beautie ne brightnesse And so lightly the feend might appere to him that were alyue in the lyknesse of him that were dede and telle hym lesynges and in case make him so aferyd that he shulde lese his wytte and falle iÌ„ wanbileue as felle to one with in a fewe yeres And happely he shulde telle him that he were daÌ„nyd thoughe it were nat so Or telle him that he were in blysse though he were in byttre peyne and soo lete him of his almesdede and from holy prayer and other gode dedes by which nat on lye that soule shulde be holpen but many other withe him Also if he aperyd to him or if he weÌ„de that he appered to him he shulde haue the lesse mede for his byleue thanne he hadde bifore For thanne were he cachyd by exê‘ience to knowe that the soule lyueth after the body Also it is nat in the soules power to appere to man or woman after the deth of his body ne man is nat able to se a soule for it is inuisible withouteÌ„ special myracle of god And so bothe he that chargith hym to come ayen and he that hotith to come ayen tempten god And right as god wol that euery maÌ„ and woman be vncerteyn what tyme he shal dye for that alway he shuld be dredeful to do amys and besy to do wele Right so he wole that men be vncerteyn of their freÌ„des whan they ben dede in what state that they been for that they shulde alway be besy to helpe ther soules with messes syngynge almes doynge with bedys byddyng and other gode dedes nat only for help of hiÌ„ but of other that haue lytel helpe or none Also for encresyng of their owne mede For who so trauayleth wel for a nother trauaylith beste for him self For as saythe seynt poule ther shal noo gode dede be vnyoldeÌ„ ne no wyckyd dede be vnpunysshed Diues Thy skylle is gode For if men wyst that their frendes were out of peyne they wold do right noght for them And so they shulde lese moche mede for that knowyng soules lese moche helpe And if men wyst for certayn whan thei shulde dye they shuld be to bold to do amys in hope that they shuld amende them in their diynge But yit nat withstondynge alle thy skylles somme clerkes sayne that it is lefulle to men to charge theire frendes to coÌ„me ayen and shewe them her state after their dethe For as they say it is kyndely thynge for to desire to knowe or to kuÌ„ne For the philosopher saith that euery maÌ„ and womaÌ„ by wey of kynde desireth to knowe and to kuÌ„ne Omnes hoiÌ„es natura scire desiderant Pauper They say sothe and nat ayenst me For it is leful to euery manand woman to desire to cuÌ„ne and to knowe But it is nat leful for to desire to knowe on that maner ne by no mene vnleful nat by teching of the feende ne by techynge of them that been dede The xli chaptre DIues Howe is it that spirytes walke soo aboute Whanne men be dede Pauper Comonly suche spirites ben fendes and go so aboute to sclaundre them that been dede for to brynge the people into errour bacbityng and wicked demyng that if the peple demyd euyl and spake euyl of them bifore theire dethe to do them speke and deme moche worse aftre their deth so to brynge the peple ful depe in synne And suÌ„tyme they gone iÌ„to the bodies of heym that ben dede and buried and bere it about to do them vilony But whanne spirites goo on this maner they do moche harme and moche disese Natheles by the leue of god the soules appere iÌ„ what maner god wole to hem that ben alyue suÌ„tyme for to haue help sumtyme to shewe that the soulis lyue after the body to conferme them that been feble in the feyth and bileue nat sadly that mannes soul lyueth after his deth But suche spirytes do no harme but to tho that wole natt leue theym that they haue suche peyne or wole nat redily helpe hem at their axynge The xlii chapter DIues Is it leful to trust iÌ„ these fastiÌ„ges new fouÌ„d to fle sodeyne dethe Pauper It is a grete foly to trust therin For as I sayde nowe late god wole that man woman be vncerteyne what tyme they shulde dye and in what maner For god wole that man and womaÌ„ be alway besy to fle synne and to do wele for drede of deth and alwaye redy what tyme god wole sende aftre theym And yf men were certayne by suche fastynge that they shuld nat die sodeynly but haue tyme of repeÌ„taunce and to be shreuyne and houselyde they shulde be the. more rechelesse in their lyuynge and the lesse tale yeue for to doo amys in hope of amendemente in their diyng And therfore god grauntyth them nat the ende ne the effecte that they fast for For more sodeyn deth wyste I neuir that men hadde thanne I wyste theym haue that haue fastyd suche fastes vii yere about ne more dispytefulle and shamefulle in open punysshyng of their syn â—nd was their neuir soo moche sodeyn deth so longe reignynge in this londe as hath be sithe suche fastynge beganne we may nat arte god ne putte him to no lawes And therfore we shulde putte alle oure lyf and our deth only in his wylle praynge to hiÌ„ of his grace that he wole ordeyn for vs bothe in lyf and deth as it is mooste to his worshyp and helpe of oure soule It is wele done tor pray to god with fastyng and gode dedys that he saue vs from sodeyne deth for alle holy churche prayeth soo But for to set feyth in suche nyce obseruauÌ„ces and wene to be syker of their axynge for suche obseruaunces that is nat lefulle for we may nat knowe the wyl of god in suche thinges wtout special reuelacioÌ„ of god We may praye and owe to praye but god shal graunt as him liketh and as he seeth that it is mooste spedeful to vs and most to his worshyp And therfore salomon sayth Nemo sit vtruÌ„ amore an odio dignus sit Eccle. ix c No man he saith wote sykerly whether he is worthy hate or loue And yit we hope owe alle to hope that god wold loue vs and saue vs if we do our deuour Fastyng is gode if it be done in mesure maner with gode iÌ„teÌ„cion so that men sett no mysbyleue therin ne grounde them in no lesynges ne in no nyce obseruauÌ„ces But in asmoche as they preferre in their fastynge dayes of their owne choyce bifore tho daies that been ordeyned by holy churche to faste in somoche they synne in presumption do pÌ„iudice to holy churche that ordeyned suche daies that been moste coÌ„uenyeÌ„t to faste as wednesday fridaye and saturday De coÌ„se distinc iii. ieiunia c. sabbato Diues I se no grounde ne reason in suche fastynge ne whye it shuld be more medeful to fast alle mondayes in
mankynde and god that tooke mankynde of a woman in asmoche as they putte their body in suche dispite and pryue it of the due worship For the body of a gode man or of a gode woman that is knytte to that preciouse soule that Cryste bought so dere With his precioê° blode with whiche soule it shal ryse apen at the dome and lyue in blysse withouten ende brighter than the sonne it is of ful grete dignyte al if it be here in grete myscheyf for a tyme for adaÌ„mes synne Mannys body is of fulle grete dignyte in that the god toke oure body of a woman alone and bicame man withouten parte of man and bodily in oure kynde reigneth god and man aboue alle creatures And therfore by wey of kynd and for worship of god that toke oure kynde it oweth to be worshiped namely in his deth for than is no drede of pryde And therfore sayth the wyseman Eccle. vii.c. Mortuo non prohibeas graciam withdrawe nat thy grace thy mercy from the dede That is to say withdrawe nat ne lette natt he due seruyce and worshipfull cerymonies that longe to the body ne the suffrages and prayers that longe to the soule as sayth the the glose And in a nother place he sayth thus Sonne wepe thou on the dede man with bytter teres and grete sorow and after his state as righte is hile his body dispyse nat his buriynge make mornynge one day or .ii. after his deserte Eccle. xxxviii c. For by the lawe of kynde by lawe writen by lawe of grace euery tyme worshipful sepulture after mennys power hathe be due dette to mannys bodye and womannes In the lawe of kynde haue we exaÌ„ple of Abraham Isaac and Iacob and her wyues whiche hadde ful costly buryinges As we rede in holy wrytte Gen. lvi.c. And in the lawe wryten haue we example of Samuel Dauid salomn iosaphat ezechie iosie tobie and of the machabeis whose buryinges were costly and worshipful In the lawe of grace that is in the new lawe haue we example of oure lorde Ihesu Cryste whiche nat withstondynge that he suffcyde spytefulle deth for mankynde yitt he wolde haue and hadde worshypfulle and costly sepulture and buriynge As we fynde in the gospelle Io. xix c wherby as the glose saith there he yaue men exaÌ„ple to kepe worshypful buriyng after the custome of the cuntre And therfore he coÌ„mendyd mary mawdeleyn that she came bifore his dethe to anoynte his body so preciously and costly into the sepulture And many seyntes were buryed worshipfully by the doynges of auÌ„gelles as seynt ClemeÌ„t seint katheryne seynt agace and many other And seint poule the first hermete was buryed worshipfully and wouÌ„derly by worchinge of lyons and of wylde bestes iÌ„ tokenyng that mannys body womans owe to haue worshypful sepulture For sithen aungelles and wylde bestes dyde suche worship to mannys bodye after his deth Moche more maÌ„kynde shulde worshyp mannys body after his deth and doo worship to his owne kynde And so men shulde releue pore folke in their myscheyf and specially in their diynge by almes yeuyng Butte they shulde nat for that do any wronge by their lyuyng to their euen cristen for to make them riche to do moche almesse at their endynge For as the lawe sayth ther shulde no man be made rich with wronge and harme of a nother Locupletari non debet aliquis cum alterius iÌ„iuria vel iactura Extra de regulis iuris libro vi The lxiiii chaptre DIues What sayst thou of them that holde markettes and feyres in holy churche in sanctuary Pauper Bothe the byer and the seller and meÌ„ of holy church that mayntene hem or suffre them whanne they myght lett it ben acursed For we fynde nat that euir Criste punisshed so hard any synne while he went here in erth as he dyd byynge sellynge in goddes house as we fynde Io. xi c On a tyme he came iÌ„to the temple of Ierusalem and there he fouÌ„de meÌ„ biyng and sellyng oxen shepe and doues to be offryd in the teÌ„ple and chaungers of money also to be offryd in the temple He was highly offendyd and made a scourge and bette them out of the temple and saide to them on this wyse Myne house shuld be an house of prayer and ye haue made it a deÌ„ne of theuys Bere ye out said he this marchauÌ„dise Lede heÌ„s these bestes make ye nat my faders hous an house of marchaundise and a deÌ„ne of theuys And as seynt Matheu telleth other gospellers he drewe downe her bothes and ouirturnyd theire stalles and their setis and shedde their money And as seint marke sayth he wolde nat suffre no vessel that was nat loÌ„gynge to the temple to be borne through the temple And sithen Cryste wolde nat suffre thynge be solde in the temple that was only for the worship of god and help of the temple Moche more he wole nat suffre thynge to be solde in the temple that longith nat to the temple but only to seculertie Diues Sithen god was soo offendyde for that men solde therin that was nedeful to the temple and for easement of hem that came fro ferre cuntrees what shuld he haue do if he had founde them biynge and selling thynge of seculerte Or if he had founde theym in bacbiâ—yng and glotony dronkenshyp lichery iÌ„ songe speche of rybaudrye as meÌ„ vse these daies iÌ„ holy church Pauper Seynt austyn sayth that as he trowyth he shulde haf caste them to the pytte of helle Diues Howe mighte Cryste that was so pore a maÌ„ haue cast out suche a multitude of people It is a wounder that they withstoden him nat Pauê‘ For as the glose sayth ther came suche a lighte out of his face by wey of his god hode as long as he wolde that they were al aferid of the sight of his face and fledde awaye And for the same skyl in tyme of his passioÌ„ whaÌ„ they came for to take hiÌ„ he sayde I am he that ye seke twyes they went bakwarde and for drede felle downe to grounde Diues Why sayde he that they made his hous a deÌ„ne of theues Pauê‘ For who so is about to begile any man or womaÌ„ of his gode he is a theef And in biyng and sellynge either of them is about to begile other and in that they been theues And for that they doo it in goddes house there caste in their herte howe priuelye how slighly they may begile her euyn cristen therfore they make goddes house a deÌ„ne of theuys And comonly in suche fayres and markettes where soo euir it be holden ther ben many theues mychers and cutte purses Diues And I drede me that fulle often by suche fayres goddes house is made a tauerne of glutones and a bordelle of lychoures For the marchauntes and chapmen kepe there with theym their wyues leÌ„mannes bothe night and day Pauper And if any maÌ„ comyne therÌ„ flesshely with his wyf or
sayth xxiii qÌ„ viii petrê° He slowe theÌ„ not wythe material swerde but only by power that god yaue hiÌ„ to do myraclys wythe hys praiers he reysed a woman from deth to lyfe whos name was thabita auctuum ix.c And wythe wordys of hys blamynge he toke hir lyfe from ananye and safira He prayde not for hyr dethe but only vnder name them for ther siÌ„ne and a non they fel doun dede by the vertue of the swerde of goddys worde that peter spake and the holy gooste by peter For as saynt poule saythe the swerd of goddes worde ful ofte departeth the soule from the body And therfore the worde and the cursynge and vndernymynge of holy meÌ„ and of men of holy churche is moche for to drede Or elles by sufferaunce of god anon as seiÌ„t petyr vndernam them for thei repented them not the fende sathanas toke power ouer them And slowe theim bodely as he slowe theym fyrste goostly by the siÌ„ne of false couetyse The xxi chapter DIues Is it leful iÌ„ oni caâ— to sle oni maÌ„ or womaÌ„ vngylty Pauper In no case as the lawe saythe openly .xx. qÌ„ v. si non Diues I suppose that ye queste dampnethe a man that ye iustice knowethe vngylty shal not the iustice yeue the sentence and dampne hym sythe the queste saythe that he is gylty Pauper God forbede For thaÌ„ne fallethe the iustice iÌ„ manslaughter For he maye by no lawe sle hym that he knowethe vngilty xxiii qÌ„ v. si non Diues What shal he do thanne Pauper If he haue no iuge aboue hym he shal saue hiÌ„ by his playn power And if he haue a iuge aboue hym he shal seÌ„d the man to him tel him al the case that he may of his playn power deliuer him and saue hym from the dethe or elles seke sum other weye for to saue him But he shall not yeue the sentence of hys deth Pylat traueyled ful besyly to saue criste from deth for that he wyste him vngylty moch more a cristen iuge oweth to trauayle to saue the innocentys lyf whom crist bought with his blode and flee false sentence Pylat might and ought by lawe haue saued criste But for to plese the peple and for dred that they shulde haue accused hym to the emperoure he folowed ther wylle and put criste to the deth and therfor afterwarde he was daÌ„pned For the false queste pilate wolde not haue dampned hym in that that he wyste him vngylty but only for drede and to plese the people he dampnede him And sythe hethen lawe sleethe no man vngilty moche more cristen lawe shal sle no man vngylty But the iuge shal do al hys besynesse to flee shedding of blode withoute gylt Therfore he is made iuge to descuse the truthe to saue the vngilty and to punyssh the gylty and to lette malyce foly and falshed of the questys of the false wytnessys Therfore god seyth thus to euery iuge thou shalt not take the voyce of lesiÌ„ges ne thou shlat nof ioy ne thyn hond to sey false wytnes for the wycked maÌ„ that is to saye thou shalt make no couenaunt to saye false wytnesse ne assent therto Thou shat not folowe the peples wyl to do any euyl thinge or any falsnesse in dome Thou shalt not assent to the sentence of many to go aweye from the truth Exo. xxiii c Therfor the lawe biddeth that the iustice be not to light ne to redy to leue ne to redy to take vengeaunce Di. lxxxvi si quid Et xi qÌ„ vi.iii. quaÌ„uis Et xvi qÌ„ viii si quid The ende of euery dome shal be iusticia That is riyhtwisnesse in englisshe And rightwisnesse is a vertue and a stedfaste wyl alwey to yelde euery man woman his right Extra de v. significacione co. forum in glosa And therfore whanne the iustice doth wronge in his sentence yeuynge that is no rightful dome for it endeth not in rightwysnes But more wrong may he not do to man or woman thanne robbe him of his lyfe and slee him with oute gylt Therfor thanne what iuge sleeth man or woman vngilty wytingly he is no iuge but he is a tyraunt and doth ayens al lawes whyche be ordeyned to do right to euery man to punissh the gilty and to saue the vngilty And therfore seyth the lawe that he is no iuge if rightwysnesse be not in him Non est iudex si non est in eo iusticia xxiii qÌ„ ii iustuÌ„ The xxii chapter DIues It is lefulle to any man or womaÌ„ in any case to slee themsylfe Pauê‘ In no case and that for many skyllys Fyrste for by wey of kynd euery man louethe himsilf and is besy to saue himsilfe and to withstoÌ„d al thinge that wold distroy him And therfore it is synne ayens al kynde man or woman to sle him silfe Also it is ayens charite ffor eche man is bounde to loue him silfe and his euen cristen as hiÌ„silf Also he doth wroÌ„g to ye comontye of mankynd For as the philosofre sayth vto ethicorum Euery man is aparte of the comonte as euery menbre is aparte of the body Also for mannys lyfe is an high gyfte of god youen to man to serue god And only god may take it awey whanne he wyl And therfore he that sleeth hymsilfe he synneth ayens hys god in that that he sleeth his seruant ayens his wyl For though god yeue a man auctorite to sle another maÌ„ for his misdede yet god yeueth no man auctoritye to sle hymsilfe And therfore sayth the lawe .xxiii. qÌ„ v. non licet That no man ne woman shulde sle hiÌ„silfe neyther to fle myscheeffeof of this world ne to fle other meÌ„nys synne ne for sorowe of hys owne synne that he hath don ne for to go the soner to heuen For if he sle himsylfe as saythe there the lawe he gothe to endles mischeeffe And he fallethe in ouer greuous synne And iÌ„ that he sleethe hymsilfe falleth in wanehope and doth dispyte to the mercy of god as iudas dydde For after his deth he may not amend hym of that greuous siÌ„ne of maÌ„slaughter And by that manslaughter he leseth hys lyfe in thys worlde and his lyfe in heuen blysse and gothe to the dethe in helle wythe oute end And therfore ther shuld no woman sle hirsilfe to saue hir chastitie that she be not defouled For if she be defouled by violence ayens hir wyl she synneth not For as saint lucie seyde to the tyraunt paschasius ye body is not defouled but by assent of the soule But the synne is iÌ„ him that so defouleth hyr And lesse synne it is to fal in lecherie than man or woman to sle himsilfe for there is no helpe after Nether shulde no man ne woman slee himsilfe ne mayme himsilfe for drâ—d that he shuld ê¯sent to synne but trust in god that may kepe hym from consentynge and lette occacioÌ„s of synne And though maÌ„ or woman be constreyned to synne for drede of
pyketh out ther right iye maketh them lese toÌ„science aneÌ„tis god After he pyketh oute their left iye maketh them lese shame anentis the worlde So that neither for dred of god ne for shame ne for spech of the world thei cese nat to borowe ne to gete falsly other mennys gode so falle depper depper in dett tyl at the last the feend sleeth them body soule And therfore loke that thou pay wele thy dettes Whyle thou may for els thou shalt nat whaÌ„ thou woldest For a shepe that gothe moche amonge thornes leeuyth suÌ„me of his flece in euery busshe there he gothe tyl he is naked Right so the thornes of fals richesses and such dettes shal take thy flece fro the that is to saye thy true catel if thou any haue so that thou shalt haue right nought to helpe with thy self â— tyl whaÌ„ thou shalt go nakyd of gode and haue lesse than nought Therfore saith a grete clerke Tulius li.ii de officiis that no thing saueth more a comyntie than faith But feythe may nat be saith he but men wol pay their dettes And in the thrid boke de officiis he saith that it is a synne ayenst kynde to tak awey falsely a nother mannes gode to make him riche with a nother mannys losse For that saithe he distroyeth charite and the felauship of mankynde For men dare nat comyne their gode to gidre by lenyng for drede of false couetise Diues That is soth For I had leuyr haue my gode in other mennys hondes thanne in myne if I wyste that they wolde truly paye it ayen But I fynd so many fals and so fewe true that I dare nat lene but to fulle fewe Saye forthe what thou wylt The viii chapter PAuê‘ Two thinges principaly shulde abate couetise of mannys herte Vnstablenesse of this worlde and drede of dethe First vnstablenesse of this worlde for this worlde and the welth of this world is lykned to foure thinges ful vnstable To a whele aboute turnyng to a shyp in the se sailyng to a floure that sone fadith and fallith to grouÌ„d and to a shadow that alway passith and duellith but a stounde Firste welth of this world is lykned to a whele aboute turnynge for whan the whele gothe about that that is byneth anone it is aboue and that that is aboue anone it is byneth And that that is on th one syde anone it is on the other syde Right so it is in the whele of fortune of this worlde For nowe a man is byneth in his youthe in his begynnynge In myddel age he is aboue in his welthe in his floures But anon the whele turneth downe ayen to greter age to pouert to seknesse and feblenes tyl at the last he fallith of ye whele dieth lyeth there as a clott of erthe by the walle Tferfore in the whele of fortune is writeÌ„ this verse Regnabo regno regnaui suÌ„ sine regno Man in his youth whanne he is towarde in hope of welthe he saith Regnabo I shal reigne But whanne he is in his myddyl age and hath the world at wyll and so sytteth aboue on the whele than he saith iÌ„ his pride Regno Nowe I regne I am alle aboue But anone the whele turneth douÌ„warde anon cuÌ„meth age sekenesse feblenesse losse of catel and aduersite â— than he may say Regnaui I haue regned suÌ„tyme I was a man But whanne he lyeth on diynge he may saye Sum sine regno I am without kingdome My reigne my kingdome my welth is done Also in the whele of fortune that is iÌ„ the one syde anone it is in the other syde For they that ben this daye a mannes frendes and stonde on his side to help him the next day they shal be his enemyes and stoÌ„de ayeÌ„st him with his aduersarie Of this whele speketh Dauid In circuitu impii ambulaÌ„t Wicked couetouse folke goo aboute as a whele Posuisti eos vt rotaÌ„ et sicut stipulam ante facieÌ„ veÌ„ti Lorde saith he thou hast put theÌ„ as a whele and a stoble biforÌ„ the face of the wynde For as the stoble while the wynde bloweth wauereth and fleeth aboue in theyr nowe high nowe lowe but anon as the wynde passith it fallith a downe to the erth and lyeth there stylle Right so the proude couetous folke wauere in this world in welthe and worship nowe higher ne lower And as the stoble and the strawe in his flighte kepith noo certeyn waye soo kepe they no wey of goddes lawe tyll at the last the wynd passith oute of their body and they fal downe into ther graue and many of theÌ„ into the pytte of helle Also this worlde is lykned to a shyp in the see saylyng For be the ship euir so grete of him self and haue the wynde with him al at wylle and bere he his saile neuir so high go he neuir so yerne be he passed there is no tokeÌ„ where he weÌ„t Right so be a man neuir so grete in this worlde and haue the wiÌ„d of mennys mouthe neuir so we le with him to bere his name to pryse him and to flatere him thoughe his name sprynge neuir so wyde and bere him neuir so high in pride or be he so soleÌ„pne so mighty that no man dare quycche ayenst him ne do be he dede and passed oute of this world sone he is for yetten Men shal fynde no tokeÌ„ of him within a fewe yeres Vnnethes shal he fynde one frende that wole do syng a messe for his soule Go to the churchyerd and thou shalt knowe by the bodies the riche from the pore the faire from the foule the wise from the foles the free fro the bonde But at they turne there to erth assheÌ„ to wormes mete to stynche and vncleÌ„nesse Al these grete kinges that were suÌ„tym so grete of name where ben they al bicome Alexander Iulius cesar Nabugodonosor Octouyan ArthurÌ„ king charles al suche other where be they bicome Therfore they may say that is writen in the book of wysdome Quid nobis ê“fuit suê‘bia c. What profited to vs oure grete pride What halpe vs oure poÌ„pe oure grete richesses All is passed away as a shadowe as a ship that passith the wawes of the see of which be it passed meÌ„ may fynde no token SapÌ„ v. c. Mannes lyf may we le be lykened to a ship whiche is streyt narowe at bothe endes but in the myddes it is wyde large Right so is maÌ„nes lyf for his byrth his begynnyng is ful strayt ful narowe For he cuÌ„meth into this worlde naked and pore wepynge walyng vnmighty vnwytty noght may ne can helpe hym self with moche trauayle is brought forth til by litel litel he cuÌ„meth to maÌ„nes age There the ship of his lyf is suÌ„dele wyde large for in his myddel age he hath moost his miyht his wytte his wylle But anone the ship of
