¶
Here
begynneth
the
fyrste
commaundemente
.
Caplm
Primum
.
DIues
.
In
the
fyrste
commaundement
as
I
haue
lerned
/
god
sayth
thus
.
Thou
shalte
haue
none
other
straunge
goddes
byfore
me
.
Thou
shalte
make
to
the
noo
grauen
thynge
/
noo
mawmette
/
noo
lykenesse
that
is
in
heuen
aboue
/
ne
that
is
bynethe
in
erthe
/
ne
of
ony
thynge
that
is
in
the
water
vnder
th
erthe
.
Thou
shalt
not
worshyppe
theym
with
thy
bodye
outwarde
/
ne
within
thyn
herte
inwarde
.
Exodi
.
xx.c
.
Soo
by
this
me
thynketh
that
god
forbedeth
makyng
of
ymages
and
worshyppyng
of
them
and
yet
men
doo
make
ymages
these
dayes
grete
plente
/
bothe
in
the
chirche
and
without
the
chirche
.
And
all
men
as
me
thynke
worshyp
ymages
.
And
it
is
full
harde
to
me
but
I
do
in
that
as
all
men
done
.
And
yf
I
worshyppe
theym
me
thynketh
I
do
ydolatrye
ayenste
goddes
lawe
.
¶
Pauper
.
God
forbedeth
not
men
to
make
ymages
/
For
he
bad
Moyses
make
ymages
of
two
aungellys
that
be
called
cherubyn
in
the
lykenesse
of
two
yonge
men
/
as
we
fynde
Exodi
.
xxxvij.c
.
¶
And
Salomon
made
suche
and
many
mother
to
in
the
Temple
to
the
worshyppe
of
god
/
the
thyrde
boke
of
kynges
.
vij.c
.
And
god
bad
Moyses
make
his
tabernacle
&
al
that
longeth
therto
after
she
ensample
and
the
lykenesse
that
was
shewed
to
hym
vpon
the
hylle
/
whan
he
was
there
with
god
.xl.
dayes
and
xl
.
nyghtes
.
Exodi
.xxv.
And
therfore
god
forbedeth
not
vtterly
the
makynge
of
ymages
/
but
he
forbedeth
vtterly
for
to
make
ymages
for
to
worshyppe
them
as
goddes
/
&
to
sette
theyr
fayth
theyr
truste
/
theyr
hope
/
theyr
loue
/
and
theyr
byleue
in
them
.
For
god
wyll
haue
mannes
herte
hole
knytte
to
hym
allone
/
for
in
hym
is
al
our
helpe
&
all
our
saluacyon
.
And
therfore
we
muste
worshyppe
hym
&
loue
hym
/
and
truste
in
hym
aboue
all
thynge
/
&
nothynge
worshyppe
but
hym
or
for
hym
.
That
all
the
worshyp
that
we
do
to
ony
creature
be
do
pryncypaly
for
him
&
arrected
to
hym
.
For
he
sayth
.
Gloriam
meamalteri
non
dabo
/
et
laudem
meam
sculptilibus
.
Ysaye
.xlij.
I
shall
not
gyue
my
worshyppe
/
my
blysse
/
my
glorye
to
none
other
/
ne
my
praysynge
to
grauen
ymages
/
neyther
to
paynted
ymages
.
And
in
the
same
chapytre
he
sayth
Shamfully
shente
myght
they
be
all
that
sette
theyr
truste
in
to
grauen
ymages
.
¶
Diues
.
wherof
serue
the
ymages
.
I
wolde
they
were
brente
all
.
¶
Pauper
.
They
serue
for
thre
thynges
.
For
they
be
ordeyned
to
stere
mannes
mynde
to
thynke
on
Crystus
Incarnacyon
/
and
on
his
passyon
/
and
on
his
lyuynge
/
and
on
other
sayntes
lyuyng
.
Also
they
ben
ordeyned
to
styre
mannes
affeccyon
/
and
his
herte
to
deuocyon
.
For
ofte
a
man
is
more
stered
by
syght
than
by
heryng
or
redynge
.
Also
they
be
ordeyned
to
be
a
token
and
a
booke
to
the
lewde
people
/
that
they
may
rede
in
ymagerye
and
paynture
/
that
clerkes
rede
in
the
booke
as
the
lawe
sayth
.
De
consecra
.
distinct
.iij.
per
latum
.
Where
we
fynde
that
a
bysshop
destroyed
ymages
as
thou
woldeste
doo
/
and
forfended
that
no
man
sholde
worshyp
ymages
.
He
was
accused
to
the
pope
saynt
Gregorye
whiche
blamed
hym
gretely
for
that
he
had
so
destroyed
the
ymages
/
but
vtterly
he
praysed
hym
for
he
forfended
them
to
worshyppe
ymages
.
Caplm
secundum
.
DIues
.
How
sholde
I
rede
in
the
boke
of
paynture
&
of
ymagerye
.
¶
Pauper
.
whan
thou
seest
the
ymage
of
the
crucyfixe
/
thynke
on
him
that
deyed
on
the
crosse
for
thy
synne
&
thy
sake
/
and
thanke
hym
for
his
endlesse
charyte
that
he
wolde
suffre
so
moche
for
the.
Take
hede
by
the
ymage
how
his
hede
was
crowned
with
a
garlonde
of
thornes
tyll
they
wente
in
to
the
brayne
/
and
the
blood
braste
out
on
euery
syde
/
for
to
destroye
the
hyghe
synne
of
pryde
/
that
sheweth
moost
in
mannes
hede
and
womannes
and
make
an
ende
of
thy
pryde
.
Take
hede
by
the
ymage
how
his
armes
were
spradde
abrode
and
drawen
fulle
strayte
vpon
the
tree
tylle
alle
the
veynes
and
all
the
synowes
craked
.
And
how
his
hondes
were
nayled
to
the
crosse
and
stremed
out
blood
for
to
destroye
the
synne
that
Adam
and
Eue
dyde
with
theyr
hondes
whan
they
toke
the
apple
ayenst
goddes
commaundement
.
Also
he
suffred
this
to
destroye
the
synne
of
wycked
dedes
/
and
wycked
werkes
/
that
men
and
wymen
doo
with
theyr
hondes
/
and
make
an
ende
of
thy
wycked
werkes
.
Take
hede
also
how
that
his
syde
was
opened
/
and
his
herte
clouen
in
two
with
the
sharpe
spere
/
and
how
he
shedde
blood
and
water
/
to
she
we
that
yf
he
hadde
had
more
blood
in
his
bodye
more
he
wolde
haue
gyuen
for
mannes
loue
.
He
shedde
blood
the
raunsonne
of
our
soules
/
and
water
to
wasshe
vs
from
our
synnes
.
Also
he
suffred
this
for
to
destroye
the
synne
of
pryde
/
couetyse
/
enuye
/
hate
/
wrathe
/
&
malyce
that
reygne
in
mannes
herte
and
womans
.
Take
hede
&
make
an
ende
of
thy
pryde
/
of
thy
false
couetyse
/
of
hate
/
enuy
/
wrathe
/
&
malyce
/
and
forgyue
thyn
euen
crysten
for
his
loue
that
forgaue
his
deth
.
Take
hede
also
by
the
ymage
how
his
fete
were
nayled
to
the
crosse
and
stremed
on
bothe
to
destroye
the
synne
of
slouth
in
goddes
seruyce
/
&
make
an
ende
of
slouthe
in
goddes
seruyce
/
&
haste
the
for
to
go
to
goddes
house
&
to
goddes
seruyce
.
Take
hede
also
by
the
ymage
how
his
bodye
was
to
rente
&
all
to
torne
/
with
tho
sharpe
scourges
that
fro
the
sole
of
the
fote
vnto
the
toppe
of
the
hede
/
there
was
no
hole
place
on
his
bodye
/
and
that
was
for
to
dystroye
the
synne
of
lust
&
lykyng
of
the
flesshe
/
glotonye
&
lecherye
/
whiche
regne
in
mannes
bodye
&
womans
/
&
make
an
ende
of
glotony
&
lecherye
.
Take
hede
how
naked
&
poore
he
henge
vpon
the
crosse
for
thy
synne
&
thy
sake
/
&
be
thou
not
ashamed
to
suffre
pouerte
&
myscheyf
for
his
loue
.
And
as
saynt
Bernard
byddeth
/
take
hede
by
the
ymage
how
his
hede
is
bowed
downe
to
the
all
redy
to
kysse
the
&
come
at
one
with
the.
See
how
his
armes
&
hondes
be
spradde
a
brode
on
the
tree
/
in
token
that
he
is
redy
to
halfe
and
clyppe
the
and
kysse
the
/
and
to
take
the
to
his
mercy
.
See
how
his
syde
was
opened
/
and
his
herte
clouen
on
two
/
in
token
that
his
herte
is
alwaye
open
to
the
/
and
redye
to
loue
the
and
to
forgyue
the
all
thy
trespasse
/
yf
thou
wylte
amende
the
and
axe
mercy
.
Take
hede
also
how
his
fete
were
nayled
full
harde
to
the
tree
/
in
token
that
he
wyll
not
flee
awaye
from
the
/
but
abyde
with
the
&
dwelled
with
the
withouten
ende
.
On
this
maner
I
praye
the
rede
thy
booke
and
falle
downe
to
the
grounde
/
and
thanke
thy
god
that
he
wolde
do
so
moche
for
the
/
and
worshyppe
hym
aboue
all
thynge
/
not
the
ymage
/
not
the
stocke
/
stone
/
ne
tree
/
but
hym
that
deyed
on
the
tree
for
thy
synne
&
thy
sake
/
soo
that
thou
knele
yf
thou
wylte
byfore
the
ymage
/
not
to
the
ymage
.
Do
thy
worshyp
afore
the
ymage
/
not
to
the
ymage
.
Make
thy
prayer
byfore
the
ymage
but
not
to
the
ymage
/
for
it
seeth
the
not
/
it
hereth
the
not
/
and
it
vnderstondeth
the
not
.
Make
thyn
offrynge
yf
thou
wylte
byfore
the
ymage
/
but
not
to
the
ymage
.
Make
thy
pylgrymage
not
to
the
ymage
ne
for
the
ymage
/
for
it
may
not
helpe
the
/
but
to
hym
&
for
hym
that
the
ymage
representeth
to
the
For
yf
thou
doo
it
for
the
ymage
/
or
to
the
ymage
thou
doost
ydolatrye
.
Caplm.
iij.
DIues
.
Me
thynketh
that
whāmen
knele
byfore
the
ymage
praye
and
loke
on
the
ymage
/
with
wepyng
teeres
/
bounche
or
knocke
theyr
brestis
with
other
suche
contenaunce
/
they
do
all
this
to
the
ymage
/
&
soo
weneth
moche
people
.
¶
Pauper
.
Yf
they
do
it
to
the
ymage
/
they
synne
gretely
in
ydolatrye
ayenst
reason
&
kynde
.
But
as
I
sayd
byfore
/
they
may
doo
all
this
byfore
the
ymage
and
not
to
the
ymage
.
¶
Diues
.
How
myght
they
doo
alle
this
byfore
the
ymage
/
and
not
worshyp
the
ymage
.
¶
Pauper
.
Oft
thou
seest
that
the
preest
in
the
chirche
hath
his
booke
byfore
hym
he
kneled
/
he
stareth
/
he
loketh
on
his
booke
/
he
holdeth
vp
his
hondes
.
And
for
grete
deuocyon
in
case
he
wepeth
/
and
maketh
deuoute
prayers
.
To
whome
weneste
thou
that
the
preest
dooth
all
this
worshyppe
.
¶
Diues
.
to
god
&
not
to
the
boke
.
¶
Pauper
.
On
the
same
maner
sholde
the
lewde
man
vse
his
booke
/
that
is
ymagery
and
paynture
/
not
to
worshyppe
the
ymage
/
but
god
in
heuen
and
sayntes
in
theyr
degree
.
And
that
all
the
worshyp
that
he
doth
byfore
the
ymage
/
he
doth
not
to
the
ymage
/
but
to
hym
that
the
ymage
representeth
.
¶
Diues
.
This
example
is
good
/
but
knowest
thou
ony
better
.
¶
Pauper
.
Whanne
the
preest
sayth
his
masse
at
the
aultre
/
comonly
ther
is
an
ymage
byfore
hym
/
&
comonly
it
is
a
crucyfixe
/
stone
or
tree
/
or
portrayed
.
¶
Diues
.
Why
more
a
crucyfixe
than
an
other
ymage
.
¶
Pauper
.
For
euery
masse
syngynge
is
a
specyall
mynde
makynge
of
Crystus
passyon
/
&
therfore
he
hath
byfore
hym
a
crucyfixe
to
do
hym
to
haue
the
more
fresshe
remembraunce
as
he
ought
to
haue
of
crystus
passyon
.
¶
Diues
.
The
reason
is
good
/
saye
foeth
.
¶
Pauper
.
Byfore
this
ymage
the
preest
sayth
his
masse
/
&
maketh
the
hyghest
prayers
the
holy
chirche
can
deuyse
for
saluacyon
of
the
quycke
&
of
the
deed
.
He
holdeth
vp
his
hondes
/
he
boweth
/
or
ellys
he
kneled
downe
/
&
all
the
worshyp
that
he
can
doo
he
doth
.
Ouermore
he
offred
vp
the
hyest
sacrefyce
&
the
beste
offrynge
that
ony
herte
can
deuyse
/
that
is
Cryste
goddes
sone
of
heuen
/
vnder
fourme
of
brede
and
wyne
.
Alle
this
worshyp
doth
the
preest
at
the
masse
byfore
the
ymage
/
And
yet
I
hope
that
there
is
noo
man
ne
woman
so
leude
/
that
he
wolde
saye
that
the
preest
syngeth
his
masse
ne
maketh
his
prayer
ne
doth
that
worshyp
/
ne
offreth
vp
goddes
sone
Cryste
hym selfe
to
the
ymage
.
¶
Diues
.
God
forbede
that
ony
man
or
woman
sholde
saye
soo
or
byleue
/
that
were
errour
moost
of
all
errours
.
¶
Pauper
.
On
the
same
maner
sholde
the
lewde
man
do
his
worshyppe
byfore
the
ymage
/
&
make
his
prayer
byfore
the
ymage
and
not
to
the
ymage
.
Caplm.
iiij.
DIues
.
Contra.
On
good
frydaye
ouer
all
in
holy
chirche
/
men
crepe
to
the
crosse
&
worshyp
the
crosse
.
¶
Pauper
.
That
is
sothe
but
not
as
thou
menest
.
The
crosse
the
we
crepe
to
&
worshyp
so
hyghely
that
tyme
is
cryste
hymselve
that
deyed
on
the
crosse
that
daye
for
our
synne
&
our
sake
.
As
sayth
Beda
libro
.iij.
de
gemma
anime
.
For
the
shap
of
a
man
is
a
crosse
.
And
as
he
henge
vpon
the
rode
he
was
a
very
crosse
.
He
is
that
crosse
as
all
doctoures
saye
/
to
whom
we
praye
&
saye
.
O
crux
aue
spes
vnica
.
Hayle
be
thou
crosse
our
only
hope
/
encrease
thou
to
the
mekely
her
rightwysnesse
this
passyon
tyme
/
and
gyue
pardon
to
theym
that
ben
gylty
.
He
is
that
crosse
bryghter
than
all
the
sterres
of
the
worlde
as
holy
chirche
syngeth
and
sayth
.
O
crux
splendidior
cunctis
astris
mundi
&
●
.
¶
And
as
Beda
sayth
for
asmoche
as
cryste
was
moost
despysed
of
mankynde
on
good
frydaye
/
therfore
holy
chirche
hath
ordeyned
that
on
the
good
frydaye
men
sholde
doo
hym
moost
worshyppe
of
all
.
And
for
this
cause
we
doo
that
grete
hyghe
worshyppe
that
daye
/
not
to
the
crosse
that
the
preest
holdeth
in
his
honde
/
but
to
hym
that
deyed
for
vs
alle
that
daye
vpon
the
crosse
.
For
oftentyme
that
crosse
that
the
preest
holdeth
in
his
honde
is
fulle
vnreuerenced
&
vnthende
.
Cryste
hymselfe
/
crystus
passyon
/
crystus
deth
/
crystus
lyuyng
in
erthe
fulle
of
payne
and
wo
/
the
crosse
that
he
deyed
on
&
euery
lykenesse
of
the
crosse
is
called
Crystus
crosse
.
But
the
lykenesse
of
a
thynge
ought
not
to
be
in
as
moche
reuerence
and
worshyppe
as
the
thyng
hymselfe
.
And
euery
lorde
&
knyght
hath
a
specyale
token
in
his
armes
or
ellys
besydes
his
armes
wherby
he
is
knowen
/
&
oft
bereth
the
name
of
his
token
/
&
by
the
name
of
his
token
his
dedes
ben
tolde
of
heraudes
and
gestours
that
knowe
not
theyr
name
neyther
theyr
persone
.
¶
Right
so
Cryste
in
holy
wryte
oftymes
is
called
a
crosse
/
for
the
crosse
is
his
specyall
token
.
And
soo
somtyme
we
speke
to
the
crosse
as
to
Cryste
hymselve
.
Somtyme
we
speke
of
the
crosse
only
that
he
henge
vpon
.
And
soo
we
speke
oft
in
holy
chirche
seruyce
to
the
crosse
as
to
Cryste
hymselfe
/
&
anone
we
tourne
the
worde
oonly
to
the
crosse
/
that
he
dyed
on
.
And
so
somtyme
we
speke
to
the
crosse
&
of
the
crosse
/
as
to
hym
&
of
hym
that
the
crosse
betokeneth
.
Somtyme
we
speke
of
the
crosse
only
as
of
his
token
/
&
the
crosse
that
he
dyed
vpon
/
&
so
one
worde
is
referred
to
dyuerse
thynges
/
&
this
blyndeth
moche
peple
in
theyr
redyng
.
For
they
mene
that
al
the
prayers
that
holy
chirche
maketh
to
the
crosse
that
he
maketh
theym
to
the
tree
that
Cryste
dyed
on
/
or
ellys
to
the
crosse
in
the
chirche
/
as
in
that
anteme
.
O
crux
splendidior
.
And
so
for
lewdnesse
they
ben
deceyued
/
&
worshypp
creatures
as
god
hymselve
.
¶
Diues
.
On
palme
sondaye
atte
processyon
the
prest
draweth
vp
the
veyle
byfore
the
rode
/
&
falleth
downe
to
the
grounde
with
all
the
people
and
sayth
thryes
.
Aue
rex
noster
.
Hayle
be
thou
our
kynge
/
&
so
he
worshypeth
that
ymage
as
kynge
.
¶
Pauper
.
Absit
.
God
forbede
.
He
speketh
not
to
the
ymage
that
the
carpenter
hath
made
&
the
peyntour
peynted
but
yf
the
preest
be
a
fole
/
for
that
stocke
or
stone
was
neuer
kynge
/
but
he
speketh
to
hym
that
deyed
on
the
crosse
for
vs
all
to
hym
that
is
kyng
of
all
thyng
.
Caplm.
v.
DIues
.
I
assente
/
for
this
is
ayenst
nature
reason
&
kynde
/
that
man
whiche
is
nere
of
kynne
to
god
that
is
very
man
&
our
brother
/
sholde
worshyp
in
that
maner
eyther
stocke
or
stoone
.
For
they
may
neyther
here
ne
see
/
ne
helpe
themselfe
And
therfor
who
so
worshyppeth
ymages
in
this
maner
/
dooth
grete
dyshonour
to
man
that
is
so
noble
in
ordre
of
kynde
/
&
moche
more
to
god
that
toke
mankynde
&
became
man
/
&
in
our
manhode
is
aboue
all
mankynde
.
¶
Pauper
.
Yf
the
kynges
sone
kneled
to
his
churle
or
to
his
page
&
worshypped
hym
as
his
souerayne
&
prayed
him
of
grace
/
that
oonly
the
kynge
myght
graunt
&
dyde
hym
the
same
worshyp
that
he
sholde
do
his
fader
the
kynge
it
were
a
grete
dyshonour
bothe
to
the
sone
&
to
the
fader
.
And
therfore
it
is
repreef
to
gentylles
to
be
ouer
homely
with
boyes
ayenst
good
norture
.
But
moche
more
dyshonour
do
we
to
god
&
to
our self
also
/
sythen
we
be
the
kynges
childern
of
heuen
/
so
nyghe
of
kynne
&
heyres
of
the
kyngdom
of
heuen
/
yf
we
worshyp
stockes
or
stones
or
ony
other
ymages
/
or
done
theym
ony
seruyce
/
as
sayth
the
lawe
.
De
consec
di
iij.
Venerabiles
.
¶
Diues
.
This
is
open
ynough
that
thou
sayst
.
For
the
ymage
neyther
can
ne
may
helpe
atte
nede
For
it
hath
noo
vertue
atte
all
.
It
is
noo
thyng
ellys
but
a
boke
or
a
token
to
the
lewde
people
as
thou
saydeste
fyrste
to
styre
hem
to
thynke
on
god
&
on
sayntes
in
heuen
/
and
so
to
worshyp
god
ouer
all
thyng
&
sayntes
in
theyr
degree
.
¶
Pauper
.
For
this
reason
ben
crosses
made
by
the
waye
/
that
whan
folke
passynge
see
the
crosse
/
they
sholde
thynke
on
him
that
deyed
on
the
crosse
/
&
worshypp
hym
aboue
all
thynge
.
And
for
the
same
reason
is
the
crosse
born
byfore
in
processyon
that
all
that
folowe
&
mete
with
the
crosse
shold
worshyp
hym
that
deyed
on
the
crosse
/
&
thanke
hym
for
his
endeles
charyte
.
Also
the
crosse
is
borne
byfore
/
in
token
that
in
all
our
lyuynge
&
all
our
dedes
we
sholde
haue
eye
&
herte
to
hym
that
deyed
on
the
crosse
as
to
our
kyng
/
our
hede
/
our
lorde
/
&
our
leder
to
the
blysse
of
heuen
.
And
therfore
Salomon
sayth
Oculi
sapientis
in
capite
eius
.
The
eyen
of
the
wyse
man
ben
alwaye
in
his
hede
/
that
is
Ihesu
cryste
/
whiche
is
hede
of
holy
chirche
&
of
all
crysten
people
.
Caplm.
vi.
DIues
.
Sythen
ymagery
is
but
a
token
&
a
booke
of
the
lewde
people
/
teche
me
yet
a
lytyll
better
to
knowe
this
boke
&
to
rede
therin
.
¶
Pauper
.
Ymagery
some
what
betokeneth
in
specyall
/
somwhat
in
comon
&
generall
.
In
specyall
token
the
ymage
of
our
lady
is
paynted
with
a
childe
in
the
lefte
arme
in
token
that
she
is
moder
of
god
&
with
a
lylye
or
ellys
with
a
rose
in
her
right
honde
/
in
token
that
she
is
mayden
withouten
ende
/
&
floure
of
all
wymen
.
And
so
of
other
sayntes
/
whose
ymages
haue
dyuerse
sygnes
in
theyr
hondes
&
other
places
for
dyuerse
vertues
&
martyrdoms
that
tho
sayntes
suffreddē
&
had
in
theyr
lyfe
The
ymage
of
saynt
Peter
is
paynted
with
keyes
in
his
honde
in
token
that
Cryste
betoke
Saynt
Peter
the
keyes
of
holy
chirche
/
&
of
the
kyngdom
of
heuen
.
But
yet
afterwarde
Cryste
gaaf
tho
keyes
to
all
the
apostles
/
as
the
gospelles
wytnesse
Mathei
xviij
.
et
Iohens
.
xx.c
.
Saynt
Poule
is
paynted
with
a
swerde
in
his
honde
in
token
that
he
was
heded
with
a
swerde
for
Crystus
sake
/
&
also
in
token
the
somtyme
he
pursued
holy
chirche
with
the
swerde
.
Saynt
Iohan
the
euangelyste
is
paynted
with
a
coupe
in
his
honde
&
an
adder
therin
in
token
that
he
dranke
dedely
venym
/
&
thorugh
the
vertue
of
the
crosse
it
lost
his
malyce
&
dyde
hym
none
harme
.
&
in
his
other
honde
he
bereth
a
palme
in
token
that
he
was
a
martyr
/
&
had
the
palme
of
martyrdom
/
alle
though
he
was
not
slayne
/
for
yet
his
wyll
was
for
to
deye
for
goddes
sake
Saynt
Iohan
baptyst
is
paynted
in
a
Cameles
skynne
at
the
payntours
wyll
in
token
that
his
clothyng
was
full
harde
&
sharpe
made
of
Cameles
here
.
He
bereth
a
lombe
with
a
crosse
in
his
lefte
honde
/
&
his
fynger
of
the
right
honde
there
towarde
in
token
that
he
shewed
goddes
lombe
goddes
sone
that
deyed
for
vs
on
the
crosse
whan
he
sayd
to
the
people
.
Ecce
agnus
deiecce
qui
tollit
peccata
mund.
See
goddes
lombe
/
see
hym
that
dothe
awaye
the
synnes
of
the
worlde
.
Saynt
Katheryne
is
paynted
with
a
whele
in
the
one
honde
/
in
token
of
the
horryble
wheles
whiche
the
tyraunt
.
Maxen
cius
ordeyned
to
rente
her
from
lyth
to
lyth
/
but
the
angell
destroyed
them
and
many
thousandes
of
hethen
people
/
and
so
they
dyde
her
none
harme
She
hath
a
swerde
in
the
other
honde
/
in
token
that
her
hede
was
smyten
of
with
a
swerde
for
Crystus
sake
.
Saynt
Margarete
is
paynted
also
with
a
dragon
vnder
her
feet
/
&
with
a
crosse
in
her
honde
/
in
token
that
whan
the
dragon
deuoured
her
/
she
blessyd
her
/
and
by
the
vertue
of
the
crosse
the
dragon
braste
/
and
she
camout
of
hym
in
good
helth
and
hole
.
And
soo
forthe
of
dyuerse
ymages
of
other
sayntes
/
whiche
ymages
be
made
to
represente
to
man
the
vertuous
lyuynge
of
sayntes
/
&
the
holy
endynge
of
theyr
temporall
lyfe
.
Caplm.
vij.
DIues
.
What
betokeneth
ymagerye
in
generall
or
comon
.
¶
Pauper
.
Comonly
all
the
apostles
ben
paynted
bare
fote
in
token
of
Innocencye
&
of
penaunce
.
Neuertheles
they
wente
not
alwaye
fully
bare
fote
/
but
somtyme
with
galoches
/
a
sole
byneth
&
a
fastnynge
aboue
the
fote
/
of
whiche
galoches
saynt
Beda
sayth
in
his
Orygynall
.
The
angell
spake
to
saynt
Peter
sayeng
.
Calciate
caligas
tuas
.
Do
on
thy
galoches
or
sandalynes
as
sayth
saynt
Marke
in
his
gospell
.
Also
the
apostles
comonly
and
other
sayntes
ben
paynted
with
manteles
in
token
of
the
vertue
and
pouerte
whiche
they
hadde
.
For
as
sayth
saynt
Gregorye
.
All
these
worldely
goodes
ben
noughte
ellys
but
a
clothynge
to
the
bodye
.
And
a
man
tele
is
a
louse
clothynge
not
faste
to
the
bodye
but
louse
/
and
lyghtly
may
be
done
awaye
.
Right
so
the
goodes
of
this
worlde
was
but
a
mantell
to
the
apostles
&
other
sayntes
.
For
they
were
alwaye
so
louse
from
theyr
herte
that
they
gaaf
no
grete
tale
therof
/
nor
to
lese
theym
.
They
were
not
faste
ne
clyued
not
to
them
by
no
false
couetyse
/
but
alwaye
they
were
redye
to
forsake
all
for
Crystus
sake
.
¶
Diues
.
What
betokeneth
the
rounde
thynges
paynted
on
theyr
hedes
.
¶
Pauper
.
The
blysse
that
they
haue
withouten
ende
.
Of
whiche
the
prophete
Ysaye
speketh
.
Leticia
sempiterna
super
capita
eorum
Ysaye
.li.
¶
Diues
.
They
were
not
so
gay
in
clothynge
as
they
ben
paynted
.
¶
Pauper
.
That
is
soth
.
For
many
of
them
were
clothed
in
full
harde
clothyng
and
poore
as
saynt
Poule
sayth
.
Circuierunt
in
melotis
in
pellibus
caprinis
angustiati
.
They
wente
about
in
broken
skynnes
/
in
shynnes
of
gote
nedy
anguysshed
.
Neuerthelesse
ymages
standyng
in
chirches
may
be
consydered
in
two
maners
/
eyther
as
they
represente
the
astate
of
sayntes
of
whom
they
be
ymages
as
they
lyued
in
this
lyf
/
&
so
they
be
to
be
paynted
in
suche
maner
clothynge
as
tho
sayntes
vsed
whyles
they
lyued
here
.
Or
ellys
they
may
be
consydered
as
they
represente
the
astate
of
endelesse
blysse
in
whiche
sayntes
be
now
/
&
so
they
be
to
be
paynted
ryaly
&
solempnely
/
as
the
cherubyns
that
represented
the
angellys
that
ben
in
heuen
were
made
of
golde
.
Exodi
.xxv.
Nathelesse
in
all
suche
paynture
an
honest
meane
neyther
to
costly
bycause
of
this
consyderacyon
/
ne
to
vyle
bycause
of
the
fourmer
consyderacyon
me
thynketh
is
to
be
kepte
.
Caplm.
viij.
DIues
.
why
ben
angellys
paynted
in
lykenes
of
yonge
men
sythe
they
be
spyrytes
&
haue
no
bodyes
.
¶
Pauper
.
Ther
may
no
payntour
paynte
a
spyryt
in
his
kynde
.
And
therfore
to
the
better
representacion
they
be
paynted
in
the
lykenes
of
a
man
/
whiche
in
soule
is
moost
accordynge
to
angellys
kynde
.
And
though
the
angell
is
not
suche
bodely
as
he
is
paynted
/
he
is
neuertheles
suche
ghoostly
/
and
hath
suche
doynge
&
beyng
spyrytuell
.
They
be
paynted
lyke
yong
men
berdlesse
/
in
token
that
they
ben
endlesse
&
elden
not
/
ne
feble
not
/
but
alwaye
in
one
lykyng
/
in
one
astate
/
alwaye
myghty
&
stronge
And
also
they
be
paynted
with
crulled
here
/
in
token
that
theyr
thought
&
ther
loue
is
sette
alwaye
in
right
ordre
/
&
tourne
alwaye
vp
ayen
to
god
/
than
kynge
hym
&
worshyppynge
hym
in
all
thyng
.
For
by
the
here
of
the
hede
in
holy
wryte
is
vnderstonde
thought
and
affeccyons
of
the
herte
.
Also
they
ben
paynted
with
stoles
aboute
theyr
neckes
/
in
token
that
they
be
alwaye
redy
to
serue
god
&
man
atte
goddes
byddyng
.
And
therfor
they
ben
called
Administratorij
spiritus
.
Ad
Hebre.
i.c
.
That
is
to
saye
/
spyrytes
of
seruyce
.
For
they
serue
to
god
/
in
rulynge
of
mankynde
&
gouernaunce
of
this
worlde
.
They
ben
paynted
fethered
&
with
wynges
/
in
token
of
lyghtnesse
&
delyuerenesse
in
her
werkes
.
For
in
a
twynclynge
of
an
eye
they
may
be
in
heuen
&
in
erthe
/
here
&
att
Rome
/
&
at
Ihrusalē
.
They
ben
paynted
with
wheles
vnð
theyr
fete
in
token
that
they
meue
&
rule
the
rounde
bodyes
/
the
wheles
&
the
cercles
in
heuen
/
&
the
course
of
the
planetes
as
the
phylosophre
sayth
/
&
also
in
token
that
as
the
whele
tourneth
alwaye
aboute
the
centre
&
his
myddes
/
so
the
angellys
doyng
is
alwaye
about
god
/
&
alwaye
ben
nygh
him
where
euer
they
be
.
Also
somtyme
they
be
paynted
armed
with
spere
swerde
&
shelde
/
in
token
that
they
be
redy
to
defende
vs
fro
the
fendes
that
ben
besy
nyght
&
daye
to
lese
vs
.
For
but
yf
holy
angellys
holpen
vs
&
defende
vs
&
kepte
vs
lettyng
the
fendes
malyce
/
we
myght
not
withstonde
ne
be
saued
.
And
therfor
right
as
euery
man
&
woman
hath
a
wycked
angell
assygned
to
him
by
the
fende
to
tempte
him
.
So
hath
he
a
good
angell
assygned
to
him
of
god
/
to
saue
hym
yf
he
wyll
folowe
his
rule
.
Caplm.
ix.
DIues
.
Why
ben
the
four
euangelystes
paynted
in
suche
dyuerse
lykenes
sythen
they
were
men
all
foure
.
¶
Pauper
.
For
dyuerse
maner
of
wrytyng
&
techynge
.
Mathewe
is
paynted
in
lykenesse
of
a
man
.
For
he
pryncypally
wrote
and
taught
the
manhode
of
Cryste
&
tolde
how
he
bycame
man
.
And
moost
specyally
and
moost
openly
wrote
his
genologye
.
Saynt
Iohan
that
wrote
.
In
principio
erat
verbum
.
Is
paynted
in
lykenesse
of
an
egle
/
whiche
of
all
foules
fleeth
hyghest
/
&
in
syght
is
sharpest
and
may
see
ferthest
.
Soo
saynt
Iohan
spake
&
wrote
hyghest
of
the
godhede
/
and
hadde
more
Insyght
&
vnderstandynge
in
the
godhede
than
the
other
Euangelystes
.
Saynt
Luke
is
paynted
in
the
lykenesse
of
a
calfe
or
an
oxe
/
bycause
that
he
speketh
moost
openly
of
the
passyon
of
Cryste
that
was
offred
vp
to
the
fader
of
heuen
on
the
Aultre
of
the
crosse
on
good
frydaye
/
as
the
oxe
or
the
calfe
was
offred
on
the
Aul●e
in
the
Temple
by
the
lawe
for
saluacyon
of
the
people
/
whiche
offrynge
was
betokenyng
of
Crystus
passyon
And
for
that
saynt
Luke
speketh
moost
openly
of
Crystus
passyon
/
whiche
was
betokened
by
the
sacrefyce
of
the
oxe
.
Therfore
he
is
paynted
&
presented
by
the
lykenesse
of
an
oxe
.
Saynt
Marke
is
paynted
in
lykenesse
of
a
lyon
/
bycause
that
he
speketh
moost
openly
of
Crystus
resurreccyon
/
how
he
rose
from
deth
to
lyfe
.
For
whan
the
lyonesse
hath
whelped
they
leye
.iij.
dayes
and
.iij.
nyghtes
deed
/
tylle
on
the
thyrde
daye
/
the
lyon
theyr
fader
cometh
&
maketh
an
hydeous
crye
ouer
them
&
anone
with
that
voys
&
crye
they
quycken
&
waken
/
&
in
that
maner
ryse
from
deth
to
lyfe
/
&
for
this
reason
is
saynt
Marke
presented
by
the
lykenesse
of
a
lyon
/
for
he
spake
more
openly
of
Crystus
resurreccyon
.
And
therfore
his
gospell
is
rede
on
esterdaye
.
Also
thou
shalt
vnderstande
that
Cryste
was
god
&
man
/
&
preest
&
kyng
.
Mathewe
spake
moost
openly
of
his
manhode
/
&
began
at
his
manhode
/
&
therfore
he
is
paynted
in
the
lykenesse
of
a
man
.
Saynt
Iohn
spake
moost
of
his
godhode
/
&
began
atte
his
godhode
.
And
therfore
he
is
paynted
in
the
lykenes
of
an
egle
as
I
sayd
fyrste
.
Saynt
Luke
spake
moost
of
his
preesthode
/
and
therfore
he
is
paynted
in
the
lykenes
of
an
oxe
or
of
a
calfe
.
For
that
was
the
pryncypall
sacrefyce
that
the
prestes
by
the
olde
lawe
offred
in
ton
the
Temple
.
Saynt
Marke
spake
moost
of
his
kyngdom
/
shewyng
hym
kyng
of
all
thyng
.
And
therfore
he
is
paynte●
in
the
lykenesse
of
a
lyon
/
that
is
kyng
of
vnresonable
bestes
¶
Diues
Why
ben
they
so
paynted
in
the
four
endes
of
the
crosse
¶
Pauper
.
In
token
that
he
that
deyed
on
the
crosse
is
kyng
of
all
thynge
.
For
the
Egle
is
kyng
of
all
foules
.
The
Lyon
is
kyng
of
all
wylde
bestes
vnresonable
.
The
oxe
is
kyng
of
all
tame
bestes
helpynge
to
mankynde
.
Man
is
kyng
of
all
bestes
and
of
all
vysyble
creatures
that
were
made
for
hym
.
But
Cryste
is
kyng
of
all
thynge
vysyble
and
Inuysyble
.
And
in
token
therof
/
the
four
Euangelystes
ben
paynted
aboute
hym
on
the
crosse
in
dyuerse
lykenesse
of
four
dyuerse
kynges
/
in
kynde
as
four
kynges
herawdes
blasynge
his
armes
/
&
the
grete
batayle
&
vyctory
that
he
dyde
ayenst
the
fende
for
mankynde
vpon
the
crosse
.
¶
Diues
.
why
ben
they
paynted
in
houses
in
foure
partyes
of
the
house
.
¶
Pauper
.
For
the
same
cause
&
for
deuocyon
&
for
knowlechynge
of
his
hyghe
lordshypp
that
all
we
haue
of
hym
/
and
ayenst
tempestes
&
wycked
spyrytes
that
free
the
euangelystes
ben
sette
in
maner
of
a
crosse
/
&
ben
ashamed
&
abasshed
of
the
crosse
/
&
specyally
of
Crystus
passyon
/
by
the
whiche
they
were
all
dysconfyted
.
Caplm.
x.
DIues
.
Why
ben
ymages
couered
in
Lenten
from
mannes
syght
.
¶
Pauper
.
In
token
that
whyle
men
ben
in
dedely
synne
/
they
may
not
see
goddes
face
ne
sayntes
in
heuen
.
And
in
tokenyng
that
god
&
all
the
courte
of
heuen
hyde
theyr
face
from
man
&
woman
whyles
they
be
in
dedely
synne
/
tyll
the
tyme
that
they
wyll
amende
them
by
sorowe
of
herte
&
shryfte
&
satysfaccyon
.
¶
Diues
.
why
ben
they
more
hyd
in
lenten
than
in
other
tyme
.
¶
Pauper
.
The
tyme
of
lente
betokeneth
the
tyme
of
Adams
synne
/
for
the
whiche
we
lost
the
syght
of
goddes
face
/
&
god
&
the
courte
of
heuen
hyd
theyr
faces
from
mankynde
vnto
the
tyme
of
Crystus
passyon
.
And
in
token
therof
dn̄ica
in
septuagesima
whan
holy
chirche
begynneth
to
make
mynde
of
Adams
synne
/
he
leueth
songes
of
myrthe
/
as
Glia
in
excelsis
.
Te
deum
.
&
Alla.
For
thorugh
the
synne
of
Adam
our
Ioye
was
torned
in
to
sorowe
&
wo.
¶
Diues
.
I
holde
it
well
done
to
hyde
ymages
in
lenten
to
lette
men
from
ydolatrye
.
Nathelesse
ymages
of
comon
offrynge
ben
selden
hyd
in
lenten
for
lettynḡe
of
lucre
.
¶
Pauper
.
Saynt
Poule
sayth
that
couetyse
&
namely
of
prestes
is
cause
of
moche
ydolatry
.
Auaricia
est
ydolorum
seruitus
.
Coloc
.
iij.
For
were
not
couetyse
tho
ymages
sholde
be
sette
as
lytyll
by
as
other
&
as
soone
couered
&
hyde
.
¶
Diues
.
I
suppose
that
sayntes
in
erthe
were
not
arrayed
so
gaye
with
shone
of
syluer
&
with
clothes
of
broodery
rynges
&
broches
&
other
Iewellys
as
ymages
be
now
.
And
somtyme
thou
saydest
that
by
the
fete
is
vnderstonden
mannes
loue
&
his
affeccyon
.
And
therfor
me
thynketh
that
the
fete
so
shode
in
syluer
shewed
that
the
loue
&
the
affeccyon
of
prestes
is
moche
sett
in
golde
&
syluer
&
erthely
couetyse
.
For
suche
richesses
of
clothynge
of
the
ymages
is
but
a
tollynge
of
more
offrynge
/
&
a
token
to
the
lewde
people
where
they
sholde
offre
&
what
/
for
they
had
leuer
a
broche
or
a
rynge
of
syluer
or
of
golde
/
than
a
peny
or
a
halfe
peny
/
though
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
fyrste
theyr
shone
&
theyr
clothes
/
but
yf
it
be
to
tolle
folke
to
offrynge
.
¶
Pauper
.
Leue
this
mater
for
it
is
odyouse
to
the
coueytouse
prestes
that
wynne
grete
richesse
by
suche
ymages
.
And
therfore
lete
suche
wordes
passe
at
this
tyme
&
speke
we
some
thynge
ellys
more
to
purpose
.
Caplm.
xi.
DIues
.
Cryste
sayth
in
the
gospell
.
Dominum
deum
tuum
adorabis
.
et
ei
solt
seruies
.
Mathey
.iiij.
Thou
shalte
worshyppe
thy
lorde
god
/
and
serue
hym
allone
/
And
it
is
of
the
fyrste
commaundemente
as
holy
wryte
sheweth
well
Deut
sexto
.
How
myght
I
kepe
this
that
I
sholde
noo
thynge
worshypp
ne
serue
but
god
.
I
muste
also
worshyppe
my
kyng
/
my
prelate
/
my
soueraynes
and
serue
theym
as
myn
astate
axeth
and
doo
to
them
my
deutees
/
homage
/
&
●ewtee
.
And
saynt
Poule
sayth
.
Per
caritatem
seruite
inuicem
.
Ad
Gala.
.v.
Serue
ye
togydre
eche
man
to
other
by
charyte
.
And
Saynt
Peter
sayth
.
Serui
subditi
.
estote
dnis
vestris
.
non
tantum
bonis
et
modestis
.
sed
eciam
discolis
.
Ye
seruauntes
be
ye
subgett
to
your
lordes
/
not
only
to
the
good
and
to
the
meke
/
but
also
to
the
tyrauntes
.
And
in
the
same
place
he
byddeth
vs
worshyppe
alle
men
.
He
byddeth
vs
also
drede
our
god
and
worshyppe
our
kyng
.
¶
Pauper
.
As
clerkes
saye
/
ther
is
two
maner
of
seruyce
and
of
worshyp
.
One
that
longeth
oonly
to
god
and
to
noo
creature
/
and
is
called
Latria
in
latyn
/
that
is
to
saxe
dyuyne
seruyce
and
dyuyne
worshyppe
/
for
it
longeth
oonly
to
god
.
An
other
is
a
seruyce
&
a
worshyp
comon
to
god
&
to
creatures
resonable
&
vnderstandynge
/
that
is
to
saye
to
man
woman
&
angell
/
and
is
called
Dulia
in
latyn
.
The
fyrste
seruyce
&
worshyp
that
is
called
Latria
.
dyuyne
seruyce
longeth
oonly
to
god
And
in
this
maner
seruyce
speketh
Cryste
whanne
he
sayth
the
wordes
.
Dominum
deum
tuum
&
●
.
Thou
shalt
worshyppe
thy
lorde
god
&
serue
hym
allone
with
dyuyne
seruyce
and
dyuyne
worshyppe
.
That
is
to
saye
/
thou
shalt
doo
noo
Latriam
/
noo
dyuyne
worshypp
/
ne
dyuyne
seruyce
to
no
creature
/
but
only
to
god
.
And
therfore
who
soo
doth
ony
dyuyne
seruyce
that
is
called
Latria
.
to
ony
creature
to
ony
ymage
or
to
ony
fourme
or
fygure
/
he
doth
ydolatrye
.
For
Ydolum
in
latyn
is
called
a
fourme
and
an
ymage
in
Englysshe
.
And
therfore
who
soo
doth
dyuyne
worshypp
that
is
called
Latria
/
to
ony
ymage
he
doth
ydolatrye
.
¶
Diues
.
What
callest
thou
proprely
Latriam
/
dyuyne
worshyppe
and
seruyce
that
longeth
oonly
to
god
.
¶
Pauper
.
As
sayth
a
grete
clerke
Antisidorenlis
in
summa
sua
libro
.iij.
Latria
is
a
protestacyon
&
knowlechyng
of
the
hygh
mayeste
of
god
that
he
is
souerayne
goodnesse
souerayne
wysedom
/
souerayne
myghte
/
souerayne
trouth
/
souerayne
largenesse
/
shaper
&
sauer
of
all
creatures
/
&
ende
of
euery
thynge
/
&
all
that
we
haue
we
haue
of
hym
/
&
without
hym
we
haue
right
nought
/
&
nought
may
haue
ne
doo
without
hym
/
nor
we
ne
none
other
creature
.
This
knowlechynge
&
protestacyon
is
done
in
thre
maners
/
by
herte
/
by
speche
/
&
by
dede
.
By
herte
that
we
loue
hym
as
souerayne
goodnesse
/
&
loue
hym
as
souerayne
wysdom
&
souerayne
trouthe
that
may
not
disceyue
ne
be
disceyued
&
hope
&
truste
in
hym
as
in
souerayne
myght
that
may
best
helpe
at
n●de
and
as
souerayne
largenesse
&
lorde
that
may
best
yelde
vs
our
mede
/
&
as
souorayne
sauyour
moost
mercyfull
&
moost
redye
to
forgyue
vs
our
mysdede
/
by
mouth
&
speche
this
knowlechyng
&
this
seruyce
is
done
/
whan
we
swere
by
his
name
worshypfully
&
truly
in
thyng
of
charge
&
fle
ydell
othes
/
foule
othes
/
false
othes
/
&
in
our
speche
do
worshyp
to
his
holy
name
/
&
swere
not
by
creatures
/
but
only
by
his
holy
name
.
For
he
sayth
in
the
gospell
.
Reddes
domino
iuramenta
tua
Thou
shalt
yelde
thyn
othes
to
thy
lorde
god
&
to
no
creature
.
Also
it
is
done
by
vowes
makyng
/
for
it
is
not
lawfull
to
make
auowe
to
ony
creature
.
And
therfore
he
sayth
.
Reddes
dno
vota
tua
.
Thou
shalt
also
yelde
thyn
auowes
to
thy
lorde
god
/
and
to
no
creature
.
And
the
prophete
sayth
.
Vouete
et
reddite
domino
deo
vestro
.
Make
ye
vowes
/
and
yelde
ye
your
vowes
to
your
lorde
god
/
and
not
to
the
ymages
stockes
ne
stones
Also
it
is
done
with
prayer
and
praysyng
of
the
mouthe
.
For
we
muste
praye
hym
and
prayse
hym
as
souerayne
myght
souerayne
wysdome
/
souerayne
goodnesse
/
souerayne
trouth
/
as
all
rightfull
and
mercyfull
/
as
shaper
and
sauer
of
all
thyng
/
and
lorde
of
all
and
souerayne
helpe
in
euery
nede
.
And
in
this
maner
may
we
not
praye
ne
prayse
ony
creature
.
And
therfore
they
that
make
theyr
prayers
and
theyr
prasynges
byfore
the
ymages
/
&
saye
theyr
Pater
noster
/
&
theyr
Aue
maria
/
and
other
prayers
&
praysynges
/
vsed
comonly
of
holy
chirche
/
or
ony
suche
other
/
yf
they
do
it
to
the
ymage
/
and
speke
to
the
ymage
they
do
open
ydolatrye
.
And
they
be
not
excused
all
yf
they
vnderstande
not
what
they
saye
.
For
theyr
syght
and
theyr
other
wyttes
and
theyr
Inner
wytte
also
/
sheweth
well
ther
ought
no
suche
prayers
praysynges
ne
worshyppe
for
to
be
done
to
none
suche
ymages
.
For
they
may
not
here
them
/
ne
see
them
ne
helpe
them
at
a
nede
.
Caplm.
xij.
ALso
this
protestacion
&
knowlechynge
is
done
by
dede
/
as
by
offrynge
/
&
sacrefyce
makynge
whiche
longeth
oonly
to
god
.
For
what
man
offreth
or
maketh
sacrefyce
/
he
knowlecheth
hym
gyuer
of
grace
/
&
maker
of
holynesse
/
sauyour
and
forgyuer
of
synne
/
and
this
may
no
creature
do
.
Also
it
is
sheweth
by
tokens
of
the
bodye
/
as
by
knelynge
/
bowyng
/
lyftyng
vp
of
hondes
/
by
bunchyng
of
the
brest
/
the
whiche
tokens
may
be
done
both
to
god
and
to
resonable
creatures
/
but
otherwyse
to
god
than
to
resonable
creatures
.
For
as
sayth
a
clerke
Ricardus
de
media
villa
super
tercium
sentenciarum
dist.
ix.
q̄one
vltima
.
Whan
we
knele
to
god
/
in
that
we
knowlege
that
we
may
not
stande
in
vertue
/
in
goodnesse
/
ne
in
we
le
but
oonly
by
hym
.
