Here endith a compendiouse treetise dyalogue. of Diues [and] paup[er]. that is to say. the riche [and] the pore fructuously tretyng vpon the x. co[m]man̄mentes ... Dives and pauper. This text is an enriched version of the TCP digital transcription A08936 of text S109783 in the English Short Title Catalog (STC 19212). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1137 KB of XML-encoded text transcribed from 246 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A08936 STC 19212 ESTC S109783 99845428 99845428 10325 2248512915

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Early English books online. (EEBO-TCP ; phase 1, no. A08936) Transcribed from: (Early English Books Online ; image set 10325) Images scanned from microfilm: (Early English books, 1475-1640 ; 138:11) Here endith a compendiouse treetise dyalogue. of Diues [and] paup[er]. that is to say. the riche [and] the pore fructuously tretyng vpon the x. co[m]man̄mentes ... Dives and pauper. Parker, Henry, d. 1470, attributed name. [464] p. Printed by Richard Pynson, [London : 1493 (5 July)] Misattributed to Henry Parker. Title from colophon, which continues: 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. Signatures: a-b⁶; a-v A-I. The first leaf and ² a1 are blank. ¹a2r text begins "R² iche and pore haue like cu[m]mynge into this worlde. [and] lyke outgoyng ..". ¹a3r text begins "and his grynding stone. ca xviii.". ² a2r has running title and caption title "Of holy pouertie". The last leaf bears Pynson's device. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Conduct of life -- Early works to 1900. Dialogues, English -- Early works to 1800. Ten commandments -- Early works to 1800. eebo Here endith a compendiouse treetise dyalogue. of Diues [et] paup[er]. that is to say. the riche [and] the pore fructuously tretyng vpon the x. co[m]ma [no entry] 1493 492 229620 235 0 0 0 8 0 13.72 C The rate of 13.72 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-04 Assigned for keying and markup 2003-05 Keyed and coded from ProQuest page images 2005-03 Sampled and proofread 2005-08 Rekeyed and resubmitted 2005-11 Sampled and proofread 2005-11 Text and markup reviewed and edited 2006-01 Batch review (QC) and XML conversion
RIche and pore haue like cummynge into this worlde . & lyke outgoyng / but their liuyng in this worlde is vnlike . What shulde confort a pore man ayenst grutchyng / and what wyckednesses . folowe louers of richesses . the first chapter Of thre maner lordshippes & of whiche lordship it is vnderstonde that god yaue man lordship ouir fisshes / briddes & beestes ca. ii . Howe this scipture is vnderstonde . It is more blisfull to yeue than to take . & howe summe wylful pore man yeueth more thanne a riche couetous man so stondyng may yeue . ca. iii. That riche & pore either is necessarie to other / and that the riche man nedith more than the pore . ca. iiii . Why richesse is clepyd a deuylship of wyckednesse / and one exposicion of this texte It is more easy a camel to passe by a nedlis iye thanne a riche man to entre the kingdome of heuene . ca. v. Howe men shuld haue them to richesses whan god yeueth them . & whanne god takith theym awey / and in what maner eche man must forsake al that he hath . also the litterall exposicion of this text bifore seide . It is more easy a camel &c. ca. vi . riche men be nat lacked or blamed in scripture for they be riche but for their couetise and mysuse . Ne pore men praised for wan.tyng or lackynge of richesses / but for gode wyll and pacience / of diuerse maners of pore men . and hou richesse is occasion of synne more thanne pouert . ca. vii . Howe this text of salomon is vnderstonde . yeue nat me richesses and beggery . ca. viii . Of ii . maner of ꝑfections / sufficient and excellent . He rehersythe the x. commaundementes . ca. ix . Why crist enfourmed more the yonge riche man in the preceptis of the secounde table / than of the firste . and why more in the secound precept of charite thanne in the firste . ca. x Of ii . lyues contenplatif & actif / also other causes of exp̄ssinge of the preceptis of the secounde table to the yong man bifore seid . ca xi The firste precepte . How ymagerye is lefull / and howe ymages were ordeyned for thre causes . cap̄. i. Howe the people shulde rede in the boke of ymagery . ca. ii . Howe the people shulde do worship the longith to god & to seintes . to god and to scintes bifore ymages / and nat ꝓpirly shulde suche worship be do to suche ymages . cap̄. iii. & iiii . Crist is the crosse that men crepe to on godefriday . & why such creping is than do bifore an ymaged crosse / & hou crist is worshiped on palmesunday whan the veyle is drawe vp bifore the rode . ca. iiii . What foly it is to speke to ymages / or to do seruice to them . & why crosses be set by the high weyes & crosses borne in ꝓcessions . ca v. What peynture of ymages bitokneth in special . Ensample of the ymage of oure lady / of petyr . poule . Iohn euangeliste / Iohn baptist / and so of other seyntes . ca vi . What peynture of ymages bitokneth in general / as that all the appostles ben peyntyd / bare foote in mantels . and rounde thinges vp on their hedes / and that the peynture of ymages may be considred on two wyse . ca. vii . What the peynture of aungelis signifieth in siknesse of yong men with wynges . ca viii Why the iiii . euangelistes ben peynted in the lyknesse of a man . of a lyon / of an oxe / and of an egle / and· Why they ben peynted in foure parties of the crosse / and of an house . ca. ix . Why ymages be hyled or shulde be hiled in lenten . ca x What seruice & worship we owe to god & what to man / what diuyne worship is / & hou it is shewyd to god by hert spech & dede / & hou men & wymen shulde be worshipyd & why . ca. xi . xii . Howe worship is taken diuersly for worship of adoracion ꝓpre & vnꝓpre / also for worship of veneracion / & so on many maners . for the vnknowyng wherof many men falle in doutes . & erroures whan they rede of worshipyng of ymages ca xiii Offering is nat made to prestes but to god by the hondes of preestis / & in shrift men knele to god bifore the preest ca. ▪ xiiii Sensyng may be done in ii . maners / with encense halowed / & withe encense nat halowed / & what encense bitokneth ca. xv Diuerse causes why cristen people pray & worship god / commonly eestwarde / and that the sunne ne the mone be nat to be worshiped of men as summe fooles doo . ca. xvi Of ye falshed of iudicial astronomy & hou it blasphe● god c. xvii What seruyce planetis and the bodies aboue doo to mankynde and how god doth with them what he wole . Ensample of a smyth and his grynding stone . ca xviii . Men may nat knowe by the course of the planetis the doomes of god ne certeynly what is to come / & holy god chaungith his sentence / as men chaunge their lyf into gode or wycked· ca· xix Skilles ayens false excusacions of iudicial astronomers c· xx· Dyuerse skilles why one is inclined to gode or euyl / seknesse or helthe . more thanne another· ca. xxi Causes why one man is disposed to this state or this craft / and a nother man to a nother state or to a nother crafte· ca xxii· That ther is no destenye / & of the sterre of epiphanie ca· xxiii Howe the iii. kinges knewe the birth of crist by the sterre / & that the science of iudicial astronomye is ꝓpirly no science· ca· xxiiii· Howe iudicial astronomye is repreuyd in olde lawe / and in the newe lawe· and by the lawe of holy churche ca· xxv Of the folye of them the dyuyne by astronomye . & of the mischyf . of them that truste in the craft / & that the planetes and bodies aboue . been tokenes of thinges to cumme and nat causes . ca xxvi Examples how the bodies aboue been suche tokenes and natt alway causes . ca xxvii Hou the sunne & mone be toknes to creaturs here byneth whan they shuld do their kynde / & of diuerse wounders in kynde· ca· xxviii What it bitokneth whan any sterre or comete apperith ayens comen course of kynde / and what other wounders appere & fall ayens comen cours of kynde . ca. xxix· Diuerse wiles wherby astronomyers and faitoures that ben clepyd soth sayers and other wyches knowe thinges that ben doone● or that ben to be done . ca. xxx· Diuerse cāes why feendes cantel thinges that ben priuely done . or thinges that be to be done . & on what maner they tel such thingis c. xxxi The feende may neither say ne do but as god yeueth bin leue . He is euir a lyer say he sothe say he false . and why god suffreth him to temple men . ca. xxxii . Witches & iapers that coniure feendes / compell nat feendes as it semyth that they do / ne the feende is nat closed in a rynge / natheles by holy coniuracions ordeyned of holy churche ben feendes caste oute of men . ca xxxiii Howe wichecrafte is forboden by the lawe canon & lawe imꝑial & what peynes longe to witches & to her fautoures· ca xxxiiii It is vnleful to trust that a man is a theif / or to sle him for a witche saith a persone to be a theef· ca. xxxv . Wytches vsyng prayers and dedes of holynesse / and hole thinges in her wichecraftes / in somoche they worship the feende the more . and the more they dispise god . also why wytchecraft is moost vsed amonge olde folke . ca xxxvi . That god forbedith al maner syn by the first commaunde ᵗ c. xxxvii Hou it is lefull to vse lottes / and hou nat / and soo of pleiynge at the dyce . ca. xxxviii . What wichecrafte is / and of synne to feyne witchecrafte / also of feynyng of myracles by ypocrisy . ca. xxxix . Of charmyng of adders / and how it is vnlefull and perilous to man to charge his freende to cumme ayen after his dethe . and shewe him his astate . ca. xl . How after mennys deth suntyme feendes go feynyng them to be spirites of suche men / and sumtyme the soules of dede men appere and why . ca. xli . Howe the newe fast clepyd oure lady fast hath no grounde / neither it is of auctorite . ca. xlii Diuerse causes of dremys / and that it is ꝑilouse to bileue in dremys . To trust in dremys is forboden in scripture / and why it is harde to knowe what dremys betoken . ca. xliii . & xliiii . Stirynges to godenesse that a man hath in his dremys . may he folowe . so that it be done warly . and what harme cummeth to theym that had leuer dreme of . he feende than of god . ca. xlv . Of the foly of them that had leuer mete with a tode than with a knight / or with a man of religion / and of theim that wene to fare better if the puttok fle ouir the wey . ca. xlvi Of the folye of them the diuyne what shal falle in the yere folowyng for cristmasse day / or the first day of Ianuary fallith on a sunday or on a munday / and so forth / also of the foly of them that make them wise what shal falle in the yere suyng for it thundreth in this moneth / or in this . Also what foles they be that diuyne of the yer̄ folowyng by the xii . daies in cristmasse . ca. xlvii . & xlviii . Of the foly and falshede of iapers that ben clepyd multipliers . of golde and siluer / and why god suffrith couetouse men to be begyled of suche feytoures . ca. xlix On what maner men of holy churche shulde be no hunters / and of them that whan they mete men of holy churche and namely frerys . they putt them on the left honde . ca. l. Argumentes why it is to drede the solemne makynge of churches and gode arrayng of them / and that faire seruyce is done in churches of Englonde / is more of pompe and pride thanne to the worship of god . ca. li. Gode causes why it was boden Exodi xxxo. the riche & the pore pay elyke to the tabernacle . & that after diuerse circumstaunces suntyme it is more conuenient to make churches than to helpe pore men / & sumtyme ayenwarde . ca. lii . Howe that many that grutche ayenst making of churches & thinges longyng to churches ben lyke Iuda the gruched whan mawdeleyne anoynted crist . and that waaste costes and pompe in suche thinges been to be repreuyd ca. liii . Hou it is vndstōe the crist saith / whan thou shalt p̄y entre thy chambre &c. & hou with euen charite betr̄ is to p̄y in churches than out of churchis & so the praier of many is betr̄ than of one alone . ca. liiii . Hou ꝓcessions don for to p̄y for the peas be nat do with due circumstauncis & gode / & therfore oure praier is nat herde / & that the people is leuer to pay taxes to haue werre than peas . ca. lv . Howe it is vnderstonde that short prayer thirlith heuen / & that suntyme it is to pray only in hert / and suntyme with mouth . & the distincly . neither to fastene to treate . cause why . ca. lvi . Hou it is vnderstonde that Criste bad that men shuld nat speke moche in prayer . and causes why principaly men shulde praye in churches . ca. lvii Why men pray to god nat withstondyng that he is vnchaūgeable· & of ii . maner praiers / one comen / another singuler ▪ and dyuers skyles why men shulde pray by mouthe . ca. lviii . Why in the begynnyng of holy churche was nat so grete solempnite . of diuyne seruice as nowe is in churches Also skylles why songe & melodye was ordeyned in holy churche . ca lix It is a shame to a londe to haue many martires whiche the people of the same londe haue slayne / and of vengeaunce cummynge . to the people that sleeth martires . ca. lx . Why myracles be nat nowe so comen as they were in the begynnyng of cristen feith . and that the multitude of miracles signifye . vnstablenesse in the feith . and rather shewith that the peple is maliciouse thanne gode ca lxi . Doynge of miracles is noo siker preef of holynesse . of the dedis of ypocrites / and why that god suffreth false men to do woundres and myracles to begile the people . ca. lxii Comen solempnite of cristen buriyng is nat to be forsaken and of the dignite of mannes body and womannes . ca. lxiii . Feyres and markettes to be holden in sanctuarie is vnleful / and of harmes that come therof . ca lxiiii . The secounde precepte . In thre maners is goddes name taken in veyne / crist is oure principal godfader / for after criste we be cleped cristen men / and if we lyue nat cristenly / we take the name of Criste in veyne for myslyuynge . ca. i. Goddes name is taken in veyne by myspeche in many maneres . in scornynge / in iapyng / in erroneus techinge / in couetous or enuyous prechyng / in bannyng of wariyng / in lewde vowes making and in breking of lefull vowes cap̄. ii . Vowes shulde be made with a gode auysement . that Iept synned in his vowe makinge / and that wycked vowes and wycked bihe●tes ben to be broken . ca. iii. Goddes name is taken in veyne by blasphemy / by gruchyng ayens god / by ouirhope and wanhope / and by veyne sweryng and what harme cummeth of customable swerynge . cap̄. iiii Thre false excusacions of othes / and aunsweres to the ii . firste excusacions . ca. v. In vii· cases it is lefulle to swere / and in euery othe shulde thre thinges be kepte / & so aunswere to the thridde false excusacion . Also true vnderstonding of textes of the newe lawe that speke of swerynge . ca. vi . Of ii . maner sweringes / of attestacion & execracion / and whye it is forboden to swere by creatures on the first maner . ca. vii . How perilous the seconde maner sweryng is & what it is to say so helpe me god at the holy dome . & why men sweryng bifore a iuge ley their hondes on a boke . and kysse it . ca viii They that begyle men with their subtel othes been forsworne . though they say sothe / for in ii . maners may a man be forsworne . in sweryng sothe . ca. ix . In vi maners may a man be forsworn̄ / also he that doth a nother to swer wityng wel that he wole forswere him synneth gretly ca. x. Howe grete synne it is to swere by goddes body / by godes herte . and other parties of Criste / and how they shulde be punysshed by lawe canon / and lawe imperial . ca. xi . Howe they synne that swere nyce othes / as by cok . by our lakē . by hode tepat . and suche other Also that yhe truly / and nay truly . been none othes . ca. xii . It is more syn a man to forswere him by god than by any creature A man sueryng a leful thing by his hode is bounde to kepe his oth . A cri●ten man may lefully take an othe ꝓfryd of an hethen man / that sueryth by his false goddes / but he may nat stire him to swere soo . On what wyse seruauntes ben bounden by their othes to be true to their maisters . ca. xiii . Successoures be bounde to kepe that their predecessoures bonde them to by othe . Howe a man may be vnbounde of his othe & howe nat A vowe byndeth harder than an othe . though a man be clene shreuyn of dedly sinne / yit may he nat swere sikerly that he is nat giltye . and cause why / A man swerynge ii . contrariouse othes / shal kepe the firste if it be lefulle / If he make ii . vowes contrarie / the greter vowe shal be kept . ca. xiiii What vowe is . of vowes made in disease / of wyues vowes . of childrynes vowes / of seruauntes vowes / A dede done with a vowe is more medeful thanne the same thinge doone withouten vowe / of vowes made vnder condicion . For foure causes a man is knbounde of his vowe . A mayden that vowyd chastite and after is corrupte / yitt she is bounden to contynence . in asmoch as she may . and so it is of other vowes / that may nat fully be kepte . Of vowes of nede and of vowes of free wylle . Rightful cause and auctorite of the soueraigne been necessarye in dispensacion . or chaungyng of a vowe . The husbonde ne the wyf may nat entre into religion / but if that the other make perpetuel vowe of contynence . Whiche vowe is solempne . and howe it lettith matrimony Brekyng of fast in siknesse is nat breking of abstinence . ca xv Of othes made in hastinesse / and of childrens othes and wyues othes . ca xvi Periury is gretter synne than manslaughter / & causes why the periury is cause of moche manslaughter / and of many grete harmes that come of forsweryng ca xvii what penaunce longith by the lawe to forswerers / and why so grete penaunce / also what vengeaunce hath fallen in Englonde for periury . ca. xviii . Goddes name is taken in veyne by misheryng and that in diuers maners . ca xix . Goddes name is taken in veyne by brekyng of couenaunt made in goddes name . & confermyd by sweryng in goddes name . Of the othe of gabonytes made to Iosue / and howe the periurye is cause of hungre & many myscheuys . ca. xx· The thridde precepte· On what maner god restyd the seuenthe daye / and vi· skylles· why god badde the seuenth day to be halewyd· ca· i· Of thre maner preceptis cerimonyal / iudicial / and moral / also diuerse skylles why the halowyng of the sabott is chaungyd from the seuenthe day· vnto the sunday· ca. i●· Faire declaryng how halowynge in the saturday was cerymonial / and why it ceasyd· ca· iii· Alle the feestis of the newe lawe been feestis of tabernacles . and why the sunday is principaly halowed . ca. iiii Of thre maner sabotis . and skylles why god bad vs haue mynde to halowe the sabott day . ca. v. what holy occupacions men shulde haue on sunnedayes / and on other feestis . ca. vi· Another skille why god badde haue mynde to halowe the haliday . For men shulde so ordeyne their occupacions on werke daies . that then shuld nat nede to breke the haliday / also whiche been seruyle werkes· ca. vii . why god badde man & beest to rest on the haliday / & hou it is vnderstonde that god fulfilled his werk in the vii . day / and that mercye is fulfilling and pf●●tcion of all goddes werke ca. viii· Of foure maner sabotes / & what they betoken . ca. ix . why the sabot in the olde lawe was more solempne than other festis of other of the tyme / hou al the festis of the newe lawe ben daies & sabotes of oure lord / specialy the sunday Causes why more solemnyte is made and in summe other feestis / than in comen sundayes / why othe thursday is nat halowyd as it was suntyme / and of the ꝓcession that is done on sundaies . ca. x. Halidaies that holy churche hath ordeyned ben to be kept & hou the sunday though it be the viii . day / yit it is the vii . daye in obseruaunce of the precepte . ca. xi . How the nombre of six is a parfyte nombre / and therfore god made the worlde in vi . daies / and made in the sixte daye . and the vi . age of the worlde he bicame man . ca. xii . Skylles why god bad rest on the vii . day . and of seuyn blisses . that men shal haue in heuene . ca. xiii . Howe longe the haliday shulde be halowyd / and why men ryng in vigiles at mydday . and howe greate nede & pite excuse werkes done on halidaies / and what maner folke be excused though they trauayle on the haliday . ca. xiiii . et xv Howe it is leful to begynne iourneys on holidaies / or to traueil aboute making of churches . and hou nat . Ditaylers and other chapmen shulde natryde fro towne to towne to vse their markettes on halidaies / for suche markettes shuld nat be holden on sunnedaies . neither in sanctuarie . What houre so euensonge be saide on vigilies or halidaies / the haliday is to be kept from euene to euen Howe men shulde axe doutes of their curates . and what ignorance excusith . ca. xvi . In what maner the seruaunt is excused of his traueyl on the halidaies by the bidding of his soueraigne / and to the soueraigne is halowynge of the haliday principaly boden . In what maner pleyes and daunces . been lefull on the halidayes . And in what manere men shulde bothe mourne . and also make myrthe on halidayes . cap̄. xvii . Where it is groundyd in holy wrytt that men may make mery / and fare wele on halidaies . and why fasting is defendyd on sundaies . Why it shuld nat be moch vsed in paske tym . holy wryt shewith summ̄ daunces & songes to be plesaunt to god / & that these ii . thinges sadnesse . & gladnesse shulde be kepte in goddes seruice . ca. xviii . whiche ben the preceptis of the first table . & which of the ii . & why & howe the x. preceptis be comprehendyd in the ii . preceptis of charite Hou the iii. first preceptis ben applied to the iii. persones in trinyte after declaring of this firste precept of charite . thou shalt loue thy lorde god with al thyn hert . With al thy soule . ca. xix . Also howe we shulde loue god with al oure hert & with al oure soule . &c. Howe by the iii. first commaundementis we be taught feith . hope and charite . and how these thre preceptis teche vs to loue god . in herte worde and dede . ca. xx The fourthe precepte . All the preceptes of the secounde table be knyt in the secounde precept of charite / why the precept of worshiping fader & moder . is the first . of the secounde table / & howe they shuld be worshiped / also of peyn that cummeth to them that worship nat fader & moder . Ensample of chāthe sonne of Noe. ca. .i. what mischeif comyth to children the hynder fader and moder for their gode . and of them that ben vnbuxum to fader & moder Ensample by absolon and adonye . ca. ii . By ensample in kynde we ben taught to worship fader & moder as of the storke & of the pellicane . ca. iii. Helpe at nede is clepyd worship in holy wryt / & that owith the child to fader and moder / what peryl it is & foly man or woman to dismytte them of their gode . in trust of their children . ca. iiii . In what maner t●e child owith to hate fader and moder / and to forsake theym / and howe fader and moder shulde helpe the childe and the childe them at nede . Ensample by the rote and the croppe of a tree . but the fader and the moder . haue more kyndely loue to their children thanue ayenwarde . ca. v. In what maner men of religion shulde helpe fader . and moder . att nede . ca. vi . The godes of holy churche been the godes of pore men and nedye . howe seint Benet yaue godes of his couent to pore men . seint fraunces badde the same . ca. vii . Godes of religion shulde be more comen than other mennys godes . to helpe nedy folk / of the abusion of summe proude religious men & their ypocrites excusyng fro yeuyng of almesse . ca. viii . Textis of holy wryt hou children shulde be obededient to fader & moder / & that gode liuyng of the child is worship to fader & moder . & their euyl lyuyng is shenship to fader & moder . ca. ix . Missuffcaūce of children in their youthe is their shenship and velony to al their kyn . that men shulde chastise their children . and teche them to serue god . ca. x. Euery man & woman is bounde after his degre to do his besynesse to knowe goddes lawe that he is bounde to kepe / & hou eche man in summe maner shulde teche goddes lawe / hou the child shuld worship fader & moder whan they ben dede . ca. xi . Hou we shuld worship god as principal fader & moder ca xii . Oure gostly faders be to be worshiped / & why they ben clepyd gostly faders . What harme cummeth by them that ben clepyd curatis bothe to them self & to the people for they do nat their dever ca. xiii Our elders that be our faders & mods in age be to be worshiped / olde men that ben customed in synne shulde be harde rep̄uyd· ca. xiiii . Kinges & al soueraignes owe to be faders to their subgettes & of them to be worshipped / hou & why seruauntes shulde obey to ther lordes / & howe lordes shuld do to their seruauntes ca· xv . How wycked men & tirauntes been goddes seruauntes . & why god suffreth wycked folke to be in this worlde . ca. xvi God yeueth lordship & power to wicked men for syn of the peple / to whom men owe to obey & to do them worship for their dignite . c. xvii How and in what ordre men shuld obey to their soueraignes & in what thinges / In what thinges knight is / bonde men / wyue● & children eche ben bounde to obeye to their soueraignes / & in whiche thinges they ben nat bounden . ca. xviii . In whiche thinges subgettes been bounde to obey to their p̄lati● & in whiche nat / though p̄lacy or lordship be occupied ayens the comen lawe / yit is it gode to obey . What a preest shulde do if the busshop bydde him curse a man whom he holdith vngilty ca. xix . In what maner officers of the king shulde obey to the iuge in mater of mennes deth In whiche thinges a religious man is bounde to obey his prelate / & in which thinges nat In what maner thinges a prelate of religion may dispense & in summe thinges nat . ca. xx . In what thinges a clerke is bounde to obey his busshop . howe the wyf is bounde to her husbonde in brekyng of her vowe . Summe thinges been gode of the self . summe ded euyl of the self . & summe indi●ferent ▪ In whiche thinges indifferent stondith ꝓpirly obedience to men that ben soueraignes . ca. xxi . Alle men of state and dignity ben clepyd faders / and owe to be worshiped of lower men . ca xxii Angels & seintes in heuene ben oure faders / and be to be worshyped / hou aungelis kepe and defende vs . ca xxiii . Patrones of churches ben faders of the same churches On three maners bicometh a man patrone . & what righte longith to pronnes . also of p̄sentacion of persones to churches . ca. xxiiii . Euery man owith to holde other his fader in summe degre / for ther ben many maner faders / and so by this cōmauūdmēt we be bounde to helpe al nedy folke vpon oure power . ca. xxv why this commaunde ᵗ is youen with a bihest of welfar & mede ca xxvi Pride rebellion & vnbuxūnesse of the peple ayen their soueraignes / & that they wole entmer them & detmyne euery cause of the londe / & of the churche is cause of destruction of reames . ca xxvii The fyfte precepte . Vnleful manslaughter is done by hert / by mouthe / by dede . and hou a bacbiter sleeth thre at onys . ca. i. Thre maner of flateringes in which is manslaughter & dedly syn also of peyn of flatering both by goddes lawe & mannes . ca. ii . what mischeif cometh of flateringe / and to theym that haue lykyng in flatering . ca iii A musterer or whisterer is a preuy rowner & a preuy lyer / who is a double tunged man / the flatering tunge is the thridde tunge that dothe moche woo . ca. iiii Flatering of false prophetis and prechoures . & other false men . distroyeth citees & kingdomes Ensample by scripture / and howe the flatering tunge is a gilous tunge . ca. v. On iii. maners may a man be slayne vnrightfully . ca vi Nigardes the wole nat helpe pore folk at nede / also tyrauntes and extorcioners that take fro men their skynnes & their flesshe fro the bones be mansleers / what i● vnderstonde by these thre skyn flesshe . and boone . ca. vii . Men that witholde seruauntes their hyre . ben manquellers / why crist saide to petyr thries Pasce . Fede . Men of holy churche spende amys godes of holy churche / and wole nat help the pore nedy folk been manquellers . ca viii . Alle the drawe folke to synne by mys entisyng or wycked ensample or mys counseylor false lore . & namely men of holy churche be manquellers / also al that yeue occasion of sclaundre / howe p̄lates . and their officers shulde haue them self in their visitaciouns . Withouten what deuocion praier is dede· ca· ix . Al that lett men of their gode dedes of their gode purpos & mys techers ben mansleers / as the feend is a contynuel manqueller Also men of holy churche that withdrawe or lett goddes worde to be preched ben māquelers / & the goddes worde shulde highly be worshiped / & what ꝓfyt it is to here goddes worde . ca. x Curates that repreue nat their subgettis of their synnes / also they that defraude & take away holy churche godes / been manquellers / and so be the prestis that denye the sacrament of penaunce to repentant men in their last ende / what peryl it is to trust to moche on goddes mercy· ca· xi· He that dothe another man wyttyngly to forswere him / also he that consentith to dedly synne . & who so doth any dedly syn is a mansleer / why god yaue the commaundementis in the nombre of x. & yit ben they al knytt in one precept of kinde . how goddes lawe is likned to a sautrie / and to an harpe . ca. xii . Declaracion of this texte . He that offendith in one / offendithe· in alle . ca. xiii . Hou preceptis of the firste table be comprehendyd in the precept of kynde & of vengeaunce of manslaughter & of murdre . ca· xiiii . God defendith nat sleyng of beestis / but only manslaughter with outen gifte· how men may synne in sleyng of beestis· ca. xv . In what maner and to whom manslaughter is leful / God and the lawe slee wycked doers / and iuges slee as goddes mynistres . & his officers . ca. xvi why the swerd was grauntyd to p̄stis & mynistres of the old lawe & why the swerde of sheding of blode is forboden p̄stis of the newe lawe also what the sacrament of the auter representith . ca xvii How the lawe punyssheth clerkes / sheders of blode . Many cases of irregularite for manslaughter / wymen that do mys craftis . or vnleful craftis to let them self fro beryng of children / & all that come to sle though they sle nat / be mansleers ca. xviii Many other cases of irregularite for manslaughter ca. xix An exposicion of this text he that hath nat a swerde selle he his cote and by him a swerde &c. and of the dethe of many / and saphira att seint petyrs wordes . ca. xx . A iuge knowyng a man vngilty shal nat dampne the man though the queest or the wytnesse say that he is gilty & what the iuge shall do in suche a case . ca. xxi Skilles why it is vnleful in any case a man or a woman to sle them self . ca xxii why it is more syn to sle a rightous man than a wycked man / in what maner it is vnleful a man to sle his wyf for auoutry / & that it is more syn a man to sle his fader or moder than his wif. ca. xxiii why god suffreth werre and bateyle . Thre thinges be nedefull that a bateyl be rightful Hou clerkes & other men may defende themself Hou subgettes ben excused of fightyng by precept of their prynce and soudeoures also . and how nat . ca xxiiii . The sixte precept . Nyne spices of lechery . and in howe many maners a man may synne with his wyf ca. i. why matrimony was ordeyned / & of the iii. gode thinges of matrimony . What nirō●ye bitokneth & the wedding ringe . ca. ii . what myscheyf cummyth of auoutry . & what vengeaunce god hath do therfore in holy wrytte . Of the prophecye of Boneface matter of the lechery of englonde / and how the grounde & the begynnyng of euery peple is lauful generacion . in wedlok . ca. iii. whan god made matrymony & yaue lawes . A gode declaring of these wordes of adam / This bone is nowe of my bones &c why woman was made of the ryb of man & nat of erth as adam was ca. iiii . Auoutry is more greuous syn in the husbonde than in the wyf . A grete ꝓcesse of seint austyn rebukyng men auoutrers . ca. v. Seint austyn aunswerith to the false excusacions of men lechoures / howe crist sauyd the woman taken in auoutrie They that shuld punysshe syn / shulde be vngilty in that synne Cases in which the husbond may nat accuse his wyf of auoutrie . ca· vi . In what maner a man may forsake his wyf for fornicacion . of the irregularite of a man knowyng his wyf after that he knowith that she hath do fornicacion Only deth deꝑtith & brekith the bonde of true matrymonye / & of ii . maner dethes . of entre into religion of weddyd folk bifore they knowe to gidre flesshly / the wif hath as grete occasion in that that longith to feith of matrimonye ayen her husbond as her husbonde ayenst her / and cause why . ca· vii . Symple fornicacion is dedly synne . These wordes . Crescite et multiplicamini / that is wexe ye & be ye multiplied were spoken only to man & woman weddyd to giddre / & why crist wold his moder be weddyd or he were conceyued . ca. viii . weddyd man and woman may lyue chaast if it lyke them both . For manye causes or deyned god man and woman nat to knowe to giddre flesshely . but in wedloke . What synnes a woman auoutresse dothe· ca. ix A woman lecchoure is the feendes snare / & a man lechour is the feendes nett . Comonly more malice is in men than in wymen / of excusacion of adam / and why he synned more than eue . Why crist bicame man and nat woman . ca. x. Sampson· dauid· & salomon· disceyued themself or wymen disceyued them . Petyr whanne he forsoke criste was more in defaute than the woman that spake to him Men lechoures diffame chast wymen that wole nat assent to them . ca xi . Blamyng or lackyng of wycked wymen· and prisynge of gode wymen / & that the wyne is nat to blame / though the glutone ther of do lecherie . Neither the beaute of a woman is blame thoughe a man by occasion therof be stired to hir . the misuse is to blame c. xii Of mannes array & womannes array· Cause why wymen ben ofte more stable in godenesse than men . Of men ankers and wymen ankers / that womannes counseyl cummeth oft of god . ca. xiii Diuerse remedies ayens lechery / ensample of rosamond / & of the bauson & the fox / & of vnclene & lecherous thoughtes ca. xiiii . Mynde of cristis passion / redyng in holy wryt & thinking of the peynes of hell ben also remedies ayenst lechery . ca. xv . Vengeaunce the god hath taken for fornicacion / for auoutrye / for mysuse of a mannes owne wyf / for incest / and for synne of sodomy why wymen and children were punisshid in the subuersion of sodomye . &c. ca xvi . Of lechery of p̄sti● / deknes and subdekyns / & peynes sett in the lawe for suche synnes / & whan a man of holy churche is clepyd in the lawe an open notorie lechoure . ca. xvii Skylies why lechery in clerkes is more greuous . thanne auoutre in seculers . ca xviii . Hou men falle in bigamye . & why they ben irreguler by bigamye . & that bigamus shal nat haue the priuelegis that longe to clerge . ca xix . wymen deliuered of childe may entre holy churche what tyme that they wole . and ben of power . Neither husbonde ne wyf may yeue leue the one to the other . to take a nother woman or a nother man . Eycusacion of abraham and of Iacob . that had at onys diuerse wyues . ca. xx . In what maner elues that ben feendis ben seyd to do lechery . With man woman & beest / & of monstres or wounder thinges so gendryd ca xxi what is gostly fornicacion and gostly auoutrie . ca xxii An aunswere to an argument that the syn of eue was more greuous than the syn of Adam Oft tyme the lesse is punysshid harder in this world thanne the more . ca. xxiii Grete argumentis & resones that god punysshed harder adam than he did eue / for his synne was more greuouse . for that was the oppinion of him that drewe this boke . ca xxiiii . The seuynthe precept By this precepte is defendyd all theft & al the meanes to theft Of diuerse maners of theft / & diuerse punysshing of theftis . ca i. Of them the robbe folk of their gode name & fame . ca. ii . False p̄choures / feyners of false miracles / they that withdrawe true preching of goddes worde / p̄choures for couetise of the worlde or for veyne worship / & erretikes been theuys . ca. iii. Of many maner theftis / wrong gettinges / vnrightful occupiyng wrong witholdyng / & how by the lawe of kynde thinge be comen . and why god forbadde theft . ca iiii Of thre maner lordshippes / & thre maner propirties / & howe that god wole nat the pore folke take any thing withouten leue of the propre dispensatoure· that is clepyd lord therof . ca. v. In iiii· cases may a man take of the lordes gode that owith it withouten his wityng / & hou wyues may yeue almesse . ca. vi . Of restitucion of thingis lost & founde / & hou children that stele while they be yonge shulde be chastisyd . ca. vii . Many cases of theft in lenyng borowyng / hiring & wedde leyng of restitucion making of stolen thing / also of stolen thing bought in market . It is nat to stele fro a nygarde or an vsurer to yeue almesse / & of almesse youen of false purchased gode ca. viii Cristen men may nat stele hethen children to cristene them ayen the wyl of fader & moder / howe Wyues shulde make restitucion of stolen thinges Cases in whiche the lorde may put out his fermour oute of his ferme . ca. ix . A man that by gile doth a nother man to selle a thing that he thought nat to selle / or to sell it lesse than he thought to haue solde it / synneth . Many cases of biyng & selling / & what is the iust price of a thinge Of begilyng with false money of gyle . Of restitucion in diuerse cases in biyng or selling whanne the seller is bounde to telle defautes of thinges that he sellith Of depose that is to say / of thing that is bitaken a man to kepe . ca. x. In thre maners may a thinge be euyl goten / & of whiche maner euyl goten gode a man may do almesse . In what maner the false baily that dyd fraude to his lorde was prised Thre causes why richesses of this worlde ben richessis of wyckednesse . ca. xi riche nigardes ben mansleers & theues / wherof riche men shuld yeue almesse / & hou the more lordship in this worlde / the more nede men of holy churche myspending holy church godes be theuys / & the holy church is endowyd to helpe pore men / ayen proude siluerne and golden harneys of p̄stis & of men of religion / hou suche myspēders ben bounde to restitucion Of them that spende holy churche godes on their kyn & on riche folk / of them that do nat their duetie for their benefices / though they haue vicaries or parisshe p̄stis / Of men vnable to cure . Whiche resceyue benefices / & of nōresidēceris for couetise or vanitie . Of clerkes ꝓprietarie . Why men of holy church been clepid clerkes & of their crownes . Of clerkes haning prīmony of their owne . what is sacrilege / & in how many maners it is done ca. xii . Witholders of tithes been theuys / and of what thynges men been bounde to tith . and howe . ca. xiii . To what churche tithes shulde be paied / & tithes & godes of the churche shulde be spendyd in iiii . parties if nede were . To open lechoures or open malefactoures tithes shulde nat be paied· To whom tithes where suche euyl curatis ben shulde be paied or kept & to what ende . Of tithes of busshoppes or religiouse houses to be youen in case to curates of perisshynes . ca xiiii Diuerse doutes in tithing / & of custom of tithinge / & why god bad more the tenthe part to be paied than a nother part . ca xv That symony is theft / & what symony is Cases of resignacion of benefices / wherof came the name of symonye / & why they been clepyd comonly rather symoniētis than giezitis Symonye is done in thre maners / and of many other cases of symony . ca xvi . Fyue cases in whiche it is lefulle to yeue giftes in mater of spiritueltie . ca. xvii· What peyne longith to symony by the lawe / & of diuerse customes in the churche / in whiche suntyme is symonye· ca· xviii· Cases in whiche confederatoures / ministers of buriyng & of baptym / patrones and sellers of patronages / prechoures and pardoners do symonye· ca. xix . Of yeuyng of money whan a persone is resceyued into religion / of yeuyng of money to prestis for annuel / for yereday / &c. or elles to collegis· hou symony is done in suche thinges and hou nat . And of the statute what a parisshe preest or an annueler shulde take by yere . ca. xx . Couenant makith oft symony that shuld elles be none Of them that bynde them to say spēal messis . of the golden trental & of fals faitourie in that mater / & that seint gregory ordeyned it neuir ca. xxi . xxii . The grounde of sanctuarie may nat be sold to buriyng nor to chep men For symony god takith moche vengeaunce Of sellyng of lyuersoūs out of abbeys & other spirituel places . xxiii . What is vsury & in what thing it is done / of ii . spices of vsurie / & in what maner god suffred the iewys to take vsury . ca. xxiiii· Many diuerse cases of vsury . ca xxv . Other cases of vsury and diuerse synnes of byers & sellers . Why londes lawe suffreth vsury Of notaries that make instrumentes vpon couenauntes of vsurie . ca. xxvi . What peyne longith to vsurers by the lawe / of their heires Of theire seruauntes / of their counseiloures / of their offrynges / of a iewe vsurer to a cristen man / of ther punysshing that suff●e vsurers duel in their lordship or houses A spēal case in which the byer doth vsury . Hou god reproueth vsurers rauenours & theuys in holy ca. xxvii Wryt / of fals men of lawe . Theuys do ayens iii. lawes / the lawe of kynde . the lawe writen / & the lawe of grace For theft & other sinnes men of armes haue no spede ne grace / of the wel of sardyn & hou couetise blyndeth men . of euyl iuges temporal & spiritual . ca. xxviii . The eight precepte . Lesyngmongers and hyders of treuthe by stylnesse whan treuth shulde be saide / brekyng this cōmaūdemēt· of thre maner stylhede wycked and synful ca. i. Of viii . maner lesynges comprehendyd in thre / & which lesynges be dedly synne And what peryl it is for men of holy churche to be iaꝑs or customable lyers in bourde . ca· ii . Aunsweris to auctorities of holy wrytt by whiche men excusen lesynges . ca iii Nat al feyned dedis be lesinges but al feyned speche . for disceit is lesyng / what feynyng of dede is synne and what nat . ca iiii . Of falshede of the sayer & falshede of the thing that is saide . And in what maner it is syn to bileue thing that is fals It is more synne a man to prise him self falsly / than to lacke or blame him self falsly . Whiche ben clepyd false wytnesses by the lawe ca. v. What maner folke may nat bere wytnesse in dome by lawe . By false wytnesses crist & seyntes were slayne Hou false wytnesses be bounde to restitucion Flaterers and bacbiters breke this commaundment & why they be lykned to a best camelion Gode spekers that ben euyl doers breke this precept ca vi Hou in many maner false men of lawe & veyne prechoures and false / ben false witnesses ca. vii Alle wycked clerkes ben false wytnesses Hou the vestmentis of prestis and of busshopes betoken cristes passion / and what they be token morally . ca. viii What the busshopes crosse & the ꝑtie therof betoken Al false lyuers that be cristned ben false wytnesses Hou witnesses shulde haue them in dome to bere wytnesse . & hou amam shuld bere wytnesse . ca. ix To whom the wytnesse shal make restitucion of mede taken to bere wytnesse After that the cause is / & after the dignite of the persone ayenst whom wytnessis ben brought . must be the nombre of witnesses· In what maner cases one wytnesse suffiseth / whanne the wytnesse shal say in certeyne & whan in doute . ca. x. Of kepyng of counseyl of thing that a man knowith by pryue tellyng Many thinges required in wytnesse / and of diuerse iugement after diuersite of wytnesses / of atteyntyng of wytnesses A man may be wytnesse in dome ayenst him self / but nat for him self Of wytnesse of erretikes & of hethen men . ca xii What penaunce longith by the lawe to false witnesses & to them that procure false wytnesse / and to alle that assent to false witnes Many other thinges requyred and to be consideryd in this mater of berynge wytnesse . ca xii Of thre wytnesses . god / oure conscience . & eche creature· Howe we shulde deme oure self in the courte of conscience / of a gostly q̄st . and of mysusyng of creatures . ca xiii . Hou crist shal come to dome . & hou he shal deme c. xiiii & xv Of two domes speciall and generall And of sodeyne cummynge to the laste dome· ca. xvi . Crist may nat be disceyued in his dome / and what streyt rekning shal be there . And of foure diuerse peoples that shal be att that doome . ca xvii . Howe harde the dome shal be to riche men / and to them that haue resceyued many yiftes of god . ca. xviii . Tho nynthe precepte· Couetise rote of al euylles is forboden in these laste ii . preceptis· How cursed false purchasoures been . ca. i. A story of naboth / & a nother of seint Beatrice· ayenst false purchasoures . ca. ii . Heires ben bounden to restore thing myspurchased of their fads A fereful story ayenst them that wole nat restore· ca iii. What vengeaunce hath fal for fals couetise in holy wryt / of iii. wysdomes nedful to al men / which the nightyngale ●aught ca. iiii . How the storye of Balaam is remeuyd to false coue●ise / and that the god of couetyse is betokned by the ymage of golde· that Nabugodonosor dyd make . ca. v. Whiche folk ben holpen with their gode after their deth Of iii. toknys of warnyng to riche folk by ensample of balames asse Riches of this worlde is lykned to a ioguloures horse· ca vi . False borowers and false executours . ben lykned to shepe that go from their felowes And that no thing saueth more a comyntie than feithfulnesse & keping of true biheest . ca. vii . Two thinges shuld abate couetise of manne● hert This worlde is lykned to iiii . thinges ful vnstable . to a whele . to a ship / to a rose / to a shadowe . also to sliderweye . ca. viii & ix . Mynde of deth shuld let fals couetise / by ensample of the foxe Almesse do bifore deth is moche betr̄ than almesse done after ca. x. Ensamples ayenst false executoures . ca. xi . A parable of thre freendis / and howe almesdede is the best frend whanne other frendes fayle . ca. xii . To whome men shulde do almesse / and how feestis shuld be made to riche men Also what ordre shulde be kepte in yeuynge of almesse . And of the diuersite of pore men to whom almesse is to be youen . ca xiii Men ben diuersly pore ayens their wyl And to al is almesse to be youen / why crist shal clepe pore wycked people his bretherne at domes day . And howe Crist shal thanke men at the dome . for almesse done to the gode and to the wycked . And howe goddes mercy and pyte shal be shewyd that day . ca xiiii All pore and nedy must be holpen by almesse / but principaly wilful pore Also nedy prechoures . ca xv . In yeuyng of almesse a man shulde take hede to x thinges . & in what cases a man shalle rather yeue to one pore man thanne to another . And that a riche man shulde take Crist as one of his children . Also they that wole nat forsake synne / do nat almesse plesaunt to god ca. xvi The tenthe precepte . What maner couetise is forboden in the nynthe precept and what in the tenthe . Assent to dedly synne / is dedely synne / why the x. commaundementes that forbede the dede of lechery / and of theft stonde bifore the commaundementes that forbede wycked wyll of lechery and thefte . ca. i· Cause of diuersite why the ii . last preceptis been transposed / exodi . xxo. and Deutro· quinto· ca ii . Mynde of cristis passion is remedy ayenst temptacions of lechery· Ensample by the pellicane . Of the loue of Crist. and howe it quenchith vnclene loue· ca. iii· Dyuerse remedies ayenst lechery / and remouyng of occasions . Ensample by ii . holy wymen . ca. iiii . A man shulde rule his flesshe as a knighte dothe his horse· And of gostly sadyl . brydel and spores· ca. v· Howe a cristen man is lyke a bridde that is clepyd a bernak . How euery cristen man is a knight / & with what armure he shuld be armyd . As moche as a man kepith goddes commaundmentes so moch he is in goddes sight & no more· Alle that breke goddes cōmaūdmentis been acursed by the grete sentence of god . ca. vi· & vii Of mischeuys and curses temporel and endlesse that shall come to the brekers of goddes lawe Comen mischeyf fallith nat to a comentie . but for synnne of the comynte . Why tho vi . sonnes of Iacob . that were assigned to blesse . Were assigned to that office / and why the other sixe to curse . And that prelates shulde nat curse butt for greate nede . ca viii . Of welthe & blessing temporel & endlesse that is bihight to the kepars of goddes lawe . and of the ioye and blisse that is in heuen c. ix . Heuene is lykned to a cyte . Of the worthynesse of the people of this cite· and of the blisse that is therin . ca· x Heuene is vnderstonde by the cite that seint Iohn spekith of in the apocalips . and of the gostly expownyng therof . ca. xi . & xii Why that men haue no sadde feyth to bileue that ther is so grete blisse by ensample of a childe borne in prison A lytel taste of heuen blisse turneth al erthly ioy to bitternesse . Ensample by petyr and poule / and moyses .
Of holy pouertie . The firste chaptre .

DIues & pauper obui auerunt sibi : vtriusque operator est dns Prouerbi . xxii . These ben the wordes of Salomon this moche to say in englissh The riche and the pore mette to themself / the lorde is worcher of euireither This texte worshipfulle Bede expowneth thus . A riche man is nat to be worshipped for this cause only that he is riche / ne a pore man is to be dispysed . bicause of his pouertye . but the werk of god is to be worshippyd in them bothe / for they bothe been made to the ymage . & to the lyknesse of god . And as it is writen . Sapiencie .vii. ca. One maner of entring into this worlde / and a like maner of out wendyng fro this wrechid world is to alle men both riche and pore : For bothe riche and pore comen into this worlde nakyd and pore / wepyng and weilynge / & bothe they wenden hens nakyd and pore with moche peyne Nathelesse the riche and the pore in their lyuynges in this worlde in many thinges been ful vnlyke For the riche man aboundeth in tresoure gold and siluer / & other richesses He hath honours grete and erthly delices / where the pore creature lyueth in grete penury . and for wantyng of richesses suffreth colde and hunger / and is ofte in dispyte .

Pauper .

I that am a pore caytyf symple & lytel set by . biholdynge the prosperite of them that been riche . and the disese that I suffre and other pore men like vnto me am many a tyme steryd to grutche . and to be wery of my lyf . But thanne rennen to my mynde the wordes of Salomon bifore rehersyd / howe the lorde made as wele the pore as the riche . And therto Iob witnessith / that noo thinge in erthe is made withouten cause . Iob v. Thanne I suppose within my self / that by the preuy domes of god that be to me vnknowen / it is to me ꝓfitable to be pore . For wele I wote that god is no nygarde of his giftes . But as the apostle sayth . Rom̄ . viii . To them that been chosen of god alle thinges worchen to gydre into gode . And so sithen I truste throughe the godenes of god to be oon of his chosen / I can nat deme but that to me it is gode to be pore . Moreouir seint Poule .i. Thy moth .vi. writeth in this maner They that wylle or desire to be made riche falle into temptacion & into the snare of the deuyl . and into many desires vnprofitable & noyous For couetise of richesses more than is bihoueful a man for to haue / is rote of al euylles . Experience accordeth with this sawe of the apostle .

For lesynges / and ꝑiuries / falssotelties and gyles and many other wyckednesses / been as comon as the cart weye with suche inordinate louers of richesse whiche synnes brynge theim to endlesse perisshinge / but if they be wasshen away bifore the our of dethe / with greate and bytter penaunce It is an olde prouerb He is wele at ese that hath ynough and can say ho He hath enough holy doctoures sey to whom his temporalle godes be they neuir soo fewe / suffisen to hym and to his / to fynde them that them nedyth . Wel I know that as poul saith in the place bifore rehersed and Iob sayth the same Iob .i. Nakyd we comme into this world we brynge noo richesse with vs . ne none shalle we bere with vs / whanne we shalle passe fro this world as is also bifore seid Nathelesse whiles we lyue here we may nat vtterly caste alle temꝑal godes awey / wherfore after the īformacion of this holy man Poule in the same cheptre / haue I belynge and symple liuelode I purpose through goddes grace . to holde me content / & neuyr bisye me to kepe to gider aboundaunce of worldly richesses .

The secounde Cheptre DIues .

Thou arte the more fole But it is a comon prouerbe . A foles bolte is sone shotte Abyde and aunswere & I wol ley an hundryd pounde that I shalle preue the by gode argumentis that he is but a fole whiche wyl nat bisye him to be riche And that thou be nat in dout of what richesse I speke / worldly richesse or gostly . I do the oute of doute I speke of worldly richesse .

Pauper .

I wyl neither stryue ne leye wageours . but if it lyke your benignite / to ●arpe with me a symple caytyf / I wyl lowly admyt your comynynge Saye what ye wole .

Diues .

God made Adam and mankynd lorde of erthly thinges whanne he sayde . Gen. i. Dominamini piscibus maris &c. Be ye lordes he sayde of the fysshes of the see . and of the birdes of the eyre and of alle thinges that lyue & styre vpon erthe . Nowe to a lorde it longith to be riche Sithen than lorshyppe perteyneth by kynde vnto man / and so suyngly to be riche / how maist thou deny but that he is a fole . that wole nat besye him to be riche . For who is a more fole than he that wol nat besy him to kepe goddes ordenaunce . what canst thou say to this .

Pauper .

Lordshyppe is taken in diuerse maners Ther is naturel or kyndely lordshippe Ther is also ciuyle or seculer lordship And ther is lorshyppe pretense . Of naturel lordship spekith the scripture that ye allegyd . For god ordeyned in the state of innocencie man kyndely to haue soueraynte ouir bestes fisshes and byrdes And this maner of lordshyp ordeyned by wey of kynde may a iuste man haue withoute aboundaunce of worldly richesse To seculer or cyuyle lordshyp . introducte by occasion of synne perteyneth worldly riches / which maner lordshyp longith to kynges / dukes / erlys / and other lower lordes / If I that am a pore wretch shulde besy me to gete suche lordshyp / of holy scripture ne of holy doctours I wote wel prisyynge gete I none Domini um . or lordshyp pretense haue tyrauntes and fals oppessoures ouir the people / whiche maner of lordship god forbede that euir I desire . Sir if ye marke wele this distinction and this simple shorte aunswere ye shalle clerly se that your argument is but feble & preuyth nat me to be a fole bicause that I besy me not to be worldly riche .

The iii. chaptre . DIues .

What sayst thou thanne to this Criste ihesus sayde thus Beacius est magis dare quam accipere . act xx . It is he saith more blisful to yeue than to take But the riche man may betr̄ yeue than may the pore / for he hath more wherof Ergo it is more blisful to be riche . than to be pore But he that wole nat bisye him to haue the better parte . is a fole Ergo nunc tibi concluditur . Nowe thou art concludid .

Pauper .

That crist saith may nat be false But ye riche men take ful moche and yeue oftentyme fulle lytel for the loue of god ye take the grete and yeue the smalle / ye take moche more than takith the pore . And the more that ye take the harder ye be bounden / and the harder reknyncte ye ninste yeue / For as sayth Gregory . Quanto dona crescunt tam to crescunt raciones donorum . The more that giftes encrease . the more encrease reknynges of gifte / & seint poule sayth to the riche man Quid hens qd non accepisti . what haste thou . that thou hast nat receyued of god Right nought but synne . So ye riche men been alle on the takynge syde / & lytel or the yeuynge syde . The pore man takyth but lytel / and yeueth fulle moche For one peny yeuyn of the pore man is more in goddes sighte in case / than twenty pounde yeuen of the riche And therfore Criste sayth in the gospel Luce. xxi . that the pore wydowe whiche offryd but ii . mytes in the temple / that ben but one ferthynge / she offryde more than dyd alle men and wymen that day / and yet it was fulle greate offrynge For as Criste sayth she offride al that she hadde to lyue by . Other men myghte haue offryd moche more than they dyd and not haue be the worse . And as touchyng cristes wordes whiche ye allegge . Beacius est dare &c. It is more blisfulle to yeue thanne to take . Worshypful Bede sayth vpon the same text . act xx . The lorde he sayth prefer ryth natt by thyse wordes ryche men that yeue almes / bifore theym that forsake al thyngis and sue Criste But Criste commendith them most which forsake worldly richesse and trauayl natheles with their hondes with suche lytel as they may get iustly to helpe the pore nedy Or ellis it may be vnderstonde thus That to euery man be he riche be he pore if he haue any thinge whiche he may forbere / it is better to hym with suche as he may to helpe other that been pore & nedy . than hym self to take yeftes of other men . Moreouir sithen the pore wydowe that offryd but ii . mytes yaf so greate a gyfte . bicause of her gode wylle . A man that forsakyth the worlde / and yeueth away alle that he hathe . for the loue of god / and also forsakith therwith couetyse of hauynge / saue only that him bare nedythe / bicause that he soo dischargyd of worldlye besynesse / may be the more goostly occupied yeueth a fulle grete gyfte / ye so greate a gyfte that a riche man as he kepith his richesse with couetyse may nat yeue soo moche as suche a pore man yeueth Ergo sir by youre owne wordes suche a pore man is more blyssed . thanne many that ben ful riche .

The iiii . chaptre . DIues .

If alle men were as pore as thou arte thou shuldest fare ful euyl .

Pauper .

If alle men were as riche as ye been / ye shuld fare moche worse who shulde tile your londe / hold your ploughe / repe youre corne / kepe youre bestes / whoo shulde shape your clothes or sewe them what mylwarde wold than grinde your corne / what baker bake youre brede / what brewer brewe youre ale / what coke dighte youre mete / what smyth or carpenter amende your house / & other thingis necessary / ye shuld go sholesse and clothlesse / & goo to youre bed metelesse Al muste ye than do alone ▪ If ye had a wif moche wo shulde she haue . And if ye hadde none ye shuld be wreche of alle wreches Ther shulde no man we le do any thinge for you . Therfore saith seynt austyn / qd diues & pauper sunt duo sibi necessaria . The riche and the pore been ii . thinges fulle necessarye eche to other : And I saye moreouir the riche man hath more nede than the pore .

Diues .

howe preuyst thou that .

Pauper .

Haue a pore man simple lyuelode / simple mete / simple drink and other symple thynges / and fewe necessaries to him / it suffiseth to his persone and to his astate He carith nat but for him self or for fewe mo But the rich man carith for his persone for his astate / for his greate meyne / for his worshyppe for his godes He hath nede of moche gold and siluer . moche meyne / many vitayles He hath nede of many mennys helpe / of seruauntes / of labourers / men of craft / of men of lawe / of grete lordshyp without whiche / he may nat mayntene his state ne his richesse The pore nedith but lytel of alle this . He that moche hath moche bihoueth And he that lesse hath / lesse bihoueth The riche man muste yeue to his frendes to haue their assistence / and their helpe He yeueth his enemyes to let their malyce And so of moche richesses he yeueth but lytel to help with his soule . The pore man of lytel may yeue lytel and hath moche thanke of god So the riche man nedith more and hath more nede and myscheif thanne hath the pore man . For the more that he hath / the more him nedyth / & in more myscheif and in perel he is day and nyght For as the hous that stondith highe on a hylle is in more tempest thanne the hous in the valy So men of high dignite and greate richesses in high worshippes been in moost drede and moste disease And therfore god sayth to the proude couetous riche man / Thou holdest the fulriche / thou seest that thou haste nede of no gode / and thou knowest nat howe wreched thou art howe myscheuous / howe blynd pore and nakyd . Apoc. iii.

The v. chaptre DIues .

Thou magnifiest moche pouertie

Pauper

Cristes wordes muste nedes be true . Beati pauperes quoniam vestrum est regnum celorum Luce. vi . Blessyd he sayth be ye pore men / for youres is the kingdome of heuyns And in a nother place he sayth thus to the pore / ye that haue haue forsake al thies worldly richesses for loue of me and haue folowed me / shalle sytt on twelue trones at the day of dome / & deme the twelue kyntedys of israel That is to say al that shal be demyd quycke or dede / And therfore riche men do ye as Criste biddeth you in the gospel . Make ye the pore men your frendes of the deuelsheue either richesses of wyckednes / that the pore men may resceiue you into duellynges of endlesse blisse Eyther ye must be pore or begge heuyn of the pore / if ye wole come to heuyn .

Diues .

Why clepythe Criste richesse richesses / or a deuelsheue of wyckydnesse

Pauper .

For couetyse of richesse makith folk to serue the deuyl / and brynge them to synne and shrewydnesse

Diues .

This is fulle wounderfulle to the riche folke to here .

Pauper .

We fynde mathe● .xix. that ther came a yongman to our lorde and axed him what he shulde do to haue the lyf that euir shalle laste . Cryste aunsweryd . Serua mandata . Kepe commaundementes . Slee no man / Do no foly by no woman / Stele nat / Bere no false wytnesse / worshippe fader and moder and loue thy neighboure / as thy self Lorde sayde he / alle these haue I do / what lackith me yit Than sayde Criste . If thou wylt be perfit . go and selle al that thou haste and yeue it to pore folk / & come and folowe me But as saith the gospel whan he herde these wordes he went away fulle sory for he hadde many possessiones and moche richesses ▪ Thanne Cryst sayde to his disciples / It is ful hard the riche man to entre into the kingdome of heuynes It is more easy sayde he a camele to posse bythe nedles iye / thanne the riche man to entre the kyngdodome of heuynes . Thanne his disciples sayde to Cryste Lorde who may thanne be saue . Cryst aunsweryd and sayde That as anentes man it is impossible / but to god alle thinge is possible .

Diues .

These wordes sounde fulle harde to myne vnderstondynge / and sone may bryng me and suche other in dispayre / I praye the declare me this maner of speche if thou canne .

Pauper .

Some expositoures of the wordes of Cryste / say that in Ierusalem was a lytel priue yate whiche for straytnesse was clepyd the nedyl . Whanne the cameles came y charged to this yate they might nat entre but they dyd awaye their burdeynes and theire packys . And so by these wordes Cryste excludyth natt you riche men from heuyn / But he techyth you howe ye may entre the yates of heuyn . For as he sayth in the gospel The yate and the weye that ledith to lyf & blysse is fulle strayte / and fewe passe therby . And soo by this nedyl is vnderstonde the entre of heuyns blysse . By the camel chargyd / the riche men that ben chargyd with the rychesse of the worlde / whiche charge as longe as it is faste vpon theym / Soo longe they may nat entre in to heuyne blysse . For Criste sayth in the gospel . Nisi quis renunci auerit omnibus que possidet / non potest meus esse discipulus : But a man forsake alle that he ●athe / he may nat be my disciple And therfore if thou entre the straite yate of heuyn / thou must vnbynde and louse thy charge / of richesse from the / and ley it besydes the vndre fote . Soo that thou be lorde and maister of thy rychesses / and natt richesses thy maister .

The vi . chaptre . DIues .

Howe shulde I louse my richesses fro me .

Pauper .

As the prophete saith Diuicie si affluant nolite cor appouere / If richesse and welthe falle to the / set nat thyne hert to moche theron . Loue theym nat to moche Be redy to thank god whanne he sent theym the / And as redy to thank him paciently / if he take theym fro the / And sey as Iob sayde . Nudus egressus sum de vtero matris m●e . Nakyde I came into this worlde . oute of my moders wombe / and nakyd I shalle wende hense . Sithen we haue taken goodes / of richesses and of welth of goddes honde / why shulde we natt suffre paciently wo and disease if he sende them to vs . God yaue me godes / and god hathe taken awey / as god wolde so is it done / Blessyd be goddes name . Iob. primo . Vnlouse so thy rychesses from the / that in goddes cause thou be redye / to forsake alle that thou haste / rather than thou shuldyste offende thy god . Soo that for no wynnynge / ne for noo losse / thou woldyste . doo any dedly synne . Alway be redy rather to forsake thy godes thanne thy god And on this maner muste euery man forsake al that he hath if he wol●e Cristes disciple / that is to saye he muste with drawe his herte and his loue from alle that he hath / so that he loue no thing asmoch as god ne in letting of his loue ne of his worshyppe . For who that wole be sauyd he muste be pore in spirite and in wylle And therfore sayth Criste in the gospel Beati pauperes spiritu quo niam ipsorum est regnum celorum Blessyd been they that ben pore in spyrite and in wylle . For theires is the kyngdome of heuynes . Alle though this exposicion as touchyng the moralle sense be fulle true and faire Nathelesse doctor de lira bicause it hath noon autoritie of holy scripture / that ther was such a yate at Ierusalem / that was clepyd a nedle / expowneth the wordes of Cryste in a nother maner and sayth that Criste spekith in that te●te of riche men that sett their blysse and their truste in richesse wherfore this is the menynge of the te●t as lire saith As it is impossible a camele to passe throughe a nedlys iye So it is impossible a man that settith his trust and his blysse in richesses / to entre into the Realme of heuyns . But if he cast from him suche in ordinate loue and trustynge in richesse . And that thies wordes of Criste shulde be thus vnderstonde / the same doctour preuith by Cristes owne wordes in a nother place / Mark .x. where oure lorde sayth thus Howe harde it is that men trustyng in riches entre into the Realme of god It is easyer or lighter . that a camele passe through a nedles iye / thanne that a riche man entre into the kingdome of god / that is to say so trustynge in his richesses / inordinatly theym louynge .

The vii . chaptre . DIues .

I assent to this exposicion I was aferd that god hadde nat louyd riche men :

Pauper .

Abraham Isaac and iacob the holy patriarkes wer ful riche men / & yet god louyd them fulle wele Dauyd / ezechie . and iosye were kinges of goddes peple / moche louyd and prysed of god . Ioseph Danyel reulers of realmes wer of god chosen Iob zachee Ioseph of Aramathie were fulle riche men / and nowe ben fulle high in blisse . For the riche men be nat lackyd in holy wryt for their richesses / but for her wykyd couetyse and myswylle of richesse And therfore sayth seint ambrose st lucan . that the faute is nat in the richesse / but in theym that can nat vse their richesse in due maner . And therfore sayth he that right as riches is letting of vertue to wycked men / soo it is helpinge of vertue to gode men Ne pore men be nat prysede soo moche in hole wrytte for wauntyng of richesse / ne for myscheif that they been in / but for their gode wyl and their loue that they haue to god / whanne for his loue they forsake richesse / and put them in pouert and mischeif to serue ther god the more frely with oute lettynge of worldly couetyse For more shrewys fynde I none than pore beggers that haue no gode that the world hath forsake / but they nat the world

Diues .

Therfore me thynketh alway that it is better to be rich thanne pore For pouerte & myscheif drawe many a man to robbery / manslaughter and lichery & other synnes many moo And therfore sayth Salomon Propterinopiam multi deliquerunt : Ecclesiastes . xxviii .

Pauper

Some be pore and nedy by ther gode wylle / and some ageynste their wylle / And they that be pore ayenst their wylle / some haue pacience / and some haue no pacience / and they bicause of myscheif lightly falle in synne . But neither pouert wilfully taken / for the loue of god / ne pouert that fallith to man ayenst his wylle bringith man to synne if he haf pacience More ouir I say that couetyse of richesse is more cause of synne thanne is pouert And therfore sayth seynt Poule that couetyse is rote of al maner wickydnes And the pore man dare nat / ne may nat synne ne meyntene his synne / as the riche man may . For he may soner be punysshed and chastised thanne the riche man Also ther is nede of pouert and nede of couetise For as Salomon sayth / the couetous man hath neuir ynough But for mischeif of herte he lesith his soule . And of this myscheyf and nede . spekith Salomon the wordes that thou alleggist .

The viii . chaptre DIues .

I here by thy talkynge thou arte a lettryd man / what canst thou sey to the wordes of Salomon Prouerb . xxx . where he prayde thus . Mendicitatem et diuicias ne de ●eris michi / ne egestate compressus ꝑiurē nomen dei . Lorde he saith yeue me neither grete richesse ne beggery that Ibe nat constreyned by nede to forswere my goddes name / & holy chirche singith & saith Diuicias & pauꝑtates ne dedet m̄ Lord saith he yeue me no gret richesse ne grete pouerte wherby as me thynkith eche man shuld be besy to flee pouerte beggerye and myscheif .

Pauper .

I pray the be as besy to forsake thy rychesse by ensample of Salomon as thou arte to forsake pouertie and beggery / For in his prayer in whiche be conteyned mo wordes thanne thou rehersist / he for soke bothe richesse and beggery : But thou doiste as many men doon / Thou allegyst the scripture as the lyste / and applyest it to thy fantasye / & leuyst behynd what the liste whiche is ayenste thy fantasye . The hole prayer of Salomon is this / Mendicitatem et diuicias ne dederis michi Tribue tantum victui meo necessaria Ne forte saciatus illiciar ad negandum . et dicam quis est dominus . et egestate compulsus furer et periurem nom̄ dei mei . Beggerye he sayth & riches ne yeue thou nat to me / yeue thou only to my lyuelode ne deful thinges Lest perauenture / I fulfylled be drawen to denye . and sey who is the lorde / And through nede constreyned stele / & forswere the name of my god . After the exposicion of Bede / & Lyre . in this texte . Salomon prayeth to god that he be nat so fylled with richesses / that he for pride and aboundaunce of worldly godes foryet his god & endles godes / Also on that other syde that vnpacience of pouert compelle him nat to stele / neither to forswere him . In whiche prayer he refusith no more pouertie / thanne he dothe aboundaunce . of richesse . But his prayer in differently biholdith grete richesse / and moche pouertie . Also sir sauf thy pacience / thou rehersist the wordes of Salomones p̄yer with false englisshe and nat conuenyent . For he saide nat yeue me neither richesse ne beggerye . as thou saydest But he sayde yeue me richesse and beggery . That is to saye / yeue me nat richesse with nygardshyp & straytnesse of herte and couetyse / whiche make the riche man alway . to begge and craue . For as I saide . Ecclesiastes . the v. c. the nygard hath neuir enough And so by these wordes he prayeth to god that if he yeue him richesse . that he shuld gyue him therwith largenesse of hert / and grace to spende them to goddes worship and to haue gode of his gode by his lyf . For as he sayth Ecclesiastes vi . It is a greate myscheyf and a greate vanytye that god gyueth a man richesse . and godes ynough what he wol haue And with that he yeueth him no power fornygardship to haue parte therof / But kepith theym to the straungere / whiche shal deuoure al that he gettyth . With moche care Ayen this myscheyf and beggery of couetyse . Salomon made his prayer sayenge to the lorde . yeue me nat richesse and beggerye to gyder . For suche nygarshyp : and beggerye / makith riche men to forsake their god . So it is vnderstonde of beggery and pouertie that cometh of myscouetyse / nat of pouertie and begery that comyth of nede and wantynge of gode For the riche man nedith more to begge bodily thanne the pore .

Diues .

That is false .

Pauper .

I preue it . Dauyd the worthy kynge sayde . Ego autem mendicus sum et

pauper :

I am sayd he a begger and a pore man / where the glose saith thus Beggynge is to axe thynge of a nother that he hath not of him self / But the riche man nedythe more thanne the pore to axe help of other / as I shewyd here afore Ergo it nedith him more to beg thanne the pore man .

Diues .

Althoughe we axe helpe of other men as vs nedith al / yit we pay theym for their trauayl and for their gode . And therfore it is no beggery / but a couenauute makynge / paynge / byeng and sellynge .

Pauper .

Fulle ofte ye paye fulle euyl . Thou askyste for the loue of the penye / and a pore nedy man axith for the loue of god . Thou profryst men of whom thou axist bodily help the peny tother nede / and god ꝓferyth him self to mede to theim that helpe pore men .

Diues .

Al we be begers gostly as saith seynt austyne / for we haue noo gode gostly but of goddes gifte

Pauper .

Ergo we be alle beggers bodily / for we haf no gode bodily but of goddes gyfte .

The ix . chaptre . DIues .

Thy speche is skilfulle / but nat moche plesaunt to many riche folk I pray the what is thy name .

Pauper

Why askyst thou .

DIues .

Twenty yere a goo I spake with a man of thyn astate / that was fulle lyke the in spech and persone But he spake of so high perfection as thou nowe begynnest to do / that vnto this day I coude neuir ateyn therto And he tolde me the same tale of that yonge man that thou toldest me nowe

Pauper .

Of whiche yonge man

Diues .

Of hym that asked Criste what he shulde do to haue the blisse with outen ende . To whom Cryste . taught him that perfection / that thou spekest of And yit he dyd it not no more than I do .

Pauper

Ther is two maner of ꝑfectōns of whiche Criste spake & taught that yonge riche man / Ther is perfection lesse . and perfection more The firste is nedeful and sufficient The secounde is a passynge holynesse and fulle excellent . Of the firste god sayth . Perfectus eris ●ine macula . Glo●a . Criminali . deut. xviii . Thou shalt sayth he be parfyte without spotte of dedely synne Of this parfection spake Cryst to that yong riche man whanne he badde him kepe the commaundementes Of the secounde parf●ction that is so excellent / he sayd to him . Si vis perfectus esse . &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 .

The same tale tolde me thy broder twenty yere ●aste . But we spake than moste of the highe parfection of excellencie I praye the let vs nowe speke a while of the lesse perfection 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 commaundementes 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 seruaunt 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 secounde 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 . commaundementes 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 him more how he shuld loue his neighbour . than he shuld loue his god For neither Criste spake to him of the firste precepte 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 periury / 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 preceptes in general he badde him kepe the x. commaundementes & the ii preceptes of charitye / & al goddes hestes & his lawes But he specifyed more the preceptes of the secounde table than of the firste / & more the secounde precepte of charite than the firste . not that he was more bounde therto but for he was more enclyned . bicause of youthe / of richesses / & of lordship / to forfet ayenst tho preceptes than ayenst the other of the firste table For youthe is enclyned to wrathe / hastynesse . fightyng / and so to manslaughter to lichery / auoutrye / to lyenge / & so to false wytnesse / to theft / to pryde & rebellion / to indignacion to dispyte of his elder / And so in many wyse offendith his neighboure & his euyn cristen And namely whan youthe is vndersett̄ 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 preceptes 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 whan al other synnes forsake man for elde and feblenesse / than couetyse is moost breme Pryde is first i● 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 contemplatyf / 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 cristen The thre first preceptes 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 . preceptes 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 whanne he seyd . Lorde what shal I do . how shal I lyue to haue the lyf withouten ende And crist taught him 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 in 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 ●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 dampned that wole natt yeue to pore folke mete & drynk for goddes sake / Moche more shuld they be dampned that robbe men of ther lyf & lyuelode . & they that done lechery / auoutrye / manslaughter / 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 preceptes of the first table and the first precept 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 .

Pauper .

What doute haste thou therin .

The firste chaptre . DIues .

In the firste commaundement 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 th erth 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 . aungelys / 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 in 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 in 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 mannys 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 hi● herte to deuocion For ofte man is more steryd by sight than be herynge or redynge / Also they be ordeyned to be a token & a boke to the leude peple / that they may rede in ymagery & painture / that clerkes rede in the boke as the lawe sayth . de consecra . distinct .iii. ꝑ latum . 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 bo●ke of peynture . & of ymagery .

Pauper .

Whanne 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 mannys hede and womannes 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 in his body more he wold haue yeuen for mannys loue . He shedde blode to raunsome of our soules / & war̄ to wasshe vs from our sinnes Also he suffride this for to distroye the synne of pryde / couetise enuye . hate wrathe and malyce· that reigne in mannes 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 in 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 rent 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 halfe 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 how his feet were naylyde fulle harde to the tre . in token that he wyl nat fle away from the. but abyde with the and dwel with the withouten ende . On this maner I pray the rede thy Boke and falle downe to grounde / and thanke thy god that wolde do so moche for the / and worshyp him aboue al thynge nat the ymage / nat the stocke / stone / ne tree / but him that dyed on the tree / for thy synne & thy sake So that thou knele if thou wylt bifore the ymage . nat to the ymage . Do thy worshyp afore the ymage nat to the ymage . Make thy prayer bifore the ymage . but nat to the ymage . For it seeth the nat / herythe the nat . vnderstondeth the nat Make thyn offrynge if thou wylt bifore the ymage / but nat to th ymage Make thy pilgramage nat to the ymage ne for the ymage . For it may nat helpe the / but to him and for him that the ymage representith to the. For if thou doo it for the ymage / or to the ymage thou doste ydolatry .

The iii. chaptre DIues .

Me thynkith that whanne men knele bifore the ymage pray and loke on the ymage / with wepyng teres / bunche or knocke theire brestys / with other suche countynaunce / they do al this to the ymage / and so wenyth moche peple .

Pauper .

If they doo it to the ymage / they synne gretly in ydolatry ayenst reasone and kynde / Butt as I sayde bifore / they may doo alle this bifore the ymage & nat to the ymage /

Diues .

Howe might they do al this bifore the ymage / and nat worshyp the ymage .

Pauper .

Oft thou seest that the preest in the chirch hath his boke bifore him . he knelyth he stareth ▪ he loketh on his boke he holdith vp his hondes And for deuocion in case he wepith / and maketh deuoute prayers / To whome wenyste thou the preest dothe alle this worship /

Diues

to god & nat to the boke .

Pauper .

On the same maner shulde the lewde man vse his boke that is ymagery and painture nat to worshyp the ymage / but god in heuyn and seintes in their degre And that alle the worshyp that he doth bifore th ymage / he doth nat to the ymage / But to him that the ymage representith .

Diues .

this example is gode / but knowest thou any bettre /

Pauper .

Whanne the preest saith his messe at the autre / comonly ther is an ymage bifore him / & comonly it is a crucifixe stone / or tree / or portrayed .

Diues .

Why more a crucifixe than an other ymage .

Pauper .

For euery messe syngyng is a special mynde makynge of cristes passion . And therfore he hath bifore him a crucifixe to doo him haue the more fresshe mynde as he owith to haue of cristes passion .

Diues .

The skylle is gode / say forthe .

Pauper .

Bifore this ymage the preest sayth his messe / & makith the highest praiers the holy chirch can deuyse / for saluacion of the quycke & of the dede He holdith vp his hondes / he louteth / he knelyth in case / & alle the worshype that he can do he doth Ouirmore he offreth vp the highest sacrifyce & the best offrynge that any herte can deuyse / that is Cryste / goddes sonne of heuyne / vndre fourme of brede and wyne Alle this worshyp dothe the preest at the messe bifore the ymage / and yit I hope that ther is no man ne woman so lewde / that he wolde say that the preest syngith his messe ne maketh his prayer / ne doth that worship / ne offrith vp goddes so ne criste hym self to the ymage .

Diues .

God forbede that any man or woman shulde saye soo or byleue . That were erroure moste of alle erroures

Pauper

On the same maner . shulde the lewde man do his worshyp bifore the ymage Make his prayer bifore the ymage and nat to the ymage .

The iiii . chaptre . DIues .

Contra. On gode friday ouir al in holy chirche / men crepe to the crosse and worshyp the crosse .

Pauper .

that is sothe / but nat as thou menyst The crosse that we crepe to and worshyp so highly that tyme / is criste him self that died on the crosse that day for oure synne and our sake As sayth Beda libro iii. de gemma anime / For the shap of a man is a crosse . And as he heng vpon the rode he was a very cros He is that crosse as alle doctoures saye / to whome we praye / & say O crux aue spes vnica Hail be thou crosse oure only hope / encrease thou to the meke her right wisnesse this passion tyme . and yeue pardone to theym that ben gylty . He is that crosse brighter than al the sterres of the worlde as holy churche syngeth & sayth O crux splendidior . cunctis astris mundi / &c. And as Bede sayth for asmoche as cryste was moste dispised of mankynde on gode friday / therfore holy churche hath ordeyned that on gode fryday men shuld do him most worshyp . And for this skyl we do that high worshyp that daye / nat to the crosse that the preest holdith in his honde / but to him that dyed for vs al the day vpon the crosse For oftym the cros that the preest holdith in his honde is fulle vnthende criste hymself / cristes passion / cristes deth / cristes lyuynge / in erth fulle of peyne & wo / the crosse that he dyed on & euery lyknes of the crosse is clepid cristes crosse But the lyknesse of a thynge o withe nat to be in as moche reuerence / & worship as the thinge himself And euery lorde & knight hath a special token in his armes or elles besides his armes wherby he is knowen / & ofte beryth the name of his token / & by the name of his token his dedys ben tolde of heraudes & gestours that knowe nat their name ne their persone . Right so Criste in holy wryt oft tymes is clepyde a crosse / for the crosse is his special token And so suntyme we speke to the crosse as to crist him self Suntyme we speke of the crosse only / that he henge vpon And so we speke oft in holy church seruyce to the crosse as to criste him self / & anone we turne the worde only to the crosse / that he died on And so suntyme we speke to the crosse & of the crosse / as to him & of him that the crosse betokeneth Sumtyme we speke of the crosse only as of his token / & the crosse that he died vpon / and so one worde is referred to diuerse thinges And this blīdith moche folk in their redynge For they wene that alle the prayers that holye chirch maketh to the crosse / that he maketh theym to the tre that Criste died on / or elles to the croce . in the churche / as in that anteme . O crux splendidior . And so for lewdnesse they been deceyued / and worshyp creatures as god him self .

Diues .

On palme sunday at procession the prest drawith vp the veyle bifore the rode / & fallith downe to grounde . With alle the people / and sayth . thries . Aue rex noster . Hayle be thou oure kynge / and soo he worshipeth that ymage as king

Pauper .

Absit . God forbede . He speketh nat to the ymage / that the carpenter hath made and the peyntour painted but if the prieste be a fole For that stocke or stoone was neuir kynge / but he spekyth to him that dyed on the croce . for vs al / to him that is king of all thynge .

The v. chaptre . DIues .

I assente / for this is ayenst skylle and reson and kynde / that man whiche is nere of kyn to god that is verry man and our brother . shuld worshyp in that maner either stocke or stone For they may neither here ne se. ne helpe themself And therfore who so worshyppeth ymages in this maner / dothe grete dishonoure to man that is so noble in ordre of kynde / & moch more to god that toke mankynde . & bicame man / & in oure manhode is aboue alle mankynde .

Pauper .

If the kinges sonne . knelyd to his churle or to his page & worshypyd him as his souerayne and prayed him of grace . that only the kyng might graunt and dyd him the same worshyp . that he shulde do his fader the king it were a grete dishonoure bothe to the sonne and to the fader . And therfore it is repreef to gentylles to be ouir homely with boyes ayenst gode norture . But moche more dishonoure . doo we to god & to oure self also / sithen we be the kinges children of heuen . so nygh of kynne & heires of the kyngdome of heuyn / if we worshyp stockes or stones or any other ymages / or done theim any seruyce / as sayth the lawe . De consecrac . di .iii. Venerabiles .

Diues .

This is open enoughe that thou sayst For the ymage . neither can ne may help at nede For it hath no vertue at alle It is nothyng elles but a boke or a token to the leude peple as thou saidest first to stire hem to think on god & on seyntes in heuen / & so to worshyp god ouir al thing and seyntes in their degre

Pauper .

For this skylle been crosses made by the wey / that whanne folke passynge se the crosse / they shulde thynke on him that dyed on the crosse . & worshyp him aboue alle thinge . And for the same skylle is the crosse borne bifore in procession / that alle that folowe & mete with the crosse shuld worship him that dyed on the crosse and thanke him for his endeles charite . Also the crosse is borne bifore . in token that in al oure lyuyng & alle oure dedys / we shuld haf iye & hert to him that died on the crosse . as to oure kynge oure hede / oure lord / our leder to heuen blysse . And therfore Salomon saith . Oculi sapien●is in capiteeius . The iyen of the wiseman been alway in his hede . that is Iesu Criste . Whiche is hede of holy churche / and of al. cristen peple .

The vi chaptre DIues .

Sithen ymagerye is but a token & a boke of the lewde peple / teche me yit a litel bettre to knowe this boke & to rede therin

Pauper .

Imagery sumwhat betokneth in special . sumwhat in comen & general In special token the ymage of oure lady is paynted with a childe in her lefte arme / in token that she is modre of god / & with a lylie or elles with a rose in her right honde / in token that she is mayden withouten ende & floure of alle wymen And soo of other seyntes / whose ymages haue diuerse signes in their hondes and other places / for diuerse vertues & martirdomes that tho seintes suffrydde & hadde in their lyf

The ymage of seint petyr is paynted with keyes in his hond in token that criste betoke seint petyr the keyes of holy churche / & of the kingdome of heuene But yit afterwarde / Criste yaue tho keyes to al the apostles / as the gospelles wytnesse . Mt .xviii. & io. xx.c . Seynt poule is peynted with a swerde in his honde / in token that he was heded with a swerd for cristes sake / & also in token / that suntyme he pursued holy church with the swerde / Seynt Iohn / the euangeliste is peynted with a coupe in his honde / & an edder therin / in token that he dranke dedly venym / & through the vertue of the crosse it loste his molice . and dyd him none harme . And in his other honde he be●eth a palme . in token that he was a martyr / & hadde the palme of martirdome / alle though he were natt slayne for his wylle was to dye for goddes sake Seynt Iohn baptist is peynted in a camelys skynne at the peintoures wylle in token that his clothyng was fulle harde and sharpe / made of camelys ●ere He ●erith a lombe with a crosse in his left honde : and his fyngere of the righte honde . ther towarde / in token that he shewyd goddes lombe goddes sonne that dyed for vs on the crosse whan he seyd to the people . Ecce agnus dei / ecce qui tollit pctā mund. Se goddes lombe / se hym that doth awey the sinnes of the world Seynt Kateryne is peynted with a whele in the one honde / in token of the orrible wheles which the tyraunt maxence . ordeyned to rente her lith from lithe But the aungel distroyed them & many thousandes of hethen peple . And so they dyd her noo harme . She hathe a swerde in the other honde / in token that her hede was smyten of with a swerde for cristes sake / Seynt margarete is paynted with a dragon vnder her feet / & with a crosse in her honde in token that whanne the dragon deuoured her / she blessid her and by the vtue of the crosse / the dragon brast and she came oute of him in helth & hole And so forth of diuerse ymages of other seyntes / whiche ymages be made to represente to man the vertuous lyuyng of seintes / & the holy endynge of their temporal lyf .

The vii . chaptre . DIues .

What betokneth ymagery in gn̄al or comon

Pauper .

Comonly alle the appostles ben peinted bare fote in token of innocence & of penaunce Nathelesse they wente nat alway fully barfoote / but suntyme with galoches / a sole bineth & a fastnynge aboue the fote Of whiche galothes seynt Bede saythe in his original The aungel spak to seynt Petyr . saynge . Calciate caligas tuas . Do on thy galoches or sandalynes as saythe seynt make in his gospelle Also the apostles comonly and other seyntes ben peynted with manteles in token of the vertue & pouertie whiche they had For as saith seynt Gregorye . Al these worldly godes ben nought elles but a clothinge to the body And a mantele is a louse clothyng nat fast to the body but louse . & lightly may be done awaye Righte soo the godes of this world wer but a mantel to apostles & other seintes . For they were alway so louse from their herte that they yaf no grete tale therof / nor to lese theym . They were nat faste ne cleuyd nat to them by noo false couetyse / but alway they were redye to forsake alle for cristes sake .

Diues .

What betokneth the rounde thinges peynted on their hedes

Pauper .

The blys that they haue withouten ende Of whiche the prophete ysaie ▪ spekyth Leticia sempiterna super capita eorum . ꝑsa : li.c.

Diues .

they 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 in pellibus caprinis angustiati . They wente aboute in brocke skynnes / in skynnes of gete nedy anguysshed Nathelesse ymages stondynge in churches may be consydered in ii . maners / either as they represent the state of seintes 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 represent the state of enldesse blisse . in whiche seyntes be nowe / & so they be to be peynted ryaly and solemnely / as the cherubynes that rep̄sentyd the aungelles that been in heuene were made of golde Exodi . xxv . Natheles in al suche paynture an honest meane neither to costly bicause of this consideracion / ne to vile bicause of the former consideracion me thinketh is to be kept

The viii . chapt DIues .

Why ben aungelles peynted in liknes of yong men sith they be spirites & haf no bodies

Pauper .

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 & man at goddes bidding And therfore they been clepyd . Administratorii spiritus . Ad hebre . i.c. That is to say . spirites of seruice . For they serue to god / in rulynge of mankynde / & gouernaunce of this worlde / They been peynted fetheryd & with wynges / in token of lightnesse & delyuernesse in her werkes For in a twynclynge of an iye they may be in heuyn & in erth / here & at rome / & at ierusalem They be peynted with whelys vndre their feet in token that they mene & rule the rounde 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 aungelles doyng is alway aboute god / & alwaye ben nighe him where euir they be Also suntyme they be peynted armed with spere swerde & shelde / in token that they be redy for to defend vs fro the fendes that been besy night and day to lese vs For but if holy aungellys 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 him 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 . euangelistes peynted in such diuerse liknes sith they were men al iiii .

Pauper

For diuerse maner of writing & teching / matheu is peynted in lyknesse of a man / For he principaly wrote & taught the manhode of Criste and tolde . howe he bicame man / And most specially and most openly wrote his genologie Seint Iohn that wrote In principio erat verbn̄ . 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 insight & vnderstondynge in the god hede . than the other euangelistes . Seint luke is peynted in 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 temple . 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 in lyknesse of a lyon / bicause that he spekith moost openly of cristes resurrection / how he rose from 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 presented by the liknesse of a lyon for he spake more openly of cristes resurrectōn 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 man 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 in 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 / helpli●h to mankynde . 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 in 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 deuocion & for knowlechynge of his high lordshyp that alle we haue of him and ayenst tempestes and wycked spirytes that fle the euangelistes set in maner of a crosse / and been ashamede and abasshed of the crosse / and specially of Crystes passion . by the whiche they were alle disconfyt .

The x. chaptre DIues .

Why ben ymages . hilyd in Lenten from mannes sighte

Pauper .

In token . that while men ben in dedly syn they may nat se goddes face / ne seyntes in heuyn And in tokenynge that god & al the court of heuyn hyde their face from man & woman / whiles they be in dedly synne / tyl the tyme that they wole amende them by sorowe of herte & shryfte & satisfaction .

Diues

Why been they more hyd in lentē than in other tyme

Pauper·

the tyme of Lente betokneth the tyme of Adamys syn / for the whiche we loste the sight of goddes face / & god & the courte of heuen hydde their faces from mankynd vnto the tym of cristes passion . & in token therof in lxx . Whan holy church beginneth to make mynd of Adamys synne / he leuyth songes of myrthe / as Gloria in excelsis . Te deum . & Alleluya For through the synne of adam / our ioye was turned in sorowe & wo

Diues .

I holde it wele done to hyde ymages in Lenton to lette men from ydolatry . Nathelesse ymages of comon offrynge ben selden hyd in lenton / for lettyng of lucre .

Pauper .

Seynt poul sayth that couetise and namely of prestes is cause of moche ydolatrye . Auaricia est ydolorum seruitus . Coloc . iii. c . For ne were couetise tho ymages shuld be sette as lytel by as other and as sone hiled and hyd

Diues .

I suppose that seintes in erth were nat arayed so ●ay with shone of syluer / and with clothes of baudkyn rynges & broches & other iewelles as ymages be nowe And suntyme thou seydest that by the feet is vnderstonde mannes loue & his affection / And therfore me thynketh that the feet so shode in syluer shewe that the loue & the affection of prestes is moche set in golde & siluer / & erthly couetyse For suche richesses of clothynge of the ymage is but a tollyng of more offrynge . & a token to the leude people / where they shulde offre and what / for they had lyuer a broche or a rynge of syluer or of golde than a peny or a half-peny / thoughe the broche or the rynge be but of easy pryce / And comonly they shoe none ymages ne clothe them so richely / but yf they erne firste their shone & ther clothes / but if it be to tolle folk to offrynge .

Pauper .

leue this mater for it is odiouse to the coueitouse prestys that wynne great richesse by suche ymages . And therfore let suche wordes passe at this tyme and speke we of sumwhat elles more to purpose .

The xi . chaptre . DIues .

Cryste saith in the gospelle : Dn̄m deum tuum adorabis . & ei soli seruies . Mt. iiii . c . Thou shalte worship thy lorde god & serue him alone And it is of the firste commaundment as holy wrytte shewyth wele . Deut. vi . c . Howe might I kepe this that I shulde no thinge worshyppe ne serue but god . I muste worshyp my kynge / my prelate / my soueraynes . & serue them as myn astate axith / and do to them my dueties homage / and fewtie . & seint Poule saithe Per caritatem seruite īuicem / Ad gala v c. Serue ye to gyd ech man other by charitie : And seint Petyr sayth : Serui subditi estote . dnis vrins / non tantum bonis et modestis / sed eciam discolis . ye seruauntes be ye subget to your lordes / nat only to the gode and the meke / but also to tyrauntes . And in the same place he byddeth vs worshyp alle men He biddythe vs also . drede oure god & worshyppe oure kynge .

Pauper .

As clerkes say ther is ii . maner of seruice and of worshyp . One that longith only to god and to noo creature / and is clepyd Latria . on latyne that is to saye diuyne seruyce and dyuine worshyp / for it longith only . to god A nother is a seruyce & a worshyp comon / to god & to creature resonable & intellectual that is to say to man woman & aungel . & it is clepyd Dulia . on latyne : The firste seruyce and worship that is clepyde Latria . dyuyne . seruice longith only to god And on this maner seruyce spekyth Criste whanne he sayth tho wordes Dominum deum tuum . &c. Thou shalte worshyp thy lorde god and serue him alone with diuyne seruyce / and dyuyne worshyp . that is to say . Thou shalt do no Latriam . no diuyne worshyp ne diuyne seruyce to no creature . but only to god / And therfore who so doth any diuyne seruyce that is clepyd Latria . to any creature to any ymage . or any fourme or figure . he doth ydolatry . For ydolum . on latyne is clepyd a fourme and an ymage . on englisshe . And therfore who so dothe diuyne worshyp that is clepyd Latria . to any ymage he doth ydolatrye .

Diues .

What clepist thou propirly latriam . diuyne worshyp and seruyce that longith only to god

Pauper .

As sayth a grete clerke Antisidorensis in summa sua . libro tercio . Latria is a ꝓtestacion & knowlechyng of the high maiestye of god that he is souerayne godenesse . souereyne wysdome / souerayne myghte . souerayne trouthe / souerayn largenesse . shaper and sauer of al creatures . & ende of euery thynge . & al that we haue we haue of him / & withouten him we haue righte nought . & noughte may haue ne do withouten him we . ne none other creatur / This knowlechynge & ꝓtestacion is done on thre maners / by hert by speche / by dede By hert that we loue him as souerayne godenesse . & loue him as souerayn wisdom & souerayn trouth that may nat disceyue / ne be disceyued / & hope & truste in him as in souereyn might that may best help at nede / & as souerayn largenesse & lorde that best may yelde vs our mede / & as souerayn sauyour moste merciful & moste redy to forgyue vs oure mysdede By mouth & spech this knowlechynge & this seruyce is doon / whan we swere by his name worshipfully & truly in thing of charge . & fle ydel othes / foul othes false othes / & in our spech do worship to his holy name / & swere nat by creatures / but only by his holy name For he saith in the gospelle . Reddes dno iuramenta tua . Thou shalt yelde thyn othes to thy lorde god & to no creature Also it is done by vowes makynge For it is nat leeful to make a vowe to any creature And therfore he sayth Reddes dno vota tua . Thou shalte yelde thyne a vowes to thy lord god . and to no creature . And the prophete saythe / Vouete et reddite domino deo vestro . Make ye vowes / and yelde ye youre vowes to youre lord god nat to the ymagis stockes ne stones Also it is done with prayer . & prisynge of the mouth For we muste praye him and pryse him as souerayne might / souerayne wysdome / souerayne godenesse souerayne treuthe / as alle rightfulle and merciful . as shapper & sauer of alle thing / & lorde of al & souerayne helpe in euery nede . And on this maner may we nat praye ne prise any creature And therfore they that make their prayers and ther prisinges bifore the ymages / & say their Pater nost. their Aue maria / and other prayers & prisynges / vsed comonly of holy churche / or any suche other if they do it to the ymage / & speke to the ymage / they doo open ydolatrye And they be nat excusyd alle if they vnderstonde nat what they saye . For their sighte & their other wyttes / & their ynner wyt also / shewyth wele that ther owith no suche prayer prysynge ne worshyp be done to no suche ymages . For they may nat here them / ne se hem / ne help them at nede .

The xii . chaptre

ALso this ꝓtestacion and knowlechyng is done by dede / as by offrynge / & sacrifice makynge whiche longe only to god . For what man offreth or maketh sacrifice / he knoulegith him yeuer of grace . & maker of holynesse / sauyour & foryeur of synne / & this may no creature do Also it is shewyd by tokenys of the body / as by kneling loutyng lyftynge vp of hondes / by bunchynge of the brest / whiche tokenys may be do bothe to god and to resonable creatures / but otherwise to god than to resonable creatures . For as saith a clerke Ricardus de media villa super tercium sentenci . dist. i● qōne vltima whanne we knele to god / in that we knowlege that we may nat stonde in vertue / in godenesse / ne in we le but only by him / whanne we fal al downe to grounde to god we knowlege that but he helde vs & kept vs / we shulde falle al to noughte And whanne we hold vp oure hondes to hym . We knoulege that we may right noughte do withouten hym / & that we be al in his power / and that he may do withouten vs what he wole / & so we put vs only in his grace Also by that we knoulege . that al that we haue of any godenes we take it of his honde / and of his yifte . Whanne we bunche oure breestys / we knowlege vs gyltye ayenste him in herte / and in dede . And that we haue done . moche synne / whiche only god knowith For only he knowyth mannys herte and mannes wylle Also we bunche oure self on the breest in token of sorowe of hert for oure mysdedys / and that we repente vs sore of our mysdedes These toknes of reuerence be do also to reasonable creatures / as to aungel / man & woman / but nat in this maner : For whanne we knele or loute . or fal downe to grounde / or holde vp oure hondes to any creature / we knoulege that ther is some souereinte & some vertue in him that we knele to / wherbye he may helpe vs . nat as principal helper / but as secundary with the helpe of god And therfore these dedys of worshyp and reuerence shuld not be done to ymages / stockes / or stones / ne to none suche other For they haue no suche vertue ne soueraynte aboue man ne woman . ne right nought may helpe them at nede / ne themself neither So that these dedys of reuerence principally ought to be done to god . secundary to aungel man or woman / but on no wise to noon other vnreasonable creatures / ne to none suche ymages And as sayth a grete clerke . Doctor halis in summa sua . To god men shulde knele with bothe the knees / in token that in him is al our principalle help / but to man only with the one knee . Soo leue frende ye shal vnderstonde that the worshyp which is clepid Latria . shal be done only to god . The worship that is clepid Dulia . is comon bothe to god & man For we shulde worship man woman and aungel . nat for theim self / but principally for god / for that they ben made to goddes ymage For they be goddes seruantes and goddes mynistres . For ther is no lorde / ne tyraunt / ne prelate / man ne woman so wicked but that he seruyth god in some thynge . And alle though he be nowe wycked / we woote neuir howe sone he shal amende hym . and be oure brother in blysse . as saith seint Austyn vpon the sauter But to the fende shuld we do no worshyp / for he is dampned withouten ende / and ther is no hope of his saluacion .

The xiii . chaptre

WE shulde worship man & woman / for he is made to the lyknesse of god / for his office / for the worshyp of god / & dispyse his syn And therfore sayth seynt petre . Omnes honorate . Worshyp ye alle men and wymen Honore inuicem preuenientes . Be ye besy / who soo may euery man worship other

Diues .

me merueyleth moche why men be so ●●sy to do the people worship ymages

Pauper .

Couetyse of men of holy churche and leudenesse bothe of theym and of the people ben cause of suche ydolatrye .

Diues .

I haue herde say that many grete clerkes holden therwith / & say that men shulde worshyppe ymages

Pauper .

Worshippe is a large word and comon to diuyne worshyp . and seruyce that is clepyde Latria . and to worshype that is clepyd Dulia . Whiche longith propirly to speke only to resonable creature For as sayth the philosophre . quarto ethicorum . Worshyp is mede of vertue And it owith nat to be done to any creature . but that creature haue some godenes of vertue moral / & of grace / or elles some office to lede & brynge folke to moralle vertue

Diues .

Thanne to the ymage stocke or stone / golde or syluer / longith none suche worshyppe For whanne it is so sere and dry . & worme eten / it hath no vertue at alle / but for to brenne soner in the fyre than a grene tree But whanne it wext vpon the erthe . it hadde vertue to wex & spring & to brynge forth grene leuys & floures to conforte of mannys iye & frute . to helpe of man and beest And yit wole no man worship suche grene trees ne precious stones ne erbys alle if they haf grete vertues and wounderfulle for they haue no vertue moral . Moche more men shulde nat worshyppe sere drye trees / that haue no vertue at alle / Say forthe what thou wilte .

Pauper·

Also worshyp is clepyd veneracion that stondith in honest & siker kepynge / honeste handlynge / clene dightynge / in stondyng / in syttynge / in place settyng And this maner of worshyp may be done & ought to be done to euery holy thynge that longith to god . and holy church as boke chalyce vestment / belles & ymages . in asmoche as they be ournamentes of holy churche / and the lewde mennys boke . But this worshyp and veneracion is no seruice ne subiection of him that doth it to the thyng that he doth it to / but it she wyth subiection / & seruyce of the thinges so worshypyd to him that putteth it so in worshyp . so kepith it & so sauyth it And on this maner the lawe clepith ymages venerable & worshypful / for ther shuld no man dispyse them ne defoul been . brenne them ne breke them De consecrac . di / iii. Venerabiles . & for this maner of veneracion . and worshyp sayth the lawe in the same place / & summe doctoures / that ymages boke or vestment and chalice / may be worshyped with Dulia . But they take that dulia . fulle largely / & fulle vnpropirly / For such worshyp & veneracion / is no seruice ne subiection as I saide bifore . And propirly to speke dulia . is a worship that longith only to god and to resonable creatures / And principally and excellently / to oure lady seint mary . and to the manhode of Criste . Whiche worshyp is clepyd . yꝑdulia : propirly said Also to the crosse that criste dyed vpon / if that men had it as clerkes saye longith yꝑdulia For of al thinges that want lyf / the cros of criste owith most to be worshipyd / and be in most veneracion and reuerence But that veneracione is clepid yꝑdulia . vnpropirly Also frende ther is worshyp that the subget doth to his souerayne / knowlechyng him his souerayne / by worde or by token / as by knelynge loutyng & suche other / & this maner worship is clepyd propirly adoracion Other worshyp that is clepyd honoracion / & veneracion is conuenyent bothe to the souerayne & to the subget For a lord honoureth his seruaunt by yiftes / by promocions in office . in dignitie / Also a lorde worshypeth a pore man whanne he settith him at his owne table or aboue other that been of higher degree thanne he / and yit adoureth he him nat / ne doth him the worshyp of adoracion / Nathelesse adoracion is taken suntyme fulle vnpropirly / for comon honoracion and veneracion / And for asmoche as al these maners of worshyp so diuerse ben clepid with one name of worship in englisshe tunge . & ofte the latyne . of worshyp is taken and vsed . vnpropirly and to comonly . Therfore men fal in moch dout and errour in redyng & nat wele vnderstonde what they rede

The xiiii . chaptre . DIues .

This distinction . and declaracion of worshypynge howe it is taken / and vsed in diuerse maner / & howe it is clepyd with one name in englisse / hath auoided many argugumentes and skylles which I thoughte to haue made ayenste the / I am oute of doute . I can aunswere therto my self by thy declaracion / But ii . thinges as me thynketh thou saidest nat al trouthe

Pauper .

Whiche be tho

Diues .

Thou seydest that men shulde nat offre but only to god

Ne knele on bothe knees but only to god And we se at iye that men offre to the prest in the church & knele on both kneis to the prieste in sherifte .

Pauper .

Men offre nat the preeste but only to god . as I saide firste by the hondes of the prieste For the preest is goddes mynistre ordeynede to resceyue thinges that been offryd to god / as tithes & deuocions / & lyue therby honestly & dispende the remenant to nedy folke / & to worshyp of god & helpe of holy churche . Ne men knele nat on the maner / to the prieste / but to god bifore the preest . for the reuerence of god & of the sacramentes of holy chirch But whan man knelith to temporal lordes p̄lates or p̄stes / or any other persone / for reuerence of his p̄soone or of his dignyte / he shuld knele only with th one knee But as saith seynt Austyn de ciuitate dei . lio. xo.c.v. By flaterye and ouirlownesse of the people & ambicion of the souereyns many worshyppes that longed suntyme to god alone / ben nowe vsed in the worshipyng of synful man & woman / And thoughe it be do to man or woman for the worship of god as I saide firste it is suffrable :

The xv chapt DIues .

Thurification . & encensyng was by olde tyme an high diuyne worshyp . And many seyntes were putt to the deth for they wolde nat encense ymages stockes ne stones But nowe clerkes encense ymages & other / preestes & clerkes & lewde people also . And so as me thynke they do ydolatrie

Pauper .

In euery lawe thurificacion & encensyng hath been an highe dyuyne worship . that ought nat to be done to any creature by wey of offrynge Neuirtheles it may be done on ii / maners . Firste by weye of offrynge with conuenient toknynge & so it may nat be do to any creature For on this maner it owith nat to be done butt only of a preeste / & at an auter . halowed or with a suꝑaltare halowed / so the prestes lefully may sey there their masse . For by the encensour is vnderstonde mannys herte / by the encense holy pyer / by the fyre charitie And so suche encensyng and thurificacion betokneth that right as the prieste offrith vp in the encensoure encense . swete smellyng by hete of the fyre So the preest & the people by the preest offre vp her hertes to god and her prayers quycned by the fyre of charite . And pray that their bedes and theire praiers and deuociones may be plesaunte to him for that endles charite that he shewyd to mankynde / whanne he dyed for vs alle vpon the crosse / whiche charitye is presentyde in the sacrament of the autre . For alle the masse syngyng is a special mynde makynge of cristes passion / And right as Cryst was meane in his passion bitwene god and mankynde / so is the preest in his messe saynge / and sacrifice makynge and offrynge and encensynge / meane bitwene god and the people . And therfore only a preest shulde encense at the autre / and with halowed encense / and with holy prayer sayng on this wyse for him selfe & for the people . Dirigatur oratio mea sicut incensum in conspectu tuo . Lorde make my praier go right vp in thy sighte as encense Also thurificacion may be done only for steryng to deuocion & for to kenynge And so it may be done to the clergie and to the people . in token that as the encense by hete of the fyre smellith swete / & styeth vp to heuen warde / Soo shulde they lyft vp their hertes / with deuocion / and make their prayers in charite that they mighte be plesaunte to god / and wende vp to god . For but the preest and the peple be in charite / elles their prayer pleasith nat god / ne gothe nat vp to god as it shuld elles do . & therfore is no man worthy to be encensed but if he be in charite And whan the clergye in the quere or the people is encensed / they shulde lowte lowe / for reuerence of god / and take it nat as for worshyp done hem but as sterynge to deuocion / & as a token / what deuocion they shuld shewe to god / & by loutyng shewe lownesse of deuocion that it sterith them to For withoute deuocion and lownesse of hert our prayer goth nat vp to god But as saith the wiseman The prayer of him that loweth him in his prayer thirlith the cloudes The myssalle and the gospel is encensed in token that the praiers writen therin profit litel or nought but if they be made with deuocion and in charitie And ther shuld no man preche the gospel . butt with deuocion and for charitye & alle his spede and alle his profytte referre vp to god / and alle his prayers put in his wylle At buriynge men encense the dede bodies / in token that he dyed in charitye . & in his dyenge he had his hert vp to god / by hope feith charite & deuocion / for elles he is nat worthy to be buryed in cristen buryelles . Also in token / that he shalle quycken ayen and ryse vp from deth to lyf at the dome and wende vp to heuene for his charite whiche he had by his lyf as the encense stieth vp by the hete of the fyre / And for the same skylle is the graue encensed in token that he shalle awake and ryse from deth to lyf Also the body & the graue ben encensed / in token that it is plesaunt to god the holy churche pray for hym . But this maner of encensyng done to the clergye to the people & to the dede bodies to the graue shulde be done with encens nat halowed ne blissed . for it is noon offryng And as touchynge encensynge . done in the presence of ymages . as it semyth to me it is nat done propirly to the ymages / but bifore the ymages in diuerse significaciones or toknynges / For whanne encensyng is done bifore a peinted ymage that rep̄sentith criste whiche is very god & man . It semyth to me that the encensyng signifieth that al deuocion & charitable prayer which is betokned by encence / shulde principally . stye vp to god / & whan encensyng is done bifore any ymage of our lady or of other seyntes / it may signifye that the prayers of seintes whiche pray for vs wreches in erthe stye vp by their grete cherite to the maiesty of god .

Diues .

Sith encensyng is nat done to the peple by wey of worshypyng / why encence they first the souereynes more thanne the subgettys .

Pauper .

For in alle thinge must be kept ordre in doynge And also in token that as they ben principal in state & dignite . so shulde they be principal in deuocion & charite / and yeue other gode ensample .

The xvi chaptre . DIues .

Why worshyp we god and praye to him more in the est than into the weste . southe and northe .

Pauper .

Eest and west south and north and ouir al it is leful and medeful to worshyp god / as him that is ouir al / lorde of al thynge . But for to drawe cristen peple to one maner doynge / & to fle difformite . Therfore holy churche hath ordeyned that men shulde in chi●che & other places if it may be wele done / worshyp god pray him & pryse him in the Eest / as the lawe shewith we le / Distinct xi . ecclesiasticarum . And that for diuers skylles Firste for crist vpon the crosse dyed into the west / & therfore in oure prayer we shuld turne vs into the eest / to see how crist for vs henge vpon the tree / & so to haue an iye to his passion / & worshyp him that dyed for vs alle . vpon the tree Also to lette the peple to sue the iewys in maner of worshypyng For att goddes ordenaunce they worshyped west warde in token that their lawe and their maner worshipyng in theire cerymonies shulde sone passe & go downe & make an ende as the day endith & passith a way into the west And also in token that for any worshyp or prysynge or p̄yer that they dyd / yit they shulde go downe to hel / tyl the newe lawe came whan criste dyed for vs al And for the same skylle criste died west warde / and in his dyeng saide . Consummatum est . That is to say It is endyd / For in his deth the olde testament endyd & wente downe as the sonne And the day gothe downe in the west And therfore we cristen peple worship into the Eest / by techynge of the holy goost / in token that our lawe shal spryng & sprede as the day cummyng of the sonne riseth & spryngeth oute of the eest . and as alle the sterres ben moste brighte in thest. & whan they wende into the west alle they begynne to dymme & derk / so was th olde lawe ful dymme & ful derk / but the newe lawe is open brighte & clere Also we worshyppe Cryste most in the eest for he was most dispisyd in the Eest whanne on gode friday he heng on the crosse turned into the weste / whan the iewes stode bifore him & passide bifore him with many scornes & dispytouse wordes / with mowes / & many a iape they seyde . Vath q destruis templum dei : Tprut for the that distroyest goddes temple . And for he was moost dispysed into the Eest of the iewes & hethen peple / Therfore cristen peple ther ayenst worshyp him most into the eest And for he was most dispysed for vs on gode frydaye Therfore we worship him most on gode fridaye And on this maner as moche as we may / al his dispyte we turne to worshyp of him Also we worship god in the eest in token bright as the sonne ryseth vp in the eest / so we byleue that criste rose vp from dethe to lyf / and in that we worshyp : him as him that rose from dethe to lyf / & shal lyue withouten ende Also in token that we longe to come ayen to the blisse of paradyse that we loste in the eest / & pray god that we may with his mercy / come ayen therto .

Diues .

These skylles ben gode But why wer thanne the xxv . men blamed of god for they worshipyd estward at the risyng of the sonne / as we fynde . ezechielis . viii.c.

Pauper

Nat for they worshiped god estwarde For danyel & many other worshyped god Estwarde . weste . southe / & northe / as he is worthy to be worshyped ouir al A solis ortu vsque ad occasum laudabile nomen dn̄i. . From the sonne rysynge vnto the goyng downe goddes name is prisable & worshipful But they were blamed for they worshyped the sonne in his rysynge / & dyd diuyne worship therto in dispyte of goddes temple / & of goddes lawe as many foles yit do these daies worshipynge the sonne in his risyng & the newe mone in his firste she wynge .

Diues .

They worship him that made the sonne & the mone .

Pauper .

If they do so they do we le / But I drede nat al do soo And as saith a greate clerke Leo papa in a sermone / for asmoche as it hath a lykenesse of ydolatry & custome of hethen peple . men shulde absteyne them therfro For the people is ful moche enclyned to foly & to ydolatrye .

The xvii . chaptre . DIues .

