is a mansleer ghoostely that denyeth the sacrament of penaunce to man or woman in his laste ende and wyll not assoyle theym whan they repent them and axe absolucyon For so they put folke in dyspayre ayenst the goodnesse and mercy of god that is endeles and alwaye redy to all that seke mercy as longe as the soule the bodye be knyt to gydre Example of the theef that hynge on the ryght syde of cryste the whiche of payne knowleched his synne and axed grace gate the blysse of paradyse whan he sayd lorde haue thou mynde of me whan thou comest in to thy kyngdom And anone cryste ryghtful Iuge that best knewe his herte sayd to hym I saye the forsoth this daye thou shat be with me in paradyse xxvi.qÌ„.vi si presbiter â— agnouimê° Where the lawe sayth That they that be soo harde vpon men in ther deynge doo not ellys but put deth to deth Deth of soule to dethe of bodye ¶ Diues Moche folke presume so moche on yâ— mercy of god that they gyue no tale to lyue in ther synne moche of all ther lyf in hope to haue mercy in yâ— last ende ¶ Pauper And yet yf they axe mercy in due maner they shall haue mercy as yâ— lawe sayth well in yâ— same place and holy wryte in many places For god sayth by the prophete Ezechielis xxxiij.ca That in what houre yâ— synner sygeth for his synne axe mercy I shall forgyue hym his synne forgete his synne Netheles I dare not behote suche folke yâ— they sholde haue grace stede tyme to axe mercy as them nedeth to axe For comonly suche maner folke be dysceyued by sodayne deth or elles in ther deynge they lese ther hedes ther wyttes begynne to raue Or ellys they haue soo moche payne in theyr bodye and soo moche besynesse with the worlde that they thynke neyther of god ne of themself And as saynt Austen sayth in his sermon de Innocentibus Iusto dei iudicio agitâ— vt moriens obliuiscatâ— sui qui duÌ„ viueret oblitus est It is goddes ryghtfull dome that he forgete hymselfe in his deynge that hath forgeten god in his lyuynge As fell in englonde besydes Oxenford There was a tyraunt in the countre that dredde not god ne had pyte of man Ofte men preched hym couÌ„seyled hym to good He had despyte of ther wordes and sayd that yf he myght haue thre wordes before his deynge he sholde be saued as well as the best man lyuynge At the laste it befell that he rode by the waye to be on a queste before a Iustyce And he began to slepe his hors stombled he fyll downe brake his necke And in his fallynge he sayd with grete herte Ore vaunte a deblis That is to saye in Englysshe Now forth to the deuyll And so he had thre wordes to his daâ—pnacyon not to his saluacyon Therfor the wyse man sayth De propiciatu pccoÌ„rum noli esse sine metu Be not without drede of forgyuesse of thy synnes ne put synne to synne ne saye not that the mercy of god is grete he shall haue mercy on the multytude of thy synnes for mercy wrathe also hastely come fro hym nyghe to mankynde But his wrath loketh to synners that wyll not amende theym his mercy to theym that wyll amende theym Ne tardas conuerti ad dominuÌ„ â— Therfore lette not to tourne the to god delaye not from daye to daye For yf ye do his wrath shall come sodaynly and destroye the. Ecclesiastici v. For suche folke that be so bolde in theyr synne in hope of the mercy of god do the worse bycause of his goodnes they scorne god seke vengeauÌ„ce no mercy They take hede to his mercy and not to his ryghtfulnesse Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas All the wayes of god and all his domes be mercy trouth Yf thou seke mercy it were ayenst his ryghtfulnesse but he shewed mercy and but thou seke mercy ryghtfulnesse muste dampne the. Seke mercy and mercy and his ryghtfulnesse wyll saue the yf thou seke it in due maner Caplm .xij. DIues These wordes be good and confortable resonable Saye forth what thou wylt ¶ Pauper Also he is a mansleer ghoostely that maketh ony man or woman to forswere them For he sleeth his owne soule and his soule that he doeth soo forswere hym xxij.questione .v. ille Also men slee themselfe as oftentyme as they assent to wycked thoughtes in herte tourne them awaye fro god in whom is all our lyfe And therfor Salomon sayth Auersio paruulorum interficiet eos Prouer. i That the tournynge awaye of the lytyll childern slee them For they that soone be ouercome in temptacoÌ„n and soone assent to the fende be lykened to yonge childern that be faynt feble to withstande ony thynge Of suche childern god sayth that a childe of an hondred yere shal be acursed of god Ysa lxv Also they slee ther soules that gydre foule lustys vnlefull desyres in ther herte wyll not redely put them out Therfore the wyse man sayth Desideria occiduÌ„t pigruÌ„ Prouer. xxi Wycked desyres sle them that is slowe to put them out And therfor Dauyd sayth Beatus â— tenebit et allidet ê‘uulos suos ad petraÌ„ Blessyd be he that shall holde hym with god smyte downe his smale yonge thoughtes desyres to the stone that is cryste Blessyd is he that anone as he begynneth to haue suche wycked thoughtes anone begynne to thynke on crystus passyon of goddes lawe as saynt Ierome sayth in his pystle ad PaulaÌ„ et EustochiuÌ„ ¶ Diues It foloweth of thy wordes that whâ— soo doth ony dedely synne he is a mansleer And so euery synne is forboden by this coÌ„maundement Non occides Thou shalt not slee Why yaue than god ten coÌ„mauÌ„dementes sythen tâ—ey be all comprehended in one ¶ Pauper For dulnes of mannes wyt it nedeth to gyue mothan one to declare mannes synne that he may knowe whan he synneth and how he may flee synne All the lawe all the â—phecye as cryste sayth in the gospell hangeth in two coÌ„mauÌ„dementes of charyte whiche teche vs to loue our god aboue all thynge out euen crysten as our selfe But yet god wolde declare tho two coÌ„mauÌ„dementes by ten coÌ„mauÌ„dementes that man woman sholde yâ— better knowe them please hym the more flee his offence ¶ Diues Why declared he theÌ„ more by ten coÌ„mauÌ„dementes than by twelue or by nyne for he myght haue gyuen many mo whan he gaue but ten ¶ Pauper To gyue ouermoche many was not profytable ne to gyue ouer fewe And therfore god gaue his byhestes in the nombre of ten for as ten is nombre perfyght conteyneth all nombres soo goddes lawe is perfyght and all is comprehended in ten byhestes that ben so knytte to gydre of so grete acorde that who so trespaceth in one