day that thou may yeue a nother day so to one that thou may yeue to a nother butt thou wylte forsake the worlde alle at onyâ— for goddes sake and for ê‘ê‘feccion Also take hede to nede yeue them after that they haue nede Also take hede to nighnesse of blode and of affinite For by wey of kynde they must be holpen rather thanne strauÌ„gers if the nede of bothe be euen Also take heede to age for old folk muste be put bifore yonge folke Alsoo take hede to the feblenesse for bliÌ„de lame and other feble folk must be holpen rather than hole folke in euen nede Also take hede to ye nobley of the ê‘sone namely iÌ„ theÌ„ that withouteÌ„ synne ben falleÌ„ to pouertie and myscheyf for comonly suche ben shamfast to axe di lxxxvi Non satis Et eadeÌ„ dicit ambrum libro de officiis Vnde versus Causa fides teÌ„pus saÌ„guis locus ac modus etas Debilis ingenius vericuÌ„dus factus egenê° Hiis bona ê‘sonis prudeÌ„s erogare teneris And seynt Austyne accordeth therto in de doctrina xpÌ„iana libro primo c. deciÌ„o Diues I suppose that I mette with ii pore men straungers elyke nedye bothe they axe and I haue nought that I may yeue but only to the one of them Pauper Seint Austyn in the same place biddeth that thou shuldest thaÌ„ne yeue it by lott Diues I assent say forth what thou wylt Pauê‘ Also in thy yeuyng thou must take hede to the holynes and to the profitablenesse and the nighnes of the ê‘sone that nedith help For to the holyer man and to him yat is or hath ben more profitable to to the comynte if he neede thou shalt yeue rather and better thaÌ„ to a ê‘sone nigh of kyn or of affinite nat so holy ne so profitable but thou haue the more specialle cure of hym and but he be in the greter nede Also to them that be pore for cristis sake and to the pore prechoures that preche principally for the worship of god and helpe of mannes soule puttyng away al spices of false couetise thou shalt yeue them that is nedeful to them after the tyme and after thy power as to disciples of crist But to other pore folk that been pore ayenst their wylle whiche the worlde hath forsakeÌ„ nat they the worlde it suffiseth to yeue of thy relif honest holesome For it is synne to yeue deyntees to suche pore comeÌ„ beggers whaÌ„ they ben nat conuenient to them As the lawe saith di xxv vnuÌ„ S. multi et di xli Non cogant Of other pore men spekith seynt austyne in a sermone of clerkes lyf and saith thus If the rich maÌ„ haue but one child wene he that crist be his other childe If he haue two childreÌ„ weue he that crist be the thrid If he haue x. make he Crist the elleuenth that is say yeue he to crist that he shuld speÌ„d on the elleuenth .xiiii. qÌ„ ii si quis irascitur And thus leue frende ye may se the riche men whiche be goddes reues and goddes bailes owe to ordeyne for them that ben pore for goddes loue and wylfully haue forsaken the worlde for his sake that they haue no nede But to comen beggers and nedy folk whiche the worlde hath forsakeÌ„ it suffiseth so to helpe theym and to yeue hem that they perissh nat Also leue frende as saith seint austyn in the boke of the cite of god libro xxi co. xxvi they that wol nat amende their lyf ne forsake their grete synnes done no pleasaunt almesse For why saith he almesse shulde be done to gett for yeuenesse of synnes that be past nat to gette leue to duelle styl in synne and to do a mys Here endith the .ix. precepte And begynneth the tenthe DIues Me thynketh thy speche skylfulle gode proufitable wele coÌ„â—ermyd by grete auctorite I thaÌ„ke the for thy wordes and thy gode informacion in the nynthe precepte Nowe I praye the enfourme me in the tenthe coÌ„maundment Pauper The tenthe commaundmente is this Non desiderabis vxorem ê“ximi tui noÌ„ seruuÌ„ noÌ„ ancillaÌ„ noÌ„ boueÌ„ noÌ„ asinuÌ„ nec omiÌ„a que illius sunt Exodi xx Thou shalt nat desire thy neighboures wyf nat his seruauÌ„t nat his mayden nat his oxe nat his asse ne no thinge that to him longith In the nynthe coÌ„maundemente god forbidith couetise of a nother mannes gode nat mouable In this laste he forbedith all maner false couetise of a nother maÌ„nes gode meuable Also in the nynthe pÌ„cept he forbedith couetise of the iye in this last principaly he for bedith couetise of the flessh And therfore saith seynt austyne that the tenthe pÌ„cepte is this alloone thou shalt nat desirÌ„ thy nighboureâ— wif. And all that folowith after whaÌ„ne he saith nat his seruauÌ„te nat his oxe ne his asse ne no thiÌ„g that to him loÌ„gith it is of the nynth pÌ„cepte And it is also a newe forbedynge of all maner mys couetise bothe of thing meuable and nat meuable bothe of couetise of the iye of the flessh And therforÌ„ if a man myscoueyt a nother maÌ„nes seruaunt or his wyf or his childe as for possession and seruyce it is ayenst the nynthe precepte and principally ayenst couetise of the iye And if he coueyte theym for mysluste of the flesshe thanne it is ayenst the tenthe coÌ„maundement Diues I hope that nat euery miscouetise is dedely synne ayenst goddes precept For couetise both of the iye and of the flesshe fallith lightly in mannes hert And it is nat in our power alwaye to flee thoughtes of fals couetise For as seynt poule saithe the flesshe couetith alway ayenst the spirite Pauper God forbedith nat such couetise that is nat in oure power to flee but he forbedith alle maner myscouetyse With assent to ê‘fourme it a longe lyking therin And therfore thoughe men do nat in dede their fals couetise if they be in wyl to doo it in dede if they might or durste for drede of the world than they synne dedly ayenst goddes heest Diues Sith it is so that false couetise with assent and wyll to ê‘fourme it is dedly synne and ayenst goddes pÌ„cepte as seynte poule saith It is roote begynnyng of euery euyl Radix oiÌ„m malorum est cupiditas Sithen wycked wylle gothe bifore wycked dede why puttith nat god ye forbeding of fals couetise and of wycked wyll in the ordre of ten coÌ„mauÌ„demeÌ„tes bifore the forbedyng of the dede of lecherye and of thefte sithen that false couetise and euyl wylle is begynnynge of both For wycked wylle goth bifore euery syn in somoche that ne were nat wycked wyll ther shuld no synne be Pauper God yaue the tenthe commaundemente to the people as souereyne techer and as soueraigne leche And euery teching must begynne at thinges that been moste easy to knowe and euery curÌ„ and lechecraft bothe of body and of soule muste begynne there the seknesseis felt
excellent he sayd to him Si vis perfectê° elle c. If thou wylt be parfyte go and selle alle that thou haste and yeue it to the pore folke and come folowe me Diues â–ª The same tale tolde me thy broder twenty yere â—aste But we spake than moste of the highe parfection of excellencie I praye the let vs nowe speke a while of the lesse ê‘fection that is nedefulle to alle For sithen I may nat atteyn to the more parfection I wold as me muste kepe and holde wele the lesse parfection Pauper Do thanne as Criste taughte that yonge riche man Serua mandata Kepe wele the commauÌ„demeÌ„tes Haue one god in worship Take nat his name in ydelnes Halowe thyne holidaye Fadre and moder worshippe and paye Sle no man Doo no folye by no woman Loke that thou nat stele And no false wytnesse that thou bere Coueyte thou nat thy neighboures gode with wronge house ne londe Desire nat his wyf ne his childe ne his seruauÌ„t ne his beest ne ony thinge that to him longith ¶ These ben the .x. commaundementes whiche god wrote in two tables of stone and toke theym to Moyses for to teche theym to the people The thre firste preceptes were wryten by theym self in the firste table For tho principally teche vs howe we shuld worship oure god and loue hym aboue al thinge And therfore they ben clepyd the thre preceptes of the firste table The other vii been clepyd of the secounde table for they were writen in the secound table And they teche vs how we shulde worshyppe and loue our euyn cristen as oure self And so alle the ten commaundementes been comprehendyd in the two preceptes of charite Diues Whiche been tho Pauper The first is that thou shalt loue thy lord god with al thyn hert with alle thy mynde With alle thy might The secouÌ„de is that thou shalt loue thy neighboure as thy self that is to saye thou shalt loue him to the same blisse that thou louest to thy self and do to him as thou woldest men dyde to the and nat do to hym but as thou woldest men dyde to the as longe as he kepith the lawe of charite For and if he forfete and do ayenste charite it is charite to chastise hym and punysshe him tyl he wyl amende him for saluacion of his soule and ensample of other In these ii coÌ„maundementes as Cryste sayth in the gospel hangith al the lawe and alle the prophecy And therfore seint poule saith that loue and charite is fulfillyng of alle the lawe ¶ The x. chaptre DIues me merueylith moche why Crist taught more that yong riche man the commaundementis of the secounde table than of the firste and why he taught hiÌ„ more how he shuld loue his neighbour thaÌ„ he shuld loue his god For neither Criste spake to him of the firste pÌ„cepte of charitie howe he shulde loue his god aboue al thing ne how he shulde haue one god in worship ne howe he shulde flee ê‘iury ne that he shulde halowe the holidaye And yet without keping of these may no man be sauyd Pauper Whanne Crist badde him kepe the pÌ„ceptes in general he badde him kepe the x. coÌ„mauÌ„dementes the ii pÌ„ceptes of charitye al goddes hestes his lawes But he specifyed more the pÌ„ceptes of the secouÌ„de table thaÌ„ of the firste more the secouÌ„de pÌ„cepte of charite than the firste not that he was more bouÌ„de therto but for he was more enclyned bicause of youthe of richesses of lordship to forfet ayenst tho pÌ„ceptes than ayenst the other of the firste table For youthe is enclyned to wrathe hastynesse fightyng and so to maÌ„slaughter to lichery auoutrye to lyenge so to false wytnesse to theft to pryde rebellion to iÌ„dignacion to dispyte of his elder And so in many wyse offendith his neighboure his euyn cristen And namely whan youthe is vndersettÌ„ with riches is at his owne rule withoute drede of punysshinge as that yonge man was For he was fulle ryche and he was a prynce leder and ruler of the cuntre as saythe Seint Luke in his gospelle And therfore Criste moste souerayn leche not only taught him how he shulde lyue withouten ende but more ouir he warned him to what seknesse he was moost disposed to wherby he myghte lese that lyf and die withouten ende taught him medicynes ayenst tho seknesses whan he bad him nat sle do no lichery no thefte bere no false witnesse worshyp fadre and modre and in his reulyng loue his neighbour as him self and doo to him as he wolde men dyde to him Diues Why specified nat criste to him the ii laste pÌ„ceptes of the secounde table whiche be ayenst fals couetise Pauper For yonge folk be be nat so moche enclyned to couetise as they be to other synnes Diues That is sothe for couetyse reigneth moost in olde folk And so as men wexe in age soo encresith ther couetise And whaÌ„ al other synnes forsake maÌ„ for elde and feblenesse than couetyse is moost breme Pryde is first iâ— youthe couetyse laste in age Saye forth what thou wylt Pauper Euirmore thou shalt vndrestonde that ther be ii manere of lyues by the which man may be sauyd The firste is coÌ„templatyf the secounde is actyf The first stondith principally in besinesse to knowe god and goddes lawes to loue him aboue alle thinge The secounde stondith principaly in gode dedes gode reule and helpe of our euyn cristeÌ„ The thre first pÌ„ceptes of the first table belongith to alle but principaly to them that been in lyf contemplatyf that haue forsake the worlde and worldly besynesse for the loue of god The vii pÌ„ceptes of the secounde table also longen to alle but principally to theym that ben in lyf actyf in besynesse of the world The lyf contemplatif is in ease rest of hert The lyf actyf is in doynge trauayl and besynesse of body soule And of this lyf spake the yonge riche man whaÌ„ne he seyd Lorde what shal I do how shal I lyue to haue the lyf withouteÌ„ ende And crist taught hiÌ„ what gode dedes he shuld do what mysdedes he shulde fle if he wolde kepe wele the lyf actyf Also thou shalt vnderstonde for this speche of crist and many suche other that criste iÌ„ the gospel hole wrytte by example of the lesse preueth shewith the more As whanne he saith that men shuld be sauyd at the day of dome for they yaue mete to the hungrye drynke to the thrusty moche more than shuld ther be â—aued that yaf al that they hadde or myght haue for the loue of god and hem self to serue god night and daie body and soule and put them to the dethe for his loue And they also that fede mannys soule with brede of goddes worde And sith they shal be daÌ„pned that wole natt yeue to pore folke mete drynk for goddes sake Moche more shuld
they be daÌ„pned that robbe men of ther lyf lyuelode they that done lechery auoutrye maÌ„slaughter robbery and other orrible synnes And on the same maner whanne cryste specifyed to that riche man the preceptes of the secounde table and the secounde precepte of charitye He shewith that sithen tho were soo necessary to haue the lyf withouten ende Moche more the pÌ„ceptes of the first table and the first pÌ„cept of charite been necessarye to alle that wole haue the lyf with outen ende Diues Therfore wolde I fayne kepe theym better thanne I haue done But I se many doubtes therin the I can nat kepe theym Pauê‘ What doute haste thou therin The firste chaptre DIues In the firste commauÌ„dement as I haue lernyd god sayth thus Thou shalt haue no on other straunge goddes bifore me Thou shalte make to the no grauyn thynge no mawmet no lykenesse that is in heuyn aboue ne that is bynethe in erthe ne of any thinge that is in the water vndre therth Thou shalte nat worshyp them with thy body outewarde ne with thyn hert inwarde Exodi xx c Soo by this me thinketh the god defendeth makynge of ymages and worshippynge of them and yit men do make ymages these daies grete plente bothe in churche and out of churche And alle men as me thynk worshyp ymages And it is fulle harde to me but I do in that as al men done And if I worshyp them me thinketh I do ydolatrie ayenst goddes lawe Pauper God forbedith nat men to make ymages For he bad moyses make ymages of ii auÌ„gelys that be clepyd cherubyn in the lyknesse of two yonge men as we fynd Exodi xxxvii c And salomon made suche and many mo therto iÌ„ the temple to the worshyp of god the iii. boke of kingis vii.c. And god bad moyses make his tabernacle al that longith therto aftre the example and the lyknes that was shewyde to him vpon the hylle whanne he was there with god xl daies xl nightes Exodi xxv And therfore god forbedith nat vtterly the makynge of ymages but he forbedith vtterly for to make ymages for to worship them as goddes and to sette their faith their trust their hope their loue their bileue in them For god wole haue mannys herte hole knytt to him alone for in him is al oure help al oure saluacion And therfore we muste worshyp him loue him truste in him aboue al thynge no thynge worship but him or for him That alle the worshyp that we do to any creature be do principaly for him arectyd to him For he sayth Gliam meam alteri non dabo et laudem meam sculptilibus ysaie xlii I shal nat yeue my worshippe my blisse my glorye to none other ne my prysynge to grauyn ymages ne to paynted ymages And in the same chaptre he saith Shamfully shent mote they be alle that set their truste iÌ„ grauen ymages Diues Wherof serue these ymages I wolde they were brent alle Pauper They serue for thre thynges For they be ordeined to stere maÌ„nys mynde to thynke on cristes incarnacion and on his passion on his lyuynge on other seintes lyuynge Also they ben ordeined to styre mannys affection and hiâ— herte to deuocion For ofte man is more steryd by sight than be herynge or redynge Also they be ordeyned to be a tokeÌ„ a boke to the leude peple that they may rede iÌ„ ymagery painture that clerkes rede iÌ„ the boke as the lawe sayth de coÌ„secra distinct .iii. ê‘ latuÌ„ Where we fynde that a bisshop distroied ymages as thou woldest do and forfendyd that no man shuld worship ymages He was accused to the pope seynt Gregory whiche blamyd him gretely for that he had so distroyed the ymages but vtterly he prised him for he forfendyd them to worshyp ymages The ii chaptre DIues How shuld I rede in the boâ—ke of peynture of ymagery Pauper WhaÌ„ne thou seest the ymage of the crucifixe thynk on him that died on the crosse for thy synne and thy sake and thanke him for his endlesse charite that he wolde suffre so moche for the Take hede by the ymage howe his hede was crowned with a garlonde of thornes tyl they went into the brayne the blode braste oute on euery side for to distroye the high synne of pryde that shewyth moste in maÌ„nys hede and womaÌ„nes and make an ende of thy pride Tak hede by the ymage howe his armes were spradde abrode drawen fulstrayte vpon the tre tyl al the veynes and the synowes crakyd And howe his hondes were nalyd to the crosse and stremyd oute blode for to distroye the synne that Adam and Eue. dyd with their hondes whanne they toke the apple ayenst goddes forbode Also he suffryd this to distroye the synne of wycked dedys and wycked werkes that men and wymen do with theire hondes make an ende of thy wyckyd werkys Take hede also howe his syde was openyd his herte clouen in two with the sharpe spere and how he shedde blode and water to shewe that if he had had more blode iÌ„ his body more he wold haue yeuen for mannys loue He shedde blode to rauÌ„some of our soules warÌ„ to wasshe vs from our siÌ„nes Also he suffride this for to distroye the synne of pryde couetise enuye hate wrathe and malyce· that reigne in maÌ„nes hert womans Take hede make an ende of thy pryde of thy false couetise of hate enuye wrathe malice foryeue thyn euen cristen for his loue that foryaue his deth Tak hede also by the ymage how his feet were nailed to the crosse and stremyd on bode to distroye the synne of sleuth iÌ„ goddes seruice And make an ende of sleuthe in goddes seruice and haste thy fot to goddes house to goddes seruyce Take hede also by the ymage howe his body was to reÌ„t and al to torne with tho sharp scourges that fro the sole of the fote vnto the toppe of the hede ther was no hole place on his bodye that was to distroye the synne of lust and likyng of the flesshe glotonye lichery Which regne in mannys body and womans and make an ende of glotony lychery Take hede how naked pore he henge vpon the crosse for thy synne thy sake and be thou nat ashamyd to suffre pouertie myscheif for his loue And as seynt Bernarde byddith take hede by the ymage how his hede is bowed downe to the redy to kysse the and come at one with the See how his armys and his hondes been spradde abrode on the tree in token that he is redy to halse and clyppe the kysse the and take the to his mercye Se howe his syde was opened and his herte clouen on two in token that his herte is alwaye open to the redy to loue the and to forgyue the alle trespasse yf thou wylte amende the and axe mercy Take hede also
were nat so gay in clothing as they be peynted Pauper That is sothe For many of hem were clothed in fulle harde clothyng and pore as seint Poule sayth Circuierunt in melotis iÌ„ pellibus caprinis angustiati They wente aboute in brocke skynnes in skynnes of gete nedy anguysshed Nathelesse yma ges stondynge in churches may be ê¯sydered in ii maners either as they represent the state of seiÌ„tes of whome they be ymages as they lyued in this lyf and so they be to be peinted in such maner clothing as tho seintes vsed whiles they lyued here Or elles they may be consideryd as they repÌ„seÌ„t the state of enldesse blisse in whiche seyntes be nowe so they be to be peynted ryaly and solemnely as the cherubynes that repÌ„sentyd the auÌ„gelles that been in heuene were made of golde Exodi xxv Natheles in al suche paynture an honest meane neither to costly bicause of this coÌ„sideracion ne to vile bicause of the former ê¯sideracoÌ„n me thiÌ„keth is to be kept The viii chapt DIues Why ben auÌ„gelles peynted iÌ„ liknes of yong meÌ„ sith they be spirites haf no bodies Pauê‘ Ther may noo peyntoure peynte a spirit in his kynde And therfore to the bettre representacion they be peyntyd in the lyknesse of a man whiche in soule is mooste accordyng to aungellys kynde And thoughe the aungel be nat suche bodily as he is peynted he is nathelesse suche gostly hath suche doing beyng spirituel They be peynted lyke yonge men berdlesse in token that they ben endeles elden nat ne feble natt but alwey in one lykynge in one state alwey mighty and stronge And alsoo they be peinted with crulled here in token that their thoughtes ther loue ben sette alwey in right ordre and turne alway vp ayen to god thanking him and worshippynge him in alle thinge For by the here of the hede in holy wryt been vnderstonde thoughtes affectiones of the hert Also they be peynted with towelles about their neckes in token that they be alway redy to serue god maÌ„ at goddes bidding And therfore they been clepyd Administratorii spuÌ„s Ad hebre i.c. That is to say spirites of seruice For they serue to god in rulynge of maÌ„kynde gouernauÌ„ce of this worlde They been peynted fetheryd with wynges in token of lightnesse delyuernesse iÌ„ her werkes For in a twynclynge of an iye they may be in heuyn in erth here at rome at ierusaleÌ„ They be peynted with whelys vndre their feet iÌ„ token that they mene rule the rouÌ„de bodies the wheles the circles in heuene the cours of the planetes as the philosopher sayth also in token that as the whele turneth alway aboute the centre his myddes so the auÌ„gelles doyng is alway aboute god alwaye ben nighe him where euir they be Also suÌ„tyme they be peynted armed with spere swerde shelde in token that they be redy for to defeÌ„de vs fro the fendes that been besy night and day to lese vs For but if holy auÌ„gellys holpen vs defende vs kepte vs. letting the fendes malyce We myghte nat withstonde ne be sauyd And therfore righte as euery man and woman hath a wycked aungel assigned to hiÌ„ by the fende to tempe him Soo hath he a gode aungel assigned to hym of god to saue him if he wyl folowe his rule The ix chaptre DIues Why ben the iiii euaÌ„gelistes peynted in such diuerse liknes sith they were meÌ„ al iiii Pauper For diuerse maner of writiÌ„g teching matheu is peynted in lyknesse of a man For he principaly wrote tauÈt the maÌ„hode of Criste and tolde howe he bicame man And most specially and most opeÌ„ly wrote his genologie Seint Iohn that wrote In principio erat verbnÌ„ is peynted in lyknesse of an egle whiche of alle foules fleeth highest in sighte is sharpest may se the ferthest Soo seynt Iohn spake and wrote higheste of the godhode and hadde more iÌ„sight vnderstondynge in the god hede than the other euaÌ„gelistes Seint luke is peynted iÌ„ the lyknesse of a calf or an oxe bicause that he spekith moost openly of the passion of cryste that was of fryd vp to the fadre of heuen on the altre of the crosse on gode fryday as the oxe or the calf was offryd on the aulter in the teÌ„ple by the lawe for saluacion of the people which offrynge was toknynge of cristes passion And for that seint luke spekith moste openly of cristes passion Whiche was betokned by the sacrifice of the oxe Therfore he is paynted presentyd by the lyknes of an oxe Seynt marke is peynted iÌ„ lyknesse of a lyon bicause that he spekith moost openly of cristes resurrection how he rose froÌ„ dethe to lyf For whan the lyonesse hath whelpid they lye dede iii daies iii. nightes tyl on the thridde day the lyon their fader cometh maketh an hidous cry ouir them And anoon with the voice crye they quyckne waken in maner ryse from deth to lyue And for this skille is seint mark pÌ„sented by the liknesse of a lyon for he spake more openly of cristes resurrectoÌ„n And therfore his gospel is rede on ester day Also thou shalt vnderstonde the Criste was god man preest kyng Mathewe spake moost openly of his manhode and began att his manhode and therfore he is paynted in the lyknesse of a maÌ„ Seint Iohn spake moste of his godhode and began at his godhode And therfore he is painted in the liknes of an egle as I said firste Seynt luke spake mooste of his presthode and therfore he is paynted in the likenesse of an oxe or of a calf For that was the principalle sacrifice that the prestes by the olde lawe offryd iÌ„ the temple Seynt mark spake most of his kingdome shewing hym kynge of alle thynge And therfore he is paynted in the lyknesse of a lyon that is kynge of vnreasonable bestes Diues Why ben they so painted in four endes of the crosse Pauper In token that he that died on the crosse is kynge of alle thynge For the Egle is kyng of al foules The lyon is kynge of alle wylde bestes vnreasonable The oxe is kynge of tame bestes helpliâ—h to maÌ„kynde Man is kinge of alle bestes of al visible creatures that were made for him But criste is kyng of al thynge visible and vnuysible And in token therof the four euangelistes been peynted aboute him on the crosse in dyuerse lykenes of iiii diuerse kinges iÌ„ kynd as foure kynges herawdes blasynge his armes the grete batayl victory that he did ayenst the fende for mankynde vpon the crosse Diues Why be they paynted in houses in foure parties of the house Pauper For the same skylle and for deuocioÌ„ for knowlechynge of his high lordshyp that alle we haue of hiÌ„ and ayenst tempestes and wycked spirytes that fle the euangelistes set iÌ„ maner of a
