louethe me fulwel and kepeth my body with greate cheerte that no man shal defoule me And if thou wyll by foule loue defoule me he shal sle the And if thou loue me with clene loue and wil kepe my maidenhode hool and clene â–ª he shall loue the as wel as me And whaÌ„ne thou art cristened thou shalt se him Anon hir husbond valerian by hir counsel went and was cristened of the busshop saint vrban And whan he was cristened he cam ayen fond saynt cecily praiÌ„g iÌ„ closet the auÌ„gel stoÌ„diÌ„g bisidys hir with wingis fethers fulbright and his faceshon and glymered as the flame of fyre He hade in eyther hande a garlonde made of rosys and lelyes ful fayre and fressh and fulswete iÌ„ smelling He yaue vnto saynt cecile one another to valerian and bad them kepe them in clennes both of bodi of soule For why sayd he I haue brought them oute of paradise And ye shal knowe by this token For they shal alwey be grene and fresshe and neyther welke ne fade ne lese ther swete sauore-and no man ne woman may se them but they that loue clennesse and chastyte as ye do we rede also in the lyfe of saynt agnes that whaÌ„ne she was but threttene yere of age suffered deth for the loue of god and for the loue of chastite for the wolde not assent to be wedded to the grete lordes soÌ„ne of rome for he was hethen And also for she wolde kepe hir maydenhode to crist She was made naked and led to the bordel house to be defouled of synful wretchis But sodeÌ„ly hir here wey so moche that it hilled and hidde al hir body And whaÌ„ne she came to the bordell house hir good aungel was redy and brought hir a clothe as whyte as snowe ful mete to hir body and bylapped hir with so grete lyght that there might no maÌ„ loke vpon hir ne no man durst entreye place Thanne the lordis sonne as fole hardy ran into that light for to defoule hir And anon the fende whom he wolde haue serued him slough him But saynt agnes with hir praier to god and help of hir gode auÌ„gel reysed him from dethe to life to shame and shenship of al hethen peple For anon he went oute of that house and cried openly that there was no god but crist and despised her mawmeÌ„tys and ther fals byleue Also whanne saynt agace was beryed hir aungel in the liknesse of a yonge man clothed in cloth of silke with an hundred yonge men al clothed in white that were aungels also or els holy soulys came to the beriyng and sayde astone of marble vpon hir graue with a writyng of grete confort to al the contre went not thens tyl al the beriynge was do and neuer after was se any of al that cumpany Also the good auÌ„gel brake the whelis that shulde haue slayne saint kateryne And whaÌ„ne she was dede for goddes sake the auÌ„gels toke hir body bare it iÌ„ the erth into ye mouÌ„te of synai and there beried it worship fully And therfore leue frend I pray you that ye haue saintes in heuen and holi auÌ„gels iÌ„ reuernece and deuocion for they be to vs fader and moder as I sayde first worship ye oure ladi moder and mayde aboue al next after god and thanne other sayntes bothe man and woman and holy aungels as god yeuethe you grace Whorship ye theym not as god but as oure tuters defondours kepers and oure leders and gouernouris vnder god and menis betwene vs and god that is fader of al and soueren iuge to que me him to praye for vs to gete vs grace to do wel foryeuenes of oure mysdede And therfore dauid sayth Pro hac id est ê“ missione pcciÌ„ orabit ad te oimÌ„s scuÌ„s in tempore oportuno Euery saint shal pray to the lorde in byhoful tyme for mercy and foryeuenesse of sine And leue frend pÌ„y ye hertely to youre aungel as to hym that is next you and hath moste cure of you and is moste besy to saue you vnder god And if ye wyl folowe his gouernaunce and trust iÌ„ him iÌ„ al goodnes with reuereÌ„ce cleÌ„nes pÌ„y ye hiÌ„ faitfully pleine you to hiÌ„ speke ye to hiÌ„ homely to be youre helpe as he is youre tuter and keper assigned of god and say ye oft that holy prayer Angele qui meus es c. The xxiiii chapter DIues Thy speche pleseth me wel and thy wordis be goode and deuoute but I pray the say forthe of thys coÌ„maundement if thou can more Pauê‘ Also by this coÌ„mauÌ„dement men of holy church be bound to worship ther patrones For the patrone of the church is fader of ye church and of the benefice iÌ„ that that he begynnethe it of nought xvi qÌ„ vii pia in glosa Diues For which thingys is a man cleped patron Pauper For thre thinges For fundacion that is yeuyng of ground for the firste dotacion and for makyng of ye firste church Patronum faciuÌ„t dos edificacio fundus Diues What worship owe men of holy churche to do to ther patrones what right longeth to ye patron Pauper It longeth to him for to present a persone able and yeue the church and the benefice by wey of almes to whom he thenketh able by assent of ye busshop Also it longeth to hiÌ„ to mainten ye church and to kepe it fro dilapidacion and from destruccoÌ„n from al maner wrongys as a gode fader a gode tutoure as a true aduoket to kepe defeÌ„d the church and the mynystrys of the churche from al wrongis and disesys vp on hys power And if he fynde person veker or curate or ony other clerke or prelate mysusynge the benefice iÌ„ which he is patroun he owthe to amende them in fayre maner if he maye And if he may not be owth to tel the busshop therof or summe of his officeris to whom longethe the correction of such defautys And if the busshop do not his deuoure ne his officeris he shal tel it to the archebusshop And but he do hys deuour he shal tel it to ye kynge xvi qÌ„ vii filiis And therfore men of holy churche that be auauÌ„ced by ther patrouns most nedely do ther patrouÌ„s worshyp and haue theym in reuerence by weye of kyndnesse and for nede of helpe to be mayntened in ther right And also for drede of ther offens For if they misbere them ther patrouÌ„s may depryue them of ther benefice by assentt of the busshop and in case ayens the busshoppis wyl Also it longeth to men of holy churh to susteyne ther patruÌ„s ther chidren whanne they falle to nede And if they be taken prisoners to help to pai ther raunsome xvi qÌ„ .vii o qÌ„cuÌ„que Ex. li o iiio. de iure patronatê° .c. nobis fuit Et xii qÌ„ i. aplicos c. sacrorum et ibidem qÌ„ .ii. aureuÌ„ And it longethe
also that it is a worshipful wedlok whaÌ„ne man weddeth his wife lawfully to bryng forth chyldren to goddes seruice absteyneth hym fro his wyfe in dwe tymes And thanne is ther bed wythoute spot of blame whanne he medle with his wif lawfully and for a good end kepe mesure and maner thanne ryse they vp oute of bed with oute spott of blame The sedunde chapte MAtrymony wae ordeyned of god for ii causes Firste pryncypaly into office to bryng forth children to goddes seruice Also into remedie to fle fornicacion and lecherye For the fyrste cause it was ordeyned iÌ„ paradise byfore adams synne For the ii cause it was ordeyned oute of ê‘adise after adams synne Thre goode thynges be pryncipaly in matrimonye The firste is feyth that eche of them kepe truly hys body to other and medle flesshly wyth non other The secunde is brynginge forth and norysshiÌ„ge of children to the worship of god and to goddes seruice For elles it were better that they were vnborne The third is the sacrameÌ„t which may not be vndo but only by deth And therfore the ordre of wedlok is fulworshipful for it representeth the gret sacrameÌ„t of vnyte of endles loue bytwene ye godhed ye maÌ„hede iÌ„ criste verry god verry man bitwene criste and holy churche and bytwene crist and cristeÌ„ soule And the feythful loue that owethe to be bytwene husboÌ„d wyfe bytokeneth the loue and the feythe the oweth to be bitwene crist cristeÌ„ soule and bytwene crist and holy church For the husbond shulde loue his wyfe wyth true loue And therfore whaÌ„ne he weddeth hir he setteth a rynge on hir fynger which rynge is token of true loue that owethe to be bytwene them For they moste loue them to gedre hertely And therfore