Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	let_v	life_n	soul_n	9,147	5	4.9888	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08937	Diues [et] pauper	Parker, Henry, d. 1470, attributed name.	1496 (1496)	STC 19213; ESTC S104285	414,007	392

ther enemyes or for ony thynge ayenst goddes worshypâ— in theyr prayer submytte not ther wyll to the wyll of god Euery prayer that is made to the worshyp of god by waye of charyte for a good ende with purpose to please god that prayer is made with deuocyon though he that prayeth be dystracte thynketh not on his wordes and peraduenture vnderstandeth them not ne hath but lytyll lykynge therin Nethelesse man and woman ought to do theyr deuoure to thynke on god and of that that he sayth in his prayer Caplm .x. DIues Thy speche pleaseth me say forth what thou wylt Â¶ Pauper As I sayd fyrste all that lette man or woman of ther good dedes and good purpose tyse them to synne and foly and brynge them in errour or heresye by mysse te chynge be mansleers lymmes of the fende Whiche as cryste sayth in the gospell is a manqueller from the begynnynge of the worlde For through his mysse counseyll and his fodynge he slough all mankynde both goostly and bodely at the begynnynge of the worlde Also he sloughe hym selfe through pryde and many a thousandes of angellys that assented to hym And yet he cesseth not to slee mannes soule by false suggestyons and temptacyons and that by hymselfe and whan men see hym not And somtyme vysybely in the lykenesse of some vysyble creature so he tempted cryst Eue saynt Martyn many other Somtyme he teÌ„pteth sleeth maÌ„nes soule by his lyÌ„mes that be wycked men wymen Also men of holy chirche slee men wymen goostly of goddes worde and of good techynge For as cryste sayth NoÌ„ in solo pane viuit homo sed in omni vbo ê™ ê“cedit de ore dei Math .iiij. Man lyueth not only in bodely brede but moche more he lyueth in euery worde that cometh of goddes mouth that is to saye in the wordes of the trewe prechour For euery trewe prechour sent of god is called goddes mouth And therfore god sayth to the prophete Si seperaueris preciosum a vili quasi os meum eris Ieremie .xv. Yf thou departe precyouse thynge from thynge that is foule and of noo pryse thou shalt be as my mouth For it longeth to the prechour of goddes worde to commende vertues despyse vyces to chese truthe and lette falsehode to coÌ„mende heuen blysse ghoostly thynges and repreue pompe pryde of this worlde and flesshely thynges And than is the prechour as goddes mouth and speketh with goddes mouth and his worde is goddes worde by the whithe man and woman lyueth goostly and escapeth endeles deth And therfore Dauyd sayth Misit verbuÌ„ suâ— et sanaunt eos et eripuit eos de entericionibus eorum God hath sent his worde and hath heled his people from ghoostly sekenes and delyuered them from ther deynge whan they sholde haue deyed through synne and helle payne And therfore he sayth in the gospell That who so kepeth his worde he shall not a taste the deth without ende Sythen that goddes worde is lyfe and saluacyon of mannes soule all tho that lette goddes worde and lette them that haue auctoryte of god and by ordre take to preche and teche that they maye not preche and teche goddes worde and goddes lawe they be mansleers ghoostly and gylty of as many soules as perysshe and deye ghoostly by suche lettynge of goddes worde and namely these proude couetouse prelates and curates that neyther can teche ne wyll teche ne suffre other that can and wyl and haue auctoryte to teche of god and of the bysshop that gyueth them theyr ordres but lette theym for drede that they sholde haue the lesse of ther sugettes or ellys the lesse be sette by or ellys that ther synnes sholde be knowen by prechynge of goddes worde And therfore leuer they haue to lese the soules that cryste so dere bought than to here ther owne synnes openly repreued generally amonge other meÌ„nes synnes As saynt Austen sayth goddes worde ought to be worshypped as moche as crystus bodye And as moche synne dooth he that letteth goddes worde despysed goddes worde or taketh it retchelesly as he that despyseth goddes bodye or through his neclygence leteth it falle to the grouÌ„de i.qÌ„.i.intâ—trogo vos There the glose sheweth that it is more profytable to here goddes worde in prechynge than to here ony masse And rather a man sholde forbere his masse than his sermon For by prechynge folke be sâ—yred to contrycyon and to forsake synne and the fende to loue god and goodnes and be Illumyned to knowe ther god vertues from vyces truth from falsehode and to forsake erroures heresyes By the masse be they not so but yf they come to masse in synne they goo awaye in synne and shrewes they come and shrewes they wende And also the vertue of that masse standeth pryncypally in true byleue of the masse specyally of cryste that is there sacred in the oost But that may man lerne by prechynge of goddes worde not by herynge of masse And in so moche herynge of goddes worde truly preched is better than he rynge of masse Nethelesse the masse profyteth them that be in grace to gete the more grace fotgyuenes of ve nyall synne encreassynge of mede and lesynge the payne of purgatory And the preest may be so good that his prayer for reuecence of the sacrament shall gese grace of amendemeÌ„t of hyÌ„ that he prayeth for Both be good but goddes worde ought to be more charged and more desyred than he rynge of masse For whan the people despyseth goddes worde loth goddes worde that is ghoostly fode to man yâ— people is but deed in goddes syght and nyghe to the gates of helle And therfore Dauyd sayth OmneÌ„ escam abhominata est anima eorum et appropinquauerunt vsque ad portas mortis Ther soules haue lothed all goostely mete that is to saye all trewe prechynge and techynge of goddes worde so they be neyghed to the yates of deth Caplm .xi. ALso tho prelates curates be gylty of manslaughter goostely that knowe ther sugettes in dedely synne wyll not snybbe them ne speke ayenst ther synne di .xliij. epheseis And therfor god sayth to euery curate prelate of holy chirche to prechours of goddes worde I haue made the a daye wayte to the people of Israell that is to saye to crysten peple yâ— shalt here the worde of my mouth tell it them in my name And yf I saye to the synfull that he shall dâ—ye thou telle it hym not ne speke not to hym that he may amende hym torne hym fro his wycked waye lyfe that synfull wretche for thy defaute shall deye in his synne And I shall seke the blood the dethe of hym of thyn hande yâ— shalt answere for his deth Eze. iij Also they called mansleers that defraude take awaye holy chirche goodes xij.qÌ„.ij.qui xpÌ„i â— qui abstulerit Also that preest

eye of worldely good than to couetyse of the flesshe for in olde folke whan al other temptacyons cesse than is temptacyon of couetyse of the eye of worldely good moost brennynge For ryght as theyr bodye by age nygheth to the erth soo theyr herte clyueth than moost to erthely thynges And therfore in the begynnynge of theyr pylgrymage in desert as to begynnynge folke god forbadde them fyrste pryncypaly couetyse of the eye in the ende of theyr pylgrymage as to folke nyghe theyr ende he forbydeth them pryncypally laste and moost openly without oft rehersynge couetyse of the eye For comonly the more that men nygh ther ende the more couetouse they ben Caplm .iij. DIues Thy reasons be good saye forth what thou wylte Â¶ Pauper God in the sixth byheste forbydeth the dede of lechery of spousebreche in this byheste he forbydeth the wyll the consent of herte to lecherye to sponsebreche For as the dede of leshery is dedely synne so is the foule consent the desyre of herte dedely synne For as cryste sayth in the gospell Mathei .v. He that seeth a woman coueyteth her by desyre to do lecherye with her he hath do lecherye in his herte though he do it not in dede And therfore eche man sholde take hede besely what thoughtes entre in to his herte and yf ony thoughtes ben about to drawe the reson of his soule to consente to synne anone putte he awaye tho thoughtes myghtely let hyÌ„ thynke on the bytter paynes that cryste suffered in his syde hondes feet soo tourne his mysluste in to deuocoÌ„n of crystus passyon quenche the brennyng thoughtes of lechery with the blood the water that ranne out of crystus syde whan his herte was clouen a two with that sharpe spere thynke on that endeles loue that cryste shewed than to hym to all mankynde And so to torne his foule stynkynge loue that he begynneth to fall in shame shenshyp in to the swete clene loue of IhuÌ„ full of Ioye worship The mayster of kynde telled li .xij. that ther is a byrde in Egypt that is called a pellycane of al foules he is moost chere ouer his byrdes moost loueth them Ther is a grete enmyte bytwene him the adder wherfor the adder wayteth whan the pellycane is out of his neste to seke mete for him for his byrdes than he goth in to the neste of the pellycane styngeth his byrdes enuenemeth them sleeth them whan the pellycane cometh ayen fyndeth his byrdes thus slayn he maketh moche sorowe and mone by waye of kynde thre dayes thre nyght he morneth for deth of his byrdes And at the thyrde dayes ende he setteth hym ayen ouer his byrdes and with his bylle he smyteth hymselfe in the syde letteth his blood falle downe on the byrdes And anone as yâ— blode toucheth his byrdes anon by waye of kynde by vertue of the blood they quycken ayen rysen from deth to lyfe By this pellycane that loueth so well his byrdes is vnderstande cryste Ihesu goddes sone yâ— loueth mannes soule womans more than euer dyd yâ— pellycane his byrdes And he sayth hymselfe Similis factus suÌ„ pellicano solitudinis I am made lyke to yâ— pellycane of deserte By the byrdes I vnde Adam Eue all mankynde By the nest I vnderstande yâ— blysse of paradyse For right as byrdes be brought forth in yâ— nest so mankynde had his begynnynge was brought forth in paradyse By yâ— adder I vnderstande the fende whiche appered in yâ— lyknes of an adder to Eue stange her full euyl Adam also with his wycked fondynge slewe them both bodye soule And not only he slewe them but also he slewe al mankynde in them For yf Adam had not synned we sholde neuer haue dyed ne haue wyst of woo wherfore this pellycane Ihesu cryste seynge yâ— myscheef yâ— mankynde was fall in by gyle of yâ— fende he had ruth on mankynde for grete loue that he had to maÌ„kynde as sayÌ„t Poul sayth he auentysshed hyÌ„selfe toke flesshe blood of yâ— mayden Mary bycam man in yâ— lykenesse of a seruauÌ„t in our manhede in our kynde suffered to be taken be bouÌ„de beten forspyted dispysed byscorged at the pyler be crowned with thornes be nayled to the tree hondes feet and hanged on the crosse as a theef amonges theues be stonge to the herte with the sharpe spere so dyed bytter deth all for our gylt not for his gylt for he dyd neuer amys in worde ne in dede as saynt Peter sayth in his pystle And thus for our loue that ben to hym ful vnkynde he shed his precyous blood out of euery parte of his blysfull bodye born of the mayden And his Inner hert blood he shed so to wasshe vs fro our synnes to reyse vs fro yâ— deth of synne into yâ— lyfe of grace after fro bodely deth into yâ— lyf of endles blysse Therfore saynt Iohn sayth Dilexit nos lauit nos a pccis nâ—Ì„is i sanguie suo Apoc. i. He loued vs so moche that he wasshed vs froÌ„ our synnes with his precyous blood Loue droue hym downe fro heuen into erth loue led hyÌ„ into yâ— maydens bosom brought hym into this wycked worlde Loue bouÌ„de hyÌ„ in cradel wonde hyÌ„ in cloutes ful poore layd hyÌ„ in an oxe stalle Loue helde hyÌ„ here in sorowe care honger thryst moche trauayl .xxxij. yere more At yâ— last loue toke hyÌ„ bouÌ„de hyÌ„ set hyÌ„ at yâ— barre byfore yâ— synful Iustyce Ponce Pylate Loue layd him on the crosse nayled hyÌ„ to yâ— tree Loue led hyÌ„ to his deth cleef his hert a two And for whose loue leue frende Forsoth for loue of you of me of other synful wretches that neuer dyd hyÌ„ good but offended hym nyght day ben to hym ful vnkynde Therfor he may well saye the wordes that Salomon sayd Fortis eÌ„ vt mors dilectio Canâ— .viij. Loue is stronge as deth ye forsoth moche strenger than deth For loue led his lyfe to his deth he that neuer myght dye by waye of kynde loue made hym dye for mankynde And so sayth Salomon there Brondes of his loue ben brondes of fyre of flammes both For the loue that he shewed to mankynde and also for the loue that we ought to shewe to him For ryght as the hete of the sonne with his lyght whan he shyneth in the fyre in the house wasteth the fyre quencheth it so the loue of god and the endelesse charyte of his passyon yf it shone in maÌ„nes soule with his hete it sholde quenche waste the brondes and the fyre of lecherye brennynge in mannes soule by foule luste and wycked desyre And therfore he sayth to euery crysten soule â—one me vt signaculuÌ„ suê‘ cor tuuÌ„

is nedefull to all For sythen I may not atteyne to the more perfeccyon I wolde as we muste kepe and holde well the lesse perfeccyon Â¶ Pauper Do than as Cryste taughte that yonge riche man Serua mandata Kepe well the commauadementes Haue one god in worshyppe Take not his name in ydelnesse Halowe the holy dayes Fader and moder worshyppe and paye Slee noo man Doo no folye by no woman Loke that thou stele not And noo false wytnesse that thou bere Coueyte thou not thy neyghbours good with wronge house ne londe Desyre not his wyfe ne his childe ne his seruaunt ne his beest ne onythynge that to hym longeth Â¶ These ben the .x. coÌ„mauÌ„dementes whiche god wrote in .ij. tables of stone toke theyÌ„ Moyses for to teche theym to the people Â¶ The thre fyrst coÌ„mauÌ„dementes were wryten by theym selfe in the fyrst table For tho pryncypaly teche vs how we sholde worshyp our god loue hyÌ„ aboue all thynge therfore they ben called the thre coÌ„mauÌ„dementes of the fyrste table Â¶ The other .vij. ben called of the seconde table for they were wryten in the seconde table And they teche vs how we sholde worshyp loue our euen crysten as our selfe And so all the .x. coÌ„mauÌ„dementes ben comprehended in the two coÌ„mauÌ„dementes of charyte Â¶ Diues Whiche ben tho Â¶ Pauper The fyrste is that thou shalt loue thy lorde god with all thyn herte with all thy mynde with all thy myght The seconde is that thou shalte loue thy neyghbour as thy selfe that is to saye thou shalte loue hym to the same blysse that thou louest to thy selfe do to hym as thou woldest men dyde to the not do to hym but as thou woldest men dyde to the as longe as he kepeth the lawe of charyte For yf he forfete do ayenst charyte it is charyte to chastyse hym punysshe hym tyll he wyll amende hyÌ„ for saluacoÌ„n of his soule ensample of other In these two coÌ„mauÌ„dementes as Cryste sayth in the gospell hangeth all the lawe and all the prophecye And therfore saynt Poule sayth that loue and charyte is fulfyllynge of alle the lawe Caplm .x. DIues Me meruaylleth moche why Cryste taught more that yonge riche man the coÌ„maundementes of the seconde table than of the fyrste why he taught hym more how he shold loue his neyghbour than he sholde loue his god For neyther cryste spake to hym of the fyrste coÌ„maundemente of charyte how he sholde loue his god aboue all thyng ne how he sholde haue one god in worshyppe ne how he sholde flee periurye ne that he sholde halowe the holy dayes And yet without kepyng of these may no man be saued Â¶ Pauper Whan Cryst bad hym kepe the coÌ„mauÌ„dementes in generall he bad hym kepe the .x. coÌ„mauÌ„dementes the two coÌ„mauÌ„dementes of charyte al goddes hestes his lawes But he specyfyed more the coÌ„maundementes of the seconde table than of the fyrste more the seconde coÌ„maundemente of charyte than the fyrste not that he was more bouÌ„de therto but for he was more enclyned bycause of youthe of richesses of lordshyp to forfet ayenst tho coÌ„mauÌ„dementes than ayenste the other in the fyrste table For youthe is enclyned to wrath hastynesse fyghtynge and soo to manslaughter to lecherye auoutrye to lyenge so to false wytnesse to theeft to pryde rebellyon to indygnacoÌ„n to despyte of his elder And so in many wyse offendeth his neyghbour his euen crysten And namely whan youth is vnder sette with richesse is at his owne rule without drede of punysshyng as that yonge man was For he was full riche and he was a prynce leder and ruler of the contre as sayth saynt Luke in his gospell And therfore Cryste moost souerayne leche not oonly taught hym how he sholde lyue withouten ende but moreouer he warned hym to what sekenesse he was moost dysposed to wherby he myght lese that lyfe deye withouten ende taught hym medycynes ayenst tho sekenesses whan he bad hym not slee do no lecherye no thefte bere noo false wytnesse worshyp fader moder and in his reulynge loue his neyghbour as hym selfe do to hym as he wolde men dyde to hym Â¶ Diues Why specyfyed not Cryste to hym the two laste coÌ„mauÌ„dementes of the seconde table whiche be ayenst false couetyse Â¶ Pauper For yonge folke be not soo moche enclyned to couetyse as they be to other syÌ„nes Â¶ Diues That is sothe for couetyse reygneth moost in olde folke And so as men wexe in age so encreaseth theyr couetyse And whan all other synnes forsake man for elde and feblenesse than couetyse is moost breme Pryde is fyrste in youthe couetyse last in age Saye forth what thou wylte Caplm .xi. PAuer Euermore thou shalt vnderstonde that ther be two maner of lyues by yâ— whiche man may be saued The fyrst is contemplatyfe the seconde actyfe The fyrst stondeth pryncypally in besynesse to knowe god goddes lawes and to loue hym aboue all thynge The seconde stondeth pryncypally in good dedes good rule helpe of our euen crysten The thre fyrste coÌ„mauÌ„dementis of the fyrst table belongeth to all but pryncypally to them that ben in contemplatyf lyfe that haue forsaken the worlde worldely besynesse for the loue of god The seuen coÌ„maundementes of the seconde table also longen to al. but pryncypally to theym that ben in actyfe lyfe in besynesse of the worlde The contemplatyf lyf is in ease rest of herte The actyf lyfe is in doyng traueyll besynesse of body soule And of this lyfe spake that yonge riche man whan he sayd Lord what shal I do how shal I lyue to haue the lyfe withouten ende And Cryste taught hyÌ„ what good dedes he sholde do what mysdedes he sholde flee yf he wolde kepe well the actyfe lyfe Also thou shalt vnderstonde for this speche of cryste many suche other that cryste in yâ— gospell holy wryte by example of yâ— lesse preueth sheweth yâ— more As whan he sayth that men sholde be saued at the daye of dome for they gaaf mete to the hungrye drynke to the thrustye moche more than sholde they be saued that gaue all that they hadde or myght haue for the loue of god hem selfe to serue god nyght and daye bodye soule and put them to the deth for his loue And they also that fede mannes soule with brede of goddes worde And syth they shal be dampned that wyll not gyue to the poore folke mete drynke for goddes sake mochemore sholde they bedaÌ„pned yâ— robbe men of theyr lyfe lyuelode they yâ— done lecherye auoutry manslaughter robbery and other horryble synnes And on the same maner whan Cryste specyfyed to that riche man the coÌ„mauÌ„dementes of the seconde table and the seconde coÌ„maundemente ef charyte He sheweth that sythen tho were so necessarye to haue the lyfe withouten ende Moche more the coÌ„mauÌ„dementes of the