Whan
we
falle
al
downe
to
the
grounde
to
god
/
we
knowlege
that
but
he
helde
vs
&
kepte
vs
we
sholde
falle
all
to
nought
/
&
whan
we
holde
vp
our
handes
to
hym
/
we
knowleche
that
we
may
right
noughte
do
without
hym
/
&
that
we
be
alle
in
his
power
/
and
that
he
may
doo
without
vs
what
he
wyll
/
and
so
we
put
vs
only
in
his
grace
.
Also
by
that
we
knowleche
that
all
that
we
haue
of
ony
goodnesse
/
we
take
it
of
his
honde
&
of
his
gyfte
.
Whan
we
bunche
our
brestes
/
we
knowleche
vs
gylty
ayenst
hym
in
herte
and
in
dede
.
And
that
we
haue
done
moche
synne
whiche
oonly
god
knoweth
.
For
oonly
he
knoweth
mannes
herte
and
mannes
wyll
.
Also
we
bunche
our
selfe
on
the
breste
in
token
of
sorowe
of
herte
for
our
mysdedes
/
and
that
we
repente
vs
sore
of
our
mysdedes
.
These
tokens
of
reuerence
be
done
also
to
resonable
creatures
/
as
to
the
angell
/
man
and
woman
/
but
not
in
this
maner
.
For
whan
we
knele
or
bowe
vs
/
or
falle
downe
to
the
grounde
/
or
holde
vp
our
hondes
to
ony
creature
/
we
knowleche
that
ther
is
some
soueraynte
&
some
vertue
in
hym
that
we
knele
to
/
wherby
he
may
helpe
vs
/
not
as
pryncypall
helper
/
but
as
secondarye
with
the
helpe
of
god
.
And
therfore
these
dedes
of
worshyp
and
reuerence
sholde
not
be
done
to
ymages
/
stockes
/
or
stones
/
ne
to
none
suche
other
.
For
they
haue
none
suche
vertue
ne
soueraynte
aboue
man
ne
woman
nother
right
nought
may
helpe
them
at
theyr
nede
/
neyther
them selfe
also
So
that
these
dedes
of
reuerence
pryncypally
ought
to
be
done
to
god
/
secondarye
to
angell
man
or
woman
/
but
in
noo
wyse
to
none
other
vnresonable
creatures
/
ne
to
none
suche
ymages
.
And
as
sayth
a
grete
clerke
doctor
Halis
in
summa
sua
.
To
god
men
sholde
knele
with
bothe
the
knees
/
in
token
that
in
hym
is
all
our
pryncypale
helpe
/
but
to
man
oonly
with
the
one
knee
.
Soo
my
frende
ye
shall
vnderstande
that
the
worshypp
whiche
is
called
Latria
.
shall
be
done
oonly
to
god
.
The
worshypp
that
is
called
Dulia
.
is
comon
both
to
god
&
man
For
we
sholde
worshyp
man
woman
and
angell
/
not
for
theym selfe
/
but
pryncypally
for
god
/
for
that
they
ben
made
to
goddes
ymage
/
for
they
ben
goddes
seruauntes
and
goddes
mynystres
.
For
ther
is
no
lorde
/
ne
tyraunt
/
ne
prelate
/
man
nor
woman
so
wycked
/
but
that
he
serued
god
in
some
thynge
.
And
also
though
he
be
now
wycked
/
we
wote
not
how
soone
that
he
shall
amende
hym
&
be
our
broder
in
to
the
blysse
of
heuen
.
As
Saynt
Austyn
sayth
vpon
the
saultre
.
But
to
the
fende
sholde
we
doo
noo
worshyppe
/
for
he
is
dampned
withoute
an
ende
/
and
ther
is
noo
hope
of
his
saluacyon
.
Caplm.
xiij.
WE
sholde
worshyp
man
and
woman
/
for
he
is
made
to
the
lykenesse
of
god
/
for
his
offyce
/
for
the
worshyppe
of
god
/
and
despyse
his
synne
.
And
therfore
Saynt
Peter
sayth
.
Omnes
honorate
.
Worshyppe
ye
all
men
and
wymen
.
Honore
inuicem
preuenientes
.
Be
ye
besy
/
who
soo
may
euery
man
worshyppe
other
.
¶
Diues
.
Me
meruaylleth
moche
why
men
be
so
besy
to
do
the
people
worshyp
or
ymages
.
¶
Pauper
.
Couetyse
of
men
of
holy
chirche
and
lewdenesse
both
of
theym
and
of
the
people
ben
cause
of
suche
ydolatrye
.
¶
Diues
.
I
haue
herde
saye
that
many
grete
clerkes
holden
therwith
/
&
saye
that
men
sholde
worshyp
ymages
.
¶
Pauper
.
Worshypp
is
a
large
worde
&
comon
to
dyuyne
worshypp
and
seruyce
that
is
called
Latria
.
and
to
worshyppe
that
is
called
Dulia
.
whiche
longeth
proprely
to
speke
only
to
resonable
creatures
.
For
as
sayth
the
phylosophre
quarto
Ethicorum
.
Worshyppe
is
mede
of
vertue
/
and
it
ought
not
for
to
be
done
to
ony
creature
/
but
that
the
creature
haue
some
goodnesse
of
vertue
morall
/
&
of
grace
/
or
ellys
some
offyce
to
lede
and
to
brynge
folke
to
morall
vertue
.
¶
Diues
.
Than
to
the
ymage
stocke
or
stone
/
golde
or
syluer
/
longeth
none
suche
worshyppe
.
For
whan
that
it
is
so
sere
&
so
drye
and
worme
eten
/
it
hath
noo
vertue
att
all
/
but
for
to
brenne
sooner
in
the
fyre
than
a
grene
tree
.
But
whan
that
it
wext
vpon
the
erthe
/
it
had
bertue
to
wexe
and
sprynge
and
to
brynge
forth
grene
leues
&
floures
to
conforte
of
mannes
eye
and
fruyt
to
helpe
of
man
&
beest
.
And
yet
wyll
noo
man
worshypp
suche
grene
trees
ne
precyous
stones
ne
herbys
all
yf
they
haue
grete
vertues
and
wonderfull
/
for
they
haue
noo
vertue
morall
.
Moche
more
men
sholde
not
worshyppe
se●e
drye
&
worme
eten
trees
/
that
haue
noo
vertue
atte
all
.
Saye
forth
what
thou
wylt
.
¶
Pauper
.
Also
worshypp
is
called
veneracyon
that
standeth
in
honest
&
syker
kepyng
/
honeste
handelynge
/
clene
dyghtyng
/
in
standyng
/
in
syttynge
/
in
place
settynge
.
And
this
maner
of
worshypp
may
be
done
and
ought
to
be
done
to
euery
holy
thynge
that
longeth
to
god
&
to
holy
chirche
/
as
booke
chalyce
vestyment
belles
and
ymages
/
in
as
moche
as
the
be
ournaments
of
holy
chirche
/
and
the
lewde
mennes
booke
But
this
worshyppe
and
veneracyon
is
no
seruyce
ne
subgeccyon
of
hym
that
doth
it
to
thyng
that
he
doth
it
to
/
but
it
sheweth
subgeccyon
&
seruyce
of
the
thynges
soo
worshypped
to
hym
that
putteth
it
so
in
worshyppe
/
so
kepeth
it
and
so
saued
it
.
And
in
this
maner
the
lawe
called
ymages
venerable
&
worshypfull
/
for
ther
sholde
no
man
despyse
them
ne
defoule
them
/
brenne
them
ne
breke
them
.
De
consecracōe
.
dis.
iij.
Venerabiles
.
And
for
this
maner
of
veneracyon
and
worshyp
sayth
the
lawe
in
the
same
place
/
and
some
doctours
/
that
ymages
booke
or
vestymente
and
chalyce
may
be
worshypped
with
Dulia
.
But
they
take
that
Dulia
full
largely
/
and
full
vnproprely
.
For
suche
worshyppe
and
veneracyon
is
no
seruyce
ne
subgeccyon
as
I
sayd
byfore
.
And
proprely
to
speke
Dulia
is
a
worshyp
that
longeth
only
to
god
and
to
resonable
creatures
.
And
pryncypally
and
excellently
to
our
lady
saynt
Mary
/
&
to
the
manhode
of
Cryste
/
whiche
worshyppe
is
called
Yꝑdulia
.
proprely
sayd
.
Also
to
the
crosse
that
Cryste
deyed
vpon
/
yf
that
men
hadde
it
as
clerkes
saye
longeth
Yperdulia
.
For
all
thynges
that
lacked
lyfe
/
the
crosse
of
Cryste
ought
moost
to
be
worshyped
/
&
be
in
moost
veneracyon
&
reuerence
.
But
that
veneracyon
is
called
yꝑdulia
.
vnproprely
.
Also
frendes
ther
is
worshyp
that
the
subgette
doth
to
his
souerayne
/
know
lechyng
hym
his
souerayne
by
worde
or
by
token
/
as
by
knelyng
bowynge
&
suche
other
/
&
this
maner
worshyp
is
called
proprely
adoracyon
.
Other
worshyp
that
is
called
honoracion
/
&
veneracyon
is
conuenyent
bothe
to
the
souerayne
&
to
the
subgette
.
For
a
lorde
honoureth
his
seruaunt
by
gyftes
/
by
promocōns
in
offyce
&
dygnyte
.
Also
a
lord
worshypeth
a
poore
man
whan
he
setteth
him
at
his
owne
table
/
or
aboue
other
that
ben
of
hygher
degree
than
he
/
&
yet
he
adoureth
hym
not
/
ne
doth
hym
the
worshyp
of
adoracyon
Nathelesse
adoracyon
is
taken
somtyme
full
vnproprely
for
comon
honoracion
&
veneracyon
.
And
for
as
moche
as
all
these
maners
of
worshyp
so
dyuerse
ben
called
with
one
name
of
worshyp
in
Englysshe
tonge
/
&
ofte
the
latyn
of
worshyp
is
taken
&
vsed
vnproprely
&
to
comonly
/
therfore
men
fall
in
moche
doubte
&
errour
in
redyng
&
not
well
vnderstande
what
they
rede
.
Caplm.
xiiij.
DIues
.
This
dystynccion
&
declaracyon
of
worshypyng
how
it
is
taken
&
vsed
in
dyuerse
maner
/
&
how
it
is
called
with
one
name
in
Englysshe
/
hath
auoyded
many
argumentes
&
reasons
whiche
I
thought
to
haue
made
ayenst
the.
I
am
out
of
doubte
.
I
can
answere
ther
to
my selfe
by
thy
declaracyon
.
But
two
thynges
as
me
thynketh
thou
saydest
not
all
trouth
.
¶
Pauper
.
Whiche
be
tho
.
¶
Diues
.
Thou
saydest
that
men
sholde
not
offre
but
only
to
god
ne
knele
on
bothe
knees
but
oonly
to
god
.
And
we
see
att
our
eye
that
men
offre
to
the
preest
in
the
chirche
&
knele
on
both
knees
to
the
preest
in
shryfte
.
¶
Pauper
.
Men
offre
not
the
prest
but
oonly
to
god
as
I
sayd
fyrste
by
the
hondes
of
the
preest
/
for
the
preest
is
goddes
mynystre
ordeyned
to
resceyue
thynges
that
ben
offred
to
god
as
tythes
&
deuocyons
&
lyue
therby
honestly
&
to
spende
the
remenaunt
to
nedy
folke
&
to
worshyp
of
god
&
the
helpe
of
holy
chirche
.
Ne
men
knele
not
in
that
maner
to
the
preest
/
but
to
god
byfore
the
preest
for
the
reuerence
of
god
&
of
the
sacramentes
of
holy
chirche
.
But
whan
man
kneled
to
temporall
lordes
prelates
or
prestes
or
ony
other
persone
/
for
reuerence
of
his
persone
or
of
his
dygnyte
/
he
sholde
knele
oonly
with
that
one
knee
.
But
as
sayth
Saynt
Austyn
de
ciuitate
dei
libro
decimo
capitulo
quinto
.
By
flaterye
and
ouerlowenesse
of
the
people
and
ambycyon
of
the
soueraynes
many
worshyppes
that
longeth
somtyme
to
god
allone
/
ben
now
vsed
in
the
worshyppynge
of
synfull
man
and
woman
.
And
though
it
be
also
do
to
man
or
to
woman
for
the
worshyppe
of
god
as
I
sayd
fyrste
/
it
is
suffrable
and
suffycyent
.
Caplm.
xv.
DIues
.
Thuryfycacyon
&
encensyng
was
by
olde
tyme
an
hyghe
dyuyne
worshypp
also
And
many
sayntes
were
putte
to
the
deth
bycause
they
wolde
not
encense
ymages
stockes
ne
stones
.
But
now
clerkes
encense
ymages
&
other
/
prcestes
&
clerkes
and
lewde
people
olso
.
And
so
as
me
thynketh
they
do
ydolatrye
.
¶
Pauper
.
In
euery
lawe
thuryfycacōn
or
encensynge
hath
ben
an
hygh
dyuyne
worshyp
that
ought
not
to
be
done
to
ony
creature
by
waye
of
offrynge
.
Neuerthelesse
it
may
be
done
in
two
maners
.
Fyrste
by
waye
of
offrynge
with
conuenyent
betokenynge
/
&
so
it
may
be
done
to
ony
creature
.
For
in
this
maner
it
oweth
not
to
be
done
but
oonly
of
a
preest
&
at
an
aultre
halowed
or
with
a
superaltare
halowed
/
soo
that
prestes
lefully
may
saye
there
theyr
masse
.
For
by
the
encensour
is
vnderstande
mannes
herte
by
the
encense
holy
prayers
/
by
the
fyre
charyte
.
And
so
suche
encensyng
&
thuryfycacyon
betokeneth
that
right
as
the
preest
offreth
vp
in
the
encensour
encense
/
swete
smellynge
by
hete
of
the
fyre
.
So
the
preest
&
the
people
by
the
preest
offren
vp
her
hertes
to
god
and
her
prayers
quyckned
by
the
fyre
of
charyte
.
And
praye
that
theyr
bedes
and
theyr
prayers
and
deuocyons
may
be
pleasaunt
to
hym
for
that
endelesse
charyte
that
he
shewed
to
mankynde
/
whan
he
deyed
for
vs
all
vpon
the
crosse
/
whiche
charyte
is
presented
in
the
sacramente
of
the
aultre
For
all
the
masse
syngynge
is
a
specyall
mynde
makyng
of
Crystus
passyon
.
And
right
as
Cryste
was
meane
in
his
passyon
bytwene
god
and
mankynde
.
Soo
is
the
preest
in
his
masse
saynge
/
and
sacrefyce
makynge
and
offrynge
&
encensynge
meane
bytwene
god
and
the
people
.
And
therfore
oonly
a
preeste
sholde
encense
atte
the
aultre
and
with
halowed
encense
/
and
with
holy
prayer
sayenge
in
this
wyse
for
hym selfe
and
for
the
people
.
Dirigatur
oracio
measicut
incensum
in
conspectu
tuo
.
Lorde
make
my
prayers
goo
right
vp
in
thy
syght
as
encense
.
Also
thuryfycacyon
or
encense
may
be
done
only
for
sterynge
of
deuocyon
and
for
tokenynge
.
And
soo
it
may
be
done
to
the
clergye
and
to
the
people
/
in
token
that
as
the
encense
by
hete
of
the
fyre
smelleth
swete
/
and
also
styeth
vp
to
heuenwarde
.
Soo
sholde
they
lyfte
vp
theyr
hertes
with
deuocyon
/
and
make
theyr
prayers
in
charyte
that
they
myght
be
pleasaunte
to
god
.
For
but
yf
the
preeste
and
the
people
ben
in
charyte
/
otherwyse
theyr
prayers
pleaseth
not
god
/
neyther
gooth
not
vp
to
god
as
it
sholde
ellys
doo
/
and
therfore
is
noo
man
worthy
for
to
be
encensed
but
yf
he
be
in
charyte
.
And
whan
the
clergye
in
the
quere
or
the
people
is
encensed
/
they
sholde
bowe
them
lowe
for
the
reuerence
of
god
/
&
take
it
not
as
for
worshyp
done
to
him
but
as
sterynge
to
deuocyon
/
&
as
a
token
what
deuocyon
they
sholde
she
we
to
god
/
&
by
bowynge
them
shewe
lowenesse
of
deuocyon
that
it
stereth
them
to
.
For
without
deuocyon
and
lownesse
of
herte
our
prayers
gone
not
vp
to
god
.
But
as
sayth
the
wyse
man
.
The
prayer
of
him
that
loweth
him
in
his
prayer
thyrleth
the
clowdes
.
The
myssalle
&
the
gospell
is
encensed
in
token
that
the
prayers
wryten
therin
prouffyte
lytyll
or
nought
/
but
yf
they
be
made
with
deuocyon
&
in
charyte
And
ther
sholde
noo
man
preche
the
gospell
/
but
with
deuocyon
and
for
charyte
/
and
all
his
spede
and
all
his
prouffyte
referre
vp
to
god
/
and
all
his
prayers
put
in
his
wyll
.
Atte
buryeng
of
people
men
encense
the
deed
bodyes
/
in
token
that
he
deyed
in
charyte
/
&
in
his
deyeng
he
had
his
herte
vp
to
god
/
by
hope
fayth
charyte
&
deuocyon
/
for
ellys
he
is
not
worthy
to
be
buryed
in
crysten
buryelles
.
Also
in
token
that
he
shall
quycken
ayen
&
ryse
vp
from
deth
to
lyfe
atte
daye
of
dome
&
go
vp
to
heuen
for
his
charyte
whiche
he
had
by
his
lyfe
as
the
encense
styed
vp
by
the
hete
of
the
fyre
/
And
for
the
same
cause
is
the
graue
encensed
/
in
token
that
he
shall
awake
&
ryse
from
deth
to
lyfe
.
Also
the
bodye
&
the
graue
ben
encensed
/
in
token
that
it
is
pleasaunt
to
god
that
holy
chirche
prayed
for
hym
.
But
this
maner
of
encensynge
done
to
the
clergye
to
the
people
to
the
deed
bodyes
&
to
the
graue
sholde
be
done
with
encense
not
halowed
ne
blyssed
/
for
it
is
none
offrynge
.
And
as
touchynge
encensynge
/
done
in
the
presence
of
ymages
/
as
it
semeth
to
me
it
is
not
done
proprely
to
the
ymages
/
but
byfore
the
ymages
in
dyuerse
sygnyfycacyons
or
tokenynges
.
For
whan
encensyng
is
done
byfore
a
paynted
ymage
that
representeth
Cryste
whiche
is
very
god
&
man
.
It
semeth
to
me
that
the
encensynge
sygnefyed
that
all
deuocyon
&
charytable
prayer
whiche
is
bitokened
by
encense
/
sholde
pryncypally
stye
vp
to
god
/
&
whan
encensyng
is
done
byfore
ony
ymage
of
our
lady
or
of
other
sayntes
/
it
may
sygnefye
that
the
prayers
of
sayntes
whiche
praye
for
vs
wretches
in
erthe
stye
vp
by
theyr
grete
charyte
vnto
the
mayeste
of
god
.
¶
Diues
.
Syth
encensyng
is
not
done
to
the
people
by
waye
of
worshyppyng
/
why
encense
they
fyrste
the
soueraynes
more
thanne
the
subgettes
.
¶
Pauper
.
For
in
all
thyng
muste
be
kepte
ordre
in
doynge
.
And
also
in
token
that
as
they
ben
pryncypal
in
state
&
dygnyte
/
so
sholde
they
be
pryncypall
in
deuocyon
&
charyte
/
and
gyue
other
good
ensample
.
Caplm.
xvi.
DIues
.
Why
worshyp
we
god
and
praye
to
hym
more
in
the
eest
than
in
to
the
weste
/
southe
/
and
northe
.
¶
Pauper
.
Eest
and
Weste
Southe
and
Northe
/
and
ouer
all
it
is
lewfull
and
medefull
to
worshyp
god
as
hym
that
is
ouer
all
lorde
of
all
thynge
.
But
for
to
drawe
crysten
people
to
one
maner
doyng
/
&
to
flee
dyfformyte
.
Therfor
holy
chirche
hath
ordeyned
that
men
sholde
in
chirche
&
other
places
yf
it
may
be
well-done
/
worshyp
god
praye
hym
&
prayse
hym
in
the
Eest
/
as
the
lawe
sheweth
well
.
Distinct
xi
.
ecclesiasticarum
.
And
that
for
dyuerse
causes
.
Fyrst
for
Cryste
deyed
vpon
the
crosse
in
to
the
weste
/
&
therfor
in
our
prayer
we
sholde
tourne
vs
in
to
the
eest
to
see
how
Cryste
for
vs
henge
vpon
the
tree
/
&
for
to
haue
an
eye
to
his
passyon
/
&
worshyp
hym
that
deyed
for
vs
all
vpon
the
tree
.
Also
to
lette
the
people
to
sue
the
Iewes
in
maner
of
worshyppyng
For
atte
goddes
ordenaunce
they
worshyped
westwarde
in
token
that
theyr
lawe
&
theyr
maner
worshyppynge
in
theyr
cerymonyes
sholde
soone
passe
and
go
downe
&
make
an
ende
as
the
daye
endeth
&
passeth
awaye
in
to
the
weste
.
And
also
in
token
that
for
ony
worshypp
or
praysynge
or
for
prayer
that
they
dyde
/
yet
they
sholde
go
downe
to
helle
/
tyll
the
newe
lawe
came
whan
Cryste
deyed
for
vs
alle
.
And
for
the
same
reason
Cryst
deyed
westwarde
/
and
in
his
deyeng
sayd
.
Consummatum
est
.
That
is
to
saye
.
It
is
ended
.
For
in
his
deth
the
olde
testamente
ended
&
wente
downe
as
the
sonne
/
and
the
daye
gooth
downe
in
the
weste
.
And
therfore
we
crysten
people
worshyp
in
to
the
eest
/
by
techyng
of
the
holy
ghoost
/
in
token
that
our
lawe
shall
sprynge
and
sprede
as
the
daye
comynge
as
the
sonne
ryseth
&
spryngeth
out
of
the
eest
/
and
as
all
the
sterres
ben
moost
bryghtest
in
the
eest
/
and
whan
they
go
in
to
the
weste
all
they
begynne
to
waxe
dymme
&
derke
/
so
was
the
olde
lawe
full
dym
me
and
full
derke
.
But
the
newe
lawe
is
open
bryght
and
clere
.
Also
we
worshyp
Cryste
moost
in
the
eest
/
for
he
was
moost
despysed
in
the
Eest
/
whan
he
on
a
good
frydaye
henge
on
the
crosse
tourned
in
to
the
weste
/
whan
the
Iewes
stode
byfore
hym
&
passed
byfore
hym
with
many
scornes
&
despytouse
wordes
/
with
mowes
/
&
many
a
Iape
they
sayd
.
Vach
q
●
destruis
templum
dei
.
Tprut
for
the
that
destroyed
goddes
Temple
.
And
for
he
was
moost
despysed
in
the
eest
of
the
Iewes
and
hethen
people
.
Therfore
crysten
people
worshyppe
hym
moost
agayne
in
to
the
eest
.
And
for
he
was
moost
despysed
for
vs
on
the
good
frydaye
/
therfore
we
worshyp
him
moost
on
the
good
frydaye
.
And
in
this
maner
as
moche
as
we
may
/
we
tourne
all
his
despyte
in
to
worshyp
of
hym
Also
we
worshyp
god
in
the
eest
in
token
that
righ
as
the
sonne
ryseth
vp
in
the
eest
so
we
byleue
that
Cryst
rose
vp
from
deth
to
lyfe
/
and
in
that
we
worshyp
hym
as
hym
that
rose
from
deth
to
lyfe
/
&
shall
lyue
without
ende
.
Also
in
token
that
we
longe
to
come
ayen
to
the
blysse
of
paradyse
that
we
loste
in
the
eest
/
&
praye
god
that
we
may
with
his
mercy
come
ayen
therto
¶
Diues
These
reasons
ben
good
.
But
why
were
than
the
.xxv.
men
blamed
of
god
/
for
they
worshyped
eestwarde
at
the
rysyng
of
the
sonne
/
as
we
fynde
Ezechiel
.viij.
¶
Pauper
.
Not
for
that
they
worshypped
god
eestwarde
.
For
Danyell
&
many
other
worshypped
god
eestwarde
/
west
/
south
/
&
north
/
as
he
is
worthy
for
to
be
worshyped
ouer
all
.
A
solis
ortu
vsque
ad
occasum
laudabile
nomen
dni
.
From
the
sonne
vp
rysyng
vnto
the
goyng
downe
goddes
name
is
praysable
&
worshyfull
.
But
they
were
blamed
for
they
worshypped
the
sonne
in
his
rysyng
/
&
dyde
dyuyne
worshyppe
therto
in
despyte
of
goddes
Temple
&
of
goddes
lawe
as
many
fooles
yet
do
now
a
dayes
worshyppynge
the
sonne
in
his
rysynge
/
&
the
newe
mone
in
his
fyrst
shewyng
¶
Diues
.
They
worshyp
hym
that
made
the
sonne
&
the
mone
.
¶
Pauper
.
Yf
they
do
so
they
do
well
/
but
I
drede
they
do
not
all
so
.
And
as
sayth
a
grete
clerke
Leo
the
pope
in
a
sermon
for
asmoche
as
it
hath
a
lykenesse
of
ydolatrye
&
custome
of
hethen
people
men
sholde
absteyne
theym
therfro
.
For
the
people
is
ful
moche
enclyned
to
folye
&
to
ydolatrye
.
Caplm.
xvij.
DIues
.
That
is
soth
.
For
these
dayes
men
doo
worshyp
to
the
sonne
/
mone
/
&
sterres
/
that
for
to
worshyp
the
sterres
&
the
planetes
/
&
the
crafte
of
astronomye
/
they
wyll
putte
out
god
of
his
maysterye
/
out
of
his
kyngdom
&
his
lordshyp
/
and
out
of
his
fredom
/
&
make
hym
more
bounde
to
sterres
/
than
euer
was
ony
kynge
or
ony
lorde
/
or
ony
man
vpon
erthe
.
They
wyll
be
of
goddes
pryue
counseyll
wyll
god
or
not
/
and
rule
his
domes
/
his
dedes
/
his
werkes
&
all
by
theyr
wyttes
&
by
the
course
of
the
planetes
/
in
somoche
that
as
they
saye
ther
shall
no
man
ne
woman
be
hole
ne
seke
/
foule
ne
fayre
/
riche
ne
poore
/
wyse
ne
foole
/
good
ne
wycked
/
but
by
the
werkyng
of
the
bodyes
aboue
&
by
theyr
wyttes
soo
that
they
can
telle
it
afore
.
Ther
shall
falle
no
myschyef
ne
welthe
neyther
to
persone
ne
to
comunyte
/
but
by
her
wyttes
&
by
the
course
of
planetes
.
None
hungre
morayne
ne
tempeste
/
no
sekenesse
/
●oo
warre
shall
falle
but
by
theyr
wyttes
&
by
the
werkynge
of
the
bodyes
aboue
.
For
as
they
saye
/
the
bodyes
aboue
rule
all
thyng
here
bynethe
.
And
thus
they
wyl
make
god
more
thralle
&
of
lesse
power
than
ony
kyng
or
lord
vpon
erthe
.
For
why
our
lyege
lorde
the
kyng
god
saue
his
lyf
hath
power
&
fredom
of
a
page
for
to
make
a
yoman
/
of
a
yoman
a
gentylman
/
of
a
gentylman
a
knyght
/
of
a
poore
man
a
grete
lorde
without
leue
or
helpe
of
the
planetes
.
And
yf
a
man
trespasse
ayenst
hym
&
be
taken
with
treasone
/
he
is
of
power
to
doo
hym
to
be
hanged
&
drawen
/
&
to
take
from
hym
&
his
heyres
the
herytage
&
make
hym
full
poore
.
And
he
is
of
power
to
make
his
true
lyegeman
riche
though
he
be
right
poore
.
This
fredom
&
this
powir
hath
our
lyege
lorde
our
kyng
/
where
soo
the
planetes
ben
/
or
in
what
sygne
/
in
what
respecte
/
or
in
what
constellacion
or
coniunccyon
/
our
kyng
may
doo
all
this
&
axe
the
planetes
no
leue
/
they
may
not
lette
hym
/
ne
all
the
astronomers
with
all
theyr
calculacion
though
they
watche
&
stare
after
the
sterres
/
tylle
they
lese
theyr
hedes
may
not
let
him
/
ne
saue
oo
mannes
lyfe
that
the
kyng
wyll
haue
deed
.
Moche
more
than
the
kyng
of
heuen
that
made
sonne
&
mone
&
sterres
&
all
thyng
of
nought
&
ruleth
gydeth
&
weldeth
al
thyng
at
his
wyll
may
make
riche
&
poore
/
fayre
&
foule
/
hole
&
seke
/
wyse
&
foole
/
good
or
wycked
whom
he
lyketh
without
ony
helpe
of
the
planetes
.
And
yf
ony
persone
or
comunyte
trespasse
ayenst
hym
/
he
may
chastyse
hym
by
hungre
by
moreyne
/
by
sekenesse
/
by
tempest
/
by
swerde
/
by
pouerte
/
by
losse
of
catel
&
what
wyse
he
wyll
/
and
he
may
rewarde
his
true
seruauntes
as
him
lykith
both
in
this
worlde
&
in
that
other
worlde
axinge
the
planetes
no
leue
,
ne
counseyle
of
astronomers
.
Caplm.
xviij.
PAuper
.
As
we
fynde
in
holy
wryte
.
Gen.
i.c.
At
the
begynnyng
of
the
worlde
whan
god
made
all
thyng
of
nought
/
the
fourth
daye
he
made
sonne
&
mone
&
sterres
&
sette
them
in
the
fyrmament
to
gyue
lyght
to
the
creatures
here
byneth
/
that
the
sonne
pryncypally
sholde
shyne
&
gyue
lyght
by
daye
/
mone
&
sterres
by
nyght
More
ouer
as
sayth
the
boke
he
made
them
&
ordeyned
them
for
to
parte
the
daye
from
the
nyght
/
&
they
sholde
be
in
tokenes
&
tymes
dayes
&
yeres
/
that
by
the
tokens
of
the
bodyes
aboue
men
sholde
knowe
the
daye
from
the
nyght
/
&
one
daye
from
an
other
/
&
wyte
what
daye
it
were
&
what
tyme
of
the
daye
/
what
nyght
&
what
tyme
of
the
nyght
/
what
yere
&
what
tyme
of
the
yere
/
what
moneth
&
what
tyme
of
the
moneth
.
Also
god
ordeyned
them
&
made
them
that
by
the
tokens
&
by
the
bodyes
aboue
men
sholde
knowe
whan
it
were
tyme
to
slepe
&
tyme
to
wake
tyme
to
trauayle
&
tyme
to
reste
/
tyme
to
halowe
&
tyme
to
labour
/
tyme
to
ete
&
tyme
to
faste
/
tyme
to
sette
&
tyme
to
sowe
/
tyme
to
ere
tyme
to
repe
&
to
mowe
.
And
therfore
Salomon
sayth
Ecclïastes
.iij.
That
all
thyng
hath
his
tyme
.
&
all
thyng
vnder
heuen
passeth
awaye
by
space
of
tyme
.
And
so
god
made
the
fyrmament
aboue
with
bryght
bodyes
that
ben
therin
to
serue
mankynde
/
&
other
creatures
also
of
lyght
&
tyme
.
Of
lyght
as
a
lanterne
that
may
not
be
quenched
.
Of
tyme
as
an
orloge
that
may
not
fayle
.
God
made
hem
to
serue
man
and
not
man
to
serue
them
.
He
made
them
for
man
/
&
not
man
for
them
.
He
made
them
not
to
gouerne
man
/
but
he
gaaf
man
&
woman
wytte
&
dyscrecyon
to
gouerne
them selfe
with
his
grace
by
the
lyght
and
wyssynge
of
tyme
/
whiche
he
hath
of
the
bodyes
aboue
/
that
by
theyr
lyght
they
may
see
to
werke
/
and
by
theyr
styrynge
and
by
theyr
course
they
may
wyte
whan
it
is
tyme
for
to
werke
.
And
therfore
sayth
the
lawe
.xxvi.
q̄.
.
Non
licet
in
glosa
.
That
the
bodyes
aboue
ben
tokens
&
not
causes
of
thynges
here
byneth
.
And
as
a
lampe
or
an
orloge
ben
necessarye
to
relygyouses
by
nyght
where
by
they
may
ryse
and
rule
them selfe
in
goddes
seruyce
/
so
serue
the
bodyes
aboue
to
mankynde
/
that
we
may
haue
of
them
bodely
lyght
/
and
by
theyr
mouynge
knowe
our
tyme
for
to
serue
our
god
eche
man
&
woman
in
his
degree
.
And
as
the
lampe
&
the
orloge
in
the
dortour
rule
not
the
relygyouses
/
but
the
relygyouses
rule
them
by
the
lampe
&
by
the
orloge
/
&
in
cytees
&
townes
men
rule
them
by
the
clocke
/
&
yet
proprely
to
speke
/
the
clocke
ruleth
not
them
/
but
a
man
ruleth
the
clocke
.
Right
so
man
&
woman
/
beest
&
byrdes
&
other
creatures
rule
them
selfe
by
the
bodyes
aboue
/
&
the
bodyes
aboue
rule
not
theym
.
And
therfor
they
sholde
not
be
called
gouernours
of
this
worlde
/
for
they
gouerne
not
this
worlde
/
they
be
nought
ellys
but
Instrumentes
of
goddes
gouernaunce
For
it
fareth
by
god
&
the
bodyes
aboue
/
as
it
doth
by
the
smyth
&
his
gryndynge
stone
/
by
the
wryght
&
his
axe
by
the
orloger
&
his
orloge
▪
¶
Diues
.
I
praye
that
shewe
me
well
this
.
¶
Pauper
.
Thou
seest
atte
thyn
eye
that
whan
the
smyth
gryndeth
a
knyfe
or
an
are
or
a
swerde
on
his
stone
/
the
stone
doth
nought
but
gooth
about
in
one
course
.
And
as
the
smyth
that
sytteth
aboue
wyll
dyspose
&
holde
/
so
gryndeth
the
stone
.
Yf
he
wyll
grynde
sharpe
it
shall
grynde
sharpe
/
yf
he
wyll
grynde
blunte
and
playne
/
it
shall
grynde
blunte
&
playne
/
right
as
he
wyll
that
it
grynde
/
so
it
gryndeth
.
Yf
he
take
awaye
the
knyfe
axe
or
swerde
/
the
stone
gryndeth
right
nought
/
and
yet
it
gooth
about
the
same
course
as
it
dyde
byfore
.
Right
so
it
is
of
god
&
the
bodyes
aboue
.
For
the
planetes
&
the
bodyes
aboue
gone
alwaye
about
in
one
course
certayne
/
in
whiche
god
or
deyned
theym
at
the
begynnyng
of
the
worlde
/
whiche
course
they
shall
kepe
vnto
the
dome
.
And
as
god
wyll
that
they
worche
/
soo
shall
they
werke
/
yf
god
wyll
that
they
grynde
sharpe
/
&
cause
mo
reyne
/
sekenes
/
&
tempestes
hungre
&
warre
/
&
suche
other
they
shall
do
so
/
yf
he
wyll
that
they
grynde
playne
&
smothe
&
cause
helthe
of
bodye
/
fayre
weder
&
holsome
/
plente
of
corne
&
vytayles
/
peas
&
reste
/
they
shall
doo
so
.
Right
as
god
wyll
what
that
they
worche
so
they
shall
werke
.
So
that
god
may
do
with
the
planetes
what
he
wyll
/
&
he
may
do
without
the
planetes
what
he
wyll
.
In
what
sygne
/
in
what
constellacion
/
coniunccion
/
or
respecte
that
they
be
/
they
be
alwaye
redy
to
fulfyll
the
wyll
of
god
.
Caplm.
xix.
DIues
.
Sythen
god
may
doo
with
the
bodyes
aboue
what
he
wyll
&
whan
he
wyll
/
and
sythen
god
is
so
free
in
his
doynge
/
&
not
arted
by
the
planetes
ne
by
none
other
creature
/
how
sholde
ony
man
knowe
goddes
domes
by
the
course
of
the
planetes
/
or
deme
therby
/
or
telle
what
god
wyll
do
in
tyme
comynge
/
or
dyuyne
of
thynges
that
be
to
come
¶
Pauper
.
Thou
mayst
not
knowe
by
the
axe
what
the
wryght
wyll
worche
ne
whan
.
Ne
thou
mayst
not
knowe
by
the
orloge
what
tyme
the
orloger
wyll
sett
it
ne
knowe
the
orlogers
wyll
.
Ne
thou
mayst
not
knowe
by
the
gryndstone
what
the
smyth
wyll
grynde
/
ne
what
maner
/
ne
whan
.
¶
Diues
.
It
is
soth
¶
Pauper
.
No
more
maye
we
knowe
by
the
bodyes
aboue
/
ne
by
the
course
of
the
planet●
what
god
wyll
doo
/
ne
what
he
wyll
ordeyne
of
man
or
of
woman
/
or
of
ony
comunyte
/
londe
/
royalme
/
contre
or
cyte
/
for
the
planetes
&
the
bodyes
aboue
be
nought
ellys
but
goddes
Instrumentes
/
&
the
course
of
the
planetes
is
not
chaungeable
ne
varyable
/
but
it
is
putte
in
certayne
meouynge
and
steryng
whiche
they
may
not
fleene
chaunge
/
for
they
haue
no
free
eleccyon
in
theyr
doynge
.
But
god
is
souerayne
Iuge
/
moost
rightfull
/
moost
mercyfull
/
moost
free
to
punysshe
and
to
spare
.
For
he
is
moost
of
myght
/
and
no
thynge
may
hym
withstande
and
therfore
his
domes
and
his
werkes
be
not
neded
ne
arted
by
the
planetes
/
but
after
that
men
chaunge
theyr
lyuynge
so
chaungeth
he
his
domes
to
punysshe
or
spare
/
to
we
le
or
to
wo
/
to
heuen
or
to
helle
.
He
demed
the
synful
cyte
of
Nynyue
bycause
of
synne
to
be
destroyed
within
.xl.
dayes
/
but
whan
they
repented
theym
&
amended
theym
&
cryed
after
mercye
/
he
chaunged
his
dome
&
spared
the
cyte
/
&
destroyed
it
not
as
telleth
Ionas
the
prophete
/
&
yet
the
planetes
chaunged
not
her
course
for
none
amendement
of
the
people
.
Also
we
fynde
in
holy
wryte
the
.iiij.
boke
of
the
kynges
that
god
sende
the
ꝓphete
Ysaye
to
the
kyng
Ezechie
whan
he
hadde
synned
&
badde
hym
made
his
testamente
for
he
sholde
deye
&
no
lenger
lyue
.
Anone
the
kyng
repented
hym
&
wepte
full
sore
&
axed
mercy
.
And
anone
god
badde
the
prophete
Ysaye
that
yet
was
in
the
kynges
halle
to
go
ayen
to
the
kyng
&
saye
to
hym
that
god
had
accepted
the
repentaunce
and
herde
his
prayer
/
&
that
he
sholde
not
deye
than
/
but
he
sholde
lyue
.xv.
yere
lenger
.
Loo
my
frende
how
soone
the
dome
of
god
was
chaunged
all
to
mercy
.
And
though
the
planetes
yet
that
tyme
kepte
forth
theyr
course
/
they
chaunged
not
for
all
the
kynges
wepynge
.
¶
Diues
.
Anone
after
the
sonne
chaunged
his
course
&
tourned
ayen
in
to
the
eest
and
began
a
newe
daye
.
¶
Pauper
.
The
tournynge
ayen
of
the
sonne
was
not
cause
of
the
mercy
of
god
/
ne
of
chaungyng
of
domes
/
for
god
chaunged
his
dome
byfore
or
the
sonne
tourned
ayen
.
So
the
tournyng
ayen
of
the
sonne
was
not
ellys
but
a
token
of
mercy
to
the
kyng
Ezechie
&
to
all
synfull
wretches
that
wolde
amende
them
.
For
right
as
the
sonne
chaunged
his
course
after
the
repentaunce
of
the
kyng
.
Right
so
god
chaunged
his
sentence
anone
as
man
or
woman
repenteth
hym
of
his
synne
and
is
in
wyll
to
amende
hym
Therfore
sayth
the
lawe
De
peniten
.
di.i.
sufficiat
.
Nouit
deus
mutare
sentenciam
.
si
tu
noueris
emendare
delictum
.
God
can
chaunge
his
sentence
&
his
dome
anone
as
y●
canste
amende
thy
trespasse
.
Also
it
was
a
token
to
the
kyng
that
goddes
byhest
to
him
sholde
be
fulfylled
.
But
all
the
astronomers
that
euer
were
coude
not
tell
byfore
of
that
wonderfull
token
of
the
sonne
/
for
it
was
all
ayenst
the
comon
course
of
kynde
/
&
that
&
suche
other
shewe
well
that
god
is
not
ruled
by
the
course
of
the
planetes
/
but
that
god
ruled
the
planetes
&
not
the
planetes
hym
/
ne
his
domes
ne
his
werkes
.
But
god
ruleth
demeth
&
gouerneth
all
mankynde
persone
&
comunyte
after
that
they
deserue
/
&
as
him
thynketh
moost
spedefull
to
his
worshyppe
and
to
the
comon
prouffyte
of
his
Royalme
in
heuen
in
erthe
and
in
helle
/
whoos
domes
and
ordenaunces
passe
mannes
wytte
.
And
therfore
Saynt
Poule
sayth
.
Quis
cognouit
sensum
dni
.
aut
quis
consiliarius
eius
fuit
.
Who
sayth
he
hath
knowen
the
wytte
of
god
/
or
who
was
his
counseyller
.
Forsothe
not
the
astronomers
neyther
the
wytches
/
for
they
ben
fooles
of
all
fooles
/
and
putte
fertheste
out
of
goddes
counseyll
/
as
folke
that
god
moost
hateth
.
Saynt
Poule
saythe
/
that
domes
of
god
ben
incompre
hensyble
/
no
man
may
knowe
them
well
/
no
man
may
trace
his
wayes
.
Tho
ben
his
wonderfull
domes
/
they
ben
so
medled
with
mercy
and
rightfulnesse
that
they
passe
mannes
wytte
.
Therfore
the
prophete
Dauyd
sayth
.
Vniuerse
vie
dni
misericordia
et
veritas
.
Alle
the
wayes
of
our
lorde
ben
mercy
and
trouth
.
Iudicia
dni
abissus
multa
.
The
domes
of
god
be
of
a
grete
depenesse
/
ye
soo
depe
that
noo
mannes
wytte
may
seke
to
the
depenesse
/
ne
knowe
well
the
cause
ne
the
reason
of
his
wonderfull
domes
.
And
therfore
suche
astronomers
and
wytches
that
entermeten
theym
soo
hyghe
of
goddes
domes
and
wonder
full
werkes
/
&
presume
to
dyuyne
of
thynges
that
ben
to
come
and
make
theym
wyse
as
yf
they
were
goddes
felawes
and
knewe
alle
his
preuy
counseyll
/
they
ben
fooles
of
al
fooles
¶
Diues
.
Therfore
clerkes
saye
that
they
may
noo
thynge
telle
for
certayne
/
but
they
may
telle
wherto
man
or
woman
or
comunyte
is
enclyned
by
the
werkynge
of
the
bodyes
aboue
.
Neuerthelesse
as
they
saye
/
man
and
woman
may
by
vertue
ouercome
the
planetes
/
and
soo
euery
wyse
man
is
lorde
and
mayster
of
the
pla●●etes
.
And
therfore
Tholomeus
the
grete
astronomer
sayth
.
Quod
vir
sapiens
dominabitur
astris
.
Caplm.
xx.
ALso
as
they
say
by
astronomy
they
may
knowe
whan
men
ben
enclyned
to
warre
or
to
peas
.
And
whan
by
comon
course
of
kynde
sholde
falle
morayne
/
hongre
/
tempeste
/
drought
/
and
suche
other
.
but
as
they
saye
one
holy
prayer
may
chaunge
euery
dele
.
And
thoughe
it
falle
not
in
one
contree
it
falleth
in
an
other
contree
.
¶
Pauper
.
Sythen
they
can
not
telle
for
certayne
what
shall
befalle
but
all
in
doubte
/
&
theyr
sawes
&
theyr
domes
may
soo
lyghtly
be
chaunged
&
brought
to
nought
/
it
is
a
grete
foolye
to
sette
ony
truste
to
theyr
tales
/
for
so
may
euery
foole
tell
what
he
wyll
and
excuse
euery
lesynge
.
This
maner
of
speche
is
nought
ellys
but
a
mayntenyng
of
lesynges
and
of
faynnyng
and
of
hydynge
of
folye
and
a
synfull
excusacyon
of
synne
/
&
a
nette
to
cache
with
womannes
soules
/
&
a
strenge
to
drawe
men
to
helle
/
&
to
drawe
mannes
herte
his
loue
&
his
truste
from
god
.
They
wolde
fayne
be
holden
wyse
&
nye
of
goddes
counseyll
/
but
they
wote
not
how
ferre
they
be
fonden
so
false
.
Ye
shall
vnderstande
my
frende
that
ther
is
but
one
sonne
&
one
mone
and
other
fyue
planetes
Saturnus
Iupyter
Mars
Venus
and
Mercurius
/
whiche
with
other
sterres
gone
about
all
the
erthe
with
the
fyrmamente
euery
daye
naturelly
/
&
soo
passe
all
the
londes
/
all
realmes
/
persones
/
al
erthe
/
al
waters
all
ayre
in
.xxiiij.
houres
/
that
is
called
daye
naturally
/
from
sonne
rysynge
to
sonne
rysyng
/
from
none
to
none
.
And
sythen
they
passen
all
londes
&
all
persones
so
euenly
/
&
make
noo
more
dwellynge
ouer
one
londe
than
ouer
an
other
/
why
sholde
they
more
enclyne
one
londe
than
an
other
/
or
one
persone
more
than
an
other
to
vyce
or
to
vertue
/
to
warre
or
to
peas
.
¶
Diues
.
For
some
constellacyon
or
some
respecte
in
her
passynge
falleth
vpon
one
londe
more
than
an
other
.
And
as
folke
ben
borne
vnder
dyuerse
constellacōns
or
coniunccōns
/
dyuerse
respectes
in
dyuerse
sygnes
&
vnder
dyuerse
planetes
/
so
ben
they
enclyned
in
dyuerse
maner
&
to
dyuerse
thynges
/
vyce
or
vertue
/
warre
or
peas
/
helthe
or
sekenesse
/
pouerte
or
richesse
/
&
suche
other
.
¶
Pauper
.
Whan
the
kynges
sone
is
borne
/
in
the
same
tyme
/
in
the
same
constellacion
respecte
planete
and
sygne
/
is
the
poore
bonde
mannes
sone
born
/
and
yet
haue
they
not
both
one
inclynacyon
/
ne
one
dysposycyon
.
For
the
kynges
sone
is
dysposed
by
his
herytage
to
be
kyng
after
his
fader
.
The
poore
bonde
mannes
sone
is
dysposed
by
his
byrthe
to
be
a
bonde
man
all
his
lyfe
as
his
faders
haue
ben
byfore
hym
hondred
yeres
/
that
no
planete
myght
auoyde
theyr
bondage
/
ne
fro
the
kynges
theyr
dygnyte
.
In
the
same
tyme
&
in
the
same
constellacion
&
vnder
the
same
planete
&
sygne
that
one
childe
is
borne
ben
many
childern
borne
/
&
yet
haue
they
not
all
one
inclynacyon
ne
one
dysposycyon
.
For
some
of
theym
ben
enclyned
to
goodnesse
/
&
some
to
wyckednesse
/
some
to
sekenesse
&
some
to
helthe
/
some
ben
full
angry
&
some
ben
not
so
/
some
be
wyse
some
be
fooles
/
some
foule
some
fayre
/
some
riche
some
poore
/
some
lyuyng
longe
&
some
deye
full
soone
.
Ezau
and
Iacob
had
both
one
fader
and
one
moder
.
Ysaac
and
Rebecca
both
were
bygoten
at
ones
/
as
sayth
saynt
Austyn
/
&
both
borne
attones
/
and
yet
were
they
noo
thynge
lyke
.
For
Iacob
was
a
good
man
Ezau
a
shrewe
.
Iacob
was
loued
of
god
Ezau
was
hated
for
his
wyckednes
.
Iacob
was
smoth
of
bodye
with
lytyll
here
Ezau
fulle
of
here
as
a
beest
.
Iacob
was
a
true
symple
man
Ezau
a
rauenoure
and
a
malycyous
shrewe
.
Iacob
was
peasyble
Ezau
a
faytour
or
a
baratour
.
So
thou
myght
well
see
that
dyuerse
inclynacyon
of
man
&
woman
/
standeth
not
in
the
planetes
ne
in
the
tyme
of
the
byrthe
.
Caplm.
xxi.
DIues
.
what
ellys
may
be
cause
of
suche
dyuerse
inclynacyons
.
¶
Pauper
.
For
Adams
synne
and
orygynall
synne
there
we
ben
all
conceyued
in
we
ben
all
enclyned
to
synne
.
And
therfore
god
sayth
Gen.
viij.
That
the
wytte
&
thought
of
mannes
herte
is
enclyned
to
euyll
from
his
youth
.
Sensus
et
cogitacio
cordis
humani
in
malum
prona
sunt
ab
adolescencia
sua
.
And
therfore
Salomon
sayth
Prouerbiorum
.xx.