yitt lye for if he say treuthe me thinketh he lyeth nat Pauper What so euir man or feende doth or spekith ayenst gode conscience and ayenste the plesaunce of god in wyl and intencion for to disceyue man woman or childe it is a lesynge and he is a lyer that doth it or sayth it And therfore the lawe she with wele .xxii. qÌ„ ii hoiÌ„es c. is auteÌ„ That if a maÌ„ say a treuth whiche treuth he wenyth be false if he say it for to disceyue his euyn cristeÌ„ in that he lyeth And so with a sothe sawe a man or the fende may lie as if I say to the that it were nat day to let that of thy iourney wenyng my self that it were nat day alle thoughe it were as I sayde yit I lyed And in the same maner the feend tellith treuthis of thinges that been to come and other sothes also wenyng him self that they be false And so in his sothe sawes he lyeth for he sayth that treuthe vnwyttyngly for disceit and wenyth to say false And if he say any treuthe wyttyng and wyllynge he saith it only for to disseyue men and for a wyckyd ende and for to do folke with one sothe sawe leeue an hundryd lesynges and so he is alway fals and disseyuable And sumtyme he is compelled by the mighte of god to telle treuthes ayenst hys wylle to shame and shenshippe of him and alle his as we fynde in the gospel Mt viii mar i. Luce iiii vii.c. But for suche sothe sawes is he neuir the trewer but alway a false lyer for suche sothe sawes ben ayenst his wyll and if he may he wole turne hem alle to dissayte and make men for suche soth sawes whan they falle to leue al his lesynges And therfore he is clepid in holy wryt Spiritus mendax spiritus fallax That is to say a spirite lyer a spiryte disseyuable And therfore as the fendes hadde sayde the treuthe that crist coÌ„pellyd theim to saye anon he put them to silence as sayth the glose in the same place for they wold elles vndre that sothsawe haue told many lesynges The xxxiii chaptre DIues Whanne he is coniuryd he is so bounde by vertue of holy wordes that he must nedys say trouthe which he knoweth if it be axed him Pauper Suche wyches and charmours iapers and faitoures that vse suche craftes haf no power to bynde him ne to coÌ„plelle him to telle suche sothes ne righte noughte for to do ne for to telle For he may nought do ne telle withouten the graunte of god And therfore suche iapers and wytches bynde nat the feend but the feeÌ„d byndeth them ful hard in his seruage and kepith them thralles to him passynge al other whose bondage is fulle harde to theym for to escape withouten a specyal grace of god Diues CoÌ„tra Ofte men knowe the clerkes close hem in rynges and in other thinges make hem ther to tel do many wouÌ„ders Pauper The The fende fayneth hiÌ„ to be bouÌ„de with suche iapers wordes for to disseyue them other by them And yit is he nat closed ne bounde but he goth abrode as he did bifore and whanne he is clepyd he is suÌ„tyme redy to auÌ„swere for he is fulle swyfte suÌ„tyme he is nat redy to aunswere ne to doo their wylle and ofte though he wolde he may nat for god wole nat suffre him Diues yit contrate Men wote wele that iÌ„ many londes prestes clerkes with holy coÌ„iuracions and holy prayers ordeyned of holy churche cache wyckyd spirytes oute of meÌ„ and wymen Pauê‘ That is sothe and nat only gode lyuers but wyckyd lyuers in many loÌ„des catche feendes oute of men and wymen and children by vertue of goddes worde and holy coniuracions and holy prayers ordeyned of holy church and soner a gode man or a gode womaÌ„ shal do that thanne a wyckyde Suche bynde the feend and do him lese his power and his lordeship to shame and shenship of hiÌ„ and alle his Suche seke the worshyp of god and shenship of the feende and helpe of maÌ„nes soul And therfor they haue power of god to bynde him to compelle him But yit as sayth the glose mar v.c. suê‘ illud Quod eÌ„ tibi nomeÌ„ They that ben so traueyled with the feende must first be clene shreuen as fer as they may and knowe and telle al the maner of the feendes doynge and of the temptacion that they haue either wakynge or slepynge by sight by herynge by felynge or by any of their wyttes or by any thought or fantasye disdiscure elle the feendes counseil But these wyches faitours and iapers seke the fendes worship nat goddes worshyp They seke helpe of the feende and for sake goddes helpe and do sacrifice to the feend and forsake god and take the feend to ther lorde and make him their god And so the feend hath power ouir them nat they ouir the fende The xxxiiii chaptre And therfore saith the lawe xxvi qÌ„ vii non obseruetis That alle suche wyches alle that axe any couÌ„seil or help of them or sett any feyth iÌ„ them or brynge them to their houses or go to their houses to haue helpe or counseyl of them and alle that take hede to dysmale dayes or vse nyce obseruaunces in the newe moone or in the newe yere as setting of mete or drynk by nighte on the benche to fede Al holde or gobelyn Ledynge of the plough aboute the fire as for gode begynnyng of the yere that they shulde fare the better alle the yere folowyng or take hede to the iudicial of astronomy or to diuynaciones by chyterynge of byrdes or by fleynge of foules or assente to any suche nyce obseruaunces or dyuyne a maÌ„nes lyf or deth by nombres and by the spere of Pyctagoras or make any dyuynyng therby or by songuary or sompnarye the boke of dremes or by the boke that is clepid the apostles lottis or vse any charmes in gadering of herbes or hangynge of scrowes aboute man or woman or childe or beest for any seknesse with any scripture or figures and carectes but if it be Pater nost Aue or the Crede or holy wordes of the gospel or of holy wryt for deuocion nat for curioustie and only with the tokene of the holy crosse and alle that vse any maner wichecraft or any misbileue that alle suche forsaken the feyth of holy churche their cristeÌ„dome and bicome goddes enmyes and greue god fulle greuously and falle into dampnacion withouten ende but they amende theym the soner And therfore the lawe coÌ„maundeth the busshopes shulde be besy to distroye alle maner wychecraftes And if they founde any man or woman that yaue them to wytche craft but they wold amende theym they shulde chace theym oute of their busshopryke With open despyte xxvi qÌ„ v. epÌ„i And in the same place the lawe saythe that tho wymen whiche wene by nighte to ryde on dyuerse bestes and passe
the yere whan the feest of oure lady in lente fallyth on monday thanne to fast in worshyp of her wednesdaye friday or saturday For I leue sykerly that the mede of fastynge ne the vertue of fastyng is nat assigned ne limyted by the letters of the kaleÌ„der ne folowe nat the cours of the kalender ne chaÌ„gith nat from one day to an other day al if the lettres chaunge from one day to a nother And so as me thinketh suche fastyng is groundyd in some lesyng and faytre in some mysbileue fulle nigh wichecraft Pauper Me thynketh the same For alle if the feest falle sumtyme on the monday sumtyme on the tuesdaye yit the dede in it self felle neither on the moÌ„day ne on the tuesday but it fel on the friday For than the aungel gret oure lady than she coÌ„ceyued goddes soÌ„ne lorde of blysse And thre thritty yere after the same tyme and the same day that is to sa yon gode friday about mydday she sawe her dere sonne diynge for maÌ„kynde vpon the rode tre And so me thiÌ„keth that it is more plesaunt to god and to oure lady and more coÌ„uenyent to faste the friday in worshyp of criste that dyed for vs al that day And also in worship of our lady that conceyued that day her dere sonne at the auÌ„gelles greting than to fast either monday or tuesday And in as moche as they wene that suche faste shulde nat auayl theym to th ende that they fast fore but if they chaungyd their fast yere by yere after the cours of the kalender and that it muste be do vii yere by yere it is a nyce fantasy and mysbilene fulle nigh wichecrafte For Cryste might grauÌ„te them that boon aswele for fyue yere or for syxe or eight yere fastynge as for vii yere I found neuyr grounde wherof it came ne reason ne auctorite fynde I none Axe forth if thou wylte suÌ„what elles The xliii chapter DIues Is it lefulle to sett any trust or any feyth on dremys Pauper Ther been ii maner causes of dremys Done from inward a nother from outwarde Causes of dremes from inwarde ben thre maner Done is comon stirynge of mannes faÌ„tasye or womans in their slepe and suche dremys ben but fantasye vanyte And therfore saith Salomon Vbi multa somnia ibi multe vanitates eccle v.c. Where been many dremys there ben many vanyties for on this maner one man shal haue moo dremys than suÌ„me tuenty other A nother cause from inwarde is disposicion of the body For whanne men ben colde of kynd they dreme of frostes and snow And so by their dremys a wyse leche may knowe in party disposicion of her body be it to helthe or to sekenes The thridde cause from inwarde is disposicion of the soule For comonly men dremen of suche thinges as her soul and their thought is moost occupied in while they waken either by studye by loue or by hate by wrathe by drede by sorowe by care pride or couetise Causes of dremys from outwarde ben two maner bodily and gostly Bodily is the disposicion of the ayre and of the place about him and other thinges beside him And therfore in rayne wedyr meÌ„ dreme of water and of fisshes For ofte mannys body chauÌ„gith after the disposicion of the ayre of his abidynge place And for these thre causes sayth the philosopher De somno et vigilia That leches shuld take hede to the dremys of them that been seke to knowe therby how they been disposed Gostly causes from outwarde of dremys been ii maners The one cause is gode for that is god by him self Or elles by aungelles and that on three maner For some suche dreme by ymaginacion only as dyde the kinge pharo and nabugodonosor Some only by vnderstoÌ„diÌ„g as dyd seynt poule and balaam SuÌ„me dreme both by ymaginacion and by vnderstondyng as dyd seynt Iohn in apocalips danyel in his prophecy whiche sawe wounderful sightes by ymaginacion and vnderstondiÌ„g what tho sightes betokenyde But pharo and Nabugodonosor vnderstode nat the visiones ne the dremes that they hadde The other cause of dremes from outewarde is nat gode as whan it fallith by illusion of the feend for tho principally serue to wytchecrafte Sumtyme they come of greate besynesse and trauayl that one hath whanne he is wakynge And therfore Salomon saith that after besynesse folowe many dremys â–ª for comonly meÌ„ dreme of suche thinges as they been occupyed in while they wake SuÌ„tyme they come of ouir done abstinence and of hungre SuÌ„tyme it coÌ„meth of excesse of mete or drynke Sumtyme of myslikynge the man hath whaÌ„ne he is wakynge And in asmoche as the effecte of thinges is tokeÌ„ of his causes as smoke is tokeÌ„ of the fyre So suche dremys ben tokenes of causes that they come of And on this maner a wyse man may telle by dremys causes of mennys dremys and soo by causes tel other preuy thiÌ„ges that may falle therof For oftyme one cause bryngeth forth dyuerse effectes eche after other Diues Telle suÌ„me examples Pauper Experience shewyth that if a man trete moche withe a woman and sette his hert moche on her by day in the nyghte folowynge he dremyth of her some nyce dreme by which dreme if he tolde it to suÌ„me wyse man he wolde saye that he louyd moche that woman and but he with drewe him from her cumpany it shulde turne him to velony And so as saye clerkes in asmoche as dremys come by waye of kynde in so moche it is leful to telle what they signifie after the causes that they come of Soo that in their tellinge and coniectynge they passe nat the bouÌ„des of kynde Also it is leful to telle thinges that been to come by dremys that come by reuelacion of god if man and womaÌ„ haue grace to vnderstonde them as Ioseph and danyel hadde But for asmoche as dremys come on so dyuerse maners it is ful hard to knowe â–ª on what maner they come whether by god or by kynde or by the feende or by any other weye Therfore it is fulle perilous to set any feyth therin as sayth seynt Gregoure libro viii o moruÌ„ super illud Iob Terrebis me ê‘ sompnia For sumtyme by dremes the feende hoteth men grete prosperite and moche richesses to brynge them in pryde hope of thinges thatt they shulde neuir haue Sumtyme by dremes he pretendith moche aduersite and greate disease for to brynge folke in sorowe drede and greate heuynes and if he may to bryng them into dipeyre for nyce fantasies that he bryngeth hem in And sumtyme for men sette feyth in suche dremys god suffreth suche myscheuys falle theim as their dremys pretende in punysshyng of their synne for that they sette in dremys ayeÌ„st the lawe of god But prosperite fallith them none for no suche dremynge Diues Where fyndest thou that god forbedyth men to sett feyth in dremys The xliiii chaptre PAuper Leuiti xix c.
worldly wynnynge as biynge and sellynge erynge sowynge mowynge repynge and al crastes of worldely wynnyng Also pledynge motynge markettes fayres sytting of iustices and of iuges shediÌ„ge of blode and execution of punisshynge by the lawe and alle the werkes that shulde let maÌ„ from goddes seruyce and dispose him to couetise or to the feendes seruyce Natheles if erynge sowynge repyng mowynge cartyng and suche other nedeful werkes be done purely for almesse and only for heuynly mede and for nede of them that they been to in light holidayes they been thaÌ„ noo seruyle werkes ne the holy-day therby is nat broken Nathelesse in the sonnedaies and grete festes suche werkes shulde natt be done but ful grete nede compelle men therto The x. chaptre DIues Why bad god that bothe man beeste shulde reste and halowe on the holiday Pauper For as salomoÌ„ saith SapÌ„ vi xi c God loueth al thinge that he made hath cure of alle thinges that he made And therfore he ordeyned reste iÌ„ ye holidaies nat only for his owne worship and for gostly helpe of soule but also for bodily help bothe of man and beste But the couetise of man were refreyned by reste on the holiday he shulde neuir reste But with trauail sle him self his seruauÌ„tis his subgettes and his bestes And therfore both to saue man and beest and for grete ê“fyte of man god bad reste on the holiday For bothe man and beste nedith rest after trauayle and shalle be the more freysshe al the woke after to trauayle if they haue rest on the holyday And therfore it fallith oft that they which wole nat rest on the sundaye been made to reste al ye woke after either for seknes that they fal in by ouir trauayl or by sekenes or by feblenes of their seruauÌ„tes and of their beestes or elles by deth For often they sle their bestes by ouir moche trauayle and contynuynge of trauayl And therfore in the begynnynge of the worlde whaÌ„ne Adam synned in the sixte daye by etynge of appyl ayenst goddes forbode And that god hadde dampnyd him and al his to perpetuel trauayl for his syn After this of his greate and endelesse mercy he tempryd and slakyd his harde dome and ordeyned reste bothe to man best in the seuynth day And therfore saith holy wrytt GenÌ„ ii c That god fulfillyde his werkes in the vii daye nat only for he maade than the vii day cesyd of creacion but also principally for he shewyd thanne first mercy ayeÌ„st synne grauntynge and bidding reste in the vii day both to man to beste whiche he dampned in the day bifore to ê‘petuel traueil for adams synne whiche mercy was fulfyllyng and ê‘fection of al his werkes Quia miseratoÌ„es eius suê‘ oiÌ„a oê‘a eius For as dauyd saith goddes mercyes beÌ„ aboue al his werkes And seynt Iames saith Mercy enhauÌ„sith rightful dome And but god had endyd his werkes in mercy in ye vii day and slakyde his harde dome ayenste mankynde for Adams syn elles his werkes had nat been complete ne parfyte in asmoche as the principal creature for whome he made al thinge was loste For whaÌ„ne the fynall cause of any werke faileth that werk is nat complete ne parfite For this mercy that god shewyd to man whaÌ„ne be ordeyned rest in the vii· day that was clepyde sabott figure of endlesse reste of mankynde Crist saith in the gospel that the sabot was made for man nat maÌ„ for the sabbotte Mar. ii c But synful man is so blent with couetise that he turneth his dampnation and his peyne into likynge and hath leuyr to trauayle to his vndoynge and vnto his dampnacion than to reste to his saluation And hathe leuir to folowe the harde senteÌ„ce of god to his punysshyng thaÌ„ne to take his grace and his mercy to be esyd Suche ben lyke oules backes whiche hate the day loue the night lyke to the feendes of helle that neuir haue reste ne for malice wole seke reste The ix chapter MOreouir leeue frende we fynde iiii maner of sabottes in holy wrytte One sabot of daies that was the vii daye ordeyned of god for reste and ease bothe of man and of beest Alsoo we fynde a sabott of monethes ordeyned also of god for rest bothe of maÌ„ and beest that was ye vii moneth that man and beest shulde reste theym thanne after the greate trauayl that they had in the ii momethes bifore iÌ„ whiche was their heruyste to gadre corne wyne and oyle and other fruyt The seuynth moneth was Septembre for thanne in that hote cuntre heruyst was al done Also we fynde a sabott of yeres that was the seuynthe yere For that yere the londe restyd that it might bere the better and the more pleÌ„tuously after for that yere was no londe sowen Also we fynde a sabott of sabottes that was the fyfte yere ordeynede of god for rest of the londe of beest of man and namely of theym that were in trauayle of tribulacion For thanne outlawed men myghte come ayen home in suretie Thanne bonde men were made free and dettes foryouen Than men resceyued ayen their heritage By the sabott of daies is vnderstonde reste from vices in the lyf actyf that hath sixe daies to worche By the sabbot of monethes is vnderstonde reste the men haue in the lyf conteÌ„platyf bothe from vices and teÌ„ptaciones For that moneth was moche holy but nat alle holy Righte soo they that haue the lyf coÌ„templatyf they haue more reste from vices and temptacions than they that haue the lyf actyf but fulle reste haue they nat in this world By the sabot of yeres whaÌ„ne the londe restyd the seuynth yere is vnderstonde the reste that oure soules shalle haue in blysse whyles the erthe of oure bodies shal reste in the graue By the sabotte of sabottes that was the fiftithe yere is vnderstonde the reste withouten ende that we shal haue in heuyn whanne we shal weÌ„de ayen bothe bodye and soule to our heritage that we loste through Adams synne whanne al oure trauayle and tribulacion shalle cese and alle oure woo turne to wele by vertue of cristes passion The x. chaptre DIues Sithen the sabott of daies was moste soleÌ„pne iÌ„ the old lawe for it was nat leful to go that day ouir a thousande paas ne to dight their mete and more ouir that day were offryde two lambren passyng ye comon sacrifice that was doone euery daye sithen thanne the solempnyte of the sabbotes is traÌ„slatyd in the newe lawe â–ª into the sonneday why is nat the sonneday as worshipfulle in the newe lawe as was the sabotte in the olde lawe For as that was clepyd the sabott of oure lorde soo the sonneday is clepyd the daye of oure lorde passynge other daies And yitt we haue in ye yere many daies more solempne thanne the sunday Pauper Alle the feestys of the newe lawe ben the daies and the sabotes of oure lorde For al tho been of him self in