sekenesse with ony scrypture or fygures and caractes but yf it be Pater noster Aue or the Crede or ony holy wordes of the gospell or of holy wryte for deuocyon not for curyousyte and oonly with the token of the holy crosse and all that vsen ony maner wytchecrafte or ony mysbyleue yâ— all suche forsaken the fayth of holy chirche theyr crystendome and become goddes enemyes and dys please god full greuously and falle in to dampnacyon withouten ende but they amende theym the sooner And therfore the lawe commauÌ„deth that bysshopes sholde be besye to destroye all maner wytchecraftes And yf they fonde ony man or woman that gaaf them to wytche crafte but they wolde amende them they sholde chace theym out of theyr bysshoryke with open despyte .xxvi. qÌ„ v. episcopi And in the same place the lawe sayth that tho wymmen yâ— whiche wene by nyght to ryde on dyuerse bestes and passe dyuerse londes contrees and folowe a gloryous quene the whiche is called Dyana or ellys Herodyana or ony other name and wene that they ben in theyr seruyce bodely with moche myrthe suche wymen ben all dysceyued blynded with the fende whome they serue And therfore the fende hath power for to disceyue them And that they suffre only by fantasy by dreme by Iapery of the fende They wene it were so bodely in dede it is not so And all tho that say or byleue that men or wymen myght by wytchecrafte be torned in to bestes or in to lykenesse of bestes or byrdes bodely ben worse than ony paynym And they that for hate or wrath that they bere ayenst ony man or woman take away the clothes of the aultre clothe the aultre with dolefull clothynge or besette the aultre or the crosse about with thornes and withdrawe lyght out of the chirche or synge or do synge masse of Requiem for them that ben alyue in hope that they sholde fare the worse and the sooner deye the preest sholde be degraded both the preest he that stered hym therto for to do it sholde be exyled for euer And all maner wytches all that by leue on wytchecraft sholde be acursed solempnely but they wolde amende them as the lawe sayth in the same place in the next chapytre folowynge et ca â— Si quis As the lawe sayth there ca â— Contra. Yf the wytches were bouÌ„de men wymen they sholde be beten harde and sore Yf they were free they shlod be punysshed in harde pryson And by the lawe Imperyall vt ca â— de maleticijs nullus et l. nemo et l. culpa And by the lawe Canon xxvi qÌ„ .v. qui diuinaciones in glosa Suche wytches sholde be heded and brente theyr faytours exyled all theyr goodes forteteth And by the lawe of holy chirche all that byleue in theym or mayntene theym sholde do fyue yere penauÌ„ce .xxvi. qÌ„ .v. Non liceat et ca â— Qui diuinacoÌ„es Also it is forboden by the lawe as wytchecrafte for to do thynges come ayen by scrypture in boke or in tables or by astrola bye ext li. v. ti .xxvi. ca â— i. et n ◠¶ Diues I holde it a full good dede to take a thefe with his thefte by what crafte yâ— a man may for saluacyon of the people to punysshe or slee a theef by the lawe for ensample of other Caplm .xxxv. PAuper It is not lefull to ony man for to slee a theef ayenst the kynges lawe without processe of the londes lawe and without auctoryte of his lyege lorde ne without a lawfull Iuge ordeyned of his lyege lorde yet is the thefe worthy to deye ¶ Diues That is sothe For yf euery man myght slee a thefe at his owne wyll by his owne dome men sholde vnd colour of thefte slee many a true man for wrath couetyse hate ¶ Pauê‘ Sythen men do so moche reuerence to the kynges lawes the londes lawes to flee myschyues that sholde falle but yf the lawes were kepte Moche more reucrence sholde they do to goddes lawe holy chirche lawe eschewe for to forfete ther ayenst sythen goddes lawes holy chirche lawes ben so resonable as good as the kynges lawes of Englonde Neuerthelesse the kynges lawes yf they be Iuste they be goddes lawes And as many perylles moo sholde falle yf men toke theues by wytchecrafte ayenst goddes lawes holy chirche lawes as yf they slewe them ayenst the kynges lawes and the londes lawes ¶ Diues Shewe me that ¶ Pauper Yf a man slee a theef not hym defendaunt ayenst the kynges lawe he forfeteth ayenst his kynge and is worthy deth And yf he make hym a Iustyce by his owne auctoryte though he kepe other processe of the lawe he is a traytour to his kyng And as moche and more forfeteth he ayenst the kyng of heuen that taketh a theef with wytchecraft ayenst goddes lawes sythen god and holy chirche hath forboden it as dothe he that sleeth a theef ayenst the kynges lawes And sythen he maketh the deuyll and the wytches that ben moost goddes enemyes his Iuge and werketh by theyr domes in the desspyte of god yâ— hath forboden it hem he is a ful hygh traytour to god And so he