and a full greuous synne in hym that dooth it in that maner for that intende but wytche crafte is it none for it is no worshyp to the fendes crafte ne the people is not styred therby to truste in the fende but rather in god Â¶ Diues Is it ony wytche crafte to charme adders or other bestes byrdes with holy wordes or holy wryte or with ony other holy wordes Â¶ Pauper Yf a man or woman take hede in his doynge only to the holy wordes and to the myght of god it is noo wytche crafte But yf they vse in theyr dooynge ony mysobseruauÌ„ce sette more truste therin than in holy wordes or in god than as clerkes saye it is wytche craftâ— and the effecte therof yf it falle it cometh of the fende namely in adders and serpentes For the adder was the fyrste Instrumente that the fende vsed for to dysceyue mankynde as we fynde Genesis .iij. And yet by the adder he dooth men moost truste in wytche crafte Â¶ Diues Is it ony pâ—ryll to man or woman to charge his frende in his deyeng to come ayen teile hyÌ„ how he fareth Â¶ Pauper It is a ful grete peryll For as saynt Poule sayth The fende oftyme maketh him lyke an angell of lyght but he may not laste in the beaute ne bryghtnes And so lyghtly the fende myght appere to hym that were alyue in the lykenesse of hym that were deed telle hym lesynges and in case make hym soo afered that he sholde lese his wytte falle in wanbyleue as it felle to one within a fewe yeres And happely he sholde telle hym that he were dampned though it were not so or telle him that he were in blysse though he were in bytter payne and soo lette hym of his almesdede and from his holy prayers and other good dedes by whiche not only that soule sholde be holpen but many other with hym Also yf he appered to hym or yf he wende that he appered to hym he sholde haue the lesse mede for his byleue than he hadde byfore for than were he techeth by experyence to knowe that the soule lyueth after the bodye Also it is not in the soules power to appere to man or woman after the deth of his bodye ne man is not able to see a soule for it is Inuysyble without a specyall myracle of god And so both he that chargeth hym to come ayen he that behoteth to come ayen tempten god And right as god wyll that euery man woman be vncertayne what tyme he shall deye for that he sholde alway be dredeful to do amys and besy to do well Right so he wyll that men be vncertayne of theyr frendes whan they ben deed in what state that they ben for that they sholde alwaye be besy to helpe theyr soules with masses syngynge almes doynge with bedes byddynge and other good dedes not oonly for helpe of hym but of other that haue lytyl helpe or none Also for encresyng of theyr owne mede For who soo that trauaylleth well for an other trauaylleth best for hym self For as saynt Poule sayth Ther shall no good dede be vnrewarded ne no wycked dede be vnpunysshid Â¶ Diues Thy reason is good For yf men wyste that theyr frendes were out of payne they wolde do right nought for them so they sholde lese moche mede for that knowyng soules lese moche helpe And yf men wyste for certayne whan they sholde deye they sholde be to bolde to do amys in hope that they sholde ameÌ„de them in theyr deynge But yet notwithstandyng al thy reasons some clerkes sayen that it is lefull to men for to charge theyr frendes to come aren to shewe them her state after theyr deth For as they saye it is kyndely thynge for to desyre for to knowe or to conne For the phylosophre sayth that euery man woman by waye of kynde desyreth to knowe and to conne Omnes homines natura scire desiderant Â¶ Pauper They saye sothe and not ayenst me For it is lefull to euery man and woman for to desyre to conne and to knowe But it is not lefull for to desyre to knowe in that maner ne by noo meane vnlefull not by techynge of the fende neyther by techynge of them that ben deed Caplm .xli. DIues How is it that spyrytes walke so about whan men be deed Â¶ Pauper Comonly suche spyrytes ben fendes and goo soo about to sclaundre them that ben deed and for to brynge the people in to errour and bachytynge and wycked demynge that yf the people demed euyll spake euyll of them byfore theyr dethe to do them speke deme moche worse after theyr dethe soo to brynge the people full depe in synne And somtyme they gone in to the bodyes of theym that ben deed buryed bere it about to do them vylony But whan spyrytes goo in this maner they do moche harme mothe dysease Nathelesse by the leue of god the soules appere in what maner god wyl to hem that ben alyue some for to haue helpe somtyme to shewe that the soules lyue after the bodye to conferme them that ben feble in the fayth byleue not saddly that mannes soule lyued not after his deth but suche spyrytes do no harme but to tho that wyll not byleue theym that they haue suche payne or wyll not redely helpe hem at theyr axinge Caplm .xlij. DIues Is it lefull to trust in these fastynges newe founde to flee sodayne deth Â¶ Pauper It is a grete foly to truste therin For as I sayd now late god wyl that man woman be vncertayne what tyme that they sholde deye in what maner For god wyll that man and woman be alwaye besye to flee synne and for to do well for drede of deth and alway redy what tyme that god wyll sende after theym And yf that men were certayne by suche fastynge that they sholde not deye sodaynly but haue tyme of repentauÌ„ce to be shreuen and houseled they sholde be the more rechelesse in theyr lyuynge and they sholde the lesse care for to doo amys in hope of amendemente in theyr dyeng And therfor god grauÌ„teth them not the ende nor the effecte that they faste for For greter sodayne deth wyste I neuer than that men had than I wyste theym haue that haue fasted suche fastes .vij. yeres about ne more dyspytefull and shame full in open punysshyng of theyr synne and ther was neuer soo moche sodayne deth so longe reygnyng in this londe as hath be sythen suche fastynge began we may not treaten god ne put hym to no lawes And therfore we sholde putte alwaye our lyfe and our deth only in his wyll prayeng to hym of his grace that he wyll ordeyn for vs bothe in lyfe and deth as it is moost to his worshyppe and helpe of our soule It is well done for to praye to god with fastyng and good dedes that he saue vs from sodayne deth

am soo lytell Saue my lyfe and lett me flee and I shall teche the thre wysedomes whiche yf thou kepe them well they shall do the moche proufyte Than the archer was a wouÌ„dred of her speche and behyght her sykerly to let her flee yf she taught hym the wysedomes Than she sayd besye the not to take a thynge that thou myght not take For a thynge that is lost may not be recouered ne goten ayen make no sorowe ThyÌ„ge that is not semely to be soth byleue it not The archer lete the nyghtyngale flee Whan the nyghtyngale was vp in the ayer she sayd to the archer a feble couÌ„seyll haste thou take For thou haste loste a grete tresour for I haue a Margery stone in my wombe more than an ostriches egge Than the archer was sory and prayed the nyghtyngale come ayen to hym and hyght her well Than sayd the nyghtyngale Now I wote well thou art a fole all my lore profyteth the not For thou makest moche sorowe for thou haste loste me and yet thou myght not gete me ayen Thou trauayleste to take me and thou myght not take me ne passe the waye that I passe by And ouer that thou byleuest that I had suche a precyous stone in my body as moche as an ostryches egge all my bodye is not halfe so moche Â¶ Diues What is this to purpose Â¶ Pauper By this nyghtyngale that syngeth soo swetely I vnderstande Cryste goddes sone that songe to mankynde songes of endeles loue And a nyghtyngale is in latyn Philomena that is to saye in Englysshe a swete louer as Catholycon sayth And a sweter louer than cryste was ther neuer none He taughte to vs many wysdomes in whiche he taught vs these thre Fyrste he bad that thou sholdest not be besye to take thynge that thou myght not take whan he bad the not stele ne coueyte thy neyghbours good with wronge For as the lawe sayth Hoc soluÌ„ possumus quod de iure possumus Onely we may do that we may do lawfully And therfore yf thou trauayll to gete thynge vnlaufully that thou myght not haue by the lawe be it house or londe worshyp or dygnyte than thou besyest the to gete a thynge that thou myght not take And therfore the wyseman sayth Noli laborare vt diteris â— Trauayll thou not to moche to be ryche but put measure and maner to thy wysedome and to thy slyght that though thou myghtest gete a thynge by sleyght or by sotyltee alwaye take hede to the ryght and to the lawe Ne erigas oculos tuos ad opes quas habere noÌ„ poteris s.de iure â— Lyfte not vp thyne eye sayth Salomon to rychesses that thou myght not haue ryghtfully For they shall make them wynges as of an egle flee in to heuen that is to saye they shall flee awaye from the accuse yâ— byfore god of thy falsehede and of thy couetyse Prouer xxiij Also couetouse folke doo ayenst the seconde lesson that this nyghtyngale cryste Ihesus taught vs to kepe For whan they lese thynge by myshappe or by aduersyte or by deth of wyfe or childern they make so moche sorowe that they renye god fall in full harde sekenesse both of soule of bodye But Dauyd the kyng kepynge this wysdome dyd not so but whyle his sone laye seke as longe as he was of hope to haue his lyfe so longe he wept fasted prayed for his lyfe to god But whan the childe was deed anone he cessed of his wepynge and ete and dranke and made mery For he wyste well that he myght not gete hym eyen .ij. ReguÌ„ .xij. Also couetyse maketh men to leue thynge that is not semely to be soth to byleue many stronge lesynges For thynge that is moche desyred is soone byleued as that mayster of storyes sayth And for as moche as couetouse folke desyren to haue moche thynge that they haue noo ryght to therfore they byleue many falle tales and assenten to falsehede For the couetouse the false accorden soone to gydre For yf a false man come telle the couetouse man a false tale of wynnynge or telleth hym that he hath ryght to a thynge he byleueth hym soone be it neuer so false But therfor this nyghtyngale blessyd Ihesus sayd Qui cito credit leuis est corde â— He that soone byleueth is lyght of herte and full chaungeable from vertue to vyce from treuth to falsenesse from charyte to couetyse Et minorabi And he that soone byleueth shall be lessed in worshyp lytyll set by For soone byleuynge of lesynges bryngeth people to moche folye This maketh men to begynne playes bryges one neyghbour to hate an other the hnsbonde to haÌ„te his wyfe yâ— wyf hyr husbonde the fader his sone the sone his fad the moder hyr doughter yâ— brother his syster this hath brought Englonde in bytter balys Therfore the wyse man sayth Non omni verbo credas Byleue not euery worde Eccl xiiij He that byleueth soone lesynges his worde his loue his fayth waweâ— about as the wynde Therfore the grete clerke Seneca sayth in his epistle that noo wyse man byleueth ony newe tales lyghtly Caplm .v. ALso we rede in holy wryt Numeri .xxij. That Balaam the false prophete wolde haue cursed goddes people for couetyse of the gyftes whiche Balaaâ— kyng of Moab profered him notwithstandynge that god forbad it hym badde hym not come there wherfor as he rode to the kyng Balaaâ— his asse that he rode on vndername hym hurte his fote ayenst a walle For the asse sawe an angel standynge with a swerde drawen ayenst hym in the waye therfor the asse fledde out of that waye in to that felde Balaam was wroth smote his asse full harde with a staffe for he bare him so out of the waye And yâ— asse cam in a strayt waye bytwene two walles there he sawe also the angell ayenst hym for dred he fledde a syde bare Balaam ayenst yâ— walle hurte his fote ayenst yâ— walle Than Balaam bette the asse full euyll Soone after yâ— angell stode ayenst hym in so strayt a waye that the asse myght not flee on ony syde but felle downe and wolde no ferther than efte he smote the asse God opened the asses mouthe and he sayd to Balaam what haue I do ayenst the why betest thou me now the thyrde tyme. I haue alwaye be thy beest and thou haste alwaye roden on me I serued the neuer thus tyll now Than god opened the eyen of Balaam he sawe yâ— angell standynge ayenst hym with a naked swerde whiche repreued hym of his false couetyse and of his wycked purpose and for that he bete his asse without gylte and sayd that but the asse had gone out of the waye he sholde ellys haue slayne hym for his waye was ayenst the plesauÌ„ce of god Â¶ Diues What betokeneth this tale Â¶ Pauê‘ Balaam is to saye in

vnlefull to truste yâ— a man is a theef or to slee hym for a wytche sayth a persone to be a theef ca. xxxv Â¶ Wytches vsynge prayers dedes of holynesse hole thynges in her wytchecraftes in so moche they worshyp the feÌ„de the more the more they despyse god why wytchecraft is moost vsed amonge olde folke ca. xxxvi Â¶ That god forbedeth al maner synne by the fyrst coÌ„mauÌ„demeÌ„t ca. xxxvij Â¶ How it is leful to vse lottes how not and soo of playnge at the dyce caplm .xxxviij. Â¶ What wytchecraft is of synne to fayne wytcraft also of faynynge of myracles by ypocresye ca. xxxix Â¶ Of charmynge of adders how it is vnlefull perylous to man to charge his frende to come ayen after his deth shewe hyÌ„ his astate ca. xl Â¶ How after mennes deth somtyme fendes go faynynge them to be spirytes of suche men somtyme the soules of deed men appere why ca. xli Â¶ How the newe faste called our lady faste hath no grouÌ„de neyther it is of auctoryte ca. xlij Â¶ Dyuerse causes of dremes that it is peryllous to byleue in dremes To truste in dremes is forboden in scrypture and why it is harde for to knowe what dremes betokenen caplm .xliij. .xliiij. Â¶ Styrynges to goodnesse that a man hath in his dremes may he folowe so that it be done warly what harme cometh to theym that had leuer dreme of the fende than of god ca. xlv Â¶ Of the foly of theym that had leuer mete wâ—a tode than wâ—a knyght or with a man of relygyon of them that wene to fare better yf yâ— puttok flee ouer the waye ca. xlvi Â¶ Of the foly of theym that dyuyne what shall falle in the yere folowynge for crystmasse daye or the fyrst daye of Ianuarye falleth on a sondaye or on a mondaye so forth also of the foly of them that make them wyse whatshall fall in the yere suynge for it thondreth in this moneth or in this Also what foles they be that dyuyne of the yere folowynge by the .xij. dayes in crystmasse ca. xlvij .xlviij Â¶ Of the foly falsehede of Iapers that ben called multeplyers of golde syluer why god suffreth couetous men to be begyled of suche faytours caplm .xlix. Â¶ On what maner men of holy chirche sholde be no hunters of them that whan they mete men of holy chirche namely freres they put them on the lefte honde ca. l Â¶ Argumentes why it is to drede that so lempne makynge of chirches good arraynge of them that fayre seruyce is done in chirches of Englonde is more of pompe pryde than to the worshyp of god ca. li Â¶ Good causes why it was bodeÌ„ exo xcx the ryche the poore paye a lyke to the tabernacle yâ— after dyuerse circuÌ„stauÌ„ces somtyme it is more coÌ„uenyent to make chirches than to helpe poore men somtyme ayenwarde ca. lij Â¶ How that many yâ— grutche ayenst makynge of chirches thynges longyng to chirches ben lyke Iudas that grutched whan Magdaleyne enoynted cryste that waste costes pompe in suche â—hynges ben to be repreued ca. liij Â¶ How it is vnÃ°stande yâ— cryste sayth whan yâ— shalt pray entre thy chaÌ„bre â— how with eueÌ„ charite betâ— is to pray in chirches than out of chirches so the prayer of many is better than of one alone ca. liiij Â¶ How processyons done for to praye for peas be not done with due crycuÌ„stauÌ„ces good therfore our prayer is not herde that the people is leuer to paye taxes to haue werre than peas caplm .lv. Â¶ How it is vnÃ°stande yâ— short prayer thyrleth heuen yâ— somtyme it is to praye only in herte somtyme with mouth yâ— dystynctly neyther to faste ne to treate cause why ca. lvi Â¶ How it is vnderstande that Cryste bad that men sholde not speke moche in prayer causes why pryncypaly men sholde praye in chirches ca. lvij Â¶ Why men praye to god not withstandynge that he is vnchauÌ„geable of two maner prayers one comon an other synguler dyuerse causes why men sholde praye by mouth ca. lviij Â¶ Why in the begynnynge of holy chirche was not so grete solempnyte of dyuyne seruyce as now is in chirches also causes why songe melodye was ordeyned in holy chirche ca. lix Â¶ It is a shame to a londe to haue many martyres whiche the people of the same londe haue slayne of vengeaunce comynge to the people that sleeth martyrs ca. lx Â¶ Why myracles be not now so comoÌ„ as they were in yâ— begynnynge of crysten fayth that the multytude of myracles sygnyfyed vnstablenesse in the fayth rather sheweth yâ— the people is malycyous than good ca. lxi Â¶ Doynge of myracles is noo syker preef of holynesse of the dedes of ypocrytes why god suffreth false men to do woundres myracles to begyle the people ca. lxij Â¶ Comon solempnyte of crysten buryenge is not to be forsaken of the dygnyte of mannes bodye womans caplm .lxiij. Â¶ Feyres markettes to be holden in sanctuarye is vnlefull of harmes that come therof ca. lxiiij Â¶ The seconde coÌ„mauÌ„dement Â¶ In thre maners is goddes name taken in vayne god is our pryncypal godfader for after cryste we be called crysten men yf we lyue not crystenly we take the name of cryste in vayne for myslyuynge Ca. I. Â¶ Goddes name is taken in vayne by myspeche in many maners in scornynge in Iapynge in erroneus techynge in couetouse or enuyous prechynge in bannynge of warynge in lewde vowes makynge in brekynge of le full vowes ca. ij Â¶ Vowes sholde be made wâ—a good auysement that Iept synned in his vowe makynge yâ— wycked vowes wycked byhelâ— be to be broken ca. iij Â¶ Goddes name is taken in vayne by blasphemye by grutchynge ayenst god by ouerhope wanhope and by vayn sweryÌ„ge what harme cometh of customable swerynge ca. iiij Â¶ Thre false excusacoÌ„ns of othes answeres to the two fyrste excusacyons ca. v Â¶ In seuen cases it is lefull to swere in euery othe sholde thre thynges be kepte so answere to the thyrde fals excusacoÌ„n Also true vnderstandyuge of textes of the newe lawe that speke of swerynge ca. vi Â¶ Of two maner swerynges of attestacyon execracyon why it is forboden to swere by creatures on yâ— fyrste maner ca. vij Â¶ How peryllous the seconde maner sweryng is what it is to say so helpe me god at the holy dome why men swerynge byfor a Iuge lay theyr hondes on a boke kysse it ca. viij Â¶ They that begyle men with theyr subtell othes ben forsworne though they saye sothe for in two maners may a man be forsworne in sweryng sothe ca. ix Â¶ In six maners may a man be forsworn also he that doth an other to swere wytynge well that he wyll forswere hym synneth gretely ca.