friday the vi oure of ye day iÌ„ the vi age he bought ayen mankynde with his pÌ„cioê° blode in token that al his werkes were parfyte And that same nombre of daies god hath grauÌ„tyd vs to worche in in token that alle oure werkes shulde be parfyte gode and no thynge do amys that we shulde for no couetise do to moche ne for no sleuth do to lytel but alway holde vs iÌ„ a meane and in euenhede For god grauÌ„tyd vs no tyme to syn Therfore he wole alway that we be euen with god and with our eueÌ„ cristen as sixe is alway euyn with his parties to giddre The xiii chapter DIues Why bad god reste on the seuynth day more than a nother day Pauper In tokeÌ„ that as seuyn cuÌ„meth next after the parfyte nombre of sixe daies of worchynge so after parfite werkes in this worlde shalle folowe parfyte reste in the other worlde Also he badde reste in ye vii day for that passith the parfyte noÌ„bre in token that he wole no thinge be done passinge ê‘fection And therfore al synne is coÌ„pÌ„hendyd in vii dedly synnes For as vii passith the parfite noÌ„bre of vi so euery synne passith perfection and is oute of ê‘fectioÌ„ of alle gode werkes Also god badde reste on the vii day for he wole the men reste them than both gostly and bodily Gostly from besynesse thought of the world Bodily from bodyly trauayle For why vii is made of foure thre· Foure betokneth bodily thinges made of iiii elimentes Thre betokneth mannes soule made to the likenesse of the holy trinite And therfore he bad reste in the vii day that meÌ„ shulde than reste bothe body soule Also god badde reste in the vii day in token that after ê‘fyte werkes shal folowe endeles reste bothe of body of soule For this noÌ„bre vii in asmoche as alle tyme and all duracion is coÌ„pÌ„hendyd iÌ„ vii dayes therfore it betokneth endles lastyng And therfore reste on ye vii day bitokneth endelesse rest Also frende god ordeyned reste iÌ„ the vii day reste in token of vii blisses whiche we shal haue for parfite werkes that we do here iÌ„ vi daies and vi ages of this of yis worlde For aneÌ„tis the body we shal haue foure blisses brightenesse and beaute withouteÌ„ any spotte For as Criste saith in the gospel men and wymen shal shine iÌ„ heuen as bright as the soÌ„ne Also men shal haue there iÌ„passibilite and helth of body withouten al maner sekenes No thing shalle dere them ne disease them Also they shal haue deliuerhede of body and lightnesse withouten letting for they shulde be as light as thought and in tuynklyng of an iye be wherÌ„ they wol Also they shalle haue soteltie of body Withouten any withstondynge for ther shal noo thynge withstonde hem But as ye soÌ„ne passith the glasse without lettiÌ„g of the sonne soo shal they passe ouir walle and euery thinge at their wyl withouten any disease or any lettynge And anentes ye soule we shal haue the blisfulle sight of goddes face brennynge loue to god and to our euyn crysten and alwaye haue him that we loue and what we desire There alle oure loue shall be in ioye withouten wo drede and sorowe In this worlde euery loue is medlyd with wo in tokene of these vii blisses that we shal haue in endelesse reste for oure parfyte werkes Therfore god bad reste in the seuynthe day The xiiii chaptre DIues How longe owyth ye haliday to be kept and halowyd Pauper From euen to euen As saith Reymounde the lawe also Extra li.ii. ti de feriis c. OmeÌ„s dies dnÌ„icos And holy wrytt also and god hiÌ„self Leuitici xxiii A vesê‘a vsque ad vesê‘am celebrabitis sabbata vestra From euyn to euyn ye shal halowe your halidaies Nathelesse suÌ„me begynne sonner to halow after that the feest is and after vse of the cuntre Extra e. quoniam But that men vse in saturdaies and vigilies to ryng holy at midday ê¯pellith nat meÌ„ anon to halowe but warnythe them of the haliday folowynge that they shulde thynke theron and spede theym and so dispose hem and their occupacions that they might halowe in due tyme. Diues Is it leful for any caas in the sunday to gadre in corne fruyt or hay Pauê‘ Suche nede it may be that it is excusable as if they may nat in other dayes gadre it in for enemyes as in tyme of werre if they shulde gadre it they haue rightfulle cause to withstonde their aduersaries Also if corne or grasse be felde shulde be lorne but it were dight and gaderyd it is leful in the halidaies to saue it and kepe it so that goddes seruyce be nat lefte therfore But for to mowe or to repe carte or to sowe in the suÌ„neday I holde it nat leful but iÌ„ ful greate nede Principal festes shulde alway be halowyd butt right grete nede compellyd men to worche so that grete nede excused hem For as the lawe saith Extra li.v. De regulis iuris Nede makith leful that elles is vnleful by the lawe For nede hath no lawe De con di i. sicut et di v. discipulos Extra de furtis Si quis ê‘ necessitatem Also it is lefulle to fisshe after he ryng on the sunday other fisshe also that may nat be taken but certeyn ceson of the yere for whiche fisshe men muste go ferre on the see and longe abide Extra de feriis c. Licet It is leful al so to do rightful bateiles on the sunday and in other halidayes for saluacion of the coÌ„myntie It is leful thaÌ„ne to saue that elles shulde perisshe bothe maÌ„ and beste fruyt corne and other thinges alway with reuereÌ„ce of god and of the haliday It is leful thanne to leches to help the seke folke It is leful to dyke walle defence townes castelles and to araye men to batayle in the soÌ„neday whanne nede compellith peryl of enmyes Thus saith Io. in suÌ„ con li. i ti xii qÌ„ vii So that in al these and suche other nede and pite excuseth men Cryste helyd men in the sabotte repreuyd the iewys that were mispayed therwith and sayd to them Sithen a man takith his circumcision in the sabotte why haue ye iÌ„dignacion to me for I haue made a mn a hole in the sabott Io. vii.c. And in an other place he saide to the iewys who is it of you that hath a shepe it falle in the diche in ye sabot that he ne wole go and lyfte it vp oute of the diche But forsothe man is better thaÌ„ne a shepe and therforÌ„ saide he it is leful to do gode dedes iÌ„ the sabot and iÌ„ the haliday Mt xii.c. Another tyme cryst helyd a womaÌ„ of an harde sekenesse that hadde holdeÌ„ her xviii yere she wente stoupyng al downe and might nat loke vpward Thanne the maister of the lawe and of the synagoge was wroth and saide to the peple Ther ben vi daies
but he knowe that the couÌ„seyl is nat gode or elles dyd nat his deuer to knowe that And for he lowith hiÌ„ to axe couÌ„seyl and forsakith his owne wit and his owne wyl he gettith moche mede The xvii chaptre DIues Whanne seruauntes traueyl in the sunday by compellyng of their soueraynes ben they excused bifore god by their maisters byddynge Pauper If they trauayl and do their maisters biddynge principaly for drede for obedience that they owe to their souerayn and nat for couetise ne for none other euyl cause the maner of traueyl be leful in the self than they been excused For as holy wryt saith God loueth more obedience than sacrifice But ware the souerayne that coÌ„pellith his seruaunte in the sunday or any grete feeste withouteÌ„ grete nede For to the souereynes is halowyng of haliday principaly bodeÌ„ For withouteÌ„ their wylle her seruaunt ne their beste shal do comoÌ„ly no seruyle werke Diues Steracles pleyes and daunces that are vsed in grete festes and in sundayes are they nat lefull Pauê‘ Miracles pleyes dauÌ„ces that ben done principaly for deuocion honestye and myrthe to teche men to loue god the more and for no ribaudrye ne medlyd with rebawdrye ne lesynges been leful so that the people be nat lettyd therby froÌ„ goddes seruyce ne fro goddes worde heriÌ„g and that ther be no erroure medled in suche miracles and pleyes ayenst the feith of holy churche ne ayenst gode lyuynge Alle other ben forfeÌ„dyd both haliday and werkday De con di iii Irreligiosa Et extra li.iii. ti i. cuÌ„ decoreÌ„ Where the glose saith that for to repÌ„sente in pleyng at Cristmasse Heroude and ye thre kynges and other processe of ye gospel bothe thaÌ„ne and at ester in other tymes also it is leful and coÌ„meÌ„dable Diues Than it semyth by thy speche that in halidayes men may lefully maken myrthe Pauper God forbede elles For as I saide the haliday is ordeyned for reste and releuiÌ„g bothe of body and of soule And therfore iÌ„ lawe of kynde iÌ„ lawe writen in lawe of grace euyr froÌ„ the begynnyng of the world the haliday hath ben solaciouse with onestie both for soule and body for worship of god whos daye is that daye solaciouse in clothinge in mete and drinke in occupacion honestie with myrthe makynge And therfore the prophete saith Hec dies quem fecit dnÌ„s exultemus et letemur in ea This is the day that god made make we nowe mery be we glade Diues Contra. Seynt austyn saith that it werÌ„ lesse wycked to go at the plough and at the carte carde and spynne in the sundaye than to lede daunces Pauê‘ Seynt austyn spekith of suche dauÌ„ces and pleyes as was vsed in his tyme whan cristen peple was moche medlyd with hetheÌ„ peple and by olde custome and example of hethen people vsed vnhonest daunces and pleyes that by olde tyme were ordeyned to stire folk to lechery and to other synnes And so if daunsyng and pleynge nowe on the halidayes stire men wymeÌ„ to pryde to lechery glutonye and sleuthe to ouir longe wakynge on nightes to ydelship on the werk daies and other synnes as it is righte likly that they do in our daies than ben they vnleful both on the haliday and on the werke day And ayenst al suche spake seynt Austyn But ayenst honest dauÌ„ces and pleyes done iÌ„ due tyme and in gode maner iÌ„ the haliday spake nat seint austyn Diues CoÌ„trate We fynde in holy wryt that god badde his peple turmente their soules and yeue them to sorowe and mournynge in the halidaye Dies expiationuÌ„ erit celeberimus et vocabitur sctuÌ„s affligetisque aiÌ„as vraÌ„s in eo OiÌ„s aiÌ„a que afflicta noÌ„ fuerit die hoc â—ê‘ibit de ppliÌ„s suis. Leuitici xxiii Thanne is semyth that god wole the men yeue hem rather to mournyng in the haliday thaÌ„ to myrth or to welfare Pauê‘ SalomoÌ„ saith Spes que differtur affligit aiÌ„am Prouer. xiii c The hope the desire and the longynge that is delayed turmentithe the soule For the more that maÌ„ or woman longith after a thing the more it is disease tyl he hath his disese and his longyng But nowe it so that the rest the mirth the ese and the welfare that god hath ordeyned in the halidayes is tokeÌ„ of endlesse reste ioye and myrthe and welfare in heuenes blisse that we hope to haue withouteÌ„ ende For there men shalle halowe withouten ende from al maner trauayle thought care And therfore as I saide first god wole that we thynke on the haliday of the reste ioye and blysse that the haliday bitokneth and haue it in thought in desire in loÌ„ging hope to come therto And so turment oure soules by longynge by sorowynge By longynge after the endelesse reste And by sorowynge the for synne oure desire is so longe delayed In this maner god wole that euery maÌ„ and womaÌ„ turmente his soule in haliday by loue longynge to god warde by sorowynge for goddes offence Nat to shewe greate heuynesse outwarde and to doo bodily penaunce in any grete haliday Moreouir leue frende god badde nat that the iewys shulde turment their soules in euery haliday but only in one solemnite that was clepyd the fest of clensynge of foryeuenesse For that daye god foryaue the iewys the grete synne that they dyd whan they made them a calf of golde and siluer and worshiped the calf as god and clepyd it theire god nat withstondynge al the wouÌ„ders that god hadde shewid hem a litel bifore ledyng hem through the rede see drye fote and dreÌ„chyd kyng pharo and al his oste and spake to them opeÌ„ly by voyce of aungelles from aboue the mount of synay in thundre and lightnynge in fyre and smooke and cloudes ful grymme iÌ„ voyces of trumpe and of clarion ful dredeful to here And for asmoch as that greuous synne was first foryouen them in that day and they were firste that day maade clene from that grete synne therfore god bad theym halowe that day for ioy of foryifnes He bad them also that day turmeÌ„t their soules for sorowe of the greuouse synne and for their vnkyndnes that they shulde haue mynde of their synnes be ashamed therof And also haue in mynde goddes godenesse ayenst their shrewydnesse and thanke him therof This daye was the tenthe daye of Septembre The xviii chaptre DIues Where fyndst thou that god badde men mak mery farewele in the halidaye Pauper In the same place of holy wrytte Leuitici xxiii Where we fynde that god bad ye children of israel take brauÌ„ches and bowes of palme trees of the fayrest trees the they might fynde and make theym tabernacles duelle therin seuyn dayes to gidder euery yere onys there make mery bifore theire lorde god in the mynde that god made theym to duelle in tabernacles iÌ„ deserte xl yere and there sauyd theym kepte them fro wo And Esdras
and of reyne and bisshadewth the roote fro the hete of the sonne so owth the children refresshe ther fader ther moder in ther nede and kepe them from messhefe as moche as they may in good maner and kepe them wel and onestly Not for to make them riche ne norisshe them in deliciis The sixte chapter DIues WhaÌ„ne man or woman entrethe into the religion he is dede a yenste the worlde Therfore thanne it semethe that bihis religion he is vnbâ—uÌ„de from this pecept And he that is not bounde to helpe his fader or moder at nede For whan he is professed in religion he maye not yeue For he that nought haue nought may yeue Pauê‘ MaÌ„ and woman by thys precepte is bouÌ„d to two thingis to reuereÌ„ce fader and moder and to helpe them at nede As for the reuerence the religiouse is as moche bounde or more as ye seculere in time and place whanne and where he may doo it But as for ye secunde poynte that is to helppe theym at nede if hys fader moder haue not wherby to lyue ne be of power to gete ther liuynge onestly-the sonne owthe not to entre such religion there he may not helpe theÌ„ for if he do he may be cause of ther deth But if hys fader and moder haue enoughe to liue by he may entre religion thowe fader and moder forbede it him He shall not spare for loue prayer for blessynge ne for cursse For as saint austen sayth in eplaÌ„ ad letum This precepte byndethe there that thynges of more charge more profyte lett it not Diues yet contra te If the religiouse kepe not this precepte bi cause of his religion he dede a mysse in takynge of his religion Pauper That is sothe Diues I suppose that he se neuer after his fader ne moder ne do theÌ„ no helpe ne reuerence Houe kepeth he thanne thys precepte Pauê‘ Thow he se theÌ„ neuer after ne helpe theym at nede ne do to theym reuerence if his wil be good to helpe them at nede to do them reuerence if he might come to them hym silfe or by mene ê‘sone yet he kepe the pÌ„cept For thow this pÌ„cepte byndeth alwey man and woman yet it byndeth not for alweye as say these clerkes nat for euÌ„y tyme ne for euery place ne for euery cause butt only for suche cause tyme place whanne they may do it lefully And thus bynde al preceptis affirmatiue But preceptys negatiue binde euery tyme and for euery tyme Diues What if fader and moder falle in mischeefe after that ther sone is professed in religion owe not her sonne to forsake religion and helpe his fadar and moder in ther mischeefe Pauper Some clerkes seye that for as moch as he is dede a yenst the worlde by hys profession therfor he is dischargyd fro cure of fader and moder as he is dischargyd therof by bodely deth And he owe not to goo oute of hys religion but dwel styl vnder obbediens of his prelate Netheles he owe to do his deuor to helpe theÌ„ sauynge his obedience and onestee of his religion In suÌ„ coÌ„ lio. iiio. tio. xxxiiii q. CC. xlix Diues As I sayde firste He the nought haue nought may yeue but the religiouse maketh so his profession that he may no thing haue in propre Hou shuld he than helpe either fader or moder or ony other of his kyn Pauper If he be a religious mendinauÌ„t he may begge for his fader and moder as he doth for him silfe and so releue and helpe them by mennys almes And if he do so with oute doute god shall sende hym enoughe by cause of his charyte And he shal fare the bettre for them bothe in body and soule And if he be a religious possessionere endewyd by temporall godes he may releue them in the same maner Or elles by almes of the house Which is endewed principhly to helpe the nidy and namely fader and moder For seint poule sayth that who so haue not cure of hys next he is wors than iew sarseyn or paynym The seuenthe chapter DIues As thei say the godes of holy churche maye not be aliened ne youen in God to the vse of seculeris Pauper for bede elles For all that holy church hathe it is youen to holy churche or ellis purchasyd by substance of temporel lordes to helpe cristen people in mischeefe And therfore holy churchys goodes ben cleped the goodes of the pore and of the nedy .xvi. q. iÌ„ decime et co. quio. Diues These religiouse possessioners endewed in so grete richessys saye that they be the goodes of the house And therfore noon of them may yeue ony thing of the goodes wioute comon assent of the couent And leue of ther souerayne And so me thinketh that it is full harde to ony religious possessionere to helpe ether fader or moder by goodes of hys house For the religiouse may scarsely help them sylfe by goodes of hys house he shal ful euyl or may releue fader or moder by goodes of his house For redely he shall fynde bothe hys prelate and his couent ayeÌ„s hym alegginge dilapidacion wast and pouertie and greate nede withe oute nede For yet ther is no house that wyl saye that they haue enoughe Pauper A sory lordship is thanne the lordshipp of religeouse that may nat in so greate richessys passynge dukes cerlis barons releue the mysshef of theyr owne fader and moder But sothely they shewe wel that al ther besinesse is to spare to purchase to begge of lordes and ladies and of other men londes rentys gold and siluer Not for help of the pore but for to maynteyn ther pride and ther lust fare Saynt benette ofte wythe goode consience yaue to the couentys gode to folke iÌ„ mischefe For we rede po. lio. dialogorum That there was a good simple man disesid for he ought a man twelue shillinges and he had not wherwith to paye He cam to seint benet and prayd him of help SeiÌ„t benet sayde that he hadde noght thanne wherwith to helpe hym But come a yen sayde he to me after too dayes and thaÌ„ne I shal helpe the if I may Seint benet for petie that he hdde on that man praide to god for help And sodynly be foond ligging threttene shyllinges on the hutche of the couent that was full of whete whiche money seint benet toke yaue to that sory man and bad him paye twelue shillinges for his det And twelue pens ouÌ„ he bad him kepe for his liuynge And withe oute doute if seint benette hadde hadde so moche money of the couent He shulde haue do the same with the couents money with out assent of the couent For we fynde in the same boke that there was a grete hungre in that cuntre the seint benette dwelled in And whanne he saw folke at mysshefe he yaue a way nigh al the godes of the couentt so that therere
if thei do some tyme amisse for that yâ— they be not customable to synne therfore ther prelatis shulde the more spare them and mor worshipfully speke to theÌ„ Som olde folke be customable to siÌ„ne and wyl not amende them and such be worthy no worshyp as god sheweth wel by the wordys of ysaie And therfore saint gregori sayth that the olde man â—ole shuld be harde vnder nomaÌ„ The xv chapter DIues Thy answer is skilful say forth I praye the Pauper Also by thys precepte we be bounde to worshype oure kynge oure lege oure souereins alle For al tho that haue gouernaunce of vs or of the comontie owe by ther office and ther dignite to be faders of the comontie of ther sugettys And be besy to saue ther sugettys as the fader hys children And therfore naa man prynce of syrye was cleped fader of hys seruantys .iiii. â„ž. v. c. And iob sayde Pater eraÌ„ pauperum I was fader of the pore and ye cause that I knew not I traced it and sought it vp besyly iob xxix.c And therfore saynt poule byddeth the peple do worship and obey to ther souereyns And he sayth thus Serui obedite dnÌ„is vestris carnalibus ye seruantes obey ye to your flesly lordes with drede and trimelyng in simplenesse of youre herte as to crist Serue ye theÌ„ not only at ye iye to plese them but as crystys seruantis do ye the wyll of god of hert wythe gode willferuynge them of oure lorde god Not as men That is to saye serue ye them truly for ye drede of god and for the loue of god And thenke ye that the seruyce that ye do to them ye do it to god And he principaly shall yeld you youre mede For wete ye well sayth he that euery goode dede that man or woman doth be he free be he bond he shal take his mede therfore of oure lorde god And ye lordes souereins sayth he do ye the same to youre seruantis and foryeue them your thretnynges and thenke ye and wete ye it wel that god iÌ„ heuin is god both of you and of youre seruantys and soo ye and they haue bothe oon lord oon god that accept no man for hys persone but yelde eche man and woman after he deserueth Ad eph vio.c. Diues By these wordes it semeth that seruantys for her true seruice shal haue moch mede Pauper That is soth For he that doth goddes byddiÌ„g god shal yeld him hys mede And it is godges biddynge and goddes wyl that they serue truly lowly ther souereyns And therfore sayth the glose That sythe crist biddethe the seruantes serue truly if they serue truly they serue not only maÌ„ ne womaÌ„ but priÌ„cipaly they serue criste Diues Why byddeth the apostle that the seruantes shuld obeye and serue to flesly and carnal lordes Pauper For the glose sayth Them most by goddes lawe obeye not only to good lordes but also to shrewys Therfore saynt Peter sayth Subiecti estote oiÌ„m humane creature ê“pter dmÌ„ c. Be ye sugettis sayth he to euery man woman that is youre souereyn not for them sylfe but for god Be ye sugettis to kynges to dukes to temporal lordes theÌ„k ye thatodg hathe ordeyned them to veniaunce of wicked doers to preysinge of good folke For thus is the wyl of god that with youre good dedys and youre meke seruice ye stoppe make styll the vnkunnynge of the vnwise folke Serue ye as fre men that is to saye not only for drede of man But for drede and loue of god as goddes seruantes Drede ye god and worshyp ye your kynge And ye seruantes be ye sugettis and meke in al drede to youre lordes that is to saye not only in seruyle drede but also in loue drede for goddes sake Be ye sugettis for goddes sake not only to gode lordis and wel reuled but also to shrewys and tyrauntis Non tantuÌ„ bonis modestis sed eciaÌ„ discolis For than ne is man and woman worthy thanke of god Whanne for consciens and goddes sake he suffereth paciently disese wythe oute gylt If ye be beten and bofeted for youre synne and youre trespase ye be worthy no thank neyther of god ne of man But if ye do wel and with that suffre paciently disese vngyltly Than be ye worthi moche mede of god And for to do thê° criste yaue you ensaumple whanne he suffered pacieÌ„tly bitter deth withuot gilt that ye shulde folowe hys steppes and paciently suffre woo with oute gylt Theyse be the wordes of saint peter in hys first pistle iio.c. Here to accordethe saynt poule in his pystle Ad romÌ„nos xiiio.c. Where he sayth thus Euery soule that is to say euery maÌ„ and woman moste be suget and meke to the power aboue theym and to hys souereyns For there is no power ne lordshype but of god and of goddes ordinaunce And therfore saythe he Whoo so withstondeth the lorship and the power of his souereyn he wythstondeth goddes ordinauÌ„ce and getthe him dampnacion wytheoute end For why sayth he princes lordes be ordeyned of god to drede of wycked werke not to drede of gode werke wolt thou not drede the power of thy souereyn Do wel and thou shalt haue preysing of him For if he be a gode lorde he shall loue the the better And if he be a shrewe thou shalt haue the more preisiÌ„g of god that thou doest wel vnder a wycked souereyn as saythe the glose Thy kyng thy lord is godges ministre ordeyned of god to thy good If thou do amys drede thou For he beryth not the swerd without cause For he is goddes mynistre to venge the wrath of god in hym that doth amys And therfore sayth he be ye sugettys and meke to your souereyns as to the nedful ordinaunce of god not only for to fle wrath of your souereyns but also for conscieÌ„s And therfore ye yeue tributes to youre princes and lordes-for they be goddes mynestres and serue therfore in defendyng and gouernaunce of the people And as the glose sayth in that ye yeuen them tribute ye serue god for they be goddes mynistres The xvi chapter DIues Whanne saint poule sayde tho wordes emê‘ours kynges and nyghe al prynces and temporal lordes vpon erth were hethen and of false by leue bou might they be goddes minystres or goddes seruÌ„antys Pauê‘ Eueri creature is suget and seruant to god or wyth hys wylle or wythe oute hys wyl And therfore saynt austen vp yâ— psalme Exoudi deus oracioneÌ„ meam sayth thus wene ye not that god suffereth wicked folke to be in thys worlde with oute cause For euery wicked man sayth he eyther god suffereth hym to lyue for to amende him or elles that good men maye be amended by hym and wynne mede by him in that that they suffre hys malyce paciently and trauayle for to amende him The malyce of shrewys is purgatorie to gode folke and shrewys be goddes scourge to
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
