synge ye to god craftely Iubilate deo omnis terra seruite dnÌ„o in leticia Introite in coÌ„spectu eius in exultatoÌ„e Alle ye that duelle vpon the erth make ye hertly ioye to god serue ye oure lorde in gladnes Entre ye in his sight with ioye and myrthe For many skylles leue frende songe and melodye was ordeyned in holy churche Firste to the more worshipyng of god Also to the more excitatione of deuocion of the people Also to putte away heuynesse and vnlustynesse as saith seynt Bernard For many maÌ„ hay more liking more likyng to serue god iÌ„ gladnesse than in heuynesse And therfore goddes office shulde be said liuely distincly deuoutly with gladnesse of herte For if the office be sayde or sunge so hauely dedely so drawen alonge the it lothe both the synger or sayer the herer bryngeth folke into heuynesse or distraction it is euyl said or songe For that maner of syngyng is lettyng of moche godenesse and cause of ydelshyp of moche foly for it maketh meÌ„ to withdrawe theym fro goddes house and from goddes seruyce and so wante grace De con di v. noÌ„ mediocriter Also we syng in churche to coÌ„fourne vs to seintes in heuen whiche pryse god serue god aluey with hygh voyce and swete syngyng as we fynd in the apocalipse many other places in holy wrytte And therfore dauid sayth Cantate dnÌ„o canticum nouum laus eius in ecclesia sanctoruÌ„ Synge ye a newe songe to oure lorde for suche is his prisynge in the church of al seintes And therfore songe in holy churche is gode whanne it is sunge deuoutly in clenes of lyf roundely nat lettyng the deuout praier of the peple as doth this curiouse knackyng sunge of the viciouse mynistres in the churche specially in grete and riche churches For it is ofte seen that the singers in suche places and other also ben fulle proude glutones and lechoures also And the melody of suche men is no plesaunce to god but harmeth themself and many other The lx chaptre DIues Why been nowe no martiris as were wont to be Pauper We haue these dayes martires alle to many in this londe Diues Howe soo Pauper For the mo martires the more murdre and manslaughter and the more shedyng of iÌ„nocentes blode the more vengeaunce shal fal therfore Diues Moche folke is slayne these daies but that they shulde be martires I can nat say Pauper All that ben slayne for the treuth paciently in charite ben martirs in asmoche as they wytnessen the treuthe and stonde therwith vnto their deth For martir in latyn is a wytnesse in englisshe It is no worship to any londe or nation to haue many martres of her sleynge but it is an endles shame And therfore the iewes that slewe Cryste and his disciples prophetes made martres withoute nombre ben in dispyte and repreef alle aboute the worlde And therfore Criste saide to hem that alle the rightful blode whiche they hadde shedde from the begynnynge of the worlde shulde falle vpon theym harde vengeauÌ„ce therfore shuld come to hem And the romaynes that slewe petyr and many martres in euerye londe there they hadde lordshyp nowe they haue lost her lordship ben wretches of wreches and bothe the cite and the temple semyth acursed And now englissh nacion hath made many martires They spare neither their owne kyng ne their busshopes noo dignyte noon order no state ne degre but iÌ„differeÌ„tly slee as meÌ„ lyketh and so vengeauÌ„ce wreche folowith theym and grace worshyp hath forsaken them Was it neuir worship to theim that they slewe seynt Thomas their busshop and their fader ne that they wolde by comon clamoure comen assent haue slayne their owne kynge Martirdome is worshipful theym that in charite suffre the deth to theim that holde with them in their treuthe But it is shame and shenshyppe to theym that done them to deth vnrightfully And for asmoche as the multitude of shrewys is so greate falshode is so mightye the the treuthe is ouirsette borne downe true folke so martryde We shuld wepe and nat ioye for that we haue so many marters night â—nd day cry mercy to let wreche If hethen peple or other nacions had made oure martirs we might reioyse vs of our martris But iÌ„ that we haue slayne them oure self we ought be ashamyd The lxi chaptre DIues Sithe they be martirs why doth god no myracles nowe for them as he dyde for martirs and other seyntes iÌ„ the begynnyng of holy churche Pauê‘ If a lorde haue but a fewe true seruauÌ„tes he wole prise them and magnifie them and do them worshyp bothe to holde theym stylle in hys seruice and also to drawe other to his seruyce by ensample of them And the same dothe the maister in scole to the children that lerne wele And whaÌ„ne the moder hath but one childe she cheriseth it the more and kepith him the more derely Right so Criste in the begynnyng of holy churche hadde but fewe gode disciples or true seruaÌ„tes and therfore he worshiped and magnified theim with grete myracles to comforte them iÌ„ the feyth and for to drawe other to the feyth For but god hadde she wyd thanne grete miracles and many they that were in the feythe shulde haue forsaken the feythe and fewe wold haue come to the feyth And it farith by holy churche by the feyth as it doth by a tree Whan a tre is newly set meÌ„ water it and sett stakes and poles aboute to strenght it ayenst the wyndes blastes for stormes shulde elles brise it or breke it felle it a downe But whan it is wel rotyd comoÌ„ly wexen than men cese of wateryng and take away the stakes and the poles Right so whan holy church and cristendome was in the begynnyng criste watryd holy church with greate yiftes of grace of deuocion vnderset it with grete wounders and myracles which he