that withdrawe or let goddes worde to be preched ben manquellers that goddes worde sholde hyghly be worshyped what profyte it is to here goddes worde ca. x Â¶ Curates that repreue not theyr sugettes of theyr synnes also they that defraude take awaye holy chirche godes ben manquellers so be the prestes that denye the sacrament of penauÌ„ce to repentant men in theyr laste ende what peryll it is to truste to moche on goddes mercy ca. xi Â¶ He that doth an other man wyttyngly to forswere hym also he that consenteth to dedly synne who so doth ony dedly synne is a mansleer why god gaue the coÌ„maundementes of yâ— nombre of .x. yet ben they all knyt in one coÌ„mauÌ„dement of kynde how goddes lawe is lykened to a sautrye and to an harpe ca. xij Â¶ DeclaracoÌ„n of this text He yâ— offendeth in one offendeth in all ca. xiij Â¶ How coÌ„mauÌ„dementes of the fyrste table be comprehended in the coÌ„mauÌ„dement of kynde of vengeauÌ„â—s of manslaughter of murder ca. xiiij Â¶ God defendeth not sleynge of bestes but only manslaughter without gylte how men may synne in sleyng of bestes ca. xv Â¶ In what maner to whom man slaughter is leful god yâ— lawe sleeth wycked doers Iuges slee as goddes mynystres his offycers ca. xvi Â¶ Why yâ— swerde was grauÌ„ted to prest mynystres of the olde lawe why that swerde of shedyng of blood is forbodeÌ„ prest of the newe lawe also what the saâ— meÌ„t of the aulter representeth ca. xvij Â¶ How the lawe punysshed clerkes she ders of blood many cases of yrregularyte for manslaughter wymeh yâ— do mys craft or vnlefull craft to let theÌ„ self fro beryng of childreÌ„ al that come to sle tho yâ— sle not be maÌ„sleers c.xviij Â¶ Many other cases of yrregularyte for manslaughter ca. xix Â¶ ExposycoÌ„n of this texte he yâ— hath no swerde selle his cote â— of the deth of many saphyra at saynt Peters wordes ca. xx Â¶ A Iuge knowynge a man vngylte shal not dampne yâ— man tho the qÌ„ste â— what the Iuge shal do â— ca. xxi Â¶ Causes why it is vnlefull man or woman to slee themselfe ca. xxij Â¶ Why it is more syÌ„ne to slee a right full man than a wycked how it is vnleful a man to slee his wyf for auoutry more synne to slee fader or moder than his wyf ca. xxiij Â¶ Why god suffreth warre batayl thre thynges be nedefull yâ— batayle be rightful how clerkes other meÌ„ may defende theÌ„self how sugett be excused of fyghtyng for theyr prynce soude oures also how not ca. xxiiij Â¶ The sixthe coÌ„mauÌ„dement Â¶ Nyne spyces of lechery how many maners a man maye synne with his wyfe Ca. I. Â¶ Why matrymony was ordeyned of .iij. thynges of matrymony what matrymony betokeneth ca. ij Â¶ What myscheef cometh of auoutry what vengeauÌ„ce god hath do therfore in holy wryt of the ê“phecye of Boneface martyr of y E lechery of englonÃ° yâ— grouÌ„de begyÌ„nyng of eury peple is laful generacoÌ„n in wedlok ca. iij Â¶ WhaÌ„ god made matrymony gatlawes a good declarynge of the wordes of Adam this bone is now of my bones â— why womaÌ„ was made of yâ— ryb of man not of erth â— ca. iiij Â¶ Auoutry is gretter synne in husboÌ„de than in wyf a grete ê“cesse of sayÌ„t Austen rebukyng auoutrers ca. v Â¶ Saynt Austen answereth to false excuses of lecherous men how cryste saued the womaÌ„ taken in auoutry they yâ— sholde punysshe synne sholde be vngylte â— cases in whiche yâ— husboÌ„d may not accuse his wyf in auoutry ca. vi Â¶ In what maner a man may forsake his wyf for fornycacoÌ„n of the yrre gularyte of a man knowyng his wyf after he knoweth that she hath do fornycacoÌ„n only deth departeth breketh bonde of matrymony of two maner dethes of entre in to relygyon of wedded folke or they knowe flesshely togydre the wyf hath as grete occasyon in to fayth of matrymony ayen her husbonde as her husbonde ayenst her cause why ca. vij Â¶ Symple fornycacoÌ„n is dedly synne These wordes Crescite multiplica mini that is wexe ye be ye multeplyed were spoken of only to man woman wedded tegydre why cryste wolde his moder sholde be wedded or he were conceyued ca. viij Â¶ Wedded man woman may lyue chaste yf it lyke them both for many causes ordeyned god man woman not knowe to gydre flesshely but in wedloke what â—ynnes a woman auoutresse dooth ca. ix Â¶ A woman lechour is yâ— fendes snare a man lechour is the fendes nette ComoÌ„ly more malyce is in men than in wymen of excusacoÌ„n of Adam why he synned more than Eue why cryste becam man not womaÌ„ ca. x Â¶ Sampson Dauyd Salomon disceyued themself or wymen disceyued theym Peter whan he forsoke Cryste was more in defaut than the woman that spake to hym men lechours dyffame chaste wymen that wyll not assente to them ca. xi Â¶ Blamynge or lackynge of wycked wymen praysynge of good wymen the the wyne is not to blame though the glotone therof do lechery neyther yâ— beaute of a womaÌ„ is blame though a man by occasyon therof be styred to hyr the mysuse is to blame ca. xij Â¶ Of maÌ„nes arraye womans cause why wymen ben oft more stable in goodnesse than men Of men wymen ankers that womans counseyll cometh ofte of god ca. xiij Â¶ Dyuerse remedyes ayenst lecherye example of Rosamonde of the bauson the foxe of vnclene lecherous thoughtes ca. xiiij Â¶ Mynde of crystes passyon redynge in holy wryt thynkynge of the paynes of helle ben also remedyes ayenst lecherye ca. xv Â¶ Vengeaunce that god hath taken for fornycacoÌ„n for auoutrye for mys vse of a mannes owne wyfe for Incest for synne of sodomye why wymen childern were punysshde in the subuersyon of sodomye â— ca. xvi Â¶ Of lechery of prestes dekens sub dekens paynes sette in the lawe for suche synnes whan a man of holy chirche is called in the lawe an open notorye lechour ca. xvij Â¶ Causes why lecherye in clerkes is more greuous than auoutrye in seculers ca. xviij Â¶ How men falle in bygamye why they ben yrreguler by bygamye that by gamus shall not haue the preuyleges that longe to clergye ca. xix Â¶ Wymen delyuered of childe maye entre holy chirche what tyme that they wyll ben of power Neyther husbonde may gyue leue one to other to take an other woman or man ExcusacoÌ„n of Abraham of Iacob that had at ones dyuerse wyues ca. xx Â¶ In what maner elues yâ— ben fendes ben sayd to do lecherye with man woman beest of monstres or wouÌ„dre thynges so gendred ca. xxi Â¶ What is goostly fornycacoÌ„n goostly auoutrye ca. xxij Â¶ An answere to an argument that

to be Iapers or customable lyers in bourde ca. ij Â¶ Answeres to auctorytees of holy wryt by whiche men excusen lesynges caplm .iij. Â¶ Not all fayned dedes be lesynges but all fayned speche for dysceyt is lesynge what faynynge of dede is synne what not ca. iiij Â¶ Of falsehede of the sayer falsehede of yâ— thynge that is sayd in what maner it is synne to byleue thynge that is false It is more synne a man to prayse hyÌ„self falsely than to lacke or blame hyÌ„self falsely whiche ben called false wytnesses by yâ— lawe ca. v Â¶ What maner folke may not bere wytnesse in dome by lawe By false wytnesses Cryste sayntes were slayne how false wytnesses be bounde to restytucoÌ„n Flaterers bacbyters breke this coÌ„mauÌ„dement why they be lykned to a best Camelyon good spekers that ben euyl doers breke this coÌ„mauÌ„dement ca. vi Â¶ How in many maner false men of lawe vayne prechours false ben false wytnesses ca. vij Â¶ All wycked clerkes ben false wytnesses how the vestmentes of prestes bysshopes betoken crystus passyon what they betoken morally ca. viij Â¶ What the bysshopes crosse yâ— partes therof betoken all false lyuers yâ— be crystened ben false wytnesses how wytnesses sholde haue them in dome to bere wytnesse how a man sholde bere wytnesse ca. ix Â¶ To whom the wytnesse shall make restyâ—ucyon of mede taken to bere wytnesse after that the cause is after the dygnyte of the persone ayenst whom wytnesses ben brought muste be the nombre of wytnesses In what maner cases one wytnesse suffyseth whan the wytnesse shall saye in certayne whan in doubte ca. x Â¶ Of kepynge of couÌ„seyll of a thynge that a man knoweth by preuy tellynge many thynges requyred in wytnesse of dyuerse Iugement after dyuersyte of wytnesses of atteyntynge of wytnesses A man may be wytnesse in dome ayenst hymselfe but not for hymselfe of wytnesse of heretykes of hethen men ca. xi Â¶ What penauÌ„ce longeth by the lawe to false wytnesses to them that ê“cure it to al yâ— assent therto many other thynges requyred to be coÌ„sydred in this matâ— of berynge wytnesse ca. xij Â¶ Of thre wytnesses god our conscyence eche creaeure how we sholde deme our selfe in our conscyence of a goostly quest of mysusynge of creatures ca. xiij Â¶ How cryste shall come to dome how he shal deme ca. xiiij .xv. Â¶ Of two domes specyal general of the sodayne laste dome ca. xvi Â¶ Cryst may not be dysceyued in his dome what rekenynge there shal be .iiij. maner peple at that dome c.xvij Â¶ How harde the dome shal be to riche men to theÌ„ that haue resceyued many gyftes of god ca. xviij The nynthe coÌ„mauÌ„dement Â¶ Couetyse rote of al euyl is forbodeÌ„ in these two last coÌ„mauÌ„dement how cursed fals purchasers ben Ca. I. Â¶ A story of Naboth an other of sayÌ„t Beatryce ayeÌ„st fals purchasers c.ij Â¶ Heyres be bouÌ„de to restore myspur chased of ther faÃ°s a fereful story to theÌ„ that wyl not restore ca. iij Â¶ What vengeauÌ„ce is fal for fals couetyse of thre nedeful wysdoms whiche the nyghtyngale taught ca. iiij Â¶ How the story of Balaam is lyked to fals couetyse god of couetyse lykened to the ymage of golde that Nabugodonosor dyd make ca. v Â¶ What folke is holpeÌ„ wâ— theyr good after ther deth of thre tokens of warnynge to ryche folke by Balams asse Ryches of this worlde is lykned to a Iogulours horse ca. vi Â¶ Fals borowers fals executours be lykned to shepe that go froÌ„ ther felowes noo thynge saued more a comonte than faythfulnesse ca. vij Â¶ Two thynges sholde abate couetyse of maÌ„nes herte the worlde is lykned to .iiij. thynges ful vnstable to a whele a shyp a rose a shadowe also to slyder waye ca. viij .ix. Â¶ Mynde of deth sholde let fals couetyse by example of the foxe almesse do byfore deth is betâ— thaÌ„ after ca. x Â¶ ExaÌ„ples ayen fals executours c.xi. Â¶ A parable of thre frendes almesdede is best as other fayle ca. xij Â¶ To whom men sholde do almesse fest sholde be made to ryche men also what ordre sholde be kept in gyuynge of almesse of dyuersyte of poore men to whom almesse is to be gyuen ca. xiij Â¶ Men be dyuersely poore ayeÌ„st ther wyl to al is almesse to be gyueÌ„ why cryste shal calle poore wycked people his brethern at domes daye how he shal thanke men at the dome for almes done to good wycked how goddes mercy pyte shall be shewed that daye caplm .xiiij. Â¶ Alle poore nedy muste be holpen by almesse but pryÌ„cypaly wylful poore also nedy prechours ca. xv Â¶ In yeuyng of almesse a man sholde take hede to .x. thynges in what cases rather gyue to one poore than to an other a ryche man sholde take cryst as one of his childern also they that wyll not forsake synne doo not almesse pleasauÌ„t to god ca. xvi Â¶ The tenthe coÌ„mauÌ„dement Â¶ What maner couetyse is forboden in the nynthe coÌ„mauÌ„dement what in the tenthe Assent to dedely synne is dedely synne Why the ten coÌ„mauÌ„dementes that forbede the dede of lecherye of theft stande byfore the coÌ„maundementes that forbede wycked wyll of lecherye theeft Ca. I. Â¶ Cause of dyuersyte why the two laste coÌ„mauÌ„dementes ben transposed Exodi .xx. Deut o .v. ca. ij Â¶ Mynde of crystus passyon is remedye ayenst temptacyons of lecherye Example by the pellycane Of the loue of cryste how it quencheth vncle ne loue ca. iij Â¶ Dyuerse remedyes ayenst lecherye remouynge of occasyons Example by two holy wymen ca. iiij Â¶ A man sholde rule his flesshe as a knyght dooth his horse of goostly sadell brydell spores ca. v Â¶ How a crysten man is lyke a byrde that is called a bernake How euery crysten man is a knyght with what armure he sholde be armed As moche as a man kepeth goddes coÌ„mauÌ„dementes soo moche he is in goddes syght no more All that breke goddes coÌ„mauÌ„dementes ben accursed by yâ— grete sentence of god ca. vi .vij Â¶ Of myscheues curses temporall endelesse that shall come to the brekers of goddes lawe Comon myscheue falleth not to a comontee but for synne of the comontee Why tho six sones of Iacob that were assygned to blysse were assygned to that offyce why the other sixe to curse And that prelates sholde not curse but for grete nede ca. viij Â¶ Of welthe blessynge temporal endlesse that is behyght to the kepers of goddes lawe of the Ioye blysse that is in heuen ca. ix Â¶ Heuen is lykened to a cyte Of the worthynesse of the people of this cyte of the blysse that is therin ca. x Â¶ Heuen is vnderstande by the Cyte that saynt Iohan speketh of in the Apocalyps of the goostly expownynge therof ca.

a Iuge whiche is sworen to god and to the kyng for to deme rightful domes And yf they that ben charged for to saye the treuth gyue none answere to forswere them and to lye they shall dysceyue the Iuge and do hym gyue a false dome Suche periurers robbe men of theyr good dyshereted moche folke They saue stronge theues slee true men Suche robbe folke of theyr good name suche ben false to god to the kyng to prelates of holy chirche Suche ben cause that this londe is in poynte to be loste to be chauÌ„ged to an other nacyon in to a newe tongue And that may not be without shedynge of moche blood manslaughter And so periury is cause of moche manslaughter Also periurye is cause that we haue soo many theues and manquellers in this londe for they hope alwaye to be saued by periury and falshode of questmongers that for a lytyl good wyll forswere them And therfore in hope of periury they ben so bolde in theyr synne to robbe slee brenne for though they ben taken yet they hope to scape by periury And yf they were syker that ther wolde no man ne womaÌ„ forswere hyÌ„ to saue them they wolde neuer be soo bolde to synne all other sholde be yâ— more aferde to synne yf they wyste wel that true dome sholde passe with out periury Suche synfull wretches as the ê“phete Ysaye sayth .xxiij. they haue put theyr hope all in lesynges in ê“iury by lesynges falshode periury ben they mayntened not chasty sed Also it is a synne ayenst kynde to saue a theef in dyspyte of god whose name they forswere ayenst his coÌ„mauÌ„dement For he byddeth that ther sholde no man take his name in vayne Also he sayth Non suscipies vocem mendacij nec iunges manuÌ„ vt ê“ impio dicas falsuÌ„ testimoniuÌ„ Exo .xxiij. Thou shalte not take the voyce of lesynges ne Ioyne thyn honde in makynge of couenaunt to bere ony false wytnesse for the wycked man to saue them Maleficos noÌ„ pacieris viuere Exodi .xxij. Thou shalte not suffre wytches and open malefactours neyther felones a lyue but slee theym in chastysynge of other Slee one saue many one Also this is a synne ayenst kynde ouer grete folye a man to slee his owne soule without ende to saue a theef that neuer wolde doo hym a good tourne but alwaye redy to robbe hyÌ„ perauenture to slee hyÌ„ whan he may It is a grete folye to offende god by periury to plese a theef a manqueller that offendeth god al the contree Suche ben lyke the Iewes that saued Barrabam yâ— stronge theef manqueller slewe swete Ihesu souerayne treuth that neuer dyde amys And as holy doctours tellen that a man sholde rather suffre the moost dyspytous deth of bodye than he sholde for swere him or do ony dedely synne Moche more he sholde not forswere hym ne do no dedely synne to saue a theues lyfe that god londes lawe coÌ„mauÌ„de to slee It felle late in this londe that a Scotte appeled an Englysshe man of hygh treason whan he sholde fyghte byfore a Iuge in theyr cause the Iuge as the maner is put them both to theyr othe whan the Scotte sholde swere he sayd to the Iuge Lorde I came not hyder to swere I cam to fyght for my chalenge was to fyght therto I am redy but swere wyll I not for I made no chalenge to swere The Iuge sayd that but yf he wolde swere that his appele was true ellys he sholde be taken as a coÌ„uycte and a taynt traytour and be hanged drawen without fyghtynge And so he was for he wolde not swere wyttynge wel that his appele was false and made only for malyce as he knowleched er â—e deyed This man myght haue sworen and happely haue hadde the better of his aduersarye and escaped the deth with grete worshypp in this worlde But yet he had leuer to deye dyspytefully than for to do dyspyte to goddes name to swere false therby leuer to deye bodely than to do that periury to god slee his owne soule For he helde it as it is a gretter synne than manslaughter And though he wolde auenge hyÌ„ on man for rancour of herte yet on god he wolde not venge hym by periury And so god saued them both fro periury maÌ„slaughter gaue them grace to dey in charyte make amendes to god man Caplm .xviij. DIues Sythen periury is so grete a synne What payne is ordeyned therto by the lawe Â¶ Pauper As the lawe sayth .xxij. qÌ„ .i. pÌ„dicanduÌ„ Asmoche penauÌ„ce sholde be enioyned for periury as for manslaughter auoutry And they sholde neuer more be taken to swere or to bere wytnesse in ony dome but shall be forsaken in euery dome as taynt false alwaye suspecte of falhode And by londes lawes in many contrees yf they be taynt forsworeÌ„ byfore a Iuge they sholde be dyshereted for euer theyr houses be drawen downe theyr wodes hewen downe theyr trees also maÌ„nes hyght aboue yâ— grouÌ„de the stockes stonde stylle to endeles repreef of theym of al theyr kynrede For ther is no synne so noyous to a royalme to euery comunyte as periury is for that is cause that ther may no synne be punysshed ne malefactours ne felones chastysed ne wronges redressed Men of holy chirche sholde be degraded and lewde people accursed .xi. qÌ„ .i. ConspiracionuÌ„ et c. â— ConiuracionuÌ„ Al other synnes whan they haue done penauÌ„ce for theyr fynne and ben amended they ben by the lawe restored ayen to theyr same so yâ— they may bere wytnesses in dome theyr othe ought to be resceyued But periurers that ben taynt shall neuer be restored to theyr fame ne be taken for wytnesse ne his othe accepted in noo dome As sayth Hosti li.ij Ru. de testibus Si â—s possit d. excipit et â— hoc ideÌ„ Et extra li .ij. d testibus c. â— ex ê‘te et .vi. qÌ„ i. QuicuÌ„que And yf he be taynt forsworen byfore a Iuge he is not able to be ony prelate eyther in holy chirche or in the secularyte neyther kyng ne bysshop abbot ne pryour prynce ne duke or ony pryncypate of worshyppe Â¶ Diues Why is periurye so harde punysshed by the lawe Â¶ Pauper For the synne is ouer greuous ouer moche hauÌ„ted and for it is moost openly ayenst the substauÌ„ce of treuth and wytnesse and moost maynteneth falshode and letteth moost treuth and rightwysnesse As sayth the same clerke Hostyensis in the same place Suche periurers may saye that is wryten Ysaye .lix. Concepimus et locuti sumus de corde verba mendacij â— We haue conceyued false contryuynges and we haue spoken of herte wordes and lesynges And therfore rightfull dome is tourned bacwarde and rightfulnesse stode from ferre He durste not putte forth his hede and treuth felle downe openly in the strete He was borne downe