That
no
man
may
saye
.
I
am
pure
&
clene
without
synne
.
Neuertheles
all
be
we
not
lyke
moche
enclyned
to
synne
ne
to
sekenesse
/
but
some
more
some
lesse
&
that
for
many
dyuerse
causes
.
Some
tyme
for
wycked
suffraunce
that
childern
be
not
chastysed
in
her
youth
For
Salomon
sayth
Prouerbiorum
.xxix
The
childe
that
is
suffred
to
haue
his
wyll
shall
shame
his
moder
&
all
his
kynne
.
Somtyme
for
wycked
company
that
they
ben
in
/
&
wycked
example
of
theyr
elders
&
ylle
informacyon
Somtyme
for
mys
vse
in
youth
.
For
Salomon
sayth
Prouer.
xxij.
That
a
man
in
his
elde
goth
not
lyghtly
fro
the
waye
of
his
youth
.
¶
Diues
.
And
yet
it
is
a
comon
ꝓuerbe
/
yonge
saynt
olde
deuyll
.
¶
Pauper
.
It
is
a
synfull
prouerbe
to
drawe
men
to
synne
fro
vertue
/
fro
god
to
the
fende
.
For
holy
wryte
sayth
.
Bonum
est
homini
cum
portauerit
iugum
dni
ab
adolescencia
sua
.
Trent
.iij.
It
is
fulle
good
sayth
he
to
a
man
whan
he
hath
borne
the
yok
of
our
lorde
from
his
youthe
.
And
as
a
poete
sayth
.
Quod
noua
testa
capit
inueterata
sapit
.
Whiche
as
the
potte
or
the
vessell
taketh
whan
it
is
newe
/
suche
it
sauoureth
whan
it
is
olde
.
And
therfore
in
holy
wryte
/
saynt
Iohan
baptyst
.
Thoby
Ieremy
.
Sampson
.
Samuell
&
many
other
ben
praysed
for
theyr
holynesse
in
theyr
youthe
.
For
comonly
they
that
ben
good
&
loue
god
in
godenesse
in
her
youth
they
make
a
full
good
ende
/
all
yf
for
a
tyme
they
fall
in
synne
&
ben
full
veyne
.
God
suffreth
theym
to
falle
for
a
tyme
/
for
they
sholde
ellys
be
to
proude
of
theyr
goodnesse
/
&
haue
dysdayne
of
other
synfull
wretches
.
Also
somtyme
one
is
enclyned
more
to
one
synne
than
a nother
/
for
he
was
conceyued
and
begoten
in
more
synne
than
an
other
/
al
yf
he
were
begoten
&
born
in
wedlocke
/
for
the
man
&
the
wyf
may
synne
togydre
full
greuously
/
eyther
by
mys
wyll
of
theyr
bodyes
/
or
by
intemperaunce
yf
they
passe
maner
and
mesute
/
or
yf
they
comen
togydre
in
vntyme
/
as
in
the
tyme
of
sekenesse
/
or
in
holy
tyme
without
drede
or
reuerence
of
the
tyme
/
ne
wyll
not
spare
for
the
tyme
.
Neuerthelesse
the
synne
is
in
the
axer
and
not
in
the
yelder
.
Also
they
may
synne
by
wycked
Intencyon
/
as
yf
they
doo
it
for
a
wycked
ende
/
or
oonly
to
fulfyll
the
luste
of
the
flesshe
/
not
to
flee
fornycacyon
/
ne
to
yelde
the
dethe
of
theyr
bodye
/
ne
to
brynge
forth
childern
to
the
worshyp
of
god
/
but
oonly
taken
hede
of
her
owne
luste
.
Also
yf
they
coueyte
childern
not
to
the
worshypp
of
god
/
but
for
the
worlde
to
be
grete
/
&
to
make
theyr
childern
grete
in
this
worlde
.
Also
men
be
enclyned
to
synne
one
more
than
an
other
by
excesse
of
mete
and
drynke
/
by
myskepynge
of
his
fyue
wyttes
.
And
for
this
same
causes
one
is
enclyned
to
bodely
sekenesse
more
than
an
other
.
For
synne
oftyme
is
cause
of
bodely
sekenesse
.
Also
by
mys
dyetynge
of
the
moder
whyle
she
is
with
childe
/
or
by
mys
dysposycyon
of
the
fader
/
or
of
the
moder
/
or
of
both
/
whan
the
childe
is
begoten
/
or
by
mys
kepynge
of
the
childe
in
the
youthe
.
For
childern
in
youth
wyl
assaye
and
handle
well
nyghe
all
thyng
.
And
so
oftyme
they
ete
&
drynke
and
receyue
inwarde
many
vnthryfty
thynges
&
enuenym
herself
&
hurte
themself
in
many
wyse
/
that
but
yf
the
good
angell
kepte
them
not
they
sholde
perysshe
.
Also
god
smyteth
them
with
seknesse
of
myschyef
.
Somtyme
for
the
faders
synne
&
the
moðs
/
for
they
loue
theym
to
moche
/
&
wyll
go
to
helle
to
make
them
riche
and
grete
in
this
worlde
.
Somtyme
he
smyteth
them
with
sekenes
to
shewe
his
myght
&
myracle
as
we
fynde
in
the
gospell
of
saynt
Iohan
.
ix.c
.
Of
hym
that
was
born
blynde
/
that
the
myght
of
god
myght
be
shewed
in
hym
in
gyuyng
hym
syght
Other
causes
ther
ben
ful
many
whiche
passen
mannes
wytte
/
for
we
may
not
knowe
all
goddes
domes
.
Ne
these
causes
here
assygned
be
not
alway
general
.
For
sometyme
a
full
good
man
hath
a
full
shrewed
childe
/
some
good
some
bad
.
And
somtyme
a
full
wycked
man
hath
a
full
good
childe
.
For
yf
the
childern
folowed
alway
the
fader
&
the
moder
in
goodesse
or
in
wyckednesse
/
all
the
goodnesse
sholde
be
arected
to
the
fader
&
to
the
moder
/
&
not
to
god
.
And
they
sholde
be
proude
both
fader
/
moder
/
&
childe
/
&
comyne
togydre
flesshly
to
moche
.
And
in
the
same
maner
al
the
shrewednesse
sholde
be
arected
to
the
fader
&
moder
all
yf
it
came
on
other
behalf
/
&
they
sholde
euer
be
sory
&
falle
in
dyspayre
/
&
not
wyll
yelde
to
them
togydre
the
dette
of
theyr
bodye
.
And
therfore
god
medleth
so
one
with
an
other
/
&
so
modefyeth
his
domes
that
the
gode
sholde
not
presume
of
hymselfe
ne
be
to
proude
/
but
thanke
god
of
all
/
ne
the
wycked
be
to
sorye
and
so
falle
in
dyspayre
/
but
truste
in
god
that
so
of
the
wycked
maketh
the
good
/
&
of
the
vnclene
maketh
the
clene
.
Caplm.
xxij.
DIues
.
They
saye
that
as
childern
be
born
vnder
dyuerse
synnes
/
soo
ben
they
enclyned
and
dysposed
to
dyuerse
craftes
and
dyuerse
astates
.
Yf
he
be
borne
vnder
some
sygne
they
saye
that
he
shall
be
a
fyssher
/
and
vnder
some
a
monyour
/
and
vnder
some
a
clerke
/
vnder
some
a
man
of
armes
.
¶
Pauper
.
Many
contrees
knowe
no
mony
ours
ne
moneye
neyther
.
And
many
contrees
ben
ther
that
haue
moneye
/
yet
they
haue
no
monyours
.
For
in
a
full
grete
realme
of
.vi.
hondred
myle
in
length
/
&
.ij.
hondred
of
brede
be
no
monyours
but
in
one
place
assygned
by
the
kyng
/
not
by
the
sygnes
ne
by
the
bodyes
aboue
.
The
kyng
assygneth
bothe
the
place
and
theym
that
shall
make
the
moneye
/
not
the
bodyes
aboue
.
And
yf
ony
dooth
make
moneye
but
tho
that
the
kyng
hath
ordeyned
/
he
shall
be
slayne
as
a
tray
toure
/
the
sygnes
neyther
the
planetes
shall
not
saue
his
lyfe
.
And
they
that
be
born
nyghe
the
see
/
or
nyghe
some
grete
water
/
gyue
theym
to
fysshynge
and
theyr
childern
also
/
not
for
the
synnes
that
they
be
born
in
/
but
for
the
moost
oportunyte
of
theyr
lyuyng
whiche
they
haue
by
the
water
that
is
so
nyghe
.
They
that
ben
borne
fer
from
the
see
gyue
them
to
tylthe
the
londe
.
Somtyme
to
clothe
makynge
yf
ther
be
plente
of
wulle
.
Some
ben
shepeherdes
/
some
monyours
or
moneye
quyners
/
some
vynours
/
some
of
other
craftes
as
the
contre
axeth
/
not
after
the
sygnes
ne
the
bodyes
aboue
Whan
a
man
hath
many
childern
he
putteth
theym
to
dyuerse
craftes
for
to
gete
theyr
lyuynge
.
Men
of
armes
put
theyr
childern
to
armes
.
And
comonly
euery
man
that
can
ought
or
hath
ought
wherby
he
may
lyue
/
he
putteth
some
of
his
childern
in
the
same
degree
to
gete
theyr
lyuyng
.
And
thou
mayst
well
see
that
suche
dyuer
syte
in
crafte
or
in
lyuynge
standeth
more
in
the
childes
fader
&
his
frendes
that
ordeyned
so
for
hym
/
than
it
doth
in
the
sygnes
or
in
the
planetes
.
For
yf
they
sholde
abyde
the
ordenaunce
of
the
planetes
they
sholde
deye
for
hongre
/
for
they
teche
theym
right
nought
ne
ordeyne
noo
more
for
one
than
for
an
other
.
¶
Diues
.
Syth
suche
Inclynacyon
standeth
lyryll
or
nought
in
the
planetes
/
what
is
that
destenye
that
men
speke
so
moche
of
.
And
as
they
saye
all
thyng
falleth
to
man
&
woman
by
destenye
.
Caplm.
xxiij.
¶
PAuper
.
Foles
speke
as
foles
.
For
as
sayth
saynt
Gregory
in
his
Omely
of
the
Epyphanye
ther
is
no
suche
destenye
.
Absit
a
cordibus
fidelium
vt
aliquid
esse
fatum
dicant
.
God
forbede
sayth
he
that
ony
crysten
man
or
woman
sholde
byleue
or
saye
that
ther
were
ony
destenye
.
But
god
sayth
he
that
made
mannes
lyfe
of
nought
/
he
ruleth
&
gouerneth
mannes
lyfe
&
womannes
after
that
they
deserue
/
and
as
his
rightwysnesse
&
his
mercy
axeth
.
And
he
sayth
that
man
was
not
made
for
the
sterres
/
but
the
sterres
were
made
for
man
.
¶
Diues
.
The
gospell
is
ayenst
the.
For
we
fynde
in
the
gospell
that
anone
as
Cryste
was
borne
of
the
mayden
/
his
sterre
appered
in
the
Eest
/
in
token
that
eche
man
&
woman
is
born
vnder
a
certayne
sterre
&
vnder
a
certayne
constellacyon
the
whiche
is
called
his
destenye
/
for
all
his
lyuynge
after
folowynge
is
gouerned
therby
/
as
these
astronomers
sayen
.
¶
Pauper
.
For
to
mayntene
folye
they
saye
many
folye
&
ben
not
asshamed
for
to
lye
.
For
that
sterre
had
no
maystry
ne
lordshypp
vpon
that
blessyd
childe
But
the
childe
was
maystre
&
lorde
of
that
sterre
.
The
sterre
gouerned
not
the
childe
/
but
the
childe
gouerned
the
sterre
.
The
childe
sought
not
that
sterre
/
but
that
sterre
sought
the
childe
.
The
childe
serued
not
the
sterre
/
but
the
sterre
serued
the
childe
/
&
dyde
hym
full
hyghe
worshyp
&
full
wonderfull
seruyce
/
&
therfore
it
was
called
the
childes
sterre
/
for
the
childe
was
lorde
of
the
sterre
as
he
was
of
al
the
other
.
For
he
was
&
is
lorde
of
sonne
mone
&
of
all
the
sterres
&
of
all
thynge
/
&
they
may
not
conferme
theyr
lesynges
ne
theyr
false
domes
of
astronomers
by
that
sterre
.
For
it
was
noo
planete
ne
sterre
of
the
fyrmamente
/
as
saynt
Austyn
sayth
&
other
doctors
of
holy
chirche
/
and
reason
and
other
causes
sheweth
it
full
well
.
¶
Diues
.
How
.
¶
Pauper
.
For
as
these
clerkes
tellen
.
Minima
stella
fixa
maior
est
tota
terra
.
The
leste
sterre
sette
faste
in
the
fyrmamente
is
more
than
all
the
erthe
within
the
see
&
without
the
see
/
&
euery
planete
also
is
more
than
all
the
erthe
outake
the
mone
&
mercury
whiche
be
somdele
lesse
than
all
the
erthe
.
And
therfore
somtyme
they
lese
theyr
lyght
that
they
haue
of
the
sonne
by
the
shadowe
&
the
vmbre
of
the
erthe
whan
it
falleth
right
bytwene
the
sonne
and
theym
.
And
yf
that
sterre
had
ben
so
moche
or
ony
suche
sterre
it
sholde
haue
ouerwhelmed
all
the
erthe
/
for
it
wente
full
lowe
nygh
the
erthe
to
lede
&
to
brynge
the
kynges
in
theyr
waye
.
Also
the
sterres
of
the
fyrmament
&
the
planetes
folowe
the
course
of
the
fyrmament
/
&
ryse
vp
in
the
eest
&
go
downe
in
the
weste
euery
daye
naturelly
.
That
sterre
dyde
not
soo
/
for
it
was
aboue
the
erthe
both
nyght
&
daye
&
folowed
not
the
course
of
the
fyrmament
/
but
it
helde
his
course
as
the
waye
lede
best
in
to
the
cyte
of
Bethleem
for
to
bryng
the
kynges
in
theyr
waye
to
the
sonne
of
rightwysnesse
that
there
roose
out
of
that
clere
fyrmament
yemayden
Marye
/
and
as
the
sonne
from
vnder
the
erthe
.
Also
the
sterres
in
the
fyrmament
shynen
by
nyght
&
not
by
daye
That
sterre
shone
both
nyght
&
daye
Also
the
sterres
of
the
fyrmament
shewe
themself
to
all
men
comonly
both
poore
&
riche
yonge
&
olde
.
That
sterre
appered
not
but
to
the
thre
kynges
&
theyr
companye
.
Also
the
sterres
of
the
fyrmamente
ben
perpetuell
&
alwaye
lastynge
/
that
lasted
but
a
lytyl
whyle
twelue
monethes
atte
moost
as
some
clerkes
saye
/
&
some
saye
but
xiiij
.
dayes
or
lesse
.
¶
Diues
.
What
maner
sterre
was
it
than
.
¶
Pauper
.
Some
clerkes
tellen
that
is
was
an
angell
in
the
lykenesse
of
a
sterre
.
For
the
kynges
hadde
noo
knowynge
of
angellys
/
but
toke
all
hede
to
the
sterre
.
Some
saye
that
it
was
the
same
childe
that
laye
in
the
oxe
stalle
whiche
appered
to
the
kynges
in
the
lykenesse
of
a
sterre
/
and
soo
drewe
theym
and
ledde
theym
soo
to
hym selfe
in
Bethleem
.
And
therfore
holy
chirche
syngeth
and
sayth
.
Iacebat
in
presepio
et
fulgebat
in
celo
.
He
laye
full
lowe
in
the
cratche
and
he
shone
full
bryght
aboue
in
heuen
.
But
the
comon
sentence
of
the
clerkes
is
that
it
was
a
newe
sterre
newely
ordeyned
of
god
to
shewe
the
byrthe
of
Cryste
.
And
anone
as
it
had
done
the
offyce
that
it
was
ordeyned
for
/
it
tourned
ayen
to
the
mater
that
it
come
fro
.
Caplm.
xxiiij.
DIues
.
How
myght
they
knowe
by
the
sterre
that
suche
a
childe
was
born
/
for
that
sterre
coude
not
speke
to
theym
/
ne
telle
no
suche
tales
.
¶
Pauper
.
That
is
sothe
/
&
therfore
sayth
saynt
Austyn
openly
in
a
sermon
that
the
sterre
dyde
nought
ellys
by
his
apperyng
but
brought
theym
in
wonder
and
in
grete
studye
for
to
knowe
what
it
myghte
sygnefye
.
And
whan
they
were
atte
theyr
wyttes
ende
/
and
knewe
well
that
her
crafte
serued
them
not
/
than
god
shewed
theym
by
Inspyracyon
inwarde
/
or
ellys
by
an
angell
what
it
betokened
and
badde
theym
folowe
the
sterre
.
And
the
same
sayth
saynt
Iohan
with
the
gylden
mouthe
vpon
Mathewe
.
They
knewe
well
by
Balames
prophecye
that
suche
a
childe
sholde
be
born
/
but
they
knewe
it
not
by
the
crafte
of
astronomye
/
ne
myght
knowe
by
theyr
crafte
/
neyther
the
tyme
of
his
byrthe
ne
the
place
/
as
the
gospell
sheweth
well
.
¶
Diues
Why
sayth
than
Saynt
Austyn
and
other
clerkes
/
that
the
scyence
of
Iudycyall
astronomye
of
childrens
byrthe
was
lefull
vnto
the
tyme
of
Crystus
byrthe
sythen
they
myght
not
by
that
scyence
knowe
his
byrthe
.xxvi.
q̄.
igitur
.
But
as
they
saye
it
was
not
lefull
neyther
graunted
after
his
byrthe
.
¶
Pauper
.
Saynt
Austyn
sayth
not
that
the
crafte
was
lefull
or
graunted
to
do
/
ne
that
it
was
lefull
to
truste
therin
/
for
it
was
alway
false
and
repreued
of
god
and
of
phylosophres
by
skylle
and
reason
.
But
he
sayth
that
the
scyence
of
the
crafte
was
lefull
and
graunted
of
god
/
not
the
doyng
that
by
the
scyence
men
myght
repreue
the
crafte
/
and
the
scyence
also
/
and
shewe
by
theyr
owne
pryncypalles
and
groundes
that
the
crafte
is
false
/
&
that
the
scyence
is
no
scyence
proprely
to
speke
/
but
open
folye
/
as
it
was
well
preued
in
Crystus
byrthe
.
And
for
it
was
so
openly
preued
fals
in
his
byrthe
/
therfore
after
his
byrthe
it
is
not
lefull
to
vse
it
ne
to
conne
it
/
but
oonly
to
repreue
the
folye
of
them
that
vse
it
.
The
doyng
of
the
crafte
was
vnlefull
bothe
byfore
and
after
.
The
scyence
was
suffred
of
god
bothe
byfore
and
after
for
to
repreue
folye
/
as
the
lawe
sheweth
full
well
distinct
.xxxvij.
De
mensa
.
Caplm.
xxv.
DIues
.
Where
fyndeste
thou
that
god
defendeth
the
Iudycyall
of
astronomye
byfore
Crystus
byrthe
.
¶
Pauper
.
Exodi
.
xx
.
In
the
fyrste
commaundement
of
the
fyrste
table
/
of
whiche
is
now
our
speche
/
where
as
god
badde
that
men
sholde
make
them
no
lykenesse
of
that
that
is
in
heuen
.
But
suche
astronomers
make
them selfe
lyke
asmoche
as
they
may
to
god
in
heuen
/
in
asmoche
as
they
take
to
theym
that
longeth
oonly
to
god
/
for
oonly
god
knoweth
whan
suche
thynges
as
they
make
them
wyse
of
sholde
falle
&
how
and
where
.
And
therfore
god
repreueth
theym
and
sayth
to
theym
.
Nunciate
que
ventura
sunt
in
futurum
.
et
sciemus
qr
dij
estis
vos
.
Ysaye
.xli.
Telle
ye
to
vs
thynges
that
ben
to
come
after
this
/
&
than
shall
we
knowe
that
ye
be
goddes
.
And
therfore
sayth
the
lawe
.xxvi.
q̄.
igitur
.
That
they
calle
them selfe
dyuynes
as
yf
they
were
full
nygh
to
god
and
knewe
all
goddes
counseyll
/
and
by
faynynge
&
falshode
coniecte
&
telle
to
the
people
thynges
that
ben
to
come
as
they
were
full
of
godhode
&
goddes
felawes
.
And
in
this
maner
they
and
all
suche
trespassen
full
hyghely
ayenst
the
fyrste
commaundemente
.
For
they
maken
them
lyke
to
god
in
heuen
/
and
the
worshypp
that
longeth
oonly
to
god
they
take
it
to
theym selfe
.
Suche
presumpcyon
&
pryde
lost
angellys
kynde
and
mankynde
also
.
For
as
we
fynde
Ysaye
.xiiij.
Lucyfer
sayd
in
his
herte
that
he
sholde
stye
vp
vnto
heuen
/
&
sette
his
seet
aboue
the
sterres
/
&
sytt
in
the
mounte
of
the
testament
.
And
that
he
sholde
go
vp
aboue
the
hyght
of
the
cloudes
/
that
is
to
saye
aboue
all
angellys
and
be
lyke
to
hym
that
is
hyghest
.
But
anone
he
felle
downe
to
helle
/
and
soo
shall
suche
astronomers
and
wytches
/
but
yf
they
amende
them
.
For
they
sette
theyr
wyttes
&
theyr
studye
and
theyr
fayth
soo
moche
in
the
sterres
/
that
they
wyll
passe
the
sterres
and
all
creatures
and
be
lyke
god
that
is
hyghest
.
They
wyll
also
sytte
in
the
mount
of
the
testamente
/
for
they
wyll
be
ayenst
goddes
lawes
&
haue
forth
theyr
domes
wyll
it
god
or
not
.
For
yf
theyr
crafte
were
true
/
the
testamente
of
goddes
lawe
sholde
serue
for
nought
/
and
soo
goddes
lawe
/
holy
chirche
lawe
/
skyll
and
reason
sholde
serue
for
nought
.
For
ther
is
noman
worthy
to
be
punysshed
for
a
synne
that
he
may
not
flee
/
ne
worthy
to
be
rewarded
for
a
good
dede
that
he
may
not
leue
.
But
for
that
man
dooth
well
whan
he
myght
doo
amysse
/
he
is
worthy
to
be
rewarded
.
And
for
that
he
dooth
euyll
whan
he
myght
do
well
&
leue
his
mysdede
&
wyll
not
/
he
is
worthy
moche
payne
.
But
yf
he
were
compelled
by
the
bodyes
aboue
to
vertue
or
to
vyce
/
he
were
neyther
worthy
for
to
haue
mede
ne
payne
.
This
pryde
&
presumpcyon
lost
also
Adam
&
Eue
&
all
mankynde
.
For
whan
the
fende
sayd
to
theym
that
they
sholde
be
as
goddes
knowynge
good
and
euyll
/
they
assented
to
hym
and
ete
of
the
apple
ayenst
godds
commaundement
.
For
they
wolde
haue
be
as
goddes
and
lyke
god
knowynge
good
&
euyll
/
&
haue
knowen
what
was
to
come
.
We
fynde
also
Deutro.
xviij
.
That
whan
god
ledde
the
childern
of
Israell
out
of
Egypte
in
to
the
londe
of
byhest
/
he
forbode
them
the
Iudycyall
of
astronomye
and
all
maner
of
wytche
craftes
/
and
badde
that
they
sholde
axe
no
counseyll
of
none
suche
dyuynours
ne
wytches
.
For
I
shall
sayth
he
destroye
the
nacyons
that
ye
gone
to
/
for
they
haue
vsed
suche
craftes
/
and
yf
ye
vse
them
I
shall
also
destroye
you
.
We
fynde
also
Ysaye
xlvij
.
That
god
repreued
the
people
of
Babylon
and
the
Caldeis
of
theyr
wytche
craftes
and
of
theyr
astronomye
that
they
trusted
moost
in
.
For
of
all
nacyons
they
gaaf
theym
moost
that
tyme
therto
/
and
sayd
to
theym
in
this
wyse
/
wydowehede
and
baraynhede
shall
come
to
the
bothe
in
one
daye
for
the
multytude
of
thy
wytches
/
&
for
the
hardenesse
of
thy
charmerys
.
And
for
that
thou
haddest
truste
in
suche
malyce
/
thy
connynge
&
thy
scyence
hath
dysceyued
the.
Dysease
and
wo
shall
falle
to
the
/
and
thou
shalt
not
knowe
fro
whens
it
cometh
.
Sodayne
myschyef
shall
fall
to
the
/
and
thou
mayst
it
not
flee
.
Stande
sayth
he
with
thy
charmers
&
with
the
multytude
of
thy
wytches
in
whiche
thou
haste
trauaylled
from
thy
youth
.
Loke
yf
they
may
ought
helpe
the
eyther
strengthe
the
ayenste
thyn
enemyes
.
Thou
haste
fayled
and
thou
shalte
fayle
in
the
multytude
of
thy
counseyles
that
thou
haste
taken
of
suche
folke
.
Lete
now
sayth
he
thy
dyuynoures
of
heuen
stande
and
saue
the
yf
they
may
.
They
that
stare
so
ayenst
the
sterres
and
looke
after
the
planetes
/
and
calculen
&
casten
yeres
dayes
and
monethes
for
to
telle
the
thynges
that
ben
to
come
/
they
shall
not
helpe
the
/
they
can
or
may
not
helpe
the.
For
as
saynt
Poule
sayth
.
Ther
is
no
counseyll
ayenst
god
.
Also
this
crafte
of
astronomye
is
repreued
Sapienc
.xiij.
by
the
wyse
Salomon
/
where
he
repreueth
theym
that
meende
and
sayd
that
sonne
mone
and
sterres
were
goddes
of
this
worlde
/
for
gouernaunce
longeth
to
none
vnwytty
thynge
/
as
sonne
and
mone
and
sterres
ben
/
but
goueruaunce
longeth
only
to
wytty
thynges
skylfull
and
resonable
and
vnderstandynge
/
as
to
god
that
is
souerayne
wysedome
to
aungell
and
man
.
Vnwytty
bodyes
with
theyr
vertues
and
theyr
myght
&
theyr
kyndes
or
natures
be
nought
ellys
but
Instrumentes
of
goddes
gouernaunce
and
also
of
angellys
gouernaunce
&
of
mannes
also
yf
they
can
well
vse
them
.
Also
suche
Iudycyall
of
astronomy
is
repreued
by
the
lawe
of
holy
chirche
.xxvi.
q̄.
igit
.
et
distinct
.xxxvij.
legimus
&c
.
qui
de
mensa
.
Also
saynt
Poule
repreueth
suche
crafte
of
astronomye
/
ad
Galathas
iiij
.
Ye
kepe
sayth
he
dayes
and
monethes
yeres
and
tymes
as
hethen
people
dooth
.
And
therfore
I
drede
me
sayth
he
that
I
haue
trauayled
in
veyne
about
you
for
to
conuerte
you
all
.
And
the
glose
in
the
same
place
repreueth
suche
crafte
of
astronomye
full
harde
.
Suche
scyence
god
repreueth
as
sayth
saynt
Poule
in
his
pystle
.i.
ad
Corum
.i.
I
shall
sayth
god
lese
the
wysdome
of
the
wyse
/
and
the
slyght
of
the
slyght
/
&
of
theym
that
truste
so
moche
in
theyr
connyng
/
where
more
ouer
saynt
Poule
sayth
thus
.
Where
is
now
the
wyse
man
that
letteth
&
trusteth
soo
well
by
his
wytte
/
where
is
now
the
man
of
lawe
with
all
his
cautelles
/
where
is
now
the
seker
of
nature
&
of
the
course
of
kynde
of
this
worlde
God
sayth
he
hath
torned
the
wysdom
of
this
world
into
folye
Caplm.
xxvi.
DIues
▪
Suche
scyence
and
wysedom
so
for
to
dyuyne
of
thynges
to
come
whiche
standeth
in
the
wyll
of
god
/
&
ofte
in
the
free
wyll
of
man
or
woman
.
I
holde
it
a
grete
folye
.
Ther
can
none
astronomer
by
his
crafte
tell
me
my
thoughtes
/
ne
what
I
purpose
me
to
do
in
tyme
comyng
/
ne
how
I
shall
lede
my
lyfe
.
They
knowe
not
my
counseyl
all
yf
they
see
me
and
speke
with
me
How
sholde
they
knowe
goddes
counseyll
or
what
he
wyll
doo
in
tyme
comyng
sythen
they
see
hym
not
&
they
speke
neuer
with
hym
.
They
can
not
telle
byfore
ne
beware
of
theyr
owne
myshappes
/
how
sholde
they
telle
of
other
men
or
women
/
or
warne
theym
by
theyr
crafte
of
theyr
auenture
.
For
comonly
suche
dyuynours
of
astronomye
ben
in
grete
myschyef
and
myshappe
as
moche
as
other
or
more
/
and
they
knowe
it
not
tylle
it
falle
.
&
the
more
that
they
werke
by
theyr
crafte
the
worse
they
spede
.
¶
Pauper
.
That
is
no
wonder
.
For
the
more
that
they
truste
in
theyr
crafte
/
the
lesse
they
truste
in
god
/
and
the
lesse
they
truste
in
god
in
whome
is
all
our
welthe
or
helpe
/
the
worse
they
shall
spede
.
And
the
more
that
they
truste
in
theyr
crafte
the
more
they
truste
in
folye
/
&
the
more
that
they
truste
in
folye
the
more
folye
and
myschyef
shall
folowe
hym
.
Ther
wyll
no
wyse
man
wryte
his
counseyll
&
all
that
he
thynketh
to
do
in
the
yere
folowynge
in
the
roof
of
his
halle
/
ne
about
on
the
walles
where
all
men
may
see
it
&
knowe
it
.
No
more
wyll
god
wryte
his
counseyll
ne
what
he
thynketh
to
doo
in
tyme
comynge
aboue
in
the
fyrmamente
there
all
fooles
myght
knowe
his
counseyll
his
thoughtes
&
his
domes
.
Cryste
hydde
many
thynges
from
his
apostles
&
sayd
to
them
Non
est
vestrum
nosse
tempora
vel
momenta
q
pater
posuit
in
sua
potestate
Actuum
primo
.
It
longeth
not
to
you
to
knowe
tymes
momentes
and
stoundes
whiche
the
fader
of
heuen
hath
resceyued
in
his
power
.
And
he
sayth
by
the
prophete
.
Secretum
meum
michi
.
secretum
meum
michi
.
Ysaye
.xxiiij.
I
kepe
my
pryuyte
to
me
.
I
kepe
my
pryuyte
to
me
.
And
sythen
he
reserued
&
kepte
suche
counseyll
&
pryuyte
from
his
frendes
that
were
so
nygh
of
counseylle
.
Moche
more
he
reserued
and
kepte
his
counseyll
from
his
enmyes
fole
synfull
wretches
.
¶
Diues
.
These
clerkes
saye
that
they
may
by
craft
of
astronomye
lefull
telle
&
dyuyne
of
drought
/
of
rayne
/
of
tempeste
/
for
they
falle
by
comon
course
of
kynde
/
&
therfore
they
may
by
comon
course
of
nature
knowe
theym
&
telle
them
byfore
.
¶
Pauper
.
As
I
sayd
fyrste
/
the
course
of
kynde
&
of
the
planetes
standeth
all
in
the
wyll
of
god
and
do
therwith
what
he
wyll
/
as
the
Instrument
standeth
in
the
werkemannes
wyll
what
he
wyll
doo
therwith
.
And
therfore
they
may
not
knowe
by
theyr
crafte
ne
by
the
course
of
the
planetes
as
by
cause
/
neyther
of
droughte
ne
of
wete
ne
tempeste
comyng
.
But
they
may
knowe
by
the
bodyes
aboue
/
as
by
tokens
bothe
of
drought
of
wete
/
of
tempeste
/
froste
/
snowe
/
wynde
/
thondre
/
&
suche
other
/
and
so
knoweth
the
shepeherde
in
the
felde
/
the
shypman
in
the
see
/
the
byrde
in
the
ayer
/
the
fysshe
in
the
water
/
&
the
bestes
in
the
wode
better
than
all
the
astronomers
in
this
londe
.
Caplm.
xxvij.
DIues
.
How
may
the
bodyes
aboue
be
tokenes
of
suche
thynges
&
not
causee
.
¶
Pauper
.
Fallynge
of
soote
in
houses
is
token
of
rayne
soone
comynge
/
and
yet
it
is
not
the
cause
of
the
rayne
/
but
the
rayne
is
cause
of
the
sote
fallyng
For
whan
the
ayer
wereth
moyste
/
the
soote
by
moysture
of
the
ayer
wexeth
heuy
and
falleth
downe
.
And
soo
the
fallynge
of
the
sote
is
token
of
grete
moysture
in
the
ayre
.
Also
swetynge
of
water
on
the
stoones
is
a
token
of
rayne
/
and
yet
it
is
not
cause
of
the
rayne
/
but
rayne
and
moysture
of
the
ayre
is
cause
of
the
water
.
Also
meltyng
of
salte
whan
it
tourneth
in
to
water
is
token
of
rayne
comyng
/
but
not
the
cause
.
Also
smoke
in
houses
whan
it
passeth
not
redely
out
is
token
of
rayne
/
for
the
ayre
is
so
thycke
&
heuy
of
moysture
that
the
smoke
may
not
stye
vp
soo
redely
as
whan
the
ayre
is
drye
&
clere
Also
the
broughe
or
cercle
about
the
candell
lyght
is
token
of
rayne
.
And
the
blewe
glowynge
of
the
fyre
is
a
token
of
the
froste
/
but
not
the
cause
.
These
and
suche
other
ben
tokenes
of
weder
comynge
/
but
not
the
causes
.
For
they
shewe
the
dysposycyon
of
the
ayre
whether
it
is
dysposed
to
droughte
or
to
wete
.
And
in
the
same
maner
the
bodyes
aboue
ben
tokenes
of
weder
comynge
.
For
by
theyr
lyght
&
maner
of
shynynge
they
shewe
the
dysposycyon
of
the
ayre
wete
or
drye
froste
or
snowe
/
thondre
/
lyghtnyng
/
wynde
/
&
suche
other
.
And
as
the
lyght
in
the
lanterne
sheweth
dysposycyon
&
colour
of
the
lanterne
/
&
yet
is
not
the
lyght
cause
of
suche
dysposycyon
ne
of
the
colour
of
the
lanterne
.
And
as
the
lyght
of
the
sonne
or
mone
sheweth
the
dysposycyon
of
the
glasse
that
it
passith
by
whether
it
be
whyte
or
blake
/
blewe
or
rede
/
yelowe
or
grene
/
&
yet
is
not
the
sonne
ne
the
mone
cause
of
the
colour
.
Right
so
they
shewe
the
dysposycyon
of
the
ayre
/
and
yet
ben
they
not
alwaye
cause
of
suche
dysposycyon
.
And
therfore
the
mone
in
one
lunacyon
and
in
the
same
tyme
sheweth
in
one
contree
grete
tokenyng
of
rayne
/
&
soo
it
falleth
/
and
twenty
myle
thens
it
sheweth
grete
tokenynge
of
drought
and
so
it
falleth
/
and
yet
is
it
the
same
mone
and
the
same
lunacyon
.
And
therfore
the
cause
of
that
dyuersyte
is
not
in
the
mone
/
but
in
the
ayre
.
For
the
ayre
in
one
contree
is
dysposed
to
rayne
/
and
in
the
other
to
drought
.
Also
in
one
contree
it
sheweth
wynde
and
tempeste
/
and
in
another
contree
not
soo
.
Some
contree
is
full
hote
by
shynynge
of
the
sonne
and
some
contree
is
not
so
hote
.
One
daye
is
full
hote
/
and
the
next
daye
after
is
full
colde
.
The
sonne
sheweth
his
lyght
one
tyme
of
the
daye
/
and
an
other
tyme
of
the
daye
it
sheweth
not
/
whiche
dyuersyte
standeth
not
in
the
sonne
/
but
in
the
ayre
and
other
causes
.
For
the
sonne
in
hymselfe
as
the
clerkes
sayen
is
alwaye
atte
one
and
shyneth
alwaye
all
lyke
/
it
is
neyther
hoter
ne
colder
.
But
suche
dyuersyte
falleth
by
dyuersyte
of
the
ayre
/
and
other
dyuerse
meanes
&
causes
whiche
passen
mannes
wytt
.
Some
tyme
suche
anenture
&
hongre
/
of
morayne
/
of
tempeste
/
of
drought
/
of
wete
falleth
by
the
ordenaunce
of
god
for
mannes
synne
/
or
for
to
shewe
his
myght
and
his
worshyppe
.
Somtyme
by
werkynge
of
angellys
good
or
wycked
att
goddes
byddynge
.
Some
tyme
without
meane
oonly
att
his
wyll
and
his
byddynge
.
Somtyme
by
the
werkynge
of
the
bodyes
aboue
atte
his
byddynge
.
For
as
I
sayd
fyrste
/
he
may
doo
with
the
planetes
what
he
wyll
/
and
he
may
doo
without
them
what
he
wyll
.
And
therfore
by
the
course
of
the
planetes
may
we
not
knowe
suche
aduentures
as
by-causes
but
as
by
tokens
.
For
god
made
theym
for
to
be
tokenes
to
man
/
beest
/
byrde
/
fysshe
/
and
other
creatures
as
I
sayd
fyrste
.
And
therfore
we
sholde
take
hede
to
them
oonly
as
to
tokenes
&
not
to
causes
.
Ne
dyuyne
by
hem
as
by
causes
/
for
we
wote
not
whan
they
ben
causes
of
suche
thynges
/
ne
whan
they
be
none
.
Caplm.
xxviij.
DIues
.
The
mone
as
the
derkes
sayen
is
the
cause
of
flowynge
and
of
the
ebbynge
of
the
see
/
for
it
foloweth
the
course
of
the
mone
.
¶
Pauper
.
It
may
well
be
so
.
But
I
wote
well
that
the
course
of
the
mone
is
a
token
whan
that
the
see
shall
ebbe
and
flowe
/
and
the
see
kepeth
his
tyme
of
ebbynge
and
flowynge
after
the
course
and
the
tyme
of
the
mone
in
one
contree
sooner
and
in
an
other
later
.
And
yet
euery
see
doth
not
soo
/
but
oonly
one
parte
of
the
weste
see
that
goth
about
Brytayne
and
Irlonde
/
and
other
londes
nygh
bycause
of
tho
.
But
in
other
ferre
contrees
/
ne
in
the
Grekes
see
is
no
suche
ebbynge
ne
flowynge
.
So
it
semeth
that
ther
be
other
causes
of
that
ebbyng
and
that
flowyng
than
the
mone
allone
.
But
sothe
it
is
that
man
and
beest
/
byrde
and
fysshe
/
the
see
and
the
ayre
/
tree
and
grasse
/
and
all
other
creatures
vse
and
kepe
theyr
doynge
in
kynde
/
and
werken
in
tyme
that
god
hath
ordeyned
to
theym
whiche
tyme
they
knowe
well
by
the
course
of
the
sonne
mone
and
sterres
.
For
as
Salomon
sayth
Ecclesiastes
.iij.
Alle
thyng
hath
his
tyme
ordeyned
of
god
by
waye
of
kynde
whiche
tyme
they
knowe
&
kepe
by
the
course
of
the
bodyes
aboue
/
whiche
ben
tokenes
to
them
shewynge
what
tyme
they
sholde
doo
theyr
kynde
that
they
ben
ordeyned
to
.
And
therfore
god
sayth
by
the
prophete
Ieremye
.
viij
.
The
puttoke
in
the
ayre
sayth
he
knoweth
his
tyme
/
the
turtyll
and
the
swalowe
kepe
the
tyme
of
her
commyng
.
But
the
people
knowe
not
the
dome
of
our
lorde
god
.
For
now
a
dayes
men
take
none
hede
to
goddes
domes
/
but
to
the
domes
of
astronomers
and
to
the
course
of
the
planetes
.
The
kynde
of
euery
creature
is
ordeyned
by
the
dome
of
god
/
&
what
tyme
he
shall
doo
his
kynde
whiche
tyme
they
knowe
and
fele
by
the
course
of
the
bodyes
aboue
.
For
as
sayth
the
phylosophre
/
the
bodyes
here
aboue
mesure
all
thynges
here
bynethe
as
anentes
tyme
.
And
therfore
sayth
Dauyd
.
That
by
nyght
whan
the
sonne
is
downe
/
than
in
derkenesse
begynne
bestes
of
raueyn
to
walke
&
seke
theyr
pray
&
theyr
mete
/
whan
the
sonne
ryseth
they
go
ayen
to
her
dennes
&
hyde
theym
/
than
goo
men
out
to
werke
tyll
it
be
nyght
/
not
that
the
sonne
ne
the
mone
cause
hem
to
do
so
but
only
the
lawe
of
kynde
ordeyned
of
god
techeth
hem
so
to
do
&
to
kepe
theyr
kyndly
tyme
.
In
the
dawynge
&
spryngyng
of
the
daye
byrdes
begynne
to
synge
/
floures
to
sprede
&
sprynge
that
by
nyght
were
full
close
.
Man
byrde
&
beste
begynne
to
gladde
for
Ioye
of
the
lyght
/
&
for
the
tyme
of
theyr
myrthe
&
of
theyr
kyndly
werkyng
cometh
ayen
by
the
presence
of
the
sonne
whiche
serueth
theym
pryncypally
of
lyght
&
of
tyme
.
The
sonne
ruleth
them
not
proprely
to
speke
/
but
kynde
ruleth
them
in
tyme
by
the
course
of
the
sonne
&
by
the
course
of
the
bodyes
aboue
.
We
fynde
in
holy
wryte
Gen.
i.
That
the
erthe
at
the
byddynge
of
god
brought
forth
trees
grasse
and
herbes
.
Trees
and
herbes
brought
forth
theyr
fruyte
/
eche
in
theyr
owne
kynde
.
The
thyrde
daye
er
god
made
sonne
mone
and
sterres
.
And
badde
the
erthe
&
gaue
it
vertue
&
nature
to
bryng
forth
grasse
&
fruyte
of
many
&
dyuerse
kynde
.
He
gaue
not
the
sonne
ne
the
mone
ne
sterres
that
nature
.
He
made
theym
the
fourthe
daye
to
shyne
&
to
be
in
tokenes
of
tyme
to
all
creatures
here
bynethe
in
erthe
.
God
gaue
grasse
trees
&
herbes
dyuerse
vertues
&
wonderfull
nature
to
bud
&
brynge
forth
leues
fayre
&
grene
in
dyuerse
fourme
/
floures
fayre
blossomes
bryghte
of
dyuerse
shappe
&
of
dyuerse
colours
that
noo
man
by
crafte
can
deuyse
.
Also
he
gaue
them
nature
to
brynge
forth
fruyt
fayre
&
fyne
/
some
in
the
wynter
&
some
in
the
somer
.
Some
he
ordeyned
in
tyme
to
lese
theyr
leues
&
theyr
grenehede
.
Some
to
be
grene
wynter
&
somer
/
as
lorell
/
boxe
/
holme
/
yue
/
and
many
moo
.
Whan
other
herbes
sere
and
drye
vp
/
than
in
the
colde
weder
saffrone
begynneth
to
sprynge
/
and
with
his
floures
bryngeth
his
fruyte
.
Suche
dyuersyte
in
kynde
in
tree
and
in
grasse
/
in
beest
fysshe
and
foule
/
vertues
soo
dyuerse
in
stoones
and
other
thynges
deuysed
neuer
ne
made
the
sonne
ne
mone
ne
the
sterres
.
But
he
that
made
sonne
mone
and
sterres
/
and
all
thynge
in
kynde
/
he
made
&
ordeyned
/
and
he
gouerneth
&
kepeth
all
this
eche
in
his
owne
kynde
/
and
hath
assygned
eche
creature
here
bynethe
his
due
tyme
/
his
nature
to
doo
and
to
shewe
.
In
one
londe
falleth
hongre
/
&
in
an
other
place
plente
of
all
goodes
.
In
one
londe
is
plente
of
wyne
/
&
in
an
other
none
.
In
one
contree
is
plente
of
wulle
good
&
clene
/
&
in
other
lytyll
&
full
vnthende
.
In
one
contree
is
plente
of
golde
&
syluer
&
of
other
metalle
/
and
in
another
lytyll
or
nought
.
Somtyme
is
morayne
general
/
&
somtyme
parcyal
in
one
contree
&
not
in
an
other
.
Some
tyme
in
one
towne
and
not
in
the
next
.
Somtyme
in
that
one
syde
of
the
strete
&
not
in
that
other
.
Some
householde
it
taketh
vp
all
hole
/
&
in
the
next
it
taketh
none
.
Some
deye
in
yougthe
/
and
some
in
elde
/
some
in
myddell
age
/
some
well
/
some
euyll
/
some
with
lytyll
payne
/
&
some
with
moche
payne
.
How
sholde
men
knowe
or
tell
all
this
dyuersyte
by
the
bodyes
aboue
or
assygne
causes
therto
/
or
to
suche
other
without
nombre
by
the
course
of
the
planetes
.
Caplm.
xxix.
DIues
.
It
passeth
mannes
wytte
.
Oonly
god
that
made
all
he
knoweth
all
.
They
ben
his
domes
his
ordenaunce
/
&
therfore
me
thynked
grete
folye
that
men
entremete
them
soo
hyghe
of
goddes
domes
/
&
namely
of
thynges
that
ben
to
come
.
But
I
praye
the
telle
me
yf
the
wonders
that
falle
ayenst
kynde
in
the
bodyes
aboue
betokenen
or
she
we
ony
auentures
that
ben
to
come
.
¶
Pauper
.
That
falleth
ayenst
comon
course
of
kynde
betokeneth
that
some
thynge
is
comyng
passynge
the
comon
course
of
kynde
be
it
we
le
be
it
wo.
But
comonly
suche
wonders
falle
more
ayenst
wo
than
ayenst
welthe
as
cometes
&
sterres
brennyng
castelles
in
the
ayre
.
Eclypses
of
the
sonne
or
mone
ayenst
kynde
/
men
in
the
ayre
armed
or
fyghtynge
/
the
raynebowe
tourned
vp
so
downe
/
mysshape
thynges
in
theyr
byrthe
ayenst
kynde
These
&
suche
other
that
falle
ayenst
comon
course
of
kynde
betoken
that
the
people
where
they
appere
done
ayenst
kynde
/
&
that
lorde
of
nature
is
offended
with
theym
/
&
all
creatures
redye
to
punysshe
them
.
¶
Diues
.
It
may
well
be
as
thou
sayst
/
for
many
suche
haue
appered
within
fewe
yeres
neuer
soo
many
I
trowe
in
soo
lytyll
whyle
.
And
moche
sorowe
&
wo
foloweth
after
as
we
fele
here
and
see
.
But
I
pray
the
what
betokened
that
wonderfull
comete
and
sterre
whiche
appered
vpon
this
londe
/
the
yere
of
our
lorde
a
thousande
four
hondred
and
two
from
the
feste
of
the
Epyphanye
tylle
two
wekes
after
Eester
that
was
in
the
myddell
of
Aprylle
.
¶
Pauper
.
It
was
an
open
token
of
the
grete
offence
to
god
with
the
people
of
Englonde
/
and
that
harde
wretche
was
comyng
but
yf
they
wolde
amende
them
of
her
falshode
and
traytourye
/
periurye
/
murdre
/
myspryde
in
euery
degree
and
ouerdone
/
couetyse
/
erroures
&
heresye
/
blasphemye
and
ydolatrye
/
lechery
and
lesynges
without
shame
/
and
other
synnes
many
moo
/
not
oonly
preuy
but
open
to
all
crystendome
and
sclaundre
to
alle
crysten
people
.
And
for
that
men
repente
theym
not
ne
wyll
not
amende
theym
but
putte
synne
to
synne
.
And
by
synne
of
falsehode
/
murdre
/
and
manslaughter
/
trauayle
for
to
mayntene
theyr
olde
synnes
/
therfore
vengeaunce
falleth
as
the
sterre
betokened
.
God
of
his
mercy
smyteth
not
all
atte
ones
/
but
lytyll
and
lytyll
/
that
by
the
lytyll
men
sholde
beware
of
the
more
.
But
allas
ther
ben
but
fewe
or
no
man
that
wyll
be
ware
or
amende
hym
/
but
alwaye
do
worse
&
worse
.
They
gyue
no
●a●e
of
goddes
swerde
/
but
euery
contre
is
gladde
of
others
dysease
/
vnnethes
ony
man
or
woman
hath
pyte
on
other
/
but
nygh
euery
man
is
gladde
of
others
wo.
And
so
I
drede
me
that
god
wyll
make
an
ende
of
this
londe
/
for
we
loue
no
peas
/
we
seke
no
mercy
.
But
all
our
lykynge
is
all
in
warre
/
in
wo
/
in
murdre
/
and
in
shedynge
of
blood
/
in
robberye
and
in
falsehode
/
&
our
besynesse
by
nyght
&
daye
is
to
mayntene
our
synne
&
to
offende
god
.
And
more
ouer
they
haue
ordeyned
a
comon
lawe
that
what
man
speke
with
the
trouth
ayenst
theyr
falshode
/
he
shal
be
hanged
drawen
&
be
heded
.
¶
Diues
.