auoutre Also thou beryst false witnesse lyest many lesingys to maiÌ„tein thy synne or elles to hyde it Also thou stelest thi soul his soul whom thou sleeste fro god that bought hiÌ„ so dere also whaÌ„ thou slest thou doste ayeÌ„sthe nynth the tenthe coÌ„maundement For euery manslaughter is do for couetyse of vengeaunce or for couetyse of erthely good or for couetyse of flesshely lust as of meÌ„nys wyues or of ther children or of ther seruantys or for couetise of worshyp so that if thou slee thou forfetist ayens al ten com +maundemeÌ„tis And so it may be shewid of ech of al ten that he that breketh one breketh al and he that is gylty iÌ„ one dedly sinne is gilty iÌ„ al vii iÌ„ al ye x coÌ„manÌ„demeÌ„tis And in token of thys saint iohn sawe a woman sityng on aredde best ful of names of blasphemie which beste had seuen hedis x. hornys Apoco. xviio. By thys woman is vnderstonde pryde vanyte of this worlde By the red best that she sate on is vnder stond the fende dedly syne that is ful of blasphemie ayens god This beste had seuen hedys and ten hornys That is to sai seuen dedly synnes and breking of the ten coÌ„maundementys in token that what man or woman fallethe iÌ„ oni dedly sine opeÌ„li he falle thiÌ„ al seueÌ„ preueli iÌ„ goddis sight And whanne he breketh one coÌ„maundement He brekethe alle And therfore sayth saint Iames that he that offendethe in one offendethe iÌ„ al is gylty of al iac ii.co. The xiiii chapter DIues What longethe to ye precepte of kynde the saynt austen speketh of to the loue of god or to the preceptys of the firste table For we may do to god neyther good ne euyl Pauper ssoth it is that we mai not do to god neyther gode ne euyl And yet as faynt austen saythe in the same boke De deceÌ„ cordis Thys precepte of kynde byddeth vs to loue oure god and serue him wel trwly and kepe alle hys heestys For why al we be goddys seruaÌ„tys And if thou haddist a seruaÌ„t sayth saint austen thou woldest that thy seruaunt serued the wel and trwly I pray the thaÌ„ne saythe he serue thou wel trwly thy god that is thy lorde and his lorde Thou woldeste that thy seruant were trwe to ye and not false be thou not fals to god Thou woldest no maÌ„ shuld defoule thy wyfe defoule thou not thi soule that is goddys spouse ne non other soule Thou woldeste that no maÌ„ shuld destroi thi house ne defoule it defoule thou not than goddes temple that is euery clene cristen soule Defoule it not by lecherye ne by no dedly synne For saint poule sayth that who so defouleth goddes temple god shal destroy him Thou woldest thy seruant kept wel thy coÌ„mauÌ„dementys and dyd not ayeÌ„s thy byddynge Kepe than thou goddes coÌ„maundentys and do not ayens hys byddyngys Thou woldest that no man despise thy image paynted on aboorde despyse thou not goddes image by ony dedly synne For syth thou may not please god in sinne and shrewednesse therfore thou offeÌ„dest thy god in thi synne and thy corrupcion and doest wrong to hiÌ„ thisylfe Thou doest wroÌ„g to his grace to his gyft thou mainot do wrong to thy brother but thou do wronge to god that is thi lorde and his also And therfore saythe saint iohn iÌ„ his pistle that who so saythe that he loue the god he hate his brother he is a lyer .i. io iiiio. For in that he doth wroÌ„ge principaly to god and to hys brother also And therfore god sayth QuicuÌ„que effuderit huma gum sanguinem effundetur saÌ„nuinis eius genÌ„ ix He that shed dethe oute mannys blode wroÌ„gfully hys bloode shal be shedde For whi saythe he man is made to the lykenes of god And so maÌ„ slaughtyr is open wronge do to god iÌ„ yâ— that his seruauÌ„t is so slaiin and his image dispysed and distroyde Therfore god sayd to the first mansleer that was caim which sloughe hys brother abel falsely for enuy of his owne godenesse what hast thou do caim The voyse of the bloode of abel thy brother criethe to me fro erth and axeth veÌ„geauÌ„ce of the And therfore thou shalt be cursed vpon erthe whyche hathe opened his mouth hath take the blode of thy brother abel of thyn hond Thou shal traueil in tylth of ye loÌ„de it shal yeue the no frute Thou shalt be wanderinge and flemed vpon erthe genÌ„ iiiio. And the same vengeaunce comoÌ„li foloweth murdre For murdre mai not be hydde but nyght and dai it axethe vengeaunce The murdre shal my shappe in his doinge and be vnstable and wandering and odious in his lyuing This synne of manslaughtir is so greuous in goddes sight Tthat he coÌ„maunded in the olde saw that if ony man biliynge in awayte or by preuy aspiynge or by purpose kylled ony man and after fled to goddes auter for so coure he shulde be take awaye thens be slayne for that deth exo xxio. co. And therfor saint iohn sayth iÌ„ the boke of goddys preuites that he that sleeth shal be slayne Apoc xiii o For as criste saythe in the gospel that same mesure the men mete to other shal be moten ayeÌ„ to them And therfore in tyme of hys passion he seide to peter Put vp thy swerde For ech man that vsethe swerde to shedde mannis blode wytheoute lawful power graunted of god shal peryssh by the swerde that is to sai biswerd of bodely vengeaunce Or by the swerd of goddes mouth whiche is ful sharpe on euery side punysshinge bothe body and soule Apoc. i o co. For comonly he that vsethe the swerde or ony wepen to slee ony man or woman he sleethe firste himsilfe by the swerde of hys owne malyce But trespasourys that wil not be amended in other maner may by iuste dome be slayne by theÌ„ that here the swerde of temporal punysshyng as saint poule saythe Adromanos xiiio. The xv chapter DIues It semeth to moch folke that god forbedeth by hys precpte al maner sleynge bothe of man and of beste For he sayde generaly Non occides Thou shalt not sle Pauê‘ By thys word occides iÌ„ latyn he specifiethe shewethe that he forbyddethe sleynge of man and not of beste For occisio in latyne is in englissoÌ„ manslaughter quasi hominum cesio And therfore the ê“ pre englisshe is thys Non occides Thou shalt not slee no man Diues WhaÌ„ne god sayd the sixt heeste that non mechaberis that is to saye thou shalt do no lecherye he forbyddeth al maner of lecherye And whanne he sayde the seuen heestys Non furtum facies that is thou shalt not stele he forbid dethe al maner theft both of maÌ„ and of beste and of al other thiÌ„gges And by the same skil as methynkethe whanne be badde vs not sle he forbadde vs al maner sleynge Pauper It is not the same skil ne lyke
that skyl For as I sayd firste by ê“perte of the same worde Occides He forbid dethe only manslaughter God graunted man power to slee bestes and lyue therby genÌ„ ix c but he graunted hym neuer to do lechery wythe ony creature ne take ony thynge by wey of stelche or of false couetise Diues Contrare we fynd that baalam rode on his asse to curse goddis peple ayens goddys wylle An aungel stode in a right streyght weye ayens him The asse sawe the aungel and fledde asyde for drede of ye auÌ„gels swerd bare baalam a yens the walle and brosyde hys foote Balaam sawe not the auÌ„gel And therfore he was wrothe wythe the asse and smote him fulharde thaÌ„ne the asse throughe the might of god vndernam balaaÌ„ hys master and sayd to hiÌ„ what haue I do ayens the why betest thou me Thanne balaam sayde For thou haste wel deserued it wolde god I hadde aswerd to slee the Thanne the asse saide a pen Haue I nott alweye be thy beste on whiche thou haste be wont alweye to ryde Seye whanne I dyd euer the suche disese into this day And a non god opened the iyen of balaam thaÌ„ he saw ye auÌ„gel stoÌ„diÌ„g ayeÌ„s hiÌ„ with his swerd drawne And the aungel sayde to balaam why haste thou so bete thyn asse For butte thyn asse hadde goon oute of the wey â—ouen me place I shulde a haue slayn the and ye asse shuld lyued Numeri .xxiio. Syth thaÌ„ it is so that balaam was blamed for he bette hys asse not withstoÌ„ding that he hurth him moch mo to he shulde haue be blamed if he hadde slayne him And fo it semethe that it is not leful to slee any beste Pauper It is grauntid to man to sle bestys whaÌ„ne it is ê“fitable to him for mete or clothiÌ„ge or to auoyde noyaunce of ye bestys whych be noyouse to maÌ„ And therfore god sayde to noe to hys children Also fysshes iÌ„ the see be take to youre power and to youre hondes and al thinge that styrethe and lyueth vpon erthe beste and bridde shal be to you in mete I haue take them al to you as grene erbys oute taken that ye shalle not ete flesshe withe the blode GenÌ„ ix c And in another place he sayth thus If the lyke to ete flesshe sle and ete after the grace and the gyfte that god hathe youen the so that thou ete it withe oute bloode Deut â— .xiio. And so grauÌ„tid god to maÌ„ for to slee bestes fesshe and foule to his profite but not to sle theÌ„ for crueltye ne for lykynge in vanyte and shrewidnesse And therfore whanne he forbadde man to ete flesshe with the blode he forbad him to slee bestes by wey of crueltye or for lykynge iÌ„ the shrewednes And therfore he sayd Ete ye no flesshe with the blode that is to saye with crueltye For I shalle seke the bloode of youre soulys of the honde of al bestys that is to saye I shal take vengeaunce for alle the bestys that ye slayne only for crueltye of soule and lykynge iÌ„ shrewidnes GenÌ„ ix c For god that made al hath cure of al. And he shal take vengeauÌ„ce of al that mysuse his creature And therfore salomon saythe that he shal arme creaturys iÌ„ vengeauÌ„ce of hys enemeyes Armabit creaturam in vlcionem iÌ„imicoruÌ„ sapÌ„ vo. co. And therfore men shuld haue rueth on bestys of bryddys and not harme them withoute cause in takiÌ„g reward that they be goddes creaturys And therfore they that for cruelte and vanyte heded bestes and turmeÌ„t bestys or foule more thaÌ„ it is spedeful to mannys lyuynge they synne in case ful greuously The xvi chapter DIues As thou saydest by fore by this coÌ„mauÌ„demeÌ„t is forbode al wrongful maÌ„slaughter Tel me in what case it is leful to sle any man Pauê‘ SuÌ„tyme manslaughter is do by hate and enmyte as whaÌ„ne a man is slayne maliciously of hys enmye SuÌ„tyme it is do for wicked couetyse to haue a mannys gode SuÌ„tyme it is doo by ordre of obedience and processe of lawe as whaÌ„ a maÌ„ is slayne by aqeust by seÌ„tence of a iuge ordynarye SuÌ„tyme maÌ„slaughter is do for nede for helpe of the comonlye for the saluacion of them that be vngylty As whaÌ„ne the knyght fightethe in his right for ye ryght sleethe hys aduersary To sle any man into ye first maners that is to saye for hate wrath enmyte or for false couetyse is alwey vnleful But for to slee a man the third maner and the for the that is to saye by processe of lawe withe a lawful iuge or by lawe of armes by the hondys of knghtys or of men of armes rewled by law of god it is leful whaÌ„ meÌ„ be gilty therfor saint austeÌ„ saythe lio. i o de libro arbiterio If it be so that the knight sle his aduersary in rightful bateyle or ye iuge and hys officerys sle hym that is worthy to dye me thenkethe they synne not But lene frende thre thinges be nedeful so that manslaughter shuld be leful and rightful Firste that the cause be rightful ordre processe of lawe and that iustice haue lawful power to slee and that he that shal be slayn be conuicte of hys trespase Also the intencion of the iuge and of the pursuers and of the officerys be rightful that they slee him in saluacioun of the right And for saluauacoÌ„n and ensaumple of other not for likiÌ„g of vengeauÌ„ce ne of crueltye not hauiÌ„g lykiÌ„g iÌ„ his peyne so that the cause be rightful and the ordre and processe the entencion be rightful Iusta causa iustus ordo iustus aiÌ„mê° Diues CoÌ„trate yet the gospel sayth Quod deê° coÌ„iunxit hoÌ„ noÌ„ seperet mt. ix There shulde no man deperte thinge that god hathe knyt to gydre But god hath knytte the soule and the body to gidre therfor thaÌ„ne it is not leful to any man for to departe ye soule from the body neyther to slee man ne woman Pauê‘ WhaÌ„ne the man that is gilty is slayn rightfully by the law man sleethe him not but as goddes mynysters and goddes offcers For the lawe of god god hiÌ„silfe sle him iÌ„ that that god coÌ„mauÌ„deth suche to be slayne God is priÌ„cipal iuge of hys dethe and man is but goddes officer to do his bydding And therfore sayth the lawe that thei that sle meÌ„ rightfully be not cleped mansleers For why seyth he the lawe sleeth theÌ„ not thwe xxii qÌ„ v. si hoiÌ„cidiuÌ„ iÌ„ qoÌ„iÌ„bê° le The xvii chapter DIues Sythe it is so that trespasors lawfully may be slayne by the byddyng of god why maye not prelatys of holy churche and mynystrys of ye auter sle suche trespasours ne sit in the dome of maÌ„nys deth ne yeue the sentence ne yeue assistence to the domesmaÌ„ sythe iÌ„ the old lawe prestes and mynystres of ye auter might lawfully sle trespasors as we fynd in many places of holy wryt Exo. xxxii
deleuitis et numeri .xxii. de phinees .i. regum xv de samuele q iÌ„terfecit agag Et iiio. reguÌ„ xviiio. de helia q iÌ„terfecit sacerdotes baal Pauê‘ As ye law seyth .xxiii. qÌ„ viii occidit Moche thyng was leful iÌ„ ye old lawe that is not leful in the new lawe In the olde lawe the swerd was grauÌ„ted to prestes minystres of goddes auter In the new lawe god forbiddethe thyem the swerde whanne he seyde to peter in tyme of hys passion anon as he hadde betaken hym power to make the sacrament of the auter Conuerte gladiuÌ„ tuuÌ„ in vaginaÌ„ c. Turne thy swerde iÌ„to the she the For he that smith with swerde shal perisshe with the swerde In such wordys god forbiddeth the swerd to al the mynystres of goddes auter as the lawe sayth xxiii qÌ„ viii de epliÌ„s cuÌ„ aliis capliÌ„s sequenetibus Diues Why for badde he them the swerde Pauper For god wolde that men of holy churche shuld be meÌ„ of pees of mercy and of petye And therfore he sayde to theym Discite a me quia mitis sum huiÌ„lis corde Lerne ye of me for I am low and meke of herte mt. xio. c o He badde them not lern to pley with the swerde ne with the staffe ne lerne to fight and shote to sle ther enemyes but he badde them lerne to be lowe and meke of hertte and to lyue in pacience as lambys amoÌ„gys wolues And he bad them loue ther enemyes and do gode to them that hate them mt. vo. c. He badde them shewe pacience pees and petye not only in worde wyl and dede but he bad them absteyne them from all tokenes of vnpacience of vnpees and of crueltye And for that sheddynge of blode and manslaughter is ofte token of vnpacience vnpees of wrathe and of cruelte in them that slen and disposythe them to crueltye Therfore criste forbadde the swerd to al the mynystres of the auter Diues Tel me some other skyl Pauê‘ Another skyl is thys For the sacrament of the auter that the pÌ„stes make by the vertue of cristes worde is a sacrament of charitie and of onehed For it representh the onehede that is bytwene crist and holy churche And also it representeth the onehed of the soule with the body For as the soule quyckeneth the body so cryste by the sacrament of the auter qickeneth holy church maÌ„nis soul Also it representyth the onehede of the godhede with our maÌ„hed iÌ„ crist therfore holy church sayth thus Nam sic t aiÌ„a racionalis et caro vnns est homo it a deê° et homo vnus est xpÌ„c Ryght as rosonable soule and the flesshe is one man so god and the man is one criste and one criste is both god and man And therfore he that destroyethe the onehede of the soul with the body and departeth theÌ„ aâ—weâ—n by maÌ„slaughter he sheweth not in himsilfe ne in his dede the sacrament of onehede of crist with holy church and of the godhede with the manhede in criste Butte be dothe ayens that sacrament by speracion and diuision that he maketh iÌ„ manslaughter and shedding of blode And therfore he is irreguler and vnable to make the sacrament of ye auter And for the same skylif amaÌ„ haue wedded two wyues and so deperted his flesshe in diuers wymen he is irreguler and vnable to the auter And therfor not only prestys but dekones and subdekenes in that they be astent to the preste in makynge of the sacrament must be witout such departinge that is contrarye to the sacrament of endles charitie and of onehede bytwene god and holy church and bytwene al goode cristeÌ„ peple that is iÌ„ charite for al thei be one com to gidre iÌ„ this sacrameÌ„t For this skyl it is not leful to men of holy church to shed maÌ„nys blode ne to sle ne to mayme The newe testament is a law of loue And therfor criste wold that ye mynysters of the auter iÌ„ the new testament that shulde mynystre the sacrament of hys endles loue and of his endles mercy to mankynde that they shewe loue mercy and petye and noo token of crueltye The olde testameÌ„t was a lawe of drede and duresse and nighe al the sacrifices that the pÌ„stes made was don with sheddiÌ„g of blod not only in figure of cristys passion but also iÌ„ token yâ— he that synned was worthy too be slayne as the beste that was slayne That was offeridde for hys synne And therfore the swerde was graunted too preestes And the mynesterys of the olde lawe to punysshe rebells whanne it nedethe And moche of ther office was to shedde blod And so by ther offyce they were disposed to crueltye In so moche that they were notte aserede too slee goddes sonne ther lorde ther souereyne and ther god And for that preestys of the olde lawe be crueltye slowe criste god lord of alle Therfore sheddiÌ„g of blode maÌ„slaughter is forbode to prestys iÌ„ the newe lawe and maketh theÌ„ vnable to the auter that shedde mennys blode or helpe therto The xviii chapter SHeddynge of blode in meÌ„ of holy churche is so abhominable orrible iÌ„ goddes sight that if any clerk dye iÌ„ batayl fightiÌ„g or iÌ„ pleies of hetheÌ„ meÌ„ of whiche foloueth sheddinge of blode and dethe as in pleyinge at the swerde and bokeler at the staffe two hondswerde hurlebat in turmentys in iustys for that clerke holy churche shal make no so lempne messe ne solempne prayere for him but he shuld be beried witheoute solempnetye of holy church .xxiii. qÌ„ viii q cuÌ„que clericê° And if a man in hys woddnes ranynge sle man and woman or childe though his woddnes pas yet he is irreguler and vnable to goddes auter vv qÌ„ i. si quis insaniens Nethelesse if he be prest or that case fall hym whaÌ„ne his woodnes is passed and be in hope of seker helthe he may sey his messe Also if a man smyte child man or woman by wey of chastisiÌ„g he dye of that stroke he is irreguler .xv. qÌ„ i. Si quis non iratus extra .lio.v. .v.o. de homicidis .c. pÌ„sbiteruÌ„ Also if he be in doute whether he dye of ye stroke he shalab steyne hym from goddes auter Extra e ad audientiam Also if a preste or clerke or any man sle the thefe that robbeth the church he is irreguler Extra e significasti Also if clerkes fight ayens sarasynes and ayens hethen meÌ„ if they sle any maÌ„ womeÌ„ or child they be irreguler if they be iÌ„ doute whether thei slough or nai thei shulde absteyne theÌ„ from the auter Extra e peticio Also ye iuge the aduocate the accessoure the officere the witnesse by whyche man or woman is slayn and the writer and he that seythe the sentence or redeth in dome ye examinacion of the cause or wryteth ye enditemeÌ„t or other lettris by whiche man or womaÌ„ is slayne he is irreguler though ye cause
also that it is a worshipful wedlok whaÌ„ne man weddeth his wife lawfully to bryng forth chyldren to goddes seruice absteyneth hym fro his wyfe in dwe tymes And thanne is ther bed wythoute spot of blame whanne he medle with his wif lawfully and for a good end kepe mesure and maner thanne ryse they vp oute of bed with oute spott of blame The sedunde chapte MAtrymony wae ordeyned of god for ii causes Firste pryncypaly into office to bryng forth children to goddes seruice Also into remedie to fle fornicacion and lecherye For the fyrste cause it was ordeyned iÌ„ paradise byfore adams synne For the ii cause it was ordeyned oute of ê‘adise after adams synne Thre goode thynges be pryncipaly in matrimonye The firste is feyth that eche of them kepe truly hys body to other and medle flesshly wyth non other The secunde is brynginge forth and norysshiÌ„ge of children to the worship of god and to goddes seruice For elles it were better that they were vnborne The third is the sacrameÌ„t which may not be vndo but only by deth And therfore the ordre of wedlok is fulworshipful for it representeth the gret sacrameÌ„t of vnyte of endles loue bytwene ye godhed ye maÌ„hede iÌ„ criste verry god verry man bitwene criste and holy churche and bytwene crist and cristeÌ„ soule And the feythful loue that owethe to be bytwene husboÌ„d wyfe bytokeneth the loue and the feythe the oweth to be bitwene crist cristeÌ„ soule and bytwene crist and holy church For the husbond shulde loue his wyfe wyth true loue And therfore whaÌ„ne he weddeth hir he setteth a rynge on hir fynger which rynge is token of true loue that owethe to be bytwene them For they moste loue them to gedre hertely And therfore it is sette in the forthe fynger For as clerkes sey fro that fynger go yeueth hir but one rynge iÌ„ token that they shulde loue theym syngulerly to gedre For as ayens comyniÌ„ge of ther body the husbond shulde loue his wyfe non other and the wyfe hir husbond and non other The riÌ„g is rouÌ„de aboute and hath non ende in token that ther loue shulde be endles and no thynge depart theim but deth alone Also the rynge is made of golde or of syluer in token that as gold and syluer pas al other metals in value and cleÌ„nesse so shulde ther loue passe al other loues And the husbond loue his wife passyng al other wymen And the wyfe loue hir husbond passynge al other men And as gold and syluer passe al other metals in clennes so shulde ther loue al be set iÌ„ cleÌ„nes not comoÌ„ to gedre but for bryngyng forth of children or to flee fornicacion or to yelde the dette of ther bodyes Thys loue bitokeneth the loue that we owe to god that is oure goostly husbonde too whoom we be all weddedde in oure baptem For we shulde loue him hertely with al oure herte syngulerly wythe al oure soule lastingly wythe al oure mynde myghtely wythe al oure myghtys And therfore he saythe Deutro vio. Thou shalte loue thy lorde god with althy hert with al thy soul with al thy mynde with al thy might The husboÌ„d betokeneth crist ye wyf betokeneth holy church and cristeÌ„ soul which is goddes spouse oweth to be suget to cryst as wyfe to husbond Thre ornameÌ„tys longe pryncipaly to a wyfe Arynge on hir fynger a broch on hir brest agarlond on hir hede The riÌ„ge betokenethe true loue as I haue seyd The broch bytokeneth clennesse in herte chastitye that she oweth to haue The garlonde bytokeneth gladnesse and the dignitye of the sacrameÌ„t of wedlok For the husbond bytokeneth crist and the wyfe holy church which is cleped quene goddes spouse And therfore seiÌ„t poule sayth thus Viri diligite vxores vestras ye men loue ye youre wyues as criste loued holy church and put himsilfe to the deth for holy church So shulde men do if it neded for ther wyues as saythe glose Men saythe he owe to loue ther wyues as ther owne bodyes He that loueth his wyfe he loueth himsilfe Sythe thanne thys sacrament of wedlok is so greate and so worshypful in crist and holy church ther-fore euery man loue his wyfe as himsilfe And the wyfe loue hyr husbond and drede him wymen saith he most be suget to ther husbondys as to ther lorde For maÌ„ is hede of woman as criste is hede of holy churche And as al holy church is suget to crist so most wymeÌ„ be sugettis to ther husboÌ„ddys These be the wordys of seiÌ„t poule Ad eph quinto The thirde chapter Syth that the ordre of wedlok is so greate so worshipful in criste holy church as saynt poul saith without doute they that breke it or misuse it in lust and lykyng of the flesshe and folowe only ther lust as bestes and refreyne not themsilfe by reson by goddes lawe they synne ful greuously Therfore we fynd in holy wrytte tobie .vio. co. That there was a woman that hyght sara and she was wedded to vii husbondys and adeuel the hyght asmodeus slough them al ech after other the firste night or that they medled wlth hyr For they wedded hir more for breÌ„niÌ„ge luste of ye flessh than for any true cause of matrymonye After the aungel raphael cam to yonge Tobie seid to hiÌ„ that he shuld wedde sara ThaÌ„ yong tobie seyde to the auÌ„gel I haue hard he seyde that ye deuel hath power ouÌ„ al men that wed hir and slethe them ThaÌ„ the auÌ„gel seyde to hiÌ„ I shal tel ye ouer whiche men the fend hath power ouer them that so take wedloke that they putte god from theym fro ther mynde yeue tente to flesshely lustys as hors and mule that haue no vnderstondynge Ouer them the deuel hath power Butte thou shalt not take hir in suche maner but three nyghtys ye shal kepe you chast and yeue you to holy prayere and thanne thou shalt take thy wyfe wythe the dred of god priÌ„cypaly to briÌ„g forthe children to the worship of god Sythe thaÌ„ne the deuyl hathe such power ouer them that so misuse ther wyues and the ordre of wedlok Moche more power hathe he ouer them that breke ye ordre of wedlok take other thaÌ„ ther wyues Therfore god bad in the olde law Deuto. xxii that if ani maÌ„ medil with another maÌ„nis wyf they shal be slayn both ye maÌ„ the womaÌ„ And the wyse man seyth that he that dothe auoutrye for myschefe of herte he shal lese hys soule he gadereth shame and shenship to himsylfe hys shame shal neuÌ„ be do awey ProuÌ„ vio. And there he saythe that al thoughe theft be greuous synne yit iÌ„ regard of auoutrye it is but a smal synne And so saith ye greate clerke bede and the glose allso Many myscheues falle to them that lyue iÌ„ auotrie moch sikenesse moch myshappe losse of good wanysshyng of cateyl and lytel foyson therin