shewyd that tyme ayenst the harde stormes of ê‘secution that was that tyme ayenst the feyth of holy churche But nowe holy churche is spruÌ„ge and spred and the feith is stabled in meÌ„nys hertes and therfore suche miracles cese And if any suche myracles falle in any londe amonges cristen peple it is a token that suÌ„me of them be nat stable in the feith that god is nat al apaide with the people For seint poule saith the tokenes and miracles ben nat youen to folke of righte bileue but to folk of false bileue And the mo myracles that men se the lesse mede they haue for her feith as seynt gregory sayth in his Omely And so multitude of martirs and of miracles proue natt godenesse of the peple that they been doone amonge but rather they shewe and preue the malice of the people Whanne god shuld distroy the kingdome of israel and of iuda for ydolatry and other synne that nigh al the peple was fallen in he sente
he is natt syker whether his syn is foryouen him or natt And therfore he shuld for no mischeyf swere so folily Moche more he shuld nat swere it of his owne profer whan him nedith nat to swere In suÌ„ con ti ix qÌ„ xii qd de vxore Extra li.v. de purgatoÌ„ne canonica accepimus Diues What if a maÌ„ or womaÌ„ make ii othes contrarie that maye nat be kepte bothe to gidder Pauê‘ The firste shal be kepte if it be lefulle Hostiensis li.ii. Rubrica de iureiuraÌ„do S. quot comites v. ItmÌ„ si duo But if a man make ii vowes contrarie that may nat be kept the greter shal be kepte if it be lefulle and for the other he shal do a syth by the dome of his pÌ„lates SuÌ„ con ti viii o qÌ„ lxxxiii The xv chapter DIues What is a vowe ê“pirly Pauê‘ Vowe is bihotyng of suÌ„me gode thyng made to god with a auysement As saith ReymuÌ„de Diues Whan man or woman in anguysshe disease makith a vowe to be holpen been they nat bouÌ„den to fulfylle that vowe though aÌ„guyssh disease catche or styrre theym therto Pauper yhis forsothe if they thought on the cause whye they made it were in purpose than to bynde theym if they had their desire helpe in that nede so that by kepynge of theire vowe they ben better disposed to kepe goddes coÌ„mauÌ„demeÌ„tes for therto shulde al comon vowes deserue And the wyf that in peryl of childe beryng or of other seknes makith a vowe al if she oughte none to make withouten leeue of her husbonde yit she owythe nat to do ayenste that vowe by her owne dome ne withouteÌ„ dome of her souerayn if she fele her holpen by the vowe Nathelesse I trowe that her husboÌ„de may vnbynde her therfro and her confessoure also by chaungynge into some other gode dede and namely if the keping of the vowe shuld turne iÌ„to pÌ„iudice of the husboÌ„de or lettynge of the better dede For wyues owe nat to mak grete vowes that shulde be in disese and pÌ„iudice of their husbonde Ne children within age shulde make none a vowe withouten assent of their fader or of their tutoure Ne the seruauÌ„te iÌ„ pÌ„iudice or hyndrynge of his lorde or of his maister And if he do his lord or maister may reuoke it and so may the fader the childes and the husbonde the wyues Other vowes that been no preiudice to the husboÌ„de the wyf may make as to say certeyne bedys But of no grete pilgramage ne of grete abstinence ne of continence ne to yeue grete almesse but if her husbonde be mys disposed iÌ„ his wittes or nat rulyde of custome by reasone For if her husbonde be vnpitous of nedy peple she may make a vowe to yef to porefolk to the plesaunce of god after her power sauynge their bothe astate Diues Whethir is more medful to do a gode dede with a vowe or withouteÌ„ a vowe Pauper With a vowe for vowe makiÌ„g is one of the highest worshyp that man may do to god Quia est actus latrie Also by vowe man lowyth him mooste to god and yeueth to god the mooste yifte that he may yeue that is his free wyl As he yeueth a greter gyfte that yeueth the tree with fruyt thaÌ„ne he that yeuyth the fruyt and reseruyth to him the tree Also by vowe maÌ„nys wylle is more stabled in godenesse Nathelesse for asmoch as man and womaÌ„ ben fulle frayl chaungeable therfore meÌ„ shulde nat make vowes but fewe and with a gode auysemente For brekynge of vowes is greate dishonoure to god Diues What if a man make a vowe only vnder condicion Pauper If the condicion fall or be he is bouÌ„de elles nat And if a man bynde hym by dyuerse causes if the one falle he is bouÌ„den though the other falle natt As if I made a vowe to goo to Seynt Iames in hope to fynde there my brother and also to haue redeÌ„pcioÌ„ of my siÌ„nes though I wyste after certaynly that I shulde nat fynd my brother therÌ„ yit I were bounde to go thyder for the other cause Diues For howe many causes is maÌ„ or woman vnbounde from his vowe Pauper For iiii causes First if the principal causes of his vowe makynge fayle As if a man make a vowe to faste alle the satdayes to haue helth of his child if the child amende nat he is nat bounde therto Also if it be made vndre condicion yat is nat ne fallith nat Also if he souereyne vnbynde him therof Also by vnpower if may nat kepe it Diues Thanne if a mayden make a vowe to lyue in maydeÌ„hode alle her her lyf if she be corrupte and lese her maydenhode she is vnbounde from her vowe for she may no leÌ„ger lyue iÌ„ maydenhode Pauper Al if she may no lenger lyue in maydenhode yit she is bounde to ê¯tynence al her lyf and to kepe her vowe in asmoche as she may And so it is of other vowes that men may natt alle do for they ben bouÌ„de to do that they may do Moreouir ye shal vnderstonde the suÌ„me vowe is of nede as the vowe that we make in baptym to forsake the