it is sette in the forthe fynger For as clerkes sey fro that fynger go yeueth hir but one rynge iÌ„ token that they shulde loue theym syngulerly to gedre For as ayens comyniÌ„ge of ther body the husbond shulde loue his wyfe non other and the wyfe hir husbond and non other The riÌ„g is rouÌ„de aboute and hath non ende in token that ther loue shulde be endles and no thynge depart theim but deth alone Also the rynge is made of golde or of syluer in token that as gold and syluer pas al other metals in value and cleÌ„nesse so shulde ther loue passe al other loues And the husbond loue his wife passyng al other wymen And the wyfe loue hir husbond passynge al other men And as gold and syluer passe al other metals in clennes so shulde ther loue al be set iÌ„ cleÌ„nes not comoÌ„ to gedre but for bryngyng forth of children or to flee fornicacion or to yelde the dette of ther bodyes Thys loue bitokeneth the loue that we owe to god that is oure goostly husbonde too whoom we be all weddedde in oure baptem For we shulde loue him hertely with al oure herte syngulerly wythe al oure soule lastingly wythe al oure mynde myghtely wythe al oure myghtys And therfore he saythe Deutro vio. Thou shalte loue thy lorde god with althy hert with al thy soul with al thy mynde with al thy might The husboÌ„d betokeneth crist ye wyf betokeneth holy church and cristeÌ„ soul which is goddes spouse oweth to be suget to cryst as wyfe to husbond Thre ornameÌ„tys longe pryncipaly to a wyfe Arynge on hir fynger a broch on hir brest agarlond on hir hede The riÌ„ge betokenethe true loue as I haue seyd The broch bytokeneth clennesse in herte chastitye that she oweth to haue The garlonde bytokeneth gladnesse and the dignitye of the sacrameÌ„t of wedlok For the husbond bytokeneth crist and the wyfe holy church which is cleped quene goddes spouse And therfore seiÌ„t poule sayth thus Viri diligite vxores vestras ye men loue ye youre wyues as criste loued holy church and put himsilfe to the deth for holy church So shulde men do if it neded for ther wyues as saythe glose Men saythe he owe to loue ther wyues as ther owne bodyes He that loueth his wyfe he loueth himsilfe Sythe thanne thys sacrament of wedlok is so greate and so worshypful in crist and holy church ther-fore euery man loue his wyfe as himsilfe And the wyfe loue hyr husbond and drede him wymen saith he most be suget to ther husbondys as to ther lorde For maÌ„ is hede of woman as criste is hede of holy churche And as al holy church is suget to crist so most wymeÌ„ be sugettis to ther husboÌ„ddys These be the wordys of seiÌ„t poule Ad eph quinto The thirde chapter Syth that the ordre of wedlok is so greate so worshipful in criste holy church as saynt poul saith without doute they that breke it or misuse it in lust and lykyng of the flesshe and folowe only ther lust as bestes and refreyne not themsilfe by reson by goddes lawe they synne ful greuously Therfore we fynd in holy wrytte tobie .vio. co. That there was a woman that hyght sara and she was wedded to vii husbondys and adeuel the hyght asmodeus slough them al ech after other the firste night or that they medled wlth hyr For they wedded hir more for breÌ„niÌ„ge luste of ye flessh than for any true cause of matrymonye After the aungel raphael cam to yonge Tobie seid to hiÌ„ that he shuld wedde sara ThaÌ„ yong tobie seyde to the auÌ„gel I haue hard he seyde that ye deuel hath power ouÌ„ al men that wed hir and slethe them ThaÌ„ the auÌ„gel seyde to hiÌ„ I shal tel ye ouer whiche men the fend hath power ouer them that so take wedloke that they putte god from theym fro ther mynde yeue tente to flesshely lustys as hors and mule that haue no vnderstondynge Ouer them the deuel hath power Butte thou shalt not take hir in suche maner but three nyghtys ye shal kepe you chast and yeue you to holy prayere and thanne thou shalt take thy wyfe wythe the dred of god priÌ„cypaly to briÌ„g forthe children to the worship of god Sythe thaÌ„ne the deuyl hathe such power ouer them that so misuse ther wyues and the ordre of wedlok Moche more power hathe he ouer them that breke ye ordre of wedlok take other thaÌ„ ther wyues Therfore god bad in the olde law Deuto. xxii that if ani maÌ„ medil with another maÌ„nis wyf they shal be slayn both ye maÌ„ the womaÌ„ And the wyse man seyth that he that dothe auoutrye for myschefe of herte he shal lese hys soule he gadereth shame and shenship to himsylfe hys shame shal neuÌ„ be do awey ProuÌ„ vio. And there he saythe that al thoughe theft be greuous synne yit iÌ„ regard of auoutrye it is but a smal synne And so saith ye greate clerke bede and the glose allso Many myscheues falle to them that lyue iÌ„ auotrie moch sikenesse moch myshappe losse of good wanysshyng of cateyl and lytel foyson therin
axe what the wrighte wole worche ne whan Ne thou mayst nat knowe by the orloge what tyme the orloger wole set it ne knowe the orlogers wylle Ne thou maist nat knowe by the gryndstone what the smyth wol grynde ne what maner ne whaÌ„ Diues It is soth Pauper No more may we knowe by the bodies aboue ne by the cours of the planetes what god wole do ne what he wole ordeyne of maÌ„ or of woman or of any comunyte londe realme cuntre or cite for the planetes the bodies aboue ben nought elles but goddes instrumeÌ„tes the course of the planetes is nat chaungeable ne variable but it is put iÌ„ certeyn meuynge and stirynge whiche they maye natt flee ne chaunge for they haue no fre election iÌ„ theire doynge But god is souereyn iuge moste rightful moste merciful moste free to punysshe to spare For he is moste of might no thinge may him withstoÌ„de therfore his domes his werkes be nat nedyd ne artid by the planetes but after that meÌ„ chaunge her lyuyng so chaÌ„gith he his domes to punysshe or spare to wel or to wo to heuyn or to helle He demyd the siÌ„ful cite of nynyue bicause of synne to be distroyed within xl daies but whan they repeÌ„tyd hem ameÌ„dyd theym cryde after mercy he chaÌ„ged his dome sparyd the cyte distroied it nat as tellith Ionas the ê“phete yit the planetes chaÌ„gyd nat her cours for non ameÌ„dmeÌ„t of the peple Also we fynd iÌ„ holy wryt the fourth boke of kinges that god sende the ê“phete Isaie to the kiÌ„g ezechie whaÌ„ he had sined and badde him make his testament for he shulde dye no lengre lyue Anone the kinge repentyd him wepte ful sore axed mercy And anon god badde the ê“phete Isaie that yit was iÌ„ the kinges halle to wende ayen to the kinge say to him that god had accepted his repentaunce herde his prayer that he shulde nat dye than but he shuld lyue xv yere lengre Lo leue frende how sone the dome of god was chaunged al to mercy And though the planetes yit the tyme kept forth their course they chauÌ„gyd nat for al the kinges wepynge Diues Anone after the son chaungyd his cours turnyd ayen iÌ„to the eest began a newe day Pauper The turnyng ayen of the sonne was natt cause of the mercye of god ne of chauÌ„gynge of his domes for god chauÌ„gyd his dome bifore or the sonne turnyd ayen So the turnyng ayen of the son was noughte elles but a token of mercy to the kynge ezechie to alle synful wreches that wolde ameÌ„de hem For right as the son chauÌ„ged his course after the repentauÌ„ce of the kynge Right so god chauÌ„gith his sentence anon as man or woman repeÌ„tith him of his syn is in wyl to ameÌ„de him Therfore saith the lawe De penitent di i. sufficiat No uit deus mutare sentenciam si tu nouis emeÌ„dare delictuÌ„ God can chaunge his sentence his dome anone as thou canst ameÌ„de thy trespasse Also it was a token to the kyng that goddes bihest to him shulde be fulfylled Butt alle the astronomours that euir were coude nat telle bifore of the wounderful token in the sonne For it was al ayenst the comon course of kynde that and suche other shewe wele that god is nat ruled by the course of the planetes but that god ruleth the planetes and nat the planetes him ne his