encresen in her malice, falsly reporting {e wordis of her techers, pynching at her wordis, and put[ting] on hem lesyngis. In {is maner {e Jewes diden to oure Lord Jesus Crist. For <365> after {at he had mekely excusid him {at he had no feend and cleerly declarid it, as it is seide tofore, ^it fer{ermore after {at he ^aue hem charitable doctrine, wilnyng ful hi^ly {e pro[f]ite of her soulis, and seide in {is wise as {e gospel telli{: 'For so{e, I sey to ^ou, whoso kepi{ my worde / shal not taste dee{ <370> wi{outen eend.' And not wi{stonding al {is excusacion, de- claracion, and charitable doctrine, {ei werne not correctid {erby, but ra{er continued and encresid in her malice, seying {us: 'Now we knowen wel {at {ou hast a feend;' and after {at falsely reporting his wordis menyng of 'bodile dee{' {ere Crist <375> mente of 'dee{ wi{out eend;' and pynchid at his wordis also ful frowardly, {at he sou^t veynglorie by menyng of his wordis, for he made him more {en Abraham, her fader, whiche wes deed and ^it he kept ful wel {e worde of God; and after {at {ei puttiden lesyngis in his wordis in {at {at he seide of Abraham, <380> her fader: 'Forso{e, I sey to ^ou, tofore {at Abraham shulde be made, I am', si{en Abraham wes deed long or he wes borne, not taking hede of {e euerlastyngnes of his godheed of whiche Crist spake whiche receyui{ no chaunging of kynde, ne passing of tyme. <385> And here men moun touche hou {at wyckid men of froward hert ben not amendid but ra{er more apeired wi{ preching of {e worde of God. For {e doctor Crisostom sei{e: 'Ri^t as a piler in an hous, if it stonde vpri^t after {at it taki{ bir{en vpon it, {e more it is <390> made stedfast; and if it be a litel crokid and taken bir{en vpon it, it is not {erby made stedfast, but ra{er it go{e asyde. Ri^t so, mannus hert, if it be ri^t and it here {e worde of God or ensaumple of a good man, is more conformed to good lijf; [but if it be crokid and it se or here ensaumple of a good man,] not <395> oonly he is [not] conformed, but more stirid to enuy and more peruertid. 'Also, {e sunne / shynyng on dyuerse materis, dyuersly worchi{; as, if it shyne vpon wexe and vpon cley, {e wexe it melti{, {e cley it hardi{, and {is is not longe vpon {e sunne, <400> but vpon {e dyuerse disposicion of {e materis vpon whom it worchi{. Ri^t so, worchi{ {e worde of God vpon good and yuel.' And in {is maner, as {e eend of {e gospel telli{, when {e Jewes sawen {at {ei my^ten not wi{ no colourable wordis bring <405> aboute her malicious purpos, {en {ei weren not ashamed to berst out into mali[c]ious dede, taking vp stonys for to haue stonid hym as a blasfemer. And here men may se {at wra{e and enuy moun not worche ri^twisly. }erfore sei{e Seint Jame: Ira viri iustitiam Dei non operatur. }at is: '}e wra{e of man <410> worchi{ not {e ri^twisnes of God.' For ri^twisnes of lawe in demyng of blasfemye asken first accusing tofore {e iuge, deposing of witnes, and {e sentence of {e domesman, and al {is {ei feylid. And also, [if] a man were commit by {e lawe, he shulde be stonyd wi{out {e cite, as it is writen in Leuit[icus] <415> 24.[23]; but {ei wolden haue stonid him wi{inne {e temple, whiche wes in al maner vnleful. For as {e story telli{, in {e four{e Book of Kingis, {at Ioiada {e Bisshop made Athalia {e Quene to be drawen out of {e boundis of {e temple tofore {at she shulde be slayne, but {e cursid enuy of {e Jewis my^ten not <420> abyde al {is proces of lawe. When Jesus saw {e malice of hem, he hid hymself and wente out of {e temple. }is Crist did for two causis. Oon wes for his tyme wes not comen for to suffre passion, whiche he knew by his godhed / tofore {e worlde wes made. Ano{er cause [wes] to <425> teche vs by his dede for to fle {e malice of oure wrongful pursuers and also of malicious and wickid wordis when we kunnen se no goostly pro[f]ete comyng of oure abiding. And herto acordi{ Seynt Poule, seying in {is wise: Date locum ire. }at is: '@yue{ plase to wra{e.' <430> }is hidyng of God may also bitoken {at God hydi{ hym, wi{drawing grace nowhere in {is worlde from alle {o {at dispisen {e worde of God, and go{e oute of {e temple of her soule; and also, at {e Day of Dome, shal hide him fro alle suche, wi{drawing fro hem {e glorious and blisful si^t of his <435> godheed, seying by his prophete (Jere.18.[17]): Dorsum et non faciem ostendam eis in die perdicionis eorum. }at is: '{e bac and not {e face I shal shewe to hem in {e day of her lesing.' In ano{er place he sei{e {us: Auertam faciem meam ab eis. }at is: 'I shal turne awey my face fro hem.' \00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00\00