doth ten folde more synne and therfor he is worthy to be hanged more than a theef More ouer in as moche as the fende is a lyer alwaye redy to lye and with lesynges dysceyueth mankynde bryngeth men to murdre to shedyng of blood and rather for to slee Innocentes than for to slee theues Yf suche wytchecraftes were vsed many Innocentes and many a good man and woman sholde be taken slayne theues sholde go free For the fende is more fauourable to theues manquellers lecherous and to all other synfull wretches than he is to ony good man or good woman and he hath more lykynge for to slee a good man or good woman than to slee a theef Also god sayth in the gospell that the fende hath euer ben a lyer and stode neuer in trenthe and that he is a manqueller and fader of lyers and of lesynges And therfor all thoo that gyue fayth to his tales and doo therafter as moche as is in theym they make god false and forsake theyr god that is souerayne treu the and take theym to the deuyll that is souerayne falshode and soo they worshyppe the fende and dyspyse god And yf suche craftes were suffred euery man myght accuse other of what synne that he wolde and saye that the fende or the wytches tolde it hym And in this maner euery man myght kylle slee other And therfore for these skylles and reasons and many moo and for to flee these perylles and many other god hath forboden all maner of wytchecrafte for it is not done withouten helpe of the fende But now a dayes god of his grete mercy suffreth not the fende but full selden for to saye sothe for yf
chirches in one lytylyle of Cerlone notwithstandynge yâ— ther were two thousande of poore crysten men outlawed dampned to ful harde trauayll myght haue be releued full well with that yâ— tho chirches costed Than holy chirche was in his youthe in his begynnyng as saynt Ierom sayth in ê“logo suê‘ actê° aplorum Now holy chirche is growen and the fayth sprongen spredde stabled in peas fro tyrauÌ„tes And therfore now we muste worshypp our god with all our myght our connynge for we haue none excusacoÌ„n as they hadde And for to auoyde ydlenesse of prestes our faders byfore this tyme ordeyned the prayers in holy chirche to be sayd after a certayne fourme after the custome of dyuerse contrees kepe theyr hour after the houres of the daye as matynes atte morowe masse afterwarde and euensonge ayenst euen so that god shall be praysed of the prestes at all tymes of the daye ¶ Diues Me thynketh that it were better to saye goddes seruyce in holy chirche without note than with note hackynge of the syllabes wordes of our prayers praysynge as as we do For who sholde telle the kyng of Englonde a tale or make his prayer to hym and made so many notes hackynges in his tale he sholde haue lytyll thanke ¶ Pauper The kyng of heuen is aboue the kyng of Englonde otherwyse we muste worshyp hym than yâ— kyng of Englond For we muste worshyp hym with all our myght all our herte all our wytte as hym that is maker lorde of all thynge so may we not worshyp the kyng of Englonde It nedeth now to speke to the kyng of Englonde to euery erthely man dystynctly for they knowe not the maÌ„nes herte ne his wyll But god knoweth it longe er we speke it with our mouth And therfore whan we synge in our prayers with cleÌ„nesse of lyfe deuocoÌ„n of herte we please god in as moche as we worshyh hym with our power of voyce and tongue For euery note so songe to god in the chirche or in other conuenyent places for deuocoÌ„n in our self to engendre deuocoÌ„n in to other is a praysynge to god And therfore Dauyd sayth Cantate exultate et psallite Synge ye make you mery outwarde synge ye to god craftely Iubilate deo ois terra seruite dnÌ„o in leticia Introite in conspectu eius in exultacoÌ„e All ye that dwelle vpon the erthe make ye hertely Ioye to god serue ye our lorde in gladnesse Entre ye in to his syghte with Ioye myrthe For many causes my frendes songe melodye was ordeyned in holy chirche Fyrst to the more worshyp of god Also to the more excytacoÌ„n of deuocoÌ„n to the people Also to put awaye heuynesse vnlustynesse as sayth saynt Bernarde For many man hath more lykynge for to serue god in gladnesse than in heuynesse And therfor goddes seruyce sholde be sayd lyuely dystynctly deuoutly with gladnesse of herte For yf the seruyce be sayd or songe so hauenly dedely so drawen a longe that it lothe both the synger or sayer the herer bryngeth folke in to heuynesse or dystraccoÌ„n it is euyll sayd or songe For that maner of syngynge is lettynge of moche goodnesse cause of ydlenesse of moche foly for it maketh men to withdrawe theym from goddes house from goddes seruyce and so wante grace De conse dist v. Non mediocrit Also we synge in holy chirche to confourme vs to sayntes in heuen whiche prayse god and serue god alwaye with hyghe voyce swete syngynge as we fynde in the Apocalyps many other places in holy wryte And therfore sayth Dauyd Cantate dnÌ„o canticuÌ„ nouuÌ„ laus eius in ecclia sanctorum Synge ye a newe songe to our lorde for suche is his prysynge in holy chirche of all sayntes And therfore songe in holy chirche is good whan it is songe deuoutely in clennes of lyfe roundely not lettynge the deuoute prayers of the people as doth this curyouse knackynge songe of the vycyouse mynystres in the chirche specyally in grete riche chirches For it is ofte seen that the syngers in suche places other also ben ful proude glotons and lecherous also And the melodye of suche men is no plesaunce to god but it doth harme to them selfe and many other Caplm .lx. DIues Why ben ther now