lecherie is redynge and daliaunce of holy writ and of holy mennys lyues And therfore seiÌ„t Ierom sayth ad rusticum monachum Ama scienciam scripturarum carnis vicia non amabis Loue kunnynge of holy wrytte and of goddes lawe And thou ¶ shalt notte loue vices of the flessh And therfor god sayth NoÌ„ videbit me homo et vinet Exo. xxxiiio. Ther shal no man se me by deuocion and lyue flesshely For noothynge sleeth so moch the lust of the flesshe as deuocion and theÌ„ke of god and studye in goddes lawe And a nother remedy is to thenke on hel peyne For as seyth saynte Thomas de veritate theologie In hel shal be ouerdon hete of fyre and gnastiÌ„g of teeth for cold and for payne derkenes and smoke and bitter wepynge Withoute ende Rorynge and belewynge of foule fendes WepiÌ„g and weylynge sobbynge sighynge of synful soulys and endles repreue of ther synnes endles drede endles thirst stenche lyght thundre and worme of conscieÌ„ce boondys presoun drede shame wantyng of the blisful sight of goddes face and woo withoute any hope of any welthe There men shal seke deth and not fynd it and wisshe that they hade neuer be borne And as saint Bernard in his meditacions seythe there shal be harde wepyng groging of teeth roryng of feendys and hidous thunder There ther sight shal be foule Wormys todys adders and orryble faces of the feÌ„des and misshape thynges there wycked wormes shal gnawe the herte rotys there shal be sorowe and sighynge and orrible drede There synful wretchys shal breÌ„ne in the fyre withoute ende In ther body they shal be turmeÌ„ted by fyre and in ther soule by worme of conscience There shal be deth withoute deth For alweye they shal be in diyng and iÌ„ vtter payne and may not die butt alwey lyue in diynge Ther smellynge shal be fylled wyth orrible stenche for there shal be no hope But whanne they be iÌ„ these paynes ten huÌ„dred yere yit ther payne is newe al to begynne And therfore if loue of god ne mede iÌ„ heuen styreth vs not to fle lecherye and al other synnes lette vs fle lecherie and all other synnes for drede of endles payne The xvi chapter And another remedye ayeÌ„s lecherie is to thenke of ye harde vengeaunces the god hath take for lecherie First take hede what veÌ„geauÌ„ce god hathe take for symple fornicacion we finde in holy wryt GenÌ„ xxxiiiio. that dyua ye doughter of Iacob weÌ„t fro home to se ye wymen of that cuntre and to se ther atyre ThaÌ„ sychem the soÌ„ne of emor prynce yâ— cuÌ„tre weÌ„t defouled this dyua by might And not withstoÌ„dyng his besines for to haue weded hir yit he was slayne for his lecherie and his fader and al the men of that cetye and that cetie destroyed we rede also iÌ„ holy writ Numeri xxvo. For that the childreÌ„ of israel dyd lecherie with the wimen of moab god was offeÌ„ded And bad mooses take the prynces of his peple and hang theym vp on iebetys for they were asesentynge to the synne and bad-euery maÌ„ sle his neyghbore that was gyltye in that synne For by lecherye they fel into idolatre And so for that lecherye were slayn the tyme foure twenty thousand Thanne phynees the sonne of eleazar saw one of the children of israel lye by one of ye wymen to venge hys synne he toke hys swerde and roof them both togy dre into the erthe throughe ther preuy membrys And god was so moche pleased withe hys dede that he graunted to hym and to his children after him the dignytye of preesthode wythoute end For but he had do that dede god shulde elles haue destroyede the peple Also for auoutrye and vnlawful wedlok alle mankynde was destroyde in tyme of noeis flode safe eight soulys GenÌ„ vi And for defoulynge of one mannys wife were slayne sixty thousand and fyue thousand and all acuntrye and a greate cetye destroyed at the byddynge of god IudicuÌ„ xixo. xxo. Also dauid for auoutrye was dreuen out of of hys kyngdome and he and al his housholde and al his kynred were afterward ful hard punished for his lechery .iio. â„ž. xi xii o co. And by the olde law both maÌ„ and woman shuld be slayne if they were take in auoutrye we rede that Iudas the sonne of iacob had thre sonnes by one wooman her onam and selam But her that was the eldest soÌ„ne was a shrewe and mysused hys owne wyfe wherfore god was wrothe with hym and slough hym with soden deth for he vsed hys wyfe iÌ„ luste and wold not bygete chyldren of hir but dyd so that she shuld not consâ—yue GnÌ„ xxxviiio. Also for lecherye seuen husbondis of sara that was after the wyfe of yonge tobie were slayne of ye fende for ther foule luste Tobie vi o Also for lecherie of theÌ„ that be of kynred of affenitye god hath take hard wrath as whaÌ„ AamoÌ„ lay by his sustre thamer he was slayne of his brother absolon Loth ye brother of Abraham by druÌ„kenship lay by his own two doughters bigat of theÌ„ ii chyldreÌ„ moab amon which childreÌ„ and the peple that cam of theym were alweye enemyes to goddes folke and a cursed of god Also Iacob cursed his soÌ„ne Ruben for he lay with one of his wyues Also for the foule synne of sodomye fyue fayre citees Sodom Gomorre and other thre cytees Were destroyde iÌ„ tyme of abrahaÌ„ For god rayned vpon them fyre and brymstone from aboue And the erthe shoke so and tremblyde that they sonke douÌ„e iÌ„to hel house lond man and child and best and al that they had There was no thyng saued butt Loth hys two doughters His wife might haue be saued but for that she loked ayen to ye cetie ayens ye auÌ„gels byddyng whaÌ„ne she harde the rewful crie of them that perisshed therfore she turnid iÌ„to a salt stone For ye auÌ„gel bad theÌ„ streitly that they shuld not loke ayen And al that cuÌ„tre which was byfore likened to paradise for farienesse and plentye of the cuntrye turned into afoule stynkiÌ„ge podel that lasteth into this day is cleped the dedde see For there may no thiÌ„g lyue therin for filth and stench in veÌ„geaunce of that stynkynge lecherie GenÌ„ xiio. Diues Me merueleth moche that god toke so general wreth to slee man and woman and child For I am syker ther were many children ful yonge and vngiltie in the synne Also we fynde notte that wymen were thanne gyltye in the synne The boke sayth that alle the peple of men fro the child male to ye old cam to do that synne but of wymeÌ„ speketh he not that any cam therto Pauê‘ Though women vse notte that synne yit they were gylty in that that they forsoke not ther husbondys that were gyltye For sodemye is moost sufficieÌ„t cause of dyuorce bytwene husbond wife whaÌ„ne it is openly vsed And sythe they wold not forsake ther husbondys in the orryble
it folowethe that god punysshed harder adam for his synne than he dyde eue for hir synne For why in punisshyng of eue god repreued hir not so moch as he did adam And he yaue thanne no curse ne peyn perpetuel safe subiection I shal sayde god multiplie thy myscheues and thy conseyuyngys and in sorow thou shalt bere thy children thou shalt be vnder power of man hnd he shal be thy lord God seyde not to womaÌ„ I shal multiplie thy thy myscheues all dayes of thy lyfe For she maye kepe hir chaste if she wyl and fle mischefe and peyne of chyldren byrthe And that god made woman subget to man for the synne of eue is was no newe thyng to woman For as sayth saiÌ„t austen suê‘ genÌ„ li o xio. c o xiiii womaÌ„ was subget to man bifore by ordre of kynde but that subiectoÌ„n was only by loue and charytye but for hyr synne she was made subget not only by loue but also by nede and bondage of onest seruyle werke to obeye to man be vnder his gouernaunce Byfore hir synne she was subgett to man only by loue But after hir sinne she was mad subget to maÌ„ not only bi loue but by drede and by nede For she most drede man she hath nede of his helpe For that was the pryde of adam and of eue that they desired to haue no soueraigne ne gouernour but god alone as clerkis sey And therfore the fend in gyle by hight theÌ„ that they desired saiyng to eue if ye ete of ye tree that god hathe forbode you ye shal be as goddes knowynge good and euyl that is to saye ye shal nede no soueraigne ne gounoure to tech you ne to gouerne you but god And for that they desyred it lightly they leuyd it For as sayth the mayst of storyes Thynge that is desired lyghtly it is beleued And therfore god rightful iuge punisshed theym bothe in subiection of drede and of nede and of harde seruage He made woman sub ¶ get to man and aftwarde he made man subget and thralle to man for the synne of adam as sayth saynt Austen Suê‘ genÌ„ v. supÌ„ mor thaÌ„ euÌ„ he made womaÌ„ subget to man for the synne of eue as saythe saynt Austen suê‘ genÌ„ v. s. For though woman be in thraldome to temporal lordis as be men that is not for the synne of eue but priÌ„cipaly for ye sinne of adam The subiectoÌ„n that womaÌ„ is put iÌ„ for the synne of eue is the subiection that the wif owethe to hir husbond And alle the soueraygntie and lordshyp that any man hath here in this world eyther ouer man or woman it is medled with moch woo and gret sorowe and care For euery soueraigne in thys world moste care for his subgettys if he be wyse And in higher degre that he be of lordshyp and of dignitye in the higher degre is he of perel of drede of sorowe and care in punisshing of adms synne And so bothe lordship in this worlde subieccion be punisshed of adams synne And if subgettis can haue pacience with ther degre they be in more sikernes both of body and of soule and in more gladnes of hert thaÌ„ be the souereignes And so punysshed god adam as moch in maner in that he made hiÌ„ lorde and gouernour of woman as he punysshed eue whaÌ„ne he made hir subget to adam For in the god bonde man to haue cure of wooman I hyr mischeefe to saue hir and to kepe hir that was by comon soo feynte soo feble and freel and so mischeuous by cause of hir synne The xxv chapter DIues yet clerkys ergue ayens the and sey that woman synned more greuously thaÌ„ adam for she put hirsilfe iÌ„ synne and hir husbond adam Butte adam put only himsilfe in synne Pauper This skill is nought For as I said first adaÌ„ was sheÌ„t withe preuy pryde and welth of himsilfe and felle into synne or eue profered hym the apple Also saith saint AusteÌ„ de ciÌ„ diÌ„ lo. xiiii o co. xio. Adam wyste wele that it was a greuous synne But eue was soo deseyued that she wend that it had be no synne And therfore the synne that she dyd by ignorance and deseyte of the fende excuseth not ne lessethe nott the synne of Adam that he dyd wyllynge and wyttyngly AdaÌ„ was hir soueraigne and shulde haue gouerned them bothe and not obeied to ye voice of his wif ayeÌ„s the voyce of god that forbad hiÌ„ the tre Example if a symple maÌ„ be vnkunnyng and by deseyt of sum shrew do a foly wening not to do amys and he come to his prelate or his busshop and counseyle him to do the same and his prelate or his busshop do the same wetynge wel that he doth amys and that it is a greuous siÌ„ne euery man wyl deme that ye busshop and his prelate synneth more greuously than the symple man that wend not to do amysse And thus nigh al circumstauncys that agreggen any synne agregged the synne of adam more than the synne of eue For he was soueraigne and perfit more in kynde wyser and myghtier to withstonde the fendes fodynge And with lesse temptacion fel in synne and brake goddes coÌ„mauÌ„demente wytyngly But eue by deseyte of the adder synned by ignorance as saythe saynt austeÌ„ v. suâ— ê“xiÌ„o sidorê° de suÌ„ bono lio. iio. Eue yelde hir coulpable adam did not so Eue wend not haue synned adam wetyngly siÌ„ned in hope of foryeuenesse As sayth saynt austen the maysâ— of sentence lio. iio. d.xxii And so adam synned in hope and pÌ„suÌ„pcion ayens the holy gooste and thys is a fulle greuous synne as crist sheweth iÌ„ ye gospel Mt. xii o QuicuÌ„que dixerit verbuÌ„ coÌ„tra spiritum scmÌ„ non remittetur ei c. Where the glose sayth that they that synne by ignorance may lightly haue foryeuenesse but he that doth it wetyngly ayens the maiestie of god ayens his conscience he is worthy no foryeuenesse Also adam was more obstynat than eue was Diues Shewe me that Pauper For god blamed hym firste of al and declared to him his synne and god abode of punysshyng tyl he hadde vndernome eue and after eue ye fende iÌ„ the adder and fyrst he punisshed ye adder thaÌ„ eue that adaÌ„ shuld haue beware axed mercy And so god blamed him first and punisshed him last so yeuyng hiÌ„ respite of repentaunce But for al this adam repented hym non ne wolde axe mercy ne lowne hiÌ„ Firste god punisshed him fro feâ— in the adder in that he cursed the adder that was his suget made the adder enmye to hys wife and to hir sede that is to seye to ther children that she shuld gett of adam so god made the adder that was bifore suget meke to him rebel enemye to his loue that was his wife to al that shulde come of theÌ„ two yit adaÌ„ stode abstinat ThaÌ„ god punisshed eue his wife his loue his help so
dedly synne if they been done by auysement or by custome as saith seint Austyn The first maner of lesinges is done in v. maners First if any man sey preche or teche any thing ayenst the feith of holy churche The ii is whanne the lesyng harmethe suÌ„me ê“fiteth to none as lesynges of bacbiting fals wytnesse of syn that comyn lawe punyssheth The thridde is that so ê“fitith to one that it harmeth to a nother as false wytnesse in cause of dett or of heritage or of suche other The iiii is whanne the lesynge is maade withouteÌ„ ê“fyte and withouten cause saue only for likyng to lie and to disceyue and for custome of lesinges The fift is whan the lesynge is made only for to plese as flateringe Alle these maner of lesynges ben forboden by this coÌ„maundment to alle maner folk as dedly synne The lesynge of flatering may be done in thre maner or prisynge a man in thyng that he hath more than he is worthy to be prised or prisyng him iÌ„ thing that he hath nat or prisiÌ„g him and flateryng him iÌ„ his syn and shrewydnesse and in his foly And this maner of flatering if it be done wyttyngly it is dedely synne The secouÌ„de maner of lesyng that is clepyd OfficiosuÌ„ and proufitable it is done in iii. maners First for saluacion of catel that shulde elles be loste wyckedly by theues if they wiste where it were Also for saluacion of man or of woman innocent that is sought of his ennemyes Also to saue man or woman fro synne As if a syngle woman say that she is a wyf soo to kepe her clene from theym that wolde defoule her Suche maner of lesynges the auayle ê“fytt and also lesynges bourdful been venial synnes to the comyn people but to men of ê‘fection they ben dedly synne namely lesynges bourdful whan they been in vse custumable For it fallith nat to men of holy churche and of religion to be iapers ne lyers But it fallith to them principally to fle ydel wordes For Criste saith in the gospel that meÌ„ shall yeue aunswere at the dome for euery ydel worde that they saye But suche lesynges bourdful in men of ê‘feccion turne lightly to lesynges ê‘nicious and wycked For they do harme to theim that here them in that that they be asclaÌ„dryd of their vanyte and of their lesynges For them thinketh and sothe it is that men of holy churche of ê‘fection shulde nat be iapers ne disours ne liers ne veyne but sadde in chere in word dede Therfore the maister of sentences li.iii. distinct xxxviii saith opeÌ„ly that such maner lesynges been venial synnes to them that be of vnê‘fyte state dedly synnes to them that be of ê‘fite stat And seint Austyn libro contra mendaciuÌ„ saith the treuth shuld nat be corrupte for any temê‘al ê“fyt And no man ne woman shal be led to enlesse helthe with help of lesynges for euery lesyng falshede is ayenst crist that is souereyne treuthe And seint Gregory libro xviii moraliuÌ„ saith thus Os quod mentitur occidit aiÌ„am The mouth that lyeth sleeth the soule And the ê“phete saith Lord thou shalt lese al that speke lesiÌ„ges And therfore saith he meÌ„ of ê‘feccion must with al besynesse fle leesynges in somoche that for saluacion of any mannys lif they shuld nat lye to helpe a nothers body iÌ„ harmiÌ„g of their owne soule And therfore god saith NoÌ„ menciemiÌ„ noÌ„ decipiet vnusqsque ê“ximum suuÌ„ Leuitici xix Lie ye nat no man disceyue his neighboure The iii. chapter DIues Contra. We rede in holy wryt Exodi io. that pharo assigned to the wymen of israel two mydwyues Sephora and phua badde them slee alle the children males kepe the wymeÌ„ But they for the drede of god and for pite dydnat so but saued bothe male and female and with a lesyng excused them to the kiÌ„g and saide that wymmen of israel cowde better helpe themsilf than wymen of egipte had children or they come to them And as holy writ saith there therfore god yaue them house and londe Pauper Nat for the lesyng but for they dredde god and for the drede of god they sauyd the children Therfore god yaue theym house and londe nat for the lesynge and so saith holy wryt Nathelesse suÌ„me clerkes sey that for her lesynge god chaungid the endles mede that they had elles be worthy into temporel mede of hous and londe Diues yit Contra te We finde in the gospel that after yat criste was risen from deth to lyf ne went with ii of his disciples cleophas another in the liknes of a pilgryme spake with them of his deth of his passion butt they knewe him nat And at euen whanne they came to the castell of emaus ne feyned him to goo ferther And yit at their prayer he went in with them But feyning as seint austyn saith is a maner of lesyng therfore nat euery maner of lesyng is synne Pauper It semyd to their sight that crist hadde feyned nat by fals feyniÌ„g inwarde iÌ„ dede as he shewyd outward for he was fer fro ther feith And therfore he shewyd him outwarde as a straunger and a pylgryme passing for they knewe hiÌ„ nat ne beleuyd nat iÌ„ him stedfastly Also by that doyng he shewyd that he shulde passe forth bodily out of this worlde and wende aboue alle heuenes Diues We fynde genÌ„ xxvii o that Iacob in in disceit of his fader that was blind and in fraude of his brother Esau said to Isaac his fader to haue his blissiÌ„g I am esau thy first sonne that was false And yitt god approuyd his dede Therfor thanne it semeth that euery lesinge is synne Pauê‘ That Iacob dyd was figure and prophicie of thinge that shulde falle And for that prophicie is don iÌ„ dede therfore it was no lesing For though he were not his first sonne in berthe yit he was his first soÌ„ne iÌ„ dignitie by ordenaunce of god that ordeyned that the peple cuÌ„myng of Iacob shulde be soueraigne to the people cuÌ„myng of esau And that the grete biheest of cristes birth made to Abraham and Isaac shulde be fulfilled iÌ„ iacob and nat in Esau. as their fader wende that it shulde haue be ¶ And so though Esau. Were the firste sonne and principalle to Isaac by the dome of Isaac yitte was Iacob his firste sonne and his principalle sonne by the dome of god And thoughe he were nat Esau. bodily in persone yitt he was Esau in dignite Diues Contra His fader Isaac seyde that he came gylefully and tooke his blessynge Pauê‘ Isaac said as he wende but nat as it was For he knewe nat thaÌ„ne the wyll of god in yat doynge For it was noo gyle ne falsenesse in Iacob For it was nat the dede ne the speche of Iacob but it was the dede and the speche of the holy gost that wrought in him and spake in him And therfore
stoleye rope that he was led with to his deth The girdel the bondes yat he was bounde with to the pyler and to the crosse The chesible betokneth the clothe of purpure in whiche the knightes clothed him in scorne and knelyd to him and saide in scorne Hayle thou king of iewys The busshop passynge other prestys hath a mytre and a crosse The mytre on his hede betokneth the crowne of thornes that crist bare on his hede for mannes sake And therfore the mytre hathe two sharpe hornes in tooken of the sharpe thornes The two tunges that hange downe on ye mytre betokeÌ„ the stremys of bloode that ranne downe fro cristes hede by pryckyng of the crowne of thornes The crose that the busshop berith in his honde betokneth ye rede spere that the knyghtes turmeÌ„tours put in the honde of crist in scorne for a ceptre And the archebusshoppes crosse betoknethe the crosse that crist died vpon for vs alle The busshoppes gloues at messe in his hoÌ„des betoken ye nayles in cristes hondes and the sandalies on his feet at messe betoken the nayles in cristen feet If it be so than that meÌ„ of holy churche hauyng thies tokenys of cristes passion in their messe saynge haue no deuocion in cristes passion ne mynde of his passion they bere false wytnes For it is nat with them inwarde as the tokeneâ— shewen outwarde Also the amyt betokeneth the basinet of helth that is hope of the lyf that is to come forsakyng of erthly thinges The longe albe betokneth chastite of body and soule The gyrdel fanon and stole betoken the coÌ„maundementes and the counseyles of crist in the gospel by ye whiche meÌ„ of religion of hooly churche ben bounden passynglother to serue god The chesible betokneth the holy clothe of Criste withouteÌ„ seme alle woÌ„ne in one whiche betokneth parfyt charite The mytre on the busshopes hede with the hornes betokneth cunnyng of two testamentes olde newe whiche cuÌ„nyng he owith to haue and to teche with two tunges with tuÌ„ge of dede with tuÌ„ge of speche shewe them both in dede by gode example yeuynge in speche we le techyng that betokenyth the ii tuÌ„ges hangyng behynde on the mytre And the same betoken the ii tunges hangynge behynde on the aube on the prestes shulder For euery preest shulde cuÌ„ne goddes lawe prech it with tunge of dede gode exaÌ„ple with tunge of speche These ii tunges hange higher on the busshop than on the symple prest in token that the busshop is more highly bouÌ„de to the tuÌ„ges of gode ensample and gode teching than the symple preest Diues It is a common sawe that tho ii tunges on the preestes shuldre betoken that this londe hath ben twes renegat and ê‘uertyd Pauper That is false For sithe this londe tooke first the feith the peple was neuir renegat But the peple of this londe was slayne nigh al vp for ye faith til ther was no cristeÌ„ maÌ„ to duelle therin but only hethen peple that had slayne cristen people by the swerde kept this londe that they waÌ„ne of cristeÌ„ people Therfore Bede de officio diuino saith that it betokneth ii tuÌ„ges that meÌ„ of holy church owe to haue as I haue saide And therfore they ben cleepyd tuÌ„ges Also the pÌ„stes crowne betokneth the crowne of thornes on cristes hede and the dignitie of the presthode And his shauyng as saith the lawe betokeneth pouert iÌ„ soule and forsakiÌ„g of worldly godes The ix c DIues What betokneth the busshoppes crosse in maner of lyuyng Pauê‘ As saith a grete clerke Bede li. i de diuino officio The busshop croce is clepyd a shepherdes staff to to stirre the busshop to lownesse and to thinke on the cure and on the besinesse and the charge that he taketh vpon hym whanne he is made busshop He berith no ceptre of worldly dignyte to stire hiÌ„ to pride ne berith no swerde that is token of cruelte but he beryth a shepherdes staf nat to sle ne to smyte but for to saue his shepe that ben his subgettes spiritualy whiche staffe aboue is crokyd in maner of an hoke to drawe ayen that wold nat come or elles go awey For the busshop shulde principaly trauayle to drawe synful men and wymen with fairnesse by goode wordes and by gode ensample to the mercy of god and natt to be fers ne felle to the synfulle And therfore as Bede saith aboue on the hoke of the crosse is writen thus aboute Cum iratus sueris miÌ„e recordaberis Whanne thou shalt be wrothe thou shalte thynke on mercy In the rounde knott byneth the hoke is writen homo that is to say a man to do the busshop thynke that he is but a man as another is and natt be proude of his dignite Byneth beside the pyke of yron is writen parce that is to say spare For he must spare his subgettes shewe grace to theÌ„ as he wole haue grace of god And in token therof the pyke of the crosse shulde nat bee sharpe but blunt For the doome of the busshoppe shulde nat be to sharpe but alway medlyd with mercy The staffe of the crosse is right and nat wronge in token that the busshop shulde deme ryghtfully and gouerne his subgettes in right and equite and doo no man wronge Vnde versus Contrahe ê‘ primuÌ„ medio rege parce ê‘ ymuÌ„ By these tokenes outwarde busshopes and prestes wytnesse them self to be suche inwarde as the toknes shewe But if they be nat suche they be false wytnesses to criste and to cristes lore in damage of their euyn cristen for by ypocrisy they disceiue the people Forsothe it is a lesing any maÌ„ knowlege him self a busshop preest or clerke or man of religion and worche contrarye thynges to his ordre and ayens the tokenes that he bereth of holynesse It is a lesynge any man or woman to saye him cristen do not ne lyue noe therafter as a cristen man or woman but perauenture wors than iewe saresyne or panyme Therfore sayth seynt Iohn in his pistle that who soo saithe that he knowethe god and kepeth not his coÌ„mauÌ„dementis he is a lier there is no feith in him .i. Iohannis socuÌ„do And he that saithe that he loueth god hate his brother he is a lier Io. iiiio. And so euery wicked lyuer is a lier And therfore saynt Ambrose sayth in this maner Bretherne flee ye lesynges For alle that louen lesynges ben the children of the fynde For as criste sayth in the gospel alle such haue the fende to ther fader whych hath euer be a lier and fader of lesynges and neuer stode in treuth but with a lesing lees alle mankynde as criste himsilfe saith iÌ„ ye gospel io.viii And yit into this day vnnethis he bryngethe any man woman to synne but with lesynges And so with lesinges he sleth mannys soule and womaÌ„s euer hathe be a cruel mansleer and a false lier as criste