That is sothe For these daies men doo wor / shyp to sonne / mone / & sterres / that for to worshyppe the sterres and the planetes & the crafte of astronomye . they wole put oute god of his maiestye . out of his kingdome & his lordship / & out of his fredome / & make him more bonde to sterres / than euir was any kynge or any lorde / or any man vpon erth They wole be of goddes pryue counseyl / wyl god nyl god / & rule his domes his dedys his werkes / & al by their wyttes & by the course of the planetes in somoche that as they say ther shall no man ne woman be hole ne seke / foule ne faire / riche ne pore / wyse ne foole / gode ne wycked . but by the worchynge of the bodies aboue & by their wyttes soo that they can tel it afore Ther shal falle no myscheyf ne welthe neither to persone ne to comunyte / but by her wyttes & by the cours of the planetes None hungre mo rayne ne tempeste . no sekenesse no warre shal falle but by theire wyttes & by the worchyng of the bodies aboue For as they saye / the bodies aboue rule alle thing here bynethe And thus they wol make god more thralle & of lesse power than any kynge or lorde vpon erthe . For why oure liege lorde the kinge god saue his lyf hath power & fredome of a page to make a yoman / of a yoman a gentylman / of a gentylman a knyght / of a pore man a greate lorde / withoute leue or helpe of the planetes And if a man trespasse ayenst him & be taken with treasone / he is of power to do him to be hanged & drawen / & to take from him & his heires the heritage & make him ful pore And he is of power to make his true lie geman riche though he be right pore This fredome and this power hathe oure liege lorde / oure kyng where so the planetes ben or in what signe / in what respect or in what constellacion or coniunction our king may do al this & a●e the planetes no leue Thei may nat let him Ne al the astronomoures with al their calculacion though they watch & stare / after the sterres / tyl they lese their hedes may nat let him / ne saue oon mannes lyf that the kinge wol haf dede Moche more than the king of heuyn that made sonne & mone / & sterres & al thing of noughte & ruleth gydeth & weldith al thing at his wyl may make riche and pore / faire & foule / hole & seke / wyse and fole / gode or wycked whom he lyketh withouten helpe . of the planetis And if any persone or communyte trespas ayenst him he may chastise him by hungre / by moreyne / by sekenesse / by tempest / by swerd . by pounte . by losse of catel & what wyse he wole / & he may rewarde his true seruantes as hym liketh / bothe in this world & in the other world axing the planetes no leue / ne counseyl of astronomours

The xviii c. PAuper .

As we fynde in holy wrytte Gen. i.c. At the begynnyng of the worlde whan god made al thinge of noughte the iiii . day he made sonne & mone & sterres & set hem in the firmament to yeue light to the creatures here byneth / that the sonne principally shulde shyne & yeue lighte / by day / mone and sterres by night . More ouir as saith the boke he made them & ordeyned them for to parte the day from the nyght / & they shulde be in tokenys / & tymes daies & yeres . that by the tokenys of the bodies aboue men shuld knowe the day from the nighte & one day from a nother / & wyte what day it were / & what tyme of the day / what nighte & what tym of the night / what yere and what tyme of the yere / what moneth & what tyme of the moneth Also god ordeyned them & made them that by the toknes & by the bodies aboue . men shulde knowe whan it were tyme to slepe & tyme to wake / tyme to trauayl / & tyme to rest / tyme to halowe / & tyme to labour / tyme to ete and tyme to faste . tyme to sette & to sowe : tyme to ere tyme to repe & to mowe And therfore salomon saithe Ecclesiastices iii. c . that alle thinge hath his tyme / & al thing vndre heuyne passith awaye by space of tyme / And so god made the firmament aboue with bright bodies that been therin to serue mankynde . & other creatures also of light & tyme Of lighte as a lanterne that may nat be quenchyd Of tyme as an orloge that may nat fayle God made hem to serue man / nat man to serue them He made them for man . nat man for hem He made hem nat to gouerne man / but he yaue man . & woman wytte & discrecion to gouerne them selue with his grace by the light & wissyng of tyme / whyche he hath of the bodies aboue / that by their light they may see . to worche . & by theire stirynge & their cours they may wyt whan it is tyme to worche And therfore saith the lawe xxvi . q̄. Non licet . in glosa . That the bodies aboue ben toknes & nat causes . of thinges here bynethe And as a lampe or an orloge ben necessary to religious by nyght wher by they may ryse and rule themself / in goddes seruyce / soo serue the bodies aboue to mankynde that we may haue of them bodily lighte And by their mouyng knowe oure tyme to serue oure god eche man & woman in his degre And as the lampe & the orloge in the dortoure rule nat the religiouse but the religiouse rule hem by the lampe and by the orloge / & in citees and townes men rule them by the cloke / & yit propirly to speke / the clocke ruleth natt them but a man ruleth the clock Right so man & woman / beest and ●yrde & other creatures rule hem self by the bodies aboue / & the bodies aboue rule nat theym And therfore they shuld nat be clepid gouernoures of this worlde / for they gouerne nat this worlde . They be nought elles but ●strumentes of goddes gouernaunce For it farith by god & the bodies aboue / as it dothe by the smythe & his gryndyng stone / by the wright & his axe : by the orloger and his orloge .

Diues .

I pray the shewe me wele this

Pauper

Thou seest at iye that whanne the smyth grindeth a knyf or an axe or a swerde on his stone / the stone dothe nought but goth aboute in one course . And as the smyth that sytteth aboue wole dispose and holde / so gryndeth the stone . If he wole grynde sharpe it shal grynde sharpe If he wole grynde blunte and play ne / it shalle grynde blunt & play ne Right as he wol that it grynde . so it gryndeth . If he take awaye the knyf axe or swerde the stone gryndeth right nought / & yit it goth about the same cours as it dyd bifore / Right so it is of god and the bodies aboue . For the planetes & the bodies aboue gone alway about in one cours certeyne / in whiche god ordeyned theym at the begynnynge of the worlde / whiche course they shal kepe vnto the dome . And as god wole that they worche / soo they shalle worche If god wole that they grynd sharpe / & cause moreyne seknes & tempestes hungre & werre & suche other they shalle do so If he wole that they grynde playne & smothe & cause helthe of body / faire wedyr & holsome / plentie of corne & vitayles / pees & rest / they shal do so Righte as god wole that they worche soo they shal worche So that god may doo with the planetes what he wole & he may do withoute the planetes what he wole In what signe in what constellacion / coniunction / or resp te that they be / they be alway redy to fulfyl the wyl of god .

DIues .

Sithen god maye do with the bodies aboue what he wole & whan he wole / & sithen god is so fre in his doyng . & nat artid by the planetes ne by none other creature / how shulde any man knowe goddes domes by the course of tye planetes / or deme therby / or telle what god wyl do in tyme comynge / or dyuyne of thinges that be to come .

Pauper .

Thou mayste nat knowe by the axe what the wrighte wole worche ne whan Ne thou mayst nat knowe by the orloge what tyme the orloger wole set it ne knowe the orlogers wylle . Ne thou maist nat knowe by the gryndstone what the smyth wol grynde / ne what maner ne whan

Diues

It is soth

Pauper .

No more may we knowe by the bodies aboue ne by the cours of the planetes what god wole do / ne what he wole ordeyne of man or of woman / or of any comunyte londe . realme / cuntre or cite / for the planetes & the bodies aboue ben nought elles but goddes instrumentes / & the course of the planetes is nat chaungeable ne variable / but it is put in certeyn meuynge and stirynge whiche they maye natt flee ne chaunge / for they haue no fre election in theire doynge But god is souereyn iuge moste rightful moste merciful moste free / to punysshe & to spare / For he is moste of might & no thinge may him withstonde & therfore his domes & his werkes be nat nedyd ne artid by the planetes / but after that men chaunge her lyuyng so changith he his domes / to punysshe or spare to wel or to wo to heuyn or to helle He demyd the sīful cite of nynyue . bicause of synne to be distroyed within xl . daies but whan they repentyd hem & amendyd theym & cryde after mercy / he changed his dome & sparyd the cyte / & distroied it nat as tellith Ionas the ꝓphete / & yit the planetes changyd nat her cours for non amendment of the peple Also we fynd in holy wryt the fourth boke of kinges that god sende the ꝓphete Isaie to the king ezechie whan he had sined and badde him make his testament for he shulde dye & no lengre lyue Anone the kinge repentyd him & wepte ful sore & axed mercy / And anon god badde the ꝓphete Isaie that yit was in the kinges halle to wende ayen to the kinge & say to him that god had accepted his repentaunce / & herde his prayer / & that he shulde nat dye than / but he shuld lyue xv . yere lengre . Lo leue frende how sone the dome of god was chaunged al to mercy And though the planetes yit the tyme kept forth their course . they chaungyd nat for al the kinges wepynge

Diues .

Anone after the son chaungyd his cours & turnyd ayen into the eest & began a newe day

Pauper .

The turnyng ayen of the sonne was natt cause of the mercye of god . ne of chaungynge of his domes / for god chaungyd his dome bifore or the sonne turnyd ayen So the turnyng ayen of the son was noughte elles / but a token of mercy to the kynge ezechie / & to alle synful wreches that wolde amende hem For right as the son chaunged his course after the repentaunce of the kynge Right so god chaungith his sentence anon as man or woman repentith him of his syn / & is in wyl to amende him . Therfore saith the lawe De penitent . di . i. sufficiat No uit deus mutare sentenciam / si tu nouis emendare delictum : God can chaunge his sentence & / his dome anone as thou canst amende thy trespasse Also it was a token to the kyng that goddes bihest to him shulde be fulfylled Butt alle the astronomours that euir were coude nat telle bifore of the wounderful token in the sonne . For it was al ayenst the comon course of kynde / & that and suche other shewe wele that god is nat ruled by the course of the planetes / but that god ruleth the planetes and nat the planetes him / ne his domes ne his werkes . But god ruleth demeth and gouerneth al mankynde persone & comunyte after that they deserue / and as him thynketh moost spedeful to his worshyp & to the comon proufyt of his Realme / in heuen in erthe & in helle / whose domes and ordenaunce passe mannes wyt And therfore seint poul sayth . Quis cognouit sensum dni aut quis consiliarius eius fuit / who saith he hath knowe the wyt of god / or who was his counseloure . Forsothe nat the astronomoures ne wyches / for they ben fooles of alle foles / and put fettheste oute of goddes counseyl / as folke that god moste hatyth Seint poule sayth / that the domes of god ben incomprehensible / noman may knowe them we le / no man may trase his weyes Tho been his wonderful domes / they ben so medled with mercy & rightfulnesse that they passe mannes wytte Therfore the prophete Dauyd sayth . Vniuerse vie dni mīa et veritas : Alle the weyes of the lorde been mercy and treuthe . Iudicia dni abissus multa . The domes of god been a moch depnesse / ye so depe that no mannes wytte may seke to the depenesse / ne knowe wele the cause . ne skylle of his wonderfulle domes And therfore suche astronomoures & wyches that entermet them so high of goddes domes / & wonderful werkes & presume to diuyne of thynges that been to come and make theym wyse / as if they were goddes felowes . and knewe alle his preuy counseyl / they ben foles of alle foles .

Diues .

Therfore clerkes saye . that they may no thynge tel for certayne But they may tel wher to man or woman or comunyte is enclened by the worchyng of the bodies aboue Neuirthelesse as they saye / man and woman may by vertue ouircome the planetes / and soo euery wyse man is lorde and maister of the planetes And therfore ptolomeus the greate astronomoure saith . Qd vir sapiens dn̄abitur astris .

The xx . chaptre .

ALso as they say by astronomye they may knowe whan men ben inclyned to werre or to peas And whan by comon course of kynde shulde falle moreyn / hungre / tempest / drought and such other . But as they say one holy prayer may chaunge euery dele And though it fal nat in one cuntre it fallith in an other cuntre .

Pauper .

Sithen they can nat telle for certeyne / what shalle bifalle but al in doute / & their sawes & their domes maye so lightly be chaungyd & brought to nought / it is a greate folye to sette any trust to their tales For so may euery fole telle what he wole and excuse euery lesynge . This maner of spech is nought elles but a mayntenynge of lesynges and of faytrye and of hydynge of folye and a synful excusacion of synne / & a nett to cache with womannes soul. & a strenge to drawe men to helle / & to drawe mannes hert his loue his trust from god They wolde fayne beholden wyse & nye of goddes counseyl but they wote nat howe for they be founden so false . ye shalle vnderstonde leue frende . that ther is but one sonne & one mone / and other fyue planetes / Saturne Iubiter Mars Venus and Mercury . Whiche with other . sterres gone aboute alle erth with the firmament euery day natuturel / & so passe alle the londes / alle realmes / persones : al erthe al waters / al ayre in xxiiii . oures . that is clepid day natural / from sonne ryse to sonne ryse / from none to none And sithen they passe alle londes & al persones so euenly / & make no more duellyng ouir one than an other why shuld they more enclyne one londe than another / or one persone more than a nother to vice / or to vertue / to warre or to peas /

Diues .

For some constellacion or some respe●t in her passinge fallith vpon one londe more than a nother . And as folk ben borne vndre diuers constellacions or coniunctiones . dyuerse respectes in dyuerse signes & vndre diuerse planetes / so ben they enclyned in diuerse maner & to diuerse thinges / vice or vertue / werre or peas / helthe or sekenes / pouerte or richesse and suche other .

Pauper .

Whanne the kinges sone is borne / in the same tyme in the same cōstellacōn respect planete & syne / is the bonde mannes sone borne . And yit haue they nat both one inclinacion / ne one disposicion For the kinges sonne is disposed by his heritage to be king after his fader The bonde mannys sonne . is disposed by his birthe / to be a bonde man alle his lyf as his faders haue been bifore him hundryd yeres / that no planete mighte auoide their bondage / ne fro the kinges theire dignyte In the same tyme and in the same constellacion & vndre the same planete and signe that one childe is borne been many borne & yit haue they nat alle euyn inclinacion ne euyn disposicion For some of theym ben enclyned to godenesse and summe to wyckednes summe ●o sekenesse / and summe to helthe / Summe been fulle angry and summe be nat soo . Summe be wyse / summe be foles / summe foule some faire summe riche some pore summe lyuynge longe / summe dye fulle sone / Esau and iacob . hadde bothe oone fadre and one modre Isaac and rebecca . bothe were bigoten at ones / as saythe seynt Austyn / and bothe borne att ones / and yit were they noo thynge lyke For iacob was a gode man / esau a shrewe Iacob was loued of god Esau was hatyd for his wyckednesse / Iacob was smothe of body with lytel here . Esau fulle of here as a beest Iacob was a true symple man Esau a rauenoure / and a maliciouse shrewe . Iacob was peasible / Esau a faytoure a baratoure . Soo thou myghte wele se that diuerse inclinacion of man & woman . stondeth nat in the planetes ne in the tyme of the byrthe :

The xxi . chaptre . DIues .

What elles may be cause of suche dyuerse inclynaciones .

Pauper .

For adames / syn & original syn that we be alle conceyued in we ben alle inclyned to synne And therfore god saith . Gen. viii . That the wytte & thought of mannes hert is inclyned to euyl from his youth . Sensus et cogitacio cordis humani in malum prona sunt / ab adolescencia sua . And therfore salomon saith . Prouerbi . xx . c . That no man may saye . I am pure and clene withoute synne . Neuirtheles al be nat enclyned alyke moche to synne ne to seknes / but some more some lesse / & that for many diuers causes Suntyme for wycked fuffraūce that chyldren be nat chastised in her youthe . For as salamon saith Prouerbi . xxix . c . The childe that is sufryd to haue his wyl shal shame his modre & al his kynne / Suntyme for wycked cumpany that they been in / & wycked example of their elders & mys informacion / Suntyme for mys vse in youthe For salomon saith . ꝓuerbi . xxii . that a man in his elde goth nat lightly fro the wey of his youthe .

Diues .

And yit it is a comon ꝓuerbe . yonge seint olde deuyl :

Pauper .

It is a synful ꝓuerb to drawe men to synne fro vertue . fro god to the feende / For holy wrytte saith . Bonum est hoī cum portauerit iugum dni ab adolescencia sua . Trent . iii. c . It is ful gode . sayth he to a man whanne he hath borne the yok of oure lord from his youthe / And as a poete saith Quod noua testa capit īueterata sapit . Whiche as the potte or the vessel takith whan it is new such it sauoureth whan it is old And therfore in holy wryt seynt Iohn baptist / toby. ieremye / sampson / samuel / & many other ben prised for their holynes in theire youthe For comonly they that been gode & loue god in godenesse in her youthe they make a fulle gode ende / al if for a tyme they falin synne & ben ful veyne God suffreth them to fal for a tyme for they shulde elles be to proude of their godenesse / & haue disdeyne of other synful wreches Also suntyme one is inclyned to one syn more than a nother / for he was conceyued and begoten in more syn thanne a nother / al if ●e were begoten & borne in wedlocke For the man & the wif may synne togyder fulle greuously / either by myswyl of their bodies / or by ītemporance if they passe maner and mesure / or if they comen togyddre in vntyme / as in the tyme of seeknesse / or in holy tyme withouten drede or reuerence of the tyme : ne wole nat spare for the tyme . Nathelesse the synne is in the axer nat in the yelder . Also they may synne by wicked intencion / as if they doo it for a wycked ende / or only to fulfyl the luste of the flesshe / nat to fle fornicacion . ne to yelde the dett of their body / ne to brynge forth children to the worshyp of god . but only taken hede of her owne luste Also if they coueite children nat to the worshyp of god / but for the world to be grete / and to make their children grete in this worlde / Also men ben enclyned to synne on emore than an other by excesse of meete and drynke . by myskepynge of his fyue wittes . And for these same causes . one is inclyned to bodily seknes . more than a nother For syn oft tyme is cause of bodily seknesse Also by mysdietynge of the modre while she is with child / or by mysdisposicion of the fadre / or of the modre / or of both . Whanne the childe is bigoten / or by miskepyng of the childe in the youthe For children in youth wole assay & handle wel nigh al thing / And so oftyme they ete & drynke & receyue inwarde moche vnthrifty thynge & enuenym her self & hurte themself in many wyse y● but the gode aungel kept hem they shuld perisshe Also god smyteth hem with seknesse of myscheif Suntyme for the faders synne / & the moders / for they loue theym to moche / & wole go to helle to make hem rich & grete in this world Suntyme he smyteth them with seknes to shewe his might & myracle / as we fynde in the gospel of seynt Iohn / .ix c. of him that was borne blynde / that the mighte of god might be shewyd in hym in yeuyng him sight Other causes ther ben ful fele which passe mannes wytte . for we may nat● knowe alle goddes domes . Ne these causes here assigned be nat alwaye generalle . For suntyme a fulle gode man hath a ful shrewyd child / summe gode summe bad And suntyme a fulle wycked man hath a fulle gode childe . For if the children folowed alway the fader & the modre . in godenesse . or in wyckednesse . / alle the godenesse shulde be arettyd to the fadre and to the modre / and nat to god / And they shuld be proude / both fadre / modre & the child & comyne to gidre flesshly to moche And in the same maner al the shrewidnesse shulde be arettyde to the fadre and modre al if it come on other bihalf / and shulde they be euir sory . and falle in dispeyr and nat wyl yelde to them to gyddre the dette of their body And therfore god medlyth so one with an other / & so modifieth his domes that the gode shulde nat presume of him self ne be to proude / but thanke god of alle . ne the wycked be to sory and so fal in dispair / but truste in god that so of the wycked makith the gode and of the vnclene makethe the clene

The xxii chaptre DIues .

They say that as children be borne vnder diuerse synes / so ben they enclyned and disposed to diuerse craftes & diuerse states If he be borne vndre some signe they say he shal be a fissher / & vndre some a monyour / & vndre some a clerk vndre some a man of armes .

Pauper .

Many cuntries know no monyours ne money neither

And many cuntries alyf haue money / yit they haue no monyoures For in a ful grete realme of syxe hundred myle on length & ii . hundryd of brede be no monyoures but in one place assigned by the kynge . nat by the signes ne by the bodies aboue The kinge assigneth bothe the place and theym that shalle make the money / nat the bodies aboue And if any wight make money but tho that the kynge hath ordeyned / he shalle be slayne as a traytoure . the signes ne the planetes shal nat saue his lyf : And they that be borne nygh the see . or nigh some grete water / yeue them to fisshynge and their chyldren also . nat for the synes that they be borne in / but for mooste oportunyte of their lyuynge . Whiche they haue by the water : that is so nygh . They that ben borne fer from the see yeue hem to tylthe of the londe . Suntyme to clothe makinge if ther be plenty of wolle Summe been shepherdes / some monyouris / some vynoures . some of other craftis as the cuntree axith / nat aftre the signes ne the bodies aboue . Whanne a man hath many children he putteth thym to dyuers craftes to gete her lyuynge Men of armes put their children to armes And comonly euery man that can oughte or hath ought wher by he may lyue / he puttith some of his children in the same degre to gete her leuyng . And thou maiste wele se that suche diuersitye in crafte . in lyuynge ston . dith more in the childes fadre & his frendes that ordeyned so for him than it doth in the signes or in the planetes For if they shuld abyde the ordenaunce of the planetes they shuld dye for hungre for they teche hem right nought ne ordeyne more for one thanne for another /

Diues .

Sith such inclinacion stondith lytel or nought in the planetes / what is that destenye that men speke so moche of / And as they say al thing fallith to man & woman by destenye .

The xxiii chaptre PAuper .

Foles speke as foles . For as sayth seynt Gregory in his omely of the epiphanye ther is no suche destyne Absit a cordibus fidelium vt ali quid esse fatum dicant . God forbede saith he that any cristen man or woman / shulde byleue / or say that ther were any destyne But god sayth he that made mannes lyf of nought / he ruleth & gouerneth mannys lyf & womannes after that they deserue / and as his right wysnesse / & his mercy axith And man sayth he / was nat made for the sterres / but the sterres were made for man .

Diues .

The gospel is ayenste the For we fynde in the gospel / that anoon as criste was borne . of the mayden / his sterre apperyd in the Eest / in token that eche man & woman is borne vndre a certeyn sterre / & vndre a certeyn constellacion whiche is clepyde his destyne . for alle his lyuyng after folowyng is gouerned therby / as sayen these astronomoures .

Pauper .

To mayntene foly they say many folies & ben natt asshamed to lye . For that sterre hadde no maistrye ne lordshype vpon that blessyd child But the childe was maister and lorde of that sterre The sterre gouernyd nat the childe / but the childe gouernyd the sterre . The childe sought nat the sterre / but that ster̄ the childe The childe serued nat the sterre / but the sterre seruyde the child / & dyd him ful high worshyp & fulle wonderful seruyce / And therfore it was clepyde the childes sterre / for the childe was lord of the sterre as he was of al other For he was and is lorde of sonne mone & alle sterres & of al thynge / and they may nat conferme their lesynges ne the false domes of astronomoures / by the sterre . For it was no planete ne sterre of the firmament / as saith seynt austyn & other doctoures / of holy churche / and skylle and reason shewith it .

Diues .

How

Pauper .

For as seyn these clerkes . Minima stella fixa maior est tota terra . The leest sterre set faste in the firmamente is more than alle the erthe within the see & withouten the see / & euery planete also is more than al th erth outake the mone & mercury whiche be sumdele lesse than al erth And therfore sumtyme they lese their light that they haue of the sonne by the shadowe and the vmbre of the erthe / whan it fallith right betwene the sonne & theim And if that sterre hadde ben soo moche or any such sterre it shuld haue ouirwhelmyd al erthe / for it went fulle lowe nigh the erthe to lede and to wysse the kinges / in their weye Also the sterres of the firmament and the planetes folowe the course of the firmament / and ryse vp in the eest and goo down in the west euery day naturel That sterre dyd nat so . for it was aboue the erthe bothe nyght and daye / & folowed nat the course of the firmament / but it helde his course as the wey led best into the cite of bethleem for to wisse the kinges in their weye to the sonne of rightwysnesse / that there rose out of that clere firmament the mayden mary / & as the sonne from vnder the erthe Also the sterres in the firmament shyne by nyght and nat by the daye That sterre shone bothe nyghte and day Also the sterres of the firmament shewe them to al men comonly both pore & riche yong and old That sterre aperyd nat but to the thre kinges / and their cumpany Also the sterres of the firmament been perpetuel and alwaye lastyng / that lastyd but a lytel while / twelue monethes atte moste / as summe clerkes say and summe say but fourtene dayes or lesse .

Diues .

What maner sterre was it than

Pauper .

Some clerkes sayen that it was an aungel in the liknesse of a sterre For the kinges hadde no knowynge of aungelles / butt toke alle hede to the sterre Summe say that it was the same childe that laye in the oxe stalle / whiche apperyd to the kinges in the lyknes of a sterre / and so drewe theym & ledde theym to him self in Bethleem And therfore holy churche / syngith and sayth . Iacebat in presepio et fulgebat in celo . He laye fulle lowe in the cratche and shone fulle bright aboue in heuene But the comon sentence of clerkes is that it was a newe sterre newly ordeyned of god to shewe the byrthe of cryste And a noon as it hadde done the office that it was ordeyned fore it turnyd ayen to the mater that it come fro .

The xxiiii . chaptre . DIues .

Howe myght they knowe by the sterre that suche a childe was borne / for the sterre coude nat speke to theym ne telle no such tales /

Pauper .

That is sothe / & therfore saythe seynt Austyn openly in a sermone . that the sterre dyd nought elles / by his apperynge but broughte them in wounder and grete studye to wytte what it myghte amounte And whanne they were at their wyttes ende and knewe wele that her craft seruyd them nat thanne god shewyd theym by inspiracion inwarde or elles by an aungel what it betokenyd / and badde them folowe the sterre . And the same sayth seynt Iohn with the gylden mouthe . vpon Matheu . They knewe wele by balames prophecy that suche a childe shulde be borne / but they knewe it nat by the crafte of astronomye / ne myght knowe by their crafte / neither the tyme of his birthe ne the place . as the gospel sheweth wele .

Diues .

Why sayth thanne seynt austyn / and other clerkes / that the science of iudicial astronomye of children byrthe was leful vnto the tyme of cristes birthe sith they mighte natt by that science / knowe his birthe .xxvi. q̄. . igitur . But as they say it was nat lefulle ne grauntyd after his byrthe .

Pauper .

Seynt austyn sayth nat that the crafte was leful or graunted to do . ne that it was leful to truste therin . For it was alwey false and repreued of god and of philosophers by skylle & resone But he sayth that the scyence of the crafte was leful and graunted of god / nat the doyng that by the science men might repreue the crafte / and the science also . & shewe by their owne principalles and groundes that the crafte is false . and that the science is no science ꝓpirly to speke . but open foly / as it was wel preuyd in cristes byrthe . And for it was so openly preuyd fals in his byrthe / therfore aftre his byrthe it is nat leful to vse it ne to cunne it . but only to repreue the folye of them that vse it The doynge of the crafte was vnleful bothe bifore and aftre The science was suffryd of god bothe bifore and aftre to repreue foly / as the lawe shewith wele . di . xxxvii . De mensa .

The xxv . chaptre DIues .

Wher̄ fyndest thou that god defendeth the iudicial of astronomye . bifore cristes byrthe .

Pauper .

Exodi xx . c . In the firste precepte of the first table . of whiche is now our speche / where god bad that men shulde make them no lyknesse that is in heuyn But suche astronomoures make them self lyke as / moche as they may to god in heuyn / in asmoche as they take to theym that longith only to god . For only god knowyth whanne suche thinges as they make hem wyse of shulde falle and howe & where And therfore god reproueth theym and sayth to theym . Nunciate que ventura sunt in futurum / et sciemus qr dii estis vos . ysaie xlio.c. Telle ye vs thinges that been to come aftre this & thanne shal we knowe that ye be goddes And therfore sayth the lawe .xxvi. q̄. . igitur . That they clepid themself diuynes as they were ful of god and knewe alle goddes counseyl and by faytre and falshode coniecte & tel to the peple thinges that ben to come / as they were fulle of godhode and goddes felawes . And on this maner they and alle suche / trespasse fulle highly ayenst the firste precepte For they make them lyke to god in heuyn / and the worshyp that longith only to god they take it to them selfe . Suche p̄sumption & pryde loste aungelles kynde / and mankynde also . For as we fynde . ysaie xiiii . c . Lucifer saide in his hert that he shulde stye vp vnto heuen & set his seet aboue the sterres / & sytt in the mount of the testament And that he shulde wende vp aboue the highte of the cloudes / that is to say aboue alle aungelles & be lyke to him that is highest . But anon he felle downe to hel . and so shalle suche astronomoures & wytches / but if they amend them . For they sett their wyttes and their studye and their fayth so moche in the sterres . that they wole passe the sterres and al creatures and be like god that is highest They wole also fytte in the mount of the testament / for they wole be ayenst goddes lawes / & haue forthe their domes / wylle god nyl god For if their crafte were true the testament of goddes lawe shuld serue of nought . & soo goddes lawe / holy churche lawe / skyl and reson shulde serue of nought For ther is no man worthy to be punysshid for a syn that he may nat fle / ne worthye to be medid ●or a gode dede that he may nat leue . But for that man doth wele whan he myghte do am●s / therfore he is worthy mede And for that he dothe euyl whan he might do wele / & might leue his mysdede and wole nat : therfore he is worthy moch peyne But if he were nedyd by the bodyes aboue to vertue or to vyce he were worthy neither meed ne peyne . This pryde & p̄sumpcion loste also Adam & eue & al mankynde For whanne the feende hight theym that they shulde be as goddes knowynge gode and wycked / they assentyd to him / & ete of the apple / ayenste goddes forbode For they wolde haue be as goddes and like god cunnyng gode and wycked / & haue knowen what was to come Also we fynde Deuto. xviii . c . That whanne god led the children of israel oute of egipt into the londe of bihest / he forfendyd them the iudicyal of astronomy· and alle maner wytche craftes / and bad they shulde axe no counseil of none suche dyuynoures ne wiches For I shal saith he distroye the nacions that ye gone to for they haue vsed such craftes / and if ye vse hem I shal distroy also you we fynde also Isaie . xlvii . c . that god repreuyd the people of Babilonye & the caldeis of their wyche craftes and of their astronomye that they trusted mooste in / For of alle naciones they yaue theym moost that tyme therto / & sayde to them on this wyse wydowehede & bareynhede shal come to the bothe in one day for the multitude of thy wytches / & for the hardenesse of thy charmerys / And for thou haddest truste in suche malice thy cunnyng and thy science hath disceyued the Disease and wo shal falle to the & thou shalte nat wytt fro whens it cummyth Sodeyne myscheif shal falle to the and thou mayst nat fle Stonde saith he with thy charmers and with the multitude of thy wyches / in whiche thou haste trauayled . from thy youthe Loke if they may ought helpe the or strenght the ayenste thyn enemyes . Thou hast fayled and thou shalte fayle / in the multitude of thy counseyles that thou haste taken of suche folke Lete nowe saith he thy dyuinoures of heuyn stonde and saue the if they may . They that stare so ayenst the styrres and loke after the planetes / and calculen / and cast yeres daies and monethes / to telle the thinges that been to come / they shalle nat helpe the. they may natt helpe the. For as seynt poule sayth Ther is no counseyl ayenst god . Also this crafte of astronomy . is rep̄uyd Sapienc . xiii . by the wyse Salomon / where he repreuythe them that weende and sayd that sonne mone and sterres were goddes of this world / for gouernaunce longith to none vnwytty thing . as sonne and mone and sterres . been But gouernaunce longith only to wytty thynges skylful . and reasonable and vnderstondyng / as to god that is souereyn wysdome to aungel and man Vnwitty bodies with their vertues and their might / and theire kindes be nought elles but instrumentes of goddes gouernaunce and also of aungelles gouernance . and of mannys also if they can wele vse them Also suche iudicial of astronomy is repreuyd by the lawe of holy churche / xxvi . q̄. . igitur . & distinct .xxxvii. legimus . &c. qui de mensa . Also seynt poule repreuyth such crafte of astronomye . Ad galathas iiii . c . ye kepe saith he daies and monethes yeres & tymes . as hethen people doth And therfore I drede me saith he . that I haue traueilyd in veyne aboute you to conuerte you alle And the glose in the same place repreueth suche crafte of astronomy fulle harde Suche science god repreuyth . as sayth seint poule in his epystole / i. ad cor. iº. c. I shalle sayth godlese the wysdome of the wyse / & the slight of the sligh & of theim that truste so moche in their cunnynge / where moreouir seynt poule saith thus / where is nowe the wyse man that letythe so wele by his wyt / where is now the man of lawe with al his slyghtes / where is nowe the seker of nature & of the cours of kynd of this worlde / God saith he hath turned the wisdome of this worlde into folye .

The xxvi . chaptre DIues .

Suche science and wysdom so for to diuyne of thinges to come which stondeth in the wyl of god / and ofte in the free wyl of man or woman I lete grete folye Ther can none astronymoure by his crafte tel me my thoughtes / ne what I purpose me to do in tyme commynge ne how I shal lede my lyf They knowe nat my counseyl / alle if they seme and speke with me . Howe shulde they knowe goddes counseyl or what he wol do in tyme cummynge / sithen they se him natt / and they speke neuyr with him They can nat telle bifore ne be ware of her owne myshappes How shulde they telle other men or women . or warne theym by their crafte of their auenture For comonly suche dyuynoures of astronomye ben in grete myscheif and myshap asmoche as other or more / & they knowe it nat tyl it falle / And the more that they worche by theire crafte the worse they spede .

Pauper .

That is no wounder For the more that they truste in their crafte / the lesse they truste in god . And the lesse they truste in god in whome is alle our welth . the worse they shal spede And the more that they trust in their craste the more they truste in foly . And the more that they trust in foly the more foly & mischeyf shal folowe him . Ther wole no wyse man wryte his counseyl & alle that he thynketh to do in the yere folowyng in the roof of his halle / ne aboute on the walles . Where alle men may see it & knowe it . No more wole god wryte his counseil ne what he thynketh to do in tyme cummyng aboue in the firmament / there al foles might knowe his counseyl his thoughtes and his domes Cryst hyd many thingis from his apostles and sayde to them Non estvtm nosse tempora vel momenta q pater posuit in sua potestate / actu um primo .c. It longith nat to you to knowe tymes momentes and stoundes whiche the fadre . of heuyn hath reseeuyd in his power And he sayde by the prophete . Secretum meum michi / secretum meum michi . ysa . xxiiii . c . I kepe my priuyte to me I kepe my pryuyte to me . And sithen he reseruyd suche counseyl and pryuyte from his frendes that were so nygh of counseyl / Moch more he reseruyd his counseyl from his enmyes fole synful wreches

Diues .

These clerkes say that they may by craft of astronomy lefully telle and dyuyne of droughte / of rayne of tempest . for they falle by comon course of kynde and therfore they may by comon course of nature knowe theym / and telle them bifore

Pauper .

As I saide firste / the course of kynde and of planetes stondeth alle in the wyl of god & do therwith what he wole / as the instrumente stondeth in the werkmannys wyl what he wole do therwith And therfore they may nat knowe by their crafte / ne by the course of the planetes as by cause / neither of drought ne of wete ne tempeste cummynge But they may knowe by the bodies aboue / as by tokenys bothe of droughte / of wete of tempest . froste / snowe wynde / thundre / and suche others / and so knowyth the shepeherde in the felde . the shyp man in the see / the birde in thair the fisshe in the water / beestes in the wode / bettre than alle the astronymoures in this londe /

The xxvii . chapter . DIues .

Howe may the bodies aboue be tokenes of suche thinges and nat causes

Pauper .

Fallynge of soote in houses is token of reyne sone comyng / and yit it is nat cause of the rayne / but the reyne is cause of the sote fallynge For whanne the ayre wexith moiste / the sote by moisture of the ayre wexithe heuy and fallith downe And so the fallynge of the sote is token of grete moisture in the ayre Also swetynge of water on the stone is token of reyn / and yit it is nat cause of the rayne but reyne and moisture of the eyr is cause of the water Also meltinge of salte whan it turneth in to water is token of rayne cummynge but nat cause . Also smoke in house whan it passith nat redily oute . is token of reyne For the ayr is so thycke and heuy of moisture that the smoke may nat stye vp so redily as whanne the ayre is dry . and clere Also the broughe or circle aboute the candel light is token of reyne And the blewe glowynge of the fyre / is tokene of the froste . but nat the cause These and suche other ben tokenes of wedyr cummynge but natt causes For they shewe disposicion of the ayre whedyr it is disposed to droughte or to wete . And on the same maner the bodies aboue been tokenes of wedyr cummynge For by their light & maner of shynynge they shewe disposicion of the ayre wete or dry frost or snowe / thundre lighnyng wynde and suche other . And as the lighte in the lanterne shewith disposicion and colour of the lanterne / and yit is nat the light cause of suche disposicion ne of the coloure of the lanterne . And as the lighte of sonne or mone shewith disposicion of the glasse / that it passith by / whether it be whyte or blake / blewe or rede / yelowe / or grene And yit is nat the sonne ne the mone cause of the colour . Right so they shewe the disposicion of the ayre / and yit ben they nat alwaye cause of suche disposicion And therfore the mone in one lunacion and in the same tyme shewyth in one cuntre grete tokenynge of reyne and so it fallith / and twentye myle thens it she wyth grete toknyng of droughte and so it fallith / and yit is it the same moone and the same lunacion And therfore the cause of that diuersite is nat in the mone but in the ayre . For the ayre in one cuntre is disposed to rayne / and in the other to droughte

Also in one cuntre it shewyth wynde and tempest . in an other cuntre nat soo . Some cuntre is fulle hote by shynynge of the sonne / some cuntre is nat so hote One daye is fulle hote . and the nexte day aftre is fulle colde . The sonne shewith his light one tyme of the day / and a nother tyme of the day it shewith nat / whiche diuersite stondeth nat in the sonne / but in the ayre and other causes For the sonne in himself as sayne these clerkes is alway at one and shyneth alway alike it is nether hote ne colde But suche diuersite fallith by dyuersite of the ayre / and other diuerse meanes and causes whiche passen mannes wytte . Sumtyme suche auenture of hungre of moreyne / of tempest / of droughte . of wete falle by the ordenaunce of god for mannys synne / or for to shewe his might and his worshippe . Sumtyme by worching of aungellys gode or wicked at goddes byddynge . Sumtyme withouten mene only at his wyl and his byddynge . Sumtyme by the worchynge of the bodies aboue at his byddyng For as I sayde firste he may do wiy the planetes what he wole / and he may do withoute them what he wole And therfore by the course of the planetes . may we nat knowe suche auentures as by causes but as by tokenys . For god made theym to be tokenys to man / beest . byrde / fisshe / and other creatures / as I sayde firste And therfore we shulde take hede to them only as to tokenes nat to causes . Ne dyuyne by hem as by causes For we wote nat whanne they been causes of suche thinges / ne whan natt .

The xxviii . chaptre DIues .

The mone as clerkes sayne is cause of flowynge / and ebbynge of the see . for it folowith the course of the mone .

Pauper .

It may wele be so But we le I wote the course of the mone is token whanne the see shal ebbe and flowe . and the see kepith his tyme of ebbing and flowynge / after the course . and the tyme of the mone in one cuntre sunner / and in an other latter And yit euery see doth nat so but only one parte of the weste see that goth aboute britayne & Irelonde / and other nygh londes bicause of tho But in other ferre cuntrees ne in the grekes see is no suche ebbyng ne flowyng . So it semyth that there be other causes of that ebbynge and flowynge thanne the mone allone

But sothe it is that man beest and byrde / fysshe / the see the ayre / tree and grasse / and other creatures vse and kepe their doynge in kynde / and worchen in tyme that god hath ordeyned to theym . Whiche tyme they knowe wele by the course of the sonne mone and sterres . For as salomon saith Ecclesiastes iii. c Alle thynge hath his tyme ordeined of god by wey of kynde whiche tyme they knowe and kepe . by the course of the bodies aboue / whiche been tokenys to hem shewyng what tyme they shuld do their kynde that they ben ordeyned to And therfore god saiy by the prophete Ieremye viii.c. The puttok in the ayre saith he knowith his tyme / the turtyl . & the swalowe kepe the tym of her cummyng / But my peple knowe nat the dome of oure lorde god . For these daies men take none heede to goddes domes / but alle to the domes of astronymoures and to the cours of the planetes The kynde of euery creature is ordeyned by the dome of god . & what tyme he shal do his kynde whiche tyme they knowe / and fele . by the course of the bodies aboue For as sayth the phylosophre / the bodies aboues mesure alle thinge here bynethe as anentes tyme And therfore sayth Dauid / that by night whan the son is downe / than in derknesse begynne bestes of raueyn to walk and seke their prey & their mete . Whan the sonne ryseth they wend ayen to her dennes & byde theim than go men oute to worche tyl it be night Nat that the sonne ne the mone cause hem to do so / but only the law of kynde ordeyned of god techich hem so to do & to kepe their kyndly tyme In the dawnynge & spryngynge of the day byrdes begynne to synge / floures to sprede and spryng that by night were ful close Man / birde and beest begynne to glade / for ioye of the light / and for the tyme of their myrthe and of theyre kyndly worchyng cometh ayen by the presence of the sonne / whiche serueth theim principally of light and of tyme The sonne ruleth them nat propirly to speke . but kynde ruleth them in tyme . by the cours of the sonne and by the course of the bodies aboue we fynde in holy wrytte Genesis io.c. that the erthe at the byddynge of god brought forth trees grasse and erbe Trees and erbes brought forthe their fruyte / eche in their owne kynde The thridde day er god made sonne / mone and sterres And bad the erthe and yaue it vertue and nature to brynge forthe grasse and fruyte of many & dyuerse kynde He yaue nat the sonne ne the mone / ne the sterres that nature .

He made theym the fourthe . daye to shyne / and to be in tokenes of tyme to alle creatures here bynethe in erthe .

God yaue grasse trees and erbes dyuerse vertues & wounderfulle nature / to bud and bryng forth leues faire and grene in diuerse fourme / floures faire blossomes bright of dyuerse shappe and of dyuerse coloure that no man by crafte can deuyse . Also he yaue them nature to bryng fruyt fair and fyne some in in wynter & summe in somer Summe he ordeyned in tyme to lese their leuys & their grene hede Summe to be grene winter and somer as lorel . boxe . holme yue : and many mo / whanne other herbes sere & drye vp / than in the colde wedyr saffrone beginneth to sprynge and with his floures bringith his fruyt Suche dyuersite in kynde in tre and gras in beest fisshe and foule / vertues so diuerse in stones & other thinges deuysed neuir ne made the sonne ne mone ne the sterres / But he that made sonne mone . and sterres and al thinge in kynd he made and ordeyned / & he gouerneth and kepeth alle this ech in his owne kynde / and hath assigned eche creature here byneth his due tyme / his nature to doo and to shewe In one londe fallith hungre / in an other place plentye of alle godes . In one londe is plentye of wyne / in a nother none In oo cuntre is plentye of wolle gode and clene / in a nother lytel and ful vnthende : In one cuntre plentye of golde & siluer / and of other metalle / in an other lytel or noughte . Sumtyme is moreyne generalle sumtyme ꝑcial . in oo cuntre and nat in an other Sumtyme in oo towne & nat in the next Sumtyme in the one syde of the strete and nat in that other Summe householde it takith vp al hole & in the nexte it takith noon Summe dye in youthe . and summe in elde / summe in myddel age / summe we le summe euyl / summe with lytel peyne summe with moche peyne . Howe shuld men knowe or telle al yis diuersite by the bodies aboue or assigne causes therto / or to such other withouten nombre by the course of the planetes /

The xxix . chaptre DIues .

It passith mannes wytte Ouly god that made al he knowith al. They ben his domes his ordenaunce And therfore I lete greate folye that men entremette them so high of goddes domes / and namely of thinges that been to come . Butt I praye the telle me if the wounders that fal ayenst kinde in the bodies aboue betokenen .

or shewe any auentures . that been to come /

Pauper .

That fallith ayenst comon cours of kynde betoknethe that some thynge is cummynge passynge comon course of kynde / be it wele . be it woo But comonly suche wounders falle more ayenst wo thanne ayenst welthe . as come / t is and sterres brennynge castelles in the ayre / Eclipses of the sonne or mone ayenst kynd / men in the ayre armyd or fightynge . the raynbowe turnyd vp so downe / mysshape thinges in their birthe ayenste kynde These and suche other that falle ayenst comon cours of kynde / betoken that the people where they appere / done ayenst kynde / and that lorde of nature is offendyd with theym . & alle creatures redy to punysshe them .

Diues .

It may wele be as thou sayst for many such haf apperyd within a fewe yeres / neuyr so many I trowe in so lytel while . And moche sorowe and woo folowyth after . as we fele here and see . But I pray the what betokned that wounderful comete and sterre which apperyd vpon this londe / the yere of oure lorde Athousande foure hundryd / and ii . from the epiphany . tyl two wekes at after ester . that was the myddel of Aprylle

Pauper .

It was open token of the grete offence of god . With the peple of englonde / and that harde wreche was cummyng but they wolde amende them of her falsehode and traytorye / periurye murdre / myspryde . in euery degre & ouirdone . couetyse . erroures & herises / blasphemye / and ydolatrye . lichery and lesynges withouten shame / and other synnes . many moo . nat only preuy but open to alle cristendome & sclaundre to alle cristen people . And for that men repent theym nat ne wole nat amende theym . but putte synne to synne / And by synne of falsehode / murdre . & manslaughter / traueyl to mayntene their olde synnes / therfore vengeaunce fallith as the sterre betoknyd . God of his mercy smyteth nat alle at onys / but lytel and litel / that by the lytel men shulde be war of the more Butt allas and welawey that no man wole be ware / no man amende him / but alway do worse & worse .

They yeue no tale of goddes swerde / but euery cuntre is glade of others disease / vnnethes any man or woman hath pyte on other But nyghe euery man is glade of others wo And so I drede me that god wylle make an ende . of this londe / for we loue no pees we seke no mercy . Butte alle oure lykynge is alle in war .

in woo . in murdre and / in shedynge of blode / in robbery / & falshode / and oure besynesse / is by night / and day is to mayntene synne and to offende god And more so welaway they haue ordeyned a comon lawe that what man speke with the treuthe ayenst their falshode / he shal be hanged drawen & be hedyd

Diues .

Thy sawes been ful soth and open at iye Euery state & euery degree . in this londe . is nowe youen to synne & besy to mayntene synne But I pray the what saye clerkes of such cometes and sterres / so apperynge ayenst the comon cours of kynde

Pauper

They saye that whanne it apperythe . it signifieth moreyne or chaungynge of some grete prynce / or distruction of some cuntre / or changynge of some realme . or greate werre or hunger or / wounderful tempest .

Diues .

Werre hunger and tempest and moreyn we haue hadde grete plentye / & many cuntrees in this realme ben distroyed . and chaungyd into other lordshyp & nacion sithen the sterre apperyd . And it is ful lyke that in shorte tyme bothe the kynge . and al the Realme shal be chaunged and distroyed .

Pauper .

Salomon sayth that for gyle & traytoury and dyuerse wronges and dispites done to god and to holy churche / realmes be chaungyd from nacion to nacion This mater is ful heuy and dolefulle Speke we of sumwhat elles .

The xxx . chaptre . DIues .

Al if it be soo that the iudicyal of astronomye . be rep̄uyd of god & of holy churche / yit exꝑience shewith that oft they telle many treuthes of thinges that been to come and of thinges preuy that ben done

Pauper

Sumtyme they happen to saye suche sothes / as the blynde man kest the staf And sumtyme they knowe suche thynges / by other waye than by astronomye / and that they knowe by other weye they saye that they knowe it by astronomye For they wolde fayner be holden wyse / and nerer of goddes counseyl / thanne any other .

Diues .

Howe may they knowe any suche thinges . on other half .

Pauper .

Sumtyme by boke of prophecy . sumtyme by coniecture of diuers causes and disposiciones that gone bifore As if man yeue him to wickyd cumpanye / or vse suspecte places / men that wote it . Wole coniecte therof and saye that in tyme cummynge it shal be his confusion . Alsoo yf a man mysdyete him and ete & drynke oute of mesure / & thing that is nat conuenient to him men wol say that he shal be seke therof And if a man yeue hym to false the kinges seal or the kinges money / other wyl saye that he shal be hangyd and drawne / and comonly it fallith so Also they knowe thinges that been to come by coniectynge of dyuerse tales and speche in the people / as if comon clamoure of the people be ayenste their kinge whan their king trustith vpon them / it is a token that the peple shal vndo him or he be ware And on this maner these daies the moost parte of the people been prophetes and tel thynges that been to come / whiche thinges they ben about to perfourme . in hert worde and dede And children alsoo by that they here . theire elders speke ben and haue been ꝓphetes nigh in euery hous Also they knowe suche thinges / by discuryng of counseyl or knowynge of counseyl of them that purpose suche thinges And suntyme they be of the same counseyl and of the assente and helpynge therto . And on this maner these faytoures that been clepyd soth siggers and astronomoures / suntyme telle thingis preuy and do come ayen thinges that be stole or loste For comonly suche ben theuys / or of these assent And by one sothe sawe or two which they knowe on this maner / they blynde the nyce people and make theym to leue al theire lesynges And therfore if any such faytoure dyd any thyng come ayen that were stolen / he shulde be taken as a theef or a theuys feere . And comonly suche faitoures & iapers haue maisters to haue ꝑt of their wynnyng / as tauerners brewers hostlers / & nedy werkelesse men that go so gay & spend grete / whiche aspy aftre thinges that been done in the cuntree / & that yit ben to be done / and telle them to the faytours to do them haue a name And ofte they that shulde moste kepe counseyl . discure counseyl And soo that men wende were counseyl is no counseyl And comonly suche faitoures be slye spekers / & slighly can oppose the shepherde & the plow man in the felde or summe olde simple folke or children at the townes ende / and axen howe stoudith it amonge neyghboures / & aboute in the cuntree / And after that they telle theim they make hem wyse / as if they knewe it by astronomye . or by prophecye . or by nigromancye And for asmoche as they be vnknowen / & telle sothes that men knowe / the peple wenyth that they knowe alle thinges / and might knowe what they wolde / and so leue in them tyl they ben alle disceyued Suntyme suche faitoures tel sothes nat by their crafte but by techyng and flauship of the feend whiche is alway redy if god suffred him to seche foles for to disceyue them and other by them

The xxxi . chaptre . DIues .

How may the deuyl knowe thinges that been to come or any pryue syn /

Pauper .

Better than any man / For as saith seynt Austyne / de natura demonum .xxvi. q̄. . sciendum . The feend is more sotyl of wytte and ferther can se & coniecte than any man . Also he is more light and delyuer in steryng and passinge For he is ten folde lighter than any foul in his fleynge . Also he may lightly knowe what is done in dyuerse cuntrees and londes He is so so tel in kynde that ther may noo dore ne walle shytte him out of counseyl And so he may here and se what men & women do though it be ful pryue Also by longe experience / for they haue lyued so longe they can telle & coniect by wey of kynd many thinges that be to come / & can do many thinges that passe mannys wytte Also ofte tymes that haue leue of god for mannys synne for to do wounders / to cause hidous tempestes to enfecte and enuenym the ayr and cause moreyne & sekenesse / hungre & droughte / discension / and werre by distruction of charite / by myspryde couetyse lichery / wrathe and enuye / and such thinges as they done / and pursue them to do and haue done aforne & made other to do they can ne telle bifore Also by the signes of the body outwarde / they knowe disposicion of man and woman inwarde / signes to helth or to seknesse / to vyce or to vertue or oft by toknes outwarde they knowe mannes thought inward But for asmoche as they maye nat nat knowe for certeyne suche thinges / for only god knoweth for certeyne thinges that ben to come / & ofte tyme god lettyth them of their malice / whan men wole amende theym . Therfore the proude spiryte wyl nat telle suche thinges to the people immediatly by hymself / but medyate by other that sett theire feythe / & their truste in him / as been wytches faytoures astronomoures that if her sawes be founde fals / they shal haue the velonye If it be founde true . the feende shal haue the worshyppe Also they may knowe the thinges that been to come by boke of prophecy whiche they vnderstonde by naturel wytte bettre than any man .

The xxxii . chaptre . DIues .

Sothe it is that nygh euery synne be it neuir so preuy / it is done by the techyng & tysyng of the feende And therfore wonder it is that any lichery thefte and mychery / murdre / lesinges or other synnes may be hydde & kepte preuy / sithen the feende knowith it so wel / & may knowe thinges that been so preuy by soo many weyes as thou haste nowe seyde .

Pauper .

Fulle fayne wolde the feend discure mennys synne and womannes to brynge theym to shame & velonye . and so to distroye charitie and make euery man to sle other But god of his mercy lettith him . for he may nought do . ne telle but as he hathe graunte of god And therfore as we fynd in the gospel Mt. viii.c. The feend myghte nat entre into the swyne that wente ther bisydes / to drenche hem / tyl he had graunt of criste Also ●e might nat disese Iob neither in his body / ne in his catel . tyl he hadde graunt of god ▪ Iob. io. & iio.c. And alyue he coude disceyue kinge Achab with lesynges & faire bihestes / to doo him to fight there he myght a lyued in peas / yit he might nat do it tyl he hadde graunte of god . The thrid boke of kinges xxii . chapt He knoweth moch thing by the suffraunce of god / but he may nought do withoute graunt & ꝑmission or suffraunce of god . The feende is so feble & so faynt that he may ouircome noo man ne woman by temptacion / butt he wole be ouircome of him /

Ne he may nat dere the leeste childe in the weye but if he haue graunte of god . Whiche suntyme / grauntyd him power therto / for the syn of the fadre & the modre .

Diues .

Why suffreth god hym so moche to tempte mankynde .

Pauper .

To moryng or encresynge of oure blysse and of oure mede For as saith seynt Poule Ther is noman worthy to haue the crowne of lyf / but he withstonde the feende in gostly stryf And as he sayth in an other place / god suffreth him nat to tempt vs / but as we may wele withstonde / if we wole And if we falle he hath ordeyned to vs remedye of penaunce / sone to ryse ayen & better to fight if we wol And al our temptacion shal turne vs to mede if oure wyl be to withstonde .

Diues .

Sithen the feende knoweth soo many treuthes & wote what is done / for he is at euerye wycked dede . me merueileth moche why he is so redy to lie & why he is so false

Pauper .

For he hatith god that is souerayn treuthe / & for he mighte nat be euyn with god in soueraynte of treuthe / ne haf the name of souereyn treuthe that is god / therfore his likyng and his trauayl is to be souerayne falshede & souereynly false And therfore Cryste sayth in the gospelle that the feende stode neuyr in treuthe / for ther is noo treuthe in him / whan he speketh he spekith lesynges / by weye of kynde / for he is a lyer and fader of lesynges . Io. viii.c. And soo whethyr his tale be true or false say he soth or false . alwaye he is false / alway a lyer .

Diues .

Howe may he say treuthe & 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. q ii . homines . &c. is autem That if a man say a treuth whiche treuth he wenyth be false if he say it for to disceyue his euyn cristen / 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 compellyd 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 cōplelle 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 feend 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 .

Contra Ofte men knowe the clerkes close hem in rynges and in other thinges & make hem ther to tel & do many wounders

Pauper .

The The fende fayneth him to be bounde 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 suntyme redy to aunswere for he is fulle swyfte / suntyme 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 in many londes prestes & clerkes with holy coniuracions and holy prayers ordeyned of holy churche cache wyckyd spirytes oute of men and wymen

Pauper .

That is sothe and nat only gode lyuers . but wyckyd lyuers in many londes 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 woman shal do that thanne a wyckyde . Suche bynde the feend / and do him lese his power and his lordeship to shame and shenship of him and alle his Suche seke the worshyp of god and shenship of the feende and helpe of mannes soul And therfor they haue power of god to bynde him & to compelle him But yit as sayth the glose . mar . v.c. super illud Quod est tibi nomen . 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 . q̄. . non obseruetis . That alle suche wyches / & alle that axe any counseil or help of them / or sett any feyth in 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 mannes 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 cristendome / 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 commaundeth 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 . q̄. ep̄i . And in the same place the lawe saythe that tho wymen whiche wene by nighte to ryde on dyuerse bestes and passe diuerse londes and cuntrees and folowe a glorious quene that is clepyd Diana / or elles herodiana . or any other name and wene that they been in her seruyce bodilye with moche myrthe / suche wymen ben al disseyued and blent with the feend whome they serue And therfore the feende hath power for to dysceyue them And that they suffre only by fantasy / by dreme / & by iapery of the feende They wene it were so bodily & in dede & it is nat so And al tho that say or leue that men or wymen myghte by wychecrafte be turnyd into bestes / or into lykenesse of beestes or byrdes bodily been worse than any painym And they that for hate or wrathe that they bere ayenste any man or woman take awey the clothes of the autre and clothe the autre with dolefulle clothynge / or bisette the autre or the crosse aboute with thornes / and withdrawe light oute of the chirche / or synge . or do synge masse of Requiem for them that been alyue . in hope that they shulde fare the worse and the soner dye the preest shulde be degradyd / & bothe the preest and he that steryd him therto for to do it shulde be exiled for euyr And alle maner wytches and al that leue on wytche crafte shulde be acursed solennely / but they wolde amende them . as the lawe sayth in the same place / and in the next chaptre folowynge . & c o si quis . As the lawe sayth there : c. Contra. If the wytches were bonde men and wymen / they shulde be beten harde and sore If they were free they shuld be punysshed in harde prison And by the lawe imperialle vt . C. de maleficiis nullus . & l. nemo . & l. culpa . And by the law canon .xxvi. q̄. qui diuinacōnes . in glosa . Suche wytches shulde be hedyde and brent and their fautoures exiled . and alle theire godes eschetyde And by the lawe of holy churche alle that leue in theym or mayntene them shuld do fyue yere penance . xxvi . q̄. Non liceat . &c. Qui diuinationes . Also it is defendyd by the lawe as wytche craft for to do thinges come ayen . by scripture in boke or in tables or by astrolabie . ext. li. v. ti. xxvi . c. iᵒ & iiᵒ.

Diues .

I lete it a full gode dede to take a theif . With his thyfte by what crafte that a man may for saluacion of the people and to punysshe or sle a theif by the lawe for ensample of other .

The xxxv . chaptre Pauper .

It is nat leful to any man for to sle a theif ayenst the kinges lawe and withouten processe of londes lawe and withouten auctorite of his liege lorde . ne without a lauful iuge ordeyned of his liege lorde . & yit is the theif worthy to die

Diues .

that is sothe For if euery man might sle a theif at his owne wylle and by his owne doome / men shulde vndre coloure of theif sle many a true man for wrathe couetyse . and hate .

Pauper .

Sithen men do somoche reuerence to the kinges lawes and londes lawes to fle myscheuys that shulde falle but if the lawes were kepte .

Moche more reuerence shulde they do to goddes lawe & holy churche lawe / and eschewe to forfete ther ayenst / sithe goddes lawes and holy churche lawes ben as resonable & as gode . as the kinges lawes of englond Nathelesse the kinges lawes if they be iuste they be goddes lawes . And asmany pereles and mo shulde falle if men toke theuys by witchecrafte ayenst goddes lawes and holy churche lawes / as if they slewe them ayenst the kinges lawes and the londes lawes .

Diues .

Shewe me that .

Pauper .

If a man sle a theif nat him defendante ayenst the kinges lawe . he forfetith ayenste his kynge and is worthy deth And if he make him a iustice by his owne autorite . though he kepe other processe of lawe he is a traytoure to his kynge . And asmoche and more forfetiy he ayenst the kynge of heuyn / that taketh a theif with wichecrafte . ayenst goddes lawe / sithen god and holy churche hathe forboden it / as dothe he that sleeth a theif ayenst the kinges lawe . And sithen he maketh the deuyl and the wytche that been moost goddes enemyes his iuge / and worcheth by their doome in despyte of god that hath forboden it hem he is a ful highe traytour to god And soo he doth ten folde more synne / and is worthy to be hanged more thanne a theif . More ouir in asmoche as the feende is a lyer alway / redy to lye & with lesynges disseyuethe mankynde . and bringith men to murdre and to shedyng of blode / and rather to sle innocentes thanne theues If suche wytchecraftes were vsyd / many innocentes and many a gode man and woman shulde be taken and slayne and theues goo free . For the feende is more fauourable to theuys / manquellers / lichoures and to other synfulle wretches / thanne he is to any go●e man or woman / & more lykynge he hath to sle a gode man or woman if he might / than to sle a theif . Also god sayth in the gospel that the feend hath euir been a lyer / and stode neuir in treuthe . and that he is a man queller / and fader of lyers / and of lesynges . And therfore al tho that yeue fayth to his tales and doo therafter / as moche as is in theym / they make god fals and forsake theire god that is souerayne treuthe / and take theym to the deuyl / that is souerayne falsehode / and so they worshyp the feende and dispyse god And if such craftes were suffred euery man myght accuse other . of what synne he wold / and say that the feend or the wyche told it hym And on this maner euery man might kylle other . And therfore for these skylles & many moo and to fle these perelles and many other / god hathe forboden alle maner ▪ wytchecrafte for it is nat done withouten help of the feend . But these daies god of his mercy suffreth nat the feend but fulle selden to sothesawe . for if he suffryde hym to soothsawe / englisshe people . shulde forsake god alle at onys and sette their truste and theire fayth alle in the feend . For natwithstandynge that they fynde the feendis tales and his craftis ful false . by greate and ofte experience / and spende fulle grete therabout . and lese al that they doon and myshappen / yit wole they nat cease for noo losse / for noo prechynge / for noo shame / ne for no punysshynge . Neuirthelesse it is no grete wounder . for the fende holdith theym fulle harde bounde . in his boondes as his churles and his thralles . For alle suche doon a passynge homage / sacrifice and seruyce to the feende / and forsake god as I sayde firste .

The xxxvi . chaptre DIues .

Suche craftes & coniuraciones with holy prayers and they that done hem been holden fulle gode lyuers / & and yeue theym to fastynge / penaunce doynge / bedys bydding and to many other gode dedys : and therfore men yeue the more fayth to them . and leue them the better . For it is nat semely that the feendes craft shulde be done with suche holynesse

Pauper .

The more holy thynge and the more hooly prayer that man or woman vsyth in the feendes seruyce . the more worshyp and the more plesaunce they doo to the feend . and the more dispyte and offence do they to god For the worshyppe and the prayer and the seruyce . that they shulde doo to god they doo it to the feende . And thinge that is ordeyned only to goddes seruyce / they spend it in the deuylles seruyce . And therfore they that vse holy wordes of the gospelle . Pater noster Aue. or Crede . or holy prayers in their wychecraftes / for charmes or coniuraciones / and alle that vse holy water of the fonte / holy crysme / messes syngynge / fasting contynence / wolwarde goynge and suche other in their wytchecrafte they make a fulle high sacrifice to the feende It hath ofte been knowen that wyches with sayng of their Pater noster . and droppynge of the holy candel in a mannys steppes that they hatyde hathe doon his feet rote of .

Diues .

What shulde the Pater . noster . and the holy candel doo therto .

Pauper .

Right nought But for the wytche worshypeth the feende so highly with the holy prayer / and with the holy candel / and vsyth suche holy thinges in his seruyce / in dispyte of god Therfore is the feende redy to do the wytches wylle / and to fulfylle thyng that they done it for . & so it stondeth only in the deuyl & in mysbyleue of the wyche nat in the Pater noster . ne in the hooly candel / and yit the fooles wene otherwyse . For the feende wold nat do their wylle but they do him suche high sacrifice . For whanne that they lighte the candel and say Pater noster / to that ende / they do it nat to god . but to the feend . And in that they forsake god . and worshyp the feend as god . and clayme the feende to theire fader / saynge to him that they shulde sey only to god . Pater noster qui es in &c. Oure fader that art in heuenes . halowyde be thy name And alle that folowyth they sey it to the feende . And therfore the feend may cleyme hem for his children . and god may skylfully forsake them and say to them that he sayde to the iewys . Vos facitis opera patris vestri / vos ex patre diabolo estis / et desideria patris vestri vultis facere . io. viii . ye done saith he the werkes of the feende youre fadre / ye been of the fader the deuel . and the desires of your fadre ye wole doo And on the same maner their chastite / their fastynge her penaunce doyng is in asmoche as they do it to plese the feende and for a wycked ende / it is a seruyce and a sacrifice to the feende And ful fewe men or wymen wole do so moche penaunce for the loue of god / as wytches do for the loue of the fende / and to please the feende / in so moche that sumtyme they cutte theym self with knyues / and pryke hem self with launcettes / and soo offre their flesshe and their blode in sacrifice to the feend / as we fynde in the thrid boke of kinges xviii chaptre . And therfore leue frend sithen this maner of synne is so greuous / so hydous and so abhomynable in goddes sight / suffre it neuir to be do by none of your householde / for noo losse ne noo thyfte / for no sekenesse / for noo helthe / for no welthe for no wo. For if ye do it your self / or do it to be done / or assent to the doyng or suffre it to be done whanne ye myght lette it / ye been acursed & offende your god ful highly and fulle greuously For alle that do it or assente to the doynge / and sette their feyth therin / they forfete ayenst the firste commaundement ful greuously For in that they forsake god / and make the feende their god / and worshype him as god . And by what thing that they do their wychecraft / be it fyre / be it ayre . or water / or erthe . or dede bones / or any other thyng that is in theire mawmet and that they make simylitude to god . asmoche as in theym is . and worship it as god And therfore god bade in the first commaundement . that man shulde nat make him liknesse that is in heuyn that is to saye / neither in the fir / mament . ne in the fyre / ne in the ayre And so in that worde he forbedyth the iudicyal of astronomye . and pyromancie / that is wychecrafte doone in the fyre / and aeromancye that is wychecraft doon in the ayre Also he forbedyth men to make them lykenesse of any thynge that is in erth In that he forbedith geomancy that is wychecrafte done in the erthe . And also nygromancy that is wytchecrafte done by dede bodies that been but erthe . and buryed in the erthe : Also he forbedith men to make them simylitude of any thynge in the water vndre the erth . In which worde he forbedith ydromancy . that is wychecrafte done in the water He badde that men shuld worshyppe none suche thinges as god / ne sette their trust ne her fayth therin / For if they do they make suche thynges lyke god / in asmoche as in them is . And nat oonly they make suche thinges lyke god in this maner / but alsoo they make the feendes lyke god / whiche duel summe in the fyre . summe in the ayre / summe in the water / and some in the erth / for to tempte mankynde / and been besy night and daye to lese mannes soule and womanes .

Diues .

Shewe me summe example of thies maner of wychecraftes .

Pauper .

I am besy for to distroye wychecraft and nat for to teche it . But wolde god that no man ne woman wyste what it is / ne knewe thies ne none other / for ther ben alle to many that knowe these and many mo ther to / and practyse newe yere by y●re / at the feendes techynge / tylle moche of this londe is blent and shente with suche folye . For ouyr moche wychecraft regneth openly / but moche more pryuely / and namely amonges these olde men and wymmen / the whiche for age wolde fayne be holden wyse . And thanne begynne thy mooste to dote and to teche theire yonger / many folyes and many nyce fantasies / that been verry wychecraftes And therfore bothe olde and yonge shuld axe counseyl of wyse men of holy churche / and wyt if suche thinges and doynges as they teche . be lefulle or nat lefulle .

The xxxvii . chaptre DIues .

By comon sawes of clerkes god in the firste commaundement forbedyth thre principal synnes / Pride that is vnderstonde by the lykenesse aboue in heuyn / for there it began . And the proude man and woman . Wolde alway be aboue and worshyp his pryde as god For the proude man and woman / wole haue forthe their proude wylles nyle god wyl god And therfore Iob sayth that the proude feend is kynge of al children of pride And as seint poule saith / proud anticryst shal haue him as god . & sytte in goddes temple as if he were god Also they sey that god forbade there the synne of couetice / that is vnderstonde by the lyknes in erth / for myscouetitse stondith moost in erthly thinge . And therfore seynt poule sayth . that auaryce is seruage of mawmettes of ydolatrie For as saith seynt Ierome / the auerous man makith his money and his richesses his god Also they saye / that by the same commaundment he forbade lichery and glotenye whiche been vnderstonde by the lykenesse in the water vndre the erthe For as seynt poule saythe Lechoures and glutones make their wombe and ther body their god For their moste trauail and besynesse is to please . and serue . their wombe and their bely .

Pauper .

In asmoche as euery synne is ayenste the worshyp of god / in somoche god in the firste commaundment forbedith al maner synne in generalle But as I sayde by the first commaundment . he forbade in special mawmetry . ydolatrye wychecrafte & sorcery For afterwarde he yaue the iiii . maūdmēt specialy ayenst pride and vnbox●nesse . & the sexte . & the tenthe ayenst lichery / the vii and the nynthe ayenst auarice & couetise .

The xxxviii . chaptre . DIues .

It is lefulle to vse lottes .

Pauper .

Suntyme to breke stryf in partynge & yeuynge of thynge that may natt we le be departed Or whan men been in doute what is to do and mannys wytte fayleth . thanne is it leful to vse lottes in thinges that been nat ayenste the worshyp of god . soo that it be done with the reuerence of god / & holy prayer bifore / as th apostles dyd in chesynge of seynt mathie . the appostle / and eliezar in chesyng of a wyf to ysaac abrahames sone . gen . xxiiii . c . And therfore salomon saith Prouerbi . xvi c. that lottes ben put in preuy place / and god temprith them as he wole But to vse lottes withouten nede : and only for vanytie . or for diuynacion / settyng faith therin to wytt therby what shal fall / is vnleful and repreuyd of god and holy churche And if men set truste and feyth therin it is a greuous synne .

Diues .

Pleyng at the dyce stondeth in lotte and auenture of the dyce / and yit the game is lefulle

Pauper .

To vse that game for recreacion / & only for pley it may be suffryde . soo that it be doon in maner honestly . and in place and tyme conuenyent / and natt to moche in lesynge of tyme But for to vse it for to wynne therby . and putte thynges in auenture . of dice / it is a fulle greate synne and euyl goten gode / that men gete therby . And therfore by the lawe if it were a man of holy churche that vsyd suche pley / he shulde be pryued of his benefice . if that he hadde any . And if he hadde noo benefyce he shuld be vnabled / & disposed therto but if he wolde cease . And if it were a leude man . he shuld be acursed . disti . xxxv . ep̄s Et extra de vita & honestate clericorum . co. clerici . And therfore sayth the lawe . that no man of holy churche shulde be att suche games .

The xxxix . chapter . DIues .

Sithen ther be soo many maners of wytchecraftes that they may nat be tolde . in specialle / I pray the telle me in generalle . What is wychcraft

Pauper .

Euery craft that man or woman vseth to knowe any thynge or to do any thyng that he may nat knowe ne do / by the wey of reson ne by the worching of kynde . is wychecrafte . And though it be do by wey of kynd and the doer vse any charmes or nyce obseruaunces in the doynge wenynge that it myghte nat be done withouten that charme / & suche obseruaunce or elles such charmes only to blynd the peple . that they shuld trust in hym for his charmes / and nat in worching of kynde It is wichecrafte al if he say only his Paternoster . in the doyng for to be holden a charmer . and to do the peple trust in him principally for charmes / althoughe he say no charmes but worcheth only by kynde / yit he is a wytche & his doynge is wytchecrafte For by suche doynge . he blyndeth the peple and disseyueth them / and doth theim trust in wychecraft / and so do worship to the feende and dispyte to god And what soeuir man or woman do by weye of kynde and reson . if he vse any craft of iapery and faitre for to blynde the people . for to do them leue that he were a wytche / and that he dyd it nat by weye of kynde / but by charmes and sorcery / he is a wytche in goddes sighte / and his doyng is wytchcrafte For his crafte is to make men worship the feend in asmoche as he doth the peple truste in wichcraft / and so spende their gode in the feendes seruyce and to seke helpe of the feende . and forsake goddes helpe . And he hath leuyr hym selue to be holden a wytche and the deuylles seruaunte : thanne to be holden goddes seruaunt / and leuyr to take mennys gode in worshypynge of the feend thanne in worshipynge of god And by the cunnynge & grace that god hathe youen him / and by the myghte . and vertue that god hathe youen to thinges of kynde for helpe of mannys kynde . falsely he enhācyth the feendes crafte in distruction of mankynde :

Diues .

Tel some ensample .

Pauper .

To he le mannes woundes while they be fresshe and clene / blacke wolle and oyle been ful medicynable withouten any charme as experience shewith we le But for asmoche as men wene that it were nought worth withouten the charme . and sett their feythe principaly in the charme / therfore it is to them a wyche crafte . But though a man in the doing say his paternoster . or some holy prayer clepynge the grace of god in his doynge it is no wytche crafte but it is wele doon

The xl . chaptre . DIues .

What if he say Paternost . or other holy wordes / or some holy prayer pryuely or aperte / for to do the people wene that it is doone by weye of miracle and for his payer & his holynesse / whanne he doth it by reason and worchyng of kynde

Pauper .

Than is it a ful greate ypocrisye and ful greuouse syn in him that dothe it on that maner and for that end / but wychecraft is it none For it is no worshyp to the feendes crafte / ne the peple is stired therby to truste in the feende but rather in god .

Diues .

Is it any wychecrafte . to charme edders or other bestes and byrdes / wyth holy wordes . of holy writte or with any other holy wordes

Pauper .

If a man or woman take hede in his doynge only to the holy wordes and to the might of god / it is no wychecrafte . But if they vse in their doynge any mysobseruāce and sett more truste therin than in holy wordes or in god / thanne as say clerkes it is wychecrafte . And the effecte therof if it fal cometh of the feende / and namely in adders and serpentes For the adder was the firste instrument that the feende vsed for to disseyue mankynde / as we fynde Genesis . iii. c . And yit by the adder he dothe men moste truste in wytchecrafte .

Diues .

Is it any perel to man or woman to charge his frende in his dying to comme ayen & tel him how he faryth

Pauper .

It is a ful grete perel . For as saith seynt poule . the feend ofte tyme makith him lyke an aungel of lighte . But he may nat laste in the 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 in wanbileue / as felle to one with in a fewe yeres . And happely he shulde telle him that he were damnyd . 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 wende that he appered to him he shulde haue the lesse mede for his byleue . thanne he hadde bifore For thanne were he cachyd by experience 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 withouten 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 man 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 frendes 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 him 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 best for him self For as saythe seynt poule . ther shal noo gode dede be vnyolden / 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 comme ayen and shewe them her state after their dethe For as they say it is kyndely thynge for to desire to knowe or to kunne . For the philosopher saith that euery man and woman by wey of kynde desireth to knowe and to kunne . Omnes homines natura scire desiderant .

Pauper .

They say sothe / and nat ayenst me For it is leful to euery manand woman to desire to cunne 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 suntyme they gone into 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 in what maner god wole to hem that ben alyue suntyme 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 in these fastinges new found . 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 woman . 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 repentaunce / 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 ●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 him 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 obseruaunces 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 without special reuelacion 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 vtrum 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 intencion / so that men sett no mysbyleue therin / ne grounde them in no lesynges ne in no nyce obseruaunces 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 preiudice to holy churche that ordeyned suche daies that been moste conuenyent to faste as wednesday fridaye and saturday . De conse. 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 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 kalender ne folowe nat the cours of the kalender / ne changith 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 monday ne on the tuesday but it fel on the friday For than the aungel gret oure lady & than she conceyued goddes sonne . 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 mankynde vpon the rode tre . And so me thinketh that it is more plesaunt to god and to oure lady and more conuenyent 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 aungelles 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 graunte 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 sumwhat 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 fantasye . 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 summe 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 men dreme of water and of fisshes . For ofte mannys body chaungith 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 vnderstonding as dyd seynt poule and balaam Summe dreme both by ymaginacion and by vnderstondyng . as dyd seynt Iohn in apocalips / & danyel in his prophecy / whiche sawe wounderful sightes by ymaginacion and vnderstonding 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 ▪ for comonly men dreme of suche thinges . as they been occupyed in while they wake . Suntyme they come of ouir done abstinence and of hungre . Suntyme it commeth of excesse of mete or drynke Sumtyme of myslikynge the man hath whanne he is wakynge And in asmoche as the effecte of thinges is token of his causes / as smoke is token . 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 thinges that may falle therof For oftyme one cause bryngeth forth dyuerse effectes . eche after other .

Diues .

Telle summe 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 summe 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 boundes of kynde . Also it is leful to telle thinges that been to come . by dremys that come by reuelacion of god / if man and woman . 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 ▪ 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 viiiᵒ morum . super illud Iob Terrebis me ꝑ 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 ayenst 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. Where god sayth thus . Non auguriabimini / nec obseruabitis sompnia . ye shal nat diuyne / ne make you wyse of thinges preuy by no wychecraft / and ye shalle vayte after no dremys ne take hede therto / ne set feith therynne . Also deutronomii . xviii . God forbedith alle maner wytchecraftes and charmes / and biddeth that no man shulde take hede to dremes And in the same boke xiii . c . god sayth thus . If it be so saith he that any man emonges you begyn to be a sothe sayer & a ꝓphete and say that he had a dreme and a vision / and telle anye wounder / whiche wounder and token fallith as he saythe / if he stire the to mawmetry or to any wytchecrafte / here nat the wordes of that prophete and of that dremer . For by him god assaieth you / that it may be openly knowen whether ye loue him with alle your herte and soule or nay And therfore god byddeth that suche dremers and prohetes shulde be slayn & though he went thy owne broder by fader & by moder thou shuldest nat spare him in the caas . And therfore Salomon saythe that dremys haue brought moche folke in erroure and in foly . and they that truste therin falle to nought . Ecclesi . xxxiiii . c . For alle if dremys come oft tymes by wey of kynde as I said yit it is ful harde to knowe whan it c●meth / by wey of kynd or by illusion of the seed And though they come by wey of kynde and though a man knowe the causes in kynd of dremes / yit it ful harde to telle sothly what shal fal therof . For only god knowythe for certayn thinges that been to come / and he may chaunge and lett the worchynge of kynde And also though men knowe the causes of kynde that dremes come of / yit knowe they nat what lettynges ben on other bihalue / by way of kynde .

Diues .

Tel some example .

Pauper .

Whanne smoke medlyd with fire cometh out of an house by the wyndow or by the louerys / men that seen it from ferre wole say that hous shalle goo on fyre . And yitt ther may be so gode helpe nighe to quenche the fyre / that the hous shal take but lytel harme . And many a man by weye of kynde is disposed to dyuerse sekenesse . but yit he may so gouerne hym . and vse such medicynes that he shalle let the disposicion in kynde and nat haue suche seknesses

Diues .

By the same skylle though a dreme come of goddes sonde to helpe of mannes soule . and in warnynge of myscheyf . to come / he shulde take noon hede therto . ne sett no feyth therin For he wote neuyr of whens it cometh :

Pauper .

Withouten reuelacyon of god he wote neuir of whens it commeth . And therfore whanne god sendyth suche dremys / he shal shewe to him that dremythe this / or to some other from whens it cummyth / and what it betokeneth As he dyd to the kynge pharo by Ioseph / and to the kynge Nabugodonosor . by danyel .

The xlv . chaptre . DIues .

If man or woman haue a dreme that styreth him to gode and to vertue / and to flee synne . and to amende his lyf / may he nat sett feyth therin . and do therafter .

Pauper .

Whether it cometh of god or of the feend it is lefulle to him to sette fayth therin and to do therafter For it styreth him to thyng that that he is bounde to withouten any dreme . And oft tyme bothe the feend and the feendes lymes teche we le / al yf they do euyl . But a man so dremynge muste be fulle ware / that for suche dremys he take noon hede to other dremys that stire him to vanyte or to curiouste for to knowe thinges that been to come / or other thinges preuye / or to mysdeme of his euen cristen / or to hate or to mysloue / or to vaite after grete prosperite / or to drede greate aduersite . or dethe of frendes / or losse of catel / and suche other . But in asmoche as they styre him to god and to godenesse / he may folowe his dremys and do after them wysely and warly / for ofte the feende vnder coloure of holynesse disceyueth bothe man and woman .

Diues .

Moche folke hadde leuyr dreme of the feende than of god or of his moder mary . for as they say whanne they mete of the feende . they fare wel in the day folowyng / but whan they dreme of god or of oure lady they fare euyl afterwarde .

Pauper .

Suche folke fare the worse for their mysbileue & their nyce fantasy . and synne ful greuously . and euyl be disseyued by the gyle of the feend . For whan the feend seeth that a man shalle haue disease / he maketh him on the night bifore to mete of god . and of oure lady / & of other seyntes / or of men of religion / soo to make hym to haue lesse deuocion to god and oure lady & other seintes / and lesse affection to men of religion bicause of his disease that shal falle to him after that dreme And so by the bodily disease that he thynketh to brynge hym in / he traueyleth to brynge hym into gostly disese and depe in synne And therfore whan men wole be foles . and sette feyth to suche dremys that come so by gyle of the feende for asmoche as disease fallyth to them onys or tuyes after suche dremys Therfore god suffreth the feende in punysshyng of their synne and of their mysbileue for to do them dreme ofte of suche maner / and after to do them disese as they byleue to haue And therfore whanne men hadde suche dremys with disese so folowyng and began to haue any fantasy or feyth therin / they shulde shryue them therof to some wyse man and telle hym the feendes gyle / and they shulde fare the better . Summe mete of god and oure lady and of holy men / that haue fare fulle we le afterward for they haue no suche fantasye ne mysbileue in dremes And some fare ful euyl after for theire mysbyleue / and ofte tyme they fare ful euyl whanne they mete neither of god ne of oure lady .

The xlvi . chaptre .

ON the same maner . some man hadde leuyr to mete with a froude or a frogge in the way / than with a knight or a squier / or with any man of religion . or of holy churche / for than they say and leue that they shal haue gold For sumtyme after the metyng of a frogge or a tode / they haue resceyued golde / & soo they falle in mysbileue and dispysen their euen cristen For wele I wote that they resseyue golde of men or of wymen but nat of frogges ne of todes / but it be of the deuel in lyknesse of a frogge or a tode And they mete with many a foule frogge & tode in the yere & yit resceyue they no gold for the metyng And if they resseyued any golde . they shuld thanke god and their euen cristen / nat the frogge ne the tode for they may nought yeue them And these labourers deluers and dykers that moost mete with frogges and todes . been fulle pore comonly And but men paye them theire hyre they haue lytel or nought On this maner also some bileue that if the kyte or the puttok fle ouir the way afore them that they shuld fare wel that daye / for suntyme they haue fare wele after that they see the puttok so fleynge And soo they falle in wane byleue . & thanke the puttok of their wel fare and nat god But suche foles take none hede howe often men mete with the puttok so fleynge / and yit they fare neuir the better . For ther is no folk that mete so ofte with the puttoke so fleynge as they that begge theire mete from dore to dore

The xlvii . chaptre . DIues .

What sayst thou of theym that diuyne by the firste day of the yere . that is the first kalendes of Ianuary . and by Cristmasse day what shal fal in the yere folowynge That if it falle on the sonday / the wynter folowynge shal be goode / somer gode and drye . plentye of wyne Oxen and shepe shalle wex and multiplye / Olde men and wymen shalle dye . and peas and accorde shal be made that yere .

Pauper .

I say that it is open folye and wychecrafte / and full highe offence of the maiestye of god . For he that made al thynge and ruleth alle thyng is nat bounden ne arted to the cours ne lawe of the kalender He nedith no kalender in his gouernaunce But he gouerneth and demythe this worlde by treuthe & equyte medlyd with mercy / and after the men deserue he sendith them wo and welthe / peas or warre / what day soeuir the kalendes of Ianuary or Crystmasse falle on . In the yere of oure lorde a thousande & foure hundryd / the kalendes of Ianuary felle on the thursdaye whan as they say shulde folowe plentye of alle gode and pees also but that yere folowyng grete hungre / grete pestilence / sodeyn deth . Warre felle within the londe & werre withoute / drede sorowe & care / & tribulacion in euery degree . The kalendes hath chaungyd sithen from day to day . and the yere is come ayen on the thursdaye / but our disease chaungith nat but alway into worse for our synne . For oure synne alway moreth or encreasith and lessyth nat And on what daye euyr the kalendes of Ianuary & Cristemasse day falle in one londe / the same daye it fallyth al aboute . And yit folowyth it nat therof that it shulde be ouir al peas if it fal on the thursday or the sondaye . ne ouir all plentye / ne ouir alle warre and hungre or pestilence . if it fel on the saturday .

Diues .

Summe diuyne by the thundryng . & make theym wyse of al the yere cummynge / after the moneth that it thundreth in .

Pauper .

And that also is an high folye & open wytchecrafte For it is a kyndly thinge in somer tyme to thundre in may . apryl / Iuyn . iuly . auguste and septembre But in other monethes that been in wynter it is nat so kyndly to thunder as than For whanne grete thunder in wynter fallith / it is ayenst kynde and token of the high offence of god and token of vengeaunce commynge : but if men amende hem And so is euery thynge / and namely wederynge that fallith ayenst comon course of kynde . But for to diuyne therby in specyalle what shal falle either wel or wo / peas or warre / hungre or plentye / helthe or seknesse / it is vnleful For only god knowith for certayne what is to come of suche thinges / and where & whan it shal falle . And god vsith nat the thundre as an horne to blow his counseyl aboute the worlde

The xlviii . chapter DIues .

It is a comon opynion amonges gentiles . and others also / that alle the yere foloweth the disposicion of the xii . daies in Crystemasse . So that the firste moneth shal be suche in wederyng as the firste day of ye tuelue / the secounde moneth as the secounde day / & so forth by & by .

Pauper .

That oppinyon is false / and open folye For it is a ful kyndly thynge to haue frost and snowe alle the tuelue daies . But it were ayenst kynde to haue froste and snowe alle the yere folowynge . And sumtyme it fallyth that it is ful reynye wedyr . al the xii . daies / but it folowyth nat therof that it shulde rayne & be wete wedyr alle the yere after It is fulle kyndely thynge that the sunne shewe him nat thre dayes or iiii . to gider in cristemasse . but it were moche ayenst kynde if the sonne shewyd him nat thre monethes or iiii . to gyder namely in somer tyme And ofte it fallyth that in alle the tuelue daies it rayneth noo rayne / but euery day sonne shyne . and fulle faire wedyr / but it folowyth nat therof that it shulde be sonne shyne withouten rayne al the yere afte / for than beest and man shuld be in greate perel At the begynnyng of the worlde the feend highte adam and eue / that they shuld be as goddes knowynge gode & wyckyde that was to come / if they wolde ete of the tree ayenste goddes precept . & so he brought them into care and sorowe / & into her folye . And on the same maner these daies he bihoteth men to be as goddes knowynge wele and woo / thatt is to come . by suche nyce fantasies that he techith them tyl that he bryngeth them in wo and namely englisshe nacyon that moste takyth hede to his lore / & moste taketh hede to wychcraft and to them that make them ꝓphetes and make them wyse in suche folyes ayenst the lawe of god

The xlix . capter . DIues .

Is it nat leful to theym that can . to make metal golde or syluer / and multiplye golde and siluer from xx . pounde to xl . pounde / & so forth

Pauper .

If any man coude do it by weye of kynde / it were leeful / and ful proufitable to this londe But we le I woote ther is no man that can do it : For if they coude they wolde first multiplye to theym self warde & make theym self riche And comonly alle that vse that crafte but if they haue ought elles for to tak to . been ful pore and ful nedye . But whanne they may begyle any man of his gode / as they doo fulle ofte . and renne awaye with oeher mennys godes / and of the riche make ful pore men . They hoten them multiplication butt they pleye alle with subtraction and brynge folke into greate pouertie Lytel nedyd oure kynge to charge the people with taxes and taliages / if he hadde so moche folke in his Realme that coude do that crafte . to make golde . & siluer and so to multiply it But suche iapers and faytoures distroye moche golde and syluer in distruction of the Realme / and blynde many a wyse man / & begyle them of their gode . For the couetouse and the false accorde sone to gider And for asmoche as whanne men haue ynough & been nat content therwith / therfore god suffreth them to be begiled / and so be sotted for couetise that they can nat cease tyl they be brought to nought or to ouir grete losse / for many a man hathe be vndone by this crafte And therfore this crafte is condempned & forfendyd as wychecrafte by the lawe xxvi . q̄. Epūs

The l. chaptre . DIues .

What sayst thou of them that wole natt haue men of holy churche . and namely men of religion with them on huntyng / for their bileue is that they shulde spede the worse bycause of their cumpany .

Pauper .

I pray to god the euyl mote they spede / as ofte as they take any man of religion / or of holy churche to go or to ryde with them on huntynge For suche huntynge with horne and houndes . and grete noyse / is forfendyd to men of holy churche . Extra . li.iii . ti o vltimo : ne clici . c.i. et li.v. ti o xxiiii . De cle. venat . c o i. & ii . & distin. xxxiiii . quorūdam . And seynt austyn saith that tho men of holy church which haue likynge to se suche huntyng they shal see oure sauyour and be ful sory . distinc . lxxxvi . Vident .

Diues .

What sayst thou of hem that whanne they go on huntyng or passe by the waye . if they mete with a man of holy churche or of religion / and namely with a frere / they wole leue him on their lefte honde For by that they we ne to spede the better / & the wors if they leue him on theire ryghte honde .

Pauper .

I say that suche been of false bileue and wytches ●eres And but they amend them god shalle putt them from his right honde . and put theym on his lefte honde with theym that shal be dampned at the day of dome / and sende them into the pyt of helle withouten ende . I wold al suche were serued as one was fulle late .

Diues .

How was he seruyd .

Pauper .

Ther came a proude gettuer rydynge from london and mette with ii . freres walkynge on a dyches brynke . in a fote pathe to fle the foulway The getter came rydyng in grete haste criynge with moche boste . On the lefthonde frere . on the left honde frere . The frere prayde him ful faire to ryde forth in his waye and kepe the horse waye . as they kept the fote waye He wolde nat / but algates he wold haue the freres on the lefthonde and precyd in with his horse bytwene the freres and the diche so nigh the diche / that the frere shoof bothe horse and man into a depe dyche And there laye bothe horse & mantyl that other passynge folke drewe him oute Right so withouten doute but suche foles amonge hem and lette be suche nyce fantasies / god att the day of dome shal putt them on the left syde into the pytte of helle withouten ende / and sey to theym on this wyse For ye putt me on youre side so scornefully . therfore I put you nowe on my liftlonde with them that shal be dampned . And if they say Lord whanne put we the on oure left honde scornefully or dispytously He shal aunswere and say to them as he shal say to other . Quod vni ex minimis meis fecistis / michi fecistis . That ye dyde to one of the leest of myne ye dyd it to me And therfore wendyth nowe on the liftside into the fyre of helle / there to duelle with the feende and his aungelles with outen ende .

The li. chaptre . DIues .

Me lystithe nowe more to wepe thanne any more to speke . For I wende tyl nowe that englisshe nacion . had worshiped god passyng alle other naciones / But nowe I se. it is nat so For moche of my nacion is entriked and blent withe suche fantasies / many mo than I can tel And so they forfete highly ayenst the firste commaundement the ought mooste to be chargyd For that techith vs how we shulde worshyp oure god aboue al thynge And ther is neither bushop ne prelate ne curate ne prechoure . that wole speke ayenste the vyces and erroures that ben so high ayenst goddes worshyp And so by mysuse and sleuth of men of holy churche vice is take for vertue / & erroure for treuthe the feend is worshyped and god is dispysed Nathelesse as men say . god is in no londe soo wele seruyd in holy churche / ne so moche worshyped in holy churche . as he is in this londe For so many fair churches ne so gode aray in churches / ne soo faire seruyce as men saye is in no other londe as is in this londe .

Pauper .

As seynt Gregoure sayth in his omely . god takith more hede to a mannys herte than to his yift . and more to his deuocion thanne to his dede He taketh saith he no grete bede howe moche man or woman yeueth or offreth in holy church / but he taketh hede of howe moche deuocion & of what herte he yeueth and offreth And so a pore man or woman hathe some tyme more thanke / for the yifte of an halpeny / thanne some riche man hath for tuenty shelynges If the makynge of churches and the ournamentes / and the seruyce in this londe were done principally for deuocion / and for the worship of god / I trowe this londe passide alle londes in worshypynge of god and holye churche But I drede me that men doo it more for pompe and pride of this world to haue a name and worship therby in the cuntree / or for enuy that one towne hath ayenst another / nat for deuocion / but for the worship and the name that they se them haue by araye and ournamentes in holy churche / or elles by sligh couetyce of men of holy churche·

Diues .

What fantasy hast thou that men do it nat for deuocion

Pauper .

For the people these daies is fulle vndeuoute to god and to holy churche . and they loue but ful lytel men of holy churche / and they ben lothe to come in holy churche . Whanne they be bounde to come thider / & fullothe to here goddes seruyce Late they come & sone they go awaye If they been there a lytel whyle theym thynketh fulle longe . They haue leuir go to the tauerne than to holy church Leuyr to here a songe of Robynhode . or of some rybaudry . thanne to here messe or matyns / or any other of goddes seruyce . or any word of god And sithen the peple hath so lytel deuocion / to god and to holy churche / I can nat se that they do suche coste in holy church for deuocion . ne for the loue of god

For they dispyse god day and night with their wycked lyuynge and their wyckyd thewys .

The lii . chaptre . DIues .

Me thynketh that it were better to yeue the money to the poore folke to the blynde and to the lame / whose soules god bought so dere / than so to spende it in solemnyte and pryde and making of high churches / in riche vestmentes / in curyous wyndowes / in grete belles For god is nat holpen therby & the pore might be holpen therby ful moche .

Pauper .

If it be done for pride . or nat with gode mesure they lese moche mede If they do it of deuocion with discrecion . it is medeful For euery man pore and riche after his power is bounde to worship goddes house . so the god lorde of al be honestly and worshypfully serued And therfore god bad in th olde lawe that his peple shulde make him a fulle costly tabernacle att his owne deuyse And he hadde Salomon make him a ful costly temple . and yit withouten dout ther was many a pore man that tym and both blynde and lame amonges goddes peple Moyses Dauyd Salomon . ioas . iosies . esdras . iudas machabeus & many other bothe in the olde lawe and in the newe ben prised highly of god for makynge and worshippynge and mayntenyng of goddes house and his seruyce And as we fynde in the gospel that ther was a pore wydowe that offrid to amendynge of goddes temple . but two mytes that been worth a ferthynge And she was prysed of Crist / for her offryng passing alle other that offryd than moch more And we fynde Exodi . xxx.c. That god badde that in nombrynge of the people euery man shulde pay to his tabernacle half a sicle / that was fyue pens . and that the riche shuld yeue no more as for thanne . ne the pore no lesse In token that riche and pore shulde be besy to worshyp . & to meintene goddes house and goddes seruyce . God bad that both the riche & pore shulde pay alyke / in token that the pore man shulde holde hym self as moche bounde to god as shulde the riche and the gode as the wyckyde . The gode is bounde to god for he kept him oute of synne . The wyckyd is . for god kepyth hym that he peryssh nat for his synne Also god badde bothe ryche and pore . paye euen to his tabernacle / in token that they ben bothe bought with one pryce of cristes preciouse bloode / and that they shulde bothe holde them self alyke bounden . and that they haue bothe alyke nede of suffrages & helpe of holy churche Also god badde theym both yeue alyke . in token that he acceptith their yiftes both alyke / if their deuocion be alyke in their yeuyng that the riche man shulde nat be proude of his grete yift and of his richesses / ne the pore falle in dispeyre . for his smal yifte and for his pouertie Nathelesse who so may best do moste is bounde to helpe goddes house what it nedith . & so it is ful nedeful to araye wel goddes house / and mayntene & increase goddes seruyce And also it is nedeful to helpe the pore folke in their grete nede / and suntyme more medeful than is the other . And therfore leeue freend thou muste take hede to the tyme and other circumstances . For in tyme of welthe of peas and of plente whanne the pore hath enogh or lightly may be holpen / thanne principally men shulde trauayle to worship goddes hous and to encrese & mayntene goddes seruyce . But in tyme of wo warre and hunger of pouerte and other tribulacion / than shulde men principally trauayl besily to their euyn cristen / and take hede that no man ne woman . perisshed for defaute . but by besy to helpe the nedy bothe by yeuynge and leuynge In token of this we rede . ii : Regum vii . & iᵒ ꝑali . xvii . & xxii . c . That god wolde nat suffre the kynge dauyd to make his temple . natwtstonding that he wolde ful fayne haue made it / and brought and ordeyned ful moche thyng therto For in his tyme the londe was in moche tribulacion by warre . Within and withoute / by hunger . moreyne / by discension and debate of them selue But he sayde to dauid that Salomon his son shulde make him a temple / For he sayde he shalle reigne in peas and rest / in somoche that he shal be clepyd kynge peasible / for in his daies I shalle yeue pees and reste in the londe of israel And Dauid whan he was in peas & reste and had discoūfyte his enemyes / thanne he beganne to ordeyne for goddes temple & wold haue made it God coude hym moche thanke for his gode wyll but he wolde natt suffre hym to make it / for he was nat in so gode reste . as he wende to haue ben in . For after that beganne greate warre ayenst him / as we fynde Secundo Regum vii . et viii.c. And therfore god sayde to him / Thou shalte natt make to me an house / For thou haste shed moche blode . and thou arte a man of blode shedynge bifore me That is to say I haue ordeyned the for to fighte ayenst myn enemyes . and to slee theym and so to make peas . And I haue ordeyned thy sonne aftre the to make me an house / in peas and reste / that I shalle set hym in by thy fightynge and thy doynge .

The liii . chaptre .

BVt it faryth these dayes . by moche folke as it dide by Iudas the traytoure . We fynde in the gospel Io. xii.c. the mary ma●deleyn anoynted the blisfulle feet of oure lord Ihesu with a precious oynemente nat for any greate nede that Cryste hadde therto / but for loue & deuocion that she hadde to him . Iudas bare heuy therof & grutched and sayd . Why is this oynement thus loste . It might haue been solde for thre hundryd pens . and be yeuen to the pore folke . But as seint Iohn sayth in that same place Iudas saide nat tho wordes for the loue that he had to the pore folke / but for he was a theif and robbyde Cryste and his disciples of money that was yeuen them . And therfore he wolde that the oynement hadde be solde for thre hundryde pens . and youen to Cryste whiche louyd wel pore folke / that he myghat haue myched the money away / for he bare the purce . And for that he hadde nat his purpose of the thre hundryd pens / therfore he solde Cryste for thre hundryd pens . that was thretty plates and peces of syluer . For eche one of tho thrytty was worth x. smalle pens . On the same maner / these dayes summe folke gruche for deuociones and nedeful coste that men done in holy churche / & say as Iudas sayd / that it were better to yeue it to poore folke But many of tho yeue fullytel tale howe euyl the pore peple fare / for they do fullytell to the pore folke or to holy church either . But by ypocrisye and symilacion of almesdede / they with drawen mennys deuocion from god and holy churche / and from pore folke also . And soo they robbe holy churche and the pore folke . For they done lytel them self / and lette other that wold doo And if they do almes to the pore blynde and lame / they doo it to haue a name / and for to exclude or putte behynde greter almesses that they been bounden to / as to worshyp holy churche . and in case gode minysters in holy church / and hem that trauayl holy in goddes seruyce . and studye in goddes lawe night & day and preche it to the peple in dede / a worde / and haue nede of bodily almesse / of the whiche Cryste sayth in the gospelle . Luce. x. That suche werkemen and traueloures ben worthy their mede And seynt poule sayth that Cryste hath ordeyned theym that teche the gospelle & goddes lawe / for to lyue by the gospel / & by their prechynge / nat as passyng beggers by the weye / but honestly . & worshypfully as goddes knyghtes / as seynt austyn sayth . super illud p̄i. Producens fenum iumentis And therfore they that repreue nedefulle makynge of churches / of vestmentes & bokes & nedefulle makynge of belles . and gruche ayenste the holy seruyce of god in holy churche / ben foles & in Iudas caas / For they mayntene worldly worshyp . & lette goddes worshyp Natheles the waast cost of alle these thinges & other in holy churche done for pryde and vaynglorye or enuye of one parisshe ayenst a nother / or for couetyce of the minysters in the churche seculer or religious is gretly alway to be repreuyd .

The liiii . chaptre . DIues .

God byddyth in the gospel Mt. vi . c . that whanne man or woman shulde praye he shulde go into his chambre / and shytte the dore to hym . and so praye the fader of heuyn

Pauper .

In tho wordes Cryste techyth vs nat oonly where we shulde praye / but he techyth vs howe we shuld pray For the chambre that we shuld entre in is our herte / for in our prayer we shuld gadre our inwyttes & oure thoughtes to gyddre in oure herte / & sette oure herte only in god and take hede to oure prayer . The dore that we shulde shytte been oure v. Wyttes outwarde to flee distraction . For thanne we shuld kepe wele oure sight our heryng oure felynge / oure tastynge and semellynge . that ther come noo distraction into oure herte by any of oure fyue wyttes . And he badde alsoo in the same place / that men in theire prayer shulde fle ypocrisye . and vayne glorie . And to flee alle this it is fulle spedefulle to man and woman whanne they may nat goo to churche / to go to their chambre / and into their oratory . and saye there theire prayere and deuociones But if they dispyse goddes house & leue goddes seruyce for such pryue prayer / they synne greuously / and lese mede of their priuey prayer And therfore the lawe byddyth that they that haf pryue oratories or chapelles by leue of the busshop . to here in their masse and their seruyce / that in the greate festes as Ester . Cristmasse / epiphany / ascencton / penticoste / seynt Iohn baptyst & other such / they shuld go to church . and no prest shuld thanne synge in suche oratories or chapelles withouten speciall leue of the busshop / and if he did he shulde be put from his masse . De consecrac . distinc . i. si quis . extra . Bothe pryue prayer and open been gode if they be doone in due maner . and in due place . and in due tyme Prayer is gode in chambre and in oratory / but it is better in holy churche wyth the comunyte / whan tyme is of comon prayer / and whanne men may wele attende therto with feruent charite Synguler prayer of one persone is gode in chambre / & in oratorie and better in church . With euen charite . But comon prayer of a comunyte in churche is bettee thanne a singuler prayer if euery partie of that comunytie be in charite For Criste sayth in the gospel / that if ii . or thre be gadryd to gider in his name that is charite / there is he in the myddes of theym / that is to say in their hertes to helpe them in their prayer . And if ii . of you sayth he consent to gider by charite in her prayer / what euyr they axe it shal be doo to theym Mt. xviii . And therfore sayth seynt ambrose . super illud ad Ro. xvi . adiuuetis me in orationibus vestris . That whanne many smale been gadryd to gidre they ben fulle grete And it is nat possible that the prayers of moche folke in charite shulde nat spede . And therfore sayth the prophete Ioel iio.c. Halowe ye your fastynge . clepe ye cumpany to you / gadre ye the peple to gydre And whan ye be gadryd make ye you holy & clene of synne / take ye the old folke with you & gadre ye to gider the yong children souking al to prayer For right as a voice of a multitude is myghtier & ferther may be herde / than the voyce of one persone alone / so is the voyce & p̄yer of a multitude soner herd than is the voyce of one persone al one & soner getith grace . & therfore the ꝓphet saith Laudate d.o. gentes / et collaudate cum om̄s populi . Alle folkes pryse ye the lorde / and alle peoples pryse ye him to gydder And seynt Poule Ad colocenses iiii . c . Byddeth . the men shuld yeue them to prayers and wake in prayer and thankinges in that they shulde praye all to gidre .

Diues .

Moche peple . lye seke in their bedde / and moche in pryson / many one on the see . and in other nedefulle occupaciones / and may nat come to churche / and men duelle in many dyuerse londes . many thousande myles atwynne / how shuld they pray and pryse god alle to gider .

Pauper .

Al if they may nat come to gyder in one place / ne in one churche / yit they must cumme to gyder in charite / that the multitude of cristen peple be of one herte and of one loue and of one feyth .

The lv chapter . DIues

We make many gadrynges to gidre many general ꝓcessiones and prayers in comon to pray for the pees / and yit haue we noo peas / but euery yere more warre thanne other & euery yere spede worse than other

Pauper .

If men came to gidre and made their prayers in lownes / clenesse & charite . god shuld here them For he sayth if ii . or iii consent to gydre in charite what they axe to the worship of god . & to helpe of their soules it shall be done to hem of my fader But oure prayers and processions be ayenst charite / made with grete pryde For al yf men go on procession for the peas / and synge & say with their mouthe Da pacem domine . Lord yeue vs pees / yit with hert men praye alle ayenst peas . For they wolde noo peas haue / ne desire peas / but alway to haue werre and to shede cristen mennys blode For nat withstondynge alle the myscheif that the peple is in bicause of werre / and that we haue the worse on euery syde / yit the peple saythe that it is beter to haue werre than pees & they haue leuyr to here of wer● than of peas . And they say that they may natt lyue withouten werre And whanne god sent hem worshipfulle peas on euery side they dispysed pees / and slewe hem that made peas for that they traueyled to make peas . And the peple had leuyr pay grete taxes for shedynge of mannes bloode / thanne for to paye smalle taxes for to haue peas . And sithe they loue no peas / ne desire peas and wole nat haue peas though god wolde yeue theym pees withouten doubte they pray nat for the peas For no man prayeth for a thynge that he wole nat haue And so in their prayers and ꝓcessiones they scorne god / & more ꝓuoke him to vengeaunce thanne to mercy Also they make their prayer nat with lownes / but with grete pride / for they wole nat be knowe of any myscheyf . They holde them selue so stronge and so wyse that as them thynketh . they haue no nede of helpe . And therfore though god here vs nat in oure prayer / ne helpe vs it is no wounder . For with oure mouth we axe peas / but with oure hert we axe werre / with our mouth we say Kyrieleyson . Lorde . haue mercy on vs / but with our herte we praye him to helpe vs . to sle our euen cristen that wold lyue in peas And so oure prayer is alle oute of charite / and oure lyuynge is fulle synful . and ful highly ayenste the plesaunce of god .

The lvi . chapter . DIues .

It is a comon prouerbe . that a shorte prayer thyrleth heuene . Oratio breuis penetrat celum . And therfore sayth Cryste in the gospel : Mt. vi . c . Orantes nolite multum loqui . Whanne ye praye sayth he . nyl ye speke moche .

Pauper .

It is a comon prouerbe of truantes that sone be wery of prayers and haue more haste to tauerne thanne to holy churche and haue more lykynge in the worlde . than in god Natheles if it be wel vnderstonde / the ꝓuerbe is soth gode and holy For euery thyng is clepyd shorte . Whan the endes been nigh to gyder . And the ferther that the endes of any thyng is atwynne / the lenger is the thing And so it farith by prayer For the one ende of our prayer is our herte / and the other ende is god . And therfore sayth seynt austyn that prayer is a styenge vp of a mannys herte to god And on this maner the nigher that a mannes herte is to god in his prayer . by loue and lownesse and deuocion and right intencion / the shorter is his prayer And this maner of prayer thirleth heuene / for as holy wrytte sayth . the prayer of him that loweth him in his prayer . thirleth the skyes or the cloudes . For the more that man loweth him in his prayer . the more he nighyth to god / for than god of his mercy bowythe downe to him And therfore Crist saith that he that so lowyth him self in his p̄yer he shal be highed vp to god . And therfore seynt Iames saith the god withondith the proude . & to the lowe and meke of herte he yeueth grace And on this maner speke a man neuir so moche / as longe as his hert is nygh to god by loue and lownesse / and right intencion and deuocion / so longe his prayer is but shorte . though he speke neuir somoche with his mouthe And as long as he may contynue his prayer so in deuocion / it is leful and medeful / to speke in his prayer . But whanne his speche begynnyth to let him of his deuocion it is gode to cese of his vocal prayer / that is in his owne free wyl But if he be bounden therto by a vowe or confession or by ordre / or by office / than he must saye his bedys that he is bounde to and do his dette And he must say distincly / nat to yerne ne to atrete . For if he say to yerne he may lightly ouirskyp . And if he saye to atrete / he may falle into grete distraction & lose moch tyme . and leue therby many gode dedys that he might elles do / and brynge him self in lothynge of prayer and lettyng of deuocion of him self / and of the people also / that wolde here his prayer and his office .

The lvii . chaptre . DIues .

Why badde thanne Cryst that men shuld nat speke moche in their prayer .

Pauper .

Cryst had nat vtterly that men shulde nat speke moche in their prayer / but he had that men shulde nat speke moche in their prayer as hethen men do . For they wene that god shulde natt here them but if they spake moche . Also he badde vs nat speke moche in oure prayer as ypocrites done . to be holden holy & soo gette mennys gode For as crist sayth in the gospel . Luce xxiii . c . Suche deuoure wydowes houses by feynynge of longe prayer For as the glose saith ther / they praye lenger thanne other / to be holden more religiouse and holyer thanne other . And therfore their prayer turneth into synne . in somoche that they may neither we le praye for themself ne for other . And for suche prayer . they shal the more be dampned . as cryste sayth in the same place Mar. vii.c. This people worshyp me with their lyppes / but her herte is ful ferre fro me For god is in heuene / and their herte and thought al in erthe It is a comon prouerbe / that who so spekythe vnwysely and veynely / or in euyl maner / he spekyth to moche And therfore as longe as a man or woman prayeth wysely . deuoutly and with gode intencion . so longe he spekyth nat to moch But if he praye vnwysely wyth pryde and wycked intencion / he spekyth to moche though he speke neuir so lytle And therfore the pharise spake to moche in his p̄yer / for he spake alle with pryde . And petir spake to moche / for he spake vnwysely / & therfore crist repreuyd them bothe . Also they speke to moche in their prayer . that sett their hert and feyth more in sownynge and sayng of the wordes . than they do in god . or in the thynge that they pray for and say ayen and ofte ayen wenynge that god herde them uatttyl whanne by suche iteracions they been wery / and leue many deuociones that they shuld saye

And therfore sayth the wyse man / Non iteres verbum in orōe tua . Eccle. vii . Sey no worde ayen in thy prayer For suche doubte is lettynge of deuocion . for suche speke ouir moche / and make their prayer in wanbileue

For if mannes herte be to god ward . god herith his praier longe or he speke it with his mouth .

Diues .

Sithen god is ouir all present / why pray we more in holy churche than in other place .

Pauper .

For asmoche as he is ouir al / therfore in euery place he owyth to be worshiped But for asmoch as we may nat worship him in due maner in euery place Therfore is holy churche ordeyned that men shulde fulfyl there the they leue in other places . And therfore in euery lawe god hath ordeyned certeyne places of prayer where he wolde be worshiped in / passynge other places / and that for many skylles . Firste for comon prayer and prisynge is more plesaunte as I saide firste Also to fle erroures and ydolatrye For if eche man or woman drewe him alone alway in his prayer . the feende shulde disseyue hym . by illusions and by iapes / as he dothe comonly them that fle cumpany . and loue to be moche solitary . Also for to exclude slouth in goddes seruyce / that man and woman shulde falle in For but they were bounde to come to gider in some certayne place . to worship her god and to here goddes lawe / they wolde elles trouant . and worshyp god in no place but ful selden And they wold excuse theym by vncunnyng if they dyd amys . Also holy churche is ordeyned for comon prayer and goddes seruyce that eche man & woman may bere wytnes of other at the day of dome / ayenste the feend / that he dyd in that as a cristen man ought to doo and seruyd his god . For as seynt poule sayth / vs must alle haue wytnesse of oure feyth by dedys and tokens outwarde .

The lviii . chaptre DIues .

Wherto shulde we pray to god for any thing for he is nat chaungeable . And he may nought yeue vs but that he wyste wele bifore the begynning of the worlde that he shulde yeue vs

Pauper .