domes ne his werkes But god ruleth demeth and gouerneth al maÌ„kynde ê‘sone comunyte after that they deserue and as him thynketh moost spedeful to his worshyp to the comon proufyt of his Realme in heuen in erthe in helle whose domes and ordenauÌ„ce passe maÌ„nes wyt And therfore seint poul sayth Quis cognouit sensuÌ„ dnÌ„i aut quis consiliarius eius fuit who saith he hath knowe the wyt of god or who was his counseloure Forsothe nat the astronomoures ne wyches for they ben fooles of alle foles and put fettheste oute of goddes counseyl as folke that god moste hatyth Seint poule sayth that the domes of god ben incoÌ„pÌ„hensible nomaÌ„ may knowe them we le no man may trase his weyes Tho been his wonderful domes they ben so medled with mercy rightfulnesse that they passe mannes wytte Therfore the prophete Dauyd sayth Vniuerse vie dnÌ„i miÌ„a et veritas Alle the weyes of the lorde been mercy and treuthe Iudicia dnÌ„i abissus multa The domes of god been a moch depnesse ye so depe that no maÌ„nes wytte may seke to the depenesse ne knowe wele the cause ne skylle of his wonderfulle domes And therfore suche astronomoures wyches that entermet them so high of goddes domes wonderful werkes presume to diuyne of thynges that been to come and make theym wyse as if they were goddes felowes and knewe alle his preuy counseyl they ben foles of alle foles Diues Therfore clerkes saye that they may no thynge tel for certayne But they may tel wher to man or woman or comunyte is enclened by the worchyng of the bodies aboue Neuirthelesse as they saye man and woman may by vertue ouircome the planetes and soo euery wyse man is lorde and maister of the planetes And therfore ptolomeus the greate astronomoure saith Qd vir sapiens dnÌ„abitur astris The xx chaptre ALso as they say by astronomye they may knowe whan men ben iÌ„clyned to werre or to peas And whan by comon course of kynde shulde falle moreyn hungre tempest drought and such other But as they say one holy prayer may chauÌ„ge euery dele And though it fal nat in one cuÌ„tre it fallith in an other cuntre Pauper Sithen they can nat telle for certeyne what shalle bifalle but al in doute their sawes their domes maye so lightly be chauÌ„gyd brought to nought it is a greate folye to sette any trust to their tales For so may euery fole telle what he wole and excuse euery lesynge This maner of spech is nought elles but a mayntenynge of lesynges and of faytrye and of hydynge of folye and a synful excusacion of synne a nett to cache with womaÌ„nes soul. a streÌ„ge to drawe men to helle to drawe maÌ„nes hert his loue his trust from god They wolde fayne beholdeÌ„ wyse nye of goddes couÌ„seyl but they wote nat howe for they be founden so false ¶ ye shalle vnderstonde leue frende that ther is but one sonne one mone and other fyue planetes Saturne Iubiter Mars Venê° and Mercury Whiche with other sterres gone aboute alle erth with the firmament euery day natuturel so passe alle the londes alle realmes ê‘sones al erthe al waters al ayre in xxiiii oures that is clepid day natural from soÌ„ne ryse to sonne ryse from none to none And sithen they passe alle londes al ê‘sones so euenly make no more duellyng ouir one than an other why shuld they more enclyne one
creature And therfore the prophete saith Vouete reddite dnÌ„o deo vestro Make ye youre vowes to oure lorde god and yeldith theym to hun Also it is taken in veyne whanne folire kepe nat their vowes that been lefulle but breke them retchesly or by freyltie wtouten nede withouten auctoritie of their soueraynes whiche haue power to dispeÌ„se with hem or chaunge their vowes Also if men make vowes vnlefulle ayenst charite to do any thing ayenst goddes lawe As if thou madest a vowe to sle thyn euyn cristen or that thou shuldest neuyr do gode to pore men for paraueÌ„ture suÌ„me pore man hath aggreued the. Also whaÌ„ne men make vowes vnwisely lightly wtoute auysement and by comon custume of speche The .iii. chaptre DIues And suche vowes ben made these dayes ful many For with moche folke be they ones spoken they been noo more thought on For they be so comon in theire mouthe Pauper Therfore they synne ful greuously so takinge goddes name in veyne For ther shulde no vowe be made but for a thynge of charite and with a gode auysement ¶ We fynde in holy wrytte Iudicum xi c that ther was a leder a iuge of goddes peple whos name was Iept And whanne he shulde go to fight ayenst goddes enemyes the folke of amon he made his vowe to god that if he yaue him the vitorye of his enemyes whaÌ„ he came home ayen what lyuiÌ„g thing he mette first of his house holde in his cuÌ„mynge hoome he shulde sle it offre it vp to god iÌ„ sacrifice After this as god wold he hadde the maistree and came home with grete worship whan his doughter herde these tidynges she was full glade and toke her tymber in her hoÌ„de and came in grete haste first of al the housholde daunsynge pleynge syngynge ayeÌ„st her fader for to welcome him home Whanne iept sawe his doughter so cuÌ„mynge ayenst him he bithoughte him of his a vowe and wexte ful sorye for he hadde no childe but her he louyd her fulle moche Alas doughter allas sayde he Whatt haste thou doone why cuÌ„myste thou so sone ayenst me I haue openyd my mouthe to god and made a vowe ayenste the for I muste by my vowe slee the and offre the vp into sacrifice to god But the womaÌ„ his doughter yit clene mayden was soo glade of goddes worship and of her faders worship and that goddes enmyes were so slayne that she made lytel sorowe or none for her deth and saide to her fader Iept Sith thou haste made suche a vowe god hath sent the victory of his enemyes fulfyl thy vowe For I take the deth gladely But I praye the of one boone or I dye Let me go with other maydens my pleyferes and morne and bewayle my maydenhode amoÌ„ge the hylles and the mounteynes .ii. monethes For it was that tyme repreef to a womaÌ„ to dye wtouten issue of her body And iept grauntyd her bone After ii monethes she came ayen to her fader iepte and mekely suffryd the deth for goddes sake and for the loue of her fader And thus leeue frende that womans deth which was clene maiden betokneth cristes passion For right as she toke the deth wylfully for saluacion of goddes folke and distruction of goddes enemyes Soo criste clene mayden the neuir was defouled with synne and neuyr dyd amys Wylfully suffryde bitter deth for saluacion of alle maÌ„kynde and distruction of the feeÌ„des power Diues Was nat his vowe lefulle Pauper It was nat lefulle For by his vowe if he hadde firste mette with a cat or an hounde cuÌ„mynge ayenst him he shulde haue made sacrifice to god therof which sacrifice shuld haue ben abhominacion to god for neither was able to be offred in sacrifice And for asmoche as he made his vowe so vnwysely god suffryd him to falle iÌ„to that mischeyf to sle an iÌ„noceÌ„te his owne doughter ayenste goddes lawe For god saith InnoceÌ„teÌ„ et iustuÌ„ non occides Thou shalte natt sle the innocent ne the rightfull man ne woman And soo by his vowe so folily made he dyd ful greuous dedly synne and forfettyd ful highly ayeÌ„st goddes law And therfore saith the master of the stories and Iosephus alsoo that he was a foole in his vowe makyng and wycked and ouir done cruel in the fulfillynge And therfore saith the grete clerk ysodorus in synonimis li.ii. Et xxii qÌ„ iiii In malis ê“missis rescinde fidem in turpi voto muta decretum quod iÌ„caute no uistine facias impia eÌ„ ê“missio que scelere adimpletur In wycked hestes kytte awaye feyth that is to say fulfylle noo wyckyd biheestes kepe no faith to do amys For in shrewyd bihestes it is betrÌ„ to be holdeÌ„ fals thaÌ„ true For who so fulfilleth them is fals to god In the vowe saith that he is foule and vnlefulle chauÌ„ge thy dome and that that thou haste nat wisely auowyd doo it nat For it is a wycked biheste that is fulfilled done with synne The iiii chaptre DIues I assent say forth I