reste from theyr trauayles here in the holy dayes and after in endelesse blysse Caplm .xx. ALso my frende as the gospell sayth Marci .xij. Ye shall loue god with all your herte and with all your soule with all your mynde and with all your myght That is to saye as saynt Bernarde sayth Ye muste loue hym Dulciter prudenter fortiter Swetely wysely myghtely Swetely with all your herte with all your soule that ye haue lykynge in hym passynge all other Wysely with all your mynde with all your thought that ye studye be besye nyght daye to do his plesauÌ„ce to flee his offence Also ye muste loue hym myghtely stedfastely that neyther well ne wo departe you from his loue And therfor sayth saynt Poule that no trybulacoÌ„n hongre ne thruste hete ne colde lyfe ne deth ne no creature sholde departe vs from the charyte in Cryste yf we loued hym as we sholde loue Ye shal loue your god with all your herte so that ye loue nothynge but for hym in hym Ye shall loue hym with all your soule so that ye spende all your wyll all your affeccoÌ„n in his loue Ye shall loue hyÌ„ with all your mynde so that ye spende all your thoughtes in his loue Ye shall loue hym with all your myght soo that ye spende all your myghtes in his loue so that ye assente to nothynge ne thynke nothynge ne do nothynge ayenst his plesauÌ„ce ne that sholde lette his loue ne departe you froÌ„ his loue The fyrst coÌ„mauÌ„dement techeth vs to loue hym myghtely The seconde techeth vs to loue hym wysely The thyrde recheth vs to loue hyÌ„ swetely in ease reste of herte By the fyrste coÌ„mauÌ„demeÌ„t god techeth vs fayth right byleue By the seconde he techeth vs hope For as he sayth by the prophete QmÌ„ in me sperauit liberabo eum ê“tegam euÌ„ qmÌ„ cognouit nomen meuÌ„ For he hoped in me I shal delyuer hym I shall defende hym for he hath knowen my name Beatus vir cuius est nomen dnÌ„i spes eius et non respexit in vanytates et insanias falsas pÌ„o .xxxix. Blessyd be that man whose hope is in the name of our lorde and hath taken hede to no vanytees ne to no false wytnesses for to forswere hym and to take goddes name in vayne For as saynt Poule sayth Ther is no name in whiche we may be saued but in goddes swete name Ihesus And therfore they that haue goddes name in worshyppe may haue syker hope to be saued And tho that haue it in despyte ought to be in grete drede By the thyrde coÌ„mauÌ„dement god techeth vs charyte For charyte and good loue is reste in euery wo trauayll for loue maketh trauayll lyght easy that sholde ellyâ— be full vneasy By the fyrst coÌ„mauÌ„deme t of charyte we be bouÌ„de to shewe loue to god in herte in worde in werke And therfore god byddeth that we sholde loue hym with all our herte with all our soule mynde that is to saye with all our speche For speche outwarde is a token of thoughtes inwarde Also he byddeth vs loue hym with all our myghtes that it to saye with all our werkes And so the fyrst coÌ„maundement of the fyrste table techeth vs to loue god with all our hert The seconde techeth vs to loue hym with al our worde shewe hyÌ„ loue in speche for who so loueth an other wel he wyl speke good worshyp of hym that he loueth be gladde to here of his good name speke of hym good worshyp and sory to here his name despysed dyffamed By the thyrde coÌ„mauÌ„dement we ben taught to shewe loue to god in dede that is to leue our owne occupacoÌ„ns on the holy dayes gyue vs pryncypally to serue god to be occupyed with hyÌ„ do nothyng but for his loue to his worshyp or for grete nede of our selfe For who so loueth an other wel he wyl seke a tyme to speke with hym to dele with hym And therfor god byddeth vs halowe well the holy dayes attende than well to hym occupye vs with hym as with our dere loue that made vs of nought bought vs full dere with his precyous blood saueth vs kepeth vs gyueth vs all that we haue of ony good fyndeth vs al that vs nedeth moche more And yf we loue hym in this maner with all our myghtes dedes werkes halowe thus the holy daye the sabbot that he hat boden vs halowe He sholde gyue vs a sabbot reste in heuen as the ê“phete Ysaye sayth it shall be a sabbot of sabbottes yâ— is to saye endelesse rest betokened by temporel rest in the holy daye moneth of monethes that is to saye endelesse myrthe betokened fygured by temporell myrth in the holy daye Ysaye .lxvi. Amen Â¶ Here endeth the thyrde coÌ„maundement and begynneth the fourthe Caplm PrimuÌ„ DIues As me thynketh now thou haste declared the coÌ„maundementes of the fyrste Table full well and parfyghtely to mannes soule Now I praye the for goddes sake for to perfourme that thou haste begonnen and wyll declare to me now the commaundementes of the seconde Table that I may the better knowe the lawes of god and the more plesauntly serue my god and kepe me the more peasyble in charyte with myn euen crysten For as I haue vnderstanden all the seuen coÌ„mauÌ„dementes of the seconde Table ben knytte togydre in the seconde coÌ„mauÌ„demeÌ„t of charyte which byddeth vs loue our euen crysten as our selfe Â¶ Pauper Mankynde hath two begynnynges The fyrste begynnynge and begynner is god And the seconde begynnynge and begynner is the fader and the moder By the fyrste coÌ„mau dement of the fyrste table we be caught to worshyp god aboue al thynges as hym that is begynnynge of vs and of all creatures By the fyrste coÌ„maundement of the seconde table we be taught to worshyp fader and moder that ben our begynnynge next after god And therfore he sayth in the fyrste coÌ„maundement of the seconde table Honora patrem tuum et matrem tuam That is to saye worshyp thy fader and thy moder By the coÌ„mauÌ„dementes of the fyrst table he taught vs to loue god aboue all thynge By the coÌ„maundementes of the seconde table he techeth vs to loue our euen crysten as our selfe And for as moche as charyte is moost shewed by worshyppynge helpynge of our euen crysten Therfore he begynneth by techynge of worshyp yâ— ought to be done to theym that we owe by waye of charyte moost to worshyp after god moost to helpe that is fader and moder And therfore he sayth Honora patrem tuum et matrem tuam Worshyp thou thy fader and thy moder By whiche coÌ„maundement we ben bounden to helpe our bodely fader moder at nede and be to theym buxom and meke and flee theyr dyspleasauÌ„ce not despyse them not angre them vnresonably not banne ne

Pauper That is soth For he that doth goddes byddynge god shal yelde hym his mede And it is goddes byddynge goddes wyl that they serue truly mekely theyr soueraynes And therfore sayth the glose that sythen Cryste byddeth the seruauÌ„tes serue truly yf they serue truly they serue not only man or woman but pryncypaly serue Cryste Â¶ Diues Why byddeth the apostle that the seruauÌ„tes sholde obey and serue to flesshely carnale lordes Â¶ Pauper For the glose sayth They muste by goddes lawe obey not only to good lordes but also to shrewes Therfore saynt Peter sayth Subiecti estote oim humane creature ê“pter dnÌ„i â— Be ye subgettes sayth he to euery man and woman that is your souerayne not for themselfe but for god Be ye subgettes to kynges to dukes to temporal lordes thynke ye that god hath ordeyned them to vengeauÌ„ce of wycked doers to praysynge of good folke For thus is the wyll of god that with your good dedes your meke seruyce ye stoppe and make styll the vnconnynge of the vnwyse folke Serue ye as free men that is to saye not only for drede of man but for drede and loue of god as for goddes seruauntes Drede ye god and worshyp ye your kyng And ye seruauntes be ye subgettes and meke in all drede to your lordes that is to saye not only in seruyle drede but also in loue drede for goddes sake Be ye subgettes for goddes sake not only to good lordes and well ruled but also to shrewes and tyrauntes Non tantuÌ„ bonis et modestis sed eciaÌ„ discolis For than is man and woman worthy thanke of god whan as they for conscyence and goddes sake suffreth pacyently dysease without gylte Yf ye be beten and buffeted for your synnes and your trespasses ye be worthy noo thanke neyther of god ne of man But yf ye doo well and with that suffre pacyently dysease vngylty than be ye worthy moche mede of god And for to do thus Cryste gaue you ensample whan he suffred pacyently bytter deth without gylte that ye sholde folowe his steppes and pacyently suffre woo without ony gylte These be the wordes of saynt Peter in his fyrste pystle ij c. 0 Here to accordeth saynt Poule in his pystle ad Romanos xiij.ca 0 where he sayth thus Euery soule that is to saye euery man and woman muste be subgette meke to the power aboue theym and to his soueraynes For theyr is no power ne lordshypp but of god and of goddes ordenaunce And therfore sayth he who so withstondeth the lordshyp and the power of his soueraynes he withstandeth goddes ordenauÌ„ce and geteth hym dampnacoÌ„n without ende For why sayth he prynces and lordes ben ordeyned of god to drede of wycked werkes not to drede of good werkes wylte thou not drede the power of thy soueraynes doo well thou shalte haue praysynge of hym For yf he be a good lorde he shall loue the the better and yf he be a shrewe thou shalt haue the more praysyng of god that thou doost well vnder a wycked souerayne as the glose sayth Thy lorde or thy kyng is goddes mynystre ordeyned of god to thy good Yf thou doo amys drede thou hym for he bereth not yâ— swerde without cause for he is goddes mynystre to venge the wrath of god in hym that dooth amys And therfore sayth he be ye subgettes meke to your soueraynes as to the nedefull ordenauÌ„ce of god not only for to flee wrath of your souerayns but also for conscyence And therfore ye gyue trybutes to your prynces and lordes for they be goddes mynystres serue therfore in defendynge gouernaunce of the people And as the glose sayth in that ye gyue theym trybute ye serue god for they be goddes mynystres Caplm .xvi. DIues Whan saynt Poule sayd tho wordes Emperours kynges nyghe all prynces and temporall lordes vpon erthe were hethen folke of false byleue how myght they be goddes mynystres or goddes seruauÌ„tes Â¶ Pauper Euery creature is seruauÌ„t subget to god or with his wyll or without his wyll And therfor saynt Austyn vpon that psalme Exaudi deus oroÌ„em meaÌ„ and sayth thus Wene ye not that god suffreth wycked folke to be in this worlde without cause For euery wycked man sayth he eyther god suffreth hyÌ„ to lyue for to amende hym or ellys that good men may be amended by hym wynne mede by hym in that that they suffre his malyce pacyently trauayll for to amende hym The malyce of shrewes is a purgatory to good folke and shrewes ben goddes scourge to chastyse goddes childern whiche he had ordeyned to the kyngdome of heuen and to punysshe and purge the synnes of theym that god loueth also to punysshe other shrewes And therfor god sayd to the synfull Iewes For ye wyll not here my wordes ne kepe my lawes Therfore I shall sende after my seruauÌ„t Nabu godonosor kyng of Babylon brynge hym all his people vpon this londe and destroye this londe bycause of synne Ieremye .xxv. This Nabugo donosor kyng of Babylon was an hethen man a grete shrewe and had no loue to god ne knewe hym not for his god He was a wycked tyrauÌ„t destroyed goddes lawe and goddes people goddes temple in Ierusalem And yet god called hym his seruaunt for he was goddes yerge to chastyse shrewes and to punysshe the synnes of goddes people And as ye see that whan as the fader hath beten his childe with a yerde he casteth the yerde in to the fyre Right soo whan god hath chastysed scourged his childeren by wycked men by wycked tyrauÌ„tes that ben goddes yerde but yf the tyrauÌ„tes amende them he shall caste them in to the fyre of helle with out ende And therfore he sayth Ve assur virga furoris mei et baculus ipse est â— Woo be to the people of assur and to his kyng for they be the yerde and the staffe of my wrath I shall sende theym ayenst the false people and ayenst the people to whiche I am wroth I shal bydde hym destroye the people robbe them slee them But he weneth not so but he thynketh al of his owne myght malyce I bydde hym do my rightfulnesse Ysaye .x. Caplm .xvij. DIues Sythen it is so that all lordshyp power in erthe cometh of god me meruayleth moche why god gyueth wycked men suche grete power in this worlde Â¶ Pauper The power cometh all of god but the malyce wyckednesse and wycked couetyse cometh of man Â¶ Diues God knoweth theyr malyce what they wyll doo why gyueth he than suche lordshyp and power to shrewes Â¶ Pauper For comon synne of the people For synfull people rebell false be not worthy to haue a good lorde mercyable benygne but for to haue cruell lordes false tyrauÌ„tes lyke the people And therfore Iob sayth Regnare facit ypocrytaÌ„ Ppter peccata populi God maketh an ypocryte a wycked

is a mansleer ghoostely that denyeth the sacrament of penaunce to man or woman in his laste ende and wyll not assoyle theym whan they repent them and axe absolucyon For so they put folke in dyspayre ayenst the goodnesse and mercy of god that is endeles and alwaye redy to all that seke mercy as longe as the soule the bodye be knyt to gydre Example of the theef that hynge on the ryght syde of cryste the whiche of payne knowleched his synne and axed grace gate the blysse of paradyse whan he sayd lorde haue thou mynde of me whan thou comest in to thy kyngdom And anone cryste ryghtful Iuge that best knewe his herte sayd to hym I saye the forsoth this daye thou shat be with me in paradyse xxvi.qÌ„.vi si presbiter â— agnouimê° Where the lawe sayth That they that be soo harde vpon men in ther deynge doo not ellys but put deth to deth Deth of soule to dethe of bodye Â¶ Diues Moche folke presume so moche on yâ— mercy of god that they gyue no tale to lyue in ther synne moche of all ther lyf in hope to haue mercy in yâ— last ende Â¶ Pauper And yet yf they axe mercy in due maner they shall haue mercy as yâ— lawe sayth well in yâ— same place and holy wryte in many places For god sayth by the prophete Ezechielis xxxiij.ca That in what houre yâ— synner sygeth for his synne axe mercy I shall forgyue hym his synne forgete his synne Netheles I dare not behote suche folke yâ— they sholde haue grace stede tyme to axe mercy as them nedeth to axe For comonly suche maner folke be dysceyued by sodayne deth or elles in ther deynge they lese ther hedes ther wyttes begynne to raue Or ellys they haue soo moche payne in theyr bodye and soo moche besynesse with the worlde that they thynke neyther of god ne of themself And as saynt Austen sayth in his sermon de Innocentibus Iusto dei iudicio agitâ— vt moriens obliuiscatâ— sui qui duÌ„ viueret oblitus est It is goddes ryghtfull dome that he forgete hymselfe in his deynge that hath forgeten god in his lyuynge As fell in englonde besydes Oxenford There was a tyraunt in the countre that dredde not god ne had pyte of man Ofte men preched hym couÌ„seyled hym to good He had despyte of ther wordes and sayd that yf he myght haue thre wordes before his deynge he sholde be saued as well as the best man lyuynge At the laste it befell that he rode by the waye to be on a queste before a Iustyce And he began to slepe his hors stombled he fyll downe brake his necke And in his fallynge he sayd with grete herte Ore vaunte a deblis That is to saye in Englysshe Now forth to the deuyll And so he had thre wordes to his daâ—pnacyon not to his saluacyon Therfor the wyse man sayth De propiciatu pccoÌ„rum noli esse sine metu Be not without drede of forgyuesse of thy synnes ne put synne to synne ne saye not that the mercy of god is grete he shall haue mercy on the multytude of thy synnes for mercy wrathe also hastely come fro hym nyghe to mankynde But his wrath loketh to synners that wyll not amende theym his mercy to theym that wyll amende theym Ne tardas conuerti ad dominuÌ„ â— Therfore lette not to tourne the to god delaye not from daye to daye For yf ye do his wrath shall come sodaynly and destroye the. Ecclesiastici v. For suche folke that be so bolde in theyr synne in hope of the mercy of god do the worse bycause of his goodnes they scorne god seke vengeauÌ„ce no mercy They take hede to his mercy and not to his ryghtfulnesse Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas All the wayes of god and all his domes be mercy trouth Yf thou seke mercy it were ayenst his ryghtfulnesse but he shewed mercy and but thou seke mercy ryghtfulnesse muste dampne the. Seke mercy and mercy and his ryghtfulnesse wyll saue the yf thou seke it in due maner Caplm .xij. DIues These wordes be good and confortable resonable Saye forth what thou wylt Â¶ Pauper Also he is a mansleer ghoostely that maketh ony man or woman to forswere them For he sleeth his owne soule and his soule that he doeth soo forswere hym xxij.questione .v. ille Also men slee themselfe as oftentyme as they assent to wycked thoughtes in herte tourne them awaye fro god in whom is all our lyfe And therfor Salomon sayth Auersio paruulorum interficiet eos Prouer. i That the tournynge awaye of the lytyll childern slee them For they that soone be ouercome in temptacoÌ„n and soone assent to the fende be lykened to yonge childern that be faynt feble to withstande ony thynge Of suche childern god sayth that a childe of an hondred yere shal be acursed of god Ysa lxv Also they slee ther soules that gydre foule lustys vnlefull desyres in ther herte wyll not redely put them out Therfore the wyse man sayth Desideria occiduÌ„t pigruÌ„ Prouer. xxi Wycked desyres sle them that is slowe to put them out And therfor Dauyd sayth Beatus â— tenebit et allidet ê‘uulos suos ad petraÌ„ Blessyd be he that shall holde hym with god smyte downe his smale yonge thoughtes desyres to the stone that is cryste Blessyd is he that anone as he begynneth to haue suche wycked thoughtes anone begynne to thynke on crystus passyon of goddes lawe as saynt Ierome sayth in his pystle ad PaulaÌ„ et EustochiuÌ„ Â¶ Diues It foloweth of thy wordes that whâ— soo doth ony dedely synne he is a mansleer And so euery synne is forboden by this coÌ„maundement Non occides Thou shalt not slee Why yaue than god ten coÌ„mauÌ„dementes sythen tâ—ey be all comprehended in one Â¶ Pauper For dulnes of mannes wyt it nedeth to gyue mothan one to declare mannes synne that he may knowe whan he synneth and how he may flee synne All the lawe all the â—phecye as cryste sayth in the gospell hangeth in two coÌ„mauÌ„dementes of charyte whiche teche vs to loue our god aboue all thynge out euen crysten as our selfe But yet god wolde declare tho two coÌ„mauÌ„dementes by ten coÌ„mauÌ„dementes that man woman sholde yâ— better knowe them please hym the more flee his offence Â¶ Diues Why declared he theÌ„ more by ten coÌ„mauÌ„dementes than by twelue or by nyne for he myght haue gyuen many mo whan he gaue but ten Â¶ Pauper To gyue ouermoche many was not profytable ne to gyue ouer fewe And therfore god gaue his byhestes in the nombre of ten for as ten is nombre perfyght conteyneth all nombres soo goddes lawe is perfyght and all is comprehended in ten byhestes that ben so knytte to gydre of so grete acorde that who so trespaceth in one

