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After the synne of envye and of ire, now wol I speken of the synne of Accidie. For envye blyndeth the herte of a man, and ire troubleth a man, and Accidie maketh hym hevy, thoghtful, and wraw. Envye and ire maken bitternesse in herte, which bitternesse is mooder of Accidie, and bynymeth hym the love of alle goodnesse. Thanne is Accidie the angwissh of troubled herte; and Seint Augustyn seith, "it is anoy of goodnesse and joye of harm." Certes, this is a dampnable synne; for it dooth wrong to Jhesu Crist, in as muche as it bynymeth the service that men oghte doon to Crist with alle diligence, as seith Salomon. But Accidie dooth no swich diligence. He dooth alle thyng with anoy, and with wrawnesse, slaknesse, and excusacioun, and with ydelnesse, and unlust; for which the book seith, "acursed be he that dooth the service of God necligently." Thanne is Accidie enemy to everich estaat of man; for certes, the estaat of man is in three maneres. Outher it is th'estaat of innocence, as was th'estaat of Adam biforn that he fil into synne, in which estaat he was holden to wirche as in heriynge and adowrynge of God. Another estaat is the estaat of synful men, in which estaat men been holden to laboure in preiynge to God for amendement of hire synnes, and that he wole graunte hem to arysen out of hir synnes. Another estaat is th'estaat of grace; in which estaat he is holden to werkes of penitence. And certes, to alle thise thynges is Accidie enemy and contrarie, for he loveth no bisynesse at al. Now certes, this foule synne, Accidie, is eek a ful greet enemy to the liflode of the body; for it ne hath no purveaunce agayn temporeel necessitee; for it forsleweth and forsluggeth and destroyeth alle goodes temporeles by reccheleesnesse.
§ 61 The fourthe thyng is that Accidie is lyk hem that been in the peyne of helle, by cause of hir slouthe and of hire hevynesse; for they that been dampned been so bounde that they ne may neither wel do ne wel thynke. Of Accidie comth first, that a man is anoyed and encombred for to doon any goodnesse, and maketh that God hath abhomynacion of swich Accidie, as seith Seint John.
§ 62 Now comth Slouthe, that wol nat suffre noon hardnesse ne no penaunce. For soothly, slouthe is so tendre and so delicaat, as seith Salomon, that he wol nat suffre noon hardnesse ne penaunce, and therfore he shendeth al that he dooth. Agayns this roten-herted synne of Accidie and slouthe sholde men exercise hemself to doon goode werkes, and manly and vertuously cacchen corage wel to doon, thynkynge that oure lord Jhesu Crist quiteth every good dede, be it never so lite. Usage of labour is a greet thyng, for it maketh, as seith Seint Bernard, the laborer to have stronge armes and harde synwes; and slouthe maketh hem feble and tendre. Thanne comth drede to bigynne to werke anye goode werkes. For certes, he that is enclyned to synne, hym thynketh it is so greet an emprise for to undertake to doon werkes of goodnesse, and casteth in his herte that the circumstances of goodnesse been so grevouse and so chargeaunt for to suffre, that he dar nat undertake to do werkes of goodnesse, as seith Seint Gregorie.