pray the. Pauper Also goddes name is take iÌ„ veyne by blasphemye and spiteful speche of god as whan men grutch ayenst goddes domes in seknes tribulacion and disease and sey that god is vnrightful and cruel or grutche ayenste his mercy Whanne they may natt haue vengeauÌ„ce of their aduersaries as they wolde haue saye that god is to pacient and to mercy able And they also that fal in waÌ„ hope and say that god wol nat foryeue theym their synne And they also that presume to moche of goddes mercy and wole nat amende theym for they say that god wole foryeue it them at the firste worde Also suÌ„me saye that god slepith whanne he helpith theim nat as they wolde Alle that speke thus or saye any other thing of god that is ayeÌ„st his worship and his godhode take goddes name iÌ„ veyne by blasphemy Also goddes name is taken amys and in veyne by mys speche of othes swerynge For who so wole lightly swere for a thynge of nought or of no charge or custumably or falsly wyttyng wele that he sweryth false or dispitously or disseyuablye or swerith any creature or vseth any nyce othes or vnleful othes alle these take goddes name in veyne For ther owith noo man ne woman swere but for a treuthe of charge and whaÌ„ne it nedith to swere to witnes of treuthe And whanne a man shalle swere he shal swere by his god by no creature Diues Moche folke is so brought in custume of swering that vnneth they can speke thre wordes to gidder but they suere by god or by some creature or some grete or nyce othe Pauê‘ As I saide bifore wyckid custume excuseth nat synne but accuseth and aggregith syn And therfore it is to drede that they swere so custumably so lightly that they syn dedly swere they sothe swere they false And therfore salomon saith Iuracioni ne assues cas os tuuÌ„
and of reyne and bisshadewth the roote fro the hete of the sonne so owth the children refresshe ther fader ther moder in ther nede and kepe them from messhefe as moche as they may in good maner and kepe them wel and onestly Not for to make them riche ne norisshe them in deliciis The sixte chapter DIues WhaÌ„ne man or woman entrethe into the religion he is dede a yenste the worlde Therfore thanne it semethe that bihis religion he is vnbâ—uÌ„de from this pecept And he that is not bounde to helpe his fader or moder at nede For whan he is professed in religion he maye not yeue For he that nought haue nought may yeue Pauê‘ MaÌ„ and woman by thys precepte is bouÌ„d to two thingis to reuereÌ„ce fader and moder and to helpe them at nede As for the reuerence the religiouse is as moche bounde or more as ye seculere in time and place whanne and where he may doo it But as for ye secunde poynte that is to helppe theym at nede if hys fader moder haue not wherby to lyue ne be of power to gete ther liuynge onestly-the sonne owthe not to entre such religion there he may not helpe theÌ„ for if he do he may be cause of ther deth But if hys fader and moder haue enoughe to liue by he may entre religion thowe fader and moder forbede it him He shall not spare for loue prayer for blessynge ne for cursse For as saint austen sayth in eplaÌ„ ad letum This precepte byndethe there that thynges of more charge more profyte lett it not Diues yet contra te If the religiouse kepe not this precepte bi cause of his religion he dede a mysse in takynge of his religion Pauper That is sothe Diues I suppose that he se neuer after his fader ne moder ne do theÌ„ no helpe ne reuerence Houe kepeth he thanne thys precepte Pauê‘ Thow he se theÌ„ neuer after ne helpe theym at nede ne do to theym reuerence if his wil be good to helpe them at nede to do them reuerence if he might come to them hym silfe or by mene ê‘sone yet he kepe the pÌ„cept For thow this pÌ„cepte byndeth alwey man and woman yet it byndeth not for alweye as say these clerkes nat for euÌ„y tyme ne for euery place ne for euery cause butt only for suche cause tyme place whanne they may do it lefully And thus bynde al preceptis affirmatiue But preceptys negatiue binde euery tyme and for euery tyme Diues What if fader and moder falle in mischeefe after that ther sone is professed in religion owe not her sonne to forsake religion and helpe his fadar and moder in ther mischeefe Pauper Some clerkes seye that for as moch as he is dede a yenst the worlde by hys profession therfor he is dischargyd fro cure of fader and moder as he is dischargyd therof by bodely deth And he owe not to goo oute of hys religion but dwel styl vnder obbediens of his prelate Netheles he owe to do his deuor to helpe theÌ„ sauynge his obedience and onestee of his religion In suÌ„ coÌ„ lio. iiio. tio. xxxiiii q. CC. xlix Diues As I sayde firste He the nought haue nought may yeue but the religiouse maketh so his profession that he may no thing haue in propre Hou shuld he than helpe either fader or moder or ony other of his kyn Pauper If he be a religious mendinauÌ„t he may begge for his fader and moder as he doth for him silfe and so releue and helpe them by mennys almes And if he do so with oute doute god shall sende hym enoughe by cause of his charyte And he shal fare the bettre for them bothe in body and soule And if he be a religious possessionere endewyd by temporall godes he may releue them in the same maner Or elles by almes of the house Which is endewed principhly to helpe the nidy and namely fader and moder For seint poule sayth that who so haue not cure of hys next he is wors than iew sarseyn or paynym The seuenthe chapter DIues As thei say the godes of holy churche maye not be aliened ne youen in God to the vse of seculeris Pauper for bede elles For all that holy church hathe it is youen to holy churche or ellis purchasyd by substance of temporel lordes to helpe cristen people in mischeefe And therfore holy churchys goodes ben cleped the goodes of the pore and of the nedy .xvi. q. iÌ„ decime et co. quio. Diues These religiouse possessioners endewed in so grete richessys saye that they be the goodes of the house And therfore noon of them may yeue ony thing of the goodes wioute comon assent of the couent And leue of ther souerayne And so me thinketh that it is full harde to ony religious possessionere to helpe ether fader or moder by goodes of hys house For the religiouse may scarsely help them sylfe by goodes of hys house he shal ful euyl or may releue fader or moder by goodes of his house For redely he shall fynde bothe hys prelate and his couent ayeÌ„s hym alegginge dilapidacion wast and pouertie and greate nede withe oute nede For yet ther is no house that wyl saye that they haue enoughe Pauper A sory lordship is thanne the lordshipp of religeouse that may nat in so greate richessys passynge dukes cerlis barons releue the mysshef of theyr owne fader and moder But sothely they shewe wel that al ther besinesse is to spare to purchase to begge of lordes and ladies and of other men londes rentys gold and siluer Not for help of the pore but for to maynteyn ther pride and ther lust fare Saynt benette ofte wythe goode consience yaue to the couentys gode to folke iÌ„ mischefe For we rede po. lio. dialogorum That there was a good simple man disesid for he ought a man twelue shillinges and he had not wherwith to paye He cam to seint benet and prayd him of help SeiÌ„t benet sayde that he hadde noght thanne wherwith to helpe hym But come a yen sayde he to me after too dayes and thaÌ„ne I shal helpe the if I may Seint benet for petie that he hdde on that man praide to god for help And sodynly be foond ligging threttene shyllinges on the hutche of the couent that was full of whete whiche money seint benet toke yaue to that sory man and bad him paye twelue shillinges for his det And twelue pens ouÌ„ he bad him kepe for his liuynge And withe oute doute if seint benette hadde hadde so moche money of the couent He shulde haue do the same with the couents money with out assent of the couent For we fynde in the same boke that there was a grete hungre in that cuntre the seint benette dwelled in And whanne he saw folke at mysshefe he yaue a way nigh al the godes of the couentt so that therere