feende and to kepe the feyth of holy churche And other vowes of free wyl as whanne man byndeth him frely to do a gode dede WithouteÌ„ which he may be saued as fastynge contynence pilgramage Two thinges be nedeful in chagyng of vowe Rightful cause and autorite of the soueraynes In dispensacion of the vowe of abstineÌ„ce or such other must be taken hede to the richesses or the pouertie of the persone For a pore man iÌ„ caas owith to haue asmoche dispensacion for a peny or for right noughte as a grete lorde for an hundryd marke SuÌ„me condiciones been vnderstonde in vowes thoughe a man say them nat as I shalle do if I lyue if god wole Other condicions ben more special as I shal visytte seint thomas if I go into kent By both maner of these condicions if they fayl maÌ„ is excused of his vowe if it stoÌ„de ful in that condicioÌ„ The husbonde may nat entre into religion but his wif make first vowe of ê‘petuel contynence Neither the wyf ne the husboÌ„de may make vowe of contynce withouteÌ„ other assente Solempne vowe of contineÌ„ce lettith matrymony doon and for to be doone If it be nat soleÌ„ne if the ê‘sone wedde the matrymony holdith He must yelde the dette of his body to his wyf but he may nat axe it of her Solempne vowe is made by takynge of holy ordre or by entre into religion Thoughe a man or woman breke his fast bicaus of seknes he brekith nat his abstinence Extra li o v to de regulis iuris quod non est licitum The xvi chapter DIues What if a man or woman swere a thinge in hastinesse whiche othe he wold nat haue sworne if he hadde auised him Pauê‘ If his othe be a meane to kepe the better goddes coÌ„maundement to fle thee
them to synne and shrewydnesse Diues This is fulle wounderfulle to the riche folke to here Pauper We fynde matheâ— .xix. that ther came a yongmaÌ„ to our lorde and axed him what he shulde do to haue the lyf that euir shalle laste Cryste aunsweryd Serua mandata Kepe coÌ„maundementes Slee no man Do no foly by no woman Stele nat Bere no false wytnesse worshippe fader and moder and loue thy neighboure as thy self Lorde sayde he alle these haue I do what lackith me yit ThaÌ„ sayde Criste. If thou wylt be ê‘fite go and selle al that thou haste and yeue it to pore folk come and folowe me But as saith the gospel whan he herde these wordes he went away fulle sory for he hadde many possessiones and moche richesses â–ª Thanne Cryst sayde to his disciples It is ful hard the riche man to entre into the kingdome of heuynes It is more easy sayde he a camele to posse bythe nedles iye thaÌ„ne the riche man to entre the kyngdodome of heuynes Thanne his disciples sayde to Cryste Lorde who may thanne be saue Cryst aunsweryd and sayde That as anentes man it is iÌ„possible but to god alle thinge is possible Diues These wordes sounde fulle harde to myne vnderstondynge and sone may bryng me and suche other in dispayre I praye the declare me this maner of speche if thou canne Pauper Some expositoures of the wordes of Cryste say that in IerusaleÌ„ was a lytel priue yate whiche for straytnesse was clepyd the nedyl Whanne the cameles came y charged to this yate they might nat entre but they dyd awaye their burdeynes and theire packys And so by these wordes Cryste excludyth natt you riche men from heuyn But he techyth you howe ye may entre the yates of heuyn For as he sayth in the gospel The yate and the weye that ledith to lyf blysse is fulle strayte and fewe passe therby And soo by this nedyl is vnderstonde the entre of heuyns blysse By the camel chargyd the riche men that ben chargyd with the rychesse of the worlde whiche charge as longe as it is faste vpon theym Soo longe they may nat entre in to heuyne blysse For Criste sayth in the gospel Nisi quis renunci auerit omnibus que possidet noÌ„ potest meus esse discipulus But a man forsake alle that he â—athe he may nat be my disciple ¶ And therfore if thou entre the straite yate of heuyn thou must vnbynde and louse thy charge of richesse from the and ley it besydes the vndre fote Soo that thou be lorde and maister of thy rychesses and natt richesses thy maister The vi chaptre DIues Howe shulde I louse my richesses fro me Pauper As the prophete saith Diuicie si affluaÌ„t nolite cor appouere If richesse and welthe falle to the set nat thyne hert to moche theron Loue theym nat to moche Be redy to thank god whanne he sent theym the And as redy to thank him paciently if he take theym fro the And sey as Iob sayde Nudus egressus sum de vtero matris mâ—e Nakyde I came into this worlde oute of my moders wombe and nakyd I shalle wende hense Sithen we haue taken goodes of richesses and of welth of god des honde why shulde we natt suffre paciently wo and disease if he sende them to vs. God yaue me godes and god hathe taken awey as god wolde so is it done Blessyd be goddes name Iob. primo Vnlouse so thy rychesses from the that in goddes cause thou be redye to forsake alle that thou haste rather than thou shuldyste offende thy god Soo that for no wynnynge ne for noo losse thou woldyste doo any dedly synne Alway be redy rather to forsake thy godes thanne thy god And on this maner muste euery man forsake al that he hath if he wolâ—e Cristes disciple that is to saye he muste with drawe his herte and his loue from alle that he hath so that he loue no thing asmoch as god ne in letting of his loue ne of his worshyppe ¶ For who that wole be sauyd he muste be pore in spirite and in wylle And therfore sayth Criste in the gospel Beati pauperes spiritu quo niam ipsorum est regnum celorum Blessyd been they that ben pore in spyrite and in wylle For theires