gladij hic Lorde lo two swerdes here redye And our lorde sayd Satis est It suffyseth it is ynough Â¶ Pauper For as I sayd The appostles vnderstode not why ne to whom cryste sayd tho wordes And therfor they wende as moche folke weneth yet that cryste hadde bode theym haue bought swerdes for to fyght And therfore they answered in that maner and began to speke of swerdes of fyghtynge And than cryste was dyspleased with ther speche and badde them be stylle of suche speche Satis est It is ynough it suffyseth that ye haue spoken in this maner speche now nomore of this mater And therfore as Luke sayth in the same place they cessed of ther speche anone went with cryste in to yâ— moute of Olyuete On the same maner god sayd to Moyses as he prayed hym that he myght entre the londe of byhestes Sufficit tibi It is ynough to the that thou haste sayd speke nomore to me of this mater Deu. iij. Also god sayd to the angell that slough the people Sufficit contine manum tuam It is ynough withholde thy honde And cryste sayd to his dyscyples in tyme of his passyon whan he founde them slepynge Sufficit It is ynough that ye haue slept now awake ye And as he made an ende of her slepynge By this worde sufficit it suffyseth soo he made an ende of theyr vnkunnynge speche whan they began to speke of swerdes by this worde Satis est It is ynough that is to saye ye haue spoke ynough in this mater nomore therof For they wyste not what cryste ment nomore than they wyste what crystement whan he sayd to Iudas Quod facis fac cicius That thou doost doo it anone In suche wordes cryste vnd nam Iudas of his euyll purpose that he sholde amende hym And yet it is a custom with moche foke whan they here theyr childern or seruauÌ„tes speke vnwysely to put them to sylence and do theym be stylle with the same worde saye sone it is ynough thou haste sayd ynough Â¶ Diues And many clerkes saye that whan the apostles sayd loo here two swerdes and cryste sayd ayen Satis est It is ynoughe In tho wordes cryste graunted men of holy chirche two swerdes bothe ghoostely swerde and bodely swerde Â¶ Pauper They erre as the apostles dyde For they vnderstode not why ne to whom cryste sayd tho wordes For cryste grauÌ„ted neuer too clerkes the bodely swerde to shedde blood but he forbad it to theym in the same tyme whan he vndernam Peter smytynge with the swerde and badde hym put it vp his swerde in to the shethe For why sayth he who that smyteth with the swerde he shall perysshe with the swerde And so all the processe of the gospell yf men vnderstode it well sheweth that cryste hath forboden men of holy chirche yâ— bodely swerde And therfor as saynt Ambrose sayth ther armuer theyr fyghtynge sholde be bytter teeres holy prayers Â¶ Diues Yet contra te Cryste sayth in the gospell Non veni paceÌ„ mittere sed gladiuÌ„ I cam not sayth he to sende peas in erth but yâ— swerde Math .x. Â¶ Pauper By the swerde in that place is vnderstande the swerde of goddes worde as yâ— glose sayth By suche swerde man is departed from synne from wycked company as the gospell sheweth well there And by this swerde synne is slayn in manes soule Â¶ Diues Sythen god forbad men of holy chirche the swerde and sheddynge of blood and manslaughter why slough saynt Peter Ananyam SapharyaÌ„ his wyfe for hyr false couetouse and for hyr lesynges ActuuÌ„ .v. Â¶ Pauper As the lawe sayth xxiij.qÌ„.viij Petrê° He slough them not with materyall swerde but only by power that god gyue hym to do myracles with his prayers he reysed a woman from dethe to lyfe whos name was Tabyta ActuuÌ„ .ix. And with wordes of his blamynge he toke hyr lyfe from Ananyam Saphyram He prayed not for hyr deth but onely vndername them for ther synne anone they feldowne deed by the vertue of the swerde of goddes worde that Peter spake and the holy goost by Peter For as saynt Poule sayth the swerde of goddes worde full often departeth yâ— soule from the bodye And therfore the worde the cursynge vndernemynge of holy men and of men of holy chirche is moche for to drede Or cllys by suffraunce of god Anone as saynt Pater vndernam them for they repented them not yâ— fende Sathanas toke power ouer them slough them bodely as he slough them fyrst goostely by the synne of false couetyse Caplm .xxi. DIues Is it lefull in ony caas to slee ony man or woman vngylty Â¶ Pauper In no caas as the lawe sayth openly xx.qÌ„.v si noÌ„ Â¶ Diues I suppose that the queste dampneth a man that the Iustyce knoweth vngylty shall not yâ— Iustyce gyue the sentence dampne hym sythen the queste sayth that he is gylty Â¶ Pauper God forbede For than falleth the Iustyce in manslaughter For he may by no lawe slee him that he knoweth vngylty xxiij.qÌ„.v.si non Â¶ Diues What shall he do than Â¶ Pauper Yf he haue noo Iuge aboue hym he shall saue hym by his playne power And yf he haue a Iuge aboue him he shall sende the man to hym tell hyÌ„ all the â—aas that he may of his playn power delyuer hym saue hym from yâ— deth or ellis seke some other waye for to saue hym But he shall not gyue the sentence of his deth Pylate trauayled full besely to saue cryste from deth for that he wyste hym vngylty moche more a crysten Iuge ought to trauayle to saue the Innocentes lyfe whom cryste bought with his blode flee false sentence Pylate myght and ought by lawe haue saued cryste But for to please the people for drede that they sholde haue accused hym to the Emperour he folowed ther wyll and put cryste to the deth and therfore afterwarde he was dampned For the false queste Pylate wolde not haue dampned hym in that that he wyst him vngylty but only for drede to please the people he dampned hym And sythen hethen lawe sledth noo man vngylty moche more crysten lawe shal slee no man vngylty But the Iuge shall do all his besynes to flee sheddynge of blood without gylte Therfore he is made Iuge to descuse the truthe to saue the vngylty to punysshe the gylty to lette malyce foly aud falsehode of the questes of the fals wytnesses Therfore god sayth thus to euery Iuge thou shalt not take the voyce of lesynges ne thou shalt not Ioye ne thyn honde to saye fals wytnesse for the wycked man That is to saye thou shalt make no couenaunt to saye fals wytnesse ne assent therto Thou shalt not folowe the peoples wyll to do ony euyl thynge or ony falsenes in dome Thou shalt not assent to the sentence of many to go awaye from the truthe Exo.

xxiij Therfore the lawe byddeth that the Iustyce be not to lyght ne to redy to leue ne to redy to take vengeaunce Di. lxxxvi si quid Et. xi.qÌ„.vi.iij.quamuis Et. xvi.qÌ„.viij Si quid The ende of euery dome shall be iusticia that is ryghtwysnes in englysshe And ryghtwysnesse is a vertue and a stedfaste wyll alwaye to yeloe euery man woman his ryght Extra de ver significacione ca. forum in glosa And therfore whan the Iustyce dooth wronge in his sentence gyuynge that is noo ryghtfull dome for it endeth not in ryghtwysnesse But more wronge may he not do to man or woman than robbe hym of his lyfe and slee hym without gylte Therfor than what Iuge sleeth man or woman vngylty wytytngly he is no Iuge but he is a tyrauÌ„t and doth ayenst all lawes whiche be ordeyned to do ryght to euery man to punysshe the gylty to saue the vngylty And therfore sayth the lawe that he is no Iuge yf ryghtwysnesse be not in hym Non est iudex si non est in eo iusticia xxiij qÌ„.ij.iustuÌ„ Caplm .xxij. DIues Is it leful to ony man or woman in ony case to slee themselfe Â¶ Pauper In no case that for many reasons Fyrste for by waye of kynde euery man loueth hyÌ„self is besy to saue hyÌ„self to with stande al thynge that wolde destroye hym And therfore it is synne ayenst al kynde man or woman to slee hymselfe Also it is ayenst charyte for eche man is bounde to loue hymselfe and his euen crysten as hymselfe Also he doth wronge to the comonte of mankynde For as the phylosophre sayth v â—o ethicorum Euery man is a parte of the comonte as euery meÌ„bre is a parte of the bodye Also for mannes lyfe is an hygh gyft of god gyuen to man to serue god And only god may take it awaye whan he wyll And therfor he that sleeth hymselfe he synneth ayenst his god in that that he sleeth his seruauÌ„t ayenst his wyll for thoughe god gyue a man auctoryte to slee an other man for his mysdede yet god gyueth no man auctoryte to slee hym selfe And therfore sayth the lawe xxiij qÌ„.v.non licet That no man ne woman sholde slee hymselfe neyther to flee myschyfe of this worlde ne to flee other mennes synne ne for sorowe of his one synne that he hath done ne for to go the sooner to heuen For yf he slee hymselfe as the lawe sayth there he gooth to endelesse myscheef And he falleth in ouer greuous synne And in that that he sleeth hymself he falleth in wanehope dooth despyte to the mercy of god as Iudas dydde For after his deth he may not amende hym of that greuous synne of manslaughter And by that manslaughter he sleeth his lyf in this worlde his lyf in heuen blysse and gooth to the deth in helle without ende And therfore ther sholde noo woman slee hyrselfe to saue hyr chastyte that she be not defouled For yf she be defouled by vyo ence ayenst hir wyl she synneth not For as saynt Lucye sayth to yâ— tyrauÌ„t Pascasius the bodye is not defouled but by assent of the soule But the synne is in hym that soo defouleth hyr And lesse synne it is to fall in lechery than man or woman to slee hymself for there is noo helpe after Ne there sholde no man ne woman slee hymself ne mayme hymself for drede that he sholde consent to synne but truste in god that may kepe him from consentynge and lette occasyons of synne And though man or woman be constrayned to synne for drede of deth better it is a fayrer that an other slee hym than he slee hymself for that is dampned in euery lawe Â¶ Diues Contra te Sampson dyuerse other slough theÌ„ self as we rede in holy wryt Â¶ Pauê“ As saynt Austen sayth de ciuitate dei They slough themselfe by the preuy couÌ„seyll of the holy goost that wolde by ther deth do myracles As whan that Sampson toke the two pylers of the paynyms temple whiche bare vp all the temple and shooke them to gydre with his armes tyl they brosten the temple fell downe and slough many thousandes of the hethen people that was gadred to wondre on Sampson in despyte of god of heuen whos seruauÌ„t Sampson was Caplm .xxiij. DIues Whether is it more synne to slee the ryghtfull man or the wycked man Â¶ Pauper It is more synne to slee the ryghtfull man for in that the sleer noyeth moost hym whome he ought more to loue Also for he doth wronge to hym that haue not deserued it and more ayenst ryghtwysnesse Also for he pryueth robbeth the comonte of manhode of a grete Iewell For euery good man and good woman is a welle to the comonte of mankynde Also for he dooth more despyte to god for to all good cryste sayth Qui vos spernit me spernit Who despyseth you despyseth me Â¶ Diues Contra. Yf a good man be slayn he shal soone go to heuen But the wycked man yf he be slayne vnwarly he shall goo to helle And lesse synne it is to sende by sleynge a man to heuen than to helle Â¶ Pauê‘ Saynt Poul sayth .i. ad corum iij. That euery man woman shall take his owne mede after that his trauayll is Therfore the good man soo slayn shal go to heuen for his good dedes not for yâ— malyce of the sleer And the wycked man so slayne shall goo â—o helle for his owne wycked dedes not for the wycked dedes of the sleer And the sleer shall goo to helle bothe for the sleynge of the good and of the wycked But he shall be depper in helle for sleynge of the good than of the wycked For he sheweth more malyce and more aggreueth god and all the courte of heuen in sleynge of the good than of yâ— wycked And he shall answere for all the good dedes that the good man sholde haue doo yf he had lyued lenger And he shall be puny s shed for the sleynge of the wycked man for that that he sleeth hym ayenst goddes lawe letteth hym that he may haue no tyme to amende hym Â¶ Diues Is it lefull to ony man to slee his wyf yf he take hir in auoutre Â¶ Pauper To slee hyr by lawe cyuyle there lawes ordeyne man woman that done auoutre to be slayne It is lefull so that he do it only for loue of ryght wysnesse and of clennesse not for hate ne for to be auenged on hyr And lete hym well charge his conscyence yf he be ought gylty in the same eyther in wyll or in dede and take hede to his owne freelte and thynke that the lawe is as well ordeyned to punysshe him yf he do amys as to punysshe the woman But ony man to slee his wyte by his owne auctoryte or do hyr be slayne without lawfull Iuge it is not lefull by all goddes lawe And thoughe ony londes lawe gyue men leue to slee

of mannes swerde also and Iustefye ye not that god dampneth Â¶ Here endeth the fyfthe coÌ„maundement And begynneth the sixthe Capitulum PrimuÌ„ DIues Thy couÌ„seyll is good God sende vs peas kepe vs fro yâ— swerde Now I pray the declare me yâ— sixth coÌ„mauÌ„demeÌ„t Â¶ Pauper The sixth coÌ„mauÌ„dement is this Non mechaberis That is to saye in Englysshe Thou shalt do no lecherye ne medle with no thynge flesshely but onely with thy lawfull wyfe As the glose sayth And so by this coÌ„mauÌ„dement he forbydeth all spyces of lethery Â¶ Diues How many spyces of lechery be ther. Â¶ Pauê‘ Nyne And these be they Fornycacyon lecherye with comon wymen auoutry defoulynge of maydenhode defoulynge of chastyte auowed to god defoulyng of them that be nyghe of kynne of affynyte or of gossyprede sodomye that is mysuse of mannes bodye or womans in lecherye ayenst kynde pollucyon of mannes bodye or womans by ther owne sterynge by themself whiche is a full horryble synne And also synful medlynge togydre bytwene husbonde and wyfe FormcaciomeretriciuÌ„ adulterium Stupâ—uÌ„ sacrilegiu incestus peccatuÌ„ sodomiticuÌ„ voluntaria in se pollucio et ê‘ se ê“uocat et libidinosus coitus piugalis Â¶ Diues In how many wayes may the husbonde synne medlynge with his wyfe Â¶ Pauê‘ In .viij. wayes Fyrste yf he medle with hyr only to fulfyll his lustes his lecherye takynge noo hede to god ne to yâ— honeste of matrymonye Also yf he passe mesure in his doynge Also yf he medle with hyr in tymes whiche holy chirche couÌ„seyled men to coÌ„tynence as in holy tymes in tyme of lente in tyme of fastynge and of other prayer whiche tymes he may medle with hyr so bodely ayenst reuerence of the tyme of god that he shall synne dedely For Peter and Poule teche that wedded folke sholde in holy tyme in tyme of prayer absteyne them fro suche lustes that ther prayer may the more gracyously be herde of god ther herte yâ— more gyuen to god For suche luste as for the tyme draweth mannes herte and womannes moche fro god and maketh them fulfle s shely the lesse goostly Therfor as we rede GenÌ„ .vij. In the tyme of the flood in Noes tyme for the herde trybulacyon dredther they were in all that yere Noe and his thre sones kepte them chaste laye by themself and ther wyues by themselfe so that by holy prayers and contynence they myght yâ— sooner be delyuered of that peryll and myscheef that they were in Also yf he medled with his wyfe in holy place without nede For in tyme of werre though he medle with his wyfe in chirche yf he dare not lye out of yâ— chirche for drede of his enemyes he is excused the chirche is not pollute or ellys it were pollute And also yf he medle with his wyfe whan she is greate with childe nyghe the tyme of byrth For than lyghtly he myght slee the childe Also yf they medle togydre with euyll condycoÌ„n Also yf he medle with his wyfe wetyngly in hyr comon sekenes at his owne proufre But yf husbonde and wyfe medle to gydre flesshely without these defauct onely to brynge forth a veyne to the herte and gete childern to goddes seruyce ellys to flee fornycacyon and lecherye on other halfe or to yelde the dette of ther bodye eche to other than they synne not But than as saynt Poule sayth ther wedloke is worshypfull and ther bedde without spot of blame Honorabile connubiuÌ„ in oiÌ„buset thorus iÌ„maculatus Ad hebre .xiij. Vpon whiche worde sayth the grete clerke Haymo the glose also That it is a worshypfull wedloke whan a man weddeth his wyfe lawfully to brynge forth childern to goddes seruyce absteyneth hym fro his wyfe in due tyme. And than is ther bedde without spot of blame whan he medle with his wyfe lawfully and for a good ende kepe mesure and maner than ryse they vp out of bedde without spot of blame Caplm .ij. QAtrymonye was ordeyned of god for two causes Fyrst pâ—yÌ„cypaly in to offyce to brynge forth childern to goddes seruyce Also in to remedye to flee fornycacoÌ„n lecherye For the fyrste cause it was ordeyned in paradyse before Adams synne For yâ— seconde cause it was ordeyned out of paradyse after Adams synne Thre good thynges be pryncypaly in matrymouye The fyrste is fayth that eche of theym kepe truly his bodye to other medle flesshely with none other The seconde is bryngyng forth nourysshynge of children to yâ— worshyp of god to goddes seruyce For ellys it were better that they were vnborne The thyrde is yâ— sacrament whiche may not be vndo but only by deth And therfore the ordre of wedloke is full worshypfull for it representeth yâ— grete sacrament of vnyte of endles loue bytwene yâ— godhede the manhede in cryste very god and very man bytwene cryste holy chirche bytwene cryste crysten soule And the faythfull loue that ought to be bytwene husbonde wyfe betokeneth the loue the fayth that ought to be bytwene cryste crysten soule bytwene cryste holy chirche For the husbonde sholde loue his wyfe with true loue And therfore whan he weddeth hyr he setteth a rynge on hyr fynger whiche rynge is a token of true loue that ought to be bytwene them For they muste loue them togydre hertely and therfore it is sette in the fourthe fynger For as clerkes say fro that fynger god gyueth hyr but one rynge in token that they sholde loue theymsyngulerly togydre For as ayenst comynynge of the body the husbonde sholde loue his wyfe and none other and the wyfe hyr husbonde none other The rynge is rouÌ„de about and hath none ende in token that ther loue sholde be endeles no thynge departe them but deth alone Also the rynge is made of golde or of syluer in token that as golde and syluer passeth all other metals in value and clennesse so sholde ther loue passe al other loues And the husbonde loue his wyfe passynge all other wymen and the wyfe loue hyr husbonde passynge all other men And as golde and syluer passeth all other metals in clennes so sholde ther loue al be set in clennes not comon togydre but for bryngynge forth of childern or to flee fornycacoÌ„n or to yelde the dette of ther bodyes This loue betokeneth the loue that we owe to god that is our goostly husbonde to whome we be all wedded in onr baptem For we sholde loue hym hertely with all our herte syngulerly with all our soule lastyngly with all our mynde myghtely and with all our myghtes And therfore sayth he Deutronoê° .vi. Thou shalt loue thy lorde god with all thy herte with all thy soule with all thy mynde and with al thy myght The husbonde betokeneth cryste the wyfe betokeneth holy chirche crysten soule whiche is goddes spouse and ought to be suget to cryste as wyfe to husbonde Thre