the fox entreth and there he bringeth forth a shrewed brode By the bawsiÌ„ that hateith stenche and vnclennesse is vnderstond cryste Iesus borne of the mayde floure of cleÌ„nesse By the fox is vnderstond the fende which is aboute night and daye to put crist oute of his denne that is mannis soule and womans For mannys soule is goddes denne goddes teÌ„ple goddes house goddes dwelliÌ„g place And for the fende may nott putt him oute by might he puttethe him oute by sleyght He makethe foule iÌ„ mannys soul and womans He putteth in ther soulys foule stynkyng thoughtys of lecherye firste smale and after gretter And anon as man or womaÌ„ begynnethe to haue lykynge in such thoughtys anon ther soule bygynnethe to stenke in goddes sight if they asseÌ„t to ye though t ys to do theÌ„ in dede or for to delyte theym therin Thanne ther soulys stinke so foule in goddis sight that he forsaketh tho soulys and wendeth oute and than the feende entrethe And there he bryngeth forth synne after synne tyll at the laste he bryngethe theym from shame to shame to wycked deth and to wicked end Therfore saynte Austen in hys sermon byddeth vs that we shulde traueyle that oure god fynde no thynge in his temple that is to sey in oure soulys that maye offende the iyen of his maiestye But mote the dwellynge of oure herte be voyded of vyces and fylled wyth vertues shett to the fende and open to cryste The xv chapter ANother remedye ayens ye temptacion of lecherye is deuocion and mynde of crystys passion Far as sayth saynt gregori there is non so harde temptacion but that man shuld ouer come esily enough if he thought enteerly on cristys passion we fynde in gestys that on a tyme a greate kynges son loued wele a pore wooman For thoughe she were pore yit she was fayre and plesaunt in berynge The kynges sonne tooke hir to hys paramoure and wedded hir wherfor his fader nigh all his kyn was myspayde For them thought that he was moch disperachid by hir Wherefore he seyng that his kynred bare so heuy of his mariage he wente into fer londes yaue hym to armes what he might wynne with his swerde he sent it home to hys wyfe sauynge hys worship and his lyuynge In euery iourney he had the better of his enemies so his name bigan to sprynge fer and wyde At the last he caÌ„ iÌ„ so hard feight al thoughe he hadde the maystery yit he was so wounded that nedys he muste dye Thanne he sente home his sharte ful of woundys of holys and al forbledde to his wife with alettre vnder his seale saiynge in this wyse Cerne cicatrices vetris vestigia pugne Quesiui ê“prio saÌ„guine qicquid habes Byhold my woundys haue theym in thy thought For al the goodis that be thyne with my blode I haue theym bought And whanne this woman sawe this sharte and redde the lettre she fel doune iÌ„ swowne And whaÌ„ she was releued she heng vp this sherte iÌ„ a preuy place of hir chambre and whanne euer any man cam to hir to speke of weddynge or of flesshly luste she wente iÌ„to hir chaumbre and loked on hys sharte and cam oute ayen styffe and stedfast in hir husbondis loue that was ded and denyed theÌ„ ther axynge seiyng in this maner while I haue his blode iÌ„ my mynde That was to me so gode and kynde Shal I neuer husbonde take But hym that dyed for my sake And thus she kept hir in clennesse and chastitye all hir lyfe for loue of hir husbonde that dyed for hir loue By thys pore woman that was soo fayre is vnderstonde mannys soule womans which is made too the lykenes of god But it was made ful pore through the synne of adam By the kynges soÌ„ne is vnderstonde criste goddes soÌ„ne whiche loued so moch mannys soul that as sayth saynt Poule he auentisshed himsilfe and dispariched himsilfe into the likenes of aseruant and maried to him oure kynde and mannis soule and lyued here two and thritty wynter and more in moch wo to wiÌ„ne the loue of mannys soul and faught ayens the feude the flesshe and the worde that be alwey besy to lese mannys soule And alwey he hadde the maystry by might of the godhed But on gode friday he cam in so fel a fight with that tyraunt ye fend of hel the though he had the maistry yit he was so forwounded that by wey of maÌ„hod whiche he toke of the mayde nedely he must dye And thaÌ„ he sent home a lettre of loue to his spouse maÌ„nys soul seiyng as the knight sayde Cerne citatrices c. Beholde my woundys and haue them iÌ„ thy thought For al ye godis that be thine with my blode I haue them bought For why al the ioye and blis that we shulde haue in heuen and all the grace and goodnesse that we haue here in erth al haue we by vertue of cristis passion For but he wold haue died for onre sake els shulde we haue layne in hel payne withoute ende By this shirte ful of woundys and so blodye I vnderstoÌ„d his blesful body For as maÌ„nis body is clad iÌ„ his shert so the godhed was clothed in the blesful body of criste which bodi was al blody and so ful of wouÌ„dys that as shyth the prophete Isaie i.c. Fro the sole of the fote to ye top of the hede there was noo hole place in his body Therfore â—â—ue frende I pray you hange ye thys shertte in a preuye place of youre chaumbre that is to saye Sette ye crystys passion enterly in youre herte and whonne the fende the worlde or the flesshe or any wycked man or woman bygynneth to tempâ—e you to synne anon wende ye to youre hert loke ye on thys shert Thenke hou that blesful body was born of the mayde marye wytheoute synne and sorowe and neuer did amys Thenke hou it was forrent and fortorne byspeted for oure synne and oure sake not for his owne gylt and if ye doo so and thenke enteerly on cristis passioon ye shal lightly ouercoÌ„ euery temptacion and haue the better pacience in tribulacion Whefor an holy man sayth thus Reminiscens sacrati sanguinis quem effudit amator hominis effundendo lacrimas Non est locus ingratitudinis vbi torreÌ„s tante dulcedinis attiÌ„git aiÌ„as c. Whanne I thenke on cristis blode that he shed vpon the rode I lete terys smert What man may be vnkynde That cristis blode hath in mynd enteerly iÌ„ his hert Swete Iesu cryste what is thy gylt That thou thus for me arte spylt floure of vnlothfulnes I am a thefe and thou dieste I am gyltye and thou obeyste alle my wickednes why yaueste thou so moch for thyn what wiÌ„nest thou wythe thyne harde payne ryche in blysse aboue Loue thyn herte so depe hath sought That peyne of deth letteh ne nought to wiÌ„ne mannys loue Another remedye ayens
weÌ„d vp mete with criste in the ayre as saith seint poule To his children Crist shal say Venite c Come ye my faders blessyd children take ye the kingedome of heuen that was ordeined to you before the begynnyng of ye worlde But to these bestial folke wycked lyuers to the proude to the couetouse to the enuiouse to lechouris glotouÌ„s and to veÌ„geable folke his voice shal be ful dredful and ful bitter whanne he shal saye to them Discedite a me maledicti etc. Wende ye hens fro me ye cursed wretches into the fier of helle withouten ende there to dwelle with the fende and hys aungelis And so he shal send theÌ„ to sory place and to sory cuÌ„pany withoute any remedie was ther neuer thunderblast so dredful as his voice thanne shal be to theim that shal be dampned And was there neuer songe so mery ne me lodie so likyng as his voice shal be thaÌ„ne to al that shal be saued And therfore deme welle thy silfe here that thou be not dampned there Stond here to the saw of ye greate queste of treue witnesses Wich I haue nempned to the and demethisylfe therafter And be treue domesman of thisylfe or els thou shalt haue the same qÌ„st ayens the at the dredful dome And therto alle aungelis and archaungelis and al the seyntes in heuen and alle creaturis shal thaÌ„ bere witnesse ayens the and axe vegeaunce on the Thanne as sayth Iohn crisostom super illud