Thy
sawes
ben
full
soth
&
open
atte
eye
.
Euery
state
&
euery
degree
in
this
londe
is
now
gyuen
to
synne
&
besy
to
meyntene
synne
.
But
I
praye
the
what
saye
clerkes
of
suche
cometes
&
sterres
so
apperynge
ayenst
the
comon
course
of
kynde
.
¶
Pauper
.
They
saye
that
whan
it
appereth
it
sygnyfyeth
moreyne
or
chaungyng
of
some
grete
prynce
/
or
destruccyon
of
some
contre
/
or
chaungyng
of
some
realme
/
or
grete
werre
or
hongre
or
wonderfull
tempest
.
¶
Diues
.
Warre
hongre
&
tempest
&
moreyne
we
haue
had
grete
plente
/
&
many
contrees
in
this
realme
ben
destroyed
&
chaunged
in
to
other
lordshyp
&
nacyons
sythen
the
sterre
appered
fyrste
.
And
it
is
full
lyke
that
in
short
tyme
bothe
the
kyng
&
all
the
realme
shall
be
chaunged
&
destroyed
.
¶
Pauper
.
Salomon
sayth
that
for
gyle
&
traytoury
&
dyuerse
wronges
&
despytes
done
to
god
&
to
holy
chirche
/
realmes
ben
chaunged
from
nacyon
to
nacyon
.
This
mater
is
full
heuy
&
dolefull
.
Speke
we
of
somwhat
ellys
.
Caplm.
xxx.
DIues
.
All
yf
it
be
so
that
the
Iudycyall
of
astronomye
be
repreued
of
god
&
of
holy
chirche
/
yet
experyence
sheweth
that
ofte
they
telle
many
trouthes
of
thynges
that
ben
to
come
&
of
preuy
thynges
that
ben
done
.
¶
Pauper
.
Somtyme
they
happen
to
saye
suche
trouthes
/
as
the
blynde
man
caste
the
staf
.
And
somtyme
they
knowe
suche
thynges
by
other
waye
than
by
astronomye
/
&
that
they
knowe
by
other
waye
they
say
that
they
knowe
it
by
astronomye
For
they
wolde
fayne
be
holden
wyse
&
nerer
of
goddes
conseyll
than
ony
other
.
¶
Diues
.
How
may
they
knowe
ony
suche
thynges
on
other
halfe
¶
Pauper
.
Somtyme
by
boke
of
prophecye
/
somtyme
by
coniecture
of
dyuerse
causes
&
dysposycōns
that
gone
byfore
.
As
yf
man
gyue
hym
to
wycked
companye
/
or
vse
suspecte
places
/
men
that
wote
it
wyll
coniecte
therof
&
saye
that
in
tyme
comynge
it
shall
be
his
confusyon
.
Also
yf
a
man
mys
dyete
hym
&
ete
&
drynke
out
of
mesure
/
&
thynge
that
is
not
conuenyent
to
hym
men
wyll
saye
that
he
shal
be
seke
therof
.
And
yf
a
man
gyue
hym
for
to
false
the
kynges
seale
or
the
kynges
moneye
/
than
wyll
they
saye
that
he
shall
be
hanged
&
drawen
/
&
comonly
it
falleth
so
.
Also
they
knowe
thynges
that
ben
to
come
by
coniectyng
of
dyuerse
tales
&
speche
in
the
people
/
as
yf
comon
clamoure
of
the
people
be
ayenst
theyr
kynge
whan
theyr
kyng
trusteth
vpon
them
/
it
is
a
token
that
the
people
shal
vndo
him
or
he
be
ware
.
And
in
this
maner
these
dayes
the
moost
parte
of
the
people
ben
prophetes
and
telle
thynges
that
ben
to
come
/
whiche
thynges
they
ben
about
to
perfourme
in
herte
worde
&
dede
.
And
childern
also
by
that
they
here
theyr
elders
speke
ben
and
haue
ben
ꝓphetes
nygh
in
euery
hous
.
Also
they
knowe
suche
thynges
by
dyscoueryng
of
counseyl
or
knowyng
of
counseyll
of
them
that
purpose
suche
thynges
.
And
somtyme
they
be
of
the
same
counseyll
&
of
the
assente
&
helpynge
therto
.
And
in
this
maner
these
faytours
that
ben
called
sothe
sayers
&
astronomers
/
somtyme
tell
thynges
preuy
&
doo
come
ayen
thynges
that
ben
stolen
or
loste
/
for
comonly
suche
ben
theues
or
of
theyr
assent
.
And
by
one
sothe
sawe
or
tweyne
whiche
they
knowe
in
this
maner
/
they
blynde
the
nyce
people
&
make
them
to
byleue
all
theyr
lesynges
.
And
therfor
yf
ony
suche
faytours
dyde
ony
thyng
come
ayen
that
were
stolen
/
he
sholde
be
taken
as
a
theef
or
a
theues
feere
.
And
comonly
suche
faytours
&
Iapers
haue
maysters
to
haue
parte
of
theyr
wynnynge
/
as
tauerners
brewers
hostlers
/
&
nedy
werkelesse
men
that
go
so
gay
&
spende
grete
/
whiche
aspye
after
thynges
that
ben
done
in
the
contree
/
&
that
yet
ben
to
be
done
/
&
telle
them
to
the
faytours
to
do
them
haue
a
name
.
And
ofte
they
that
sholde
kepe
moost
counseyll
/
dyscouer
counseyll
/
&
so
that
men
that
he
wende
were
counseyll
is
no
counseyll
.
And
comonly
suche
faytours
be
slye
spekers
/
&
slyghly
can
oppose
the
sheepherde
and
the
plowman
in
the
felde
or
some
olde
symple
folke
or
childern
at
the
townes
ende
/
and
axen
how
it
standeth
amonge
the
neyghbours
and
in
the
contree
about
/
and
after
that
they
telle
theym
they
make
them
wyse
as
yf
they
knewe
it
by
astronomye
or
by
prophecye
/
or
by
nygromancye
.
And
for
as
moche
as
they
ben
vnknowen
/
and
telle
sothes
that
men
knowe
/
than
the
people
weneth
that
they
knowe
all
thynges
/
and
myght
knowe
what
they
wolde
/
and
so
byleue
in
them
tyll
they
ben
all
dysceyued
.
Somtyme
suche
faytours
telle
sothes
not
by
theyr
crafte
but
by
techyng
and
falshode
of
the
fende
whiche
is
alwaye
redy
yf
god
suffred
hym
to
seche
foles
for
to
dysceyue
them
and
other
by
them
.
Caplm.
xxxi.
DIues
.
How
may
the
deuyll
knowe
thynges
that
ben
to
come
other
ony
preuy
synne
.
¶
Pauper
.
Better
than
ony
man
.
For
as
saynt
Austyn
sayth
de
natura
demonum
.
xxvi.q̄.iiij
.
sciendum
.
The
fende
is
more
sotyll
of
wytte
and
ferther
can
see
and
caste
than
ony
man
.
Also
he
is
more
lyghter
and
swftyer
in
sterynge
and
passynge
.
For
he
is
ten
folde
lyghter
than
ony
foule
in
his
fleynge
.
Also
he
may
lyghtly
knowe
what
is
done
in
dyuerse
contrees
and
londes
.
He
is
soo
sotyll
in
kynde
that
ther
may
no
dore
neyther
walle
shytte
hym
out
of
counseyll
/
&
soo
he
may
here
&
see
what
men
and
women
doo
though
it
be
full
preuy
.
Also
by
longe
experyence
/
for
they
haue
lyued
so
longe
that
they
can
telle
&
caste
by
waye
of
kynde
many
thynges
that
be
to
come
/
&
can
do
many
thynges
that
passe
mannes
wytte
.
Also
oftymes
they
haue
leue
of
god
for
mannes
synne
for
to
do
wondres
/
to
cause
hydeous
tempestes
/
to
enfecte
&
enuenym
the
ayer
/
and
cause
morayne
&
sekenesse
/
hongre
&
drought
/
dyscensyon
&
warre
by
destruccyon
of
charyte
/
by
myspryde
/
couetyse
/
lechery
/
wrathe
and
enuye
/
and
suche
thynges
as
they
done
and
pursue
them
to
do
and
haue
done
aforne
and
made
other
to
do
they
can
not
telle
it
byfore
.
Also
by
the
sygnes
of
the
bodye
outwarde
they
knowe
the
dysposycyon
of
man
or
woman
inwarde
/
sygnes
to
helthe
or
to
sekenesse
/
to
vyce
or
to
vertue
/
or
ofte
by
tokens
outwarde
they
knowe
mannes
thought
inwarde
.
But
for
as
moche
as
they
may
not
knowe
it
for
certayne
suche
thynges
/
for
only
god
knoweth
for
certayne
thynges
that
ben
to
come
/
&
oftyme
god
letteth
them
of
theyr
malyce
whan
that
men
wyll
amende
theym
.
Therfore
the
proude
spyryte
wyll
not
telle
suche
thynges
to
the
people
sodaynly
by
hym selfe
/
but
easely
by
other
the
sette
theyr
fayth
and
theyr
truste
in
hym
/
as
ben
wytches
faytours
astronomers
/
that
yf
theyr
sawes
be
founden
fals
/
they
shall
haue
the
velonye
/
yf
it
be
founden
true
the
fende
shall
haue
the
worshyppe
.
Also
they
may
knowe
the
thynges
that
is
to
come
by
boke
of
prophecye
whiche
they
vnderstande
by
naturell
wytte
better
than
ony
man
.
Caplm.
xxxij.
DIues
.
Sothe
it
is
that
nygh
euery
synne
be
it
neuer
so
preuy
/
it
is
done
by
the
techyng
and
entysyng
of
the
fende
.
And
therfore
it
is
wonder
that
ony
lecherye
/
thefte
and
myschyef
/
murdre
/
lesynges
and
other
synnes
may
be
hydde
and
kepte
preuy
sythen
the
fende
knoweth
it
so
well
/
&
may
knowe
thynges
that
ben
soo
preuy
by
soo
many
wayes
as
thou
haste
now
here
sayd
.
¶
Pauper
.
Full
fayne
wolde
the
fende
dyscouere
mannes
synne
and
womannes
to
brynge
theym
to
shame
&
velonye
/
and
soo
to
destroye
charyte
/
and
make
euery
man
for
to
slee
other
But
god
of
his
mercy
letteth
hym
/
for
he
may
nought
do
ne
telle
but
as
he
hath
a
graunt
of
god
.
And
therfore
as
we
fynde
in
the
gospell
Math
.viij.
The
fende
myght
not
entre
in
to
the
swyne
that
wende
there
besydes
for
to
drenche
hem
tylle
he
had
a
graunte
of
Cryste
.
Also
he
myght
not
dysease
Iob
/
neyther
in
his
bodye
ne
in
his
catell
tyll
he
hadde
a
graunte
of
god
.
Iob
.i.
et
.ij.
And
he
coude
not
dysceyue
kyng
Achab
with
lesynges
&
fayte
byhestes
to
do
hym
to
fyght
there
he
myght
lyue
in
peas
/
yet
he
myght
not
do
it
tyll
he
hadde
a
graunte
of
god
.
The
thyrde
boke
of
kynges
the
.xxij.
chapytre
.
He
knoweth
moche
thynge
by
the
suffraunce
of
god
/
but
he
may
nought
do
without
graunte
&
permyssyon
or
suffraunce
of
god
.
The
fende
is
so
feble
&
so
faynt
that
he
may
no
man
ne
woman
ouercome
by
temptacyon
but
he
wyll
be
ouercome
of
hym
.
Ne
he
may
not
dere
the
leste
childe
in
the
waye
but
he
haue
a
graunte
of
god
whiche
somtyme
graunted
him
power
therto
for
the
synne
of
fader
&
moder
¶
Diues
.
Why
suffreth
god
hym
soo
moche
to
tempte
mankynde
.
¶
Pauper
.
To
manyfolde
or
encresynge
of
our
blysse
and
of
our
mede
.
For
as
saynt
Poule
sayth
.
Ther
is
noo
man
worthy
for
to
haue
the
crowne
of
lyfe
but
he
withstande
the
fende
in
ghoostly
stryfe
.
And
as
he
sayth
in
an
other
place
/
god
suffreth
hym
not
to
tempte
vs
but
as
we
may
well
withstande
yf
we
wyll
.
And
yf
we
falle
he
hath
ordeyned
to
vs
remedye
of
penaunce
/
soone
to
ryse
ayen
and
better
to
fyght
yf
we
wyll
.
And
all
our
temptacyon
shall
tourne
vs
to
mede
yf
our
wyll
be
to
withstande
it
.
¶
Diues
.
Sythen
the
fende
knoweth
so
many
treuthes
&
wote
what
is
done
/
for
he
is
at
euery
wycked
dede
/
me
meruaylleth
moche
why
he
is
so
redye
to
lye
&
why
he
is
so
false
.
¶
Pauper
.
For
he
hateth
god
that
is
souerayne
treuthe
/
&
for
he
myght
not
be
euen
with
god
in
soueraynte
of
treuthe
/
ne
haue
the
name
of
souerayne
treuthe
that
is
god
/
therfore
his
lykyng
&
his
trauayll
is
to
be
souerayne
falshede
&
soueraynly
false
.
And
therfor
Cryste
sayth
in
the
gospell
that
the
fende
stode
neuer
in
treuthe
/
for
ther
is
no
treuthe
in
hym
whan
he
speketh
he
speketh
lesynges
by
waye
of
kynde
/
for
he
is
a
lyer
&
fader
of
all
lesynges
.
Iohannes
.viij.
And
so
whether
his
tale
be
true
or
false
/
saye
he
sothe
or
false
/
alwaye
he
is
felse
/
&
alwaye
a
lyer
..
¶
Diues
.
How
may
he
say
treuthe
and
yet
lye
/
for
yf
he
sayth
treuthe
me
thynketh
he
lyeth
not
.
¶
Pauper
.
What
soo
euer
man
or
fende
dooth
/
or
speketh
ayenst
good
conscyence
and
ayenst
the
pleasaunce
of
god
in
wyll
and
in
Intencyon
for
to
dysceyue
man
woman
or
childe
/
it
is
a
lesynge
/
&
he
is
a
lyer
that
doth
it
or
sayth
it
.
And
therfore
the
lawe
sheweth
well
.xxij.
q̄.
hoies
&
●
.
is
autem
.
That
yf
a
man
saye
a
treuthe
/
whiche
treuthe
he
wened
be
false
/
yf
he
saye
it
for
to
dysceyue
his
euen
crysten
/
in
that
he
lyeth
.
And
soo
with
a
soth
sawe
a
man
or
the
fende
may
lye
/
as
yf
I
saye
to
the
that
it
were
not
daye
to
let
the
of
thy
Iourney
wenyng
my selfe
that
it
were
not
daye
all
though
it
were
as
I
sayd
yet
I
lye
.
And
in
the
same
maner
the
fende
telleth
treuthis
of
thynges
that
ben
to
come
/
and
other
sothes
also
/
wenynge
hym selfe
that
they
be
false
.
And
so
in
his
sothe
sawes
he
lyeth
/
for
he
sayth
that
treu
the
vnwyttyngly
for
dysceyte
and
weneth
to
saye
false
.
And
yf
he
saye
ony
treuthe
wyttyng
&
wyllyng
/
he
sayth
it
oonly
for
to
dysceyue
men
/
and
for
a
wycked
ende
/
and
for
to
doo
folke
with
one
soth
sawe
to
byleue
an
hondred
lesynges
/
&
so
he
is
alwaye
false
and
dysceyuable
.
And
somtyme
he
is
compelled
by
the
myght
of
god
to
telle
treuthes
ayenst
his
wyll
/
to
shame
and
to
shenshyp
of
hym
and
all
his
/
as
we
fynde
in
the
gospell
Math
.viij
Marce
.i.
Luce
.iiij.
et
.vij.
But
for
suche
sothe
sawes
is
he
neuer
the
trewer
but
alwaye
a
false
lyer
/
for
suche
sothe
sawes
ben
ayenst
his
wyll
/
and
yf
he
may
he
wyll
tourne
hym
all
to
dysceyte
/
and
make
men
for
suche
sothe
sawes
whan
they
falle
to
byleue
all
his
lesynges
.
And
therfor
he
is
called
in
holy
wryte
.
Spiritus
mendax
.
spiritus
fallax
.
That
is
to
saye
a
spyryte
lyer
&
a
spyryte
dysceyuable
.
And
therfore
as
the
fendes
hadde
sayd
the
treuthe
that
Cryste
compelled
theym
to
saye
/
anone
he
put
them
to
scylence
as
sayth
the
glose
in
the
same
place
for
they
wolde
ellys
vnder
that
sothe
sawe
haue
tolde
many
lesynges
.
Caplm.
xxxiij.
DIues
.
Whan
he
is
coniured
he
is
so
bounde
by
vertue
of
holy
wordes
that
he
must
nedes
saye
trouthe
whiche
he
knoweth
yf
it
be
axed
hym
.
¶
Pauper
.
Suche
wytches
&
charmers
.
Iapers
&
faytours
that
vse
suche
craftes
haue
no
power
to
bynde
hym
ne
to
compelle
hym
to
telle
suche
sothes
/
ne
right
nought
for
to
do
ne
for
to
tell
.
For
he
may
noughte
do
ne
telle
without
to
haue
graunte
of
god
.
And
therfore
suche
Iapers
and
wytches
bynde
not
the
fende
/
but
the
fende
byndeth
them
full
harde
in
his
seruage
/
and
kepeth
them
thralles
to
hym
passynge
all
other
/
whose
boundage
is
full
harde
to
theym
for
to
escape
without
a
specyall
grace
of
god
.
¶
Diues
Contra
Ofte
men
knowe
that
clerkes
close
hem
in
rynges
and
in
other
thynges
&
make
hem
to
telle
&
to
do
many
wondres
.
¶
Pauper
.
The
fende
fayneth
hym
to
be
bounde
with
suche
Iapers
wordes
for
to
dysceyue
them
&
other
by
them
/
and
yet
is
he
not
closed
ne
bounde
/
but
he
gooth
abrode
as
he
dyde
byfore
/
and
whan
he
is
called
he
is
somtyme
redy
to
answere
for
he
is
full
swyfte
/
some
tyme
he
is
not
redy
to
answere
/
ne
to
do
theyr
wyll
/
and
often
though
he
wolde
he
may
not
/
for
god
wyll
not
suffre
hym
.
¶
Diues
.
Yet
contra
te
.
Men
wote
well
that
in
many
londes
prestes
and
clerkes
with
holy
coniuracōns
and
holy
prayers
ordeyned
of
holy
chirche
catche
wycked
spyrytes
out
of
men
and
wymen
.
¶
Pauper
.
That
is
soth
/
and
not
oonly
good
lyuers
/
but
wycked
lyuers
in
many
londes
catche
fendes
out
of
men
and
wymen
&
childern
by
the
vertue
of
goddes
wordes
/
and
holy
coniuracyons
and
holy
prayers
ordeyned
of
holy
chirche
/
and
sooner
a
good
man
or
a
good
woman
shall
doo
that
than
a
wycked
.
Suche
bynde
the
fende
and
do
hym
lese
his
power
and
his
lordshyp
to
shame
and
shenshyp
of
hym
and
all
his
.
Suche
seke
the
worshyp
of
god
and
shenshypp
of
the
fende
&
helpe
of
mannes
soule
.
And
therfore
they
haue
power
of
god
to
bynde
him
and
to
compelle
hym
.
But
yet
as
the
glose
sayth
Marce.
v.
super
illud
.
Quod
est
tibi
nomen
.
They
that
ben
so
trauaylled
with
the
fende
muste
fyrst
be
clene
shreuen
as
ferre
as
they
may
&
knowe
and
telle
all
the
maner
of
the
fendes
doynge
/
and
of
the
temptacyon
that
they
haue
eyther
wakynge
or
slepynge
/
by
syght
/
by
herynge
/
by
felynge
/
or
by
ony
of
theyr
wyttes
/
or
by
ony
thought
or
fantasye
/
and
dyscouere
all
the
fendes
counseyll
.
But
these
wytches
faytours
and
Iapers
seke
the
fendes
worshyp
and
not
goddes
worshyp
.
They
seke
helpe
of
the
fende
and
forsake
goddes
helpe
/
and
do
sacrefyce
to
the
fende
&
forsake
goddes
sacrefyce
&
take
the
fende
to
ther
lorde
and
make
hym
theyr
god
.
And
soo
the
fende
hath
power
ouer
them
/
not
they
ouer
the
fende
.
Caplm.
xxxiiij.
ANd
therfore
sayth
the
lawe
.xxvi.
q̄.
Non
obseruetis
.
That
all
suche
wytches
and
all
that
axe
ony
counseyll
or
helpe
of
them
/
or
sette
ony
fayth
in
them
/
or
brynge
them
in
theyr
houses
/
or
go
to
theyr
houses
to
haue
helpe
or
counseyll
of
them
/
and
all
that
take
hede
of
dysmale
dayes
/
or
vse
nyce
obseruaunces
in
the
newe
mone
/
or
in
the
newe
yere
as
settynge
of
mete
or
of
drynke
by
nyght
on
the
benche
/
for
to
fede
.
All
holde
/
or
gobelyn
.
Ledynge
of
the
ploughe
about
the
fyre
as
for
good
begynnyng
of
the
yere
that
they
sholde
fare
the
better
all
the
yere
folowynge
/
or
take
hede
to
the
Iudycyall
of
astronomye
/
or
to
dyuynacyons
/
by
chyterynge
of
byrdes
/
or
by
fleynge
of
foules
/
or
assente
to
ony
suche
nyce
obseruaunces
/
or
to
dyuyne
a
mannes
lyfe
or
dethe
by
nombres
and
by
the
spere
of
Pictagoras
/
or
to
make
ony
dyuynynge
therby
/
or
by
songuary
or
sompnarye
/
the
booke
of
dremes
/
or
by
the
booke
that
is
called
the
appostles
lottes
/
or
vse
ony
charmes
in
gaderynge
of
herbes
/
or
in
hangynge
of
scrowes
about
man
or
woman
or
childe
or
beest
for
ony
sekenesse
with
ony
scrypture
or
fygures
and
caractes
/
but
yf
it
be
Pater
noster
.
Aue
or
the
Crede
/
or
ony
holy
wordes
of
the
gospell
/
or
of
holy
wryte
for
deuocyon
not
for
curyousyte
/
and
oonly
with
the
token
of
the
holy
crosse
/
and
all
that
vsen
ony
maner
wytchecrafte
or
ony
mysbyleue
that
all
suche
forsaken
the
fayth
of
holy
chirche
&
theyr
crystendome
/
and
become
goddes
enemyes
and
dys
please
god
full
greuously
/
and
falle
in
to
dampnacyon
withouten
ende
/
but
they
amende
theym
the
sooner
.
And
therfore
the
lawe
commaundeth
that
bysshopes
sholde
be
besye
to
destroye
all
maner
wytchecraftes
.
And
yf
they
fonde
ony
man
or
woman
that
gaaf
them
to
wytche
crafte
but
they
wolde
amende
them
/
they
sholde
chace
theym
out
of
theyr
bysshoryke
with
open
despyte
.xxvi.
q̄.
episcopi
.
And
in
the
same
place
the
lawe
sayth
that
tho
wymmen
the
whiche
wene
by
nyght
to
ryde
on
dyuerse
bestes
and
passe
dyuerse
londes
&
contrees
and
folowe
a
gloryous
quene
the
whiche
is
called
Dyana
/
or
ellys
Herodyana
or
ony
other
name
/
and
wene
that
they
ben
in
theyr
seruyce
bodely
with
moche
myrthe
/
suche
wymen
ben
all
dysceyued
&
blynded
with
the
fende
whome
they
serue
.
And
therfore
the
fende
hath
power
for
to
disceyue
them
And
that
they
suffre
only
by
fantasy
by
dreme
/
&
by
Iapery
of
the
fende
.
They
wene
it
were
so
bodely
&
in
dede
&
it
is
not
so
.
And
all
tho
that
say
or
byleue
that
men
or
wymen
myght
by
wytchecrafte
be
torned
in
to
bestes
or
in
to
lykenesse
of
bestes
or
byrdes
bodely
ben
worse
than
ony
paynym
.
And
they
that
for
hate
or
wrath
that
they
bere
ayenst
ony
man
or
woman
take
away
the
clothes
of
the
aultre
&
clothe
the
aultre
with
dolefull
clothynge
/
or
besette
the
aultre
or
the
crosse
about
with
thornes
/
and
withdrawe
lyght
out
of
the
chirche
/
or
synge
or
do
synge
masse
of
Requiem
for
them
that
ben
alyue
in
hope
that
they
sholde
fare
the
worse
and
the
sooner
deye
the
preest
sholde
be
degraded
/
&
both
the
preest
&
he
that
stered
hym
therto
for
to
do
it
sholde
be
exyled
for
euer
.
And
all
maner
wytches
&
all
that
by
leue
on
wytchecraft
sholde
be
acursed
solempnely
/
but
they
wolde
amende
them
/
as
the
lawe
sayth
in
the
same
place
/
&
in
the
next
chapytre
folowynge
et
ca
●
.
Si
quis
.
As
the
lawe
sayth
there
ca
●
.
Contra.
Yf
the
wytches
were
bounde
men
&
wymen
/
they
sholde
be
beten
harde
and
sore
.
Yf
they
were
free
they
shlod
be
punysshed
in
harde
pryson
.
And
by
the
lawe
Imperyall
vt
ca
●
.
de
maleticijs
nullus
.
et
l.
nemo
et
l.
culpa
.
And
by
the
lawe
Canon
xxvi
.
q̄.
qui
diuinaciones
in
glosa
.
Suche
wytches
sholde
be
heded
and
brente
&
theyr
faytours
exyled
/
&
all
theyr
goodes
forteteth
.
And
by
the
lawe
of
holy
chirche
all
that
byleue
in
theym
or
mayntene
theym
sholde
do
fyue
yere
penaunce
.xxvi.
q̄.
Non
liceat
.
et
ca
●
.
Qui
diuinacōes
.
Also
it
is
forboden
by
the
lawe
as
wytchecrafte
for
to
do
thynges
come
ayen
/
by
scrypture
in
boke
or
in
tables
or
by
astrola
bye
.
ext.
li.
v.
ti.
xxvi.
ca
●
.
i.
et
.
n
●
¶
Diues
.
I
holde
it
a
full
good
dede
to
take
a
thefe
with
his
thefte
by
what
crafte
that
a
man
may
for
saluacyon
of
the
people
/
&
to
punysshe
or
slee
a
theef
by
the
lawe
for
ensample
of
other
.
Caplm.
xxxv.
PAuper
.
It
is
not
lefull
to
ony
man
for
to
slee
a
theef
ayenst
the
kynges
lawe
&
without
processe
of
the
londes
lawe
and
without
auctoryte
of
his
lyege
lorde
/
ne
without
a
lawfull
Iuge
ordeyned
of
his
lyege
lorde
/
&
yet
is
the
thefe
worthy
to
deye
.
¶
Diues
.
That
is
sothe
.
For
yf
euery
man
myght
slee
a
thefe
at
his
owne
wyll
&
by
his
owne
dome
/
men
sholde
vnd
colour
of
thefte
slee
many
a
true
man
for
wrath
couetyse
&
hate
.
¶
Pauper
Sythen
men
do
so
moche
reuerence
to
the
kynges
lawes
&
the
londes
lawes
to
flee
myschyues
that
sholde
falle
but
yf
the
lawes
were
kepte
.
Moche
more
reucrence
sholde
they
do
to
goddes
lawe
&
holy
chirche
lawe
/
&
eschewe
for
to
forfete
ther
ayenst
/
sythen
goddes
lawes
&
holy
chirche
lawes
ben
so
resonable
&
as
good
as
the
kynges
lawes
of
Englonde
.
Neuerthelesse
the
kynges
lawes
yf
they
be
Iuste
they
be
goddes
lawes
.
And
as
many
perylles
&
moo
sholde
falle
yf
men
toke
theues
by
wytchecrafte
ayenst
goddes
lawes
&
holy
chirche
lawes
/
as
yf
they
slewe
them
ayenst
the
kynges
lawes
and
the
londes
lawes
.
¶
Diues
.
Shewe
me
that
.
¶
Pauper
.
Yf
a
man
slee
a
theef
not
hym
defendaunt
ayenst
the
kynges
lawe
/
he
forfeteth
ayenst
his
kynge
and
is
worthy
deth
.
And
yf
he
make
hym
a
Iustyce
by
his
owne
auctoryte
/
though
he
kepe
other
processe
of
the
lawe
he
is
a
traytour
to
his
kyng
.
And
as
moche
and
more
forfeteth
he
ayenst
the
kyng
of
heuen
that
taketh
a
theef
with
wytchecraft
ayenst
goddes
lawes
/
sythen
god
and
holy
chirche
hath
forboden
it
/
as
dothe
he
that
sleeth
a
theef
ayenst
the
kynges
lawes
.
And
sythen
he
maketh
the
deuyll
and
the
wytches
that
ben
moost
goddes
enemyes
his
Iuge
and
werketh
by
theyr
domes
in
the
desspyte
of
god
that
hath
forboden
it
hem
/
he
is
a
ful
hygh
traytour
to
god
.
And
so
he
doth
ten
folde
more
synne
/
and
therfor
he
is
worthy
to
be
hanged
more
than
a
theef
.
More
ouer
in
as
moche
as
the
fende
is
a
lyer
alwaye
redy
to
lye
and
with
lesynges
dysceyueth
mankynde
/
&
bryngeth
men
to
murdre
&
to
shedyng
of
blood
/
and
rather
for
to
slee
Innocentes
than
for
to
slee
theues
.
Yf
suche
wytchecraftes
were
vsed
/
many
Innocentes
and
many
a
good
man
and
woman
sholde
be
taken
&
slayne
/
&
theues
sholde
go
free
.
For
the
fende
is
more
fauourable
to
theues
/
manquellers
/
lecherous
and
to
all
other
synfull
wretches
than
he
is
to
ony
good
man
or
good
woman
and
he
hath
more
lykynge
for
to
slee
a
good
man
or
good
woman
than
to
slee
a
theef
.
Also
god
sayth
in
the
gospell
that
the
fende
hath
euer
ben
a
lyer
/
and
stode
neuer
in
trenthe
/
and
that
he
is
a
manqueller
/
and
fader
of
lyers
and
of
lesynges
.
And
therfor
all
thoo
that
gyue
fayth
to
his
tales
and
doo
therafter
as
moche
as
is
in
theym
/
they
make
god
false
and
forsake
theyr
god
that
is
souerayne
treu
the
/
and
take
theym
to
the
deuyll
/
that
is
souerayne
falshode
/
and
soo
they
worshyppe
the
fende
and
dyspyse
god
.
And
yf
suche
craftes
were
suffred
euery
man
myght
accuse
other
of
what
synne
that
he
wolde
/
and
saye
that
the
fende
or
the
wytches
tolde
it
hym
.
And
in
this
maner
euery
man
myght
kylle
&
slee
other
.
And
therfore
for
these
skylles
and
reasons
and
many
moo
and
for
to
flee
these
perylles
and
many
other
/
god
hath
forboden
all
maner
of
wytchecrafte
/
for
it
is
not
done
withouten
helpe
of
the
fende
.
But
now
a
dayes
god
of
his
grete
mercy
suffreth
not
the
fende
but
full
selden
for
to
saye
sothe
/
for
yf
he
suffred
hym
for
to
saye
sothe
/
Englysshe
people
sholde
forsake
god
all
attones
and
sette
theyr
truste
and
theyr
fayth
all
in
the
fende
.
For
notwithstandynge
that
they
fynde
the
fendes
tales
and
all
his
craftes
full
false
/
by
grete
and
ofte
experyence
/
and
spende
full
grete
therabout
/
and
lesen
all
that
they
done
and
myshappen
/
yet
wyll
they
not
leue
nor
cease
for
noo
losse
/
for
noo
prechynge
/
for
no
shame
/
neyther
for
no
punysshyng
Neuerthelesse
it
is
no
grete
wonder
/
for
the
fende
holdeth
theym
full
harde
bounde
in
his
boundes
as
his
churles
and
his
thralles
.
For
all
suche
done
a
passynge
homage
sacrefyce
and
seruyce
to
the
fende
and
forsaken
god
as
I
sayd
fyrste
.
Caplm.
xxxvi.
DIues
.
Suche
craftes
and
cōmracyons
with
holy
prayers
and
they
that
done
them
ben
holden
for
full
good
lyuers
/
and
they
gyue
theym
to
fastynge
/
to
penaunce
dooynge
/
and
bedes
byddynge
/
and
to
many
other
good
dedes
.
And
therfore
men
gyue
the
more
fayth
&
credence
to
them
&
byleue
them
the
better
.
For
it
is
not
semely
that
the
fendes
crafte
sholde
be
done
with
suche
holynesse
.
¶
Pauper
.
The
more
holy
thynge
&
the
more
holy
prayer
that
man
or
woman
vsed
in
the
fendes
seruyce
/
the
more
worshypp
and
the
more
pleasaunce
they
doo
to
the
fende
/
and
the
more
despyte
and
offence
do
they
to
god
.
For
the
worshyppe
and
the
prayers
and
the
seruyce
that
they
sholde
do
to
god
/
they
do
it
to
the
fende
.
And
thynges
that
ben
ordeyned
oonly
for
goddes
seruyce
/
they
spende
it
in
the
deuylles
seruyce
.
And
therfore
they
that
vse
holy
wordes
of
the
gospell
.
Pater
noster
.
Aue.
or
Crede
/
or
holy
prayers
in
theyr
wytchecraftes
/
for
charmes
or
comuracy●ns
/
and
all
they
that
vse
holy
water
of
the
fonte
/
holy
crysme
/
masses
syngynge
/
fastynges
/
contynence
/
wullen
goeynge
/
and
suche
other
in
theyr
wytchecrafte
they
make
a
full
hyghe
sacrefyce
to
the
fende
.
It
hath
ofte
ben
knowen
the
wytches
with
sayeng
of
theyr
Pater
noster
/
and
droppynge
of
the
holy
candell
in
a
mannes
steppes
that
they
hated
hath
done
his
feet
roten
of
.
¶
Diues
.
What
sholde
the
Pater
noster
/
and
the
holy
candell
do
therto
.
¶
Pauper
.
Right
nought
.
But
for
the
wytche
worshyppeth
the
sende
so
hyghely
with
the
holy
prayers
/
&
with
the
holy
candell
/
and
vsed
suche
holy
thynges
in
his
seruyce
in
despyte
of
god
.
Therfore
is
the
fende
redy
to
doo
the
wytches
wylle
/
and
to
fulfyll
thynges
that
they
done
it
for
/
&
so
it
standeth
only
in
the
deuyll
&
in
mysbyleue
of
the
wytche
&
not
in
the
Pater
noster
/
ne
in
the
holy
candell
/
&
yet
the
fooles
mene
otherwyse
.
For
the
fende
wolde
not
do
theyr
wyll
but
they
do
hym
suche
hyghe
sacrefyce
.
For
whan
that
they
lyght
the
candell
and
saye
theyr
Pater
noster
/
to
that
intente
/
they
do
it
not
to
god
/
but
to
the
fende
.
And
in
that
they
forsake
god
and
worshypp
the
fende
as
god
/
and
clayme
the
fende
to
theyr
fader
/
sayeng
to
hym
that
they
ought
to
saye
only
to
god
/
as
Pater
noster
qui
es
in
celis
&
●
.
Oure
fader
that
art
in
heuens
halowed
be
thy
name
.
And
all
that
foloweth
they
saye
it
to
the
fende
And
therfore
the
fende
may
clay
me
hem
for
his
childern
/
&
god
may
resonably
forsake
them
&
say
to
them
that
he
sayd
to
the
Iewes
.
Vos
facitis
opera
patris
vestri
.
vos
ex
patre
dyabolo
estis
.
et
desideria
patris
vestri
vultis
facere
.
Io
.viij.
Ye
done
sayth
he
the
werkes
of
the
fende
your
fader
/
ye
ben
of
the
fader
the
deuyll
/
&
the
desyres
of
your
fader
ye
wyll
doo
And
in
the
same
maner
theyr
chastyte
/
theyr
fastynge
/
theyr
penaunce
doynge
is
in
as
moche
as
they
doo
it
to
please
the
fende
&
for
a
wycked
ende
it
is
a
seruyce
&
a
sacrefyce
to
the
fende
.
And
full
fewe
men
or
wymen
wyl
do
so
moche
penaunce
for
the
loue
of
god
/
as
the
wytches
do
for
the
loue
of
the
fende
and
to
please
the
fende
/
in
soo
moche
that
somtyme
they
cutte
theym selfe
with
knyues
and
prycke
them selfe
with
launcettes
/
and
so
offre
theyr
flesshe
and
theyr
blood
in
sacrefyce
to
the
fende
/
as
we
fynde
in
the
thyrde
boke
of
kynges
the
.xviij.
chapytre
.
And
therfore
byleue
frendes
sythen
this
maner
of
synne
is
so
greuous
so
hydeous
&
so
abhomynable
in
goddes
syght
/
suffre
it
neuer
to
be
do
by
none
of
your
housholde
/
for
no
losse
ne
no
thefte
/
for
no
sekenesse
/
for
noo
helthe
/
for
no
welthe
/
for
no
wo.
For
yf
ye
do
it
your selfe
/
or
do
it
to
be
done
/
or
assente
to
the
doynge
/
or
suffre
it
to
be
done
whan
ye
myght
lette
it
ye
be
acursed
&
offende
your
god
full
hyghely
&
full
greuously
.
For
all
they
that
do
it
or
assente
to
the
doynge
/
&
sette
theyr
fayth
therin
/
they
forfete
ayenst
the
fyrste
commaundement
full
greuously
.
For
in
that
they
forsake
god
/
and
make
the
fende
theyr
god
/
and
worshyppeh
hym
as
god
.
And
by
what
thynge
that
they
do
theyr
wytchecrafte
/
be
it
fyre
/
be
it
ayer
/
or
water
/
or
erthe
/
or
deed
bones
/
or
ony
other
thynge
that
is
in
theyr
mawme
trye
/
&
that
they
make
symylytude
to
god
as
moche
as
in
theym
is
&
worshyp
it
as
god
.
And
therfore
god
forbode
in
the
fyrste
commaundement
that
man
shode
not
make
hym
lykenesse
that
is
in
heuen
/
that
is
to
saye
/
neyther
in
the
fyrmament
/
ne
in
the
fyre
/
ne
in
the
ayer
.
And
so
in
that
worde
he
forbedeth
the
Iudycyall
astronomye
/
and
pyromancye
/
that
is
wytchecrafte
done
in
the
fyre
/
and
aeromancye
/
that
is
wytchecrafte
done
in
the
ayer
.
Also
he
forbedeth
men
to
make
them
lykenesse
of
ony
thynge
that
is
in
erthe
.
In
that
he
forbedeth
geomancy
that
is
wytchecrafte
done
in
the
erthe
And
also
nygromancye
/
that
is
wytchecrafte
done
by
deed
bodyes
that
ben
but
erthe
/
and
buryed
in
the
erthe
.
Also
he
forbedeth
men
to
make
them
symylytude
of
ony
thynge
that
is
in
the
water
vnder
the
erthe
.
In
whiche
wordes
he
forbedeth
ydrom
ancye
/
that
is
wytchecrafte
done
in
the
water
.
He
badde
that
men
sholde
worshyppe
none
suche
thynges
as
god
/
ne
sette
theyr
truste
ne
theyr
fayth
therin
.
For
yf
they
doo
they
make
suche
thynges
lyke
god
in
as
moche
as
in
them
is
.
And
not
only
they
make
suche
thynges
lyke
god
in
this
maner
/
but
also
they
make
the
fendes
lyke
god
/
whiche
dwelle
some
in
the
fyre
/
some
in
the
ayer
/
some
in
the
water
/
and
some
in
the
erthe
for
to
tempte
mankynde
/
and
ben
besy
nyght
and
daye
for
to
lese
mannes
soule
and
womannes
.
¶
Diues
.
Shewe
me
some
example
of
this
maner
of
wytchecraftes
.
¶
Pauper
.
I
am
besy
for
to
destroye
wytchecrafte
and
not
for
to
teche
it
.
But
wolde
god
that
noo
man
ne
no
woman
wyste
what
it
is
/
neyther
knewe
these
ne
none
other
/
for
ther
ben
all
to
many
that
knowe
these
/
&
many
mo
therto
/
and
practyse
newe
yere
by
yere
at
the
fendes
techynge
/
tylle
moche
of
this
londe
is
blente
&
shente
with
suche
folye
.
For
ouer
moche
wytchecrafte
reygneth
openly
/
but
moche
more
pryuely
/
and
namely
amonges
these
olde
men
&
wymmen
/
the
whiche
for
theyr
age
wolde
fayne
be
holden
wyse
.
And
than
begyn
they
moost
to
dote
and
to
teche
theyr
yonger
many
folyes
&
many
nyce
fantasyes
that
ben
very
wytchecraftes
.
And
therfore
bothe
olde
&
yonge
sholde
axe
counseyll
of
wyse
men
of
holy
chirche
/
&
wyte
yf
suche
thynges
&
doynges
as
they
teche
be
lefull
or
not
lefull
.
Caplm.
xxxvij.
DIues
.
By
comon
sawes
of
clerkes
god
in
the
fyrste
commaundement
forbedeth
thre
pryncypall
synnes
.
Pryde
that
is
vnderstand
by
the
lykenesse
aboue
in
heuen
for
there
it
began
.
And
the
proude
man
&
woman
wolde
alwaye
be
aboue
&
worlhyp
his
pryde
as
god
.
For
the
proude
man
and
woman
wyll
haue
forth
theyr
proude
wylles
wyll
god
or
not
.
And
therfore
Iob
sayth
that
the
proude
fende
is
kyng
of
all
childern
of
pryde
And
as
saynt
Paule
sayth
/
proude
Antecryste
shall
haue
hym
as
god
&
sytt
in
goddes
Temple
as
yf
he
were
god
Also
they
say
that
god
forbade
there
the
synne
of
couetyse
/
that
is
vnderstande
by
the
lykenesse
in
erthe
/
for
myscouetyse
standeth
moost
in
erthly
thynge
.
And
therfore
saynt
Poule
sayth
/
that
auaryce
is
seruage
of
mawmettes
of
ydolatrye
.
For
as
saynt
Ierom
sayth
The
auaryce
man
maketh
his
moneye
&
his
richesses
his
god
.
Also
they
saye
that
by
the
same
commaundement
he
forbade
lecherye
&
glotonye
/
whiche
ben
vnderstande
by
the
lykenesse
in
the
water
vnder
the
erthe
.
For
as
saynt
Poule
sayth
.
Lechoures
and
glotones
make
theyr
wombe
and
theyr
bodye
theyr
god
.
For
theyr
moost
trauayll
and
besynesse
is
to
please
&
serue
theyr
wombe
and
theyr
bely
.
¶
Pauper
.
In
as
moche
as
euery
synne
is
ayenste
the
worshyppe
of
god
/
in
soo
moche
as
god
in
the
fyrst
commaundement
forbedeth
all
maner
synne
in
generale
.
But
as
I
sayd
by
the
fyrste
commaundement
/
he
forbade
in
specyaall
mawmetrye
/
ydolatrye
/
wytchecrafte
/
sorcerye
.
For
afterwarde
he
gaue
the
four
commaundement
specyally
ayenst
pryde
&
vnbuxomnesse
/
and
the
sixte
&
the
tenthe
ayenst
lecherye
/
the
seuenthe
&
the
nynthe
ayenst
auaryce
&
couetyse
.
Caplm.
xxxviij.
DIues
.
It
is
lefull
to
vse
lottes
.
¶
Pauper
.
Somtyme
to
breke
stryfe
in
partynge
&
gyuynge
of
thynge
that
may
not
well
be
departed
.
Or
whan
that
men
ben
in
doubte
what
is
to
do
&
mannes
wytte
fayleth
/
than
is
it
lefull
to
vse
lottes
in
thynges
that
is
not
ayenst
the
worshyp
of
god
/
soo
that
it
be
done
with
the
reuerence
of
god
&
holy
prayer
byfore
as
the
apostles
dyde
in
chesynge
of
saynt
Mathie
the
apostle
/
&
Elyazar
in
chesynge
of
a
wyfe
to
Ysaac
Abrahams
sone
Gen.
xxiiij
And
therfor
Salomon
sayth
ꝓuer
.xvi.
y●
lot●
ben
put
in
preuy
places
/
&
god
tempreth
them
as
he
wyl
.
But
to
vse
lott●
with
out
nede
&
only
for
vanyte
/
or
for
dyuynacyon
/
settynge
fayth
therin
to
wyte
therby
what
shall
falle
/
it
is
vnlefull
&
repreued
of
god
&
holy
chirche
/
&
yf
men
sette
truste
&
fayth
ther
in
it
is
a
greuous
synne
.
¶
Diues
.
Playeng
at
the
dyce
standeth
in
lotte
and
auenture
of
the
dyce
/
&
yet
the
game
is
lefull
.
¶
Pauper
.
To
vse
that
game
for
recreacyon
&
only
for
playe
it
may
be
suffred
/
soo
that
it
be
done
in
maner
honestly
/
&
in
place
&
tyme
conuenyent
/
&
not
to
moche
in
sesyng
of
tyme
.
But
for
to
vse
it
for
to
wynne
therby
/
&
put
thynges
in
auenture
of
dyce
/
it
is
a
full
grete
synne
&
euyll
goten
good
that
men
gete
therwith
.
And
therfore
by
the
lawe
yf
it
were
a
man
of
holy
chirche
that
vsed
suche
playe
he
sholde
be
pryued
of
his
benefyce
yf
that
he
hadde
ony
.
And
yf
he
had
no
benefyce
he
sholde
be
vnabled
and
dysposed
therto
but
yf
he
wolde
cease
.
And
yf
it
were
a
lewde
man
/
he
sholde
be
acursed
.
distinct
.xxxv.
ep̄s
Et
extra
de
vita
et
honestate
clericorum
ca
0.
Clerici
.
And
therfore
sayth
the
lawe
/
that
noo
man
of
holy
chirche
sholde
be
atte
suche
games
.
Caplm.
xxxix.
DIues
.
Sythen
ther
be
so
maay
maners
of
wytchecraftes
that
they
may
not
be
tolde
in
specyall
.
I
praye
the
telle
me
in
generall
what
is
wytchecraft
.
¶
Pauper
.
Euery
craft
that
man
or
woman
vseth
to
knowe
ony
thyng
or
to
do
ony
thyng
that
he
may
not
knowe
ne
do
by
the
waye
of
reason
ne
by
the
werkyng
of
kynde
is
wytchecrafte
.
And
though
it
be
do
by
waye
of
kynde
/
and
they
vse
therto
ony
charmes
or
nyce
obseruaunces
in
the
doynge
/
wenynge
that
it
myght
not
be
done
without
that
charme
/
&
suche
obseruaunce
or
ellys
suche
charmes
oonly
to
blynde
the
people
that
they
sholde
truste
in
hym
for
his
charmes
and
not
in
werkyng
of
kynde
/
it
is
wytchecrafte
all
yf
he
say
only
his
Pater
noster
/
in
the
doynge
for
to
be
holden
a
charmer
/
&
to
do
the
people
truste
in
hym
pryncypally
for
charmes
/
all
though
he
sayth
no
charmes
but
werketh
only
by
kynde
/
yet
he
is
a
wytche
&
his
doynge
is
wytche
crafte
.
For
by
suche
doynge
he
blyndeth
the
people
and
dysceyued
them
/
and
doth
them
truste
in
wytchecrafte
&
so
do
worshyp
to
the
fende
and
despyte
to
god
.
And
what
so
euer
man
or
woman
do
by
waye
of
kynde
&
reason
/
yf
he
vse
ony
crafte
of
Iapery
&
faytrye
for
to
blynde
the
people
/
for
to
do
them
byleue
that
he
were
a
wytche
and
that
he
dyde
it
not
by
waye
of
kynde
/
but
by
charmes
and
sorcery
/
he
is
a
wytche
in
goddes
syght
/
and
his
doynge
is
wytchecrafte
.
For
his
crafte
is
to
make
men
worshyppe
the
fende
/
in
as
moche
as
he
doth
the
people
truste
in
wytchecrafte
/
&
so
spende
theyr
good
in
the
fendes
seruyce
/
and
to
seke
helpe
of
the
fende
&
forsake
goddes
helpe
.
And
hath
leuer
hym selfe
for
to
be
holden
a
wytche
and
the
deuylles
seruaunte
/
than
for
to
be
holden
goddes
seruaunte
/
and
leuer
for
to
take
mennes
good
in
worshyppynge
of
the
fende
than
in
worshyppyng
of
god
.
And
by
the
connynge
&
grace
that
god
hath
gyuen
hym
and
by
the
myght
&
vertue
that
god
hath
gyuen
to
thynges
of
kynde
for
helpe
of
mannes
kynde
/
falsely
he
enhaunceth
the
fendes
crafte
in
destruccyon
of
mankynde
.
¶
Diues
.
Tell
some
example
.
¶
Pauper
.
To
he
le
mannes
woundes
whyle
they
be
fresshe
and
clene
/
blacke
wulle
and
oyle
ben
full
medycynable
without
ony
charme
as
experyence
sheweth
well
.
But
for
as
moche
as
men
wene
that
it
were
nought
worthe
without
the
charme
/
&
sette
theyr
fayth
pryncypally
in
the
charme
/
therfore
it
is
to
them
a
wytche
crafte
.