whan she falleth in fornycacoÌ„n Â¶ Pauper Eyther the fornycacoÌ„n is preuy or it is open Yf it be preuy may not be preued he shall not forsake hyr openly ne he is not bounde to forsake hyr preuely as anentes the bedde Yf hyr fornycacoÌ„n be open eyther ther is hope of amendement or there is none hope of amendement Yf she wyll amende hyr and there be good hope of amendement he may lefull kepe hyr styll Yf ther be none hope of amendement he ought not to kepe hyr stylle For yf he do it semeth that he consent to hyr synne suÌ„ma â—fes li.iiij ti xxij.qÌ„ vi qÌ„ro Â¶ Diues May a man by his owne auctoryte forsake his wyfe yf she falle in fornycacoÌ„n Â¶ Pauper As anentes hyr bed he may forsake hyr by his owne auctoryte but not anentes dwellynge togydre without auctoryte of holy chirche And yf he forsake hyr company as anent dwellynge without auctotyte of holy chirche he shal be compelled to dwelle with hyr but he may anone preue hyr fornycacoÌ„n Yf a man medle with his wyf after that that he knoweth hyr fornycacyon he is yrreguler though he be coÌ„coÌ„pelled therto by holy chirche suÌ„ma â—fes li.iiij ti xxij.qÌ„.viij vtruÌ„ vir Yf the husbonde be departed from his wyfe by auctoryte of holy chirche He may yf he wyll entre in to relygyon without hyr leue But whether he entre or nay he is bounde to contynence all hyr lyfe he may none other wyfe haue as longe as she lyueth for only deth departeth the bouÌ„de of wedlecke Â¶ Diues Contra. Yf a man wedde a woman he may entre in to relygyon or he medle with hyr and she may take an other husboÌ„de yet neyther of them is deed Â¶ Pauê‘ Ther is bodely deth goostly deth that is entre in to relygyan For than man or woman dyeth ayenst the worlde Yf he medle with hyr bodely onely bodely deth may departe them as ayenst the bouÌ„de of wedloke But or that he medle with hir bodely goostly deth that is entre in to relygyon may departe them For tyll whan they medle togydre bodely the bouÌ„de of ther wedloke is but goostly And therfore goostly deth breketh that bouÌ„de And for as moche leue frende as the husbonde is as well bouÌ„de to kepe fayth to his wyfe as the wyfe to the husbonde therfore yf the husbonde trespasse and falle in to fornycacyon she hath as greate accyon ayenst hym as he sholde haue ayenst his wyfe yf she dyde a mys Quia quo ad fidem matrimonij iudicanâ— ad paria Caplm .viij. DIues I may well assente that auoutrye be a full greuous synne both in man and in woman But that symple fornycacyon bytwene syngel man syngel woman sholde be dedly synne I may not assent therto And comon opynyit is as that it is noo dedely synne Â¶ Pauper Euery synne that excludeth man or woman out of heuen is dedely synne but symple fornycacoÌ„n excludeth man woman out of heuen but they amende theym here therfore than symple fornycacyon is dedely synne Â¶ Diues Where fyndest thou that symple fornycacyon excludeth man woman out of heuen Â¶ Pauper In the pystle of saynt Poule where he sayth that no fornycaryes ne they that do auoutrye ne sodo mytes ne theues ne mawmetrers ne glotons ne wycked spekers ne they that lyue by rauyn shall haue the kyngdome of heuen .i. ad corum vi And in the chaptre next before he byddeth yâ— men sholde not medle with suche for nycaryes and with suche wycked lyuers not ete with them ne drynke with them for they be acursed of god and of all the company of heuen And in an other pystle saynt Poule sayth thus Wyte ye it well and vnderstande ye it that no fornycarye ne vnclene man of his bodye ne false couetous man shall haue herytage in yâ— kyngdome of cryste of god And therfor sayth he Late ye no fornycacyon ne vnclennesse ne auaryce be named in you ne fylth ne foly speche ne harlottre but all maner honeste as it becometh sayntes Ad ephe .v. And in an other place he sayth that god shall deme fornycaryes them that do auoutrye Ad hebreos .xiij. That is to saye as the glose sayth God shall dampne them without ende al thoughe they wene not so but sythen yâ— god gyueth no tale of flesshly synne And therfore saynt Iohn sayth in the boke of goddes preuytees to fornycaryes manquellers lyers and periurers and suche other cursed folke theyr parte shall be in yâ— pyt wellynge brennynge with fyre brymstone whiche is the seconde deth of helle Apo .xxi. And the wyse man byddeth that thou shal te not gyue thy soule to fornycaryes in ony thynge that thou lese not the and thy soule and thyn herytage in heuen And euery woman fornycarye shall be troden vnder foot of the fendes as derte in yâ— waye Eccl .ix. Â¶ Diues Contra. Al the coÌ„mauÌ„dement of yâ— seconde table be gyuen of god to let wronges yâ— men sholde ellys do to ther euen crysten but whan a syngel man medleth with a syngell woman he doth no man ne woman ony wronge for eyther of them is in his owne power Â¶ Pauê‘ Though eche of them be in his owne power yet ech of them dooth other grete wronge for eche of theym sleeth other by dedely synne eche of them sleeth hyÌ„selfe eche of them doth wronge to god in that that they do ayenst his forbode slee the soules that he bought so dere And both they doo wronge to ther euen crysten in that that they gyue them wycked ensample and mater of sclauÌ„dre Â¶ Diues Yet contra te God sayth to euery man woman Crescite et multiplicamini Wexe ye be ye multyplyed Therfore than yf a syngell man medle with a syngell woman to brynge forth childern it seâ—eth to me no synne Â¶ Pauper God sayd not tho wordes to euery man and woman but onely to them that were wedded togydre by goddes lawe that as they were wedded togydre to brynge forth childern so god badde theym brynge forth childern God sayd not tho wordes to syngell folke but to Adam and Eue his wyfe And vnto Noe his wyfe and to his sones and theyr wyues And therfore Thobye sayd to his sone Attendite tibi fili mi ab omni fornicacione â— My sone kepe the from all maner fornycacyon ne medle with none woman but onely with thy wyfe Thobie .iiij. ca. And saynt Poule sayth Mortificate meÌ„bra vestra que sunt super terraÌ„ Slee ye your synfull membres that be vpon erthe slee ye fornycacyon vnclennesse lecherye These be the membres that he byddeth vs slee not the partes of our bodye as the glose sayth And the glose sayth also That euery lyenge with a woman out of lawfull wedlocke is called fornycacyon and forboden as dedely synne And therfore god badde in the olde lawe that yf the prestes douhhter were

man eyther woman be he euer so plesauÌ„t he shall dye and tourne to erthe asshes and wormes mete And yf he smel now neuer so swete he shall stynke than full sowre Therfore the wyse man sayth In omnibus oê‘ibus tuis memorare noui s sima tua et ineternuÌ„ noÌ„ peccabis Eccl .vij. In all these werkes thynke on thy laste thynges thou shalt not do no synne without ende We rede that in Englonde was a kynge that had a concubyne whose name was Rose And for hyr grete beaute he called hyr Rose amouÌ„de Rosa mundi That is to saye Rose of the worlde For hym thought that she passed all wymen in beaute It befell that she dyed was buryed whyle the kynge was absent And whan he cam ayen for grete loue that he had to hyr he wolde see the bodye in the graue And whan the graue was opened there sate an horryble tode vpon hyr breste by twene hyr tetys a foule adder bygyrt hyr bodye about in the mydle she stanke so that the kynge ne none other myght stande to see that horryble syght Than the kynge dyd shette ayen the graue and dyde wryte these two verses vpon the graue Hic iacet in tumba rosa mundi noÌ„ rosa muÌ„da Non redolet sed olet quod redolere solet That is thus to saye in englysshe Here lyeth in graue rose of the worlde but not clene rose She smelleth not swete but stytketh full foule that somtyme smelled full swete And an other remedye ayenst lecherye is that a man woman kepe well ther fyue wyttes that a man kepe well his handes his bodye from mystouchynge his eeres fro mysherynge that he here no tales of lecherye ne foule speche For saynt Poule sayth CorruÌ„piunt bonos more 's colloquia praua .i. ad Corum .xv. Wycked speche destroyed chastyte good thewes Also he must kepe well his syght takynge example of Iob whiche made a couenauÌ„t with his eyen that he sholde not thynke on a mayden to haue myllykyng in the thought And the prophete Ieremye sayd that his eye had robbed his soule in the woman of his cyte Trenorum .iij. For these reasons the prophete sayd that deth is entred by our wyndowes that is to saye by our fyue wyttes whiche be wyndowes and wykettes to the soule Ieremye .ix. And an other remedye is a man to kepe well his herte from ydell thoughtes and from wycked thynges For as cryste sayth in the gospell out of the herte comen wycked thoughteâ— man slaughter auoutre fornycacoÌ„n theeft false wytnesse blasphemye Mathei xv And therfore sayth the wyse man Omni custodia serua cor tuuÌ„ Prouer. iiij With all kepynge kepe well thyn herte for of the herte cometh lyfe and deth The mayster of kyndes li. xviij Sayth that there is a best that is called taxus that is a brok or a bawsym in Englysshe And there is a greate enmyte bytwene the foxe and hym The foxe is besy to put the bawsym out of his denne And for he may not doo it by myght he doth it by sleyght He wayteth tyll whan the bawsym is gone out of his denne than he gooth and pysseth maketh foule the bawsyms denne And for yâ— bawsym hate stenche and vnclennesse whan he cometh and fyndeth his denne so stynkynge so defouled he forsaketh his denne and seketh hym an other And than the foxe entreth there he bryngeth forth a shrewed brode By the bawsym that hateth stenche and vnclenne s se is vnderstande cryste Ihesus born of the mayde floure of clennesse By the foxe is vnderstande the fende whiche is about nyght and daye to putte cryste out of his denne that is mannes soule womans For mannes soule is goddes denne goddes temple goddes house goddes dwellynge place And for the fende may not put hym out by myght he putteth hym out by sleyght He maketh foule maÌ„nes soule and womans he putteth in ther soules foule stynkynge thoughtes of lecherye fyrste smale and after gretter And anone as man or woman begynneth to haue lykynge in suche thoughtes anone ther soule begynneth to stynke in goddes syght yf they assent to the thoughtes to do them in dede or for to delyte theym therin Than ther soules stynke soo foule in goddes syght that he forsaketh tho soules and gooth out and than the fende entreth therin And there he bryngeth forth synne vpon synne tyll at the laste he bryngeth theym from shame to shame to wycked deth and to a wycked ende Therfore saynt Austen in his sermon byddeth vs that we sholde trauayle that our god fynde no thynge in his temple that is to saye in our soules that may offende the eyen of his mageste But the dwellynge of our herte mote be voyded of vyces and fylled with vertues and shette to the fende and open to cryste Caplm .xv. AN other remedye ayenst the temptacoÌ„n of lecherye is deuo cyon mynde of crystus passyon For as saynt Gregorye sayth There is none so harde temptacyon but that man sholde ouercome easely ynough yf he thought entyrely on crystus passyon We fynde in gestys that on a tyme a grete kynges sone loued well a poore woman For though she was poore yet she was fayre and plesaunt in berynge The kynges sone toke hyr to his paramoure and wedded hyr Wherfore his fader and nyghe all his kynne was myspayde For them thought that he was moche dysperached by hyr wherfor he seynge that his kynrede bare so heuy of his maryage he went in to fer londes gaf hym to armes and what he myght wynne with his swerde he sent it home to his wyfe sauynge his worshyp his lyuynge In euery Iourney he had the better of his enmyes so his name began to sprynge fer and wyde At that last he came in so harde a fyght all though he had the maystrye yet he was soo wounded that nedes he muste dye Than he sente home his sharte full of woundes and of holes and all forbleded to his wyfe with a lettre vnder his seale saynge in this wyse Cerne cicatrices veteris vestigia pugne Quesiui ê“prio sanguine quicâ—d habes Beholde my woundes and haue theym in thy thought For all the goodes that be thyn with my blode I haue theym bought And whan this woman sawe this sharte redde the letter she felle downe in swowne And whan she was releued she henge vp this sharte in a preuy place of hyr chambre whan euer ony man cam to hyr to speke of weddyng or of flesshely luste she wente in to hyr chambre and loked on his sharte and came out ayen styffe stedfaste in hyr husbondes loue that was deed denyed them ther axynge saynge in this maner Whyle I haue his blood in my mynde that was to me so good and kynde Shall I neuer husbonde take but hym that dyed for my sake And thus she kepte hyr in clennesse and chastyte all hyr lyfe for loue of hyr

byhestes and tourneth him to the fende by his owne fyndynges of mys lustes leueth the loue of cryste for the loue of ony creature than he doth goostly lecherye with the fende And therfore sayth Dauyd that they haue do fornycaco n in ther owne fyndynges And on this maner all flesshely thought al mys luste vnryghtfull doynge vnleful couetyse in that it withdraweth the loue of man or of woman fro god it is called goostly fornycacoÌ„n and auoutrye And thus euery dedely synne is called goostly auoutrye goostely fornycacyon but pryncypaly ydolatrye forsakynge of the fayth Also false prechynge false exposycoÌ„n of holy wryt is called spyrytuell fornycacyon As they that preche pryncypaly to please the people and to gete a name or to gete temporall good Of suche sayth laynt Poule That they put goddes worde in auoutrye Adulterantes verbuÌ„ dei ij.ad Corum iiij For there the sholde vse it to the worshyp of god and to the proufyte of mannes soule they vse it to ther owne worshyp and to ther owne worldely proufyte and to pleasaunce of the fende and harme of mannes soule Also false couetyse is called goostly fornycacy on Therfore saynt Iames sayth to false couetyse men AdulteriuÌ„ nescitis quia amicicia huius mundi inimicicia est deo Iacobi .iiij. Ye auouterers and lechours wyte ye not that frendshyp of this worlde is enmye to god Therfore in the boke of goddes preuytees couetyse pompe of this worlde and couetous and proude people is called the cyte of Babylon that is to saye the cyte of shenshyp And it is lykened to a comon woman with whiche kynges prynces lordes marchauÌ„tes all couetouse folke haue doo lecherye and it is called moder of fornycacyons and of abhomyncyons For as saynt Poule sayth Couetyse is rote of all wyckednesses And therfore god byddeth there that his people sholde go out of the cyte of Babylon That is to saye forsake synfull companye forsake luste of the flesshe pompe and couetyse of this worlde that maketh men to forsake god and doo goostly lecherye with the fende wende ye out sayth god fro this wycked Babylon forsake this wycked comon woman of luste of false couetyse that desceyueth all this worlde For in one daye shal come all hyr destruccyon that shall be endeles deth wepynge hongre without ende and there shall be brennynge fyre smoder without ende And than all that haue do goostly lecherye lyued in delyces false couetyse shall wepe says Ve ve alas alas Apo. xvij.et.xviij Caplm .xxiij. DIues All though thy speche de resonable yet in one thynge clerkes holde ayenst the in that that thou sayst that the synne of Adam was more than the synne of Eue. And they argue thus ayenst the God ryghtfull Iuge punysshed Eue hard for hyr synne than he dyd Adam for his synne but that sholde not god haue do but for hyr syÌ„ne was more greuous than yâ— synne of Adam therfore the synne of Eue was more greuous than Adams synne Â¶ Pauê‘ This argument is grounded in two false maximis Fyrste that euery punysshynge and vengeaunce assygned of god for mannes synne and womans is assygned after that the synne is more or lesse And this maxime grouÌ„de is false wherfor thou shalt vnderstande that god punysshe some synne in this worlde and some in the other worlde some bothe here there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he dooth not alwaye so But oft in this worlde he punyssheth the lesse synne harder than he doth the more synne Therfore in the olde lawe auoutrye was punysshed as harde or hard than manslaughter yet manslaughter is more greuous synne than auoutrye god toke more temporall vengeuÌ„ce in this worlde for lecherye than euer he dyd for ydolatrye yet ydolatrye is gretter synne than lechery for it is in medyat ayenst god ayenst yâ— fyrst coÌ„maundement of the fyrste table And manslaughter is harder punysshed in this world than periurye yet ê‘iurye is gretter synne as I sayd in yâ— seconde coÌ„mauÌ„dement And synnes in symple poore folk be harder punysshed in this worlde than synnes of the grete men Yf a poore man stele an horse he shal be hanged But yf a lorde by raueyn extorcyons robbe a man of all yâ— he hath he shall not be hanged ne lytyll or nought punysshed in this worlde Dauyd dyde auoutre man slaughter for whiche synne he was worthy to be slayne by comon lawe of god yet god wolde not haue hyÌ„ slayn but yf a poore man had do tho synnes he sholde haue be slayne A symple man went gadred styckes in the sabot god had Moyses stone hyÌ„ to deth Salomon Ieroboam Acham dyd grete ydolatrye drough moche of the people to ydolatrye yet were they not slayn therfore the smaller synnes god punysshed in this worlde that the soules be punysshed in this worlde so that the soules of the synners may be saued yf they take it pacyently comonly he punysshed hard poore folke in this worlde than the ryche folke as by comon lawe For the synne of grete men as in yâ— same spyce of synne is more greuous than is the synne of the poore man And therfore god reserueth the greuous synnes and the synnes of grete folke for to punysshe them in the other worlde or in helle or in purgatorye There may no temporall payne be full punysshynge for dedely synne saue contrycyon allone And therfore god punyssheth not alwaye folke in this worlde after the quaÌ„tyte of ther synne but as he seeth it moost nedefull spedefull to yâ— people and to his worshyp For only god knoweth the greuoushede of dedely synne For oft that that semeth moost greuoê° in mannes syght is lesse greuous in goddes syght ayenwarde Therfore god melureth not alwaye payne after the quantyte of the synne But oft he punyssheth in this worlde them that be lesse gylty as moche as theym that be more gylty And in tyme of the flood of Noe in the pery s shynge of Sodom and Gomor and many other tymes he punysshed wymen childern and bestes that were not gylty in the synnes for whiche that vengeaunce felle And oft he sendeth sykenes dysease to good men in punysshyng of ther synnes in this worlde and suffereth shrewes to haue ther wyll and lytyll or nought puny s sheth them in this worlde And as the lyon is chastysed by betynge of the whelpe so oftyme god punyssheth chastyseth ful harde in this worlde them that be lesse gylty to warne theÌ„ that be more gylty that they sholde amende them Therfore cryste sayd to the Iewes wene ye that tho men whiche Pyâ—at slough for theyr rebellyon were gretter synners than other folke of the contre Nay forsoth But I say to you forsoth but ye amende you ye shall perysshe all And wene ye sayth cryste