no martyrs as ther were wonte for to be ¶ Pauper We haue now a dayes all to many martyrs in this londe ¶ Diues How soo ¶ Pauper For the more martyrs the more murdre and manslaughter and the more shedynge of Innocentes blode the more vengeaunce shall falle therfore ¶ Diues Moche people is slayne now a dayes but yf they sholde be martyrs I can not say ¶ Pauper All that be slayne for the treuthe pacyently in charyte ben martyrs in as moche as they wytnessen the treuthe stonde therwith vnto theyr deth For martyr in latyn is a wytnesse in englysshe It is no worshyp to ony londe or nacyons for to haue many martyrs of her owne sleynge but it is an endles shame And therfore the Iewes that slewe Cryste and his dyscyples the ê“phetes madâ— martyrs without nombre ben in despyte and repreue all about the worlde And therfore Cryste sayd to them that al the rightfull blood whiche they had shedde fro the begynnynge of the worlde sholde falle vpon them an harde vengeauÌ„ce therfore sholde come to them And the Romayns that slewe Peter and many martyrs in euery londe there as they hadde lordshyp and now they haue lost ther lordshyp ben wretches of wretches and bothe the cyte the temple semeth acursed And now Englysshe nacoÌ„n hath made many martyrs For they spare neyther theyr owne kyng ne theyr bysshoppes no dygnyte no ordre none astate ne degree but indyfferently slee as them lyketh so vengeauÌ„ce wretchednesse foloweth them grace worshyp hath forsaken them it was neuer worshyp to them that they slewe saynt Thomas theyr bysshop theyr fader ne that they wolde by comon clamour comon assent haue slayne theyr owne kyng Martyrdom is worshypfull to theym that in charyte suffreth deth to theym yâ— holde with them in theyr treuthe But it is shame dyshoneste to theym that putte them to deth vnrightfully And for asmoche as the multytude of shrewes is so grete and falshede is so myghty that the treuth is ouersette borne downe true folke so martred we sholde wepe not be gladde for that we haue soo many martyrs and nyght daye crye mercy to lett wretche Yf hethen people or other nacoÌ„ns had made our martyrs than we myght reioyse vs of our martyrs but in that we haue slayn them our selfe we ought to be ashamed Caplm .lxi. DIues Sythen they be martyrs why doth god no myracle now for them as he dyde for martyrs other sayntes in the begynnynge of holy chirche ¶ Pauper
eius The enemyes that ben the fendes see how mannes soule and womannes was defouled with synne on the holy dayes and scorned his holy dayes and his sabbottes For the holy daye was ordeyned in confusyon of yâ— fende in worshyp of god for saluacoÌ„n of maÌ„nes soule But now it is torned to shame of maÌ„nes soule to despyte offence of god in pleasaunce of the fende For in the sondaye reygneth more lechery glotony manslaughter robbery bacbytynge periury other synnes more than reygned all the weke byfore And whan men come to chirche they leue byddynge of bedes and spende theyr tyme in synfull Iangelynge for there they caste gyle ayenst theyr euen crysten there they holde theyr peruys of many wronges whiche they thynke to doo And therfore god may saye to them as he sayd to yâ— Iewes It is wryten sayd he that myn hous shal be called an hous of prayer ye haue made it a denne of theues in that that ye contryue your gyle falshode to robbe your euen crysten of his good his right his fame And therfore he sayth by the prophete Ysaye .i. My soule hateth your solempnytees holy dayes they ben ful heuy to me I haue trauayll to suffre them But therfore sayth he whan ye shal lyfte vp your hondes to me I shall tourne myn eyen awaye from you And also whan ye multeplye your prayers to me I shall not here you for your hondes be ful of blood that ye haue shedde and full of synne And your companye and your gadrynges togydre ben full wycked Iniqui sunt cetus vestri Caplm .vij. ALso my frende god badde that men sholde thynke to halowe well the holy daye For man womaÌ„ sholde so bethynke them byfore in the werke daye ordeyn theyr occupacoÌ„ns also yâ— they sholde not nede to breke yâ— holy dayes For yf a maÌ„nedeth to breke the holy daye yâ— nede come of his owne folye and of his mysgouernauÌ„ce byfore he is not excused by that nede Moche lesse than is he excused yf that nede come of purpose of couetyse And therfore they that wyll not go ne sende to market in the werke daye to bye theyr necessaryes but abyde tyll on the sondaye for sparynge of tyme they be not excused though tho thynges ben nedeful to them Men sholde studye dyspose them as besely to serue god on the sondaye as they studye byfore to trauayl for themselfe on the werke daye For god hath graunted .vi. dayes to man and woman for to trauayll for themselfe the .vij. daye he hath reserued kepte to his seruyce We rede in holy wryte Numeri .xv. That a man wente in the sabbot daye and gadred styckes He was taken ledde to Moyses he putte hym in pryson tyll he had an answere of god what he sholde doo with hym God badde Moyses that he sholde be ledde out of goddes castels that were called the dwellynges tentys of goddes folke and there the people sholde stone hym to deth And so he was slayne pytefully for he bythought hym not byfore for to halowe the holydaye for he myght haue gadred styckes in the daye byfore And sythen he was soo spytefully slayne for gadrynge of styckes to make therwith his fyre that was nedeful to hym Moche more sholde they be punysshed yâ— on the sondaye gadre togydre brondes of synnes of couetyse of lechery periury bacbytytnge for to brenne with theyr