is the kyngdome of heuynes Alle though this exposicion as touchyng the moralle sense be fulle true and faire Nathelesse doctor de lira bicause it hath noon autoritie of holy scripture that ther was such a yate at Ierusalem that was clepyd a nedle expowneth the wordes of Cryste in a nother maner and sayth that Criste spekith in that teâ—te of riche men that sett their blysse and their truste in richesse wherfore this is the menynge of the teâ—t as lire saith As it is impossible a camele to passe throughe a nedlys iye So it is impossible a man that settith his trust and his blysse in richesses to entre into the Realme of heuyns But if he cast from him suche in ordinate loue and trustynge in richesse And that thies wordes of Criste shulde be thus vnderstoÌ„de the same doctour preuith by Cristes owne wordes in a nother place Mark .x. where oure lorde sayth thus Howe harde it is that men trustyng in riches entre into the Realme of god It is easyer or lighter that a camele passe through a nedles iye thanne that a riche man entre into the kingdome of god that is to say so trustynge in his richesses inordinatly theym louynge ¶ The vii chaptre DIues I assent to this exposicioÌ„ I was aferd that god hadde nat louyd riche men Pauê‘ Abraham Isaac and iacob the holy patriarkes werÌ„ ful riche men yet god louyd them fulle wele Dauyd ezechie and iosye were kinges of goddes peple moche louyd and prysed of god Ioseph Danyel reulers of realmes werÌ„ of god chosen Iob zachee Ioseph of Aramathie were fulle riche men and nowe ben fulle high in blisse For the riche men be nat lackyd in holy wryt for their richesses but for her wykyd couetyse and myswylle of richesse And therfore sayth seint aÌ„brose st lucaÌ„ that the faute is nat in the richesse but in theym that can nat vse their richesse in due maner And therfore sayth he that right as riches is letting of vertue to wycked men soo it is helpinge of vertue to gode men Ne pore men be nat prysede soo moche in hole wrytte for wauntyng of richesse ne for myscheif that they been in but for their gode wyl and their loue that they haue to god whanne for his loue they forsake richesse and put them in pouert and mischeif to serue ther god the more frely with oute lettynge of worldly couetyse For more shrewys fynde I none than pore beggers that haue no gode that the world hath forsake but they nat the world Diues Therfore me thynketh alway that it is better to be rich
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
chastyse goddes children whych he had ordeyned to the kyngdome of heuen and to punysshe and purge the synnes of theim that god loueth and also to punyssh other shrewys And therfore god sayde to the synful iewys For ye wil not here my wordes ne kepe my lawys Therfore I shal send after my seruant nabugodonosor kynge of babyloyne and bryng him al his peple vpon this londe and distroy this londe bi cause of synne IereiÌ„e xxv c Thys nabugodonosor kynge of babyloyne was an hethen man a fyn shrewe and had noo loue to god ne knewe hym for hys god He was a wicked tyraunt destroied goddes lawe and goddes peple and goddes temple in ierlmÌ„ And yet god cleped hym his seruant For he was goddes yerde to chastise shrewys and to punisshe the synnes of goddes people And as ye se that whanne the fader hath beten his childe withe a yerde he castith the yerde into ye fire right so whan god hath chastysed and scourged his chyldren by wycked men and by wycked tyrauntes that be goddes yerde but if the tirauntes amend them he shal cast them into the fyre of helle with outeÌ„ end And therfor he sayth Ve assur virga furoris mei et baculus ipse eÌ„ c. Woo be to the people of assur and to hys kynge for they be the yerde and the staf of my wrath I shalle sende theym a yens the false peple And ayenste the peple to which I am wroth I shal byd him distroy the peple robbe theÌ„ sle them But he weneth not so but he witethe it al to hys owne myght he dothe of malyce I bid hiÌ„ do my rightfulnes ysa x. c The xvii chapter DIues Syth it is so that al lordship and power iÌ„ erth cometh of god me merueleth moche why god yeueth wycked men such power in thys worlde Pauper The power comethe of god but the malyce wickednesse wycked couetise comethe of man Diues God knowith ther maleice and what they wyll do Why yeueth he than such lordship and power to shrewis Pauper For comon synne of the peple For synful people rebel and false is worthy to haue no good lord merciable ne benygne But for to haue cruel lordes false tyrauntes lyke the peple And therfore iob sayth Regnare facit ypocritam ê“pter pctaÌ„ ppliÌ„ God maketh an ypocrite a wicked lyuer to regne for synne of people iob xxiiiio.c. And therfore say the holy wryt that god yaue his people a kynge in hys wrat such as shulde disese them Osee. xiii Dabo eis regem in furore meo Diues The phylosofre saythe iiii o ethi that the wicked man is worthy no worship and only ye goode man is worthy worshyp For as he sayth there worship is mede of vertue And so he that is not vertuous and vicious as tyrauÌ„tys be is worthy no worship Pauper that is soth Diues Why byddeth than god peter poul as thou hast sayd that meÌ„ shuld do worship obey not oÌ„ly to ye gode lordes but also to the wycked Pauê‘ As I sayde first we shulde obey do worship to them not for themsilfe but for god and for power that god hath youen theym And for that they represent goddes ê‘sone in erthe we shulde worshype theym not ther owne personnes but for the dignitie that god hath youen them and made thieÌ„ oure souereins And they be gode and vertuous we shuld do them