But
though
a
man
in
the
doyng
say
his
pater
noster
/
or
some
holy
prayer
callynge
the
grace
of
god
in
his
doynge
it
is
noo
wytche
crafte
but
it
is
well
done
.
Caplm.
xl.
DIues
.
What
yf
he
saye
pater
noster
/
or
other
holy
wordes
/
or
some
holy
prayer
pryuely
or
aperte
for
to
do
the
people
wene
that
it
is
do
by
waye
of
myracle
and
for
his
prayer
●
his
holynesse
/
whan
he
dooth
it
by
reason
&
werkyng
of
kynde
.
¶
Pauper
.
Than
is
it
a
full
grete
ypocresye
and
a
full
greuous
synne
in
hym
that
dooth
it
in
that
maner
&
for
that
intende
/
but
wytche
crafte
is
it
none
/
for
it
is
no
worshyp
to
the
fendes
crafte
/
ne
the
people
is
not
styred
therby
to
truste
in
the
fende
but
rather
in
god
.
¶
Diues
.
Is
it
ony
wytche
crafte
to
charme
adders
or
other
bestes
&
byrdes
with
holy
wordes
or
holy
wryte
or
with
ony
other
holy
wordes
¶
Pauper
.
Yf
a
man
or
woman
take
hede
in
his
doynge
only
to
the
holy
wordes
and
to
the
myght
of
god
/
it
is
noo
wytche
crafte
.
But
yf
they
vse
in
theyr
dooynge
ony
mysobseruaūce
&
sette
more
truste
therin
than
in
holy
wordes
or
in
god
/
than
as
clerkes
saye
it
is
wytche
craft●
/
and
the
effecte
therof
yf
it
falle
it
cometh
of
the
fende
/
&
namely
in
adders
and
serpentes
.
For
the
adder
was
the
fyrste
Instrumente
that
the
fende
vsed
for
to
dysceyue
mankynde
/
as
we
fynde
Genesis
.iij.
And
yet
by
the
adder
he
dooth
men
moost
truste
in
wytche
crafte
.
¶
Diues
.
Is
it
ony
p●ryll
to
man
or
woman
to
charge
his
frende
in
his
deyeng
to
come
ayen
&
teile
him
how
he
fareth
.
¶
Pauper
.
It
is
a
ful
grete
peryll
.
For
as
saynt
Poule
sayth
The
fende
oftyme
maketh
him
lyke
an
angell
of
lyght
/
but
he
may
not
laste
in
the
beaute
ne
bryghtnes
.
And
so
lyghtly
the
fende
myght
appere
to
hym
that
were
alyue
in
the
lykenesse
of
hym
that
were
deed
&
telle
hym
lesynges
/
and
in
case
make
hym
soo
afered
that
he
sholde
lese
his
wytte
&
falle
in
wanbyleue
as
it
felle
to
one
within
a
fewe
yeres
.
And
happely
he
sholde
telle
hym
that
he
were
dampned
though
it
were
not
so
/
or
telle
him
that
he
were
in
blysse
though
he
were
in
bytter
payne
/
and
soo
lette
hym
of
his
almesdede
and
from
his
holy
prayers
and
other
good
dedes
by
whiche
not
only
that
soule
sholde
be
holpen
/
but
many
other
with
hym
.
Also
yf
he
appered
to
hym
/
or
yf
he
wende
that
he
appered
to
hym
he
sholde
haue
the
lesse
mede
for
his
byleue
than
he
hadde
byfore
/
for
than
were
he
techeth
by
experyence
to
knowe
that
the
soule
lyueth
after
the
bodye
.
Also
it
is
not
in
the
soules
power
to
appere
to
man
or
woman
after
the
deth
of
his
bodye
/
ne
man
is
not
able
to
see
a
soule
/
for
it
is
Inuysyble
without
a
specyall
myracle
of
god
.
And
so
both
he
that
chargeth
hym
to
come
ayen
/
&
he
that
behoteth
to
come
ayen
tempten
god
.
And
right
as
god
wyll
that
euery
man
&
woman
be
vncertayne
what
tyme
he
shall
deye
/
for
that
he
sholde
alway
be
dredeful
to
do
amys
and
besy
to
do
well
.
Right
so
he
wyll
that
men
be
vncertayne
of
theyr
frendes
whan
they
ben
deed
in
what
state
that
they
ben
/
for
that
they
sholde
alwaye
be
besy
to
helpe
theyr
soules
with
masses
syngynge
almes
doynge
with
bedes
byddynge
/
and
other
good
dedes
/
not
oonly
for
helpe
of
hym
but
of
other
that
haue
lytyl
helpe
or
none
Also
for
encresyng
of
theyr
owne
mede
.
For
who
soo
that
trauaylleth
well
for
an
other
/
trauaylleth
best
for
hym self
.
For
as
saynt
Poule
sayth
.
Ther
shall
no
good
dede
be
vnrewarded
/
ne
no
wycked
dede
be
vnpunysshid
.
¶
Diues
.
Thy
reason
is
good
.
For
yf
men
wyste
that
theyr
frendes
were
out
of
payne
they
wolde
do
right
nought
for
them
/
&
so
they
sholde
lese
moche
mede
for
that
knowyng
/
&
soules
lese
moche
helpe
.
And
yf
men
wyste
for
certayne
whan
they
sholde
deye
/
they
sholde
be
to
bolde
to
do
amys
in
hope
that
they
sholde
amende
them
in
theyr
deynge
.
But
yet
notwithstandyng
al
thy
reasons
/
some
clerkes
sayen
that
it
is
lefull
to
men
for
to
charge
theyr
frendes
to
come
aren
to
shewe
them
her
state
after
theyr
deth
.
For
as
they
saye
it
is
kyndely
thynge
for
to
desyre
for
to
knowe
or
to
conne
.
For
the
phylosophre
sayth
that
euery
man
&
woman
by
waye
of
kynde
desyreth
to
knowe
and
to
conne
.
Omnes
homines
natura
scire
desiderant
.
¶
Pauper
.
They
saye
sothe
/
and
not
ayenst
me
.
For
it
is
lefull
to
euery
man
and
woman
for
to
desyre
to
conne
and
to
knowe
.
But
it
is
not
lefull
for
to
desyre
to
knowe
in
that
maner
/
ne
by
noo
meane
vnlefull
not
by
techynge
of
the
fende
/
neyther
by
techynge
of
them
that
ben
deed
.
Caplm.
xli.
DIues
.
How
is
it
that
spyrytes
walke
so
about
whan
men
be
deed
.
¶
Pauper
.
Comonly
suche
spyrytes
ben
fendes
and
goo
soo
about
to
sclaundre
them
that
ben
deed
/
and
for
to
brynge
the
people
in
to
errour
and
bachytynge
and
wycked
demynge
/
that
yf
the
people
demed
euyll
&
spake
euyll
of
them
byfore
theyr
dethe
/
to
do
them
speke
&
deme
moche
worse
after
theyr
dethe
/
&
soo
to
brynge
the
people
full
depe
in
synne
.
And
somtyme
they
gone
in
to
the
bodyes
of
theym
that
ben
deed
&
buryed
&
bere
it
about
to
do
them
vylony
.
But
whan
spyrytes
goo
in
this
maner
/
they
do
moche
harme
&
mothe
dysease
.
Nathelesse
by
the
leue
of
god
the
soules
appere
in
what
maner
god
wyl
to
hem
that
ben
alyue
/
some
for
to
haue
helpe
/
somtyme
to
shewe
that
the
soules
lyue
after
the
bodye
to
conferme
them
that
ben
feble
in
the
fayth
&
byleue
not
saddly
that
mannes
soule
lyued
not
after
his
deth
/
but
suche
spyrytes
do
no
harme
but
to
tho
that
wyll
not
byleue
theym
that
they
haue
suche
payne
/
or
wyll
not
redely
helpe
hem
at
theyr
axinge
.
Caplm.
xlij.
DIues
.
Is
it
lefull
to
trust
in
these
fastynges
newe
founde
to
flee
sodayne
deth
.
¶
Pauper
.
It
is
a
grete
foly
to
truste
therin
For
as
I
sayd
now
late
/
god
wyl
that
man
&
woman
be
vncertayne
what
tyme
that
they
sholde
deye
&
in
what
maner
.
For
god
wyll
that
man
and
woman
be
alwaye
besye
to
flee
synne
and
for
to
do
well
for
drede
of
deth
/
and
alway
redy
what
tyme
that
god
wyll
sende
after
theym
.
And
yf
that
men
were
certayne
by
suche
fastynge
that
they
sholde
not
deye
sodaynly
/
but
haue
tyme
of
repentaunce
/
&
to
be
shreuen
and
houseled
/
they
sholde
be
the
more
rechelesse
in
theyr
lyuynge
/
and
they
sholde
the
lesse
care
for
to
doo
amys
in
hope
of
amendemente
in
theyr
dyeng
.
And
therfor
god
graunteth
them
not
the
ende
nor
the
effecte
that
they
faste
for
.
For
greter
sodayne
deth
wyste
I
neuer
than
that
men
had
than
.
I
wyste
theym
haue
that
haue
fasted
suche
fastes
.vij.
yeres
about
/
ne
more
dyspytefull
and
shame
full
in
open
punysshyng
of
theyr
synne
/
and
ther
was
neuer
soo
moche
sodayne
deth
so
longe
reygnyng
in
this
londe
as
hath
be
sythen
suche
fastynge
began
/
we
may
not
treaten
god
ne
put
hym
to
no
lawes
.
And
therfore
we
sholde
putte
alwaye
our
lyfe
and
our
deth
only
in
his
wyll
/
prayeng
to
hym
of
his
grace
that
he
wyll
ordeyn
for
vs
bothe
in
lyfe
and
deth
/
as
it
is
moost
to
his
worshyppe
and
helpe
of
our
soule
.
It
is
well
done
for
to
praye
to
god
with
fastyng
and
good
dedes
that
he
saue
vs
from
sodayne
deth
/
for
all
holy
chirche
prayeth
soo
.
But
for
to
sette
sayth
in
suche
nyce
obseruaunces
and
wene
to
be
syker
of
theyr
askynge
for
suche
obseruaunces
that
is
not
lefull
/
for
we
may
not
knowe
the
wyl
of
god
in
suche
thynges
with
out
a
specyall
reuelacyon
of
god
/
we
may
praye
&
ought
to
praye
/
but
god
shall
graunte
as
hym
lyketh
/
&
as
he
seeth
that
it
is
moost
spedefull
to
vs
&
moost
to
his
worshypp
.
And
therfore
Salomon
sayth
.
Nemo
sit
vtrum
amore
an
odio
dignus
sit
.
Eccle.
ix
.
Noo
man
he
sayth
wote
sykerly
whether
he
is
worthy
hate
or
loue
.
And
yet
we
hope
and
ought
all
to
hope
that
god
wyll
loue
vs
&
saue
vs
yf
we
doo
our
deuour
.
Fastyng
is
good
yf
it
be
done
in
mesure
&
maner
&
in
good
intencyon
/
so
that
men
sette
no
mysbyleue
therin
/
ne
grounde
them
in
no
lesynges
ne
in
noo
nyce
obseruaunces
.
But
in
as
moche
as
they
preferre
in
theyr
fastynge
dayes
of
theyr
owne
choyse
byfore
the
dayes
that
ben
ordeyned
by
holy
chirche
to
faste
/
in
soo
moche
they
synne
in
presumpcyon
and
doo
preiudice
to
holy
chirche
that
ordeyned
suche
dayes
that
ben
moost
conuenyente
to
faste
/
as
wednesdaye
frydaye
and
satyrdaye
.
De
conse.
distinct
.iij.
Ieiunia
&
●
.
sabbato
.
¶
Diues
.
I
see
no
grounde
ne
reason
in
suche
fastynge
/
ne
why
it
sholde
be
more
medefull
to
faste
all
mondayes
in
the
yere
whan
the
feste
of
our
Lady
in
lente
falleth
on
the
mondaye
/
than
for
to
faste
in
worshyp
of
her
the
wednesdaye
frydaye
or
satyrdaye
.
For
I
byleue
sykerly
that
the
mede
of
fastynge
or
the
vertue
of
fastynge
is
not
assygned
ne
lymyted
by
the
lettres
of
the
kalender
ne
folowe
not
the
course
of
the
kalender
/
ne
chaungeth
not
from
one
daye
to
another
daye
/
all
yf
the
lettres
chaunge
from
one
daye
to
an
other
.
And
so
as
me
thynketh
suche
fastynge
is
grounded
in
some
lesyng
&
faynyng
and
in
some
mysbyleue
ful
nygh
wytchecrafte
.
¶
Pauper
.
Me
thynketh
the
same
For
all
yf
the
feste
falle
somtyme
on
the
mondaye
/
somtyme
on
the
tuesday
yet
the
deed
in
it selfe
felle
neyther
on
the
mondaye
ne
on
the
tuesdaye
/
but
it
felle
on
the
frydaye
/
for
than
the
angell
greted
our
lady
&
than
she
conceyued
goddes
sone
lord
of
blysse
.
And
.xxxiij.
yere
after
the
same
tyme
and
the
same
daye
/
that
is
to
saye
on
good
frydaye
about
myddaye
she
sawe
her
dere
sone
deynge
for
mankynde
vpon
the
rode
tree
.
And
soo
me
thynketh
that
it
is
more
pleasaunt
to
god
&
to
our
lady
&
more
conuenyent
to
faste
the
frydaye
in
the
worshyp
of
cryste
that
deyed
for
vs
all
that
daye
/
and
also
in
worshyp
of
our
lady
that
conceyued
that
daye
her
dere
sone
at
the
gretynge
of
the
angell
than
to
faste
eyther
mondaye
or
tuesdaye
.
And
in
as
moche
as
they
wene
that
suche
faste
sholde
not
auayll
theym
to
th
ende
that
they
faste
it
fore
/
but
yf
they
chaunge
theyr
faste
yere
by
yere
after
the
course
of
the
kalender
/
&
that
muste
be
do
.vij.
yere
durynge
after
other
/
it
is
a
nyce
fantasye
and
mysbyleue
full
nyghe
wytchecrafte
.
For
Cryste
myght
graunt
them
that
boon
as
well
for
fyue
or
for
.vi.
or
for
.viij.
yere
fastynge
as
for
.vij.
yere
fastynge
.
I
fonde
neuer
grounde
wherof
it
cam
neyther
reson
ne
auctoryte
fynde
I
none
.
Axe
forth
yf
thou
wylte
somwhat
ellys
.
Caplm.
xliij.
DIues
.
Is
it
lefull
to
sette
ony
truste
or
ony
fayth
on
dremes
.
¶
Pauper
.
Ther
ben
two
maner
causes
of
dremes
.
One
from
inwarde
/
&
an
other
from
outwarde
.
Causes
of
dremes
from
inwarde
ben
thre
maner
.
One
is
comon
sterynge
of
mannes
fantasye
or
womans
in
theyr
slepe
/
&
suche
dremes
ben
but
fantasyes
and
vanytees
And
therfore
sayth
Salomon
.
Vbi
multa
somnia
.
ibi
multe
vanitates
.
Eccle.
v.
Where
as
ben
many
dremes
ther
ben
many
vanytees
/
for
in
this
maner
one
man
shall
haue
moo
dremes
than
some
twenty
other
Another
cause
from
inwarde
is
the
dysposycyon
of
the
bodye
.
For
whan
men
ben
colde
of
kynde
/
they
dreme
of
frostes
&
snowe
/
and
so
by
theyr
dremes
a
wyse
leche
may
knowe
in
parte
the
dysposycyon
of
ther
bodye
/
be
it
to
helthe
or
to
sekenes
.
The
thyrde
cause
from
inwarde
is
the
dysposycyon
of
the
soule
For
comonly
men
dremen
of
suche
thynges
as
ther
soules
&
theyr
thoughte
is
moost
in
occupyed
whyle
that
they
waken
/
eyther
by
studye
/
by
loue
/
or
by
hate
/
by
wrath
/
by
drede
/
by
sorowe
/
by
care
pryde
or
couetyse
.
Causes
of
dremes
from
outwarde
ben
two
maner
/
bodely
&
ghoostly
.
Bodely
is
the
dysposycyon
of
the
ayer
and
of
the
place
about
hym
/
&
other
thynges
besyde
hym
.
And
therfore
in
rayne
weder
men
dreme
of
water
&
of
fysshes
/
for
ofte
mannes
bodye
chaungeth
after
the
dysposycyon
of
the
ayer
&
of
his
abydynge
place
And
for
these
thre
causes
sayth
the
phylosophre
De
somno
et
vigilia
.
That
leches
sholde
take
heed
to
the
dremes
of
them
that
ben
seke
to
knowe
therby
how
they
ben
dysposed
.
Ghoostly
causes
from
outwarde
of
dremes
ben
ij
.
maners
/
the
one
is
good
/
for
that
is
god
by
hym selfe
/
or
ellys
by
angellys
/
&
that
in
thre
maners
.
For
some
dreme
so
by
ymagynacyon
only
/
as
dyde
the
kyng
Pharao
&
Nabugodonosor
.
Some
dreme
only
by
vnderstandynge
/
as
dyde
saynt
Poule
&
Balaam
.
Some
dreme
bothe
by
ymagynacyon
&
by
vnderstandyng
/
as
dyde
saynt
Iohan
in
apocalyps
&
Danyell
in
his
prophecye
/
whiche
sawe
wonderfull
syghtes
by
ymagynacyon
&
vnderstandyng
what
tho
syghtes
betokened
.
But
Pharao
and
Nabugodonosor
vnderstonde
not
the
vysyons
ne
the
dremes
that
they
had
.
The
other
cause
of
dremes
from
outwarde
is
not
good
as
whan
it
falleth
by
Illusyon
of
the
fende
/
for
tho
pryncypally
serue
to
wytche
crafte
.
Somtyme
dremes
come
of
grete
besynesse
&
trauayl
that
one
hath
whan
he
is
wakyng
And
therfor
sayth
Salomon
/
that
after
besynesse
folowen
many
dremes
/
for
comonly
men
dreme
of
suche
thynges
as
they
ben
in
occupyed
whyle
they
wake
.
Somtyme
dremes
come
of
to
moche
abstynance
&
of
hongre
.
Somtyme
it
cometh
of
excesse
of
mete
or
of
drynke
.
Somtyme
of
myslykynge
that
man
hath
whan
he
is
wakyng
.
And
in
as
moche
as
the
effecte
of
thynges
is
token
of
his
causes
/
as
smoke
is
token
of
the
fyre
/
soo
suche
dremes
ben
tokens
of
causes
that
they
come
of
.
And
in
this
maner
awyse
man
may
telle
by
dremes
causes
of
mannes
dremes
/
&
so
by
causes
telle
other
preuy
thynges
that
may
fall
therof
.
For
oftyme
one
cause
bryngeth
forth
dyuerse
effectes
eche
after
other
.
¶
Diues
.
Telle
some
examples
.
¶
Pauper
.
Experyence
sheweth
that
yf
a
man
talke
moche
with
a
woman
&
sette
his
herte
gretely
to
her
by
daye
/
&
in
the
nyght
folowyng
he
dremeth
of
her
some
nyce
dreme
/
by
whiche
dreme
yf
he
tolde
it
to
some
wyse
man
/
he
wolde
say
that
he
loued
moche
that
woman
/
&
but
he
withdrewe
hym
from
her
company
/
it
sholde
tourne
hym
to
felony
And
also
as
clerkes
saye
in
asmoche
as
dremes
come
by
waye
of
kynde
/
in
soo
moche
it
is
lefull
to
telle
what
they
sygnefye
after
the
causes
that
they
come
of
/
soo
that
in
theyr
tellynge
&
castyng
they
passe
not
the
boundes
of
kynde
.
Also
it
is
lefull
to
telle
thynges
that
ben
to
come
/
by
dremes
that
come
by
reuelacyon
of
god
/
yf
man
&
woman
haue
the
grace
to
vnderstande
them
as
Ioseph
and
Danyell
hadde
But
for
as
moche
as
dremes
comen
in
soo
dyuerse
maners
/
certayne
it
is
full
harde
to
knowe
in
what
maner
they
come
/
whether
by
god
or
by
kynde
or
by
the
fende
or
by
ony
other
waye
Therfore
it
is
full
peryllous
to
sette
ony
fayth
therin
/
as
saynt
Gregorye
sayth
li.
viij.
morx
.
super
illud
Iob.
Terrebis
me
ꝑ
sompnia
.
For
somtyme
by
dremes
the
fende
behoteth
men
grete
prosperyte
&
moche
richesses
to
brynge
them
in
pryde
&
hope
of
thynges
that
they
sholde
neuer
haue
.
Somtyme
by
dremes
he
pretendeth
moche
aduersyte
&
grete
dysease
for
to
brynge
folke
in
sorowe
&
drede
&
grete
heuynes
/
&
yf
he
may
to
brynge
them
in
to
dyspayre
/
for
nyce
fantasyes
that
he
bryngeth
them
in
.
And
somtyme
for
men
sette
fayth
in
suche
dremes
/
god
suffreth
suche
myschyues
to
falle
to
theym
as
theyr
dremes
pretende
in
punysshynge
of
theyr
synne
/
for
that
they
sette
in
dremes
ayenst
the
lawe
of
god
.
But
prosperyte
falleth
them
none
for
no
suche
dremyng
.
¶
Diues
Where
fyndest
thou
that
god
forbedth
men
to
sette
fayth
in
dremes
.
Caplm.
xliiij.
Pauper
.
Leuitici
.xix.
where
as
god
sayth
thus
.
Non
auguria
bimini
.
nec
obseruabit
sompnia
.
Ye
shall
not
dyuyne
ne
make
you
wyse
of
preuy
thynges
by
no
wyt
checrafte
/
&
ye
shall
wayte
after
noo
dremes
ne
take
hede
therto
/
ne
sette
fayth
therin
.
Also
Deuto.
.xviij.
God
forbedeth
all
maner
wytchecraftes
&
charmes
/
&
byddeth
that
no
man
sholde
take
hede
to
dremes
.
And
in
the
same
boke
.xiij.
god
sayth
thus
Yf
be
so
sayth
he
that
ony
man
amonges
you
begynneth
to
be
a
soche
sayer
&
a
prophete
/
&
saye
that
he
had
a
dreme
&
a
vysyon
&
telle
ony
wonder
/
whiche
wonder
&
token
falleth
as
he
sayth
/
yf
he
styre
the
to
mawmetrye
or
to
ony
wytchecrafte
/
here
not
the
wordes
of
that
prophete
and
of
that
dremer
.
For
by
hym
god
assayeth
you
/
that
it
may
be
openly
knowen
whether
ye
loue
hym
with
all
your
herte
&
soule
or
nay
.
And
therfore
god
byddeth
that
suche
dremers
&
prophetes
sholde
be
slayne
&
though
he
were
thyn
owne
brother
by
fader
&
by
moder
thou
sholdest
not
spare
hym
in
that
caas
.
And
therfor
Salomon
sayth
/
that
dremes
haue
also
brought
moche
people
in
errour
&
in
folye
/
and
they
that
truste
therin
falle
to
nought
.
Eccle.
xxxiiij.
For
all
yf
dremes
come
oftymes
by
waye
of
kynde
as
I
sayd
/
yet
it
is
ful
harde
to
knowe
whan
it
cometh
by
waye
of
kynde
or
by
Illusyon
of
the
fende
.
And
though
they
come
by
way
of
kynde
&
though
a
man
knowe
the
causes
in
kynde
of
dremes
/
yet
it
is
full
harde
to
telle
certaynely
what
that
falle
therof
/
for
only
god
knoweth
for
certayne
thynges
that
ben
to
come
/
&
he
may
chaunge
&
lette
the
werkynge
of
kynde
.
And
also
though
men
knowe
the
causes
of
kynde
that
dremes
come
of
/
yet
knowe
they
not
what
lettynges
ben
on
other
byhalfe
by
waye
of
kynde
.
¶
Diues
.
Telle
some
example
.
¶
Pauper
.
Whan
smoke
medled
with
fyre
cometh
out
of
an
house
by
the
wyndowe
or
by
the
louerys
/
men
that
seen
it
from
ferre
wyll
saye
that
that
house
shall
go
on
fyre
.
And
yet
ther
may
be
soo
good
helpe
nyghe
for
to
quenche
the
fyre
that
that
house
shal
take
but
lytyll
harme
.
And
many
a
man
by
waye
of
kynde
is
dysposed
to
dyuerse
sekenesse
/
but
yet
he
may
soo
gouerne
hym
&
vse
suche
medecynes
that
he
shall
lette
that
dysposycyon
of
kynde
and
not
haue
suche
sekekesses
.
¶
Diues
.
By
the
same
reson
though
a
dreme
come
of
goddes
sendynge
to
helpe
of
mannes
soules
and
in
warnynge
of
myschyef
to
come
/
he
sholde
take
none
hede
therto
/
ne
sette
ne
faythe
therin
/
for
he
wote
not
fro
whens
it
cometh
.
¶
Pauper
.
Without
reuelacyon
of
god
he
wote
not
fro
whens
it
cometh
.
And
therfor
whan
god
sendeth
suche
dremes
/
he
shall
shewe
to
hym
that
thus
dremeth
/
or
to
some
other
from
whens
it
cometh
/
&
what
it
betokeneth
.
As
he
dyde
to
the
kyng
Pharao
by
Ioseph
/
and
to
the
kyng
Nabugodonosor
by
Danyell
.
Caplm.
xlv.
DIues
.
Yf
man
or
woman
haue
a
dreme
that
styreth
them
to
good
werkes
and
to
vertue
and
to
flee
synne
and
to
amende
his
lyfe
/
may
he
not
sette
his
fayth
therin
/
and
do
therafter
.
¶
Pauper
.
Whether
it
cometh
of
god
or
of
the
fende
/
it
is
leful
to
hym
for
to
sette
his
fayth
therin
and
to
do
therafter
.
For
it
styreth
hym
to
thynges
that
he
is
bounden
to
without
ony
dreme
And
oftymes
bothe
fende
and
the
fendes
lymmes
teche
well
though
they
doo
full
euyll
.
But
a
man
so
dremynge
muste
be
full
well
ware
/
that
for
suche
dremes
he
take
none
hede
to
other
dremes
that
styre
him
to
vanyte
or
to
curyosyte
for
to
knowe
thynges
that
be
to
come
/
or
other
preuy
thynges
/
or
to
mysdeme
of
his
euen
crysten
/
or
to
hate
/
or
to
mysloue
/
or
to
mayte
after
grete
prosperyte
/
or
to
drede
grete
aduersyte
/
or
dethe
of
frendes
/
or
losse
of
catell
/
and
of
suche
other
.
But
in
as
moche
as
they
styre
them
to
god
&
to
goodnesse
/
he
may
folowe
his
dremes
&
do
after
them
wysely
&
warly
for
ofte
the
fende
vnder
colour
of
holynesse
desceyueth
bothe
man
and
woman
.
¶
Diues
.
Moche
people
hadde
leuer
for
to
dreme
of
the
fende
than
of
god
or
of
his
moder
Marye
/
for
as
they
saye
,
whan
they
dreme
of
the
fende
they
fare
well
in
the
daye
folowynge
/
but
whan
they
dreme
of
god
or
of
our
lady
they
fare
euyll
afterwarde
.
¶
Pauper
.
Suche
people
fare
the
worse
for
theyr
mysbyleue
and
theyr
nyce
fantasye
and
synne
full
greuously
/
&
be
full
euyll
dysceyued
by
the
gyle
of
the
fende
.
For
whan
the
fende
seeth
that
a
man
shall
haue
dysease
/
he
maketh
hym
in
the
nyght
byfore
to
dreme
of
god
&
of
our
lady
&
of
other
sayntes
/
or
of
men
of
relygyon
&
so
to
make
hym
to
haue
lesse
deuocyon
to
god
&
our
lady
and
other
sayntes
/
and
lesse
affeccyon
to
men
of
relygyon
bycause
of
his
dysease
that
shall
falle
to
him
after
that
dreme
.
And
so
by
the
bodely
dysease
that
he
thynketh
for
to
brynge
in
hym
/
he
trauaylleth
to
brynge
hym
in
to
ghoostly
dysease
and
in
depe
synne
.
And
therfore
whan
men
wyll
be
foles
and
sette
theyr
fayth
to
suche
dremes
that
come
so
by
gyle
of
the
fende
for
as
moche
as
dysease
falleth
to
them
ones
or
t●●es
after
suche
dremes
.
Therfor
god
suffreth
the
fende
in
punysshynge
of
theyr
synne
&
of
theyr
mysbyleue
for
to
doo
them
dreme
ofte
of
suche
maner
/
&
after
to
do
them
dysease
as
they
byleue
to
haue
.
And
therfore
whan
men
hadde
suche
dremes
with
dysease
so
folowynge
and
began
to
haue
ony
fantasy
or
fayth
therin
/
they
sholde
shryue
them
therof
to
some
wyse
man
&
telle
hym
the
fendes
gyle
and
they
sholde
fare
the
better
.
Some
dreme
of
god
and
of
our
lady
and
of
holy
men
that
haue
faren
ful
wel
afterwarde
/
for
they
haue
no
suche
fantasye
ne
mysbyleue
in
dremes
.
And
some
faren
full
euyll
after
for
theyr
mysbyleue
/
&
oftymes
they
faren
full
euyl
whan
they
dreme
neyther
of
god
ne
of
our
lady
.
Caplm.
xlvi.
IN
the
same
maner
.
Some
man
hadde
leuer
for
to
mete
with
a
froude
or
a
frogge
in
the
waye
than
to
mete
with
a
knyght
or
a
squyre
/
or
with
ony
man
of
relygyon
or
of
holy
chirche
/
for
than
they
saye
and
byleue
that
they
shall
haue
golde
.
For
somtyme
after
the
metynge
of
a
frogge
or
a
tode
/
they
haue
resceyued
golde
/
and
so
they
falle
in
mysbyleue
and
despysen
theyr
euen
crysten
.
For
I
wote
well
that
they
resceyue
golde
of
men
or
of
wymen
/
but
not
of
frogges
ne
of
todes
/
but
it
be
of
the
deuyll
in
lykenesse
of
a
frogge
or
a
tode
.
And
they
mete
with
many
a
foule
frogge
&
tode
in
the
yere
&
yet
resceyue
they
no
golde
for
that
metynge
.
And
yf
they
resceyued
ony
golde
/
they
sholde
thanke
god
&
theyr
euen
crysten
/
not
the
frogge
ne
the
tode
for
they
may
nought
gyue
theym
.
And
these
labourers
deluers
&
dykers
that
moost
mete
with
frogges
and
todes
ben
full
poore
comonly
.
And
but
men
paye
them
theyr
hyre
they
haue
lytyl
or
nought
.
Also
in
this
maner
some
byleue
that
yf
the
kyte
or
the
puttoke
flee
ouer
the
waye
afore
them
/
that
they
sholde
fare
well
that
daye
/
for
somtyme
they
haue
faren
well
after
that
they
see
the
kyte
so
fleynge
/
and
so
they
falle
in
wanbyleue
and
thanke
the
kyte
of
theyr
well
fare
and
not
god
.
But
suche
foles
take
none
hede
how
often
men
mete
with
the
kyte
so
fleynge
/
and
yet
they
fare
neuer
the
better
.
For
ther
is
no
folke
that
mete
so
ofte
with
the
kyte
so
fleynge
as
they
that
begge
theyr
mete
fro
dore
to
dore
Caplm.
xlvij.
DIues
.
What
sayest
thou
of
theym
that
dyuyne
by
the
fyrste
daye
of
the
yere
/
that
is
the
fyrste
kalendas
of
Ianuarye
/
&
by
the
Crystmasse
daye
what
that
shall
falle
in
the
yere
folowynge
.
That
yf
it
falle
on
the
sondaye
/
the
wynter
folowynge
shall
be
good
/
and
the
somer
good
and
drye
/
and
plente
of
wyne
.
Oxen
and
sheep
shall
well
wexe
and
multyplye
.
Olde
men
and
olde
wymmen
shall
deye
/
and
peas
and
accorde
shall
be
made
that
yere
also
.
¶
Pauper
.
I
saye
that
it
is
open
to
lye
and
wytchecrafte
/
and
full
hyghe
offence
to
the
mageste
of
god
.
For
he
that
made
all
thynge
and
ruleth
all
thynge
is
not
bounden
ne
arted
to
the
course
ne
lawe
of
the
kalender
.
He
nedeth
no
kalender
in
his
gouernaunce
But
he
gouerneth
and
demeth
this
worlde
by
treuthe
and
equyte
medled
with
mercy
/
and
after
that
men
deserue
he
sendeth
them
wo
and
welthe
/
peas
or
warre
what
daye
that
euer
the
kalendas
of
Ianuarye
or
Crystmasse
daye
falle
on
.
In
the
yere
of
our
lorde
a
thousande
and
four
hondred
the
kalendas
of
Ianuarye
selle
on
the
thursdaye
whan
as
they
saye
sholde
falle
plente
of
all
good
and
peas
also
but
that
yere
folowynge
grete
hongre
grete
pestylence
/
sodayne
dethe
/
warre
felle
within
the
londe
&
warre
without
/
drede
sorowe
&
care
/
and
trybulacyon
in
euery
degre
.
The
kalendas
hath
chaungeth
sythen
from
daye
to
daye
/
&
the
yere
is
come
aren
on
the
thursdaye
/
but
our
dysease
chaungeth
not
but
alwaye
in
to
worse
for
our
synnes
.
For
our
synnes
alwaye
encreaseth
&
lesseth
not
.
And
in
what
daye
that
so
euer
the
kalendas
of
Ianuarye
&
Crystmasse
daye
falleth
in
one
londe
/
the
same
daye
it
falleth
all
about
/
&
yet
foloweth
it
not
therof
that
it
sholde
be
ouer
all
peas
yf
it
falle
on
the
thursdaye
or
the
sondaye
/
ne
ouer
all
plente
/
ne
ouer
all
warre
/
&
hongre
or
pestylence
/
yf
it
felle
on
the
satyrdaye
.
¶
Diues
.
Some
dyuyne
by
the
thondrynge
&
make
theym
wyse
of
all
the
yere
comynge
after
the
moneth
that
it
thondreth
in
.
¶
Pauper
That
also
is
a
grete
folye
and
open
wytchecrafte
/
for
it
is
a
kyndly
thynge
in
somer
tyme
to
thondre
in
May
Apryll
.
Iuyn
.
Iuly
.
August
&
Septembre
.
But
in
other
monethes
that
ben
in
wynter
is
it
not
so
kyndely
to
thondre
as
than
.
For
whan
grete
thondre
in
wynter
falleth
it
is
ayenst
kynde
&
token
of
the
grete
offence
to
god
&
token
of
vengeaunce
comynge
/
but
yf
men
amende
them
.
And
so
is
euery
thynge
/
and
namely
wederynge
that
falleth
ayenst
comon
course
of
kynde
.
But
for
to
dyuyne
therby
in
a
specyall
what
the
shall
falle
eyther
well
eyther
wo
/
peas
or
warre
/
hongre
or
plente
/
helth
or
sekenesse
/
it
is
vnleful
For
oonly
goo
knoweth
for
certayne
what
is
to
come
of
suche
thynges
/
&
where
&
whan
it
shall
falle
.
And
god
vseth
not
the
thondre
as
an
horn
to
blowe
his
counseyll
about
the
worlde
.
Caplm.
xlviij.
DIues
.
It
is
a
comon
opynyon
amonge
the
gentyles
and
other
also
/
that
all
the
yere
foloweth
the
dysposycyon
of
the
.xij.
dayes
in
Crystmasse
.
So
that
the
fyrste
moneth
shall
be
suche
in
wedrynge
as
the
fyrste
daye
of
the
.xij.
dayes
is
/
the
seconde
moneth
as
the
seconde
daye
is
/
and
so
forth
all
folowynge
.
¶
Pauper
.
That
opynyon
is
false
&
open
folye
.
For
it
is
a
full
kyndely
thynge
to
haue
froste
and
snowe
all
the
.xij.
dayes
.
But
it
were
aye●ste
kynde
to
haue
froste
&
snowe
all
the
yere
folowynge
.
And
somtyme
it
falleth
that
it
is
ful
raynye
weder
al
the
xij
.
dayes
/
but
it
foloweth
not
therof
that
it
sholde
rayne
and
be
wete
weder
all
the
yere
after
.
It
is
a
ful
kyndely
thynge
that
the
sonne
shewe
him
not
thre
dayes
or
four
togydre
in
crystmasse
/
but
it
were
moche
ayenst
kynde
yf
the
sonne
shewed
hym
not
thre
monethes
or
four
togydre
namely
in
the
somer
tyme
.
And
often
it
falleth
that
in
all
the
.xij.
dayes
it
rayneth
no
rayne
/
but
euery
daye
sonne
shyne
&
ful
fayre
weder
/
but
it
foloweth
not
therof
that
it
sholde
be
sonne
shyne
without
rayne
all
the
yere
after
/
for
than
beest
and
man
sholde
be
in
grete
peryll
.
At
the
begynnynge
of
the
worlde
the
fende
behyght
Adam
and
Eue
that
they
sholde
be
as
god
knowyng
good
and
euyll
that
was
to
come
/
yf
they
wolde
ete
of
the
tree
ayenst
goddes
commaundement
/
&
so
he
brought
them
in
to
care
&
sorowe
&
in
to
her
folye
.
And
in
the
same
maner
these
dayes
he
behoteth
men
to
be
as
god
/
knowynge
well
and
wo
that
is
to
come
/
by
suche
nyce
fantasyes
that
he
techeth
them
tylle
that
he
bryngeth
them
in
wo
/
&
namely
Englysshe
nacyon
that
moost
taketh
hede
to
his
lore
/
&
moost
taketh
hede
to
wytchecrafte
&
to
them
that
make
them
prophetes
and
make
them
wyse
in
suche
folyes
ayenst
the
lawe
of
god
.
Caplm.
xlix.
DIues
.
It
is
not
lefull
to
theym
that
it
can
for
to
make
metall
golde
or
syluer
/
&
to
multeplye
golde
&
syluer
from
.xx.
pounde
to
.xl.
pounde
/
and
so
forth
.
¶
Pauper
.
Yf
ony
man
coude
do
it
by
waye
of
kynde
it
were
lefull
/
and
full
prouffytable
to
this
londe
.
But
I
knowe
well
that
ther
is
noman
that
can
do
it
.
For
yf
they
coude
they
wolde
fyrste
multeplye
to
theyr
owne
self
prouffyte
and
make
them selfe
riche
And
comonly
all
theym
that
vse
that
crafte
but
yf
they
haue
somwhat
ellis
for
to
take
to
/
ben
full
poore
and
full
nedy
.
But
whan
that
they
can
or
may
begyle
ony
man
of
his
good
as
they
done
full
ofte
and
renne
awaye
with
other
mennes
goodes
/
and
of
the
riche
men
make
full
poore
men
.
They
behoten
theym
multeplycacyon
/
but
they
playe
all
with
subtraccyon
and
brynge
people
in
to
grete
pouerte
.
Lytyll
neded
our
kyng
for
to
charge
the
people
with
taxes
and
talyages
/
yf
that
he
hadde
suche
folke
in
his
Real
me
that
coude
do
that
crafte
to
make
golde
and
syluer
&
so
to
multeplye
it
.
But
suche
Iapers
and
faytours
destroyen
moche
golde
and
syluer
in
destruccyon
of
the
Realme
/
and
blynde
many
a
wyse
man
&
begyle
them
of
theyr
good
.
For
the
couetouse
and
the
false
accorde
soone
togydre
.
And
for
asmoche
as
whan
men
haue
ynoughe
&
ben
not
content
therwith
/
therfore
god
suffreeh
them
to
be
begyled
/
&
so
for
to
be
mocked
for
couetyse
that
they
can
not
cesse
tyll
they
be
brought
to
nought
or
to
ouer
grete
losse
/
for
many
a
man
hath
be
vndone
by
this
crafte
.
And
therfore
this
crafte
is
condempned
&
forfended
as
wytchecraft
by
the
lawe
.
xxvi.q̄.v
.
Ep̄us
.
Caplm.
l.
DIues
.
What
sayste
thou
of
them
that
wyll
haue
no
men
of
holy
chirche
/
and
namely
men
of
relygyon
with
them
on
huntynge
/
for
theyr
byleue
is
also
that
they
sholde
spede
the
worse
bycause
of
theyr
companye
.
¶
Pauper
.
I
praye
to
god
that
euyll
mote
they
spede
also
oftymes
as
they
take
ony
man
of
relygyon
or
of
holy
chirche
for
to
go
or
to
ryde
with
them
on
huntyng
.
For
suche
huntynge
with
horne
and
with
houndes
/
and
grete
noyse
is
forboden
to
men
of
holy
chirche
.
Extra
.
li.
iij.ti.vltimo
.
Ne
clerici
ca.
i.et
li.v.
ti.
xxiiij
.
De
cle.
venat
.
ca.i
.
et
.
ij.et
distinct
.xxxiiij
quorundam
.
And
Saynt
Austyn
sayth
/
that
tho
men
of
holy
chirche
whiche
haue
lykynge
to
see
suche
huntynge
/
they
shal
see
our
sauyour
and
be
full
sory
.
Distinct
.lxxxvi.
Vident
.
¶
Diues
.
What
sayste
thou
of
them
that
whan
they
go
on
huntynge
/
or
passe
by
the
waye
/
yf
they
mete
with
a
man
of
holy
chirche
or
of
relygyon
/
and
namely
with
a
frere
they
wyl
leue
hym
on
theyr
lyfte
honde
/
for
by
that
they
wene
to
spede
the
better
/
&
the
worse
yf
they
leue
him
on
theyr
right
honde
.
¶
Pauper
.
I
saye
that
suche
ben
of
false
byleue
&
wytches
peres
.
And
but
they
amende
them
god
shall
putte
them
from
his
right
hond
/
&
put
theym
on
his
lyfte
honde
with
theym
that
shall
be
dampned
at
the
daye
of
dome
/
and
sende
in
to
the
pytte
of
helle
without
ende
.
I
wolde
that
al
suche
were
serued
as
one
was
full
late
.
¶
Diues
.
How
was
he
serued
.
¶
Pauper
.
Ther
came
a
proude
gettour
rydynge
from
London
and
mette
wit
two
freres
walkynge
on
a
dyches
brynke
in
a
fote
pathe
for
to
flee
the
foule
waye
.
The
gettour
came
rydynge
in
grete
haste
cryeng
with
grete
boste
.
On
the
lefte
honde
frere
/
on
the
lefte
honde
frere
.
The
freres
prayed
hym
ful
fayre
to
ryde
forth
in
his
waye
and
kepe
the
horse
waye
/
as
they
kepte
the
fote
waye
.
He
wolde
not
but
algates
he
wolde
haue
the
freres
on
the
lefte
honde
&
presced
in
with
his
horse
bytwene
the
freres
&
the
dyche
so
nygh
the
dyche
that
the
freres
shoue
bothe
horse
and
man
in
to
a
depe
dyche
.
And
there
laye
bothe
horse
and
man
tyll
that
other
folke
comyng
by
the
waye
drewe
hym
out
.
Right
also
without
doubte
but
suche
foles
amende
them
and
lette
be
suche
nyce
fantasyes
/
god
at
the
daye
of
dome
shall
put
theym
on
the
lefte
syde
in
to
the
pytte
of
helle
without
ende
/
and
saye
to
theym
in
this
wyse
.
For
ye
put
me
on
your
syde
so
scornefully
/
therfore
I
put
you
now
on
the
lyfte
honde
with
theym
that
shall
be
dampned
.
And
yf
they
saye
.
Lorde
whan
dyde
we
put
the
on
our
lefte
honde
scornefully
or
despytously
.
He
shall
answere
&
saye
to
theym
as
he
shall
saye
to
other
.
Quod
vni
ex
minimis
meis
fecistis
.
michi
fecistis
.
That
ye
haue
done
to
one
of
the
leste
of
the
myne
/
ye
haue
done
it
to
me
.
And
therfor
go
ye
now
on
the
lyfte
syde
in
to
the
fyre
of
helle
/
there
to
dwelle
with
the
fende
and
his
angelles
without
ende
.
Caplm.
li.
DIues
.
Me
lyste
now
more
to
wepe
than
ony
thynge
more
to
speke
.
For
I
wende
tyll
to
now
that
the
Englysshe
nacyon
had
worshypped
god
passynge
all
that
other
nacyons
.
But
now
I
see
well
that
it
is
not
so
.
For
moche
of
my
nacyon
is
entryked
and
blente
with
suche
fantasyes
many
mo
than
I
can
tell
.
And
so
they
forfete
hyghely
ayenst
the
fyrste
commaundement
that
ought
moost
for
to
be
charged
.
For
that
techeth
vs
how
that
we
sholde
worshyp
our
god
aboue
all
thynge
.
And
ther
is
neyther
bysshopp
ne
prelate
ne
curate
ne
prechoure
that
wyll
speke
ayenst
the
vyces
and
errours
that
ben
so
hyghe
ayenst
goddes
worshyppe
.
And
so
by
mysuse
&
sleuthe
of
men
of
holy
chirche
vyce
is
take
for
vertue
/
and
errour
for
treuthe
/
the
fende
is
worshypped
&
god
is
despysed
.
Neuerthelesse
as
men
saye
/
god
is
in
no
londe
so
well
serued
in
holy
chirche
/
ne
so
moche
worshyped
in
holy
chirche
as
he
is
in
this
londe
.
For
so
many
fayre
chirches
ne
so
good
araye
in
chirches
/
ne
so
fayre
seruyce
as
men
saye
is
in
none
other
londes
as
it
is
in
this
londe
.
¶
Pauper
.
As
saynt
Gregorye
sayth
in
his
Omelye
/
god
taketh
more
hede
to
a
mannes
herte
than
to
his
gyfte
/
and
more
to
his
deuocyon
than
to
his
dede
.
He
taketh
no
grete
hede
sayth
he
how
moche
a
man
or
woman
gyueth
or
offreth
in
holy
chirche
/
but
he
taketh
hede
of
how
moche
deuocyon
&
of
what
herte
he
gyueth
&
offreth
.
And
so
a
poore
man
or
woman
hath
some
tyme
more
thanke
for
the
gyfte
of
an
halfpeny
/
than
some
riche
man
hath
for
the
gyfte
of
.xx.
shelynges
.
Yf
the
makynge
of
chirches
and
the
ournamentes
and
the
seruyce
in
this
londe
were
done
pryncypally
for
deuocyon
/
and
for
the
worshyp
of
god
.
I
trowe
this
londe
passed
all
other
londes
in
worshyppynge
of
god
&
holy
chirche
.
But
I
drede
me
that
men
do
it
more
for
pompe
and
pryde
of
this
worlde
to
haue
a
name
and
worshyp
therby
in
the
contree
/
or
for
enuye
that
one
towne
hath
ayenst
an
other
/
not
for
deuocyon
/
but
for
the
worshyp
and
the
name
that
they
see
them
haue
by
araye
and
ournamentes
in
holy
chirche
/
or
ellys
by
slygh
couetyse
of
men
of
holy
chirche
.
¶
Diues
.
What
fantasye
haste
thou
that
men
do
it
not
for
deuocyon
.
¶
Pauper
.
For
the
people
now
a
dayes
is
full
vndeuoute
to
god
and
to
holy
chirche
/
and
they
loue
but
full
lytyll
men
of
holy
chirche
and
they
ben
lothe
for
to
come
in
holy
chirche
whan
they
be
bounde
to
come
thyder
/
and
full
lothe
to
here
goddes
seruyce
.
Late
they
come
and
soone
they
go
awaye
.
Yf
they
ben
there
a
lytyll
whyle
theym
thynketh
full
longe
They
haue
leuer
to
go
to
the
tauerne
than
to
holy
chirche
.
Leuer
to
here
a
songe
of
Robynhode
/
or
of
some
rybaudrye
/
than
for
to
here
masse
or
matynes
/
or
ony
other
of
goddes
seruyce
or
ony
worde
of
god
.
And
sythen
that
the
people
hath
so
lytyll
deuocyon
to
god
and
to
holy
chirche
.
I
can
not
see
that
they
do
suche
coste
in
holy
chirche
for
deuocyon
ne
for
the
loue
of
god
For
they
despyse
god
daye
and
nyght
with
theyr
euyll
and
wycked
lyuynge
and
theyr
wycked
thewys
.
Caplm.
lij.
DIues
.
Me
thynketh
that
it
were
better
to
gyue
the
moneye
to
the
poore
folke
/
to
the
blynde
and
to
the
lame
/
whose
soules
god
bought
so
dere
/
than
so
to
spende
it
in
solempnyte
and
pryde
and
makynge
of
hyghe
chirches
/
in
riche
vestymentes
/
in
curyouse
wyndowes
/
in
grete
belles
/
for
god
is
not
holpen
therby
&
the
poore
myght
be
holpen
therby
full
moche
.
¶
Pauper
.
Yf
it
be
do
for
pryde
/
and
not
with
good
mesure
they
lese
moche
mede
.
Yf
they
do
it
of
deuocyon
with
dyscrecyon
/
it
is
medefull
.
For
euery
man
poore
and
riche
after
his
power
is
bounde
to
worshyp
goddes
house
/
so
that
god
lorde
of
all
be
honestly
and
worshypfully
serued
.
And
therfore
god
bad
in
the
olde
lāwe
that
his
people
sholde
make-hym
a
full
costly
tabernacle
at
his
owne
deuyse
.