shewe it telle it in my name to theym Yf I saye to the wycked man yâ— he shall dye for his wyckednesse And yâ— tellest hym not but hydest my worde spekeste not to hym that he may tourne hym from his wyckednesse leue it that wycked man shall dye in his wyckednesse I shall seke the blood the deth of hym of thyn honde that is to saye thou shalt answere for his deth Eccl .iij. Also they be theues of goddes wordes that preche goddes wordes to theyr owne worldely auantage not to the worshyppe of god ne to proufyte of mannes soule Also they be theues of goddes wordes that alleggen goddes wordes holy wryt falsely to mayntene errours heresyes or synne or shrewednesse Caplm .iiij. ALso there is a theeft of worldely good Of suche theeft Iob sayth AgruÌ„ noÌ„ suuÌ„ demetuÌ„t They repe other mennes feldes make vyntage of ther mennes wyues take mennes clothynge fro them late them naked in the colde wynter robbe moderlesse childern poore wedowes by myght spoyle robbed the poore people The theef sayth he ryseth vp in the morowe sleeth the nedy yâ— poore by nyght he steleth as a mycher Sed deê° inultuÌ„ abire noÌ„ patiâ— Iob .xxiiij. Â¶ Diues How many spyces be ther of theeft Â¶ Pauper Full many For somtyme a thynge is stolen preuely without we tynge of the lorde or of the keper and ayenst ther wyll it is called myche rye somtyme it is do openly by myght vyolence wetynge the lorde the keper ayenst ther wyll that is proprely rapina raueyn Somtyme it is do wetynge the lorde or the keper and a parte ayenst ther wyll but not all ayenst ther wyll vnder certayn condycoÌ„n of wynnynge not lefull in the taker than it is called vsura gouel or vsure in englysshe Also al maner vnryghtfull occupyenge of ony thynge lordshyppe or ony other auer in this worlde is called theeft And therfore saynt Austen sayth thus The thynge that man or woman hath by the lawe that is his by the lawe none other maÌ„nes And man hath by the lawe that he hath ryghtfully he hath that ryghtfully that he hath well And therfore sayth he euery thynge that is mys had is other mennes euery man hath his good amys that vseth his good amys In epla ad MacedoniuÌ„ Also withholdynge of almesse from the poore nedy folke is theeft in goddes syght For the couetous ryche men withdrawe fro the poore folke that longeth to them myspende the poore mennes good wherby they sholde be susteyned And therfore the wyse man sayth Sone defraude thou not the almesse of the poore man ne torne not awaye thyne eyen fro the poore ne despyse not the hongry soule ne tene ne angre thou not the poore in his myscheue Tourment thou not the herte of the nedy ne delaye thou not the gyfte from hym that is in anguysshe Caste not awaye the prayer of hym that is dyseased ne tourne thou not thy face awaye fro the helplese for wrath ne gyue thou not hym that axeth the good none occasyon to curse the behynde the. For yf the poore man curse the in bytternesse of soule his prayer shall be herde For he that made hym shall here hym And therfor make the plesaunt in speche to the congregacoÌ„n of poore folke bowe thyn eere to the poore without heuynesse and yelde thy dette answere peasable thynges mekenesse not to arunt them ne rebuke them ne chyde them but onely thou haue the more open cause Eccl .iiij. Therfore saynt Poule sayth that god loued a gladde gyuer Â¶ Diues By the lawe of kynde and by goddes lawe all thynge is comon And therfore sayth the lawe .xij qÌ„ .i. dilectissimis Ryght as the ayer ne the lyght of the sonne may not be departed by lordshyppes ne apropred more to one persone than to an other ne to one college more than to a nother no more sholde other thynges that be gyuen comonly to helpe of mankynde be departed by lordshyppes ne apropred more to one than to an other but al thynges sholde be comon And therfore we rede ActuuÌ„ .iiij. That in the begynnynge of holy chirche all thynges were comon to the multytude of crysten people And ayenst lawe of kynde is no dyspensacoÌ„n Distinc xiij S. i. Why bad god than that men sholde not stele syth all thynge is comon to good men Â¶ Pauper By goddes lawe all thynge is comon to good men For as saynt Austen sayth Oia suÌ„t iustorum All thyngis be yâ— right full mennes But as yâ— lawe sayth .xij qÌ„ .i. dilectissimis Dyuysyon properte of lordshyp is made amonges mankynde by wyckednesse of false couetyse both of ryche of poore For the ryche drawe to themselfe that longeth to other For why all that the ryche man hath passynge his honeste lyuynge after the degre of his dyspensacoÌ„n it is other mennes not his And he shall gyue full harde rekenynge therof at the daye of dome whan god shal say to hym Redde racioneÌ„ villicacoÌ„â—s tue Yelde acounte of thy balye For ryche men lordes in this worlde be goddes balyfes and goddes reues to ordeyne for the poore folke to susteyne them And therfore sayth saynt Poule Habentes alimeÌ„ta et quibus tegamur hijs â—tenti simus Yf we haue nedeful lyuelode helynge be we payde therwith coueyte we no more Also poore folke be not payed with suffycyent lyuynge but couete more than theym nedeth And for couetyse more than for nede take thynges ayen the lordes wyll in hynderynge of hym of other that be more nedy sholde be holpe therby And therfor god forbade all maner theeft that men sholde take no thynge for ony mys couetyse ayenst the lordes wyll Caplm .v. DIues Sythen all thynge is comon by goddes lawe by lawe of kynde how may ony ã€ˆâ—Šã€‰ be lord of ony thyng more than an other man Â¶ Pauper There is lordshyp of kynde there is lordshyp of this worlde grouÌ„ded only in couese there is lordshyp of dyspensacoÌ„n of gouernauÌ„ce so Ioseph the sone of Iacob was called lorde of Egypt GenÌ„ .xlv. The fyrste lordshyp is comon to euery good man woman For kynde made all men euen in lordshyp And in token therof both lorde seruauÌ„t free bouÌ„de ryche poore come in to this worlde naked poore and go hens naked poore Nought they brynge with them but wepyng sob bynge sorowe And bere no thynge with them but ther good dedes or wycked The lordshyp of this worlde is suffrable worshypfull For as saynt Poule sayth Omnis potestas a deo eÌ„ Euery power lordshyp in this worlde cometh of god And therfore he byddeth that euery man and woman sholde be suget meke to yâ— lordshyp aboue them For though the couetyse and wyckednesse that lordes ryche men grouÌ„de theym in be

for his pryde to whom he was wedded at the begynnynge of the worlde Ne truste thou not in thy dome on a good contree For yf the quest comyn of the .x. coÌ„mauÌ„dementes whiche thou hast broken of the two coÌ„mauÌ„dementes of charyte ayenst whiche thou haste offended of the .xij. artycles of the fayth ayenst whiche thou haste erred of the .vij. dedes of mercy whiche thou haste not fulfylled of thy fyue wyttes whiche thou haste myspended and the foure cardynall vertues ayenst whiche thou haste trespassed this solempne queste of .xl. true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytour thou haste robbed thyne owne lorde of his good For robberye is called al maner mystreatynge of an other mannes good ayenst his wyll And thou haste robbed cryste of that precyous soule that he bought with his dere blood and mysused and myspente his creatures ayenst his wyll For as saynt Gregorye sayth in his Omelye All thynge that we take of god to vse of good lyuynge we tourne it in to vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsuque conuertâ—mus culpe For the helthe of bodye that sent vs. we spende it in synne and in wyckednesse fayre weder in vayne occupacyon of pryde and of couetyse peas in vayne sykernesse plentee of vytayles in glutonye lecherye And so this solempne queste of fourty wolde dampne the for gylty Therfore ther is none other remedye but truly deme thyself yelde the gylty take the to the mercy of god punysshe thy selfe by drede sorowe of herte put the in the dome of goddes Iuge that is thy confessour make amendes after his dome by his assent For god ayenst whom thou haste so hyghly offended wyll stande to his ryghtfull dome accepte suche satysfaccoÌ„n as he assygneth the by yâ— lawe of god to do yf thou do it with good wyll Caplm .xiiij. THus deme thou thyselfe and than shalt thou be syker at the dredefull dome whan cryste our brother verry god and verry man shall come downe to deme the quycke and the deed And as saynt Poule sayth He shall come downe with the voyce of a trumpe that is to saye with the voyce of angelles and of archangelles the whiche shall crye and saye Surgite mortui venite ad iudicium Ryse ye vp that ben deed and come ye te the dome And anone in a twynkelynge of an eye we shall all awake of the longe slepe and ryse vp come to the dome Pope prynce Emperour kynge Lorde and lady free and bounde ryche and poore grete and smalle all they shall awake and ryse vp bodye and soule ayen knytte togydre That voyce shall be so hydeous so dredefull sterne that heuen and erthe shall begynne to quake The stones shall ryue and all the deed aryse from deth to lyf eche man woman to answere for hymselfe no man per attourney Now our Iuge Cryste is a lombe mercyfull meke than he shall be as a lyon dredefull sterne And the lyon with his crye abassheth all other bestes and maketh theym to stande stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyfe So the voyce of cryste at the daye of dome shall arere vs all from deth to lyfe whiche voyce shall be full dredefull to them yâ— lyue bestely take none hede to god ne to his lawe Them it shall arrest make them stande stylle as prysoners on the erth abyde theyr Iuge For they shall so be charged with synne that they shall not wende vp ayenst cryste as the good shall wende vp mette with cryste For to them yâ— ben goddes childern that voyce shall be full swete ful lykynge to here make them soo lyght that they shall wende vp mete with cryste in the ayre as saynt Poule sayth To his childern Cryste shall saye Venite â— Come ye my faders blessyd childern and take ye the kyngdome of heuen that was ordeyned to you byfore the begynnynge of the worlde But to these bestyal folke wycked lyuers to the proude to the couetouse to the enuyouse to lechoures glotons to vengeable folke his voyce shall be full dredeful fnll bytter whan he shall saye to them Discedite a me maledicti â— Wende ye hens fro me ye cursed wretches in to the fyre of helle without ende there to dwelle with the fende his angellys And so he shall sende them to sory place to sory companye without ony remedye Was ther neuer thondblaste so dredefull as his voyce than shall be to theym yâ— shall be dampned And was ther neuer songe so mery ne melodye so lykyng as his voyce shal be than to all that shal be saued And therfore deme well thy selfe here that thou be not dampned there Stande here to the sawe of the grete queste of true wytnesses whiche I haue nempned to the and deme thy selfe therafter And be true domesman of thyselfe or els thou shalt haue the same queste ayenst the at the dredefull dome And therto all angelles and archangelles and all the sayntes in heuen and all creatures shall than bere wytnesse ayenst the and axe vengeaunce on the Than as sayth Iohn Crysostom suê‘ illud Plangent se omnes tribus terre â— The angelles shal brynge forth the crosse the spere the nayle the scourges the garlonde of thornes with whiche cryste suffered his passyon Than shall cryste sytte on hyghe to deme the quycke the deed he shall departe the gooe from the wycked sette the good on the ryght syde the wycked on the lyfte syde He shal torne hym to the wycked on the lyfte syde shewe theym the crosse the spere the nayles the scourges the garlonde of thornes his wouÌ„des al fresshe whiche he suffered for all mankynde and saye to the wycked on this wyse Ecce miseri et ingrati quanta ê“ vobis sustinui propter vos homo factus sum â— See ye vnkynde cursed wretches what I suffered for your sake For whan I was god and kynge of kynges lorde of lordes neuer had wyste of woo for your sake I becam man for your sake I suffered to be beten and bounde to be spateled and despysed to be nayled to the crosse crowned with thornes stongen to the herte with a spere and was slayne dyspytous deth as ye may see to bye you from endeles deth Where is the rauÌ„som of my blood where be the soules that I bought so dere where is the seruyce that ye sholde haue done to me where is the loue that ye sholde haue shewed to me I loued you aboue al creatures I loued you more than I dyde myne owne worshyppe For why for your loue I putte myselfe to sorowe and care And ye loued more a lytyll mucke and a lytyl luste of â—he flesshe than ye dyd me or my

soo moche whiche gaaf hym but a shete to be buryed in I vnderstaÌ„de the worlde whiche worldely men loue so moche yâ— for loue therof they trauayle nyght daye put them in peryl of bodye soule oft lese them selfe both bodye soule And yet at the last ende vnnethes gyueth it to them a shete to be buryed in For many of them whan they dye haue lesse than nought And yf they haue ought yet theyr executours wyll saye yâ— they haue nought that they owe more than they haue By the seconde frende that went with hym to the yate I vnderstande a mannes wyfe his childern his bodely frendes And a womannes husbonde her childern her bodely frendes whiche whan they ben deed shall go with them on waye to the yate brynge them to theyr graue per auenture stande and wepe on them But be man or woman deed doluen vnder claye he is soone forgeten out of mynde passed awaye Be the belles ronge and the masses songe he is soone forgeten Vnnethes shall he fynde one frende that wyll synge for hym one masse vnnethes in the yere By the thrydde frende whiche he loued soo lytell and whiche halpe hym at his nede I vnderstande almesdede whiche the worldely couetouse men loue full lytyll And yet at the dredeful dome whan they shall stande at the barre byfore the souerayne Iuge Cryste Ihesn than almesse dede shall be the beste frende that they shall haue For that shall speke for theym and praye for theym and saue theym yf they shall be saued And therfore Salomon sayth Conclude elemosmam in sinu pauperis et ipsa pro te exorabit ab omni malo Ecclesiastici .xxix. Therfore leue frende doo ye as Tobye taught his sone Ex substancia tua fac elemosinam Doo almesse of thy good and of thy catell and nyll thou tourne awaye thy face from ony poore man and as thou myght be thou mercyable Yf thou haue moche gyue thou moche But and yf thou haue but lytell studye thou to gyue lytell with good wyll For than thou tresourest to the a grete gyft in the daye of nede For almesse delyuered soules from euery synne from deth and suffered not the soule to go in to derkenesse Thobie .iiij. Caplm .xiij. DIues To whom shal I do myn almesse Â¶ Pauper Doo as Cryste byddeth in the gospell Omni petenti te tribue Gyue to euery nedy that axeth the yf thou myght Luce .vi. Â¶ Diues Contra. Cryste in yâ— gospell Luce .xiiij. sayth thus Whan thou makest a feest nyll thou calle therto thy frendes thy neyghbours thy cosyns and ryche men but calle thou poore men feble blynde halt by whiche wordes it semeth to me yâ— I sholde do none almesse but to poore yâ— ben feble blynde and lame Â¶ Pauê‘ Cryste fordydeth not men to byd ther frendes ther neyghbours ryche men to the feest But he bad heÌ„ yâ— they sholde not only byd theyr frendes yâ— ryche but also poore folke nedy teble Also he bad that men sholde not byd the ryche folke theyr frendes to feest with no wycked emencoÌ„n in hope of false wynnynge for pompe for glotonye for lecherye or to gete them a grete worldely name but pryncypaly for to nourysshe peas charyte in token that feest is made with good entencoÌ„n both to ryche poore ben plesauÌ„t to god cryste called vs al ryche poore to yâ— endelesse feest And cryste hymself though he were poore in our manhede he was not feble blynde ne halt whan yâ— pharise to whom he sayd tho wordes bad him to mete ne whan he was at the brydales with his mod in the chane of galyle ne whan Mary magdaleyn her syster Martha Zacheus made him grete festes yet they were praysed of cryste for ther dedes all that fedde cryste his apostles his dyscyples whan they went about the worlde prechynge techynge ben praysed And yet the apostles and his dyscyples were stronge men neyther blynde ne lame And cryste hymselfe fedde his dyscyples neyther blynde ne lame And somtyme he â—ed foure thousande of men somtyme fyue thousande that folowed hym fro contre to contre to here his prechyng to see wouÌ„dres that he dyd and yet were they not blynde ne lamâ— For as the gospell sayth he made them hole of theyr bodely seknesse or that he fedde them Luce .ix. et Math .xiiij. Also tho two dyscyples that toke cryste to herborowe in the lykenesse of a pylgryme on â—ester daye at euen ben praysed yet was he neuer blynde ne lame Also Abraham Loth many other holy men resceyued angels in the lykenesse of worshypfull men neyther blynde ne lame to mete herborowe And saynt Peter resceyued knyghtes and worshypfull men to mete to herborowe whiche came to hym on message from the grete lorde Cornely as we rede in holy wrytt ActuuÌ„ .x. And all these ben praysed of god had moche thanke of god for theyr almesdede Therfore I sayd fyrst Cryste bad that men sholde do almesse to al that nede both frende foo And the apostle byddeth yf thyne enemye haue hongre fede hym yf he haue thurste gyue him drynke The charyte of crysten fayth outaketh no persone man ne woman ne state ne degree ne secte hethen ne crysten froÌ„ almesdede whaÌ„ they had nede but we must haue pyte on all helpe all at our power Nathelesse we muste kepe ordre in gyuynge takynge hede to the cause and to the maner of nede in theym that we gyue almesse to For why some be poore by theyr wylle and some ayenst theyr wyll And they that ben poore by theyr wyll some ben poore for the loue of god some for the loue of the worlde They that ben poore for the loue of god muste be holpen passyng other for theyr pouerte is medefull parfyght vertuous They that ben poore wylfully not for god but for the worlde as the Romaynes were as these dayes moche folke dysmytte them of theyr owne good and take it to ther childeren to make them grete in this worlde and moche folke take so moche hede to other mennes proufyte that they take none hede to them selfe and so falle in pouerte in nede suche poore folke muste pryncypaly be holpen of them to whom theyr goodes profyted rather helpe them than other yâ— ben poore ayenst theyr wyll but they shall not be put byfore them that be poore for the loue of god but the nede be the more Caplm .xiiij. OF them that ben poore ayenst theyr wyll some ben poore by fortune by mysauentures as they to whom fortune serueth not at theyr wyll ne god multeplyeth not theyr good as they wolde and that that they haue they lese by mysauentures and by the dome of god And some ben poore onely for synne for the loue of synne as they that waste theyr good in lecherye

Canâ— .viij. Set me as a token vpon thyn herte And saynt Poul sayth SpuÌ„ aÌ„bulate desideria carnis noÌ„ ê‘ficietâ— ad Gala v. â— Go ye with the holy goost that is called welle of goostly fyre ye shal not do the desyre of yâ— flesshe for deuocoÌ„n mynde of crystus passyon is the best remedy ayenst temptacoÌ„n of lechery Caplm .iiij. ALso it is a good remedye to a man to thynke on his deth on his freelte on the bytter paynes of helle euer lastynge of the hygh offence of god of the endeles Ioyes that they lese yf they assent to lecherye Therfore Salomon sayth Memorare nouissima tua in eternuÌ„ noÌ„ peccabis Eccl .vij. Thynke on thy laste thynges thou shalt neuer doo synne Eche man woman sholde beware that neyther by nyce contenauÌ„ce ne by foly speche ne by nyce araye of body they styre ony man or womaÌ„ to lecherye And though resonable arraye honeste be coÌ„mended both in man woman after theyr astate ruled by goddaes lawe reason so they muste be well ware that by suche arraye they falle not in pryde ne in lecherye ne styre other to lecherye wyllynge wetynge We rede in vitas patrum that ther was an holy woman whose name was Alexandre and she was a full fayre woman and whan she herde saye that a man was fallen in to harde temptacoÌ„n of lecherye bycau s e of her beaute she closed herself in an house wolde neuer see man after ne come out of that house but toke her lyuynge in to her by a smalle wyked Men axed her why she dyde so And she saye that she hadde leuer to shytte herselfe all quyck in the graue than to harme ony soule that god made to his lykenesse bought soo dere with his precyous blood We rede also in the lyfe of saynt Bryde that a man wolde haue wedded her for her beaute she prayed god that he wolde sen do her some blemysshynge of her face wherby that mannes temptacyon myght cese Anone her one eye braste out of her hede wherfore her fader made her a nuÌ„ne as a woman vnable to the worlde And whaÌ„ she was made a nuÌ„ne had forsaken the worlde anone she had her eye her syght ayen Thus sholde wymen besely kepe theÌ„ in chastyte clennesse maydens in chastyte of maydenhode wydowes in chastyte of wydowehode wyues in chastyte of wedloke kepe ther bodye truly to theyr husbondes so yâ— husboÌ„des truly to theyr wyues Forsoth it is a dedely synne a man to desyre an other mannes wyfe or his mayden or his doughter to flesshely luste Moche more is it dedely synne to oppresse theÌ„ defoule them lye by them Caplm .v. DIues Saynt Poule sayth that the flesshe desyreth couey s eth alwaye ayenst yâ— soule And it is full harde to withstande his lustes his desyres Â¶ Pauper Therfore man sholde gouerne chastyse his bodye as a good man of armes gouerneth chastysed his horse For as Iob sayth All our lyuynge vpon erth is knyghthode fyghtyng ayenst yâ— fende yâ— worlde yâ— flesshe Iob vij And in this batayle our bodye is our horse whiche we muste chastyse rule as a knyght dooth his horse For yf yâ— horse be to proude euyl tached he may lyghtly lese his mayster becau s e of his deth And yf he be tame to his mayster well tached it shall do hym worshyp helpe him at nede in case saue his lyfe Thre thynges ben nedeful to the knyght to rule wel his horse He muste haue a brydel sadel two spores By the brydel I vnder s tande abstynence trauayle by the whiche the flesshe muste be refrayned fro his lustes his euyll tacches whan he begynneth to wexe proude wynsynge kykyng ayenst his mayster that is the soule And yf he be ouer proude to rebell to his mayster he muste haue a sharpe brydel of sharpe abstynence of harde trauayle And yf he be meke tretable gyue hym a smothe brydel of easy abstynence of comon trauayle The raynes of thy brydel sholde be two partes of temporau ce that is to saye neyther to moch ne to lytel knyt togydre in a knot of gode discrecoÌ„n And than thyn ã€ˆâ—Šã€‰ shal go ryght forth in the waye ã€ˆâ—Šã€‰ lyfe bere the to heuenly blysse ã€ˆâ—Šã€‰ â—hou gyue thy flesshe to moche meâ—â— drynke ease it wyll be thy mayâ—ter slee the. And yf thou gyue it to lytell it shall be to feble fayle the at nede let the of thy Iourneye The sadell of thyn horse shall be pacyence mekenesse that thou be pacyente in adnersyte in sekenesse that thou folowe not the grutchynges yâ— sterynges of thy flesshe The steroppes of thy sadell sholde be lowenesse sadnesse Lowenesse ayenst pryde sadnesse ayenst the worlde the flesshe That thou be not to sory for no wo ne to gladde for no wele ne for no welfare Sytte sadely in thy sadell kepe well thy steroppes for no pryde ne for no wrathe for no sekenesse for no aduersyte let not thy horse caste ã€ˆâ—Šã€‰ downe out of yâ— sadel of pacyence but than syt faste by the vertue of goostly strength kepe thy soule in the sadel of pacyence as cryste byddeth in the gospell whan he sayth In paciencia vraÌ„ possidebiâ—â— aiÌ„as vraÌ„s Ye shall kepe your soules in your pacyence And as the sadell maketh an horse semely plesauÌ„t to the syght so pacyence maketh a man plesauÌ„t to the syght of god of men maketh them haue loue in euery coÌ„pany where they ben And wrath Inpacyence hastynes maketh a maÌ„ vnplesauÌ„t without loue Of this sadel god spake to Caym whan he was wroth with his brother Abel why sayd god art thou wroth why is thy face thy there so fallen for he was fallen out of the sadell of pacyence Yf thou do well thou shalt resceyue of me good mede yf thou do euyll anone thy synne cometh at yâ— yate to be punysshed But the desyre of synne shal be vnder the and in thy power as the horse vnder the knyght and thou shalt be lorde therof yf thou wylt GenÌ„ iiij But Caym by mysgouernauÌ„ce of his hors felle out of his sadel of pacyence into manslaughter of his brod for he wolde not kepe hyÌ„ in yâ— sadel of pacyence ne refrayne the wycked desyre of his flesshe therfore god cursed hyÌ„ fyrst of all men Therfore leue frende kepe you well in the sadel of pacyence let no angre ne losse of catell ne deth of frendes none aduersyte no trybula cyon no sekenesse vnsadel you of pacyence But sytte ye fast as Iob dyd saye ye as he sayd whan he hadde loste all his good all his childern were slayne hymselfe smyten with harde sekenesse and horryble foule than he sayd thus Yf we