We pray nat for to chaunge his endles ordenaunce but for to gett by prayer that he ordeyned withouten ende to grante vs by prayer For sithe he is our lorde / and we may nought doo . ne no thynge haue withouten him . he wole that we pray to him as to oure lorde / and in oure prayer knowlege him oure lorde And he wole nat graunte vs many thinges that vs nedyth / but we pray him therfore

Diues .

Why pray we to god with oure mouth / sith he knowyth alle oure thoughte . alle oure desire / al our wyl / and what vs nedith .

Pauper .

For as I sayde firste god wole that we knowlege him for our lorde and knowlege oure nede that we maye nat do / ne haue no thynge withouten him / whiche knowlegyng must be doone with the mouthe . For seynt poule sayth if a man . or woman wol be saued / he must haue right bileue in herte inward and knowlege it outewarde with his mouth . Ro. x.c. Corde enim creditur ad iusticiam / ore autem confessio fit ad salutem . More ouer leue frende ye shalle vnderstonde / that ther is ii . maner of prayer / one is comon . another is singuler Comon prayer is the prayer of the ministres of hooly churche and of comon persones . in holy churche / whiche prayer . they make in the name of al the peple . And this maner of prayer must be done by mouth / that the peple may knowe that they p̄ye for them And therfore it is ordeyned by the lawe that suche prayer shuld be sayde / and sumtyme sunge openly with highe voyce . that the people may here it But singuler prayer that is done but of one singuler persone / may be done with herte alone withouten voyce of the mouthe Nathelesse sumtyme it is gode to him thatt prayeth to praye by mouth And that for many skylles / Firste to excite his herte to more deuocion by outwarde tokenes And therfore as longe as man or woman . is stired to deuocion by speche or vocal prayer . by knelynge / loutynge fastynge / or any other obseruaunce reasonable / so longe it is we le doone to vse it . in his prayer / but if he be lettyd therby from deuocion and / falle therby in distraction / it is better to leue it for a tyme than to vse it . For we fynde primo regum ii . c . That anne spake in herte to god with bytter terys / and yitt ther herde no man her voice Also men pray with the voice of the mouthe in yeldynge of dette For man is bounden to serue god with euery might and vertue that god hath youen him / with hert worde werk with al his might with alle his wytte And therfore holy church syngith and saythe . Os lingua niens sensus vigor confessionem ꝑsonent . Mouth tunge wytte & mighte / make knowlechynge & praisynge to god And on this maner bedys biddynge is partie of satisfaction for synne . Also men pray with voyce of the mouy for greate deuocion that is inwarde in herte whiche brekith oute by speche of the mouthe / as saythe Criste in the gospel . Luce vi . Ex habundancia cordis os loquitur . The mouthe sayth he . spekith of suche thinges wherof is plentie in the herte . And therfore the prophete saith . Cetatum est cor meum : et exultauit lingua mea . Myne herte sayth he was mery and glade ynwarde / and a none my tunge made ioye outewarde· Also men pray with voyces in speche to the more confusion of the feende / for he may nat knowe mennys deuocion inward . but but by tokenes outewarde . And the more deuocion and loue that he seeth men to haue to god / the more is his confusion & his peyne And therfore is he soo besy these daies to tempte men in holy church to pryde / to couetise to sleuth / glotony / and lichery . to lett holy prayers in holy churche / whiche is to him verry confusion and sorowe And therfore sayth the prophete of him whan he herith holy prayers and seeth men deuoute . Peccator videbt et irascetur : dentibus suis fremit et tabescet . The synful wreche the feende of helle shalle se mennys deuocion : and he shal be ful wroth He shal crosche or gnaste with his teeth . and be ful euyl a basshed For the desires of deuylles and their disciples that wold let holy prayer shal perisshe and come to nought

The lix . chapter . DIues .

In the begynnyng of holy church and in the tyme of the apostles . Was no suche seruyce and solennyte in holy churche as nowe is

Pauper .

Than were but fewe cristen men / & neither they mighte ne durste make suche solennyte for tyrauntrye of the hethen people . Their wylle was gode / but they mighte nat / but as they mighten they dyd worshyp to god . and encresyd goddes seruyce . And therfore we rede in the lyf of seint clement that by his preching and teching within one yere wer made seuenty churches in oone lytel yle of Cersone . nat withstondyng that ther were ii . thousande of pore cristen men outlawyd and dampned to fulle hard trauayl / and might haue be releuyd fulle moche releuyd with that that tho churches costyd . Thanne holy churche was in his youthe and in his begynnynge . as sayth seynt Ierom in prologo super actus aplōrū . Nowe holy churche is wexyd . & the feyth sprong and spredde and stabled in peas fro tyrauntes And therfore nowe we muste worshyppe oure god with alle oure mighte . and oure cunnynge / for we haue none excusation as they hadde . And for to auoyde ydelnesse of prestys our faders bifore this tyme ordeyned the prayers in holy churche to be sayde after a certeyn fourme / after the custome of diuerse cuntrees kepe their our after the oures of the day / as matynes at morowe and masse afterwarde . and euynsonge ayenst euyn : so that god shul be prysed of the preestes alle tymes of the day .

Diues .

Me thynketh that it were better to say goddes seruyce in holy churche withouten note thanne with note and hackynge of the sillabes . and wordes in oure prayer and prisynge as as we doo . For who shulde telle the kyng of Englond a tale or make his praier to him and made soo many notes and hackynges in his tale / he shulde haue lytel thanke .

Pauper .

The king of heuyn is aboue the king of Englonde / and otherwise we muste worshyp hym thanne the kyng of englonde For vs must worshyp him with alle oure mighte . and alle oure herte / and al oure wytt / as him that is maker & lorde of alle thinge . And soo may we nat worshyp the kynge of englonde It nedyth nowe to speke to the kynge of englonde and to euery erthly man distincly / for they knowe nat mannys herte ne his wylle But god knowyth it long or we speke it with oure mouth And therfore whan we synge in our prayer with clennesse of lif & deuocion of hert we plese god in asmoche as we worshipe him with oure power of voyce & tunge For euery note so sunge to god in the churche or in other conuenient place for deuocion in our self / & to engendre deuocion in other is a praisyng to god . And therfore dauid saythe . Cantate exultate et psallite . Synge ye & make ye mery outewarde / and synge ye to god craftely . Iubilate deo omnis terra : seruite dno in leticia Introite in conspectu eius in exultatōe Alle ye that duelle vpon the erth make ye hertly ioye to god . serue ye oure lorde in gladnes Entre ye in his sight with ioye and myrthe . For many skylles leue frende / songe and melodye was ordeyned in holy churche Firste to the more worshipyng of god . Also to the more excitatione of deuocion of the people Also to putte away heuynesse and vnlustynesse / as saith seynt Bernard For many man hay more liking more likyng to serue god in gladnesse than in heuynesse And therfore goddes office shulde be said liuely / distincly / deuoutly with gladnesse of herte For if the office be sayde or sunge so hauely & dedely & so drawen alonge the it lothe both the synger or sayer & the herer / & bryngeth folke into heuynesse or distraction / it is euyl said or songe For that maner of syngyng is lettyng of moche godenesse / and cause of ydelshyp & of moche foly . for it maketh men to withdrawe theym fro goddes house and from goddes seruyce . and so wante grace . De con. di. v. non mediocriter . Also we syng in churche to cōfourne vs to seintes in heuen whiche pryse god & serue god aluey with hygh voyce . and swete syngyng / as we fynd in the apocalipse . & many other places in holy wrytte And therfore dauid sayth . Cantate dno canticum nouum : laus eius in ecclesia sanctorum . Synge ye a newe songe to oure lorde . for suche is his prisynge in the church of al seintes And therfore songe in holy churche is gode whanne it is sunge deuoutly in clenes of lyf / roundely nat lettyng the deuout praier of the peple / as doth this curiouse knackyng . sunge of the viciouse mynistres in the churche . & specially in grete and riche churches For it is ofte seen that the singers in suche places . and other also ben fulle proude . glutones and lechoures also .

And the melody of suche men is no plesaunce to god / but harmeth themself and many other .

The lx. chaptre DIues .

Why been nowe no martiris as were wont to be .

Pauper .

We haue these dayes martires alle to many in this londe .

Diues .

Howe soo .

Pauper .

For the mo martires . the more murdre and manslaughter and the more shedyng of innocentes blode / the more vengeaunce shal fal therfore .

Diues .

Moche folke is slayne these daies / but that they shulde be martires I can nat say .

Pauper .

All that ben slayne for the treuth paciently in charite ben martirs / in asmoche as they wytnessen the treuthe and stonde therwith vnto their deth For martir in latyn is a wytnesse in englisshe It is no worship to any londe or nation to haue many martres of her sleynge / but it is an endles shame . And therfore the iewes that slewe Cryste and his disciples . & prophetes & made martres withoute nombre / ben in dispyte and repreef alle aboute the worlde . And therfore Criste saide to hem that alle the rightful blode whiche they hadde shedde from the begynnynge of the worlde shulde falle vpon theym & harde vengeaunce therfore shuld come to hem And the romaynes that slewe petyr and many martres in euerye londe there they hadde lordshyp nowe they haue lost her lordship & ben wretches of wreches / and bothe the cite and the temple semyth acursed And now englissh nacion hath made many martires They spare neither their owne kyng ne their busshopes / noo dignyte / noon order / no state ne degre / but indifferently slee as men lyketh . and so vengeaunce & wreche folowith theym / and grace & worshyp hath forsaken them . Was it neuir worship to theim that they slewe seynt Thomas . their busshop and their fader . ne that they wolde by comon clamoure & comen assent haue slayne their owne kynge . Martirdome is worshipful theym that in charite suffre the deth / & to theim that holde with them in their treuthe . But it is shame and shenshyppe to theym that done them to deth vnrightfully . And for asmoche as the multitude of shrewys is so greate / & falshode is so mightye the the treuthe is ouirsette & borne downe & true folke so martryde . We shuld wepe and nat ioye for that we haue so many marters / & night ●nd day cry mercy to let wreche If hethen peple or other nacions had made oure martirs we might reioyse vs of our martris But in that we haue slayne them oure self we ought be ashamyd .

The lxi . chaptre DIues .

Sithe they be martirs why doth god no myracles nowe for them as he dyde for martirs / and other seyntes in the begynnyng of holy churche .

Pauper .

If a lorde haue but a fewe true seruauntes . he wole prise them and magnifie them / and do them worshyp . bothe to holde theym stylle in hys seruice . and also to drawe other to his seruyce by ensample of them And the same dothe the maister in scole . to the children that lerne wele . And whanne the moder hath but one childe she cheriseth it the more . and kepith him the more derely . Right so Criste in the begynnyng of holy churche hadde but fewe gode disciples or true seruantes / and therfore he worshiped . and magnified theim with grete myracles to comforte them in the feyth / and for to drawe other to the feyth For but god hadde shewyd thanne grete miracles and many / they that were in the feythe . shulde haue forsaken the feythe and fewe wold haue come to the feyth And it farith by holy churche & by the feyth as it doth by a tree . Whan a tre is newly set men water it and sett stakes and poles aboute to strenght it ayenst the wyndes blastes / for stormes shulde elles brise it or breke it / & felle it a downe . But whan it is wel rotyd & comonly wexen than men cese of wateryng and take away the stakes and the poles . Right so whan holy church and cristendome was in the begynnyng / criste watryd holy church with greate yiftes of grace / & of deuocion / & vnderset it with grete wounders and myracles / which he shewyd that tyme ayenst the harde stormes of persecution that was that tyme ayenst the feyth of holy churche But nowe holy churche is sprunge and spred and the feith is stabled in mennys hertes / and therfore suche miracles cese . And if any suche myracles falle in any londe amonges cristen peple it is a token that summe of them be nat stable in the feith & that god is nat al apaide with the people For seint poule saith the tokenes and miracles ben nat youen to folke of righte bileue . but to folk of false bileue And the mo myracles that men se / the lesse mede they haue for her feith as seynt gregory sayth in his Omely And so multitude of martirs and of miracles proue natt godenesse of the peple that they been doone amonge . but rather they shewe and preue the malice of the people . Whanne god shuld distroy the kingdome of israel and of iuda for ydolatry and other synne that nigh al the peple was fallen in / he sente his famous ꝓphetes as hely / and helisee . ysaie . ieremye . danyel / ezechiel & other xii . ꝓphetes whiche taught the peple goddes law & warnyd theym of mischeyf cummynge but they wolde amende theym And they confermyd theire prophecy with many greate miracles / & yit the people was worse than euir they were bifore At the laste cryst came to preche and to teche them and dyd many wounders / and helyd alle maner sekenesses & sent his apostles also amonges theym / whiche dyd many wounderful myracles . And yit the people was thanne wors thanne euir they were aforne In somoche that they slewe nat only the prophetis & the apostles & cristes disciples / but they slewe criste himself goddes sonne of heuen . lorde of al thinge . Whiche had done hem so moche worship & done so many wounderful cur̄s amonges theym .

The lxii . chapter . DIues .

I trowe that if men were nowe as holy as men were thanne / they shulde do myracles nowe as they dyd thanne

Pauper

Though they were as holy or holier they shulde nat do suche myracles For they be nat nowe so nedefulle as they were thanne / ne it were nat ꝓfitable to the people . as I sayde righte nowe And I hope that they ben as holy that do no myracles as many of theim that done miracles . For suche doynge of myracles . stondith nat in the holynesse of him that dothe the miracle / but it stondith in the clepynge . & the vertue of goddes name to the ꝓfytte of other / and ofte to dampnation of him that so clepith goddes name and doth the myracle As saith the glose . super illud Mt viiᵒ Dne nonne in nomine tuo ꝓphetauimus .

Diues .

It semyth therby that shrewis and wycked lyuers may do miracles

Pauper

Criste saith so himself Mt. vii . c For as we rede there . at the doome many that shal be dampned . shal say to Criste O lorde we ꝓphecyed in thy name and castyd out feendes and dyd many toknes and myracles in thy name . But he shalle say ayen to them .

Wendyth hense fro me ye worchers of wyckednesse . I knowe you nat for none of myne . And as sayth seynt Iohn Crisostom in tractatu . Nemo leditur nisi a semetipso . That Iudas the traitoure had power of god for to do and dyde many greate miracles / yit is he dampned Also doynge of miracles is no syker tokene of godenesse neither of the doer ne of peple there that they ben done / but only charitie and gode liuynge been syker token of godenesse And therfore Criste taughte vs to know the gode ꝓphetes from the wycked . nat by her miracles ne by their prophecy / but by her gode dedys and charite Therby saith he men shal knowe that ye be my disciples if ye haue charite amonges you / nat by miracles ne by prophecy For iudas dyde miracles / and cayphas and balaam fulle cursed wreches . prophecyed fulle truly And seynt Iohn baptiste that was so holy dyd neuir suche miracles by his lyf And therfore Cryste badde that we shulde take hede to mennys dedys and knowe them by their fruyt .

Diues .

Ipocrites and heretikes do ful many gode dedys and yit be they shrewys

Pauper .

Suche maner of folke haue ii . maner of dedys / one in priuey . another in apert or open . Their dedis in aꝑt be nat theirs but they ben clothinges of shepe vnder whiche they hile theim or couer them as wolues to disseyue gode shepe And therfore crist byddith in the gospel that we shuld be ware of false prophetes . that that come to vs in clothynge of shepe / for they ben inwarde wolues of raueyn . If their dedys be wycked / it is her owne clothing wherby they may be knowen but her priuey werkes and their pryuey teching ben their owne frute whiche comonly ben ful wycked And so by that that they do and teche priuely men may best knowe what they been .

Diues .

I I may wele assent to thy speche for so many wounders haue fal in this londe within a fewe yer̄s in sunne mone and sterres / in lond in water in the ayr / that we rede in no boke that euir fel so many in so litel tyme And as men sey ful wicked lyuers do many miracles & prophecye . & yit we wante grace on euery syde / & the harde vengeance of god is vpon vs nighte & day / shewynge that god is greuously offendyd with vs

Pauper .

As saith the glose . super illud . ii . ad thessalo . ii . c . In signis & ꝓdigiis mendacibus . For asmoche as the peple is oute of charite & wole nat knowe the treuth / but trust al in lesynges & in falshede Therfore god suffreth false shrewys for to do wounders & miracles for to disceyue the people . & to holde them styl in her errour . I haue sayde as me thynkethe say forth what thou wylte .

The lxiii . chaptre DIues .

What seyst thou of them that wole no solemnyte haue in their buriynge . but be putt in erthe anon / and that the shulde be spente aboute the buriyng they bydde that it shulde be youen to the pore folke blynde . and lame

Pauper .

Comonly in such priue buriynges ben ful smalle doles and lytel almes youen And in solemne buriynges . been grete doles / and moche almesse youen / for moche pore people come thanne to seke almesse But whanne it is done priuely fewe wytte therof . and fewe come to axe almesse / for they wote nat whanne ne where ne whom they shulde axe it . And therfore I leue sikerly that summe fals executoures that wolde kepe alle to themself . biganne firste this errour and this folye

Diues .

And yit men holde it a grete perfection these daies .

Pauper .

Though men burie their frendes priuely . or ayertly / it is no harme to the dede ne to the liuynge But if the worship of god be withdrawen . and the almesse of the pore nedy and the holy prayers and suffrages of holy churche / whiche ben ordeyned to be praied and done for the dede and the quicke that haue nede therof But it is a grete foly and also a grete synne to forsake solempne buriynges / that be done principally for the worshyp of god and for the proufyt of the dede / spendyng his godes to nedeful releuyng of holy chirche / and the pore nedye people that been of no power to helpe theim self . for that is a custome of fals executoures that wolden make themself riche with dede mennys godes / and nat dele to the pore . after dedes wylle / as nowe alle false executoures vse by custome . And so they that forsake worshipful buriynge as I haue rehersyd bifore lette the prisyng the worshippe / and the sacrifice and offrynge that shulde be done to god . They do also dispyte to holy churche / in that that they forsake the prayer . and the suffrages of holy mynistres of holy churche . Also they offende all the soules of purgatory that shulde be releuyd by messes syngynge / hooly prayer and suffrages of holy churche / whiche ben ordeynyde in buriynge to helpe of alle cristen soules And they please the feende that is besy night and day to lette goddes office ● goddes worshyp and holy p̄yer Also they offende 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 precious 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 adāmes 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 example 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 example to kepe worshypful buriyng after the custome of the cuntre And therfore he commendyd 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 aungelles / as seynt Clement . seint katheryne / seynt agace / and many other And seint poule the first hermete was buryed worshipfully and wounderly / by worchinge of lyons / and of wylde bestes / in 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 mankynde 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 īiuria 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 men 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 into the temple of Ierusalem / and there he founde men biyng and sellyng oxen & shepe and doues to be offryd in the temple / 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 denne of theuys . Bere ye out said he this marchaundise Lede hens these bestes & make ye nat my faders hous an house of marchaundise and a denne 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 longynge 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 bacbi●yng and glotony / dronkenshyp / lichery / in songe & speche of rybaudrye . as men vse these daies in 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 man haue cast out suche a multitude of people . It is a wounder that they withstoden him nat .

Pauper .

For as the glose sayth ther came suche a lighte out of his face by wey of his godhode 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 passion whan they came for to take him 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 denne of theues

Pauper .

For who so is about to begile any man or woman 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 denne 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 & lēmannes . bothe night and day .

Pauper .

And if any man comyne ther flesshely with his wyf or his lemman the churche and the church yerde also ben pollute And if it might be preuyd ther shulde no preeste synge ne say no messe therin / ne body be buryed tyl it were recoūseiled ayen by the busshop . De con. di. i. Si motum . &c. significasti / Et io. in summa sua . liᵒ iiii . ti o CCxliii . vtrum liceat / Et durandus in sm̄a sua . lio. ii . ꝑ : i. di. viii / q xxxiii .

Diues .

And what if the p̄lates & the curates of the place take moneye of the chapmen for the place that they stonde in by couenaunt made bifore / is it any symonye so to sel the londe of the seyntuary .

Pauper .

It is symonye ful grete for to selle any grounde in the sanctuarye . for buriyng . as the lawe shewith wele . xiii / q̄. . q̄sta . & c o seq̄nti . Moche more to selle it or to lett it hyre for marchaundyse And therfore suche marchaundyse in holy churche is forfendyd / natt only by the gospelle / but also by the comon lawe / xvi : q̄. . Et hec diximus / For men of holy churche by suche symonye / & takyng of thinges that they haue no right to / ben bicome stronge theuys / and make the chapmen theuys in that / that they do hem occupye the place in sanctuarye ayenst goddes wyl lorde of the place And so they make goddes house a duellynge / & a denne of theuys :

Diues .

Sithen men of holy churche do somoche dispite to god and holy church / though they be in dispite themself / it is no wounder

Pauper .

That is soth For god sayth in holy wryt Primo regum . ii . c / who so worshippeth me sayth he / I shalle make him worshipful / And they that dispyse me shal be in dispyte .

Diues .

I thanke the with alle myn herte For that me thought sumtym no synne / nowe I knowe wele that it is a fulle greuous dedly synne For the synnes and the erroures that we haue nowe spoken of / ben openly ayenst the worshyp of the high maiestye of god / and ayenst the first commaundement that moste oughte to be charged / And thy skylles ben so grete and thy speche soo open / that ignoraunce myghte nat excuse me ne any wight elles that can reason And yit the peple by myscustome and ignoraunce of men of holy churche and of themself also by couetise and pryde of the clergie is so blent that they thynk theym no synnes . And so we wander in synne blent with foly and wante grace .

Pauper .

Wyckyd custome aggregith syn and nat excuseth synne . And therfore the lawe saith that euery wycked custome shulde be do away .

Here endith the firste pcepte . and begynneth the secounde precept .
The firste chapter DIues .

I pray the enfourme me nowein the secounde commaundment .

Pauper .

What doute haste thou therin

Diues .

In the secounde maundemente god byddeth that we shulde nat take his name in veyne For who so dothe shal be gilty & nat passe vnpunysshed

Pauper .

In thre maners goddes name is taken in veyne . That is by myslyuyng . by mys speche / & by mysheringe Firste by myslyuyng / for whan man or woman is cristned . ther he forsaketh the feende and alle his werkes and his lordshyppe . Whan his god fader and his god moder aunswere for him sayng . Abrenuncio . that is to say I forsake And there he knyttyth him to criste . & makith couenaunte with him to be his true seruaunte withouten ende And there he takethe the name of Cryste vpon him and bicometh cristen For al cristen people is named after cryst and he is oure principal godfader For cristen cummyth of criste . and so alle cristen people bere the name of criste vpon theim . And so in asmoche as we been clepyd cristen and goddes peple . in that we bere the name of god vpon . vs . And therfore sayth the prophete / Tu in nobis es dne et nomen sanctum tuum inuocatum est super nos : ne derelīquas nos domine deus nt . Ieremye xiiii . c . Lorde sayth he thou arte amonges vs / as a lorde amonges his seruantes / and thyn holy name is clepyd vpon vs / lord our god forsake vs nat But if it be so . that we lyue natt after oure name / that we haue taken of cryste ne lyue nat as cristen men ne as goddes seruauntes / but forsake hym & turne ayen to the feende and lyue nat as cristen folke / but as iewys sarsyn or paynym / or elles worse . than take we goddes name in veyne . for our name and oure lyf accordeth nat . And as seynt poule sayth / wycked cristen folke with their wycked dedys and their wycked lyuyng forsake god And therfore alle wyckid lyuers and namely ypocrites that bere the name of holynesse and of cristes seruauntes . & with that they be that feendes seruantes / they take goddes name in veyne / and do greate dispyte to goddes name And therfore crist saith to suche wycked cristen peple . Per vos tota die nomen meum blasphemar̄ in gentibus . ysaie lii c. Et ad Ro. ii : c. My name is dispised by you all day amonge other naciones or hethen men . For by the wycked lyuynge of cristen peple the name of crist is shamyd And therfore we say in oure prayer . Sanctificetur nomen tuum . Halowyd & worshipyd be thy name . That is to say graunt vs grace no thing to do / ne wyl . ne to speke that / wherby thy name shulde be vnworshipyde or shamyd in vs .

The secounde chapter

ALso goddes name is take in veyne by mys speche / & that in many wyse Firste by namynge of goddes name in veyne tales tellynge / in iapery in scorne For in suche vanyte goddes name shulde nat be namyd .

Diues .

Telle summe example

Pauper .

As if one sayde to the in scorne whanne he is wroth with the / god make the a gode man . And summe say of a nother in scorn that god hathe forsaken him / & iapers and disoures comonly name goddes name in veyne in this maner / though they swere none othe . And al suche take goddes name in ydelship / that teche any erroures or herisies ayenst faith and ayenst god / or preche or teche the treuthe only for couetyse or for enuye / or for vayne glory and nat for helth of mannys soul ne for worship of god And therfore the ꝓphete saith thus . Peccatori autem dixit deus / qua re tu enarras iusticias meas : et assumis testamentum meum ꝑ os tuum . God sayde to the synful man / why tellyst thou my rightfulnesses / and takyst my testament & my law by thy mouth & so ofte namyst my name . For altho that teche wele & speke wele . and wole nat doo therafter : they take goddes name in veyne Also goddes name is taken in veyne by cursyng & weriyng / as whan men or wymen in wrath or elles in nyce myrthe saye to a nother . god yeue the myschaunce / god yeue the euyl grace / euyl deth Also it is taken in veyne oft tyme . by vowes makynge / and that in dyuerse maner / Firste if man make any vowes to any creature . For vowes makynge is a dyuyne worship that owyth to be do only to god and to no creature . And therfore the prophete saith . Vouete & reddite dno deo vestro Make ye youre vowes to oure lorde god / and yeldith theym to him . Also it is taken in veyne whanne folire kepe nat their vowes that been lefulle : but breke them retchesly / or by freyltie withouten nede & withouten auctoritie . of their soueraynes / whiche haue power to dispense with hem or chaunge their vowes . Also if men make vowes vnlefulle . ayenst charite . & to do any thing ayenst goddes lawe As if thou madest a vowe to sle thyn euyn cristen / or that thou shuldest neuyr do gode to pore men / for parauenture summe pore man hath aggreued the. Also whanne men make vowes vnwisely lightly withouten auysement and by comon custume of speche .

The .iii. chaptre DIues .

And suche vowes ben made these dayes ful many For with moche folke be they ones spoken . they been noo more thought on . For they be so comon in theire mouthe .

Pauper .

Therfore they synne ful greuously / so takinge goddes name in veyne For ther shulde no vowe be made but for a thynge of charite / and with a gode auysement . We fynde in holy wrytte Iudicum xi . c . that ther was a leder & a iuge of goddes peple / whos name was Iept And whanne he shulde go to fight ayenst goddes enemyes the folke of amon / he made his vowe to god that if he yaue him the vitorye of his enemyes whan he came home ayen what lyuing thing he mette first of his house / holde in his cummynge hoome / he shulde sle it / & offre it vp to god in sacrifice After this as god wold he hadde the maistree and came home with grete worship / whan his doughter herde these tidynges she was full glade and toke her tymber in her honde and came in grete haste first of al the housholde daunsynge pleynge & syngynge ayenst her fader for to welcome him home . Whanne iept . sawe his doughter so cummynge . ayenst him he bithoughte him of his a vowe and wexte ful sorye for he hadde no childe but her / & he louyd her fulle moche Alas doughter / allas sayde he . Whatt haste thou doone / why cūmyste thou so sone ayenst me . I haue openyd my mouthe to god . and made a vowe ayenste the / for I muste by my vowe slee the / and offre the vp into sacrifice to god But the woman his doughter yit clene mayden was soo glade of goddes worship / and of her faders worship / and that goddes enmyes were so slayne / that she made lytel sorowe or none for her deth and saide to her fader Iept Sith thou haste made suche a vowe & god hath sent the victory of his enemyes / fulfyl thy vowe . For I take the deth gladely . But I praye the of one boone or I dye Let me go with other maydens my pleyferes and morne and bewayle my maydenhode amonge the hylles and the mounteynes .ii. monethes / For it was that tyme repreef to a woman to dye withouten issue of her body And iept grauntyd her bone After ii . monethes . she came ayen to her fader iepte / and mekely suffryd the deth for goddes sake and for the loue of her fader And thus leeue frende that womans deth which was clene maiden betokneth cristes passion For right as she toke the deth wylfully for saluacion of goddes folke / and distruction of goddes enemyes / Soo criste clene mayden the neuir was defouled with synne : and neuyr dyd amys . Wylfully suffryde bitter deth for saluacion of alle mankynde and distruction of the feendes power .

Diues .

Was nat his vowe lefulle .

Pauper .

It was nat lefulle For by his vowe if he hadde firste mette with a cat or an hounde cummynge ayenst him he shulde haue made sacrifice to god therof / which sacrifice shuld haue ben abhominacion to god for neither was able to be offred in sacrifice . And for asmoche as he made his vowe so vnwysely . god suffryd him to falle into that mischeyf to sle an innocente his owne doughter ayenste goddes lawe . For god saith Innocētem et iustum non occides . Thou shalte natt sle the innocent / ne the rightfull man ne woman And soo by his vowe so folily made / he dyd ful greuous dedly synne . and forfettyd ful highly ayenst goddes law And therfore saith the master of the stories and Iosephus alsoo that he was a foole in his vowe makyng and wycked / and ouir done cruel in the fulfillynge . And therfore saith the grete clerk ysodorus . in synonimis . li.ii. Et xxii . q̄. . In malis ꝓmissis rescinde fidem / in turpi voto muta decretum / quod incaute no uistine facias / impia est ꝓmissio . que scelere adimpletur . In wycked hestes kytte awaye feyth that is to say / fulfylle noo wyckyd biheestes / kepe no faith to do amys For in shrewyd bihestes it is betr̄ to be holden fals than true For who so fulfilleth them is fals to god In the vowe saith that he is foule and vnlefulle chaunge thy dome / and that that thou haste nat wisely auowyd doo it nat For it is a wycked biheste that is fulfilled & done with synne .

The iiii . chaptre DIues .

I assent / say forth I pray the.

Pauper .

Also goddes name is take in veyne by blasphemye and spiteful speche of god / as whan men grutch ayenst goddes domes in seknes tribulacion and disease / and sey that god is vnrightful and cruel or grutche ayenste his mercy .

Whanne they may natt haue vengeaunce of their aduersaries . as they wolde haue / & saye that god is to pacient and to mercy able And they also that fal in wan hope / and say that god wol nat foryeue theym their synne . And they also that presume to moche of goddes mercy / and wole nat amende theym / for they say that god wole foryeue it them at the firste worde . Also summe saye that god slepith whanne he helpith theim nat as they wolde . Alle that speke thus or saye any other thing of god . that is ayenst his worship and his godhode / take goddes name in veyne by blasphemy . Also goddes name is taken amys and in veyne by mys speche of othes swerynge For who so wole lightly swere for a thynge of nought or of no charge / or custumably or falsly wyttyng wele that he sweryth false . or dispitously / or disseyuablye . or swerith any creature / or vseth any nyce othes / or vnleful othes alle these take goddes name in veyne . For ther owith noo man ne woman swere but for a treuthe of charge / and whanne it nedith to swere to witnes of treuthe . And whanne a man shalle swere he shal swere by his god / & by no creature .

Diues .

Moche folke is so brought in custume . of swering that vnneth they can speke thre wordes to gidder but they suere by god or by some creature / or some grete or nyce othe

Pauper .

As I saide bifore wyckid custume excuseth nat synne but accuseth and aggregith syn And therfore it is to drede that they swere so custumably & so lightly that they syn dedly swere they sothe swere they false And therfore salomon saith Iuracioni ne assues cas os tuum . &c. Ecclesi . xxiii . c . Lete nat thy mouthe saith he be vsed to swering / for many harde happes & fallinges been in such swerynge And name nat to ofte saith he goddes name wyth thy mouthe in swerynge / ne be natt vsaunt in sweryng to medle the with seyntes names For if thou do thou shalt nat be clere of foly swerynge / ne clere of synne For what man saith he swerith moche / he shal be fylled with synne . and shreudenesse / and tribulation and disease shal nat passe fro him & his housholde . For god saith that who so taketh his name in veyne . he shalle nat passe vnpunysshyd Suche swerynge and dispisyng of goddes name is so orryble a synne in goddes sight / that as salomon saith in the same boke the xxvii . c . Whan that men herde suche swerynge . the here of the hede shulde aryse for drede / & they shuld stoppe their erys and nat here suche irreuerence and dispyte of goddes name . Loquela multum iurans horripilationem capiti statuit / et irreuerencia illius obturatio aurium .

The v. chapter . DIues .

Folke these dayes in iii. maners excuse hem of swerynge . Summe saye that they swere soo ofte for the loue that they haue to god to haue hym ofte in mynde Summe say why may nat I swere for I swere soth Summe say but I swere ther wol no man leeue me

Pauper .

These been noo excusationes / but greuous accusacions & aggregyng of syn . For as for the first poynt it is fals For suche fals swerers loue nat their god / for they kepe nat his commaundemente And they haue him ful lytel in mynd & swere many an horrible othe in vanytie & shrewydnesse bicause of mys vse / whanne they thynke nat of god And therfore that excusation is an open scorne / and high blasphemye to god For if thy seruaunte had done a thyng that thou haddest forboden him the ofter that he dyd it the worse thou woldest be payed . And if he scornyd the and sayde that he did it for thy loue to haue that in mynde / thou woldest holde it a ful grete scorne / & be moch the more offendyd with him / namely if thou were his liege lord and his kynge Mochmore than god that is lorde & king of al thinges is offendyd with them that so swere ayenst his forbode / and excuse them so scornefully saynge that they do it for to haue god in mynde And therfore is for to drede that they shal be put oute of mynde from among goddes chosen For crist pleyneth hym of suche folke to his fader in heuene / & saith thus Qm̄ quem tu ꝑcussisti ꝑsecuti sunt : et super dolorem vulnerum meorum ad diderunt . Fader in heuene saith he for asmoche as these wycked swerers / haue pursued with their wyckyd tonges . hym that thou smytest & sendyst to suffre dethe for saluacion of mankynd / and putte newe sorowe aboue the sorowe and the bytter peynes of my woundes / that I suffryd for her synne and their sake / therfore fader putte thou synne to synne . That is to saye . lette theym fal fro synne to synne / and let them nat entre into thy rightwysnesse for to be sauyd Put theym oute of the boke of lyf / from amonge them that shal be in blysse withouten ende Lete theym nat be writen with the rightwyse folke that shal be saued These ben crystes wordes plenyng hym to the fader in heuen of suche foul swerers . p̄o. lxviii .

Diues .

It semyth herby that suche swerynge is fulle orrible synne and ful perilous . But what sayst thou of the secunde excusation .

Pauper .

We ben bounde neuyr to lye . and no thynge say but sothe Nathelesse we ben nat bounde to say al the sothes / ne we owe nat to swere for eurry sothe / that we speke For as saith seynt Thomas . deveritate theologie . Bothe he that forswerith him ayenst the treuth and he that swerith with the treuth withouten grete cause bothe they take goddes name in veyne For he that forswerith him wytingly he nameth souerayn treuth / and that is god and dispiseth it And he that sweryth withouten grete cause takith his name in ydelship For he swerith withouten gode cause / and whan him nedith nat And so bothe lytel or nought set by goddes name / and so they take it in veyne

The vi . chaptre . DIues .

In howe many cases is it lefulle to swere .

Pauper .

In vii . cases clerkes and leude folke may swere lefully Firste for to saue man or woman from harme of his body . & & fro lesynge of his gode / whanne the treuthe may none otherwise be preuyd Also for confirmacion of peas Also to kepe feith and treuthe amonges mankynde . Also for to kepe obedience . and ordinal subiection of the subgettes to their soueraynes . Also for to saue fredome of holy churche Also for purgation and saluacion of mannys name . and of his fame Also for assoylynge from a curse Extra liᵒ i ● de elect . significasti And in euery othe men must haue thre thinges . Whiche been treuthe dome and rightwysnes . as saith the ꝓphete ieremy iiii . c . For who so shal swere he muste haue treuthe in his conscience / that he wote wele he swerith treuthe . For if he be nat syker / but only wenyth to be syker . he shal nat swere that it is soo / but that he wenyth that it is so as he sayth Also he must haue with him dome that is a gode and a discrete auysement or he swere / that he swer nat but treuthe . And for nede . that he to whome he sweryth wole nat elles bibeue him in thing of charge that is proufitable to be bileuyd but he swere . Also he must haue rightwysnes / that the thinge that he swerith for / & the maner of sweryng be rightful honest & leful . Extra liᵒ ii . de iure iurando Et si xp̄s .

Diues .

I wolde fayne fle suche othes / but as I saide firste . men wole nat leue me but I swere .

Pauper .

If it be a treuthe of charge right ꝓfitable to be leuyd & men woll nat leue the for thy simple word thanne it is leful to the to swere as I haue saide . But if it be a thinge of no charge ne nedefulle swere thou nat For if thou vse the to swere comonly for a thyng of nought / thou sinest greuously & makest other of wanbileue / that they shulde no more leue the for thyne othe than they do withouten o the / And wyse men wol the lesse leue the for thyn othes For comonly grete swerers and vsant swerers been fulle false .

Diues .

Why so .

Pauper .

For in that they take goddes name so in veyne . they ben false to god in their swerynge And sithen they been fals to god in their sweryng / they yeue lytel tale to be fals to man or woman in their swerynge / or to begile them with othes And therfore if thou wylt the men leue the. by yhe . or nay . vse the to speke truly discretely & flee othes And so worship goddes name . and be true to god in biyng and selling in speche and in lyuynge And than men shulde leue the redily . Withouten any othe . Do so and speke so that men may holde the a trewe man And than men shal leue the by yhe & naye . better than other with their greter othes . And if thou be variynge and vntrusti in thy worde and in thy dede / men wole neither bileue the by othe ne withouten othe .

Diues .

Therfore summe saye the cryste forbad al maner sweryng whanne he saide in his gospel . Ego autem dico vobis non iurare omnino Mt v.c. I say to you that ye swere in no maner .

Pauper

That is nat the englisse of cristes word But this is the englisshe . I saye to you that ye swere nat in euery maner / that is to saye for euerye cause nat light lyne custumably Also he badde by tho wordes . that men shulde nat swere by creatures / as for wytnes / neither by heuyn for it is goddes trone Ne by erthe . for it is the stole vnder his fete Ne by ierlm̄ . for it is the cite of the grete kynge . Ne by thyne hede / for thou mighte nat make one of thyn herys whyte ne blak Let your worde be yhe yhe . nay nay . Mt v.c.

Diues .

Must we than say twyes yhe . & twies nay

Pauper

That thou muste if thou wylt be true . For the same yhe that thou sayst with thy mouth thou muste say it with thyn hert And the same nay that thou saist with thy mouth . thou muste say it with thyn hert For thy mouth and thyne herte must accorde togydder For if thou say yhe with thy mouthe . and nay with thyn herte / thou art fals & dost ayenst cristes lore .

Diues .

yit Contra te Seynt Iames saith Ante omnia frens mei nolite iurare . &c. Iacobi v.c. Bifore al thinges my leue brethern / wole ye nat swere . neither by heuyn ne by erthe . ne by any other othe / wherby it semyth that it is nat leful to swere .

Pauper .

Seynt Iames forfēdith vs nat vtterly for to swere . But he byddeth that men shuld nat be in wyll to swere any othe for men shulde nat but for nede

Diues .

yit Contra te Crist byddeth in the gospel Mt v.c. That our worde shuld be yhe yhe / nay nay Quod autem his habundancius est / a malo est . For what is more than this in spech it is of euyl . Wherby it semythe that if men say more than ye . or nay by othes swerynge / they do amys

Pauper .

Crist saide nat that it was euyl to saye more than yhe or nay / or to swere whan itt nedith But he saide it is of euyl that men swere & say more than yhe or nay For it cometh of wābyleue of him that wole nat leeue his euyn cristen / but he swere Also it cummyth of falshode of the peple / the moche folke is so false . the vnnethes men may leue theim withouten oth or by othe

Diues

Where fyndest thou that god badde men swere / or that it is lefull for to sweere .

Pauper .

In the gospel that thou allegist ayenst me Mt v.c. Where crist saith thus . Reddes dno iuramenta tua . Thou shalt yeld to thy lord god thyn othes That is to say thou shalt swere by him & by none other / & therfore he saith . deut. vi Thou shalt drede thy lord god & serue him alon̄ & swer by his name

The vii . chapter . DIues .

Why forbidith crist men to swere by creatur̄s

Pauper .

Ther is ii maner of swerynge . One is a takynge of wytnesse of thynge . that a man sweryth by / and so it is nat leful for to swere by any creatur̄ For seynt poule saith . Homines ꝑ maiorem suum iurant . ad hebre . vi . Men swere saith he by their more / that is to say by him that is more of credence and of reuerence than they been theim self But only god is more in dignitye and more in order of kynde than man . for he is both god and man And therfore he wole that we take in swering no wytnesse but only of him / for he is souerayne treuthe And therfore suche maner swerynge is a diuyne worship that longith only to god and to no creature For god wole that whanne men may haue no wytnesse of treuthe yat is nedefulle and profitable to be bileuyd / that they take him to wytnesse and swere by hym as by souerayne treuthe and by no creature For suche maner swerynge is a diuyne worship that longith to god & to no creature . As saith the glose Mt v.c. sup illud . Non piurabis . And as austyne saith . in the same place / who so swerith by any creature / he swerith by god that made that creature And therfore criste bad . that men shulde swere by no creatures . For if they doo lightly they falle in double syn . bothe in ydolatrye and in periury . Firste in ydolatrye . for the worship that longith only to god . they do it to creatures Also they falle ofte so in periurye . For men drede lesse to lye and to forswere them whanne they swere by creatures than whanne they swere by god allone .

The viii . chaptre .

ANother maner swerynge is by execration and imp̄cation / that is whanne man or woman in his sweryng prayeth openly or priuely ayenst him self . or ayenst any thinge that he louyth / or any other thinge but it be as he saith . And thus summe man sweryth by his hede / summe man by his thedame For as seynt austyn sayth / he that sweryth so he byndeth him self & leith his hede & his thedame / in plegge to god . and prayeth to god that he leese his hede and his thedame . & neuyr thryue but it be as he saithe . or but he do as he saith or hotith Summe swere by theire soule / by their chaffare & by al the gode that they haue / and so bynde them to lese their soul / their chaffare & al their gode . and bynde their soul to the fyre of helle withouten ende but it be as they say . Summe swere by faders soul and moders . and so asmoche as they may they bynd their faders soul and moders to the peyn of helle withouten end / but it be as they say / or but they do as they hoten Summe in their swerynge praye openly ayenst themself / as whan they say so helpe me god . There they forsake the help of god but it be as they say Summe say elles the deuyl brenne me / god gyue me elles myschaunce / and suche other . And of this maner swering is that solemne othe that men make in dome & oute of dome / whan men say . so helpe me god at the holy dome / or elles soo helpe me god and the holy dome . In this othe men forsake the helpe of god and of oure lady / and of alle the cumpany of heuyn at the day of dome / but it be so as they saye And ouir that if they swere fals. they clepe god to wytnesse . of a thynge that is false . and sayen that god whose name is treuthe beryth them wytnesse of a thing that is fals And so they lye on god and do him greate velonye . for he was neuir fals wytnesse . ne neuyr shal be For he is souerayne treuth that nat disseyueth ne may nat be disseyued . And that shal these fals iurours fele at the day of dome / but they amende them .

Diues .

Why ley men their honde on the boke whanne they shulde swere bifore a iuge .

Pauper .

For that men shulde charge their othe the more . For whanne he leith his honde on the boke . he forsaketh alle the feith of holy churche / and alle the holy prayers writen in the boke . but it be as he sayth Also he forsaketh alle the ioyes of heuyn writen in the boke / and byndeth him to alle the peynes wryten in the boke / but if it be as he sayth . And in that he leyth his honde on the boke in his swerynge / he forsakith alle the gode dedys that euyr he dyd or euyr shal do / but it be sothe that he swerith For in holy wrytt by the hondes ben vnderstonde werkes And in that he sweryth so with his mouthe . & kysseth the boke . he forsakith alle holy prayers and gode wordes that euyr he spake with his mouth / or euyr shalle speke but if it be as he saith / & but he swere sothe . And if he forswere him with his mouthe / he maketh it vnable to resceyue the holy sacrament of the auter / that is crist him self souerayne treuthe / vnder fourme of brede .

The ix . chapter . DIues .

What saist thou of theym that thoughe they swere sothe / yitt in sligh wordes they disseyue their euyn cristen whiche vnderstond theym nat.

Pauper .

Suche be forsworne . For in ii . maners a man may be forsworne in swerynge soth . First if he swere soth in gilous wordes and slighe for to begile his euyn cristen For as saithe . Isodorus xxii . q̄. . quacumque . What crafte or slighte euir thou vsest in thy speche and in thyne othes to disseyue thyne euyn cristen / god that knowyth thy thought and thy conscience . takith it nat as you menyst / but as he vnderstondeth it / to whom thou sweryst so in disseyte . And as he saith thou dost double syn so swerynge For bothe thou takest goddes name in veyne / and also thou disseyuest thyne euyn cristen .

Diues .

Telle summe example .

Pauper .

We fynde in the lyf of seynt Nicholas that a iewe lent a cristen man a greate summe of gold vnto a certeyn day and toke no sikernes of him but his feith / and seynt Nicholas to borowe The day passide and the cristen man paied nat . Wherfore the iewe chalenged his gold of the cristen man bifore a iuge / for he said falsly that he hadde payed hym . Whan the iuge shulde sytt on the cause . the cristen man bithoughte him of gile and feynyd him seke & came lenyng on a staffe bifore the iuge / in whiche staffe he had putt al the golde that he oughte to the iewe and more therto / for the staffe was holowe And whanne be shulde ley his honde on the boke / he toke the iewe the staffe in his honde / prayng him to holde it while he made his othe The iewe thought of no gyle / but toke the staffe to holde as he prayed him And than the false cristen man leyd his honde on the boke & made his othe on this manere . By god and seint Nicholas & so helpe me god at the holy doome I toke the al the money that thou chalengist and more therto And he saide soth / for he hadde taken it him that tyme in the staffe . The iewe was wrothe & said to him Now as wysly as you hast forsworne the by god & seynt nycholas . I pray god and seynt nicholas that was thy borowe / that hard vengeaunce come to the The cristen man toke ayen his staf of the iewe & went homwarde ayen lenyng on his staffe Ther felle suche an heuynes of slepe on him that he leyd him downe in the way to slepe a lytel from the cite wher he had made his othe / and leyd the staf with the golde faste besides him Came a carte and wente vpon him / and slewe him and brak his staffe . tyl the golde scateryd alle aboute Anoon the peple and the iewe also ranne for to see . What was fallen . And whanne they sawe the staffe broken / and the golde so scateryd about they knewe howe gylefully he hadde sworne . and thankyd god . and seint Nicholas . that the treuthe was tryed and shewid The iewe yaue that golde to pore folke / & bicame a cristen man .

Diues .

This ensample is open . Nowe I se that gyleful othes been ful perilous Say forthe I pray the

Pauper .

Alsoo a man may be forsworne sweryng sothe vnwittingly and wenyth to swere fals to disseyue his euyn cristen As if I swore to a nother that it were nat day to disseyue him and lett him of his iourney / wenyng my self that it were day / al thoughe it were nat day but fer from day yit I were forsworne . As the lawe shewyth wel . xxii . q̄. . c. iᵒ Also if a man swere a treuthe with a blasphemye of goddes name . As if he swore by goddes bodye . herte / iyen / woundes / or any suche other / if he be customyd therto / he is forsuorne / whether it be sothe or false that he sueryth .

The x. chapter .

WHerfore leue freend ye shal vnderstonde that in vi maners a man is forsworne First if he swere ayenste his conscience . as whan he swerith false wyttingly though he do it for drede Also if he swere a thinge vnleful and ayenst charite / as if he swere to sle a man or defoule a woman with his body / or that he shalle neuir doo almesse to pore men / ne come in his neighbours hous Also if man do ayenst his othe whiche is leeful alle though he do it for drede of deth / if the othe turne to none euyl ende Also if he swere treuth for disseyte and gyle as I sayde nowe late Also if he swere vnwisely / as saith Durandus in summa sua . extra . de iureiurando c. sicut . &c. tua . And if he do it with auysement or vsaūtly / it is dedely synne . And he saith there that euery othe made vnwisely is periurye . Also if he compelle . a nother to swere wyttyng wele that he wole forswere him . As the lawe shewith we le xxii . q̄. Inter cetera . And seynt austyn also in a sermone that he maketh in the decollacion of seynt Iohn Baptyste . Where he tellith . That on a tyme a gode symple true man had lent a certeyn money to a false man / whiche forsoke it . and saide that he lente him none / wherfore the true man ꝓuokyd hym to swere . Wyttynge wele that he wolde forswere him and so he dyd . and the true man loste his money And the nighte folowyng the true man thought that he stode bifore a grete iuge . Whiche said to him on this wyse why didest thou that man swere sithen thou wyste wele that he shuld forswere him Lorde saide he for he denyed me my gode . Thanne the iuge saide to hym . It had be better to the for to haue loste thy gode / thanne to slee his soul that god bought so dere with his precious blode . And anon he dyde hym bete harde and sore / in somoche that whanne he awoke his backe apperyd fulle of woundes and al forbeten ful blake and blo . But whanne he repentyd him and axed mercye . his synne was foryouen him

The xi . chapter . DIues .

It mighte we le be so / for bothe toke goddes name in veyne / and dyd dispite therto / the swerer in that that he forswore him wyllynge & wyttynge / & he that made him swere For wyllyng and wyttynge he dyd he forswere him and dispise goddes name / and so he assentyd to ꝑiure And by the lawe both he that doth the synne . and he that assentith therto been gilty of the synne and ben worthy the same peyn But I pray the what saist thou of theym that swere so dispitfully and horribly by goddes body . hert blode and suche other

Pauper .

That maner swering is open blaphemye and grete dispyte to god And if a man or woman be vsaunt therto / swere he soth swere he fals . he synneth dedely For nat only suche take goddes name in veyne but also in grete dispyte . And therfore it is forfendyd by the lawe xxii . q̄. Si quis ꝑ capillum . Ther shulde no man swere by the here of cryste / ne by his hede / ne by no parte of criste / ne vse suche blasphemye ayenste god in any maner wyse . And if he dyd . but he wolde cease and amende him if he were a man of holy churche he shulde be deposyde and degradyde . And if he were a lewde man he shulde be acursed and pursued by censure of holy churche . tyl he wolde amende him . And by the lawe imperial as the glose saith there / suche foule swerers shulde be punysshed with the vtterest peyne and turment / saue dethe And therfore in almayne . suche ben punisshed shamefully in dyuerse cuntrees . And therfore in tho cuntrees ben vsed none othes / but it be bifore a iuge or elles for grete nede . Ther is theire speche as the gospel techith . yho & nen . that is ye and nay on englisshe . And they kepe more treuthe for yho and nen / thanne we do with alle the greate othes that we vse in this londe Of suche foule swerers spekith seynte poule sayng that asmoche as in theym is they doo goddes sonne ofte on the crosse / and haue butt a iape and scorne of his passion . Rurfū crucifigentes sibimet ipsis filium dei & ostentui . i. irrisio ni habentes . ad hebr̄ . vi . For they can nat speke to an vnskylful beest / but if they to rende crist with their othes / & day & nyght rerep̄ue crist of his shameful dethe that he suffride for their synne & her sake And there that they oughten to take mooste mater to loue hym and to worshyp him / they take moost occasion of vnkyndnesse to dispyse him . For ne hadde he dyed bytter dethe and shameful for oure gylte oure synne & oure sake / shulde we neuir elles haue sworne by goddes deth / & ne had he wepte salte terys with his eyn for oure gylt & nat for his owne shulde we neuir elles haue sworne by goddes iyen And ne hadde he be stunge to the herte / & shedde his precious herte blode to wasshe vs from oure synnes / shulde we neuir elles haue sworne by goddes herte / ne by goddes blode . And ne had he suffryde the depe woundes & bytter peynes in his body & in his bones to saue vs from helle peyne / shuld we neuir elles haue sworne by his woundes / his body . ne his bones . ne his blode And so ayenst the endlesse loue that he shewyd to vs we shewe him grete vnkyndnes / & ayenst the grete worship that he did to vs & brought vs to endles worship / we do him ouir grete velony . We fynde in the miracles of our lady that sumtym ther was a iustice rightful in demynge / but ful gyltye in suche othes swerynge Sumdele he was deuoute to oure lady . and grette her euery daye with certeyne auyes / wherfore our lady by night apperyd to him and shewyd him a childe alle blody . The iyen were putte oute of the hede / and henge downe by the chekys / the herte was rente oute of the bodye / and henge a downe . by the side . and al the body was for torne and wrappyd in blode Thanne she saide to him / thou arte a iustice yeue me nowe a rightful dome : what is that man worthy that thus hath arayede my childe . The iustice aunsweryd and sayd He is worthy to be hangyd by the necke in the fyre of helle withouten ende Thanne oure lady aunsweryd Forsothe . thou arte the same man / For I hadde neuir childe but this allone . Whiche was borne of my body for saluacion of al mankynd .

And thou asmoche as in the is hast put oute his eyn / whan thou swore by goddes eyn / thou rentyst oute his hert whan thou swore by goddes herte . Thou haste alle to rent hym with thy foule othes . And therfore amend the or thou shalt haue the some dome that thou hast youen and hange by the neck in the fyre of helle withouten ende .

The xii . chaptre DIues .

What sayst thou of theym that swere by the cock for god / summe by god & by the haldam . for god and the holy dome summe by laken / for by oure lady summe by cockes bodye / summe by their hode some by their tepat & cap / and many suche other nyce othes . men vse nowe these dayes .

Pauper .

If they swere any suche othes for to begile their euyn cristen that vnderstonde hem nat / they synne dedely and been forsworne And for to couple to gydder god and the holy dome in sweryng in ernyst or in game / it is a greuous synne . and dispyte and scorne to goddes name .

And if they swere suche othes nat for disceyte . but for to fle greter othes : yit they synne ful greuously if they be vsaunt therto . For they do ayenst cristes lore . that byddeth vs swere by no creature / ne to swere but for greate nede and grete profyt / and elles nat / but our worde shuld be yhe yhe . nay nay . And if a man be compellyd to swere he shal swer by his god . and by noone suche nyce othes . Moreouir leue frend whanne that man sweryth by his cap or by his hoode / or by any suche other either he swerith so by wey of wytnesse takynge or by wey of exetracion· If he swere so by wey of wytnesse taking he doth hym self foul velony For he maketh his hode of more worshyp . and of more credence than hymself . For as seynt poule sayth ther shuld no man swere for witnesse takynge / but by his more . & by his better And he offendith god ful highly / for the worship that longith only to god / he doth to his hode For why swerynge . ●s for wytnesse is a diuyne worship that longith only to god . And if he swere by hode by weye of execration . soo that he mote lese his hode but he saye sothe / It is an ouyr scornfulle o the / for it is no greate losse a man to lese his hode to wynne an hundryd punde .

Diues .

And yit suche ben more true of their worde thanne other that swere greter othes .

Pauper .

Sumtyme it is so For the feende temptith them lesse . & to the lesse synne for to holde theym stylle in the greter / and so drawe other to the same synne that they perceyue nat . For more syn it is to rubbe god of his worshyp . than to rob be a man of his catel But suche as swere by hode : do diuyne worshyp to hoode / and take it from god and make other to do more worship to hode than to goddes holy name And oft suche so sweryng kepe treuthe in smalle thinges and comon / to disceyue men in greter thinges of more charge And therfore I pray the vse nat suche nyce othes / Butt lette thy worde be . yhe yhe . nay naye . as crist byddeth it / so that it be said with lownesse & reuerence And if it nede you to say more / say yhe truly / nay truly / or sikerly or sothely / for that maner of spech is none othe For it is nought elles to say . but I say ye truly / & nat falsly . I saye yhe sykerly / & nat disceyuably / and vse none othes but thou be compellyd by thy souerayne / or for a thinge of charge / & men shalle leue the wel by thy yhe yhe . and naye nay / withouten any more .

The xiii . chaptre . DIues .

Is it nat more syn a man to swere him by god than by his hode

Pauper .

It is more synne . For the holyer that the thynge is that man swerith by . the greater is the synne & the periurye / as sayth the lawe And more syn it is a man to forswere him by god than by creatures / or by fals goddes or mawmettys . And though if you swere by any othe or by any creature / that is nat lefulle to swere by / thou synnest greuously swere thou sothe swere thou false / But yit periury . by god is more synne thanne by creature .

Diues .

If a man swere by his hode / is he bounten to kepe his othe .

Pauper .

yhis if his othe be leful and spede fulle . or elles he dothe synne to synne .

As the lawe saithe .xxii. q̄. Mouet te .

Diues .

Is it lefulle to a cristen man to take an othe of an hethen man that swerythe by his false goddes .

Pauper .

yhe . if he may none other sykernesse haue of him . But it is nat lefulle to a cristen man to styrre him to swere so . Example of this haue we Gen. xxxi . Where Laban swoore to iacob by his false goddes

Diues .

Whanne seruauntes ben sworne to their lord that they shal be true to him and warne him of his harmes / been they bounde to telle him al the myscheuys falsededis . & vilonyes . that been done to the lorde in householde or out of housholde if they knowe them

Pauper .

If the lord befelle cruel and baratous or suspecte ayenste the persone . that is giltye I trowe the seruaunt by that othe be nat bounde to tel the lord therof / for to accuse the ꝑsoone . for so his othe is vnlefulle . For so in kepyng of his othe he shulde lede the lorde to greuous synne And therfore he shuld nat haue made that othe at the beginnyne / for it was semely that moche disease might come therof if it were kepte . Nathelesse if that seruaunt that so swore knewe any wight berynge or takynge away or wasting the lordes gode that he hath in keping / he owith to warne the lorde therof / but if he may the more peasibly haue it ayen / & saue the lordes ꝓfytte And euery seruaunt is bounden to warne the lorde of the harme that is done to the lord in his office for gode feithe and saluacion of his owne persone / if it maye nat elles peasibly be redressed And anentes other defautes that touchen nat his office / if he may ꝓue hem he is bounde to telle them to the lorde / if the lorde be pacient and skylful & nat to cruel If he may nat proue them / he is nat bounde to telle them . As the lawe shewyth we le xxxv . q̄. . Ep̄s in synodo . et ii . q̄. Si peccauerit et q̄. . Plerumque . vi . q̄. . Si tm̄ For if the seruaunt whanne he made that othe thought to bynd him to telle his lorde al the harmes that he knewe / though he myghte nat preue it / his othe was nat lefulle & therfore it byndeth nat Euery seruaunt is bounde by hisothe and by his feith to be true to his lorde & warne him of his harme & of his velonye in comon maner / but he is nat bounde for to accuse in special / but if he may preue it / but it be ful pryuely to suche one that wole ꝓfytte to the persone and nat harme him ne defame him / but only amende him For by accusyng in special but if the pleynt may be preuyd fallith hate / fightyng / māslaughter diffamacion & grete disese .

The xiiii . chaptre . DIues .

Whanne a comynte or a college . swerythe for them and their successours to do or to kepe a certeyne thynge in tyme cummyng / if their successoures do it nat / ne kepe nat theire couenaunt / been nat their successoures forsworne .

Pauper .

Nay . For that othe byndeth the persones that swore and nat their successoures / as for periurye Nathelesse the successoures ben bounden by gode feyth for to do & for to kepe . that their predecessours bounde theym to so swerynge / if it were leful / and haue the same proufyttes therfore that their predecessoures hadde Extra e. veritatis . et Ray. li. io. ti. de ꝑiurio .

Itm̄ pone

Diues .

If a man make an othe to an other man / may nat that other man that he makith it to vnbynde him from that othe / & forgyue it him

Pauper .

If it be so that othe be made principally in fauoure of goddes worship / the man that he made it to may natt assoyle him ne vnbynde him from the othe ne none other may but by chaungyng into some thyng better . but nede or vnpower excuse him . If the othe be made principally in the fauoure of the man that he swerith to / that man may wele vnbynde him fro his othe And if he made that othe in fauoure of an other man / only that other man may vnbynde him from that othe . but ony condicion put in the oth lette it As I swore to the that I shuld yeue thy fader x shelinges thou mightest nat vnbynde me fro that othe But thy fader mighte we le vnbynd me therof

Diues .

Whether is a man harder bounde . by vowe or by othe

Pauper .

The vowe byndeth harder For oure vowe byndethe vs by oure feythe & the treuthe that we owe to god to paye to him oure bihestes Oure othes bynde vs principally to be true to oure euyn crysten for reuerence of goddes holy name . As saith iohens in sum . con. li. i . ti. ix . q̄. . quero .

Diues .

If a man or a woman haue do dedly synne / of whiche he is shreuen and contrite / may he swere sikerly that he is nat gilty . of that synne / for to auoyd sclander of him self and of his frendes . and of other that wole nat leue him in that but he swere

Pauper

For asmoche as he knowyth nat sykerly that he is sufficiently contrite / he is natt syker whether his syn is foryouen him or natt . And therfore he shuld for no mischeyf swere so folily Moche more he shuld nat swere it of his owne profer / whan him nedith nat to swere . In sum . con. ti. ix . q xii . qd de vxore . Extra li.v. de purgatōne canonica . accepimus .

Diues .

What if a man or woman make ii . othes contrarie that maye nat be kepte bothe to gidder .

Pauper .

The firste shal be kepte if it be lefulle . Hostiensis li.ii. Rubrica de iureiurando . S. quot comites . v. Itm̄ si duo . But if a man make ii . vowes contrarie that may nat be kept / the greter shal be kepte if it be lefulle / and for the other he shal do a syth by the dome of his p̄lates Sum. con. ti. viiiᵒ q̄. .

The xv . chapter . DIues .

What is a vowe ꝓpirly

Pauper .

Vowe is bihotyng of summe gode thyng made to god with a auysement . As saith Reymunde .

Diues .

Whan man or woman in anguysshe & disease makith a vowe to be holpen / been they nat bounden to fulfylle that vowe though anguyssh & disease catche . or styrre theym therto

Pauper .

yhis forsothe if they thought on the cause whye they made it . & were in purpose . than to bynde theym if they had their desire & helpe / in that nede . so that by kepynge of theire vowe . they ben better disposed to kepe goddes commaundementes / for therto shulde al comon vowes deserue And the wyf that in peryl of childe beryng or of other seknes makith a vowe al if she oughte none to make / withouten leeue of her husbonde / yit she owythe nat to do ayenste that vowe by her owne dome / ne withouten dome of her souerayn / if she fele her holpen by the vowe . Nathelesse I trowe that her husbonde may vnbynde her therfro / and her confessoure also / by chaungynge into some other gode dede / and namely if the keping of the vowe shuld turne into preiudice of the husbonde . or lettynge of the better dede . For wyues owe nat to mak grete vowes that shulde be in disese and preiudice of their husbonde Ne children within age . shulde make none a vowe / withouten assent of their fader or of their tutoure Ne the seruaunte in preiudice . or hyndrynge of his lorde or of his maister And if he do / his lord or maister may reuoke it / and so may the fader the childes / and the husbonde the wyues Other vowes that been no preiudice to the husbonde / the wyf may make as to say certeyne bedys But of no grete pilgramage / ne of grete abstinence / ne of continence / ne to yeue grete almesse / but if her husbonde be mys disposed in his wittes / or nat rulyde of custome by reasone . For if her husbonde be vnpitous of nedy peple she may make a vowe to yef to porefolk to the plesaunce of god after her power sauynge their bothe astate

Diues .

Whethir is more medful to do a gode dede with a vowe or withouten a vowe .

Pauper .

With a vowe / for vowe making is one of the highest worshyp that man may do to god Quia est actus latrie . Also by vowe man lowyth him mooste to god . and yeueth to god the mooste yifte that he may yeue that is his free wyl . As he yeueth a greter gyfte that yeueth the tree with fruyt / thanne he that yeuyth the fruyt / and reseruyth to him the tree Also by vowe mannys wylle is more stabled in godenesse Nathelesse for asmoch as man and woman ben fulle frayl & chaungeable / therfore men shulde nat make vowes but fewe and with a gode auysemente For brekynge of vowes is greate dishonoure to god .

Diues .

What if a man make a vowe only vnder condicion .

Pauper .

If the condicion fall or be he is bounde / elles nat . And if a man bynde hym by dyuerse causes / if the one falle he is bounden though the other falle natt . As if I made a vowe . to goo to Seynt Iames in hope to fynde there my brother / and also to haue redempcion of my sinnes / though I wyste after certaynly that I shulde nat fynd my brother ther yit I were bounde to go thyder . for the other cause .

Diues .

For howe many causes is man or woman vnbounde from his vowe .

Pauper .

For iiii . causes First if the principal causes of his vowe makynge fayle As if a man make a vowe to faste alle the satdayes to haue helth of his child if the child amende nat he is nat bounde therto . Also if it be made vndre condicion / yat is nat ne fallith nat Also if he souereyne vnbynde him therof . Also by vnpower if may nat kepe it .

Diues .

Thanne if a mayden make a vowe to lyue in maydenhode alle her her lyf / if she be corrupte and lese her maydenhode . she is vnbounde from her vowe . for she may no lenger lyue in maydenhode

Pauper .

Al if she may no lenger lyue in maydenhode . yit she is bounde to contynence al her lyf / and to kepe her vowe in asmoche as she may And so it is of other vowes that men may natt alle do / for they ben bounde to do that they may do . Moreouir ye shal vnderstonde the summe vowe is of nede / as the vowe that we make in baptym / to forsake the feende / and to kepe the feyth of holy churche . And other vowes of free wyl . as whanne man byndeth him frely to do a gode dede . Withouten which he may be saued as fastynge contynence pilgramage . Two thinges be nedeful in chagyng of vowe . Rightful cause . and autorite of the soueraynes In dispensacion of the vowe of abstinence or such other must be taken hede to the richesses or the pouertie of the persone

For a pore man in caas owith to haue asmoche dispensacion . for a peny or for right noughte . as a grete lorde for an hundryd marke Summe condiciones been vnderstonde in vowes thoughe a man say them nat / as I shalle do if I lyue / if god wole . Other condicions ben more special / as I shal visytte seint thomas if I go into kent By both maner of these condicions if they fayl man is excused of his vowe / if it stonde ful in that condicion The husbonde may nat entre into religion / but his wif make first vowe of perpetuel contynence Neither the wyf ne the husbonde may make vowe of contynce withouten other assente Solempne vowe of continence lettith matrymony doon . and for to be doone . If it be nat solemne if the persone wedde the matrymony holdith . He must yelde the dette of his body to his wyf / but he may nat axe it of her Solempne vowe is made by takynge of holy ordre / or by entre into religion Thoughe a man or woman breke his fast bicaus of seknes / he brekith nat his abstinence . Extra liᵒ v to de regulis iuris . quod non est licitum .

The xvi chapter . DIues .

What if a man or woman swere a thinge in hastinesse / whiche othe he wold nat haue sworne if he hadde auised him .

Pauper .

If his othe be a meane to kepe the better goddes commaundement / & to fle thee by more syn & loue the more god he is bounde to kepe his othe . and nat elles

Diues .

If children swere to do a thing leful whyle they be within age / may their fader & their moder reuoke that othe .

Pauper

Fader and moder and his tutoure may reuoke the childes othes and their vowes / as sone as they knowe therof And so may the husbonde of his wyf . & she is bounde to obey to his reuocacion But if he go forthe whan he wote therof / & reuoke it natt . at the begynnynge / afterwarde he may natt by the lawe reuoke it / ne the fader the childes oth ne vowe .

Diues .

I suppose he reuoke it afterwarde .

Pauper .

Bothe the wyf to the husbonde . & the childe to the fader while he is within age owyth to obey Auyse hym of the peryl that so reuokith .

The xvii . chapter . DIues .

Whether is periurye . more synne or manslaughter .

Pauper .

Periury is more . For as saith seynt poule Ad hebreos vi . c . Men shuld swere by their better and their greter / and of euery contrauersye / that is to say . of euery cause that is in debate to conferme the true party . the laste ende is an othe For euery suche cause is termyned & endyd by an othe And sithen it is so that the cause of manslaughter and of euery open synne touchynge mannys dome muste be termyned by an othe / periurye muste be taken for a passynge synne and so it is . For who so forswerythe him wyttyngly he forsakith his god And therfore periury is greatyst syn of al synnes next ydolatrye For it is ayenst the secounde commaundement / & immediate ayenst god / & dispite & forsaking of god But manslaughter is immediate ayenst man And though man with manslaughter greuyth god full highly / yit he forsakith nat god ne dispiseth him / ne dishonoureth him so moche as he doth by periurye . And as the phisopher sayth . In principio metaphisice . Amonges hethen men othe hath euir be worshipful For euery sect . iewe sarsyn . paynym . fleeth to swere falslye by his goddes name / as moste incouenient And if manslaughter were more syn than periurye / it were but a folye to trye the cause of manslaughter by any oth For it is semely that he that was nat aferide to do the greate synne of manslaughter / shuld litel drede to forfete in the syn of periury if it were lesse And thus saiy seint thomas in qōe . de quolibet & Io in sum . li. i . ti. q̄. vtrum .

Diues32 .

If alle men chargyd periury and fals othes as thou dost many man hadde ben hangyd & drawen and slayne in otherwise that yit lyue and farewele It is ful harde so lightly to sle a man with a worde / whanne his lyf may be saued with a worde For a man costith ful moche or he come to be a man

Pauper .

Therfore men shulde bisily fle periurye and false othes For ther is no thinge that causith so moche manslaughter and shedynge of blode / as dothe periury .

Diues .

Shewe me that I pray the if thou can .

Pauper .

Salamon saith Eccle. xo.c. The kyngdome is flyttyd and chaungyd fro nacion to nacion . for wronges . vnrightfulnes and despites done to goddes name in dyuerse gyles But periurye is cause of alle false domes & wronges / and of alle vnrightefulnesse / cause of gyle and treasone / & of greate dispites / that been done to god and man For as I saide firste euery cause muste be endyd by wytnesses or by questes / whiche been sworne to saye treuthe / and also by a iuge whiche is sworne to god . and to the kinge to deme rightful doome . And if they that ben chargyd to say the treuthe yeue noo tale to forswere theym . and to lye / they shal disceyue the iuge / and doo him yeue a false dome Suche ꝑiurers robbe men of their gode / & disherite moche folke They saue stronge theues / and slee true men Suche robbe folke of their gode name . such ben fals to god to the kynge / to prelates of holy churche . Suche been cause that this londe is in poynte to be loste & to be chaunged to a nother nacion & into a newe tunge And that may nat be withoute shedynge of moche bloode and manslaughtere . And soo periurye is cause of moche manslaughter . Also periurye is cause why we haue so many theues & manquellers in this londe For they hope alway to be saued by periurye and falshede of questmongers / that for lytelle gode wole forswere them . And therfore in hope of periury they ben so bolde in their synne / to robbe sle . & brenne / for though they betaken yit they hope to scape by periurye And if they were siker that ther wolde no man ne woman forswere him to saue them / they wold neuir be so bolde to synne And al other shulde be the more aferyde to synne / if they wyste wel that true dome shuld passe withouten periurye . Suche synful wretches as saith the ꝓphete ysaie xxiii . c haue put their hope al in lesinges & in periury / & by lesinges falshede & periurye / they been mayntened . & nat chastised Also it is syn alle ayenst kynde to saue a theef in dispyte of god / whose name they forswere ayenst his commaundment For he byddeth that ther shulde no man take his name in veyne Also he saith Non suscipies vocem mendacii / nec iunges manum vt ꝓ impio dicas fal●um testimonium . Exodi xxiii . Thou shalte nat take the voyce of lesynges . ne ioyne thyne honde in making of couenaunte to bere false wytnes for the wyckyd man to saue him . Malificos non pacieris viuere . Exodi xxii . Thou shalte nat suffre wytches & open malefactoures and felones lyue / but sle theim in chastisynge of other Sle one and saue many one . Also this is a syn al ayenst kynd and ouir grete foly / a man to sle his owne soule withouten ende to saue a theef that neuir wolde wayte him gode turne / but redy to robbe him & parauenture to sle him whan he may A grete folye to offende god by periurye to plese a theef a manqueller / that offendith god and alle the cuntre Suche been lyke the iewes that sauyde barraban the stronge theef & manqueller : & slewe swete ihesu souerayne treuth that neuir dyd amys . And as holy doctoures say a man shulde rather suffre the moste dispitous deth of body than he shuld forswere him or do any dedly syn . Moche more he shulde nat forswere him ne do no dedly synne . to saue a theues lyf / that god . & londes lawe commannde to sle . It felle late in this londe that a Scott appelyd an englisshman of high tresone / whanne he shuld fighte bifore a iuge in their cause / the iuge as the maner is putt them bothe to their othe . Whanne the scotte shulde swere he said to the iuge . Lorde I came nat hyder to swere I came to fight . for my chalenge was to fight / and therto I am redy / but swere wol I nat / for I made no chalenge to swere The iuge saide that but if he wolde swere . that his appele was true / elles he shulde be taken as a conuycte & a taynt traytoure / and be hangyd & drawen withoute fightynge And soo he was / for he wolde nat swere wittynge wele that his appele was false / and made only for malice as he knowlechyd er he dyed . This man might haue sworne . and happely haue hadde the better of his aduersary and escapid the dethe . With worshyp in this worlde But yit he had leuyr dye dispitefully / thanne do dispyte to goddes name / to swere falsly therby / and leuir to dye bodilye . than to do that periurye to god . & sle his owne soule . For he helde it as it is a greter synne than manslaughter And though he wolde auenge him on man for rancour of herte / yit on god he wold nat venge him by periurye . And soo god saued them both fro periury & manslaughter & yaue them grace to dye in charite / & do a seeth both to god and man .

The xviii . chaptre . DIues .

Sithen periury is so grete a syn / what peyne is ordeyned therto by the lawe .

Pauper .

As the law saith xxii q̄. predicandum . Asmoche penaunce shulde be enioyned for periury / as for manslaughter and auoutre . And they shuld neuir more be taken to swere or to bere wytnesse in any dome / but be forsaken in euery dome . as taynte fals . and alwey suspecte of falshede . And by londes lawe in many cuntrees if they be taynt forsworne bifore a iuge : they shuld be disherytyd for euir . & their house be drawen downe / their wodes hewyn downe / & their trees also mannes hight aboue the ground The stockes stonde stylle to endeles repre of theym & of al their kynred . For their is no synne so noyous to a reme & to euery comynte as is periury For that is cause that yer may no syn be punysshed / ne malefactoures ne felones chastised / nee wronges redressyd Men of holy churche shulde be degraded / and lewde folke accursed .xi. q̄. cōspirationū &c. cōiuiationū . Alle other synners whanne they haue done penaunce for their synne & been amendyd / ben by the lawe restored ayen to their fame / so that they may be wytnesses in dome . & their oth owyth to be resceiued But ꝑiures that ben taynt / shal neuir be restored to their fame : ne be taken for witnesse / ne his oth acceptyd in no dome / As saith hostiensis . li.ii. Ru. de testibus S. qs possit v. excipit . & . v. hoc idem Et extra li.ii. de testibus . c. experte / & vi q̄. quicumque . And if he be teynt forsworne bifore a iuge / he is nat able to be any prelate either in hooly churche / or in the laifee neither kynge ne busshop abbot ne prioure / prynce ne duke . or any chifteyne of worship

Diues .

Why is periurye so harde punysshed by the lawe

Pauper

For the synne is ouir greuous & ouir moche hauntyd / and for it is moste openly ayenste the substaunce of treuthe and wytnesse and moste maynteneth falshede and lettith moste treuth and rightwysnesse . As saith the same clerke hostiensis in the same place . Suche ꝑiurers may say that is writen . ysaie lix c. Concepimus et locuti sumus de corde vba mendacii &c. We haue conceyued false contryuynges . and we haue spoken of hert wordes of lesynge And therfore rightful dome is turnyde bacwarde / and rightfulnesse stode from ferre .

He durste nat putte forthe his hede / and treuthe fel downe . openly in the stretes He was borne downe openly / and noo man wolde helpe him vp Equyte saith he ne euenhode in shiftyng . and in demynge might nat entre / for treuthe is al foryeten And he that fledde from wycked / was euery mannes prey .

Diues .

Nowe I se that periury is a fulle greuouse synne and fulle perilous to euery comynte / & cause of moch manslaughter / and shedyng of mannys blode & lesynge of realmes . For as I haue red . the Realme of englonde for periurie & falshede was translated from britons to saxones Afterwarde it was translatyd for periurye from saxones . and englisshe men to the danys . Afterwarde whanne englisshe men hadde the kingdome ayen by the deth of the danys / they kepte it but two kinges tymes / seynted warde and horaldes / and anone it was translated ayen for periurye vnto the normaynes by wylliam duke of normandy / which slowe vp nigh al the cheualrye . of this londe / and chaungyd the lordship and the prelacy of this londe nigh alle vnto the frenche men And what mordre & sheding of blode felle for these ꝑiurers in these thre tymes and chaunginges is fulle harde to telle . And nowe alas newly in oure dayes we ben fallen in periurye in the hyghest degre / nat one but nigh al And what blode hath be shedde sithe / bicause of oure periurye / no tunge can telle And this londe by shedyng of blode is so feblysshed in euery state that we be nat of power withouten special miracle of god lenger to withstonde . And so it is ful moche to drede that this Realme in shorte tyme for oure periurye shal be translatyd ayen to the britones / or elles to summe other tunge . I pray the saye forthe what thou wylte

The xix . chaptre PAuper .

Ferthermore I saide that goddes name is taken in veyne by mysheryng For if thou haue liking to here grete othes of other men / or any mysswerynge / Or if thou wate natl veyne othes ne art nat myspayed whan thou heryst them / thou takest goddes name in veyne For thou doste no worship therto : as thou oughtest to doo For as salomon saith a mannys here shulde ryse for fere / and he shuld stop his erys whan he herde goddes name so dispised And if a man swere to the sadly in goddes name and auysely / thou art bounden to lene him for worship of goddes holy name / but you haue the more euidence to the contrarie . And but thou accepte his othe & yeue credence therto but ye knowe the contrarye / elles thou takyst goddes name in veyn For thou doste no due worshyp therto / but grete dispite / in that that thou wylt nat leue so worshypfulle a wytnes as god is / whome he takith to wytnesse so sweryng For many a symple man wolde be myspayed if thou forsokest him for wytnesse of treuth

Diues .

If I fynde a man ofte false in his othes / though I leue him nat I do god no dishonoure .

Pauper .

That is soth / for thou may wel wete that god souerayne treuth beryth him no wytnesse in his falshode And therfore doo worshyp to his othe and to goddes name and repreue his falsehode & dyspyte . that he dothe to goddes holy dame Moreouir if thou here men swere or blasphemegoddes name / or name goddes name in vanytie / if thou haue likynge therin / thou takist goddes name in veyne . And but thou snyb or reproue them if thou haue power ouir them / & gruche ayen a their synful speche / elles thou takyst goddes holy name in veyne . by heryng Also if thou haue likinge to here erroures ayenst the feithe of holy churche to consent to hem or shrewyd tales / or veyne tales medlyd with goddes name & vnhonest speche / ayenst the worshipful name of criste and of cristendome / whiche speche no gode cristen man ne woman owith to here / thou takyst goddes name in veyne by hering For if thou loue wele thy god thou shuldest natt here paciently any speche that sowneth dishonoure to his holy name For if thou louedyst wele any man or woman / thou wolde here no speche sownynge ayenst their name and worship ne that might be causes of their offense . or velonye .

The xx . chaptre .

ALso goddes name is taken in veyne by brekynge of couenaunte made in goddes name / and confermyd by swerynge in goddes name . As whan peas and couenaunt is made bitwene kinges and realmes / bytwene comynties / and bitwene persones / and bitwene comynte & persone / & is confermyd by swerynge Than euery man & woman that knowith it shulde fle to forfete in worde or dede ayenst the couenaunte & the pease / for reuerence of goddes holy name by whiche it was confermyd . And all tho that wyttyngly breken suche couenauntes / or procuren by worde or dede or assenten therto . that suche couenaunt shulde be broken / if the couenant be leful / al if it be nat plesaunte they take goddes name in veyn And alle tho that knowe of the couenaunte and of the othe / if by retchleshede of speche or of dede ben cause of brekynge of peas & of suche couenauntes whether it touche theym or nat / they take goddes holy name in veyne and do dispyte therto / sithen the pees and the couenaunte was made in goddes holy name / and confermyd also . We rede also in holy wrytte / Iosue ix . chapter . That whanne Iosue and goddes people biganne to conquere the londe of biheste / the folke of gabaon in gyle sent messangers to iosue to make peas with Iosue and with goddes people . The messangers in gyle dyd on olde clothes cloutyd / olde shone patched and alle to torne They toke hored brede in their scrippes . soure wyne in their botels . and lodyd asses with old hored brede in old sackes / and came so to iosue / and made a presaunt to him of olde vitayles and said to him youre name springeth fer and wyde that ther may no kyng no nacion withstonde you Therfor we be come to you for saluacion of our lyues to make peas with you Thanne iosue and the people saide to theym If ye dwel in the londe that god hath yeuen to vs / we may no peas make with you Thanne iosue axed theym what they were and from whens they came Sir saide they we ben thy seruauntes & came to the fro fulle ferre cuntrees / sente fro the lordes & the leders of oure londe to make peas with the Thou may see by oure araye that we be come fro fer For whanne we come oute oure clothes and our shone were newe / they ben al to torne & alle to rente . Oure brede was newe baken / nowe it is hooryde Oure botels & oure wyne weren newe / nowe our botelles be nigh brusten / and the wyne is soure . and oure vytales and the p̄saūt that we haue brought to the ben nigh lost for elde And thus they lyed almoost euery worde & disceyued iosue / for they duelte lytel ouir xx . myle thens Iosue toke their presaunte / and made peas with hem And he & alle the princes of goddes peple swoore to theym that they shuld haue their lyues & their godes / within a fewe daies after Iosue came to gabaon / and began to fighte ayenst the cite Anoon they came out & shewyd her charter of pees

And how that Iosue and the prynces of goddes people . also hadde sworne to theym . to saue their lyues / the people wolde haue slayne theym bicause of their gyle Thanne iosue and the princes sayde to the people / we may nat sle theym For we haue sworne to theym in the name of oure lorde And if we forswere vs god shal take vengeaunce of vs .

Diues .

I trowe that clerkes these daies wolde say that they were nat bounde to kepe that othe / sithen they gate that othe of them with so grete gyle .

Pauper .

If they auysed hem wele they wold say as iosue saide For as I said firste . a man owythe to kepe his oth if it be leful though he made it for drede of deth For euery oth leful owyth to be kept though it be neuyr so moche ayenst herte . And that shewyth god we le afterwarde For as we fynde the secounde boke of kinges xxi . c . Thre hundryd yere after . Saule kyng of goddes folke slewe all the gabionytes that he might fynd to plese his peple / whiche hatyd alway tho gabionytes for their gyle God was myspayed with the dede / & lete the kyng saul soone after be slayne in batayl / & al his housebolde / & moche of goddes peple After in tyme of Dauyd that reignyd next after saul / ther fel suche an hungre in the londe of israel thre yere to gidder that moche of goddes people perisshed Dauyd axed of god what was the cause of that hungre God sayde that the dethe of the gabionytes whiche saul had slayn was cause therof . Dauyd sente after the gabyonites that were lefte . and sayde to them . I knowe wele that for you this hungre and myscheif is fallen in my realme Axe ye amendes what ye wole & I shall do it Thanne they saide we axe neither golde . ne syluer / ne noo mannys dethe of israel / but only vengeaunce on saule and his kynrede that so wyckydly oppressyd vs and destroied vs . We axe that euery man of his kynred be slayne . and that none be left of his kynrede . Dauyd might nat graunte that axynge for thothe that he hadde made to Ionatas the sonne of saul to saue his kynred Thanne they axed vii . men oonly of the kynred of saule . to hange hem on the gebettes ayenst the sonne / and to sle theym dispitously in punisshyng of the spite that saul had do to goddes holy name / in that he dyd ayenst the solempne couenauntis that his predecessoures had made & confermyd swerynge by goddes holy name For in that saul toke that othe & goddes holye name in veyne . As sayth the maister of the stories . Whan this was done the hungre ceased . and anone began reyne and plentye of corne and fruyt .

Diues .

This example is ful gode and shewith wele that euery othe lefulle shulde be kepte And that euery man and woman shuld fle to do dishonoure or spite to goddes name Also it shewyth we le that periurye and dispisyng of goddes holy name is cause of shedynge of blode / of hungre / and of myscheyf / And that god wole nat suffre that his name be dyspised ne taken in veyne

Pauper

Therfore god saithe that euery man and woman that so takith his name in veyne . I shal do to the as thou haste hadde swering in dispyte . and chargyste nat to breke couenaunt / therfore thou shalt bere thy synne & haue dyspite yerfore Eze. xvi . c . Also he saith thus by the prophete If ye wole nat here ne sette in herte to yeue worshippe to my name / I shal sende in you hungre & nede and myscheyf And I shal curse your blessynges / and take your mighte from you / that ye shalle nat withstonde . Malachie ii . c .

Here endith the secounde precepte and begynneth the thridde
DIues .

I thanke the moche . For nowe I knowe better thanne I dyd bifore / Howe the secounde commaundement shulde be kepte And what peril it is to take goddes name in vey / ne . Nowe I pray the enfourme me in the thridde commaundment .

Pauper .

In the thridde commaundement god byddeth that thou shuldest bithynke the. and haue wele in mynde to halowe thyn holiday . Sixe daies thou shalte worche and do alle thyne owne werkes . In the seuynthe day is the sabot / that is to saye . reste of thy lorde god In that daye thou shalte do noo seruyle werk / neither thou ne thy sonne thy doughter / ne thy seruaunte . man ne woman / ne thy beest / ne ne the straunger . that is within thy yate .

Diues .

Why badde god that the seuynth day shulde more be halowed thanne the syxte daye .

Pauper .

For as god sayth there In syxe dayes he made heuene and erth and see / and alle thynge that is therin . And in the seuynthe daye he restyd and ceasyd of his werkes And therfore he blessyd that day and halowyde it / and ordeyned that in that day man and beeste shulde reste / And that man that day shulde specially thank god . For alle the creatures that he made bifore in vi . dayes he made to helpe and seruyce and solace of man

Diues .

Why saith holy wrytte that god restyd the seuynth daye . sithen he trauayled neuyr For as seint austyn saith he made alle thinges withouten trauayl / & as holy wryt shewith Genesis primo .c. He saide butt this one shorte worde Fiat . and badde that it shulde be done / anon it was done as he wolde .

Pauper .

Whanne holy wrytte saith that god rested the seuynth daye / he vnderstondeth therby that in the seuynthe daye he ceasyde to make new creatures For euery thinge was made bifore in the vi . daies either in the thyng him self / as aungel / light sonne mone sterres / either in his kynde & in his simylitude / as man best fysshe foule and grasse / and tre / either in his causes / as thynge gendryde of corruption / and thyng made by crafte For god in his godhede . Was neuir in trauayl but alway in blisful reste withouten ende . And therfore holy wrytte saythe nat that he restyd after his werk ne in his werke / but that he restyde from euery werke that he hadde made For he hadde no trauayle for any werke / and he was natt holpen by his werke / for he made no thing for nede but al for loue

Diues .

yit contra te . Cryste saith in the gospelle Io. Pater meus vsque modo opera● . et ego operor . My fader worchith vnto this tyme / and I worche also Therfore it semyth that god ceased nat the seuynth daye from euery werke

Pauper .

Two maner of werk is longe to god . creation and gouernaunce From the werk of creation he cesyd the seuynthe day / and thanne principally beganne the werke of gouernaunce and of kepyng whiche werke he contynueth and shalle contynue withouten ende . And of this werke of gouernaunce spekyth Cryste the wordes in the gospelle / nat of the werke of creacion .

Diues .

Ben ther any mo skylles . Why god hadde the vii . day be halowed

Pauper .

Sixe skilles ther been as sayen these clerkes . Firste for god the vii . day restyd / that is to say / he ceased fro creation of newe creatures Also in tokening that god in the vii . day delyuered the children of israel from the harde seruage of egipte / and ledde theym through the rede see drye foote / in to the reste of the londe of bihest As we rede in holy wrytt Deut. v.c. whiche deliueraunce was token that mankynde shuld throughe cristes passion & by his blode . that he shedde vpon the rode / be deliuered out of the feendes seruage / and come to the endles reste . of the londe of lyf The iii. cause is that men shulde that day principaly yeue them to holy meditacione . and to thanke god of al his yiftes & his benefices / and to lerne goddes lawe and to pryse god The fourth cause was to be token that criste the vii day shuld reste in his graue / after that he had traueyled vi . daies to refourme ayen mankynd that was lorne through adams synne . The v. cause was to be token that vs must alle cese from vices and the vii . synnes / if we wole be saued . As the prophete saith . Quiescite agere peruerse / discite bene agere . ysa . i.c. Reste ye to do amys . and lerne ye to do wele The vi . cause is to betokene the endlesse reste that we shal haue from syn and peyne in heuyn blisse / for ye gode werkes that we do the vi . daies of oure lyf / that is to saye al the daies of oure lyf / & the vi . ages of oure syf . & for fulfillyng the vi . dedys of mercy which criste nameth in the gospel . For as we rede in the apocalips xiiii . c . The holy goste to whome this precepte is applied saith that men after this lyf shulde rest from their trauailes / for their gode werkes folowe them .

The ii . chapter . DIues .

Sithen that god badde the vii daye shulde be halowed / why kepe we ye viii daye . that is sundaye . and natt the vii . daye .

Pauper .

God in the olde lawe yaue three maner of preceptes For summe wer cerimonyal / summe iudicial / and summe moral The cerimonialles were but figure & shadowe of thinges that were to come And therfore whan tho thinges were fulfylled that the cerimonyalles be tokenyd / the cerymonials cesyd & vanisshed . awaye / as the shadowe vanyssheth away by light of the sonne Iudicial preceptes were in punisshynge of synne / & iustifiynge / of whiche summe ceased / summe duelle yit stylle . Butt moral preceptes that teche vs to loue oure god . & oure euyn cristen / & to flee synne / & to loue vertues . tho laste alway / as the x. commaundementes & suche other . And for asmoche as this precept is cerimonial in party as anentes the tyme / and in party it is morall / in asmoche as it techith vs to worshyp oure god / and to reste from vyces / Therfore in asmoche as it is moralle it is kepte / but in y● that it is cerymonyal / it is chaungyd into sunday as for the better . For that that it figured and betokned is fulfillid That was ye reste of criste in the sepulcre in the vii day / after the grete trauayle that he hadde vi daies bifore in reformacion and redemption of mankynde Alle be we bounden to worship god nowe in ye newe lawe / but nat in that maner ne in that tyme that they were bounden in the olde lawe .

Diues .

Why is it more chaungyd in the sunday thanne into an other day .

Pauper .

For the greate benefices & the grete worshipful wounders that god shewyd that daye to mankynde For on the sunday the worlde beganne / & lighte and aungelles kynde was made . That daye god sente aungelles mete manna downe the the children of israel in deserte / and fedde them so xl . yere That daye god yaue moyses the lawe in mounte of synay That day criste was borne of the mayden mary to saue mankynde That day cryste rose from deth to lyf / yeuyng vs example and hope . to ryse from dethe to lyf That day the hooly goste lighted in cristes apostles . and in his disciples . That daye god shal come to dome / as saith a grete clerke dockyng / super deutronomium . And so that day was the firste day and shal be the last day that neuir shalle haue ende But it shal be a daye of endlesse blisse to al that shal be saued For right as cryste rose vp from deth to lyf on the sunday / and neuyr dyed after ne shal dye / So shall al we in the laste sonday that shall be ye last day / ryse vp from deth to lyf and neuir dye after / but lyue in blisse withouten ende / if we make here a gode ende This day is so worshipful that no bisshop may be sacryd but on the sunday . As saith Reymunde li. iº ti. de feriis . And right as the saturday was halowed in the olde lawe for the reste the god made in the saturday after the creacion & the werkes that he made in the vi . firste dayes / so holy churche throughe techynge of the holy goste hathe ordeyned the sunday to be halowyd for the rest that mankynde shalle take after vi ages of this worlde on the sondaye / whiche reste and sabott shal neuir haue ende Their sabott that was on the saturday turneth alway ayen to trauayl / but oure sabote that is in the sunday at the laste shalle turne into endles rest ioy & blisse Sabot in ebrewe is rest in englisshe And euery day in the woke is clepyd sabott & ferie that is reste in englisshe For euery day we ben bounde to ferie & to reste from syn Also al the woke is clepyd sabbot as there . Ieiuno bis in sabbato . And Mt vltimo . The sunday is clepyd the firste day of ye sabbottes / as there . Vna sabbatorum . And Mt vltimo . it is saide . Prima sabbtī . For it is first nat only in ordre of daies / but it is also firste in dignite For the sabot & the reste in the solempnyte of the saturday of the old lawe is now chaungyd into the sunday / for syn of the iewes whiche slewe cryste on gode friday / & so putt oure lady seynt mary and al holy churche in sorowe & care & grete trauaile bothe friday and saturday while criste lay in his graue . But for asmoche as he rose from deth to lyf on the sunday and apperyd to his moder and to his disciples vii sithes the day / & so on the sunday beganne the firste ioye blysse . & reste of the newe lawe / Therfore by goddes rightful dome ye iewys sabot on the saturday / turnyd them to sorowe & care & moche trauayle . and oure sundaye turnyd vs into grete reste & ioye and blisse And as the saturdaye was halowed by the olde lawe . for god graunted that daye firste rest to mankynde after his damnacion to perpetuel trauayle for adams synne / so is nowe the sunday halowyd / for than criste grantyd firste reste ioye & blisse to mankynd in the newe lawe after his passion & the saluacion of mankynde & the redempcion / & tnyd the sorowe that holy church had on the saturday by malice of the iewes / into reste & blisse on the sunday And so it is fulfylled that the ꝓphete Ieremye saide . xxxi.c . Redemit dns populum suum God hath boughte ayen his peple with his preciouse blode / and hath deliuered his peple oute of the feendes power I shal saythe god turne their mournyng into ioye / I shal glade theim of their sorowe and conforte them . And by the ꝓphete Osee he saide that he shulde make the ioy of iewys sabotes / & of al their solennyties . and of al their feestes to cese bicause of their synne Osee . ii.c .

The iii. chapter

ALso for halowyng in the saturday was cerymony al For as we fynde in diuerse places of holy wryt . & namely Ezechielis xx . c . Halowyng in the saturday was a special token youen to ye iewys wherby they shulde be knowen from other people / and so was circumcision . and many other obseruauncis and cerymonyes god yaue theim to be knowen from other people And therfore right as the circumcision and other obseruaunces / that were bitaken them of god for token of distinction from other peple ceasyd in cristes passion / so cesyd halowynge in the saturday in Crystes passion For why . although it be a morall precepte to halowe the vii . day / yit it is nat moralle ne byndeth vs to halowe the vii day in the saturday And therfor we rede Exodi . xxxiiii . & xxxv ca. That whanne moyses hadde ben in the mounte of synay with god fourty daies and xl nightes withouten mete or drynke / and spoken with god and there taken the lawe of him in two tables of stone / two stemys and bemes of light risen oute of his face / as it had be two hornes so glysnyng & so bright / that the people was a dred of him & durste natt speke with him / and therfore he putte a veyl bifore his face whanne he shuld speke to the peple / and tel theym the lawes and the wyl of god And whanne he had so hydde his face with the veyl / the first lawe that he yaue them in goddes name was to halowe the saturday And he spake no worde than of the other ix . preceptes / but tolde forth other obseruaunces & cerymonyes whiche longed only to the iewys / and were but figure . and shadowe of thinges to come . Whiche cesyd alle in cristes passion And soo he shewyd wele that halowyng in the saturday was cerimonyal / & shulde cease with other cerymonies in cristes passion And therfore whanne he bad them halowe the saturday / he put the veyle bifore his face in token the halowyng on the saturdaye . & other cerimonyes and lawes yat he yaue them that tyme wer but a veyle hilynge gostly vnderstondyng / vnder figures of thynges that were to come . And whanne tho thinges were fulfilled by the passion of Cryste / the veyle & mystihede of figures shulde be done awaye and cese . And in token therof in tyme of cristes passion . the veyle of the iewys temple to rent and cleef in ii . parties that men mighte se al the priuey thinges that were in the temple / whiche were bifore hyd fro the sighte of the people by that veyle Also the same texte of the commaundemente shewyth we le / that halowynge in the saturday shulde be translatyd into the sunday / that is clepyd the day of the sonne . For al though god cesyd in the saturday from makinge of thinges of newe kynde / yit in the saturday he made the saturday as he made eche day bifore in the same day But in the sonnedaye next folowyng he made no new day in kynde / for that was the firste day / and so he restyd more in the sunday from worchynge . thanne he dyd in the saturdaye . Also after greate trauayl owith to be more reste . But criste goddes sonne hadde more trauayle in recreacion & redempcion of mankynde thanne he hadde to make al this worlde For in makynge of alle the worlde he hadde noo trauayle / as seynt austyn saith . but only he bad it shuld be done . and it was done anon what he wolde But in recreation & redempcion of mankynde he traueyled so that he swat blode for anguisshe / and dyed for trauayle & shed his herte blode / and cesyd nat of trauayl tyl in the morowe tyde of the sonne day whanne he rose from deth to lyf to comforte alle mankynde that wolde leue in hym And he shewid openly than that he was and is lorde of al thing . And saide to his apostles . that alle power in heuene and erthe was youen to him in his manhode . And therfore the sunday is clepyd the lordes day . Dies dominicus . And therfore sithen god wolde that the saturday shulde be halowed in the olde lawe / for god ceasyd thanne from creacion / and so in maner beganne to rest / moch more he wole that the sonneday be halowyde in the newe lawe / for god cesyd than from ye grete traueyl of our redempcion and our saluacion and recreacion .

The iiii chapter

FIgure of this we haue also in holy wrytt . Leuitici xxiiio. where we fynde that god badde the children of israel kepe principally vii feestes in the yer̄ of the whiche the laste was clepyd . Festum tabernaculorum . The feest of tabernacles He bad theym take bowes & braunches of palme trees and of other trees the feyrest that they might fynd and make hem tabernacles and logges & duelle therin vii . daies to gidder / in mynde that god made theym to duelle in tabernacles & logges xl . yere in desert & there he sauyd them & kepte them and he hadde that the firste day and the viii shulde be ful holy . By this feest of tabernacles that came laste after ye other festes of the iewes ben vnderstonde the festes of ye newe lawe / whiche came laste in the ende of the worlde . after the olde lawe . For alle the festes of the newe lawe been festes of tabernacles For whanne god came to be man / he made firste his tabernacle in the mayde mary whiche tabernacle was arayed . and dight with the fairest braunches and bowes of grace and vertues and of gode thewys . that might be founde in any creature / for she passyd al creatures in grace and godenesse . Of this tabernacle spekith the prophete . p̄o. xviii . In sole posuit tabernaculum suum et ipse tanquam sponsus procedens de thalamo suo . He made his tabernacle in the sonne / that was our lady mayden and moder brighter thanne the sonne . He came oute of her as an husbonde oute of his chambre Another tabernacle god made him in oure manhode and in oure kynde / that was the blisful body . Whiche he toke of the mayden mary For as the tabernacles wer made of the fairest braunches and bowes thatt might be founde / so the body of cryste was made and gadryd to gydder of the clenest droppes of bloode that were in oure ladye . seynt mary clene mayden withouten spotte of synne In this tabernacle god was boorne of the mayden on Cristmasse day . In this tabernacle he was circumcided / worshipped of thre kinges . and duellyd with vs in erth in our pilgramage xxxii . yere & more .

In this tabernacle he died for mankynde / and rose from deth to lyf on Ester day / and styed vp in to heuyn on holy thursday . very god and very man / and there sytteth on his faders right honde aboue alle heuenes in this tabernacle lorde & kyng of al thinge . In this tabernacle he shal come ayen at the dome / to deme the quicke and the dede And alle the feestes that we holde of any seynte . We halowe them and holde hem for the gode dedys that they dyd whyle they duellyd here in the tabernacle of their body / in hope to come to endeles tabernacles ful of ioy and blysse withouten ende Of whiche tabernacle god spekith in the gospel whanne he byddeth the riche men make pore men their frendes / that they may resceyue them into endles tabernacles / of whiche spekith Dauid . Qm̄ dilecta tabernaclā tua dne virtutum : concupiscit et deficit anima mea in atria dn̄i. . Lorde of vertues how louely and how lyking been thy tabernacles / My soule saith he desyreth and longith . to entre into the halles of oure lord And for his desire is delayed / he faileth and feynteth for sorowe . And so the solemnyte that euir shalle laste . shal be a solemnyte of tabernacles / whanne we shal duelle in endlesse tabernacles . With endelesse reste ioye and blisse . There the firste day and the eight daye shal be ful holy / which day is ye sonneday For that the firste day & it is the viii . day and shal be ye laste day euir lastynge in ioye & blisse· And therfore in the feestes of the newe lawe that ben festes of the tabernacles is the sunday principaly halowed / as god bad thanne For it was the firste daye and it is the viii . daye / & shal be the laste day euir lastynge in ioye and blisse .

The v. chapter DIues .

Why bad god that we shulde thynke to halowe wele the holiday and the sabot .

Pauper .

Ther is thre maner of sabottes / that is to say . of reste or of halowynge . Scilicet . pectoris temporis et eternitatis That is to say of reste of hert / of tyme / and of endelesse restynge . By reste of hert and of thought . men come to reste of tyme . And by reste of thought and of tyme . men come to endlesse reste . Soo withouten reste . of herte and of thoughte / may no man come to endelesse reste that the sabot and the holiday betokneth And therfore god bad vs that we shulde principaly trauayle to haue sabot & reste of herte and of thought withouten whiche rest & sabot we may nat we le halowe any holy-day And therfore Cryste sayd in the gospel . that out of the hert whan it is oute of reste / come wycked thoughtes manslaughters / auoutryes / lechery / theftes / false wytnesses / dispyte of god . Mt xv.c. whiche synnes distroye charitie . & peas / and been causes of moch vnreste in this worlde / and lette reste of tyme / so that vnnethes . may any tyme be reste And therfore god saith . thynke that thou halowe wele thyne holiday . Be thynke the if thou be in charitie and reste of herte with god & man And if thou be stired ayenst thyn euyn cristen by wrath hate or enuye . or haue any heuy hert ayenst thy brother / go as god biddeth in the gospel and be firste reconseyled to thy brother / & than come & make thyn offryng of holy prayer of thankynge of prisyng / and of thy giftes to god And butt thou do so and putte away alle rancour and heuy hert / elles thy halowynge and thy sabot is nat plesaunte to god Also bithenke the if thou be in dedly synne / and repente the & be shreuen assoone as thou might in gode maner / & so offre vp thy self to god by charite / and by sorowe of hert & make thy self holy / and thanne arte thou able to halowe wele the holiday For as longe as thou arte in dedly synne by wyl or by dede . so longe thou halowest nat thy haliday For thou doste seruyle werke of synne / and doist dispyte to the haliday . Which is ordeyned that men shulde thanne amende them / and serue god more specially thanne in the woke daye . And as longe as man or woman is in dedly synne / he serueth the deuyl and nat god to plesaunce Also god biddeth that men shuld bethynke theim to halowe wele the haliday For in the halidaye namely on the sunday men shuld drawe their wittes to giddre from the worlde and bethynke theym if they hadde oughte trespassed / that woke by recheleshede or by couetise / or by lechery / or any other wyse / and axe god foryeuenesse . Also thynke on the spede & benefices that god hathe sente theym that woke . or euyr bifore / and thanke hym therof . Thank him of his endeles mercy / and his endelesse charite that he shewyd to mankynde Thynk hou he made man to his owne liknesse to be ayre and citezen of heuene . Thynke howe he made alle thynge for man . Thinke what blisse he hath ordeyned to man and woman if they do wel . What peyne if they doo euyl .

The vi . chaptre .

THerfore saith Origenes . super Leuiticum xxviii . c . On the sunday thou shuldest do no worldly thinges / but oonly yeue the to god and gostly thinges . Thanne saith he come to churche / ley thyne ere to goddes worde / thynke heuynly thinges thynke on the lyf that we hopen alle to haue in endlesse blisse . Thynke on the laste dome hou harde it shal be and howe straite Take thanne none hede to this worlde ne to thynges visible . But on the haliday haue thy go stely iye principally to thinges . that ben to come / and yit ben inuisible . He that thus dothe saith he . halowith wele his halidaye . and he maketh ye sacrifice of ye sabott And therfore the lawe saith thus . We haue ordeyned that alle sundaies be kepte with all maner worship from euyn to euyn / and that men absteyne hem from al maner vnleful werkes . that ther be no markette holden on the sonneday / ne plee / ne no man dampned to dethe / ne to peyne . ne othe taken solemnely / but it be for peas or for some greate nede . Extra li.ii. ti. de feriis . Omnes dies dominicos . The lawe saith that men shuld nought do on sunday / but yeue theym to god / ne doo no seruyle werke . But that day shulde be occupied in prisynge & worshipynge of god and in goostly songes . De con. di. iii. Ieiunia Men shulde on the haliday serue god with hert mouth and werk . With herte . thynkynge as I haue saide / with mouthe wele spekynge in prayer prisynge & worshipynge of god / and gode īformacion of their euen cristen . In werke also of dedes of almesse . in peas makynge & accordynge of neighboures and suche other . But nowe alas is fulfilled that Ieremye saide . Trenorum .io.c. Viderunt eam hostes et derisetr̄ sabbata eius . The enemyes the feendes see mannys soule & womannes how it was defouled with synne on the haliday / and scornyd his halidaies and his sabotes For ye haliday was ordeyned in confusion of the feende & in worship of god / & for saluacion of mannes soule / but nowe it is turned to shenship of mannys soul to dispite & offence of god . & in plesaunce of the fende . For in the sunday reigneth more lecherye . gloteny / manslaughter / robbery / bacbityng / periury / & other synnes / more than regnyd al the weke bifore And whan men come to churche / they leeue bedys byddynge / and spende their tyme in synfulianglynge . For there they caste gyle ayenst their euyn cristen There they holde their ꝑvys of manye wronges . Whiche they thynke to do . And therfore god may say to theim that he sayde to the iewys . It is writen saide he the myn hous shal be clepyd an hous of prayer / & ye haue made it a denne of theues / in the that ye contryue her gyle & falshede / to robbe your euyn cristen of his gode of his right & of his fame . And therfore he sayth by the ꝓphete . Isaie i.c. My soule hatith your solempnities & halidayes . They ben ful heuy to me / I haue traueil to suffre them But therfore sayth he / whan ye shal lyfte vp youre hondes to me I shal turne myn iyen away from you . And whan ye multiply youre prayer to me I shalle nat here you / for youre hondes be fulle of blode that ye haue shedde and fulle of syn . And youre cumpanyes and youre gadrynges to gydder been fulle wycked . Iniqui sunt cetus vti .

The vii . chapter .

ALso leue frende god bade that men shulde thynk to halowe wele the holyday For man and woman shuld so bethink them bifore in the woke day and so ordeyne their occupacions / that they shulde nat nede to breke the holiday . For if a man nedith to breke the holiday / and that nede come of his owne folye & of his misgouernaunce bifore / he is nat excused by that nede . Moche lesse thanne is he excused if that nede come of purpose and of couetise . And therfore they that wole nat go ne sende to market in the woke daye to bye their necessaries / but abyde tyl on the sunday . for sparyng of tyme / they be nat excused though tho thinges ben nedeful to them Men shulde studye and dispose hem as besily to serue god on the sunday . as they studie bifore to traueyl for them self on the woke day For god hath graunted vi . daies to man and woman for to traueyle for them self / and the seuynth daye . he hath reseruyd to his seruyce We rede in holy wryt Numeri . xv.c. That a man wente in the sabot day and gaderyd styckes He was taken and ledde to moises / and he putt him in prison til he had an aunswere of god what he shulde do with him . God had moyses that he shulde be ledde oute of goddes castelles that were clepid the duellinges and tentys of goddes folke / and there al the peple shulde stone him to the deth And so he was slayne spitefully / for he bithought him natt bifore to halow the haliday / for he might haue gadryd styckes in the day bifore And sithen he was so spytfully slayne for gadering of styckes to make therwith his fyre that was nedeful to him Moch more shulde they be punisshed that on the sunday gadre to gidre brondes of synnes of couetyse . of lechery periury . and bacbitynge / to brenne with their soules in helle withouten ende but they amende them .

Diues .

What clepith god seruyle werkes .

Pauper .

Euery dedly synne is seruyle werke . For as Criste saith in the gospel who so doth synne he is seruaunt of synne and thral to the feende Qui facit peccatum seruus est pct● And suche seruile werke god forbedith euery day / but mooste on the haliday For who so doth dedly synne on the haliday he dothe double synne . For he doth that syn and therto he brekith ye haliday ayenst goddes precepte Also seruyle werke is clepyd euery bodily werk don principali for temporel lucre and worldly wynnynge / as biynge and sellynge . erynge sowynge / mowynge / repynge / and al craftes of worldely wynnyng Also pledynge / motynge / markettes fayres sytting of iustices and of iuges / shedinge of blode and execution of punisshynge by the lawe / and alle the werkes that shulde let man 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 than 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 salomon saith . Sap. vi . & xi . c . God loueth al thinge that he made / & hath cure of alle thinges that he made . And therfore he ordeyned reste in 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 seruauntis his subgettes / and his bestes And therfore both to saue man and beest and for grete ꝓfyte 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 seruauntes / 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 whanne 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 Gen 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 ayenst synne grauntynge and bidding reste in the vii . day both to man & to beste whiche he dampned in the day bifore to perpetuel traueil for adams synne / whiche mercy was fulfyllyng and perfection of al his werkes Quia miseratōes eius super omnia opera eius . For as dauyd saith goddes mercyes been aboue al his werkes . And seynt Iames saith . Mercy enhaūsith 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 whanne the fynall cause of any werke faileth / that werk is nat complete ne parfite . For this mercy that god shewyd to man whanne 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 man 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 sentence of god to his punysshyng / thanne 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 man 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 . in 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 plentuously 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 contemplatyf / bothe from vices and temptaciones For that moneth was moche holy / but nat alle holy . Righte soo they that haue the lyf contemplatyf 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 whanne 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 wende 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 solempne in 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 translatyd in the newe lawe ▪ 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 him self / or elles of him self in his seintes In the old lawe was no feeste of oure lorde but only the sabot / whiche was halowed in mynde of the creacion of the worlde / and in mynde that god the seuynth day cesed of creacion . And also than to thanke him for his endelesse godenesse that he shewed to mankynde in his creacion / whan he made al bodily & visible creatures to serue man / & man to serue him here in grace and after in blisse withouten ende Other festis of the olde lawe were but solempnitees / & myndes of auentures and prosperites . that felle to the iewys in tyme of the olde lawe And therfore the sabot amonges them was most solempne . And amonges vs also the sunday is moste solempne and holy for the grete dedys & wounders that god dyd in the sunday But for asmoche as it commyth ofte we make it nat alway lyke solempne For it fallith the sundayes in whiche god shewyd his wonders / as Ester day and wytsonday / to be more solempne : than other comon sundayes Other festes also as Cristmasse day / and epiphanye daye / in asmoche as they been oure lordes daies and come but ones in the yere Therfore we make more solennytee . in tho dayes / than we do comonly on the sunday And so we do in many other festes / for al they be festes & dayes of oure lorde Nathelesse ther is no day so solempne in the self as the sundaye For that is alway solempne / for the wounders that god dyd therin . Other dayes ben sumtyme solempne / & sumtyme natt solempne . after that the festes fal therin by chaungyng of the yere So that other daies haue no solempnite of hem self by custome ne by lawe / but only by fallynge of festes as the yere chaungith The thursday was sumtyme as holy as sunday / for criste that day styed vp to the heuyn . And thanne biganne the ꝓcession that we vse on the sunday For thanne Crist went in procession with his disciples oute of Ierusalem into the mounte of Olyuete / and there styed vp in sighte of theym alle . And the crosse that is borne byfore vs in processione / betokeneth the Cryste dyed on the crosse .