Plangent se omnes tribus tre et c. The aungelis shal bryng forth the crosse the spere the nayles the scourges and the garloÌ„d of thornes with which criste suffered his passion Thanne shal crist sit on high to deme ye qcke the dede he shal departe the gode from the wycked and sette the gode on the right syde the wycked on the liftesyde He shal turne hiÌ„ to the wicked on the liftsyde and shewe theym the crosse the spere the nayles the scourges and the garlond of thornes and his wouÌ„des alle fresshe which he suffered for alle mankynde and saye to the wicked on this wyse Ecce miseri et ingrati quanta ê“vobis sustinui ê“pter vos homo factus sum c. Se ye vnkynde cursed wretches what I suffered for your sake For whaÌ„ I was god kynge of kynges and lord of lordes and neuer had wyst of woo for youre sake I bicam man for youre sake I suffered to be beten and bounde be spateled and despised be nailed to the crosse crowned with thornes stongen to the harte with a spere and was slayne dispitous deth as ye maye see to bye you from endles deth Where is the rauÌ„som of my blode where be the soules that I bought so dere where is the seruice that ye shulde haue don to me where is the loue that ye shuld haue shewed to me I loued you aboue alle creaturis I loued you more than I dyd myn owne worshyp Forwhy for youre loue I putte misylfe to sorowe and care And ye loued more a lytel mucke and a lityl luste of the flesshe than ye dyd me or my rightfulnesse and lityl or nought wolde do for my loue For whaÌ„ne I was hungry ye wolde not fede me whanne I hadde thurst ye yaue me no dâ—â—h whanne I was naked ye hilde me nat whanne I sought myne harborowe ye resceyued me nott whanne I was seke and in preson ye visited me not And therfore wende ye hens from me into the fier of helle without end there to dwelle with the fende and hys aungelis O. sayth seynt Gregori thou synful wretch what shalt thou do fle may thou not ne hyde the may thou not and if thou apere as nedys thou moste thou art but sheÌ„t for yerÌ„ thou shalt haue al thyng ayens the Aboue ye thou shalt haue the dredfulle domesman redy to dampne the On the right syde thou shalt haue the wicked werkes to accuse the On the lyft side the foule fendes redy to drawe the to helle Byneth the thou shalt haue ye endles depnes redy to swolow the in withouteÌ„ the thou shalt haue al the worlde on fier redy to brenne the within the thou shalt haue thyn own coÌ„science worst of al gnawyng the and fretynge the withouten ende Thanne as sayth the wyse man Alle creaturis shal feight ayens vs SapÌ„ vo. Thanne as saythe the greate clerke Crisostomus heueÌ„ erth water soÌ„ne mone night and day al ye world shal stond ayens vs in witnesse of oure synnes And though al thing wer stil oure thoughtis and oure conscience and oure werkes shal accuse vs and stonde witnessis ayens vs Therfore seynt austen in his omelie suê‘ illud Estote misericodes sayth thus Brethern take ye hede to the mercy of god and to the harde dome of god Nowe is tyme of mercy after it shal be tyme of dome Nowe god clepeth ayen that been turned a weye fro him and foryeueth theÌ„ ther synnes that turne ayen to him and he is ful pacient and abidethe of wrech that men shulde turne theÌ„ to him and be saued And anon as siÌ„ners turne them ayen to god he foryeuethe synnes that been passed bihetith ioyes to comiÌ„g Now god stireth and monestith theÌ„ that been slaw to gode dediâ— he confortith them that been diseasyd he techith them that be studiouse and helpith them that fighte ayeÌ„st vices He forsaketh no maÌ„ne womaÌ„ that traueyleth to doo wele if they clepe to him He yeueth to vs that we shulde yeue ayen to him to please him whaÌ„ne we haue offendyd him For we haue nat youeÌ„ him ne wherwith to queme him butt that we take of him The tyme of mercy is ful grete I pray you bretherne alle lete ye natt this tyme passe you but take ye it while ye may After this tym shal cuÌ„me tym of dome whanne men shal doo harde penaunce withouten fruyte for itt shal nat helpe them ThaÌ„ne synners that had their welth in this worlde shal sigh and say with grete sorowe Quid nobis profuit suê‘bia c. What hath profited to vs pride what hath nowe holpeÌ„ vs oure pompe oure boost oure richesses Al thies ben passed awey right as a shadowe These been the wordes of seint austyn The xv chapter THaÌ„ne they that shal be daÌ„ned shal say a sawe of sorowe that neuir shal haue ende De fecit gaudiuÌ„ cordis nti versus eÌ„ in luctuÌ„ chorus nt cecidit corona capitis nostri ve nobis quia peccauimus The ioye of oure hert is done and past away to sorowe care is turned oure pleye the garlonde of oure hede is falle to grounde that euir we dyd syn welaway the stounde Trenorum quarto Therfore leue frende take we to vs the tyme of mercy amende we vs while we may for elles we shal nat whaÌ„ne we wold And the leÌ„ger that god suffrith folk to reigne in their synne the more pacience that he hath with theym the
so maÌ„kynde had his begynnynge was brought forthe in paradise By the adder I vndstoÌ„d the feeÌ„d whiche appered in the lyknesse of an adder to eue stange her full euyl adaÌ„ also with his wycked foÌ„dyng slewe them bothe body soul. And nat only he slewe them but also he slewe al mankynde iÌ„ them For if adam hadde nat synned we shulde neuir haue dyed ne haue wyste of woo Wherfore this pellicane Iesus crist seynge the myscheif that maÌ„kynde was fal in be gyle of the feeÌ„d he had ruth on mankynde And for grete loue that he had to maÌ„kynde as seint Poule saith he auentisshed hymself toke flessh and blode of the mayden marye bicame man in the lyknesse of a seruaunt and in oure maÌ„hede in oure kynde suffred to be taken and be bounde beten forspited dispysed discourgyd at the pyler be crowned with thornes be naled to the tree hondes feet hangyd on the crosse as a theef amonges theuys bestoÌ„ge to the herte with the sharpe spere so dyed bytter deth al for oure gilt nat for his gilt for he dyd neuir amysse in worde ne in dede as saith seint petyr in his pistel And thus for oure loue that ben to biÌ„ ful vnkynde he shed his pÌ„cioê° blode out of euery ê‘te of his blisful body borne of the maydeÌ„ And his iÌ„ner hert blode he shed so to wasshe vs fro our synnes to rayse vs fro the dethe of syn into the lyf of grace And after fro bodily deth into the lyf of endlesse blisse Therfore seint Iohn saith Dilexit nos lauit nos a petiÌ„s nrÌ„is iÌ„ saÌ„guine suo apoc i. c. He louyd vs so moche that he wasshed vs from our synnes with his pÌ„cioê° blode Loue droue hiÌ„ downe fro heuen iÌ„to erthe loue led him into the maydens bosom brought hâ— into this wycked worlde Loue boÌ„de hiÌ„ iÌ„ cradyl woÌ„de him iÌ„ cloutes ful pore leyde hiÌ„ in an oxe stalle Loue heelde him here in sorowe care huÌ„gre thrist moch trauayl .xxxii. yere more Atte laste loue toke hiÌ„ boÌ„de hiÌ„ sett him at the barre bifore the synful iustice pouÌ„ce pylate Loue leyde him on the crosse nayled him to the tre Loue led him to his dethe cleef his hert a two And for whose loue leeue frende Forsoth for loue of you of me of other synful wretches that neuir dyd hym gode but offendyd him nighte day been to him full vnkynde Therfore he may wele say the wordes that salomon saide Fortie est vt mors dilectio Cant viii Loue is stronge as dethe yhe for sothe moche strenger than dethe For loue ledde his lyf to his deth he that neuir might die by wey of kynde loue made him die for mankynde And so saith salomoÌ„ there Broondes of his loue ben broÌ„des of fire and of flames both For the loue that he shewed to mankynde also for the loue that we ought to shewe to hym For right as the hete of the suÌ„ne With his light whan he shyneth iÌ„ the fyre in the house wastith the fyre and quenchith it so the loue of god and the endlesse charite of his passion if it shone in mannes soule with his hete it shulde queÌ„che and waste the broondes the fyre of lechery brennyng in mannes soule