soules in helle with out ende but they amende them ¶ Diues What calleth god seruyle werkes ¶ Pauper Euery dedely synne is seruyle werke For as Cryste sayth in the gospell Who so doth synne he is seruauÌ„te of synne thrall to the fende Qui facit peccatuÌ„ seruus est peccati And suche seruyle werke god forbedeth euery daye but moost on the holy daye For who so doth dedely synne on the holy daye he doth double synne for he doth yâ— synne therto he breketh the holy daye ayenst goddes coÌ„mauÌ„dement Also seruyle werke is called euery bodely werke done pryncypally for temporall lucre worldely wynnynge as byenge sellynge erynge sowynge mowynge repynge and all craftes of worldely wynnynge Also pledynge motynge markettes fayres syttynge of Iustyces of Iuges shedynge of blood and execucyon of punysshynge by the lawe all the werkes that sholde lette a man from goddes seruyce and dyspose hym to couetyse or to the fendes seruyce Neuertheles yf erynge sowynge repynge mowynge cartynge suche other nedeful werkes be done purely for almesse oonly for heuenly mede and for nede of them that they ben to in lyght holy dayes than they ben noo seruyle werkes ne the holy daye therby is not broken Neuerthelesse in the sondayes and grete festes suche werkes sholde not be done but for grete nede compelle men therto Caplm .viij. DIues why badde god that both man beest sholde reste halowe the holy daye ¶ Pauper For as Salomon sayth SapÌ„ .vi. et .xi. God loueth all thynge that he made hath cure of al thynges that he made And therfor he ordeyned reste in the holy dayes not only for his owne worshypp for ghoostly helpe of soule but also for bodely helpe bothe of man beest But the couetyse of man were refreyned by reste on the holy daye he sholde neuer reste But with trauayll slee hym selfe his seruauÌ„tes his subgettes add his bestes And therfore both to saue man and beest for grete prouffyt of man god badde reste on the holy daye For both man beest nedeth reste after traueyl and shall be the more fressher all the weke after to trauayll yf they haue reste on the holy daye And therfore it falleth ofte that they whiche wyll not reste on the sondaye ben made to reste al yâ— weke after eyther of sekenesse that they falle in by ouer trauayll or by sekenes or by feblenes of theyr seruauntes and of theyr bestes or ellys by deth For oftentyme they slee theyr bestes by ouer moche trauayll contynuynge of trauayll And therfore in the begynnynge of the worlde as whan Adam synned in the .vi. daye by etynge of an apple ayenst goddes coÌ„maundement and that god hadde dampned hym and all his to perpetuell trauayl for his synne After this of his grete and endelesse mercy he tempred and slaked his harde dome and ordeyned reste both to man and beest in the .vij. daye And therfore sayth holy wryte GenÌ„ .ij. That god fulfylled his werkes in the .vij. daye not oonly for he made than the .vij. daye cessed of creacoÌ„n but also pryncypally for he shewed than fyrste mercy ayenst synne grauntynge and byddynge reste in the .vij. daye both to man to beest whiche he dampned in the daye byfore to perpetuell trauayll for Adams synne whiche mercy was fulfyllynge parfeccoÌ„n of al his werkes Quia miseracoÌ„es eius suê‘ omnia oê‘a eius For as Dauyd sayth goddes mercy is aboue all his werkes And saynt Iames sayth Mercy
be without penaunce or sorowe and contrycyon for his lynne And all that were assentynge to false wytnesse to periurye sholde do the same penauÌ„ce IbideÌ„ The wordes of wytnesse sholde be taken to the beste vnderstandynge mooste benygne Extra li. ij.ti de testibus ca. cuÌ„ tu The wytnesse that ayensayth hymselfe is of no credence Extra li. ij ti.de ê“bacionibs ca. licet Men sholde stande to the fyrst speche that man or woman sayth in his cause yf he varye an other tyme e. ti per tuas Yf the wytnesse by dystraccoÌ„n saye amys it is leful to hym anone to ameÌ„de his speche but yf he abyde with an Interuall though he chauÌ„ge his worde amende it he shall not be accept ne herde Extra li. ij.ti de testibus cogendis ca. preterea Wytnesse in dome sholde not be herde ayenst hym that is absent but he were obstynate and wolde not come Extra de testibus ca. ij He that sayth fyrste the treuth muste be taken for one wytnesse e.ti. in omni Yf a man haue sworne to the partye not to bere wytnesse of the treuth with the other partye his othe is vnlefull And therfore not withstandynge his othe he may bere wytnesse of the treuth e Intumauit Noo man shall bere wytnesse to an other in his cause yf he haue the same cause or ony lyke that to spede for hymselfe For suche a persone is suspecte that he wolde do fauoure to an other mannes cause to haue hym fauorable to hym in his cause e.ti. personas Noo mannes wytnesse shall be resceyued in dome in preiudyce of an other but yf he swere though the wytnesse be a man of relygyon e ti nuê“ The honeste the worshyp of the wytnesses is more to charge than the multytude e ti in nostra For to dyscusse yrre gularyte of bygamye both lewde maÌ„ lewde woman maye be taken for wytnesse e ti tam is Seke folke and poore folke may not be compelled to come byfore the Iuge to bere wytnes But the Iuge may sende to them wyse men to wyt of them the trenth e ti si â— Euery man woman sholde hate false wytnesse for god hateth false wytnesse as Salomon sayth Deus odit testem fallacem Prouer .vi. Aud euery lyer is a false wytnesse full of gyle And the sodayne wytnesse dysposeth ordeyneth a tonge of lyenge For he yâ— is redy to bere wytnesse byfore he be auysed he dyspeseth hyÌ„ to lye Prouer .xij. But as Salomon sayth The false wytnesse shall not be vnpunysshed and he that speketh lesynges shall perysshe Prouer .xix. Ferthermore leue frende ye shall vnderstande that ther ben thre maner of wytnesses Caplm .xiij. THer is a wytnesse aboue vs yâ— knoweth all and may not be dysceyued that is god that seeth all and he shall at the daye of dome be to vs both Iuge wytnesse Ego sum iuder et testis I am Iuge and wytnesse sayth our lorde god Ieremie .xxix. And Iob sayth In heuen is my wytnesse and he that knoweth all my couÌ„seyll is aboue in hyghe And ther is a wytnesse within vs that is our conscyence For as saynt Poule sayth Oure Ioye is wytnesse of our conscyence And ther is a wytnesse without vs yâ— is our neyghbour all creatures yâ— shall bere wytnesse ayenst vs at the dome byfore the hyghe Iuge but we amende vs by tyme deme wel our selfe For Moyses sayd Testem inuoco celuÌ„ et terraÌ„ I calle heuen and erthe to wytnesse yâ— yf ye make to you ony lykenesse or ymage to worshyp it and breke goddes lawe ye shall soone perysshe Deutro .iiij. And in an other place he sayth thus I calle heuen and erthe to wytnesse that I haue sette byfore you lyfe and dethe good and euyll blessynge and curse And therfore chese the lyfe that ye may lyue and loue your lorde god and obeye to his voyce and clyue to hym by fayth and loue for he is your lyfe and lengthe of your dayes And your herte be tourned awaye from hym and ye wyll not here his lawes but worshyppe false goddes I saye to you byfore that ye shall soone perysshe Deutro .xxx. And therfore leue frende yf we wyll be syker at the last dome come sykerly byfore our souerayne Iuge that knoweth all we muste deme well our selfe in this worlde For saynt Poule sayth That yf we demed well our selfe dyscussed well our lyfe we sholde not be dampned Pri â— ad Corum .xi. ¶ Diues How sholde we deme our selfe ¶ Pauper As the glose sayth there Thou shalt be thyne owne domesman Thy seete shall be thyne herte and set thy selfe gylty byfore thy selfe domesman Thy thought thy conscyence shall be thy two wytnesses for to accuse the Thy tourmentours sholde be drede and sorowe that in maner sholde she we thy blood by wepynge of salt teeres whan by wytnesse of thyne owne conscyence and of thy thought thou haste demed thy selfe gylty and not worthy for to come to goddes borde ne to heuens blysse And there sayth the glose That sekenesse feblenesse and sodayne deth falle comonly after Eester amonges the people For men in Eester resceyue vnworthely goddes flesse his blood Ideo multi infirmi et imbecilles et dormiunt multi s per morteÌ„ Prima ad Corum .xi. But for euery man is fauourable to hymselfe and to his owne cause therfore thou shalt haue with the two assessours by whose couÌ„seyll thou shalt deme thy selfe and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacyon of thy synne Ne lye thou not for to excuse thyselfe ne for to excuse thyselfe falsely ne to greuously but as thyne other assessour reason wyll accorde And yf tho two wytnesses yâ— is to saye thy thought and thy conscyence suffyse not to bere wytnesse ne to ful enfourme the of thy synfull lyf Take to the the thrydde wytnesse that is thy fayth And soo lete thy dome stande in wytnesse of two or of thre And fayth sayth thus Fides sine operibus mortua est Fayth without good werkes is deed For alle though you byleue as a crysten man but thou lyue as a crystin man ellys thou art deed in soule and worthy to dye without ende Fayth that fayleth in worde and in thought is deed and helpeth not to blysse And anone conscyence and mynde shall accorde to hym and saye thus He that vseth amys his free wyll that he dye it is reson without remedye sauynge goddes mercy And take hede that thy clergy may not saue the. For holy wryt and clergye saye Anima peccatoris morâ—etur The soule of the synner shall dye Also thy clergy may not saue the yf thou be in dedely synne For thou art bygamus and twyus wedded Fyrste to cryste in thy baptym after to the fende by assent to synne And so thou art wydowe fro cryste wedded to an other wydowe that is the fende forsaken of god
ryghtfulnesse and lytyl or nought wolde do for my loue For whan I was hongrye ye wolde not fede me whan I had thurste ye gaue me noo drynke whan I was naked ye hylde me not whan I sought myne harborowe ye resceyued me not whan I was seke and in pryson ye vysyted me not And therfore wende ye hens from me in to the fyre of helle without ende there to dwelle with the fende his angelles O sayth saynt Gregorye thou synfull wretche what shalt thou do flee may thou not ne hyde the may thou not yf thou appere as nedes thou must thou art but shent for there thou shalt haue all thynge ayenst the. Aboue the thou shalt haue the dredefull domesman redy to dampne the. On yâ— ryght syde thou shalt hane thy wycked werkes to accuse the. On yâ— lyfte syde the foule fendes redy to drawe yâ— to helle Byneth the thou shalt haue the endeles depnes redy to swolowe the in without the thou shalt haue all the worlde on fyre redy to brenne the within the thou shalt haue thyn owne conscyence worste of all gnawynge the fretynge the without ende Than as the wyse man sayth All creatures shall fyght ayenst vs. SapÌ„ .v. Than as the grete clerke sayth Crysostomus Heuen erthe water sonne mone nyght daye all the worlde shall stande ayenst vs in wytnes of our synnes And though alle thynge were stylle oure thoughtes our conscyence our werkes shall accuse vs stande wytnesses ayenst vs. Therfore saynt Austen in his Omelye suê“ illud