lorde god and obeye to his voyce and cleue to him by feith and loue for he is your lyf and lengith of youre daies And if your hert be turned away from him and ye wole nathere his lawes but worshippe false goddes I say to you bifore that ye shall sone perisshe Deutro xxxo. And therforÌ„ lene frend if we wol be syker at the last dome and come sikerly bifore oure souerayne iuge that knowith al vs muste deme wele our self in this world For seint poule saith That if we demyd wele our self and discussed wele oure lyf we shulde natt be dampnyd Prima ad Corum xi o Diues Howe shulde we deme our self Pauper As the glose saith there Thou shalt be thyne owne domesman Thy seete shal be thyne herte and sett thy selue gilty bifore thy self domesman Thy thought and thy coÌ„science shal be thy two wytnesses for to accuse the. Thy turmentoures shulde be drede and sorowe that in maner shulde shewe thy blode by wepyng of salt terys whanne by wytnesse of thyne owne conscience and of thy thought thou haste demyd thy self giltye and nat worthye to come to goddes borde ne to heuene blisse And there saith the glofe that seknesse feblenesse and sodeyne dethe fal comonly aftre Ester amonges the people for men in Estre resceyue vnworthily goddes flesshe and his blode Ideo multi in firmi et iÌ„becilles et dormiuÌ„t mul ti s. per mortem prima ad corum xi Butt for euery man is fauourable to hym self and to his owne cause therfore thou shalte haue with the two assessoures by whose counseile thou shalt deme thy self and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacion of thy synne Ne lye thou nat for to excuse thy self ne for to accuse thy self falsly ne to greuously but as thyne other assessoure reasone wole accorde And if tho ii wytnesses that is to say thy thought and thy conscience suffise nat to bere wytnesse ne to ful enfourme the of thy synful lyf Take to the. the thridde wytnesse that is thy feyth And so lete thy doome stonde in wytnesse of two or thre And feith saythe thus Fides sine operibus mortua est Feyth withouten gode werkes is dede For al though you beleue as a cristeÌ„ man butt thou lyue as a cristen man elles thou art dede in soule and worthy to die withouteÌ„ end Feith that faileth in worde and thought is dede and helpith natt to blisse And anon conscience mynde shal accorde to him and say thus He that vsith amysse his free wyl that he die it is skyl withouten remedie sauyng goddes mercy And take hede that thy clergie may nat saue the For holy wrytt and clergie say Anima peccatoris morietur The soule of the synner shal dye Also thy clergie may nat saue the. if thou be in dedly synne For thou arte bigamus twyes weddyd First to crist iÌ„ thy baptym and after to the feende by assent to syn And so thou art wydowe fro crist weddid to another widowe that is ye feend forsakeÌ„ of god for his pryde to whom he was weddyd att the begynnyng of the world Ne trust thou nat in thy dome on a gode cuntre For if the quest comyn of the x. coÌ„maundementes whiche thou hast broken and of the ii preceptes of charite ayenst whiche thou hast offendyd and of the xii articles of the faith ayenst which thou hast erryd and of the vii dedes of mercy Which thou hast natt fulfilled of thy v. wyttes whiche thou hast misspendyd and the foure cardynal vertues ayenst whiche thou hast trespassed this solempne queest of xl true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytoure thou hast robbed thyn owne lorde of his goode For robbery is clepyd alle maner mystreatynge of a nother mannes gode ayenst his wylle And thou haste robbyd Cryst of that preciouse soule that he bought with his dere blode and mysused and myspent his creatures ayeÌ„st his wylle For as saith seint Gregory in his Omelie alle thinge that we tak of god to vse of gode lyuynge we turne it into vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsum conuertimus culpe For the helthe of body that god sent vs. We spende it in synne and in wyckednesse faire wedyr in veyne occupacion of pride of couetyse peas in veyne sikernesse pleÌ„tee of vitailes in glutony and lechery And so this solempne quest of fourty wolde dampne the for giltie Therfore ther is none other remedy but truly deme thy self yeld ye gilty tak the to the mÌ„â—y of god punysshe thy self by drede and sorowe of hert putt the in the dome of goddes iuge that is thy confessoure make amendes after his dome and by his assent For god ayenst whom thou hast so highly offeÌ„did wole stoÌ„de to his rightful dome and accept such satisfaccion as he assigneth the by the lawe of god to doo if thou do it with gode wylle The xiiii chapter THus deeme thou thy self and thanne shalt thou bee syker at the dredeful dome whaÌ„ criste our brother verry god and very man shal come doune to deme the quycke and the dede And as saith seint poule he shal come downe with the voyce of a truÌ„pe that is to saye With the voyce of aungelles and of archaungelles whiche shal crie and say Surgite mortui venite ad iudicium Rise ye vp that ben dede and come ye to the dome And anone in the twynklyng of an iye we shal al awake of the longe slepe and ryse vp and come to the dome pope and prynce kinge and caiser lorde and lady free and bonde riche and pore greate and smalle al they shalle awake and rise vp body and soule ayen knytte to giddre That voice shal be so hydous so dredeful and sterne that heuene and erth shal begynne to quake The stones shal ryue al the dede aryse from deth to lyf eche man and womaÌ„ to auÌ„swere for him self no man ê‘ atturney Nowe oure iuge Crist is a lomb merciful and meke than he shall be as a lyon dredful and sterne And the lyon with his crye abassheth al other beestes makethe them to stonde stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyf soo the voice of Crist at the day of dome shal arere vs al from deth to lyf whiche voyce shal be ful dredful to them that lyue beestly and take none hede to god ne to his lawe Them it shal arrest and mak them stonde stylle as prisoners on the erth and abyde their iuge For they shal so be chargyd wiâ— synne that they shal nat wende vp ayenst Crist. as the gode shal wende vp and mete with Cryste For to them that ben goddis children that voice shal be ful swete and ful likyng to here and mak them so light that they shal
harder he shal smyt them but they amende them And therfore the doome of god is lykned to a bowe For the bowe is made of ii thinges Of a wronge tree and a right strynge So the dome of god is made of ii maner folke Of them that ben wronge throughe synne and lyue wronfully and do moche wronge of them that be right rightful in lyuynge The archer shetiÌ„g in this bowe is crist And the more that ye bowe is drawe abak the harder it smyteth whaÌ„ the archer lousith So the lenger that Crist abideth so draweth his dome abake the harder he shalle smyte but folk amende them And as the archer in his shetinge taketh the wronge tre in his lifte honde and the righte strynge in his right hoÌ„de and drawith them atwynne so Crist at the doome shal sett the wrong lyuers on his left hoÌ„de the rightful lyuers on his right honde sette the arowe in his bowe that shal be the dredful seÌ„tence of his dome drawe the rightful from the wronge the gode from the wycked whanne he shal say to the rightful Come ye with me vp into heuene blisse Withouten ende and to the wroÌ„g lyuers he shal say Wende ye heÌ„s fro me downe into helle peyn with outen ende Of this bowe the ê“phete saith Arcum suuÌ„ tetendit parauit illuÌ„ God hath bent his bowe and made it redye and he hath arrayed or made redy therin tacle of dethe and hathe maade his arowes hote with brennynge thinges For they that ben brente with synne shal brenne with the fyre of helle withouten ende Of this bowe dauid also saith Dedisti metueÌ„tibus te significationeÌ„ vt fugiant a facie arcus Lord thou hast yeuen a tokenynge to them that drede the to fle awaye from the face of the bowe The xvi chapter DIues What tokenes ben tho Pauê‘ Ther is dome in special and dome in generall that shalle be in the laste day of this worlde Dome in special ech maÌ„ hath anone as he dyeth And therfore crist saith Nunc iudiciuÌ„ est mundi Nowe is dome of the worlde for anon as thou art dede thou shalt be demyd either to heuene or to helle or to purgatorye Of this dome spekith Salomon Memor esto iudicii mei Haue mynde of my dome for suche shal be thy dome yisterday it felle to me to morowe it shal fal to the Bifore this dome goo many tokenes of warnynge to synful wretches as age seknesse feblenesse dasewyng of sight blindenesse deefnesse rymplynge or ryuelyng of skynne fadynge of coloure failyng of mynde losse of catel of freÌ„des by deth other Diues Whanne shal that daye of general dome falle Pauper as Criste saith in the gospel ther is none aungel ne saint in heuene that wote whanne it shal fall But sodeynly vnwarly it shal falle and come as a theif and as deth doth to many a man that wole nat be ware by tokenes bifore No more shal men thanne blent with synne be ware of the last dome ne of the first that shal be deth no more thanne the men wold beware by the prechinge of Noe to fle the flode that drenchid al saue viii soules Diues Sithen eche man and woman is demyd anon as he is dede wherof shall serue the general doome Pauper That al men hethen and cristen may se the rightfulle dome of god nat only in theym self but in al other that hetheÌ„ meÌ„ may se and knowe their false bileue for whiche they been dampnyd And cristen men se and knowe their vnkyndnesse and howe rightfully they and alle other be dampned that die in dedly synne The xvii chapter MAnnes dome is ê‘uerted by iiii thinges as saith the lawe xi qÌ„ iiii Quatuor by drede by couetise of yiftes by hate by lowe But crist he is almighty he dredith no man He is lorde of al he nedith no mede ne yiftes He hatith no gode man ne woman and therfore he shal dampne no gode man ne gode woman He loueth al maner right and therfore he shal do no wronge He knowith al and therforÌ„ ther shal no fals witnes ne slight of meÌ„ of lawe disceyue him Euery man shal be ther a true wytnesse of his owne dome for his owne conscience shal saue him or dampne hiÌ„ And therfore leue freende be ye a true wytnesse of your self in this world to saue your self here in tyme of grace and thanne shal ye be a true wytnesse to youre selfe to saue youre self in tyme of the dome False wytnesses in this worlde haste their rightful doome of dampnacioun in the other worlde For they been false witnesses to them selfe to the other also As saith seynt Iohn with the gilden mouthe super Matheum opere imperfecto Omelia vi Ther is no man able to be a true wytnesse to a nother man but he be firste a true wytnesse to hym selfe in his owne dome At the doome god shalle axe of vs reknynge and aunswerynge of the benefices that we haue taken of him he shalle axe them ayen in nombre in weight and measure He shalle axe of vs how ofte we haue resceiued of his yiftes howe moch we haue resceyued how we haue speÌ„t them And the lettres and the tayles of oure conscience shal aunswerÌ„ and say that we haue resceyued goodes of kynde that is to say of body and of soule Alsoo godes of fortune that ben temporal godes and temporal richesses and godes of grace that ben vertues and cuÌ„nynge Thanne the soueraigne iuge shalle axe of vs aunswere of his benefices in the plurel nombre saynge Esurâ—â—â— c. I hadde hungre and ye yaue me no mete I hadde thriste and ye yaue me no drynk I was nakyd and ye clothed me nat I sought my herborowe and ye resceyued me nat I was seke and iÌ„ prisone and ye visited me nat ne comforted me nat And sithen the dome shal be so hard to them yat helpe nat their euen cristen withe their gode at nede moche moore streit it shal be to them that robbe their euen cristen as to theuys pilours extorcioners and maÌ„quellers lechoures and to al wycked doers Thanne men shal yeue auÌ„swere of euery ydel worde that they speke as crist saith in the gospel And as seynt Bernarde saith the riche man shal yeue aunswere of euery threde in his clothe of euery cruÌ„me of brede iÌ„ his brede skep of euery droppe of drynke of his barel and in his tuÌ„ne in his vessel Also Criste shalle axe rekniÌ„g by hole mesure For as Criste saith in the gospel men shal therÌ„ reken and yeld to the lest ferthiÌ„g withouten foryeuenesse And suche measure as men mete here to other shal be moten ayen to them mercy for mercy harde for harde Also god shal thanne axe of vs. reknyng in weight of strayt doome for al oure dedes shal there be weyed by the dome of god and of onre owne conscience and after that they wey they shal be
helpe But nowe thankyd be god I am passed purgatorye and go vp to heuene blisse withouten ende But for thou woldest nat helpe me as I badde the therfore er this day mydmorwe thou shalt dye goo to helle withouten ende On the next day folowyng as he rode in the ooste on the same hors told these dreemys to his felawes as for a iape at mydmorowe came sodenly a blake skye with thundre and lightnyng and grete noÌ„bre of feendis in lyknesse of raue nys and rokes hent him vp fro the hors in the middes of the oost and flewe away with hym so that they sawe no more of him tyl thei came foure daies iourney thens amonges the mountes of nauer ne There they founde him all to rent and drawen lith from lythe Butte his soule was drawen to helle By his cote armure they knewe wele that it was the same maÌ„ Diues Be a maÌ„ dede he fyndeth fewe freendes The xii chapter PAuê‘ I rede in vita Barlaam that ther was a riche man whiche had iii. frendes The first freÌ„de the secouÌ„de he louyd with al his hert but the thrid frende he louyd lytel or nought This maÌ„ fel in suche a dauÌ„ger ayeÌ„st his king that al his gode was forfetted and eschetyd to the king hiÌ„self wenyd to haue been slayne ThaÌ„ he weÌ„t to his first freÌ„de that he louyde so moche prayng him of help that he wolde go to the kinge speke for him and saue his lyf if he might Than he aunsweryd saide Fare wele fast I knowe the nat I haue other felawes and freendes ynowe with whome I haue my myrthes solace Nathelesse if thou be slayne I shal yeue the a shete to burye the in Than he wente to the secounde frende yat he louyd so moch prayng him also of helpe And he excused him said I pray the haue me excuseâ— for I am so besi that I may nat ateÌ„d to the But yit for olde felauship I shal go with the on way to the yate Thanne went he to the thridde freende that he louyd soo lytel and prayed hym of helpe and saide Leue frende I am ashamyd to speke to the for I haue been to the ful vnkynde and litel loue shewyd to the Butt I praye the haue reuthe on me and for goddes saake helpe me in this neede And thanne he aunsweryd and saide Leue frende welcome be thou and be of goode comforte for I am thy frende and wole be thy freende to helpe the that I may do thou shalt fynde me redy And anone he went and dyd so and spake to the kynge that he sauyd his lyf and delyuered him oute of al his daunger Diues So it fareth these daies as longe as a man is in welthe so longe he shall haue freÌ„des ynowe to take of hiÌ„ what they may and to flater him and to please him But if he begynne to go douÌ„warde thanne fyndeth he fewe freendes and many enemyes Therfore saith the wyse man Tempore felici multi numerantur amici Cum fortuna perit nullus amicus erit In tyme of welth a maÌ„ shal fynde freÌ„des ynowe But whaÌ„ne richesses hap is gone he shal fynde fewe frendes and fele fone Say forth thy tale Pauper By this riche man I vnderstoÌ„de euery man that hath richesses and goodes of this world By his first frende that he louyd so moche whiche yaue hym but a shete to be buriyed in I vnderstoÌ„de the worlde which worldly meÌ„ loue so moche that for loue therof they trauayle nighte day put them in peril of body soule oft lese them self both body soule And yit at the last eÌ„de vnnethes yeueth it to them a shete to be buried in For many of them whanne they die haue lesse thanne nought And if they haue ought yit their excutoures wole saye that they haue noughte that they owe more than they haue By the secounde frende that wente with him to the yate I vnderstoÌ„de a mannys wyf his children and his bodily frendes And a womaÌ„nes husbonde her children her bodily frendes whiche whanne they ben dede shal go with them on wey to the yate and bring theÌ„ to their graue ê‘auenture stoÌ„de and wepe on them But be man or woman dede and doluen vndre clay he is sone foryeten and oute of mynde passed awaye Be the belles ruÌ„ge and the messe suÌ„g he is sone foryeten Vnnethes shall he fynde oone freende that wole synge for him one messe vnnethes in the yere By the thridde frende whiche he loued so lytel and whiche halpe hym att his nede I vnderstonde almesse dede Whiche the worldely coueytouse men loue fulle lytell And yitt att the dredeful doome whanne they shall stonde att the barre bifore the soueraigne iuge Crist ihesu thanne almesse dede shal be the beste frende that they shal haue For that shal speke for them and pray for hem and saue hem if they shal be saued And therfore salomon saithe Conclude elimo sinam in sinu pauê‘is et ipsa pro te exorabit ab omni malo Ecclesiastici xxix Therfore leue frende do ye as Tobye taught his sonne Ex substancia tua fac elimo sinam Do almesse of thy goode of thy catel and nyl thou turne away thy face from any pore man as thou might be thou merciable If thou haue mooche yeue thou mooche Butt and if thou haue but lytel studye thou to yeue litel with good wylle For thaÌ„ thou tresourest to the a grete yift in the day of nede For almesse deliuereth soules from euery synne and from dethe and suffreth nat the soule to go into derknes Tobie quarto The xiii chapter DIues To whom shal I do myn almesse Pauê‘ Do as Crist biddeth iÌ„ the gospel OiÌ„petenti te tribue yeue to euerye nedye that axith the if thou mighte Luce vi Diues CoÌ„tra Crist in the gospel Luce xiiii saith thus WhaÌ„ thou makest a fest nyl thou clepe therto thy frendes thy nighboures thy cosyns and riche meÌ„ but clepe thou pore meÌ„ feble bliÌ„d and halt by whiche wordes it semyth to me that I shuld do none almesse but to pore that ben feble bliÌ„d halt Pauê‘ Crist forbedith nat men to bid their freÌ„des their nighboures riche men to the feest But he had hem that they shuld nat only byd their freÌ„des the riche but also pore folk nedy feble Also he bad that meÌ„ shulde nat byd the riche folke their frendes to feest with no wycked intencion iÌ„ hope of false wynnyng for poÌ„pe for glutony for lechery or to gete them a grete worldly name but principaly for to norisshe peas charite And in token that festis made with gode iÌ„tencion both to riche pore ben plesaunt to god criste clepith vs al riche pore to the endlesse feest And crist him self though he were pore in oure maÌ„hede he was nat feble blynde ne