And after roose from dethe to lyf . And on the holy thursday went bifore his disciples ledyng

theym vnto· the mount of oliuete But for asmoche as many newe festes comen on / and it was greuouse to kepe two daies solempne euery woke / therfore the solennyte of thursdayes ceesed . and the procession in mynde of cristes ascension was translatyd into the sunday .

Diues .

Therfore me thynketh that the sundaye shulde be the more solempne .

Pauper .

So it is / and soo it owith to be moste halowyde thoughe hooly churche do nat alway than most solennyte For that day is ordeyned for rest in the newe lawe both to man & to beest / as the sabotte was ordeyned for rest in the old lawe .

The xi . chaptre DIues .

Been we bounden by this precepte to kepe the holidayes that holy church hath ordeyned in the newe lawe .

Pauper .

yhe forsothe For alle thoughe the precepte passyde in y● . that it was cerimonyal as anentes tyme / yit it duellith in that it was & is moral / and byndeth vs to fle vices / & serue our god one day more than another / whiche day is the sonday in the new lawe by ordenaunce of god & holy churche For as the gospel saith . Mt xii.c. Dns est enim filius hominis & sabbati . The maydens sonne crist ihesus is lorde of the sabot . And for asmoche as it was soo euyl kepte in the olde lawe / & so moche blode was shedde in the sabot & cryste him self suffryd so moch despyte on the sabote Therfore he was myspayed & saide by the ꝓphetes Isaie . i.c . & osee ii . c . That he shulde no lenger suffre their sabbottes / but as a lorde of the sabbottes he chaungyd that reste & solennyte of their sabbottes into the sunday / for the skylles whiche I sayde bifore / which day al if it be the viii . day in the firste ordre of daies / yit is but ye but the vii . day in obseruaunce of the precepte For we haue nowe vi daies to worche in / in token that god in vi daies made al ye world & the vii day we halowe as god badde vs / in token that god the vii day cesed of creation & ordeyned reste in the sunday As seynt poul in his pystle / Ad colocensis ii . c . saith openly that the sabott and other feestes of the olde lawe were but shadowe and figure of the newe lawe And therfore after cristes passion tho festes cesyd and noo man owith to kepe theym . And who so kepith them in that he forsaketh the Cryst was borne of ye mayden / & dyede for mankynde . And seynte gregoure in his pystle Ad Ro. saith That al that halowe the saturday / for it was so holy in the olde lawe / ben antecristes disciples For antecrist shal do men halowe bothe sunday and saturday Sunday / for to drawe cristen peple to his sect For he shal fayne him dede and to aryse ayen fro dethe to lyf on the sonday And the saturday to drawe the iewes to his secte . De con. di. iii. Peruenit /

The xii . chapter . DIues .

Why wolde god make the worlde more in the nombre of vi . daies thanne in any other nombre of daies .

Pauper .

For as Salomon saith god made al thing in nombre weight and mesure He made no thinge to moche ne to lytel But he made euery thinge parfytely in his kynde / and endyde al his werkes in ꝑfytnesse . And for the nombre of vi . is the first nombre euyn that is perfyte / therfore he made alle the worlde in nombre of vi . daies

Diues .

Hou is the nombre of vi . more parfyte thanne another nombre .

Pauper .

For al his parties that mete him if they be taken to gidder make euyn vi . As one ii . iii● make euen vi . & these thre nombres mete him . For sixe sithes one is vi . & thries two is vi . and twies thre is vi . And this perfection is in no nombre within x. but in vi / And fro ten . to an hundryd is none butt xxviii And from an hundryd to a thousande is but this euyn nombre . foure hundryd lxxx / xvi . The nexte is viii thousande an hundryd and xviii . And thanne no mo suche butt one within an hundryd thousande And who so wole fynde that he muste study After an hundryd thousande been mo suche than al the clerkes vndre sunne tan telle / mo thanne any herte may thynke or tunge tel and yit it is fulle harde to fynde one . And for that vi . is the firste parfite nombre in this maner . Therfore god wolde make this worlde in the nombre of viim token that al his werkes were parfite And therfore saith holy writ Gen. ii / c. That heuyn and erth and al their araye were parfyte . And for the same skylle god made man the vi day as for a parfite and a noble creature / For the same skylle in the vi age of the worlde bicame man And on the vi day gode friday the vi / oure of ye day in the vi age / he bought ayen mankynde with his precious blode in token that al his werkes were parfyte And that same nombre of daies god hath grauntyd 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 in a meane and in euenhede For god grauntyd vs no tyme to syn . Therfore he wole alway that we be euen with god and with our euen 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 token that as seuyn cummeth 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 nombre in token that he wole no thinge be done passinge perfection And therfore al synne is comprehendyd in vii . dedly synnes . For as vii passith the parfite nombre of vi . so euery synne passith perfection and is oute of perfection 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 men shulde than reste bothe body & soule . Also god badde reste in the vii day / in token / that after perfyte werkes shal folowe endeles reste bothe of body & of soule For this nombre vii . in asmoche as alle tyme and all duracion is comprehendyd in vii dayes . therfore it betokneth endles lastyng And therfore reste on ye vii . day bitokneth endelesse rest Also frende god ordeyned reste in the vii day reste / in token of vii . blisses whiche we shal haue for parfite werkes that we do here in vi . daies and vi . ages of this of yis worlde For anentis the body we shal haue foure blisses / brightenesse and beaute withouten any spotte For as Criste saith in the gospel / men and wymen shal shine in heuen / as bright as the sonne Also men shal haue there impassibilite 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 wher they wol Also they shalle haue soteltie of body . Withouten any withstondynge / for ther shal noo thynge withstonde hem But as ye sonne passith the glasse without letting 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. Omens dies dn̄icos . And holy wrytt also and god himself Leuitici xxiii . A vesꝑa vsque ad vesꝑam celebrabitis sabbata vestra . From euyn to euyn ye shal halowe your halidaies Nathelesse summe 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 compellith nat men 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 .

Pauper .

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 sūneday I holde it nat leful but in 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 ꝑ 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 cōmyntie It is leful thanne to saue that elles shulde perisshe bothe man and beste fruyt corne and other thinges alway with reuerence 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 sonneday whanne nede compellith / & peryl of enmyes Thus saith Io. in sum . con. li. i . ti. xii . q̄. . 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 indignacion 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 thanne a shepe / and therfor saide he / it is leful to do gode dedes in the sabot and in the haliday . Mt xii.c. Another tyme cryst helyd a woman of an harde sekenesse that hadde holden 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 to worche in / come ye thanne and be ye helyd / and nat in the sabott . Criste aunsweryd to him Ipocrite / eche of you vntithe his oxe and his asse from ye maunger or crache in the sabott & ledith it to the water . Moche more it is nedefulle to vnbynde this doughter of Abraham in the sabott from the harde bounde in the whiche sathanas hadde holden her bounden xviii . yere And al tho ypocrites were ashamyd By these examples Cryste shewyd that dedys of pitee and of almesse / and namely p̄chinge and techynge / by whiche mannes soule is losed out of the feendes bondes . been medeful and nedeful in the haliday . And he excused dauyd by nede . that he ete of the holy looues that no lewyd man shulde haue eten of by the lawe . Also he excused his disciples yat they g●yddyd the eerys in the feld in the sabotte / and ete the corne . Mt xii.c. For as he saith there . god loueth better mercy and pytee / thanne any sacrifice .

The xv . chaptre .

NAthelesse . natt withstondynge alle / this euery man and woman shulde besily halowe the halidaye / and nat lightly for no smal nede breke the haliday . For god chargyd this commaundment ful highly / whanne he said Thynke that thou halowe wele the haliday And in a nother place . Deu. v. c He saith loke that you halowe wele the halidaye And in an other place of holy wrytte he saith Loke ye kepe wele my sabott and my day / for that is token bitwene me and you / who so defouleth that day or dothe any seruyle werk in that day / he shal dye . Exo. xxi . Leuitici . xvi . et xix . Item ieremye xvii . Ezechielis xx . & xxii . & xxiii . c . By ye lawe bochers / tauerners / & other vitailers may lefully dight in the sunday vitayles to be solde in the moneday / if they mighte nat dight them in the daye bifore . to saue them and their vitailes / soo that it be done principally to goddes worship / and for the comon profytte Also marchauntes that leden their marchaundise in the sunday and other halidayes to feires in ferre cuntre by londe or by water ben excused if they may nat lede them in other daies . Also messangers / pilgrymes / and wayfering men / that may nat we le rest withouten grete harme ben excused . so that they do their dever to her̄ masse and matyns if they maye For longe abidinge in a mannes iourney is costful and perilouse Also they that lete to hire horse & carte / or shyp to pilgrymes . and to passinge folke in the sunday . to spede them in their iournaye . if they do it principaly for ease & spede of them that so hyretheim . they ben excused But if they do it principaly for lucre or for couetise / they be nat excused Also if men for hastinesse do them shaue or do their horse sho in the sunday whanne they may nat we le abyde / ne might nat wele doo it bifore / they ben excused / if nede compelle theym therto / and nat couetise ne sleuth . Mylwardes craste by wynde and water is leful in the sunday / after custome in the cuntre / for so it may be do with lytel traueyle . But for to do it with draught of beest in the sunday / it is nat leful . for it may nat be done so without grete traueyl Thus saith Io. in sum . con. li. i. ti. xii . De feriis et tabula iuris .

The xvi . chapter . DIues .

Is it nat leful men to beginne grete iourneys in the sunnedaie / of longe pilgrymage or of fer passyng

Pauper .

If they do it of custome or withouten nede / they synne greuously al though they here their seruice er they wende / and namely men of holy church . that shulde in halidayes moste occupie hem in goddes seruice / and deuocion and techynge of goddes lawe / and yeue the peple gode example to halowe wele the haliday . Prechoures that trauayle from towne to towne in the sunday and greate festes to teche the peple goddes lawe ben excused & wynne moch mede But be they ware that vndre colour of prechyng they renne nat to moche aboute in veyne in the sunday .

Diues .

Is it leful in grete halidayes to trauayle aboute makynge of holy churche as in cariage liftynge of stones . gadyng of stones & suche other .

Pauper .

As for a brayde it is leful / but nat to do no longe traueyl ne ouir grete that shuld bryng men to werynesse to let them fro goddes seruyce For the haliday rep̄sentith endlesse reste and halowynge withouten ende . And therfore I hold it vnleful to make grete cariages in the sunday . or any principalle feste . for any churche makyng .

Diues .

Is it nat leful to helpe men of hooly churche in the grete halidaies to housynge in cariage & other trauayle .

Pauper .

If they be pore . it is leful as for abrayde to help theym in housynge But if they be riche ynough to pay therfore . in the werke day / it is natt leful to trauayle for them in sundaye and other grete festes .

Diues .

Is it lefulle to vitaylers & other chapmen to ryde or go fro towne to towne in the sunday for to sel vitayles or other thinges in the churche or in the church yerde or at the churche yate .

Pauper .

Nay forsothe For ther shuld no suche market be holden in ye sum / day / neither in seintuary / ne out of seyntuarie . Extra de feriis . Omnes dies dominicos . And therfore ben market daies ordeyned in other daies that men shuld than bye and selle / and halowe in the sunday But it is leful to vytailers to sel vytailes in their owne place / so that they do it principaly for almesse of their euyn cristen / and here their seruyce . Auyse hem that than bye .

Diues .

Is it leful to worche in the sunday whanne euensonge is sayd and whanne men haue herde goddes seruyce .

Pauper .

Nat but the greter nede compelle them to worche as I saide firste For elles men bounden to halowe from euyn to euyn . And therfore whan euensonge is done by mydouyr / none in the sunday / yit it is nat leful to worche And though the euensonge be sayde in the saturday by mydouirnone / yit it is leful to worche tyl the sonne goo downe Nathelesse so lytel the werke may be that it is no synne to do it thanne .

Diues .

Howe shulde men knowe howe moche werke is leful to doo in the haliday / & what nede excuseth man of traueylynge in the sunday / & in other grete festes / for couetise and wanbileue that men truste nat to god / but wene that god shuld fayle them / put folk in drede of nede / whanne ther shulde elles . be no drede of suche nede .

Pauper .

Therfore if they might redily haue theire busshop / they shulde axe him counseyl / or elles their curate / or some other gode wise man And if the nede be grete and open / their owne conscience owith excuse theym For they may thanne worche by auctoritie of the lawe . And if a man or woman axe counseyl in thinges of doute of him that he wenythe skylfully shulde yeue gode counseyl / though the counseylour fail in his counseyl yeuynge / yit the axer is excused / but he knowe that the counseyl is nat gode . or elles dyd nat his dever to knowe that And for he lowith him to axe counseyl 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 compellith his seruaunte / in the sunday or any grete feeste withouten grete nede . For to the souereynes is halowyng of haliday principaly boden For withouten their wylle her seruaunt ne their beste . shal do comonly no seruyle werke

Diues .

Steracles pleyes and daunces . that are vsed in grete festes . and in sundayes / are they nat lefull .

Pauper .

Miracles pleyes & daunces 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 from goddes seruyce / ne fro goddes worde hering 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 forfendyd both haliday and werkday . De con. di. iii . Irreligiosa Et extra li.iii. ti. i. cum decorem . Where the glose saith that for to rep̄sente in pleyng at Cristmasse Heroude and ye thre kynges . and other processe of ye gospel bothe thanne and at ester . & in other tymes also / it is leful . and commendable .

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 releuing bothe of body and of soule And therfore in lawe of kynde / in lawe writen / in lawe of grace / & euyr from 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 dn̄s: 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 wer lesse wycked to go at the plough and at the carte / & carde and spynne in the sundaye than to lede daunces .

Pauper .

Seynt austyn spekith of suche daunces and pleyes as was vsed in his tyme / whan cristen peple was moche medlyd with hethen 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 & wymen 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 daunces . and pleyes done in due tyme and in gode maner in the haliday . spake nat seint austyn .

Diues .

Contrate . We fynde in holy wryt that god badde his peple turmente their soules and yeue them to sorowe and mournynge in the halidaye . Dies expiationum erit celeberimus et vocabitur sanctus . affligetisque animas vrās in eo Omnis anima que afflicta non fuerit die hoc ●ꝑibit de pplīs suis. Leuitici . xxiii . Thanne is semyth that god wole the men yeue hem rather to mournyng in the haliday than to myrth or to welfare .

Pauper .

Salomon saith . Spes que differtur affligit Eccliam . Prouer. xiii . c The hope the desire and the longynge that is delayed turmentithe the soule . For the more that man 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 token of endlesse reste ioye and myrthe and welfare in heuenes blisse that we hope to haue withouten 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 longing & 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 man and woman 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 wounders that god hadde shewid hem a litel bifore / ledyng hem through the rede see drye fote / and drenchyd kyng pharo and al his oste and spake to them openly by voyce of aungelles from aboue the mount of synay in thundre and lightnynge in fyre and smooke . and cloudes / ful grymme in 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 turment 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 braunches 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 in deserte xl . yere and there sauyd theym & kepte them fro wo And Esdras the prophete saide to goddes peple This day is halowyd to our lorde god . Wepe ye nat ne mourne ye nat / ete ye gode metes and fatt / and drynke ye gode drynkes / and ye that may . sende ye parte to them that may natt / ne haue no power wherof to dighte them mete or drynke . Be ye nat sory for it is goddes holy daye Gaudium etenim dni est fortitudo vestra . The ioye of our lorde is youre strengith / that is to say . God is glade that ye be stronge glade and mery . Neemye viii.c. And therfore is fastynge forfendyd in the sunday . Di. xxx . Si quis tanqm̄ &c. si quis prisbiter . Where fastynge is forfendyd in the sunday And also ther shulde no fastynge be vsed moche from Ester to pentecoste that is wytsontide / for ioye of cristes resurrection & of oure saluacion . Di. lxxvi . Ieiunia . Et de con. di . i. Ieiunium .

Diues .

Where fyndest thou in holy wrytt the daunces & songes ben leful and plesaunte to god .

Pauper .

We fynde Exodi xv . That whan the children of israel were passyd the rede see drie fote / soo that the water stode in either side of them right vp as a walle and god hadde drenchyd kynge pharo and al his oste / than moyses made a mery songe and prysynge to god / whiche songe begynneth thus in latyne . Cantemus dno gloriose : enim magnificatus est . Thanne mary the suster of aaron toke her tymber in her honde / & al wymen the mighte toke her tymbers in her hondes . & wente daunsynge and syngyng the same songe prisynge & worshipynge oure lorde god . We fynde also in the secounde boke of kinges in the vi / chaptre that whanne dauyd shulde fetche goddes hutche into ierlm̄ . Dauyd & al the people of israel went ther with & pleyed in al maner mynstralcye / songe and daūcyd and skypped for ioye . and so prysed and worshiped god But michol saules doughter and Dauydes wyf scornyd dauyd for his daunsynge and for his skyppynge / & said . that it was nat semely to a king so skippe & daunce as a knaue . bifore the people & bifore her maydens . Dauyd saide to her . I shal pley and daunce bifore my lorde god the hath chosen me to be a kinge . & put thy fader & al thy kyn from ye crowne I shal pley bifore my lorde god / & put me in lower degre for his loue / and belowe and meke in myn owne sight to plese god that made me king And for that mychol scornyd so dauyd for his skippynge & his daunsynge and his lownesse / therfore god made her bareyne / that she had neuir childe as saithe the booke there . Also god gladyd his peple that was in care & moche tribulacion / & sayd . yitt shal maydens make mery in songe and daunsynge / & olde folke to gider For I shal turne their care into ioye . & glade them & conforte them of their sorowe . Ieremye xxxi . c .

Diues .

It may wele be as thou saist For myrthe and gladnesse . conforteth men in goddes seruyce / and heuynesse dullith and lettith al maner lykyng

Pauper .

Therfore dauyd saith . Seruite dno in leticia . Serue ye oure lorde in myrthe & gladnesse But two thinges leue frende must be kepte in goddes seruyce . and in gode lyuyng / sadnesse and gladnesse . Sadnesse in chere and in doynge . Gladnesse in hert thynkyng . Sadnesse withouten sorynesse of malice / of wrath hate / and of enuye . And gladnes withouten folye and ribaudrye .

And therfore leue freende I praye you saddith we le / butt baddith nat Be alwaye gladde . but neuirmore mad by no folye Alway sad / alway glade / so yat youre gladenesse & your sadnesse be alway medlyd with likynge and loue of god / & with deuocion .

The xix chapter DIues .

Why been these iii. preceptes clepyd the preceptes of the firste table .

Pauper .

For whanne god yaue moyses . the lawe in the mounte of synay he toke him the x commaundementes writen in ii . tables of stoone In the first table were writen ye thre firste commaundmentes whiche teche vs how we shulde worship oure god . & loue him aboue al thinge And therfore they ben clepyd the preceptes of the first table / both for worthynes of them self . and for they were writen in the firste table . In the secounde table were writen other vii . commaundementes / that teche vs to loue our euencristen as our self / & ben clepyd the preceptes . of the secounde table And so al the x. preceptes ben comprehendyd and closed in the ii . preceptes of charite . The firste precepte of charite is this / that thou shalt loue thy lorde god with al thyn herte / with all thy soule . With al thy mynde / with al thy might . Whanne he saith thou shalt loue thy god with al thyne herte / he excludeth al maner of ydolatrie / that is for forfendyd by the firste commaundmente . that no man set his herte / ne his feyth ne his truste in no creatur̄ more than in god / ne ayenst goddes worshippe . For who so loueth wele another / he hathe kyndly a trust and a feith in him And after that he loueth . so he trustith And ther he trustiy moste / comonly he loueth moste . And therfore god badde that thou shuldest loue him with al thyne herte / that is to say with al thy feithe so that thou sett al thy feith and thy truste in him bifore al other as in him that is almightye and may best helpe at nede And therfore the firste precepte of thies iii. is applied principaly to ye fader almighty . Also god biddeth that thou loue him with al thy soule / that is to say as seint austyn saiy with al thy wyl . Withouten contradiction / that thy wyl be nat contarie to his wylle / but alwey conformed to his wyl . And in that he byddeth that thou take nat his name in veyne But as thou haste taken the name of crist / & art clepyd cristen / soo confourme thy wylle . thy lyf . & thy speche to the wylle of Criste . that thou wole no thyng ne do no thynge . ne say no thing . ayenste his wylle by thy wylle . & thy wyttynge / ne make none o the ne vowe ayenst his wyl . & his worship . And tho that thou haste made to his worship kepe them / and hope sikerly that if thou fulfille goddes wyl here in erthe he shal fulfyl thy wyl in heuyn . And loke that thou spende alle thy lif and thy beyng to his worship and in his loue And thanne louest thou him with al thy soule . in whiche principaly is thy lyf & thy beynge And therfore if thou spende nat thy lif and thy beyng in his loue / thou louest him nat with al thy soule And therto thou takest his name in veyne . for his name is . Qui est . That is to say / He that is . For al thing that is takith his beyng of him And therfore if thou spende thy lyf & thy beyng in synne and vanitie . thou takyst his name of beynge in veyne Also loke that thou spende al thy wytte in his loue . that thou study to knowe the treuy that is cristes name For he saithe Ego sum veritas . And so study to fle falshede & folye by help of criste goddes sonne that is al witty And therfore the secounde commaundement is applied to the secounde persone in trinyte / that is the sonne al wytty Also he biddeth that thou loue him with al thy mynde / withouten foryetynge of his benefices and of his yiftes to the. & to mankynde And in that he byddeth the kepe wele the halidaye . Whiche is ordeyned principally that men shulde than withdrawe her thoughtes and their mynde . from the worlde / and thynke thanne on god and on heuynly thinges Than thynke on their owne vnkyndnesse and of goddes godenesse as I sayde firste And therfore he saith Memento . Thynk that thou halowe wele the halyday That is to say / loue god with al thy thought and with al thy mynde / that thou be in wyl no thynge to thynke ayenst his plesaunce / and that thou haue lykyng to thynke of him by grace of the holy goste / to whome the thridde commaundement is applied / withouten whome as seynt poule saith . We may thynke no gode thought The firste precepte is applied to the fader almighty that may best helpe at nede . For mawmettes and ydolatry may nat helpe The secounde precepte . is applied to the sonne alwytty . Whose name is treuthe and souerayne wisdome For he knowith al he may nat be disseyued And treuthe shulde natt be taken in veyne / but alwaye worshipyde & wisely mayntened The thrid precept is applied to the holy gost whiche is clepid . paraclitus . that is to saye comfortoure . For the halidaye is ordeynyde . to comforte bothe of soule . and of body / to comforte a man and and beste And the holy goste confortith vs in sorowe and care / & he is bote of euery bale . He yeueth reste after trauayl / He is so lace in disease / and he abatith careful thoughtes / and yeueth pees and reste in herte And therfor the prophete saith to him Logitacio hominis confitebitur tibi . et reliquie cogitationis diem festum agent tibi Mannes thought shal be aknowe to ye his myscheuys / and the remenauntes of his thoughtes shal make a haliday to the in the sunday and other festes . Secundum multitudinem do lorum meorum in corde meo : consolationes tue letificauerunt alam meam . Lorde saith he after ye multitude of sorowes in myne herte / so thy confortes haue gladyd my soule For the holy goste biddeth that men reste from their traueyles here in the halidayes . and after in endlesse blisse .

The xx . chapter .

ALso leue frende / as the gospel saithe Mar. xii·c . ye shal loue god with al your hert with al your soule / with al your mynde / with alle youre mighte . that is to say / as seint Bernarde saith / ye must loue him . dulciter . prudenter / fortiter / Swetely . Wisely / mightily / Swetely wiy al youre herte / with alle youre . soule / that ye haue likyng in him passinge al other . Wisely with al youre mynde & with al your thought / that ye studye and be besy night & day to do his plesaunce . & to fle his offence Also ye muste loue him mightily & stedfastly that neither wele ne woo departe you . from his loue And therfore seint poule saith that no tribulacion hunger ne thruste / hete ne colde / lyf ne dethe / ne no creature shuld departe vs from the charite in crist if we louyd him as we shulde loue / ye shal loue youre god with al youre hert / so that ye loue no thinge but for him & in him . ye shal loue him with al your soule so that ye spende al youre wylle . & alle youre affection in his loue . ye shal loue him with al your mynde / so that ye spende al your thoughtes in his loue . ye shalle loue him with al youre mighte . so that ye spende al youre mightes in his loue / so that ye assente to no thing / ne thynke no thing ne do no thinge / ayenst his plesaunce / ne that shulde lett his loue . ne departe you from his loue The firste commaundment techith vs to loue him mightily The ii . techith vs to loue him wisely . The thrid techith vs to loue him swetely in ease and reste of herte By the firste commaundment god techith vs feith and right bileue By the secounde he techith vs hope For as he saith by the ꝓphete Qm̄ in me sperauit liberabo eum : protegam eum qm cognouit no men meum . For he hopyd in me I shal deliuer him . and I shalle defende him for he hath knowen my name . Beatus vir cuius est nomen dni spes eius : et non respex it in vanitates . et insanias falsas . p̄o. xxxix . Blessyd be that man whose hope is in the name of oure lorde / and hath taken hede to no vanityes ne to no false wytnesses to forswere him / and to take goddes name in veyne . For as seynt poule saith / ther is no name in whiche we may be sauyd / but goddes name swete Iesus And therfore they that haue goddes name in worshippe / may haue siker hope to be sauyd And tho that haue it in dispite owe to be in grete drede . By the thridde commaundement . god techith vs charite For charite and gode loue is reste in euery wo & trauayl For loue makith traueyl lighte and easy / that shuld elles be ful diseasy . By the firste precepte of charite we be bounden to shewe loue to god in herte / in worde / in werke And therfore god biddeth that we shuld loue him with all our herte / with al our soule and mynde / that is to say with al our speche For speche outward is token of thoughtes inwarde Also he biddeth vs loue him with al our mightes / that is to saye . With al oure werkes . And so the first precept of the firste table techith vs to loue god with alle oure herte The secounde techith vs to loue him with alle oure worde / and shewe hym loue in speche For who so loueth wele a nother / he wole speke gode and worship of him that he loueth / and be glade to here of his gode name and speke him gode . & worship / and sorye to here his name dispised and diffamed By ye thrid commaundmente we ben taught to shewe loue to god in dede / that is to leue oure owne occupacions on ye haliday & yeue vs principaly to serue god & to be occupied with him / & no thing do but for his loue & to his worship / or for grete nede of oure self For who so loueth wele a nother / he wole seke a tyme to speke with him . & dele with him And therfore god biddeth vs halowe wel the haliday & than attende to him & occupie vs with him as with oure dere loue / that made vs of nought / and bought vs with his blode ful dere / & saueth vs / and kepith vs / and yeuethe vs al that we haue of any gode and fyndeth vs alle that vs nedith and moche more And if we loue him in this maner with all oure mightes and oure dedys / & oure werkes / and halowe thus the haliday & the sabot that he hath boden vs halowe / He shulde yeue vs a sabot and reste in heuen blisse / where as saith ysaie the ꝓphete . shal be sabott of sabottes . that is to say endlesse rest betok nyd by temporel rest in the halidaye . And moneth of moneth / that is to say endlesse myrthe betoke nyd and figured . by temporalle myrthe in the haliday . ysaie lx● vi . c . Amen .

Here endith the thridde precepte / & begynneth the fourth .
Ca. i. DIues .

As me thynketh thou haste declared the commaundmentes of ye first table ful wele and parfitly to mannes soul Now I pray ye for goddes sake perfourme that thou hast begunne . and declare to me ye commaundementes of the secund table / that I may the betr̄ knowe goddes lawe / and the more plesauntly serue my god / in kepe me the more peasible in charite with myn euencristen . For as I haue vnderstonde / al the seuyn commaundmentes of the secounde table be knytte in the secounde ꝑcepte of charite whiche biddeth vs loue our euēcristen as our self

Pauper .

Mankynde hath ii . begynnynges The firste begynnynge and begynner is god . The secounde begynnyng and begynner . is ye fader and moder By the first commaundement of the first table we be taught to worship god aboue al thinges / as him that is begynnyng of vs and of al creatures . By the firste commaundement of the secounde table we be taught to worship fader and moder yat been oure begynnynge next after god And therfore he saith in ye firste commaundement of the secounde table . Honora patrem tuum et matrem tuam . That is to saye / worship thy fader and thy modre . By the preceptes of the firste table he taughte vs to loue god aboue alle thinge . By the preceptes of the secounde table . he techith vs to loue oure euencristen as oure self . And for asmoche as charite is moost shewyd by worshipynge and helpynge of oure euencristen / therfore he begynneth by teching of worship that owith to be doone to them that we owe by weye of charite moste to worshippe after god and mooste to helpe that is fader and moder And therfore he saith . Honora patrem tuum et matrem tuam . Worship thou thy fader and thy moder . By which commaundement we ben bounden to helpe oure bodily fader & moder at nede and be to theym buxum and meke / and fle their displesaunce . nat dispise them / nat angre hem vnskylfully / nat banne ne warie them / ne harme theym ne scorne them for none age / for none vnclenesse / for no wanwyt ne folye that they say or do / but supporte them in their age and feblenesse / as they supportyd vs in oure youthe / and holpe vs . and kepte vs in oure feblenesse / whan we coude nat ne might nat help oure self . We fynde Genesis ix . c . That Noe had thre sones . Sem Cham & Iaphet . Whanne the floode was doon it happyd that their fader noe dranke so wyne . that he was dronke / for he knewe nat the might of the wyne . For bifore the flode men dranke no wyne ne ete no flesshe . And whanne noe was thus dronke / his myddel sonne C ham fonde him liggynge bare / so that he might se his preuy membris And anon he laughed his fader to scorne / & wolde nat hile his fader / but wente and told it to his brethern iaping and scornyng his fader But his brethern wolde nat se that nyce sight / but turned their face from their fader and cast a cloth vpon him and hiled him onestly . Whan ne noe awoke . and wiste whatt his myddel sonne Cham hadde doon to him . he was wroth with him and cursed his Canaan and al that shulde come of him / and made him thral & bonde to Sem and Iaphet / and to their children after them And thus for scorning and vnworship y● that the sonne dyd to the fader / beganne first bondage and thraldom and was confermyd of god .

Diues .

Sithen Cham dyd the synne & nat chanaan whiche was yit but a child why cursed noe the childe chanaan . and nat c ham the childes fader .

Pauper .

Noe wolde natt curse Cham in his persoone / for god hadde blessyd him in his persone with his bretherne anoone after the flode And therfore he cursed his sonne / and him in his sonne / and punysshed him in his sonne / and alle that shuld come of him For it was goddes dome that right as he hadde do shame to his fader / so his children shuld be shame and shenship to hym And as noye hadde no ioye of him so shulde he haue no ioye of his children .

Diues .

The skylle is gode and rightful / saye forthe

Pauper .

Therfore Salomon saith . Oculum qui subsannat patrem : et despicit partum matris sue / suffodient eum corui de torrentibus & demones / prouer. xxx . c The iye that scornyth his fader and dispiseth the birth of his moder / rauyns of the brokes / thatt is to say . feendes of hel brokes . shal delue oute and pyke oute the iye . And therfore he saith in an other place . Honora patrem tuam et gemitus matris tue ne ob liuiscaris . Memento qm nisi ꝑ illos non fuisses : et retribue illis quomodo ilu tibi . Eccle. vii.c. worship thou thy fader / and for yette nat ye sighinges of thy moder . ne what peyne she had whan she bare the of her body . Thynk that but by theym thou haddest nat been / and yelde them and do to theim as they dyd to the. And god bad him self in ye olde lawe that who so cursed or waried his fader or moder / he shuld be slayne Leuitici . xx . c .

The ii . chapter DIues .

Manye children wolde ful fayn se their fader and their moder dede / that they mighte haue her heritage / & lyue at their owne gouernaunce And ofte whanne they may natt haue it by their gode wyl ne by theire dethe / they wole haue it by plee . and by maistrye .

Pauper .

Such children fulle late shalle thryue . and they shal haue ful lytel ioy and worship of her children / but moche shame and shenshyp For as salomon saith He that cursith his fader or his moder or disesith theym / his lanterne shal be quenchyd in the myddes of derknesses . that is to say either he shal none eyre haue / or if he haue he shalle be withouten worship For the heritage saith he to whiche children hasten fast in this maner / shalle want blessyng and grace of god in the laste ende . Prouer. xx . c . And in a nother place he saith / that who so withdrawith any thyng from his fader and from his moder . and saith it is noo synne / he is as wyckyd as a manqueller . Particeps homicidie est . Prouer. xxviii . c . Also we fynde in the secounde boke of kinges xv.c. that absolon the sonne of Dauid wold haue put his fader dauid out of his kingdome / and he droue him oute of the cite of ierlm̄ barosote For he came so sodeynly on him that dauid was besy to fle . and saue his lyf Sone after absolon yaue batayle to his fader in the felde . But as god wolde he was discounfited / and moche of his folke slayne / bothe by swerde . & by the wylde beestes .

Thanne absolon fledde rydynge on his mule . discheuele . that is open heded And as he rode vnder an oke / his here that was ful longe and ful feyre smote vp amonges the bowes / & there fastenyd so that ye mule passyd forth in his renne But absolon henge stylle by the here . tyl that Ioab . that was cheefteyne and prynce of the oste of dauid came to him and smote him through the hert with thre sperys / and dyd stoone him ful vp to the deth / that was the moste dispitouse dethe in the lawe And soo absolon that was than ye fairest man lyuing / for haste that be hadde to the eritage and dyd suche wrong to his fader / he loste bothe his heritage and his lyf Also adony his brother wold haue been kinge while his fader dauid lyuyde / and dauid priued him of the kingdome for euir . & made salomon kinge / that was thanne nat xi . yere olde And afterwarde adonye was slayne for he wolde haue ben kinge ayenst his faders ordenaunce Therfore god bad in the old lawe Deutro. xxi . c that if ther were any vnbuxum child & wrawe that wolde nat obey to his fader and moder / they shuld lede him to the rulers of the cite . and say to them in this wyse Oure sonne is stoute & proude / he wol nat here oure techyng ne our biddyng / but he yeueth him to ryot glutonye and lechery / & to grete festes and fare And god bad that al the people of the cite or of that towne . shulde sle that vnbuxum child with stones / in example of alle other For whanne yonge folke . Wexe rebelle to fader and moder and yeue them to suche ryot and welfare / and ydelship / but they be chastised & withstonde in the begynnyng / they shal shende the comyntee of the peple / by robbery . murdre & manslaughter / by colisions & wicked cumpanyes and make rebellion & risynge ayenst their soueraynes / and so be cause of destruction of the londe of the cite and of the comynte Also Mt xv.c. Criste in the gospel repreueth al tho that by ypocrisy . Withdrawe nedful lyuyng from fader or moder / vnder colour of goddes worship and holy chirch And he repreueth tho men of holy churche that so enfourme the children to say to their fader and moder . that they may nat worship god and holy churche for ye coste that they do to susteyne theim self / and so make fader and moder to lyue in myscheyf / that men of holy churche may lyue in delice .

The iii. chapter .

NOt only by the precept of god ben we bounden and taught to worship and help our fader and oure moder / but alsoo by example in kynde as tellithe the maister of ꝓpirties . That whanne the stork that is clepyd Ciconia . in latyn hath brought forth her briddes to flight / both the male and the female been woxen fulle feble for trauayle that they hadde in the bredyng and bryngynge forthe of their briddes / and so feble that they may natt we le helpe theym self For bothe the male and the female sytte by dyuerse tymes on the eyren / & chaunge their traueyle in bredynge of their briddes / and in fetchyng of mete and drynke for them self . & for their briddes . And therfore whanne the bryddes been woxen and may fle / they fetche mete to their fader & moder into the nest as longe tyme as they traueiled to brynge forth their byrdes / tyl they be releuyd and may traueyl to helpe them self . Also he tellith that ther is a bridde that is clepyd a pellicane . Pellicanus . And ther is a greate enemyte bitwene the pellican and the addre The addre waiteth whanne the pellican hath briddes / & whanne she is out of the neste to gete mete to her & to her briddes . the adder crepith vp into the neste and sleeth the briddes . Whanne the pellican cometh ayen / and fyndethe her briddes slayne on this maner / she mourneth three dayes and thre nyghtes for dethe of her briddes . The thridde day she settith her ayen ouir her briddes . & with her bylle she smytethe her selfe in the syde . and spryngithe the blode on her briddes And by the vertue of the bloode she rayseth them fro dethe to lyf . By the bledyng she wexith so feble that she may nat traueyl to fede her self .

Thanne some of her briddes for loue and pitee put theym to traueyle and fede their moder / & some yeue no tale of her but only fede theym self . Whanne the moder is amendyd . and woxen stronge / tho briddes that helpyd her she loueth and cherissheth . And the other that wolde nat helpe her / she betith and bylleth and castith them oute of her cumpany .

The iiii . chaptre . Diues .

This precepte biddithe vs worship fader and moder / & that we may do withouten ony coste and with lityl trauaile / For we may ryse a yens theym . knele to them and take ther blessing and speke to them with reuerence and so kepe ye commaundement /

Pauper

The commaundement byndethe vs not only to worshipe . fader & moder with such reuerence doing but also to worship them with helpe at nede /

Diues .

Where findest thou that helpe at nede is cleped worship .

Pauper

In the firste pistle that seint poule wrote to ye bubssop tymothee . v.c . where seint poule bad that he shuld worship verrey widewis . That is to saye he shulde susteine them with godis of holy church And he clepith there varrey widewis . that had no good to be susteined withe of ther owne / And if that she hadde children or fader or moder or whereof to liue . he bad that she shuld lerne to rewle hir houshold and helpe fader & moder as they holpen her / And in the same chapter he biddeth that prestis and men of holy church that rewle wel her sugettis . shuld haue double worship of the peple . That is to say the glose that the people shulde obey to them & do them reuerence and finde them al that theym nede . and namely to them that trauayle in prechinge and techinge of the gospel

Diues .

It is only foly . Whan folke for age and feblenesse maye not ne can not helpe them silf ne gouerne theym silffe thanne to be take to ther childrens gouernaunce of the howshold . & putte them silf in keping of ther children and ther gouernaunce .

Pauper .

More semely it is that they putte them in her childrens gouernaunce and keping than in straungeris Namely if they haue founde them good and kinde to them bifore But for any trust in ther children I wold not counsci●e them fully dysmytten them of her good / But alwey reserue the lorship to them silf . and ther children in daungere / And therfor salamon sayth / Audite me magnati and omnes ppli &c. Eccle. xxxiii . ye grete men and gouernouris of holy churche and ye al people liste now to my saw yeue to no man ne woman power vp on the by thy self Neithir to sonne ne to doughti ne to brother ne to frend yeue not awey to other men thy good and thy catell For happely it may repent the. and thān shalt thoupreye to haue helpe of thine owne good and thou shalt noon haue . Melius est vt filii tui te rogent quamte respiccre in manus filiorum tuorum Eccl. xxxiii . c . It is better sayth he that thi chyldren pray the and axe helpe of the : than thou loke into ye handes of thy children for helpe . I fynd that an olde man bitoke to hys sonne hys houshold and yaue him al that he hadd to kepe him wel in his age / Firste he lay with his sonne in the chaumbre . at the last he was put oute of the chaūbree & layde him bihynde the spere at ye haldore For he cowght & row ghide so : his sonne and his sonnes wyf might no rest haue by hym in the chanmbre / And whan he lay so nigh the halle dore he had moch colde and clepyd to him hys sonnes sonne a litel childe : and badde him goo to hys fader : and axe of him some cloth to kepe him with from colde / The childe ded the erande : and the fader toke ye childe an olde sacke / Haue sayd he : and bidde hym lay this on him Nay fader sayde the childe . butt kytte it in too . and sende ye him the halfe : and kepe ye to you ye other halfe : tyl to the time whan ye be olde that ye may thanne hil you therwithe and kepe you fro colde / Not longe syth thys caas bifel in colchestre There was an olde man sumdel lettred : which bitoke his sonne in his age al ye housholde / and yaue him al that he hadd for to kepe him wel in his age First he lay in chaumbre withe his sonne / after he was putt aloone : in an oute chaumbre in the yerde : and was seruede fulle cudl both at bedde and at boord On a daye he prayde his sonnes wyf to lene hym half a busshel to mete by a certeyn thynge / Butt he wold not tel hir what he shuld mete / She toke him half abusshel hauyng greate wondre what he shulde doo therwith / He wentte into his chaumbre and shett the dore to hym / He toke a sewe pens and halfpens & ferthingys / that he hadde : and put them into the craueises of the half busshel And sone aft he toke hir ayen hir half busshel / She loked besily in the halfe busshel : to knowe what he hadde mote therby / And thanne she foonde that money hanging in the crauises and cliftes of the halfe busshel : and she wend that he hadde mote money by the vessel : And went & she wide it to hir husbond / and he wende the same For his fader kept eú a gret hutche besidis his bedde wel lockid Right heuy it was . but his sonne might not wete what was therin But after this dede he hopi●e that ther hadd be therein moch mony And in hope of that money He & his wyf kepte well and onestly hys fader in to hys dethe . Whanne he was dede : he brake vp the hutche for keie fonde he non therto . And thanne fonde he in that hutche but erthe and stones and a betyllyinge ouer it with a scrowe theron in the wich was wreten in this maner / whith this be til be they beten that her children her good shal letyn : and yeue away al ther thinge & goon them self on beggynge .

Capitulum .v. DIues

yet contrate . Crist sayth in the gospel . Qui non odit patrem suum et matrem suam-non potest meus esse discipulus . Luce . xiii.c . He that hatith not his fader and his moder he may not be my disciple / But that we be bounde to hate we be not bounde to worship ne to helpe / Therfore thanne we be neyther bounde to worship fader ne moder : ne to helpe them at nede

Pauper .

Crist sayde tho wordes whanne nighe al the worlde was hethen and of false bileue : whanne nighe al the faders and moders were in false bileue and in deedly synne / And therfore criste sayde tho wordes . Not that children shuld hate the persons of yer faders & moders But they shuld hate their false bileue / and theyr wicked liuynge . and so vs muste al if we wyl be saued / we shulde loue euery man and woman and hate their synne / And in as moche as fader and moder with stonde vs in goddes weye : we shulde hate ther maleice and forsake ther wicked liuynge and folowe godd and be besy to drawe fader and moder after vs in goddes weye by good techynge and ensaumple /

Diues .

yet contrate Crist sayth in the gospel . Deni seperare hominem aduersus patrem suum et aduersus matrem suam mt. x.c .

Pauper .

In goddes cause and in truth man and woman owthe to forsake fader and moder if they wythestonde goddes cause / and holde a yens the truthe / And so Crist cam for to departe man and woman fro ther fader and moder : that stode in false bileue ayens god / Criste cam not to put ful hate bitwene man and his fader and moder : But for to make man & woman to forsake fader and moder for goddes sake : If they wyl let them from godde / And therfore he saythe in the same place . He that loueth fader and moder more than me he is not worthy to come to me / we shuld loue fader and moder and helpe them at nede / thou they be hethen and neuir so wicked but we shulde loue god more than them And if we may not please godd and theym also : we shulde offende thyem and please god : and alwey loue ther person and hate ther synne / And be bisy to a mende them by good enformacyon with loue & lownes and reuerence .

Diues .

yet contra te Seint poule saith . Non debent filii parentibus the saurizare sed parentes filiis .ii. ad corum .xiii ● . c : Children owe not to tresoure ne to gadre to gidre to ther faders & moders : but faders and moders owe to tresure and gadre to ther children . Therfore thanne it semeth that children shulde not care for ther fader and moder : but fader and moder shulde care for ther children

Pauper .

Erhe of them owe to care for other / But more the fader and moder for ye childe : thanne the childe for fadef and moder

Diues .

Why soo

Pauper .

For the child is toward and by comon course of kynde is semynge lenger to lyue thane his fader or moder / And his chldren shulde be his fadris children children and his moders / And so fadere and moder care not only for ther owne children : but also by wey of kynd : they care for yer children children : & haue effection mor to ther children : than ther children for them / And more care for ther children : than ther children for them / And therfore right as the rote in the tree by wey of kynde yeueth more moysture & vertue vp to the tree and to the croppe / Thanne the tree or the crope yeueth doune to the rote : soo by wey of kynde the fader and the moder moste be more besie to helpe ther children : and to ordeyne for theym . Thanne the children for fader & moder that sooner by wey of kind shuld dye / Netheles right as the crop refresshithe the rote by moysture of dewe 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 .

Whanne man or woman entrethe into the religion : he is dede a yenste the worlde / Therfore thanne it semethe that bihis religion he is vnb●unde 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 .

Pauper .

Man and woman by thys precepte is bound to two thingis : to reuerence 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 them 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 eplam 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 them no helpe ne reuerence : Houe kepeth he thanne thys precepte :

Pauper .

Thow he se them 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 persone : yet he kepe the precept / For thow this precepte byndeth alwey man and woman : yet it byndeth not for alweye . as say these clerkes nat for euery 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 them sauynge his obedience and onestee of his religion . In sum . con. 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 mendinaūt : 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 .

forbede 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. in . 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 ayens 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 in 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 Seint benet sayde that he hadde noght thanne wherwith to helpe hym . But come ayen sayde he to me : after too dayes : and thanne 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 oum 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 was no thing left in the couent wherby to liue but a litel oyle in a glasse / Ther cam a man to hym whos name was agapitus : And prayde him for goddes sake to yeue him alytyll oyle / Seiut benet bad the monk that hadde the oyle in kepynge : deliuer that oyl to that nedi man The monke for negardship and for that it was the couentys gode wolde not delyuer it to the nedy man / For if he yaue that a wey ther shuld noon leeue to ye couentt / Seint benet was myspayde : and badde another monke take the vessel of glas withe the oyle and caste it oute at the windowe : for that the monke was so vnobedient for the oyle / whan it was caste oute : it felle doune more than an hundred foote on cragges and stones For the house stoode vpon an hygh hyl / & nether ye glas brake ne the oyle spylt . Thānee sit benet bad the monkes take it as it was / and yeue it to ye nede man And thanne bifore al the monkes he vndername the cellerer of hys pride and of his wanebileue Thanne saint benett withe hys brethern prayde to godd that he wold sende them some oyle wherby to leue / And anon a tunne that laye there besyde voyde sodenly was so ful of oyle that it ranne ouer in the flore / we reden also in the lyf of saint gregory that there cam a man & axide saint gregory almes for goddis sake For he hadde lost al hys good on the see : and onneth he escaped with lif Saint gregori that was than but abbot : bad his awmener yeue hym sixe pens / And he did so The same day he cam ayen : and axide almesse : and hadde as moche / He cam ayen the thyrde day and aleggide greate pouertye : that he hadde lost moche goode : and gate but litel ayen Seint gregory bad hys ꝓcuratour & rewler of the couentis godes that he shuld yeue hym his almsse / He answerde and sayde that there was non thinge lefte : but adisshe of siluer in which his moder was wontt to sende hym mete / Saynt gregory bad hym yeue the poreman that disshe / And so he dede This pore man was goddes aungel : in ye lekenes of a pore man / & for thys almesse god made seint grery afterward pope of Rome / we fynde also in the lyf of saint fraunces That he bad hys brethren take the clothes of our ladies ault . & yeue them to ye pore folk . viii.c .

Diues .

the religeouse saye that the godes of the couent ben alle theyre goodes in comon . And therfore may non of theym yeue oute awey withoute assentte of them al : For by comon rewle of the lawe : that toucheth al moste be approued of al / Quod omens tangit : ab hominibus approbari debet . And by a nother rewle . there may noo man yeue any other right : but such right as he hathe hym self / Nemo potest plus viris transferre in alium qm sibi competere dinoscitur / And therfore sith no persone of the couent hath any right in godis of the couentys : therfore non of them maye yeue any almes of the couentys godes ne non other goode withe oute assent of them all : or of the more parte / For what thinge is any monckes of the couent : it is the couentis / And what so he getteth . it is the couentys . Quia qc quid adquiritur monacho : ad quiritur monasterio .

Pauper .

Bi such ipocrise vnder the color of poute they mainteyn ther pride & ther auarice : & occupye gretter lordshipys than do many dukes eerlis and barons to greate hindrynge of the londe and gret disease of the pore people / For the god ordeined to be comon to helpe at nede all men at nede : they say that it is thers and no mannis els / So that foure men of religion in one house myghte spende xx . thousend marke bi ther wil & by ther comon opinyon / al that good shuld neythir turne to help of the lond ne of the pore people but all to helpe the pore couent

Diues .

Say to my skillys .

Pauper .

Thy skillys be not worthe / For the godes of religiouse shulde be more comon than other mennes godis : to helpe the lond and the pore peple / And therfore sayth ye law : that comon lyf is nedeful to al men / & namely to them that wyl folowe the lif of cristes desiples / For as the eyre : or the light of the sonne may not be deperted : ne approprid to one place more than to a noyer / So saith he shulde al these worldly godes be comon in nede .xii. q̄. dilectissimis / And therfore they that haue most nede : haue moste right to godes of the rereligeouse And the lorship is no more aproprid to the religiouse than to the seculeris / Fr bothe seculers and regulers shulde be holpen therby But dispensinge gouernaunce : And kepynge of the goodys of holy churche : is a ꝓprid to the religeouse and to other men of holy churche / And therfore saythe holy writt that in the begynyng of holy church al thinges were comon to the multitude of al cristen people nat only to the apostlys : but to al cristen people . Actuum . quartum . capitulum . & . xii . q̄. dilectissimis . And therfore if religeouse mispende the godes that be taken to them . & help not the nedy peple : they do cristen peple grete wronge For they withhold them her right : and make ꝓpre to them that owthe be comon to al It is a shame and an ouer greate abusion : that a man of religion shal ride with his tenth summe or with his twenty summe on an hors of ten pounde in a sadel al gold bigon And for pouertye that he byndeth him to in his ꝓfession as they saye he maye not yeue an halfpeny for goddys loue ne helpe his fader and moder at nede withouten axyng leeue of hys souereyn / Syth god that is souereyn of al bad them helpe fader & moder at nede / For goddis bidding is most to charge And seint peter sayth / Obedire oportet domino magis quam hominibus Men muste obeye to god more than to man / And therfore god may saye to such folke of religion that witholden almesse from fader & moder & from the pore peple to make her house & her couent riche . that he sayde to the maisters of the lawe and to the phariseys that were men of religion that time Quare transgredimini mandatum dei ꝓpr tradicionem vestram why breke ye goddes commaundenent for youre statutys and youre lore mt. xv . ix.c .

Diues .

It is long sithe I harde the speke of this matter . passe forth & speke more to purpos

Pauper .

Also we be bounde to worshipe fader and moder / nat only in reuerence doing and helping at nede but also in obeiyng to her biddyng and her lore / For salomon sayth / Audi patrem tuum qui genuit te / et ne cōtēpnas cum seuuerit mar̄ tua ꝓv . xxiii . c . Here thy fader that the begat & dispise not whanne thy moder is olde . That is to saye / For any age dispice hir nat / but be low and meke to hir and set hir teching in hert Iudicium patris audite filii dilecti &c. Eccl. iii. c . ye dere children here ye the dome of your fader : and do ye so that ye be saued He that worshipth his moder : he maketh him a tresoure in ye worlde comynge / He that worshipth his fader : he shal haue ioye of hys children / And he shal be hard of god in hys praier : and he shal liue the lenger good lyf / And he that obeith to his fader : he shal refressh his moder / He that drede god : he worshipe fader & mader And he shal serue him that bigate him as his lorde in worde & in dede and in al pacience worship thy fader sayth he : that goddes blessing mai comto ye The fadirs blessing sayth he makethe stable & seker ye housis of her children : and the modris curs distroith her housis doune to grounde He is ful of wickide fame that : forsakethe hys fadris obedience / And he is a cursed of god that angrethe his moder & wyl not do hir bidding / Al these ben salomonis wordis eccle. iii. c And therfore god bad that children vnbuxum to fader and moder shuld be stoned to deth deut. xxi . We reden ieremie xxxv.c. That ionadab bad his children that they shuld neuer drinke wynne make house ne sowe londe ne set vine / And for that they kepte her fadris bidding : god seyde to them by the ꝓphete ieremye / For that ye haue obeide to the precept of ionadab your fader and kept al his cōmaundemētis : therfore ye kindred of ionadab shal not fail his commaundementes . Therfore the kynrede of Ionadab shalle nat fayle / but al daies that kynred shal be in my sight / & I shalle haue iye to them and helpe them But the wicked people of iuda . and of ierlm̄ that wold nat obey to my commaundmentes I shalle distroye . Therfore seint poule saith Filii obedite parentibus vestris . &c. ye children saith he obeye ye to your faders & moders for that is rightful thinge . Worship ye fader and moder for this is the first commaundment and biheste / that ye may be wele in lyuynge longe vpon erthe And ye faders saith he prouoke ye natt . ne styre ye nat youre children to wrathe vnskylfully / but noryssheth them in gode lore and in vndernamynge of oure lorde god . Ad ephe. vi . c . Criste goddes sonne god and lorde of al thing bicame subgett to mary his moder & to ioseph his keper / yeuyng vs al ensample to obeye and to be buxum & meke to fader & moder And salomon saith . Audi fili mi disciplinam patris tui . My dere sonne here ye lore of thy fader / & forsake nat the the lawe of thy moder / & thanne thou shalt haue grace and worshyppe . Prouer. i.c. And as he saith in a nother place . He is a fole the scorneth his faders lore . And he that kepith his faders vndernamyng shal be the more wise and the more slye . Prouer. xv.c. Also vs muste worship fader and moder with gode lyuynge For as salomon saith . Dolor patris filius stultus . The childe fole is sorowe and shame of his fader . Confusio patris de filio indisciplinato Of the sonne euil taught cummeth shame and shenship of the fader . and his doughter fole & euyl taughte shal lese his worship / & the wyse doughter shal be gode heritage to her husbonde to saue him . And the doughter that shendith her husbonde is in grete despyte and shame of her fader . that bigat her Eccle. xxii . c . The wise sonne gladith his fader The sonne that is a fole in lyuynge is his moders sorowe Prouer. x.c. Ira patris filius stultus : et dolor mrīs q genuit eum . ꝓuer . xvii . c . The fole childe is wrathe & tene of his fader / and sorowe of his moder . that bigatte him .

The x. chapter .

And therfore salomon saith . Virga et correptio tribuunt sapīam / puer aunt qui dimit titur voluntati sue confundit matrem suam . ꝓuer . xxix . c . That is to say The yerde vndernymyng yeuen wytte and wysdome to the childe / and that childe that is leten haue his wylle in his youthe shendith his moder & al his kynrede . Example we haue in the first boke of kinges . of hely that was highest busshop and preest . of goddes lawe / and of his sonnes ophny and phynees . That for their fader vndirnam theym nat ne chastised hem of their wicked tatches / for the children syn and for his mys sufferaunce . god toke from him his dignyte . & from al his kynrede for euyr / & slewe his children and nigh al his kynrede in batayl . And so the wycked taches of his children vnworshipyd him and alle his kynrede for euir / & brought them to ende lesse shame And his mys sufferance was cause of their deth and of his shenship and shame to al her kynrede . The synne of his children was pride letchery lusty fare and glutonye / and sleuth & rechlesnesse in goddes seruyce and in goddes lawe And therfore gode frendes & gode children I pray you alle that ye be buxum & meke to fader and moder / & worshipe them nat only with reuerence doyng in dede and speche / but principaly with youre gode lyuyng . & youre gode berynge . For that is the most worship that ye may do to them / and the moste velonye if ye do amys And do ye so that youre faders and moders & your kynred may haue ioye of you / & than shal ye haue ioye of youre children . For the wise man saith Qui honorat prēm suum io cūdabitur in filiis suis Eccle. iii. c . He the worshipeth his fader shalle haue ioye of his children . And who so worshipeth nat his fader & moder in this maner / but doth them wrath and tene by his mislyuynge and euyl taches / he is a cursyd of god Maledictus qui non honorat patrem suum et matrem suam . Deutro. xxvii . c . Acursyd be that childe saith he that worshipeth nat his fader and moder with his gode lyuynge / but vnworshipeth them with his myslyuynge . For al the myscheuys of the childe turne to vilonye & shame of fader & moder . And al the godenesse and al the gode bering of the childe / turne to grete worship of fader and moder / and of al the kynrede A grete worship . is to fader and moder whanne men blesse them and pryse theym for godenesse of their children & say . blessyd be ye fader that the child begatt / & blessyd be the moder that him bare Therfore saith the wyseman that god worshypeth the fader in his children . Whanne he seeth theym gode children . Eccle. iii. c . It is grete vilonye to fader and moder whanne men curse them and deprayue theym for wyckednesse of their children And therfore the wise man saithe . Non iocunderis in filiis impiis Haue thou no ioye ne likyng in thy children if they be shrewys & drede nat god It is better sayth he to haue one gode childe / than a thousande children shrewys / & better to dye withouten / thanne to leue after them shrewyd children . Eccle. xvi . c. For as he saythe . Sapīe . iiii . c. Alle the children that come of wycked folke shalle be wytnesses of wyckednesse ayenst their fader and moder / whanne they shal be chalengyde of theire wyckydnesse at the dome For the fader and the moder shal aunswere thanne for their owne wyckednesse / and for their children wyckednesse But the wise man saith / if thou haue children tech theym we le / and bowe them and make them souple and meke in their youthe . If thou haue doughters . kepe wele their bodies & honestly / but shewe them no glade chere / be nat to homely withe them Eccle. vii.c. While a tree is a smalle sprynge it may be bowyd as men wole haue it Butt whanne it is ful woxen / it wole nat be bowyd So may the child in the youghe with a lytel twygge be chastised and made lowe and meke But whanne he is woxen & rotyd in pride and mysuse of lyuynge / it is ful harde to lowe him or to amende him . And therfore the wise man sayth . Qui parcit virge odit filium : et qui diligit illum instanter erudit Prouer. xiii . c . He that sparith the yerde hatith his sonne / and he that loueth his sonne techith him and chastifeth him bisily . Example we haue in kynde of the egle . Which of al foules may se ferthest / and is mightiest in sight / in somoche that he may se & loke ayenst the sonne whanne it shyneth moste bright without blemysshyng of the iye . And whanne she hath briddes & they be ful woxen / she doth hem loke ayenst the sonne And tho the loke wele ayenst the sonne with oute blemysshynge of iye / them she loueth and cherissheth . And them that wole nat ne may nat loke ayenst the sonne / or blemissh their iye in lokynge ayenste the sonne / she betith them and bylleth them . And but if they amende them / she castith them out of the neste / and putteth theim oute of her cumpany as for noon of her briddes . Thus shulde faders and moders teche their children . to haue their iye vp to god / that is sonne of rightwisnesse : & take hede to goddes lawe by exaumple of tobie : whiche sayde to his sonne / Al the dayes of thy lyf haue thou god in mynde : & be ware that thou assentte to no synne ne leue not goddys commaundement . Tobie . iiii . c . And therfor salomon sayth . Eccle. vi . That the wicked man that loketh not vp to the sunne of rightwisnesse is so blent with derkenesse of sinne / that he woot not what is gode : ne what is wicked / And therfore sayth he in the next chapter wisdom with richessis is more ꝓfitable than with oute richessys : & it profith most to them that sethe sunne . that is to say to them that haue iye to the sunne of right wisnesse . that is god / For as salomon sayth . Ocu● sapientis in capite eius . Eccle. iio. The iyen of the wise man be alwey in hys hede . That is to say in crist that is hede of holy churche and of al thingis / And dauid sayth . Sic ᵗ oculi seruorum in manibus dno rum fuorum et sicut oculi ancille in manibus domine sue : ita o culi nostri ad dominum deum nostrum donec misereatur nostri . As the seruantys haue ther iyen to the handes of ther lorde : and as the mayde in chaumbre hath hyriyen to the handys of hyr lady : So muste vs haue oure iyen vp to oure lorde god til he wyll haue mercy on vs .

The eleuenth chapter DIues .

Reson yeueth that men shuld teche ther children goddes lawe : & gode thewis / and for to take hede to god that made vs al of nought / and bought vs so dere . But no we men saye that there shulde no lewed folke entirmete them of goddes lawe : ne of the gospel : ne of holy writ : nether to kun it ne to teche it .

Pauper .

This is afoule enour and ful perilous to mannys soule / For euery man & woman is bounde aftir his degre to do his besines to knowe goddis lawe that he is bounde to kepe . And faders and moders godfadres and godmodres be bounde to tech ther children goddes law or elles do them be taught / And therfore god sayth . Erunt ●ba hec . &c. These wordes that I bid ye thys daye shulde be in thy herte . Thou shalt tell them and teche them to thy children / Thou shalt thenk theron sittinge in thy house amougys thy folke : And whan thou goest by the way . Whan thou goest to slepe . & whan thou a risest thou shalt bynde them as a token in thy hande in thy dede : in thy werke they shulde be alwey styrring byfore thy iyen of thyn herte / Thou shalt wryte theym in thy thressheolde and in thy dorys of thyn house that is to saye whanne thou comest in : and whanne thou goest oute . in thi beginnynge and in the ending of euery dede / alwey loke that thou ne noon of thyne forfette ayens goddes lawe by cause of the. Deuto. vi . c. And in another place of the same boke he saythe thus / Thou shalt teche my wordis to thy children : to thy folke . and to thy kinnesmen . Deut ᵒ : iiii . c . And saint austen sayth that ech man in his owne hon shold shuld do the office of the busshoppe in techynge : and correctinge of comon thynges / And therfore sayth the lawe That the office of techinge and chastisinge longeth not only to the busshop : but to euery gouernoure after his maner / & his degree . To the pore man gouning hys pore housolde / To the riche man gouerning his folke / To ye husbondman gouernynge hys wyf . To the fader and moder gouerninge ther children To the iustice gouernynge hys cuntre . To the kynge gouernynge hys people .xiii. q̄. . duo . & q̄. non putes . And oon neighbore shulde teche another / For saint Peter sayth . Euery man minestre on to other the grace that he : hath taken of god .i. petri iio.c.

Diues .

My fader and moder be dede : And therfore I lete me dischargid of this commaundement .

Pauper .

Thow they be dede : yet art thou bounde to doo them worship and to helpe ther soules withe hooly prayers and almesse dedys if thou myghteste Also thou art bound to worship them with thy good lyuinge : as I sayde firste / For the wisman sayth That he that techeth well hys child : he shal be praysed and worsshiped in hys childe amongis hys kynred he shal haue ioy and worsship in hys childe / The fader of the well taught childe in some maner is dede : & in some maner is not dede . For he lefte hys chylde lyke after hym / For all if the fader dye bodely : yet he lyue and is worsshipped in the goodnesse of his children / Est mortuus et quasinon est mortuus . Eccl. xxx.c. And in the wickyd lyuing of the childe : the fader is vnworshiped and dede . Whyle he gothe vpon erth / Also by thys commaundement we be bound to worship godfader and godmoder .

The xii . chapter .

ALso to worship god : that is fader of al thynge that is cleped fader of mercyes : and god of al conforte . Pater mīarum . et deus tocius consolacionis . He is oure fader for he made vs of nought . he bought vs wythe his blod he findeth vs al that vs nedeth and moch more : he saueth vs . he kepeth vs . he ledeth vs he fedethe vs : he medeth vs . He is our fader by grace / For by his grace he hath made vs eyrys of heuen blisse / was there neuer fader so tendre ouer his childe : as god is tendre ouer vs / He is to vs bothe fader and moder / And therfore we be bounde to loue hym . and to worship him aboue al thing . as I sayde in the firste commaundement : But he maye say to vs as that he sayde to the vnkynde iewis / Filius honorat patrem : et seruus dominum suum timebit . &c. The sonne sayth he by wey of kynde worshipith his fader / and the seruant shal drede his lorde . Syth thanne I am fader of al. Where is my worship And sythe I am lorde of al where is my drede : Neyther ye worshyp me as a fader : ne drede me as a lorde Malach. i.c. Nunqd non est pater vnus omnium vestrum Nunquid non deus vnius creauit vos : Haue ye not sayth he al oon fader . & oon god made you all / why thanne sayth he despise ye ech man other . That is hys brother by pryde and ouerledīge and brekynge the commaundement of youre formfadris : Malach. ii : c. Also for ten●re loue that he hath to mankynd : he clepc●h hymsylfe oure moder saiyng to sin●ul soule : wenest thou sayth he : that ye moder may foryete hir yong childe that she bare of hir body : and haue no reuthe ne petye theron : And thou she foryete hir childe & haue no petye theron : yet I shal not foryete the to shewe the mercy . ysa . xlixo.c. And therfore he sayth . Ego mater pulcre dileccionis &c. I am moder of fayre loue . of loue drede . of knowynge of holy hope . In me is al maner grace of truthe & of lyf / In me is al hope of lyfe of vertu of mercy alof al maner goodnesse Eccle. xxiiii . c . And thus by this precepte we be bounde to loue our god and worship him aboue al thynge as oure principal fader & moder / And that principaly for the mercy and pety that he shewthe to mankinde in his gouernaunce & keping By the first commaundement we be boande to worshyp him aboue al thing for he is endles might as god & beginner and shaper of alle thynge .

The xiii . chapter

ALso we be bounde by this commaundement to worship oure gostly fader that hath cure of oure soule : as pope . and oure busshop oure prelate . oure person . oure vecary . oure curate . our confessoure / And oure moder that vs muste worshipe is holy churche . Of this maner fader and moder sayth salomon / Audi fili mi disciplinam patris tui : et ne dimittas legem matris tue . Mi dere son sayth he here the lore of thy gostly fader : and forsake not the law of thy moder holy church . ꝓū . i.c. Of these maner faders spekethe also holy wryt / Lorde saythe he here byfore thou madest choson faders . and madest them ful holy .iio. macha .. i.c . Prelates of holy churche be cleped faders / For ther offyce is to gendre folke in right byleue : and to norishe them in good thewys : and vertuous liuynge / And therfore saint poule sayth / Per euangelin̄ ego vos genui . By this gospel I begate you in crist / Such faders be worthy double worship : as saint poule saythe / For they be worthy to be reuerenced of ther sutgettis : & to haue ther liuynge / Therfore they owe to haue tithes and offeringys of ther chyldren : that be vnder cure / For as saint poule sayth in the same place / The werkeman that wel traueilethe io worthy hys mede .i. tymo . v.c . But now god may say . Regnauerunt sed non ex me . Prelatys haue reygned in holy churche : & not of me ne by my plesaunce I made them not I chase them not And therfore saint poule saythe that thow men haue ten thousend maisters yet they haue but fewe faders / For prelatis for the most part seke mor ther own ꝓfyt than profyt of mannys soule . Omens que sua sunt querunt non que Iesu cristi / Such prelates and curatis be not fadirs of the peple : but wolues of rauyn that deuoure goddes peple . Sicut escam panis Of such prelatis & curatis speke ysaie the prophete . Ipsei pastores ignoraueuerūt intelligenciam . &c. Such shepeherdis prelates and curates knowe not goddis lawe ne the vnderstonding of goddes lawe / Al they bowed awey from goddes wey into ther own wey of false confience from the higheste to the lowest . ysaie . lvi.r. And for that sayde he . that the shepeherdis prelates and curates of holy churche dede soo folyly : & wyll not seke vp oure lord god to please hym and to serue hym / Therfore they haue lost vnderstonding and wit to teche the people / And so al ther flocke is disperplid by eresie debate diuisōn & discencion Ieremie . x.c . who saythe god by toke the shepherdes & p̄lates that thus disparplen and al forrende ye flocke of my pasture or lesewe that is cristen people . ieremie . xxiii.c . And therfore saint gregori in his omelie . omen .xvii. Ve signauit dominus . Maketh his mone & sayth thus Praye ye to god that he wyl send trewe werkemen into his corn . That is to say amongis his people / For ther is moch corn and moch people to be taught / But fewe werkemen of prechours to teche them and to tyll mannys soule . For thowe there be folke to hyre / There be fewe to seye or to teche / we se wel sayth he that the world is ful of prestes / But ful lytel ony of theym worchethe in goddes corn / For we take saythe he the offyce of presthode : but we fulfyl not to do the werke of the offyce .

The xiiii . chapter .

ALso by this precept we be bounde to worshyp oure eldre . that be oure faders in age And therfore god sayth . Coram can● capite consurge . &c. Ryse vp sayth he byfore the whytheryd man : and worship you the persone of old man or woman : and drede thy lorde god / That is to say For drede of god worshype thou thyn elders : and despyse them not for no age forno febilnesse . leuitici . xix.c . And therfore saint poule bad the busshop tymothie that he shulde not vnder nyme hys eldre ne olde folke to shrapely ne to proudly : but prai them as faders to amende them . yonge men as brethern . olde women as moders . yonge wemen as systers in al maner chastytye i. adtimo . iiii.c .

Diues .

Oft tyme olde folke be more sherewys than other and be ful harde to a mende thei be so roted in sinne And therfore as me thinketh them ne deth to be harde vndernoman & sharply / For god saithe . that ye childe of an hundered yere shall dye and the synner of an hundred yere shal be cursed . ysa . xlv .

Pauper .

Some olde folke be vertuouse and not customable to fine Suche owe to be worshipped : & if thei do some tyme amisse : for that that they be not customable to synne / therfore ther prelatis shulde the more spare them and mor worshipfully speke to them Som olde folke be customable to sinne 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 ●ole shuld be harde vnder noman

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. ℞. v. c. And iob sayde . Pater eram 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 dnis vestris carnalibus . ye seruantes obey ye to your flesly lordes with drede and trimelyng in simplenesse of youre herte : as to crist / Serue ye them 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 in 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 bydding 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 man ne woman but principaly 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 omni humane creature ꝓpter dm &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 & thenk 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 tantum bonis & modestis sed eciam 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 thus criste yaue you ensaumple whanne he suffered paciently 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 rom̄nos . xiiio.c. Where he sayth thus Euery soule . that is to say . euery man 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 ordinaunce 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 preising 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 consciens 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 : emperours 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 serūantys ?

Pauper .

Eueri creature is suget and seruant to god : or wyth hys wylle : or wythe oute hys wyl . And therfore saynt austen vp the psalme . Exoudi deus oracionem 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 . Iereīe . 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 ierlm̄ . 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 outen end / And therfor he sayth . Ve assur virga furoris mei et baculus ipse est &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 ayens the false peple And ayenste the peple to which I am wroth I shal byd him distroy the peple : robbe them . & sle them / But he weneth not so but he witethe it al to hys owne myght . & he dothe of malyce & I bid him do my rightfulnes ysa . x. c

The xvii . chapter . DIues .

Syth it is so that al lordship and power in 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 ꝓpter pctā pplī . 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 iiiiº : 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 tyrauntys be : is worthy no worship

Pauper

that is soth

Diues .

Why byddeth than god & peter & poul as thou hast sayd that men shuld do worship & obey not only to ye gode lordes but also to the wycked

Pauper .

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 persone in erthe we shulde worshype theym not ther owne personnes but for the dignitie that god hath youen them and made thiē 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 ꝓfyt / And the rfore saint poule sayth . Obedite prepositis vrins . &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 . Whos 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 a thing contrary 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 ayens goddes worship and ayens hys law thou shalt not obey to them in y● but to god that is ther souereyn : & thin also . And therfore sayth saint peter to the iewis Obedire oportet magis deo qm hominibus It bihoueth to obey to god more than to men : If it be rightful to her̄ you rather than : 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. q̄. non semper

Diues .

I suppose that the sugette be in dout whether it be goddes lawe or nay .

Pauper .

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 commaundement or ayens the feyth . or ayens goddes lawe or lawe of holy church / that he is bound to knowe thanne shal not he obeye in ony wyse to hys bdidīge .

Diues .

Is the suget bounde to obey to his souereyn in al thing leful .

Pauper .

Seruage and subiection came in amongys mankynde 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 mannis body and womans is bounde to seruage of tenmporall lordes and of ther souereyn . & mannys soule and womans is fre so that he maye haue hys thought hys loue . his wyl inward as him lyke . With oute leue of his souereyn / And therby he offendeth not hys souereyn ne pleseth ▪ but only god that knowth suerly mannys herte / But only in the dedis of ye body the suget is bounde to obei hys souereyn .

Diues .

In which dedys ?

Pauper .

In suche as longe to rewle and gouernaunce and in such thinges as he hath made hym suget into hys souereyn : in such the suget owthe to obeye to hys souereyn / As knyght in armes is bound to obeye hys chefteyn & hys leder in thynges that longe to armes / The bond man to hys lorde in doing seruyle workes in dutie of his bondage : the sonne to his fader : in thing that longeth to good norture & rewle of his houshold : the wif to hir husbond : in thing that longe to matrimony & social liuing / not in werkes of vileyn siruage / And if the wif obey more than she is bounde to . And do more dedis of lownesse in plesaunce of hir husbonde than she is bounde to : she is more to prayse . and the more he owth to loue hir & haue hir in worship as his owne flesshe / And if she do it for goddes sake : god shal be hir mede thowe hir husbound be ful vnkinde . But in thinges that longe to the kyng of mannis body : man ne woman is not suget to hys lorde ne to hys souereyn temporal . but only to god / For al men in thinges that longe to kynde of body be euen : as in substaunce of the body : in bringing forth of children / And therfore the seruaunt may wedde withoute leue of his lorde . and the sonne withoute leue of his fader / And the seruant may kepe hym chast withoute leue of his lorde and a yens hys byddynge . and the son ayens tye byddyng of hys fader and wedde a yens his byddynge and if him like . Netheles it is gode that yonge folke in such thinges folow the counseile of fader and moder and of ther frendes : but if ther counseile be to let them from god / For this skil also husbond and wif as ayens vsing of ther body be euen and eche of them hath power ouer others body .

The xix . chapter . DIues .

Is the people bounde to obey to the Pope to ther busshop to ther curate in all thingis what they wyl byd them do ?

Pauper .

In al thinge that longeth to keping of feythe and of goddes lawe : and fleing from vicys to which thingis they bounde them in ther baptem : they be bound to obey / And in al thingis of the which the gouernaunce longeth to men of holy church by comon lawe grounded in goddes lawe to gouern the people not in other thinges that long not too men of holy churche : ne in ther preceptis not grounded in goddes lawe / And in the same maner clerkes be bound to obey to ther prelates in thinyes that long to ther offyce grounded in goddes lawe & religious to ther prelates in thinges that long to kepyng of religion /

Diues .

I suppose that lordship or prelaci be occupyed vnrightfully by might and falsnesse . by symonye gyle and treson be ther sugettis bounde for to obey to them ?

Pauper .

If they obey to them in thingis leful it is medeful / Netheles some clerkis sai that such cas men be not bounde to obey : but for to fle slaunder and the more desese . Petrus in scrip . super ii . sent. d. vt . & sm̄ . confes .liº iii. tio. xxxiii . q̄. But for as moche as god yeuethe oft tymes the realmes and ye lordshippis of this worlde : and prelacye also not by mannys lawe ne mannys dome . but by his owne preuy dome and he is souerayn might lorde of lordes & king of kīgges therfor it is most sure to obei to such lordes and souereyns as longe as god sufferith them For god yeueth lordship and prelaci in thys worlde : bothe to good & wycked / And therfore as we fynde in danielys prophicie : god made nabugodonosor the wycked tyraunt kynge and lorde of the greate part of thys worlde : And after for hys pryde he toke hys kyngdome fro him : and made him in wyt lyke a beast . that he wend to haue be a beast halfe lyon half oxe . and so he went on all foure and fedde him amongis bestes in the forest seuen monethis tyl he knew that god was princypal lorde of euery kingdome & that he yeuethe kingdom lordshyp to whom that he wyl danielys .iiiio.c. And therfor god sayde to sedechye that was kyng of goddes peple : and to other kynges in the cuntre besyde I made erth man and beste vpon erth in my greate might : and I haue youen the lordship to him that me lyketh / And I haue youen al these londes & kingdoms here a boute to nabugodonosor my seruant kyng of babiloyn : & al nacyons chulen serue him & his sonne & his sonnes sonne / & what nacion or kingdome wil not serue him ne obey him : I shal distroy the nacion by swerd hungre & moreyn & who so wyl serue him & obey to him I shal late him dwel styll in hys owne londe / And therfore serue ye him mekely & obey ye to hym & ye shal liue & fare wel . ieremie . xxvii . c . And crist in the gospel sayde . Reddite que sunt cesaris cesari : et que sunt dei deo . yelde ye to the emperour of Rome : that is the emperours and yelde ye to god that is goddes / And yet the emperoure of rome had no right to ye lordship that he occupied : but onli bi the yeft of god & by swerd

Diues .

I suppose that the busshop byd a prest curs a man which man the prest holdeth vngilti and the multitude of the people also .

Pauper .

Eyther the busshop biddeth the brest denounce him a cursed . or he bideth him a curse hym / If he byd the preste denounce him acursed in the busshoppis name . if he may not wel put it of / But he shal by wey of charite excuse that man in as moch as he knowth him vngilty . And also excuse the busshop : saying that he is mys enformed : & if he had konwe the trewth : he wolde not haue cursed him / And he shal counsel that man to suffre it lowly for helpe of his soule And he shal enfourme the busshop as sone as he may of that mannys vngyltynes / But if the busshop byd the preste acurse him the prest moste take hede whether his vngiltyede is openly knowen or is in doute : or it is certeyn but not openly knowen / If his vngyltyede be openly knowen : the prest shal alegge to ye busshop that he is vngilty and proue it by wytnesse And if he faile in his profe he shal obey to the busshoppis byddynge thowe he knowe that the man is vngilty / And if he maye preue hym vngilty : he shall not curse him . thow the busshop byd him neuer so fersly If it be in dout whether he is gilty or nay : Than the prest shal obey to the busshoppys byddynge . Sm̄ . ꝯf . li. ti. xxxiii . q̄. . Quid si episcopus .

The xx . chapter . DIues .

Whan the officerys of the kynge knowe well that a man or woman is dampned to the dethe vngyltly : shall they obey to the iuge that bydde themsle man or woman withoute gylt ?

Pauper .

If the officer be seker that he is vngilty : he shall not sle him : but he shal obeye to god that biddeth him sle no man ne woman vngilty / But if he be in doute whether he is gilty or vngilty : thanne he shal obey to the iuge & do his biddind / And he is excused by his obediens . Kay . li. ti. ix . de iuramento & periurio . C.xiiii . quid de iudice . Netheles ye sugettis moste beware in suche doutis . that they presume not to moch of ther owne wyt / For ful oft a man weneth to know a thing & be in certeyn of his knowinge and yet he is deseyued : & it is not as he weneth / And it is fulperelous to the suget to repugne the dome of his souereyn : & to reproue ye wit & the setence of many wyse men / And therfore I counseyle the sugettis & the offyiceris in such thinges to stond to ye consiens & the ordinance of ther souereyns & obey withe sorowe of herte hauing pety of mannis deth & of his disese & no lyking in cruelte And therfore god bad in holy writ : that men shuld folow the sentence of ther iugis & do ther bydding And who so wolde not obey them . he shuld be slayn . deuto. xvio.c. The kynges iustice representhe the kynges persone in fulhighe degree / And therfore men moste be more adred to withstond hys sentence and hys dome / For his dome is cleped goddes dome : & as salomon sayth / Sicut diuisiones aquarum it a cor eius in manu dn̄i. . &c. As the watris saith he may lightly be departed & drawen in diuerse perties : so is the herte of the king & of iuges : & rewlers in the honde of oure lorde / He shal encline it wheder he wyl / For the dome that semethe vnryght / full to mannys wyt : is rightfull in goddes sight / And thowe the dome be rightful in goddis sight and thowe the man be worthi to dye . if ye iuge wene that it be vnrightful & he yeueth the sentence wenynge sekerly / that it be vnrightful : he senneth dedly . thow his sentence be rightful / For as saint poule sayth All that is not done of feyth and of good consience it is synne / If the man be gilty : the law and his mysdedis slee hym / If he be vngyltly slayne by fals dome of the iuge or ●i a false queste or by them y● myse enformed the queste they sle him & not the officerys . but if he do it wetingly a yens the worship of god : whanne the falshede of the dome is openly knowen . or if he do it withe lykynge in crueltye .

Diues .

Is the religious man or woman bounde to obey hys prelate : whanne he byddeth hym to ony thing ayens his rewle

Pauper .

In al thynge that longethe to very obseruance of hys rewle or is nedeful to good & trewe kepynge of the rewle : he is bound to obeye . but he haue resonable excusacion / In other thyngys that be impertinent to the rewle & to hys profession or contrarie to the rewle : he is not bound to obey / For if he were bounde to al such byndyngis : his yeer of nouycere shulde serue of nought . For hys prelate might so agregge the hardnes of lyuynge in religion in double more than he made hys profession to . and bynde hym to more penaunce without comparison than euer he thought to bynde hym to : and put him in another maner lyuyng . that he made neuer hys profession to : ne knowe in the yere of hys assaye in hys nouycery / And by the lawe euery vowe is sette in some certeyn / But if the religious were bounde to obey in al thynge : his profession were al vncertein and vnassayed in his nouycery / Netheles it is a greate perfection to obey in alle thingys leful after the man or woman may do sauyng hys rewle and goddes worshyp And if hys prelate byd hym doo ony thynge ayens hys rewle : he most take hede whether hys prelate may dispens with the point of rewle or nay / If he knowe wel that he may dispens with that : he owth to obey his bidding . But if he know wel that he may not dispens with the point of the rewle : he shal not obei to him in that : & he shal also obey if he be in doute whether he may dispense or not

Diues .

Tel me some exaumple

Pauper .

In fastynge in wakynge : in silence keping / & in diuerse obseruance of religion : the prelate may dispense & in cas he owth to dispens ayens his sugettis wyl : whan he seethe that his sugett may not kepe suche poyntis of his rewle with oute vndoinge of him silfe or withoute hinderinge of other thingis that be more to goddes worship And ofte tymes the sugettis wyl do more than they may do : and put them to more than they mai perfourme / And than ther prelate as a good fader ouwthe to take hede therto : and for saluacyon of hys suget dispence with hym & put him in discrete gouernance for saluacion of the persone . and for ye worship of god / And the sugette owth to obey his biddyng & stond to hys ordinaunce : withe good conciens / In some thynges the prelate may not dispence : as in the princiapal pointis of euery religion . that is to lyue in obeidence : in pouerte and in chastite / And many other thingis ben exempt by lawis of religion in which ye prelate may not dispence / And therfore if the prelate byd the suget do ony thing that is ayens ye thre principal pointis of his rewle or a yens such thingis in which he may not dispence : hys sugett owth not to obey hys biddynge

The xxi . chapter . DIues .

If the busshop byd a clerke yeue hys boke to his nece or neuewe or resigne his church / & his benefice that ye busshope may yeue it to hys nece or neuewe : or to some of his kyn : is that clerke bound to obey the byddynge of the busshop :

Pauper .

Nay forsoth / For it longeth not to the busshop to bidde such thinges / Netheles if the clerke haue gode bokes and is vnable to ꝓfite in boke / and the busshop bidde him lene the boke to a nother clerke that is able to profyte in boke and to helpe holy churche : he is bound to obeye / If he gate tho bokes of holy churche godis or by cause of holy churche : as if it were youyn or biquethid him to profit of holy churche : But if ye bokes be puerly his owne : he is not bound to obey that biddyng

Diues .

What if the husbond bid hys wyfe breke a vowe that she hath made to god : as of fastyng of pilgrimage . continence . Wolward goyng and such other : I● she bound to obey his byddynge

Pauper .

ye forsothe / And but she obeythe hys bidynge in that ells she synneth / And if she do his biddyng only for obedience : she win winneth moche mede . for in that she obeyth to god which biddeth hyr obey to hys husbond / And so in that she doth the wil of god : thowe that she be sory that she may not perfourme hyr vowe xxxiii . q. v. no suit More ouer leue frend ye shal vnderstonde that as sayth saynt bernard in eplam ade mdch . Summe thinges be puerly good of the silfe : and to suche we be bound by goddes lawe . as ten cōmaūdmētys / Summe be ful wicked of the silf / and tho we be bounde to fle by goddes lawe wythouten any bydding of any souereyn vnder god / And therfore in such thynges stondeth not properly the vertue ne mede of obedience to man or woman / Other thinges there be that maye be goode and they may be wicked . and wel do and euyl do . and in such thinges stondethe properly obedience : that men owe to ther souereyns : For in such we shulde stonde to ther wyll and to ther wyt more than to oure owne / For in such stondeth ꝓperly the vertue of obedience : that we owe to man for goddes sake And the hatder that the precepte be : if it stond with reson : the more medeful is the obedience / For the more that man or woman forsaketh his owne wyl for goddes sake the more is his lownesse . and the more is his mede .

The xxii . chapter .

ALso leue frend by thys commaundement we be bound to worship alle that be in higher state & dignite than we be / For al such be cleped our fadirs in worship Patres honore / And therfor in holy wryt al men of worship be cleped senes et seniores . that is senyours in french / And in frenche tung mene of worshype and lordes be cleped senyours . & peris that is faders in englisshe / For they be faders in worshyp & owen to be worshyped as faders by thys commaundement For comonly in men of worshyppee is and owth to be sadnesse of wytt and wysdome as in men of age / For in them is the age of wyt & wisdome : Thow they haue no greate age of yerys / And therfore sayth salomon . Senectus venerabilis est non diuturna neque an norum numero computata . The age of worship stondith not in longe lyuyng ne in noumbre of yerys : but it stondeth in wytte and wysdome / For the wittys of the wysman ben old and sadde : and a clene life is cleped age of elde . Sapīe . iiiio.c. And therfore god byddeth in old lawe . Honora personam senis et time dominum deum tuum . Leuitici . xix . Worshyp thou the persone of an olde man & drede thy lorde god / And in the newe lawe he sayth thus . Deum timete regem honorificate / Drede ye god and worship ye youre kynge .i. petri iio.c. That is to saye for drede of god worship thou thyn eldre and for drede of god worship thou thy king and thy souereyn and all that be in hygher degre than thou art . For syth god hath put them in degre of worshyp : thou moste for drede of god worship them / And but thou worship them : elles thou offendeste god / And therfore saint peter sayth / Omnes honorate . Worship ye al men and wemen after ther state and ther dignite And saint poul biddeth that al thinge shulde be do onestly & in ordre . Omīa honeste et scdm̄ ordinem fiant .i. ad corum . xiiii .

The xxiii . chapter

ALso leue frende by this commaundement we be bon̄d to worship holy aungels & saintes in heuen : for they be oure faders in age in worship in cure & in kepynge of vs / For they longen after vs that ther noumbre and ther cumpany that was lessed by the pryde of lucifer myght be restored ayen by saluacion of vs . And therfore nyght and day thei prayen for vs to god for helpe & grace nedful to vs . Of these faders spekethe saint poule in hys piste : and sayth thus I knele & praye for you nyght and day ye fader of oure lorde Iesu criste of whom is named al maner of faderhede in heuen and in erth Exquo omins paternitas nominar̄ in celo et in terra . ad eph. iiio.c. For as the glose sayth ther disposicion the aungels be oure faders in heuen ordeyned for vs and in erthe p̄latis be oure faders hauing cure & kepynge of vs / And so both prelatis in erthe and aungels in heuen ben oure faders / And therfore as saye al these clerkes Ech man and woman hath two aungels assignyd to him of god oon another of the fende / For ye fende sathanas at goddes sufferaunce assigneth to him a wicked aungel to tempte him and to lese him / But god of his goodnes assigneth him a good aungel to saue hym and to kepe hym / Of which good aungel criste sayth in the gospel . that they se alwey the face of the fader in heuen : for they be alweye in his presence & speke for vs and praye for vs . And therfore saythe saynt ierom vp on the same worde of criste the aungels bere oure prayer & oure good dedis into heuen and kepe and defend vs ayens the malice and the sleyght of the fende And therfore the aungel raphael whanne he had led the sonne of tobie in to fer cuntre and sauid him from many perelys and brought hym ayen in greate welth : he sayde to thobie / whanne thou preydyste with bytter terys and beriediste the dede bodies & leftest thi mete & haddeste dede bodyes by daye in thyn house and be●ieiste them by night for goddes sake ayens the wyl of the wicked king senacherib : Thanne offered I thy p̄ier to oure lorde god . tobie . iiiio.c. Also we rede in the fourth boke of kynges the vi . chapter . That ye propheete helesiee was sodenly by nyght byseged in the cetye of dothaym with the ost of the kynge of sirie In the morowe the seruaunt of helisee sawe the oste aboute the cety and he was ful sory : and sayde to his mayster helisee Alas alas alas what shal we do : we be so byseged wythe oure enemys that we may nat escape Than heūse sayd to him Drede ye not For we haue more folke with vs thanne they haue with them Thanne helisee prayde to god that he wold open the iyen of that seruant-that he myght se what helpe helisee had with him / And anon he sawe the hillys aboute helise ful of hors and charettys brennyng as fyer and a greate peple arayed to bateil that was the ost of aungeles sent of god in to keping of helyse through whos helpe the prophete helise ledde al ye oste that byseged him into the cety of samarie amongys alle ther enemys / For they were so blentt that they wyst not whether they went / They come to take helise and helisee toke them wyth helpe of aungels : and dyd with them what he wolde / And therfore dauid sayth . Monte in circuitu ●ius et dns in circuitu pplī sui . The hyllys : that is to say aungels be aboute the gode man and the gode woman to kepe them / and god is aboute his peple to saue them And therfor saint Cecīle sayd to hir husbonde valerian / I haue goddes aungel that louethe me fulwel and kepeth my body with greate cheerte that no man shal defoule me / And if thou wyll by foule loue defoule me : he shal sle the / And if thou loue me with clene loue and wil kepe my maidenhode hool and clene ▪ he shall loue the as wel as me / And whanne thou art cristened : thou shalt se him / Anon hir husbond valerian by hir counsel went and was cristened of the busshop saint vrban . And whan he was cristened he cam ayen & fond saynt cecily praing in closet : & the aungel stonding bisidys hir with wingis & fethers fulbright and his faceshon and glymered as the flame of fyre He hade in eyther hande a garlonde made of rosys and lelyes ful fayre and fressh and fulswete in smelling / He yaue vnto saynt cecile one another to valerian and bad them kepe them in clennes both of bodi & of soule / For why sayd he . I haue brought them oute of paradise / And ye shal knowe by this token / For they shal alwey be grene and fresshe and neyther welke ne fade : ne lese ther swete sauore-and no man ne woman may se them : but they that loue clennesse and chastyte : as ye do we rede also in the lyfe of saynt agnes that whanne she was but threttene yere of age : suffered deth for the loue of god : and for the loue of chastite . for the wolde not assent to be wedded to the grete lordes sonne of rome : for he was hethen / And also for she wolde kepe hir maydenhode to crist / She was made naked and led to the bordel house : to be defouled of synful wretchis / But sodenly hir here wey so moche : that it hilled and hidde al hir body / And whanne she came to the bordell house hir good aungel was redy : and brought hir a clothe as whyte as snowe ful mete to hir body : and bylapped hir with so grete lyght that there might no man loke vpon hir : ne no man durst entreye place / Thanne the lordis sonne as fole hardy ran into that light for to defoule hir / And anon the fende whom he wolde haue serued him : slough him / But saynt agnes with hir praier to god and help of hir gode aungel reysed him from dethe to life . to shame and shenship of al hethen peple / For anon he went oute of that house and cried openly that there was no god but crist : and despised her mawmētys and ther fals byleue Also whanne saynt agace was beryed hir aungel in the liknesse of a yonge man clothed in cloth of silke with an hundred yonge men al clothed in white : that were aungels also or els holy soulys : came to the beriyng and sayde astone of marble vpon hir graue with a writyng of grete confort to al the contre : & went not thens tyl al the beriynge was do and neuer after was se any of al that cumpany / Also the good aungel brake the whelis that shulde haue slayne saint kateryne And whanne she was dede for goddes sake the aungels toke hir body & bare it in the erth into ye mounte of synai and there beried it worship fully / And therfore leue frend I pray you that ye haue saintes in heuen and holi aungels in reuernece and deuocion : for they be to vs fader and moder as I sayde first worship ye oure ladi moder and mayde aboue al : next after god and thanne other sayntes bothe man and woman and holy aungels : as god yeuethe you grace . Whorship ye theym : not as god but as oure tuters defondours & kepers and oure leders and gouernouris vnder god and menis betwene vs and god that is fader of al and soueren iuge to que me him & to praye for vs to gete vs grace to do wel & foryeuenes of oure mysdede And therfore dauid sayth Pro hac . id est ꝓ missione pccī orabit ad te oim̄s scuns in tempore oportuno / Euery saint shal pray to the lorde in byhoful tyme for mercy and foryeuenesse of sine / And leue frend p̄y ye hertely to youre aungel as to hym that is next you and hath moste cure of you and is moste besy to saue you vnder god And if ye wyl folowe his gouernaunce and trust in him in al goodnes & with reuerence & clennes p̄y ye him faitfully pleine you to him & speke ye to him homely to be youre helpe as he is youre tuter and keper assigned of god and say ye oft that holy prayer / Angele qui meus es &c.

The xxiiii . chapter / DIues .

Thy speche pleseth me wel and thy wordis be goode and deuoute : but I pray the say forthe of thys commaundement if thou can more .

Pauper .

Also by this commaundement men of holy church be bound to worship ther patrones / For the patrone of the church is fader of ye church and of the benefice in that that he begynnethe it of nought xvi . q̄. .. pia in glosa .

Diues .

For which thingys is a man cleped patron .

Pauper .

For thre thinges / For fundacion that is yeuyng of ground : for the firste dotacion : and for makyng of ye firste church . Patronum faciunt dos edificacio fundus .

Diues .

What worship owe men of holy churche to do to ther patrones : & what right longeth to ye patron

Pauper .

It longeth to him for to present a persone able and yeue the church and the benefice by wey of almes to whom he thenketh able by assent of ye busshop Also it longeth to him to mainten ye church and to kepe it fro dilapidacion and from destruccyon & from al maner wrongys as a gode fader & a gode tutoure & as a true aduoket to kepe & defend the church and the mynystrys of the churche from al wrongis and disesys vp on hys power / And if he fynde person veker or curate or ony other clerke or prelate mysusynge the benefice in which he is patroun : he owthe to amende them in fayre maner if he maye And if he may not be owth to tel the busshop therof : or summe of his officeris . to whom longethe the correction of such defautys : And if the busshop do not his deuoure ne his officeris : he shal tel it to the archebusshop And but he do hys deuour he shal tel it to ye kynge : xvi . q̄. . filiis And therfore men of holy churche that be auaunced by ther patrouns most nedely do ther patrouns worshyp and haue theym in reuerence by weye of kyndnesse : and for nede of helpe to be mayntened in ther right / And also for drede of ther offens / For if they misbere them ther patrouns may depryue them of ther benefice by assentt of the busshop : and in case ayens the busshoppis wyl / Also it longeth to men of holy churh to susteyne ther patruns & ther chidren whanne they falle to nede / And if they be taken prisoners to help to pai ther raunsome . xvi . q̄. q̄cūque Ex. liᵒ iiiᵒ. de iure patronatus .c. nobis fuit Et xii . q i. aplicos &c. sacrorum . et ibidem q̄. aureum . And it longethe to men of holy church to do ther patrones worship in sittinge in goinge : and put them byfore in sitting in goinge xvi . q̄. . pia mentis / And it longeth to ye patron to haue ye principal place and sytt principaly in hys church . Tabula iuris : dicci one patronatus / And for worship of the patron : & his ese the preste may singe two messys in one day Extra . lio. iiiº de celebracōe missarum consuluisti And whan the patron presentethe a persone to the busshop : whiche persone he wyl auaunce : the busshop is bounde to reseyue that persone : but if he be proued & know for a wicked man and vnable xvi . q̄. . monasterium / Also the patron may in hys fundacion byfore the halowyng of the church reserue to him a certeyn rente by yere by assent of ye busshop to reseyue it of the churche . Ex. de iure pato. t. pretea . Et hostiensis in sm̄ sua lio. in . c. tio. Also if a prelate be chosin in a churche collegiat : as in an abbey priory chauntry : he shal by the lawe be presented to the patron : or that he be confermed and if he be vnable : he may & owth to withstond the confirmacion . Ex. de iure patronatus . co. nobis fuit & xvi . q̄. . filiis . Also he maye in hys fundacion of the church collegiat reserue to him to be in the elleccion of the prelate of the church with assent of the busshop or of the pope by the same lawe : but he moste shewe that writen whanne he wil vse it / Hostiensis lio. iiio. Ru. de iure parōantus / Et tabula iuris diccione pronatus Et extra de iuro patronato nobis fuit in glosa

Diues .

Patrouns fynd ful oft ther auaūces ful vnkynde to them and ful prowde / And therfore many a patroun maye saye Filios exaltaui et enutriui : ipsi autem spreuerunt me . ysaie . io. c o : I haue auaunsed chyldren and brought them vp of nought and they haue despiced me .

Pauper .

Such vnkind men of holy church but thei amend them thei shal haue goddes cursse : that he yaue to al suche in the same chapter . Ve genti peccatrici pplō graui iniqtate : semini neqm̄ filiis sceleratis / woo be to the synful people heuy through wickednes . to ye wicked sede . to the vnkynd synful children .

Diues .

If a church be destroied : and a man do it make ayen of his cost : shal that man be cleped patroun of the churche

Pauper .

ye thowe he do make it ayen of the same mater that it was made of byfore / And the patron that was byfore patron only by makynge of the churche or yeuyng of the grounde leseth his right of the patronage But if he were patron bi dotacion he leseth not hys right of patronage . In tabula iuris patronatus . If the patron vary in his representacion presenting first one and sythe another : it stondeth in the dome and the wyl of the busshop to reseyue which he wyl / Thowe the patron of laife present a persone vnable : he leseth not his right of representacion ne owth to lese it But if a college present a persone vnable : in that he lesethe hys right of presentacion for that tyme / And if a clarke present apersone vnable he is worthy to lese his right of presentacion for the tyme . Extra de eleccione . cum in cunctis / The patron of ye laife mai abyde but foure monethis of his presentacion / The college and the clerke patron mai abyde six monethis : and if they passe ther tyme by retcheleshede or by bryge : the busshop shal ordeyn for the churche and benefice / No man owthe to present himsilfe / The patron maye lefully present his sonne : hys neuewe . and ony of his kyn : if they be able & power : And if apatron be pore and nedi the busshop may yeue hym that benefice in whiche he is patron : and he may take it of his yeft : so that yefte come only of the busshopys free wyl : with oute ony ꝓcuringe of hymsylfe : Hostiensis lio. iiiº de iure patronatus .

The xxv . chapter . DIues .

I thank ye for thou hast told me more of thys commaundement than euer I harde bifore / But yet me meruelethe moch why the god biddeth not men do almesdede to straūgerys & to other folke at nede in non of al ye ten commaundementys / For but men be bounde therto by goddes commaundement : I holde it no dedly synne to leue it : Ne men shuld not be dampned for they dede it not

Pauper .

By thys commaundement principaly we be bounde to helpe alle nedy folke vpon oure power / For by thys precepte we be bound to shewe pety to al men

Diues .

Contra God speketh in this commaundment only of worship that longeth to fader & moder

Pauper .

That worship stondethe in two thingys : in affection of herte thenkīge : & in dede doynge / By affectōn of herte we shulde loue al men & wemen with drede to offend them vnskilfuly By dede doing we shuld do al men reuerence after ther degre : & helpe theym in nede as we wolde be holpe oure silfe : And therfore saint peter biddeth vs worshyp al men / And saynt poul biddeth that ech man & womān shuld put other bifore in worshyp for ech man owth to holde wyth other his fader in sum degre .

The xxvi . chapter : DIues .

Why so ?

Pauper .

For ech man passith other in some degre of worship / & in that he is his fader / Or in beynge or in wisdome : or in goodnes / In beinge we haue many faders / For summe be faders of oure first being as oure bodely faders & moders : that vs bigate / Summe be faders in wel beyng : and that in two maners : for summe gostly summe bodely / In wel being gostly : be oure faders p̄lates of holy church and al that haue cure of oure soulys . In wel beinge bodely be oure faders al that haue cure and gouernaunce of oure body and of oure liuing in thys worlde as kinges princes : lordes and suche other : Also al that be elder in age & had ther beinge byfore vs : be oure faders / Faders in wisdome be prechours techers : men of lawe clerkys and men of age : whyche by long experience knowe more than ther yonger / Faders in goodnes be al holy men : and al that passe vs in goodnes / And for that ech man owth to deme other : better than himsilfe : therfore eche man owe to worship other as fader in goodnes : but if open malyce make him lyke a beast and noman . And therfore saynt poule saythe Superiores sibi īuicem arbitrantes Euery man and woman deme other his souereyn in goodnesse . Ad philip̄ .iio.c. / For as the glose sayth there : Thowe we seme soueren to other by some goodnes and dignyte that is in vs openly knowen : yet ther mai be sum goodnesse preuely in a nother of lower degre : in which goodnes he is oure souereyn in goddes syghto. /

Diues .

Why is this commaundement youen with a biheste of helth and welfare more than any of the other commaundementis / For he sayth thus : worshyp thy fader & moder : that thou may lyue long vpon erthe & fare wel in the lond that thy lorde god shal yeue the. Deuto. vi . c .

Pauper .

For sythe god hoteth so grete mede for keping of this precept : that is moste natural : and wherto man & woman is moste enclined biwey of kynde : he shewthe wel that men shuld haue moch mede for keping of other preceptis that be not so natural / And by the mede assygned for keping : god sheweth wel what peine man & woman shal haue for the breking : that is to saye short lyfe vpon erth . & euyl fare : both here and in lond of deth : and after lese the lond of life without end and wende to the londe of woo & of derkenes / Terram miserie et tenebrarum . And for that this precepte is principal of the secunde table and in maner includeth al six folowing . therfore to this commaundement he knitteth the mede for the keping of al : and payne for breking of al For after he hoteth many diuerse medys to theym that kepe hys hestys : & many myscheues to them that breke them / And al they be coprehended in thys short bihest knit to this commaundement For the biheste is moste conuenient to this commaundement / For as saint poule sayth : ruth pety and almesdede is good for al thingys and hath hys mede both in thys worlde & also in the tother world that is comyng

Diues .

Shewe me that .

Pauper .

For it is good reson that they lyue longe : whyth maynteyn wel theym that be beginnynge of ther lyfe : that is fader and moder / For whanne the rote of the tre faylethe by defaute of the tre aboue thanne ye tre shal sone fayle and sere vp . And it is not worthy that he liue long ne farewel that worshipeth not them ne helpe them : by whom he lyueth : and hath his lyfe and hys welfare / And he that worshipeth not the begynning of his his beynge : is worthisone to lese hys beinge / And he that helpeth other withe hys good to lyue longe good life : is worthy to haue good and good lyfe .

The xxvii . chapter :

Also leue frend ye shal vnderstonde that god sayth these wordys not only to euery persone by himsilfe : but he sayd them to al the peple & to euery people as to one persone not onli for worshiping of ther fleshly fader and moder : but also for worshiping of ther souereyins in ther degre as I sayd bifore / For why as longe as any peple is buxum & meke to ther souereyns : & wyl folowe her gode gouernaunce . and worship men after ther degre : & euery man be payde with his owne degre & do the dute of his degre : so longe the peple is able to kepe that lond that god hath youen them to lyue gode lyfe / But whanne they wyll rebelle ayens ther souereins and wyl not stond to ther ordinaunce but euery man wyl be hys owne man : and folowe hys owne fantasies : despice hys souereins ther dome & gouernaunce : ne yeue no tale of goddis lawe ne of londis lawe ne of holy chyrchys law : ne haue men of vntue & of dignyte in worship : but for pryde haue them in despite and be besi to worship thēsilfe in hindering of other that peple is able to the swerde : & able to lese his londe / For as ye se at the iye in tyme of tempest : thow the bowys of the tre bete thēsilfe togydre & altobrest & full doune as long as ye rote of the tre kepeth him fast in hys place and ryseth not : so long ye tre shal not fal But whan the rote beginne to rise oute of his place : anon the tre begyn to fal / Right thus it fareth by ye peple of a lond / Thow tempest of pride of couetise : of enuie : of lechery fal suntime in the croppe of the tre : that is to say a mongis lordes & souereins & the grete men . if the pore peple that is rote of the tre & of al the comonte kepe them styl in lownes : & do mekely ther dwte to god kepinge hys cōmaūdemētys & the good preceptys of ther souereins : so longe is hope that ye peple shall fare wel after the tempeste & not be destroied / But if they rise ayens god by customable dedly synnes : & ayens ther worldly souereins : & wil entermete them of euery cause of that londe & of holy church : & termine euery cause by ther wyt body & crop of the tree shal falle / For it is not possyble that the rote shuld be so highe as the crop of the tre : but the tre fell Ne that the fote shuld be aboue the hede : but the body felle

Diues .

This is ful soth we se it at ye iye For prede & rebellion of ye pore peple is cause of destruccyon of this lond / For sythe they aresen ayens ther souereins : was there neuer stabilite in this lond : but alwey syth̄e ye tre of ye peple of this lond & the realme : hathe stond in fallynge

Pauper .

Vnbuxūnesse & pride was principal cause of lesing of londys and of realmys / And principaly the cause of saluacion of realmes londys and comontees is obedience and buxūnesse : that eche man in his degre obey to his souereyn & worship him as fader / & therfore leue frende I pray you for goddes sake that ye worship al youre faders and moders : in ther degre : as I haue sayde And haue ye old folke & feble in worship : while ye be in yonge age : & worship ye the age that ye draw to and haue no scorne of the old folke for feblenes and vnclennes that ye se them in / But thenk ye that suche shall ye be if ye abyde ther age : feble vnourne and loth to the syght / For suche as ye be nowe : such were they sumtime It fareth bi age of man and woman as it doth by a precyous stone that is cleped crisolitus / Thys stone as saythe the mayster of kindes in the begynnyng of the day it shyneth bright as any gold / But as the day passeth so passeth his brightnesse / And the nyer euen the more it fadeth : so that bi euen it is like a clot of erth / Thus it fareth by man and woman in this world / For in ther youthe and in ther begynnynge they be fayre : rede and rody and fresshe as rose in may : ful lusty to the iye But as youthe passeth so passeth ther bewte / And as they olde : so they fade : tyl at the laste the daye of ther lyfe cometh to an ende / And than be theye but a clott of erthe ful vnourne & gastly to the sight

Here endeth the fourthe p̄ceptt & here begynnethe the fift precept .
The firste chapter . DIues .

As me thenketh : thou haste enformed me well in these iiii . commaundementis Nowe I praye the for charyte that thou wolt enfourme me : in the fifte

Pauper .

The fift commaundement is this Non occides that is to say . Thou shalt nou slee In which precept god forbedth vs al maner manslaughter vnleful both bodely and gostly / He biddethe vs that we slee no man ne woman vnrightfully ayens the lawe . neyther with herte consenting to his deth : neyther by wrathe & hate For as sayth saint iohn Qui odit fremm suum homicida est / He that hateth his brother is a mansteer : For of wrath & hate cometh manslaughter / Also bi this precepte he forbyddeth beting fighting and mayning p̄sonyng banisshing outlawinge / For these & such other be a maner of dethe & despose to dethward / & therfore it shuld not be do to manne to woman without grete gylt / Also he forbiddethe that we sle no man ne woman withe oure tunge : hym hyndering and procuringe hys dethe : ne fauoure yeuynge : ne false witnesse beringe : ne lesynges makynge : ne by diffamyng ne bacbityng For bacbyters and wycked spekers . be manquellers . And therfore salomon sayth : that moche folke hath falle by the swerde : but not so many as haue be slayn by the tunge . Eccle. xxviiio.c. And therfore he sayth ꝓuer .xviiio.c. That life & deth be in ye hondis of the tung that is to say in the might of ye tung For by hondis in holy writ is vnderstond might and power And therfore dauid saith Lingua eorum gladius acutus . The tunge of the iewis and of other wicked spekers : is a sharpe swerde . For the iewys slowe criste withe ther tunges . not with ther hondes / For they procured his dethe by false witnesse : and by exciling of the people / But paynyms slowe him with ther hondys and dyd him on the cros / And yet as sayth saint austen the iewys were mo●e gilty of cristys dethe than pylate that dampned hym to the deth : or the knightys that dyde him on the cross For with her tunges the iewis slowe him : and were cause of hys deth / And therfore sayth the lawe . that he that sleeth hys brother with his hond and he that hatethe hys brother and he that bacbyteth his brother . al thre be mansleers . De pe. di.i . homicidiarum . The bacbyter sleeth thre at onys / He slethe himsilf by his own malice . and him that hereth him : and him that hath lykyng in hys false tales and hym that he bacbytethe / For he maketh him to lese his good name : and perauenture his lyf / He maketh him also to lese charyte : whan he knowth his wekid spech that he hath sayde byhind hym And so by lesinge of charite he leseth god that is hys lyfe of hys soule And therfore the wys man lickenethe the bacbiter to the adder that byteth and styngeth in stylnesse Eccle. xo. A shrewyd adder is the bacbiter that sleth thre with oon breth / Therfore salomon saythe Kepe ye you from bacbytyng of the partid tunge For wekid word sayd in preuy : shal nott passe in vayn and wyth oute woo / For the money sayth he that lyth sle the soule . Sap / i.c.

The secunde chapter . DIues .

Is flaterynge ony gostli manslaughter

Pauper .