Estote misericordes sayth thus Bretheren take ye hede to the mercy of god and to the harde dome of god Now is tyme of mercy after it shall be tyme of dome Now god calleth ayen that ben tourned awaye fro hym forgyueth them ther synnes that tourne ayen to hym he is full pacyent abydeth of wretche that men sholde tourne them to hym and be saued And anone as synners tourne them ayen to god he forgyueth synnes that ben passed byheteth Ioyes to comyng Now god sâ—yreth monesteth them that ben slowe to good dedes he conforteth them that ben dyseased he techeth them that be studyouse helpeth them that fyght ayenst vyces He forsaketh no man ne woman that trauayleth to doo well yf they calle to hym He gyueth to vs that we sholde gyue ayen to hym to please hym whan we haue offended hym For we haue not gyuen hym ne wherwith to queme hym but that we take of hym The tyme of mercy is ful grete I praye you brethern al lete ye not this tyme passe you but take ye it whyle ye may After this tyme shall come tyme of dome whan men shall do harde penauÌ„ce without fruyte for it shall not helpe them Than synners that had theyr welth in this worlde shall syghe saye with grete sorowe Quid nobis profuit suâ—bia â— What hath prouffyted to vs pryde what hath now holpen vs our pompe our boost our rychesses All these ben passed awaye ryght as a shadowe These ben the wordes of saynt Austen Caplm .xv. THan they yâ— shal be dampned shall saye a sawe of sorowe yâ— neuer shall haue ende Defecit gaudiuÌ„ cordis nriÌ„ vsus eÌ„ in luciuÌ„ chorus nrÌ„ cecidit corona capit nriÌ„ ve nobis quia peccauimê° The Ioye of our herte is done past awaye to sorowe care is tourned our playe the garlonde of our hede is falle to grouÌ„de that euer we dyd synne wel awaye the stouÌ„de Trenorum iiij Therfore leue frende take we to vs the tyme of mercy amende we vs whyle we may for ellys we shall not whan we wolde And the lenger the god suffereth folke to regne in theyr synne the more pacyence that he hath with theym the harder he shal smyte them but they ameÌ„de them And therfore the dome of god is lykened to a bowe for the bowe is made of .ij. thynges of a wronge tree a ryght strynge Soo the dome of god is made of two maner folke Of them that ben wronge thorugh synne lyue wronfully do moche wronge and of them that be ryght ryghtfull in lyuynge The archer shetynge in this bowe is cryste And the more yâ— the bowe is drawe abacke the harder is smyteth whan the archer louseth So the lenger yâ— cryste abydeth soo draweth his dome abake the harder he shal smyte but folke amende them And as the archer in his shetynge taketh the wronge tree in his lyfte honde the ryght strynge in his ryght honde draweth them atwynne so cryste at the dome shall set the wronge lyuers on his left honde the ryghtfull lyuers on yâ— ryght honde set the arowe in his bowe that shal be the dredfull sentence of his dome drawe the rightful from the wronge the good froÌ„ the wycked whan he shall saye to the ryghtfull Come ye with me vp in to heuens blysse without ende to the wronge lyuers he shal saye go ye hens frome downe in to helle payne without ende Of this bowe the ê“phete sayth ArcuÌ„ suuÌ„ teteÌ„dit parauit illuÌ„ God hath bente his bowe made it redy he hath arrayed or made redy ther in tacle of deth hath made his arowes hote with brennynge thynges For they that ben brente with synne shall brenne with the fyre of helle without ende Of this bowe Dauyd also sayth Dedisti metuentibus te significacoÌ„em vt fugiâ—t a facie arcus Lord thou hast gyuen a tokenynge to them yâ— drede the to flee awaye from the face of the bowe Caplm .xvi. DIues What tokenes ben tho ¶ Pauê‘ Ther is dome in specyal dome in generall that shall be in the laste daye of this worlde Dome in specyall eche man hath anone as he dyed And therfore cryst sayth NuÌ„c iudiciuÌ„ eÌ„ muÌ„di Now is dome of the worlde for anone as thou art deed thou shalt be demed eyther to heuen or to helle or to purgatorye Of this dome speketh Salomon Memor esto iudicij mei Haue mynde of my dome for suche shall be thy dome yesterdaye it felle to me to morowe it shall falle to the. Byfore this dome go many tokenes of warnynge to synfull wretches as age sekenesse feblenesse dasewynge of syght blyndnesse deefnesse rymplynge or reuelynge of skynne fadynge of coloure faylynge of mynde losse of catel of frendes by deth other ¶ Diues Whan shall yâ— daye of generall dome faile ¶ Pauper Cryste sayth in the gospell ther is none angell ne saynt in heâ—en that wote whan it shal falle But sodaynly and vnwarly it shall falle and come as a theef as deth doth to many a man that wyll not beware by tokenes byfore No more shall than man blent with synne be ware of the laste dome ne of the fyrste yâ— shall be deth no more than the men wolde be ware by the prechynge of Noe to flee the flood that drenched all