woman do a mys for drede to lese yâ— blysse Â¶ Pauper It fareth by folke born in pryson of the wycked worlde as it doth by a childe born in the depe derke pytte of the pryson whan it falleth a woman with childe be put in pryson The moder that knoweth the welfare yâ— she had out of pryson is in moche sorowe care and longeth full moche to be out of pryson ayen in her welfare But the childe born in the myscheef of the pryson and neuer hadde knowynge of better fare gyueth lytell tale of that myscheue in pryson But aslonge as he hath his moder with hym his sustenauÌ„ce though it be full feble he maketh no sorowe ne care he longeth after no better fare for he knoweth no better For yf his moder tells hym of yâ— Ioye welfare out of pryson of the sonne mone of the sterres of yâ— fayre floures spryngynge vpon erthe of the byrdes syngynge of myrthe of melodye of ryche arraye of lordes of ladyes welth that is out of pryson all hyr tale is but a dreme to the childe he byleueth it not therfore he longeth not therafter wyll not for all this blysse the welfare that she speketh of forsake his moder ne the feble fare that he hath with her that is for he byleueth it not yet it is as the moder telleth the childe But were the childe ones out of pryson and sawe the welth myrth the welfare whiche his moder tolde hym of he wolde be full sory for to go ayen to pryson there to lyue with his moder For all his lyfe in pryson that was fyrst lykynge ynough to hyÌ„ sholde than be full bytter he sholde neuer haue Ioye ne reste in herte tyll he came ayen to that welfare that he sawe out of pryson Ryght thus folke of this worlde borne and brought forth in sorowe care moche trauayl in the pryson of this worlde they haue so moche loue lykynge to theyr erthly moder to ther coÌ„panye that is to saye in erth in erthely thynges for erth is moder of al that they haue no lykynge in heuenly thynges ne longe not therafter And yet theyr gostly moder holy chirche ther goostly fader and god him selfe fader of all telleth them of the blysse of heuen It is to them but a dreme as is the moders tale to her childe in pryson they haue noo sad fayth therin And though it be so as our mod holy chirche telleth vs thoughe the childe byleue not that suche welfare be out of pryson the welfare is neuer the lesse though erthely couetouse men haue no lykynge but in erth in erthly thynges byleue not yâ— suche blysse be in heuen yet ther is suche blysse and neuer the lesse for theyr false byleue But had they ones sene assayed a lytell of that blysse al the Ioye lykynge that they haue in this worlde in erthly thynges sholde be to them full grete bytternesse full of sorowe care Example we haue of saynt Peter whom Cryste ledde vpon the hylle of Thabor with saynt Iohn saynt Iames and there he shewed them but a lytell of the blysse of his manhode His face shone as bryght as the sonne his clothes were whyte as snowe Moyses and Hely appered with hym in grete blysse magestee Than Peter sayd to our lorde Ihesu Lorde it is good to vs to be here Make we here thre tabernacles one to the an other to Moyses an other to Hely and let vs all dwelle here Luce .ix. And anone in syght of lytel blysse he forgat al the blysse of this worlde He cared neyther for mete drynke ne clothynge for hym thought he myght haue lyued without ende by the blysfull syght with that company Also whan saynt Poule was rauysshed in to heuen had seen yâ— vysyon of god afterwarde all his lyf in this worlde was to him a payne so moche he longed ayen to that blysse And therfore he sayd Infelix ego quis me liberabit demorte corê‘is huiê° Ro. vij I an vnsely man who shall delyuer me fro yâ— deth of this body I coueyte to be departed the soule from the bodye be without ende with cryste Moyses was with god in the mouÌ„t of Synay .xl. dayes and xl nyghtes metelesse drynkeles fedd by the speche of god by his presence yet sawe he but lytell of this blysse For he was not able to see his blysse ne noman lyuynge in this worlde as god sayd to hym yâ— tyme. But leue frende after our deth yf we kepe well goddes commaundementes and amende our mysdedes by our lyfe we shal see his grete blysse whiche neither Peter ne Poule ne Moyses myght see in erthe And we shal be syker of that blysse without ende Whiche blysse as saynt Poule sayth yâ— none erthely eye may see ne ere here ne herte thynke ne wytte comprehende In this blysse leue frende I hope to see you dwelle with you in the hyghe cyte of Ierusalem in the kynges courte of heuen To whiche blysse he brynge vs that for vs dyed on the rode tree Amen Â¶ Here endeth a co ã€ˆâ€¦ã€‰ treatyse dyalogue of Diues and Pauper That is to saye the ryche the poore fructuously treatynge vpon the .x. coÌ„mauÌ„dementes fynysshed the .iij. daye of Decembre The yere of our lorde god M. CCCC.lxxxxvi Eâ—prentyd by me Wyken de worde at Westmonstre Â¶ Deo gracias WÂ· CÂ·

ryghtfulnesse and lytyl or nought wolde do for my loue For whan I was hongrye ye wolde not fede me whan I had thurste ye gaue me noo drynke whan I was naked ye hylde me not whan I sought myne harborowe ye resceyued me not whan I was seke and in pryson ye vysyted me not And therfore wende ye hens from me in to the fyre of helle without ende there to dwelle with the fende his angelles O sayth saynt Gregorye thou synfull wretche what shalt thou do flee may thou not ne hyde the may thou not yf thou appere as nedes thou must thou art but shent for there thou shalt haue all thynge ayenst the. Aboue the thou shalt haue the dredefull domesman redy to dampne the. On yâ— ryght syde thou shalt hane thy wycked werkes to accuse the. On yâ— lyfte syde the foule fendes redy to drawe yâ— to helle Byneth the thou shalt haue the endeles depnes redy to swolowe the in without the thou shalt haue all the worlde on fyre redy to brenne the within the thou shalt haue thyn owne conscyence worste of all gnawynge the fretynge the without ende Than as the wyse man sayth All creatures shall fyght ayenst vs. SapÌ„ .v. Than as the grete clerke sayth Crysostomus Heuen erthe water sonne mone nyght daye all the worlde shall stande ayenst vs in wytnes of our synnes And though alle thynge were stylle oure thoughtes our conscyence our werkes shall accuse vs stande wytnesses ayenst vs. Therfore saynt Austen in his Omelye suê“ illud Estote misericordes sayth thus Bretheren take ye hede to the mercy of god and to the harde dome of god Now is tyme of mercy after it shall be tyme of dome Now god calleth ayen that ben tourned awaye fro hym forgyueth them ther synnes that tourne ayen to hym he is full pacyent abydeth of wretche that men sholde tourne them to hym and be saued And anone as synners tourne them ayen to god he forgyueth synnes that ben passed byheteth Ioyes to comyng Now god sâ—yreth monesteth them that ben slowe to good dedes he conforteth them that ben dyseased he techeth them that be studyouse helpeth them that fyght ayenst vyces He forsaketh no man ne woman that trauayleth to doo well yf they calle to hym He gyueth to vs that we sholde gyue ayen to hym to please hym whan we haue offended hym For we haue not gyuen hym ne wherwith to queme hym but that we take of hym The tyme of mercy is ful grete I praye you brethern al lete ye not this tyme passe you but take ye it whyle ye may After this tyme shall come tyme of dome whan men shall do harde penauÌ„ce without fruyte for it shall not helpe them Than synners that had theyr welth in this worlde shall syghe saye with grete sorowe Quid nobis profuit suâ—bia â— What hath prouffyted to vs pryde what hath now holpen vs our pompe our boost our rychesses All these ben passed awaye ryght as a shadowe These ben the wordes of saynt Austen Caplm .xv. THan they yâ— shal be dampned shall saye a sawe of sorowe yâ— neuer shall haue ende Defecit gaudiuÌ„ cordis nriÌ„ vsus eÌ„ in luciuÌ„ chorus nrÌ„ cecidit corona capit nriÌ„ ve nobis quia peccauimê° The Ioye of our herte is done past awaye to sorowe care is tourned our playe the garlonde of our hede is falle to grouÌ„de that euer we dyd synne wel awaye the stouÌ„de Trenorum iiij Therfore leue frende take we to vs the tyme of mercy amende we vs whyle we may for ellys we shall not whan we wolde And the lenger the god suffereth folke to regne in theyr synne the more pacyence that he hath with theym the harder he shal smyte them but they ameÌ„de them And therfore the dome of god is lykened to a bowe for the bowe is made of .ij. thynges of a wronge tree a ryght strynge Soo the dome of god is made of two maner folke Of them that ben wronge thorugh synne lyue wronfully do moche wronge and of them that be ryght ryghtfull in lyuynge The archer shetynge in this bowe is cryste And the more yâ— the bowe is drawe abacke the harder is smyteth whan the archer louseth So the lenger yâ— cryste abydeth soo draweth his dome abake the harder he shal smyte but folke amende them And as the archer in his shetynge taketh the wronge tree in his lyfte honde the ryght strynge in his ryght honde draweth them atwynne so cryste at the dome shall set the wronge lyuers on his left honde the ryghtfull lyuers on yâ— ryght honde set the arowe in his bowe that shal be the dredfull sentence of his dome drawe the rightful from the wronge the good froÌ„ the wycked whan he shall saye to the ryghtfull Come ye with me vp in to heuens blysse without ende to the wronge lyuers he shal saye go ye hens frome downe in to helle payne without ende Of this bowe the ê“phete sayth ArcuÌ„ suuÌ„ teteÌ„dit parauit illuÌ„ God hath bente his bowe made it redy he hath arrayed or made redy ther in tacle of deth hath made his arowes hote with brennynge thynges For they that ben brente with synne shall brenne with the fyre of helle without ende Of this bowe Dauyd also sayth Dedisti metuentibus te significacoÌ„em vt fugiâ—t a facie arcus Lord thou hast gyuen a tokenynge to them yâ— drede the to flee awaye from the face of the bowe Caplm .xvi. DIues What tokenes ben tho Â¶ Pauê‘ Ther is dome in specyal dome in generall that shall be in the laste daye of this worlde Dome in specyall eche man hath anone as he dyed And therfore cryst sayth NuÌ„c iudiciuÌ„ eÌ„ muÌ„di Now is dome of the worlde for anone as thou art deed thou shalt be demed eyther to heuen or to helle or to purgatorye Of this dome speketh Salomon Memor esto iudicij mei Haue mynde of my dome for suche shall be thy dome yesterdaye it felle to me to morowe it shall falle to the. Byfore this dome go many tokenes of warnynge to synfull wretches as age sekenesse feblenesse dasewynge of syght blyndnesse deefnesse rymplynge or reuelynge of skynne fadynge of coloure faylynge of mynde losse of catel of frendes by deth other Â¶ Diues Whan shall yâ— daye of generall dome faile Â¶ Pauper Cryste sayth in the gospell ther is none angell ne saynt in heâ—en that wote whan it shal falle But sodaynly and vnwarly it shall falle and come as a theef as deth doth to many a man that wyll not beware by tokenes byfore No more shall than man blent with synne be ware of the laste dome ne of the fyrste yâ— shall be deth no more than the men wolde be ware by the prechynge of Noe to flee the flood that drenched all

saue .viij. soules Â¶ Diues Sythen eche man and woman is demed anone as he is dede wherof shall serue the generall dome Â¶ Pauper That all men hethen crysten may see the ryghtfull dome of god not only in themself but in all other yâ— hethen men may see knowe theyr false byleue for whiche they ben dampned And crysten men see knowe theyr vnkyndenesse and how ryghtfully they all other ben dampned that dye in dedely synne Caplm .xvij. MAnnes dome is peruerted by foure thynges as sayth the lawe xi.qÌ„.iiij Quatuor by drede by couetyse of gyftes by hate by loue But cryste he is almyghty he dredeth noo man He is lorde of all he nedeth no mede ne gyftes He hateth noo good man ne woman and therfore he shall dampne noo good man ne good woman He loueth all maner ryght and therfore he shall do no wronge He knoweth all therfore ther shall noo false wytnesse ne slyght of men of lawe desceyue hym Euery man shall be there a true wytnesse of his owne dome for his owne conscyence shal saue hym or dampne hym And therfore leue frâ—nde be ye a true wytnesse of your self in this worlde to saue your selfe here in tyme of grace than shall ye be a true wytnesse to your selfe to saue your selfe in tyme of the dome False wytnesses in this worlde haste theyr ryghtfull doome of dampnacyon in the other worlde For they ben false wytnesses to themselfe and to the other also As sayth saynt Iohan with the gylden mouth super Matheum opere imperfecte Omelia .vi. Ther is no man able to be a true wytnesse to an other man but he be fyrste a true wytnesse to hymselfe in his owne dome Art the dome god shall axe of vs rekenynge and answerynge of the benefyces that we haue taken of hym he shall axe theym ayen in nombre in weyght and in measure He shall axe of vs how ofte we haue resceyued of his gyftes how moche we haue resceyued how we haue spente them And the lettres and the tayles of our conscyence shall answere and saye that we haue resceyued goodes of kynde that is to saye of bodye and of soule Also goodes of fortune that ben temporal goodes and temporall rychâ—sses and goodes of grace that ben vertues and connynge Than the souerayne Iuge shall axe of vs answere of his benefyces in the plurell nombre saynge Esuriui â— I hadde hongre and ye gaue me no mete I hadde thryste and ye gaue me no drynke I was naked and ye clothed me not I sought my harborowe and ye resceyued me not I was seke and in pryson ye vysyted me not ne conforted me not And sythen the dome shall be so hards to them that helpe not theyr euen crysten with theyr good at nede moche more strayt it shall be to them that robbe theyr euen crysten as to theues pylours extorcyoners manquellers lechours and to all wycked doers Than men shal gyue answere of euery ydell worde that they speke as cryste sayth in the gospell And as saynt Bernarde sayth the ryche man shal gyue answere of euery threde in his clothe of euery croÌ„me of brede in his brede skep of euery droppe of drynke of his barell in his tonne in his vessell Also cryste shal axe rekenynge by hole mesure For as Cryste sayth in the gospell Men shal there reken yelde to the lest ferthynge without forgyuene s se And suche mesure as men mete here to other shal be moten ayeâ— to them mercy for mercy harde for harde Also god shall than axe of vs rekenynge in weyght of strayt dome for all our dedes shal there be weyed by yâ— dome of god of our owne conscyence after that they weye they shal be rewarded the good in blysse the wycked in payne Than the honde of god shall wryte in the conscyence of euery man woman that shal be dampned these thre wordes Mane techel phares Whiche thre worder he wrote on the walle of thou kynges halle Balthasar to his dampnacoÌ„n Danielis â—nto Whiche vysyon appered to the kynge in tyme of the grete feest yâ— he made in despyte of god made men drynke in the vesselles of goddes temple whiche vesselles were halowed to god for Mane is to saye in englysshe God hath nombred thy kyngdome and dayes of thy reygne made an ende therof Techel is to saye thou art weyed in a balauÌ„ce and thou weyest to lytell Phares is to saye thy kyngdome is departed from the. For after the dome the lynful man may no lenger loke after the kyngdom of heuen whiche was ordeyned to hym yf he wolde haue deserued it But than he shal be departed fro yâ— kyngdom that he hath loste by his folye go to pryson of helle without ende whiche he hath deserued For than Cryste shall saye to euery man and woman Tolle quod tuuÌ„ est et vade Take that is thyne and that thou haste deserued and goo thy waye to heuen yf thou haue doo well or to helle yf thou haue doo amys and not amended the. Than all wycked crysten men shall be demed and dampned but hethen men shall be dampned not demed For as cryste sayth in the gospell He that byleueth not in cryste now he is demed Some shall be demed and saued as good crysten men comyn lyuers And some shall be saued not demed as men of perfeccoÌ„n For they shall deme other as Cryste sayth in the gospel Vos â— reliquistis omnia â— Ye that haue forsaken all worldely goodes for my sake and folowed me in pouerte and in perfeccyon ye shall sytte on .xij. setes demynge the .xij. kynredes of Israell that is to saye all that shall be demed Caplm .xviij. DIues It is a dredefull thynge to thynke on this dome Â¶ Pauper It shall be more dredefull to here it to see it moost for to fele it and namely to ryche folke that haue resceyued many goodes of god not spended them ne dyspensed them to his worshyp And saynt Gregory in his Omelye sayth The more the gyftes of god come to a man the more were rekenynges answere of the gyftes Therfore saynt Iames speketh to you ryche men in this maner Agite nuÌ„c diuites â— Now ye ryche men do ye so yâ— ye may saue your selfe wepe ye wayle ye for your myscheues that shall falle to you but ye amende you Your rychesses ben roten your clothes be mothe eten your golde syluer is rusted the ruste therof shal be wytnesse ayenst you at the dome and ete your flesshe as fyre For ye kept your good so harde from the poore folke therfore you haue tresoured wrath and wretche to you in the laste dayes Iacobi .v. Â¶ Diues Well is hym that is well deed Â¶ Pauper And well is hym that wel lyueth For as saynt Austen sayth He that lyueth well may not euyll dye Therfore as I sayd

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