worship and obeye to theym not only for her dignite but for ther vertu and oure owne ê“fyt And the rfore saint poule sayth Obedite prepositis vriÌ„s c. ad hebr xiii c Obey ye to youre prelatis and souereyns and be ye meke suget to them For why sayth he they be ful besy and traueil to saue youre soulis as thei that shulde yeue answere for your soulys at the dome Diues Many of theym care ful lytel for mannys soule They care more to get money and mannys good And many of them be ful febyl lyuers Pauper Whanne they be suche take no ensaumple of ther wycked lyuyng do not as they doo but as thei sey whanne they tech wel and reuerence theim for ther dignite and for ther ordre for so bedeth criste in the gospel Diues I suppose that thei neyther do wel ne teche wel for many of them be ful lewed Pauper yet as longe as they be thy souereyns or thy curates thou shaltt obey to them in al thing resonable and leful that longeth to her office and do them worshyp for ther dignite not for ther persone but for god Who 's persone they present in messis singing in shrestis hering and in other sacramentis yeuyng and in gouernynge The xviii chapter DIues I suppose that my lege lorde the king bydde me do athynge and my mayster or my souereyn bydde me do the contrary or if my curate byd me do athing coÌ„trary to my bisshoppis byding to whom shal I obey Pauper In that cas tou shalt obey to thy kyng that is thy souereyn and thy maystyrs souereyn also and thou shalt obey to thy busshop that is thy curatys prelate and thyn also if the kynges bidding and the busshoppys be not ayens goddes worshyppe And if thy kyng thy pope or thy busshope or any other souereyn byd the do any thynge that thou knowist wel that it is ayeÌ„s goddes worship and ayens hys law thou shalt not obey to theÌ„ iÌ„ yâ— but to god that is ther souereyn thin also And therfore sayth saint peter to the iewis Obedire oportet magê deo qmÌ„ hoiÌ„bus It bihoueth to obey to god more thaÌ„ to men If it be rightful to herÌ„ you rather thaÌ„ god deme ye and ye lawe sayth that if oni souereyn bid his suget ony thing that is contrary to god the suget shal not obeye ne do ony thing vnrightful and vnonest ne that shuld harme ye comontye for hys biddinde if he knowe wel that the biddinge be not leful .i. qÌ„ iii. noÌ„ semê‘ Diues I suppose that the sugette be in dout whether it be goddes lawe or nay Pauê‘ Than shal he obey to hys souereyn and he is excused but if it be in such thinge that he is bounde to knowe to kun As if he byd him ony thing that is openly ayens goddes coÌ„maundement or ayens the feyth or ayeÌ„s goddes lawe or lawe of holy church that he is bound to knowe thanne shal not he obeye in ony wyse to hys bdidiÌ„ge Diues Is the suget bouÌ„de to obey to his souereyn in al thing leful Pauê‘ Seruage and subiection came iÌ„ amongys mankynge for pryde and other synne But as sayth a greate clerke seneca .lio. iiio. de beneficiis This seruage wentt not into al men ne in al wemen But the better parti of man and woman that is the soule is oute takyn from such seruage only maÌ„nis body and womaÌ„s is bouÌ„de to seruage of tenmporall lordes and of ther souereyn mannys soule
or sel. thinge spirituel or thing annexed or knytt to spirituel thynge For as the philosophre saith nat only he that stelith priuelye is a mycher But also he that wole stele priuely is a mycher a theif But here thou shalt vnderstonde that suÌ„me thiÌ„ges be forbodeÌ„ for they be symonyent as bieng and sellyng of the sacramentes of holy churche in whiche wylle alone withouten dede makith a maÌ„ giltie in symony SuÌ„me thinges ben symonient only for they ben forboden by holy churche As if a clerke resigne his churche in couenaunt that it shal be youen to his neuewe or to suÌ„me of his kyn suche wylle withouten dede maketh nat a man symonieÌ„t ne giltie in symonye as anentes holy church but if it be done only for profytt of the ê‘sone and nat for profytt of holy churche he is giltie bifore god And if he resigne it frely in couenaunt and in wyl that it shal be youen to hym that is more able to profyte to mannes soule thaÌ„ne he is him self in that resignyng he dothe no symonye Diues Wherof came the name of symonye Pauê‘ Of symon magus a grete wytche For he proferyd to seint Petir a grete suÌ„me of money to haue grace of the holy goste to make men hole of seknesses and to do wondres and to make the holy goste to light in men and wymen as seint petyr dyd But seint Petir forsoke his money and saide to hym Thy money be stylle with the in ê‘dicion and perisshing of dampnacion for thou wenyst to gete ye yift of god with itactuuÌ„ iiii And therfore alle that bye any thinge spirituel or any thinge knytt to spirituel thinge ben clepyd propirly symonieÌ„tes And they that selle it ben clepyd giezites Giezi te in latyne For Giezi the seruaÌ„t of Helisee the prophete toke mede of the grete lorde Naman for that god hadde made him hoole of his lepre by the prophete Helisee that was his maister And so he selde falsly the yifte of god in asmoche as was in him ayeÌ„st the wyl of god and of the ê“phete helisee And therfore he was a lepre and al his kynne after hym iiii o ReguÌ„ v. Nathelesse comonly bothe bier and seller of spirituel thinge ben clepyd symonieÌ„tes For symon magê° dyd that was in him to bye the grace of the holy goste and was in purpos and wylle to selle it forth to other for money and for yiftes Diues In howe many maners is symonie doon Pauper In thre maners as thing spirituel is bought and solde by thre maner yiftes For suÌ„tyme it is bought by yifte of honde suÌ„tyme by yift of