And
he
badde
Salomon
make
hym
a
full
costly
temple
/
&
yet
without
doubte
there
was
many
a
poore
man
that
tyme
/
both
blynde
&
lame
amonge
goddes
people
.
Moyses
.
Dauyd
.
Salomon
.
Ioas.
Iosyas
.
Esdras
Iudas
machabeus
/
&
many
other
bothe
in
the
olde
lawe
and
in
the
newe
ben
praysed
hyghely
of
god
for
makynge
and
worshyppynge
and
mayntenynge
of
goddes
house
and
his
seruyce
.
And
as
we
fynde
in
the
gospell
/
that
ther
was
a
poore
wydowe
that
offred
to
amendynge
of
goddes
temple
two
mytes
that
ben
worth
a
ferthynge
/
and
she
was
praysed
of
Cryst
for
her
offryng
passyng
al
other
that
offred
than
moche
more
.
And
we
fynde
Exodi
.xxx.
That
god
badde
that
in
the
nombrynge
of
the
people
euery
man
sholde
paye
to
his
tabernacle
an
halfe
sycle
/
that
was
fyue
pens
/
&
that
the
riche
sholde
gyue
no
more
than
/
and
the
poore
no
lesse
/
in
a
token
that
that
riche
and
poore
sholde
be
besy
to
worshyp
and
to
mayntene
goddes
house
and
goddes
seruyce
.
God
badde
that
bothe
the
riche
&
poore
sholde
paye
alyke
/
in
a
token
that
the
poore
man
sholde
holde
hymselfe
as
moche
bounde
to
god
as
the
riche
/
and
the
good
as
the
wycked
.
The
good
is
bounde
to
god
for
he
kepte
hym
out
of
synne
.
The
wycked
is
bounde
to
god
for
he
kepeth
hym
that
he
perysshe
not
for
his
synne
.
Also
god
badde
both
riche
&
poore
paye
euen
moche
to
his
tabernacle
/
in
a
token
that
they
ben
bothe
bought
with
one
pryce
of
Crystus
precyouse
blood
/
&
that
they
sholde
both
holde
themself
alyke
bounden
/
&
that
they
haue
both
alyke
nede
of
suffrages
&
helpe
of
holy
chirche
.
Also
god
badde
them
both
gyue
alyke
in
a
token
that
he
accepteth
theyr
gyftes
both
alyke
/
yf
theyr
deuocyon
be
alyke
in
theyr
gyuynge
that
the
riche
man
sholde
not
be
proude
of
his
grete
gyfte
&
of
his
richesses
/
ne
the
poore
falle
in
dyspayre
for
his
smale
gyfte
and
for
his
pouerte
.
Neuerthelesse
who
so
may
do
moost
best
is
bounde
to
helpe
goddes
house
what
it
nedeth
and
so
it
is
full
nedeful
to
araye
well
goddes
house
/
and
mayntene
and
encrease
goddes
seruyce
.
And
also
it
is
nedefull
to
helpe
the
poore
folke
in
theyr
grete
nede
/
and
somtyme
more
medefull
than
is
that
other
.
And
therfore
my
frendes
thou
muste
take
hede
to
the
tyme
and
other
cyrcumstaunces
.
For
in
tyme
of
welthe
/
of
peas
/
and
of
plente
/
whan
the
poore
hath
ynough
or
lyghtly
may
be
holpen
/
than
pryncypally
men
sholde
trauaylle
to
worshypp
goddes
house
&
to
encrease
and
mayntene
goddes
seruyce
.
But
in
tyme
of
wo
warre
and
hungre
of
pouerte
and
other
trybulacyons
/
than
sholde
men
pryncypally
trauayll
besely
to
theyr
euen
crysten
/
and
take
hede
that
no
man
ne
woman
perysshed
for
defaulte
/
but
by
besye
to
helpe
the
nedy
both
by
gyuyng
and
by
lenyng
.
In
a
token
of
this
we
rede
.ij.
Regum
.vij.
et
.i.
Paralip
.vij.
et
.xxij.
That
god
wolde
not
suffre
the
kyng
Dauyd
to
make
his
temple
/
notwithstandynge
but
he
wolde
full
fayne
haue
made
it
/
and
brought
and
ordeyned
full
moche
thynges
therto
.
For
in
his
tyme
the
londe
was
in
grete
trybulacyon
by
warre
within
and
without
/
by
hungre
&
morayne
/
by
dyscensyon
&
debate
of
them selfe
.
But
he
sayd
to
Dauyd
the
Salomon
his
sone
sholde
make
hym
a
temple
.
For
he
sayd
he
shall
reygne
in
peas
and
in
reste
/
in
so
moche
that
he
shall
be
called
a
kyng
peasyble
/
for
in
his
dayes
I
shal
gyue
peas
&
reste
in
the
londe
of
Israell
.
And
Dauyd
whan
he
was
in
peas
and
reste
and
hadde
dysconfyte
his
enemyes
/
than
began
he
to
ordeyn
for
goddes
Temple
and
wolde
haue
made
it
.
God
coude
him
moche
thanke
for
his
good
wyll
/
but
he
wolde
not
suffre
hym
for
to
make
it
/
for
he
was
not
in
so
good
reste
as
he
hadde
wente
to
haue
ben
in
.
For
after
that
began
a
grete
warre
ayenst
hym
.
As
we
fynde
.ij.
0
Regum
.vijo.
et
.viij.
0
And
therfor
god
sayd
to
hym
.
Thou
shalt
not
make
to
me
an
house
.
for
thou
haste
shedde
moche
blood
/
and
thou
arte
a
man
of
bloodshedynge
byfore
me
.
That
is
to
saye
.
I
haue
ordeyned
the
for
to
fyght
ayenst
myne
enemyes
and
for
to
slee
theym
and
so
for
to
make
peas
.
And
I
haue
ordeyned
thyn
sone
after
the
for
to
make
me
an
house
in
peas
and
in
reste
/
there
I
shall
sette
hym
in
by
thy
fyghtynge
and
by
thy
doynge
.
Caplm.
liij.
BVt
it
fareth
now
a
dayes
by
moche
folke
as
it
dyde
by
Iudas
the
traytour
.
We
fynde
in
the
gospell
Iohēe
.
xij
.
That
Marye
Magdaleyn
anoynted
the
blysful
fete
of
our
lorde
Ihesu
with
a
precyous
oynement
/
not
for
ony
grete
nede
that
Cryste
hadde
therof
/
but
for
the
grete
loue
&
deuocyon
that
she
had
to
hym
.
Iudas
was
sorowe
therof
&
grutched
and
sayd
/
why
is
this
oynement
thus
loste
.
It
myght
haue
ben
solde
for
thre
hondred
pens
/
and
be
gyuen
to
the
poore
folke
.
But
as
saynt
Iohan
sayth
in
the
same
place
.
Iudas
sayd
not
tho
wordes
for
the
loue
that
he
hadde
to
the
poore
folke
/
but
for
he
was
a
theef
and
robbed
Cryste
and
his
dyscyples
of
moneye
that
was
gyuen
to
theym
.
And
therfore
he
wolde
that
the
oynemente
sholde
haue
be
solde
for
thre
hondred
pens
and
gyuen
to
Cryste
whiche
loued
well
poore
folke
that
he
myght
haue
myched
or
deled
the
moneye
awaye
/
for
he
bare
the
purce
.
And
for
that
cause
that
he
had
not
his
purpose
of
the
thre
hondred
pens
/
therfore
he
sholde
Cryste
for
thre
hondred
pens
/
that
was
.xxx.
plates
and
peces
of
syluer
.
For
eche
one
of
the
xxx
.
was
worthe
.x.
smale
pens
.
In
the
same
maner
/
now
a
dayes
some
folke
grutche
for
deuocyons
and
nedeful
coste
that
men
done
in
holy
chirche
/
and
saye
as
Iudas
sayd
/
that
it
were
better
to
gyue
it
to
poore
folke
.
But
many
of
tho
gyue
full
lytyll
tale
how
euyll
the
poore
people
fare
/
for
they
do
full
lytyl
to
the
poore
folke
or
to
holy
chirche
eyther
.
But
by
ypocresye
&
symylacyon
of
almesdede
/
they
withdrawen
mennes
deuocyon
from
god
and
holy
chirche
/
and
from
poore
folke
also
.
And
so
they
robbe
holy
chirche
and
the
poore
folke
.
For
they
done
but
lytyll
them selfe
/
and
lette
other
that
wolde
do
.
And
yf
they
do
almesse
to
the
poore
blynde
&
lame
/
they
do
it
to
haue
a
name
&
for
to
exclude
or
put
behynde
grete
almesses
that
they
ben
bounden
to
/
as
to
worshypp
of
holy
chirche
/
and
in
case
good
mynystres
in
holy
chirche
/
and
them
that
trauayll
holyly
in
goddes
seruyce
/
and
studye
in
goddes
lawe
nyght
and
daye
&
preche
it
to
the
people
indede
&
worde
/
and
haue
nede
of
bodely
almesse
/
of
the
whiche
Cryste
sayth
in
the
gospell
.
Luce
.x.
That
suche
werke
men
and
trauayllers
ben
worthy
theyr
mede
And
saynt
Poul
sayth
that
Cryste
hath
ordeyned
them
that
teche
the
gospeel
and
goddes
lawe
/
for
to
lyue
by
the
gospell
and
by
theyr
prechynge
/
not
lyke
as
beggers
passynge
by
the
waye
/
but
honestly
and
worshypfully
as
goddes
knyghtes
/
as
saynt
Austyn
sayth
super
illud
.
p̄i.
Producens
fenum
iumentis
.
And
therfore
they
that
repreue
nedefull
thynges
as
makynge
of
chirches
/
of
vestymentes
&
bokes
/
and
makynge
of
belles
/
they
that
grutchen
ayenst
the
holy
seruyce
of
god
in
holy
chirche
ben
but
fooles
and
in
Iudas
caas
.
For
they
mayntene
worldely
worshyp
&
lette
goddes
worshyp
.
Neuertheles
they
waste
coste
of
all
these
thynges
and
other
in
holy
chirche
done
for
pryde
&
vayneglorye
or
of
enuye
one
parysshe
ayenst
a nother
/
or
for
couetyse
of
the
mynystres
in
the
chirche
seculer
or
relygyouse
is
gretely
alwaye
to
be
repreued
.
Caplm.
liiij.
DIues
.
God
byddeth
in
the
gospell
.
Mathei
.vi.
That
whan
man
or
woman
sholde
pray
they
sholde
go
in
to
theyr
chambre
and
shytte
the
dore
to
them
/
&
so
praye
the
fader
of
heuen
.
¶
Pauper
.
In
tho
wordes
Cryste
techeth
vs
not
oonly
where
we
sholde
praye
/
but
he
techeth
vs
how
we
sholde
praye
.
For
the
chambre
that
we
sholde
entre
in
to
praye
is
our
herte
/
for
in
our
prayers
we
sholde
gadre
our
in
wytt
&
our
thoughtes
togydre
in
our
herte
/
and
sette
our
herte
oonly
in
god
and
take
hede
to
our
prayers
.
The
dore
that
we
sholde
shytte
ben
our
fyue
wyttes
outwarde
to
flee
dystraccion
.
For
than
we
sholde
kepe
well
our
syght
/
our
he
rynge
/
our
felynge
/
our
tastynge
/
and
our
smellynge
/
that
ther
come
no
dystraccyon
in
to
our
herte
by
ony
of
oure
fyue
wyttes
.
And
he
badde
also
in
the
same
place
/
as
that
men
in
theyr
prayers
sholde
flee
ypocresye
and
vayne
glorye
.
And
for
to
flee
and
to
eschewe
all
this
it
is
full
spedefull
to
man
or
to
woman
whan
they
may
not
go
to
the
chirche
to
go
in
to
theyr
chambre
and
so
in
to
theyr
oratorye
for
to
saye
there
theyr
prayers
and
deuocyons
.
But
yf
they
despyse
goddes
house
&
leue
goddes
seruyce
for
suche
pryue
prayers
they
synne
greuously
/
and
lese
the
mede
of
theyr
preuy
prayers
.
And
therfore
the
lawe
byddeth
that
they
that
haue
preuy
oratoryes
or
chapelles
by
leue
of
the
bysshop
for
to
here
in
theyr
masse
&
theyr
seruyce
/
that
in
grete
festes
/
as
Ester
.
Crystmasse
.
Epyphanye
.
Ascencyon
.
Pentecost
.
and
saynt
Iohan
baptyste
/
and
other
suche
/
than
they
sholde
go
to
chirche
/
&
no
preest
sholde
than
synge
in
suche
oratoryes
or
chapelles
without
specyale
leue
of
the
bysshop
/
and
yf
he
dyd
he
sholde
be
put
from
his
masse
.
Deconsecra
.
distinc
.i.
si
quis
extra
.
Both
pryue
prayers
and
open
ben
good
yf
they
ben
done
in
due
maner
and
in
due
place
and
in
due
tyme
.
Prayers
is
good
in
chambres
and
in
oratoryes
but
it
is
better
in
holy
chirche
with
the
comunyte
/
whan
the
tyme
is
of
comon
prayer
/
and
whan
men
may
wel
attende
therto
with
feruent
charyte
.
Synguler
prayer
of
one
persone
is
good
in
a
chambre
&
in
an
oratorye
/
but
better
in
a
chirche
with
euen
charyte
.
But
comon
prayers
of
a
comunyte
in
chirche
is
better
than
a
synguguler
prayer
yf
euery
parte
of
that
comunyte
be
in
charyte
For
Cryst
sayth
in
the
gospell
/
that
yf
two
or
thre
be
gadred
togydre
in
his
name
that
is
charyte
/
there
is
he
in
the
myddes
of
theym
/
that
is
to
saye
in
theyr
hertes
to
helpe
them
in
theyr
prayer
.
And
yf
ony
of
you
sayd
he
consente
togydre
by
charyte
in
her
prayer
/
what
soeuer
they
axe
it
shal
be
do
to
theym
.
Math
xviij
.
And
therfore
sayth
saynt
Ambrose
.
super
illud
.
ad
Ro
.xvi.
Adiuuetis
me
in
orðibus
vestris
.
That
whan
many
smale
ben
gadred
togydre
they
ben
full
grete
.
And
it
is
not
possyble
that
the
prayers
of
moche
people
in
charyte
sholde
not
spede
.
And
therfore
sayth
the
prophete
Ioell
ij
.
●
Halowe
ye
your
fastynge
/
calle
ye
companye
to
you
/
gadre
ye
the
people
togydre
.
And
whan
ye
be
gadred
/
so
make
you
holy
&
clene
of
synne
/
take
ye
the
olde
folke
with
you
/
&
gadre
ye
togydre
the
yonge
childern
soukyng
all
to
prayer
.
For
right
as
a
voyce
of
a
multytude
is
myghtyer
&
ferther
may
be
herde
than
the
voyce
of
one
persone
allone
/
so
is
the
voyce
&
prayer
of
a
multytude
sooner
herde
than
a
voyce
of
one
persone
allone
&
sooner
geteth
grace
/
therfore
sayth
the
ꝓhete
.
Laudate
dnm
omnes
gentes
.
et
collaudate
eum
omnes
populi
.
All
folkes
prayse
ye
your
lorde
/
and
all
peoples
prayse
ye
hym
togydre
.
And
saynt
Poule
sayth
ad
Colocen̄
.iiij.
Byddeth
that
men
sholde
gyue
them
to
prayers
and
walke
in
praer
&
thankynges
in
that
they
sholde
praye
al
togydre
.
¶
Diues
.
Moche
people
lye
seke
in
theyr
bedde
/
&
moche
in
pryson
/
many
one
in
the
see
&
in
many
other
nedefull
occupacyons
/
and
may
not
come
to
the
chirche
/
and
men
dwelle
in
many
dyuerse
londes
many
a
thousande
myles
bysondre
/
how
sholde
they
pray
and
prayse
god
all
togydre
.
¶
Pauper
.
All
yf
they
may
not
come
togydre
all
in
one
place
ne
in
one
chirche
/
yet
they
muste
come
togydre
in
charyte
/
that
the
multytude
of
crysten
people
be
of
one
herte
&
of
one
loue
and
of
one
fayth
.
Caplm.
lv.
DIues
.
We
make
many
gadrynges
togydre
many
generall
processyons
&
prayers
in
comon
to
praye
for
peas
/
and
yet
haue
we
no
peas
/
but
euery
yere
more
warre
than
other
/
and
euery
yere
spede
worse
than
other
.
¶
Pauper
.
Yf
men
came
togydre
&
made
theyr
prayers
in
lownesse
/
clenesse
&
charyte
/
god
shall
here
them
.
For
he
sayth
yf
two
or
thre
consente
togydre
in
charyte
/
what
they
axe
in
the
worshyp
of
god
&
to
the
helpe
of
theyr
soules
it
shall
be
done
to
them
of
my
fað
But
our
prayers
&
processyons
be
ayenst
charyte
made
with
grete
pryde
.
For
tho
yf
men
go
in
processyon
for
peas
/
&
synge
&
saye
with
theyr
mouth
.
Da
pacem
dne
.
Lorde
gyue
vs
peas
/
yet
with
herte
men
praye
all
ayenst
peas
.
For
they
wolde
no
peas
haue
/
ne
desyre
no
peas
/
but
alwaye
to
haue
warre
&
to
shede
crysten
mennes
blood
.
For
not
withstandynge
all
the
myschyef
ther
the
people
is
in
bycause
of
warre
/
&
tho
we
haue
the
worste
on
euery
syde
yet
the
people
sayth
that
it
is
better
for
to
haue
warre
than
peas
/
&
they
haue
leuer
to
here
of
warre
than
of
peas
.
And
they
saye
that
they
may
not
lyue
without
warre
.
And
whan
god
sente
them
worshypfull
peas
on
euery
syde
they
despyse
peas
/
and
slee
them
that
made
peas
for
that
that
they
trauayled
to
make
peas
.
And
the
people
had
leuer
paye
grete
taxes
for
she
dynge
of
mannes
blood
than
for
to
paye
smalle
taxes
for
to
haue
peas
.
And
sythen
they
loue
no
peas
/
ne
desyre
no
peas
and
wyll
haue
none
peas
thoughe
god
wyll
gyue
theym
peas
/
without
doubte
they
praye
not
for
peas
.
For
no
man
prayeth
for
a
thynge
that
they
wyll
not
haue
.
And
so
in
theyr
prayers
and
processyons
they
scorne
god
/
and
more
prouoke
hym
to
vengeaunce
than
to
mercy
.
Also
they
make
not
theyr
prayers
with
lownes
but
with
grece
pryde
/
for
they
wyl
not
be
knowen
of
ony
myschyef
.
They
holde
them selfe
so
stronge
and
so
wyse
that
as
them
thynketh
they
haue
no
nede
of
ony
helpe
.
And
therfore
though
god
hereth
vs
not
in
our
praers
ne
helpeth
vs
not
it
is
no
wonder
For
with
our
mouth
we
axe
peas
/
but
with
our
herte
we
axe
warre
/
&
with
our
mouth
we
say
kyryeleyson
.
Lorde
haue
mercy
on
vs
/
but
with
our
herte
we
praye
hym
for
to
helpe
vs
to
slee
our
euen
crysten
that
wolde
fayne
lyue
in
peas
.
And
soo
our
prayer
is
all
out
of
charyte
/
and
our
lyuynge
is
full
synfull
and
full
hyghely
ayenst
the
pleasaunce
of
god
.
Caplm.
lvi.
DIues
.
It
is
a
comon
prouerbe
/
that
a
shorte
prayer
thyrleth
heuen
.
Oracio
breuis
penetrat
celum
.
And
therfor
sayth
Cryste
in
the
gospell
.
Mathei
.vi.
Orantes
nolite
multum
loqui
.
Whan
that
ye
praye
sayth
he
/
speke
ye
not
moche
.
¶
Pauper
.
It
is
a
comon
prouerbe
of
truantes
that
soone
be
wery
of
theyr
prayers
/
and
haue
more
haste
to
the
tauerne
than
to
holy
chirche
/
and
haue
more
lykynge
in
the
worlde
than
in
god
.
Neuertheles
yf
it
be
well
vnderstande
/
the
prouerbe
is
true
good
&
holy
.
For
euery
thynge
is
called
shorte
whan
the
endes
bennyghe
togydre
.
And
the
more
ferther
that
the
endes
of
ony
thynge
is
bytweyne
the
more
lenger
is
the
thynge
.
And
so
it
fareth
by
prayers
.
For
that
one
ende
of
our
prayer
is
our
herte
/
and
that
other
ende
is
god
.
And
therfore
sayth
saynt
Austyn
/
that
prayer
is
a
styeng
vp
of
a
mannes
herte
to
god
.
And
in
this
maner
the
nerer
a
mannes
herte
is
to
god
in
his
prayer
by
loue
and
lownesse
&
deuocyon
and
right
intencyon
/
the
more
shorter
is
his
prayer
and
this
maner
of
prayer
thyrleth
heuen
.
For
as
holy
wryte
sayth
/
the
prayer
of
hym
that
loweth
him
in
his
prayer
thyrleth
the
skyes
or
the
cloudes
.
For
the
more
that
a
man
loweth
hym
in
his
prayer
/
the
more
nygher
he
is
to
god
/
for
than
god
of
his
mercy
boweth
downe
to
him
.
And
therfor
sayth
Cryste
/
that
he
that
so
loweth
him
selfe
in
his
prayer
he
shall
be
hyghed
vp
to
god
.
And
therfore
sayth
saynt
Iames
/
that
god
withdraweth
the
proude
/
and
to
the
lowe
and
meke
he
gyueth
his
grace
.
And
in
this
maner
speke
a
man
neuer
so
moche
/
as
longe
as
his
herte
is
nyghe
to
god
by
loue
&
lownesse
/
&
with
good
intencyon
and
deuocyon
/
so
longe
his
prayer
is
but
shorte
though
he
speke
neuer
soo
moche
with
his
mouth
.
And
as
longe
as
he
may
contynue
his
prayer
so
in
deuocyon
/
it
is
lefull
&
medefull
to
speke
in
his
prayer
.
But
whan
his
speche
begynneth
to
lette
hym
of
his
deuocyon
it
is
good
to
cesse
of
his
vocall
prayer
that
is
in
his
owne
fre
wyll
.
But
yf
he
be
bounde
therto
by
a
vowe
or
confessyon
/
or
by
ordre
/
or
by
offyce
/
than
he
muste
saye
his
bedes
that
he
is
bounde
to
and
do
his
dute
/
and
he
muste
saye
it
distynctely
not
to
hastly
ne
to
saftly
.
For
yf
he
saye
it
to
hastly
he
may
lyghtly
ouer
scape
/
and
yf
he
saye
it
to
saftly
he
may
falle
in
to
grete
dystraccyon
and
lose
moche
tyme
/
&
leue
therby
many
good
dedes
that
he
myght
ellys
do
/
and
brynge
hym selfe
in
lesynge
of
prayer
and
lettyng
of
deuocyon
of
hym selfe
and
of
the
people
also
that
wolde
here
his
prayers
and
his
offyce
.
Caplm.
lvij.
DIues
.
Why
badde
than
Cryste
that
men
sholde
not
speke
moche
in
theyr
prayer
¶
Pauper
.
Cryste
badde
not
vtterly
that
men
sholde
not
speke
moche
in
theyr
prayers
/
but
he
badde
that
men
sholde
not
speke
moche
in
theyr
prayers
as
hethen
men
do
.
For
they
wene
that
god
sholde
not
here
them
but
yf
they
spake
moche
.
Also
he
badde
vs
not
speke
moche
in
our
prayers
as
ypocrytes
done
for
to
be
holden
holy
and
so
gette
mennes
good
.
For
as
Cryste
sayth
in
the
gospell
Luce
.xxiij.
Suche
deuoure
wyndowes
houses
by
faynynge
of
longe
prayers
.
For
as
the
glose
sayth
there
/
they
praye
lenger
than
other
for
to
be
holden
more
relygyouse
and
more
holyer
than
other
/
and
therfore
theyr
prayers
torneth
in
to
synne
/
in
so
moche
that
they
may
neyther
well
praye
for
them selfe
ne
for
none
other
/
and
for
suche
prayers
they
shall
the
more
be
dampned
/
as
Cryste
sayth
in
the
same
place
Mar.
vij.
This
peple
worshyppen
me
with
theyr
lyppes
/
but
theyr
herte
is
full
ferre
fro
me
.
For
god
is
in
heuen
/
and
theyr
herte
and
thought
is
all
in
erthe
.
It
is
a
comon
prouerbe
/
that
who
so
speketh
vnwysely
and
vaynely
/
or
in
an
euyll
maner
/
he
speketh
to
moche
.
And
therfor
as
longe
as
a
man
or
woman
prayeth
wysely
/
deuoutely
/
and
with
good
intencyon
/
soo
longe
they
speke
not
to
moche
.
But
yf
they
praye
vnwysely
with
pryde
and
euyll
intencyon
/
they
speke
to
moche
though
they
speke
neuer
so
lytyl
.
And
therfore
the
pharyse
spake
to
moche
in
his
prayer
/
for
he
spake
all
with
pryde
.
And
Peter
spake
to
moche
/
for
he
spake
vnwysely
/
&
therfore
Cryste
repreued
them
bothe
.
Also
they
speke
to
moche
in
theyr
prayers
that
sette
theyr
herte
&
fayth
more
in
sownynge
and
saynge
of
the
wordes
than
they
do
to
god
/
or
in
the
thynges
that
they
praye
for
/
and
saye
ayen
and
ofte
ayen
wenyng
that
god
herde
them
not
but
by
suche
yteracyons
tyll
that
they
ben
wery
/
and
so
leue
many
deuocyons
that
they
sholde
saye
.
And
therfore
sayth
the
wyse
man
Non
iteres
verbum
in
oracōe
tua
Eccle
vij
.
Saye
no
worde
ayen
in
thy
praye
For
suche
doubte
is
lettynge
of
deuocyon
/
for
suche
speke
ouer
moche
and
make
theyr
prayers
in
wanbyleue
.
For
yf
mannes
herte
be
to
god
warde
god
hereth
his
prayers
longe
byfor
er
he
speke
it
with
his
mouth
.
¶
Diues
.
Sythen
god
is
ouer
all
presente
/
why
pray
we
more
in
holy
chirche
than
in
other
places
.
¶
Pauper
.
For
as
moche
as
he
is
ouer
all
/
therfore
in
euery
place
he
ought
to
be
worshyped
.
But
for
asmoche
as
we
may
not
worshyp
him
in
due
maner
in
euery
place
.
Therfore
is
holy
chirche
ordeyned
that
men
sholde
fulfylle
there
that
they
leue
in
other
places
.
And
therfor
in
euery
lawe
god
hath
ordeyned
certayne
places
of
prayers
where
he
wolde
be
worshyped
in
/
passynge
other
places
/
and
that
for
many
causes
.
Fyrste
for
comon
prayers
and
praysynge
is
more
pleasaunt
as
I
sayd
fyrste
.
Also
to
flee
errours
&
ydolatrye
.
For
yf
eche
man
or
woman
drewe
him
alwaye
allone
in
his
prayers
/
the
fende
sholde
dysceyue
h●̄
by
Illusyons
&
by
Iapes
/
as
he
dooth
comonly
them
that
flee
companye
/
&
loue
well
to
be
moche
solytarye
.
Also
for
to
exclude
slouth
in
goddes
seruyce
that
man
and
woman
sholde
falle
in
.
For
but
they
were
bounde
to
come
togydre
in
some
certayne
place
for
to
worshyppe
her
god
and
to
here
goddes
lawe
/
they
wolde
ellys
go
playenge
&
worshyp
god
in
no
place
but
ful
selden
.
And
they
wolde
excuse
theym
by
vnconnynge
yf
they
dyde
amys
.
Also
holy
chirche
is
ordeyned
for
comon
prayers
&
goddes
seruyce
that
eche
man
&
woman
may
bere
wytnes
of
other
at
the
daye
of
dome
ayenst
the
fende
/
that
he
dyde
in
that
as
a
crysten
man
ought
to
doo
and
serued
his
god
.
For
as
saynt
Poule
sayth
/
we
muste
all
haue
wytnes
of
our
faythe
by
dedes
&
tokenes
outwarde
.
Caplm.
lviij.
DIues
.
wherto
sholde
we
pray
to
god
for
ony
thynge
/
for
he
is
not
chaungeable
/
&
he
may
nought
gyue
vs
but
he
wyste
it
well
byfore
the
begynnynge
of
the
worlde
what
he
sholde
gyue
vs
.
¶
Pauper
.
We
do
not
praye
for
to
chaunge
his
endeles
ordenaunce
/
but
for
to
gette
to
vs
by
prayer
that
he
hath
ordeyned
without
ende
to
graunte
it
vs
by
prayers
.
For
sythen
he
is
our
lorde
/
&
we
may
nought
do
/
ne
nothyng
haue
without
hym
therfore
he
wyll
that
we
praye
to
hym
as
to
our
lorde
/
&
in
our
prayers
knowlechyng
hym
our
lorde
.
And
he
wyll
not
graunte
vs
many
thynges
that
vs
nedeth
but
we
praye
hym
therfore
¶
Diues
.
Why
praye
we
to
god
with
our
mouth
sythen
he
knoweth
all
our
thoughtes
/
all
our
desyre
/
all
our
wyll
&
all
what
vs
nedeth
.
¶
Pauper
.
For
as
I
sayd
fyrste
/
god
wyll
that
we
knowleche
hym
for
our
lorde
/
&
knowleche
our
nede
that
we
may
nothyng
do
/
ne
nothyng
haue
without
hym
/
the
whiche
knowlechyng
muste
be
done
with
the
mouth
.
For
saynt
Poule
sayth
.
Yf
a
man
or
woman
wyl
be
saued
/
he
must
haue
right
byleue
in
herte
inwarde
&
knowleche
it
outwarde
with
his
mouthe
.
Ro
.x.
Corde
em̄
credi●
ad
iusticiāore
aunt
confessio
fit
ad
salutem
.
More
ouer
my
frendes
ye
shall
vnderstande
that
ther
is
two
maner
of
prayers
/
one
is
comon
/
an
other
is
synguler
.
Comon
prayer
is
the
prayers
of
the
mynystres
of
holy
chirche
and
of
comon
persones
in
holy
chirche
/
whiche
prayers
they
make
in
the
name
of
al
the
people
.
And
this
maner
of
prayer
muste
be
done
by
mouth
/
that
the
people
may
knowe
that
they
praye
for
them
.
And
therfore
it
is
ordeyned
by
the
lawe
that
suche
prayers
sholde
be
sayd
/
and
somtyme
songe
openly
with
an
hyghe
voyce
that
the
people
may
here
it
.
But
synguler
prayer
that
is
done
but
of
one
synguler
persone
/
it
may
be
done
with
herte
allone
without
voyce
of
the
mouth
.
Neuertheles
somtyme
it
is
good
to
hym
that
prayeth
to
praye
by
mouth
.
And
that
for
many
causes
.
Fyrste
to
excyte
his
herte
to
more
deuocyon
by
tokens
outwarde
.
And
therfore
as
longe
as
a
man
or
a
woman
is
styred
to
deuocyon
by
speche
or
vocall
prayer
/
by
knelynge
/
bowynge
/
fastynge
/
or
ony
other
obseruaunce
resonable
/
so
longe
it
is
well
done
to
vse
it
in
his
prayer
/
but
yf
he
be
letred
therby
from
deuocyon
&
falle
therby
in
dystraccion
/
it
is
better
to
leue
it
for
a
tyme
than
to
vse
it
.
For
we
fynde
primo
Regum
.ij.
That
Anna
spake
in
her
herte
to
god
with
bytter
teres
/
&
yet
ther
herde
noman
her
voyce
.
Also
men
praye
with
the
voyce
of
the
mouthe
in
yeldynge
of
dette
.
For
man
is
bounden
to
serue
god
with
all
his
myght
&
vertue
that
god
hath
gyuen
hym
/
with
herte
worde
&
werke
/
with
all
his
myght
&
all
his
wytte
.
And
therfor
holy
chirche
syngeth
and
sayth
.
Os
lingua
mens
sensus
vigor
confessionem
ꝑsonent
.
Mouthe
tongue
wytte
&
myght
make
knowlechynge
&
praysynge
to
god
.
And
in
this
maner
bedes
byddynge
is
parte
of
satysfaccyon
for
synne
.
Also
men
praye
with
voyce
of
the
mouth
for
grete
deuocyon
that
is
inwarde
in
herte
/
whiche
breketh
out
by
speche
of
the
mouthe
/
as
sayth
Cryste
in
the
gospell
.
Luce
.vi.
Ex
habundancia
cordis
os
loquitur
.
The
mouthe
sayth
he
speketh
of
suche
thynges
wherof
it
is
plente
in
the
herte
.
And
therfore
the
prophete
sayth
Letatum
est
cor
meum
et
exultauit
lingua
mea
.
Myne
herte
sayth
he
was
mery
&
gladde
inwarde
/
&
anone
myn
tongue
made
Ioye
outwarde
.
Also
men
praye
with
voyces
in
speche
to
the
more
confusyon
of
the
fende
/
for
he
may
not
knowe
mennes
deuocyon
inwarde
but
by
tokens
outwarde
.
And
the
more
deuocyon
&
loue
that
he
seeth
men
to
haue
to
god
/
the
more
is
it
his
confusyon
&
payne
.
And
therfore
is
he
so
besy
now
a
dayes
to
tempte
men
in
holy
chirche
to
pryde
/
to
couetyse
/
sleu
the
/
glotonye
/
&
lecherye
/
for
to
lette
holy
prayers
in
holy
chirche
/
whiche
is
to
hym
veray
confusyon
&
sorowe
.
And
therfore
sayth
the
ꝓphete
of
him
whan
he
hereth
holy
prayers
&
seeth
men
deuoute
.
Peccator
videbit
et
irascetur
.
dentibus
suis
●●emit
et
tabescet
The
synfull
wretche
the
fende
of
helle
shal
see
mennes
deuocyon
/
&
he
shal
be
ful
wroth
.
He
shall
gnasche
or
gnare
with
his
teeth
&
be
full
euyll
abasshed
.
For
the
desyres
of
the
deuylles
&
theyr
discyples
that
wolde
lette
holy
prayers
shall
perysshe
&
come
to
nought
.
Caplm.
lix.
DIues
.
In
the
begynnynge
of
holy
chirche
&
in
the
tyme
of
the
apostles
was
no
suche
seruyce
&
solempnyte
in
holy
chirche
as
now
is
.
¶
Pauper
.
Than
were
but
fewe
crysten
men
/
&
neyther
they
myght
ne
durste
make
suche
solempnyte
for
tyrauntrye
of
the
hethen
people
.
Theyr
wyll
was
good
/
but
they
myght
not
/
but
as
they
myghten
they
dyde
worshyp
to
god
&
encreased
goddes
seruyce
.
And
therfor
we
rede
in
the
lyfe
of
saynt
Clement
that
by
his
prechynge
and
techynge
within
one
yere
were
made
.lxx.
chirches
in
one
lytylyle
of
Cerlone
/
notwithstandynge
that
ther
were
two
thousande
of
poore
crysten
men
outlawed
&
dampned
to
ful
harde
trauayll
/
&
myght
haue
be
releued
full
well
with
that
y●
tho
chirches
costed
.
Than
holy
chirche
was
in
his
youthe
&
in
his
begynnyng
/
as
saynt
Ierom
sayth
in
ꝓlogo
super
actus
aplorum
Now
holy
chirche
is
growen
/
and
the
fayth
sprongen
&
spredde
&
stabled
in
peas
fro
tyrauntes
.
And
therfore
now
we
muste
worshypp
our
god
with
all
our
myght
&
our
connynge
/
for
we
haue
none
excusacyon
as
they
hadde
.
And
for
to
auoyde
ydlenesse
of
prestes
our
faders
byfore
this
tyme
ordeyned
the
prayers
in
holy
chirche
to
be
sayd
after
a
certayne
fourme
/
after
the
custome
of
dyuerse
contrees
kepe
theyr
hour
after
the
houres
of
the
daye
/
as
matynes
atte
morowe
&
masse
afterwarde
/
and
euensonge
ayenst
euen
so
that
god
shall
be
praysed
of
the
prestes
at
all
tymes
of
the
daye
.
¶
Diues
Me
thynketh
that
it
were
better
to
saye
goddes
seruyce
in
holy
chirche
without
note
than
with
note
&
hackynge
of
the
syllabes
&
wordes
of
our
prayers
&
praysynge
as
as
we
do
For
who
sholde
telle
the
kyng
of
Englonde
a
tale
or
make
his
prayer
to
hym
and
made
so
many
notes
&
hackynges
in
his
tale
/
he
sholde
haue
lytyll
thanke
.
¶
Pauper
.
The
kyng
of
heuen
is
aboue
the
kyng
of
Englonde
/
&
otherwyse
we
muste
worshyp
hym
than
the
kyng
of
Englond
.
For
we
muste
worshyp
hym
with
all
our
myght
/
&
all
our
herte
/
&
all
our
wytte
/
as
hym
that
is
maker
&
lorde
of
all
thynge
/
&
so
may
we
not
worshyp
the
kyng
of
Englonde
.
It
nedeth
now
to
speke
to
the
kyng
of
Englonde
&
to
euery
erthely
man
dystynctly
/
for
they
knowe
not
the
mannes
herte
ne
his
wyll
.
But
god
knoweth
it
longe
er
we
speke
it
with
our
mouth
.
And
therfore
whan
we
synge
in
our
prayers
with
clennesse
of
lyfe
&
deuocyon
of
herte
/
we
please
god
in
as
moche
as
we
worshyh
hym
with
our
power
of
voyce
and
tongue
For
euery
note
so
songe
to
god
in
the
chirche
or
in
other
conuenyent
places
for
deuocyon
in
our self
/
&
to
engendre
deuocyon
in
to
other
is
a
praysynge
to
god
.
And
therfore
Dauyd
sayth
.
Cantate
exultate
et
psallite
.
Synge
ye
&
make
you
mery
outwarde
/
&
synge
ye
to
god
craftely
.
Iubilate
deo
ois
terra
.
seruite
dno
in
leticia
.
Introite
in
conspectu
eius
.
in
exultacōe
.
All
ye
that
dwelle
vpon
the
erthe
/
make
ye
hertely
Ioye
to
god
/
serue
ye
our
lorde
in
gladnesse
.
Entre
ye
in
to
his
syghte
with
Ioye
&
myrthe
.
For
many
causes
my
frendes
songe
&
melodye
was
ordeyned
in
holy
chirche
.
Fyrst
to
the
more
worshyp
of
god
.
Also
to
the
more
excytacion
of
deuocyon
to
the
people
Also
to
put
awaye
heuynesse
&
vnlustynesse
/
as
sayth
saynt
Bernarde
.
For
many
man
hath
more
lykynge
for
to
serue
god
in
gladnesse
than
in
heuynesse
.
And
therfor
goddes
seruyce
sholde
be
sayd
lyuely
/
dystynctly
/
&
deuoutly
with
gladnesse
of
herte
.
For
yf
the
seruyce
be
sayd
or
songe
so
hauenly
&
dedely
&
so
drawen
a
longe
that
it
lothe
both
the
synger
or
sayer
&
the
herer
/
&
bryngeth
folke
in
to
heuynesse
or
dystraccion
/
it
is
euyll
sayd
or
songe
.
For
that
maner
of
syngynge
is
lettynge
of
moche
goodnesse
/
&
cause
of
ydlenesse
&
of
moche
foly
/
for
it
maketh
men
to
withdrawe
theym
from
goddes
house
&
from
goddes
seruyce
/
and
so
wante
grace
.
De
conse.
dist.
v.
Non
mediocrit
.
Also
we
synge
in
holy
chirche
to
confourme
vs
to
sayntes
in
heuen
whiche
prayse
god
and
serue
god
alwaye
with
hyghe
voyce
&
swete
syngynge
/
as
we
fynde
in
the
Apocalyps
&
many
other
places
in
holy
wryte
.
And
therfore
sayth
Dauyd
.
Cantate
dno
canticum
nouum
.
laus
eius
in
ecclia
sanctorum
.
Synge
ye
a
newe
songe
to
our
lorde
/
for
suche
is
his
prysynge
in
holy
chirche
of
all
sayntes
.
And
therfore
songe
in
holy
chirche
is
good
whan
it
is
songe
deuoutely
in
clennes
of
lyfe
/
roundely
not
lettynge
the
deuoute
prayers
of
the
people
/
as
doth
this
curyouse
knackynge
songe
of
the
vycyouse
mynystres
in
the
chirche
/
&
specyally
in
grete
&
riche
chirches
.
For
it
is
ofte
seen
/
that
the
syngers
in
suche
places
&
other
also
ben
ful
proude
glotons
and
lecherous
also
.
And
the
melodye
of
suche
men
is
no
plesaunce
to
god
/
but
it
doth
harme
to
them selfe
and
many
other
.
Caplm.
lx.
DIues
.
Why
ben
ther
now
no
martyrs
as
ther
were
wonte
for
to
be
.
¶
Pauper
.
We
haue
now
a
dayes
all
to
many
martyrs
in
this
londe
.
¶
Diues
.
How
soo
.
¶
Pauper
.
For
the
more
martyrs
the
more
murdre
and
manslaughter
and
the
more
shedynge
of
Innocentes
blode
/
the
more
vengeaunce
shall
falle
therfore
.
¶
Diues
.
Moche
people
is
slayne
now
a
dayes
/
but
yf
they
sholde
be
martyrs
I
can
not
say
.
¶
Pauper
.
All
that
be
slayne
for
the
treuthe
pacyently
in
charyte
ben
martyrs
/
in
as
moche
as
they
wytnessen
the
treuthe
&
stonde
therwith
vnto
theyr
deth
For
martyr
in
latyn
is
a
wytnesse
in
englysshe
.
It
is
no
worshyp
to
ony
londe
or
nacyons
for
to
haue
many
martyrs
of
her
owne
sleynge
/
but
it
is
an
endles
shame
.
And
therfore
the
Iewes
that
slewe
Cryste
and
his
dyscyples
/
&
the
ꝓphetes
&
mad●
martyrs
without
nombre
/
ben
in
despyte
and
repreue
all
about
the
worlde
.
And
therfore
Cryste
sayd
to
them
that
al
the
rightfull
blood
whiche
they
had
shedde
fro
the
begynnynge
of
the
worlde
sholde
falle
vpon
them
/
&
an
harde
vengeaunce
therfore
sholde
come
to
them
.
And
the
Romayns
that
slewe
Peter
and
many
martyrs
in
euery
londe
there
as
they
hadde
lordshyp
/
and
now
they
haue
lost
ther
lordshyp
&
ben
wretches
of
wretches
/
and
bothe
the
cyte
&
the
temple
semeth
acursed
.
And
now
Englysshe
nacyon
hath
made
many
martyrs
.
For
they
spare
neyther
theyr
owne
kyng
ne
theyr
bysshoppes
/
no
dygnyte
/
no
ordre
/
none
astate
ne
degree
/
but
indyfferently
slee
as
them
lyketh
/
&
so
vengeaunce
&
wretchednesse
foloweth
them
/
&
grace
&
worshyp
hath
forsaken
them
/
it
was
neuer
worshyp
to
them
that
they
slewe
saynt
Thomas
theyr
bysshop
&
theyr
fader
/
ne
that
they
wolde
by
comon
clamour
&
comon
assent
haue
slayne
theyr
owne
kyng
.
Martyrdom
is
worshypfull
to
theym
that
in
charyte
suffreth
deth
/
&
to
theym
that
holde
with
them
in
theyr
treuthe
.
But
it
is
shame
&
dyshoneste
to
theym
that
putte
them
to
deth
vnrightfully
.
And
for
asmoche
as
the
multytude
of
shrewes
is
so
grete
/
and
falshede
is
so
myghty
that
the
treuth
is
ouersette
&
borne
downe
/
&
true
folke
so
martred
/
we
sholde
wepe
&
not
be
gladde
for
that
we
haue
soo
many
martyrs
/
and
nyght
&
daye
crye
mercy
to
lett
wretche
.
Yf
hethen
people
or
other
nacyons
had
made
our
martyrs
than
we
myght
reioyse
vs
of
our
martyrs
/
but
in
that
we
haue
slayn
them
our selfe
we
ought
to
be
ashamed
.
Caplm.
lxi.
DIues
.
Sythen
they
be
martyrs
why
doth
god
no
myracle
now
for
them
as
he
dyde
for
martyrs
&
other
sayntes
in
the
begynnynge
of
holy
chirche
.
¶
Pauper
.
Yf
a
lorde
haue
but
a
fewe
seruauntes
that
ben
true
/
he
wyll
prayse
them
&
magnefye
them
&
do
them
worshyp
/
both
to
holde
them
stylle
in
his
seruyce
/
&
also
to
drawe
other
to
his
seruyce
by
ensample
of
them
.
And
the
same
dothe
the
maystre
in
the
scole
to
the
childern
that
lerne
wel
.
And
whan
the
moder
hath
but
one
childe
she
cheryseth
the
more
/
and
kepeth
hym
the
more
godely
&
derely
.
Right
so
Cryst
in
the
begynnyng
of
holy
chirche
had
but
fewe
good
dyscyples
or
true
seruauntes
/
&
therfore
he
worshypped
&
magnefyed
theym
with
grete
myracles
to
comforte
them
in
the
fayth
/
&
for
to
drawe
other
to
the
fayth
.
For
but
god
had
shewed
than
grete
myracles
and
many
/
they
that
were
in
the
fayth
sholde
haue
forsaken
the
fayth
and
fewe
wolde
haue
come
to
the
faythe
.
And
it
fareth
by
holy
chirche
and
by
the
fayth
as
it
dothe
by
a
tree
/
whan
a
tree
is
newely
sette
men
water
it
&
sette
stakes
&
poles
about
to
strength
it
ayenst
the
wyndes
blastes
and
for
stormes
/
it
sholde
ellys
bryse
it
or
breke
it
and
felle
it
a
downe
.
But
whan
it
is
wel
roted
&
comonly
wexen
than
men
cesse
of
waterynge
&
take
awaye
the
stakes
and
the
poles
.
Right
soo
whan
holy
chirche
and
crystendome
was
in
the
begynnynge
Cryste
watred
holy
chirche
with
grete
gyftes
of
grace
&
of
deuocyon
/
and
vndersette
it
with
grete
wondres
&
myracles
whiche
he
shewed
that
tyme
ayenst
the
harde
stormes
of
persecucyon
that
was
that
tyme
ayenst
the
fayth
of
holy
chirche
.
But
now
holy
chirche
is
sprongen
&
spredde
&
the
fayth
is
stabled
in
mennes
herte
/
and
therfore
suche
myracles
cesse
.
And
yf
ony
suche
myracles
falle
in
ony
londe
amonge
ony
crysten
people
/
it
is
a
token
that
some
of
them
be
not
stable
in
the
fayth
/
&
that
god
is
not
well
apayed
with
the
people
.
For
saynt
Poule
sayth
that
tokens
&
myracles
ben
not
gyuen
to
folke
of
right
byleue
/
but
to
folke
of
false
byleue
And
the
more
myracles
that
men
see
/
the
lesse
mede
they
haue
for
theyr
fayth
/
as
saynt
Gregory
sayth
in
his
Omely
.
And
so
multytude
of
martyrs
&
of
myracles
preue
not
by
the
goodnesse
of
the
heople
there
they
ben
done
amonge
/
but
rather
they
shewe
and
preue
the
malyce
of
the
people
whan
god
wolde
destroye
the
kyngedome
of
Israell
and
of
Iuda
for
ydolatrye
&
other
synne
that
nygh
al
the
people
was
fallen
in
/
he
sente
his
famous
prophetes
/
as
Hely
&
Helyzee
Ysaye
.
Ieremye
.
Danyell
.
Ezechyell
&
other
.xij.
prophetes
whiche
taught
the
people
goddes
lawe
/
and
warned
theym
of
myschyef
comynge
but
they
wolde
amende
theym
.
And
they
confermed
theyr
ꝓphecy
with
many
grete
myracles
/
&
yet
the
people
was
worse
than
euer
they
were
byfore
.
Att
the
laste
Cryste
came
to
preche
&
to
teche
them
&
dyde
many
wondres
/
&
heled
all
maner
sekenesses
/
&
sente
his
apostles
also
amonges
theym
/
whiche
dyde
many
wondrefull
myracles
.
And
yet
the
people
was
than
more
worser
than
euer
they
were
aforne
.
In
soo
moche
that
they
slewe
not
oonly
the
prophetes
and
the
apostles
&
Crystus
dyscyples
/
but
they
slewe
Cryste
hymselfe
goddes
sone
of
heuen
&
lorde
of
all
thynge
/
whiche
had
done
them
so
moche
worshyp
&
done
so
many
wondrefull
cures
amonges
theym
.
Caplm.
lxij.
DIues
.
I
trowe
that
yf
men
were
now
as
holy
as
men
were
than
/
they
sholde
do
myracles
now
so
well
as
they
dyde
than
¶
Pauper
.
Though
they
were
as
holy
or
holyer
/
they
sholde
not
do
suche
myracles
/
for
they
be
not
now
so
nedefull
as
they
were
that
tyme
/
ne
it
were
not
prouffytable
to
the
people
as
I
sayd
right
now
.
And
I
hope
that
they
ben
as
holy
that
do
no
myracles
as
many
of
theym
that
done
myracles
.