§ 63 Now comth wanhope, that is despeir of the mercy of God, that comth somtyme of to muche outrageous sorwe, and somtyme of to muche drede, ymaginynge that he hath doon so muche synne that it wol nat availlen hym, though he wolde repenten hym and forsake synne; thurgh which despeir or drede he abaundoneth al his herte to every maner synne, as seith Seint Augustin. Which dampnable synne, if that it continue unto his ende, it is cleped synnyng in the Hooly Goost. This horrible synne is so perilous that he that is despeired, ther nys no felonye ne no synne that he douteth for to do; as shewed wel by Judas. Certes, aboven alle synnes thanne is this synne moost displesant to crist, and moost adversarie. Soothly, he that despeireth hym is lyk the coward champious recreant, that seith, "creant" withoute nede, Allas! akkas! bedekes us he recreant and nedelees despeired. Certes, the mercy of God is evere redy to the penitent, and is aboven alle his werkes. Allas! kan a man nat bithynke hym on the gospel of Seint Luc, 15, where as Crist seith that "as wel shal ther be joye in hevene upon a synful man that dooth penitence, as upon nynty and nyne rightful men that neden no penitence." Looke forther, in the same gospel, the joye and the feeste of the goode man that hadde lost his sone, whan his sone with repentaunce was retourned to his fader. Kan they nat remembren hem eek that, as seith Seint Luc, 23, how that the theef that was hanged bisyde Jhesu Crist, seyde "lord, remembre of me, whan thow comest into thy regne? "For sothe," seyde Crist, "I seye to thee, to-day shaltow been with me in paradys." Certes, ther is noon so horrible synne of man that it ne may in his lyf be destroyed by penitence, thurgh vertu of the passion and of the deeth of Crist. Allas! what nedeth man thanne to been despeired, sith that his mercy so redy is and large? Axe and have. Thanne cometh sompnolence, that is, sloggy slombrynge, which maketh a man be hevy and dul in body and in soule; and this synne comth of slouthe. And certes, the tyme that, by wey of resoun, men sholde nat slepe, that is by the morwe, but if ther were cause resonable. For soothly, the morwe tyde is moost covenable a man to seye his preyeres, and for to thynken on God, and for to honoure God, and to yeven almesse to the povre that first cometh in the name of Crist. Lo, what seith Salomon "whoso wolde by the morwe awaken and seke me, he shal fynde." Thanne cometh necligence, or reccheleesnesse, that rekketh of no thyng. And how that ignoraunce be mooder of alle harm, certes, necligence is the norice. Necligence ne dooth no fors, whan he shal doon a thyng, wheither he do it weel or baddely.
§ 64 Of the remedie of thise two synnes, as seith the wise man, that he that dredeth god, he spareth nat to doon that him oghte doon. And he that loveth god, he wol doon diligence to plese God by his werkes, and abaundone hymself, with al his myght, wel for to doon. Thanne comth ydelnesse, that is the yate of alle harmes. An ydel man is lyk to a place that hath no walles; the develes may entre on every syde, or sheten at hym at discovert, by temptacion on every syde. This ydelnesse is the thurrok of alle wikked and vileyns thoghtes, and of alle jangles, trufles, and of alle ordure. Certes, the hevene is yeven to hem that wol labourn, and nat to ydel folk. Eek David seith that "they ne been nat in the labour of men, ne they shul nat been whipped with men," that is to seyn, in purgatorie. Certes, thanne semeth it, they shul be tormented with the devel in helle, but if they doon penitence.
§ 65 Thanne comth the synne that men clepen tarditas, as whan a man is to laterede or tariynge, er he wole turne to God; and certes, that is a greet folie. He is lyk to hym that falleth in the dych, and wol nat arise. And this vice comth of a fals hope, that he thynketh that he shal lyve longe; but that hope faileth ful ofte.
§ 66 Thanne comth lachesse; that is he, that whan he biginneth any good werk, anon he shal forleten it and stynten; as doon they that han any wight to governe, and ne taken of hym namoore kep, anon as they fynden any contrarie or any anoy. Thise been the newe sheepherdes that leten hir sheep wityngly go renne to the wolf that is in the breres, or do no fors of hir owene governaunce. Of this comth poverte and destruccioun, bothe of spiritueel and temporeel thynges. Thanne comth a manere cooldnesse, that freseth al the herte of a man. Thanne comth devoccioun, thurgh which a man is so blent, as seith Seint Bernard, and hath swich languour in soule that he may neither rede ne singe in hooly chirche, ne heere ne thynke of no devoioun, ne travaille with his handes in no good werk, that it nys hym unsavory and al apalled. Thanne wexeth he slough and slombry, and soone wol be wrooth, and soone is enclyned to hate and to envye. Thanne comth the synne of worldly sorwe, swich as is cleped tristicia, that sleeth man, as seith Seint Paul. For certes, swich sorwe werketh to the deeth of the soule and of the body also; for therof comth that a man is anoyed of his owene lif. Wherfore swich sorwe shorteth ful ofte the lif of man, er that his tyme be come by wey of kynde.
Agayns this horrible synne of Accidie, an the branches of the same, ther is a vertu that is called fortitudo or strentthe, that is an affeccioun thurgh which a man despiseth anoyouse thinges. This vertu is so myghty and so vigerous that it dar withstonde myghtily and wisely kepen hymself fro perils that been wikked, and wrastle agayn the assautes of the devel. For it enhaunceth and enforceth the soule, right as Accidie abateth it and maketh it fieble. For this fortitudo may endure by long suffraunce the travailles that been covenable.
The Parson's Tale, Second Part, Avarice (§§ 69-75)
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