seruyce sumtyme by yift of tuÌ„ge yift of the hoÌ„de is clepyd money and other richesses yift of seruyce is clepyd their seruyce youen nat iÌ„ due maner ne rightfully to haue a thing spirituel yift of tunge is fauoure flateryng and prayer that men make them self or by other so to haue spirituel thinges Also in resceyuyng of holy ordre is do symonye sumtyme only on his side that makith orders As whaÌ„ suÌ„me frend of him that shal be ordred yeueth the bisshop suÌ„me yift withouteÌ„ the wityng of him yat shal be ordred Sumtyme it is do only on his side that shalle be ordred as if he yeue any yiftes to any of the bisshopes officers to speke for him that he may be ordred and of whiche yift the busshoppe knowyth nat Sumtyme it is do of bothe the parties as whan the one yeueth and the other takith Sumtyme it is done and yitt in neither ê‘tie as if a frende of him that shal be ordred yeue or hote any thing to the bisshopes officers to help him in that cause and nether he ne the bisshop knowith of tho yiftes And in these maners may also be done symonye in yeuynge of benefices of hooly churche If any man yeue any yift for me or pray for me that I may be ordryd or resceyue benefice if I ayensey and assent natt therto his yifte ne his biheest ne his prayer lettithe nat fro myne ordres ne fro my benefice but if I assent therto bifore or after payng the money that he behighte I falle in symonye And though it be neuir so preuy I must resigne And if myn enemy yeue or bihete yiftes for my ê“mocion iÌ„ wil so to let me by symone and it be nat myn assente his dede lettith me nat Extra libro iiii de symonia c. sicut tuis litteris If any frende yeue any yift me vnwyttyng for my ê“mocion and after that I wyste therof or I werÌ„ clepyd of the busshop to my ê“mocion and I wyst it wele that I shuld nat be clepid but for the yift I shuld nat resceyue that ê“mocion Hec suÌ„ conf li. i ti i. The xvii chapter DIues May no thinge be youeÌ„ lefully for thing spuÌ„el Pauper yhis For both yift of honde of tonge and of seruice may be youeÌ„ for spirituel thinge ¶ yift of honde may be youeÌ„ for spuÌ„el thing in v. cases as saithe Reymunde First if it be youen frely for deuocion and for reuerence of the sacrament of spuÌ„el thing withouteÌ„ any couenaÌ„t or any axing of the taker But for to yeue any thing by wey of couenaunt or biyng or sellyng or of chaungyng it is nat leful And if it be dout whether the yift be youen by couenaunt or by euyl entencion meÌ„ muste take hede to the state of the yeuer of the taker whether the riche yeue the pore or the pore to the riche or ryche to riche Also to the quaÌ„tite of the thifte whether it be of greate price or of lytel price Also to the tyme of the yeuyng whether iÌ„ tyme of nede or in other tyme And so by these circumstaunces deme in wh t maner it was youen The secouÌ„de cas is whanne meÌ„ yeue frely to any man of holy church any thing for spuÌ„al dedis as for certeyn seiyng and syngynge to whiche he is nat bouÌ„de The iii. case is whanne it is youeÌ„ to clerkes for spuÌ„el dedes to the whiche they beÌ„ bouÌ„de of office For ther is no man bouÌ„de to trauayle for noughte ne the curate serue the churche for nought ne the pÌ„chor to traueyle for nought And therfore seint poule saith that they that serue the auter shal lyue by thauter And so god hath ordeyned that they that pÌ„che the gospel shal lyue by the gospel Prima ad corum ix Nathelesse the more frely that a man pÌ„chith the more is his mede And though he axe nat ye peple is bounde to yeue him freely As saith seint austyn suê‘ illud ProduceÌ„s fenuÌ„ iumeÌ„tis The iiii caÌ„e is to haue lyf withouteÌ„ eÌ„de fory euenes of synne TherforÌ„ Daniel saide to the kynge Nabugodonosor PctaÌ„ tua elimo sinis redime DanÌ„ iiii Bye ayen thy synnes with almesse nat yat we may bie heuene ne foryeuenesse of synne but by almesse doyng we may deserue to haue for yeuenesse of syn heuene blysse and so biynge is
and bowe thyn â—ere to the pore without heuynesse and yelde thy dette and answere pesable thynges and mekenesse nott to arunt them ne rebuke them ne chyde theym but only thou haue the more open cause Eccle. iiiio. Therfore saynt Poule saythe that god louethe a gladde yeuer Diues By the lawe of kynde by goddes lawe al thynge is comon And therfore sayth the law xii qÌ„ i. dilectissimis Right as the eyre ne the lyght of ye soÌ„ne may not be departed by lordeshyppys ne aproprid more to one persone than to another ne to one college more than to another no more shuld other thynges that be youen comonly to helpe of maÌ„kiÌ„d be departed by lordshippis ne apropred more to one thaÌ„ to another but al thynges shuld be comon And therfore we rede Actuum iiiio. that in the begynnynge of holy church alle thynges were comon to the multitude of cristeÌ„ peple And ayens lawe of kynde is no despensacion DestiÌ„c xiii S. io. Why bad god thaÌ„ne that men shuld not stele syth al thynge is comen to gode meÌ„ Pauper By goddes law al thyng is comon to gode men For as saythe saiÌ„t austen Omla suÌ„t iustorum Alle thynges be the rightful mennys But as the law sayth xii qÌ„ i dilectissimis Dyuision ê“perte of lordship is made amonges man kynde by wyckednesse of fals couetyse both of riche and of pore For the rich drawe to themsylfe that longeth to other For why al that the rich man hath passynge his oneste liuyng after the degre of his despensacoÌ„n it is other meÌ„nys and no hys And he shal yeue ful hard rekeniÌ„g therof at the day of dome whaÌ„ne god shal sey to him Redde racionem villicacionis tue yeld acouÌ„te of thy balye For rich men and