glotonye in pryde pletynge in mysuse at the dyce in ryot in vanyte Suche poore folke ben laste in the ordre of almesse doynge but theyr nede be the more And nathelesse yf they haue pacyence with theyr pouerte they shall haue mede for theyr pacyence yf they repente them for theyr mysdedes And in yâ— same maner some ben feble blynde lame for goddes cause for goddes loue Some ayenst theyr wyll by course of kynde Some ayenst theyr wyl for loue of synne as theues fyghters baratours whiche in fyght barett lese theyr eyen theyr feet theyr hoÌ„des ofte ben punysshed by the lawe God forbede yâ— suche poore folke blynde lame sholde be put in yâ— ordre of almes doynge byfore them yâ— be poore feble by vertue for goddes sake Suche shal be holpen not to lust of theyr flesshe ne to do them worshyp but only to saue theyr kynde tylle the dome of god passe vpon them by processe of lawe by goddes mynystres ¶ Diues Moche folke thynke yâ— it is none almesse to do good to suche folke ê“auper Yes forsoth For god wyll yâ— men helpe them and at the dome he shall saye I was in pryson ye vysyted me yâ— ye dyd to the leste of myne ye dyd it to me ¶ Diues Saynt Austen de â—bis dniÌ„ sermone .xxxv. sayth yâ— god shal saye yâ— wordes to theym yâ— be poore in spyryte lowe of herte yâ— suche ben called the brethern of cryste leste for lownesse by whiche they sette leste by themselfe ¶ Pauper They ben no folke poore in spyryt but they yâ— be poore for goddes sake And saynt Austen sheweth there so yâ— god shal accept more the almesse that is done to them that ben poore for goddes sake than to them yâ— ben poore ayenst theyr wyll for synne sake whiche conclusyon al though it be soth yet me thynketh that cryste shall saye tho wordes for the almesse that he hath done to all maner poore men bothe parfyght vnparfyght For than he shall yelde mede for euery good dede For why wycked doers synful poore men ben called the leste of goddes menye for they be leste sett by in the courte of heuen And therfore he sayth in the gospell that who so breketh one of his lest coÌ„mau demeÌ„tes techeth other by worde or by euyll example so to breke his coÌ„mauÌ„dementes he shall be called lest in the kyngdom of heuen God shal shewe at the dome grete pyte moche mercy what thynge that is done for his sake to his enemyes to his leste seruauÌ„tes moost vnworthy he shal accept it rewarde it as it were done to his owne persone saye I thanke you for that ye dyde to the leste of myne ye dyd it to me ¶ Diues Why shall he calle them brethern yâ— be leste worthye many of theym to whom the almesse was done shall be dampned ¶ Pauper Er he shall gyue the sentence of dampnacoÌ„n he shall calle al men brethern for lykenesse of kynde For in yâ— he is man he is brother to vs all by lykenesse of kynde but not by grace ne by blysse but only to them yâ— ben in grace Than the meke Iuge shall calle al men brethern to confort of them that shall be saued to grete dysconfort to them yâ— shall be dampned whan they shall see the meke Iuge not forgete the brotherhede ne lykenesse in kynde whiche he hath with them and yet catched in maner coÌ„pelled by his ryghtfulnesse to dampne theym Grete mater shall they haue than to syghe sorowe whan they shall knowe theyr synnes so greuous so grete theyr vnkyndenesse soo moche that ther owne brother so meke a Iuge muste dampne them ¶ Diues This opynyon is more pleasauÌ„t to ryche men to other synfull wretches yâ— hope than to be holpen by almesdede For in many countrees ben but fewe poore folke in spyryte ne by theyr wyll Fewe yâ— forsaken the worlde for goddes sake but many ther be that the worlde hath forsaken many yâ— for synne sake ben full poore many for theyr mysdedes lye bounde in pryson in grete pouerte hongre colde bytter paynes And to suche folke in many contrees men doo moost comonly theyr almesse in hope to be thaÌ„ked rewarded therfore att the laste dome ¶ Pauper They shal be thanked be meded therfore as I sayd fyrste sythen cryste ryghtful Iuge shal than thanke men for theyr almesse yâ— they dyd for his loue to his enemyes wycked doers as many suche ben moche more he shal thanke them for theyr almesse that they dyd to his frendes to his true seruauÌ„tâ— And sythen they shal be dampned that wolde not gyue to his enemyes at nede for his sake moche sooner shall they be daÌ„pned the wolde not helpe his frendes his true seruauÌ„tes at nede for his sake that put themselfe for his loue to pouerte moche trauayle for helpe of mannes soule And yf it be so plesauÌ„t medefull to gyue almesse to suche poore folke forsakynge the worlde of whiche many neyther shall be resceyued in to endlesse tabnacles of blysse neyther shall resceyue in to that blysse moche more it is plesauÌ„t to god me rytorye to helpe them that ben poore in spyryte in wyll for the loue of god For as cryste sayth in the gospell the kyngdom of heuen is theyrs it is graunted to theym to resceyue folke that haue holpen them in to endelesse tabernacles Caplm .xv. ANd therfore leue frende wytt ye it wel that yf man or woman haue more wyl to gyue to theÌ„ that ben poore ayenst theyr wyl for the loue of synne than for to gyue to them that ben poore for goddes sake for goddes cause they synne greuously lese the mede of theyr almesse in that they put goddes enemyes byfore his frendes vyce byfore vertue And therfore ye shall releue all the poore nedy as ye maye but pryncypally them yâ— ben nedy poore for goddes sake by waye of vertue For yf ye leue by false opynyon the more almesse for the lesse whan ye may do both in good maner ye lese both mede for the more for the lesse Therfore saynt Austen sayth thus Thou shalt not do to yâ— poore prechour of goddes worde as thou dost to the begger passynge by the waye To the begger thou gyuest for cryste byddeth the that thou gyue to eche that axeth the. But to the poore prechour thou oughtest to gyue though he axe the not And therfor loke that the poore prechour goddes knyght nede not to axe the. For yf he nede to axe for thy defaute thy defaute and thy lacchesse he sheweth the dampnable or he axe And ryght as it is sayd of the begger that seketh the gyue thou euery man that axeth the so it is sayd of hym yâ— thou oughtest to seke Let thyne almesse swete in thyne