by foule luste and wycked desire And therfore he sayth to euery cristen soule Pone me vt signaculuÌ„ suê‘ cor tuuÌ„ Cant. viii Sett me as a token vpon thyne hert And seint poule saithe SpuÌ„ uÌ„bulate desidia carnis noÌ„ ê‘ficietis ad gala v. Goo ye with the the holy hoste that is clepyd well of gostly fire ye shal nat do the desire of the flesshe For deuocion mynd of cristis passion is the best remedy ayeÌ„st teÌ„ptacioÌ„ of lechery The iiii chapter AAlso it is a gode remedye to maÌ„ to thiÌ„ke on his deth on his freelte on the bitter peynes of helle euirlastyng of the high offence of god of the endelesse ioyes that they lese if they asseÌ„t to lechery TherforÌ„ salomoÌ„ saith Memorare nouissima tua in eternuÌ„ noÌ„ peccabis Ecclsiastici vii Thynke on thy last thingis thou shalt neuir do synne Ech man and woman shulde be warÌ„ that neither by nyce contenaunce ne by foly speche ne by nyce araye of body they stire any maÌ„ or womaÌ„ to lechery And though resonable arraye and honestie be coÌ„mendyd bothe in maÌ„ and womaÌ„ after their state reuled by goddes lawe and reason so they muste be wele ware that by suche array they falle nat in pride ne in lechery ne stire other to lecherye Wyllyng and wetynge ¶ We rede in vitis patrum â–ª that ther was a holy womaÌ„ whose name was alexandre and she was a ful faire woman and whanne she herde saye that a man was fallen into harde temptacion of lecherye bycause of her beaute she closed herself in an house and neuir wolde se man after ne come oute of the house but toke her lyuynge in to her by a smalle wyket Men axid her why she dyd so And she said that she hadde leuyr to shytte herself all quycke in the graue than to harme any soule that god maade to his lyknesse and boughte soo dere with his preciouse bloode ¶ we rede also in the lif of seynte Bride that a man wolde haue wed dyd her for her beaute she prayed god that he wold seÌ„d her suÌ„me blemyssâ—ynge of her face wherby that mannes temptacion might cese Anâ— on her one iye braste oute of her hede wherfore her fader made her a nuÌ„ne as a womaÌ„ vnable to the world And whan she was made a nuÌ„ne and hadde forsakeÌ„ the worlde anone she had her iye and her â—ight ayen Thus shulde wymen beâ—â—ly kepe them in chastite clennesse maydens in chastite of maydenhode widowes in chastite of widowehode wyues in chastite of wedlok kepe ther body truly to their husbondes so the husboÌ„des truly to their wyues Forsothe it is a dedly syn a man to desyre a nother mannes wyf or his mayden or his doughter to flesshely luste Moch more it is dedly synne to opresse them and defoule them lye by them The v. chapter DIues Seynt poule saith that the flesshe desireth couetith alway anenst the soule And it is ful harde to withstonde his lustis his desires Pauê‘ Therfore maÌ„ shuld gouerne chastise his body as a gode maÌ„ of armes gouerneth chastiseth his horse For as Iob saith Al oure lyuiÌ„ge vpon erth is knighthode fightyng ayenst the feende the world the flesshe Iob vii And in this bateyle oure bodye is oure horse whiche we muste chastise rule as a knight dothe his horse For if the horse be to proude euyl tached he may lightly lese his master be cause of his dethe And if he be tame to his maister we le
the prophete saide to goddes peple This day is halowyd to our lorde god Wepe ye nat ne mourne ye nat ete ye gode metes and fatt and drynke ye gode drynkes and ye that may sende ye parte to them that may natt ne haue no power wherof to dighte them mete or drynke Be ye nat sory for it is goddes holy daye Gaudiū etenī dn̄i est fortitudo vestra The ioye of our lorde is youre strengith that is to say God is glade that ye be stronge glade and mery Neemye viii.c. And therfore is fastynge forfendyd in the sunday Di. xxx Si quis tanqm̄ c. si quis prisbiter Where fastynge is forfendyd in the sunday And also ther shulde no fastynge be vsed moche from Ester to pētecoste that is wytsontide for ioye of cristes resurrectiō of oure saluacion Di. lxxvi Ieiunia Et de cō di i. Ieiunium Diues Where fyndest thou in holy wrytt the daūces songes ben leful and plesaunte to god Pauper We fynde Exodi xv That whan the children of israel were passyd the rede see drie fote soo that the water stode in either side of them right vp as a walle and god hadde drenchyd kynge pharo and al his oste than moyses made a mery songe and prysynge to god whiche songe begynneth thus in latyne Cantemus dn̄o gloriose enī magnificatus est Thāne mary the suster of aaron toke her tymber in her honde al wymen the mighte toke her tymbers ī her hondes wente daunsynge and syngyng the same songe prisynge worshipynge oure lorde god ¶ We fynde also in the secounde boke of kinges in the vi chaptre that whāne dauyd shulde fetche goddes hutche into ierlm̄ Dauyd al the people of israel went ther with pleyed in al maner mynstralcye songe and daūcyd and skypped for ioye and so prysed and worshiped god But michol saules doughter and Dauydes wyf scornyd dauyd for his daūsynge and for his skyppynge said that it was nat semely to a king so skippe daūce as a knaue bifore the people bifore her maydens Dauyd saide to her I shal pley and daūce bifore my lorde god the hath chosen me to be a kinge put thy fader al thy kyn from ye crowne I shal pley bifore my lorde god put me in lower degre for his loue and belowe and meke in myn owne sight to plese god that made me king And for that mychol scornyd so dauyd for his skippynge his daūsynge and his lownesse therfore god made her bareyne that she had neuir childe as saithe the booke there ¶ Also god gladyd his peple that was in care moche tribulacion sayd yitt shal maydēs make mery in songe and daunsynge olde folke to gider For I shal turne their care into ioye glade them conforte them of their sorowe Ieremye xxxi c Diues It may wele be as thou saist For myrthe and gladnesse conforteth men in goddes seruyce and heuynesse dullith and lettith al maner lykyng Pauper Therfore dauyd saith Seruite dn̄o in leticia Serue ye oure lorde in myrthe gladnesse But two thinges leue frende must be kepte in goddes seruyce and in gode lyuyng sadnesse and gladnesse Sadnesse in chere and in doynge Gladnesse in hert thynkyng Sadnesse withoutē sorynesse of malice of wrath hate and of enuye And gladnes withouten folye and ribaudrye And therfore leue freende I praye you saddith we le butt baddith nat Be alwaye gladde but neuirmore mad by no folye Alway sad alway glade so yat youre gladenesse your sadnesse be alway medlyd with likynge and loue of god with deuocion The xix chapter DIues Why been these iii. preceptes clepyd the p̄ceptes of the firste table Pauper For whanne god yaue moyses the lawe in the mounte of synay he toke him the x cōmaundemētes writen in ii tables of stoone In the first table were writen ye thre firste cōmaundmentes whiche teche vs how we shulde worship oure god loue him aboue al thinge And therfore they ben clepyd the p̄ceptes of the first table both for worthynes of them self and for they were writen in the firste table In the secounde table were writen other vii cōmaūdementes that teche vs to loue our euēcristen as our self ben clepyd the p̄ceptes of the secounde table And so al the x. p̄ceptes ben cōprehendyd and closed ī the ii p̄ceptes of charite The firste precepte of charite is this that thou shalt loue thy lorde god with al thyn herte with all thy soule With al thy mynde with al thy might Whanne he saith thou shalt loue thy god with al thyne herte he excludeth al maner of ydolatrie that is for forfēdyd by the firste cōmaundmēte that no man set his herte ne his feyth ne his truste in no creatur̄ more than in god ne ayenst goddes worshippe For who so loueth wele another he hathe kyndly a trust and a feith in him And after that he loueth so he trustith And ther̄ he trustiy moste comōly he loueth moste And therfore god badde that thou shuldest loue him with al thyne herte that is to say with al thy feithe