For
suche
doynge
of
myracles
standeth
not
in
the
holynesse
of
hym
that
dooth
the
myracle
/
but
it
standeth
in
the
callynge
&
in
the
vertue
of
goddes
name
to
the
prouffyte
of
other
/
&
ofte
to
dampnacyon
of
him
that
so
calleth
goddes
name
and
doth
the
myracle
.
As
sayth
the
glose
/
super
illud
Mathei
.
vij
.
Dne
nonne
in
noie
tuo
ꝓphetauimus
.
¶
Diues
.
It
semeth
therby
that
shrewes
and
euyl
wycked
lyuers
may
do
myracles
.
¶
Pauper
.
Cryste
sayth
so
hym selfe
Math
.vij.
For
as
we
rede
there
/
at
the
daye
of
dome
many
that
shall
be
dampned
/
shall
saye
to
Cryste
.
O
lorde
we
prophecyed
in
thy
name
and
casted
out
fendes
and
dyde
many
tokens
&
myracles
in
thy
name
.
But
he
shall
saye
to
them
ayen
.
Goo
thou
hens
fro
me
ye
werkers
of
wyckednesse
.
I
knowe
you
not
for
none
of
myne
.
And
as
saynt
Iohan
Crysostomus
sayth
in
tractatu
.
Nemo
leditur
nisi
a
semet
ipso
.
That
Iudas
the
traytour
hadde
power
of
god
for
to
do
and
dyde
many
grete
myracles
/
&
yet
is
he
dampned
.
Also
doynge
of
myracles
is
no
syker
token
of
goodnesse
neyther
of
the
doer
ne
of
the
people
there
as
that
they
ben
done
/
but
oonly
charyte
and
good
lyuynge
ben
syker
tokens
of
godenesse
.
And
therfore
Cryste
taught
vs
to
knowe
the
good
ꝓphetes
from
the
wycked
/
not
by
her
myracles
ne
by
theyr
prophecy
/
but
by
her
good
dedes
&
charyte
.
Therby
sayth
he
men
shall
knowe
that
ye
be
my
dyscyples
yf
ye
haue
charyte
amonges
you
/
not
by
myracles
ne
by
prophecy
.
For
Iudas
dyde
myracles
/
and
Cayphas
&
Balaam
full
cursed
wretches
prophecyed
full
truly
.
And
saynt
Iohan
baptyste
that
was
so
holy
dyde
neuer
suche
myracles
by
his
lyfe
.
And
therfore
Cryste
badde
that
we
sholde
take
hede
to
mennes
dedes
&
knowe
them
by
theyr
fruyte
.
¶
Diues
.
Ypocrytes
&
heretykes
do
many
full
good
dedes
and
yet
be
they
shrewes
.
¶
Pauper
.
Suche
maner
of
folke
haue
two
maner
of
dedes
.
Done
pryuely
/
and
another
in
aperte
or
openly
.
Theyr
dedes
openly
ben
not
theyrs
/
but
they
ben
clothynges
of
sheep
vnder
whiche
they
hele
them
or
couer
them
as
wulues
to
dysceyue
good
sheep
.
And
therfore
Cryste
byddeth
in
the
gospell
that
we
sholde
beware
of
false
prophetes
/
they
that
come
to
vs
in
clothynge
of
shepe
/
for
they
ben
inwarde
wulues
of
raueyn
.
Yf
theyr
dedes
be
wycked
/
it
is
her
owne
clothyng
wherby
they
may
be
knowen
/
but
theyr
preuy
werkes
&
theyr
preuy
techynge
ben
theyr
owne
fruyte
whiche
comonly
ben
full
wycked
.
And
so
by
that
that
they
do
&
teche
pryuely
men
may
best
knowe
what
they
ben
.
¶
Diues
.
I
may
well
assente
to
thy
speche
/
for
so
many
wondres
as
haue
fallen
in
this
londe
with
in
a
fewe
yeres
/
in
some
mone
&
sterres
/
in
londe
&
water
/
in
the
ayer
/
that
we
rede
in
no
boke
that
euer
fell
so
many
in
so
lytyl
tyme
/
&
as
men
saye
ful
wycked
lyuers
do
many
myracles
&
ꝓphecye
/
&
yet
we
wante
grace
on
euery
syde
/
&
the
harde
vengeaunce
of
god
is
vpon
vs
nyght
&
daye
/
shewyng
that
we
haue
greuously
offended
our
god
.
¶
Pauper
.
As
sayth
the
glose
super
illud
ij
●
.
ad
Thessalo
.ij
●
.
In
signis
et
ꝓdigijs
mendacibus
.
For
as
moche
as
the
people
is
out
of
charyte
and
wyll
not
knowe
the
treuthe
/
but
truste
all
in
lesynges
&
in
falshode
.
Therfore
god
suffreth
false
shrewes
for
to
do
wondres
&
myracles
for
to
dysceyue
the
peple
&
to
holde
them
stylle
in
theyr
errour
.
I
haue
sayd
as
my
thynketh
/
&
saye
thou
forth
what
thou
wylte
.
Caplm.
lxiij.
DIues
.
What
sayste
thou
of
theym
that
wyll
noo
solempnyte
haue
in
theyr
buryeng
/
but
be
put
in
erthe
anone
/
and
that
that
sholde
be
spente
about
the
buryenge
of
theym
/
they
bydde
that
it
sholde
be
gyuen
to
the
poore
folke
as
blynde
and
lame
.
¶
Pauper
.
Comonly
in
suche
preuy
buryenges
ben
full
smalle
doles
and
but
lytyll
almesses
gyuen
.
And
in
solempne
buryenges
ben
grete
doles
and
moche
almesses
gyuen
/
for
moche
poore
people
come
than
for
to
syke
theyr
almesse
.
But
whan
that
it
is
done
so
pryuely
fewe
men
knowe
therof
/
and
full
fewe
poore
people
come
for
to
axe
almesse
/
for
they
knowe
not
whan
ne
where
ne
to
whome
they
sholde
axe
it
.
And
therfore
I
byleue
sykerly
that
some
false
executours
that
wolde
kepe
the
goodes
all
to
them selfe
began
fyrste
this
errour
and
this
folye
.
¶
Diues
.
And
yet
men
holde
it
a
grete
perfeccyon
now
a
dayes
.
¶
Pauper
.
Though
men
burye
theyr
frendes
pryuely
or
openly
/
it
is
noo
harme
to
the
deed
neyther
to
lyuynge
.
But
yf
the
worshyppe
of
god
be
withdrawen
/
and
the
almesses
of
the
poore
nedy
folke
/
and
the
holy
prayers
and
the
suffragyes
of
holy
chirche
/
the
whiche
ben
ordeyned
for
to
be
prayed
and
done
for
the
deed
folke
and
the
quycke
that
haue
grete
nede
therof
.
But
it
is
a
grete
folye
and
also
a
grete
synne
for
to
forsake
solempne
buryenges
/
that
ben
done
pryncypally
for
the
worshyp
of
god
and
for
the
prouffyte
of
the
dede
folke
/
spendynge
theyr
goodes
to
nedefull
releuynge
of
holy
chirche
/
and
for
the
prouffyte
of
the
poore
nedy
people
that
ben
of
noo
power
for
to
helpe
theym selfe
/
for
that
is
a
custome
of
false
executours
that
wolden
make
them selfe
riche
with
the
deed
folkes
goodes
/
and
dele
it
not
to
the
poore
folke
after
the
deed
folkes
wyll
as
now
all
false
executours
vse
by
custome
.
And
so
they
that
forsake
worshypfull
buryenges
as
I
haue
reherced
byfore
/
they
lette
the
praysyng
/
the
worshyp
/
and
the
sacrefyce
and
offerynges
that
sholde
be
done
to
god
.
They
doo
also
grete
despyte
to
holy
chirche
/
in
so
moche
that
they
forsaken
the
prayers
and
the
suffragyes
of
the
holy
mynystres
of
holy
chirche
.
Also
they
offende
gretely
ayenst
all
the
soules
that
ben
in
purgatory
that
sholde
be
releued
by
masses
syngynge
by
the
prayers
and
suffragyes
of
holy
chirche
/
whiche
ben
ordeyned
in
the
buryenge
of
deed
folke
for
the
helpe
of
all
crysten
soules
.
And
they
please
the
fende
the
whiche
is
full
besy
nyght
and
daye
for
to
lette
goddes
offyce
/
goddes
worshyppe
and
holy
prayers
.
Also
they
offende
gretly
ayenst
man
kynde
/
&
ayenst
god
that
toke
mankynde
of
a
woman
/
in
as
moche
as
they
put
theyr
bodyes
in
suche
dspyte
and
pryue
or
take
it
of
the
due
worshyppe
.
For
the
bodye
of
a
good
man
or
of
a
good
woman
that
is
knytte
to
that
precyous
soule
that
Cryste
bought
so
dere
with
his
precyous
blood
/
with
whiche
soule
it
shal
aryse
ayen
at
the
daye
of
dome
/
and
shall
lyue
in
blysse
without
ende
bryghter
than
the
sonne
/
it
is
of
a
full
grete
dygnyte
/
all
yf
it
be
here
in
grete
myschyef
for
a
tyme
for
Adams
synne
.
Mannes
bodye
is
of
full
grere
dygnyte
in
that
/
that
god
toke
our
bodye
of
a
woman
allone
/
and
bycame
man
without
parte
of
man
/
and
bodely
in
our
kynde
reygneth
god
and
man
aboue
all
creatures
.
And
therfore
by
waye
of
kynde
and
for
worshyp
of
god
that
toke
our
kynde
/
it
ought
for
to
be
worshypped
/
namely
in
his
deth
/
for
than
is
ther
no
drede
of
pryde
.
And
therfore
sayth
the
wyse
man
Eccle.
vij.
Mortuo
non
prohibeas
graciam
.
Withdrawe
not
thy
grace
and
thy
mercy
from
the
deed
.
That
is
to
saye
/
withdrawe
not
ne
lette
not
the
due
seruyce
and
worshypfull
Ceremonyes
that
longen
to
the
bodyes
/
ne
the
suffrages
and
prayers
that
longen
to
the
soules
/
as
the
glose
sayth
.
And
in
an
other
place
he
sayth
thus
.
Sone
wepe
thou
for
the
deed
man
with
bytter
teres
and
grete
sorowe
/
and
after
his
astate
as
right
is
hele
his
bodye
/
despyse
not
his
buryenge
/
make
mornynge
one
daye
or
two
after
his
deseruynge
Ecclesiasti
.
xxxviij
.
For
by
the
lawe
of
kynde
/
by
the
lawe
wryten
/
by
the
lawe
of
grace
/
and
euery
tyme
worshypfull
sepulture
after
mennes
power
hath
be
due
dette
to
mannes
bodye
and
womannes
.
In
the
lawe
of
kynde
haue
we
example
of
Abraham
Ysaac
and
Iacob
/
and
her
wyues
/
whiche
hadde
full
costely
buryenges
.
As
we
rede
in
holy
wryte
Gen.
lvi
.
And
in
the
lawe
wryten
haue
we
example
of
Samuell
.
Dauyd
.
Salomon
.
Iosaphat
.
Ezechye
.
Iosye
.
Tobye
/
and
of
the
Machabeys
/
whose
buryenges
were
costly
&
worshypfully
.
In
the
lawe
of
grace
/
that
is
in
the
newe
lawe
haue
we
example
of
our
lorde
Ihesu
Cryste
/
whiche
not
withstandynge
how
well
he
suffred
spytefull
deth
for
mankynde
/
yet
he
wolde
haue
and
hadde
worshypful
and
costely
sepulture
and
buryenge
.
As
we
fynde
in
the
gospell
.
Iohannes
.xix.
Wherby
as
the
glose
sayth
/
there
he
gaue
men
example
to
kepe
worshypfull
buryenge
after
the
custome
of
the
contree
.
And
therfore
he
commended
Marye
magdaleyn
/
that
she
came
byfore
his
dethe
to
anoynte
his
bodye
so
precyously
and
so
costely
in
to
the
sepulture
.
And
many
sayntes
were
buryed
worshypfully
by
the
doynges
of
angellys
/
as
saynt
Clement
saynt
Katheryne
/
saynt
Agathe
/
and
many
other
.
And
saynt
Poule
the
fyrste
hermyte
was
buryed
worshypfully
and
wonderly
by
werkynge
of
lyons
and
of
wylde
bestes
/
in
tokenynge
that
mannes
bodye
&
womannes
ought
to
haue
worshypful
sepulture
/
for
sythen
angellys
and
wylde
bestes
dyde
suche
worshypp
to
mannes
bodye
after
his
deth
.
Moche
more
mankynde
sholde
worshyppe
mannes
bodye
after
his
deth
/
and
doo
worshyp
to
his
owne
kynde
.
And
so
men
sholde
releue
poore
folke
in
theyr
myschyef
/
and
specyally
in
theyr
deynge
by
almes
gyuynge
.
But
they
sholde
not
for
that
doo
ony
wronge
by
theyr
lyuyng
to
theyr
euen
crysten
for
to
make
them
riche
for
to
do
moche
almesse
at
theyr
endynge
.
For
as
the
lawe
sayth
/
ther
sholde
no
man
be
made
riche
with
wronge
&
harme
of
an
other
.
Locupletari
non
debes
aliqis
cum
alterius
iniuria
vel
iactura
.
Extra
de
regulis
iuris
li.
vi.
Caplm.
lxiiij.
DIues
.
What
sayste
thou
of
theym
that
holde
markettes
and
feyres
in
holy
chirche
&
in
sanctuarye
.
¶
Pauper
.
Bothe
the
byer
and
the
seller
and
the
men
of
holy
chirche
that
mayntene
them
or
suffre
them
whan
that
they
myght
lette
it
ben
accursed
.
For
we
fynde
not
that
euer
Cryste
punysshed
soo
harde
ony
synne
whyles
that
he
wente
here
in
erthe
/
as
he
dyde
byeng
and
sellynge
in
goddes
house
as
we
fynde
Io
.xi.
On
a
tyme
he
came
in
to
the
temple
of
Iherusalem
/
and
there
he
founde
men
byeng
&
sellynge
oxen
and
sheep
&
douues
to
be
offred
in
the
temple
/
and
chaungers
of
moneye
also
to
be
offred
in
the
temple
.
He
was
hyghely
offended
/
and
made
a
scourge
&
bette
them
out
of
the
temple
/
and
sayd
to
theym
in
this
wyse
.
Myne
house
sholde
be
an
house
of
prayers
/
and
ye
haue
made
it
a
denne
of
theues
.
Bere
ye
out
sayd
he
this
marchaundyse
.
Lede
hens
these
bestes
and
make
ye
not
my
fads
house
an
house
of
marchaundyse
and
a
denne
of
theues
.
And
as
saynt
Mathew
telleth
&
other
gospellers
/
he
drewe
downe
her
bothes
/
and
ouertourned
theyr
stalles
and
theyr
setes
and
shedde
theyr
moneye
.
And
as
saynt
Marke
sayth
/
he
wolde
not
suffre
no
vessell
that
was
not
longynge
to
the
temple
for
to
be
borne
through
the
temple
.
And
sythen
Cryste
wolde
not
suffre
thynges
to
be
solde
in
the
temple
/
that
was
only
for
the
worshyp
of
god
&
helpe
of
the
temple
.
Moche
more
he
wyll
not
suffre
thynges
to
be
solde
in
the
temple
that
longeth
not
to
the
temple
/
but
oonly
to
seculers
.
¶
Diues
.
Sythen
god
was
so
offended
for
that
men
solde
therin
that
that
was
nedefull
to
the
temple
/
and
for
easement
of
them
that
came
fro
ferre
contrees
/
what
sholde
he
haue
done
yf
he
had
founde
them
byeng
&
sellynge
thynges
of
seculers
.
Or
yf
he
had
founde
theym
in
bacbytynge
&
glotony
/
dronkenshyp
/
lecherye
/
in
songe
&
speche
of
rybaudrye
/
as
men
vse
now
a
dayes
in
holy
chirche
.
¶
Pauper
.
Saynt
Austyn
sayth
/
that
as
he
troweth
he
sholde
haue
caste
them
to
the
pytte
of
helle
.
¶
Diues
.
How
myght
Cryste
that
was
so
poore
a
man
haue
caste
out
suche
a
multytude
of
people
It
is
a
wondre
that
they
withstoden
hym
not
.
¶
Pauper
.
For
as
the
glose
sayth
/
ther
came
suche
a
lyght
out
of
his
face
by
waye
of
his
godhode
as
longe
as
he
wolde
that
they
were
all
aferde
of
the
syght
of
his
face
&
fledde
awaye
.
And
for
the
same
cause
in
tyme
of
his
passyon
whan
they
came
for
to
take
hym
/
he
sayd
I
am
he
that
ye
seke
/
twyes
they
wente
bacwarde
/
&
for
drede
felle
downe
to
the
grounde
.
¶
Diues
.
Why
sayd
he
that
they
made
his
house
a
denne
of
theues
.
¶
Pauper
.
For
who
so
is
about
for
to
begyle
ony
man
or
woman
of
his
good
/
he
is
a
theef
.
And
in
byeng
and
sellynge
eyther
of
them
is
about
for
to
begyle
other
/
&
in
that
they
ben
theues
.
And
for
that
they
do
it
in
goddes
house
&
ther
caste
in
theyr
herte
how
pryuely
and
how
slyghely
they
may
begyle
her
euen
crysten
/
therfore
they
make
goddes
house
a
denne
of
theues
.
And
comonly
in
suche
feyres
&
markettes
where
so
euer
it
be
holden
/
there
ben
many
theues
mychers
and
cutte
purces
.
¶
Diues
.
And
I
drede
me
that
ful
often
by
suche
feyres
goddes
house
is
made
a
tauerne
of
glotones
/
&
a
bordell
of
lechours
.
For
the
marchauntes
and
chapmen
kepe
there
with
theym
theyr
wyues
&
lēmannes
both
nyght
&
daye
.
¶
Pauper
.
And
yf
ony
man
comyne
there
flesshely
with
his
wyfe
or
his
lēmen
/
the
chirche
&
the
chirche
yerde
also
ben
pollute
.
And
yf
it
myght
be
preued
/
ther
sholde
noo
preeste
synge
ne
saye
noo
masse
therin
/
ne
bodye
be
buryed
tyll
it
were
recounseylled
ayen
by
the
bysshop
.
De
con.
di
.i.
Si
motum
.
et
c
●
.
significasti
.
Et
Io.
in
summa
sua
li.
iiij
.
ti
●
.
CC.xliij
.
Vtrum
liceat
.
Et
durandus
in
sn̄ia
sua
li.ij.
ꝑ
.i.
di
.viij.
q̄.
¶
Diues
.
And
what
yf
the
prelates
&
the
curates
of
the
place
take
moneye
of
the
chapmen
for
the
place
that
they
stonde
in
by
couenaunt
made
byfore
/
is
it
ony
symonye
soo
to
selle
the
londe
of
the
sentuary
.
¶
Pauper
.
It
is
sy●onye
full
grete
for
to
selle
ony
grounde
in
the
sentuarye
for
buryenge
/
as
the
lawe
sheweth
well
.xiij.
q̄.
q̄sta
.
et
c
●
.
seq̄nti
.
Moche
more
to
selle
it
or
to
lette
it
to
hyre
for
marchaundyse
.
And
therfore
suche
marchaundyse
in
holy
chirche
is
forboden
/
not
oonly
by
the
gospell
/
but
also
by
the
comon
lawe
.
xvi
.
q̄.vij
.
Et
hec
diximus
.
For
men
of
holy
chirche
by
suche
symonye
and
takynge
of
thynges
that
they
haue
noo
right
to
/
they
ben
bycome
stronge
theues
/
&
make
the
chapmen
theues
in
that
/
that
they
doo
them
occupye
the
place
in
sentuarye
ayenst
goddes
wyll
lorde
of
the
place
.
And
so
they
make
goddes
house
a
dwellynge
and
a
denne
of
theues
.
¶
Diues
.
Sythen
men
of
holy
chirche
do
so
moche
despyte
to
god
and
holy
chirche
/
though
they
be
in
despyte
them selfe
/
it
is
no
wonder
.
¶
Pauper
.
That
is
soth
.
For
god
sayth
in
holy
wryte
.
Pri
●
.
regum
.
ij
.
Who
so
worshyppeth
me
sayth
he
.
I
shal
make
hym
worshyfull
/
and
they
that
despyse
me
/
shall
be
in
despyte
.
¶
Diues
.
I
thanke
the
with
alle
myn
herte
/
for
that
thought
me
some
tyme
noo
synne
/
now
I
knowe
well
that
it
is
a
full
greuous
dedely
synne
.
For
the
synnes
and
the
errours
that
we
haue
now
spoken
of
/
ben
openly
ayenst
the
worshyppe
of
the
hyghe
mageste
of
god
/
and
ayenst
the
fyrste
commaundement
that
moost
ought
to
be
charged
.
And
thy
reasons
ben
soo
grete
and
thy
speche
so
open
/
that
Ignoraunce
myght
not
excuse
me
ne
ony
thyng
ellys
that
can
reason
.
And
yet
the
people
by
euyll
custome
and
Ignoraunce
of
men
of
holy
chirche
&
of
them selfe
also
by
couetyse
&
pryde
of
the
clergye
is
so
blent
that
they
thynke
theym
no
synnes
.
And
soo
we
goo
in
synne
all
blente
with
folye
&
wante
grace
.
¶
Pauper
.
Wycked
custome
engendred
synne
and
not
excuseth
synne
.
And
therfore
the
lawe
sayth
that
euery
wycked
custome
it
sholde
be
done
awaye
.
¶
Here
endeth
the
fyrste
commaundement
.
And
begynneth
the
seconde
commaundement
.
Caplm
primum
.
DIues
.
I
praye
the
enfourme
me
now
in
the
seconde
commaundemente
.
¶
Pauper
.
What
doubte
haste
thou
there
in
.
¶
Diues
.
In
the
seconde
commaundement
god
byddeth
that
we
sholde
not
take
his
name
in
vayne
/
for
who
so
doth
shall
be
gylty
&
shall
not
passe
vnpunysshed
.
¶
Pauper
.
In
thre
maners
goddes
name
is
taken
in
vayne
.
That
is
by
myslyuynge
/
by
myspeche
/
&
by
myshe
rynge
.
Fyrste
by
myslyuynge
/
for
whan
man
or
woman
is
crystened
/
there
he
forsaketh
the
fende
&
all
his
werkes
/
and
his
lordshypp
/
whan
his
godfader
and
his
godmoder
answeren
for
hym
sayeng
.
Abrenuncio
.
That
is
to
saye
.
I
forsake
.
And
there
he
knytteth
hym
to
Cryste
/
&
maketh
couenaunt
with
hym
for
to
be
his
true
seruaunt
without
ende
.
And
there
he
taketh
the
name
of
Cryste
vpon
hym
and
be
cometh
crysten
.
For
all
crysten
poeple
is
named
after
Cryste
/
and
he
is
our
pryncypall
godfader
.
For
crysten
cometh
of
Cryste
/
and
so
all
crysten
people
bere
the
name
of
Cryste
vpon
them
And
so
in
as
moche
as
we
ben
called
crysten
and
goddes
people
/
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
derelinquas
nos
dne
deus
noster
.
Ieremye
xiiij
.
Lorde
sayth
he
thou
arte
amonges
vs
as
a
lorde
amonges
his
seruauntes
/
and
thyn
holy
name
is
called
vpon
vs
/
lorde
our
god
forsake
vs
not
.
But
yf
it
be
so
/
that
we
lyue
not
after
our
name
that
we
haue
taken
of
Cryste
/
ne
lyue
not
as
crysten
menne
as
goddes
seruauntes
/
but
forsake
hym
and
torne
ayen
to
the
fende
and
lyue
not
as
crysten
folke
/
but
as
Iewes
/
sarasyns
/
or
paynyms
/
or
ellys
worse
/
than
take
we
goddes
name
in
vayne
/
for
our
name
and
our
lyfe
accordeth
not
.
And
as
sayth
saynt
Poule
/
wycked
crysten
people
with
theyr
wycked
dedes
and
theyr
wycked
lyuynge
forsaken
god
.
And
therfore
all
wycked
lyuers
/
and
namely
ypocrytes
that
beren
the
name
of
holynesse
and
of
Crystus
seruauntes
/
and
with
that
they
ben
the
fendes
seruauntes
/
they
take
goddes
name
in
vayne
/
&
do
grete
despite
to
goddes
name
.
And
therfor
Cryste
sayth
to
suche
wycked
crysten
people
.
Per
vos
tota
die
nomen
meum
blasphemat
in
gentibus
Ysaye
.
lij
Et
ad
Ro
.ij.
My
name
is
despysed
by
you
euery
daye
amonge
other
nacyons
or
hethen
men
For
by
the
wycked
lyuynge
of
crysten
people
the
name
of
Cryste
is
ashamed
.
And
therfore
we
saye
in
our
prayer
.
Sanctificet
nomen
tuum
.
Halowed
&
worshypped
be
thy
name
.
That
is
to
saye
/
graunte
vs
grace
no
thynge
to
do
/
ne
wyll
/
ne
to
speke
that
/
wherby
thy
name
sholde
be
vnworshyped
or
ashamed
in
vs
.
Caplm.
ij.
ALso
goddes
name
is
taken
in
vayne
by
moche
speche
/
and
that
in
many
wyse
.
Fyrste
by
namynge
of
goddes
name
in
vayne
/
in
tales
tellynge
/
in
Iapery
/
in
scorne
for
in
suche
vanyte
goddes
name
sholde
not
be
named
.
¶
Diues
.
Telle
some
ensample
.
¶
Pauper
.
As
yf
one
sayd
to
the
in
scorne
whan
he
is
wroth
with
the
/
god
make
the
a
good
man
.
And
some
saye
of
an
other
in
scorne
/
that
god
hath
forsaken
him
/
&
Iapers
&
dyce
players
comonly
name
goddes
name
in
vayne
in
this
maner
/
though
they
swere
none
othe
.
And
all
suche
take
goddes
name
in
ydlenesse
/
that
teche
ony
errours
or
heresyes
ayenste
the
fayth
and
ayenst
god
/
or
preche
or
teche
the
treuthe
oonly
for
couetyse
/
or
for
enuye
/
or
for
vayne
glorye
/
and
not
for
helthe
of
mannes
soule
/
ne
for
worshyp
of
god
.
And
therfore
the
prophete
sayth
thus
.
Peccatori
autem
dixit
deus
.
quare
tu
enarras
iusticias
meas
.
et
assumis
testamentum
meum
peros
tuum
.
God
sayth
to
the
synfull
man
/
why
tellest
thou
my
rightfulnesses
/
and
takeste
my
testament
and
my
lawe
by
thy
mouth
/
&
so
ofte
nameste
my
name
.
For
all
tho
that
teche
well
&
speke
well
and
wyl
not
do
therafter
/
they
take
goddes
name
in
vayne
.
Also
goddes
name
is
taken
in
vayne
by
cursynge
and
swerynge
/
as
whan
men
or
wymen
in
wrath
or
elles
in
nyce
myrthe
saye
to
an
other
/
god
gyue
the
myschaunce
/
god
gyue
the
euyll
grace
/
euyl
deth
.
Also
it
is
taken
in
vayne
oftymes
by
vowes
makyng
and
that
in
dyuerse
maner
.
Fyrste
yf
man
make
ony
vowes
to
ony
creature
.
For
vowes
makynge
is
a
dyuyne
worshyp
that
ought
to
be
done
only
to
god
and
to
no
creature
.
And
therfore
the
prophete
sayth
.
Vouete
et
reddite
dno
deo
vestro
.
Make
ye
your
vowes
to
our
lorde
god
/
&
yeldeth
them
to
hym
.
Also
it
is
taken
in
vayne
whan
that
the
people
kepe
not
theyr
vowes
that
ben
lefull
/
but
breke
them
retchelesly
or
wylfully
/
or
by
freylte
without
nede
and
without
auctoryte
of
theyr
soueraynes
/
whiche
haue
power
for
to
dyspense
them
or
to
chaunge
theyr
vowes
.
Also
yf
men
make
vowes
vnlefull
ayenst
charyte
/
and
to
doo
ony
thynge
ayenst
goddes
lawe
.
As
yf
thou
madest
a
vowe
for
to
slee
thyn
euen
crysten
/
or
that
thou
sholdeste
neuer
do
good
to
poore
men
/
for
perauenture
some
poore
man
hath
aggreued
the.
Also
whan
men
make
vowes
vnwysely
lyghtly
without
auysement
and
by
comon
custome
of
speche
.
Caplm.
iij.
DIues
.
And
suche
vowes
ben
made
now
a
dayes
full
many
.
For
with
moche
folke
be
they
ones
spoken
/
they
ben
no
more
thought
on
/
for
they
ben
so
comon
in
theyr
mouth
.
¶
Pauper
.
Therfore
they
synne
full
greuously
/
so
takynge
goddes
name
in
vayne
.
For
ther
sholde
no
vowe
be
made
but
for
a
thynge
of
charyte
and
with
a
good
auysemente
.
We
fynde
in
holy
wryte
Iuducum
vndecimo
.
That
ther
was
a
leder
&
a
Iuge
of
goddes
people
/
whose
name
was
Iept
.
And
whan
he
sholde
go
for
to
fyght
ayenst
goddes
enemyes
the
people
of
Amon
/
he
made
his
vowe
to
god
that
yf
he
gaue
to
hym
the
vyctory
of
his
enemyes
/
whan
he
cam
home
ayen
what
lyuyng
thynge
he
mette
fyrste
of
his
housholde
in
his
comynge
home
/
he
sholde
slee
it
&
offre
it
vp
to
god
in
sacrefyce
.
After
this
as
god
wolde
he
had
the
vyctory
and
came
home
with
grete
worshyp
/
whan
his
doughter
herde
these
tydynges
she
was
full
gladde
and
toke
her
tymber
in
her
honde
&
came
in
gre●e
haste
fyrste
of
all
the
housholde
daunsynge
playnge
&
syngynge
ayenst
her
fader
for
to
welcome
him
home
.
Whan
Iept
sawe
his
doughter
so
comynge
ayenst
hym
/
he
bethought
hym
of
his
auowe
that
he
had
made
&
bycame
full
heuy
/
for
he
had
no
childern
but
her
/
&
he
loued
her
full
well
.
Alas
doughter
alas
sayd
he
/
what
haste
thou
done
/
why
comest
thou
so
soone
ayenst
me
.
I
haue
opened
my
mouth
to
god
and
haue
made
a
vowe
ayenst
the
/
for
I
muste
by
my
auowe
slee
the
and
offre
the
vp
in
to
sacrefyce
to
god
.
But
the
woman
his
doughter
yet
clene
mayden
was
so
gladde
of
goddes
worshyp
&
of
her
faders
worshyp
/
&
that
goddes
enemyes
were
so
slayne
/
that
she
made
lytyll
sorowe
or
none
for
her
deth
&
sayd
to
her
fader
Iept
Sythen
thou
haste
made
suche
a
vowe
,
&
god
hath
sente
the
vyctorye
of
his
enmyes
/
fulfylle
thy
vowe
/
for
I
take
the
deth
gladdly
.
But
I
praye
the
of
one
boone
er
I
deye
.
Lete
me
go
with
other
maydens
my
playferes
&
morne
and
bewayle
my
maydenhode
amonges
the
hylles
and
the
mountaynes
two
monethes
.
For
it
was
that
tyme
repreef
to
a
woman
to
deye
without
yssue
of
her
bodye
.
And
Iept
graunted
her
bone
.
After
two
monethes
/
she
came
ayen
to
her
fader
Iept
/
&
mekely
suffred
the
deth
for
goddes
sake
&
for
the
loue
of
her
fader
.
And
thus
my
frendes
byle●e
that
that
womans
deth
whiche
was
a
clene
mayden
betokeneth
Crystes
passyon
.
For
right
as
she
toke
the
deth
wylfully
for
saluacyon
of
goddes
folke
/
and
destruccyon
of
goddes
enemyes
.
So
Cryste
a
clene
mayden
that
neuer
was
defouled
with
synne
/
and
neuer
dyde
amys
/
he
suffred
wylfully
bytter
deth
for
saluacyon
of
all
mankynde
&
destruccyon
of
the
fendes
power
.
¶
Diues
.
Was
not
his
vowe
lefull
.
¶
Pauper
.
It
was
not
lefull
.
For
by
his
vowe
yf
he
had
fyrste
mette
with
a
catte
or
an
hounde
comynge
ayenst
hym
/
he
sholde
haue
made
sacrefyce
to
god
therof
/
whiche
sacrefyce
sholde
haue
ben
abhomynacyon
to
god
/
for
neyther
was
able
to
be
offred
in
sacrefyce
.
And
for
as
moche
as
he
made
his
vowe
so
vnwysely
/
god
suffred
him
to
falle
in
to
that
myschyef
to
slee
an
Innocent
his
owne
doughter
ayenst
goddes
lawe
.
For
god
sayth
Innocentem
et
iustum
non
occides
.
Thou
shalt
not
slee
the
Innocent
ne
the
right
full
man
ne
woman
.
And
so
by
his
vowe
so
folysly
made
he
dyde
ful
grete
dedely
synne
/
and
forfeted
full
hyghely
ayenst
goddes
lawe
.
And
therfore
sayth
the
maystre
of
the
storyes
and
Iosephus
also
that
he
was
a
foole
in
his
vowe
makynge
and
wycked
&
ouer
cruelly
done
in
the
fulfyllynge
.
And
therfore
sayth
the
grete
clerke
Ysydorus
in
Synonimis
li.ij.
et
.xxij.
q̄.
In
malis
ꝓmissis
rescinde
fidem
.
in
turpi
voto
muta
decretum
.
quod
incaute
nouisti
ne
facias
.
impia
est
promissio
que
scelere
adimpletur
.
In
wycked
byhestes
cutte
awaye
the
fayth
/
that
is
to
saye
/
fulfyll
no
wycked
byhestes
/
kepe
no
fayth
for
to
do
amys
.
For
in
shrewed
byhestes
it
is
better
to
be
holden
false
than
true
/
for
who
so
fulfylleth
them
is
false
to
god
In
the
vowe
sayth
he
that
is
foule
&
vnleful
chaunge
thy
dome
/
&
that
that
thou
haste
not
wysely
auowed
doo
it
not
.
For
it
is
a
wycked
byheste
that
is
fulfylled
and
done
with
synne
.
Caplm.
iiij.
DIues
.
I
assente
/
saye
forth
I
praye
the.
¶
Pauper
.
Also
goddes
name
is
taken
in
vayne
by
blasphemye
and
spytefull
speche
of
god
/
as
whan
that
men
grutche
ayenst
goddes
domes
in
sekenesse
trybulacyons
and
dysease
/
and
saye
that
god
is
vnrightfull
and
cruell
or
grutched
ayenst
his
mercy
whan
they
may
not
haue
vengeaunce
of
theyr
aduersaryes
as
they
wolde
haue
it
/
and
saye
that
god
is
to
pacyent
&
to
mercyable
.
And
they
also
that
fallen
in
wanhope
/
sayen
that
god
wyll
not
forgyue
theym
theyr
synne
.
And
they
also
that
presume
to
moche
of
goddes
mercy
&
wyll
not
amende
theym
for
they
saye
that
god
wyll
forgyue
it
theym
at
the
fyrste
worde
.
Also
some
saye
that
god
slepeth
whan
he
helpeth
theym
not
as
they
wolde
haue
it
All
they
that
speke
thus
or
saye
ony
other
thynge
of
god
&
that
is
ayenst
his
worshyp
&
his
godhode
/
they
take
goddes
name
in
vayne
by
blasphemy
Also
goddes
name
is
taken
amys
&
in
vayne
by
euyll
speche
of
othes
swetynge
.
For
who
so
wyll
lyghtly
swere
for
a
thynge
of
nought
or
of
no
charge
/
or
customably
or
falsely
/
and
wote
well
that
he
swereth
false
/
or
dyspyteously
/
or
dysceyuable
/
or
swereth
by
ony
creatures
/
or
vseth
ony
nyce
othes
/
or
vnlefull
othes
/
all
these
take
goddes
name
in
vayne
.
For
there
ought
noo
man
ne
woman
to
swere
but
for
a
treuthe
of
charge
/
and
whan
it
nedeth
for
to
swere
to
wytnesse
of
treuthe
.
And
whan
a
man
shall
swere
he
shall
swere
by
his
god
&
by
noo
creature
.
¶
Diues
.
Moche
folke
is
so
brought
in
custome
of
swerynge
/
that
vnnethe
they
can
speke
thre
wordes
togydre
but
they
swere
by
god
or
by
some
creature
/
or
some
grete
or
nyce
othe
.
¶
Pauper
.
As
I
sayd
by
fore
wycked
custome
excuseth
not
synne
but
it
accuseth
and
aggregeth
synne
.
And
therfore
it
is
to
drede
that
they
that
swere
so
customably
&
soo
lyghtly
that
they
synne
dedely
yf
they
swere
soth
or
false
.
And
therfore
Salomon
sayth
.
Iuracioni
ne
assuescas
os
tuum
.
&
●
.
Eccle.
xxiij
.
Lete
not
thy
mouthe
sayth
he
be
vseth
to
swerynge
/
for
many
harde
happes
&
fallynges
ben
in
suche
swerynge
.
And
name
not
to
ofte
sayth
he
goddes
name
with
thy
mouth
in
swerynge
/
ne
be
not
vsaunt
in
swerynge
to
medle
the
with
sayntes
names
/
for
yf
thou
do
thou
shalte
not
be
clere
of
fole
swerynge
/
ne
clere
of
synne
.
For
what
man
sayth
he
that
swereth
moche
/
he
shal
be
fulfylled
with
synne
&
shrewednesse
/
&
trybulacyon
&
dysease
shal
not
passe
fro
hym
and
his
housholde
For
god
sayth
that
who
so
taketh
his
name
in
vayne
/
he
shall
not
passe
vnpunysshed
.
Suche
swerynge
and
despysynge
of
goddes
name
is
so
horryble
a
synne
in
goddes
syght
/
that
as
Salomon
sayth
in
the
same
boke
the
xxvij
.
ca.
Whan
that
men
herde
suche
swerynge
/
the
here
of
theyr
hedes
sholde
aryse
for
drede
/
&
they
sholde
stoppe
theyr
eres
&
not
here
suche
yrreuerence
and
despyte
of
goddes
name
.
Loquela
multum
iurans
horriplicacionē
capiti
statuit
.
et
irreuerencia
illius
obturacio
aurium
.
Caplm.
v.
DIues
.
Folke
now
a
dayes
in
thre
maners
excuse
them
of
swerynge
.
Some
saye
that
they
swere
so
ofte
for
the
loue
that
they
haue
to
god
for
to
haue
hym
often
in
mynde
.
Some
saye
why
may
not
I
swere
for
I
swere
soth
.
Some
saye
but
I
swere
ther
wyll
no
man
byleue
me
.
¶
Pauper
.
These
ben
no
excusacōns
but
greuous
accusacōns
&
grutchynges
of
synne
.
For
as
for
the
fyrste
poynte
it
is
false
/
for
suche
false
swerers
loue
not
theyr
god
/
for
they
kepe
not
his
commaundement
/
and
they
haue
hym
full
lytyll
in
mynde
/
and
swere
many
horryble
othes
in
vanyte
and
shrewednesse
bycause
of
mysuse
whan
they
thynke
not
on
god
/
and
therfore
that
excusacyon
is
but
an
open
scorne
&
a
grete
blasphemynge
to
god
.
For
yf
thy
seruaunt
hadde
done
a
thynge
that
thou
haddest
hym
forboden
/
the
ofter
that
he
dyde
it
the
worse
thou
woldeste
be
payed
.
And
yf
he
scorned
the
&
sayd
that
he
dyde
it
for
thy
loue
for
to
haue
that
in
mynde
/
thou
woldest
holde
it
a
full
grete
scorne
&
ben
moche
more
an
angred
with
hym
/
namely
yf
thou
ware
his
lyege
lorde
&
his
kyng
.
Moche
more
than
god
that
is
lorde
&
kyng
of
all
thynges
is
an
angred
with
them
that
so
swere
ayenste
his
commaundement
/
&
excuse
them
so
scornfully
saynge
that
they
do
it
to
haue
god
in
mynde
.
And
therfore
it
is
for
to
drede
that
they
shal
be
put
out
of
mynde
amonge
goddes
chosen
people
/
for
Cryste
complayneth
hym
of
suche
folke
to
his
fader
in
heuen
/
&
sayth
thus
Qm̄
quem
tu
ꝑcussisti
ꝑsecuti
sunt
.
et
super
dolorem
vulner●
meorum
addiderunt
.
Fader
in
heuen
sayth
he
for
asmoche
as
these
wycked
swerers
haue
pursued
&
smyten
hym
with
theyr
wycked
tongues
that
thou
sendeste
to
suffre
deth
for
saluacyon
of
mankynde
/
and
put
newe
sorowe
aboue
the
sorowe
&
the
bytter
paynes
of
my
woundes
that
I
suffred
for
her
synne
and
theyr
sake
/
therfore
fader
putte
to
them
synne
to
synne
/
that
is
to
saye
/
lette
theym
falle
fro
synne
to
synne
/
and
lette
them
not
entre
in
to
thy
rightwysnesse
for
to
be
saued
.
Put
theym
out
of
the
boke
of
lyfe
from
amonge
theym
that
shall
be
in
blysse
without
ende
.
Lette
theym
not
be
wryten
with
the
rightwysse
folke
that
shall
be
saued
.
These
ben
Crystus
wordes
complanynge
hym
to
the
fader
in
heuen
of
suche
foule
swerers
.
p̄o
.lxviij.
¶
Diues
.
It
semeth
herby
that
suche
sweryng
is
fulgrete
horryble
synne
&
full
peryllous
.
But
what
sayst
thou
of
the
seconde
excusacyon
.
¶
Pauper
.
We
ben
bounde
neuer
to
lye
&
nothyng
to
saye
but
soth
.
Neuerthelesse
we
be
not
bounde
to
saye
al
the
sothes
/
ne
we
ought
not
to
swere
for
euery
soth
that
we
speke
.
For
as
sayth
saynt
Thomas
de
veritate
theologie
.
Bothe
he
that
forswereth
hym
ayenst
the
treuthe
/
&
he
that
swereth
with
the
treuthe
without
grete
cause
both
they
take
goddes
name
in
vayn
For
he
that
forswereth
wyttyngly
the
name
of
souerayne
treuthe
that
is
god
&
despyseth
it
/
&
he
that
swereth
with
out
grete
cause
he
taketh
his
name
in
ydlenesse
/
for
he
swereth
without
gode
cause
&
whan
hym
nedeth
not
/
and
so
both
lytyll
or
nought
sette
by
goddes
name
/
&
so
they
take
it
in
vayne
.
Caplm.
vi.
DIues
.
In
how
many
causes
is
it
lefull
to
swere
.
¶
Pauper
In
.vij.
cases
clerkes
&
lewde
folke
may
swere
lefully
.
Fyrste
for
to
saue
man
or
woman
from
harme
of
theyr
bodye
/
and
fro
lesynge
of
his
good
whan
the
treuthe
can
none
other
wyse
be
preued
.
Also
for
confyrmacyon
of
peas
.
Also
for
to
kepe
fayth
and
treuthe
amonge
mankynde
.
Also
for
to
kepe
obedyence
and
ordynall
subgeccyon
of
the
subgettes
to
theyr
soueraynes
.
Also
for
to
saue
fredom
of
holy
chirche
.
Also
for
purgacyon
and
saluacyon
of
mannes
name
and
of
his
fame
.
Also
for
assoylynge
from
a
curse
.
Extra
.
li.i
.
de
elect
.
significasti
.
And
in
euery
othe
men
muste
haue
thre
thynges
/
whiche
ben
treuthe
/
dome
/
&
rightwysnesse
.
As
sayth
the
prophete
Ieremye
.
iiij
.
For
who
so
shall
swere
he
muste
haue
treuthe
in
his
conscyence
/
that
he
wote
wel
that
he
swereth
treuthe
/
for
yf
he
be
not
syker
/
but
only
weneth
to
be
syker
/
he
shal
not
swere
that
it
is
so
/
but
that
he
weneth
that
it
is
so
as
he
sayth
.
Also
he
muste
haue
with
hym
dome
/
that
is
a
good
&
a
dyscrete
auysement
er
he
swere
/
that
he
swere
not
but
treurhe
/
and
for
nede
that
he
to
whome
he
swereth
wyll
not
ellys
byleue
hym
in
thynges
of
charge
that
is
prouffytable
to
be
byleued
but
he
swere
.
Also
he
muste
haue
rightwysnesse
/
that
the
thynge
that
he
swereth
for
/
and
the
maner
of
sweryng
be
rightfull
honest
&
lefull
.
Extra
.
li.ij.
de
iure
iurando
.
Et
si
xp̄s
.
¶
Diues
.
I
wolde
fayne
flee
suche
othes
/
but
as
I
sayd
fyrste
/
men
wyll
not
bylene
me
but
I
swere
.
¶
Pauper
.
Yf
it
be
a
treuthe
of
charge
right
profytable
to
be
byleued
/
&
men
wyl
not
byleue
the
for
thy
symple
worde
/
than
it
is
leful
to
y●
to
swere
as
I
haue
sayd
But
yf
it
be
a
thyng
of
no
charge
nenedefull
/
swere
thou
not
.
For
yf
thou
vse
the
to
swere
comonly
for
a
thynge
of
nought
thou
synnest
greuously
&
makest
other
of
wanbyleue
that
they
sholde
nomore
byleue
the
for
thyn
othe
than
they
do
without
othe
/
and
wyse
men
wyl
the
lesse
byleue
the
for
thyn
othes
For
comonly
grete
swerers
&
vsaunt
swerers
ben
full
false
.
¶
Diues
.
Why
so
.
¶
Pauper
.
For
in
that
they
take
goddes
name
so
vayne
/
they
ben
false
to
god
in
theyr
swerynge
.
And
sythen
they
ben
false
to
god
in
theyr
swerynge
/
they
gyue
lytyll
tale
for
to
be
false
to
man
or
woman
in
theyr
swerynge
/
or
to
begyle
them
with
othes
.
And
therfore
yf
thou
wylt
that
men
byleue
the
by
ye
or
nay
/
vse
the
to
speke
truly
dyscretly
and
flee
othes
.
And
so
worshyp
goddes
name
and
be
true
to
god
in
byeng
and
sellynge
/
in
speche
and
in
lyuynge
.
And
than
men
sholde
byleue
the
redely
without
ony
othe
Doo
soo
and
speke
of
that
than
men
may
holde
the
a
trewe
man
/
&
than
men
shall
byleue
the
by
ye
&
nay
/
better
than
other
with
theyr
greter
othes
And
yf
thou
be
varyenge
and
vntrusty
in
thy
worde
and
in
thy
dede
/
men
wyll
neyther
byleue
that
by
othe
neyther
without
othe
.
¶
Diues
.
Therfore
some
saye
that
Cryste
forbade
all
maner
sweryng
/
whan
hae
sayd
in
his
gospell
.
Ego
autem
dico
vobis
non
iurare
oino
.
Mathei
.v.
I
saye
to
you
that
ye
swere
in
no
wyse
.
¶
Pauper
.
That
is
not
the
Englysshe
of
Crystus
worde
.
But
this
is
the
Englysshe
.
I
saye
to
you
that
ye
swere
not
in
ony
maner
/
that
is
to
saye
for
no
maner
cause
not
lyghtly
ne
customably
.
Also
he
badde
by
the
wordes
that
men
sholde
not
swere
by
creatures
/
as
for
wytnes
neyther
by
heuen
for
it
is
goddes
trone
.
Ne
by
erthe
for
it
is
the
stole
vnder
his
fete
.
Ne
by
Ierlm
for
it
is
the
cyte
of
the
grete
kyng
.
Ne
by
thyne
hede
/
for
thou
canste
not
make
one
of
thyn
heres
whyte
ne
blacke
.
Lete
your
worde
be
ye
ye
/
nay
nay
.
Mathei
v.
¶
Diues
.
Muste
we
than
saye
twyes
ye
&
twyes
nay
.
¶
Pauper
.
That
thou
must
yf
thou
wylt
be
true
.
For
the
same
ye
that
thou
sayste
with
thy
mouth
/
thou
muste
saye
it
with
thyn
herte
/
for
thy
mouth
&
thyn
herte
muste
accorde
togydre
.
For
yf
thou
saye
ye
with
thy
mouth
/
&
nay
with
thyn
herte
/
thou
arte
false
&
doste
ayenst
Crystus
lore
.
¶
Diues
.
Yet
Contra
te
.
Saynt
Iames
sayth
Ante
omnia
frens
mei
nolite
iurare
&
●
.
Iacobi
.v.
Byfore
all
thynges
my
leue
brethern
wyll
ye
not
swere
/
neyther
by
heuen
ne
by
erthe
/
ne
by
ony
other
othe
wherby
it
semeth
that
it
is
not
lefull
to
swere
.
¶
Pauper
.
Saynt
Iames
forbedeth
vs
not
vtterly
to
swere
/
but
he
byddeth
that
men
sholde
be
in
no
wyll
to
swere
ony
o
the
/
for
men
sholde
not
swere
but
for
nede
.
¶
Diues
.
Yet
Contra
te
.
Cryste
byddeth
in
the
gospell
Mathei
.v.
That
our
worde
sholde
be
ye
ye
/
nay
nay
.