lordes in thys worlde be goddes balyfes and goddes reues to ordeyn for the pore tolk and to susten them And therfore sayth saynt Poule Habentes alimeÌ„ta quibê° tegamur hiis conteÌ„ti simê° If we haue nedful lyfelode and hiliÌ„ge be we payd therwithe and couette we nomore Also pore folk be not payde with sufficieÌ„t lyuyng but couete more than theym nedethe And for couetyse more thaÌ„ for nede take thynges ayen the lordes wyl in hynderiÌ„g of hym and of other that be more nedy and shuld be holpe therby And therfore god forbad al maner thefte that meÌ„ shulde take no thiÌ„ge for anymis couetise ayeÌ„s the lordes wyl The fift chapter DIues Syth alle thyng is comon by goddes lawe by lawe of kynde hou maye any maÌ„ be lord of any thiÌ„g more thaÌ„ another man Pauper There is lordship of kynde there is lordship of this world grouÌ„ded only iÌ„ couetyse there is lordeshyp of despensacoÌ„n and of gouernauÌ„ce and so Ioseth the sonne of iacob was cleped lord of egipt GenÌ„ xlv.c. The first lordship is comoÌ„ to euery gode man and woman For kynd made alle men euene in lordshyp And in token therof both lord and seruant fre bond rich and pore come iÌ„to this worlde naked and powre and wend hens naked and pore Nought they bring with them but wepiÌ„g sobbyng and forow And here no thyng with them but ther dedys gode or wycked The lordshyp of thys worlde is sufferable and worshipful For as saynt Poule saythe OmiÌ„s potestas a deo est Euery power and lordship iÌ„ this world cometh of god And therfore he biddeth that euery man woman shuld be subget and meke to the lordship aboue theÌ„ For though the couetise and wyckednesse that lordes and ryche men ground theym in be of themsylf yit the lordship power is of goddes yift as sayth saint Austen therfore it moste be worshypped The lordshyp that is only of dispensacion coÌ„mytted by a souereygne is medful worshypful comendable Also ther is thre maner of ê“perties ê“pirhed One is that kynd yeuethe as man to lye And euery man hathe hys owne hert his owne sowle hys owne wyl for to do wel or euyl and this ê“pertie is nedful Another ê“pirtie there is that cometh only of couetyse by which couetise folk say this is myne thys is thyne And so they propren to themsilfe by couetise that is comon by kynd And thys ê“pirtye so grouÌ„ded in couetise is daÌ„pnable and synful The thirde is dispensacion For one man hathe moch thyng in hys dispensacion gouernauÌ„ce that another man hathe nought to do of And thys dispensacion comethe suÌ„tyme of goddes gyft as whanne he sent one man more riches iÌ„ this worlde than another Sumtyme it cometh by ordinaunce and yifte of lordes and of souereigins here in erth As whane lordes prelatis coÌ„mytte to ther subgetys gouernaunce of ther godys of ther places and benefices And thys dispensacion if it be wel do it is ful medful Diues But as saynte Poul saith it is a question who is found trewe amonge suche dispensouris For nigh al seke ther owne profit but not the worship of Iesu crist Pauper Many be ful false And yit sythe dispensacion of worldly goodys is so coÌ„mytted to theym in that they haue lordship of ther propre dispensacion ordeyned of god and be cleped propre lordes of ther propre dispensacoÌ„n not for ther false couetise ne for no properhede that they chalenge by false couetyse For iÌ„ that be they no lordes but tyrauntys and rauynourys And so though they haue propre lordship of dispeÌ„sacoÌ„n of worldly godis more than the pore people they haue yit no more lordship by wey of kynd than the pore maÌ„ ne non other lordship thaÌ„ the pore man but only of dispeÌ„sacion And so thoughe the riche folk haue more lordship of propre despensacion thaÌ„ne the pore yit the lordship of kynd iÌ„ nedful thynges stondeth styl comon to riche and pore But for synne it is not so fre as it was byfore the synne of adam For god wyl not that the pore folk take any thiÌ„g without leue of the propre dispeÌ„satour that is clepid lord therof therfore god sayd Non furtuÌ„ facies Thou shalt do no theft that is to say thou shalt nought tak with out thy lordes leue Diues this is wonderful to me that the pore man is as grett a lorde by wey of kynde as the rich and yit may he nought take without his leue Pauper It is more wondre that the good pore man is lord of alle thynge nedful to him by weye of kynde and the synful riche man is lord of rightnought by wey of kynde for he is goddes traytour And yit god wylle that the pore take rightnought of the goode that the riche man hath in his dispensacion without leue Diues that is to me more wonderful tel me hou this may bee Pauper Thou might se at â—ye that the kynge heyre aparaÌ„t other heyris of grete lordshippes not withstondyng that they be heyrys and lordes of all yit shal they not entre the office of ther officers ne take any thyng ayeÌ„s ne