so that thou sett al thy feith and thy truste in him bifore al other as in him that is almightye and may best helpe at nede And therfore the firste p̄cepte of thies iii. is applied prīcipaly to ye fader almighty Also god biddeth that thou loue him with al thy soule that is to say as seint austyn saiy with al thy wyl Withoutē cōtradiction that thy wyl be nat contarie to his wylle but alwey conformed to his wyl And in that he byddeth that thou take nat his name ī veyne But as thou haste taken the name of crist art clepyd cristen soo confourme thy wylle thy lyf thy speche to the wylle of Criste. that thou wole no thyng ne do no thynge ne say no thīg ayenste his wylle by thy wylle thy wyttynge ne make none o the ne vowe ayenst his wyl his worship And tho that thou haste made to his worship kepe them and hope sikerly that if thou fulfille goddes wyl here in erthe he shal fulfyl thy wyl in heuyn And loke that thou spende alle thy lif and thy beyng to his worship and in his loue And thanne louest thou him with al thy soule in whiche principaly is thy lyf thy beynge And therfore if thou spende nat thy lif and thy beyng in his loue thou louest him nat with al thy soule And therto thou takest his name in veyne for his name is Qui est That is to say He that is For al thīg that is takith his beyng of him And therfore if thou spende thy lyf thy beyng in synne and vanitie thou takyst his name of beynge in veyne Also loke that thou spende al thy wytte in his loue that thou study to knowe the treuy that is cristes name For he saithe Ego sum veritas And so study
to fle falshede folye by help of criste goddes sonne that is al witty And therfore the secouÌ„de coÌ„mauÌ„demeÌ„t is applied to the secouÌ„de ê‘sone in trinyte that is the sonne al wytty Also he biddeth that thou loue him with al thy mynde withouten foryetynge of his benefices and of his yiftes to the. to mankynde And in that he byddeth the kepe wele the halidaye Whiche is ordeyned principally that meÌ„ shulde than withdrawe her thoughtes and their mynde froÌ„ the worlde and thynke thanne on god and on heuynly thinges Than thynke on their owne vnkyndnesse and of goddes godenesse as I sayde firste And therfore he saith MemeÌ„to Thynk that thou halowe wele the halyday That is to say loue god with al thy thought and with al thy mynde that thou be in wyl no thynge to thynke ayenst his plesaunce and that thou haue lykyng to thynke of him by grace of the holy goste to whome the thridde coÌ„maundement is applied withouten whome as seynt poule saith We may thynke no gode thought The firste pÌ„cepte is applied to the fader almighty that may best helpe at nede For mawmettes and ydolatry may nat helpe The secounde pÌ„cepte is applied to the sonne alwytty Whose name is treuthe and souerayne wisdome For he knowith al he may nat be disseyued And treuthe shulde natt be taken in veyne but alwaye worshipyde wisely mayntened The thrid pÌ„cept is applied to the holy gost whiche is clepid paraclitus that is to saye comfortoure For the halidaye is ordeynyde to comforte bothe of soule and of body to comforte a man and and beste And the holy goste coÌ„fortith vs in sorowe and care he is bote of euery bale He yeueth reste after trauayl He is so lace in disease and he abatith careful thoughtes and yeueth pees and reste in herte And therforÌ„ the prophete saith to him Logitacio hominis confitebitur tibi et reliquie cogitationis diem festum agent tibi MaÌ„nes thought shal be aknowe to ye his myscheuys and the remenauÌ„tes of his thoughtes shal make a haliday to the in the sunday and other festes SecunduÌ„ multitudineÌ„ do loruÌ„ meoruÌ„ in corde meo consolationes tue letificaueruÌ„t alam meam Lorde saith he after ye multitude of sorowes in myne herte so thy confortes haue gladyd my soule For the holy goste biddeth that meÌ„ reste from their traueyles here in the halidayes and after in endlesse blisse The xx chapter ALso leue frende as the gospel saithe Mar. xii·c ye shal loue god with al your hert with al your soule with al your mynde with alle youre mighte that is to say as seint Bernarde saith ye must loue him dulciter prudenter fortiter Swetely Wisely mightily Swetely wiy al youre herte with alle youre soule that ye haue likyng iÌ„ him passinge al other Wisely with al youre mynde with al your thought that ye studye and be besy night day to do his plesaunce to fle his offence Also ye muste loue him mightily stedfastly that neither wele ne woo deê‘te you from his loue And therfore seint poule saith that no tribulacion huÌ„ger ne thruste hete ne colde lyf ne dethe ne no creature shuld departe vs from the charite in crist if we louyd him as we shulde loue ye shal loue youre god with al youre hert so that ye loue no thinge but for him in him ye shal loue him with al your soule so that ye spende al youre wylle alle youre affection in his loue ye shal loue him with al your mynde so that ye speÌ„de al your thoughtes in his loue ye shalle loue him with al youre mighte so that ye spende al youre mightes in his loue so that ye assente to no thing ne thynke no thing ne do no thinge ayenst his plesaunce ne that shulde lett his loue ne departe you from his loue The firste coÌ„maundmeÌ„t techith vs to loue him mightily The ii techith vs to loue him wisely The thrid techith vs to loue him swetely in ease and reste of herte By the firste coÌ„maundment god techith vs feith and right bileue By the secouÌ„de he techith vs hope For as he saith by the ê“phete QmÌ„ in me sperauit liberabo euÌ„ protegam eum qmÌ„ cognouit no men meuÌ„ For he hopyd in me I shal deliuer him and I shalle defende him for he hath knoweÌ„ my name Beatus vir cuius eÌ„ nomeÌ„ dnÌ„i spes eiê° et non respex it in vanitates et insanias falsas pÌ„o xxxix Blessyd be that man whose hope is in the name of oure lorde and hath taken hede to no vanityes ne to no false wytnesses to forswere him and to take goddes name in veyne For as seynt poule saith ther is no name in whiche we may be sauyd but goddes name swete Iesus And therfore they that haue goddes name iÌ„ worshippe may haue siker hope to be sauyd And tho that haue it in dispite owe to be in grete drede By the thridde coÌ„maundement god techith vs charite For charite and gode loue is reste in euery wo trauayl For loue makith traueyl lighte and easy that shuld elles be ful diseasy By the firste precepte of charite we be bounden to shewe loue to god in herte in worde in werke And therfore god biddeth that we shuld loue him with all our herte with al our soule and mynde that is to say with al our speche For speche outward is tokeÌ„ of thoughtes iÌ„warde Also he biddeth vs loue him with al our mightes that is to saye with al oure werkes And so the first pÌ„cept of the firste table techith vs to loue god with alle oure herte The secounde techith vs to loue hiÌ„ with alle oure worde and shewe hym loue iÌ„ speche For who so loueth wele a nother he wole speke gode and worship of him that he loueth and be glade to here of his gode name and speke him gode worship and sorye to here his name dispised and diffamed By ye thrid coÌ„maundmente we ben taught to shewe loue to god iÌ„ dede that is to leue oure owne occupacions on ye haliday yeue vs priÌ„cipaly to serue god to be occupied with hiÌ„ no thiÌ„g do but for his loue to his worship or for grete nede of oure self For who so loueth wele a nother he wole seke a tyme to speke with hiÌ„ dele with hiÌ„ And therfore god biddeth vs halowe wel the haliday than atteÌ„de to hiÌ„ occupie vs with hiÌ„ as with oure dere loue that made vs of nought and bought vs with his blode ful dere saueth vs and kepith vs and yeuethe vs al that we haue of any gode and fyndeth vs alle that vs nedith and moche more And if we loue him in this maner with all oure mightes and oure dedys oure werkes and halowe thus the haliday the sabot that he hath boden vs halowe He shulde yeue vs a sabot and reste in heuen blisse where as