In so moche as it slethe the soule bothe of him that flatereth & of him that is flatered : in so moch it is gostly manslaughter .

Diues .

Is euery flaterynge gostly man slaughtyr and dedly synne ?

Pauper .

Nay . For flatering is a speche of veyn praysing sayde to man or woman with intencion to plese them / And that maye be do in three maners : as praysing man or woman in goodnesse and in good that he hathe . Or els praysinge them in goodnesse and good that they haue not . Or els praising them in threw idnesse and falsnesse : of which maner flatering speketh dauid and sayth . Qn̄i laudatur peccator in desideriis anime sue et iniquus benedicetur / Forsoth sayth he ye synner is praisid in desiris of his soule : and ye wicked man is blessed of folys / For whanne shrewis haue forth ther wyl in shrewednesse : thanne the world praiseth them and worshyp theym / The firste maner of praisynge if it be do only to plese man & not god : it is synne . and in cas dedly synne / And therfor saint poule saith that if he wold only plese man & not god : he were not cristys seruaunt / But it be do to plese god and for a good ende it is commendable and medful / For in good folke vertue the is praised wexeth Virtus laudatur crescit / Butt this maner praysinge is no flatering The secunde maner of praysing if it be do for god and for a good ende it is sufferable : & in cas commendable and medeful / But if be do wetingly : only to plese man and not god . it is dedly synne . The thyrd maner of praysynge if it be do wyllynge and wetyng it is dedly sinne And therfore dauid sayde . Oleum pccōris non in pinguet caput meum . Lord god sayth . lete not the oyle of ye synner make fatte my hede the si say . late my herte neuer haue no lykynge ne ioye in false flatering For as saint austen saith ye tung of ye flaterer do more harme yan the swerde of the enmye pursuing Therfore salomon saythe : it is better to be vnder nomen of the wyse man : than he deseyued by flatering of folis . eccle. viio. This synne of flateringe is so grete & greuous the if any man of holi church were customable therin : he shuld be degraded / Also if he were a traytour or a teller of shrifte . distince . xlvi . clericus / God yeueth curs to al false flaterers saiinge in this wyse . Ve qui consuunt puluillos sub omnium cubito manus et faciunt ceruicalia sub capite vniuerse etatis ad capiendum animas . Who be to them the sowe smale softe pelowis vnder euery elbowe . and make pelowis vnder the hede of euery age to take the sowlys of my people / They ●ckened soulys the were not quik but depe in dedly synne : and so defouled me byfore my people . For by cause of ther slaterynge they youen no tale of me : ne dreded me : ne worship me / For an handful of barly sayth be & for a go bet of brede they slowe soulis that were not dede : and they q̄ckened soulys that lyued not makynge lesingys to my peple that loued lesingys / And they conforted synners in ther synne and in ther falsnesse : and dyconforted good folke in ther goodnes and in ther truth . Eze. xiiio.c.

The thirde chater . DIues .

This vice of flateringe regneth ful moch in this lond For the peple is so blent with flaterynge and lesinges : that they se not the mischef the thei be in And therfore they lyue forthe in pride and not lowe them to god ne pray to god for helpe as they shuld do : if they knewe ther mischefuousnesse that they be in .

Pauper .

Therfore god saythe Popule meus q te beatum dicunt ipsi te decipiunt et viam gressuum tuorum dissipant / My people they that se that thou art blessed & in welth : thei disseyue the & distroy the wey of thy goinge : that thou might not forth ne haue no spede in thi werkys for defawte of grace . ysa . iiio.c.

Diues .

What in vnderstonde by the pillouis the god spekethe of ayens flaterers

Pauper .

As saint gregrory suyth . moralium .xviiio.c. super illud . iob . xviiᵒ Donec deficiam nōre cedam &c. He that preyseth man or woman in hys wicked werke he leyth hys pyllowe vnder hys elbowe / And he that gladdeth ye herte of the synner in hys synne he leyth a pelowe vnder his hede For by the hede is vnderstonde the herte / For why by such flateringe they reste softly and slepe in ther synne and dye gostly wythe oute payne and perseyue not her owne deth / And therfore salomon sayth . that he that iustifithe the wicked man and dampneth the rightful man : both thei be abhominable to god ꝓuer .xviio.c. Therfore god lycknethe flaterers to them that playstren & palten wallis and wowys with out For thinge that is foule thei make it to seme fayre and make folke to haue lyking in ther synnes . Therfore god sayth that the sinner maketh the wal of synne bytwene hym and god . But flaterers playsteren and paynten the wal of synne . Eze. xiiiº : c. Al so flaterers be lickened to an adder that is cleped dipsa which as the master of kindes sayth . liº xviiiº he is so litel that thow a man trede theron he mai not se it But hys venim is so violent that it sleethe a man he fele it & he deth with oute payne / Right to flateringe semeth but a smal synne and yet it is ful venemous and sleth mannys soule or he fele it / And with oute payne bringeth him to endles payne / Flaterers be lykened to an adder that is cleped tyrus . Whiche is leest of al edders : and yet his venym is not curable as sayth the mayster of kynd in the same place / Right so flaterynge semeth but a ful lytyl synne and yet it is so venemous that it wyl not be lightly helyd / For whanne man or woman hath lykinge in flateringe and rewlethe hys lyfe after flateryng tunge : it is full harde to that man or woman to be saued / For as longe as men preysen him in his synne : so songe he is bolde in hys synne / And if men begynne to lacke him : he falleth into sorowe and dispeyre / Therfore saint iames sayth that the tunge is but a lityl membre : and reyseth vp grate desese it is a wickid thing that hath no rest ful of dedly venym . iac. iii.c . And the prophete dauid saythe . Acuerunt linguas suas sicut serpentes : venenum aspidum subsabiis eorum / They haue sharped ther tungys as addris : the vnym of addyrs is vnder the lyppes of flaterers and wicked spekers / And if a man do his dedys only for to be preysed & flatered of the people : flaterynge is hys mede / And whanne flaterynge ceseth and the wynde turnethe a yens him he hath no lenger liking in good dedys / and so as the gospel saythe . for that he seketh thanke in preysinge only of man for hys good dedys and not of god : therfore al suche be lyckened to the fyue maydens folys the wolde mete with ther husbond criste iesu at the dome with lampis withouten oyle / That is to say with good dedis with oute gostli merthe and ioye and conscience For they hadde no ioy in ther goode dedys : but in preysing and flateringe of the people / And therfor criste sayth in the gospel they haue take ther mede in this worlde and at the dome they shal be shet oute of heuen blisse from endles mede bothe flaterers and they the haue lykynge in flaterynge and do ther dedys only for flateryng and preysing of the people / But the fiue wys maydens as sayth the gospel hadden oyle in ther laūpis that is to say gostly ioy and lyking in ther good dedys And therfore they shal be receyued of ther hushōd crist into the blesse wyth outen ende / And as saint austen saith in hys sermon bi oyle is vnderstonde both gostly praysyng

and worldly praysynge and myrthe . Gostly preysyng & gostly myrthes is cleped the oile of the holy gooste / But worldly preysing and worldly merthe is cleped the oyle of synners / And therfore he saythe that flaterers selle oyle to the maydens folys that is to saye to synners as ofte as they flater theym and preyse them in ther foly and in ther pryde for to haue mete or drinke or money or worship . or any temporal lucre . & so bringe them in errour & foly & plese & praise theim in ther synne / But as dauid sayth . Deus dissipauit ossa eorum qui hominibus placent . God hath dystroyed and shal distroye ye bonys of them that plese men in dyspite of god and disseyue men and Wemen by flateringe / wycked tunges do moch harme and sle many soules but the flatering tunge is worste of al / And therfore the wyse man sayth . Susurro et bilignis erit maledictus a deo Ecle .xxviii. The musterer and the double tungedman shal be accursed of god . For be troubleth moche folke that haue pes The thyrde thunge sayth he hath stired and moued moch peple oute of pees & disparlid theym fronacion into nacion .

The fourthe chapter . DIues :

What is susurro & that is cleped a musterer

Pauper .

It is a preuey towner : that pryuely telleth false tales a mongis the people for to make discencion and debate a mongis the people : and telle tales preuely whyche / he dare not tel openly ne may not a vowe them / Of whych folke saint poule saythe Susurrones detractores deo odibiles . Ad Rom. i.c. Such musterers and bacbyters god hateth them / For susurro is a preuy bacbiter & a preuy lyer that maketh debate amonges frendes / And as the wyse man sayth . God hateth al tho that sowen discord a mongis bretherne and frendes . ꝓuer . vi.c . And as he sayth in a nother place . such preuy musterers defoule ther soule . and thei shal be hated of ol bothe of god & of al the courte of heuen Eccle. xxi . And therfore god sayth . Non eris susurro nec criminator in populis . Thou shalt be no musterer a mongis th● people to lette loue and pees : ne thou shalt be no tale teller ne blabbe to defame man or woman falsly or ony synne that is preui Leuitici . xix . c . Soche preuy musterers and bacbyters make discencion and heuinesse in euery comonte . in euery housholde in euery cumpany / And therfore whanne they be knowe for such they shulde be put oute of cumpany : or elles chastised / For the wyse man sayth whanne the wode is withdrawe : the fyre abateth and is quenched . Right so sayth he withdrawe such preuy musterers and bacbiters : and put them oute of cumpany : and chidinge and debate shal cese . Prouer. xxvi . c .

Diues

What ie bilignis that thou clepest a double tunged man

Pauper .

Biliguis and ye double tunged man is he that say the one with hys mouwthe : and thenketh another in hys herte : & he that sphekethe good byfore a man : and bihynde hym he speketh him euyl : he that sayth a truthe one tyme : and another tyme he forsakethe it he that is vnstable in speche : and nowe saythe one and nowe another / Of such god speketh and sayth . Os bilingue detestor . prouerbiorum . iiio.c. Iwlate and lothe the mouthe that is double tunged .

Diues .

What clepethe the wyse man the thyrd tunge that dothe so moche woo .

Pauper .

The third tunge is ye flaterynge tunge : whyche is the worste of all / For euery flaterer that flatereth man or woman in his synne : he is a flaterer he is a / bacbiter : he is double tunged : & so he may be cleped in latey● trilinguis : that is treble tunged in englisshe / The flaterer blyndeth so folke that he flaterethe : that they take no hede to theym sylfe ne to god : ne knowe not thēsilfe and waye so proude that they yeue no tale of ther euencrysten / Also the flaterer lacketh and bacbiteth al tho that he heteth : whom he flatereth so to plese him : and hindereth another mannys name to enhaunse his name : and so maketh discorde and discencion Also flaterers be double tunged For as lyghtly as they preysen man or woman : as lightly they wyll lacke theym . if they fayle of ther purpose & haue noo lucre by ther flateringe as they wend haue had For comonly graete preysers be greate lackers : and as moche as they preyse man or woman oute of mesure by flateringe : as moch they willacke him or another by bacbytinge / Therfore seneca sayth : Lauda parce vitupa percius . Preyse scarsely . but lacke more scarsely / For these skyllis salomon saythe : that the thyrde tunge hathe stired moche into pride : and so made them falle in shame and shenship and dysperpled them fro nacion to nacion It hath destried walled townes : & dolue vp the housis of grete forbis : It hathe kyt a weye the myght and the vertue of peple that were ful strong and made them feble For flaterers make townes nacions and fordes bolde to beginne werrys : plees and debate : by whych they come to nought / For they be so blent by flatering and ouer preysinge : that they knowe not themsylfe : but wene to ouerlede al men tyl at the last they be destroied themsilfe / Also as the wyse man seyth : the thirde tung hath caste stronge wemen : that is to saye good wemen syker and vertuouse oute of ther vertue : & priued them and put them from ther trauayls / For whanne a gode woman hath traueyled moch of hir lyfe to plese god & to haue a gode name : cometh a false flaterer in gyle and wyth flatering wordes & fayre bihestis of matrimony : or of richessys bryngethe hyr to synne & doth hir to lese hir good name and bryngeth hyr to shame and veleny / And therfore seythe the wyse man in the same place . Eccle. xxviii . c . that who so taketh bede to the flaterynge tunge . that is the thirde tung : to haue lykinge therin : he shal neuer haue reste / And he shal haue no frende in whom he may reste ne trust / For flaterers be no true frendys : but alle blinde so men the thei mai not knowe ther frendis ne take hede to the speche of ther frendys that wold say them the soth & warne theym of ther harme .

The fifth chapter . DIues .

That many a gode woman is deceyued : and destroyed by flatering : men knowe wel / But that flatering destroyed cetyes : lordes houses nacions and desperpled them from nacion to nacion I se not : but I praye the telle some exaumple :

Pauper .

As we fynde in the fourth boke of kynges and the boke of ieremye / For the chyldren of israel wolde not here the wordys of ieremye and of other true prophetys : ne do therafter : but had lyking in flateringe of fals prophetis which bihight them welth and prosperite for to plese the people : therfore was the cetye of ierusalem destroied and nigh al ye cetyes and castellys of the londe The kynge sedechie was take & his children slayn byfore hym : & after his iyen were put oute / All the lordis and the gentilis of the londe eyther they were slayn : or elles ledde prysoners into babyloyne / The peple was sleyn with hungur moreyn & swerde And al tho that were left a lyue after that the cetye of ierusalem was taken were desparpled in diuers nacions : and slayn in diuers maner : for they trusted alwey in flaterynge of false prophetys : and slowe ieremye and other good ꝓphetys that sayde them the truth and wold haue saued them And I dare say that flateringe of false prophetis and prechours : and of other spekers that blynde the people with plesaunt lesinges : ne wyl not vndo to them ther wickednesse : is principal cause of destruccion of many realmys and londdes people : and cetyes into thys day : as we might se at iye if flateringe and lesinges blent vs not

Diues .

Men prech these dayes ful welle a yens synne .

Pauper

Summe do so : but a yens the grete synne that al the lond is entriked in & al cristendome knowth & is open cause of oure myschefe ayens that no man precheth but nighe al be aboute to mainten it .

Diues .

Which sine is that

Pauper .

Ofte haue I tolde the : but thou beleueste me not / Go ouer these : and there men shal tel it ye if thou axe / we fynde in the thyrd boke of kynges : that the kynge of israel whos name was achab was styred to be sege the cetye of ramathigalaad & so beginne werr̄ ayens the kynge if sirie / This achab sent after foure hundred fals flatering prophetys of his londe whych were wont to plese hym & to flatere him : & axed them counseyle and howe he shulde spede : They flatered him al and badde him go and fight : and sayd that he shuld spede right wel and take the ceti and destroie al the lond of sirie / Thanne at the counseyl of iosephat the king of iuda that was come to helpe hym : he sent for mychee goddes prophete to knowe what he wolde saie / And as he came towardys the kynge the massēgere sayde to michee ye prophete Al other prophetys withe one mouth tel oure lorde the kynge good tidynges and say that he shal spede right wel . I praye the saye as theye saye / Thanne the prophete answered what my lorde god saythe to me : that shal I speke to oure lorde the kynge And whanne he cam by fore the kyng he said to ye king achab . I sawe bi visōn al the peple of israel desꝑpled in the hillys & scatered aboute as shepe wythoute a shepeherd Anon the king was wrath and saide that he tolde him neuer good ne welthe / Thanne the prophete sayde / Here the worde of god . I sawe oure lorde god sittynge on hys sete / and al the ofte of heuen stondynge bisydys him on the right syde and on the lifte syde / Thanne sayde oure lorde god : who shal deseyue achab kinge of israel to do him go & fighte in ramothgalaad and falin fight Anon a wicked sprite stode forthe : and sayde I shal desseyue him Than oure lorde axed him hou he shuld disseue him I shal seide he go oute and be aspryte lyer in the mouth of al his false prophetys / Thanne oure lorde god seide Thou shalt deseyue hym and thou shalt haue the maistri of him Go forthe and do as thou haste sayde / Thanne the kynge was more wroth : and commaunded him to presone / The kynge lefte the counseile of the prophete michee and followed the counseile of his false prophetis : and went to bateile and was slayne : and his peple discoumfyt .

Diues .

Dauid speketh moch in hys boke of the gylous tunge : that is cleped in lateyn . lingua dolosa .

Pauper .

The gylous tung is the flatering tunge / For comonly euery gyle in spech is medled with flateringe In gilous spech be two thingys sleyght and flateringe . And therfore gilous spech is lyckened to an anglyng of fysshe / For in the anglyng be two thinges : the hoke & the mete on the hoke / The hoke is the sleyght in spech : the mete on the hoke is flaterynge that drawth man woman on to the deuelys hoke Thus adam and eue were desseiued with ye fendes speche : For slyly he axed Eue why god bad that they shulde not ete of euery tre in paradise / And whan he sawe hir vnstable and douting he put therto the mete of flatering and sayde : that they shulde not dye but be as goddes kunnynge good and wycked / And so by flateringe the fende loste alle mankynde / Figure hereof we haue in ye secund boke of kinges xx c. where we find the ioab gitiously slough the noble prince amasam wythe a knyfe craftely made lyghtlye to go oute of the sheth / And whan he shulde steke hym wythe the knife he toke him by the chyn and sayde to to him heyle my brother And for hys flaterynge and fayre / wordis : amasa tok no hede to the knyfe / And in the same maner whanne iudas betraide crist he sayde in flaterynge and gyle Aue rabi Heile thou master .

The sixte chapter . DIues .

Thou hast wel declared the myschefe of flateringe tunges Say forth what thou wylt .

Pauper .

Also god forbedethe vs by thys commaundement that we slee no man : ne woman by oure bede : him a mys doynge or him hurtinge / And so by this commaundement he forbiddeth vs wrathe : and wretche chydynge . despisynge : smitynge scornynge : and al suche meanes and motyues to manslaughter .

Diues .

As thou wel saidest god forbyddethe not al maner manslaughter : but only manslaughter / vnrightful and ayens the law For god had that men shuld not suffre wycked doers lyue in dysese of the people . Malificos non pacieris viuere . exo. xxii And also he had that we shulde slee noo man ne woman rightful and vngilty . Innocentem et iustum non occides . exo. xxiii . c . Therfore I prai the tel me in how many maners a man is slayn vnrightfully .

Pauper .

On thre maners First if he be slayn withoute gilt Also if he be slayn with oute ordre and processe of lawe / Also if he be slayn withoute lawful iustyce ordeined of hys lege lord to whom god hath youen lyfe & lyme and the swerde to punyssh sherwys : as saint poule sheweth wel in hys pystle : Ad romanos . xiii . c . Also if he be slayn by enmite hate and crueltye : for to haue vengeaunce : not for saluacion of the truthe and of the people .

The seuenth chapter . DIues .

Thy speche is skilful say forth

Pauper .

Also if ony man or woman dye for defaute of helpe : Thanne alle that shulde haue holye them and might haue holye them and wyste therof and wolde not helpe them be gylty of manslaughter / And therfore saythe the lawe . Pasce fame morientem si non passis occidis . dist. lxxxvi . pasce . That is to say Fede hym that is in pointe to dye for hungre / If thou wil not fede hym whanne thou myght : thou sleeste hym / Moch more thanne they be mansleers that by extorcioun : raueyne and o●ledinge by might fraude and gyle robbe men of ther gode : or wytheholde / men of ther good wherby they shulde lyue : and brynge them so in thought : sorowe and care and so haste ther dethe Therfore god saythe that such maner folke as tyrauntes extorcioners and false men deuoure his peple as the mete of brede / Deuorant plebem meam sicut escam panis And therfore he forbiddeth them and saythe to theym / Lystne ye princes & lordes : and leders of the people to you it longethe to knowe ryghtfulle dome to deme what is good and what is wycked : what is truthe and what is false / Butte nowe ye hate good thinge and loue wycked thinge and lothe goodnesse : And loue shrewednesse / By violence and myght ye hilde men and take ther synnes from them and take ther flesshe from the boonys : These ete the flesshe of my peple and hylde awey ther skinnis fro aboue them & breke ther bonys Mychiee . iiio. co. And so al suche be man slears in goddes syght . For they haste mannys dethe by myschefe : and sorowe and care : that they brynge them in

Diues

What is vndertonde here by the skinne flesse and boonys

Pauper .

Thre thinges be nedeful to euy man and woman liuynge hylīg lyfelode : and helpe of frendes in feblenes & dissease By the skinne the hyleth and clothe the flessh is vnderstonde : clothinge : houseyng armure : by whyche man is hiled and defended fro tempestis : cold and hete and enemies and many desesys / By flessh is vnderstond mete and drinke : wherby the flesshe is norisshed / By the bonys that bere vp the flesse and strenthe the flesshe ben vnderstonde mannys frendys : whych helpe hym at nede : and bere hym vp and strenth hym in febblenesse and disese But these tyrauntys and extercioners and false folke take aweye the skinne of the pore folke / For thei robbe them of ther housinge and of ther clothing And thei ete awey ther flesshe : for they take aweye ther lyflode : wherby ther flesshe shulde be susteyned / For they pille them so and make them so pore : that they haue neyther house ne home : ne clothinge to ther body : ne mete ne drynke to lyue by Also they breke ther bonys : For thei pursue ther frendes that wolde helpe them : and put them in such drede that theye dare not helpe them and ofte bete them and breke ther bonys and mayme them Exaumple of thys we haue in ye thyrde boke of kinges : where we fynde that there was a true man dwellynge besidys the paleys of achab that was kynge of israel : and the pore man was cleped naboth / And for he wolde not selle hys gardeyn to the kynge at hys wyl : the kynge was wroth / And by false dome and false witnesse he dyd him be stoned to deth and so by fraude and manslaughter he escheted to him the pore mannis gardeyn / wherfore the kyng afterwarde was slayne / And the quene iesabel for she assented : and halpe to the death of the true man : and was slayne also / And houndys ete hyr flesshe : and hyr boonys and lycked vp hir blode in vengeaunce of the dethe of naboth / The kynge was slayne in werre / Hys wyfe iesabel was caste oute of hir soler windowe and trode to dethe wythe fete of horsys / And other two kinges of hir aliaunce : and nighe alle hyr kynred was slayne afterwarde in vengeaunce of the dethe of naboth / Achab hadde syxty sonnes and ten lyuynge after hys dethe and they were byheded in vengeaunce of the deth of naboth .iiiio. regum . x.c o :

The eyght chapter .

ALso they be gylty of manslaughter : that defraude seruauntes of ther hyre / Therfor the wyse man saythe : That he that takethe awaye from the seruaunte / hys brede and his lyflode : hathe gote in swyncke : and swete : is as wycked as he that sleethe hys neyghbore / And he that shedethe mannis blode and he that dothe fraude to the hyred man be brethern : that is to saye they be lyke in synue : and worthy in lyke payne . Qui effundit sanguinem et qui fraudem facit mercenario sunt fratres . Ecclesiastici . xxxiiiio. And therfore saynt Iames saythe thus to the false ryche couetouse men Se ye hou the hire of youre werke men & laborers that haue reped youre feldys is defrauded by you : and not payde criethe to god for vengeaunce / And the cry of theym is entred in to the erys of the lordis of ostys . Iacobi . quinto capitulo . And the wise man saythe that who so offerethe sacryfyce of the pore mannys good : to lyke him that sleethe the sonne in the sight of hys fader / And he that defraudethe the pore man of hys good is a mansleer . Homo sanguinis est . Ecclesiastici . xxxiiiio.

Diues .

Thys poynte of manslaughter toucheth moche men of holy churche / For as the lawe saythe : The tythes of holy churche be tributes of them that be in nede : / To reuele theim in ther nede And alle that men of holy churche haue : It is the pore mennys goodys / And ther housys shulde be comon to alle men at nede . Theye shulde be besy to reseyue pylgrymys : and kepe hospitalite after ther power .xvi. q̄. decime . etc. qm quicquid . Wherfore me thenkethe : if ony pore folke perissh by ther defaute & for that they wolde not helpe them : they be gylt of manslaughter .

Pauper .

That is sothe And therfore criste sayde thries to saint petyr . Pasce / That is to saye fede my lambys and my shepe that be yo soulys that criste bought wythe hys blode / For prelatys and curatys / of holy churche moste fede ther sugettys by goode ensaumple yeunge : and by helpe at nede / And therfore criste sayde twies to saint peter : fede my lambis but the thyrde tyme he sayde : fede my shepe / For as long as thei be lambis they yeue neyther milke ne wolle . but whanne these be waxen shepethey . yeue bothe milke & wolle And so criste in his wordys badde that prelatis and curatys of holy churche shuld haue double cure of the pore peple : to fede theym gostly and also bodely : wythe bodely helpe at nede But they be not bounde to fede the rych folke : but goostly : & them that haue noo nede : wythe holy churchys goodys / And of the pore folke yeue they no tale : but to pylle them : and haue of them : & gette of theym what they maye by ipocrisie : by fraude : by drede and violence / And therfore god vndernymethe theym by the prophete ezechiel : and sayth thus to theym / De pastoribus israel woo be to the shipherdis of israel : that is to saye to the prelatys and curatis of holi church : which shuld be shepeherdys of goddys shepe : and of the soulis that criste bought so dere : woo be to the shepeherdys : ffor they fede theimsylfe and of the pore people yeue they no tale / ye ete saythe he the milk and clothed you withe the wolle And that was fatt ye slowe to fede wel youre wombe : But ye fede not my flocke of my people : that was feble : ye helpyed it not ne conforted not : / And that was sore & syk ye heled it not . And that was broke : ye bound it not ayen that was cast a weye and fordreuen : ye fetched it not ayen : ne ledde it ayen / That was perysshed ye soght it not : but withe feernes and hardnesse and by power wytheoute petye ye commaunded to theym many grete thynges and greuous and reygned amongys theym as emperours / And so my shepe be scatered / For there is no shepeherde : that yeuethe ony tale of them . Ezechielis .xxxiiiiº : And in another place he sayethe thus / woo be to the shepherdys that thus descaterne : and forrende the flocke of my leswe : and of my pasture . Ieremie .xxiiio. co. And therfore god acceptethe not ye praier of such men of holy churche : For they be wyth oute charite and ful of crueltye in pyllinge of the pore people / And therfore he saythe to theym . Cum extenderitis manus vestras &c. Whan ye shal lyfte vp youre hondys to me : I shal turne my iyen aweye fro you : & whanne ye shuld multiplye prayers to me : I shal not here you : ffor youre hondys be ful of blode . ysa.i.c . Vpon whyche wordys thus sayth the grete clerke grosshed . dicto xxiiio. An vniuste scheder of mannis blode hathe blody hondys : ffor blode shede oute is in the hondys of hym that is ye sheder oute . as the effeccion of the werke is in the cause : For the hond of the sheder is cause of blode shed / So thanne syth bodely fode : is cause of blode of mannys body by whych hys life transitorye is susteyned : he that wythdrawethe sustynaunce fro the poore in myss●efe : he wythedrawethe from the pore man his blode : wherby hys lyfe shulde be susteyned / And therfore god saythe that the blode of the pore folke is in the hondys of theym : in whos honds ye thingis be withhold vniustly / By whyche thyngis or by the pryse of thoo nedy folke shulde be susteyned / Also all tho that wythholde pore men ther gode eyther by violence or by fraude or thefte or oni deseyte bi whiche goode the pore folke shulde lyue : they haue ther hondes defouled wythe blode of pore folke . And in that that they fare delycatly wyth pore mannys goode they ete and drynke the blode of the pore folke / And ther clothing is defouled wythe blode of pore folke / And if they housen & bylden wyth the pore mannys gode they grounde ther housyng in ye blode of pore men .

The nynthe chapter .

ALso euery man & woman and namely men of holy churche that drawe folke to synne by mys entysynge or by wycked ensaumple : or by false lore : theye be gylty of manslaughter gostly / And therfore saint gregori saythe in hys omelie : that men of holy church be gylty of as many dethys : as they drawe soulis to dedly synne by ther wicke exaumple : and ther wycked liuinge And therfore cryste byddethe in the gospel : that there shulde noo man sclaundre the lewed simple folke / For who so dothe it : it were better to him that he were cast in the se wyth a mylstone aboute his necke / wyth word as saith ye glose is specialy sayde for men of holy church / And therfore saint poule saith to al crysten peple : & namely to prestys & clerkis . Neponatis offēdiculū frībꝰ vel scan / balū : that is to say as sayth ye glose Do no thing that mai be cause of falsinge & perisshing of youre brethern ne cause of sorowe and heuines Ad rom̄ . xiiiio. & therfore the law bydddethe that whanne busshops & ther officerys go a boute for to visite : That they shulde do no tyrauntrye : In takynge of ther costys but visyte with charite : & lownes with oute pompe of grete araye and of grete mayne besi to amende the defautys : and to preche goddes worde and to winne mannis soule . not to robbe the folke of ther good but take ther costys in esy maner So that thei sclaundre not ther brethern ne ther sugettys : ne be not greuouse to them : x. q̄. cauend . / Alle men and namely men of holy church moste besely fle sclaundre : that they yeue no man ne woman occasyon of slaundre ne of synne : butt ofte tyme lyfe the harder and absteyne them fro mani thinges leful to fle sclaundre / For as saythe saint ierom : super mycheam All that yeue occasion of sclaundre be gylty of altho that perisshe by the sclaundre .i. q̄. hii . quosquūque Et nota pro vitando scandalo in rebus licitis . ad Rom. xiii . et p. ad corum viiio. For these causys god saith to men of holy church by the prophet osee / ye be made snare to men lokyng a fer : and as a net sprede abrede on the hylle of thabor : & ye haue bowed down sacrifices in to the depnes : that is to say y● y● ought to be ware lokers to worche wel : and warne men of perel of synne : be made a snare and a net in holy church : that is the hyl of thabor : to take folke in sinne and drawe them to foly / And so ye haue slain soulis & bowed them doun into the depnesse of damp̄cion and so made sacrifice to the deuel of the soulys that god toke you to kepe . Osee. vo.c. Also men of holy church sle ther suget t ys gostly that mys eggyng miscounseyle : and mys enformacyon bringe them in dedly synne : & in eresie or elles lette them from good dedys that thei wolde do & so slayn good purpose and good wyl that man or woman is in : & in maner sleyn ther fayth wherbi they shulde lyue . For the ꝓphete sayth / Iustus ex fide viuit . The rightful man lyueth by feyth . And saint . Iames saith that faythe wythoute good werkes of charite is but dede / And also prayer . Withoute deuocion is but ded as sey these clerkes .

Diues .

Than nyghe alle the prayers that men make : be but dede For comonly in oure prayere we be destracte and thenk on other thinges And it is not possible to vs alwey to thenke on what we saye . For there is no thinge so chaunge able as thought / & thow we thenk on that we sey . yit it is not in oure power withoute special gyfte of god to haue deuocioun therin

Pauper .

Take it not so straite For it is vnderstonde thus Preyere witheoute deuocion is butte dede : that is to saye Prayer made ayens deuocioun is but dede .

Diues .

Howe a yens deuocion

Pauper .

As whanne men prey ayens the saluacion of oure soulys or other soules : & not for the worship of god but for ipocrisi or onli for wordly lucre Or whan men preye ayens charite : as for to haue vengeaunce of ther enemyes : or for ony thing ayens goddis worshyp : and in ther prayer submytt not ther wyl to the wylle of god Euery prayere that is made to the worshyp of god by weye of charite and for a good end withe purpose to plese god : that preyer is made withe deuocion : tho we he that preyeth be distracte : and thenkethe not on his wordys : & perauenture vnderstondethe them not : ne hath but lytel liking ther in / Nethelesse man and woman oueth to do ther deuoure : to thenke on god / and of that that he sein the in his prayere .

TTe tenthe chapter . DIues .

Thy speche please me : seye forthe what thou wylte

Pauper .

As I seide first al that lette man or woman of ther good dedys : and good purpose and tyse them to synne and foly and brynge them in erroure or eresie by mys techyng be mansleers and lymmys of the fynde . Whyche as criste sayth in the gospel is a manqueller from the beginninge of the world For through hys mys counseyle : and hys fodinge : he sloughe al mankynde bothe gostli and bodely at the begynnynge of the worlde / Also he sloughe himsilfe throughe pride and many thousandys aungels that assentyd to hym / And yet he sesethe not to sle mannys soule : by false suggestiouns and temptaciouns : and that by hymsilfe & whanne men se him not / And suntyme visibily in the lickenesse of sum visible creature : & so he tempted criste : eue and saint martyn : mani other / Sumtyme he temptethe and slethe mannis soule bi hys limmes that be wicked men & wymen : Also men of holy churche sle men and wymen gostli of goddes word and of gode teching For as crist sayth Non insolo pane viuit homo : sed in omni verbo qd procedit de ore dei . mt. iiiio. co. Man lyuethe not only in bodeli brede : but moche more he lyueth in euery worde that comethe of goddes mouthe : that is to saye in the wordys of the trwe prechour For euery trwe prechoure sentte of god : is cleped goddes mouthe And therfore god saythe to the ꝓphete / Si seperaueris preciosum a vili quasi os meum eris . Iere. xvo. / If thou departe precious thinge from thinge that is foule and of no pryse : thou shalt be as my mouthe / For it longeth to ye prechoure of goddis worde to commende vertuis and despise vices to ●hese truthe and lette falshede to commende heuen blysse : and gostly thinges and repreue pompe and pryde of thys worlde and flesshly thinges / And thanne is ye prechoure as goddes mouth and spekethe wyth goddes mouthe : and hys worde is goddes worde by the whyche man and woman lyueth gostly : and escapeth endles deth . And therfore dauid sayth Misit verbum suum et sananauit eos : et ●ripuit eos de intericionibus eorum / God hath sent hys worde and hathe heled hys people from gostly sekenes : and delyuered them from ther diynge whanne they shulde haue dyed : throughe synne and helle payne And therfore he sayth in the gospel . that who so kepeth hys worde : he shal not ataste the deth withe oute ende . Sythe that goddes worde is lyfe and saluacion of mannys soule : alle tho that let goddes worde : and lette them that haue auctorite of god and by ordre take to preche and teche that they maye not preche and teche goddys worde ne goddes lawe : they be manslears gostli and gilty of as many soules as perisshe and dye gostly by such lettynge of goddes worde : and namely these proude couetouse prelatys and curates that neyther kunne teche ne wyl tech : ne suffre other that kunne and wil and haue auctoryte to teche of god and of the busshop that yeuethe theym ther orders : but lette theym for drede that they shulde haue the lesse of ther sugettis or els the lesse be set by : or elles that ther synnes shulde be knowe by prechyng of goddes worde / And therfore leuer they haue to lese the soulys that criste so dere bought than to here ther owne synnes openly repreued generaly among other mennys sinnys As saint austen saith goddis worde owth to be worshipped as moch as cristys body And as moch synne doth he that letteth goddes word & despiseth goddis worde or taketh it retchelesly as he that despiseth goddis body : or through hys neccligens letethe it falle to the ground .i. q̄. in t rogo vos / There the glose shewethe : that it is more profitable to here goddes worde in prechynge : than to here ony messe : And rather a man shulde forbere hys messe than hys sermoun For by prechynge folke be styrede to contricion and to forsake synne and the fende and to loue god : & godenes & be illumined to know ther god and vertues from vices truthe from falshede : and to forsake errours and eresies / By the messe be they not so / But if they come to messe in synne : they goo awey in synne : and shrewis they come : and shrewys they wende . And also the vertue of the messe stondethe princypaly in true by / leue of the messe : and specialy of criste that is there sacred in the ost But that may man lerne by prechinge of goddes word : and not by hering of mes / And in so moch berynge of goddes worde : trwly preched is better than heringe of messe / Nethelesse the messe profiteth them that be in grace to gete ye more grace and foryeuenes of venyal synne : and encressing of mede : and lessynge the payne of purgatory . And the prest maibe so good that his prayer for reuerence of the sacrament shal gete grace of amendement of hym that he preyeth for Both be gode but goddes word owth to be more charged and more desyred than heringe of messe For whanne the people disspiseth goddes word / & loth goddes worde / that is gostly fode to man : that peple is but ded in goddes syght : and nyghe to the yatys of hell And therfore dauid sayth : Omnem escam abhominata est anima eorum : et a ꝓpinquauerūt vsque ad portas mortis / Ther soulis haue lothid al gostly mete : that is to saye al trwe preching & teching of goddis word and so they be neyghed to the yatys of dethe .

The eleuenth chapter .

ALso tho prelates and curatys be gylty of manslaughter gostly : that knowe ther sugettys in dedly synne : and wyl not snybbe them ne speke ayens ther synne . di . xliii . epheseis : And therfore god sayth to euery curate & prelate of holy churche and to p̄chours of goddes worde / I haue made the a daiwaite to the peple of israel : that is to saye to cristen peple & thou shalt here the worde of my mouth & tel it them in my name And if I saye to the synful that he shal dye and thou telle it him not : ne speke not to hym that he may amende him and turne him fro his wicked wey and lyfe that synful wretche for thy defaute shal dye in his synne : And I shal seke the blood and the deth of him of thin hond : and thou shalt answere for hys deth . Ezegie . iiioc . Also they be called mensleers : that defraude and take awey holy churche goodes .xii. q̄. . qui xpi : &c: qui abstulerit / Also that preeste is a mansleer gostly that denieth the sacrament of penaunce to man or woman in his laste ende and wyl not assoyle theym whanne they repent them : and axe absolucion / For so they put folke in despeire ayens ye goodnesse and mercy of god that is endles : and alwey redy to al that seke mercy as long as the soule and yebody be knyt to gedre : Exaumple of the thefe that henge on the right syde of crist : the which for payne knowleched his synne and axed grace and gate the blysse of paradyse : whanne he sayde lorde haue thou minde of me whan thou comest into thy kingdome / And anon criste rightful iuge that best knewe his herte sayde to him : I se●●e for sothe : thys daye thou shalt be wythe me in paradise . xxvi . q̄. . si presbit . & c o agnouimus / where the lawe sayth that they that be so harde vp on men in ther dying : do not els but put deth to deth Deth of soule to dethe of body

Diues .

Moch folk presume so moch on the merci of god : that they yeue no tale to lyue in ther synne moche of al ther life in hope to haue mercy in last ende .

Pauper .

And yet if they ax mercy in due maner : they shal haue mercy : as the lawe sayth wel in the same place : and holy writ in many places / For god saythe by the prophete . Ezechielis xxxiii . c o That in what oure the siner sighith for his sinne and ax mercy I shal foryeue him his sinne and foryete his synne Netheles I dare not hote suche folke that they shulde haue grace stede and tyme to axe mercy as then nedeth to axe For comonly such maner folke be desseyued by soden deth or elles in ther diynge they lese ther hedys and ther wyttys : and begynne to raue . Or elles they haue so moch payne in ther body and so moch besynesse withe the world . that they thenke neyther of god ne of thēsilfe / And as seith saint austen in his sermone de innocentibus Iusto dei iudicio agitur vt moriens obliuiscatur sui : q dum viueret oblitus est . It is goddis rightful dome that he foryete himsilfe in his diynge that hath foryeten god in hys lyuynge . As fel in englond besidys oxenford / There was a tyraunt in ye cuntre that dredde not god ne had petye of man / Ofte men preched him : & counseyled him to gode He had despite of ther wordes : And sayde that if he myght haue thre wordes byfore his diyng : he shulde be saued as wel as the beste man leuynge / At the laste it byfel that he rode by the weye to be on aqueste byfore a iustice / And he bygan to slepe : hys hors stomblid : & he fel doune & brake hys necke / And in his falling he sayde with greate herte . Ore vaunte a deblis . that is to saye in englisshe : Nowe forth to the deuyl And so he had thre wordis to his dampnacion : not to his saluacion / Therfore the wisman sayth De ꝓpiciatu pctōrum noli esse sine metu / Be not wythoute drede of foryeuenesse of thy synnes : ne put synne to synne : ne seie not that the mercy of god is grete : he shal haue mercy on the multytude of thy synnes / For mercy & wrathe also hastli come fro him nighe to mankynd / But his wrath loketh to sinners that wyl not amend theym : and hys mercy to theym that wyl amend them Neterdas conuerti ad dominum &c. Therfore lette not to turne the to god and delaye not from day to day For if thou do : hys wrathe shal come sodenly and destroye the. Eccl. vᵒ c. For suche folke that be so bolde in ther synne in hope of the merci of god & do the wors by cause of his godnes : they scorne god and seke vengeaunce : and no mercy / They take hede to his mercy : and not to hys rightfulnesse . Dauid saythe . Vniuerse vic domini misericordia et veritas . Al the weyes of god and al his domes be mercy and teruthe : If thou seke mercy it were ayens hys rightfulnesse but he shewed mercy : and but thou seke mercy rightfulnesse moste dampne the Seke mercy : and mercy and his rightfulnesse wyl saue ye : if thou seke it in due maner .

The xii . chapter . DIues .

These wordes be gode and confortable and resonable : Say forth what thou wylt

Pauper .

Also he is a man / sleer gostly : that makethe ony man or woman to forswere them For he sleth hys owne soule and his soule that he dothe soo forswere hym .xxii. questione .v. ille Al so men sle theymsilfe as ofte as they assent to wicked thoughtis in herte : & turne them aweye fro god in whom is al oure lyfe And therfore salomon sayth . Auersio paruulorum interficiet eos ꝓuer . io. that the turning away of the lytel children sle them / For they that sone be ouer come in temptacion and sone assent to the fend : be lykened to yonge children that be feynt and feble to withstond oni thinge / Of such children god saith that y child of an hundred yete shal be acursed of god isa .lxvº c. Also they slee ther soulys that gedre foule lustys & vnleful desires in ther herte and wyl not redely put them oute Therfore ye wyse man sayth . Desideria occidunt pigrum ꝓuer . xxi.c . / wicked desiris sle theym that is slowe to put them oute / And therfore dauid sayth Beatus qui tenebit et allider peruulos suos ad petram Blessid be he that shal holde him withe god and smyte doune hys smale yonge thoughtys and desirys to the stone : that is cryste . Blessed is he that anon as he begynnethe to haue suche wycked thoughtys : anon beginne to thenke on cristis passion : and of goddes lawe as sayth saint ierom in hys pystle . Ad paulam et eustochium

Diues .

It folowethe os thy wordys that who so doth ony dedly synne : he is a mansleer : And so euery sinne is forbode by this precepte . Non occides Thou shalt not slee / why yaue than god ten preceptis . syth thei be al comprehendid in one

Pauper .

For dulnes of mannys wyt : it nedeth to yeue mo than one to declare mannys synne : that he may knowe whanne he synneth : and howe he may fle sine Al the lawe and al the prophycie as criste seith in the gospel hangethe in two preceptys of charite which teche vs to loue oure god aboue al thinge : and oure euen cristen as oure silfe / But yet god wold declare tho two preceptys by ten preceptis that man & woman shuld the better knowe them and plese him : & the more fle his offens

Diues .

Why declared he them more by ten preceptis than by twelue or by nyne / For he myght haue youen many mo : whanne he yaue but ten /

Pauper

to yeue oūdon many was not prophitable ne to yeue oudon fewe / And therfore god yaue hys heestys in the noumbre of ten / for as ten is noumbre perfyte : and conteyneth al noumbrys : so goddes lawe is parfyte : and al is comprehended in ten hestys that be so knytte togedre and of so greate accord : 〈◊〉 who so trespasethe in one he trespasethe in alle / And therfore saithe saint Iames in hys pystle : that thowe a man kepe al the lawe : & he offende in one : he is gilty in al For why saythe he : god that bad the do no lecherye : He badde the not slee / And therfore saythe he : Thowe thou do no lecherye and thou sle : thou brekeste the lawe . Iacabi .io. co. For as sayth saint austen . in libro de decem cordis . Alle the ten cōmaundemētys be conteyned in the two preceptys of charitye : And the two preceptys of charitie be conteyned and knyt in thys one precepte of kinde . Quod tibi non vis fieri : alterine facias . to bie .iiiio. That that thou wylte not be do to the do it not to another : And soo as saynt austen saythe there : Al the lawe is conteyned in thys one precepte of kynde . That thou wylt not be do to the : do it thou not to non other / And so nedys he that offendethe in one : offendethe in al / And therfore dauid and saint austen also clepe goddes lawe a sawtree and an harpe of ten cordys / And therfore dauid byddethe vs preyse god in the harpe : & in the sawtre of ten cordys : that is to saye in good kepinge of the ten commaundementys / Confitemini domino in cithara in psalterio decem cordarum psallite illi And if it be so : that one corde in the sawtree or in the harpe be broke : or oute of tune of a corde with other cordys : al the songe that is pleyde therin shal be vnlikynge to al that here it and not plesaunt As tellethe the mayster of kynde Lio. xviiio. That thowe the harpe be wel stringed wyth stringis made of ashepe : and ther be one stringge that is made of a wolfe sette in the harpe : it shal make al other at discorde : So that they shulde not a corde whyle it is there And it shal frete atwo al the other cordys / Ryght so thow a man or a woman kepe wel all the commaundementys as to mannys syght : if he breke one : he is gylty of alle in goddes syhgt : as saint Iames sayth and hys lyfe whyle he is suche is not plesaunt to god / And the songe of his harpe : that is his lyuyng and his conuersacioun is at discorde wythe god and al the courte of heuen & / as the wolfe is alwey contrarius and enmie to the shepe : so is he at discorde and enmye to goddys shepe that be al tho the be in wei of saluacyoun : And as longe as thou kepeste wel the ten hestys in lownesse : so long the stringes of thyn harpe be in good acorde as the stryngges that be made of a shepe / But if thou folow the maners of the wolfe . and breke out of goddes commaundementys by gyle : by raueyne . by malyce and false couetyse : by false contriuinge Thanne thou makest in thyn harpe astringe of the wolfe : whych shal shend the harpe of thy liuing and destroy it : but thou doo it awey by sorowe of herte : shrift of mouthe & amendys makyng .

The xiii . chapter . DIues .

I wolde se more openli hou he that sinneth in one synneth al ten commaundementis

Pauper .

If thou trespase in manslaughter : thou trespasyste ayens alle ten heestys / For thou vnworshipest thy god : in the that thou brekest hys commaundement : and so defoulest hys image Also thou takest in veyne hys name : that is criste and cristen For thou doyst not as a cristen man shuld do / Also thou halowyst not from synne as god bad the by the thirde commaundement / Also thou despisest and not worshipest fader and moder that be god and holy church : and thi bodely fader and moder / For thy wycked tatchys be shame and shenship to thy fader and moder / Also thou doeste lecherye in that the thou louest thi wycked wyl and thi malyce more than god / And for to haue thy wycked wyl perfourmed : thou forsakest god and taktst thi soule to the fende / For what thinge man loueth mor than god : with that thinge he dothe gostly lechery and fornicacion and auoutre Also thou beryst false witnesse & lyest many lesingys to maintein thy synne : or elles to hyde it : Also thou stelest thi soul & his soul whom thou sleeste fro god : that bought him so dere also whan thou slest : thou doste ayēsthe nynth & the tenthe commaundement / For euery manslaughter is do for couetyse of vengeaunce : or for couetyse of erthely good . or for couetyse of flesshely lust : as of mennys 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 : +maundemētis / And so it may be shewid of ech of al ten . that he that breketh one : breketh al : and he that is gylty in one dedly sinne : is gilty in al vii . & in al ye x cōman̄demētis 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 commaundementys : in token that what man or woman fallethe in oni dedly sine openli : he falle thin al seuen preueli in goddis sight And whanne he breketh one commaundement : He brekethe alle And therfore sayth saint Iames that he that offendethe in one offendethe in 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 decem 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 seruantys / And if thou haddist a seruant sayth saint austen : thou woldest that thy seruaunt serued the wel and trwly I pray the thanne 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 man shuld defoule thy wyfe : defoule thou not thi soule that is goddys spouse . ne non other soule : Thou woldeste that no man 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 cōmaūdementys : and dyd not ayens thy byddynge / Kepe than thou goddes cōmaundentys : 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 offendest thy god in thi synne and thy corrupcion : and doest wrong to him thisylfe / Thou doest wrong 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 in 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 wronge principaly to god : and to hys brother also / And therfore god sayth . Quicumque effuderit huma gum sanguinem : effundetur sānuinis eius . gen . ix . He that shed dethe oute mannys blode wrongfully : hys bloode shal be shedde : For whi saythe he : man is made to the lykenes of god And so man slaughtyr is open wronge do to god in y● that his seruaunt 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 vengeaunce 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 londe : & it shal yeue the no frute : Thou shalt be wanderinge and flemed vpon erthe . gen . iiiio. And the same vengeaunce comōli 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 commaunded 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 in the boke of goddys preuites that he that sleeth shal be slayne : Apoc: xiiiº : For as criste saythe in the gospel . that same mesure the men mete to other : shal be moten ayen 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. iº : 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 them 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 .

Pauper .

By thys word occides in latyn he specifiethe & shewethe that he forbyddethe sleynge of man : and not of beste . For occisio in latyne is in englissō manslaughter quasi hominum cesio And therfore the ꝓ pre englisshe is thys . Non occides Thou shalt not slee no man

Diues .

Whanne 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 man and of beste and of al other thingges / 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 ꝓperte of the same worde Occides : He forbid dethe only manslaughter . God graunted man power to slee bestes and lyue therby . gen : 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 aungels swerd & bare baalam a yens the walle : and brosyde hys foote Balaam sawe not the aungel / And therfore he was wrothe wythe the asse and smote him fulharde thanne the asse throughe the might of god vndernam balaam : hys master and sayd to him : 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 anon god opened the iyen of balaam : & than he saw ye aungel stonding ayens him 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 & ●ouen me place I shulde a haue slayn the : and ye asse shuld lyued . Numeri .xxiio. Syth than it is so that balaam was blamed for he bette hys asse not withstonding 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 whanne it is ꝓfitable to him for mete or clothinge : or to auoyde noyaunce of ye bestys : whych be noyouse to man And therfore god sayde to noe / & to hys children / Also fysshes in 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 : Gen. 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 ● .xiio. And so grauntid god to man for to slee bestes fesshe and foule to his profite : but not to sle them 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 in 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 in shrewidnes . Gen. ix . c . For god that made al hath cure of al. And he shal take vengeaunce of al that mysuse his creature / And therfore salomon saythe that he shal arme creaturys in vengeaunce of hys enemeyes Armabit creaturam in vlcionem īimicorū . sap̄ . vo. co. And therfore men shuld haue rueth on bestys of bryddys and not harme them withoute cause in taking reward that they be goddes creaturys / And therfore they that for cruelte and vanyte heded bestes and turment bestys or foule more than it is spedeful to mannys lyuynge : they synne in case ful greuously .

The xvi . chapter . DIues .

As thou saydest byfore by this commaundement is forbode al wrongful manslaughter / Tel me in what case it is leful to sle any man

Pauper .

Suntyme manslaughter is do by hate and enmyte : as whanne a man is slayne maliciously of hys enmye Suntyme it is do for wicked couetyse to haue a mannys gode : Suntyme it is doo by ordre of obedience and processe of lawe : as whan a man is slayne by aqeust & by sentence of a iuge ordynarye Suntyme manslaughter is do for nede & for helpe of the comonlye & for the saluacion of them that be vngylty / As whanne 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 : whan men be gilty / & therfor saint austen saythe lio. iº 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 saluauacōn and ensaumple of other / not for liking of vengeaunce ne of crueltye : not hauing lyking in his peyne : so that the cause be rightful and the ordre and processe : & the entencion be rightful : Iusta causa . iustus ordo . iustus animus .

Diues .

Contrate . yet the gospel sayth / Quod deus coniunxit hom non 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 thanne it is not leful to any man for to departe ye soule from the body : neyther to slee man ne woman

Pauper .

Whanne 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 himsilfe sle him in that that god commaundeth suche to be slayne / God is principal iuge of hys dethe / and man is but goddes officer to do his bydding And therfore sayth the lawe that thei that sle men rightfully be not cleped mansleers For why seyth he the lawe sleeth them not thwe . xxii . q̄. si homicidium & in qōībꝰ 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 mannys deth : ne yeue the sentence / ne yeue assistence to the domesman sythe in 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 interfecit agag . Et iiio. regum xviiio. de helia q interfecit sacerdotes baal

Pauper .

As ye law seyth .xxiii. q̄. viii . occidit Moche thyng was leful in ye old lawe : that is not leful in the new lawe In the olde lawe the swerd was graunted 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 gladium tuum in vaginam &c. Turne thy swerde into 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 . q̄. . de eplīs . cum aliis caplīs sequenetibus

Diues .

Why for badde he them the swerde

Pauper .

For god wolde that men of holy churche shuld be men of pees of mercy and of petye / And therfore he sayde to theym / Discite a me quia mitis sum & huīlis 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 amongys 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

Pauper .

Another skyl is thys For the sacrament of the auter that the p̄stes 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 quickeneth holy church & mannis soul Also it representyth the onehede of the godhede with our manhed in crist & therfore holy church sayth thus . Nam sic ᵗ anima racionalis et caro vnns est homo : it a deus et homo vnus est xp̄c 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 them a●we●n by manslaughter 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 in manslaughter : and shedding of blode / And therfore he is irreguler : and vnable to make the sacrament of ye auter / And for the same skylif amam 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 cristen peple that is in charite for al thei be one & com to gidre in this sacrament / For this skyl it is not leful to men of holy church to shed mannys 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 in 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 testament was a lawe of drede and duresse : and nighe al the sacrifices that the p̄stes made was don with shedding of blod not only in figure of cristys passion : but also in token that 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 shedding of blode & manslaughter is forbode to prestys in the newe lawe / and maketh them vnable to the auter : that shedde mennys blode or helpe therto .

The xviii . chapter .

SHeddynge of blode in men of holy churche is so abhominable & orrible in goddes sight : that if any clerk dye in batayl & fighting or in pleies of hethen men 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. q̄. . q cumque clericus 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 w. q̄. si quis insaniens / Nethelesse if he be prest or that case fall hym whanne 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 chastising & he dye of that stroke : he is irreguler .xv. q̄. i. Si quis non iratus & extra .lio.v. .v.o. de homicidis .c. presbiterum . 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 men if they sle any man women or child they be irreguler & if they be in doute whether thei slough or nai thei shulde absteyne them 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 enditement or other lettris by whiche man or woman is slayne / he is irreguler . though ye cause and the dome be righful Ray. lio. ii . ti. i. If a man be dryuen by nede to sle man or woman / if he fled in that nede by hys owne defaute and fledde not that nede : whanne he myght haue fledde : he is ful irreguler / But if it were such nede that he might not fle it & ye nede cam not by his defaute holy church sufferethe him in the ordrys that he hath takeen to minystre therin butte he shal take non hygher ordre . If any man slee manne woman or childe casuely and by mysse happe whether hys ocupacioun was leful or not leful : if he dydde not hys besynesse to fle manslaugh● he is ful irreguler But if his ocupacion were leful & he dydde his besynes to fle manslaughter thow he sawe not byfore al chaunsis that might falle : he is not irreguler . Ray .lio. iio. ti o : io. With him that sleeth man woman or childe willy wyth hond or with tung is no dispensacioun . Ibm̄ . If a man smyte a woman with child whan the childe is quyck or poyson hir with venym : if the childe be ded borne : or els born oute of tyme and dye by that poysoun or by the stroke : he is irreguler : But if the childe were not quycke : he is not irreguler But he shal be punysshed by the lawe of holy church : as a manqueller / And so shal ye man that yeueth venyn or any drinke or any other thing to let woman that she may not cōseyue ne bringe forth children / And if the woman wylfully take suche drynkys : or do any mys crafte to let hirsylfe or any other from beringe of children : she is amansleer / If many men fyght to gedre : & one or mo be slayn & it is not knowen by whom of that company al that smeten or came for to sle : or for to fyght al though they smeten not be mansleers .

And al that came to helpe mansleers thowgh they sloghe not : ne hadde wyl to sle : butt come only to conforte and to helpe of ye sleer and al that were on ye wrong syde : be irreguler If man or woman dye by defaute of the leche : & by hys vnkunnynge : and mys medycyne : ye leche is irreguler And therfore it is forbode men of holy churche to yeue any perelons drynkys or to brnne men by surgery or to kytte them / For ofte dethe or mayme comethe therof . Also they mayme themsilfe wytheoute nedful cause : or be maymed by other men : or by ther owne foly al if they dydde theim gelde to be chaste and soo plese god : they be irreguler For there shuld no man serue at goddis aut that had any greate foule mayme / If a man with drawe him that wold saue a man fro dethe : & if he wyl not himslfe saue fro ye deth if he may and namely if it longe to him of office : he is irreguler / Hec Ray .lio. iio. ti. io. If any clerke bere any wood or fire or any mater to the brennynge of any eretyke if he be dede therby : or hys dethe

hasted therby he is irreguler . thwgh the pope or the busshoppe yeue pardon to al that helpen to the deth of that eretike . In sm̄ . conf. lio. iio. ti. q̄. . quid de ill . If a prestesende ayonge child to water his hors : though he bidde him beware of ye water : and the childe by hys sendynge drenche the preste is irreguler : for he put so the childe in auenture . Ibidem q̄· xxvii . quid de presbitero . Et host· . li.v . Rub. de homicidio quid de presbitero

Diues

And what if the preste sende oute his child on his erand barelegged and barefote and euyl clothed in froste and snowe : if the childe dye for colde or take such sekenes by that cold that he die therof : is not the prest irreguler

Pauper .

ye his forsoth For he ought to do his deligence to saue the childe : and to fle that parel in whiche he might lightly falle in that wedyr .

Diues .

And what if any prelate sende oute wetingly his suget barelegged & barefoote in suche weder : & euyl clothed : if he dye by the colde that he taketh so by hys sending : is that not the prest irreguler

Diues .

In that that he sleeth him so by colde : he is irreguler : & manqueller .

The xix . chapter . DIues ..

Seye forthe what thou wylt .

Pauper .

Prelates of holy church may not fight ne sle and yit they may styre men of armes and the people to fight for the feyth and for the truthe of goddes lawe : & of holy churche : and though men be slayne therby : they be not irreguler : as the lawe sheweth we l. xxxiii . q̄. . igitur cum aliis co. If thou go by weye wyth hym the gothe to slee any man : thoughe thou counseile him to cese of hs● purpose : and wyl not cese & thou goo forth with hym to defende him : & he sle : thou arte irregular as seyth . host . lio.v. Ru. de homicidio q̄. si quis . If a clerke pleyn him to the iustice on him that robbed him of his gode only to haue ayen his good and not to pursue hys deth though ye iustice sle ye thef the clerke is not irreguler Ex. e●postulasti &c. tua nos . S. ad vltimum . If a clerke help to take a thefe or to binde hym to lede him to the iustice : or write only lettre to take ony man : if the thefe be slayne or that man slayn ye clerke is irreguler : Netheles he may clepe to bold ye thefe tyl he haue his good or holde him himsilfe : & if he crye holde the thefe or crye theues theues : if it were semely to him that manslaughter shuld folow therof : he is irreguler : if any man

be slayn therby . But if he hope therbi onli to haue ayen his gode without manslaughter he is not irregular : thowe manslaughter folowed therof / Clerkys may bere wepen whanne thei passe by perelouse placys to afese theues : But theye owe not to smyte : If a clerke lene ony man bowe arblast or oni other wepen to feyght wythe : if any man be slayne therwith or maymed that clerke is irregular If a clerk erre in answeringe and by hys mysse answere folowe manslaughter : if the clerke be holde awyse man he is irreguler / And thowe he be but simple lettred and he erre so in suche thinges that he owethe to knowe : and manslaughter come of his mys answere : he is irreguler / As if a clerkd sey that it is leful to sle a thefe : and to sle lecherous : or to ryse ayens ther souereyns or sle them : if men folowe his counseile and sle : he is irreguler : If a clerke byd men stoppe the theues mouth that he cri not so to lede him the more slily and the more sekerly to his iuge : if he be slayne : the clerke is irreguler If men pursue a thefe or ony other man to take hym : and they axe a clerke if he sawe ony suche if he teche them : or wysse theym wetinge or supposinge that thei seke him for to desease him : if the man be slayne : the clerke is irreguler : But if he haue no fantasye why they seke him but good : he is not irreguler / Tho we a man sle not ne yeue counseile to sle : if he suffre wetingly ony thynge wherof it is semely to come manslaughter : if ther come therof manslaughter : he is irreguler / Also if he counseile men to take a castel to caste engyne to a towne : or to a / castel : or to shote into house walled town : or castel that men dwelled therin : if ani man be slain therby : he is irreguler / If ony man counseile a nother man to goo & sle and be slaine himsilfe : he that yaue that counseyle : is irreguler Thowe prest or clerke counseile men to feyght for saluacioun of the cuntre and of the feyth so that he bydde them not sle . he is not irreguler thow thei sle thow he bid them put himsilfe to the deth for saluacion of the cuntre & for the truthe If oni man wolde fle his enemyes . And a nother man counseile him not fle : and he vpon that he trust & abydeth and is slaine . he that yaue him that counseyle : is irreguler / But he were in hope to haue saued hys lyfe & that he might haue saued his life or by power or by frenshyppe : & in truste therof dyd him abyde than is he not irregular But if he presumed to moche on hinsylfe : or was retcheles in kepinge : or gylous : thanne is he irreguler . If ony man in nede sle his aduersary to saue his owne life : if he mai not elles wel saue hym silfe : He synneth not : so that his nede come not by his foly / For if his foly brought him in that nede : He synnethe and is irregular . Hec in sm̄ . confessorum . lio. iio. tio. io.

The xx . chapter . DIues .

Me merueleth moche why sheddinge of blode and the swerde is soo straytly forbode to men of holy churche . For as we rede in the gospel Crist badde his desiples selle ther clothys and bye them swerdys : whan he sayde . Qui non habet vendat tunicam suam : et emat gladium . luc. xxiiᵒ He that hath no swerde sylle hys cote and bye hym aswerde

Pauper .

Crist sayde tho wordis not to al his apostlis but to iudas ye traitoure not bidding him bye him a swerd : but so shewinge and saiynge by fore the wicked wyl and the wicked purpose that iudas was in to begge aswred to come for to betray criste : and to take him : that whanne the iewys came wythe swerdis & staues to take hym as the gospel saithe he shulde haue his swarde redye to defende himsilfe . if ony of cristys discyples wolde smyte hym . And therfore criste sayde not tho wordys in the plurel noumbre : as to many : but in the singuler : as to one iudas alone / For he only was in purpose to betray hym : & to begge hym a swerde for drede of knockys / And by tho wordis criste bad him not begge aswerd but bi tho wordys he vndernam him of his malyce : in such maner that onli iudas shuld vnderstond it : and non other of the apostlys For criste wold not puplissh eyther discure him to the apostlis but only vndernam him in such speche : that only iudas shulde wite that cryste knewe hys wycked purpose and wold not discure him And so he shewed goodnes ayens his malyce to stere him to repentaunce .

Diues .

Why answerde thanne the apostles and sayd . Domine ecce duo gladii hic Lorde lo two swerdys here redy And oure lorde sayde : Satis est : It suffisethe : it is inoughe .

Pauper .

For as I sayde : The apostles vnderstode not why ne to whom criste sayde tho wordis And therfore they wende as moche folke wenethe yet that criste hadde bode theym haue boughte swerdys to feyght / And therfore they answerde in that maner : and bygūne to speke of swerdis and of fightinge / And thanne crist was displesyd wythe ther spech & bad them be stylle of such spech Satis est . It is inoughe : it suffiseth that ye haue spoken in this maner speche Now nomore of this mater And therfore as luke saythe in the same place : they cesed of ther spech anon and went with crist into the mounte of oliuete / On the same maner god sayd to moyses whan he prayde hym that he might entre the londe of byheste . Sufficit tibi . It is inoughe to the that thou haste sayde . speke nomore to me of thys mater . Deuto. iiio. co. Also god sayde to the aungel that slowe the peple : Sufficit contine manum tuam . It is inough withold thy honde / And criste sayd to hys dyscyplys in tyme of hys passion whanne he fond him slepynge . Sufficit . It is inoughe that ye haue slept nowe : awake ye / And as he made an end of her slepinge By thys worde sufficit : it suffisethe : so he made an ende of ther vnkunnyng speche whanne they begunne to speke of swerdys by thys worde . Satis est It is inoughe : that is to saye : ye haue spoke inoughe in this mar̄ nomore hereof . For they wyste not what crist ment nomore than they wyste what criste ment whan he sayde to iudas . Quod facis fac cecius . That thou doiste ●o it a non . In suche wordys criste vndernam iudas of his euyl purpose that he shuld amend him / And yet it is a custum with moch folke that whanne theye here ther children or seruantys speke vnwysly to put them to silence and do theym be stylle wyth the same worde : and say : sone it is inoughe thou hast sayde inoughe .

Diues .

And many clerkys say : that whanne the apostlys sayde lo here two swerdys : and criste sayd ayen Satis est It inoughe . In tho wordys crist graunted men of holy churche two swerdys : bothe goostly swerde and bodely swerde

Pauper .

Theye erre as the apostlys did For thei vnderstode not whine to whom criste saide tho wordys / For criste graunted neuyr too clerkys the bodely swerde to shedde blode : but he forbad it to them in the same tyme whanne he vndernam peter smiting with the swerde and bad hym put vp hys swerde into the shethe / For whi sayth he : who that smytethe wythe swerde : He shall perysshe withe the swerde / And so alle the processe of the gospel if men vnderstond it wel : shwethe that cryste hathe forbode men of holy church the bodeli swerd / & therfore as saith saint ambrose ther armuer and ther fyghtinge shuld be bytter teerys and holy praiers :

Diues .

yet contra te Criste sayth in the gospel / Non veni pacem mittere sed gladium / I cam not saith he to sende pees in erthe : but the swarde .mt. x.co.

Pauper .

by the swerde in that place is vnderstond the swarde of goddys worde : as saythe the glose : By such sward man is departed from synne and from wycked cumpanye : as the gospel shewethe wel there / And by thys swerde synne is slayn in mannys soule .

Diues .

Sythe god forbad men of holy churche the swerde and sheddyng of blod and manslaughter : why slow saint peter ananyam and saphariam : hys wyfe for hyr false couetouse and for hir lesinges . auctuum . vo.

Pauper .

As the lawe sayth xxiii . q̄. . petrus . He slowe them not wythe material swerde : but only by power that god yaue him 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 sinne and anon 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 men and of men of holy churche : is moche for to drede / Or elles by sufferaunce of god : anon as seint 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 sinne of false couetyse .

The xxi . chapter . DIues .

Is it leful in oni ca● to sle oni man or woman vngylty ?

Pauper .

In no case as the lawe saythe openly .xx. q̄. 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 thanne fallethe the iustice in manslaughter : For he maye by no lawe sle hym that he knowethe vngilty xxiii . q̄. si non .

Diues .

What shal he do thanne ?

Pauper .

If he haue no iuge aboue hym : he shal saue him by his playn power / And if he haue a iuge aboue hym / he shal send 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 dampned / 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 lesinges : ne thou shlat nof ioy ne thyn hond to sey false wytnes for the wycked man 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 . q̄. quamuis Et xvi . q̄. 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 . q̄. . iustum .

The xxii . chapter . DIues .

It is lefulle to any man or woman in any case to slee themsylfe .

Pauper .

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 withstond 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 hīsilf Also he doth wrong to ye comontye of mankynd / For as the philosofre sayth . vnto : 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 man for his misdede : yet god yeueth no man auctoritye to sle hymsilfe / And therfore sayth the lawe .xxiii. q̄. non licet . That no man ne woman shulde sle himsilfe : neyther to fle myscheeffeof of this world . ne to fle other mennys 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 in 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 sinne of manslaughter 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 in 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 dr●d that he shuld consent to synne : but trust in god that may kepe hym from consentynge : and lette occacions of synne And though man or woman be constreyned to synne for drede of deth : better it is & a feyrer that a nother sle hym : than he sle himsilfe for that is dampned in eueri lawe

Diues .

Contra te . Sampson & dyuers other slough themsilfe as we rede in holy writ

Pauper .

As seyth saynt austen de ciuitate dei . They slough them silfe by the preuy counseyle of ye holy gooste : that wolde by ther deth do myracles / As whan sampson toke the twoo pylerys of the paynyms temple whych bare vp al the temple and shook them to gidre withe his armes tylle they brosten & the temple fell doune & slough many thousandys of the hethen people that was gadrede to wondre on sampson in dispyt of god of heuen whos seruaunt sampson was .

The xxiii . chapter . DIues .

Whether is it more synne to slee the rightfulman or awycked man ?

Pauper .

It is more synne to sle the rightfulman / for in that the sleer noyeth most him whom he oughtmore to loue Also for he doeth wronge to him that haue not deserued it and more ayens rightwisnesse Also for he pryueth and robbeth the comontye of manhode of agreate iewel / For euery gode man and gode woman is awelle to ye comontye of mankynd / Also for he doth more dispyte to god : for to al good criste seyth . Qui vos spernit . me spernit who despisith you despisithe me .

Diues .

Contra If a good man be slayne : he shal sone go to heuen / Butte the wicked manne if he be slayn vnwarly : he shal goo too helle / And lesse synne it is : to send be sleing a man to heuen : than to hel

Pauper .

Saynt poul seyth .i. ad corum iiio. that euery man & woman shal thake his owne mede : after that his traueyle is Therfore the gode man so slayn shal go to heuen for his good dedys : notte for the malyce of the sleer / And the wicked man so slayne : shalle goo to helle for his owne wicked dedys not for the wycked dedys of the sleer / And the sleer shal go to hel both for the sleynge of the good and of the wicked / But he shal be depper in helle for sleyng of the good than of the wycked : For he shewethe more malyce . & more aggreuethe god and al the courte of heuen in sleynge of the good than of the wicked And he shal answere for al the good dedys that the good man shuld haue do : if he had lyued lenger And he shal be punysshed : for the sleinge of the wicked man : for that he sleeth hym ayens goddes law and letteth hym that he may haue no tyme to amende hym

Diues .

Is it leful to any man to sle his wyfe : if he take hir in auoutre

Pauper .

To sle hir by lawe cyuyle there lawis ordeyne man & woman that don auoutrye to be slayne : It is leful so that he doo it only for loue of rightwysnesse and of clennesse : not for hate ne for to be auenged on hir .

And lete him wel charge his consciens : if he be ought gylty in the same : eyther in wyl or in dede and take hede to his own freelte and thenke that the law is aswel ordeyned to punuyssh hym if he do amys as to punyssh the woman But any man to sle hys wyfe by his owne auctorite or doo hir be slayne withoute lawful iuge : it is not leful by alle goddes lawe . And though any londys saw yeue men leue to slee ther wyues in any case : holy churche shalle punysshe theym and enioyne them ful harde penaunce as for manslaught .

Diues .

Whether is more synne a man to sle his wyfe or to sle hys fader or moder .

Pauper .

Bothe be greuous synnes : & moche ayens kynde / For the man and hys wyfe be one flesshe and one blode / And he oweth as saythe saynt poule loue his wyfe as hys owne body / And therfore he to sle hir ayens kynde / Butt yet it is more synne : and more ayens kynd to sle fader and moder : for of them man hath his begynning his flesshe & blode / And also if he sle any of them he forfetteth openly ayens the commaundementys of god the fourthe and the fifte For in that he vnworshyppethe ouer moche his fader and hys moder : and fallethe in cruel manslaughter and therfore it is more synne to slee fader and moder : than to sle his wyfe : as seyth the lawe in sm̄ . confessorum .lio. iiiio. tio. ix . q̄.

The xxiiii . chapter . DIues .

Sythe god byddethe that no man shulde slee vnrightfully : why suffereth g●d soo moche werre be in erthe : & so many bateyles .

Pauper .

For moch folke is worthy to die and wyl not stonde to the lawe of pees / Therfore god hath ordeyned and commaunded the lawe of swerde and of cheualrye to bryng them to pees with the swerde that wyl not obeye to the pees by lawe of charitye and reson .

Diues .

Than it semeth that men of armes maysle men lefully that wyl not obey to the pees and too goddes wyl

Pauper :

That is soth For Abraam . moyses . iosue . dauid . iosie machabeis and many other were men of armes and slowghe moche folke / And yit god repreued them not but he badde them sle and halpe them in ther sleyng and in ther fyghtyng .

Diues .

I may wel assent that bateyle is leful : if it be rightfull . For god is cleped . Dominus exercituum & dominus sabaoth . That is to sey lorde god of ostys

Pauper .

Thre thynges be nedful : that bateyle be rightful . Iusta causa : iustus animus : et auctoritas legitum principis a rightful cause . arightful intencion and auctoritie of a lawful prynce / Fyrste it is nedful that ye cause be rightful that they fight only for the right : and to maynteyne right and for saluacion of the comontye : and of them that be vngiltye and wold haue pees / For as seyth synt austen . the ende of bateyle shulde be pees .xxiii. q̄. nolite . Also ther intencon most be rightful that thei fight not for pryde to gete theim aname . ne for no false couetyse to gete worldly good : ne for noo malyce for to be vengede : ne for no crueltye and lykynge to shed blode : For if ther intencioun be wycked : thoughe ther cause be true : they synne in manslaughter / And for ther wycked intenci / on god suffereth men to be ouercome in a rightful cause / Also it most be do by auctorite of a lawfull prynce : that is prynce made by comon custom : or by comon lawe : or by comon assentt of the comontye : or by comon lawful election : For though aperson gadre to him rebellys ayens hys lege lordes wyl : al thoughe the rebellis make him ther hed and her prynce : they may not by his auctorite do rightful bateyle But al though auctorite of a prince lawful be nedful to rightful batayle that is solemply don by mannis lawe : yit in a rightful cause at nede man may by lawe of kynd with oute auctorite of any prince fight and defende hymsilfe : and hys godis ayens wycked folke For it is the lawe of kynd euery man to saue himsilfe and putte awey fo rs with fors . and might with might Licitum est vim virepellere . Soo that his purpos be not to slee ne to rebel ayens his souereyn ne ayens the lawe : but only in truth to saue him and his fro wicked doers Netheles clerkes shuld not fight for no worldly goodis / but they may in case with fightynge and smytyng defende ther owne persone ayens clerke and lewed man And so may the lewed man defend himslife with smitynge ayens the clerke that seketh to smyte him if he may not els sekerly saue himsilfe / And if he may sekerly saue himsilfe : eyther by slight : eyther by shettyng of dore or of gate or any other weye : he owthe to saue himsilfe and not smyte a clerke : but wysely saue them both / But alwey be he ware : that his flight be not cause of his deth And syth that the lewed man oweth to fle the clerke if he may in seker maner to saue them both Moch more the clerke that shulde shewe pacience and fle sheddynge of blode : by hys ordre oweth to fle alewed man / if he may to saue himsylfe sekerly and to saue theym bothe . If the sugettys be in doute whether the cause that they fyght for be true / they be excused by the precepte of ther prynce for vertue of obedyence : so that the subgettys haue no cause to misdeme of her prynce by his comon liuyng but that they suppose that he in al his lyuyng be rewled by reson & goddes law But if they be seker that the cause is false / they be not excused ne owe not to fight / Or els if the prynce be man oute of gode gouernaunce as frentyke / or braynles . or els that he be in hys lyuyng openly rebellyng ayens god : thanne the peple oweth not to obey to his biddyng whanne he byddeth them fyght : butt if they knowe sekerly that his cause betrwe / But thanne they most obey the prynce of heuen that biddeth them sle no man ne woman vngylty / Sowdeours & other knyghtys and men of armes & other frendes of the prynce not subget to him by obedience / if they fight for him in a cause that is in doute they be nott excused from dedly synne and manslaughter . In sm̄ . confesso .lio. iio. ti. vᵒ q̄. . & .xlvi. Thus leue frende haue I declared you the fifte heeste that byddeth you and vs al / not sle / And therfore leue frende al if youre persone be not able to fight ne to sle yit I pray you that ye be ware that ye assent to no mannys deth neither byfore ne after : but ye were syker that they were gyltye and worthy to dye / For the lawe seythe / that bothe they that don the mysdede / and they that assentte therto / but worthy euen payne . A gentes & consencientes pari pena puniantur . Iustifye ye noo mannys deth / butt ye knowe wel the cause of his dethe / For I am syker that god dampneth moch manslaughter that ye and other iustifye . and the dome of god shal fal that he seyde to saynt peter / He that smytethe withe the swerde / shal perysshe with the swerde / And he that robbeth shal be robbed . Veq predaris nonne predaberis . ysa . xxxiiio. Al day ye may see what vengeaunce falleth for shedinge of mannys blode euery yere more & more / Other nacions sle vs in euery syde and robbe vs / and we haue lytel spede or non but only to sle oure owne nacion / Ther [ fore be ye ware of goddes swerd : and of mannys swerde also / and iustifye ye not that god dampnethe Here endethe the fifte precepte : & bygynneth the syxte precepte .

DIues .

Thy counseyle si gode God send vs pees : and kepe vs fro the swerde . Nowe I pray the declare me the sixt commaundement .

Pauper .

The sixt commaundement is thys . Non mechaberis That is to sey in englisshe Thou shalt do no lecherie : ne medle with no thyng flesshly but only withe thy lawful wyfe . As seyth the glose / And so by thys precept he forbyddeth al spyces of lecherie

Diues .

Hou many spices be ther of lecherye .

Pauper .

Nyne And these be they . Fornicacion and lecherie wyth comon wymen . auoutry defoulynge of mayden hode . defouling of chastite auoued to god defoulyng of them that be nigh of kyn / of afenitye . or of gossyprede . and sodomye that is mysvse of mannys body or womans in lecherye ayens kynde and polucion of mannys body or womans : by ther owne styrynge and by themsylfe whyche is a ful orrible synne / And also synful medlynge to gedre bytwene husbond and wyfe / Fornicacio . meretricium . adulterium Stuprum . sacrilegium . incestus . p●m̄ sodomiticum voluntaria in se pollucio & ꝑ se ꝓuocat . et libidinosus : coitus coniugalis .

Diues .

In hou many weyis may ye husbond synne medlynge with his wyfe ?

Pauper .

In eyght weyis First if he medle withe hir only to fulfyl his lustys and his lecherye taking no hede to god ne to ye onestie of matrimonye / Also if he passe me sure in his doyng / Also if he medle with hir in tymes whyche holy church counseyleth men to continence / as in holy tymes and in time of lente in tyme of fastynge and of other prayer : whych tymes he may medle with hyr so bodely ayens reuerence of the tyme / and of god that he shal synne dedly / For peter and poul tech that wedded solke shuld in holy tyme / and in tyme of preyr absteyne them fro such lustys that ther prayer may ye more gracōusly be herd of god and ther herte the more youen to godd / For suche luste as for the tyme drawethe mannys hert and womannys moch fro god : and maketh them ful flesshly and ye les goostly / Therfore as we rede Gen. viio. in the tyme of the flode in noes tyme for the herde tribulacion and dred that they wer in al that yere : noe and his thre . sonnes kept them chaste and lay by themsilfe and ther wyues by theym sylfe . so that by holy preyer and contyence they myght the soner be delyuered of that perel & myschefe that they were in / Also if he medled with his wyfe in holy place withoute nede / For in tyme of werre though he medle wyth his wyfe in church : if he dare not ly of out ye church for dred of ennemyes he is excused : & the church is not polute / or elles it were polute . And also if he medle with his wyfe whanne she is grete with child nygh the tyme of berthe . For thanne lyghtly he might sle the child . Also if they medle to gydre with euyl condicion / Also if he medle with his wife wetingly in hir comon sekenes at his ow : ne profre . But if husbond & wife medle to gedre flesshly withoute these defautis only to bryng forthe a veyne too the herte . And heth children to goddes seruyce els to fle fornicacion and lechery on other halfe-or to yelde the det of ther body ech to other thanne they synne not / But thanne as sayth saynt poule ther wedlok is worshipful / and ther bed wytheoute spot of blame .

Honorabile connubium in oimbus & thorus immaculatus . Ad hebre . xiii . co. Vpon which worde sayth the greate clerke haymo and the glose also . that it is a worshipful wedlok whanne 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 in paradise byfore adams synne . For the ii . cause it was ordeyned oute of paradise 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 norysshīge of children to the worship of god and to goddes seruice . For elles it were better that they were vnborne . The third is the sacrament which may not be vndo : but only by deth / And therfore the ordre of wedlok is fulworshipful / for it representeth the gret sacrament of vnyte & of endles loue bytwene ye godhed & ye manhede in criste verry god & verry man bitwene criste and holy churche . and bytwene crist and cristen soule / And the feythful loue that owethe to be bytwene husbond & wyfe bytokeneth the loue and the feythe the oweth to be bitwene crist & cristen soule : and bytwene crist and holy church / For the husbond shulde loue his wyfe wyth true loue / And therfore whanne 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 in token that they shulde loue theym syngulerly to gedre . For as ayens comynīge of ther body / the husbond shulde loue his wyfe & non other / and the wyfe hir husbond and non other / The ring is rounde 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 clennesse : 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 in clennes & not comon 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 husbond betokeneth crist ye wyf betokeneth holy church and cristen soul which is goddes spouse & / oweth to be suget to cryst : as wyfe to husbond / Thre ornamentys longe pryncipaly to a wyfe . Arynge on hir fynger a broch on hir brest : & agarlond on hir hede / The ringe 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 sacrament of wedlok / For the husbond bytokeneth crist : and the wyfe holy church / which is cleped quene : & goddes spouse / And therfore seint 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 man is hede of woman : as criste is hede of holy churche / And as al holy church is suget to crist : so most wymen be sugettis to ther husbōddys . These be the wordys of seint 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 brenninge luste of ye flessh / than for any true cause of matrymonye / After the aungel raphael cam to yonge Tobie & seid to him that he shuld wedde sara Than yong tobie seyde to the aungel I haue hard he seyde that ye deuel hath power oum al men that wed hir / and slethe them Than the aungel seyde to him / 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 princypaly to bring forthe children to the worship of god / Sythe thanne 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 than ther wyues / Therfore god bad in the olde law . Deuto. xxii . that if ani man medil with another mannis wyf / they shal be slayn both ye man & the woman 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 neum be do awey Proū . vio. And there he saythe that al thoughe theft be greuous synne / yit in 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 in auotrie moch sikenesse : moch myshappe losse of good : wanysshyng of cateyl / and lytel foyson therin : sodeyne pouert euyl name and moch shame greate hurte / and ofte mayminge and myscheuous deth / as dethe in presoun and hangynge / and ofte soden dethe / and instruction of eyrys and of ther erytage / And therfore the wyse man seyth Filii adulterorum . &c. The chlidren of theym that lyue in auoutrye : shal sone be at ende / and the issue and the sede that comethe of the wicked bed shal be distroyed and though they liue longe they shal not be sette by and ther laste age shal be wythoute worshyp . Naciones inique dire sunt consūmacionis They that be msborne moste comonly they haue harde ende . Sap. iiiº : co. And as he seythe in the next chapter folowynge / Children borne in auoutre shal yeue nos deperotys : ne sette no stable gronude butt they shal alweye be in tempeste of tribulacion / Ther braunchys shal breke / and ther rotys be plucked vp The frute of theym shalle be vnprophytable / and they shalle be ful bytter in euery mete & able to right nought . Sapiencie .iiio. co. In token & confirmacion of thys we fynde in the lawe : that the holy 〈◊〉 boniface the thyrde whych was amerter wrote to the kynge of englond in this maner As it is tolde openly by the cuntres . and vpbreydyd to vs that be in fraunce and ytalie : and hethen men repreue vs therof : that englissh peple despise the lawes of wedlok and yeue theim to auoutrye and lecherie as dyd the folke of sodom . Butte wyte it wel : if it be soo as men sey of them / the people that shal be borne of such lecherie and spouse brech shal be vngentil pepel and reprefe to al ther kynred They shal be wode in lecherie / & alwey the people shalle come to wors and wors / and at the laste be vnable to bateile . vnstable in feyth and withoute worship and not loued of god ne of man : as it fallethe to many other nasions : ffor they wolde not knowe goddes lawe Distinc ᵒ .lvi. si gens anglorum .

Diues .

It semethe that the ꝓphicie of that 〈◊〉 is nowe fulfilled / For what auoutre hathe reygned in thys londe many yerys : it is no counceyl & namely amōgns these lordis which haue nowe brought this londe in bitter bales / Summe of them be slayne : & summe of theim yit lyue in moche woo Goddes law is foryete and forbade that men shuld not kunne it ne haue it in ther moder tunge The people is vnworthy and in despyte to al crystendome . for ther falshede and ther false byleuynge : and soo wood in lechery that the brother is not ashamede to holde openly hys owne sustre . They be harlottis in lyuyng vnstable in feythe : vnable to bateyle : ouercome nyghe oueral hated of god and of man withoute grace and spede nigh in al ther doing

Pauper .

Exaumple to thys we fynde in the secunde boke of kyngys .xiio. co. where we fynd that whanne dauid had don auoutre wyth barsabee the wife of the noble knyght Vrie : and after that treccherousli slayne that knight god sentte the ꝓphete nathan to dauid : and repreued hym of hys synne and seyde : that swerd and debate shulde neuer passe fro his housholde and fro his kīredde I shal saythe god reyse myscheffe : and disease ayens ye of thyn owne menye : and take thy wyues and yeue them alle to thy nexte . and he shal openlyly by thy wif Thou doiste it preuely . I shalle punysshe the openly . And so it befelffor absolon hys owne sonne droffe hym oute of hys owne kyngedome & say by hys wyfe : in the syght of al the people And was there neuer after . stabilyte in hys kyngdom / And yit the auoutrye of dauid was more punysshed : For the chylde that was bygoten in auoutry dyed sone after for the synne of the fader and moder / And afterward aaman dauidis sonne lay by thamar his owne suster / And therfor absolon hir brother sloughe aaman his brother in treccherie And alle these myscheues fel for dauid is synne wythe bersabee / we fynde also in holy wrytte . Iudicum xx . co. that for defoulyng of one mannys wyfe were slayn sixty thousande and fyue thousande / It is a comon prouerbe in lateyn . Debile fundamentum fallit opus : A feble grounde disseyueth ye werke / For whanne the grounde is feble and false : the werke that is sette theron shal sone fayle / But the grounde and the bygynnyng of euery peple is lawful wedlok and lawful generacion in matremony And if that fayle the people shal be vnstable and vnthrifty / and that god shewethe wel in the begynnyng of the world For whanne men wedded vnlawfulli and brake the boondys : and the lawes of wedlok whych god ordened at the begynnynge . thanne god sent the gret flod & destroied al mankynde : saue noe and hys wyfe & his iii. sonnes & ther wiues

The fourth chapter . D Pauper .

Whanne yafe god lawes of matrimony and what lawes yaue he :

PAuper .

Whanne god had made adam he put a grete slepe in adam : and in his slepe he toke oute one of hys ribbys : and fylled vp ye place with flessh / And of that ribbe he made eue & brought hir to adam . Than adam awoke and as god inspyred hym : he toke ye lawes of wedlok and sayde thus / Thys bone is nowe of my boonys : and thys flesshe of my flesshe / For thys thynge man shall forsake fader and moder : and take him to hys wyfe / And they shal be two lone flessh . Gen. iio. In whych wordys : whanne he sayde that man for hys wyfe shulde forsake fadir and moder : and take hym to his wyfe : he shewed ye sacrament of trewe loue and vnyte that owthe to be bitwene husbond & wyfe / And by the same wordys he shewed what feyth owth to be bitwene theym / For he shalle take hym to his wyfe and medel wythe hir and withe non other . and she wythe hym and with non other / And in that he sayde that they shulde be two in one flesshe : he shewid that they shulde medle to gedre pryncypaly too brynge forthe chyldren to goddes worship / For in ther child husbond and wife ben one flessh and one blode / Also in that he seyde that the husbonde shuld cleue to his wyfe : he forbiddeth fornicacion and auoutre / And that he seyde in ye synguler noumbre to his wyfe and not too his wyues : he forbiddeth bigamie that amam shuld not haue two wyues to gedre ne one woman two husbondis to gidre / And in that he seyd that they shulde be two in one flesshe . he forbad sodomye / bnd also by the same wordys he sheweth that eche of theim hathe power ouer others body and non of them may conteyne : but by assent of theim both .

Diues .

Why made god woman more of the ribbe of adam than of another boon .

Pauper :

For the ribbe is nexte the hert in token that god made hir to be mannys felowe in loue and his helper . And as the ribbe is nexte the herte of alboues : so shulde the wyfe be next in lone of al wymen : & of al men / God made not woman of the fote to be mannys thral ne he made hir not of the hede : to be his mayster : but of hys syde and of his ribbe to be his feolowe in loue and helper at nede / But whan eue synned : thanne was woman made suget to man : that the wyfe shulde be reuled by hir husbond and drede him and serue hym as felowe in loue and helper at nede & as nexte solace in sorow : not as thral and bond in vilein seruage For the husbonde owth to haue his wyfe in reuerence and worshyp in that they be bothe one flessh & one blod

Diues .

Why made not god woman by hirsilfe of the erthe as he dyd adam .

Pauper .

For to encrease ther loue to gedre : And also to yeue woman mater of lownesse / Firste for encressyng of loue . ffor in that woman is part of mannys body : man most loue hir as his owne flessh and blod / And also she must loue man as hir begynnynge : and as hir flessh and hir blode / Also she oweth to take grete mtaer of lownesse : and thenke that man is hir perfection : and hyr begynnyge and haue man in reuerence as hir perfection : as hyr pryncipal : as her begynnyg and hir firste in ordre of kynde / God made al mankynd of one For he wolde that al mankynde shulde be in one charite as they cam al of one .

The fifte chaptor . DIues .

Whether is auoutre gretter synne in the man or in the woman .

Pauper .

Comonly it is more synne in the man For the higher degre ye harder is ye fal & sinnemore greuous Also man is mor mighty by wey of kinde to withstond & hath more skyl & reson wherby he may withstond and be ware of the fyndes gyle . And in that he is made maister & gouernoure of woman to gouerne hir in vertue : and kepe hir fro vices / If he falle in vices and in auoutre more than woman he is moch to blame and worthy to be repreued shamefully / Therfore saynt austen . in lio. de decem cordis : vndernymeth husbondis that falin auoutre and seyth to ech of them in thys maner / God seythe to ye thou shalt do no lechery that is to sey : thou shalt medle withe no woman : butte wythe thy wyfe / Thou ayist this of thy wife that she medle with non but with the And therfore thou oughtist to be byfor thy wyfe in vertu thou fallest doune vnder ye filth of lechery Thou wylt that thy wife be ouercommer of lechery & haue the maystry of the fend / and thou wylt be ouercome as acowerde & ly doune in lecherye / And not withstonddynge that thou arte hede of thy wyfe yet thy wife go bifore ye to god and thou that art hed of thy wif goeste bacward to hel / Man seyth he is heed of woman / And therfore in what housholde the woman liueth better than ye man in that housholde hangethe the hed dounwarde For syth man is hed of woman : he owethe to lyue better than woman : & go byfor his wyfe in al gode dedys : that she may sue hir husbond and folow hir hede the hede of eche housholde : is the husbond : and the wyfe is the body By course of kynd theder that the hedde ledethe : thyder shulde the body folowe / why wolde thanne the hede that is the husbond go to lecherye : and he wyl not that his body hys wyfe folowe / why wold the man go thyder wheder he wyl not that his wyfe folowe : & a lytyl after in the same boke saint austen sayth thus / Daye by day playntes be made of mannys lecherye . al thogh ther wyues dare not playn then of ther husbondys Lechery of men is so bold & so customable / that it is take nowe for a law in so moch that men tel her wyues that lecheri & auoutry is leful to men but not to wymen : thus seith saint austen /

Diues .

And suntyme it is wist & hard the wyues be take lying with her seruantis & brouht to court bifore ye iuge : with moch shame but that any husbond is so brouht to court bifor ye iuge for he laye with his wymen : it is seldom sen

PAuper .

& yet as seyth saint austen in ye same boke : it is as gret sinne in the husbond as in ye wyfe & sūdel more But forsoth saith he it is not the truth of god but ye shrewednesse of man that maketh man les gilty than woman in the same sinne Men be not so oft take in auoutry ne punysshhedd for auoutrye as wymen be not for they be les gylty : but for that thy be more gylty & more mighty & more slygh to maynten ther sinne / & nygh eche of them confortethe other in his synne / Men be witnessys iugis and doers to punysshe auoutrie in woman / And for they be ouerdone gylty in auoutre . Therfore they traueyle nygh al with one assent to mainteyne ther lecherye / In woman is seldom se a voutre : And therfore it is ful sclaunderous whanne it fallethe and harde punysshed Butte in men it is so comon that there is vnnethys ony sclaunder therof wymen dare not speke ayens the lecherie of men : and men wyl not speke to repreue the lecherye of man / for they be so moche gylty / Synne that seldome falletheis mooste sclaunderous . and yete in case lesse greuous . And synne that ofte falleth / and is mooste in vse / is leeste sclaunderous and yet it is mooste greuous / For the more customable and the more blode that men be in synne and the lesse dreye & shame that men haue to synne : the more greuous is ther synne / Therfore saynt austen in the same place spekethe more of this mater ayens the lecherye of men and sey the thus / Parauenture thy wyfe herethe in churche by prechynge that it is nott leful to the to take any other but thy wyfe / She comethe home and grutcheth ayens thy lecherye and seythe to the : that thou doeste thynge that is notte leful / For why we be both cristen The chastite that thou axiste of of me . yelde thou me / I owe too the feythe : and thou owiste feith to me : and both we owe feyth to criste / Though thou disseyue me thou disseyueste not god : whos seruantes we be bothe Thou disseyueste not him that bought vs bothe for he knoweth al But weneste thou seyth saynt austen that the man wyl be heled and amend with hir wordes /

Nay nay seythe he / but anon he shal be wroth and he shal be wode bothe withe hys wyfe / & wyth the prechoure and curse the tyme that his wyfe cam to the churche to here the truthe . These be the wordis of seynt austen in the same boke And yet after in the same boke he seyth thus / Parauenture thou letchoure wolt excuse the & sey / I take noon other mannys wyfe / But I take myne owne seruaunt / wylt thou seythe he : that thy wyfe sey to the / I take noon other husbond I take butte my seruaunt / God forbede that thy wyfe shulde sey so to the / Better it is that she haue sorowe of thy synne : than folowe the or take : wycked ensaumple of the / Thy wyfe is chaste & an holy woman and a true cristen woman : She hath sorowe of thy lecherye : not for the flessh but for charite / And thy wyfe wolde that thou doeste not amys : not for that she dothe not amys / but for it is not spedeful to ye For if she kept hir chast & did not lecherye only for that thou shuldeste doo no lecherye / if thou doest lecherye : she shulde do lecherye But for that the gode woman kepeth chastitye : not only for ye feyth that she owthe to the / butt also for the seythe that she owethe to criste / For though the man do amys / yit the woman yeuethe hir chaste to god . Therfore saythe saynt austen in ye same place Crist speketh in the hertys of gode wymen wythin in ther soule : there ther husbond hereth it not / for he is not worthy to here it / and conforteth his doughter withe suche maner wordys / Thou art euyl deseased wythe wrongys of thy husbonde : what hath he do to the I pray ye haue pacience be sory of hys mysdede : but folowe hym not to do amys : . but he must folowe the in goodnesse / For in that that he dothe amys lete him nott be thy hede to lede the : butte lete thy god be thy hede / For if thou folowe hym as a hede in his shrewednesse / both hede and body shal fal doune into helle And therfore myght nott the bodye that is the wife folow the wycked hede but myght she holde hyr to the heede of holy churche that is criste / To him the wyfe oweth hir chaste to hym pryncipaly she most do worship : for he is pryncipal husbonde Be hir husbond present be he absentte / the goode womoan shall alwey kepe hir chaste / For criste hir husbond to whom pryncypaly she owethe hir chaste . is neuer absente / Chaunge youre lyfe ye men letchours : saythe saynt austen there / And fro thens for warde be ye chaste / Ne seye ye notte that ye maye not kepe you chast For it is shame to sey that man maye not do : that a woman dothe : ne be so chaste as a woman is / The woman by ryght hath as freel a flesshe as the man / And woman was firste deseyued of the adder . youre chast wyues shewe to you that ye may be chaste if ye wyl . Theyse be the wordys of saynte austen .

The sixte . chapter . DIues .

Wymen maye better be chaste than men for theye haue moche kepynge vpon theym / The lawe byddethe theym too chastytye / Ther husbondys be besye too kepe theym and harde lawes be ordeyned to punysshe theym : if they do amys

Pauper .

To thys answerethe saynt austen in the same boke : & saythe thus / Moche kepyng makethe woman chaaste : and manhode shulde make man chaaste . To wooman is ordeyned moch kepyng . for she is more freel woman is ashamed for hir husbond to do amys / Butte thou art not ashamedde for criste to do amys Thou art more fre than the woman / For thou art strenger : and lightlier thou mighteste ouercome the flessh and the fend if thou wylt / Therfore god hathe bytaken the to the. Butte one woman is moche kepynge of hir husbond dredful lawes good norture greate shame fastnesse . and god principal / and thou man haste only god aboue the / Thy wyfe fleethe lecherye for drede and shame of the for drede of the lawe : ffor good norture and principaly for god / Butte for al these thou kepeste not the chaaste / ne thou leueste not thy lecherie neyther for dred of god ne for goddes law ne for shame of the worlde : ne for shame of thy wyfe : to whom thou arte bounde to be trewe . ne thou wylt leeue it for ne good nortur but lyue as an harlotte and vse harlottys maners / Thou artte not ashamed of thy synne saythe saynt austen / For so many men falle therin . The shrewsdnesse of man is nowe so greate that men be more ashamedde of chastytye than of lecherye / Manquellers theues : ꝑiureris : falsewytnessis rauenourys and false men be abhominable and hated amongys the people / But who so wyl lye by hys woman and be a bold lechoure / he that is loued he is preised / And al the woundes of hys soule turne into game / And if any man be so herdy to sey that he is chaaste and trew to hys wyfe and if it be know that he be such he is ashamed to come amongis men that be not lyke him in maner / For they shulde iape & scorne him and seye that he is no man For mannys shrewidnes is now so greate : that there is noo man holde a man : but he be ouercome wythe lecherie / And he that ouercomethe lecherye and kepethe him chaaste he is holde no man . Theyse be the wordes of sayntt austen in a boke de decem cordis

Diues .

Me meruelethe moche that saynt austen : and you also accuse man so moch of lecherye : & put more defaut in man than in woman ▪

Pauper .

Crist dyd the same / we rede in the gospel . Io. viiio. that on a tyme whanne criste satte in the temple of Ierusalem techynge the people his lawes / Thanne the scribis : and the men of lawe : and the phareseys brought a woman newly taken in auoutrye : and sette hir byfore criste / and seyde to hym al in gyle . Mayster thys wooman right nowe was take in auoutrye / The lawe of moyses byddethe vs stone al suche / Butte what sayeste thou therto Al this they seyde in gyle For hadde he bode them stoned hir : he hadde seyde ayens hys owne prechynge / For hys prechinge and techynge was ful of mercy and pety / And if he had seyde that she shulde not haue be stoned thanne hadde be sayde ayens moyses law and thanne wolde they haue stooned hym / And therfore he seyde neyther the one ne the other . But he stouped doune : and wrote wythe hys fynger in the erthe / And whanne he had wreten a whyle he set him vpright ayen and sayde to them / whyche of you be withoute synne : he caste on hir firste the stone / And after he stouped doune and wroote in erthe / And whanne the accusers of the wooman herde theyse wordes of criste and se hys wrytynge / they were ashamed : and went oute eche after other / and the eldeste went oute firste / and non of theym lefte there / For as seye these clerkes : eche of theym sawe in that wrytynge alle the euil synnes that he hade doon of lecherye of spousebreche or of ady other synne / And eche of them wende that al other aboute had seen hys synne / And so for drede and for shame they went out for they sawe wel that they were more gyltye in lecherye than the woman and more worthy to be stoned / But criste of hys goodnesse wrought so / that eche of theym sawe there his owne synne : and non other mannys : soo yeuynge vs ensaumple to hyde other mennys synne : and not defame oure euen cristen : whyle ther synne is preuye / And whanne they were goon oute for drede and shaame Thanne saide crist to the woman where be they that accused the. No man hathe dampned the Lord sayth she that is soth no man hathe dampned me : Thanne criste sayde to hir / Ne I shal not dampne the / Go and be in wyl no more to synne

Diues .

By the lawe she was worthy to be dede / why wolde thaune criste that yaue ye the lawe saue hir

Pauper .

although she were worthye to dye yit hir accuserys and the people that brought hir theder were not worthy to dampne hir / ne to pursue hir to deth / for they were more gyltye than the woman / And therfore seythe the gloose in that place / Though the lawe bid them be slayne that be gyltye : y itt the lawe wyl not that they shulde be slayne by them that be gyltye in the same synne / Butte he that is vngyltye in the same synne shal punysshe him that is giltye / And terfore seyth the glose : that they that so accused the woman : by right of lawe / or they moste haue lete hir go or ellis be stoned withe hir for they were more giltye in that synne than the wooman / And so by the lawe cryste delyuered hyr rightfully : and saued hir merciably / Therfore seythe the lawe of holy church : that tho that be giltye tye in any grete synne shuld not be take for accusers ne witnessis in dome : no manqueller no theues : ne wicked iogulors robbers of churchis : rauenours : ne open lechours . ne they that be in auoutrye . ne they that poysone folke . ne periurerys . ne false witnessys ne they that axe counseyl of witches / Al these and such other be vnable for to accuse in dome : or to bere witnesse in dome : butt if it be for to accuse them that be ther felowys : and helpers in ther synne m̄ . q̄. constituimus . Et vi . q̄. qui crimen / And saynt ambrose seythe : that only he is worthy to be domesman and dampne the errours of a nother that hath nought in himsylfe that is dampnable . super Btī īmaculati . Et iii. q̄. . iudicet . And therfore the law putteth many a case in which ye husbond may not accuse his wife of lecherye . Firste if he be gyltye in the same .xxxii. q̄. īiqus Also if he yeue hir occasion to do fornycacion by withholdyng of det of his body xxii . q̄. . Si tu Also if she be defouled by streuth and grete violence ayens hir wil xxxii . q̄. Ita ue . also if she wene that hir husbond be ded .xxxiiii. q̄. si ꝑ bellicam . And if she be wedded to a nother wenyng that hir husbond be ded whanne he comethe hoomeshe moste forsake the secunde husbond and go ayen to the firste : and but she forsake the secunde anon as she knowethe that hir firste husbond is a lyue . elles she falleth in auoutrye : and hir firste husbond maye accuse hir & forsake hir / Also if she be deseyued and medle with another wenynge that it were hir husbonde xxxiiii . q̄. . in lectum / Also if he knowe hir lecherie and suffereth hir in hir synne . and medlebh with hir after that he knoweth hir syn or foryeueth it hir : & reconseyle hir to hym / thanne may he notte accuse hir xxxii . q̄. Si quis vxorem . Also if hir husbonde putte hir to do amys . Extra lio. iiio. ti. xiiiᵒ discrecione / Also if an hethen man forsake his hethen wife and she be wedded to anoother hethen man . & after they be bothe turned to cristen feythe thanne is he bound to take hir ayen / butt she fel in any other fornicacion / Not withstondynge that she be knowen flesshly of the secund husbond Extra lio. iiiio. de diuorciis .co. gaudemus . S. si gᵒ.

The seuenth chapter . DIues .

Is a man bound to forsake his wyfe : whanne she falleth in fornicacion

Pauper .

Either ye fornicacyon is p̄uy or it is open / If it be preuy : and may not be preued / he shal notte forsake hir openly / ne he is notte bound to forsake hir preuely / as anentys the bed / If hyr fornicacion be open : eyther there is hope of amendement : or there is noon hope of amendement / If she wil amende hir / and there be gode hope of amendement / he may lefully kepe hir stylle / If there be non hope of amendement : he oweth not to kepe hir styl / For if he do : it semeth that he consenth to hir synne . Sm̄ . con. lio. iiiio. ti. xxii . q̄. . quero .

Diues .

May a man by his owne auctoritye forsake his wyfe / if she falle in fornicacioun

Pauper

As anentys hir bed : he may forsake hir by his owne auctoritye but not anentis dweling to gydre wythoute auctoritye of holy church And if he forsake hir company as anentis dwellynge without auctorite of holy church : he shal be compelled to dwelle with hir / butt he may anon preue hir fornicacion / If a man medle wythe his wyfe after that that he knoweth hir fornicacion : he is irreguler / though he be compelled therto by holy church . Sm̄ . con. lio. iiiio. tio. xxii . q̄. . vtrum vir . If the husbond be deperted from his wyfe by auctoritye of hooly churche : He may if he wylle entre into religion withoute hyr leeue / Butte whether he entre or nay : he is bounde to contynence al hir lyffe / and he may non othir wyfe haue as long as she lyueth for only deth deperteth the bond of wedlok

Diues .

Contra If a man wedde a woman he may entre into religion or he medle withe hir : & she may take another husbond and yit neyther of theim is deed .

Pauper .

There is bodely deth and gostly deth : that is entre into religion / For thanne man or woman dyeth ayens the worlde / If he medle wyth hir bodely : only bodely deth may depert them as ayens the bonde of wedlok . But or that he medle wythe hyr bodely : goostly deth that is entre into religion may depart them For tyll whanne they medle to gydre bodely : the boude of ther wedlok is but goostly / And therfore goostly dethe brekethe that boonde / And for as moche leeue frend as the husbonde is as wele bounde to kepe feythe to his wiue / as the wyfe to the husbonde . therfore if the husbond trespasse and falle in fornicacion : she haehe as greate accion ayens hym as he shulde haue ayens his wyf if she dyde amys . Quia quo ad fidem matrimonii iudicantur ad paria .

The eight chapter . DIues .

I maye wele assent that auoutrye be asul greuous synne bothe in man and in woman / But that simple fornicacion bytwene syngle man and syngle woman shulde be deedly synne / I may not assentt therto And comon opynyon it is : that it is no dedly synne .

Pauper .

Euery synne that excludethe man or woman oute of heuen is dedly synne / but simple fornicacion excludeth man and woman out of heuen but they amende theim here / therfore thanne symple fornicacion is dedly synne

Diues .

Where fyndeste thou that simple fornicacion excludeth man and woman oute of heuen

Pauper .

In the pystle of saynt poul where he seyth : that no fornicaries ne they that do auoutrye . nesodomitis . ne theeues . ne mawmetrerys ne glotons . ne wycked spekers . ne they that lyue by rauyn / shall haue the kyngdome of heuen .i. ad corum . vi . And in the chapter next bifore . he byddeth that men shulde not medle wyth such fornicaries and with suche wycked lyuers not ete wyth them ne drinke with them : for they be acursid of god and of al the company of heuen / And in another pystle saint poule sayth thus . Wyte ye it wel and vnderstond ye it that no fornicarie : ne vncleene man of hys body : ne fals couetous man shal haue eritage in the kyngedome of criste and of god / And therfor seythe he / Late ye no fornicacyon ne vnclennesse ne auarice be named in you : ne filth ne foly spech ne harlottre : but al maner oneste as it bicometh sayntis . Ad ephe. vo. And in another place he saythe that god shalle deme fornicaries and them that do auoutrye . Ad hebre .xiiio. That is to seye as seyth the glose / God shal dampne them withoute ende / although they wene not so but sith that god yeueth no tale of flesshly synne / And therfore saint Iohn sayth in the boke of goddes preuitees to fornicaries : and manquellers liers and periureris and such other cursed folke : ther part shal be in ye pit wellyng and brennynge with fier and brymstone . Whych is the secunde deth of hell Apo· xxio. co. And the wyse man biddeth that thou shalt not yeue thy soule too fornicaries in any thyng that thou lese not the and thy soule and thyn eritage in heuen / And euery woman fornica . tye : shal be troden vnder foot of the fendis as drit īye wey Eccle. ix c.

Diues .

Contra Al the p̄ceptys of the secunde table be youen of god to lette wrongys that men shulde elles do to ther euen cristen But whanne a sengle man medleth with a sengle woman : he dothe no man ne woman any wronge For eyther of them is in his own power

Pauper .

Though ech of theym be in hys owne power / yit ech of them doth other gret wrong For ech of theym slethe other by dedly synne : and ech of them sleeth himsylfe : and ech of them doth wrong to god : in that they do ayens hys forbode : and slee the soules that he bought soo dere : And both they do wronge to ther euen cristen : in that they yeue them wicked ensaumple and mater of sclaundre

Diues .

yit Contra te God seyth to euery man and woman Crescite et multiplicamini . Wexe ye and be ye multiplyed . Therfore thanne if a syngle man medle with a syngle wooman to brynge forth children : it semeth to me no synne .

Pauper .

God sayde notte tho wordes to euery man and woman / butte only to them that were wedded to gidre by goddes lawe : that as they were wedded to gydre to bryng forthe children : so god badde theym brynge forth children : God sayde not tho wordys to sengle folke but to adam and eue his wife And vn to Noe and hys wyfe / and to hys sonnes : and ther wyues / And therfore Tobie sayde : to hys sonne / Attendite tibi fili mi ab omni fornicacōne . & cetera My sonne kepe the fro al ma-ner fornicacioun : ne medle with non wooman : but only wyth thy wife . Tobie . quarto . capitulo . And saynt poule sayth Mortificate membra vestra que sunt super terram . Sle ye youre synful membrys that be open etthe / Slee ye fornicacion . vnclennesse . lecherye / These be the membrys that he byddethe vs sle . not the ꝑtyes of oure body / as the glose saythe And the glose saythe also / That euery liynge with a woman oute of lawful wedlok is cleped fornicacion . and forbode as dedly synne / And therfore god badd in the olde lawe : that if the preestes doughtir were take in fornicacion : she shulde be brent . Leuytici xxio.c c o And if any other mannys doughtir : fel into fornicacion in hir faders house or she were wedded / she shulde be stoned to deth . Deu. xxii . c Therfore god wold that his moder marie shuld be wedded or he were conseyued of hyr . For if she hadde be founde with childe oute of wedlok : the iewys shulde haue stoned hir withoute mercy / And if it were leful to syngle man and syngle wooman to medle to gydre & gendre : god had made matrymony in vayne and there wolde no man knytte hym vndepartably to any wooman if he might withoute synne medle with what wooman he wolde Therfore crist in the gospel dampnethe symple fornicacion and al maner lecherye : and saythe that who so lokethe on any woman : in wyl to medle with hir oute of matrymonye : he doth lecherye ayens goddes commaundementt and synneth dedly / Mat. vo. co. And therfore as I seyde firste generacion : and bryngynge forthe of chyldren is graunted only to theym that be wedded too gydre lawfully .

The nynth chapter . DIues .

Be al wedded folk bounde by thys precept of god Crescite et multiplicamini : to do ther diligence to byget children :

Pauper .