bere ayeÌ„s with out leue And if they do they shal be hard vndernome and in case bete of ther master and of ther tutoure For fredam in youthe is cause of pride and of many other vices Right so god seynge that mankynde wich is lorde of al erthely godys and ordeyned to regne in heuen blysse If he had hys fredam in vse of erthely thynges he shuld falle in pride and many vices as adam did while he was fre Therfore he hath put maÌ„kiÌ„d and namely the pore people vnder the gouernaunce of the ryche folke and of ther lordes whyche be ther tutourys dispensatourys of godys of this world to saluacion of the pore people And therfore saynt Poule saythe Quanto tempore heres peruulê° est nichil defert a seruo cuÌ„ sit dominus omnium sed sub tutoribus et auctoribus est vsque ad pÌ„finitum tempus a patre ad gal iiii â— As longe as the heyre is yoÌ„g yonge and lytel ther is no difference bitwene him a seruaunte sithe ther is a lorde of alle but he is vnder tutour and gouernoure vnto a certein tyme ordeyned of the fader And therfore sith the riche folke ben tutours dispeÌ„satours of these worldly godes ordeyned of god to saluacion of ye pore peple god wole that nomaÌ„ take of the godes that been coÌ„mittyd to them withouteÌ„ their wyll and their leue And if any man take therof ayeÌ„st their wylle ayenst goddes ordenauÌ„ce he doth theft ayeÌ„st this pÌ„cepte NoÌ„ furtuÌ„ facies Thou shalt do no theft The vi chapter DIues Is it lefulle in any cas to stele and take any thinge ayenst the lordes wylle Pauper Stelth sowneth comoÌ„ly theft robbery and suÌ„tyme it sowneth priue takyng without wittyng of the lorde And soo it may be done in iiii cases withouteÌ„ synne For nede for almes for right for happe of fyndinge First for nede mischeif for if any man or woman for myscheif of hungre or of thrist or of cold or of any other mischeif Whiche mischeif he may nat flee to saue his lif but he take thinges ayeÌ„st the lordes wylle If he take any thinge so in ê‘el of deth or in grete mischif nede excuseth him fro synne fro theft if he do it only for nede nat for couetise And he oweth to enfourme his coÌ„science thynke that if the lorde of the thinge knewe his myscheife he shulde nat be mispaied thaÌ„ne dothe he no theft for in the laste nede al thing is coeÌ„n Also for ye lorde is bounde to helpe him at the nede also for nede hay no lawe Example we haue in the gospel wher we fynde that the disciples of Criste for huÌ„gre toke erys in the felde gnyddyd theym ete the corne for hungre The phariseis were asclaundryd therof saide to Crist that his disciples dyd thing that was nat leful And thaÌ„ne criste excused them for nede of hungre saide that they were vngiltie iÌ„nocentes in that And he putte them example of dauid that ete for nede of the holy loues in goddes tabernacle whiche loues only prestes shulde ete by the lawe Mt. xii.c. For it is a generalle rule in the lawe that nede hathe no lawe Diues Is the man that so takith for nede bouÌ„de to restitucion Pauê‘ Naye And yit for more sikernesse to putt him in drede of stelth his coÌ„fessour shal yeue him suÌ„dele penauÌ„ce for yaâ— doynge Also by weye of almesse the wyf may take of her lordes gode in whiche she hath dispeÌ„sacion as in mete drynk clothes yeue almesse mesurable to the nedy thynke that her husbonde shulde be pleasyd with her yifte if he sawe the mischeif of the pore if he suÌ„tymÌ„ forbede his wyf to do almesse she shal nat ful cease from almesse discretly doon For husbondes make ofte suche inibicions to their wyues to temê‘e ther yeuyng nat fully to let hem And if she see that her husbonde be sclaundryd wrothe with her yeuyng though his wrathe be vnsâ—rilful she must teÌ„pre the more her yeuyng But whaÌ„ne she may wele suÌ„what yeue for them both with gode coÌ„science Nathelesse if she se him greatly agreuyd for â—eryeuynge and he forbede vtterly her to yeue almesse thanne it is gode that she obey to his biddynge be sory that she may nat yeue and be alway in wyl to yeue if she durst so wynne her mede by wylle alone as she dyd bifore by wyl and dede Diues If ye wif haue gode in ê“pre by her self Bona ê‘afernalia may she natt yeue therof withouteÌ„ her husboÌ„des wylle Pauê‘ She may yeue she is bounde to yeue he oweth nat to lette her Diues I suppose that the husbonde forbede his wyf vtterly to doo almesse of his gode she se a maÌ„ or a womaÌ„ in viâ— mischeif may she nat thaÌ„â—eue them almesse helpe theym Pauê‘ in the nede she is bouÌ„de to yeue she shal yeue thynke that if her husbonde sawe yat nede he shulde nat be mispayed ¶ we rede in the firste boke of kinges xxvi c that ther was a greate nygarde an angry shrewe Whose name was nabal He had a gode womaÌ„ wise and faire to his wyf whose name was abigail That tyme dauid fledde the ê‘secucion of kynge saul lyued in deserte with vi hundryd men with him as outlawes And for mischeif he sente x. men to this riche nabal praynge him of suÌ„me almesse in mete and drynk But this nabal dispised dauid his messangers clepyd them theues outlawes and flemyd men and wolde noo gode yeue hem nat withstoÌ„ding that they had sauyd his goode his bestes al the tyme that they were in deserte Whanne dauid herde these tidiÌ„ges he was wroth and came with iiii hundryd meÌ„ to sle nabal and alle that loÌ„ged to him It hapnyd that a seruaÌ„t of nabal tolde his wyf abigail howe Dauid hadde sent messangers to Nabal and howe he had despysed theym Anon Abigail without wytting of Nabal charged Assis with brede and wyne with soden flessh of fyue shepe figges with reisens and other vitayles grete plentye and sent to Dauid by hir seruaÌ„tis and she folowed after and happened to mete Dauid in hys comynge Thanne Dauid repreued hir husbonde Nabol of hys vnkyndnesse and seyde he shuld sle him al that longed to hym Thanne the good woman Abigail felle doune to grounde and worshipped Dauid and prayde him of audience ThaÌ„ne she axed mercy to hir husbonde Nabol and excused hirsilf that she wyst not of his masseÌ„gers whaÌ„ne they were there and prayde Dauid that he shuld not so venge himsilfe taught him moch goodnes and proficeid to him moch welth and prayde that he wolde accepte hir presaunt and so he did ThaÌ„ne Dauid sayde to hir Blessed be oure lorde god that sent the this day to me and blessed be thy speche and blessed be thou that this day hast letted me fro sheddyng of blode