tacched it shall do hiÌ„ worshyp helpe him at nede in caas saue his lyf Thre thinges been nedeful to the knight to rule wel his hors He muste haue a brydell sadyl and two spores By the bridel I vnderstonde abstinence trauayle by the which the flesshe must be refrayned fro his lustes his euyl tacches whaÌ„ he begynneth to wexe proude wynsyng kikyng ayenste his master that is the soule And if he be ouir proud to rebell to his maister he must haue a sharpe bridel of sharpe abstinence of harde trauayle And if he be meke tretable yeue him a smothe brydel of easy abstineÌ„ce of comyn trauayle The raynes of thy bridel shulde be ii ê‘ties of temporaunce that is to say neither to moche ne to lytel knyt togidre iÌ„ a knot of gode discrecion And thanne thyne horse shal goo ryghte forthe in the weye of lyf and bere the to heuenly blisse If thou yeue thy flesshe â—o moch mete and drynke and eese it wol be thy maister and flee the. And if thou yeue it to lytel it shal be to feble fayle the at nede and let the of thy iourney The sadyl of thyn hors shal be pacience and meknesse that thou be paciente in aduersite in seknesse that thou folowe nat the gruchynges the sterynges of thy flesshe The steroppes of thy sadel shulde be lownesse and sadnes Lownesse ayeÌ„st pride sadnesse ayenst the world and the flesshe That thou be nat to sory for no wo ne to glade for no wele ne for no welefare Sytt sadly in thy sadyl and kepe wele thy steroppes and for no pryde ne for no wrathe for no seknesse for no aduersite let nat thy hors cast the downe out of ye sadyl of pacience But thaÌ„ syt faste by the vertue of gostly strength kepe thy soule in the sadel of pacience as crist byddeth iÌ„ the gospel whaÌ„ he saith In paciencia vestra possidebitis aiÌ„as vras ye shal kepe your soules in your pacieÌ„ce And as the sadel maketh an horse semely and plesaunte to the sighte so pacience maketh a maÌ„ plesaÌ„t to the sight of god of men maketh them haue loue in euery cuÌ„pany where they ben And wrath iÌ„ pacience hastynesse maketh a maÌ„ vnplesauÌ„t withouteÌ„ loue Of this sadyl god spak to caym whaÌ„ he was wroth with his brother abel why said god art thou wroy why is thy face thy chere soo falleÌ„ For he was falleÌ„ out of the sadyl of pacience If thou do wel thou shalt resceyue of me goode mede And if thou do euyl anone thy synne cometh att the yate to be punysshed But the desire of syn shal be vndre the in thy power as the horse vndre the kniÈt And thou shalt be lorde therof if thou wylt GenÌ„ iiii But caym by mysgouernaunce of his horse felle out of his sadyl of pacience iÌ„to manslaughter of his brother for he wolde nat kepe him in the sadyl of pacience ne refrayne the wycked desire of his flessh therfore god cursed him first of al meÌ„ Therfore leue freende kepe you wele in the sadyl of pacieÌ„ce let no angre no losse of catel ne dethe of frendes none aduersite no tribulacion no seknesse vnsadle you of pacience But sytt ye fast as Iob dyd say ye as he sayde Whan he hadde lost al his goode and al his children were slayne and him self smyten wtth harde sekenesse and orrible and foule than he saide thus If we haue taken goode thinges of goddes honde why shulde nat we suffre wycked thinges and peynful of his soondâ— God yaue and god hath taken awaye as god wylle so it is done blessyd be our lordes name Iob io. et iio.c. Thus syt ye sadly in the sadel of pacience rule ye your horse by the brydel of abstinence by the reynes of temê‘aunce if your horse be soo dulle in goddes wey pryke him with ii spores that been drede of hel peyne loue of god of heuene blisse And so with drede loue coÌ„pell ye your hors to hie him forth in godds wey Let nat your hors that is your flesshe be to carnalle by ease welfare ne to feble for misfare and ouirtrauayle The vi chapter THe master of kynde li. iiii de qualitate elimeÌ„tari tellith that ther is bridde that is clepyd a bernak This bridde wexith oute of a tre ouir the water But aslong as it hangith on the tree it is dede but anon as it lousith from the tre and fallith downe into the water anone it quykneth swymmeth forth This bridde he saith hath lytel flesshe lesse blode By this tree I vnderstonde maÌ„kynde that came al of AdaÌ„ eue as the tre his brauÌ„ches come al of the rote bynethe By this bridde I vnderstonde euery maÌ„ womaÌ„ whiche whaÌ„ they be first borne of their moder they be dede by original synne of Adam nat able to the lif of grace ne of blisse For as seint poule saith we ben alle borne children of wrath of dethe But anone as we fall into the fontstone in the water of baptyme ben baptised anon we resceyue the lyf of grace and be able to the lyf of heuen blysse if we kepe vs besily from the blode of synne from the carnalite of the bodye and desyres of the flesshe For seint petyr biddeth vs Abstinete vos a carnalibus desideriis que militaÌ„t aduersus aâ—az i. petri ii Absteyne ye you from flesshely desires that fight ayenst the soule But for asmoch as Iob saith that al mannes lyf vpon erthe is knighthode fightyng ayeÌ„ste gostly enemyes Milicia est vita hoiÌ„s suê‘ terraÌ„ Iob vii Therfore it is nedeful to euery cristen man to gouerne wele the horse of his body as I haue saide But more ouir as seynt Poule saithe he must arme him with gostly armure ayenst the dyntes and the dartes of the fendes temptacion For as seint poule saith Ad eph vi Alle oure fightynge is ayenst the wycked spirites of derknessis whiche be princes powers gouernoures of synful men Therfore he saithe Arme ye you in the armure of god that ye may withstonde the busshemeÌ„t and the slightes of the deuyl and stonde ê‘fyte in al thinges Stonde ye saith he in treuthe and gyrde ye your lendes with the gyrdel of chastite do ye on the habergeon of rightfulnesse and sheo ye youre feet in dightyng of the gospell of pees And in al thiÌ„ges take ye to you the shelde of feith with whiche ye may quenche al the brennyng dartes of the wycked feende And take ye you the basynett of helth the swerde of the holy gooste that is goddes worde Which as he saithe iÌ„ a nother place is sharper thaÌ„ any ii eggyd swerde Ad hebreos iiiio. And by alle maner prayers besechyng pray ye euery tyme alway in spirite and wake ye alway in him
in all maner besynesse And thus seint poule by the lyknes of bodily armure techith vs gostly armure and techith vs wele to arme oure leendes by the vertue of chastite whan he byddeth vs gyrde wele oure leendes And thaÌ„ he byddeth vs do on the habergeon of rightfulnesse in defence both of body soule that we do right to al and yelde to god to euery creature that loÌ„gith to him both to our soueraignes to our felawes to our subgettes and to theim that been bifore vs past oute of this world by almesse yeuynge and yeldyng of dettes for them that ben dede and to theim that ben behynde vs to cuÌ„me by sauyng of their right and of their due heritage And thus arme we vs behynde and bifore and iÌ„ euery syde with the habergeon of rightfulnes And right as in the habergeon euery ryng accordeth with other is knytt with other So shulde al our rightfulnes accord to giddre so be knytt to gyddre that we do right to alle soo that we do no man ne womaÌ„ wronge For if we do somoche righte and fauoure to one that it be hyndrynge to anothers right thaÌ„ the rynges in our habergeon of rightfulnes accorde nat ne be wele knytte togider But ther is an hole wherby the feende may hurt oure soule Also he byddeth vs arme our feet our legges with legge harneys that is gostly pouert that we withdrawe oure hertes oure affections from erthly thinges nat set our loue to moche in erthely thinges ne in worldly godes nat to stryue nat to plete for no worldly godes but the more nede coÌ„pell vs therto but seke to lyue iÌ„ pees with all men if it may be And thus arme vs with gostly pouert oure legges and our feet that is to say oure loue and oure affections ayenst the temptacions of false couetise And therfore he byddeth vs shoe oure feet into the dightiÌ„g of the gospel of peas For euery cristen man and woman owethe to haue gostly pouert which crist taughte in the gospel and to forther the gospel of crist that is the gospel of pees iÌ„ wyl dede to his power to tech it if he caÌ„ And if he can nat helpe and forther theÌ„ that can in teching of the gospel and of goddes lawe helpe theÌ„ with his gode to their nedeful sustenauÌ„ce if he may and they haue nede Also he biddeth vs take to vs the shelde of feith for as ye sheld is a triangle hath thre corners in whiche triangle if fro the myddes be drawen thre lynes in to the thre corners ther shulde be thre triangles whiche thre be but one triangle and yit none of theÌ„ is other And therfore he saith feith of the holy trinyte is likned to a shelde for ther been thre ê‘sones in the holy trinyte the fader the sonne and the holy gooste eche of them is god and none of theym is other And though they ben alle thre but one god in maiestie this sheld of feithe of the holy Trinyte vs must take to vs in gostly fight bileue in the hooly trinyte sett alle oure feith alle oure trust in one god in trinyte and pray to the fadre almighty that he seÌ„de vs might to the sonne al witty that he graunte vs wytt and wysdome to the boly gooste all gracious ful of mercy that he graunte vs grace so that we may haue miÈt wytt and grace to withstonde al gostly enemyes Also he byddeth vs to take to vs. the basynett of helth and of saluacion as saith the glose hope to haue the maistre of oure enemyes by the helpe of god and heuene blisse to oure mede for oure fightynge and for oure trauayle For ther wyl noo man put him to lauful fight but in hope to haue the maistrie and mede for his trauayle And as the basynet wel arayed is clene furbusshed from rust and made slyke and smothe that shot may sone glide of and it is highest of al armure goyng and gaderyng vpwarde into a smalle poynte soo muste oure hope and oure truste principaly go vp to god and nat set oure hope ne oure trust to moche in mannes might ne in erthly helpe whiche is but ruste wastiÌ„g the basynet of hope that we owe to god Therfore saith the ê“phet Ieremye Cursed be the maÌ„ that trustith in man and in flesshelye might lettith his hert go all ey fro god And blissed be that man Which settith his hope his trust in oure lorde god Ieremye xvii Also seint poule biddeth that we shulde take with vs rerebras and vaÌ„bras and gloues of plate that is to say gode occupaciones besynesse in gode werkes And therfore he biddeth vs wake in al maner besynesse of gode werkis For as the wise maÌ„ saith Ec. xxxiii Idelship sluth is cause of moch wyckednesse For an ydel man lustles is lyke a man hondlesse wepenles amonge his enemyes and lyke a man in batteyl withe naked armes and hondes which for nakednesse and for defaut of armure lesith both arme honde Also we must do aboue the â—acke or the acton of charite For as the iacke is softe and nesshe by his softnesse and nesshenesse softithe feynteth al strokes yat cuÌ„meth therayenst so charite softith and feyntith all the dyntes of the feeÌ„des temptacion Therfore seint poule saith that charite suffreth al thinge paciently maketh euery trauayle soft berith al thinge easily Omnia suffert oiÌ„a sustinet Prima ad corum xiiii And therfore seyth the glose there that charite pacience benignyte Withe compassion of otheres myscheif been the principall armure that loÌ„gith to cristen peple This iacke of charite is betokenyd by the clothe of crist withouteÌ„ seme all woÌ„ne aboue into one whiche in tyme of his passion the knightes wold nat kyâ— but kept it hole and kest lott who shulde haue it hole In token that euery gode knight of god shuld be besy to arme him with the clothe the iacke the armure of charite and trauayle to saue peas vnyte make no diuision For the end of euery batayle shulde be pees to the ende for none other meÌ„ of armes shuld traueil fight as saith seint austyn Thus leue freÌ„de I pray you that ye arme you in gostly armure as goddes gode knight For though ye be nat able to bodily batayl ye be yit able to gostly fight In that that ye be cristen ye be cristes knight ordeyned to fiÈt in this gostly bateyl if ye wol be saued And therfore arme ye you wel as I haue nowe sayed gird ye you with the swerde of goddis worde by which ye shuld defeÌ„de you from al gostly enemyes For as the swerde ê‘sith kyttith maketh seê‘acion so goddes worde prechinge techinge redyng of goddes worde of goddes lawe ê‘sith maÌ„nes hert womans and maketh seê‘acion bitwene synful soules their synne
departith atwynne wycked cuÌ„pany maketh seê‘acion of mannnes herte from erthely couetise Therfore crist seith that he came nat to make sinful peas but to seÌ„de swerd of seê‘atione in erthe to distroye wycked peas that men haue in their synne Therfore leue frende as goddes gode knight gyde ye you with this swerde of goddes word that is to say fastne ye it wel in your hert by heryng reding by techiÌ„g by dede doynge than take ye to you the spere of cristes passion thynke howe he was smyten to the hert for your sake with the sharpe spere his syde opned his hert clouen a two to shewe you howe moche he louyd you And thanne he shedde oute his hert blode and water in token that if he hadde had more blode more he wolde haue shed for your loue Moreouir ye shal vnderstoÌ„de that in bodily fight a maÌ„ must chese him a gode grouÌ„de a playn place to sight in For it is no gode fightyng in myres ne amonge corne in slidre wey pitty grouÌ„de ne in stoble grouÌ„d And therfore seint poule biddeth vs stonde in treuthe equite that in all oure doynge we loke to oure grounde oure cause be true and rightful clere clene make no stryf in vncerteyne Also a wyse knight in his fight wole take with him the hyl the suÌ„ne the wiÌ„de if he may so must vs in gostly fight take with vs the hyl of holy lyuyng that we may say with the apostle NrÌ„a coÌ„uersatoÌ„ in celis eÌ„ Oure liuyng coÌ„uesacione is in heuenes in heuynly thinges And therfore seint poule biddeth vs stoÌ„de ê‘fite in alle thinges Also we must take with vs in oure fight the suÌ„ne the lighte of goddes grace the wynde of holy pÌ„yer And therfore seint poule biddeeth vs praye in euery tyme alway by al maner prayer bisechyng in the holy gost that is to sey with the grace of the holy gooste In this maner leue frende arme ye you in gostly armure dispose ye you to gostly batteyl ayeÌ„ste al gostly enemyes gouerne ye wele your hors of your boody as I haf seyd Lete it nat be to feble by oudone abstineÌ„ce traueil ne to wild by ouirdon rest by glutonye by lechery by wycked desyres of the flesshe euyl wylles for in caas such wycked wylles desires been dedly synne in goddes sight ayeÌ„st this last pÌ„cept Therfore dauid saith that god pÌ„ueth and knowith maÌ„nes hert his leeÌ„des that is to say god knowith mannes wyll his lust For he knowith more verely the thoughtes of meÌ„nes hertis wymeÌ„s thanne any man may knowithe others werkes He seeth knowith alle thiÌ„g And therfore such as man or woman is in hert in soule in wyl suche he is bifore god that knowyth bothe body and soule The vii chapter NOwe leue frende I haue iÌ„ partie declared thou the x coÌ„maundementes by whiche ye must gouerne your lif if ye wole be sauyd For crist saith to ech maÌ„ and womaÌ„ Si vis ad vitam iÌ„gre di serua mandata Mt. xix If thou wyâ—te entre euirlasting lyf keepe goddes coÌ„maundmentes And therfore do ye as salamon saithe DeuÌ„ time et maÌ„data eius obserua hoc est oiÌ„s hoÌ„ Ec. vltiÌ„o Drede ye god kepe his coÌ„mauÌ„dmentes this is euery man woman For asmoche as man or womaÌ„ plesith god by kepinge of his heestis so moche is he in goddes sight And asmoche as man or woman is in goddes sight so moche he is and no more as saythe seint austyne de ciuitate li.xxo. c.iiii For as he saith ther is noo man ought but the keper of goddes ê¯mauÌ„dmeÌ„tes for as he seith who so is nat keper of goddes coÌ„mauÌ„demeÌ„tes he is nought For he is nat reformyd ayeÌ„ to the lyknesse of treuthe that he was made after but duellith stylle in the lyknesse of vanitye that he was nat made to Therfore dauyd saide Maledicti q declinaÌ„t a maÌ„dtis tuis Cursed be they that bowe away fro thy coÌ„mauÌ„dmeÌ„tis wole nat kepe them ¶ We rede in holy wryt Deutro xxvii that god badde the children of israel that whan they came newly into the loÌ„de of beheest vi kynredes of iacob that is to say Symeon leuy iuda ysachar ioseph beniamyn shulde stonde on the hyl of garizym ther to thaÌ„ke god to blesse alle the kepers of goddes lawe And ayenst them shulde stonde other vi kynredes of iacob that is to say Ruben gad aser zabulon Dan Neptilym on the hyll yâ— hight ebal and curs with high voyce al that breke goddes hestis say in this wyse Cursed be the man womaÌ„ that maketh any graueÌ„ ymage that is abhominacion to god werke of the hondes of men of crafte to worship it outward with his body settith it in pryue place that is to say iÌ„ his hert to sette his feith his truste therin soo to worship it with his hert iÌ„warde and at goddes byddyng al the people shuld auÌ„swerÌ„ sey amen So mote it be Cursyd be he that nat worshipeth fader moder ameÌ„ seide the peple Cursyd be he that flitteth the boundes the doles or termes of his neigheboure and puttith him out of his right amen seyde all the people Cursed be he that maketh the bliÌ„de to wyl or to erre in his wey ameÌ„ seyde al the people Cursyd be he that ê‘uertith the rightfull doome of the comelyng and of the straunger of the faderlesse childe and of the moderlesse chylde and of the widowe Amen saide al the peple Cursed be he that lyeth by his faders wyf or by any of his nigh kynred or of nigh affinitie Amen saide all the people Cursed be he that medlith flesshely with any vnreasonable beeste Amen saide al the people Cursed be he that lyeth by his nighboures wif Amen saide al the people Cursyd be he that priuely sleeth and murdreth his nighboure amen sayde alle the people Cursed be he that takith yiftes to slee hiÌ„ that is nat gilty amen saide all the people Cursed be he that duellith nat in the wordes of goddes lawe ne dothe them nat in dede Amen saide all the peole This is the high curse the soleÌ„pne sentence which god yeueth to al tho that wole nat kepe his heestis lawe what curse mischeif shuld fall to them that wyttyngly or wyllyng breke his hestes he shewyth in the same boke the nexte chapter where he saithe thus The viii chapter IF thou wylte nat here the voyce of thy lorde god to kepe and to do al his coÌ„maundementes his lawes al these curses myscheuys shal fall to the. take the. Thou shalt be cursed in cite in towne in feld thy bern thy gerner thy seller shal be cursyd that the leueth the ouir the yere shal be cursed The fruyt of thi body shal be cursed the fruyt of
pauyd with ful white clene stone and alway in the stretis is songe alleluya Which song coude neuir clerke we le declare ne expowne to the vtterest for the ioy the myrth the melody gladnes that is there may no tunge telle ne herte thynke ne honde wryte ne wytte deuyse declare In this citee seint Iohn sawe no teÌ„ple for almighty and goddes lombe crist Ihesus verrey god maÌ„ he is the temple of this cite This cite as seith seint Iohn nedith neither suÌ„ne ne mone For the brightnesse of god wel of light the suÌ„ne of rightfulnesse illumyneth this cyte The loÌ„be crist ihesus is the laÌ„terne the light of this cite Alle nacions peoples shal go in the light of this cyte brynge theire nobley their blisse their worship into this cite The yates of this cite shal neuir be shytt Ther shal be no nighte but alway day alwey somer and neuir wynter In to this cite shall come noo foule thinge no false lier no forswerer ne none that doth abhomiÌ„acion of dedly synne Ther shal no maÌ„ entre but they that ben writen in the booke of lyf and in the lyf of the lombe criste Iesus that boughte vs so dere with his blode· The xii chapter ANd as saith a grete clerke Doctor de lyra by the xii pÌ„ciouse stones on whiche this cite is groundyd in which stones the names of the xii apostles be writen ben vndstonde the xii articles of the feith Whiche the xii apostles gaderyd into one crede in whiche xii articles al oure saluacion is sett groundyd And therfore seint poule saithe Fide statis ye stonde in faith for oure feith is grounde of oure saluacion By the twelue yatis ben vndstonde the x. coÌ„maundmentes the ii pÌ„ceptes of chariâ—e Of whiche yatis crist saith Si vis ad vitaÌ„ ingredi serua maÌ„data Mt xix If thou wylt entre into the lyf of this blisfull cite there no man dieth keepe thou the coÌ„maundementes This scripture is wretyn in euery yate of this citee in token that into this cite cuÌ„methe no man ne womaÌ„ but the kepers of goddes coÌ„maundementis For the coÌ„maundementes ben the yates of heuene by whiche vs must entre and they ben also the weye ledyng to the yate of heuene And therfore dauid saide Viam mandatoruÌ„ tuorum cucurri cuÌ„ dilatasti cor meuÌ„ pÌ„o Cxviii I ran the weye of thy coÌ„mauÌ„dmeÌ„tes whan thou madest myne herte large by charite For whan meÌ„ be to strait at the breest by false couetise and nygardship they may natt we le renne in the weye of goddes hestes For false couetise byndethe them so streit at the hert that they haue no likynge in goddes heestes Therfore dauid said Deduc me dnÌ„e in semita mandatoruÌ„ tuoruÌ„ qr ipÌ„am volui Inclina cor meuÌ„deus in testimonia tua et non in auariciaÌ„ pÌ„o Cxviii Lorde lede thou me in the pathe of thy commauÌ„demeÌ„tes for it is my desire my wyll to go that wey Bowe myne herte into thy witnessingis into thy coÌ„maundmeÌ„tes nat into auarice couetise Thus leue frende holy wrytt holy men declare the blisse of heuene by thiÌ„ges visible that we may see at iye so to lede vs into knowynge of the blisse that we may se with oure bodily iye while we lyue iÌ„ the loÌ„de of dethe Butt leue freende byleue ye it forsothe that ther is an hundryd thousaÌ„de thousaÌ„d folde more blisse than any tunge may telle or any hert thynke The xiii chapter DIues If men hadde sadde feith to haue such blisse for their gode dedes ther wolde noo maÌ„ ne womaÌ„ do amys for drede to lese that blisse Pauper It farith by folke borne in prisone of the wycked worlde as it dothe by a childe borne in the depe derk pytt of the prison whan it fallith a woman with childe be put iÌ„ prisone The moder that knowithe the welfare that she had oute of pryson is in moch sorowe care and longith ful moche to be oute of prisone ayen in her welfare Butt the childe borne in the myscheyf of the prisone and neuir had knowyng of better fare yeueth lytel tale of the myscheif in prison But aslonge as he hath his moder with him his sustenaunce though it be fulfeble he maketh no sorow ne care He loÌ„gith after no better fare for he knowith no better For if his moder telle him of the ioye and welfare oute of prisone of the suÌ„ne mone of the sterres of the faire floures spryngynge vpon erth of the briddes syngiÌ„g of myrthe of melodye of rich arraye of lordes of ladies welth that is oute of prison alle hir tale is but a dreme to the childe he bileuyth it nat and therfore he longith nat therafter and wole natt for al this blisse the welefare that she spekith of forsake his modre ne the feble fare that he hath with her and that is for he bileueth it nat And yit it is as the modre tellith the childe But were the child onys out of prison and sawe the welthe myrthe and the welfare whiche his moder told him of he wold be ful sory for to weÌ„de ayeÌ„ to prison there to lyue with his moder For al his lyf in prison that was firste likinge ynough to hiÌ„ shuld than be full bytter and he shulde neuir haue ioye ne rest in hert tyl he came ayen to that welefare that he saw out of prison Right thus folke of this world borne brougâ—t forth in sorowe and care and moche trauayle in the prisone of this worlde they haue so moche loue and likynge to theire erthly moder and to ther cuÌ„pany that is to say in erth in erthely thiÌ„ges for erth is moder of alle that they haue no likyng in heuenly thinges ne longe nat therafter And yit their gostly moder holy churche ther gostly fader god hiÌ„self fader of al tellith them of the blisse of heuen It is to theÌ„ butt a dreme as is the moders tale to her childe in prisoÌ„ and they haue no sad feith therin And though it be so as our moder holy church tellith vs though the childe bileue nat that suche welfare be out of prisone the welfare is neuir the lesse though erthly couetouse meÌ„ haue no likiÌ„g but in erth in erthly thinges bileue nat that suche blisse be in heuen yit ther is suche blisse neuir the lesse for their fals bileue But had they onys sene and assayed a lytel of that blisse all the ioye and likyng that they haue in this world in erthly thinges shuld be to theÌ„ ful grete bytternes ful of sorow care Example we haue of seiÌ„t petyr Whom Criste ledde vpon the hylle of Thabor With seynt Iohn Iames. there he shewid them but a litel of the blisse of his manhode His face shone as bright as the suÌ„ne his clothes were white as snowe Moyses Hely aperyd with hiÌ„ iÌ„ grete blisse maiestie ThaÌ„ petir saide to our lorde ihuÌ„ Lord it is gode to vs to be herÌ„ Mak we herÌ„ iii. tabernacles one to ye another to moises anoyer to hely let vs al duel herÌ„ Luce ix And â—â—ioÌ„ iÌ„ sight of litel blisse he foryat al the blis of this world He cared neither for mete driÌ„k ne clothing For hiÌ„ thought he miÈt haue lyued withouteÌ„ ende by the blisful sight with that cuÌ„pany Also whan seint poule was rauysshed into heuene hadde seen the vision of god afterwarde al his lif in this worlde was to hiÌ„ a peyne so moche he longyd ayeÌ„ to that blisse And therfore he saide Infelix ego quis me liberabit de morte corporis huius Ro. vii I an vnsely man who shal deliuer me fro the deth of this body I coueit to be departed the soule from the body be withouteÌ„ ende with crist Moyses was with god in the mouÌ„t of synay xl daies and xl nightes metelesse and drynkles fedde by the speche of god and by his pÌ„sence and yitt sawe he butt lytel of this blisse For he was nat able to see his blisse ne no maÌ„ liuyng in this worlde as god saide to hiÌ„ that tyme Butt leue frende after oure deth if we kepe wele goddes coÌ„maundmentes amende oure mysdedes by oure lyf we shal see his grete blisse which neither Petir ne poule ne moyses might se iÌ„ erthe And we shal be siker of that blisse withouteÌ„ ende which blisse as seint poule saith that none erthly iye may se ne ere here ne hert thiÌ„ke ne wytte compÌ„hende In this blisse leue frend I hope to se you and duelle with you in the highe cite of ierusaleÌ„ in the kiÌ„ges court of heuene To whiche blisse he bring vs that for vs dyed on the rode tree Amen Here endith a compendiouse treetise dyalogue of Diues pauê‘ that is to say the riche the pore fructuously tretyng vpon the x. coÌ„mauÌ„dmentes fynisshed the v. day of Iuyl the yere of oure lord god M. CCCC.lxxxxiii Emprentyd by me Richarde Pynson at the temple barre of london Deo gracias