Byfore mankīd was multiplyed : wedded folke were bounde to do ther deligence to brynge forth children / Butte nowe that mankynde is multiplyed / the precept byndeth them not so moch to generacion / But they be fre to continence and kepe them chast : if they be both of one assent therto / For many skyllys god ordeyned that man and woman shulde nott medle to gydre but they were wedded to gydre . For by auoutrye and fornicacion falleth ful oft that ye brother lyeth by hys sustre and the fader by his doughter / And manye an vnlawfulle wedlok is made by cause of anoutrie / And he that doth auoutrye he is a thefe and robbe the man or woman of his bodye that is better than any worldly catel For the wyues bodye is the husbondis body : and his body is hir body / For neyther of theim hath power of his owne body : to yeue it to any other by flesshly luste And he that doth fornicacion he robbeth crist of his right both bodely and goostlye / And therfore saynt poule sayth . that the lechoure taketh the membre of criste & maketh it ye membre of ye strumpet with whom he medleth .i. ad corum . viᵒ Also by auoutrye be made false eyris : and true eirys truly bigote put oute of ther eriatcte Also by auoutrye goddes lawe that he made so solempnely in the begynnynge of the worde fyrste of al lawes : is broken / And therfor he that breketh it : is an open traitoure / To this accordeth ye wordes of the wyse man : where he seyth that the woman which forsaketh hir husbonde / and take / another : and maketh eritage of another matrimony doth many synnes First she is misbileuynge to goddis law / and brekethe goddes lawe . Also she trespaseth ayens hir husbond / Also she doth fornicacion in auoutry / and maketh children to hir of another man But hir sonnes shal yeue no rotis and ther braunches shal yeue no frute She shal leeue ther mynde in cursynge and hir shame shalle neuer be do a wey . Eccle. xx . iii.c . And therfor seith ye glose that auoutry is as damnable in the man as in the woman / And therfore in the same chapter he repreueth auoutrie & fornicacyon in man ful highly

The tenth chapter . DIues .

Reson & holy wryt dryueth me to graunte : that both auoutrye & symple fornicacyon be ful greuous sinne but more greuous is auoutrye : And fayne I wold kepe me fro bothe synnes But wymen be ye fendis snare . and so tempte me to lecherye . that it is ful harde too me to kepe me / Adam sompsonem Petrum Dauid & Salomonem Femina decepit : qs modo tutus erit . Woman deseyued adam . sampson petir . dauid & salomon / who may thanne be syker fro womans gyle :

Pauper

Many a man hath be deseyued by wycked wymen : more by his owne folythan be disseyte of wymen But many more wymen haue be deseyued by malice of men : than euer were men deseyued by malyce of wymen / And therfore the wooman lechoure is cleped ye snare of ye fend the huntith after mannys soule . For the wyse man seyth . Inueni amariorem morte mulierem &c. I haue founde woman more bitter than deth / Such is the snare of the hunter : hir herte is a net and hir handys be harde boondys / He that pleseth god shal escape hir : butte the synful man shal be take of hyr Eccle. viio.c. But men be cleped not only the snare of the fend but also they be cleped hys net spred abrode on the hyll of thabor for to take many at oones Osee vo. Mannys malyce is cleped a net spred a brode on an highe hyl for it is open and bodely don : notte in a fewe : but in many / And therfore whanne holy wryt spekethe : of the malyce of men : he speketh in the plurel noumbre as to manye / But whanne he repreuethe the malece of woman he speketh in the synguler noumbre : as to fewe : in token that there be more shrewes of men than of wymen : and comonly more malyce in men than in wymen : al though summe woman be ful malicious . Fightyng robberye . manslaughter open lecherie . glotenye . gyle falsnesse ꝑiuri tratoury . false contriuynge . and suche other orryble synnes : reigne more in man than in woman / Thys false excusacion that excuse so ther synne by the malyce of wymen : byganne first in adam and lost adam and al mankynde : For synfullye he excused his synne by woman whan god vndernam him of his synne and put woman in defaute / Also he put god in defaute that made woman and answerd ful proudly : as men do these dayes & sayd to god / The woman that thou yaue to me to be my felow yaue me of the tree and I ete therof / As who seyth / Haddeste thou not youen hir to be my felow I shuld not haue synned / And so notwithstōddynge that he was more in defaut than the woman : yit he wold not knoulege any defaute . butte he put woman and god principaly that made woman in defaute .

Diues

Hou was adam more in defaute than woman .

Pauper .

For to him principaly god yaue the precepte that he shuld not ete of that tre : and eue knewe it not but by adam / woman was tempted by the fende wonderfully in the adder whyche wentt that tyme ryghte vp : And hadde a face lyke a wooman . As saynt bede and the mayster of stories . And she was dysseyued wyth his fayre by heestes and his falsse sly speche For he hyght hir that they shulde notte dye : but be as goddes kunnynge goode and euyl : Adam hadde noo temptacioun from outward but asimple word of his wyfe that profered him ye apple / For we fynd not that she sayde to him any deseiuable word And therfore syth man was forbode of goddes mouthe : and she not but by man . and man hadde lesse temptacion than wooman . and therto in no thyng wold accuse himsilfe : ne yelde him gylty but put defaute al in wooman & in god therfore he synned more than woman : For woman yeld / hir ●tyltye . but she a●sed no mercy She made no such excusacyon but in grete perty yelded hir gyltye . in that she seyd : the adder hath deseyued me / For in that she knowlegyd that she was deseyued she knowlegide that she had do amys and vnwysely & otherwys than she oughte haue do / And for that woman lowede hir and knowlegide hir vnwisdom and hir foly : therfore god put in woman that tyme an hope of oure saluacion whanne he sayd to ye adder I shal put enmitye bitwene the and woman : end bitwene thy sede and hir sede : and she shal breke thyn heed that was the fende whiche was heed and leder of the adder that tyme / The sede of the fende be wicked werkes and wycked folke : to whom god seyde in the gospel / Vo● ex parte diabolo estis . Io. viii . ye be of the fader the fende / The seede of the woman goostly be hir goode dedys / with which the fende and ye fendys lymes haue greate enuye And comonly wymen more orribilitie of synne than do men And by our lady blessed mote she be : the fendys power is destroyde / Also the sede of woman is criste borne of the maid marie withoute parte of man / And so there was neuer man properly sede of woman but crist alone / & alway is enmitye bytwene criste & the fende and hys seede / For as saynt poule sayth criste & belial . light and derkenesse may not acorde / For thys skil saynt poule sayth . that adam was not deseyued in the first priuaricacōn : but woman was deseyued .i. ad thi● .ii And therfore as seyth the glose whanne god vndernam adam he sayde not that the wooman had deseyued me : as the woman seyd the adoer hath deseyued me . butt he sayde the woman yaue me of the tree . & I haue eten / And also as the glose sayth there / adam was so wis that he might not bileue ye fendys tales ne be deseyued in that maner / as ye woman was And for ye woman was not so wise as adam was therfor she bileued ye fendis tales & so was deseyued / And ye wyser that adam was : the more was his synne whanne he fel But al though adam was not deseyued fro outward by another : he was deseyued fro inward by himsilfe by preuy pryde as saith saint austen . de cī . lio. xiiii . co. xiii . Where he sayth that adam and eue bygūne firste to be wycked inwarde : by whych preuy wycked●nesse they fel in open vnobedience / For as he saythe there Pryde is begynnynge of euery synne . Inicium omins peccati superbia Eccle. xo. And as salomon saith Contricionem p̄cedit superbia : & ante ruinam exaltatur sp̄c . ꝓu . xviº : Byfore brekynge and brisure goth pryde . and byfore open fallynge the sprite of a man and a woman is enhaunsyd by pride And therfore sayth saynt austen in the same chapter that bothe adam and eue were wycked : and deseyued by pryde : and wel lete of them silfe byfore they ete of ye tree / For preuy fallynge inward went byfore / open fallyng outewarde by inobedience : and so adam was deseyued and fel by pride or eue yaue him the apple and eue was deseyued by pryde or ye serpent deseyued hir . For as seythe saynt austen vbi . sm̄ . they coueted more excellence and hiyher degre than god ordeyned them to / They both synned greuously : but adam more greuously as I said first And therfor saint poul sayth / not al men dyed through the synne of eue but through the synne of adam Ne god sayd not to adam : Cursed be the erthe in eues synne ne he seyde : Cursed be the erthe in youre synne / But to adam alone he sayde . Cursed be the erthe in thy werke and in thy synne / And therfore sayth saynt ambrose . super lucam . That eue synned more by freelte / and vnstablete and chaūgeabletie than by shrewednesse . Mobilitate magis animi quam p̄uitate peccauit : Crist bycam not woman : but man to saue mankynde / That as mankynde was loste by man : so mankynd shuld be saued by man / And therfore in manhede he wold die for mankynde : for manhed had loste mankynde . And also he bycam man and not woman to saue the ordre of kynde . And for that womans synne was lesse greuous than adans synne : and lesse dered mankynde . and woman was les infect in the first priuaricacōn than was man : therfore god toke hys manhed only of woman wythout part of man / And so in that he bycam man : he did gret worship to man . But in that he toke his manhede only of woman withoute part of man he dyd greate worshyp to woman For only of woomans kyn : he made medycyne to the syne of adam : and to he le mamkynde of the hard sikenes of adams synne

The eleueth chapter ▪ DIues .

Thy wordys be wonderful / Butte I can not ayensaye the for drede of oure lady moder and maide that gate grace to mankynde and is oure helpe in euery nede / But yit I seye as I seyde firste woman disseyued sampson that was so strong

Pauper .

Woman disseyued him not til he had disseyued hims●lfe . by lecherie and misgouernaunce of himsilfe / Firste he wedded an hethen woman ayens goddes law . and ayens the wylle of his fader and moder : for luste and mysloue that he hade to hir / After that he lay by a comon woman : that was hethen / And after that he toke another hethen woman to his concubyne that hight dalida wiche ful disseyued hym & brought him to his deth / He was false to god / and wymen were false to him wymen sey that he was by sotted vpon them . and therfore they treted him as a sot / He disseyued himsilfe & did ful vnwysly : whanne he suffered a woman to bynde hym amongys his enemyes and told an hethen woman his counseyle and in what thyng hys enemyes might mooste dere him / And alle thoughe god turned hys foly dedys to the worship of god and of goddes lawe : yit sampson was nott excused therby for he dydde moch amys and moch foly / Also dauid was deseyued by hys mys lust : and his lecherye . not by the woman bersabee as thou seydest in thy veers / For thus we rede in holy wryt in the secunde ●oke of kynges .xi cao. That on a tyme whanne kyng dauid roos from his slepe after mydday & romed in his soler of his paleyse : he saw a fayre woman wassh hir in hir soler . he knewe not the wooman ●ne the woman thought nott on him ne knewe not of his wicked wyl as the boke sheweth there Anon he sentt after thys wooman and whanne she cam to hym : he lay by hir : and bygate hir wythe childe / and non as he knew that she was with child . to hide his sinne he sent after hir husbond vrie . that shuld come home & medle with hys wife that ye child shuld be named to him and not to dauid / And for ye godeknyght wolde not come home at his wife ne vse luste of his body whylys goddes ooste lay in the feelde in seege of a cetye that hight rabath : dauid sente him ayen withe letters of hys dethe to ioab the prynce of the ooste / and traytourly dyd him sle / Here mighteste thou se that dauid was oucome with lecherie and deseyued by the fende / or the woman cam to hym / For as criste sayth in the gospel / For who so lokethe on a woman in wyl to do amys wyth hir : anon he hath do lecherie and forsetteth ayens this commaundement Non mechaberis Dauid loked on that wooman in wil to do lecherie : whanne the woman thought non euyl / He sent after hir as after his lege woman and she wyste not why And whanne she cam to hym as to hir kyng he lay by hir synfully . for it was ful harde to hir to lette him / Also peter forsoke cryste in tyme of hys passion and ran awey fro cryste . or any wooman spake to hym the tyme & so he deseyued himsilfe : & the woman deseyued hym notte . She dyd hir offyce / For she was vsshere and keper at the dore / as sayth the glose and saint gregori and she seyde to him that he was one of cristys disciplis as she seide soth For she was bounde that she shulde lete non of cristys disciplis entre / And anon at the first worde he forsoke criste and sayd that he knewe him not / And not only woman dyd saynt peter forsake criste in this maner / but men sayde to hym the same wordis & for drede he forsoke crist sone after and suore that he knew him not And therfor if it be repreue to woman the woman made saint peter forsake criste : as moch repreefe it is to men and moch more / For alle though he forsoke criste at ye womans word yit he swore not therfore ne forswore him til men seyde to hym the same wordys . M ● xxvi . c o & m.xiiiioc co. Also salomon disseyued himsilfe or any woman disseyued hym . For he toke to him many hethen women of false bileue to haue his luste / He sought them : they sought nott hym / He wyste wel that it was ayens goddes law a kyng to haue so many wyues & concubines as he hadde For god bad the kynges of hys peple shulde nott haue manye wyues . ne multiplye theym manye horsys in greuaunce of the peple ne multiplie to him greate weyghtys of golde and syluer in dysease of the people : as holy wryt shewethe wel . Deutronomio xviio. capitulo . Also it was forbode to him and to al other so to cumpanye wythen wymen And ayens alle thys dyde Salomon in hyghe offence of god . Salomon sought the cumpany of hethen wymen / The wimen wer stable in ther false byleeue . He was vnstable in his right bileue and folowed hir false byleeue : & forsoke goddes lawe in greate ꝑtye / and worshiped false goddes Lecherye ouercam hym longe or many of the wymen knew him And so be men right these dayes . ouercome wyth lecherye wythe oute womannis cumpanye and wythoute doyng of wymen For as criste sayth in the gospel who so loketh on a woman in wyl to do amys wythe hir / thoughe she thenketh not on him : he doth lecherie / And if he handle hir or smel hir or speke to hir or go to hir : or seke by wilys . or by sleyghtys to haue hys luste of hir / thoughe the woman consente not to hym & though he be letted of his wycked wyl : yet he is gyltye in lecherye / and doth ayens this camaūdement of god Non mechaberis Men lechours gon and ryde fro towne to towne to gete wymen : after ther lust / They seke the wymen : and not the wymen theym They caste many wyles to gete womans assent in synne Men comonly beworchers and bygīers of lecherye and thanne whether ye woman assent or not assente : yit the man is gyltye / And for oft tyme it fallethe that whanne men wende be seker of the woomans assent thanne the wooman wyll not assent for drede of god and if she assented byfore and hight the man to folowe his lust and after repenteth hir and withdrawethe hir from his wycked cumpanye thanne shal the lechours man diffame al wimen and sey that they be false and deseyuable / For such lechours speke moste vylenye of wymen : for they may not haue ther foule luste of them at wil and for they maye notte defoule them wyth ther bodyes : they defoule them wyth ther tunges : and speke of them ful euyl and defame them falsely : and procure to theym the harme that they may . Exaumple we haue in the boke of Danyel . xiiio. co. of the goode woman susanne and of two fals olde prestis that were iugys and gouernourys of the people for the yere / whyche by one assent wayted to haue thys woman aloone in hir gardeyne / whanne she shuld go to wasshe hyr : as the maner was thanne / And for she wolde not assent to ther wickednes but cryed after helpe : anon they cried ayens hir / And whanne men come : They sayde that they fonde hir liynge wythe a yonge man .

And soo falsely dampnedde hir to dethe : for they might nott do ther foule luste with hir / But at the prayer of susanne god sente daniel hys prophet and toke them and conuecte them in ther falsehede and sloughe theym and saued susanne / we fynde also in ye secunde boke of kynges .xiii.º capi. That aamon the sonne of dauid feyned him seke and prayde hys fader dauid that thamer hys suster might come and kepe him And whanne she was come he spake to hir for to lygh by hir : butte she wold not assent / And thanne he oppressed hir : and so defouled hys owne suster / And anon he hated hir more than euer he loued hyr . bifore / bicause that she wold not assent to hym / And spitfully put hir oute of his chaumbre and did shete the dore after hir / For thys dede aamon was slayne sone after of his brother absolon .

The xii . chapter . DIues .

And yit many a woman wyl assent to luste of flesshe ful lightly if it be profryd .

Pauper .

That is sothe / But wymen be not so redy to assente as men be to profre it And he that profereth it and biginneth : he assenteth firste and is more in defaute

Diues .

Thou excuseste moche wymen : and acuseste men

Pauper .

I accuse no good man : butt lecherous men : ne I excuse noo wicked woman but gode wymen that be falsly defamed of lechery not only in ther persones / but in ther kynde generaly / For the proude malice of man defameth vnskilfully the kynde of woman And as adam dyd put hys synne on womon and wolde not excuse his owne malice to get mercy .

Diues .

Salomon speketh moche euyl of wymen .

PAuper .

And salomon speketh moche gode of wymen / For he sayde Mulier timens dm : ipsa laudabitur . The woman that dredith god she shal be preysed . Salomon repreueth wycked wymen : and praysethe good wymen / and he repreuethe wycked men and preisethe good men

Diues .

Salomon seythe . Dm̄s malacia nequicia mulieris . Breuis est omnis malicia super maliciam mulieris Eccle. siastici xxvo. The wyckednesse of woman is al malyce / / And euery malyce is short aboue ye malyce of woman .

Pauper .

Soth it is whanne wemen yeue theym to shrewidnes : they be ful maliciouse . And whanne they yeue them to goodnesse : they be ful gode . & therfore the wyse man in the next chapter . folowing prayseth wimen ful moch and saithe . that blessed is that man that hath a gode woman to hys wyfe / Hys yeris shal be doubled . he shal end hys yeris in pees / A good woman is a gode part : in a good part of theym that drede god / And she shall be youen to a man for hys gode dedys / The grace of the besy wooman shal lyke hir husbond / and make his bones fatte / Hir disciplyne and hir norture . is the gift of god And the holy woman and chaaste is grace vpon grace And as the sonne shynynge lightneth the world in ye heyght of ye day so ye bewtie of a goode wooman is in confort and aray of hir husbonde / And as golden peleris set on syluer basys so be siker feete on the solys of the stable wooman . And endles groundes on a seker stone : be goddes commaundementis in the herte of an holy woman . Fundamenta eterna super petram solidam : mandata dei in corde mulieris sancte . Eccle: xxvi . co.

Diues .

Salomon saythe Vinum et mulieres apostatare faciunt sapientes Eccle. xixo. wyne and wymen make wyse men to dote . and forsake goddis lawe and do amys

Pauper .

And yit ther is no defaute in the wyne : ne oft tyme in the woman / But defaute is in hym that vnwysely vse the wyn and vnwysely vseth the woman & other goddes creaturys / Thoghe thou drynke wyne tyll thou artte drunken and falleste in lecherye by thy glotenye : the wyne is not to blame : but thou that canst not or wylt not mesure thysylfe : And thoughe thou loke on a woman & art caught in hir bewtye : & assenteste to do amys : the woman in case is not to blame : ne hir bewtye nott to lacke that god hathe youen hir But thou art to blame that no better kepeste thyn hertt from wycked thoughtys / Butte there thou shuldeste preyse god : thou thenkeste euyl : and misusseste goddes fayre creature in offence of god there thou shuldeste preyse hym : And if thou felest ye tempted by the syght of woman : kepe thy syght better / And if hir dalyaunce stire the to lechery : fle hir companye / For ayens lecherye fleght is best fight / Thou art fre to goo awey fro hir : no thyng bindeth ye to do lechery but thy lechours herte .

The xiii . chapter . DIues .

Womans aray styreth moche folke to lecherye .

Pauper .

Although in case ye aray and the atyre is not to blame nomore than is hir bewte : yit by comon cours of kynde bothe man and woman seke to be onestly arayed after ther estat and after ther degre : and after the custom of the cuntre that they dwelle in not to tempt folke to lecherie : ne for pryde ne for non other synne but for onestie of mankynd and to the worshyp of god : to whos lykenesse man and woman is made / And he is oure brother : and this is the custome of good folk But if they do it for pryde / or to tempte folke to lecherye or for any other synne or that they toke on them atyre that is not accordynge to them if it be to cost ful or to straunge in shap . or to wyde or to side not rewled by reson : they synne ful greuously in the syghte of god / And namely tho men that cloth theym so short : that man & wooman may se the fourme of the shap of ther preuy membrys which be shameful to shewe and the syght is grete cause of temptacyon and of wicked thoughtis Saynt poule byddeth that wymen shulde atyre theym in onest araye with shamefastnesse : and sobrenesse . not in broydynge of ther heere : not in golde and syluer ne in perrie ne in ouerdon clothe .i : ad thi iio. And the same seythe saynt peter in his firste pistle iiio. co. where he byddeth that men shulde haue ther wyues in worship and kepe them onestly .

Diues .

Wymen these dayes araye theym ful moch ayens the techinge of Peter and Poule / and therfore I drede me : that they synne ful greuously

Pauper .

Peter & Poule forbyd not vtterly such araye / But they forbydde wymen such araye to vse in pryde : or to prouoke folke to lecherie and to vse such araye passyng ther estate / or for an euyl ende / For we fynde that saynt cecilie and many other holy wymen went arayed in clothys of golde and in rich perrie & wered the hayre vnder the solempne atyre / And Peter and Poule sayde tho wordys pryncipaly for tyme of prayer . as for lent : ymbre dayes gangedayes . fridays : vigilies / and in tyme of general precessdn made for nede In such tyme namely man and woman shulde leeue al tokens and signes of pryde in aray / For as the glose saythe : ther proude clothynge gettethe no goode of god : and maketh folke to deme amys : namely if it passe mesure and good maner / The pricipal entencyon of saint poule there he saythe tho wordys : is to enfourme men and wymen in prayer For whom they shuld pray why and hou . and where they shal p̄y as sayth the glose / And he enformethe them to prey in lownesse : withoute pompe of clothyng & of grete araye / For I am syker : that the foule stynkyng pompe and pryde of araye that is nowe vsed in thys londe in al thre pertyes of the churche . that is to sey in the feudorys and in clergie : & in comoners . Wyl not be vnuenged . But if it be sone amended : by verry renpentaunce and forsakynge of thys synne / For fro the higheste vnto the loweste in : euery staate and in euery degree and nigh hond in euery persone : is now aray passyng to mannys body and womans ayens all reson and the lawe of god

Diues .

Syth it is soo that man is more pryncipal in ordre of kynde than is woman . and more stable and mighty and of higher discrecion by cours of kinde than is woman and shulde as thou haste wel seyde be more vertuous and stable in goodnesse than woman : hou may it be that wymen kepe them oft more chast . and be more stable in goodnesse than man / For we se that whanne men take them to be ankeris and reclusys . With inne fewe yerys comonly eyther they falle in reusys . or eresyes or they breke out for womans loue . or for irkyede of ther lyfe / or by som gile of ye fend But of wimen ancris so inclusid is seldome herde any of these defautys but holely they beginne and holely they ende

Pauper .

Man by wey of kynde is more stable than is woman and of more discrecion but by grace wymen be oft more stable in goodnes than be men and haue better discrecion in goodnes than many a man .

Diues .

Why so

PAuper

For men truste to moch in themsilfe and truste not in god as they aught to do : wymen knowinge ther freelte trust not in themsilfe . but only in god and commend them more too god than do men ofte tyme / And the wyse man seith Inicium sapiencie timor domini . ꝓu . ix . c o : ps. no. The drede of the lorde is begynnynge of wysdome / For who so dredethe god with loue drede as the good childe the fader : that loue drede shall teche hym what is plesaunt to god : and what may displese him / And it shall make hym besy to do hys plesaunce . & to lef hys offence / And comonly whanne men bicome ancrys they do it more for ye world than for god . They do it for ipocrisie : to haue a name of holines & of wysdome . or for couetise to get gode or be oute of obedience : and at ther owne wyl . to ete and to drinke : wake and slepe whanne them lykethe . and to doo as theym lykethe / For there shalle noo man repreue theym therof : ne wyte whether they do well or euyl : or whether they praye or not praie And comonly men ancrys haue more dalyaunce wyth the world both wyth men and wymen : than euer hadde they or they were ancrys / And though they were lewed foolys byfore : thanne men holde theym wyse . and axe of them doubtys of concience and of thingges that be too come . of whyche thynges they kun noo skyl And yit what they seye . the peple takethe it for gospel . and soo they deseyue many a man and many a wooman . And sythe they grounde theym alle in pryde in ypocrisie and in couetyse : and truste in themsylfe more than in god therfore he sufferethe the fende haue power ouer theym . and desease theym and brynge theym to wicked ende / But wymem take oft that state for no such ende : butt only for god / And they seynge ther owne freelte commende theim to god / And therfore god kepeth theym so : that the fende may not desese theym in suche maner : ne disseyue theym / we redel holy wrytt . Gen. xiio. & . xx.co. That whanne abrahm̄ cam into straunge londys he badde hys wyfe saray that she shuld not be aknow that she was hys wyfe : but seye that she was hys sustre / For she was so fayre a wooman that he wyste wel that men shuld coueyte hir for hir bewetye / And if they wende that she were hys wyfe : they shulde slee hym : To haue hir at wyl / For auoutrye was harder punysshed than manslaughter / And therfor to saue hys life abrahm̄ sayde : and badde hyr seye that she was his sustre / For as seyth doctor de lyra abraham wyste wel that she was a goode wooman : and had suche an aungel to kepe hir that no man shuld haue power to defoule hir / and so it byfel / For anon she was take and led to the kynge of egipt & kept there ye in kynges courte longe tyme : And abraham fared wel by cause of hir / But god sent suche sykenasse to the kyng and to hys wyues and to hys concubynes . and to alle hys houshold that thay hadde no myght ne lykynge too defoule hir / Thanne the kynge axed hys preestes : and maysters of the lawe / why the desese fel vnto hym : and to hys housholde / And they by reuelacion of god . saide . that it was for the pilgrymes wyfe / And thanne the kynge lette hym goo wythe worshyp / we rede also that abraham hadde two sonnes . ysmael . of agar his seruant . and ysaac of sara hys wyfe / Abraham loued wel ysmael / for he was the elder son On a tyme sara saw ysmael : pleye wyth hir sonne ysaac : nott goodly : she was mispayde : and sayde to abraham : that he shuld putte ysmael & hys moder agar oute of housholde : For ysmael sayde she shulde haue noo parte of eritage wythe my sonne isaac Abraham bare ful heuy of theise wordes : for he loued moche ysmael / Thanne god sayde to Abraham Thake it nott so harde ne so sharpely that sara sayde to the of thy chylde : and of thy seruant agar / Butte in alle thynge that sara saythe too the : here by r voyce . and do therafter . And thanne abraham putt them oute housholde : Full moche ayens herte / And so nott withstonding that abraham was so nyghe god that he was cleped goddes frende / yit as for thanne hys wyfe knewe more of goddis wyl than dyd he / Also we rede of Isaac and rebecca his wife that they hadde two sonnes borne at onns which were Esau and Iacob ysaac loued better Esau than Iacob / But Rebecca loued betr̄ Iacob ●han esau : and so did god And by techyng of the holy gost she begyled ysaac and esau also : and dyd ysaac yeue hys pryncypal blessynge to Iacob : there he wolde haue youen it to Esau : & al was goddys dede and so confermed by god / that whanne ysaac wyste of gyle : yit he durst not withdrawe hys blessynge For he sawe wel that it was goddes wil and goddes doynge And therfor he sayde to esau wepynge for he was so begyled / Benedixi ei : et erit benedictus I haue blessed him and he shal be blessed .

The xiiii . chapter . DIues .

I assent wele that by grace a wooman may be as stable in chastitye : in goodnesse as a man And without grace neyther man ne woman may kepe hym chaste / For the flesshe bothe of man and woman is ful freel and ful redy to falle / And therfore I pray the tech me some remedie ayens the temptacyon of of lecherye .

Pauper .

One remedye is resonable abstynece from mete and drynke . and for to flee deynte metys and deynte drynkes . and to flee gloteny as most bygynnynge & mene to lecherye . And therfore glotenie is forbode by thys commaundement as mene and wey to lecherye / Another remedye is harde liynge watche : and trauayle . that the body haue not to moche ese . but be wel ocupyed / For the wyse man saythe that idylshyp hathe taughte moche malyce / Multam enim maliciam do cuit ociositas : Therfore sayth he . Ryght as to the asse longethe fedynge / yerde and birdeyn so to the seruaunt that is to seye to the flesshe that shuld be sugett and seruant to the soule . longeth drede and chastisyng and werke of good ocupacioun Eccle. xxxiii● . And god saythe the pryde and plentye of brede : and welfare and plentye of rychessys and idelshy●e . Were cause of the wyckednesse of Sodemitys : & of there lecherye . and for they loued not pore folke . Ezechi . xvi . c● . And therfore almesdede is a / grete remedye ayens lecherye to gete grace of chastytie . so that it be youen to the pore nedye : that is in myscheffe . and to such that haue not bykynd to get ther lyuelode by traueyle of ther bodye and if they begge they do it with oute auarice : with mekenesse . & clennesse of lyuynge : to such bid deth criste do almesse seiynge . Date elimosina● : et ecce omnia munda sunt vobis . Luce : yeue ye almes . and lo al thinges be clene to you : if ye wyl amend you / & another remedye is a man to haue mynde of his dethe : and thenke hou he shal wende hense . Wyth bitter payne . and thanne al hys luste shal turne into wo and so rewe and thenke . that by man or wooman neuer so fayre : soo wel farynge . so hole : so lusty : so lykynge to the iye . so myghty so witty . so grete of lynage . so rych so grete of name . or of lordshyp . Eyther by man eyther woman . he euer so plesaunte : shal die : and turne to erthe and aisshis & wormes mete And if he smel now neuer so swete : he shal stink than ful sowre . Therfore the wyse man seythe . In omnibus operibus tuis memorare nouissima tua & īeter num non peccabis Eccle. vii● c. In al these werkes thenk on thy last thynges : and thou shalt not do no synne withoute ende : we rede that in englonde was a king that had aconc●byne . Whos name was rose / And for hyr greate bewte he cleped hir rose amounde Rosa mundi / that is to saye / rose of the worlde / For him thought that she passed al wymen in bewtye / It bifel that she died & was buried whyle the kynge was absent / And whanne he cam ayen for grete loue : that he had to hyr he wolde se the body in the graue And whanne the graue was openned there sate an orrible tode vpon hir breste bytwene hir teetys : and afoule adder bigirt hir body aboute in the midle / And she stanke so that the kyng ne non other might stonde to se that orryble sight / Thanne the kynge dyde shette ayen the graue / and dyde wryte these two veersis vpon ye graue Hic iacet in tumba rosa mund non rosa munda . Non redolet sed olet quod redolere solet That is thus to sey in englissh / Here lyethe in graue rose of the worlde but not clene rose / She smelleth not swete but stynketh ful foule that sumtyme smelled ful swete And another remedye ayens lecherye is that a man and woman kepe wel ther fyne wyttes that a man kepe wel his hondys and his body from mys touchynge . hys ●erys fro misherynge . that he he:re noo tales of lecherye / ne foule spech / For saynt poule saythe . Corrūpiunt bonos mores colloquia praua .i. ad corum . xvo. Wycked spech destroyeth chastytye & good thewys / Also he most kepe wel hys sight . takynge exaumple of Iob which made acouenannt with his iyen . that he shulde not thenke on amayden to haue mys lyking in the thought And ye ꝓphete Ieremye sayde that hys iye had robbed his soule in the woman of his cetye trenorum . iiio. For theyse skyllys the prophete sayde : that deth is entred by oure windouys that is to saye / by oure fyue wyttys whych be wyndouys ▪ and wikettys to the soule . Ieremye ixº co. And another remedye is a man to kepe wele hys herte from idel thoughtys / and from wyckedd thynges . For as criste saythe in the gospel . oute of the he●● cowycked thoughtys : manslaught . auoutrye fornichcion . the●●●●●s wytnesse . blasphemye . Mxvo. And therfore seyth the wysman . Omni custodia serua cor tuum . ꝓu : iiiiº : co. With al kepyng kepe wel thyn herte / For of the herte cometh lyffe and deth / The maysttr of kyndys / lio. xviii . Seyth that there is abest that is cleped taxus . that is a brok or a bawsym inglysshe / And there is a greate enenmytye bytwene the fox and him The foxe is besy to put the bawsym oute of hys denne / And for he may notte do it by might : he doth it by sleyght / He waytethe whanne ye bausī is gon out of his denne tahn he goth and pisseth & maketh foule the bawsonys den And for the bawsym hath stench and vnclennesse : whanne he comethe and fyndeth hys denne so stenkyng and so defouled he for soke hys denne and seketh hym another . And thanne the fox entreth : and there he bringeth forth a shrewed brode / By the bawsin that hateith stenche and vnclennesse is vnderstond cryste Iesus borne of the mayde floure of clennesse / By the fox is vnderstond the fende which is aboute night and daye to put crist oute of his denne : that is mannis soule and womans / For mannys soule is goddes denne / goddes temple goddes house . goddes dwelling place And for the fende may nott putt him oute by might / he puttethe him oute by sleyght / He makethe foule in mannys soul and womans / He putteth in ther soulys foule stynkyng thoughtys of lecherye . firste smale and after gretter / And anon as man or woman begynnethe to haue lykynge in such thoughtys : anon ther soule bygynnethe to stenke in goddes sight & if they assent to ye though t ys to do them in dede . or for to delyte theym therin . Thanne ther soulys stinke so foule in goddis sight that he forsaketh tho soulys and wendeth oute / and than the feende entrethe . And there he bryngeth forth synne after synne . tyll at the laste he bryngethe theym from shame to shame : to wycked deth and to wicked end Therfore saynte Austen in hys sermon byddeth vs that we shulde traueyle that oure god fynde no thynge in his temple . that is to sey in oure soulys that maye offende the iyen of his maiestye . But mote the dwellynge of oure herte be voyded of vyces . and fylled wyth vertues . shett to the fende and open to cryste .

The xv . chapter .

ANother remedye ayens ye temptacion of lecherye is deuocion and mynde of crystys passion / Far as sayth saynt gregori / there is non so harde temptacion . but that man shuld ouer come esily enough . if he thought enteerly on cristys passion / we fynde in gestys that on a tyme a greate kynges son loued wele a pore wooman / For thoughe she were pore / yit she was fayre and plesaunt in berynge / The kynges sonne tooke hir to hys paramoure and wedded hir / wherfor his fader & nigh all his kyn was myspayde . For them thought that he was moch disperachid by hir . Wherefore he seyng that his kynred bare so heuy of his mariage : he wente into fer londes & yaue . hym to armes / & what he might wynne with his swerde he sent it home to hys wyfe : sauynge hys worship and his lyuynge / In euery iourney he had the better of his enemies & so his name bigan to sprynge fer and wyde . At the last he can in so hard feight al thoughe he hadde the maystery yit he was so wounded . that nedys he muste dye / Thanne he sente home his sharte ful of woundys : & of holys : and al forbledde to his wife with alettre vnder his seale saiynge in this wyse / Cerne cicatrices : vetris vestigia pugne . Quesiui ꝓprio sanguine quicquid habes . Byhold my woundys & haue theym in thy thought / For al the goodis that be thyne with my blode I haue theym bought And whanne this woman sawe this sharte . and redde the lettre she fel doune in swowne And whan she was releued she heng vp this sherte in a preuy place of hir chambre . and whanne euer any man cam to hir to speke of weddynge or of flesshly luste : she wente into hir chaumbre and loked on hys sharte . and cam oute ayen styffe and stedfast in hir husbondis loue that was ded : and denyed them ther axynge . seiyng in this maner / while I haue his blode in my mynde / That was to me so gode and kynde / Shal I neuer husbonde take / But hym that dyed for my sake . And thus she kept hir in clennesse and chastitye all hir lyfe for loue of hir husbonde . that dyed for hir loue By thys pore woman that was soo fayre is vnderstonde mannys soule & womans which is made too the lykenes of god / But it was made ful pore through the synne of adam / By the kynges sonne is vnderstonde criste goddes sonne whiche loued so moch mannys soul that as sayth saynt Poule he auentisshed himsilfe and dispariched himsilfe into the likenes of aseruant : and maried to him oure kynde and mannis soule and lyued here two and thritty wynter and more in moch wo to winne the loue of mannys soul and faught ayens the feude . the flesshe and the worde that be alwey besy to lese mannys soule . And alwey he hadde the maystry : by might of the godhed / But on gode friday he cam in so fel a fight with that tyraunt ye fend of hel the though he had the maistry : yit he was so forwounded . that by wey of manhod whiche he toke of the mayde nedely he must dye / And than he sent home a lettre of loue to his spouse mannys soul seiyng as the knight sayde . Cerne citatrices &c. Beholde my woundys and haue them in thy thought . For al ye godis that be thine with my blode I haue them bought / For why al the ioye and blis that we shulde haue in heuen and all the grace and goodnesse that we haue here in erth . al haue we by vertue of cristis passion . For but he wold haue died for onre sake els shulde we haue layne in hel payne withoute ende / By this shirte ful of woundys and so blodye I vnderstond his blesful body For as mannis body is clad in his shert so the godhed was clothed in the blesful body of criste / which bodi was al blody and so ful of woundys : that as shyth the prophete Isaie . i.c. Fro the sole of the fote to ye top of the hede there was noo hole place in his body / Therfore ●●ue frende I pray you hange ye thys shertte in a preuye place of youre chaumbre : that is to saye Sette ye crystys passion enterly in youre herte : and whonne the fende : the worlde . or the flesshe . or any wycked man or woman . bygynneth to temp●e you to synne : anon wende ye to youre hert & loke ye on thys shert / Thenke hou that blesful body was born of the mayde marye wytheoute synne and sorowe and neuer did amys / Thenke hou it was forrent and fortorne / byspeted for oure synne and oure sake : & not for his owne gylt / and if ye doo so and thenke enteerly on cristis passioon / ye shal lightly ouercom euery temptacion . and haue the better pacience in tribulacion . Whefor an holy man sayth thus Reminiscens sacrati sanguinis . quem effudit amator hominis / effundendo lacrimas : Non est locus ingratitudinis . vbi torrens tante dulcedinis attingit animas &c. Whanne I thenke on cristis blode / that he shed vpon the rode I lete terys smert . What man may be vnkynde That cristis blode hath in mynd . enteerly in his hert Swete Iesu cryste what is thy gylt That thou thus for me arte spylt . floure of vnlothfulnes . I am a thefe and thou dieste I am gyltye and thou obeyste alle my wickednes why yaueste thou so moch for thyn what winnest thou wythe thyne harde payne : ryche in blysse aboue : Loue thyn herte so depe hath sought That peyne of deth letteh ne nought to winne mannys loue Another remedye ayens lecherie is redynge and daliaunce of holy writ and of holy mennys lyues / And therfore seint 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 / Non 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 thenke 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 gnastīg of teeth for cold and for payne derkenes and smoke and bitter wepynge . Withoute ende / Rorynge and belewynge of foule fendes . Weping and weylynge sobbynge & sighynge of synful soulys / and endles repreue of ther synnes endles drede . endles thirst stenche / lyght thundre and worme of conscience 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 fendes and misshape thynges . there wycked wormes shal gnawe the herte rotys . there shal be sorowe and sighynge : and orrible drede There synful wretchys shal brenne in the fyre withoute ende / In ther body they shal be turmented by fyre and in ther soule by worme of conscience : There shal be deth withoute deth For alweye they shal be in diyng and in 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 in these paynes ten hundred yere : yit ther payne is newe al to begynne And therfore if loue of god : ne mede in 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 ayens lecherie is to thenke of ye harde vengeaunces the god hath take for lecherie First take hede what vengeaunce god hathe take for symple fornicacion we finde in holy wryt Gen. xxxiiiio. that dyua ye doughter of Iacob went fro home to se ye wymen of that cuntre : and to se ther atyre Than sychem the sonne of emor : prynce the cuntre went & defouled this dyua by might And not withstondyng 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 in holy writ Numeri xxvo. For that the children of israel dyd lecherie with the wimen of moab . god was offended 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 man 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 togydre 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 . Gen. 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 . Iudicum . 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. ℞. . xi . & xii o co. And by the olde law both man 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 sonne 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 in luste and wold not bygete chyldren of hir / but dyd so that she shuld not cons●yue . Gn̄ . 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 viᵒ Also for lecherie of them that be of kynred & of affenitye : god hath take hard wrath . as whan Aamon lay by his sustre thamer . he was slayne of his brother absolon : & Loth ye brother of Abraham by drunkenship : lay by his own two doughters & bigat of them ii . chyldren moab & amon which children and the peple that cam of theym were alweye enemyes to goddes folke and a cursed of god Also Iacob cursed his sonne 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 in tyme of abraham For god rayned vpon them fyre and brymstone from aboue And the erthe shoke so and tremblyde that they sonke doune into 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 aungels byddyng / whanne she harde the rewful crie of them that perisshed therfore she turnid into a salt stone For ye aungel bad them streitly that they shuld not loke ayen And al that cuntre which was byfore likened to paradise for farienesse and plentye of the cuntrye : turned into afoule stynkinge podel : that lasteth into this day : & is cleped the dedde see / For there may no thing lyue therin for filth and stench in vengeaunce of that stynkynge lecherie . Gen. 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 wymen speketh he not that any cam therto

Pauper

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 sufficient cause of dyuorce bytwene husbond & wife whanne it is openly vsed / And sythe they wold not forsake ther husbondys : in the orryble synne : in maner they assented to ther synne : & so ryghtfully they perisshed in synne wyth them . Of the chyldren vngiltye the mayster of stories saith . that god slough theym for ther beste . For if they had lyued forth into mighty age they shulde haue folowed the lecherye of ther faders and so it was better to theym to die or they were gyltye : than to haue lyued lenger and died gyltye and go to helle without ende

The xvii . chapter . DIues .

Fel there any vengeunce for lecherye of men of holy churche ?

Pauper .

We fynd in the secunde boke of kynges vi . co. that there was a deken in the olde lawe : whos name was Oza And whanne he touched ye hutche eyther arke of god to holde it vp whannd it shulde els haue falle : his right arme serid and dryed sodenly : and anon he died For as seyth the mayster of stories . the night he had delyd wythe his wyfe Syth thanne the deken of ye old law was so herd punyshed for he touched goddes hutch the elles shuld haue fal for he medled that nyght with his wyfe moche more prestys and dekens of the newe lawe be worthy moche woo : if they presume to touch goddes body or to mynestre at goddes auter . Whanne they haue comonedde wythe other mennes wyues - or wythe ther concubynes . And therfore the lawe byddeth streitly that there shulde no man ne woman here masse of ye preste which that he knoweth sikerly that he holdeth aconcubyne or is an open lechoure & notorye Distinc. xxxii . nullus &c. pret hec . And in the same law it is forbode in payne of cursinge that any preste lechoure : shulde saye any masse . or any deken lechoure rede any gospel . or any subdeken rede any pystle in the office of holy churche / And in another place the law biddethe that suche notorye lechourys shulde haue no offyce in holy church ne benifice . and if they had but if they wold amende them ·they shuld be pryued both of offyce and of benefice Distinc . xxviii . decreuimus / And if any man of holy church haunted moche the place and the cumpanye of suspecte wymen . but he wold cese He shuld be deposed Destinc . lxxxi . clericus / And there shuld no straunge wymen dwell with men of holy church : but ther modris beldames auntes and godmoders and brothers doughter . or susteris doughter . Ibm̄ co. cum omnibus And if there might any euyl suspecyon be of ther dwelling to gydre or for youth . or for they be suspecte in other byhalue . than thay shulde not dwelle with them in housholde . but in some other place . Ex. de cohītacōne clicorum & mlīerū . io. co.

Diues .

Though a preste be a threwe . the sacramentys that he mynystreth be not ye worse / For the goodnesse of the preste amendethe nott the sacrament . Ne hys wyckednesse appeyrethe theym not as the lawe shewethe well in the same place Vbi supra ꝓxi mo capitulo . vestra . Why forbid dethe thanne the lawe men to here massys of synful preestys le chourys ▪ & therfor ye law saith the falling fro the higher chastite that is voued to god is more and wors than auoutrye / For sythe god is offended whanne the wyfe kepethe notte feythe to hir bodely husbond : or the husbonde kepeth nott feythe to his wyfe : moche more is god offended if feythe of chastitye is not kepte to hym which was ꝓfered to hym frely : not axed nedely . And the more freely it was made withoute compellyng . the more synne is the brekynge . xxvii . q̄. Nupciarū in fine .c. &co. impudicas . &c. sciē . Also the lawe sayth that the synne that is don immediatly ayens god is more synne than ye synne that is do pryncipaly ayens man / And therfore seyth he : facrilege is more synne than any fornicacyon or auoutrie . xvii . q̄. . sunt q.

Diues .

Contrate . The lawe sayth that auoutrie is mooste of al sinnes .xxxii. q̄. . quid in omnibus

Pauper .

The glose answereth therto and seyth . that it is amaner of spech to do wlate auoutre and shewynge that auoutrye is ful greuous / But he sayth there that manslaughter and incest : & sacrilege by brekyng of the vow of chastitye is more greuous . And also it may be take for gostly auoutrye : that is whanne acristen soule forsaketh the feythe of holy churche that he reseyued in his baptem : and forsaketh crist to whom he wedded hym . & turneth to the fende and to false byleue / And euery dedly synne is goostly auoutrye

Diues .

I am answerd seye forthe what thou wylt

Pauper .

Also lecherie is more synue in men of holy church than in wedded folke : bycause of thy persone / For men of holy church may better withstonde the flesshly temptacion / than wedded men For they owe to passe the people in kunnynge and vertue / And therfore god seyth in the gospel : that the seruante knowynge the wyl of his lorde and not doynge hys wyl shal be harde punysshed . Also for his vnkyndnesse . For why the gretter his benefyce is & the more that hys dignytye is ye more is he bounde to god and the more is his synne if he be vnkīd And therfore holy wrytt saythe . Potentes potent tormenta pacientur / They that be myghty in thys worlde by welth and worship that god sendeth them : shal suffce mightely turmentys / If they be vnkynde Also for the sinne repugneth more to his person both for his diginte & for ye vow of chastite that he made in takyng of holy ordre .

Pauper .

Not for defaute of ye sacrament . For the secrament is not the worsse for the malyce of the preeste / But therfor this law forbiddeth men to here ther masses and ther offyce : that they might be so ashamed of ther synne and the soner amende them

Diues .

Whan is a man of holy churche cleped in the lawe an open notorye lechoure .

Pauper .

Whan the dede sheweth so thesilfe that it may not be denyed ne excused or whanne he is aknow it bifore a iuge or conuycte therof byfore hys iuge Extra e. co. vestra . & coquesitum . Whanne it is thus notorye and open : there shuld no man ne wooman here ther massys nether office wetyngly / Such clerkes lechours . be he preeste . be he busshop . be he deken or subdeken he shulde lese his degre and not abyde in the chaunsel amonge other clerkes in tyme of office & he shuld haue no parte of ye godes of holy churche . Distinc : lxxxi . si qs cum aliis capitulis sequentibus And therfore saynt Gregori biddethe in the name of god : by the auctorite of saynt Peter that no preeste lechoure . ne deken ne subdekene lechoure shulde entre holy churche tyl that they wolde amende them / And no man ne woman sayth he : be so herdy to here ther office For why he sayth ther blessynge turneth into cursynge & ther prayer into synne For god sayth to them . I shal curse your blessyngys / And al tho sayth he that wyl not obeye to thys holy precepte . they fal in synne of ydolatrye . Distinc c.lxxxii . si q sunt Therfore god seythe to wycked men of holy church : butt ye wyl here me and sett youre hertys to worshyp my name : elles I shall sende to you myscheef and curse youre blessyngys . Mlachie ii . c :

The xviii . chapter . DIues .

Whether is lecherye more synne in wedded folke : or in men of holy church

Pauper .

In lecherye be many degrees . as I seyde byfore / For auoutrye is more synne than is symple fornicacion / But inceste that is lecherye with theim that be nigh of kyn : is more than auoutrye : And sacrilege that is lecherye in theym that haue auoued chastitie as in men of holy church and in men of religion also : is more than auoutrye . Hec sm̄ . consoli lio. iiio. ti o .xxxiiiio. q. CCi. quero . Where he saith that sacrilege and bregynge of the vowe of chastytye : is more than auoutrye / And also his synne is more greuous for it is more sclaunderous . and noyous to the peple . for his wicked ensaumple . And therfor saint gregory sayth . that they shal answere for as many soulys as perisshe by ther wycked ensaumple For whanne the hede and the leder falleth : the body lyghtly shal falle / And more discomfort it is to an oste if they se ther chefteyn flee and turne the backe . thanne though they see twenty other simple men turne the backe and flee and more conforte to the enemyes And so it is of men of holy churche that shulde be leders of cristen people For they turne the backe to god & fle oute of goddes ooste as ofte as they falle in dedly synne / Also it is more greuous in men of holy churche / For they maye better flee lecherye than men of the world / For it nedeth not then not moch dele wythe wymen : ne withe the worlde . ne it longethe not to theym . But it longeth to theym to fle the cumpanye of wimen and euery occasōn of synne Vide in sm̄ . conf. lio. iiio. ti. xxxiiii . q̄. . For these skyllys clerkes sey that ye studious then / kynge of lecherye defoulethe as moch a clerke as doth ye dede of auoutrye of the lewed man : Tantum coinquinat clericum studiosa concupiscencia quantum laicum ad u●●ii culpa . sicut dr̄ in tractatu Qui bene presunt .

The xix . chapter : DIues .

Why be men irreguler for bigamye :

Pauper

For many causys . Firste for dignyte and onestie of holy ordre : & of the sacramentys of holy churche / Also to shewe token and exaumple of contynence & of chastitye Destinc : xxxii . posuisti . For he that shal prech continence and chastitye : moste shewe continence and chastitye in himsilfe Also for ther is not ful sacrament of matrimonye And he that shal minystre the sacramentys of holy churche . moste haue no defaute in any sacramente / wherfore thou shalt vnderstondde as that I seyde firste . the sacramente of matrymonye bytookenethe the vnite and the knot bitwene crist and holy church . as bitwene one husbonde and one wife mayden withoute spotte . as sayth saynt poule . and that is bytokened by the coniunction and the knyttinge togidre bodely of husbonde and wyfe in matrymonye . Also that bodely knyttynge to gedre in matrymonye bitoenketh the vnyte and ye knot bitwene the godhed and the manhed in the chambre of the mayde marie which knot and vnitie and matrimonye byganne in time of patriarkis and prophetys . and it was made siker and stable in the tyme of grace in the birthe of crist and in hys passion / But it shal be ful ended and made perfite in heuen blisse And therfore sayth saint Austen in questioībus orosii . that as god made woman of the rib of adam slepynge and of his syde . so out of the syde of crist slepyng vpon the crosse . ran bloode and water . Which be the sacramentis of our redempcion . by which sacramentys holy church is fourmed : and wedded to criste as eue to adam Also matrimonie bytokeneth ye vnytye and the knotte bytwene ●riste and cristen soule . and that pryncipaly for the goostly knot that is bitwene the husbond and wyfe in assent of ther willys . For as moche thanne as he that is in bygamie is not only one husbond to one clene wyfe . as crist is one husbonde too one holy churche mayden . Or the wife is not only wife bodely to one husbonde . but the husbonde hathe deperted his flessh in two wiues . or ye wife departed hir flessh in two men therfore there is defaute in the sacrament of matrimonye / For it signifieth not perfitly the vnyte bitwene crist and holy church / And in many maner man fallethe in bigamye and so in irregularitye First if he haue two wyues lawfully one after a nother & knowethe theym flesshly / Also if he haue two to gydre or mo . as one by the lawe openly and by dome of holy church / and another by law of conscience / and knowe theim flesshly / Also if he haue two on that maner one after another & knowethe theym flesshly / Also if he haue wedded a wedowe corrupte Also if he wed any woman corrupte of another man . Where he knoweth hir corrupt or knowethe it not / Also if he knew flesshly his owne wyf after that she is knowne of a nother / whether he knoweth it or knoweth it notte Also if any man of holy churche or ꝓfes in religion wedde a woman and medle wyth hir : be she mayde or corrupte . he is irreguler . Versus . Si ducas inducam . vel quam corruꝑit alter . Vnam post aliam binasque simul tua coniux . Cognita si fuerit bigamie lege teneris . Et si pollicitam violasti virginitatem . In al these casys man is irreguler .

Diues .

Though the man be not mayde whanne he weddeth a mayde : is he not irreguler . for his own corrupcyon why is he than irreguler for corrupcyon of ye woman / For it semeth that his owne corrupcion shulde rather make him irreguler : Than the corrupcyon of the woman .

Pauper .

In the coniunction of criste to holy church is vnyte and onehed in bothe parties And therfor if eyther man or woman in matrimonie hath departed his flessh byfore : there is a defaute in that matrimonye . as anentis that sacrament / For ther matrymonye bytokeneth not perfytly the matrimonye bytwene criste and holy church / But more onehed and clennesse is nedful in the woman than in the man / For in the man it is nedful that he haue wedded no woman byfore flesshly butte one / But it nedeth not that he be amayde : but in the woman it is nedful that she be not corrupt bifore of any other man .

Diues .

By what skille :

Pauper .

For the corrupcion byfore matrimonye causeth not irregularitye in him that is corrupt : but it cause / the irregularitie in the other that is knyt to him / For that dede of corrupcion fallethe not thanne on him that dyd the dede / but on him that is knitte to him in matrymonye / And therfore right as the man is not irreguler for he is corrupt himsilf whanne he weddeth : but for he weddethe a woman corrupt right so if woman were able to holy ordre : she shuld be irreguler / not for that she is corrupt : but for that she knyttethe hir to man corrupt : but she hade be corrupt byfore in other matrimonye / Another skylle maye be thys / For the knott and vnitye made bytwene criste & holy churche : and bitwene the godhed and the manhed : it is one and onys made for euer / Therfore it is bitokened by the bodely knyttinge to gedre of the first matrimonye But whanne man passeth to the secund wife and weddethe also bodely : or if she be corrupte : Thanne goth he from vnitye to pluralite / Therfore the secund matrimonye may not figure perfytly the coniunction of criste to holy church : ne of the godhed to the manhed : which coniunction is one : and but onys don for eu . and not chaungeable / For there the thyng tokened is but one : ye thynge tokenynge that thynge moste be one / And the thing tokened & ye thyng tokening the thynge most be lyke / Also more clennesse is nedful to the woman to saue the sacrament of matrymonye : than in the man : for ye woman bitokenethe holy churche wedded to criste : which as saynt poul saith most be clene mayde withe oute spot / Also the woman bitokene the mandhed of criste that he toke of the mayde marie withoute part of man / Also the woman bitokeneth cristen soul which most be withoute corrupcyon of synne if it shal be cristys spouse / For these skyllys : to saue the sacrament of matrimonye : ye woman most be mayden /

Diues .

I suppose a man had defouled a mayden : and after that he wedded hir is he irreguler for he weddethe that woman so corrupte /

Pauper .

Summe clerkes saye ye and summe nay / But most comon openyon is that he is not irreguler : for he departed not his flesshe into another wyfe . so that the maiden be not defouled of another

Diues .

Saynt poule sayth / Oportet presbiterum esse vnius vxoris virum . p̄ . ad thi . iii. c It bihoueth a prest to be husbonde of one wyfe / And so it semeth that euery preste moste haue a wyfe . or elles he maye be no preste : and so there shulde no preste dwelle mayden

Pauper .

The wordes of sapnt Poule be thus vnderstond : that there may no man be preste that hathe had two wiues bodely For thanne is he bigamus .

Diues .

What if a man wene to wedde a mayd and he fynd hir corrupte .

Pauper .

He is irreguler / And if he wed a mayde and she medle after with any other man . and hir husbond medle with hir after that she is knowen of another . thoughe the husbond wite it not : yit he is irreguler / And if a man accuse his wif of auoutrie & he medle withe hyr after : that by his owne axing or by his wyues axynge : he is irreguler : be she gilty . be she not gilty / And by comon openion though he be compelled by holy churche to yelde to hir hir dette of his body . if he yeld it : he is irreguler If a man wedde a mayden : and she dye a mayden : and after that he wedde another mayden & know hir flesshly : or if he know ye first and not the secunde : in thys case he is not irreguler For he departeth not his flessh into two wyues ne his wyfe into two men And if he wedde a wedow mayd : he is not irreguler / If a man hath made a contract with a woman : & after weddethe a nother and knowethe hir flesshely if he knowe nott the firste flesshly : he is not irreguler / But if he be compelled by holy church to go ayen to the firste anon as he yeldeth hir the det of his body he is irreguler / If a man haue two wyues byfore his baptem : or one bifore : and a nother after bodely : he is irreguler : He that is bigamus shal haue no ioye of any preuilege that longeth to ye clergie : and be subget to other seculer iuges / as other lewed men . And vpon peyne of cursynge . he shal bere no tonsure : ne vse clothyng that longeth to clergye . In sm. conf. liᵒ iiio. ti o de bigame

The xx . chapter :

WHanne wymen be deliūd of ther children they may entre holy churche to thank ther god what tyme they wil or may the law letteth them not / And by the same skil men of holy churche may singe bifore them in ther oratorie and oneste place : if thay haue leue . Extra libro iiio. tio. de purgacione post pertum And thefore they that clepe theym hethen wymen for the tyme that they lye in be folys : and synne in case full greuously .

Diues .

May a man yeue his wyf leue to medle with another man : or the wyfe yeue the husbond leue to medle with another woman

Pauper .

Nay For neyther may yeue other leue to do dedely synne ayens the precepte of god . Non nechaberis . Ne the Pope himsilf may yeue theym leue .

Diues .

Contra. We rede . Gen. xvio. That Sara the wyfe of Abraham yaue abraham leue too medle wythe Agar hir seruant to gete on hir a childe & so he dyd : for he bigate on hir ysmael

Pauper .

To this clerkes sey that Abraham was excused . For it was the maner amonges the good peple of god that tyme that if the wyfe were bareyne : by ther both assent the husbond might take him a secundarie wife : not for luste / but only to multyplye goddes peple / And so Abraham by assent of hys wyfe and by the preuy leue of god : nott for luste but for to haue a child to goddes worshyp toke Agar to his wyfe And so she was his secundarie wife : and sara the chefe wyfe / And so also had Iacob foure wyues lefully not for luste / But for to multiplye goddes peple / and for token of thinges that were to come / And that was do by auctoritye of dispensacion of god : whych is aboue al lawes / But thoughe god dispensed wythe abraham & Sara to do in that maner : or with Iacob to haue many wyues to gedre : for figure and skillis that god knewe : yit men may not take now this tyme example ther of to do the same / For the skillis aforsayde be fulfylled And the lawe sayth : Priuilegium pauco rum non facit ▪ legem communem . xxv . q̄. co. vstion ꝓpe sinem . The preuylege of a fewe makethe no comon law / And therfore Isaac the sonne of Abraham had neuer but one wyfe that was Rebecca of which he bygate but two children : at one tyme as sayth saynt Austen / And he medled neuer with other woman for desyre of chyldren . ne for lust of his flessh / And so by his continence he shewethe that his faders doyng was but a special preuilege graunted of god to him : and therfore in that he toke non ensample therof / For that Abraham dyd : he dyd it by special despensacion of god : and in figure of thynges to come / For by his seruant Agar : and his sonne ysmael : is vnderstonde the olde testament and the iewes and all that lyuen after the flessh and in dedly synne / By Sara & hir sonne Isaac is vnderstonde ye new testament . and folke of the new lawe that is cristen people . that lyuen gostly oute of dedly synne And that abraham at the bidding of god droue oute eyther put out of housholde his seruant and his childe whanne Sara had borne hir sonne ysaac . bytokeneth that in tyme of grace whanne the newe testament that is the newe lawe and cristen people byganne : than the olde lawe shulde be putte aweye . and the iewes put from ye houshold of heuen : but they wold be conuerted / And also that alle that lyuen after the flsshe and in dedly synne : shal be putte oute of goddes houshold : but they amende theym .

The xxi . chapter . DIues .

I haue ofte harde sayde that fendes in mannys lykenesse haue leyne by wymen and made theym wyth childe / And that is wonderful to me For the fynde is but asprite and hath neyther flesshe ne boone : ne any thynge of mankynde wherby he shulde gendre with woman

Pauper .

The fende by sufferaunce of god may sadde the eyre and make him a body of the eire : in what lykenesse god suffereth him in so moch that as saith saynt Poule : he transfygurethe himsilfe into an aungel of lyght Moch more than he may transfigure hym into lykenesse of man or woman by sufferaunce of god . for mannys synne and womans . And the fendes that tempt folk to lecherie be moste bcsy to appere in mannys likenes & womans to do lecherie with folk & so bringe them to lecherye / And in speche of folke : they be cleped eluys / But in latyne whan they appeir in mannis lykenes : they be cleped Incubi . And whanne they appier in lykenesse of wymen : they be cleped succubi / And for they haue no mater . ne sede of themsilfe to gendre : therfore they gendre and take the superfluyte of the mater and seede of man that passeth from man slepynge and other tymes . and with that mater they medle with wymen / Also they gader matyr and seede of wooman . And with that medle with man in womans lykenes / And of such medlynge as god suffereth comon suntyme good children : suntyme wicked : sumtyme wele shapen . sumtyme euyl shapen / Butte nedys one moste be man or woman For fende with fend may not gendre Suche fendys be moste besye to shende wymen And therfore it is perelous to wymen that desyren moch mannys cumpanye . to be ouermoche solitarie withoute onest cumpanye / And suche foule spritis do ther lecherie in this maner : not only with man and woman : but also with vnresonable bestes : and appere to them in lykenesse of bestes : as a bole to kyne : and as aram to shepe / And so by fendes doyng come many of theyse mysshape thynges that be borne both of wymen and of bestes : as a calf with an adders taile : a childe with an adders hede . a child born of a shepe with wolle in the necke / Al these haue fall in oure dayes .

The xxii . chapter . DIues .

It may be wele as thou sayste . But I praye the telle me what is gostly foruycacion : gostly auoutrye and micherye :

Pauper .

Alle thre be take for one : and pryncypaly it is cleped ydolatrye / whanne man or woman withdraweth hyo loue and his truste fro god and settethe it more in creature than in god and the worship that longethe to godhed doth it to creature thankynge creature of the benefices that only god may do / And so the worship that longeth only to god they yeue it too creature : stocke or stone man or woman : or to ymagys made withe mannys hondys that neyther may se here : ne helpe at nede : whanne man or woman is cristened : his soule is wedded is criste by right byleue and trew loue and charitye that he hoteth there to gog to kepe his hestys and to forsake the fende / But after whan he forsaketh god and goddes hestes and turneth hym to the fende by his owne fyndīges of mis lustes & leueth ye loue of crist for ye loue of any creature than he doth gostly lechery with the fend And therfore sayth Dauid : that they haue do fornicacion in ther own fyndyngys / And on thys maner al flesshly thoughtis and of misluste and vnrightful doyng and vnleful couetyse in that it with draweth the loue of man or of woman fro god : it is cleped goostly fornicacion and auoutrye / And thus euery dedly synne is cleped gostly auoutrye and gostly fornicacion : but pryncipaly ydolatre & forsakyng of the feyth Also false prechyng / and fals exposicion of holy wryt : is cleped spirituel fornicacyon As they that preche pryncipaly to please the peple and to gete a name or to get temporal good / Of such saythe saynt Poule : that they put goddes worde in auoutrye : Adulterantes verbum dei .ii. ad . corum ·iiiio. For there they shuld vse it to the worshyp of god / and to the profyt of mannys soule : they vse it to ther owne worship and to ther owne wordly profyt and to plesaunce of the fende and harm of mannys soule / Also fals couetyse is cleped gostly fornicacion . Therfore saynt Iames sayth to false couetyse men : Adulterii nescitis quia amicicia huius mund inimica est deo . Iacobi iiiio. ye auoutererys & lechouris wyt ye not that frendship of this worlde is enemye to god / Therfore in the boke of goddes preuetyes couetyse and pompe of thys world and couetous and proud people is cleped the cetye of Babiloyne that is to say the cetie of shenship And it is likened to a comon woman with which kinges prynces lordes . marchauntys and alle couetouse folke haue do gostly lecherye : and it is cleped moder of fornicacions and of abominacōns For as saynt Poule sayth : couetyse is rote of alle wickednessys And therfore god byddethe there that his peple shuld go out of ye cetye of babiloyne that is to seye forsake synful cumpanye : and forsake luste of the flessh & pompe and couetyse of thys world that maketh men to forsake god and do gostly lecherye with the fende wende ye oute saith god fro this wicked babiloyne : and forsake this wckiid comon woman of lust & of false couetyse : that deseyueth alle this worlde / For in one day shal come al hir destruccyon / And that shal be endles deth : wepyng and hungre without end : & there shal be brennynge fyre & smoder without end and than al that haue do gostly lechery & liued in delicys & fals couetise / shal wepe & say veve : alas alas . apo c.xvii . & xviii .

The xxiii . chapter . DIues .

Al though thy speche be skylful : yit in one thyng clerkes holde ayens the in that that thou seist that the synne of Adam was mare than the synne of Eue. And they argue thus ayens the / God rightful iuge punysshed eue harder for hyr sinne : than he dyd adam for his sinne but that shuld not god haue do : but for hir sinne was mor greuous than the synne of adam / therfore than the synne of eue was more greuous than the synne of adam .

Pauper .

Thys argumente is grounded in two false maxyms First that euery punisshyng and vengeaunce assigned of god for mannys synne and womans is assigned after that the synne is mor or lesse / And this maxime & grounde is fals / wherfor thou shalt vnderstond that god punisshe some synnes in this worlde : and some in the other worlde : summe bothe here and there In the other worlde he punyssheth euery synne after that it is more greuous / or lesse greuous / But in this worlde he doth not alwey so / But oft in this world he punyssheth the les synne harder : than he doth the more synne / Therfore in the old lawe auoutre was punysshed as hard or harder than manslaughter : & yit manslaughter is more gruous synne than auoutrie And god toke more temporal vengeaunce in this world for lecherie . than euer he dyd for ydolatrie . And yit ydolatrie is gretter synne than lecherie : for it is īmediat ayens god & ayens the first precept of the first table / And manslaughter is harder punysshed in thys worde than periurie / And yit periurie is gretter synne : as I sayde in the secunde commaundement / And synnes in symple pore folk be harder punisshed in this worlde / than synnes of the gret men / If a pore man stele an horse : he shal be hanged But if a lorde by raueyn and extorsions robbe a man of al that he hath : he shal not be hanged ne lityl or nought punisshed in this world / Dauid did auoutre and manslaughter for which synnes he was worthi to be slayne by comon lawe of god / & yit god wold not haue him slain but if apore man had do tho synnes he shulde haue be slayne / A symple man went & gadered styckes in the sabot : & god bad moyses stone him to deth . Salomon Ieroboam achaz did gret ydolatrie and drough mech of ye peple to idolatre & yit were they no slayn : therfor the smaler synnes god punissheth in this world that ye soules punyssheth in this world that ye soulis of the synners maye be saued if they cun take it in pacience And comonly he punisshith harder pore folk in this world / than he do rich folk : as by comon law / For the synne of greate men : as in ye same spyce of synne is more greuous : than is the synne of ye pore man / And therfore god reseruethe the greuous synnes and ye synnes of greate folke to punisshe them in the other world : or in helle or in purgatorye / There may no temporal payne be full punysshynge for dedly synne saue contricion alone / And therfor god punissheth no alwey folk in this worlde after the quantite of ther synne : but as he seth it most nedful and spedful to the people and to hys worshype / For only god knoweth the greuoushed of dedly synne / For oft that that semeth mooste greuous in mannys sight : is lesse greuous in goddes sight : and ayenward . Therfore god mesureth not alwey peyne : after the quantitye of the synne . But ofte he punysshethe in thys worlde them that be lesse gyltye as moche as theym that be more gyltye / As in tyme of the flode of Noe : and in the perisshyng of sodom and gomorre : and many other tymes he punisshed wymen children and bestis that were not giltye in the synnes : for whyche that vengaunce fel / And ofte he sendeth sikenes and dysese to gode men / in punysshynge of ther synnes in thys worlde . and suffereth shrewes to haue ther wyll : & lytyl or nought punyssheth them in thys worlde / And as the lyon is chastised by betyng of the whelp so ofte tyme god punissheth and chastiseth ful hard in this world them that be lesse gyltye : to warne them that be more giltye that they shulde amend them / Therfore crist said to the iewes : wene ye that tho men which pylat slough for ther rebellion were gretter sinners than other folke of the cuntre / Nay forsoth / But I saye to you forsoth : but ye amend you : ye shal perissh alle / And wyne ye saythe crist that the eightene men vpon which fel the tour of syloa in Ierlm̄ and slough them wene ye that they passed in synne alle the men of Ierusalem / Naye forsoth But I say to you : but ye amend you : ye shal perisshe alle to gydre . Luce. xiiio. And so the punysshyng of tho men soo slayne was a warning to them that were more synfulle that they shulde a mande theym / And so thou mighteste we le see that thy skylle is nought worthy : god punysshed eue harder in this worlde than he dyd adam : therfor hir synne was more than the synne of Adam .

The xxiiii . chapter :

ALso the secunde maxyme and ground in whych thou sayst that god punysshed eue harder than adam : may skylfullye be denyed . For in punysshing of adam god yaue his curse and sayde . Cursed be the erth in thy werke & in thy synne / He sayd not cursed be the erth in thy werke of eue ne he sayde not cursed be the erth in youre werke : as for comon synne of them bothe : but he sayd only to adam / Cursed be theerth in thy wrke / In punysshynge also of the serpent he yaue hys curs : & sayd / Thou shalt be cursed amonges al thynge lyuynge vpon erthe / Also god cursed caym whan he punysshed hym for sleynge of hys brother Abel / But whanne god punysshed woman / he yaue not hys curse / And we rede not that euer god yaue hys cursse to any woman openly in special / Ne god repreued not eue so moche : as he dyd adam / And so the gret rep̄efe & blaming & the curs that god yaue in punysshyng of adam more than he dyd in punisshing of eue sheweyng wel that the synne of adam was more greuous than was ye synne of eue / and that there was more obstynacye in adam than was eue / For cursyng is not youen of god ne of holy church but for obstinacie / As I sayde fyrste adam answerde full obstynatly / God blamed adam pryncypaly for brekynge of hys commaundement and sayde to hym that brekyng of his commaundement was cause of his nakednesse & of hys sodeyn myschefe : and not wythstondynge the techynge / and the styrynge of god : he wolde not be aknowe of his senne : but put his synne on god : and excused hym by eue : and so put synne to sinne in excusacion of his synne . Whanne god punisshed adam he cursed the erth for his synne / whiche curse turned to woo and traueyle of him & of all mankynde which we may not fle / And therfore he sayd to adam . thou shalt ete of the erth in trauaile & sorow alle the dayes of thy lyfe / I shal bring the forth breris and thornes and thou shalt ete erbis of the erthe / Also in punysshinge of adam god yaue the sentence of deth vpon him & al mankinde for his synne : & therfor god siad to adam thou shalt ete thi bred in swink & swet of thy face til thou torne ayen into the erthe For erthe thou arte : and into erthe ayen thou shalt wende / Syth thanne god for synne of adam yaue soo greuously hys curse : and blamed so harde adam of his synne : and for his synne dampned hym and all mankynde : and punisshed al erthely creaturis for his sinne & dampned him and al mankynd to pertuel traueyle whanne he sayde . thou shalt ete thy mete with traueyle and sorowe al the daies of thy lyfe / And also for the synne of adam he yaue sentence of deth : to him and to al mankynd that is moste of al peynes : 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 woman : 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 saint austen super gen. liº xio. c o xiiii . woman was subget to man bifore by ordre of kynde : but that subiectōn 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 man 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 them 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 Super . gen . v. sup̄ . mor than eum he made woman subget to man . for the synne of eue : as saythe saynt Austen . super . gen . v. s. For though woman be in thraldome to temporal lordis as be men . that is not for the synne of eue : but principaly for ye sinne of adam / The subiectōn that woman is put in 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 than be the souereignes / And so punysshed god adam as moch in maner : in that he made him lorde and gouernour of woman as he punysshed eue : whanne 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 than adam : for she put hirsilfe in synne and hir husbond adam / Butte adam put only himsilfe in synne .

Pauper .

This skill is nought For as I said first adam was shent withe preuy pryde and welth of himsilfe and felle into synne or eue profered hym the apple / Also saith saint Austen de cī . dim . lo. xiiiiº 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 . Adam was hir soueraigne and shulde haue gouerned them bothe : and not obeied to ye voice of his wif ayens the voyce of god that forbad him the tre Example if a symple man 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 sinne : 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 commaundemente wytyngly / But eue by deseyte of the adder synned by ignorance . as saythe saynt austen . v. su● ꝓxīo . & sidorus de sum . bono lio. iio. Eue yelde hir coulpable . adam did not so . Eue wend not haue synned . adam wetyngly sinned in hope of foryeuenesse : As sayth saynt austen : & the mays● of sentence lio. iio. d.xxii . And so adam synned in hope and presumpcion ayens the holy gooste : and thys is a fulle greuous synne as crist sheweth in ye gospel Mt. xiiº Quicumque dixerit verbum contra spiritum scm̄ 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 in the adder : and fyrst he punisshed ye adder & than eue that adam shuld haue beware & axed mercy And so god blamed him first and punisshed him last : so yeuyng him respite of repentaunce : But for al this adam repented hym non ne wolde axe mercy ne lowne him Firste god punisshed him fro fe● 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 them two / yit adam stode abstinat . Than god punisshed eue his wife his loue his help : & so punisshed him in Eue / For if he loued hyr so moch as clerkes sey . it shulde haue be to him ful greate payne to se his wyfe his loue so punisshed / For as clerkes seye . the grete loue that he hadde to eue : made him to breke the commaundement of god / And yit these dayes it is ful greate payne to kynde folke trewe in loue to se ther loue : and ther frendis in sorow and desese . Also god punysshed adam & eue . in that he punisshed hir with mischeues of sykenesse . freeltie and feblenesse / For in so moche god toke from him his help that was woman made to be mannis helpe / But the more feble that god made hyr for synne : the lesse she might helpe man / Also god punisshed theym bothe anon as Adam ete of the tre : and made them so naked and so vnoneste that they were ashamed of themsilfe whiche peyne fel not too adam ne to eue tyl adam hadde ete of the apple / And not withstondyng alle thys : yit adam stode obstynat & axed no mercyne knowleged no synne And thanne god rightful iuge punysshed him ful herde / bothe in thys worlde and in the other worlde and punisshed al mankynd for his synne as sayth saynte Poule and saynte Austen and other doctouris / God punysshed adam and mankynd ful harde for his synne : whanne he toke moche of his lordship awey from hym : and made nighe al creaturis rebelle to hym : and brought hym so lowe in ordre of kynd that though by wey of kinde man byfore adams synne passed woman in vertue and perfeccion of kynde Nowe after adans synne woman ofte tyme passeth many men in uertue and discrecion : and in other gyftis both of kynde and of grace / And byfore the synne of adam : man was so souereyne to woman : that woman shulde not haue be hys souereyne / But nowe for adamis synne of tyme man is suget to woman as to hys lady by bondage and thraldome : by hard feruage by nede : and drede : and owethe more seruage and subiection to woman for adamys synne : than doth woman to man for ye synne of eue / For god made woman for the synne of eue only subgett to hir husbond in seruice of onest werke as felawe notte as chorle in velenye werke of wordly bondage . Also man for the synne of adam is ordeyned too many more perelys bothe on lond and on water & too werre / and too wo. and besynesse of thys worlde and to moche traueyle : and manye perelys more than wooman is ordeyned to

Diues .

Wondre I haue that any clerke shulde hold ayens the in thys mater of adam is synne .

Pauper .

Clerkes speke ofte by opynyon in thys matere & other maters also . and not alwey afferme that they sey to the vttermost but put it in the doome of other clerkes . if they kun saye better . And so do I at this tyme / if any clerke can say more skilfully . Here endeth the sixte precepte and bygīneth the seuenth precepte .

The firste chapter . DIues .

I thanke the for thou haste wel declared to me the syxt precepte . Now I p̄y the enfourme thou me in the seuen / the heest

Pauper .

The seuenth precepte is this . Non furtum facies That is to seye Thou shalt do no thefte . neyther in wyl : ne indede as saith the glose And so by this precept is forbode al maner mys takynge and al maner fals witholdynge and withdrawyng of other mennys good ayens ther wyl . and al the menys that lede to thefte be also forbode by thys precepte as false weightys . fals mesurys . fals othes / gylous speche . gyle in crafte . and gyle in chafarye false werkmanship & feint laboure in laborerys that taken greate hire and do lytel therfore . Also raueyns extorcions . false witholdynge of det and of mennys hires . and false witholdyng of mannys right and womans . and lettynge of ther right . Al these be forbode by this precept And so by thys precepte is forbode al maner thefte both bodely & gostly

Diues .

What is bodely thefte

Pauper .

As saythe Reymunde . lio. iio. tio. de furtis Bodely theft is a gilous and vnleful tretyng and vsynge of another mannys good mouable ayens the wyl of the lord that oweth the thyng to gette the thyng in the silfe to his auauntage . or to haue the vse of the thyng for a tyme or for to hyde it for atyme and denye ye possession : though he thenke to make restitucion / And thus sum is open theft / and sum is preuy theft Open theft is whanne the thefe is taken with hys pelfere or conuicte by trewe wytnesse of thefte and such thefte is punysshede by londes law and by holy churches lawe / Sum is do so preuely that the theefe may not be take therwith ne conuict / And suche may not be punisshede openly by noo lawe but only preuely by law of conscience in the dome of his confessoure which is bounde to counseyle and to saue his name & hys fame / And as the law saythe : euery vnleful vsyng and takyng of other mannys good meuable or not meuable . is theft . xiiii . q̄. penale & xxxii . q̄. .. meretrices . For as the lawe seith there . god that forbyddeth theft . forbyddeth raueyne /

The secund chapter .

ALso leue frende ye shal vnderstond that as holy writ wytnesseth . there is theft and robberye of mannys name and womans and that is cleped bacbitinge and defamynge through whiche man and woman leseth hys gode name / And therfore the wyse man sayth / Ne appelleris susurro in vita tua . Eccl. vo. Be thou not cleped a musterer : ne preuy bacbyter in thy lyfe . be thou not take false in thy tunge that thou be not shent for to that thefe that stelethe a mannys good name / is ordeyned moche shame and moche payne and ful wicked dampnacion is to the double tunged man and woman and to musterys and preuybacbiters is hate & enmite and despyte . Eccle. vo. co. For thys maner of theft is ful greate and greuous . For as Salomon sayth Melius est nomen bonum qm diuicie multe . et super aurum & argentum gracia bona / A good name is better than many richeses . and good grace of good loue passeth gold and syluer ꝓū . xxii . co. For the beste iuel and most richesshes that man or woman may haue vpon erth . is to haue a gode name and loue and. grace amongys his neyghborys and in the cuntre / And therfore bacby●s lesyngmongeris and wicked spekers that robbe man or woman of ther good name and bring them in wycked name and fame : they be ye worst theues vpon the erth and they may nott be assoyled of thys thefte : but they do ther deuore vpon ther power : to restore man or woman ther gode name and fame : that they haue wyckedly robbed theym of / And therfore sayth the law that they that wyth bacbytyng destroye the gode name and the goode lyfe : and the good thewys of other folk be worse theues than be they : that robbe men of ther godys : and of ther catel . vi . q̄. de●iores / And in the nex chapter . the lawe saythe : that bacbitynge is a ful gret wickednesse For who so bacbytethe hys brother he is a mansleer and there shal no such thefe ne mansleer haue part in ye kyngdome of heue / And therfore the law sayth in another place that it ꝓfyteeth not as anentys mede in heuen a man to fast or prey or do other gode dedis of relegion but his thoughtys be withdrawe fro wickednesse and his tunge fro bacbiting De condici . v. nichil enim ꝓdest & not only he is giltie in bacbitinge that speketh euyl of his euen cristen / but also tho that gladly here suche wicked spech and shrewed tales of ther euen cristen . vi . q̄. ex merito .xxi. q̄. non solum / And therfore the wyse man sayth / put awey fro the the wicked mouthe and put awey fer fro the lyppys bacbytynge . ꝓū . iiii . Hegge thynrerys with thornes . and here not the wycked tunge . and make dorys to thy mouth : and lockys to thyn eerys . Eccle. xxviii . Thenke that he wyl speke of the as euyl bihynd the : as he doth of another bihynde him / Thenke what woo and myschefe comethe of bacbytynge and wycked tunges : and shewe him no gode chere : but shewe him by thy countinance and thy chere that hys spech plesethe the not / And anon he shal cese / and be ashamed of hys malyce / For the wyse man sayth Right as the northe wynde destroieth and scatereth the rayne and the cloudys soo the heuy face of the herer destroyeth the t●ng bacbityng ꝓū . xxvo. The children of israel bacbited goddes doyng / and lacked the londe of byheste / whanne they shuld haue entred / & god was offended with them / and bad them wend ayen bacward into desert and there he held them fourty yere tyl they were dede euery chone : that cam oute of egipte : saue two men Iosue and Caleph For they two spake good of the lond of byhest and held with god / And soo the children of the peple that can oute of egipt entred the lond of bihest and not the faders : saue Iosue & Laleph / And that for ther bacbitynge . Numeri . xiiii . Also marie the sustre of Moyses bacbyted hir brother moyses and spakeuil of him & anon she was afoul lepre & might notte be heled til moises prayd to god for hir . num̄ i. vii.c .

The third chapter .

ALso there is theft of wordys / Of which thefte god speketh by the prophet Ieremie xxiiio. co. Where god vndernimethe false ꝓphetis and fals p̄chourys : which stale awey his wordis fro the peple and told not the truthe as god bad them : butte only sayde such thynges that shal please the peple and so deseyued the peple with lesynges and with false myracles . as men do these dayis feynyng myracles of ymagis as men do these daies to maynteyn ydolatrie for lucre of offerynge & false myracles of wicked lyuers and sey that god dothe myracles for them : and so blynd the peple in falsnesse / And so they yeue the worshyp of myracles doynge to ymagis that man hath made : & to wicked lyuers goddes enemyes . Which miraclis only god may do & so robbe god of his worship And in that they withdraw goddes worde . and the trewethe the goddes lawe that longeth to men of holy church to tech. and to the peple to cun and to knowe / And so they deseyue the peple in that they be theues of goddes worde and shal be punisshed ful hard of god for such theft of goddes worde / For god sayth to euery prelate curate and prechourer Speculatorem dedi te domui israel & cetera I haue made the a day wayte to the houshold of israel and to my peple . & thou shalt here my worde of my mouth . and shew it and tel it in my name to theim / If I sey to the wycked man that he shall dye for his wickednesse / And thou tellest him not butt hydeste my word . and spekeste not to him that he may turne him from hys wickednes and leue it : that wicked man shal dye in his wickednes and I shal seke the blod and the deth of him of thin hond . that is to say thou shalt answere for his deth . Ezech. iiio. co. Also they be theues of goddes wordes that preche goddes wordes to ther owne wordly auantage : not to ye worship of god . ne to profyt of mannys soule / Also they be theues of goddes wordis that eleggen goddes wordes and holy writ falsly to maynteyn errours and eresies or synne or shrewdnesse .

The fourth chapter .

ALso there is atheft of wordly good . Of suche thefte Iob sayth Agrum non suum demetūt They repe other mennys feldys & make vintage of ther mennys wynes . & take mennys clothinge fro them : and late them naked in the colde wynter . and robbe moderles children & pore widowis by might and spoyle and robbe the pore peple / The thefe saythe / he riseth vp in the morwe & sleth the nedy and the pore . and by night he steleth as a mycher . SꝪ deus īultū abire non patit . iob xxiiii . c .

Diues .

Hou many spices be of theft

Pauper .

Full many . For sum tyme a thing is stolne p̄uely withoute wetyng of the lorde or of the keper and ayens ther wyll & it is cleped mycherie Suntyme it is do openly by might and violence wetyng the lord & the keper ayens ther wyll . and that is ꝓpirly rapina raueyn / Suntyme it is do wetyng the lord or the keper and aparte ayens the wyll . but not all ayens ther wyl / vnder certeyn condicion of wynninge not leful in the taker . and thanne it is cleped vsura . gouel or vsure in englyssh / Also al maner vnrightful occupiyng of any thing lordship or any other auer in thys world : is cleped theft / And therfore saynt austen saith thus The thyng that man or woman hath by the lawe : that is his by ye law and non other mannys / And man hath by ye law that he hath rightfully and he hath that rightfully that he hathe we le / And therfore sayth he / euery thyng that is mis had is other mennys / and euery man hathe his goode amys that vseth his gode amys In eplam ad macedonium / Also witholdyng of almes from the pore nedy folke : is theft in goodes syght / For the couetous rich men withdraw fro the pore folk that longeth to them and misspende the pore mennys good wherby they shulde be susteyned / And therfore the wis man sayth . Sone defraude thou not the almes of the pore man / ne turne not awey thin iyen fro the pore . ne despyse not the hungry soule . ne tene ne angre thou nott the pore in his mischeffe / Torment thou not the hert of the nedy : ne delay thou not the yift from him that is in angwyssh / Cast not awey the preyer of him that is desesed : ne turne thou not thy face awey fro the helplese for wrath ne yeue thou not him that axeth the goode non occasion to curse the byhynd the / For if the pore man curse the in bytternes of soule : hys prayer shal be harde / For he that made hym shal here hym And therfore make the plesaunt in speche to the congregacion of pore folk / and bowe thyn ●ere to the pore without heuynesse : and yelde thy dette and answere pesable thynges and mekenesse : nott to arunt them ne rebuke them ne chyde theym but only thou haue the more open cause . Eccle. iiiio. Therfore saynt Poule saythe : that god louethe a gladde yeuer .

Diues .

By the lawe of kynde & by goddes lawe . al thynge is comon / And therfore sayth the law xii . q̄. dilectissimis Right as the eyre ne the lyght of ye sonne may not be departed by lordeshyppys ne aproprid more to one persone than to another : ne to one college more than to another : no more shuld other thynges that be youen comonly to helpe of mākīd . be departed by lordshippis : ne apropred more to one than to another . but al thynges shuld be comon / And therfore we rede Actuum iiiio. that in the begynnynge of holy church alle thynges were comon to the multitude of cristen peple / And ayens lawe of kynde is no despensacion . Destinc . xiii . S. io. Why bad god thanne that men shuld not stele . syth al thynge is comen to gode men

Pauper .

By goddes law : al thyng is comon to gode men / For as saythe saint austen Omla sunt iustorum / Alle thynges be the rightful mennys But as the law sayth . xii . q̄. : dilectissimis Dyuision & ꝓperte of lordship is made amonges man kynde by wyckednesse of fals couetyse . both of riche and of pore . For the rich drawe to themsylfe . that longeth to other For why al that the rich man hath passynge his oneste liuyng after the degre of his despensacion . it is other mennys and no hys / And he shal yeue ful hard rekening therof at the day of dome whanne god shal sey to him / Redde racionem villicacionis tue / yeld acounte of thy balye / For rich men and lordes in thys worlde be goddes balyfes and goddes reues to ordeyn for the pore tolk and to susten them And therfore sayth saynt Poule Habentes alimenta & quibus tegamur : hiis contenti simus . If we haue nedful lyfelode and hilīge : be we payd therwithe . and couette we nomore Also pore folk be not payde with sufficient lyuyng but couete more than theym nedethe And for couetyse : more than for nede take thynges ayen the lordes wyl . in hyndering of hym and of other that be more nedy . and shuld be holpe therby / And therfore god forbad al maner thefte that men shulde take no thing for anymis couetise ayens the lordes wyl .

The fift chapter . DIues .

Syth alle thyng is comon by goddes lawe : & by lawe of kynde : hou maye any man be lord of any thing . more than another man

Pauper .

There is lordship of kynde . & there is lordship of this world grounded only in couetyse . & there is lordeshyp of despensacion and of gouernaunce and so Ioseth the sonne of iacob was cleped lord of egipt . Gen. xlv.c. The first lordship is comon to euery gode man and woman . For kynd made alle men euene in lordshyp / And in token therof both lord and seruant fre & bond rich and pore : come into this worlde naked and powre : and wend hens naked and pore / Nought they bring with them . but weping sobbyng and forow / And here no thyng with them : but ther dedys gode or wycked / The lordshyp of thys worlde is sufferable and worshipful / For as saynt Poule saythe / Omins potestas a deo est / Euery power and lordship in this world cometh of god / And therfore he biddeth that euery man & woman shuld be subget and meke to the lordship aboue them For though the couetise and wyckednesse that lordes and ryche men ground theym in be of themsylf . yit the lordship & power is of goddes yift : as sayth saint Austen . & therfore it moste be worshypped . The lordshyp that is only of dispensacion commytted by a souereygne is medful worshypful & comendable / Also ther is thre maner of ꝓperties & ꝓpirhed / One is that kynd yeuethe . as man to lye . And euery man hathe hys owne hert . his owne sowle & hys owne wyl . for to do wel or euyl and this ꝓpertie is nedful / Another ꝓpirtie there is . that cometh only of couetyse . by which couetise folk say . this is myne & thys is thyne / And so they propren to themsilfe by couetise : that is comon by kynd / And thys ꝓpirtye so grounded in couetise is dampnable and synful / The thirde is dispensacion / For one man hathe moch thyng in hys dispensacion & gouernaunce : that another man hathe nought to do of / And thys dispensacion comethe suntyme of goddes gyft . as whanne he sent one man more riches in this worlde than another Sumtyme it cometh by ordinaunce and yifte of lordes and of souereigins here in erth : As whane lordes & prelatis commytte to ther subgetys gouernaunce of ther godys of ther places and benefices . And thys dispensacion if it be wel do it is ful medful :

Diues .

But as saynte Poul saith / it is a question / who is found trewe amonge suche dispensouris / For nigh al seke ther owne profit . but not the worship of Iesu crist

Pauper

Many be ful false / And yit sythe dispensacion of worldly goodys is so commytted to theym / in that they haue lordship of ther propre dispensacion ordeyned of god : and be cleped propre lordes of ther propre dispensacion / not for ther false couetise / ne for no properhede that they chalenge by false couetyse / For in that be they no lordes but tyrauntys and rauynourys . And so though they haue propre lordship of dispēsacōn of worldly godis more than the pore people : they haue yit no more lordship by wey of kynd than the pore man / ne non other lordship than the pore man . but only of dispensacion / And so thoughe the riche folk haue more lordship of propre despensacion thanne the pore yit the lordship of kynd in nedful thynges stondeth styl comon to riche and pore / But for synne it is not so fre . as it was byfore the synne of adam For god wyl not that the pore folk take any thing without leue of the propre dispensatour that is clepid lord therof & therfore god sayd . Non furtum facies . Thou shalt do no theft / that is to say . thou shalt nought tak with out thy lordes leue /

Diues .

this is wonderful to me that the pore man is as grett a lorde by wey of kynde as the rich and yit may he nought take without his leue

Pauper .

It is more wondre that the good pore man is lord of alle thynge nedful to him by weye of kynde . and the synful riche man is lord of rightnought by wey of kynde . for he is goddes traytour And yit god wylle that the pore take rightnought of the goode that the riche man hath in his dispensacion without leue :

Diues .

that is to me more wonderful tel me hou this may bee :

Pauper .

Thou might se at ●ye that the kynge heyre aparant & other heyris of grete lordshippes : not withstondyng that they be heyrys and lordes of all : yit shal they not entre the office of ther officers / ne take any thyng ayens : ne bere ayens with out leue And if they do : they shal be hard vndernome : and in case bete of ther master and of ther tutoure / For fredam in youthe is cause of pride and of many other vices / Right so god seynge that mankynde wich is lorde of al erthely godys and ordeyned to regne in heuen blysse : If he had hys fredam in vse of erthely thynges he shuld falle in pride and many vices as adam did while he was fre / Therfore he hath put mākīd and namely the pore people vnder the gouernaunce of the ryche folke / and of ther lordes whyche be ther tutourys & dispensatourys of godys of this world to saluacion of the pore people / And therfore saynt Poule saythe : Quanto tempore heres peruulus est nichil defert a seruo cum sit dominus omnium . sed sub tutoribus et auctoribus est vsque ad p̄finitum tempus a patre . ad gal . iiii ● . As longe as the heyre is yong yonge and lytel . ther is no difference bitwene him & a seruaunte sithe ther is a lorde of alle / but he is vnder tutour and gouernoure vnto a certein tyme ordeyned of the fader And therfore sith the riche folke ben tutours & dispensatours of these worldly godes ordeyned of god to saluacion of ye pore peple / god wole that noman take of the godes that been committyd to them withouten their wyll and their leue . And if any man take therof ayenst their wylle & ayenst goddes ordenaunce / he doth theft ayenst this precepte . Non furtum facies . Thou shalt do no theft .

The vi . chapter . DIues .

Is it lefulle in any cas to stele . and take any thinge ayenst the lordes wylle

Pauper

Stelth sowneth comonly theft & robbery / and suntyme it sowneth priue takyng without wittyng of the lorde . And soo it may be done in iiii . cases withouten synne For nede . for almes . for right / for happe of fyndinge . First for nede & mischeif / for if any man or woman for myscheif of hungre / or of thrist / or of cold . or of any other mischeif . Whiche mischeif he may nat flee . to saue his lif but he take thinges ayenst the lordes wylle . If he take any thinge so in ꝑel of deth / or in grete mischif / nede excuseth him fro synne / & fro theft . if he do it only for nede & nat for couetise . And he oweth to enfourme his conscience & thynke that if the lorde of the thinge knewe his myscheife . he shulde nat be mispaied . & thanne dothe he no theft / for in the laste nede al thing is coēn Also for ye lorde is bounde to helpe him at the nede . & also for nede hay no lawe Example we haue in the gospel wher we fynde that the disciples of Criste for hungre toke erys in the felde & gnyddyd theym / & ete the corne for hungre The phariseis were asclaundryd therof & saide to Crist that his disciples dyd thing that was nat leful . And thanne criste excused them for nede of hungre & saide that they were vngiltie & innocentes in that . And he putte them example of dauid . that ete for nede of the holy loues in goddes tabernacle / whiche loues only prestes shulde ete by the lawe . Mt. xii.c. For it is a generalle rule in the lawe / that nede hathe no lawe .

Diues .

Is the man that so takith for nede bounde to restitucion

Pauper .

Naye . And yit for more sikernesse . & to putt him in drede of stelth / his confessour shal yeue him sūdele penaunce for ya● doynge . Also by weye of almesse the wyf may take of her lordes gode in whiche she hath dispensacion / as in mete drynk & clothes & yeue almesse mesurable to the nedy / & thynke that her husbonde shulde be pleasyd with her yifte . if he sawe the mischeif of the pore . & if he sūtym̄ forbede his wyf / to do almesse / she shal nat ful cease from almesse discretly doon For husbondes make ofte suche inibicions to their wyues to temꝑe ther yeuyng nat fully to let hem

And if she see that her husbonde be sclaundryd & wrothe with her yeuyng . though his wrathe be vns●rilful . she must tempre the more her yeuyng But whanne she may wele sumwhat yeue for them both with gode conscience . Nathelesse if she se him greatly agreuyd for ●eryeuynge / and he forbede vtterly her to yeue almesse / thanne it is gode that she obey to his biddynge & be sory that she may nat yeue / and be alway in wyl to yeue if she durst . & so wynne her mede by wylle alone / as she dyd bifore by wyl and dede .

Diues .

If ye wif haue gode in ꝓpre by her self Bona ꝑafernalia . may she natt yeue therof withouten her husbondes wylle .

Pauper .

She may yeue . & she is bounde to yeue / & he oweth nat to lette her

Diues .

I suppose . that the husbonde forbede his wyf vtterly to doo almesse of his gode & she se a man or a woman in vi● mischeif / may she nat thā●eue them almesse & helpe theym

Pauper .

in the nede she is bounde to yeue & she shal yeue / & thynke that if her husbonde sawe yat nede he shulde nat be mispayed . we rede in the firste boke of kinges . xxvi . c . that ther was a greate nygarde & an angry shrewe . Whose name was nabal . He had a gode woman wise and faire to his wyf whose name was abigail . That tyme dauid fledde the persecucion of kynge saul . & lyued in deserte with vi . hundryd men with him as outlawes . And for mischeif he sente x. men to this riche nabal . praynge him of summe almesse in mete and drynk But this nabal dispised dauid & his messangers . & clepyd them theues & outlawes and flemyd men / and wolde noo gode yeue hem / nat withstonding that they had sauyd his goode / & his bestes / al the tyme that they were in deserte . Whanne dauid herde these tidinges he was wroth and came with iiii . hundryd men . to sle nabal / and alle that longed to him . It hapnyd that a seruant of nabal tolde his wyf abigail . howe Dauid hadde sent messangers to Nabal : and howe he had despysed theym .

Anon Abigail without wytting of Nabal charged Assis with brede and wyne with soden flessh of fyue shepe . figges & with reisens and other vitayles grete plentye and sent to / Dauid by hir seruantis : and she folowed after : and happened to mete Dauid in hys comynge / Thanne Dauid repreued hir husbonde Nabol of hys vnkyndnesse : and seyde he shuld sle him / & al that longed to hym . Thanne the good woman Abigail felle doune to grounde and worshipped Dauid . and prayde him of audience / Thanne she axed mercy to hir husbonde Nabol and excused hirsilf . that she wyst not of his massengers whanne they were there and prayde Dauid that he shuld not so venge himsilfe & taught him moch goodnes . and proficeid to him moch welth and prayde that he wolde accepte hir presaunt . and so he did / Thanne Dauid sayde to hir / Blessed be oure lorde god that sent the this day to me / and blessed be thy speche . and blessed be thou that this day hast letted me fro sheddyng of blode to venge mysilfe / And thanne Dauid turned ayen into desert . & she cam home ayen and fond hir husbond nabal at soper solē●ly But that night she spak nought too hym of that mater . for he was ful drunken / But in the morowe whanne he was sobre : she tolde hym what she had do to saue his lyfe / And anon his herte died for sorow / and he wex heuy as a stone / and with in ten daies he died wicked deth . & than Dauid wedded his wife Abigal Also if man or woman stele awey mannys swerd whanne he is wood to lette hym of manslaughter of himsilfe : or of other : he dothe no theft ne synne . Also by cause of rightwisnesse man maye take aweye other mennys goodys ayens ther wyl . as in rightful bateyle : soo that they that feyght rightfully ayens the vnrightful take ther goodys not for couetise : but for rightfulnesse to shewe that they haue ocupied tho goodys wrongfully / But if they take ther goodys for euyl couetyse : they do raueyne . thoughe the dede be rightful in the sylfe .

The seuenth precept . DIues .

If a thynge be loste and he that fyndethe it kepe it stylle : is it thefte .

Pauper .

He that findeth it : is bounde to restitucion : if he may wete to whoom it longethe . And therfore he shal do men to wyte of the fyndynge by open spech in toune strete and in churche / that he that oweth it may chalenge it And if noo man chalenge it : he that fonde it may by auctorite of awis confessoure kepe it stylle if he be pore and nedy and pray for him that aught it or elles yeue it to other nedy that they may pray for hym that aught it : & so make restitucion Therfore saynt Austen saith in omelia . if thou hast found any thynge / and not made restitucion : that thyng thou hast stolen / For he saith / god taketh more hede to ye hert than to the honde And therfore thefte is doonin asmale thynge : as in a grete For god chargeth not the thyng that is stolne : but the wicked wyl of the steler as saith saint austen & saint gregori / And therfor if children in ther yongthe stele pynnes or apples or any other smale thynges anon as it is ꝑseyued / they shuld be hard chastised in ye begynning For the philosofre sayth Principiis obsta withstond the begynnynge of vices and of micherye . For whanne children in yonge bygynne to haue lykynge in mycherie / though the thyng be smal in valu : ther synne is not the lesse ne the synne of theym that suffre them : Therfor it is goddes dome that whan they be not chastysed in ther yongth for such mycherie afterward they stele gretter thynges : and be hanged . to shame & shenshyp of al ther kyn / And therfore as boicius de disctplina scolarium telleth whanne a mannys sonne of Rome shuld be hanged : he p̄yed hys fader to kys him And he bote of his faders nose . seiyng to him Thenke wel fader on this token : and chastice better thy chyldren . For haddest thou chastysed me wel in myy outh I shuld not haue be hanged / Therfor the wyse man sayth / Qui parcit virge odit filium suum &c. He that spariehe the yerd : hateth hys sonne . And he loueth his sonne that chastiseth him and techeth him besely . ꝓū .xiii. We rede that on a tyme a powre man was tempted to ete goos flessh but he durst not stele for drede of hanginge . On a day he met wyth the fend and he bad him stele a gose and ete enough at onis And he did so / And sone after he stale an ox and was take & led to the galowes And thanne the fend mete with him & sayd to him wheder a wey Thanne the these sayd to the fend : woo worth the wicked wight : for thou hast brought me to this end / Thanne sayde the fende blame me not / for thou mightest se by ye byl that it was no goo●

The eight chapter . DIues·

I suppose a man haue borowed a thyng . & he that lent it him takethe it aweye fro him p̄uely ayens his wyl . & ayens the couenaunt of the lenyng do that man theft . so takynge ayen his own gode :

Pauper .

He doth theft For it is not for the time fully hys owne goode . as saythe Raymund lio. iio. ti. de furtis / And if lord or lady : or any other man bytake his seruaunt or his officer any thynge to kepe . and he take it awey fro him without his weting : for fals couetyse or for malice to endaūgere the seruaunt . he doth theft / For though the thing be his own : yit it is not frely hys own : as long as the seruaunt by his assent hath keping and despensacion therof .

Diues .

I suppose a man weneth to take hys owne gode whan he taketh anoter mannys gode ayens his wyl / or if he take his owne goode vnlefully . Wenyng that it were leful so to take it doth be any theft in this case :

Pauper .

Nay For all though in case he do vnlefully : yit in thys case be doth no theft ne dedly synne : And yit he is bound to restitucion / Theft includeth alwey gyle & falsnes without which is no theft : And if a man take of another mannys gode withoute hys wittyng if he haue a iust caus to wene that he shuld not be mispayde though he wist it than doth he no theft ne sine / & if he take another mannis gode wening that it be not his wyl though it be his wyl that he take it : yit he doth thefte & dedly synne in goddes sight : But he is not bound to restitucyon whanne he knoweth that it is the lordis wil : ne the lorde may not axe restitucyon syth it was his wel / If aman or woman by mis egging take awey another mannys seruant he doth theft / If a man selle or bye man or woman that is fre . or yeuethe him or taketh him of gift ayens his wyl / he dothe thift : as saythe Raymund . Vbi sup̄ . If a man or woman be take presoner in time of rightful bateyl he is not fre And therfor his master may yeue him or sel him by lawe of armes : Butte ware him of law of conscience : & of charitie :

Diues .

If a man haue hired or borowed an hors or any other thing into a certeyn place and for a certeyn tyme : and he pas that place or his tyme ayens hys wil that owethe that thynge doth he theft :

Pauper .

If he do so of purpos and for couetyse or sum euyl cause / he dothe thefte But if there falle a sodeyne case whanne he comethe to that place

that he hyred it to and he knew not of that case whanne he hyred that thyng / and him most nedis perfourme that case : or elles falle in grt harme : thanne he may take that hors or other thing ferther and lenger without : theft so that he may truly paie for that that he passeth in the first couenaunt

Diues .

And what if a man lene awey another mannys good without assent of hym : which good he lent him to his vse .

Pauper .

he doth thefr : But he haue iust cause to wene that the lord of ye thing shal not be mispayd / For in the lening he vseth another mannis gode ayens his wil for lucre and wynnyng of frendshyp / And if a man lene another any thyng vpon a wed . And he vse the wed without leue of hym that oweth it : he doth theft / but it be for saluacyon of ye thing For if he vse it for sparing of his own gode for lucre or for fals couetise ayens his wyl that oweth it . he doth thefte as sayth the same clerk If a thing stolne perissh . thoughe the theefe haue no profyte therby : yit is he bounde to restitucyon . and he most yeld as gode or better than it was whan he toke it And he is bound to mak restitucyon both of ye thing & of the ꝓfyt that cam therof to him And for ye ꝓfyt that shuld haue come therof to the lord in the tyme that ocupied it ayens his wil And if he haue amended the thing that he stale / he may nott axe ayen ne withold his expensis / And he shal make restitucion after that the thyng was worth whanne he stale it or better If the thefe ꝓfre the lord in couenable tyme & place the stolen thing : and the lorde wyl not receyue it : if the thynge after that by mishap perisshe : the lorde hath non accion ayens the thefe for the lettinge of restitucyon ne for the ꝓfyte that might haue come therof after that he ꝓfered it to him : but for the tyme byfore If a man haue stolen a thing he is bound not only to restitucion of the thynge : but also of the value of the vse .

Diues .

If a man or woman bye in open markette a thyng stolen : wening that it were not stolen : whanne he knoweth the soth . may he axe the pryse of that thyng of him that owethe it : or withdraw it : til he haue pated him as moch as he payd therfor

Pauper .

Reymund & other clerkes sey nay . And therfore be ware another tyme / both for losse of his and also for susspeccion of theft . for lightly for begginge of stolen thing he might be take as a thefe / Nethelesse he my rightfully axe hys payment of hym that sold it to hym whanne he hath restored it to the lorde of that thynge / & if he spent any thyng in amendement of that thyng while it was in his kepyng : he may with good fayth axe that of him that owth the thyng without restoryng of the prophet that he had of that thing : bifore he wyst that it was stolen But whanne he knowethe that it is stolen . & other mennys kepeth it stylle for couetise or any other vnleful cause : he is bound to restitucyon fro the time as long as he kepeth it of the ꝓfyt to the lord : If the thing perissh while he kepe it not knowyng that it was stolen by good feyth : he is bound to restitucion / And if he solde it awey or yaue it or he knew of the stelthe be is not bound to restitucyon of the thing . but of the ꝓfyt . if he be amendyd therby and this is gode lawe of conscience / If a man stele fro a rich negard or an vsurer . any thyng to do almes : he dothe theft / Quia non sunt facienda mala vt veīāt bona .xxxii. q̄. . sic ᵗ non sunt / For as saynt Austen . sayth . alle though he yeue in almes al that he hath take in stelth he is not excused of thefte . for he putteth synne to synne / First he steleth / and in that yeueth it awey he makethe himsylfe vnable : to make resttuicōn / And though a man purchase moch good falsly and do almesse of the misgote gode he is not excused of rauayne .

The nynth chapter . DIues .

May not cristen men stele yong children of iewes & of hethen peple . & baptise them ayens the wyl of ther fader and moder /

Pauper

Nay / And that for thre skilles / Fyrst to fle perel of the feyth / For whanne they come to age they myght lightly be peruerted fro the feythe . by mys eggyng of the fader and moder . Also by rightful lawe of kynde the childe is vnder cure of the fader and his moder and of his frendes tyl he come to yeris of discrecion But whanne they be in age of discrecion / they may be cristened ayens the wyll of ther fader and moder : but nott ayens ther owne wyl / Also it was neuer the maner of holy church to cristene yonge children of hethen people : ayens the wyll of ther fader and moder / And if it myght haue be don lefully saynt Siluestre and saynt Ambrose & other holy men of holy church shulde haue gette that leue of cristen prynces that were lordes that tyme : bothe of cristen and hethen people But they axed neuer that leue : ne did it by ther owne auctorite : as sey the saynt Thomas In quadam

questione de quolibbus . & sm̄ ▪ conf. lio. io. ti. iiii . Vtrum pueri .

Diues .

If a woman stele any thyng or she be wedded . may she make restitucyon after that she is wedded without any leue of hir husbond :

Pauper .

If she haue stole thyng : she is bound to make restitucyon therof / thoughe hyr husbond ayen say it : For hir husbond hath no right in that thing And if the thynge stolen be wasted : she is bounde to make restitucion if she may of hir owne traueyle and of hir owne wynninge But of hir husbondys godys : ne of ther godys in comon she may not wele make restitucion with oute his leue : but if he were consentynge to the thefte / and if the husbond stele any thynge : if the wife consent therto or haue part therof in etinge and drynkyng or any other vse : be it with hir wyll be it ayens hir wyl . she may preuely make restitucyon of ther comon godys / For in that she doth no gyle ne theft to hir husbonde . but she doth that ●e aught to do But if he forbid hir vttrly to make restitucion : and she be not consenting to the theft it is siker than to hir to obey and make no restitucion ayens his wyl / & thoughe she dyd / it were no dedly synne . And if she stele any thyng : & hir husbond be consentyng therto : or wetingly taketh part of ye theft she may make restitucion p̄uely of ther comon godys : if she maye not do it of hir own laboure . Hec sm̄ . confes . li. iio. tio. vio. qd de illa

Diues .

If a man haue late hys house or place to ferme for acerten tyme may he in any case put the fermore out within that tyme .

Pauper .

In many case he may put him out : First if the place be nedful to his owne dwellinge . for his other place that he dwelled in : whanne he lete that to hyre is perisshed by fire or by mishap : or take fro him : and he hath non other to dwelle in / But if he had non other whanne he lete him to hyre : he may not put him out for that nede / For he might auysed him whan he lete it so to hyre / Also if the house haue nede of amendement . Which byganne after that he lete it him to hire / But in these two casis he moste alesse the hire that the fermoure shulde paye for the time that hath dwelled therin Also if the fermoure myssvse the house and the place / as if he kepe swyne in house of onestye : or waste the place / And in theyse casys he may do him pay ful paiment for ye tyme that he hathe ocupied it : & make amendys for such harmes And if he fayle gretly of his pay /

ment at hys terme : an● breketh couenauntys made bytwene theym / Also if by his foly and hys faute he brynge the lond oute of tilthe / Also if the lorde of the house or place / falle in greate harme & enmyte by defaute of ye fermoure Also if the fermoure kepe open theues or open lechours or other malefasouris in his houses : or hys reseyuourys : of suche wicked folke : thanne maye the lorde skilfully put hym oute . Sm̄ . conf. li.ii. ti. vltimo . in quibus

The tenth chapter . DIues .

If a man by gyle do another man sel a thing that he thought not to sel or doo hym sel it for lesse than he thought haue solde it : Doth that man any synne / As these men that tel folke that there is moch corne & moch salt comynge newly from biyonde the see . & so make men to sel greate chepe ther corn and salt that they haue : that they maye they msylfe afterwarde sylle ther corne and ther salt the derer And as chapmen that come home by tymes byfore other : tel that ther felowes be take of enemyes and that lityl more chaffer shal come And so by lesynges they sell ther good more dere than they shuld ells selle

Pauper .

They synne greuously . and in maner they do theft / Netheles the contract that men make withe theym in bying and sellynge moste stonde : but if it be ouerdon outrage and open falshede / Butt he moste doo penaunce for his lesynges and hy● gyle

Diues .

Is it leful to sel athynge for more than it is worth

Pauper .

If the seller selle any thyng for more than it is worth to begyle the byer . he doth greate synne and theft / But if he do no gile in his sellyng than he may sel it after that they accord / For although it be not so moche worthe to another man as he selleth it for : yit in case it is so moch worth to him that begeth it . & he that selleth it may not forgo it for lesse price withoute greate damage / And in thys case one thinge may be sold for mor than it is worth in ye silf by comon estymacion but if ye seller may forgo it without damage so that he haue the valeu by comon estimacion he is bounde too selle it for the comon vse . and nomore take therfore / And if the seller be moche harmed by the sellyng : & the byer moch amended by the byynge : he owethe by good conscience if he may do sum reward to the seller . although londys lawe compel hym not therto / And the same owith the seller to the byer . if the seller be moche amendyd by that sellyng / and the bier moche apeyred

Diues .

It is harde to knowe what is the righte value . of a thynge

Pauper

The right value and the iust price of thing is after that the comon market gothe that tyme And soo a thing is asmoche worthe as it may be sold to . by comon market . Tanti valet quanti vendi potest . Hec sm̄ con. li.ii. ti. viii . q̄. et q̄. . If a man or woman selle a thing for gode and he knowe a defaut therin by whiche defaute the bier is disceiued / he doth gile & thefte Also and if the bier begile soo the seller . And therfore god seyde to the false iewys . Argentum tuum versum est in scoriam / et vinum tuum mixtum est aqua Thy siluer is turned into drosse of siluer and into fals metal ● and thy wyne is medlyde with water . ysa . iᵒ And therfo● they that begile folke with false money wyttyngly / do grete syn . and perilous theft Also if he selle wyttyngly by fals measure / and by false weightes And therfore god saith thou shalt nat haue dyuerse weightes more and lesse / to bye by the more / and selle by the lesse . Ne thou shalt nat haue a more busshel and a lesse busshell . ne none other fals diuerse mesut But thou shalt haue iuste weight and true and euen busshel & true . that thou may lyue longe in the londe that god shalle yeue the God hatith that man that dothe suche gyle / and he hatith al maner of vnrightfulnesse . Deutro. xxv . Also if man or woman sell seke thing for an hole thing wittyngly to begile the bier / he doth theft / and is bounde to restitucion . And though he knowe nat the defaute / whan he sellith it / whan he knowith yat defaut he is bounden to make summe recōpēsacion . as saith the same clerk in the same boke and place . q̄. . Also if the seller sel a better thynge than he wenyth to selle in grete dammage of him self / as if he selle golde for latō . or if he sel a gode thing for a smalle price / wenyng that it were litel worth if he be moche harmyd therby / the bier is bounde to restitucion or recompensacion .

Diues .

Is the seller holden to tel the bier the defautes of a thing that he sellith

Pauper .

If the defautes be preuy and perilous / he is holden to telle them to the bier and selle that thing better chepe . For if he sel an haltyng hors for a swyft hors / and a ruynous hous for a stronge hous / it is ꝑilouse . and harme . to the bier / and he is bounde to restitucion But if the defaute be open / and thoughe it may nat serue ye seller it may serue the byer / thanne it nedith nat the feller to tell the defautes but he is bounde to selle it for the lesse prise .

Diues .

May a man selle a thing a derrer thanne he bought it . to

Pauper .

Elles mighte no man lyue by his marchaundise ne by his craft He must take vp his costes and susteyne him and his by measure and worship god and holy churche / and helpe the pore nedy after his estate And for this ende it is leful and nedeful to the chapman & to the werkman to selle thynge derrer thanne he bought it . to And therfore seint Poule saith . that no man is holden to trauayle on his owne costes for the comynute / neither in knighthode ne in chapmanhode ne in werkmanship . And they that with false othes / and lesynges / & slye speche begile folke in byeng and sellynge / synne greuouslye . & be holden to restitucion / if they begile so folke wyttyngnly .

Diues .

If ii . persones betake the thridde persone a thing to kepe by couenaunt that he shal nat deliuer it but to them bothe to gider . is he bounde to kepe couenaunt

Pauper .

yhe forsothe .

Diues .

And what if he deliuer it to oone of them in absence of the other / & withouten his wyttyng

Pauper .

He dothe amys / and yitt neither of hem hath lauful accion ayenst him for to compelle him to yelde it . For he that resceyued it ayen hath none accion to hym / for he toke it him ayen . And the other . hath none accion ayenst him / for he is nat bounde to him withouten the other that made the couenant with him / and hath resceyued it ayen . Thus saith Hostiensis in sum . li.iii. Rubrica de deposito . S. cui detur . v. si vero .

The xi . chapter . DIues .

May nat a man do almesse of euyl goten gode

Pauper .

Salomon saith . Immo lantis ex iniquo : oblacio est maculata . The offrynge of him that offceth of euyl goten gode / is spottyd and foule in goddes sighte And he that offreth sacrifice of ye pore mannes gode / is lyke him . that sleeth the sonne in the sight of his fader . And god that is highest approueth nat the yiftes of the wicked men / ne takith hede to their offrynge . Eccle. xxiiii . And therfore Salomon saithe Honora deum de tua substancia . Worship thy lord god with thyne owne gode / nat of other mennes gode Prouerb . iii. And Tobie saide . Ex substancia tua fac elemosinam . Of thyn owne gode do almesse . Tobie iiii . c .

Diues .

Contra. God biddeth in the gospel that men shulde make theim frendes in the blisse of heuyne of richesses of wickednesse / Facite vobis amicos de mammona iniqtatis . Therfore it semyth yat it is leful to do almes of euyl goten godes

Pauper .

In thre maners a thing may be euyl goten / For suntyme it is so mys goten that it must be yolden ayen to him that oweth it / as in thefte / raueyne / & vsurie if he may be founde . And so of mys goten gode men shuld do none almesse / but yelde it ayen Also a thing is mys goten whan bothe yeuyng and taking of the thyng is ayenst goddes lawe / & both the yeuer and the taker lese their right / as in symonye . And therfore neither they may do plesaunt almesse of that gode so mys goten . Also a thynge is mys goten / whanne the dede and the crafte that it is goten by is so vnleful that the taker may kepe it stylle lefully / but the yeuer may nat axe it ayen / as thinge goten by licherye and by synful iapery of irregulers of mynstralles witches / and suche other . Which maner wynnyng is clepid foule winnyng . that is Turpe lucrum in latyne . And of suche euyl goten gode they may do none almesse . But they shulde make no open offrynge at the auter ne sacrifice of so mys goten gode . And therfore god saith . Non offeres mercedem ꝓstibuli in domo dni dei tui quia abhominatio est apud deum Thou shalt nat offre ye mede of the woman a comen lechoure in the house . of thy lorde god / for it is abhominacion to god . Deutro. xxiii . And officers of kinges princes lordes and ladies of busshoppes and prelates / that take yiftes of men by comyn custome or by ꝓfre / that they shuld mayntene them and yeue them fauour in their causes / they may doo almes of godes so goten / al though it be ful ofte euyl goten .xiiii. q̄. non sane . For to suche Cryste bad that they shulde make them frendes in heuene / of richesses of wyckednesse / that is to say of richesses so mys goten For he that taketh it hath noo righte therto .

Diues .

Why praysed Crist in ye gospel the false baily that so for yaue men their dett / in fraude of his lorde / to haue thanke of hem and helpe at nede . For he foryaue one the halfdele his dett / A nother the fifte parte of his dette .

Pauper .

Crist prised nat the fals ●al●●e . Butt Cryste saith that his lorde praised him nat for his fraude but for his slighte that he dyd in helpe of him self ne Criste tellith nat that parable in the gospel / that men shulde take example of his fraude . to helpe theym self by fraude of robbere of other mennys gode / but to teche men to make theym frendes by dedes of mercy and of almesse / and foryeue other men their dettes as they wole that god foryeue them ther dettes and make them frendes / in heuene with richesses of this world

Diues .

Why clepyd Crist richesses of this world richesses of wickednesse

Pauper .

For they been to moche folke occasion of moche wyckednesse . and moche disease of hate / wrath / enuye / of debate of plee and of grete discension And it is ful harde to gete them or to kepe them withouten synne . and grete disease And therfore seint Poule saythe that they yat coueyte to be riche in this world . fal in the feendes snare . And the wiseman saith if thou be riche in this worlde / thou shalt nat be vngiltie ne cleen from synne . Alsoo leue frende ye shal vnderstonde . that wyckednesse in holy wrytte is taken nat only for synne / but also for peyne and disease & myscheuys of this worlde And so godes of this worlde been clepyd richesses of wyckednesse / that is to say of peyne . and disease . and of mischeif For they bringe men in to peyne trauayle and moche disease / for men haue moch trauail in gettynge / moche drede in kepynge / and moche sorowe in the lesyng .

Diues

diuicias non congregat absque labore . Non tenet absꝪ metu / nec deserit absꝪ dolor They hote sikernesse and bryng folke into grete perel / grete drede and in grete enemyte They hote a man to haue his lust & lykyng and brynge him in endlesse hungre For as salomon saith the couetouse man hath neuir ynoughe Auarus non impletur pecunia . but alway couetith more & mo● Also they bi●ete a man ease & rest and bring him in moche trauail . for nigh alle the traueyle of this worlde is to gete gode . Another skylle ther is why they been clepyd richesses of wickednesse For the lawe saith .x. q̄. dilectissimi● by wey of kynde alle men ben euyn in lordeshippe and richesses . but by wyckednesse of false couetise in the people men ben vneuen in riches For summe haue moche . some litel / summe ben riche summe ben pore / and god hath youen more richesse to one man in dispensacion and gouernaunce / thanne to many other . And that is to refreyne the wyckednesse o false couetise . in the peple And for wyckednes is cause that oone man is richer thanne a nother / therfore they be clepyd richesses of wyckednesse . For ne hadde be the wyckednes of Adames synne / and of fals couetise of mannes herte / elles alle men shulde haue been euynly riche . But nowe they ben vneuyn in richesse for synne and shrewidnesse / and therfore godes of this worlde ben clepyd richesses of vneuenes and of wyckednesse . iniquitatis id est non equitatis . And therfore alle the richesses that one man hath passinge another . it is richesses of vneuenesse . For in yat he is vneuyn with his euen cristen . therfore they ben clepyde richesses of vneuynesse . Therfore god biddeth the riche men that been but his baillies and his Reues in this worlde make frendes of the pore folke / bothe by yeuing and foryeuynge / as that baillie dyd / and be nat to harde to their subgettes but merciable and for yeue hem their dettes which they owe to god & to them For god is so greate a lorde and so riche that ther may no man do him fraude . of his gode ne hyndre ne lese hys lordshippe .

The xii . chapter . DIues .

In the fift precept thou seidest that riche men . that wole nat help the pore folk ben mansleers Here thou seest that they be theuys / and so it semyth that they do ayenst bothe preceptes .

Pauper .

In that the pore man may die for the riche man with holdith his gode from hym / in that the riche man is a mansleer / and dothe ayenst this precepte Non occides . thou shalt nat slee And in that he witholdith his goode . from the pore man in his nede he is a theef and dothe ayenst this precepte Non furtum facies Thou shalt do no thefte . For al that ye richeman hath passynge his nedful lyuyng . after the state of his dispensacion / it is the pore mannes And therfore saith seint ambrose . that it is no lesse synne . to the riche man for to denye the pore man helpe at nede whanne he may helpe him of his abundaunce . thanne it is to robbe a man of his goode . The brede saith he that thou witholdest in superfluytee . is the pore folkes that haue hungre And the waste clothynge yat thou shittest vp in superfluytie . is the pore wydowes . And the moneye that thou hydest in the erthe in waste is the raunsome of the priseoners and of mischeuous folke / for to deliuer them out of prisone and oute of bondes / and helpe them oute of woo . And therfore saithe he / wytte thou itt wel . that of asmany godes thou arte theif and rauenoure as thou mightest yeue to helpe of the pore folke if thou yeue them nat . Noo man shulde saye any thing his owne that is comyne to alle .

Diues .

I assent wele to thy wordes that riche men shulde yeue almesse of their haboundaunce sauynge the state of their dispensacion / & that is fulle harde to do For moche thing is nedeful to the riche man more thanne to the pore . bicause of his state . of dispensacion . For moo thinges ben nede fulle to a kinge thanne to an erle . and moo to an Erle thanne to a simple knighte . and so it is of other staates . To kinges princes and lordes it is nedful to haue treasoure to wage men of armes in defence of the Realme / & to wage their officers in gouernaunce of the Realme and of ther lordship . And therfore an Emperour saide . Qui omnibus pre est : omnibus indiget . He that is Lorde by dispensacion of alle thinge in this worlde / hath nede of alle thinge . And so the more lorship in this worlde / the more nede .

Pauper .

Therfore of suche thinges so nedful to man after the state of his dispensacion . he is nat bounde to yeue the pore . but in greate nede . But of other superfluyte that is nat nedefulle to him in that degre / he is bounde to yeue For alway the comyn ꝓfytte owith to be chargyd more . thanne the profytte of one persone

Diues .

It semyth by thy wordes that men of holy church whiche spende the godes of holy chirche in wicked vse / as in pompe . pride / glutony / lechery / and in other vanities be theues / for they witholde pore mennys gode / and spende it mysuse ayenst the wylle of god and of pore folke

Pauper .

That is sothe / for seint Ierome saith that al that clerkes haue of holy churche godes / it is the pore mennys / and for helpe of the pore folke principaly holy churche is endowyd . To them that haue the benefices and ye godes of holy churche / it longith principaly to yeue almesse and to p̄aue cure of the pore people . Therfore seint Bernard / in epistola ad eugenium / saith thus . the nakyd crie and the hungre pleyne them and say . ye bisshopes what doth gold in your bridles / it may nat putt away cold ne hungre fro ye bridle It is oure that ye so spende in pompe and vanytie . ye take it from vs cruelly / and spende it veynely . And in a nother pistle that he wrote to a chanon he saide thus . If thou serue wele goddes auter it is grauntyd to the to liue by ye auter / nat to bye their bridelles . silueryd or ouirgilt For what thou kepist for thy self of the auter passinge thyn honest nedeful lyuynge / it is raueyne / it is theft it is sacrilege . Therfore these men of holy churche that boocle ther shone with boocles of siluer and vse greate siluer harneys in their girdylles and knyues / and men of religion / monkes and chanones / and suche other . that vse grete ouches of siluer and golde . on their copes to fastne their hodes ayenst the wynde / and ryde . on high horse with sadles harneised with gold and siluer more pompouslye thanne lordes / be stronge theuys and do grete sacrilege so spendyng the godes of holy churche in vanite and pride / in luste of the flesshe / by whiche gode the pore folke shulde lyue . A lady of a thousande marke by yere cāpynne her hode ayenst the wynd with a smalle pynne of laton xii for a peny . But a monke that is bounden to pouertie by his profession wole haue an ouche / or a broche of golde and siluer in value of a noble or moche more .

Diues

Be nat such men of holy churche so mispendyng the pore mennys godes bounde to restitution .

Pauper .

If they haue wherof to make restitucion / they ben holden to restitucion / as saythe Dockynge super . Deutro. v.c. Quia non dimittitur peccatum donec restituatur ablatum . And therfore seint Austyne . In epistola ad Macedonium . saith thus . If a nother mannes gode be nat yolden ayen whanne it may be yolden / he that stale it doth no verrey penaunce but he feyneth penaunce For if he do verrey penaunce he must do restitucion to his power .

Diues .

And what saist thou of tho clerkes that spende holy churche goodes . on their kynnesmen and wymen . and oyer rich folk for to be mayntened and for to haue a name and for to be worshiped in this worlde .

Pauper

If they yeue their kynnesmyn and their frendes to releue theym of their nede / it is wele done . and the ordre of charite axith it . But if they yeue the godes of holy churche to make them riche and grete in this world . of ye pore mennys gode / it is raueyne theft and sacrilege . Alsoo to yeue riche folke measurablye to mayntene them rightfully in holy churche / it is wele doon Butt to yeue them holy churche godes to be worshipid and to haue a name of pompe it is euyl doon and it is sacrilege & thefte so to spend the godes of holy chirch that ben the pore mennys godes .

Diues .

What sayste thou of theym that spende the godes of holy church . in their owne nedefulle vse / and doo nat their duite ne serue natt therfore .

Pauper .

The same Cclerke Dockynge in the same place faith / that they ben theues For the godes of holy churche / & the benefices ben youen to them . that they shulde trauayl and serue holy churche in techynge prechynge and sacramentes yeuinge and in besy gouernaunce . And but they do so . they be natt worthy to haue benefices of holy churche ne to lyue by holy church godes . And therfore Seint Poule . saith . Qui non laborat . non manducet . · He that trauayleth natt shuld nat ete . And if that they take holy churche godes / and traueyl nat therfore as they ben bounden they ben theuys . For if a labourer toke money to trauayle in ye felde . and he trauayled nat therfore / but he yaue it ayen he shuld be holden a theef . And therfore seint Poule saide . Qui episcopatum desiderat / bonum opus desiderat . He that desireth a busshoprike / he desireth a gode werke . Prima and Thimo. teercio For as saith the glose / in that that he desireth a busshoprike / he desirey a werke nat a dignitie . He desyreth trauayle / nat ease and reste . nat to wexe into pride / butt for to come from pride to more lownesse / to be seruaunt and minister of alle his subgettes of which he hath cure / or elles they be nat worthy to lyue by the goodes of holy churche For the benefices of holy churche be nat youen hem for to go pley theym / butt for to trauayle aboute their cure .

Diues .

They haue their vikers and their parisshe preestis vndre them .

Pauper .

The vyker and the parisshe preest shal aunswere for that they they resceiue and ye pesone for that / that he resceyuethe . And he that more resceyueth more is bounde . And the benefices of holy church be nat youen to clerkes that they shulde betake to other men the cure / Butt for they shulde haue principal cure them self . For elles the lewyd man . & woman might haue the benefices of holy churche / as saithe the same Clerke . And he saith that persones whiche absent them fro their churches only for ese or for couetise . or for luste of their flesshe . and so spende the goodes of holy churche / they been theues Nathelesse as he saith they may absente them from ther churches for a tyme by leue of their soueraignes that may yeue theym leue for summe gode cause / as for lernynge or for helpe of their churches . Also they that resceyue the benefices of holy churche and be vnable in that tyme whanne they resceyue them to serue holy churche / or to haue cure of that benefice / they ben theuys . But whan they falle in age and in feblenes after that they haue truly traueiled / or after that ye benefice is youen them they may lefully lyue by their benefices but if they haue sufficient patrimony to be susteyned with . Also they that apꝓpre to them godes of holy church be theuys & do sacrilege as saith the same Clerke dockyng / in the same place For clerkes in theire begynnynge saie . Dominus pars hereditatis mee Oure lorde god is part of myne heritage For as saith seint Ierom. ad nepocianum He must be parte of god . and haue god to his part / and so haue him in his lyuynge / that he haue god with him and that god haue him And sithen he saith god is my ꝑt . he owyth no thinge to haue butt oure lorde god . And if he haue golde siluer / possessions and suche other richesses / oure lorde disdeyneth to be his part with these parties And if I be parte of oure lorde / I take no part ne worlde lynesse amonges other folkes but lyue by the tithes and am susteyned by seruice of the auter that I serue . And so I shalle be paied with mete / and drynke / and clothes / & so folowe naked of worldly gode him that hangyd nakyd for me on the rode . xii q i. clericus . And therfore he biddeth ther yat euery clerke shulde take hede to his name what it signifieth / and trauayle to be suche as his name signifieth . Quia cleros greci dr sors latine . For clerk in greke and in latyne . is lott and part in englisshe For euery Clerk shuld be the lotte and the parte of oure lorde god / and in that they been ordeyned to goddes seruice passynge the comen people Therfore they been clepyde Clerkes . Clerici . that is to saye / chosen by lotte . For they been kinges / and gouernoures of hoolye churche . And in tooken therof they bere the crowne on their hede by shauynge awaye of theire heere . For the shauynge away of their here . signifieth & betokeneth doing away of tēꝑal godes and wilful pouert . by which they been kinges in heuene . Ibidem . capitulo . duo . And therfore saith the lawe there . Capitulo Res ecclesie . That thinges of hooly churche ben nat hadde as propre but as comen / and owe to be spent in the vse that they be youen to . For alle that thou Clerke haste . more thanne suffiseth the to thy nedeful lyuynge / but thou yeue it and spende it in gode vse thou witholdest violently as a theef . Distinctione . xlvii . Sicut . And if clerkes haue patrimony . sufficiently of their owne to lyue by / if they waste the godes of holye churche that been ordeynede for pore folke . they do theft and sacrilege . xvi . q̄. in fi.

The xiii . chapter . DIues .

What is propirly sacrilege .

Pauper .

Sacrilegium est sacre rei violatio / vele / iusdem vsurpatio Vnde sacrilegium quasi sacriledium id est sacrum ledens . Sacrilege is defouling of holy thing / or mysusyng and mys takynge of holy thinge .

Diues .

In how many maners is sacrilege done .

Pauper .

Suntyme sacrilegie is done for the persone that is dispised and mysboden As whanne clerke or religiouse is beten or smyten in despit Sumtyme sacrilege is doon bicause of the place as whan churche or churcheyerde is pollute by blode shedyng or any holy place is reuyd of his fredom . Also sacrilege is done bicause of thing yat is stolen or mysused / and that in thre maners / Or for that holy thinge is taken out of holy place / or thinge nat holy oute of holy place / or holy thinge out of no holy place . xvii . q̄. . qisq sqis .

Diues

than it semyth that they yat witholde ther tithes fro god and holy churche / doo theft

Pauper

So saith the lawe . xvi . q̄. decimas . For the tithes of hooly churche been the auowes of cristen people / raunsome of synnes . and patrimonie helpe and heritage of the pore people / and tributes of the nedy soules . xvi . q̄. quia iuxta . et .c. decime . Where the lawe saith that tithes be deit to god . And alle that witholden them falsly they doo sacrilege / & robbe the pore folke of their godes And he that witholdithe his tithes / wrongefully shalle aunswere at yedome for asmany soules as perisshe for hungre and mischeife . in that parisshe .

Where he duellith . And he the wole nat pay his tithes shal mysspede and his goode . shalle vanysshe / and he shalle haue sekensse . and sodeyne pouert . Ibidem .c. Reuertimini . And if he paye his tithis truly he shal haue helth of body / and the more plentie of gode and grace of god / & foryeuenesse of synne / and the kingdom̄ of heuyn . As saith the lawe / ibidm̄ co. decime . Et Raymundus in summa sua li. i . titulo de decimis . And therfore the lawe saith there that god axith nat the tithes for yifte ne for nede but for worship yat we shuld knowlege him our lorde and yeuer of al gode He axith of vs the tenthe part for oure ꝓfit nat for his ꝓfit It is a synne to paie late / but moche more syn is neuir to pay ibm' x.c.

Diues .

Of what thinges is a man bounde to tithe

Pauper .

Of corne in heruyst / of wyne in wendage / of fruyt . of bestial / of gardeyn / of yerde / of medowe / of venery / of hyues / of fisshing . of wyndmyl . and of watermylle / xvi q̄. . Quicumque et c o sequenti . Extra . li.iii. ti. xxxᵒ pastoralis . And as Raymonde saith Tithes owe to be youen of al the frutes of ye erthe Of apples of tres / of erbes of pastures / of bestes / of wolle . of mylk / of hey / of fisshinge / of fermes / of mylles / of bathes / of fullynge places / of mynes of siluer & of other metal / of q̄reris of stone / of marchaundise of craste and of other goodes and also of tyme liᵒ io. ti o xii . And as saith hostiensis libro iii. ●odem titulo Of euery thing rightfully goten a man shulde tithe and of his seruyce and of his knyghte shippe .

Diues .

Moche thinge is we le geten and with lytel auantage of them that gete it . and oft with grete losse / and therfore me thynketh it is vnskilful that a man shulde tithe his chaffare and his crafte or his seruyce or his trauayle there his wynning is lytel or noughte .

Pauper .

Ther been ii . maner tithes . Summe come of th erth / as corne wyn bestiale that is brought forth by the londe And suche tithes ben clepyd prediales in latyne Sume tithes come onlye of the parsone / as by marchaundise . and werkmāshippe / and suche tithes ben clepyd parsonales in latyne .

And in suche tithes that been parsonales / and comen of marchaundise . Or of crafte / or of suche . other trauayle / a man shal accompte his expenses / and loke whether he is encreasyd / or natt . And tithe his wynnynge and his free encreases . in payng of tithes prediales yat come of the londe / he shal nat acounte expenses but frely pay the tithe neither worste ne best but. but as they cumme to honde withouten chois Extra li.iii. e. ti. pastoralis . et c. cum homines . Nathe lesse if a man for deuocion yeue the best to god / it is prisable and wele doon

Diues .

Shulde men tithe al thing the newyth

Pauper .

Thinges that ben taxed in the lawe men shulde tithe / nat al thynge that newithe / for moche thynge newith that is natt profitable . And though it be profitable . yitt it is nat worshipful as houndes . and cattes .

Diues .

I suppose a man cumme by fre yift of by succession and by heritage to gret lordship and moche richesses / or take frely grete yiftes / is he bounden to yeue the tenth part of that eritage or of tho yiftes to holy churche .

Pauper .

Nay . for so al poscessions and lordshippes shulde falle to hooly churche . Extra e. pastoralis glosa . And if a riche man yaue a pore man x pens to bye him with a clothe . or to pay his dettes / or els to his lyuynge . he shulde paie the tithe to the prst and that were ayenst reason For if al free yiftes shulde be tithed . holy churche shulde be to riche . & the people to pore For soo he might axe the tenthe part nyghe of euery testamament

The xiiii chapter . DIues .

To what churche shal man paie his tithes .

Pauper .

Tithes personales as of marchaundise & of crafte man shal pay to his parisshe churche . there he duellith and takith his sacramentes / and herith his seruyce But tithes prediales shuld be paied to the church / to whiche maner and the londe longith to . but custome be in the contrarie . as saith summa conf. Tithes prediales shulde be youen / anon in the begynnyng / but tithes ꝑsonelles may abyde til the ende of the yere for the more auantage . of the churche

Diues .

Howe shulde the tithes be spent

Pauper

The tithes and the godes of holy churche shulde be departed in foure partes / after that the parties haf nede and be worthy One to the busshop if him nede Another to the ministres of the churche . The tridde to pore folke The iiii . to amendment and making of the churche if it nede .xii. q̄. . quatnor . where the glose concludith and saith yat clerkes shulde be compellyd to reꝑacion of the churche and nat the lewde people x. q̄. decernimus . But as saith Guy do in rosario in the men must take hede to custome of ye cuntre and what the part is that longith to the churche

Diues .

I suppose that the curate of the chirch waste the godes of holy churche . in synne and in lechery / and be an open theef or an open lechour or mansleer / so that his misleuyng . is sclaunderous & notorie . shuld men pay their tithes to such wicked lyuers

Pauper .

Hostiensis saith that if the prest or curate or curate of the church mispende holy churche godes . or be a notorie lechoure / the lewde man is natt bounde to yeue him his tithes But he shal yeue them to his soueraigne nexte aboue him which is bounde to spende them in profytte of the church / or of the pore parisshyns

Diues .

The lawe is ayenst him Extra li. iii· ti. de decimis c. tua nos . where the lawe saith that for wyckednesse of the minystres of holy churche . men shuld nat withdrawe their tithes from them

Pauper .

Hostiensis aunswereth therto and saith yat as longe as their synne is pryue . men shulde nat withdrawe their tithes And so meneth that lawe . But whanne their synne is open . and notorie thanne men shulde . nat paie to them but to ther soueraigne Thus saith Hostiensis in sum . sua . li.iii. Kubrica de decimis . S. et quare in fine And he allegith many lawes for him and many lawes ben for him that he aledgith nat For the grete Clerk Gracianus in the decrees that is cheif booke of lawe canon saithe that the clerke notarie lechour shulde haue no part in the goodes of holy churche . distinct . lxxxi . Si quis amodo cum aliis caplīs sequentibus And ther saith the glose that to whome it is forboden to doo office in hooly churche / to him is forboden and interdiit his benefice But as the lawe saith there . To al suche notorie lechoures . prestes dekenes subdekenes ben forboden the offices of holy chirche yat they shulde do no offices in holy churche / and the people is forboden to here their office . Therfore than their benefice . is forboden them til they amende hem ibm' Siqui sunt prisbiteri Vpon whiche lawe saith Gwydo in rosario . That if prestes be founde suche open lechoures and malefactoures / their subgettes maye of their owne auctorite put them from their office / And natt abide sentence ne doome of their souereyn / al though the bisshop wer fauourable to suffre suche . wycked liuers For why saith he suche been suspended by the pope and by the lawe .

Diues .

This sentence is wonderfulle and nat plesaunte to men of holy church and yit as me thenkith it is skilful For if any man ought me dett and paied it to myne enemye / to strengith him in his malice ayens me wyttyng wele that he shulde robbe me therof & nat paie it me . he dyd moche ayenst me and robbed me cruelly of my gode . And so as me thynkith do they that paie tithes and dueties that longe to god and holy church and to pore folke / and paye theym . to suche wycked lyuers and open enemyes to god / for they been loste for euir Or if he kept them stille / or paied them to his souerayne . as Hostiensis saith / than were they sauf and holy churche & the pore people might be holpen therby

Pauper .

It is leful so to kepe them and nat ayenst the lawe / that they aledge ayens hostiensis and ayenst other clerkes & ayenst the comon lawe / for the lawe acordeth with al other clerkes if it be wele vnderstonde . For these been the wordes of the lawe . Pretextu nequicie clericorum nequiunt eas . s. decimas nisi quibus de mandato diuino debentur suo arbitrio errogare Extra libro iii. de decimisc . tua nobis . That is to saye in englisshe Lewde men may nat vnder colour of wyckednes of clerkes yeue by their owne do me the tithes butt to theym that they been dette to / by the commaundement of god . For it is nat leful to yeue awey a nother mannes gode withouten the wylle of the lorde of the goode as saith ye lawe there . These wordes be nat ayenst Hostiense / for Hostiense . spekith of clerkes open lichours and open wycked lyuers .

This lawe spekith of clerkes whos synne is preuy and of hem that been defamed falsly by malice of the people / and he biddeth there that they shulde be yeuone them ayen Also this lawe saithe that it shulde natt be youen but to them that it longith to by the commaundement of god But by the the commaundemente of god they longe nat to suche wycked lyuers . Therfore they shuld nat be youen to them . Also though they lewde man witholde his tithes and his dueties fro suche wycked men in holy churche and paie them to his souerayne . or elles kepith them stylle for ꝓfytte of holy churche . in that he yeueth them nat away butt kepith them sauf to ꝓfit of holy chirche And that lawe men alledge . ayens hostien̄ . s. tua nobis / speketh ayenst the lewde me . that yeue awey tithes of holy church . & dispende them as them likethe . and yeue them away to whom the they wole / and this is nat lefulle withouten autorite of busshopes . If the busshop or any hous of religion resceiue so many tithes in a parisshe by olde custome / that the curat of the churche may nat lyue honestly by his benefice / than a certeyne porcion of the tithes . may be youen to that curate . for to lyue by . nat withstondyng ye olde custome Extra li.iii. de prebendis / c. extirpande / where the lawe saith / that he that hath cure of a prisshe shulde serue it him self and nat by a nother / but nede of other cure compelle him therto

The xv chapter . DIues .

Shal holy church axe tithes personales of iewys that duelle amonges cristen people

Pauper .

Nay . For they be nat of holy churche / and they take natt sacramentes of hooly churche ne seruyce of the curate . If a man gilously selle a porcion of corne or it be tithed / bothe the byer and the seller ben bound to tithe it The seller for his gyle . and for he hathe the value of the tithe . And he that bieth it is bounden for that corne passith to him . With charge of they tithe . And so hooly churche may axe ye tithe of whether of them that he wole But if he gete it of the one of theym / he may not axe it of the other But if the byer thought to gyle in his biynge if he paied the tithe after the he bought it / the seller is bounde to make him restitucion . And if the byer and the seller wist wel yat it was not tithed / them must bothe do penaunce as for thefte . And if the byer paie the tithe / the seller is bounde to restitucion but the byer bought it to suche a pris that he may yit we le saue his owne If the corn be stole or it be tithed and the lorde of the corne wer to slowe in the tithing & tithed natt after the custom of the place but delayed it / holy church may axe of him the tithe of the corn so stolen But if it be taken away with in the tyme of due tithynge he is nat bounde to restitucion of the tithes . Hec Raymundus liº iº de decimis .

Diues

Is a man bounde by the precepte of god to paie al his tithes bothe prediales and personales .

Pauper .

As Innocente the pope the thridde . Extra e. in aliquibus . and Reymonde also say Al the tithes must be payed that ben taxed by goddes lawe . Leuitici vltimo . And al other tithes bothe prediales and personales after custome of the cuntre long approued For consuetude or custome in lawe positif that is mannes lawe . is expositour and termynour of the lawe . Consuetudo approbata est optima legum interpres . extra . li. iº ti. iiii . cum dilectus Et consuetudo est alteralex . But ther may no consuetude or custome be kept ayenst goddes lawe / ne ayenst lawe of kinde

Diues .

Why badde god that men shulde paie more the x. part than a nother part .

Pauper

For x is nombre so parfyte that it conteyneth al nombre For al nombres after x. ben made of ten and nombres within x. And nyne is nombre vnparfite / and alle nombres within x ben vnꝑfite in regarde . of .x / And therfore god bad that men shulde yeue him . the tenthe part / and kepe to them self nyne partes / in token that al oure parfection cummeth of god and to him it must be arretted by prisynge & thankyng / and al oure imꝑfeccion cummeth of oure self And therfore we witholde nyne partes to oure self / and yeue to god the .x. parte / so knowlechyng that alle oure perfeccion and godenesse cummeth of him / and al oure imꝑfeccion cummeth of our self And in token that he is our lorde and lord of al / and al yat we haue cūmey from him / as al oure nombres ben conteyned in x / and come of x.

The xvi chapter DIues .

Is symonye any spice of theft

Pauper .

It is theft and sacrilege in that that a man tretith and occupieth vnrightful thinge that is nat his Of suche theues spekith Crist in the gospel . Qui non intrat ꝑ oftium in ouile / sed ascendit aliunde / hic fur est et latro . Io. x.c. He yat entrith natt in the folde of hooly churche by the dore that is Crist. and takith nat his benefice frely by weye of almesse for cristes sake but by symonye / he is a theif . & a mycher And al that so cumme . into the benefices of holy church by symonie / they ben mychers / & theues

Diues .

What is symony

Pauper .

Symonye . is a studious couetise and wylle to bye or sel. thinge spirituel / or thing annexed or knytt to spirituel thynge . For as the philosophre saith nat only he that stelith priuelye / is a mycher But also he that wole stele priuely / is a mycher & a theif But here thou shalt vnderstonde that summe thinges be forboden . for they be symonyent as bieng and sellyng of the sacramentes of holy churche / in whiche wylle alone withouten dede makith a man giltie in symony Summe thinges ben symonient only for they ben forboden by holy churche . As if a clerke resigne his churche in couenaunt that it shal be youen to his neuewe or to summe of his kyn suche wylle withouten dede maketh nat a man symonient ne giltie in symonye as anentes holy church / but if it be done only for profytt of the persone and nat for profytt of holy churche . he is giltie bifore god And if he resigne it frely in couenaunt and in wyl that it shal be youen to hym that is more able to profyte to mannes soule thanne he is him self / in that resignyng he dothe no symonye .

Diues .

Wherof came the name of symonye

Pauper .

Of symon magus a grete wytche For he proferyd to seint Petir a grete summe of money to haue grace of the holy goste to make men hole of seknesses / and to do wondres and to make the holy goste to light in men and wymen / as seint petyr dyd But seint Petir forsoke his money and saide to hym . Thy money be stylle with the in perdicion and perisshing of dampnacion / for thou wenyst to gete ye yift of god with itactuū iiii And therfore alle that bye any thinge spirituel or any thinge knytt to spirituel thinge / ben clepyd propirly symonientes And they that selle it ben clepyd giezites Giezi te in latyne For Giezi the seruant of Helisee the prophete toke mede of the grete lorde Naman for that god hadde made him hoole . of his lepre / by the prophete Helisee that was his maister And so he selde falsly the yifte of god . in asmoche as was in him / ayenst the wyl of god and of the ꝓphete helisee . And therfore he was a lepre and al his kynne after hym . iiiiᵒ Regum v. Nathelesse comonly bothe bier and seller of spirituel thinge ben clepyd symonientes For symon magus dyd that was in him to bye the grace of the holy goste / and was in purpos and wylle to selle it forth to other for money and for yiftes

Diues .

In howe many maners is symonie doon .

Pauper

In thre maners as thing spirituel is bought and solde by thre maner yiftes For suntyme it is bought by yifte of honde / suntyme by yift of seruyce / sumtyme by yift of tunge / yift of the honde is clepyd money and other richesses / yift of seruyce . is clepyd their seruyce youen nat in due maner / ne rightfully to haue a thing spirituel / yift of tunge is fauoure flateryng and prayer that men make them self or by other . so to haue spirituel thinges Also in resceyuyng of holy ordre is do symonye / sumtyme only on his side that makith orders As whan summe frend of him that shal be ordred yeueth the bisshop summe yift withouten the wityng of him yat shal be ordred Sumtyme it is do only on his side that shalle be ordred / as if he yeue any yiftes to any of the bisshopes officers to speke for him that he may be ordred and of whiche yift the busshoppe knowyth nat Sumtyme it is do of bothe the parties / as whan the one yeueth and the other takith . Sumtyme it is done and yitt in neither ꝑtie / as if a frende of him that shal be ordred yeue or hote any thing to the bisshopes officers to help him in that cause / and nether he ne the bisshop knowith of tho yiftes . And in these maners may also be done symonye . in yeuynge of benefices of hooly churche . If any man yeue any yift for me or pray for me that I may be ordryd or resceyue benefice if I ayensey and assent natt therto his yifte / ne his biheest / ne his prayer / lettithe nat fro myne ordres ne fro my benefice / but if I assent therto bifore or after payng the money that he behighte . I falle in symonye . And though it be neuir so preuy I must resigne / And if myn enemy yeue or bihete yiftes for my ꝓmocion in wil so to let me by symone / and it be nat myn assente / his dede lettith me nat Extra libro iiii . de symonia c. sicut tuis litteris . If any frende yeue any yift me vnwyttyng for my ꝓmocion / and after that I wyste therof or I wer clepyd of the busshop to my ꝓmocion . and I wyst it wele that I shuld nat be clepid but for the yift I shuld nat resceyue that ꝓmocion . Hec sum . conf. li. i . ti. i.

The xvii chapter DIues .

May no thinge be youen lefully for thing spirituel .

Pauper .

yhis . For both yift of honde of tonge and of seruice . may be youen for spirituel thinge yift of honde may be youen for spirituel thing in v. cases as saithe Reymunde . First if it be youen frely for deuocion and for reuerence of the sacrament & of spirituel thing withouten any couenant . or any axing of the taker . But for to yeue any thing by wey of couenaunt or biyng / or sellyng / or of chaungyng it is nat leful And if it be dout whether the yift be youen by couenaunt or by euyl entencion / men muste take hede . to the state of the yeuer / & of the taker whether the riche yeue the pore / or the pore to the riche . or ryche to riche Also to the quantite of the thifte / whether it be of greate price or of lytel price . Also to the tyme of the yeuyng / whether in tyme of nede or in other tyme And so by these circumstaunces deme in wht maner it was youen The secounde cas is / whanne men yeue frely to any man of holy church . any thing for spiritual dedis as for certeyn seiyng and syngynge to whiche he is nat bounde . The iii. case is whanne it is youen to clerkes for spirituel dedes to the whiche they been bounde of office For ther is no man bounde to trauayle for noughte / ne the curate serue the churche for nought / ne the p̄chor to traueyle for nought And therfore seint poule saith that they that serue the auter shal lyue by thauter . And so god hath ordeyned that they that preche the gospel . shal lyue by the gospel . Prima ad corum ix . Nathelesse the more frely that a man p̄chith the more is his mede And though he axe nat ye peple is bounde to yeue him freely / As saith seint austyn super illud Producens fenum iumentis . The iiii . came is to haue lyf withouten ende . & fory euenes of synne Therfor Daniel saide to the kynge Nabugodonosor Pctā tua elimo sinis redime Dan̄ iiii . Bye ayen thy synnes with almesse / nat yat we may bie heuene / ne foryeuenesse of synne / but by almesse doyng we may deserue to haue for yeuenesse of syn / & heuene blysse and so biynge is taken for deseruynge . The fift cause is whanne a man for to haue peas byeth away the wronge that he suffryth in spirituel right whanne he is syker . that his cause is rightful . Extra de symonia c. Dilecto filio

The xviii . chapter . DIues .

What peyne is ordeyned ayenst symonye .

Pauper

If a clerke be a symonient in takyng of his ordre / he is suspendyd of his ordre both anentis him self and anentes other so that he may nat do execucion of his ordre And whether his symonie be pryue or apert he is suspendyde . And if he be conuicte bifore his iuge / shal be deposed . & vnabled to euery worship & lese ye money that he paied therfore And he that ordryd him wyttyngly by symonie / or yaue him benefice by simonie or he th ᵗ resceyueth any benefice by symonye / or is meane therto though their syn be priuy / yitt they be suspendyde . as anentes them self . And if it be open / they ben suspendyd both anentes theim self and anentis other And he that taketh his benefice with symonye / he must resigne & make restitucion of al the ꝓfyt that he hath take ther of / & for the ꝓfyt that might haue be taken therof for his tyme . For it is a general rule in the lawe that who so occupieth any thing wiyoutē rightful title / he is bounden to restitucion of al the harmes & of al ꝓfyt that came therof / or might haue come therof for the tyme / sauyng hi● expensis that he spent in ꝓfyt & saluacion of that thyng And bothe clerke & lewyd man that doth symonye / he is acursed in the dede . And if it may be preuyd / the lewde man shul be accursed openly in holy churche . Prima q̄. reꝑiūtur .

Diues .

If the officer of the busshop axe of custome any yiftes in makinge of ordres / in sacrynge of busshopes / in blessynge of abbottes / if they that shulde be ordryd or blissed or sacryd / yeue them suche yiftes . for custome that they allege / is it symonye .

Pauper .

If he yeue it principaly for such custome & for their axing it is symony But if he yeue it frely / nat for ther axing ne for custome ne by couenaunt / it is no symonye But most siker it is that he yeue none thanne ne for thanne / for it is lyke symony . And seint Poul biddeth that men shuld absteyne them from euery wycked liknesse Also they that yeue or take any thing by wey of custome or of couenant for blessyng of weddynges for sepultures / for diriges / for creame or oile / or for any sacramente in whiche is youen grace he doithe symony . If any curate or ꝑisshe preest for yiftes / for prayer . for loue / for frendship / hide a open syn of his parisshyn obstinate in syn or recounseile him that wole nat amende him / or for hate & enemy / te wole nat recounseyl him that wole amende him / or for hate or loue or yift or prayer putteth any man or woman / from the sacramentes of holy churche / he dothe symony . If a preest be bounden of office to say a messe / or dirige . & such other prayers & he axe money therfore / he dothe symonye . But if he be nat bounde therto of office / and he hath nat his nedeful lyuyng he may take money for his trauayle and lett his trauayle to hyre by daies and yeres as annuelers done / as saith Reymunde . Et extra ne p̄lati . vices suas & co vltimo . But if he haue sufficient lyuynge and he be nat bounde to say that messe or dirige / thanne he shalle say it freely . or elles nat say it For elles it semeth that he doth it principally . for couetise . If a prest haue said a masse if he say a nother masse . that day for money or for to haue thanke of the world / he doth symone . De con. di. i. sufficit .

The xix . chapter DIues .

If religiouse or seculer clerkes in auauncement of their kynnesmen make couenaunt to giddre and say / Assent thou to auaunsynge of my neuewe and I shal assent the auansyng of thy neuewe Or elles one saith that aslonge as I lyue shal ther no grace of any auaunsement . passe while I may lette it / but I haue this grace for him yat I p̄y for . do these any symonye .

Pauper

It is symonye . For the lawe saith . Absit omins ꝑactō cesset omins conuentio .i. q̄. . qm pio . In spirituel thinges euery couenaunt shulde be awaye / euery conuencion cease . If the curate wole nat burye the dede body / ne suffce it to be buried / but in couenaunt that he shal haue his bedde or his best clothe / or summe other thing he doth symone . alle though it be custome to paye . that he axith . And therfore he shulde frely bury the dede and blesse than that been nedy / and so absteyne him fro euery spice of symonye . and afteward compelle them to pay and kepe gode customes / if that they might wele do it for pouert . Extra e. ad apostolicam If a preest wole nat baptise but he haue money therfore he dothe symonie . And rather the lewyd man or woman shulde baptise the childe / thanne yeue money therfore And if he wer of age that shuld be baptised . and there were noo man ne woman butt the preeste . though he were in peryl of dethe he shulde rather die without baptyme of water / thanne he shulde be baptised by symonie . For in that case the baptym of the holy goost suffiseth to him Euery man and woman may baptise for nede . If any patrone yeue a benefice in couenaunt that he that resceyueyth it shal helpe him temporally and his also / it is symonye Extra e. nemo . And if he yeue it to summe of his kynne soo to magnifye him self / and to be the more mighty worldly by auansyng of his kynrede / it is symone And if a patrone selle a patronage by the self / or selle the maner that is annexed therto / the more dere for the patronage / he doth symonye As saith Petrus tarentinus super quartum sent. distinct xxv . And therfore he saith that choppyng of churches withouten auctorite of the bisshop / is symony . And he saith there also that right of patronage may natt be solde . but it passith forthe with biynge of the londe that it longith to . If prechours or pardonystris or other folke that goo for almesse . pray the parisshe preest or the curate to ꝓcure them summe gode in their parisshe in couenaunt that the preest or the curat shal haue a certeyn part therof / it is symony as anentis the preest / for both do sysymony / and also they do sacrilege & theft / in that that they defraude men of their gode / and put it nat in the almesse that they yeue it to and both the preste and the pardonistre be bounde to restitucion .

The xx . chapter .

IF a man or woman / yeue money to be resceiued into house of religion / and so in religion in couenaunt that he or she shall yeue a certeyn money to ye hous it is symonie though it be comen custome so to yeue Nathelesse if he be resceyued frely as the lawe wole / he dothe no symonie . Extra e. sicut ꝓ certo et c. in tantum c o veniens . co. audiuimus c. Iacobus . Nathelesse if the house be pore & ouircharged with the persone so cladde / they may afterward pray the frendes of that persone / of summe almesse in releuynge of the hous and of that charge . If a man or a woman yeue money to prestes riche or pore / for trental / for annuel / for yerday / or for to say messe of the holy goost or other masses or to yeue money to clerkes / for saynge of psalters or of diriges . or to pore men in couenaunte of certein prayers / with intencion so to bye their prayers he doth symonye . scdm̄ glosam Willī / et vt habetur in sum . con. li. i . ti. i. q xlii . And yit as he saith there / it is lefulle to take and to yeue money and other temporel thinges / for suche spirituel thing / and for p̄yer by wey of deuocion and of fre yift / so to excite deuocion and loue of persones the more to pray for them . And in this maner men may yeue to colleges certein money to kepe their yereday / nat by wey of couenaunt of biyng / and of sellynge / but so to stirre theim frely to graunt them their axing by wey of more charite and mor̄ beuocion . For suche spirituel thing may nat be solde And therfore men shuld yeue their goode frely to men of hooly churche by weye of amesse / and they shulde take it frely by wey of almesse And the yeuer with his yifte of charite may axe certein prayers . of them that he yeueth to / & if they grauntyd him they ben bounden to kepe their graunt Therfore saith seint Austyne that the apostelys toke frely their liuynge of them that they prechyd frely to . And as grete synne it is the prest to sel his prayer / as the prechour to selle his prechynge . Criste badde in the gospel that men shuld make them frendes of the richesses of this world yat they might resceyue them into endlesse tabernacles that is to say yat they might so pray for hem that they might be resceyued into blisse And thus muste alle men of holy churche . take their lyuyng if they wol be clene oute of symony . For they may nat sell ther office that they do in holy churche / ne their prayer / but by fre yiftes take their sufficient lyuelode Extra ne p̄lati . vices suas . c o qm enormis .

Diues

Con̄tra . It is ordeyned by constitucion synodalle what money a parissh preest and what an annueler shuld take

Pauper .

That is natt for his office but it is done to lett the false couetise . of men of holy churche / to putte in certein hou moche is sufficient : to their lyuyng that they shulde no more axe . ne men no more yeue theym . But if it be nat sufficient / they may take more by leue of their prelates And that taxinge is natt ordeigned by the yeuer of the money / but by the prelates of holy churche bothe anentis symonye and ayenst false conetyce of their clerkes .

The xxi . chapter DIues .

It semeth by thy wordes / that they the synge the golden trentalle . go fulnigh symonye For they make wounderful couenaunte . of their syngyng .

Pauper

Leue frende thou shalt vnderstond that couenaunt makynge maketh ofte symonye that shulde elles make no symonye / As if the yeuer axe what it is worthe to synge many messys and the preest answereth twenty shillynges . or ten shillynges / or a noble . Or if the yeuer seye . syr what wylt thou take to synge it . and the preest answere and sey no lesse than twenty shillynges . or ten shyllynges . and thus bargeyne and broke . aboute the syngynge of the messe . that may nat be folde ne boughte / as men do in biynge and sellynge / of an horse / thanne they falle bothe in cursed symony . Also if the yeuer say to the preest in his bargaynynge / that he shal synge for certeyne soules and for no moo and he bihotith him soo / thanne ben they bothe accursed for that foule symonye And also for it is ayenst charite / for the preeste is bounden to synge for alle cristen And for the mo he prayeth in special by weye of charite / the more he plesith god . and the more ben tho soules holpen / for whiche he takith his sellarie . And in that he byndeth him to say speci / alle messes in certeyne tyme / He muste in cas leue the messe of the daye that he is bounden to . if he be a curate & so dothe symonye . as saith Raymounde / and other clerkes . Also he dothe in that ayenst the ordenaunce of holy churche . Extra libro tercio de celebratione missarum . c. secundo where it is boden that ther shuld noman leue masse of the day for other specialle messes / As of the Trinitie / oure lady . or other nat for it is euyl to here or to say suche specialle messes . but for it is euyl to leue messes of the day for suche special messes . as saith the glose . Neuirthelesse if a man wole here suche special messes in reuerence of the Trinite or of our lady / it is wele done / so that he leue nat messe of the daye for such messes .

Diues .

Thanne me thynkethe that curates . that been bounden to say messe of the day / to the parissh / or in cas messe of Requiem / may nat we le syng suche golden trentalles .

Pauper .

That is sothe / ne no preest that hathe sufficient lyuynge by other salarie . And therfore it is forboden the synodales of englonde / that any persone or wyker shuld make couenaunt with his parisshe preest / that he shulde besides his salarie . take annuel or trentalle or any such other / that they clepe vantages . Inhibemus districtius . But they shal yeue to their parisshe preest sufficient salarie . Wherby they may lyue withouten suche false couetise . And in the constitucion of Lambeth the secounde chapter / it is boden that no preest shalle bynde him to suche special messes / by the which they myghte be lettyd . that they mighte natt serue the churche / of laufulle seruyce . of the daye / as they be bounde .

Diues .

Sithen than it is so that messe of the day is as gode as suche speciall messes / and that it is as gode or better to here and to say messe of the daye as suche special messes / me thynketh that by suche maner singynge of golden trentales / soules been moche disceyued .

Pauper .

That is sothe For tho thritty messes that they axe / as they say muste be in doynge al a yere nerehande / there they might haue thritty messes as helply / to the soule oute of peyne / withyn thritty daies . For in suche syngyng is done moche symony . moche ypocrisie and moche folie . For summe prestes faitoures telle the people that but the messes be saide in thre daies principally of tho feestes / that is to saye in the festis and in two daies next folowynge / elles the soules be nat holpen by tho messes And so if the preest felle seke tho thre dayes so that he might nat synge / although he had sung alle thother messes / that trental mighte nat be done that yere by their oppinion . And soo in cas he shulde happen to be in syngyng of one trental x. yere / or twenty yere / there as he might euery yere synge his annuel . Also if oure ladies day in lente falle on gode friday he may nat thanne synge tho iii. messes . Also summe prestys bihighte to faste brede . and water / and to were the here euery day whanne they shal synge . any of tho masses for tho soules And so them must fast brede and water / and were the heire on Cristmasse day Ester day / and nigh alle the high ●●estis of the yere /

Also they say that they muste haue a specialle Orison / that is nat of the missalle / ne approued of holy churche / butt ofte repreuyd . or elles as they say themes / ben litel or nought to profyt of the soules . And thus by faitrie and ypocrisie many foole prestys bihight more and bynde theym to more for x. shillinges . thanne a gode preest wolde doo . for x. marke .

Diues .

And they say that Seynt Gregorye . ordeyned that maner of singyng to haue his modre oute of purgatorie . And therfore they clepe it . seynt Gregories trental

Pauper .

They lye on seynt Grigory For his modre was a ful holy woman as we fynde in his lyf . And we fynde nat that seint gregory dyd any preeste synge in that maner . for any soule But we fynd libro iiii . dialogorum That whan seint gregory knewe by reuelacion that one of his monkes was in harde peyn of purgatorie for he hadde been a proprietarie vnto the tyme of his diynge / seint Gregory badde one of his monkes which he leet a gode man syng for him thritty messes day by day And in the thritty daye the dede monke . apperyd to the same monke and thankyd him / for vnto this tym saide he I haue be in harde peyn but nowe I am deliueryd . And seynt Gregory tellith alsoo libro quarto dialogorum . that a soule apperyd to a preest and p̄yed him that he wold haue mynde of him in his messe And he songe for him seuene daies by and by . and so the soule was deliuered For better it is to deliuer a soule oute of peyne within vii . daies . or xxx . thanne so to let him langore in peyne al ye yere whanne he might be holpen within thritty daies And so wolde euery man . and woman that is in bodily disease and in prison . And he were no gode frende that lete his frende lyue in prison al a yere / whanne he might haue hym oute within vii . daies or within xxx . daies .

The xxii . chapter . DIues .

And so it may be that the feend fonde vp the golden trental so to langore soules in their peyne / there they shulde the soner be deliuered .

Pauper

Therfore seint Gregory .iiio. et quarto dialogorum . shewith by many an example that it is beste to synge for the soules day by daye if the preeste be wele disposed to synge so . And he shewith there that lettyng of any day syngynge . is grete disese to the soules / for thei desire ful moche to be deliueryd . oute of their peyne But the people by faitre of couetous clerkes is so blent . that they haue leuyr . to yeue xx . shelinges to langore the soules in peyne al a yere / than to yeue xx . shillinges or x. to haue them oute within a monethe . or moch lesse tym But leue frende better it wer to yeue xx shillinges to helpe them in haaste with the worship of god and of holy churche . than for to yeue xx shillinges late to helpe theym and that with offence of god . and preiudice of holy church And better it is to haue four score messes / sunge to gidre day by day for twenty shillinges thanne to haue thritty messes songe in the long yere for xx shillinges For why ye may for twenty shillinges do singe a quarter of an annuel and do the soules haue part nat only of thritty messes / but of asmany messes as be pens in xx shilīgis For though ye yeue a thousande pounde for a messe . the preest may nat appropre that messe to any soule / butt only praye for him after that he is bounden / & he must put his praier in the wylle of god / and in his plesaunce / for in cas the soule that he praieth fore is dampned And parauenture a pore man . that no preest thinketh on in special / yat died in more charite than he that the preest praieth fore in special . shal rather be holpen by the messe of the preest thanne he for whom he prayeth in special . More ouir leue frende vnderstonde that praier is a grete gracious yift of god . For as say the clerkes holy praier is a stiyng vp of mannes herte and womannes to god . Oratio est ascensus mentis in deum . And that may no man haue withouten special yift of god For Criste saith in the gospel / that ther cummeth no man to him / but ye fader of heuene drawe him by inwarde gostely mocion that is inwarde deuocion / And withouten this inwarde deuocion p̄yer of mouth is right noghtworth And therfore it is gode sumtyme to yeue almesse to a gode preeste whiche hath neede of almesse to meue him to pray for you yat ye may haue the grace of god & swetenesse in him by the praier of the prieste and your almesse . Natheles ye shall nat yeue him almesse to constreyne him to certeyn prayer . after your deuise so to let him of his deuocyon . Ne ye shal nat yeue him almesse with intencion to let him to pray for whom that he wole after that his deuocion is & after the god yeueth him grace . For alway the prest must be more fre to pray thanne ye may be to yeue . ne ye may nat with your yift constreyne him ne lett him to praye for whom that he wole praye . For al thoughe the preest be artyde by the lawe of his takynge ther may though noo lawe arte him of his praier but that he shal alway be fre to praye for whom that he wole / and as his deuocion is for al cristen / and for the conuersion of al hethen folke . And therfore leue frende ye shal yeue freely to the preest what you lyketh so to excite his deuocion to pray for you and the more to haue you in loue and mynde in his prayers / nat to lese his charite to pray for other . For the mo that he praieth fore by wey of charite the more profite it is to you and to your freendes soules . that he syngith fore .

The xxiii . chapter . DIues .

thy speche semethe to me ful reasonable But I pray the if religiouse / or seculer clerkes selle any grounde of scūarie in church or churchyerde to buriynge of dede bodies / is it symonye

Pauper .

Neither the office of buriyng ne the grounde of sanctuarie may be solde to buriyng withoute symony Tercia q̄. . &c. postqm̄ / et in summa conf. li. i. ti. xvi . q̄. . Moch more thanne it is symonie to sel the grounde of sanctuarie in church or in church yerde to chapmen to sett on their bothes and their stalles for to make goddes house an house of marchandise / and a den of theuys ayenst the lore of crist .

And if the colleges or curates . selle the rynginge of their belles at buriynges or at diriges / soo that they wole nat suffre their belles . be ronge but they haue a certein money therfore / it is symonye / & to selle the office of ryngynge is symony . Nathelesse the ryngers may take for their trauayle And he that hath th office of ryngyng frely yeuen to him may let that office to hire withouten symony In summa . conf. li. iº tio.i.

Diues .

It semyth by thy speche that clerkes charged suntyme moche the vyce of symony

Pauper

It muste be chargyde . for it is a synne that god punyssheth ful hard For as Ierom Austyn & Gregory say / symone of the preestes of the olde lawe was one of the principal causes . Why god distroyed the cite and the temple of ierusalem / and the kingdome of iewes

Diues

Is it symone if colleges of religious or of seculers abbot or priour selle oute of their hous lyuerunse

Pauper .

Many clerkes sey that it is no symony / but it is a ful vnsiker marchaundise And I dare say that it it sacrilege and theft ful nighe symonye . For why the godes of holy churche so wele endowed ben youen to helpe of the pore & to kepe hospitalite nat to selle them ayen to riche men to mayntene them in vnlust and in bodily ease But that the clerkes that serue the church shall lyue therby / and to spende the remenant in hospitalite / and in almesse to the pore people . And so the godes of that collegges been nat here but as dispensoures . For they been the poore mennys to whom and for whom tho were yeuen And by suche lyuerūses / the colleges be brought to pouertie / and the pore and the seke that shulde be holpen therby / been fraudyd / and robbyd of their righte And persones been made riche / and the comynutee . ouir pore & charite is exiled oute of the congregacion For whanne the money is paied the religious that solde the lyuersunnes desire the deth of the bier And comonly . suche lyuersunnes ben solde in hope that the byer shal sone dye / or in hope that in his endynge he shall yeue to them al his gode or moche therof passynge his couenant And so sellyng of suche lyuersunnes is ferre from charite . and depe groundid in false couetise & it is yift and sacrilege in that that thei so minystre the godes of the pore folke and selle theym aweye / by which godes the pore folk shuld be holpen / and so bothe the byer . and the seller do sacrilege . For these skylles and many moo sellyng and biyng of suche lyuersunnes ben vtterly forboden . by the lawes of holy churche . in constitutionibus octo bon̄ . co. volentes .

The xxiii . chapter . DIues .

Is vsurie & gonel . any spice of theft

Pauper .

In cas it is ful greate thefte .

Diues .

What is ꝓpirly vsurye .

Pauper .

Vsure is a wynnyng axed by couenaunt of lenyng . and for lenyng / as saith Raymunde liᵒ / iii. ● . ti. And it is done mooste comonly in thinges of nombree . of weight & of mesure / as in money that is tolde / or metall or other thinge that is weyed / or in corne oyle wyne / that is mesured .

Diues

Howe many spices been they of vsury .

Pauper

Raymounde saith that ther ben ii . spices of vsure / one is spirituel and rightful of whiche Crist spekith in the gospel Luce xix . Quare non dedisti pecuniam mean ad mensam . &c. Why yaue thou natt my money to the borde / that is to say my grace & my yiftes to ꝓfyt of other men by open communicacion . And soo spirituel vsure is clepyd multiplicacion of the yiftes of god / & of the graces that god hath youen to man or woman nat to hyde them but to comyne them forth to profytt of other And so with the grace and the yift that god hath youen to man for a litel trauayle . to wynne an hundryd folde mede in heuene . Another vsurie is bodily vsure and vnrightful . that cummeth of false couetise by couenaunt of lenynge . For if wynnyng come frely to the lener for his lenynge withouten couenaunt / so that his intencion wer nat corrupt in his lenynge / but that he lente principaly for charite / & nat principaly for worldly wynnyng / it is none vsure al though he hope to haue and so haue auantage by his lenyng But if he lent principaly in hope of worldly winnyng whether he lent it with couenaunt or without couenaunt of wynnynge for his fals couetous intencion he dothe vsure / & is an vsurer Therfore Crist saiy in the gospel . Date mutuum nihil inde sꝑantes . Luce vi . yeue ye your lone hopyng no wynnyng therof / that is to say / as saith the glose Do ye it principaly for god . and nat for man / but hope ye principaly to haue your mede of god that biddith you lene And thanne whether the borower pay or nat pay god shal yelde you your mede .

Diues .

May the lener axe no thing of the borower for his lenynge .

Pauper .

No money ne thinge that may be measured by money / neither mete ne drynke . ne cloth / ne yift of honde of tunge ne of seruyce . But other thing that may nat be mesured by moneye . he may axe / as loue and charite . gode wylle and gode frenshippe for his lenyng

Diues .

Why is vsurie holden so grete asynne .

Pauper .

For the vsurer sellith to gidre the thing that he lenyth and the vse of the thing And therfore vsure cummyth of the selling of the vse . The vsurer sellith the thinge that he lenyth in that yat he takithe more ouir for the vse . of the thinge . Wherfore thou shalt vnderstonde that many thinges ther be that may nat be vsed withouten waste and distruction . of the thinge / as mete and drink and suche other / and in suche the vse may nat be departed from ye thing . But nedes he that grauntith the thinge / grauntith the vse of the thing / and they may natt be solde a sundre . And in suche thinges / if the seller take for the vse he sellith that thinge twyes . and sellith thinge that noughte is . For the vse of that thinge is fulle waste therof . and for suche sellynge of the vse it is clepyd vsury . For the vsurer sellith the thinge in it self and the vse ouir . Summe thinges ther be in which the vse is nat full distruccion of the thinge / as vse of an house is the duelling or occupacion therof / & in suche the lordship of the thinge may be grauntid withouten the vse & the vse withouten the lordship . And so a man may take his hous that he letith to hire ayen to him & ouir take for the vse of the hous But as the philosop̄ . saith vᵒ iii. politicorum . the vse of money is chaunging of one for a nother to helpe and ese of the comynute whiche chaungyng is destruccion of the money and wastynge in maner . In that he that chaungithe it . for other thing so spent it away . And therfore it is vnleful . for to take any thing for the vse that owᵗ to be comen to al / as it is ordeyned to help and ease of al And therfore it suffiseth that the lener take ayen the euyne value / & if he take more ouir for the vse he doy vsure / and he is bounde to restitucion

Diues

Contra. God yaf leue to the iewes to take vsure of other nacions .

Pauper .

That was to fle the more euyl / for els they wolde haue taken vsurie of their brethern for couetise / and the god forbade them & grauntyd to them to take vsure of other nacions about them & amonge them bothe to spare their owne nacion and also to gete so ayen in ꝑtie that longid to them by the graunt of god For al the londe theraboute enhabite with the hithen peple longyd to the iewes by the graunte of god / & wrongfully the hethen peple withelde moche londe fro them .

The xxv . chapter .

IF lordes of mylnes . lene money to bakers / or to other folke in couenaunte . that they shal nat grynde but at their mylles they do vsurie & so lete theim that they may nat grynde freely where they wole . And if they be harmed therby / the leners be bounden to make restitucion . But if they be nat harmed therby . they be nat bounde to restitucion but for that they let them of their fredome / sumdele they ben bonnden . And the same is of chapmen . that selle to creaunce to let the bier from other chapmen / or bicause of her lenyng selle to theym more dere . thanne to other . Suche sellers ben bounde to restitucion / in that the bier be harmed and hyndryd . If the lener or ony other man wol nat yeue to his dettour lenger tyme of paiement whanne he may nat kepe his day assigned / but he haue summe yifte / thoughe he axe no yift openly he doth vsure And if a chapmen selle the more dere . for the lenyng of his price thanne he shulde selle if he paied anoon he doth vsure . and he is bounden to restitucion Extra li. e. ti. consiluit If the borower vpon vsure faile of his day of payment . he that is his borowe may paye that money with the vsure to ye lenner . & do his dettour for whome he is borowe pay to him ayen . that money with the vsure . For it is to the borowe none vsure . For he wynneth nought therby / but so fleeth myscheyf . that shulde elles falle to him If a man be compelled to borowe money with vsure for falhede of his dettoure that wole nat paie him at his terme that false dettour is bounden to make restitucion nat only of his det / but also of ye vsur̄ yat he was compelled to pay for his falshede / or elles deliuer him out of daunger if it be yit to pay Extra libro tercio de fideiussoribus . c. peruenit . et c. constitutus . If a man or a woman lene x. shelinges at Ester or in other tyme . to resceyue asmany busshellis of whete at mighelmesse / & ye whete be better for that tyme thanne is the money / & it be in doute skilfully whether the whete shalle be more worthe or lesse . in tyme of payment it is noon vsure . But if it were semly that it shuld be more worth in tyme of payment and he lent the money in hope of yat lucre he dyd vsure . Extra e. titulo nauiganti . et in summa conf. libro ii . titulo vii . If the seller selle a thing for the more price bicause that he abideth of his pay . he doth vsure And if the bier bye a thing for lesse than it is worthe for that he paieth bifore or the thing bought may be taken to him / he dothe vsurie . ibidem in summa conf. If a man lene siluer or wyne to haue ayen the same quantite in certeyn tyme / only in hope that the same quantite shal be more worth in tyme of payment / he doth vsur̄ And if the dettour wole pay him his det bifore that tyme to fle his owne harme / and he wole nat take it of him to the tyme assigned of the pay ᵗ so to wynne by his lenyng / he doth vsurie . If a man lene money to resceyue a certein tyme corne wyne or other thing therfore / he shal take asmoch as cummeth therto in tyme of pay ᵗ & no more If a man lene money to resceyue other maner money . therfore in certeyn tyme to wynne therby & so to charge hi● dettour he doth vsurie . If a man selle a thynge for certein price . as the market gothe in tyme of the selling in couenaunt that if it be better worth bifore ester that he shal pay so moche more / and though it be lesse / worthe he shalle paye noo lesse . he doth vsure . If the byer bye hors or other bestes for lesse price than they be worth in tyme of biyng . to resceyue theim after in certeyn tym of feire / it is vsure / but he wene sikerly / that it shulde be thanne only so moch worth or lesse worth . but if he wene that they shulde be that tyme more worthe it is vsure .

The xxvi . chapter .

IF a man let his horse / his oxe or cowe to hire / in couenaunt that if the best die or appeyre / he that hireth it shal stond to half losse and to half winnyng if it amende . he doth vsurie For it is nat semely that he shulde haue asmoche profyt by the amendment of the beest as he shuld haue harme by the deth . Nathelesse though he that lettith it to hyre . make suche couenaunt with him . that hireth it to do him be the more besy to saue the beste . he dothe no synne / if his purpos be nat to take though the beest perisshe with outen his defaute . Butt if he do it for gyle or couetise / he doth vsurie . And therfore it is goode to fle suche couenauntes . For alle though his intencion be gode yit the maner of the couenauute semith wycked and selaundrouse . to folk that knowe nat his intencion . Nathelesse he that hyreth a thinge may lefully take to hym . the ꝑel and the mischeif of the thing that he hireth if he wole . If a man be take his beest to a poore man to hire or to kepe in couenant . vtterly that if it dye it shal die to the pore man and lyue to hym for for he wole haue as gode therfor it is wycked vsurie . Suche vsurers ben the feendes charmoures for to suche folke their shepe / ne their bestes shal neuir die . If men in tyme of plentie bye in corne or other nedefull thinges . principaly to selle theym forthe . more dere in tym of derth and of nede / it is synne . But if it be doo principally for comyn profytt / & for saluacion of the cuntre / it is medeful For Ioseph gouernour of egipt dyd so to saue the people in tyme of hungre . Gen. xlvii Also a man may do so for his owne profit to fle mischeif cummyng by wey of ꝓuidence / and though he selle forth in tyme of neede . to help of other as the market goth he dothe no synne in that . But if he witholde it and wole nat selle forth in tyme of nede thinge that he hath passing his lyuing / but kepith stylle in hope of more derth / he sinneth greuously And therfore salomon saith . Qui abscondit frumentum male dicetur in populis . Bn̄dictio dni super caput vendenciū ꝓuerbi . xi . He that hideth whete in tyme of hungre shall be accursyd amonges the people And the blessyng of god vpon ye hede of them that selle forth . Also it may be don by comon right of marchandise / they to wynne therby ther true liuyng / soo that they cause no derth byther biyng And namely they may bie so leefully that haue nat wherby to lyue . but suche marchaundise Butt if they do it only of auarice / and to compelle men to bye men at ther likyng / and as dere as they wole thanne they synne greuously and namely couetouse clerkes / that haue enough elles wherby to lyue For to clerkes it is nat grauntyd suche marchaundise . If a clerke bye a beest or other thyng and by his husbondry or by craft leful to him it be amendyd or put in better degre thanne it was bifore he may selle it forth lefully . for more thanne he bought it to . For such doyng is clepyd propirly craft . and nat marchaundise . xxiiii . q̄. canonum glosa . et decon . di . v. nunquam . If a man lene old corne to haue therfore newe corne at heruyste / and wole nat take olde corn for old corne . as good for as gode . Whanne the borower may pay it he doth vsurie as saith Raymond Et summa conf. vbi supra But if it be done principaly to saue his owne gode . that eles shulde perisshe / or principaly for help of his neighbour he dothe none vsurie By goddes lawe al vsurie is dampned . By emꝑoures lawe & by by mannes lawe sumtyme it is suffryd natt for yat it is gode ne leful but for to fle the more euyl . for ofte men shulde perissh . but they might borowe vpon vsurie For elles the couetous riche men . Wole nat lene to the nedeful / and so the lawe of man rightfully suffrith it for a gode ende But the couetouse man doth it vnrightfully & for a wycked ende And therfore holy churche dampneth them that lene vpon vsury but nat in them that borowe for nede / or for a goode came vpon vsurie whenne he may natt elles borowe But if they borowe for a wycked cause / as for pley at the dyce / or to spende it in glotony lecherie or pride / or in other wycked vse / they synne greuously And though it be leful to borowe for a gode ende vpon vsurie / yit it is nat leful to lene vpon vsurie / ne to counseyl any to borowe vpon vsurie . As it is lefulle to a cristen man to take an hethen man that swerith by his false god And yit it is nat leful to the cristen man for to axe of him that othe / ne to styrre him therto . For why othe and swerynge is a diuine . Worship that longith only to verrey god Also notaries that make instrumentes vpon couenauntes of vsurie ben forsworne . For whanne they be made notaries . they make an othe that they shal neuir make instrumentes vpon couenaunt of vsurie And so if they make any suche instrument . they been forsworne / & they may neuir after bere wytnesse in any cause ne make instrument in any cause For they ben made therby of wycked name . and vnable to euery office worshipfulle / in the lawe and to euery dignite And if any prelate vnder wrytt to such couenaunt or sette his seale therto . Wyttyngly / is giltye of vsurye . though he haue no winnyng therby . Hec in summa conf.

The xxvii . chapter DIues .

What peyne is ordeyned in the lawe for vsurers

Pauper .

Alle vsurers by the lawe ben bounden to restitucion And if they been open vsurers / they ben accursed by the lawe in thre thinges For they shuld nat be houseled . ne holy churche shal nat take ther offryng ne resceyue them to cristen buriyng but they amende them bifore their deth . And what preest elles taketh her offcyng & burieth them / he shalle make restitucion of that he takithe to the busshop in help of the pore folke And he is worthy to be suspendid of his office & of his messe Extra e. ti. quia in omnibus . If the vsurer may nat make restitucion / he muste axe foryeuenesse of hem that he is dettour to if he wole be saued And nat only ye vsurer / but also his heir is bounden to restitucion / and he may be compelled by the lawe to restitucion . Extra e. ti. tu nos And if other men be bounden to him for vsury he may no restitucion axe til he haue made restitucion to other that he is bounde to for vsurie Extra e. ti. quia frusta .

Diues .

Wherby shulde men knowe an open vsurer

Pauper

If he kepe open stacion or open shoppe to lene or to chaunge for vsurie . Or if he knowlege it bifore a iuge in dome / or be conuicte by wytnesse / or if he bere the name of an vsurer with dedys openly don accordyng to that name .

If a clerke be an vsurer / or an heir to an vsurer but he wole make restitucion he shal be suspendyd And but he wole amende him he shal be deposed . And if he be so incorrigible that his busshop may nat amende / him he shal be chastised by seculer honde . Extra libro secundo titulo de iudiciis . capitulo cum non ab homine . The clerke shal make restitucion of his owne gode if he haue wherof and nat of godes of holy churche but if he haue ought spent of such vsurie to profyt of holy churche If a prelate resceyue offrynge of the vsurer summe clerkes say that he shalle take it ayen to the vsurer in repreef of his synne . Summe saye that he shalle take it to the busshop which shal take it ayen to the vsurer . And if that vsurer . may nat be founden the busshop shalle yeue it to the pore folke . If the borower swer that he shal pay the vsurer & nat axe it ayen . he must paye it to saue his othe . and he shalle nat axe it ayen .

But he may make denunciacion to prelates of holy churche . of that vsurie . yat the vsurer may be compellyd by lawes of hooly churche to amende him / and soo to make restitucion And if he swere that he shalle neuir bewrey him to holy churche . of that vsurye / he is nat bounden to that othe . For it is ayenst the saluacion of his euyne cristen . and ayenst the precepte of god .

If the vsurer bye an horse or londe withouten money of his vsurer / and yeue it to a nother / he that resceyueth that yifte is bounden to make restitucion . if he wyst that it was so bought and youen . Extra . e. cum tu . Seruauntes and labourers / that serue vsurers in honeste thinges . may lefully take their hire of them Butt if they serue theim in thynges nat nedefulle ne leeful . they may nat take their hyre of the vsurer . If the seruaunte borowe money vpon vsurie / withouten biddyng of his maister / thoughe he borowe it for the nedys of hys maister / or any man borowe money vpon vsurie for the nedis of a nother withouten his bidding . he that so boroweth . is bounden to restitucion / if the vsurer wold lene withouten vsure freely . He the coūselith him nat to lene but vpon vsure is bounde to restitucion / for he lettith the proufytte of his nighboure . If a Iewe lene to a cristen man vpon vsury / he synneth And he may be compelled by prelates and by lordes to make restitucion . Extra e. post miserabilem And it is nat lefulle to any cristen man or woman to take vsurye . of any man Cristen or hethen .

No lorde / no college / no man shuld suffre vsurers duelle in their lordshippe . ne lete theym to hyre to duelle in / But within thre monethes that they knowe of theire vsurye . they shulde putte theym oute / and neuir resceyue suche vsurers more after . And if busshoppe / or archebusshop doo the contrarie they been suspendyde . And they that been of lesse degre . been accursed if they doo the contrarie / and colleges and comyntes falle into interdit And if they stonde stylle in their malice / one moneth alle their londes ben interdited And lewde people that suffre suche vsurers to duelle in their lordship . or in their houses . shulde be compellyd by censure . of holy churche to putt them out scdm̄ grego . decimum / et consilium lugdunense ti. de vsuris co. vsurarum . Hec in fumma conf. li. secundo . ii . ti. e. Also if a man selle a thing for moche lesse thanne it is worth in couenaunt to haue it ayen what tyme that he wole pay the price that it is worth / it is vsurie For the byer gettith ayen al that he paied and asmoche therto As if a man selle a thyng for ten shelinges that is wele worth xx . shelynges / he shal haue it ayen . for so the byer wynneth by vsure ten shelinges ouir that he payed firste .

The xxviii chapter

BVt suche slightes and many other that been nat writen here / the false vsurers cursed of god begyle and robbe the pore people ayenst the precept of god there he saith thus . If thou lene . to my pore peple / thou shalt nat therfore mysbede him ne trauayl him the more therfor / ne ouirp̄sse him with vsurie . Exodi xxii . If thy brother saith he be nedye . pore or feble . take none vsure of him / take no more . thanne thou yaue Drede thy god that thy pore brother may lyue with the / Thou shalt nat lene thy money to vsurie / ne axe of him ouir habundaunce . Take no more than thou lentyst Shus saith god Leuitici xxv . Non fenerabis fatri tuo &c. Thou shalt lene to thy brother by vsurie neither money ne corne ne any other thing But lene it to him withouten vsurie . that thy lorde god may blesse the in euery werk that thou hast don Deutro. xxiii For who so leneth to his euen cristen withouten vsurie he shalle spede the better . And they that lene with vsure . shalle spede the worse . And in what londe vsurie is vsed openly that londe shal mysfare Therfore dauid saith / that wyckednesse hath besegyd that cite & the comynte by day & by night aboue the walles and trauayle and vnright & moche wronge is in the cite . & gyle . & vsure faileth nat from the stretis of the cite . Die ac nocte circumdabit eam super muros eius īiquitas . &c. For suche vsurie & gyle and false othes in biyng & selling / the prophete zacharie saith that he sawe a boke fleyng in the eyre that was xx cubites longe & x. in brede . And he axed the aungel of god what it might be / & the aungel saide to him it is the curse of god that gothe to the houses of theuys / & to men nys houses that forsuere theym . by the name of god . zacharie v● . And therfore salomon saith that who so gadreth tresoures with a liyng tunge / he is veyne and euyl herted / and he shal stumble . to the snares of deth . Raueyners and robbries of wicked men shal drawe theym downe to helle . for they wolde do no rightful dome Prouer. xxi . To suche god yeueth his curse . Woo he saith be to you that ioyne house to house . & couple felde to felde / and saye of right that is wronge / & of wronge that is right / and put light into derknesse / and derknesse into light / bytter into swete / and swete into bittre . ysa v.c. For these false men of lawe and sligh couetouse folk be a mannys cause euir so goode but they haue moneye to stonde with him they shalle saye that is a wycked cause . And be it euir so clere in right / they shal seye . it is ful derke / they can se none helpe therin And be it neuir so derke that noman can se right therin / for money they shal say that it is clere enough And be it euir so siker . or esy to pursue & swete in ye silf they shal say it is a bytter cause & vnsauery to dele with / but they haue money / & be it euir so perilous and bytter for money they shal say that it is siker enough . He that robbeth his euyn cristen of any gode he dothe ayenst thre lawes . Firste ayenst the lawe of kynde that saithe thus That thou hatist to be don to the. do thou it nat to a noiher . Also he dothe ayenst lawe writen . Non furtum facies ● that biddith Thou shalt do no theft Also he dothe ayenst the lawe of grace For charite that is principal heest of the lawe of grace biddeth that men shulde yeue to other of their gode & nat take from them wrongfully . We fynde in holy wrytt Iosue vi . et vii . cap̄. that for achor stal golde siluer & cloth ayenst the beest of god . he and his wyf / his children / and al his bestes were stooned to the deth first / and afterward brente . With al the other god that he had and xxxvi men slayne with enemyes for the theft of Achor / that so stalle ayenst goddes biheeste . And god saide that til whan his yefte was punysshed / the people shulde neuir haue spede in batail ne in otyer iourney .

Diues .

It is thanne lytel woundre that our folk spede euil these daies in wer●̄ vpon their enemyes . for they go more to robbe & to pile thanne to fight for any right

Pauper

For that synne and many other / they spede ful euyl / For they be soo blent with synne that the light of grace by which they shuld be wissed in ther dedys is hid a wey fro theym . and so they wandre forth amonge ther enemyes . as blynd bestes . and for they seen no myscheif til they falle therin / For as the wyse man seithe / Obcecauit eos malicia eorum . sap̄ . iiᵒ Ther malice hath made theym blynde Telleth a greate clerke . Solmus de mirabilibus mund that in the londe of serdynye is a welle of ye which welle if a trewe man drinke . his sight shal amende / But if a thefe drynke therof . thoughe his sight be bifore euer so clere . he shal wey blynd / By this welle I vnderstonde plentie of worldly goodis and of richesses that god sendeth amonges mankinde whiche / goodys and richessis comen of the erth / and newen yere by yere / as water in the welle . and alle trewe folk that drynken of thys welle / that is to seye that comen trewly to ther good and richessis of this worlde and spenden them we le to the worship of god . and ꝓfite of ther euen cristen : they haue more light of grace to se what is to doo / and what may please god / And they that falsely come to godes of this world by yift . by gyle . and vsure and by fals othes they wexen blynd . for they leese the light of grace and be blent with ther malice / Therfore seint Ambrose super lucam seyth . that in the richessis is no blame . but the blame and the defaute is in theym that can nat wel vse ther richessis / And as richessis saith he is letting of vertue to shrewis . so it is help of vertue to gode folke that can and been in wille to vse wele her richesshis /

Diues .

I drede me that nigh alle oure nacion hathe so drunken of this welle of sardynye . that they been gostly blynd For if I take hede what theft of symonye regneth in the clergye . What theft of vsure regneth principaly amonge marchauntes and rich folke / what theft of raueyne and extorsion regnethe amonge the lordes . and grate men . What mycherie and robbere among the pore comons that be alwey inclined to sle and to robbe . me thynkethe that moch of oure nacion is gyltie in theft & ouerdon moch blent with fals couetise /

Pauper .

Therfore god seyth thus / Aminimo vsque ad maximum omnes sequuntur auariciam / A ꝓphā vsque ad sacerdotem cuncti faciunt mendacium . et ideo corruent . Fro ye leest to the most al they folowen auarice and false couetise From the prophete to the preest al they make lesynges and doo gile and falsehede . And therfore they shalle falle . And I shalle yeue their wymen to straungers and their londes and their feeldes . to other heires Iere. viii . And by the prophete ysaie god vnder namyth the gouernours of the people bothe in temꝑaltie and in spiritualtie . and saith thus . Principes tui infideles socii furum &c. Thy princes been false . and felowys of theues . Alle they louen yiftis and folowe meedys & yeldynge ayen / For they demed not after the right . but after that men might paye . ysa . io. Si videbas furem currebas cum eo et cum adulteris porcionem et cetera . If thou seye a thefe thou ran with him to helpe him . as false iuges in temporalte don these daies / And with lechouris and auoutreris . thou puttedist thy part as iugis in spiritualte don these dayea .

Here endeth the seuenth precepte or commaundemente . And begynneth the eight precept or commaundement .
DIues .

It is fulle moche to drede that gile . and falshede shal vndo this londe as thou sayst but god of his mercy / he do bote I thanke the with al myne hert / for thou haste wele enfourmyd me in kepinge of the seuenth commaundement . Now I pray the for charite that thou wylt enfourme me in the eight commaundement .

Pauper .

The eight commaundement is this . Non loqueris contra proximum tuum falsum testimonium . That is to saye . Thou shalt speke no false wytnesse ayenst thy neighboure . In wordes as saith seint Austyne . & seynt Thomas de veritate theologie libro quinto . God forbedeth alle maner lesyngea and hydyng of treuthe whanne it shuld be saide . For as the lawe saithe . Qui tacet consentire videtur . He that is styl and wole nat say the treuthe whanne he shuld say it semyth / that he consentith to falsenesse And so by his stylnesse he witnessith with falsenesse ayenst treuth / and ayenst his neighbour and synneth dedly with his tung for that he wole nat vse it to witnesse the truthe whanne he shuld And therfore saith seint austyne . that bothe he that hideth the treuthe and he that lieth ayenst the treuth been giltie ayenst this precepte .

For why he that is stylle wole nat porfyt to his euen cristen / and he that lieth desireth to harme his euen cristen . In Epistola ad casulanum . For man and woman in bounden by this precepte natt to harme his neighbour with his tunge And therfore Iohn Crisostome saith that nat only he is a traytoure to the treuthe / that lyeth ayenst the treuthe / But also he that saith nat frely the treuth . that he owith to say / or nat freely defendith the truth which he oweth to mayntene and defende And so altho that by stylnesse enforce theym nat to knowe the treuthe . that they knowe and wole natt be a knowe in due tyme / they be lyers and false wytnesses Nathe lesse leue frende ye shal vnderstond that ther is thre maner of stylnes One is anentis god . a nother anentis oure euen cristen The iii. anentis oure self . The firste is wycked whanne we cease from due prisyng of god / and thanking for his benefices . The secounde is wycked whanne we cese from due maner of techynge and vndernymyng of oure euen cristen . The third is wicked in two maners / Firste if a man or woman for drede or shame / or for pryde wil nat seye thyng that he shuld sey to pleyne him of his mischeif and to seke help of soul by shrift or good counseile . or of body by other help and by good counseile but gnawynge and fretyng him silfe inward and wil not pleyne him outward to them that wolde conforte him and speketh so moche inward withoute confort tyl he falleth in wane hope . and shendeth himsilfe by angre / & inward sorowe / Therfore saith seynt Gregory liᵒ .viii. moralium That moche folke whanne they haue wronge sufferen moch the more disese inward / for they wille not speke it outward / For why saith he If they sayde peasebly ther disese outward with ther tunge sorowe and desease shuld passe out of ther herte . and oute of ther conscience . Si illatas inquit molestias lingua tranquille diceret : a consciencia dolor emaneret Sumtyme men be stille in desceit of other . that they may the more bodely accuse other .

The secunde chapter DIues .

Hou many maner been there of lesynges .

Pauper ..

Seint austen liᵒ de mēdacō putteth vii man of lesinges whiche ben comprehendyd in thre . Quia omne mendacium velē perniciosum . vel officiosum . vel iocosum For euery lesynge or it is suche that it doth harme . and than it is cleped in latyne perniciosum . that is to sey wycked in englisshe / Or it is such that it doth good and none harme . and that is cleped in latyn o●ficiosū that is profitable in englissh . Or it is suche that it doth neyther good ne harme . and that is cleped in latyne . Iocosum that is bourdeful in englyssh : as whan men make lesynges only to make folke mery / The firste maner that is cleped perniciosum and wycked is alwey dedly synne / But the two other maner of lesynges been venial synne to the comon people / But to men of holy churche and to religeouse and to alle that shulde be folke of perfection . they ben 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 summe & ꝓfiteth to none / as lesynges of bacbiting & fals wytnesse of syn that comyn lawe punyssheth The thridde is that so ꝓfitith 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 withouten ꝓfyte / 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 commaundment 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 in thing that he hath nat / or prising him and flateryng him in his syn . and shrewydnesse and in his foly And this maner of flatering if it be done wyttyngly / it is dedely synne The secounde maner of lesyng that is clepyd Officiosum 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 & ꝓfytt and also lesynges bourdful been venial synnes to the comyn people . but to men of perfection / 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 men shall yeue aunswere at the dome for euery ydel worde that they saye . But suche lesynges bourdful in men of perfeccion turne lightly to lesynges pernicious and wycked . For they do harme to theim that here them / in that that they . be asclādryd of their vanyte and of their lesynges For them thinketh and sothe it is / that men of holy churche & of perfection 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 openly that such maner lesynges . been venial synnes to them that be of vnperfyte state / & dedly synnes to them that be of perfit stat And seint Austyn libro contra mendacium saith the treuth shuld nat be corrupte for any temꝑal ꝓfyt . 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 . moralium . saith thus . Os quod mentitur occidit Eccliam . The mouth that lyeth sleeth the soule And the ꝓphete saith Lord thou shalt lese al that speke lesinges And therfore saith he men of perfeccion must with al besynesse fle leesynges / in somoche that for saluacion of any mannys lif they shuld nat lye to helpe a nothers body in harming of their owne soule . And therfore god saith Non menciemī & non decipiet vnusqsque ꝓximum suum 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 wymen 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 king 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 summe 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 feyning inwarde in 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 him nat ne beleuyd nat in 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 gen. xxviiº 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 blissing I am esau . thy first sonne / & that was false And yitt god approuyd his dede Therfor thanne it semeth that euery lesinge is synne /

Pauper

That Iacob dyd was figure and prophicie of thinge that shulde falle / And for that prophicie is don in dede / therfore it was no lesing For though he were not his first sonne in berthe . yit he was his first sonne in dignitie by ordenaunce of god / that ordeyned that the peple cummyng of Iacob . shulde be soueraigne . to the people cummyng of esau . And that the grete biheest of cristes birth made to Abraham and Isaac shulde be fulfilled in 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 .

Pauper .

Isaac said as he wende but nat as it was For he knewe nat thanne 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 Criste saide to his disciples . It ben nat ye that speke but the holy goost of your fader in heuene spekith in you . And so he spake in Iacob . and rebecca . his moder that counseiled him so to gete his faders blissynge .

The iiii . chapter . DIues

Seint Austyn saith that lesynge and liynge is nat only in feyned speche but also in feyned dedes .

Pauper

Seynt austyn saith nat that all feyned dedes ben lesynges & syn . but he saith that al feyned speche in falshede is lesyng and synne . For man hath more fre mighte to gouerne his speche thanne for to gouerne his dedys / for alwaye a man may speke as he wole / butt he may nat alway do as he wole And the philosophre saith . p ᵒ ꝑy armynias / that speche is token of thoughtes in the hert For it is ordeyned that man by his speche shuld shewe thing to be or nat to be / as he felith and thynketh in his hert And therfore Crist said in the gospel . Sit sermo vester est est / non non . Be your speche yhe yhe . nay . nay / That as it is in the hert soo it be in the mouthe . that yhe of the mouthe be yhe of the herte .

And nay of the mouthe be nay of the hert / so that the mouthe & the hert must alway accorde . For as saith seint austyn In libro contra mendacium . The mouth berith wytnesse to the hert And therfor if man or woman say otherwise thanne it is / in his hert / he berith fals wytnesse ayenst his hert & ayenst him self . & doth ayenst the precept of god / that biddeth him say no fals witnesse ayenst his nighbour ne ayenst his nexte / that is his owne hert and his soule Another skyll is this for dede is nat ordeyned . principally to be wytnesse to the thought of mannes herte / but it is ordeined to the profit of the doer and to the proufytte of his neyghboure & to the worship of god . And therfore . Whanne feynyng in dede is profitable to the doer . and to his euyn cristen and to ye worship of god / it is leful and in case fulle medeful . And therfore dauid whan he was amonges his enemyes in perel of of dethe / medefully feyned him to be woode . so to saue his lyf to the worship of god and the profyt of his nacion and of his frendes and of his enemyes . that shulde elles haue fallen in manslaughter . Primo regum xxi . But spech is ordeyned of god principally for to be true . Wytnesse of thought in hert . And therfore who so saith other wise . thanne it is in his hert and in his conscience he synneth / for he misuseth his speche ayenst the ordre of kynd ordeyned of god .

Diues

Sithe feynyng of dede is nat alway synne / as feynyng of spech telle me whanne it is synne . and whanne nat .

Pauper

Feynyng in dede is done suntyme by slight . for a gode ende As we rede in the fourth boke of kinges .iiii. Reg. xo. that Iev . the kinge of israel . dyd clepe to giddre al the prestes of the false mawmet baal . into a certein day / as though he wolde haue made a grete solempnytie . and worship to baal / & dyd cloth alle the false preestes in one certein clothe that he yaue theym / that by the clothing men shuld knowe them from other And whanne they were al gadryd to giddre in their temple to worship baal / the king Iev badde . men of armes go and sle them alle / and so they dyd . Also Iosue leder of goddes people feyned flight . to disceyue goddes enemyes / Iosue . viii.c. Suche feynyng so that it be doo withouten lesyng of the mouthe is leful and in cas medeful / Also ther is feynyng for gode teching And so Crist feyned him to go ferther to stirre his disciples to hospitalite . Also ther is feynynge of significacion / and so Iacob . as by mannes dome feyned him to be esau But in goddes doome it was no feynyng of falshede / but figure shewyd by holy goste that spake in him and wrought in him Aso ther is feynyng of falsenesse and of doublenes for to disceiue . and suche is in ypocrites . & false folke And al suche feynynge / is lesyng and forboden of god . by this precepte .

The v. chapter . DIues .

Is it any synne to bileue thinge that is false .

Pauper .

Ther is falshede of the sayer / and falshede of the thyng that is saide Falshede of the sayer sumtyme is ꝑnycious and wicked / and to bileue lightly . suche falshede / itt is dedely synne and dampnable . Sumtyme false hede of the sayer is profitable as touching worldly thing . & nat noyous as to the world . & suntyme it is neither ꝓfitable ne noyus to the world as lesinges made only . for borde that harmeth no man worldly ne profiteth And to bileue tho ii . maner of falshedes it is venial synne Also ther is reprouable falshede of thing that is sayd And either that thing longith to the nedefulnesse of oure saluacion as be articles of the faith and to bileue suche falshede / it is dedly synne / or it longith nat to the nedefulnes of our saluacion and to bileue suhce falsehede lightly it is venial synne / or elles no syn as saith Dockyng super Deutronomium Nathelesse ther shuld no wyseman be to hasty to bileue thinges of charge that sounde either grete ꝓsperite or grete aduersite : For the wiseman saith Qui cito credit leuis est corde . He that sone bileuyth is light of hert and vnstable Ecclesiastici xix . And therfore saith he bileue nat euery worde that men telle the. ibidem The fole simple man saith he by leueth euery worde but the wyse man takith hede to his paas / and gothe ne bileueth nat chaungeably after mennys speche ne after lesinges but after the lawe of god that is nat chaungeable Prouer. xiiii . & eccle. xxxiii .

Diues .

Sithen it is so that a man may syn beryng false wytnesse of him self whether synneth he more prising him self falsly or lacking him self falsly

Pauper .

Bothe ben foly . & in cas grete syn For caton saith . Non te collaudes nec te culpaueris ipse . Prise thou nat thy selue . ne lacke thou nat thy self / And salomon saith Laudet te alienus . et non os tuum . Extraueus et non labia tua . Let a nother man prise the & nat thyne owne mouthe / a straungers & nat thy lippes . ꝓuer . xxvii And therfore by comyn opinion of clerkes / it is more syn a man to prise him self falsely by auantement than it is to lacke him self falsly For auātmēt cometh of pride that is worst of al synnes But lackyng of him self may come of lownesse medefully For euery man of him self is more to lack than to prise . And therfore saithe the prophete Omnis homo mendax dax Euery man & woman of himself is fals and a lyer . And salomon saith that no man wote whether he is worthy loue or hate of god And so do man wote what he is worthe in goddes sight And asmoch as he is worth in goddes sight so moch he is worthe & nomore Therfore saith aristotle iiii . ethecorum xiiiic that the auaunter of him self is wors than the lacker of him self Iactator vituꝑabilior est quam vituꝑator Et idem dicit Ricardus de media villa super sentencias li.iii. di . xxviii . questione quarta .

Diues .

Whiche ben clepyd by the lawe false wytnesses

Pauper .

They that ben broughte to bere wytnesse and ben sworne to saye the soth / and do ayenst their oth . sayng fals or hidyng the treuthe and thing that shuld be saide / or transpose thinges that shulde be saide Or a man say thing for certein yat he is nat siket of though it be treuth that he saith And also he is false wytnesse that swerith a treuth with sligh spech for disceyt Suche maner folk seynt Austyn likneth to Iudas And moche folk saith he these dayes dispise the dede of Iudas / & yitt they doo the same that he dyd or elles worse For why saith he Altho that for mede bere false wytnesse / they selle Criste that is souerayne treuthe for mede Et est super illud Mt. Quid vultis mihi dare et ego eum vobis tradam . But such fals witnesses be wors thanne was Iudas For he solde crist for thritty pens . But many false wytnesse selle Crist for moche lesse / and sumtym for noght only to shewe malice or to be vengyd Iudas made restitucion of the money that he toke to bitray crist and wolde nat reioise it / but false witnesses these daies make no restitucion / but lyue by suche false synful lucre . Iudas bileuyd nat that Crist shulde rise fro deth to lyf . and deme the quycke and the dede But we beleue yat he rose from deth to lyf and shall come to deme al mankynde verry god and verry man And therfore cristen men false wytnesses . been more to blame thanne was Iudas .

The vi . chapter . DIues .

May al maner men bere wytnesse in doome .

Pauper .

Nay . for bonde seruantes shulde bere no wytnesse in causes of their lordes / neither ayenste them ne with them / but in asmoche as the cause touchith other of his seuauntes iiii . q̄. Scriminali . v. Item serui . Ne wymmen shulde bere no wytnesse of preef in causes of felonie / but in matrimonie and in causes of purgacion of wymens euyl name . they may bere wytnesse of preef . And wymen may accuse in causes of felonie Also no yonge folk with in xiiii . yere / ne foles ne beggers ne ful pore folk / ne hethen men . ne cristen men openly loosed of falshede / or onys teynt false and forsworne . ne open wycked lyuers and of euyl name / none of these is able to bere wytnesse / in dome bifore a iuge . vus Condicon sexus etas discreton fama Et fortuna fides in testibus ista reqre .

By false wytnesses the iewes slewe seint Steuyn / and by fals wytnesses they slewe Criste / and by false wytnesse the true manna bothe / and by false wytnes they wolde haue slayne the holy wooman Susanne . but god sauyde her and brought the false wytnesses to the same dethe . that she shulde haue hadde / if her witnesse hadde been true / and that was the lawe that tyme / and yit it is in manye londes . And if they disherite any man or woman / or do him lese any thinge by false wytnesse / they ben bounden to restitucion Also bacbiters forfete ayenst this precept / whiche by malice bacbyten them that ben gode / and by lesinges diffame theym Also flaters the falsly prise them that be wycked so to fauour them in their synne . And so bothe the bacbiter bacbyting the gode man / and the flaterer prisynge the wycked man haue goddes curse / that he yeuethe to alle suche / thus saynge . Ve qui dicunt bonum malum / et malum bonum . Wo be to al them that say the gode wycked / and wycked gode ysa . v. co. And namely they that ben nigh to lordes and to greate men and been their gouernoures or ther counseilours or confessours and to please them / and to flater theim be it neuir so false / and take none hede to god ne to treuth . but only to plese / and say nay or yhe / nat after the treuthe is / butt after the lorde wole haue it / and so harden him and blynde him in his folie . Such flaterers be lyke to a beest that is clepyd camelion . Whiche best changith his coloure after the thinges that be besides him / nowe white / nowe blacke . now rede / now grene / now blewe nowe yalowe / Right so suche flaterers chaunge their speche / after that they hope best to please ther lordes . and other men For nowe they speke gode of a man / whyle the lorde is his frende And if he falle enemy to hym / anone they speke him harme and velonye so to plese the lorde and other alsoo that ben that mannes enemyes . In presence of his frendes they speke a man gode / though they wole him no goode and in presence of his enemyes they speke him euyl And as the fane of the steple . turneth after the wynde . so turne flaterers and bacbiters their speche / as cumpany spekith that they ben in The mosel and the face . of the camelion is lyke a swyne . and an ape . For euery flaterer is a bacbiter And as a swyne hay moore lykynge to lye in a foule slough thanne in a faire grene / & with wrotynge of his snoute defouleth the place ther he goothe . so hath the bacbiter . more liking to speke of other mennys defautes and of their vnhonesties and synne thanne to speke of their godenesse and honestie / and wysly speche . Wroting vpon their defautes to appere & defoule their gode name And in that he is a flaterer he is lyke the ape / that what he seith other men do he wole do the same . For flaterers reule their tunge nat after the treuthe . but after the plesaunce and spech of other men But this beest Camelion though it be faire while it is alyue yit assone as it is dede it is ful foule as saith the maister of kind Right so suche flaterers and fair spekers that speke wele and doo ful euyl although they seme fair and worshipful / in this worlde . in the other world after their deth they shal be ful foule and fendes felowes / in helle peyne / but they amende them And al that speke wele and do nat therafter forfete ayenst this precept For they denye by their dedes the treuth that thei say with their mouthe Of suche . seint poul saith that with their mouth they knowlege them self to knowe god . but with ther dedes they denye it . Confitentur se nosse deum / factis autem negant . Tite . p ᵒ And therfore god warneth folke of suche false wytnesses that speken the treuthe with their mouth and denye it in dede . and saith thus Omnia quecunque dicerint nobis facite : scdm̄ vero opera eorum nolite facere . Mt xxiii . Alle thinge that they bydde you do / do ye it . But do ye nat after their wicked werkes .

The vii chapter

ALso these men of lawe that for mede mayntene falshede ayenst the treuthe . or for mede hyde the treuth that they shulde . mayntene / or for mede withdrawe them to suffre or lett falshede haue his forth . they forfet ayenst this precepte whiche forbedith al maner falshede . I rede on a tyme there were ii . men of lawe . duellyng in one towne The one at euyn came home from the assise . and the other axed him what he hadde wonne that day And he saide xx marke . and that he had right moche trauayle therfore . yhe sayde the other / and I haue wonne asmoche and more / to be at home . and nat to trauayl . Suche men of lawe and batteres of lawe that haue no conscience / may we le say that is wryten in the boke of ysaie the prophete Concipimus et locuti sumus de corde verba mendacii . &c. We haue conceyued . by study and by gode informacion knowyng of the treuthe / and of our owne herte / and of our contriuyng we haue spoken wordes of lesynge and of falshede And therfore rightful dome is turned bacwarde . and rightfulnesse stode from ferre and might nat nigh treuthe felle downe in the strete . and equite might natt entre / the treuth is al foryeten And he that went away fro wycked thinge / & wold haue lyued in pees & treuth he was open pray to false men Qui recessit a malo prede patuit ysa . lix . But wolde god that they wolde amende theym . and say that is writen the same chapter . Lorde god oure synnes been multiplyed bifore the / and oure synnes aunswere to vs for oure grete synnes been with vs and accuse vs . We knowe oure wytnesses . for we haue synnyde and lyed falsly ayenst oure lord god . We turnyd vs awaye and wolde nat go after oure god / to folowe him in treuth / but spake ayenste him falshede . and passing of goddes lawe for to endaunger the simple folk . Also prechoures of goddes worde that preche moore for wynnyng of worldly gode than for wynnynge of mannys soule . & seke more their owne worshyp . thanne goddes worship in theire preching and preche nat the treuthe / ne wole say men their sothes in rep̄uynge of their synnes . they been fals witnesses and do ayenst this precepte . For if they hyde treuthe in fauour of synners and wole nat preche ayenst their vyces . Or if they preche falshede and errour to shewe their wyt by curioust of spech / or preche high maters nat profitable to the people nat helply to mannys soule . alle suche prechoures ben clepyd false wytnesses . Also they that preche so harde ayenst the mercy of god / that they bringe folke in wanhope . And also they that preche so moche of the mercy of god and so lytel of his rightwysnesse that they make folke to bolde in synne / suche prechoures ben fals wytnesses of crist For al his mercy is medlyd with rightwysnesse and al his rightwisnesse is medlyd with mercy . Therfore dauid saith Vniuerse vie dni mīa et veritas . Alle the wayes and the domes of our lorde god been mercy and treuthe . Deus iustus et misericors . God is rightful and he is merciable . to alle that wole amende them . Alle prechours of goddes worde shulde be wytnesses of Criste . that is soueraigne treuthe . And therfore Crist saide to his disciples . Eritis michi testes in ierusalem &c. ye shal be wytnesses to me in Iherusalem . and in al iurye / and in samarye . and in euery londe to the last end of the erthe . Actuum primo co. And therfore prechoures shulde auyse them wel that they prechid no falshede / ne say no thinge for certayne that is in doute to them and that they hide nat the treuth that shuld be saide / and that ther lyf and their techyng accorde with the techyng and the lyf of Cryste For if they teche otherwise thanne Criste taught / and lyue natt as cryst lyued they ben false wytnesses to crist Cryst taught chastite . & commendyd pouert and lownesse And therfore if the prechoure of goddes worde be a lechoure and a carnal man proude of hert and couetouse . he is nat true wytnes of Criste And if he repreue in his dedys poue●t and chastite . & saye that criste was nat pore for mannys sake / he lyeth vpon Criste & he is to him ouirdone false wytnesse . For Crist saide that foxes hadde their dennys / and the briddes her nestes / but the maydens . sonne hadde nat where he might reste his hede / Mt viii.c. And seint Poule saide that Crist bicame man nedy for vs in this world to make vs riche with his myscheif Propter nos egenus factus est : cum esset diues : vt illius inopia diuites essetis . ii . corum . viii .

The viii chapter .

ALso alle ministres of holy churche / and namely men of religion . shulde be wytnesses of Cryst to edificacion of the people and of their neighbours / that ben al men and wymen And therfore men of holy churche ben betoknyd by galaad that is to say ▪ an hope of wytnesse For al their lyuyng in hert in worde in werk . and in clothinge shulde bere wytnesse to crist .

Diues .

How shuld men of holy churche bere wytnes in clothing to Crist

Pauper .

For in clothing they shuld shewe sadnesse honestie & lownesse / as nigh folowers of Criste / and wytnesses that taught sadnesse ayenst vanitie / honestie ayenst glotonye & lechery / lownesse ayenst pryde / & pouert ayenst couetise And therfore the outclothing of men of holy churche / and namely of men of religion shulde nat be to strayte . ne to short . to shewe . the shap of their body . for pryde and vanite and to tempte wymen / ne to preciouse ayenst pouerte / ne ouirdo ne feble ayenst their degree . and honestie of holy church / ne to syde ne wyde ayenst measure .

Diues .

Of this mater thou spake bifore . I coueyte no more to here therof . For as thou sothely saidest men of holy churche & namely men of religion passe in grete arraye and pompe / temporal lordes

Pauper .

Also as oft as the p̄st syngith his 〈◊〉 he representith the persone of Crist that dyed for vs alle vpon the tree . And by his clothyng and by his messe syngyng he berith wytnesse of Cristis passion . and shewyth that al that he doth in seyng of his messe / he doth it in mynd of cristes passion and if he haue no mynd of cristes passion after that his clotyng shewyth that he shulde be / he is a fals wytnesse in disceyte of his neighboure Therfore seint Gregorye saith that no man doth more harme in hooly churche / thanne he that hath a name and ordre of holynesse and lyueth wyckedly . Nemo amplius nocet in ecclia . quam qui peruerse agens nomen et ordinem sanctitatis habet .

Diues .

What betokneth the clothing of of the prest at messe .

Pauper .

The amyt on his hede / at the begynnyng betokneth the clothe that cristes face was hyled with in tyme of his passion / whanne the iewys hyled his face and bobbyde him / and badde him arede whoo smote him The longe aube betokneth the white cloth that Errowde cladde with crist in scorne as he hadde ben a fole . The fanō the stole and the girdel / betoken the boondes . Whiche Criste was bonden with / as a theef / in tyme of his passion . The fanon betokneth bondes of his hondes . The 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 betoken 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 turmentours 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 hondes . 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 men 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 tokene● 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 commaundementes and the counseyles of crist in the gospel by ye whiche men of religion & of hooly churche ben bounden passynglother to serue god The chesible betokneth the holy clothe of Criste withouten seme alle wonne in one whiche betokneth parfyt charite The mytre on the busshopes hede with the hornes betokneth cunnyng of two testamentes olde & newe whiche cunnyng he owith to haue and to teche with two . tunges / with tunge of dede . & with tunge of speche & shewe them both in dede by gode example yeuynge . & in speche we le techyng / & that betokenyth the ii . tunges 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 cunne goddes lawe & prech it with tunge of dede & gode example . & 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 bounde to the tunges 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 ꝑuertyd .

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 cristen man to duelle therin / but only hethen peple that had slayne cristen people . & by the swerde kept this londe that they wanne of cristen people Therfore Bede de officio diuino saith that it betokneth ii tunges that men of holy church owe to haue as I haue saide And therfore they ben cleepyd tunges Also the p̄stes crowne betokneth the crowne of thornes on cristes hede and the dignitie of the presthode . And his shauyng as saith the lawe / betokeneth pouert in soule / and forsaking of worldly godes .

The ix . c . DIues .

What betokneth the busshoppes crosse . in maner of lyuyng .

Pauper .

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 him 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 mine 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 them 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 ꝑ primum / medio rege . parce ꝑ ymum 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 man 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 commaundementis . he is a lier / there is no feith in him .i. Iohannis socūdo 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 in 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 womans & euer hathe be a cruel mansleer and a false lier : as criste saith in ye same gospel

Diues .

Telle me I praye the / hou wyttnessis shuld haue them in dome for to be treue witnessis /

Pauper

The witnessisī dome and the iuge also shuld be indifferent to both perties and saye the treuth for both perties . And the iuge may not by the law take mede to deme treuly / ne the witnesse may nat by the lawe take mede to bere trewe witnesse . Moch more than ye witnesse oweth to take no mede to bere false witnese . ne the iuge to yeue vnrightful dome .xiiii. q̄. Nōsane Nethelese the witnesse may lefully take his costis of him that bringe the him to witnesse / And if a man see that his neighbore shuld fall in his truth and lese his right for defaut of witnesse / if he know ye treuth and may bere witnesse in the cause . but he bere witnesse & saie ye treuth for saluacyon of his neighbore . elles he synneth greuously though he be nat brought to bere witnesse . And in that case men of holy church may & owen to bere witnesse : so that it be not in cause of blode ne of greuous syn And if a man take meede for his witnesse . he is bound to restitucyon

The tenth chapter . DIues

to whom shal he make restitucion :

Pauper .

If he toke mede to bere fals witnesse . though he bere treue wytnesse . or no witnesse / he shal make restitucyon . nat to him that yaue it . For he is not worthy to haue it ayen . syth he yaue it for falsehed and for synne . But he shal make restitucion to him ayens whom he toke it to do him wrong / And in the same maner shal make restitucion if he toke mede notte to bere witnesse . but for to be stylle . and nat saye the treuth And if ye witnes take mede to say the treuthe / he shalle make restitucion to him that yaue it to him in help of his right / For it was leful to him so to yeue . but it was nat lefulle to the witnesse so to take / And if it be in doubte for what ende the yifte was youen : thanne he shal make restitucion and yeue it ye pore folke by the doome of holy church / Hec Reymundus li. ii . ti. de testibus .

Diues .

hou many witnessis be nedful in doome .

Pauper .

After that the cause is : so most be the noumbre of witnessis / And after the persone or the persones been ayens whom the witnessis been brought / For ayens busshopis and preestis and ayens men of holy church & ayens persones of temporalle dignitye most be brought more witnessis and of more worship . than ayens symple folke :

Diues

Why so

Pauper .

For there shulde no man be in dignitye neyther speiritual ne temporal : but treue folke . to whos treuth men shuld yeue more credence . than to spech of simple folk which knowen not wele what is treuth . ne what is false . What is ꝓfitable to the comonte . ne what is noyous . and ofte ful litil dredyng god / Also persones in dignitie in that they be soueragines & iuges and gouernouris of the peple . for ther rightful domes : and suntyme for vnrightful geten them moch hate of the people . and oft withoute gilte and for ther good dede . and so they haue many aduersaries / For it is not in ye power of the gouernoure to please al But nedis either he most offende god . or elles men that dreden not god / And therfore the iuge shalle not lightly leeue a few witnessis ayens such persones / Also if persons of dignite might lightly be dampned by the symple folke . the people shulde be to bolde ayens ther soueraignes and litil set by them And so dignitye both spiritual & temporal shuld be in despite and come to nougt / And therfore suntyme it is better to suffre a shrewed prelate or a curat and a shrewed man to regne : thanne lightly att the requeste of the people to despose him / but his syn be wel open and wele sclaunderouse & noyous

Diues .

Is ther any caas in which it is leful to stonde to one wytnesse

Pauper .

in that is no preuidice to a nother / it is lefulle to stonde to one wytnesse As if it be in doute whether a child be cristenyd / or a churche halowyd . or an auter / or vestment halowyd . Also by assente of bothe ꝑties men may stonde to the wytnesse of one Also men may stonde to the wytnesse of the preest seyng that his parisshyn is amendyd if the synne be nat open . Vt dicit hostiensis . in summa li. ii . Rubrica de testibus . S. quotus est numerus Also the wytnesse shal say for certeynte that he knowyth for certeyne / and sey in doute thinge that is to hym in doute .

Diues .

Ofte a man wenyth to be syker of thinge and he is disceyued

Pauper .

If he do his dever to knowe the treuth / though he be disceyued so sayng ayenste treuth / he synneth nat dedly For it is nat his wylle to bere fals witnesse .

The xi . chapter . DIues .

Is a man bounde . to kepe counseyl of thing that he knowith by priue telling

Pauper .

That a man knowyth . only by shrift he is bounde to kepe pryue & no wytnesse bere therof For he knowith it only as goddes pryue minyster . But if he knewe it nat only by shrifte . but by other weye thanne by his telling that is shreuyn to him therof / if it be suche that it be greate harme of the comynte / or of any persone / thanne he is bounde to tel it oute for saluacion of his euen cristen / sauynge asmoche as . he may the persone that tolde it hym . so that he be ware of more harme by his tellinge If it be suche that it be nat to harme of the comente ne to greate harme of any persone if he haue bounde him to counseyl he shal nat be it a knowe for no biddynge of his soueraigne For it is a lawe of kynde to kepe counseyle that man knowith by counseyl / if the kepyng of counseil be nat ayenst charite For ayenst charite may no man be bounden neither by biheest ne by othe . And for to discoure counseyle that is tolde thim for counseyl whanne he may lefully kepe it counseyle it is a falshede . And therfore the wyse man saith / that who so discureth the priueties of his frende he lesith faith Ecclesiastici . vicesimo septimo . For that is the manere of false freendes that whanne they turne to eneminyte . than to telle the priuetyes of ther frendes to shende them / as saithe the wyse man / Ecclesiastici vio. wytnesses must accorde in the thing and in the persone the place & in the degre / and in the tyme . If one wytnesse stonde ayenst many wytnesses / his wytnesse is nought but he be writen with them in any instrument . If the wytnesses contrarie amonges themself / the iuge shalle deeme aftere the more partie / butt the lesse partye passe the other partie in worship . and dignitye / and in gode name Or elles if their witnesse be more semely to the treuthe / and that they preue better their wordes thanne the other ꝑtie / but that must stond in discrecion of the iuge . They that shal atteynt other witnesses must be mo in nombre and of mor worship and of better name than the other were . If wytnesses ben euen in bothe ꝑties in nombre / & in dignitie / the iuge shal deliuer him that stondeth for giltye / for mercy must be principal vertue . in the iuge And therfore saith seint Iames that mercy enhaūsith the dome . Hec in sum . conf. li. ii . ti. de testibus . Also ther is wytnesse of dede & by dede withouten wytnes of worde / as whanne the dede shewith the self Distinct xxviii pri usquam . Ther may no man be iuge . and wytnesse and accuser to gydder in the same cause / but in cas. the iuge may be wytnesse of treuthe to excuse iiii / q̄. . Nullus . vnquam . In euery dome muste be foure maner persones / a iuge / accuser / defendour and wytnesse ibidem In cause of felony of a grete syn shulde no man be wytnesse ayenst the gilty . that had borne wytnes ayenst him bifore in any doome . for it is a token of enemyte . iiii q iii. testes . S Item in criminali . The wytnesses shuld be worshipful true and sadde . ibidem Such folke shulde be wytnesses in doome that knowe best the treuthe . xxxv q̄. / S. i. By wytnes of one shalle no man ne woman . be dampned / butt his trespasse be so open that the dede shewith the self . iii. q iii. testes . Et deutro xix . et numeri xxxv . Noman is sufficiente wytnesse in his owne cause . xv . questione tercia . sane in fine Item quarta questione tercia . testes . S. Item in criminali . Post me . Euery man may be wytnesse in dome ayenst hymself but nat for him self quarta q̄. S. i. The defendoure may forsake wytnesses that ben his enemyes . quarta . questione . tercia Testes . Noo man may be compelled by the lawe to bere wytnesse . ayenste his owne kynnesman / ne ayenst any of his nigh alyaunce . ibidm̄ An heretike and an hethen man may ber̄ witnesse ayenst a nother heritik and ayenste a nother hethen man . in helpe of a cristen man But ayenst a cristen man shulde they bere no wytnesse . xxiiii qōne i. mirantur .

The xii . chapter .

HE that is vnable to be a prieste shulde bere no wytnesse ayenst a preest in cause of felonye and of grete synne .ii. q̄. . ipsei . aplin . He that berith fals wytnes forsaketh crist souerayne treuth xi . q iii. abiit . If prestes or dekenes be taken with false wytnesse berynge / they shulde be thre yere suspendyd from their office . and do harde penaunce .v. q̄. . quis in fi. Euery false wytnes shuld do vii . yere penance .xxii q̄. si qs And by the lawe . he is vnable to euery office and lauful dede of any worship / worthye to leese his godes and to be beten and harde chasticed and punysshed / & the same peyne is he worthy that bryngith men wytingly to bere false wytnesse / xxii . q v. si qs se. And as the lawe saith there he shulde fast xl daies in brede & water / and vii . yere folowyng do harde penaunce / & neuir after he without penaunce of sorowe and contricion for his synne And al that were assentyng to false wytnesse and to periury / shuld do the same penaunce ibidem . The wordes of wytnes shulde be taken to the best vnder stondyng and moost benigne . Extra libro ii . ti. de testibus . co. cum tu . The wytnesse that ayen / saith him self is of no credence . Extra li. ii . ti. de ꝓbationibus co. Licet . Men shulde stonde to the firste speche that man or woman saith in his cause if he varie a nother tyme . e. ti. ꝑ tuas If the witnesse by distraction say amys / it is leful to him anon to amende his speche . but if he abyde with an ynterual / though he chaunge his worde and amend it / he shal nat be accept ne herde Extra . li. ii . ti. de testibus cogendis . c o preterea wytnesse in dome shulde natt be herde ayenst him that is absente . but he were obstynate and wold nat come Extra de testibus c. ii . He yat saith first the treuth must be taken for one wytnes . e. ti / in omni . If a man haue sworne to the partie nat to bere wytnesse of the treuth / with the other ꝑtie . his othe is vnlefulle . And therfore nat withstondynge his othe he may bere wytnesse of the treuthe . e. Intimauit .

No man shal bere wytnesse to a nother in his cause if he haue the same cause . or any lyke that / to spede for him self For suche a persone is suspect that he wolde doo fauoure to a nother mannes came to haue him fauourable to him in his cause . e. ti. personas . No mannys wytnesse shal be resceyued in dome in preiudice of a nother / but if he swere though the witnesse be a man of religion . e. ti. nuper . The honestie and the worshippe of the wytnesses is more to charge than the multitude . e. ti. in nta For to discusse irregularite of bygamye / both lewde man & lewde woman . may be taken for wytnesse . e. ti. tam is . Seke folke & pore folk may nat be compellid to come bifore the iuge / & to bere wytnesse But the iuge may sende to them wyse men to wyt of them the treuth . e. ti. si qui. Euery man and woman shulde hate false wytnesse / for god hatith fals wytnes as saith Salomon Deus odit testem fallacem Prouer. vi / And euery lyer is a false wytnesse and ful of gyle And the sodeyne wytnesse disposeth and ordeynethe a tunge of liyng For he that is redy to bere wytnesse bifore he be auysed / he disposeth him to lye Prouerbi .xii. But as Salomon saith The false wytnesse shalle nat be vnpunysshed . and he yat spekith lesynges shal perisshe . Prouer. xix . Ferthermore leue frende . ye shalle vnderstonde that ther ben thre maner of wytnesses .

The xiii . chapter .

THer is a wytnesse abooue vs that knoweth alle and may nat be disceiued / that is god that seeth al / and he shalle at the day of dome be to vs bothe iuge and wytnesse . Ego sum iudex et testis . I am iuge and wytnesse . saith oure lorde god . Ieremye xxix And Iob saide . In heuene is my wytnesse / and he that knowiy al my counseil . is aboue in high And ther is a wytnesse within vs that is oure conscience . For as seint poule saith . oure ioy is witnesse of oure conscience And ther is a wytnesse withouten vs / and that is our nighbour & all creatures that shal bere wytnesse ayenst vs at the dome bifore the high iuge . but we amende vs by tyme and deme we le oure self For moyses saide . Testem īuoco celum & terram . I clepe heuene and erth to witnesse / that if ye make to you any lyknesse / or ymage to worship it & breke goddes lawe / ye shal sone perisshe . Deutro. quarto . And in an other place he saith thus . I clepe heuyn and erthe to wytnesse that I haue sett bifore you lyf and dethe / gode and euyl blessyng and curse . And therfore chese the lif that ye may lyue and & loue your 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 therfor 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 xiᵒ

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 conscience . 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 imbecilles et dormiunt 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 cristen man . butt thou lyue as a cristen man / elles thou art dede in soule and worthy to die withouten 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 in 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 forsaken 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. commaundementes 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 . ayenst 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 / plentee 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 m̄●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 offendid wole stonde 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 whan 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 trumpe 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 woman to aunswere for him self / no man ꝑ 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 wi● 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 wend vp & mete with criste in the ayre . as saith seint poule To his children Crist shal say Venite . &c: Come ye my faders blessyd children & take ye the kingedome of heuen that was ordeined to you before the begynnyng of ye worlde . But to these bestial folke . & wycked lyuers to the proude to the couetouse . to the enuiouse / & to lechouris . glotouns . and to vengeable folke . his voice shal be ful dredful and ful bitter whanne he shal saye to them Discedite a me maledicti etc. Wende ye hens fro me ye cursed wretches into the fier of helle withouten ende . there to dwelle with the fende and hys aungelis And so he shal send them to sory place and to sory cumpany withoute any remedie / was ther neuer thunderblast so dredful as his voice thanne shal be to theim that shal be dampned / And was there neuer songe so mery . ne me . lodie so likyng as his voice shal be thanne to al that shal be saued . And therfore deme welle thy silfe here : that thou be not dampned there Stond here to the saw of ye greate queste of treue witnesses . Wich I haue nempned to the and demethisylfe therafter / And be treue domesman of thisylfe or els thou shalt haue the same q̄st . ayens the at the dredful dome . And therto alle aungelis and archaungelis and al the seyntes in heuen and alle creaturis shal than bere witnesse ayens the and axe vegeaunce on the / Thanne as sayth Iohn crisostom super illud . Plangent se omnes tribus tre et c. The aungelis shal bryng forth the crosse . the spere . the nayles . the scourges . and the garlond of thornes with which criste suffered his passion . Thanne shal crist sit on high to deme ye qcke & the dede / he shal departe the gode from the wycked and sette the gode on the right syde . the wycked on the liftesyde / He shal turne him to the wicked on the liftsyde and shewe theym the crosse . the spere the nayles . the scourges and the garlond of thornes and his woundes alle fresshe which he suffered for alle mankynde . and saye to the wicked on this wyse / Ecce miseri et ingrati quanta ꝓvobis sustinui ꝓpter vos homo factus sum &c. Se ye vnkynde cursed wretches what I suffered for your sake For whan I was god & kynge of kynges and lord of lordes and neuer had wyst of woo . for youre sake I bicam man for youre sake I suffered to be beten and bounde . be spateled and despised be nailed to the crosse crowned with thornes . stongen to the harte with a spere . and was slayne dispitous deth as ye maye see to bye you from endles deth . Where is the raunsom of my blode where be the soules that I bought so dere : where is the seruice that ye shulde haue don to me : where is the loue that ye shuld haue shewed to me : I loued you aboue alle creaturis / I loued you more than I dyd myn owne worshyp Forwhy . for youre loue I putte misylfe to sorowe and care . And ye loued more a lytel mucke and a lityl luste of the flesshe . than ye dyd me or my rightfulnesse : and lityl or nought wolde do for my loue / For whanne I was hungry ye wolde not fede me / whanne I hadde thurst . ye yaue me no d●●h whanne I was naked / ye hilde me nat / whanne I sought myne harborowe : ye resceyued me nott whanne I was seke and in preson : ye visited me not / And therfore wende ye hens from me into the fier of helle without end there to dwelle with the fende and hys aungelis / O. sayth seynt Gregori thou synful wretch what shalt thou do . fle may thou not . ne hyde the may thou not . and if thou apere as nedys thou moste thou art but shent / for yer thou shalt haue al thyng ayens the / Aboue ye thou shalt haue the dredfulle domesman redy to dampne the On the right syde thou shalt haue the wicked werkes to accuse the On the lyft side the foule fendes redy to drawe the to helle / Byneth the thou shalt haue ye endles depnes redy to swolow the in / withouten the thou shalt haue al the worlde on fier redy to brenne the / within the thou shalt haue thyn own conscience worst of al / gnawyng the and fretynge the withouten ende Thanne as sayth the wyse man Alle creaturis shal feight ayens vs / Sap vo. Thanne as saythe the greate clerke / Crisostomus . heuen erth water sonne mone night and day & al ye world shal stond ayens vs in witnesse of oure synnes And though al thing wer stil oure thoughtis and oure conscience / and oure werkes / shal accuse vs and stonde witnessis ayens vs / Therfore seynt austen in his omelie super illud Estote misericodes sayth thus Brethern take ye hede to the mercy of god : and to the harde dome of god : Nowe is tyme of mercy . after it shal be tyme of dome Nowe god clepeth ayen that been turned a weye fro him : and foryeueth them ther synnes that turne ayen to him : and he is ful pacient and abidethe of wrech that men shulde turne them to him and be saued . And anon as sinners turne them ayen to god he foryeuethe synnes that been passed & bihetith ioyes to coming Now god stireth and monestith them that been slaw to gode dedi● he confortith them that been diseasyd / he techith them that be studiouse / and helpith them that fighte ayenst vices He forsaketh no manne woman that traueyleth to doo wele if they clepe to him He yeueth to vs that we shulde yeue ayen to him to please him whanne we haue offendyd him For we haue nat youen him ne wherwith to queme him / butt that we take of him The tyme of mercy is ful grete . I pray you bretherne alle lete ye natt this tyme passe you . but take ye it while ye may After this tym shal cumme tym of dome whanne men shal doo harde penaunce withouten fruyte / for itt shal nat helpe them Thanne synners that had their welth in this worlde shal sigh and say with grete sorowe Quid nobis profuit superbia &c. What hath profited to vs pride / what hath nowe holpen vs oure pompe : oure boost / oure richesses : Al thies ben passed awey right as a shadowe . These been the wordes of seint austyn .

The xv chapter .

THanne they that shal be damned shal say a sawe of sorowe that neuir shal haue ende . De fecit gaudium cordis nti . versus est in luctum chorus nt . cecidit corona capitis nostri / ve nobis quia peccauimus . The ioye of oure hert is done and past away / to sorowe & care is turned oure pleye . the garlonde of oure hede is falle to grounde / that euir we dyd syn welaway the stounde . Trenorum . quarto . Therfore leue frende take we to vs the tyme of mercy & amende we vs while we may for elles we shal nat whanne we wold And the lenger that god suffrith folk to reigne in their synne / & the more pacience that he hath with theym the 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 sheting in this bowe is crist And the more that ye bowe is drawe abak / the harder it smyteth whan 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 honde and drawith them atwynne / so Crist at the doome . shal sett the wrong lyuers on his left honde . the rightful lyuers on his right honde / & sette the arowe in his bowe / that shal be the dredful sentence 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 wrong lyuers he shal say . Wende ye hens fro me downe into helle peyn . With outen ende . Of this bowe the ꝓphete saith Arcum suum tetendit & parauit illum . 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 metuentibus te significationem : 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

Pauper .

Ther is dome in special / and dome in generall . that shalle be in the laste day of this worlde Dome in special . ech man hath anone as he dyeth And therfore crist saith . Nunc iudicium 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 frendes 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 hethen men 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 ꝑuerted by iiii . thinges as saith the lawe xi . q̄. . 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 therfor ther shal no fals witnes ne slight of men 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 him 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 spent them And the lettres and the tayles of oure conscience . shal aunswer̄ 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 cunnynge . Thanne the soueraigne iuge shalle axe of vs aunswere of his benefices in the plurel nombre saynge . Esur●●● &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 in 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 manquellers lechoures and to al wycked doers Thanne men shal yeue aunswere 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 crumme of brede in his brede skep of euery droppe of drynke of his barel and in his tunne & in his vessel Also Criste shalle axe rekning by hole mesure . For as Criste saith in the gospel . men shal ther reken and yeld to the lest ferthing 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 rewardyd / the gode in blisse the wicked in peyne Thanne the honde of god shal write in the conscience . of euery man and woman that shal be dampnyd these thre wordes . Mane techel phares . Whiche iii. wordes he wrote on the the walle of the kinges hall Balthasar . to his dampnacion Danielis vo.c. which vision apperyd to the king in tyme of the greate feest that he made in dispyte of god / and made men drynke in the vesselles of goddes temple / whiche vesselles wer halowed to god . For Mane is to say in englisshe . God hathe nombred thy kingdome and dayes of thy reigne and made an ende therof . Techel . is to saye / thou art weyed in a balaunce / & thou weyest to lytel . Phares . is to say thy kyngdome is departed from the For after the dome the synful man may no lenger loke after the kingdome of heuene which was ordeyned to him if he wold haue deseruyd it But thanne he shal be departyd fro that kingdome yat he hath loste by his folye . and go to prison of hell withouten ende whiche he hath deseruyd For than Criste shal say to euery man and woman Tolle quod tuum est et vade . Take that is thyne . and that thou haste deserued and goo thy wey / to heuene if thou haue do we le / or to helle if thou haue do amys and nat amendyd the. Thanne al wycked cristen men shal be demed and dampnyd / but hethen men shal be dampned and nat demyd For as Criste saith in the gospel He that bileueth natt in Criste nowe / he is demyd Summe shal be demyd and sauyde / as gode cristen men comyn lyuers . And summe shal be saued and nat demyd / as men of perfection / For they shal deme other as crist saiy in the gospel Dos qui reliquistis omnia . &c. ye that haue forsaken al worldly godes for my sake / & folowed me in pouertie and in perfection / ye shal sytt on xii . sety● demyng the xii . kynredes of israel . that is to say / all that shal be demyd .

The xviii . chapter . DIues .

It is dredeful thing to thynke on this dome .

Pauper .

It shal be more dredeful to here it and to se it / & moost for to fele it . and namely to riche folke that haue resceyued many godes of god & nat spendyd them ne dispensed them to his worship And seynt gregory in his omelye saith / the more the yiftes of god come to a man / the more wexe reknynges & aunswere of the yiftes . Therfore seint Iames spekithe to you riche men in this maner Agite nunc diuites &c. Nowe ye riche men do ye so that ye may saue your self / wepe ye and wayle ye for your myscheuys that shall falle to you but ye amende you . youre richesses ben roten / your clothes be mothe eten / your gold and siluer is rustyd and the ruste therof shal be wytnesse ayenst you at the dome . and ete your flesshe . as fier . For ye kepte your goode so harde from the pore folke / therfore ye haue tresourid wrath and wreche to you in the laste dayes . Iacobi v.

Diues .

We le is hym . that is we le dede

Pauper .

And wele is him that wele lyueth For as seint Austyn saith He that lyueth wel may nat euyl die Therfore as I saide firste Deme we le to thy self / and of thy self For as Salomon saith The true wytnesse deliuereth soules of wo bothe in his owne and in many other Prouerbi . xiiii . And as the ꝓphete saith Seke ye vp oure lorde god with almesse dede . While he may be founde . clepe ye him while he is nigh . Nowe he is high now he clepith vs to his mercy Nowe he may be founde benigne and bonour to alle . But after the dome and after oure deth / he shal be fel and fiers to vs . but we amende vs . Thanne shalle we fynde no mercy but that we deserue by our lyf And therfore leue frende doo ye as seint Poule saith Dum tempus habemus operemur bonum . ad omnes . While we haue tyme worche we gode to al. And the wise man saith what gode thyne honde may do / do it besily while thou might / For ther shal be noo worching reason ne cunnynge / ne wysdome . after thy dethe to wyn the mede Ecclesiasttes ix . Therfore Crist saith in the gospel that ther shal cumme a nighte whanne no man shal worche to wynne him mede The day is oure lyf / the night is our deth . for be we dede we may no more worche to wynne mede . ne to amende vs .

Here endith the viii . precepte . And begynneth the nynthe .
DIues .

God sende vs grace to doo as thou sayst . I thanke the for this informacion / for I hope it shal do profyt Now I pray the that thou wylt enfourmme in the ix . commaundemente

Pauper .

The nynthe precepte is this Non concupisces domum ꝓximi tui . Exodi . xx . Thou shalte nat coueite thy nighboures gode with wronge / house ne londe In the viii . preceptes bifore god forbedith all wycked werkes . In these ii . last he forbedith al wycked wylles and consent to synne For of wycked wyl cummeth yuel dede And therfore Criste saith in the gospel / that oute of the herte . cometh al maner synne . for with outen wylle and assent of the hert is no synne done . De corde exiunt cogitaciones male / homicidia adulteria fornicationes / furta falsa testimonia / blasphemie . Mt. xv . Therfore seint Poule . saith that couetise is rote of alle euyl . And therfore god forbedith al wycked couetise . bothe of the worlde and of the flesshe Couetise of the worlde is clepyd couetise of the iye . in other mennes gode Couetise of the flesshe is clepyde wylle to lechery and to glutony . And righte as a wycked wede is clene clensyd oute of a londe whan the rote is drawen away / and til whan ne the rote is drawen vp / the londe is nat clene clensyd ne wel wedyd / and bodily seknes is nat wele cured ne helyd tyl the roote of the seknes be thus distroyed Right so mannys soule and womans may nat be clene clensyd of synne . ne goddes lawe may natt be kepte / til couetise of the herte whiche is rote of al maner synne and of all gostly sekenesse be drawen oute of the londe of mannes hert / and distroyed . And therfore whanne god hadde youen viii . preceptes by whiche men shulde flee al wycked werkes / he put therto other ii . preceptes ayenst false couetise / bydding that men shulde put wycked couetise oute of hert For false couetise is principall . letter of kepyng of goddes lawe and rote of al wickednesse Therfore in this commaundement god forbedith principaly false worldly couetise . and specially of thinges nat mouable by themself whan he byddeth that thou shalt nat coueyte thy nighboures gode with wronge house ne londe . In the seuynth precept god forbedeth the dede of al wrongful takyng whan he biddeth the nat stele In this heest he forbedeth al maner wrongeful desire and mys couetise of any mannys goode / of house / of londe / of golde / of siluer / of cloth of corne and of all such other thinges that may nat stire themself .

This precept is principaly ayens false purchasoures / that for false couetise ben besy to begyle . and with falshed to robbe men of house / and of londe & put theym oute of their heritage . To suche false purchasoures god yeuethe his curse and saith thus . Ve qui cogitatis īutile et operamini malum in cubilibus vestris . &c. Woo be to you that thynke vnꝓfitable thinge / and worche wycked thinge in youre beddes in the morowe whanne ye may nat slepe For thanne they caste gyle and falshede ayenst their euencristen . They haue couetyd other mennys feeldes saith he / and by might take them away from them / and robbe them of their houses / & falsly chalenge the man and his hous and his heritage For ofte they chalenge men for bonde / and so entre into their house and londe . and haue alle their heritage with goddes curse . Michee . ii . Also god yeueth them his curse by the prophete ysaie ther he saith thus Ve qui coniungitis domum domui . et agrum agro copulatis &c

Wo be to you that falsly ioyne house to house / & couple felde to felde / to the ende of the place that ye may say / all this is myne and noo man hath ought within me .

Wene ye saith god that ye alone shal duelle vpon erthe . This false couetise saith he sowneth in myn erys And therfore many a fair house and grete shal be forsaken / and no man ne woman duelle therin . ysa . v. And thus the wise man saith Non at tingas terminos paruulorum &c Touche nat the boundes of the smal pore folke . to reue them of their right . and entre thou nat in to the feelde of faderles children . to putte them oute of their heritage For almighty god that is ther nigh frende shal mak their cause ful greuouse and ful hard ayenst the Prouer. xxiii .

The ii . chapter .

WE fynde in holy wrytte the thrid boke of kinges xxi . c . That ther was a kinge of israel that hight Achab / and ther was a man duellyng by him that hiȝt naboth that hadde a faire vyneyerd that lay nigh the kinges paleis / and therfore the kinge desyred gretly to haue it / and saide to naboth . yeue me thy vyneyerde . and I shal yeue the a better ther. fore . or elles asmoche money as it is worthe Thanne naboth saide god forbede that I shulde chaunge my faders heritage . I wole neuir chaunge it ne selle it . Thanne the kinge was wroth and for malancoly leyde him on his bedde . & wolde nat ete ne drynke . The quene Iesabel his wyf come to him and axed what him ayled The king saide that he had spoken to naboth to haue his vyneyerde / and he wolde nat graunte it him Thanne Iesabel the quene saide Be of gode confort and take me thy rynge and I shal yeue to the. the vyneyerde Thanne she wrote lettres in the kinges name to the principalis of the citee vndre the kinges signet . And badde them gadre their courte to gidder and make a solempne fastynge so to blynde the people with ypocrisie and bad them ordeyne . two false wytnesses / which shuld accuse naboth . and say that he spak euyl of god and of the king and so dampne him as gilty and stone him to the deth and so they did For it was the lawe that who so spake euyl of god or of the king or cursyd them he shulde be slayn whanne Iesabel hadde tidinges that naboth was slayne / she came to the kinge and badde hym ryse vp & be mery & take the vynyerd to him for naboth was dede And anone the kinge rose & wente into the vyneyerde & toke it to him Than at the bydding of god Ely the ꝓphete met with him & saide to him in goddes name Thou hast slayn and thou hast that thou couetist . But I tel the it forsothe in the same place there the houndes haue lykked vp the blode of Nabothe / houndes shal lycke vp thy blode / and houndes shall ete thy wyf Iesabel . and houndes & briddes shalle ete thy body / and god shall distroye thyne householde . and sle al thy kynred / and thyne alyaunce / and sone after it fel so And thus of false couetise / came periurie / false wytnesse . murdre / & manslaughter and distruccione . of the kingdome . we rede also in the passion of seint Beatrice that there was a false couetouse man whos name was Lucres . And he coueytid moche the place of seynt Beatrice And for couetice to haue ye place he accused her to an hethen iuge . that she was a cristen woman And so by his accusacion she was slayne . For she wolde nat forsake Cristene Cristes lawe . Whanne she was thus dede / Lucres entryd into her place to haue it in possession And for ioye of the place he made therin . a grete feest to his frendes And whanne he was moost mery and iocunde in the myddes of the feest a yong soukyng childe that was there in his moders arme sayd al alowde that al men might here it Audi lucreci . Here nowe Lucres Thou hast slayne / & thou haste entryd falsly into this place and haste it at thy wylle . But nowe thou art youen into the mighte & into possession of thy moste enemy And anone in tyme of the feest bifore al his freendes and his gestes / the feende entryd within him / and iii. oures to gidre so for trauelyd him and so rent him before them al til he slewe him and for his fals couetise bare his soul to helle Here thou might se what perel is to purchace any thing amys by false couetise And therfore if thou haue purchased any thing falsly / or if thou occupye any thing mys purchased looke that thou make restitucion for saluacion of thy self / and of thyne heyres For it is a comen prouerbe De male q̄sitis vix gaudet tercius heres Of euyl goten gode ye thrid heire vnneth hath ioye .

The iii. chapter . DIues .

If I hadde oughte purchaced a mys my self . I holde me bounden to restitucion / but of my former faders purchace haue I nought to do whether it were rightful or nat rightfulle . Butt that they lefte to me I wyl kepe it as the gode man Naboth dyd of whom thou spakfull ate

Pauper .

Naboth wolde haue kept stylle his fader heritage that longyd to him by right / & by discent of heritage . But if thou kepe any thinge wyttingly that thy former faders purchasid falsly . in that thou kepist nat thi faders heritage as naboth dyde . but thou kepist other mennys heritage to whiche neither thou ne thy fader hadde right And therfore but thou mak restitucyon thou shalt rewe it and al thyne heires . as Achab dyd and his heires . Whiche loste nat only that they had mysgoten of naboth by murdre . and by gyfe / but ther●o they lost . their lif / their worship and theire heritage for euir . I rede that ther was a grete man whiche did moche almesse / & for his almesse . god wolde haue him saued It by fel in an euenynge he romyd alone vndre his wode side by his place . ther came an aungel in a mannes lyknes & bad him go with him Sodenly they were to gidre in a depe valeye / and in the myddes of the valey was a depe pytt ful of fyre smoderinge medlyd with pitche and brymstone . ful foule stinkynge . Thanne the aungel bad this man loke into this pytt . He lokyd downe / and there he sawe thre galowes stonding in the fire On the ferthest henge a man by the tunge . on the secounde henge a man by the hondes / but on the thridde henge no man . Thanne the aungel axed him what he sawe . and he tolde him al the soth . Thanne saide the aungel . He that hangith by the tunge is thy faders fader / which purchased the place that thou duellyst in / by gyle of his tunge / by false othes / by leesynges / by periurie / by false wytnesses / and dyd many men forswere them / and therfore is he principaly punysshed in his tunge / and haungith by his tunge in this orrible fyre and shal do withouten ende for he wolde nat make restitucion . He that hangith on the secounde galowes by the hondis is thy fader whiche kept stylle by mighty hond that his fader myspurchased / and wolde nat make restitucion The thridde galowes in whiche hangithe no man been ordeyned for the but if thou amende the and make restitucion Anone the aungel passyd aweye from him . and he was delyuered ayen vndre his woode syde .

The nexte daye after he sent after the heires of the plaace and made restitucion . His wyf and his children were fulle sory . and saide vnto him . Allas allas nowe been we alle beggers . Thanne he aunswerid & said Leuer I haue that we begge in this worlde / thanne to brynge you al and me into that endelesse peyne tha I sawe And better it is to vs for to lese a place in erthe to whiche we haue no right / thanne to lese oure place in heuene bl●sse withouten ende .

Diues

I assent wel to thy spech / say forth what thou wylt .

The iiii . chapter . PAuper .

Many harde vengeaunces haue fallen for false couetise Giezi was smyten with foule miselrie For couetise made him to sel the helth of Naman / whiche helth came only by the grace of god . iiiio. ℞. v. c. For couetise iudas solde Cryste . goddes sonne for thritty penys . and betrayed him / & after he went & henge him self tyl his bely brast And there his bely braste / & there the deuyl that was in him flewe oute and bare his soule with him to helle .

Diues .

Why went natt the feende oute at his mouthe .

Pauper .

For his mouth hadde touchyd cristes mouthe / whanne he kyssed crist in gile and sayde . Hayle maister .

Diues .

Thy skyl is gode say forth what thou wylte .

Pauper .

Also for couetise an any and saphira his wif died sodeyn deth & dispitouse bethe for they lyed to the holy ▪ goost . & forsoke their money to seint Petyr For couetise Nachor was stoned to the deth / for he stale golde and clothe ayenst goddes forbode Iosue vii . We fynde in the lyf of seint Barlaam yat on a tyme an archer toke a nightyngale and wolde haue slayne it God yaue speche to the nightyngale . Whiche saide to the archer / what shal it proufyt to the to slee me . Thou maist nat fylle thy womb with me I am so lytel Saue my lawe and lett me fle and I shalle teche the thre wysdomes whiche if thou kepe wele they shal do ye moche proufyt . Thanne the archer was a woundryd of her speche and hight her sykerly that he let her fle . if she taughte hym the wysdomes . Thanne she said besye the nat to take thinge that thou might nat take . For thinge that is looste and may nat be recured ne goten ayen make no sorowe . Thinge that is nat semely to be sothe / leue it nat The archer lete the nightyngale fle . Whanne the nightyngale was vp in the ayre . she saide to the archer a feble counseyl hast thou take For thou hast lost a grete treasoure For I haue a margery stone in my wombe more thanne an ostriches ey . Thanne the archer was sory and prayed the nightyngale come ayen to him & hight her wele Than saide the nightyngale . Nowe I wote wele thou art a fole / and al my lore ꝓfiteth the nat For thou makest moche sorowe . for thou hast lost me . and yit thou might nat gete me ayen Thou trauaylist to take me . and thou mighte nat take me / ne passe the weye that I passe by And ouir that thou leuyst that I hadde suche a preciouse stone in my body asmoche . as an ostriches ey . and al my body is nat half so moche .

Diues .

What is this to purpose .

Pauper .

By this nightyngale that syngethe so swetly / I vnderstonde Criste . goddes sonne that songe to mankynde songes of endles loue . And a nightyngale is in latyne philomena . that is to saye in englisshe . a swete louer / as saith Catholicon And a sweter louer thanne Cryste was ther neuir none He taughte to vs many wysdomes / in which he taught vs these iii. First . he badde that thou shuldest natt be besy to take thing that thou mighte nat take . Whanne he bad the nat stele / ne coueyte thy neighbours gode with wronge . For as the lawe saith . Hoc solum possumus . quod de iure possumus . Only we may do that we may do laufully And therfore if thou traueil to gete thing vnlaufully that thou might nat haue by the lawe / be it house or londe worship or dignytie / thanne thou besiest the to gete a thinge that thou mighte nat take . And therfore the wiseman saith Noli laborare vt diteris &c. Trauayle thou nat to moche to be riche . But putte measure and maner to thy wysdoome / and to thy slight / that though thou myghtest gete a thinge by sleight or by soteltie / alwaye take hede to the right and to the lawe . Ne erigas oclōs tuos ad opes quas habere non poteris . s. de iure &c. Lift nat vp thyn iye saith Salomon to richesses that thou might natt haue rightfully . For they shalle make them winges as of an egle and fle into heuene / that is to sey they shal fle away from the / and accuse the bifore god of thy false hede / and of thy couetise Prouer xxiii . Also couetouse folk doo a yenst the secounde lesson that this nightingale crist ihūs taught v● to kepe . For whan they lese thing by myshappe or by aduersite / or by deth of wif or children they make so moch sorowe . that they renye god / & falle in ful harde sekenes bothe of soule and of body . But dauid the king keping this wisdome dyd natt soo but while his sonne ●ay seke . as long as he was of hope to haue his life : so longe he wept and fasted . and prayde for his life to god . But whanne the childe was dede / anon he sesed of his wepynge and ete & dranke and made mery : For he wyst wel that he might not gete him ayen .iio. ℞ xiio. co. Also couetise maketh men to leeue thynge that is not semely to be soth / and to beleue many stronge lesynges For thynge that is moch desired is sone leued . as sayth the master of stories / And for as moch as couetouse folke desiren to haue moch thyng that they haue noo right to / therfor they bileue many false tales . and assenten to falsehede / For the couetise and the talse accorden sone to gedre / For if a false man come and telle the couetise man a fals tale of wynnynge . or telleth him that he hathe right to a thynge : he leuethe him sone be it neuer so false . But therfore this nightyngale blessid Iesus sayde Qui cito credit leuis est corde &c. He that sone bileueth is light of herte and fulle chaungeable . fro vertue to vice . from treuth to falsnesse from charite to couetise . Et minorabitur And he that sone bileueth shal be lessed in worship and lityl set by For sone leuing of lesinges bringeth people to moche foly / This maketh men to bigynne pleyes and briges & one neighbore to hate a nother . the husbonde to hate his wyfe . the wife hir husbonde . the fader his sonne . the sonne his fader . the moder hir doughter . the brother his suster . this hath brought englond in bitter balis Therfore the wise man saith / Non omni verbo credas / Bileue not euery word Eccle. xiiiio. He that leueth sone lesynges . his worde and his loue and his feith wawen about as the wynde / Therfore the gret clerke Seneca sayth in his epistle . that no wyse man bileueth any newe tales lightly .

The v. chapter .

ALso we rede in holy wrytt numeri xxii . That Balaam the false prophete wold haue cursed goddes people for couetise of the yiftis which Balaac kyng of moab profered him . natwitstondyng that god forbad it him and bad him nat come there . Wherfor as he rode to the kyng balac . his asse that he roode on vndername him and hurt his fote ayens awal For the asse sawe an aungel stondinge with a swerd drawen ayens him in the weye . and therfore the asse fled out of ye wey into ye feld Balaam was wroth & smoote his asse ful harde with a stafe : for he bare him so oute of the weye And the as can in a strait wey bytwene two wallys . and there he saw also the aungel ayens him And for drede he fled a syde and bare Balaam ayens ye wal and hurt his fote ayens the wal Thanne balaam bette eftsones ful euyl Sone after the aungel stode ayens him in so strayte weye . that the asse might not flee on any syde . butt felle doune and wolde no ferther thanne efte he smote the asse / God openid the assis mouth and he sayde to balaam . What haue I doo ayens the. Why byteste thou me nowe the thirde tyme / I haue alwey be thy beest ▪ and thou hast alwey reden on me . and I serued the neuer thus tyl nowe / Thanne god opened the iyen of balaam . & he sawe the aungel stondynge ayens him with a naked swerde which repreued him of hys false couetyse and of his wicked purpos . and for that he bete his asse withoute gilte and sayde . that butt the asse had goon oute of the wey he shulde elles haue slayne hym for hys wey was ayens the plesaunce of god :

Diues .

What bitokeneth thys tale

Pauper .

Balaam is to saye in englisshe a deuourer of the people and sturbloure of the folke Iterpretatur deuorans pplm̄ et turbans gentem And therfor balaam bitokeneth false couetise of this worlde whiche deuoureth the pore peple and stourbelith euery nacion / For nigh alle the debate in this worlde is for myn and thyn : And therfore sayde a philosofre . Tolle duo verba meum et tuum . et totus mundus erit in pace / Put oute of this worlde two wordys myne and thyn . and al the world shal be in pees . Balaam firste in his prophecie worshipped goddes people and prophicied to them moche prosperitie as he was compelled by the might of god to say But at the laste with his sherewed counceile that he yaue to balaac to haue his yiftis . he / disseyued goddes people and brought th●ē to lecherie and to ydolatrie . and so to offende god wherfore foure and twenty thousand of goddes people were slayne . and alle the princes of the peple were hangid vpon gebettes ayens the sonne● at the biddynge of god Right so couetyse of this worlde fyrste putteth men in hope of grete ꝓsperitye . and hoteth them welthe and worship / See sayth couetise . such a clerke is there that may spēnde so moche by yere / and yit he was but a pore mannys sonne as thou art / be of goode hert / for suche as he is thou mighte be . And so couetise puttith example of knightes / of marchauntes / of p̄lates of lordes and of ladies If thou haue richesse saith couetise . thou may do moche almesse and haue many prestis to pray for ye oute of purgatorye But be ware for by suche bihestes the feende & worldly couetise been a boute to disceyue the and to bringe the in glotonye and lechery / and ydolatrie / as balaam brought goddes people to shenship He wole mak the more to trust in thy gode than in thy god For what thinge that man or woman loueth mooste & settith his hert moost therin / that is his god / as saith seint Ierom. Therfore seint poule saith / that auarice is seruage of mawmetry For gold is god to the couetouse man / to whome he dothe mooste worship / whiche false god is betoknyd by the ymage of golde . that was lx. cubites in hight and vi . in brede whiche the kinge Nabugodonosor reysed vp in the feeld . of Durain . and compellyd al men to worship it And who so wolde nat worship it / he dyd put theim in an ouen ful of fyre / in token . that who so worshipeth nat in this worlde the false god of gold and of false couetise / and yeueth noo tale of this worlde and wole nat obeye to false couetise to serue it with gile falshede and periury but lyue in treuth and in charite / yat man shal haue moche woo in this worlde And therfore seint poule saith that they that wole lyue mekely and goodly in Criste shal suffre moch tribulacion in this world Therfore seint Gregory saithe . This worlde is a furneys and a ouen to trye in goddes children . by anguysshe and tribulacion . Be ware of the bihestes of couetise For faire bihestes make sottes blithe . He wole so entryk the in dett and in synne / that it shall be ful harde to the for to escape . and so to brynge the to die in dedly synne And if thou dye in dedly synne / al the golde vndre the cope of heuene though it were thyne / ne alle the prestes vnder sonne may nat helpe the. Therfore seint poule Qui volunt diuites fieri incidunt in temptationes et in laq̄um diaboli . &c. They that coueyte to be riche in this worlde fal into harde temptacions and into the feendes snare . and into wycked desires and vnproufitable . and fulle noyous / whiche drench men into the dethe of helle & bring them to perdicion For why saith he / Roote of alle euyl is couetise Prima ad Thi. vi .

The vi . chapter . DIues .

I wene that all men might be holpen with her . richesses after her deth .

Pauper .

It is nat soo But only they shal be holpen with their goode . after their dethe / that deseruyd by ther lyf to be holpen with their richesses after their dethe . as they that do almesse after their staate / and spende wele the goode . that god hathe sentte to theym / and paye wele their dettes / and do such other gode dedys / and kepe theim from dedely synne to their lyues ende or namely thanne . Thus saith seynt Austyne In glosa prima ad thessalo . quarto super illud . Nolumus vos ignorare de dormientibus And therfore be ware and take hede to thre warnyngis and tokenes that god yaue to balaam to flee the swerde Firste his asse went oute of his waye . After that he hurte his foote and diseasyd al his body At the laste he fel downe vndre him and wolde no ferther bere him . By the asse I vnderstonde welth of this world that stondith principaly in richesses and in bodily helthe / whiche berith a man vp in this world as the asse bare balaam . Butt beware . for right as the asse is a ful dulle beest / and whanne a man hath moost nede and moost hast in his iourney / thanne he wol nat go but at his owne luste / and so disceyueth his master Right soo worldly welthe disceyueth them that trust therin / and fayleth them at nede . This asse of worldlye welth firste gothe out of the wey that is whanne god sendith a man aduersite / and his causes and his traueil goth nat forth as he wold ne as he wende they shulde doo . but whanne he wenyth to wyn . he leesith / and spedith natt as he wende to spede . And there he wenyth to fynd frendes / he fyndeth enemyes . And in case if he wole passe the see / the wynde is ayenst him / and dryueth him out of his weye . And if he plete / summe slight putteth him oute of his purpose . and that he wende to spede in a moneth he shal nat spede it in a yere . and parauentur neuir bringe his cause into the right wey there he wolde haue it . Whanne this asse gothe oute of the waye . take hede to thy waye and to thy purpose / and if thy way and purpos be ayenst the plesaunce of god / as was the waye of Balaam thanne wende ayen and cese of thyn euil purpose . And if it be nat ayens the plesaunce of god / dispose the to pacience and thank god of al. and take hede what the aungell sayde to Balaam . Butt the asse sayde he . hadde gone oute of the waye I hadde slayne the For but welthe of the worlde wente sumtyme oute of the waye by aduersite and by sekenesse / elles it shulde be cause to moche folke . of dethe . bothe bodily and gostly

For if man hadde alway his welthe and his wyl in this world he shulde yeue no tale of god / ne of man . The secounde tooken was that he hurte his foote . and soo diseased his bodye / thatt is whanne god sendith man sekenesse and castith him downe in his bedde / and maketh him so feble . that his feete may nat bere hym . thanne take thou hede to thy wey and to thy lyf . if it be ought contrarie to god / and if it be amend the. The thridde token was . that the asse fel downe vndre his feet in a streyt wey / and wold no ferther bere him This streyt wey & so narow a paas / is deth where no man may flee Thanne welth of this worlde lykned to the asse . fallith downe to grounde & wole no lenger here man vp in this world Thanne passith helth and welth and al lust of the flesshe And therfore whanne thou cūmyst to the poynt / take hede to thy wey and to thy lif . And if it be contrarie to god / amende the thanne for euir as thou wylte fle goddes swerde Richesse and welth of this world is lykned to a ioguloures horse .

We fynde that on a tyme came a proud gettour into a stable and founde a mynstralles horse . stonding by his horse . And for it was better thanne his / he toke it and rode away theron / and lefte his feble horse there . The mynstral perceyued that / and ranne by a nigh pathe . and mette with him . in passyng ouir a water and cryed . Flectamus ianua . The hors knewe wele his maisters voyce . as he was wont to doo in pley he dyd thanne / and knelyd downe in the water . Thanne the mynstral saide . Leuate . And anone the horse rose vp as he was taughte and kest the proude iettor in the water / and ranne ayen to his master . This mynstral is the world whiche pleyeth with folk of this worlde as a mynstralle / as a iogulour and as a disour His hors is richesses of this worlde / which ofte at the voyce of this worlde playeth Flectamus genua . and bringeth them lowe and to grete pouert & forsaketh them in theire moost nede / & foloweth the play of this worlde and nat the wyll of coueitouse folk that wold haue them / but ful often they that traueyle mooste to be riche / been moste pore And namely euyl goten goode sone pleyeth Flectamus genua . With them that haue mysgoten them by myspurchace / or by witholdyng of dett / or by fals executorie or by mycherie or robberye Therfore it is a comen prouerbe . De male quesitis vix gaudet tercius heres. Of euyl goten gode vnneth ioyeth the thrid heir

The vii . chapter DIues .

Thy speche is nat plesaunte to worldly couetouse men / and yit experience shewith that thou saiste sothe .

Pauper .

It farith by many folke as it dothe by many shepe . For many shepe be nat payed to go with their felawes in comen pasture / but seke their mete amonges busshes thornes & brymbles . to haue the better bytte / tyl they ben so wysked and snarled amonges brembles & thornes that they may nat go away . Thanne cummeth the pie or the rauene and piketh oute the one iye . and afterwarde the other iye . Thanne cummeth the wolf or an hounde or summe other beest & sleeth him Right so it is of couetous folk For they wole nat lyue in playne pasture . amonges their neighboures / ne be nat payed with comen lyuinge that god hath sent to theym but outrage and seke to be in higher degre of richesses and of worship thanne their nighbours ben . and seke their liuyng amonges brimbles and thornes / that is to saye amonges false richesses / as saythe Cryst in the gospel . They borowe of one x. li. of a nother . xx.li . & so forth ● and thynk neuir to pay & thus they gete moche gode and lyue a mery lyf with other mennys gode Also they bicome executours and attourneys to summe riche man in his diyng . & hote him wel to be true to him But whan he is dede they kepe al to themself & thus they snarle themself so in dett & in false richesses to be holden grete in this worlde / that they maye nat pay ther dettes Than cummeth the feend & pyketh out ther right iye & maketh them lese tōscience . anentis 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 whan thou woldest For a shepe that gothe moche amonge thornes leeuyth summe 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 ● tyl whan 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 . Pauper .

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 ground . 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 writen this verse . Regnabo regno . regnaui . sum 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 in his pride . Regno . Nowe I regne . I am alle aboue But anone the whele turneth dounwarde anon cummeth age sekenesse / feblenesse / losse of catel and aduersite ● than he may say Regnaui . I haue regned . suntyme 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 in 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 stonde ayenst him with his aduersarie Of this whele speketh Dauid . In circuitu impii ambulant . Wicked couetouse folke goo aboute as a whele . Posuisti eos vt rotam . et sicut stipulam ante faciem venti . Lorde saith he thou hast put them as a whele / and a stoble bifor̄ 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 them 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 token where he went Right so be a man neuir so grete in this worlde / and haue the wind 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 solempne & 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 token 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 & asshen to wormes mete / to stynche and vnclennesse Al these grete kinges that were sūtym so grete of name where ben they al bicome . Alexander . Iulius cesar Nabugodonosor . Octouyan . Arthur̄ . king charles & al suche other / where be they bicome . Therfore they may say that is writen in the book of wysdome Quid nobis ꝓfuit superbia &c. What profited to vs oure grete pride . What halpe vs oure pompe & 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 men may fynde no token Sap. 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 mannes lyf / for his byrth & his begynnyng is ful strayt & ful narowe . For he cummeth 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 cummeth to mannes age . There the ship of his lyf is sūdele wyde & large / for in his myddel age he hath moost his miyht / his wytte & his wylle . But anone the ship of this lif draweth to another strayte ende . Anone cummyth age / feblenesse seknes . aduersite / losse of catel / & pouert / & at the last dethe maketh a ful strayte ende / whanne he dyeth with bytter peyne in moche drede . & moche sorowe & wendith hens nakyd & pore / right as he came / & nought berith with him but his dedes gode & wycked . Of these ii . streyte endes saith Iob thus .

Nudus egressus sum de vtero matris mee : et nudus reuertar illuc . Nakyd I came oute of my moders wombe / & nakyd I shal turne ayen into the erth moder of all . And if a man wole stire wele a shyp or a bote / he may nat stond in the myddes of the ship / ne in the former ende . but he muste stonde in the laste ende / & there he may stir̄ the ship as he wole . Right so he that wole styre wele the ship of his lyf in this worlde / he may nat stonde in the myddes of his ship / nat set bis thoughte & his hert in welthe that he hath in his middel age / ne he shal nat stonde in the former ende nat sett his hert ne his thoughte . in his byrthe ne in his begynninge to thynke moche of his kynrede . ne of alliaunce to stire him to pride . Butt he must stonde in the last ende of his shyppe . and of his lyf and thinke on his dethe / and on laste his ende . And howe myscheuously / and howe perilously . he shal wend hens / and how whedyr ne whanne / wote he neuir . And in that maner he shalle best stere the shyppe of his lyf to the siker hauene of heuyn blisse Therfore the wyseman saith Memorare nouissima tua et in eternum non peccabis . Thynke inwardly of thy laste thinges & of thyne ende . and thou shalt neuir do syn Ecclesiastes vii . In the begynnyng of euery dede / thynk on the ende what ende it may haue and what may falle therof .

The ix . chapter .

ALso welth of this world is lykned to a floure that sone fadeth and fallith to ye ground For as the rose floure is faire to the sight / swete in smellyng / soft in handlynge / soo welthe of this worlde is faire to the sight of man and likynge in the hauyng But right as the rose wexith alway amonges the thornes / and he that gadrith roses but he be more ware shal lightly hurte him & pryck him . Right so welth and richesses of this world wexith al amonges thornes of harde trauayle of thought of besynesse and of many perels . bothe bodily and gostly For a man hath moche traueil in the gettyng / moche drede in the kepyng / moche bytter sorowe in the lesyng . Diues diuicias non congregat absque labore . Non tenet absque metu . nec deserit absque dolore . Whanne a man hath trauayled all his lyf tyme to gadre gode / and to haue welth and worship in this worlde / it wole sone welke fade and fall away as the rose . Sodeynly cummeth moreyn and his beestes dye / cummeth aduersite and losse of catel . and att last deth takith away euery deel And who soo wole be besy to gadre the rose of worldly welth and of richesses / but he be right ware he shal hurte him bothe bodily . & gostly And therfore seint Poule saith that they that coueyte to be riche in this worlde / they falle in the feendes snare & into ful hard temptacions For these skylles seint Iames saith that the riche man shal passe away as the floure of the grasse & of the hay For whan the sonne shyneth hote on the hey it welkith and drieth & his floure fadith . and his beaute passithe Right so saith he the rich man welkith and fadith in his weyis that is to say in his lyuyng Iacobi . i. Also worldly welth is lykned to the shadowe alway passing For al oure lyuyng in this worlde is but a passynge and a wantynge of light of heuene blisse In the middes of the day whan the sonne is highest / thanne is the shadowe shortest Right so whan a man wenyth to be butt in the myddes of his lyf . and is highest in welthe . & in his pride / thanne is his lif shortest / for thanne men dye sonest in their moste prosperite And the nigher euen and the end of the day . the lenger is a mannys shadowe . Right so these worldly couetous men the lenger that they lyue and whanne they been att their lyues ende / thanne they thynke moste to lyue lenger Thanne they purchace / than they house / than they begyn to plete tyl their lyf passe . sodenly away as the shadowe at euen Therfore mannes lyf is lykned to a slyder wey For whanne a man gothe by a slyder wey / the more that he gasith aboute / and the ferther that he loketh fro him the soner and the harder he shalle fal But if he loke wel to his feet . and to his way / he may kepe him on lofte / & though he fal . he shall take no grete harme . Right so it farithe by the lyf of this worlde . It is so slyder . that there mighte neuir man ne woman passe by this wey / but at the laste he slydethe into sekenesse and myscheif / ●nd fel downe and dyed . or elles shal come to the same end And comon / ly whanne men loke ferthest fro them self and thynke to lyue lengest / & begynne mooste to house . & to purchace / and purpose many shrewyd turnes / and to lyue moste in welth & in delices thanne they dye sonest and passe awaye . sodenly / as a shadowe at euen . Example Crist tellith in the gospel Luce. xii . Ther was saithe Criste sumtyme a riche man and hadde in a yere a plenteous crop . on his londe . in somoche that he hadde nat houses ynowe to ley it in He thankyd nat god of his yift butt turnyd him to proude couetous thoughtis / and saide to him self / what shal I doo I haue no housyng to ley in my corne & my gode I shal distroy myn olde bernys and garneris and mak newe lenger and larger . and stuffe them ful of gode . and thanne shalle I say to my soule . Nowe soule thou haste goode enough for many yeres / nowe take thy reste . Now ete and drynke and make feest So he thought al of his lyf in this worlde and nought of the lyf in the other worlde . Anone god saide to him . Fole this night fendes shall take thy soule from the whos thanne shal be alle the godes that thou hast arayed and gadryd to gidder He might say that they shulde be their / that traueyled nat therfore .

The x. chapter

CLerkes that trete of kynd say that the fox in wynter whanne he goth to seke his pray if he cumme to a frosen water / he lyeth his ere downe to the yce / & if he here any water rynnynge vndrenethe / he wole nat passe ouyr ther / for the yce is nat syker But he sekith him a nother siker way . Thus I wolde that al synful couetouse men dyd / whan they goo about to seke their pray of false couetyse / of fals purchas / or to rob & begyle any man of his gode . Thanne I wolde they leyd their erys to the yce and thought how freyle a mannes lyf is For as the yce cummeth of the water and turneth ayen to the water / righte so al we came of the erthe . & shalle turne ayen . to the erthe / & if they wolde thus ley their ere to this yce / they shuld here water rennyng They shuld here say / there dyeth a pope / there a kinge / there a prince . there a duyke . there dyethe a busshoppe . there a knighte . there a squyer . They shulde here that assone dieth the riche / as the pore / the grete as the smalle / the yonge as the olde . Therfore holy wrytte saith . Omens morimur et in terram quasi aqua dilabimur Alle we dye and slyde into the erthe as water ii . Regum xiiii . Therfore seint Bernarde in his meditacion repreueth the proud couetouse folk of this worlde & saith thus . Vbi sunt amatores seculi . qui nobiscum ante pauca tempora . fuerunt . Telle me nowe saith he where ben nowe these lordes and leders / these proude iettours and these false couetouse men that were here with vs within a fewe yeres where be they now bicome Ther is no thing of them left but asshen pouder and wormes Thake hede what they wer and what they been They were men as thou art . ete & dranke as thou doste / & led their daies in moche myrth / and in tuynkling of an iye many of them sanke downe into the pytt of hel where their flesshe is youen vnto wormes / and where their soule is put into endlesse peyne . What help them their veyne glorye / ther pompe / their pride / their myrth / theire gaame and glee . Where is nowe ther game and their laughynge / their boost and their highe berynge / al is past as a shadowe From grete myrth they ben fallen into endeles sorowe / from luste & likyng they be fal into bitr̄ payn from plente into endles myscheif

Diues .

These wordes stire me . and so they may many other / lytel to sett by welthe and worship of this worlde But wele is he that may haue helpe of his gode after his dethe . and thanne fynde frendes and true atturneys

Pauper .

But moch better he is that hath grace to help him self bifore his deth . With his owne gode For one peny shal ꝓfyt more bifore his deth thanne tuenty penys after . And more ꝓfiteth one candel bifore a man / than xx . behynd hym Therfore seynt Lucye taught her moder to do almesse by her lyf / & nat abyde tyl after her deth / & said to her moder Here ye my counseyl It is no yift ful plesaunt to god whan man or woman yeueth thing that he may nat vse hīself· therfore if ye wole that god be plesyd with youre yift / yeue ye to him thing that ye may vse your self For that ye yeue in your diynge therfore ye yeue it . for ye may nat bere it with you And therfore moder while ye lyue & haue helth of your body / yeue to god . that ye haue .

The xi . chapter .

WHanne a man wole natt do for him self while he maye . though his executoures & his attourneys do nought for him it is no grete woundre For eche man & woman is moste holden to him self But it farith oft by hem that dye & by their executoures / as it dyd onys by ii . fooles . that duellyd in a lordes courte . The oone was a fole sage / the other was a naturel fole . It bifel on a daye . they came to giddre into a bakehouse whanne folke were at the ouen / and the ouen was glowing hote Thanne saide the fole sage to the naturel foole . Whether the ouene be nowe hote as it semyth wole we assaye saide the other . yhe saide the fole sage / but which of vs shal go into the ouene for to assaye Than saide the naturel fole . I shal go in / and thou shalt haue a bolle fulle of water . and stonde att the ouene mouthe . And if I fele hete and I cry cast caste . anone cast the water after me / and quenche the fyre aboute me It shal be done said the other . foole . Thanne the foole naturel toke the foole sage a bolle fulle of water in his honde / and he wente & crepte into the ouene . and anone as he was in . he began to brenne . And anoone he cryed caste cast . Whanne the other sole sawe his soly he laughed soo enterely at his foly that vnnethes he ●●ght stonde on his fete Thanne the fole in the ouen cried cast man cast I brenne to deth Thanne the other fole aunswered . brenne if thou brenne wylte / die if thou dye wylt / I laugh so that I may nat caste . And so the foole brent to dethe in the ouen . By tho ii . foles I vnderstonde men that dye & their false executoures / for bothe been they fooles . For the executours been greate foles in that / that they bynde theim to helle peyne . for their falshede Butt they that dye been more foles / in that that they trust more to other men / than to themself . For whanne they shal crepe into purgatorye . that is hoter thanne any ouene . than they take to their executoures a bolle fulle of water in their hond that is to say golde and syluer / & other richesses / for to do almesse for them / & by almesdede . by messes syngyng and holy praiers refresshe them in their peynes / & kele the fyre aboute theym But comonly whan they haue this boll of water in their honde / and haue the godes at their wylle / they laughe so and make so mery and fare so we le with the godes of the dede that they may no thing cast after them / for they be ful lothe to for go any of the godes And therwhiles the synful soule lyeth in purgatory . & suff●ith ful moch wo & crieth after helpe night & day sayeng in this maner . Miseremini mei miseremin● mei / saltem vos amici mei . qr manus dni tetigit me Iob. xix . Haue ye mercy on me haue ye mercy on me / namely ye my frendie ● for the honde of god ful harde hath touched me And whan they fynde no help of them that shuld helpe them they axe vengeaunce on them night & day . A greate clecke turpinus de gestis Karoli tellith / that the kyng charles hadde with him a knighte in his ooste . a man of gode conscience / & whan he shulde die he clepyd to him his neuewe praynge him that whan he were dede he shuld sel his hors and his harneys and do almesse . and doo synge thritty messes for his loue . He behight him wel but lastyd him ful euyl / and kepte it styl to his owne vse . and dyd nat as he badde him doo . Whanne the thritty daies were passed in the night folowyng / the knight apperyd in slepe to his neuewe & axed him why he had nat don as he bad him do . Than he excused him by diuerse besynesses that he feyned nat that he hadde And he axed his eme howe he faryde .

And than he aunswered and said I shal telle the howe I fare / and howe thou shalt fare . All these thritty daies I haue be in purgatory and suffred ful moche woo . & peyne for defaute of 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 nombre 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 man .

Diues

Be a man dede he fyndeth fewe freendes .

The xii . chapter . Pauper

I rede in vita Barlaam . that ther was a riche man whiche had iii. frendes The first frende & the secounde he louyd with al his hert / but the thrid frende he louyd lytel or nought This man fel in suche a daunger ayenst his king that al his gode was forfetted and eschetyd to the king / & himself wenyd to haue been slayne Than he went to his first frende 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 excuse● for I am so besi that I may nat atēd 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 frendes ynowe to take of him what they may and to flater him / and to please him . But if he begynne to go dounwarde / 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 man shal fynde frendes ynowe But whanne richesses & hap is gone . he shal fynde fewe frendes and fele fone . Say forth thy tale

Pauper .

By this riche man I vnderstonde 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 vnderstonde the worlde / which worldly men 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 ende 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 vnderstonde a mannys wyf / his children and his bodily frendes And a womannes husbonde . her children . & her bodily frendes / whiche whanne they ben dede / shal go with them on wey to the yate and bring them to their graue / & perauenture stonde 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 runge and the messe sung 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 pauꝑis / 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 than 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 .

Pauper .

Do as Crist biddeth in the gospel . Oīpetenti te tribue . yeue to euerye nedye that axith the / if thou mighte Luce vi .

Diues .

Contra Crist in the gospel Luce xiiii . saith thus . Whan thou makest a fest nyl thou clepe therto thy frendes / thy nighboures / thy cosyns and riche men . but clepe thou pore men feble blind and halt / by whiche wordes it semyth to me that I shuld do none almesse but to pore that ben feble blind & halt

Pauper

Crist forbedith nat men to bid their frendes & their nighboures & riche men to the feest But he had hem that they shuld nat only byd their frendes & the riche . but also pore folk / nedy & feble . Also he bad that men shulde nat byd the riche folke & their frendes to feest with no wycked intencion . in hope of false wynnyng / for pompe / 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 intencion 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 manhede / he was nat feble blynde ne halt whan the pharise to whom he sayde tho wordes bad hym to mete / ne whan he was at the brydales with his moder in the chane of galile / ne whan mary magdaleyn & her sustre martha / & zacheus made him grete feestes / & yit they were prysed of Crist for ther dedys / and al that fedde Cryste . and his apostles / and his disciples whanne they wente about the worlde preching and teching been praysyde . And yitt the apostles and his disciples / were strong men neither blynde ne halt And crist him self fedde his disciples neither blynde ne halte And sumtyme he fedde iiii . thousand of men / sumtyme fyue thousande that folowed him fro cuntre to cuntre to here his preching / and to se the woundres that he dyd / & yitt were they nat blynd ne halt For as the gospel saith he made them hole of their bodily seknesse / or that he fed them Luce. ix . et Mt xiiii Also tho ii . disciples that toke criste to herborowe in the lyknesse of a pilgryme on esterne day at euyn ben praysed / and yit was he neither blynde ne halt . Also abraham and Loth and many other hooly men resceyued aungels in the liknesse of worshipful men neither blynde ne lame to mete and herborowe And seynt Petyr resceyued knightes & worshipful men to mete and to herborowe which came to him on message from the grete lorde cornely / as we rede in holy wrytt / actuum x.c. And alle these been prised of god / and had moche thanke of god for their almesdede . Therfore I saide firste Crist badde that men shuld do almes to al that nede bothe frende and foo And the apostle biddeth if thyne enemye haue hungre fede him / if he haue thurste . yeue him drynke . The charite of cristen faith outaketh no persone man ne woman ne state ne degre / ne secte . hethen ne cristen / from almesdede whanne they had nede . Butt vs must haue pyte on all / and helpe all at oure power Nathelesse vs must kepe ordre in yeuynge and takyng hede to the cause / and to the maner of nede in theym . that we yeue almesse to . For why some be pore by their wylle and some ayenst their wylle And they that ben pore by their wylle summe ben pore for the loue of god / and summe for the loue of the worlde . They that been pore for the loue of god must be holpen passing other for their pouertie is medeful parfyte and vertuous . They that been pore wylfully nat for god . but for the worlde . as the romaynes were / and as these daies moche folke dismytte them of their owne gode and tak it to ther children to make them greate in this worlde / and moch folke take so moche hede to other mennys profyte / that they take none hede to them self / and so falle in pouerte and in nede / such pore folk must principaly be holpen of them / to whome their godes profityd and rather helpe theym thanne other . that been pore ayenst their wyll . but they shal nat be putte bifore them that be pore for the loue of god but the nede be the more .

The xiiii . chapter

OF them that be pore ayenst their wylle / summe ben pore by fortune / by mysauentures as they to whom fortune serueth nat at their wylle / ne god multiplyeth nat their gode as they wolde and that / that they haue they lese by mysauentures / and by the dome of god . And summe been pore only by synne / and for the loue of syn as they that wast their gode in lechery and glutonye / in pride and pletyng / and in mysuse at the dyce in ryot and in vanite . Suche pore folke been laste in the ordre of almesse doynge / but their nede be the more And nathlesse if they haue pacience with their pouerte they shal haue mede for their pacience . if they repente theym . for their mysdedys . And in the same maner summe been feble blynde . & lame for goddes cause & for goddes loue . Summe ayenst their wyl by course of kynde . Summe ayenst ther wyl for loue of synne as theuys fighters baratoures / whiche in fight and barett lese their iyen . their feet / their hondes / and ofte ben punysshed by the lawe . God forbede that suche pore folk blynde & halt shuld be put in the ordre of almes doing bifore them that be pore & feble by vertue . & for goddes sake . Suche shal be holpen natt to luste of their flesshe / ne to doo them worship / but oonly to saue their kynde . tyl the dome of god passe vpon hem by ꝓcesse of lawe & by goddes mynistres .

Diues .

Moche folke thynke that it is none almesse to do gode to suche folk .

Pauper .

yhis forsothe For god wole that men help them / & at the dome he shal say I was in prisone & ye visited me / & that ye dyd to the leest of myne / ye dyd it to me .

Diues .

Seint austyn de verbis dni sermone xxxv . saith . that god shal say the wordes to theim that be pore in spiryt & lowe of hert / and that suche been clepyd the bretherne of Crist and leest for lownesse by whiche they set leest by them self

Pauper .

They ben no folke pore in spirite . but they that be pore for goddes sake And so seint austyne shewyth there that god shal accept more the almes that is done to them that ben pore for goddes sake . than to them that been pore ayenste their wylle & for synne sake . Whiche conclusion alle though is besothe . yitt me thynketh that Criste shal say tho wordes for tho wordes for the almesse that he hathe done to al maner pore men both parfyte and vnperfyte For thanne he shal yeld mede for euery gode dede For why wycked doers and synful pore men been clepyd the lest of goddes menye / for they be leest set by in the court of heuene . And therfore he saith in the gospel that who soo brekith one of his leest commaundementes and techich other by word or by euyl ensample . so to breke his commaundmentes he shal be clepyd leeste in the kingdome of heuenes . God shal shewe at the dome grete pite and moche mercy / whanne thing that is done for his sake to his enemyes and to his leest seruantes . moste vnworthy / he shal accept it & rewarde it as it were done to his owne persone / and say I thank you For that ye did to the leest of myne / ye dyd it to me

Diues .

Why shal he clepe them bretherne that bi leest worthye / and many of theym to whom the almesse was done shal be dampned .

Pauper

Er he shalle yeue the sentence of dampnacion he shal clepe al men bretherne for lyknesse of kynde . For in that he is man he is brother to vs al by lyknesse of kynd / but nat by grace ne by blisse / but only to them that ben in grace Than the meke iuge shal clepe alle men bretherne to confort of them that shal be saued / and to grete disconforte of them that shal be dampned whanne they shal see the meke iuge nat foryete the brotherhede ne lyknesse in kynde . Whiche he hath with them / and yit catched and in maner cōpetlyd by his rightfulnesse to dampne theym . Grete mater shal they haue than to sighe and sorowe / whanne they shal knowe their synnes so greeuous and so grete . and their vnkyndnesse so moche / that ther oune brother so meke a iuge muste dampne them .

Diues .

This opinion is more plesaunt to ryche men and to other synful wreches . that hope than to be holpen by almesdede . For in many cuntrees . been but fewe pore folk in spirit . ne by their wyll Fewe that forsaken the worlde for goddes sake . But many ther be that the world hath forsaken / many that for syn sake ben ful pore / and many for their mysdedis lye bounde in prison in grete pouert / hungre colde and bytter peynes . And to suche folke in many cuntrees men doo moste comonly their almes / in hope to be thankyd and rewardyd . therfore at the laste dome

Pauper

They shal be thanked and be medyd . therfore as I sayde firste . & sithen Criste rightful iuge shalle thanne thank men for the almes that they dyd for his loue to his enemyes & wycked doers as many suche ben / moche more he shal thanke them for the almesse that they dyd to his frendis and to his true seruauntes . And sithen they shal be dampned that wolde nat yeue to his enemyes at nede . for his sake / moch soner shal they be dampned that wold nat helpe his freendes and his true seruauntes at nede for his sake . that putt themself for his loue to pouert and moch trauayle for helpe of mannes soule And if it be so plesaunt and medfull to yeue almesse to suche pore folke forsakinge the worlde / of whiche many neither shal be resceyued into endlesse tabernacles of blisse / neither shall resceyue in to that blisse . moch more it is plesaunt to god and meritorie to help them that ben pore in spirite . and in wyll for the loue of god . For as Crist saith in the gospell . the kingdome of heuenes is theirs and it is grauntyd to them to resceyue folk that haue holpen them into endlesse tabernacles .

The xv . chapter

And therfore leue freend wytye it wele that if man or woman haue more wyll to yeue to them that been pore ayenst their wylle and for the loue of synne / thanne for to yeue to them that ben pore for goddes sake . and for goddes cause . they synne ful greuously . and lese the mede of their almesse in that they putt goddes enemyes bifore his frendes / and vice bifore vertue . And therfore ye shal releue al the pore and nedy as ye may / but principaly them that be nedy and pore for goddes sake & by wey of vertue . For if ye leeue by false opinion the more almes . for the lesse . Whanne ye may doo bothe in gode maner / ye lese mede bothe for the more and for the lesse . Therfore seint austyn saith thus . Thou shalt nat do to the pore prechoure of goddes worde . as thou dost to the begger passing by the wey . To the begger thou yeuest . for Crist biddith the that thou yeue to eche that axith the. Butt to the pore prechoure thou owyst to yeue though he axe the nat . And therfore loke that the pore pechour goddes knight nede nat to axe the For if he nede to axe for thy defaute / and thy defaute & thy lacchesse / he shewithe the dampnable or he axe And right as it is saide of the begger . that sekith the / yeue thou euery man that axith the / so it is saide of him that thou owyst to seke Let thyne almesse swete in thyne honde / tyl thou fynd him to whom thou muste yeue . yeue thou to euery man that axith the / but moche rather and more yeue to goddes seruauntes / to the knight of criste though he axe nat . Hec augustinus . et ponitur in glosa super iliud p̄i. Producens fenum tumentis . And therfore saith the lawe . that who so wol nat yeue almes to men that folowe the lyf of the apostles in pouert and to the pore prechoures for their nedeful vse . he dampneth him self . xvi . q̄. aplīcis . For as the apostle saith it is due dett to the pore prechour of goddes worde to lyue by his prechyng Therfore Reymunde de hospilitate ordinand . seyth that some axe almesse of dette / summe only for nede to susteyne the bodye . They that axe almesse of det eith●r they be knowen for suche / or nat knowen for suche If they be knowen for suche they must nedly be holpen . If they be nat knowen / they shal be examyned wisely whether it be as they say For it were grete peryl to lett them if it be so For in that they yeue gostly thinges bodily thinges be due dett to them / as saith poule & the lawe .xlii. distinctione quiescaus . And if they axe only for sustenance of the body . either thou might yeue al for stede and tyme / either thou might nat yeue all If thou mayst yeue al / thou owyst to yeue al after the nede that they pretende / and after their state wele ruled . Take ensample of Abraham and Loth whiche resceyued folke indifferently to hospitalite & so they resceyued aungelis And if they hadde putt summe awaye / perauenture they shuld haue put awey aungelis for men As saith Crisostom . super eplām ad hebreos . Therfore he saith that god shall nat yeld the thy mede / for the gode lyf of them whiche thou resceyuest / but for thy gode wylle / and for the worship that thou dost to them for goddes sake / for thy mercy and thy godenesse . And therfore the lawe saith / that men owe to yeue their almesse to cursed folk . & to synful folk . be they neuir so wycked . xi . q̄. qm multos . et d. lxxxvi . pasce &c. non satis in fine . But they do the worse . for that they ben syker of their lyuclode . For as seint austeyn saith . if the synner do the worse for mennys almesse / it is better to withdrawe it from him thanne to yeue it him . v. q̄. non omnis . Nathelesse if he be in vttter nede . he must be holpen . di . lxxxvi . pasce .

The vi . chapter .

And in case whan thou might nat helpe alle / thou muste take hede to x thinges . To feith cause / place . tyme . maner . nedeneighnesse of blode . & of affinite . age / feblenesse . nobley . First tak hede hede to feith / for in caas thou shalt put a cristen man bifore an hethen man . Also take hede to the cause of his neede / whether he i● come to nede for goddes cause . or by cause of synne Take hede also to the place / as whan the rightful man is turmentyd in prison for dett / & helpe him if thou may For sith we be bounde to help al if we may / moche more we be bounden to helpe the rightfull man / & woman . Also take heede to the tyme / for if he gete no thinge of the in tyme of his tribulacion . and in tyme of ꝑell whanne he is led to his deth vnrightfully / but thou settyst more by thy money . than thou dost by his lyf / it is no light synne Also take hede to the maner of yeuing / that thou yeue so one 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 ony● for goddes sake and for ꝑꝑfeccion 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 straungers 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 blinde & lame and other feble folk must be holpen rather than hole folke . in euen nede Also take hede to ye nobley of the persone / namely in them that withouten synne ben fallen to pouertie and myscheyf / for comonly suche ben shamfast to axe . di . lxxxvi . Non satis . Et eadem dicit ambrum . libro de officiis Vnde versus . Causa / fides . tempus . sanguis / locus / ac modus etas Debilis ingenius / vericūdus factus egenus . Hiis bona personis prudens erogare teneris . And seynt Austyne accordeth therto in . de doctrina xp̄iana libro primo c. decīo

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 thanne yeue it by lott .

Diues .

I assent . say forth what thou wylt

Pauper

Also in thy yeuyng thou must take hede to the holynes and to the profitablenesse / and the nighnes of the persone 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 / than to a persone 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 forsaken / nat they the worlde / it suffiseth to yeue of thy relif honest & holesome . For it is synne to yeue deyntees . to suche pore comen beggers whan they ben nat conuenient to them As the lawe saith . di . xxv . vnum . 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 man haue but one child / wene he that crist be his other childe . If he haue two children / 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 spend on the elleuenth .xiiii. q 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 forsaken . 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 cō●ermyd by grete auctorite . I thanke the for thy wordes and thy gode informacion in the nynthe precepte . Nowe I praye the enfourme me in the tenthe commaundment

Pauper .

The tenthe commaundmente is this . Non desiderabis vxorem ꝓximi tui / non seruum / non ancillam . non bouem / non asinum / nec omnia que illius sunt . Exodi . xx . Thou shalt nat desire thy neighboures wyf / nat his seruaunt nat his mayden . nat his oxe / nat his asse / ne no thinge that to him longith . In the nynthe commaundemente . god forbidith couetise of a nother mannes gode nat mouable . In this laste he forbedith all maner false couetise of a nother mannes gode meuable Also in the nynthe precept 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 precepte is this alloone . thou shalt nat desir̄ thy nighboure● wif. And all that folowith after whanne he saith nat his seruaunte . nat his oxe ne his asse / ne no thing that to him longith / it is of the nynth precepte . 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 therfor if a man myscoueyt a nother mannes 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 commaundement .

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 perfourme 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 perfourme / it is dedly synne / and ayenst goddes precepte / & as seynte poule saith / It is roote & begynnyng of euery euyl . Radix omni 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 . commaundementes 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 cur' and lechecraft bothe of body and of soule muste begynne there the seknesseis felt moost greuous . And for asmoche as the vnwise peple hath more knowynge that mysdede was synne thanne myswylle / and felt them more agreuyd by mysdede . than myswylle / therfore god forbedith first the dede of false couetyse / & after he forbedith the wyll and the assent to myscouetyse .

Diues .

yitt contra te God forbedith no thinge but synne . & synne of dede and wylle is all one . For synne begynneth at euyl wylle & endith in euyl dede . As we rede in the secounde boke of kinges / of kinge Dauid Firste he desired the faire woman Bersabee . that was wyf to the true knighte Drie / and fro that wycked desire he felle into auoutre / and from a uoutrie into glotonye / and from glotonye into false traytourye / & from tratourye into murdre / and manslaughter / and blasphemye . and to dispisyng of goddes high maieste / wherfore god punisshed him full harde / for the childe soo mysgoten dyed sone after the birthe And his sonne absolon say openly by his wyues in sight of the people and droue him oute of his kyngdome . His other sone Amon laye by his owne suster . thamar . And therfore absolon her brother and his slewe him And salomon his sone slewe his brother Adony And so dauid had litel ioy of his children / bicause of his auoutrye And was ther neuir after stabilite in his kingdome for the auoutrye and murdre / & other synnes that came al of his wycked desire & euyl wyll / for that he so mysdesired a nother mannes wyf / ayenst the heest of god whan he saith Non des sidabis vxorem ꝓximi tui . Thou shalt nat desire thy neighboures wyf

Pauper .

Whan wycked dede is knyt to wycked wyll / it is one synne / and bothe been forboden by the same commaundment in whiche he forbedith lechery & thefte . But whanne the wyl & the assente be nat doone in dede . thanne the synne stondeth only in euyl wyl & suche syn principaly is forboden by these ii . last cōmauūdmentes in whiche god shewith openly that euyl wyll withouten the dede is dedely synne .

The ii . chapter . DIues .

Whan god yaue the commaundementis in the monte of synay to moyses / there he forbade first couetise of the iye But whan moyses rehersid ayen the lawe to the children of israel . Whanne they shulde entre into the sonde of biheest / there moyses forbad first couetise of flesshe & puttith it bifore . as we rede Deutro. v. c. what was cause of this diuersite .

Pauper .

Whan god yaue them the lawe in the mount of synay . they were in desert in greate myscheif / and therfore they were more inclyned to robberye thanne to lecherye . And therfore god for that tyme forbedith them first couetise of the iye & than couetise of the flesshe But whan moyses rehercyd ayen the lawe to theim in his laste daies / they were att the entre of the londe of bihest in a ful plenteuous cuntre / where they were more enclyned to lecherye . for welfare than to robbery for mysfare And therfor moyses for that tyme forbade them first couetise . of the flesshe & thanne couetise of the iye . and of richesse Another skylle leue frende is this For all the pilgrymage of the children of israel xl . yere in desert betokneth our pilgrymage here in this world from oure begynnyng vnto oure endynge In token than that man and woman in his youthe and in his begynnynge is sonner temptyde to couetise of the iye and of worldly gode / thanne couetise of the flesshe / and in his endyng and in his age latter temptyd to couetyse of the iye and of worldly gode thanne to couetise of the flessh for in olde folk whanne al other temptaciones cese thanne is temptacion of couetyse of the iye and of worldly gode moost breme . For righte as their bodye by age nighith to the erthe / so their herte cleueth thanne mooste to erthlye thinges . And therfore in the begynnyng of their pilgrymage in deserte as to begynnynge folke . god forbadde them firste and principally couetise of the iye / and in the ende of their pilgramage . as to folke nigh their ende / he forbedeth them principaly and laste / & moost openly withouten ofte rehersynge couetise of the iye . For comonly the more that men nigh ther ende the more couetouse they been .

The iii. chapter . DIues

Thy skilles be gode say forth what thou wylte

Pauper .

God in the sixte biheest forbidith the dede of lichery and of spousebreche . and in this heest he forbedith the wylle . and the consent of hert to lecherie . and to spousebreche . For as the dede of lechery . is dedly synne / soo is the foule consent and the desyre . of hert dedly synne / For as Crist saith in the gospel Mt v. He that seeth a woman & coueytithe her by desire to doo lechery with her / he hath do lechery in his hert / though he do it nat in dede . And therfore eche man shulde take hede visily what thouthtes entre into his hert & if any thoughtes ben about to drawe the reson of his soule to consent to synne / anone put he awey tho thoughtes mightilye / & let him think on the bytter peynes . that crist suffryd in his syde / hondes & feet & ●o turne his myslust into deuocion of cristes passion / & quenche the brennyng thoughtes of lichery with the blode and the water that ranne out af cristes side / whan his hert was clouen a two with that sharp spere / & thynk on the endles loue that cryst shewyd than to him & to all mankynde And so to turne his foule stinkinge loue that he begynneth to falle in shame & shenship . into the swete clene loue of ihu ful of ioye & worship Tellith the master of kynd . li.xii . that ther is a bird in egipt that is clepyd a pellicane .

And of all foulis he is moost chere ouir his briddes & moste loueth them Ther is a grete enemyte bitwene him & the adder / wherfor the adder waiteth whan the pellicane is oute of his neste to seeke . mete for him & for his briddes / & than he gothe into the nest of the pellicane / & stingith his briddes . & enuenemyth them & sleeth them whan the pellicane cummeth ayen . & fyndeth his briddes thus slayn he maketh moch sorowe & mone . & by wey of kynde thre daies and thre nightes he morneth for deth of his briddes . And at the thridde daies ende he settith him ayen ouir his briddes & with his bylle . he smytith him self in the syde / & lettith his bode fal downe on the briddes . And anone as the blode toucheth his briddes / anoone by wey of kynde & by vertue of the blode they quyken ayen / & risen from dethe to lyf By this pellicane that loueth soo wele his briddes . is vnderstonde Crist ihu goddes sonne that loueth mannes soule & womans more than euir dyd the pellicane his briddes . And he saithe himself Similis factus sum pellicano solitudiniis . I am made like to the pellicaue of deserte By the birdes I vndstonde adam . eue & all mankynd . By the nest I vndstond the blisse of paradise For right as birdes be brought forth in ye nest / so mankynde had his begynnynge / & was brought forthe in paradise . By the adder I vndstond the feend whiche appered in the lyknesse of an adder . to eue & stange her full euyl & adam also with his wycked fondyng & slewe them bothe body . & soul. And nat only he slewe them but also he slewe al mankynde in them For if adam hadde nat synned / we shulde neuir haue dyed . ne haue wyste of woo . Wherfore this pellicane Iesus crist seynge the myscheif that mankynde was fal in be gyle of the feend / he had ruth on mankynde . And for grete loue that he had to mankynde / as seint Poule saith . he auentisshed hymself & toke flessh and blode of the mayden marye / & bicame man in the lyknesse of a seruaunt / and in oure manhede . & in oure kynde suffred to be taken and be bounde & beten / forspited / dispysed / discourgyd at the pyler . be crowned with thornes / be naled to the tree hondes & feet / & hangyd on the crosse as a theef amonges theuys / & bestōge to the herte with the sharpe spere . & so dyed bytter deth / al for oure gilt & nat for his gilt . for he dyd neuir amysse in worde . ne in dede . as saith seint petyr in his pistel And thus for oure loue that ben to bin ful vnkynde / he shed his precious blode out of euery parte of his blisful body borne of the mayden . And his inner hert blode he shed so to wasshe vs fro our synnes / & to rayse vs fro the dethe of syn into the lyf of grace . And after fro bodily deth / into the lyf of endlesse blisse Therfore seint Iohn saith . Dilexit nos . & lauit nos . a petīs nostris in sanguine suo . apoc. i. c. He louyd vs so moche . that he wasshed vs from our synnes with his precious blode . Loue droue him downe fro heuen into erthe . loue led him into the maydens bosom & brought h● into this wycked worlde Loue bonde him in cradyl & wonde him in cloutes ful pore / & leyde him in an oxe stalle Loue heelde him here in sorowe & care hungre & thrist & moch trauayl .xxxii. yere & more Atte laste loue toke him & bonde him & sett him at the barre bifore the synful iustice pounce pylate Loue leyde him on the crosse & nayled him to the tre Loue led him to his dethe . & cleef his hert a two . And for whose loue leeue frende Forsoth for loue of you & of me & of other synful wretches that neuir dyd hym gode but offendyd him nighte & day & been to him full vnkynde .

Therfore he may wele say the wordes that salomon saide Fortie est vt mors dilectio Cant viii Loue is stronge as dethe / yhe for sothe moche strenger than dethe . For loue ledde his lyf to his deth & he that neuir might die by wey of kynde . loue made him die for mankynde . And so saith salomon there . Broondes of his loue . ben brondes of fire and of flames . both For the loue that he shewed to mankynde / & also for the loue that we ought to shewe to hym . For right as the hete of the sunne . With his light whan he shyneth in the fyre in the house / wastith the fyre and quenchith it / so the loue of god and the endlesse charite of his passion if it shone in mannes soule with his hete it shulde quenche and waste the broondes & the fyre of lechery brennyng in mannes soule by foule luste and wycked desire . And therfore he sayth to euery cristen soule Pone me vt signaculum super cor tuum Cant. viii Sett me as a token vpon thyne hert And seint poule saithe Spum ūbulate & desidia carnis non ꝑficietis . ad gala . v. Goo ye with the the holy hoste that is clepyd well of gostly fire / & ye shal nat do the desire of the flesshe For deuocion . & mynd of cristis passion is the best remedy ayenst temptacion of lechery

The iiii .. chapter

AAlso it is a gode remedye . to man to thinke on his deth & on his freelte & on the bitter peynes of helle euirlastyng / & of the high offence of god / & of the endelesse ioyes that they lese / if they assent to lechery Therfor salomon saith Memorare nouissima tua & in eternum non peccabis . Ecclsiastici vii . Thynke on thy last thingis & thou shalt neuir do synne . Ech man and woman / shulde be war̄ that neither by nyce contenaunce ne by foly speche / ne by nyce araye . of body they stire any man or woman to lechery . And though resonable arraye and honestie be commendyd bothe in man and woman after their state reuled by goddes lawe and reason / & so they muste be wele ware that by suche array they falle nat in pride ne in lechery . ne stire other to lecherye . Wyllyng and wetynge . We rede in vitis patrum ▪ that ther was a holy woman whose name was alexandre . and she was a ful faire woman / and whanne she herde . saye that a man was fallen into harde temptacion of lecherye bycause of her beaute / she closed herself in an house and neuir wolde se man after . ne come oute of the house / but toke her lyuynge in to her by a smalle wyket Men axid her why she dyd so And she said that she hadde leuyr to shytte herself all quycke in the graue / than to harme any soule that god maade to his lyknesse / and boughte soo dere with his preciouse bloode . we rede also in the lif of seynte Bride / that a man wolde haue wed dyd her for her beaute / & she prayed god that he wold send her summe blemyss●ynge of her face / wherby that mannes temptacion might cese . An● on her one iye braste oute of her hede / wherfore her fader made her a nunne . as a woman vnable to the world . And whan she was made a nunne and hadde forsaken the worlde / anone she had her iye and her ●ight ayen . Thus shulde wymen be●●ly kepe them in chastite & clennesse / maydens in chastite of maydenhode / widowes in chastite of widowehode / wyues in chastite of wedlok / & kepe ther body truly to their husbondes / & so the husbondes truly to their wyues . Forsothe it is a dedly syn a man . to desyre a nother mannes wyf or his mayden or his doughter . to flesshely luste Moch more it is dedly synne to opresse them . and defoule them & lye by them .

The v. chapter . DIues .

Seynt poule saith . that the flesshe desireth & couetith alway anenst the soule . And it is ful harde to withstonde his lustis & his desires .

Pauper

Therfore man shuld gouerne & chastise his body / as a gode man of armes gouerneth & chastiseth his horse / For as Iob saith Al oure lyuinge vpon erth . is knighthode & fightyng ayenst the feende / the world & the flesshe Iob vii . And in this bateyle oure bodye is oure horse whiche we muste chastise & rule . as a knight dothe his horse . For if the horse be to proude & euyl tached / he may lightly lese his master & be cause of his dethe . And if he be tame to his maister / & we le tacched / it shall do him 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 whan 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 abstinence & of comyn trauayle The raynes of thy bridel shulde be ii . ꝑties of temporaunce that is to say neither to moche ne to lytel knyt togidre in 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 ●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 ayenst 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 than syt faste by the vertue of gostly strength . & kepe thy soule in the sadel of pacience as crist byddeth in the gospel whan he saith . In paciencia vestra possidebitis animas vras . ye shal kepe your soules in your pacience And as the sadel maketh an horse semely and plesaunte to the sighte so pacience maketh a man plesant . to the sight of god / & of men & maketh them haue loue in euery cumpany where they ben And wrath . & in pacience & hastynesse . maketh a man vnplesaunt & withouten loue Of this sadyl god spak to caym whan he was wroth with his brother abel why said god art thou wroy & why is thy face & thy chere soo fallen For he was fallen 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 knight And thou shalt be lorde therof if thou wylt Gen iiii . But caym by mysgouernaunce of his horse felle out of his sadyl of pacience . into 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 men Therfore leue freende kepe you wele in the sadyl of pacience / & 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 with 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 soond● . 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 temꝑaunce / & 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 compell 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 elimētari 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 mankynde that came al of Adam & eue as the tre & his braunches come al of the rote bynethe . By this bridde I vnderstonde euery man & woman whiche whan 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 militant aduersus a●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 ayenste gostly enemyes . Milicia est vita hominis super terram 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 busshement and the slightes of the deuyl / and stonde perfyte 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 thinges 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 in a nother place is sharper than 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 than 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 longith 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 cumme by sauyng of their right and of their due heritage . And thus arme we vs behynde and bifore and in 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 woman wronge . For if we do somoche righte and fauoure to one that it be hyndrynge to anothers right / than 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 compell vs therto / but seke to lyue in 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 dighting 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 in wyl & dede to his power / & to tech it if he can . And if he can nat . helpe and forther than that can in teching of the gospel . and of goddes lawe / & helpe them with his gode to their nedeful sustenaunce 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 them is other And therfore he saith . feith of the holy trinyte is likned to a shelde / for ther been thre persones 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 sende vs might . to the sonne al witty that he graunte vs wytt and wysdome . to the holy gooste all gracious & ful of mercy / that he graunte vs grace / so that we may haue might 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 wasting the basynet of hope that we owe to god . Therfore saith the ꝓphet Ieremye . Cursed be the man 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 vambras 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 man 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 ●acke or the acton of charite For as the iacke is softe and nesshe & by his softnesse and nesshenesse softithe & feynteth al strokes yat cummeth therayenst / so charite softith and feyntith all the dyntes of the feendes temptacion . Therfore seint poule saith / that charite suffreth al thinge paciently / & maketh euery trauayle soft & berith al thinge easily . Omnia suffert . omnia 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 longith to cristen peple This iacke of charite is betokenyd by the clothe of crist withouten seme all wonne aboue into one whiche in tyme of his passion the knightes wold nat ky● / 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 men of armes shuld traueil & fight / as saith seint austyn . Thus leue frende 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 fight 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 defend you from al gostly enemyes For as the swerde ꝑsith / kyttith & maketh seꝑacion / so goddes worde . & prechinge techinge & redyng of goddes worde & of goddes lawe . ꝑsith mannes hert / & womans and maketh seꝑacion bitwene synful soules & their synne / & departith . atwynne wycked cumpany & maketh seꝑacion of mannnes herte . from erthely couetise . Therfore crist seith that he came nat to make sinful peas / but to sende swerd of seꝑatione 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 teching & 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 vnderstonde that in bodily fight a man must chese him a gode grounde & a playn place to sight in For it is no gode fightyng in myres . ne amonge corne / in slidre wey . & pitty grounde / ne in stoble ground 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 sunne & the winde if he may . & so must vs in gostly fight take with vs the hyl of holy lyuyng that we may say with the apostle . Nr̄a cōuersatō in celis est Oure liuyng & cōuesacione is in heuenes & in heuynly thinges . And therfore seint poule biddeth vs stonde perfit in alle thinges . Also we must take with vs in oure fight the sunne & the lighte of goddes grace / & the wynde of holy p̄yer . 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 ayenste al gostly enemyes / & gouerne ye wele your hors of your boody as I haf seyd Lete it nat be to feble by oudone abstinence & 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 & ayenst this last precept Therfore dauid saith that god p̄ueth and knowith mannes hert & his leendes that is to say god knowith mannes wyll & his lust For he knowith more verely the thoughtes of mennes hertis & wymens / thanne any man may . knowithe others werkes He seeth & knowith alle thing 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 in partie declared thou the x commaundementes . by whiche ye must gouerne your lif / if ye wole be sauyd For crist saith to ech man and woman Si vis ad vitam ingre di serua mandata . Mt. xix . If thou wy●te entre euirlasting lyf . keepe goddes commaundmentes .

And therfore do ye as salamon saithe . Deum time et mandata eius obserua . hoc est omnis hom. Ec. vltimo Drede ye god & kepe his commaundmentes . this is euery man & woman For asmoche as man or woman 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 commaūdmentes / for as he seith who so is nat keper of goddes commaundementes / he is nought . For he is nat reformyd ayen 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 declinant a mādtis tuis . Cursed be they that bowe away fro thy cōmaūdmētis / & 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 londe 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 thanke 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 that hight ebal . and curs with high voyce al that breke goddes hestis & say in this wyse . Cursed be the man & woman that maketh any grauen 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 . in his hert . to sette his feith & his truste . therin / soo to worship it with his hert inwarde / and at goddes byddyng al the people shuld aūswer̄ & sey amen . So mote it be . Cursyd be he that nat worshipeth fader . & moder . amen 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 blinde . to wyl or to erre in his wey . amen seyde al the people . Cursyd be he that ꝑuertith 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 him 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 solempne 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 commaundementes & 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 thy lond shal be cursed / thy best is thy shepe shal be cursed . Thou shalt be cursed whan thou cūmest in / & whan thou wendest out . God shal sende vpon the hungre & myscheif & myshap / & blame to al thy werkes that thou doste He shal smyte the with pestilence / tyl he shall waste the & distroye the. He shall smyte the with harde feuers both colde & hote / & with venemouse . eyr . God shal make heuene and the eyre aboue the brasen / & th erth byneth the yreny . that is to saye bareyne for defaute of reyne For thy reyne shal be pouder & asshes . & myldewe to distroye the. God shalle take the into thy enemyes hondes / & thou shalt falle bifore thyn enemyes . Thou shalte goo ayenst them by one weye / and fle awey by vii . weyes / & briddes / & beestis shal ete thy body in the feelde God shal smyte the with seknesse that may nat be helyd God shal smyte the with wodenesse . & blyndnesse of wytte . and so bisot the that thou shalt nat with what is for to do / ne cunne no rede ne conseyl . Thou shalt house & other shal duell therin Thou shalt tyl and other shal in that thou tylest Thy oxe / thyne asse / thy horse . thy shepe and thy beestis / shal be take fro the / and thy wyf and thy children ledde away prisoners . God shal smyte the with seknes vncurable / from the sole of thy sete vnto the top of the hede . ●hatt is to say god shal punysshe the people that wole nat cunne . ne kepe his lawes from the lowest staate to the highest And but thou wylt kepe his lawes and amende the. he shal lede the and thy kynge that thou shalt make vpon the / prisoners into ferre cuntre that thou neuir knewe ne thy faders bifore the. Al these curses & many mo therto whiche be writen in the same place shal take the. & pursue the. tyl thou be distroyed For thou herdist nat the voice of thy lord god ne kepist nat his heestis & his lawes that he bad the kepe And at the day of doome he shal yeue to all tho that dispise his lawes / his endlesse curse bitterest of alle / whanne he shal say to them . Discedite ● me maledicti in ignem eternum . Mt. xxv Go ye hens fro me ye cursed wretches into the fire of hell / ther to duell with the feende & his aungels withouten ende .

Diues .

the last curse is moste for to drede / for other curses of temporal mischeif fal as sone to the gode as to the wicked

Pauper .

Temporal mischeif sumtyme fallith to persone in special / sumtyme to comynte in general In special . it fallith suntyme for synne / suntyme withouten synne / to encreasyng of a mannes mede But than the mischeif is noo curse but a louetyk of god . Butt comen mischeif fallith nat to the comyntie / but for synne of the comyntie And of suche comen myscheues that shuld fall to the people . if they dispised goddes hestis speketh god in the place And suche comyne myscheuys that fall to the comynte for comen synne be clepid curses .

Diues .

Why were tho vi kynredes of Iacob so assigned of god to curse the brekers of goddes lawe / & the other vi . assigned to blesse the kepers of goddes lawe

Pauper .

Them that were most vngentyl of birthe god assignyde to curse For al tho vi . sones of Iacob . Were borne of the secundarye wyues that were but seruauntes to his cheif wyues / lya . & rachel . saaf . ruben . Whiche lost his worshippe / for that he laye by his faders secundarie wyf . that highte bala . The other vi . kynredes were borne gentyl of birthe / for thei were borne of the principal & more gentyl wyues / Lya & Rachel . foure of lya / & ii . of rachel . And therfore god ordeyned theym to blesse / in token that no man shuld be chosen to preesthode . but he were gentyl by wantyng of cursed condicions . And also in token that it is more kyndely to worshipful persones as al prestes shulde be / to blesse than to curse . And therfore busshopes & other p̄stes shuld nat curse but for a full greuouse open syn & for grete nede . Therfore poule saith . to men of perfeccion as al p̄stes shulde be . Benedicite . et nolite maledicere . Blesse ye and be ye nat in wylle ne redy to curs but for grete nede / and that it be done in charite to worship For cursyng in the self is a dede of imꝑfeccion . And therfore god chose theim that were mooste imꝑfyte . and leest worshipful of the birth to ꝓnounce the curse / & the moste perfit & worshipful in birthe to ꝓnounce his blessing to ye kepers of his lawe . Whiche seyde thus / in goddes name to the people .

The ix . chapter .

IF thou here the voyce . of thy lorde god . to cunne and to kepe al his heestes that I byd the kepe / thy lorde god shalle make the higher thanne al naciouns that duelle vpon erthe And al these blessinges shal come to the & tak the. so that thou kepe goddes hestes . thou shalt be blessed in cyte . in towne & in feelde The frute of thy body / the fruyt of thy londe . the fruyte of thy beestes shalle be blessed / thy berne / thy garner / thy seller shal be blessed / & al thy leuinges shal be blessyd . Thou shalte . be blessyd cummyng in and goyng oute . God shalle make thyn enemyes that rise ayenst the. to fall in fight bifore the. They shal come ayenst the by one wey . & they shal fle away by vii . weyes . God shal yeue his blessing ꝓsꝑite & spede to al thy werkes / so● that thou kepe goddes heestis & go in his weyes & in his lawes / that al peple on erthe shal se and knowe that the name of oure lorde is clepyd on the / and they shal drede the / & worship the / & oure lord god shal make the plenteouse in al godes God shal vndo his beest tresour . aboue from heuene . and yeue the reyne in tyme . Thou shalt lene to other nacions / & thou shalt haue no nede to borowe of other nacions God shal make the into the hede & nat into the tayle . For he shal putt the alway aboue & nat byneth / so that thou kepe his heeftis and his lawes . And at the day of dome he shal yeue to al the kepers of his lawes his endlesse blissing . of euirlasting ioye / & say to them in this wyse . Venite bnndicti ptis mei . possidete paratum vobis regnum a constitutōe mund. Mt xxv . Come ye with me ye blissed children of my fadris / & take ye in possessione the kingdome of heuene arayed & ordeyned to you . fr●m the setting or making of the world .

In whiche kingdome as saith austyn shal be light without derkenesse / endlesse ioy withouten heuynesse / endlesses lyf withouten wo. endlesse myrthe & gladnesse . With the blisful cumpany of aungelis apostles & al seintes . Ther saith he is light of light / & wel of briȝt shynynge There is the cite of seintes that is clepyd Ierusalem of heuen There is the grete couent of martires & of holy ꝓphetes & patriarkes abraham Isaac & iacob & of all seyntes There is noo sorowe ne heuynesse . after ioye . There shal be no night / none age / no fe / blenesse . There is charite withouten ende & euirlasting peas / no debate no discension . There euery man and woman hath that he loueth . and what he desireth Ther is al loue withouten wo & withouten sorowe & care . Ther shall we be aungels peris and felawes in blisse / with the high potestatis cherubyn & seraphin / & with alle nyne ordres of aungels Ther shal be manna oure heuenly fode withouten corrupcion Ther shal be aungelis lyf / and to say shortly . ther shal be sowne no sorowe no disese none euyl . and what may be thought of any godnes : ther shal be founde .

The x. chapter .

THe kingdome of heuen is clepyd in holy wrytte a cyte sett on a ful high hylle in stabilite and sikernesse withouten drede . and withouten peryl / for ther may none enemye / no peryl noo disease neigh therto It stondithe so high and in so grete welth ▪ For men haue in this cyte what euir they desire Ther is nought to seke from withouten / it nedith noo helpe from withouten But al must seke help from within this cite . Therfore saith . ysaie . the ꝓphete lx.c. Helth & sanacion occupy the walles of this cytee / kepe theym and defende them & praisyng of god . withouten ceasyng . occupieth the yates & so kepith hem that ther may no sorow entre . In this cite saith he shalt thou not nede / to haue ye sunne to shyn̄ to the by day / ne the light of the mone shal nat shyne to the by night / but thy lorde god crist ihesus that bought the soo dere . shal be light withouten ende / and thy god shal be thy ioye . there thy sonne shal neuir go downe / & thy mone shall neuir wayne / for thy lord god shal be thy light withouten ende / & the daies of thy sorowe here in this world / there shal be endyd For god there shalle wype a way the teris from the iyen of his seyntes Ther shal be no weping . no criyng / none hungre / no thurst no sorowe For al the wo & diseases that were bifore . ben all past from them that come to this cyte Alle the people of this citee shall be gode & rightful / there shalle no shrewe no briger / no lechour . no wycked lyuer . entre into this cite . There euery man & woman shall shyne as bright as the sunne . And whan many sunnes ben gadryd to giddre in cumpany with the high sunne of rightfulnesse crist ihesus whiche saith in the gospel Ego sum lux mund Ioh. viii . I am lighte of the worlde / there shal be a faire cumpany . a blisful cumpany . God bring vs therto . Than the sunne shal be seuen sithes brighter than it is now . & the mone as bright as the sunne is nowe Than the sunne shal stonde in the Eest alway stylle . & the mone in the west alwey shynyng withouten wanyng So the synful soules damned to hel vnder th erth shal no confort haue / neither by sonne ne by mone . In this kingdome in this cytee ▪ is noo wynde no storme / no tempest . no thundre no lightning no reyne / hayl froste ne snowe / no hete no colde Ther be no skyes no cloudes to let our light / but alway mery somer / alway bright day In this cite alle men & wymen ben fre The king of this cite axith no presauntes . ne yiftes of man ne of womun / but their hertis and their loue & that thei fare wele He puttith no man . ne woman there to trauayle / butt he wole that alle be in rest in peas & in ease And what any man or woman there desireth to haue / he yeueth it to them anone . He axith no rent . noo tribute / no seruyce . none homage but gode loue and gode hert / and that we loue hym with ioye and myrthe . and gladnesse . He yeueth vs al that he axith of vs . yeue thy self to this blysse . and thou shalte haue this blisse . Other pryce axith he none . For this blisse may nat be boughte . butt with loue . and charite In this cyte shalle euery man & woman haue so grete lordship that al they shall haue place ynough withouten enuye / & all be kinges & quenes . of asmoche as they desire . Ther shal be no pleetyng for no lordship / for no londe There shal be none enuye butt euery man and woman glade of others welfare Ther̄ shal be no wo noo disease . but endles ioye . and welthe . and endlesse helth . In heryng swete songe . & melody . in sight / endlesse fairnesse / in tastyng & smellyng / endles swetnesse . in feling endlesse liking withouten woo .

The xi . chapter .

OF this cyte spekithe syent Iohn in the boke of goddes priueties xxio.c. and saithe thus The aungel ledde me in spirite by vision into a ful high hylle & a ful grete . And there he shewid me the holy cite of Ierusalem ordeyned of god / & hauyng the brightnesse & the beaute of god The light of this cyte was lyke the precious stone iaspis & cristel which stone betokneth crist sonne of rightwysnesse . Whiche saith in the gospel Ego sum lux mund Io. viii I am light of the worlde This cyte had a wal ful grete & ful high & it had xii . yates / & eche yate xii aungelis redy porters . to lede in al gode soules / and in the yates were writen al the names of the xii . kīredes of israel . that is to say / of all that shal be saued & be able to se god in his face For the names of alle that shal be saued been registred in the boke of lif in heuene & redy writen in the yates of heuen / ayenst our cummyng in token that we shal be welcome & siker of our blisse if we do our dever . This cite stode in square & it had thre yates into the eest thre into the northe . thre into the south / & iii. into the west / in token that oute of iiii . ꝑtes of the worlde . that is to say / out of euery parte of the worlde soules entre into heuene blisse of yonge & olde riche & pore by the feyth of the hooly trinitye . that is betoknyde by the thre yates . yonge folke ben vnderstonde by the eest / there the day begynneth Olde folk by the weste there the day endith Rich folk by the south Pore folk by the north . for that cuntre is most sharpe & bareyne The wal of the cite was set & groundid on xii . precious stones . The firste was Iaspis . the ii . saphirus . the iii. calcidonius . the iiii . smaragdus . the v. sardenyx . the vi . sardinus . the vii . crisolitus . the viii . berillus . the ix topasius / the x. crisopassus . the elleuenthe iacinctus . the xii . amatistus And in tho stoones were writen the names of the xii . apostles & of goddes lombe And al the wall was made of preciouse stones / and the yates made of saphires & smaragdes . as to bye saith in his boke . xiii.c . And as seint iohn saith . euery yate was as a margarite or margery stone The stretis of the cite were clene golde as clere as glasse And as to by seith the stretis of this cytee were 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 temple / for almighty and goddes lombe crist Ihesus verrey god & man he is the temple of this cite . This cite as seith seint Iohn nedith neither sunne ne mone . For the brightnesse of god wel of light & the sunne of rightfulnesse illumyneth this cyte . The lombe crist ihesus is the lanterne & 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 abhomīacion . of dedly synne Ther shal no man 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 . preciouse 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. commaundmentes . & the ii . preceptes of chari●e Of whiche yatis crist saith Si vis ad vitam ingredi . serua mandata Mt xix

If thou wylt entre into the lyf of this blisfull cite there no man dieth . keepe thou the commaundementes This scripture is wretyn in euery yate of this citee . in token that into this cite cūmethe no man ne woman but the kepers of goddes commaundementis For the commaundementes 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 mandatorum tuorum cucurri : cum dilatasti cor meum . p̄o. Cxviii . I ran the weye of thy commaundmentes whan thou madest myne herte large by charite For whan men 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 dne in semita mandatorum tuorum : qr ipsam volui . Inclina cor meūdeus in testimonia tua : et non in auariciam . p̄o Cxviii . Lorde lede thou me in the pathe of thy commaundementes / for it is my desire . & my wyll to go that wey Bowe myne herte into thy witnessingis & into thy commaundmentes / & nat into auarice & couetise Thus leue frende holy wrytt & holy men declare the blisse of heuene by thinges 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 in the londe of dethe . Butt leue freende byleue ye it forsothe that ther is an hundryd thousande thousand 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 man ne woman 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 in 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 longith 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 sunne / mone & of the sterres . of the faire floures spryngynge . vpon erth . of the briddes synging 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 wende ayen to prison there to lyue with his moder For al his lyf in prison that was firste likinge ynough to him 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 & broug●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 cumpany / that is to say in erth & in erthely thinges / 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 himself fader of al tellith them of the blisse of heuen It is to them butt a dreme / as is the moders tale to her childe in prison / 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 men haue no liking 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 them ful grete bytternes ful of sorow . & care . Example we haue of seint 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 sunne / his clothes were white as snowe . Moyses & Hely aperyd with him in grete blisse & maiestie . Than petir saide to our lorde . ihu Lord it is gode to vs to be her̄ Mak we her̄ iii. tabernacles one to ye . another to moises & anoyer to hely . & let vs al duel her̄ Luce ix . And ●●ion in sight of litel blisse he foryat al the blis of this world He cared neither for mete drink ne clothing For him thought he might haue lyued withouten ende by the blisful sight & with that cumpany Also whan seint poule was rauysshed into heuene & hadde seen the vision of god / afterwarde al his lif in this worlde was to him a peyne . so moche he longyd ayen 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 withouten ende with crist Moyses was with god in the mount of synay xl . daies . and xl . nightes metelesse and drynkles / fedde by the speche of god / and by his presence / and yitt sawe he butt lytel of this blisse For he was nat able to see his blisse / ne no man liuyng in this worlde / as god saide to him that tyme Butt leue frende after oure deth if we kepe wele goddes commaundmentes & amende oure mysdedes by oure lyf / we shal see his grete blisse which neither Petir ne poule ne moyses might se in erthe And we shal be siker of that blisse withouten ende / which blisse as seint poule saith that none erthly iye may se / ne ere here / ne hert thinke . ne wytte comp̄hende In this blisse leue frend I hope to se you and duelle with you in the highe cite of ierusalem in the kinges 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 & pauper . that is to say . the riche & the pore fructuously tretyng vpon the x. commaundmentes / 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 .