Qd
autem
his
habundancius
est.
a
malo
est
.
For
what
is
more
than
this
in
speche
it
is
full
euyll
/
wherby
it
semeth
that
yf
men
say
more
than
ye
or
nay
by
othes
swerynge
they
do
amys
.
¶
Pauper
.
Cryste
sayd
not
that
it
was
euyll
to
saye
more
than
ye
or
nay
or
to
swere
whan
it
nedeth
.
But
he
sayd
it
is
full
euyll
that
men
swere
&
saye
more
than
ye
or
nay
/
for
it
cometh
of
wanbyleue
of
hym
that
wyl
not
byleue
his
euen
crysten
but
he
swere
.
Also
it
cometh
of
falshede
of
the
people
/
that
moche
people
is
so
false
/
that
vnnethe
men
may
byleue
theym
without
othe
/
or
by
othe
¶
Diues
.
Where
fyndeste
thou
that
god
badde
men
swere
/
or
that
it
is
leful
for
to
swere
.
¶
Pauper
.
In
the
gospell
that
thou
allegest
ayenst
me
.
Mathei
.
v.
where
Cryste
sayth
thus
.
Reddes
dno
iuramenta
tua
.
Thou
shalt
yelde
to
thy
lorde
god
thyn
othes
.
That
is
to
saye
thou
shalt
swere
by
hym
&
by
none
other
.
And
therfore
he
sayth
Deut.
vi.
Thou
shalt
drede
thy
lorde
god
&
serue
hym
allone
/
&
swere
by
his
name
.
Caplm.
vij.
DIues
.
Why
forbedeth
Cryste
men
for
to
swere
by
creatures
¶
Pauper
.
Ther
is
two
maner
of
swerynge
.
One
is
takynge
of
wytnesse
of
a
thynge
that
a
man
swereth
by
/
&
so
it
is
not
lefull
for
to
swere
by
ony
creature
.
For
saynt
Poule
sayth
.
Homines
ꝑ
maiorem
suum
iurant
.
ad
Hebre
.vi.
Men
swere
sayth
he
by
theyr
more
/
that
is
to
saye
by
hym
that
is
more
of
credence
&
of
reuerence
than
they
ben
them selfe
.
But
only
god
is
more
in
dygnyte
and
more
in
ordre
of
kynde
than
man
/
for
he
is
bothe
god
and
man
.
And
therfore
he
wyll
that
we
take
in
swerynge
no
wytnesse
but
only
of
hym
/
for
he
is
souerayne
treuthe
.
And
therfore
suche
maner
swerynge
is
a
dyuyne
worshyp
that
longeth
oonly
to
god
and
to
no
creature
.
For
god
wyll
that
whan
men
may
haue
no
wytnesse
of
treuthe
that
is
nedefull
and
prouffytable
to
be
byleued
/
that
they
take
hym
to
wytnesse
and
swere
by
hym
as
by
souerayne
treuth
and
by
no
creature
.
For
suche
maner
swerynge
is
a
dyuyne
worshypp
that
longeth
to
god
and
to
no
creature
.
As
the
glose
sayth
Mathei
.
v.
super
illud
.
Non
ꝑiurabis
.
And
as
saynt
Austyn
sayth
in
the
same
place
.
Who
so
swereth
by
ony
creature
/
he
swereth
by
god
that
made
that
creature
.
And
therfore
Cryste
badde
that
men
sholde
swere
by
no
creatures
/
for
yf
they
do
lyghtly
they
fall
in
double
synne
/
both
in
ydolatry
&
in
periury
.
Fyrste
in
ydolatry
for
the
worshyp
that
longeth
only
to
god
/
they
do
it
to
creatures
.
Also
they
falle
of●e
so
in
periury
/
for
men
drede
lesse
to
lye
&
to
forswere
them
whan
they
swere
by
creatures
/
than
whan
they
swere
by
god
allone
.
Caplm.
viij.
AN
other
maner
swerynge
is
by
execracyon
&
imprecacion
/
that
is
whan
man
or
woman
in
theyr
swerynge
prayeth
openly
or
pryuely
ayenst
hym selfe
/
or
ayenst
ony
thynge
that
he
loueth
/
or
ony
other
thyng
but
it
be
as
he
sayth
.
And
thus
some
man
swereth
by
his
hede
/
some
man
by
his
thedame
.
For
as
saynt
Austyn
sayth
/
he
that
swereth
soo
he
byndeth
hym selfe
&
leyeth
his
hede
&
his
thedame
in
plegge
to
god
/
&
prayeth
to
god
that
he
leese
his
hede
&
his
thedame
&
neuer
thryue
but
it
be
as
he
sayth
/
or
but
he
do
as
he
sayth
or
behoteth
.
Some
swere
by
theyr
soule
/
by
theyr
chaffre
&
by
all
the
goodes
that
they
haue
/
&
so
bynde
theym
to
lese
theyr
soule
/
theyr
chaffre
/
and
all
theyr
goodes
/
&
bynde
theyr
soule
to
the
fyre
of
helle
without
ende
but
it
be
as
they
saye
.
Some
swere
by
theyr
fader
&
moders
soules
/
&
so
as
moche
as
they
may
they
bynde
theyr
fader
&
moders
soules
to
the
paynes
of
helle
without
ende
but
it
be
as
they
saye
/
or
but
they
do
as
they
byhoten
.
Some
in
theyr
swerynge
praye
openly
ayenst
themselfe
/
as
whan
they
saye
so
helpe
me
god
.
There
they
forsake
the
helpe
of
god
but
it
be
as
they
saye
.
Som
saye
ellys
the
deuyll
brenne
me
/
god
gyue
me
ellys
myschaunce
/
and
suche
other
.
And
of
this
maner
swerynge
is
that
solempne
othes
that
men
make
in
dome
and
out
of
dome
/
whan
men
saye
/
so
helpe
me
god
at
the
holy
dome
/
or
ellys
so
helpe
me
god
&
the
holy
dome
.
In
this
othe
men
forsake
the
helpe
of
god
&
of
our
lady
/
&
of
al
the
company
of
heuen
at
the
daye
of
dome
but
it
be
soo
as
they
saye
.
And
ouer
that
yf
they
swere
false
they
calle
god
to
wytnesse
of
a
thynge
that
is
false
/
and
sayen
that
god
whose
name
is
treuth
bereth
them
wytnesse
of
a
thynge
that
is
false
.
And
soo
they
lye
on
god
&
doo
hym
grete
velonye
/
for
he
was
neuer
false
wytnesse
ne
neuer
shall
be
.
For
he
is
souerayne
treuthe
that
not
dysceyueth
/
ne
may
not
be
dysceyueth
.
And
that
shall
these
false
swerers
fele
at
the
daye
of
dome
but
they
amende
them
.
¶
Diues
.
Why
lay
men
theyr
hondes
on
the
boke
whan
they
shall
swere
byfore
a
Iuge
.
¶
Pauper
.
For
that
men
sholde
charge
theyr
othe
the
more
/
for
whan
he
layeth
his
honde
on
the
booke
/
he
forsaketh
all
the
fayth
of
holy
chirche
/
and
all
the
holy
prayers
wryten
in
the
boke
but
it
be
as
he
sayth
.
Also
he
forsaketh
all
the
Ioyes
of
heuen
wryten
in
the
boke
/
and
byndeth
hym
to
all
the
paynes
wryten
in
the
booke
but
it
be
as
he
sayth
.
And
in
that
he
layeth
his
honde
on
the
booke
in
his
swerynge
/
he
forsaketh
all
the
gode
dedes
that
euer
he
dyde
or
euer
he
shall
doo
but
it
be
sothe
that
he
swereth
.
For
in
holy
wryte
by
the
hondes
ben
vnderstonden
werkes
.
And
that
he
swereth
soo
with
his
mouth
/
and
kysseth
the
booke
/
he
forsaketh
all
holy
prayers
and
good
wordes
that
euer
he
spake
with
his
mouth
or
euer
shall
speke
but
yf
it
be
as
he
sayth
/
and
but
he
swere
soth
.
And
yf
he
forswere
hym
with
his
mouth
/
he
maketh
it
vnnable
to
resceyue
the
holy
sacrament
of
the
aultre
/
that
is
Cryste
hym selfe
souerayne
treuthe
vnder
fourme
of
brede
.
Caplm.
ix.
DIues
.
What
sayste
thou
of
theym
that
though
they
swere
soth
/
yet
in
slyghe
or
safte
wordes
they
dysceyue
theyr
euen
crysten
whiche
vnderstonde
theym
not
.
¶
Pauper
.
Suche
be
forsworen
.
For
in
two
maners
a
man
may
be
forsworen
in
swerynge
soth
.
Fyrste
yf
he
swere
soth
in
begylynge
wordes
and
slyghe
for
to
begyle
his
euen
crysten
.
For
as
Ysydorus
sayth
.
xxij.q̄
.
quinta
Quacumque
.
What
crafte
or
sayeng
euer
thou
vsest
in
thy
speche
and
in
thyne
othes
for
to
dysceyue
thyn
euen
crysten
/
god
that
knoweth
thyn
thought
and
thy
conscyence
/
taketh
it
not
as
thou
menest
/
but
as
he
vnderstandeth
it
/
to
whom
thou
swerest
so
in
dysceyte
.
And
as
he
sayth
thou
dost
double
synne
so
swerynge
/
for
both
thou
takest
goddes
name
in
vayne
/
and
also
thou
dysceyuest
thyn
euen
crysten
.
¶
Diues
Telle
me
some
example
.
¶
Pauper
.
We
fynde
in
the
lyfe
of
saynt
Nycholas
/
that
a
Iewe
lente
a
crysten
man
a
grete
somme
of
golde
vnto
a
certayne
daye
/
&
toke
no
sykernesse
of
hym
but
his
fayth
&
saynt
Nycholas
to
borowe
.
The
daye
passed
&
the
crysten
man
payed
not
/
wherfore
the
Iewe
chalenged
his
golde
of
the
crysten
man
byfore
a
Iuge
/
for
he
sayd
falsely
that
he
had
payed
hym
.
Whan
the
Iuge
sholde
sytte
on
the
cause
/
the
crysten
man
bethought
hym
to
begyle
&
fayned
hym
seke
&
cam
lenyng
on
a
staffe
byfore
the
Iuge
/
in
whiche
staffe
he
had
put
al
the
golde
that
he
ought
to
the
Iewe
&
more
therto
/
for
the
staffe
was
holowe
.
As
he
sholde
laye
his
honde
on
the
boke
/
he
toke
the
Iewe
the
staffe
in
his
honde
prayeng
hym
to
holde
it
whyles
he
made
his
othe
.
The
Iewe
thought
of
no
gyle
/
but
toke
the
staffe
to
holde
as
he
prayed
him
And
than
the
false
crysten
man
layd
his
honde
on
the
boke
and
made
his
othe
in
this
maner
.
By
god
&
saynt
Nicholas
&
so
helpe
me
god
at
the
holy
dome
I
toke
the
all
the
moneye
that
thou
chalengest
and
more
therto
/
and
he
sayd
soth
/
for
he
had
taken
it
hym
that
tyme
in
the
staffe
.
The
Iewe
was
wroth
&
sayd
to
hym
.
Now
as
trewely
as
thou
haste
forsworen
the
by
god
&
saynt
Nycholas
.
I
praye
god
&
saynt
Nycholas
that
was
thy
borowe
that
harde
vengeaunce
come
to
the.
The
crysten
man
toke
his
staff
ayen
of
the
Iewe
&
wente
ayen
homewarde
lenynge
on
his
staffe
.
Ther
felle
suche
an
heuynesse
of
slepe
on
hym
that
he
layde
hym
downe
in
the
waye
to
slepe
a
lytyl
from
the
cyte
where
he
had
made
his
othe
/
&
layde
the
staffe
with
the
golde
faste
besydes
hym
.
Ther
came
a
carte
&
wente
vpon
hym
&
slew
hym
&
brake
his
staffe
tyll
the
golde
scatered
all
about
.
Anone
the
people
&
the
Iewe
also
ranne
for
to
see
what
was
fallen
.
And
whan
they
sawe
the
staffe
broken
/
&
the
golde
soo
scatered
about
/
than
they
knewe
how
gylfully
he
had
sworen
/
&
thanked
god
and
saynt
Nycholas
that
the
treuthe
was
so
tryed
and
shewed
.
The
Iewe
gaue
that
golde
to
the
poore
folke
&
bycame
a
crysten
man
.
¶
Diues
.
This
ensample
is
open
.
Now
I
see
that
gylefull
othes
ben
full
peryllous
.
Saye
forth
I
praye
the.
¶
Pauper
.
Also
a
man
may
be
forsworen
sweryng
soth
vnwyttyngly
&
weneth
to
swere
false
for
to
dysceyue
his
euen
crysten
.
As
yf
I
swore
to
an
other
that
it
were
not
daye
to
dysceyue
hym
&
lette
hym
of
his
Iourney
/
wenynge
my selfe
that
it
were
daye
all
thoughe
it
were
not
daye
but
ferre
from
daye
/
yet
I
were
forsworen
.
As
the
lawe
sheweth
well
xxij
.
q̄.
.
●
.i.
Also
yf
a
man
swere
a
treuth
with
a
blasphemye
of
goddes
name
.
As
yf
he
swore
by
goddes
body
herte
.
eyen
.
woundes
.
or
ony
suche
other
yf
he
be
vsed
therto
he
is
forsworen
/
be
it
soth
or
false
that
he
swereth
.
Caplm.
x.
WHerfore
my
frende
ye
shal
vnderstonde
that
in
.vi.
maners
a
man
is
forsworen
.
Fyrste
yf
he
swere
ayenst
his
conscyence
/
as
whan
he
swereth
false
wyttyngly
though
he
do
it
for
drede
.
Also
yf
he
swere
ony
thynge
vnlefull
&
ayenst
charyte
/
as
yf
he
swere
to
slee
a
man
or
defoule
a
woman
with
his
bodye
/
or
that
he
shall
neuer
do
almesse
to
poore
men
/
ne
come
in
his
neyghbours
house
.
Also
yf
man
do
ayenst
his
othe
whiche
is
lefull
though
he
do
it
for
drede
of
deth
yf
the
othe
tourne
to
none
euyll
ende
Also
yf
he
swere
treuth
for
dysceyte
&
gyle
as
I
sayd
now
late
.
Also
yf
he
swere
vnwysely
/
as
sayth
Durandus
in
summa
sua
.
Extra
.
de
iureiurando
c.
●
Sicut
.
et
c.
●
tua
.
And
yf
he
do
it
with
auysement
or
vsaūtly
it
is
dedely
synne
.
And
he
sayth
there
that
euery
othe
made
vnwysely
is
periurye
.
Also
yf
he
compelle
an
other
to
swere
wyttynge
well
that
he
wyll
forswere
hym
.
As
the
lawe
sheweth
well
.
xxij.q̄.iiij
.
Inter
cetera
.
And
saynt
Austyn
also
〈◊〉
sermon
that
he
maketh
of
the
decollacyon
of
saynt
Iohan
baptyste
/
where
he
t●●leth
.
That
on
a
tyme
a
good
symple
true
man
hadde
lente
a
certayne
moneye
to
a
false
man
/
whiche
forsoke
it
and
sayd
that
he
lente
hym
none
/
wherfore
the
true
man
prouoked
hym
to
swere
/
knowynge
well
that
he
wolde
forswere
hym
and
soo
he
dyde
/
&
the
true
man
loste
his
moneye
.
And
the
nyght
folowynge
the
true
man
thought
that
he
stode
byfore
a
grete
Iuge
/
whiche
sayd
to
hym
in
this
wyse
.
Why
dydeste
thou
that
man
swere
sythen
thou
wyste
well
that
he
sholde
forswere
hym
.
Lorde
sayd
he
for
he
denyed
me
my
good
.
Than
the
Iuge
sayd
to
hym
.
It
had
be
better
to
the
for
to
haue
loste
thy
good
/
than
to
slee
his
soule
that
god
boughte
soo
dere
with
his
precyous
blood
.
And
anone
he
dyde
hym
bete
full
harde
&
sore
/
in
soo
moche
that
whan
he
awoke
his
backe
appyred
ful
of
woundes
&
all
to
beten
full
blacke
&
blew
.
But
whan
he
repented
hym
&
axed
mercy
/
his
synne
was
forgyuen
hym
.
Caplm.
xi.
DIues
.
It
myght
well
be
so
/
for
bothe
toke
goddes
name
in
vayne
&
dyde
dyspyte
therto
/
the
swerer
in
that
that
he
forswore
hym
wyllyngly
&
wyttyngly
/
and
he
that
made
hym
swere
.
For
wyllyngly
&
wyttyngly
he
dyde
hym
forswere
&
despyse
goddes
name
/
&
so
he
assented
to
●eriury
.
And
by
the
lawe
both
he
that
doth
the
synne
/
&
he
that
assenteth
therto
ben
gylty
of
the
synne
and
ben
worthy
the
same
payne
.
But
I
praye
the
what
sayst
thou
of
theym
that
swere
so
dyspytefully
and
horrybly
by
goddes
bodye
/
herte
/
blood
&
suche
other
.
¶
Pauper
.
That
maner
swerynge
is
open
blasphemye
&
grete
despyte
to
god
.
And
yf
a
man
or
a
woman
be
vsed
therto
/
swere
he
soth
or
swere
he
false
/
he
synneth
dedely
.
For
not
only
suche
take
goddes
name
in
vayne
/
but
also
in
grete
despyte
.
And
therfore
it
is
forboden
by
the
lawe
.
xxij.q̄
i.
Si
quis
per
capillum
Ther
sholde
noman
swere
by
the
heere
of
Cryste
/
ne
by
his
hede
/
ne
by
no
parte
of
Cryste
/
ne
vse
suche
blasphemye
ayenst
god
in
ony
maner
wyse
.
And
yf
he
dyde
/
but
he
wolde
cesse
and
amende
hym
/
and
yf
he
were
a
man
of
holy
chirche
he
sholde
be
deposed
and
degraded
.
And
yf
he
were
a
lewde
man
/
he
sholde
be
acursed
and
pursued
by
censure
of
holy
chirche
tyll
he
wolde
amende
hym
.
And
by
the
lawe
Imperyall
as
the
glose
sayth
there
/
suche
foule
swerers
sholde
be
punysshed
with
the
vttrest
payne
&
torment
saue
deth
.
And
therfore
in
Almayne
suche
folke
ben
punysshed
shamefully
&
in
dyuerse
contrees
.
And
therfore
in
tho
contrees
ben
vsed
none
othes
/
but
it
be
byfore
a
Iuge
or
ellys
for
grete
nede
.
Ther
is
in
theyr
speche
as
the
gospell
techeth
/
ya
and
nene
/
that
ys
ye
or
nay
in
Englysshe
.
And
they
kepe
more
treuth
for
ya
&
nene
/
than
we
doo
with
all
our
grete
othes
that
we
now
vse
in
this
londe
.
Of
suche
foule
swerers
speketh
Saynt
Poule
sayeng
that
as
moche
as
in
theym
is
they
do
goddes
sone
ofte
on
the
crosse
/
and
make
but
a
Iape
and
scorne
of
his
passyon
.
Rursum
crucifigentes
sibimetipsis
filium
dei
et
ostentui
.i.
irrisioni
habentes
.
ad
Hebre
.vi.
For
they
can
not
speke
to
an
vnresonable
beste
/
but
they
all
to
rente
Cryste
with
theyr
othes
/
&
nyght
&
daye
repreue
Cryste
of
his
shamefull
deth
that
he
suffred
for
theyr
synne
&
theyr
sake
.
And
there
that
they
ought
to
take
moost
mater
to
loue
hym
&
to
worshyp
hym
/
they
take
moost
occasyon
of
vnkyndnesse
to
despyse
hym
.
For
had
not
he
deyed
the
bytter
deth
and
shamfull
for
our
gylte
our
synne
and
our
sake
/
we
sholde
neuer
ellys
haue
sworen
by
goddes
deth
/
&
had
he
not
wepte
salte
teerys
with
his
eyen
for
our
sake
&
not
for
his
owne
/
we
sholde
neuer
ellys
haue
sworen
by
goddes
eyen
.
And
had
he
not
be
percyd
to
the
herte
&
shedde
his
precyous
herte
blode
to
wasshe
vs
from
our
synnes
/
we
sholde
neuer
ellis
haue
sworen
by
goddes
herte
/
ne
by
goddes
blood
.
And
had
he
not
suffred
the
depe
woundes
&
bytter
paynes
in
his
bodye
and
in
his
bones
to
saue
vs
from
the
paynes
of
helle
/
we
sholde
neuer
ellys
haue
sworen
by
his
woundes
/
his
bodye
/
his
bones
/
ne
his
blood
.
And
also
ayenst
the
endlesse
loue
that
he
shewed
to
vs
/
we
shewe
hym
grete
vnkyndnesse
/
and
ayenst
the
grete
worshyp
that
he
dyde
to
vs
&
brought
vs
to
endles
worshyp
we
do
to
hym
ouer
grete
velonye
.
We
fynde
in
the
myracles
of
our
lady
that
somtyme
ther
was
a
ryghtfull
Iuge
demynge
/
but
ful
gylty
in
suche
othes
swerynge
.
Somdele
he
was
deuoute
to
our
lady
and
grette
her
euery
daye
with
a
certayne
Auees
/
wherfore
our
lady
by
nyght
appyred
to
hym
&
shewed
him
a
childe
all
blody
.
The
eyen
were
put
out
of
the
hede
&
henge
downe
by
the
chekys
/
the
herte
was
rente
out
of
the
bodye
/
&
henge
a
downe
by
the
syde
/
&
the
bodye
was
all
to
corne
and
to
wrappyd
in
blood
.
Than
she
sayd
to
hym
.
Thou
art
a
Iuge
gyue
me
now
a
ryghtfull
dome
/
what
is
that
man
worthy
to
haue
that
thus
hath
arayed
my
childe
.
The
Iuge
answered
and
sayd
.
He
is
worthy
to
be
hanged
by
the
necke
in
the
fyre
of
helle
without
ende
.
Than
our
lady
answered
to
hym
.
Forsothe
thou
art
the
same
man
.
For
I
hadde
neuer
no
childe
but
this
allone
/
whiche
was
borne
of
my
bodye
for
saluacyon
of
all
mankynde
.
And
thou
as
moche
as
in
the
is
haste
putte
out
his
eyen
/
whan
thou
sworest
by
goddes
eyen
/
&
thou
rentest
out
his
herte
whan
thou
sworest
by
goddes
herte
/
thou
hast
all
to
rente
hym
with
thyne
foule
othes
.
And
therfore
amende
the
/
or
thou
shalte
haue
the
same
dome
that
thou
haste
gyuen
&
shalte
be
hanged
by
the
necke
in
the
fyre
of
helle
without
ende
.
Caplm.
xij.
DIues
.
What
sayste
thou
of
theym
that
swere
by
the
cock
in
stede
of
god
/
some
by
god
and
by
the
holy
dome
/
some
by
laken
some
by
our
lady
/
some
by
cockes
bodye
/
some
by
theyr
hode
/
and
some
by
theyr
tytpat
&
cap
/
and
many
suche
other
nyce
othes
that
men
vse
now
these
dayes
.
¶
Pauper
.
Yf
they
swere
ony
suche
othes
for
to
begyle
theyr
euen
crysten
that
vnderstande
theym
not
/
they
synne
dedely
and
ben
also
forsworen
.
And
for
to
couple
or
knytte
to
gydre
god
and
the
holy
dome
in
swerynge
/
in
ernest
/
or
in
game
/
it
is
a
full
greuous
synne
/
and
grete
despyte
and
scorne
to
goddes
name
.
And
yf
they
swere
suche
othes
not
for
dysceyte
/
but
for
to
flee
gretter
othes
/
yet
they
synne
full
greuously
yf
they
ben
vsed
therto
/
for
they
do
ayenst
Crystus
commaundement
that
byddeth
vs
swere
by
no
creature
/
ne
to
swere
but
for
grete
nede
&
prouffyte
&
ellys
not
but
outwarde
sholde
be
ye
ye
/
nay
nay
And
yf
a
man
be
compelled
to
swere
he
shal
swere
by
his
god
and
by
none
suche
nyce
othes
.
Moreouer
my
frende
whan
that
a
man
swereth
by
his
cap
/
or
by
his
hode
/
or
by
ony
suche
other
/
eyther
he
swereth
soo
by
waye
of
wytnesse
takyng
or
by
waye
of
execraccyon
.
Yf
he
swere
soo
by
waye
of
wytnesse
takynge
he
dooth
hymselfe
foule
velony
/
for
he
maketh
his
hode
of
more
worshyp
&
of
more
credence
than
hymselfe
.
For
as
saynt
Poule
sayth
/
ther
sholde
noo
man
swere
for
wytnesse
takynge
/
but
by
his
more
&
by
his
better
.
And
he
offendeth
god
full
hyghely
/
for
the
worshyp
that
longeth
only
to
god
he
doth
it
to
his
hode
.
For
as
swerynge
to
bere
wytnesse
is
a
dyuyne
worshyp
that
longeth
only
to
god
.
And
yf
he
swere
by
his
hode
by
waye
of
execracyon
/
so
that
he
must
lese
his
hode
but
he
saye
soth
/
it
is
an
ouer
scornefull
o
the
/
for
it
is
no
grete
losse
a
man
to
lese
his
hode
for
to
wynne
an
hondred
pounde
¶
Diues
And
yet
suche
ben
more
true
of
theyr
worde
than
other
that
swere
gretter
othes
.
¶
Pauper
.
Somtyme
it
is
so
.
For
the
fende
tempteth
them
lesse
/
&
to
the
lesse
synne
for
to
holde
theym
stylle
in
the
gretter
/
&
so
to
drawe
other
to
the
same
synne
that
they
perceyue
it
not
.
For
it
is
more
synne
to
robbe
god
of
his
worshyp
/
than
to
robbe
a
man
of
his
catell
.
But
suche
as
swere
by
theyr
hode
do
dyuyne
worshyp
to
ther
hode
&
take
it
from
god
/
&
make
other
to
do
more
worshyp
to
theyr
hode
than
to
goddes
holy
name
.
And
ofte
suche
swerers
kepe
treuth
in
smale
thynges
&
comon
to
dysceyue
men
in
greter
thyngis
of
more
charge
.
And
therfore
I
praye
the
vse
not
suche
nyce
othes
/
but
lete
thy
worde
be
ye
ye
/
nay
nay
/
as
Cryste
byddeth
it
/
so
that
it
be
sayd
with
mekenesse
&
reuerence
.
And
yf
you
nede
to
saye
more
/
saye
ye
truly
/
nay
truly
/
or
sykerly
or
sothly
/
for
that
maner
of
speche
is
none
othe
.
For
it
is
not
ellys
to
saye
/
but
I
saye
ye
truly
&
not
falsely
.
I
saye
ye
sykerly
&
not
dysceyuably
/
&
vse
none
othes
but
thou
be
compelled
by
thy
souerayne
/
or
for
a
thyng
of
charge
/
&
men
shall
byleue
well
by
thy
ye
ye
/
and
by
thy
nay
nay
/
without
ony
more
.
Caplm.
xiij.
DIues
.
Is
it
not
more
synne
a
man
for
to
swere
by
god
/
than
by
his
hode
.
¶
Pauper
It
is
more
synne
.
For
the
holyer
that
a
thynge
is
that
man
swereth
by
/
the
greter
is
the
synne
and
the
periurye
/
as
the
lawe
sayth
.
And
it
is
more
synne
a
man
for
to
forswere
hym
by
god
than
by
creatures
/
or
by
false
goddes
or
mawmettes
.
And
thou
yf
thou
swere
by
ony
othe
or
by
ony
creature
that
is
not
lefull
to
swere
by
/
thou
synneste
greuously
yf
thou
swere
soth
or
swere
false
.
But
yet
periury
by
god
is
more
synne
than
by
ony
creature
.
¶
Diues
Yf
a
man
swere
by
his
hode
/
is
he
bounden
to
kepe
his
othe
.
¶
Pauper
He
is
yf
his
othe
be
lefull
and
spedefull
/
or
ellys
he
dooth
synne
to
synne
.
As
the
lawe
sayth
.
xxij.q̄.i
.
Mouet
te
.
¶
Diues
.
Is
it
lefull
for
a
crysten
man
for
to
take
an
othe
of
an
hethen
man
that
swereth
by
his
false
goddes
¶
Pauper
.
It
is
lefull
yf
he
may
none
other
sykernesse
haue
of
hym
.
But
it
is
not
lefull
to
a
crysten
man
for
to
styre
hym
so
to
swere
.
Example
we
haue
of
this
Gen.
xxxi.
Where
Laban
swore
to
Iacob
by
his
false
goddes
.
¶
Diues
.
Whan
seruauntes
ben
sworen
to
theyr
lorde
that
they
shall
be
true
to
hym
&
warne
hym
for
his
harmes
/
ben
they
bounde
to
telle
hym
all
the
myschyues
false
dedes
&
velonyes
that
is
done
to
the
lorde
in
housholde
or
out
of
housholde
yf
they
knowe
them
.
¶
Pauper
.
Yf
the
lorde
be
fell
cruell
&
baratous
or
suspecte
ayenst
the
persone
that
is
gylty
.
I
trowe
the
seruaunt
by
that
othe
is
not
bounde
to
telle
the
lorde
therof
for
to
accuse
the
persone
/
for
also
his
othe
is
vn●●full
.
For
so
in
kepynge
of
his
othe
he
sholde
brynge
the
lorde
to
greuous
synne
.
And
therfore
he
sholde
not
haue
made
that
othe
at
the
begynnynge
/
for
it
was
semely
that
moche
dysease
myght
come
therof
yf
it
were
kepte
.
Nathelesse
yf
that
seruaunt
that
soo
swore
knewe
ony
thynge
berynge
or
takynge
awaye
or
wastyng
the
lordes
good
that
he
hath
in
kepynge
/
he
ought
to
warne
his
lorde
therof
/
but
yf
he
can
the
more
peasybly
haue
it
ayen
/
&
saue
his
lordes
prouffyte
.
And
euery
seruaunt
is
bounden
to
warne
his
lorde
of
the
harme
that
is
done
to
his
lorde
in
his
offyce
for
good
fayth
and
saluacyon
of
his
owne
persone
/
yf
it
can
not
ellys
peasybly
be
redressed
.
And
yf
ony
other
defaultes
that
touchen
not
his
offyce
/
yf
he
can
preue
them
/
he
is
bounde
to
telle
them
to
his
lorde
yf
his
lorde
is
pacyent
&
resonable
&
not
to
cruell
/
&
yf
he
can
not
preue
them
/
he
is
not
bounde
to
telle
them
.
As
the
lawe
sheweth
full
well
.xxxv.
q̄.
Ep̄s
in
synodo
.
et
.
ij.q̄.i
.
Si
peccauerit
.
et
.
q̄.vij
.
Plerumque
.
vi.q̄.ij
.
Si
tm̄
.
For
yf
the
seruaunt
whan
he
made
that
othe
thought
to
bynde
hym
to
telle
his
lorde
all
the
harmes
that
he
knewe
/
and
whan
he
can
not
preue
it
/
than
his
othe
is
not
lefull
/
and
therfore
it
byndeth
not
.
Euery
seruaunt
is
bounden
by
his
othe
&
by
his
fayth
to
be
true
to
his
lorde
&
warne
hym
of
his
harme
&
of
his
velonye
in
comon
maner
but
he
is
not
bounde
for
to
accuse
in
specyall
but
yf
he
can
preue
it
/
but
it
be
full
preuely
to
suche
one
that
wyll
prouffyte
to
the
persone
&
not
harme
hym
ne
defame
hym
/
but
only
amende
hym
.
For
by
accusynge
in
specyall
but
yf
the
playnt
can
be
preued
it
maketh
hate
/
fyghtynge
/
manslaughter
dyffamacyon
/
and
grete
dysease
.
Caplm.
xiiij.
DIues
.
Whan
a
comunyte
or
a
college
swereth
for
them
&
theyr
successours
to
doo
or
to
kepe
a
certayne
thynge
in
tyme
comynge
/
yf
theyr
successours
do
it
not
/
neyther
kepe
not
theyr
couenaunte
/
ben
not
theyr
successours
forsworen
.
¶
Pauper
.
Nay
.
For
that
othe
byndeth
the
persones
that
swore
it
&
not
theyr
successours
/
as
for
periury
.
Neuerthelesse
the
successours
ben
bounden
by
good
fayth
for
to
doo
and
for
to
kepe
that
theyr
predecessours
bounde
theym
to
soo
swerynge
/
yf
it
were
lefull
&
yf
they
haue
the
same
prouffytes
therof
that
theyr
predecessours
hadde
.
Extrahe
veritatis
.
et
Ray
.li.
pri.
●
ti.
de
periurio
.
Item
pone
¶
Diues
.
Yf
a
man
make
an
othe
to
an
other
man
/
may
not
that
other
man
that
he
maketh
it
to
vnbynde
hym
from
that
othe
&
forgyue
it
hym
¶
Pauper
And
yf
it
be
soo
that
that
othe
be
made
pryncypally
in
fauour
of
goddes
worshyp
/
the
man
that
he
made
it
to
can
not
assoyle
hym
ne
vnbynde
him
from
that
othe
/
ne
none
other
may
but
by
chaungynge
in
to
some
better
thynge
/
but
nede
or
vnpower
excuse
hym
.
Yf
the
othe
be
made
pryncypally
in
the
fauour
of
the
man
that
he
swereth
it
to
/
that
man
may
wel
vnbynde
hym
fro
his
othe
.
And
yf
he
made
that
othe
in
fauour
of
an
other
man
/
only
that
other
man
may
vnbynde
hym
from
that
othe
/
but
ony
condycyon
put
in
the
othe
lette
it
.
As
I
swore
to
the
that
I
sholde
gyue
thy
fader
.x.
shelynges
thou
myghtest
not
vnbynde
me
fro
that
othe
but
thy
fað
myght
well
vnbynde
me
therof
.
¶
Diues
.
Whether
is
a
man
harder
bounde
by
auowe
or
by
an
othe
¶
Pauper
.
The
auowe
byndeth
harder
.
For
our
auowe
byndeth
vs
by
our
fayth
&
treuth
that
we
owe
to
god
to
paye
to
hym
our
byhestes
.
Our
othe
bynde
vs
pryncypally
for
to
be
true
to
our
euen
crysten
for
the
reuerence
of
goddes
holy
name
.
As
sayth
Iohens
in
sum
.
con.
.
li.i.ti.ix.q̄.xiiij
.
quero
.
¶
Diues
.
Yf
a
man
or
a
woman
haue
doo
ony
dedely
synne
/
of
whiche
he
is
shreuen
&
contryte
/
may
he
swere
sykerly
that
he
is
not
gylty
of
that
synne
for
to
auoyde
sclaundre
of
hymselfe
and
of
his
frendes
/
and
of
other
that
wyll
not
byleue
hym
in
that
but
he
swere
.
¶
Pauper
.
For
asmoche
as
he
knoweth
not
sykerly
that
he
is
suffycyently
contryte
/
he
is
not
syker
whether
his
synne
is
forgyuen
hym
or
not
.
And
therfor
he
sholde
for
no
myschyef
swere
soo
folysly
.
Moche
more
he
sholde
not
swere
it
of
his
owne
profer
whan
hym
nedeth
not
to
swere
.
In
sum
.
con.
ti.
ix.q̄
.xij.
●d
de
vxore
.
Extra
li.v.
purgacōe
canonica
.
accepimus
.
¶
Diues
What
yf
a
man
or
woman
make
two
othes
contrarye
that
may
not
be
kepte
both
togydre
.
¶
Pauper
.
The
fyrste
shall
be
kepte
yf
it
be
lefull
.
Hostriensis
li.ij.
Rubrica
de
iureiurando
.
S.
quot
comites
.
●
.
Item
si
duo
.
But
yf
a
man
make
two
auowes
contrarye
that
may
not
be
kepte
/
the
greter
shal
be
kepte
yf
it
be
lefull
/
&
for
that
other
he
shal
do
satysfaccyon
by
dome
of
his
prelates
.
Sum.
con
ti.
viij.q̄.lxxxiij
.
Caplm.
xv.
DIues
.
What
is
auowe
proprely
.
¶
Pauper
.
Auowe
is
byhotynge
of
some
good
thynge
made
to
god
with
auysement
.
As
Raymunde
sayth
.
¶
Diues
.
Whan
a
man
or
woman
in
anguysshe
&
dysease
maketh
auowe
to
be
holpen
/
ben
they
not
bounden
to
fulfyll
that
auowe
though
anguysshe
&
dysease
brought
theym
therto
.
¶
Pauper
.
Yes
forsoth
yf
they
thought
on
the
cause
whan
they
made
it
/
&
than
vere
in
purpose
to
bynde
theym
yf
they
had
theyr
desyre
&
helpe
in
that
nede
/
so
that
by
kepyng
of
theyr
auowe
they
ben
better
dysposed
to
kepe
goddes
commaundementes
/
for
therto
sholde
all
comon
auowes
deserue
.
And
the
wyfe
that
in
peryl
of
childe
beryng
or
of
other
sekenes
maketh
auowe
all
yf
she
ought
none
to
make
without
leue
of
her
husbonde
/
yet
she
ought
not
to
doo
ayenst
that
auowe
by
her
owne
dome
/
ne
without
dome
of
her
souerayne
yf
she
fele
her
holpen
by
the
auowe
.
Neuerthelesse
I
trowe
that
her
husbonde
may
vnbynde
her
therfro
/
&
her
confessour
also
/
by
chaungynge
in
to
some
other
good
dede
/
and
namely
yf
the
kepynge
of
the
auowe
sholde
tourne
in
to
preiudyce
of
that
husbonde
/
or
lettynge
of
the
better
dede
.
For
wyues
ought
not
to
make
grete
auowes
that
sholde
be
in
dysease
&
preiudyce
of
theyr
husbonde
Ne
childern
within
age
/
sholde
make
none
auowe
without
assente
of
theyr
fader
or
of
theyr
tutour
.
Ne
the
seruaunte
in
preiudyce
or
hyndryng
of
his
lorde
or
of
his
maystre
.
And
yf
he
do
/
his
lorde
or
maystre
may
reuoke
it
/
and
so
may
the
fader
the
childes
/
&
the
husbonde
the
wyues
.
Other
.
auowes
that
ben
not
preiudyce
to
the
husbonde
the
wyfe
may
it
/
as
to
saye
certayne
bedes
.
But
of
no
grete
pylgremage
/
ne
of
grete
abstynence
/
ne
of
contynence
/
ne
to
gyue
grete
almesse
/
but
yf
her
husbonde
is
euyll
dysposed
in
his
wyttes
/
or
not
ruled
of
custome
by
reason
.
For
yf
her
husbonde
haue
no
pyte
of
nedy
people
than
she
may
make
auowe
to
gyue
to
poore
people
to
that
pleasaunce
of
god
after
her
power
sauynge
theyr
bothe
astate
.
¶
Diues
.
Whether
is
it
more
medefull
to
do
a
good
dede
with
auowe
or
without
auowe
.
¶
Pauper
.
With
auowe
/
for
a
vowe
makynge
is
one
of
the
hyghest
worshyp
that
man
may
do
.
Quia
est
actus
latrie
.
Also
by
auowe
man
meketh
hym
moost
to
god
/
&
gyueth
to
god
the
moost
gyfte
that
he
can
gyue
that
is
his
free
wyl
.
Also
he
gyueth
a
greter
gyfte
that
gyueth
the
tree
with
fruyte
/
than
he
that
gyueth
the
fruyte
&
reserueth
to
hym
the
tree
.
Also
by
a
vowe
mannes
wyl
is
more
stabled
in
goodnesse
.
Neuerthelesse
for
as
moche
as
man
and
woman
ben
full
frayle
and
chaungeable
/
therfore
men
sholde
not
make
auowes
but
fewe
&
with
a
good
auysement
.
For
brekynge
of
auowes
is
a
grete
dyshonour
to
god
.
¶
Diues
.
What
yf
a
man
make
a
vowe
oonly
vnder
condycyon
.
¶
Pauper
.
Yf
the
condycyon
falle
or
be
/
he
is
bounde
/
ellys
not
.
And
yf
a
man
bynde
hym
by
dyuerse
causes
/
yf
ther
one
falle
he
is
bounden
though
the
other
fallen
not
.
As
yf
I
made
ony
auowe
for
to
go
to
saynt
Iames
in
hope
to
fynde
there
my
brother
/
&
also
to
haue
redempcyon
of
my
synnes
/
though
I
wyste
afterwarde
certaynly
the
I
sholde
not
fynde
my
brother
there
/
yet
I
were
bounde
to
go
thyder
for
that
other
cause
.
¶
Diues
.
For
how
many
causes
is
a
man
or
woman
vnbounde
from
his
auowe
.
¶
Pauper
.
For
four
causes
.
Fyrste
yf
the
pryncypall
cause
of
his
auowe
makynge
fayle
.
As
yf
a
man
make
auowe
to
faste
all
that
satyrdayes
to
haue
helth
of
his
childe
/
yf
the
childe
amende
not
/
he
is
not
bounde
therto
.
Also
yf
it
be
made
vnder
condycyon
that
is
not
ne
falleth
not
.
Also
yf
his
souerayne
vnbynde
hym
therof
.
Also
yf
he
haue
no
power
for
to
kepe
it
.
¶
Diues
.
Than
yf
a
mayden
make
an
auowe
to
lyue
in
maydenhode
all
her
lyfe
durynge
/
yf
she
be
corrupte
&
lese
her
maydenhode
/
she
is
vnbounde
from
her
auowe
/
for
she
can
no
lenger
lyue
in
maydenhode
.
¶
Pauper
.
All
yf
she
can
no
lenger
lyue
in
maydenhode
/
yet
she
is
bounde
to
contynence
all
her
lyfe
/
&
to
kepe
her
auowe
in
as
moche
as
she
may
.
And
so
it
is
of
other
auowes
that
men
may
not
all
do
/
for
they
ben
bounde
to
do
all
that
they
may
do
.
Moreouer
ye
shall
vnderstonde
that
some
auowe
is
of
nede
as
the
auowe
that
we
make
in
bapty
me
/
for
to
forsake
the
fende
/
&
to
kepe
the
fayth
of
holy
chirche
.
And
other
auowes
of
free
wyll
/
as
whan
a
man
byndeth
hym
frely
to
do
a
good
dede
without
whiche
he
may
be
saued
/
as
fastynge
/
contynence
/
&
pylgremage
.
Two
thynges
be
nedefull
in
chaungynge
of
auowe
.
Rightfull
cause
/
&
auctoryte
of
the
souerayns
.
In
dyspen
sacyon
of
the
auowe
of
abstynence
or
suche
other
/
it
muste
be
taken
hede
to
the
richesses
or
to
the
pouerte
of
the
persone
.
For
a
poore
man
in
caas
ought
to
haue
as
moche
dyspensacyon
for
a
peny
or
for
right
nought
/
as
a
grete
lorde
for
an
hondred
marke
.
Some
condycyons
ben
vnderstonden
in
auowes
though
a
man
saye
them
not
/
as
I
shall
do
yf
I
lyue
and
yf
god
wyll
.
Other
condicyons
ben
more
specyal
/
as
I
shal
vysyte
saynt
Thomas
yf
I
go
in
to
kent
.
By
bothe
maners
of
these
condicyons
yf
they
fayle
man
in
excused
of
his
auowe
yf
it
stande
all
in
that
condycyon
.
The
husbonde
may
not
entre
in
to
relygyon
/
but
his
wyfe
make
fyrste
auowe
of
perpetuell
contynence
.
Neyther
the
wyfe
ne
the
husbonde
may
make
auowe
of
contynence
without
others
assente
.
Solempne
auowe
of
contynence
letteth
matrymony
to
do
or
to
be
done
.
Yf
it
be
not
solempne
/
yf
the
persone
wedde
that
matrymony
holdeth
He
muste
paye
the
dette
of
his
bodye
to
his
wyfe
/
but
he
may
not
axe
it
of
her
.
Solempne
auowe
is
made
by
takynge
of
holy
ordre
/
or
by
entre
in
to
relygyon
.
Though
a
man
or
woman
breke
his
faste
bycause
of
sekenesse
/
he
breketh
not
his
abstynence
.
Extra
li.v.
de
regulis
iuris
.
qd
non
est
licitum
.
Caplm.
xvi.
DIues
.
What
yf
a
man
or
woman
swere
a
thynge
in
hastynesse
/
whiche
othe
they
wolde
not
haue
sworen
yf
they
had
auysed
theym
.
¶
Pauper
.
Yf
theyr
othe
be
a
meane
to
kepe
the
better
goddes
commaundement
/
&
to
flee
therby
more
synne
&
loue
god
the
more
/
they
be
bounde
to
kepe
this
othe
/
and
not
ellys
¶
Diues
.
Yf
childern
swere
to
doo
a
thyng
leful
whyle
they
be
within
age
may
theyr
fader
&
moder
reuoke
that
othe
.
¶
Pauper
.
Fader
and
moder
and
his
tutour
may
reuoke
the
childerens
othes
&
theyr
vowes
as
soone
as
they
knowe
therof
.
And
so
may
the
husbonde
of
his
wyfe
/
and
she
is
bounde
to
obeye
his
reuocacion
.
But
yf
they
go
forth
whan
they
wote
therof
.
&
reuoke
it
not
at
the
begynnynge
/
afterwarde
they
may
not
by
the
lawe
reuoke
it
/
ne
the
fader
the
childes
othe
ne
the
vowe
.
¶
Diues
.
I
suppose
they
reuoke
it
afterwarde
.
¶
Pauper
.
Bothe
the
wyfe
to
the
husbonde
/
and
the
childe
to
the
fader
whyle
he
is
within
age
ought
to
obeye
.
Auyse
hym
of
the
peryll
that
so
reuoketh
.
Caplm.
xvij.
DIues
.
whether
is
periury
more
synne
or
manslaughter
.
¶
Pauper
.
Periury
is
more
.
For
as
saynt
Poule
sayth
ad
Hebr
.vi.
Men
sholde
swere
by
theyr
better
and
theyr
gretter
/
&
of
euery
contrauersy
/
that
is
to
saye
of
euery
cause
that
is
in
debate
to
conferme
the
true
parte
/
the
laste
ende
is
an
othe
.
For
euery
suche
cause
is
termyned
&
ended
by
an
othe
.
And
sythen
it
is
so
that
the
cause
of
manslaughter
&
of
euery
open
synne
touchynge
mannes
dome
muste
be
termyned
by
an
othe
.
Periurye
muste
be
taken
for
a
passynge
synne
and
soo
it
is
.
For
who
soo
forswereth
hym
wyttyngly
he
forsaketh
his
god
&
therfore
periury
is
the
gretest
synne
of
all
synnes
next
ydolatrye
/
for
it
is
ayenst
the
seconde
commaundement
/
&
inmedyatly
ayenst
god
/
&
in
despyte
&
forsakyng
of
god
.
But
manslaughter
is
inmedyatly
ayenst
man
.
And
though
man
with
manslaughter
greued
god
full
sore
/
yet
he
forsaketh
not
god
ne
despyseth
him
/
ne
dyshonoureth
hym
so
moche
as
he
doth
by
periury
.
And
as
that
phylosophre
sayth
.
In
princi
.
●
meta
.
●
Amonges
hethen
men
othe
hath
euer
be
worshypfull
.
For
euery
secte
Iewe
Sarasyn
Paynym
fleeth
to
swere
falsely
by
his
goddes
name
as
moost
inconuenyent
/
&
yf
manslaughter
were
more
synne
than
periury
/
it
were
but
a
folye
to
trye
the
cause
of
manslaughter
by
an
othe
.
For
it
is
semely
that
he
that
was
not
aferde
to
do
the
grete
synne
of
manslaughter
/
sholde
lytyll
drede
to
falle
in
that
synne
of
periury
yf
it
were
lesse
.
And
thus
sayth
saynt
Thomas
in
qōe
d
qðlibe
et
Io.
in
sum
.
li.i
.
ti.
.
q̄.
vtrum
.
¶
Diues
.
Yf
all
men
charged
periury
and
false
othes
as
thou
dost
/
many
man
had
ben
hanged
&
drawen
and
slayne
in
otherwyse
that
yet
lyue
&
fare
wel
.
It
is
full
harde
so
lyghtly
to
slee
a
man
with
a
worde
whan
his
lyfe
may
be
saued
with
a
worde
/
for
a
man
costeth
full
moche
or
he
come
to
be
a
man
.
¶
Pauper
.
Therfore
men
sholde
besyly
flee
periurye
and
false
othes
.
For
ther
is
no
thynge
that
causeth
so
moche
manslaughter
and
shedynge
of
blood
as
periury
doth
.
¶
Diues
.
She
we
me
that
I
praye
the
yf
thou
can
.
¶
Pauper
.
Salomon
sayth
Eccle.
x.
The
kyngdome
is
fletted
and
chaunged
fro
nacyon
to
nacyon
for
wronges
/
vnrightfulnes
/
and
despytes
done
to
goddes
name
in
dyuerse
gyles
.
But
periury
is
cause
of
all
false
domes
and
wronges
/
and
of
all
vnright
fulnesse
/
cause
of
gyle
and
of
treason
and
of
grete
dyspytes
that
ben
done
to
god
and
man
.
For
as
I
sayd
fyrste
Euery
cause
muste
be
ended
by
wytnesses
or
by
questes
/
the
whiche
ben
sworen
to
saye
treuth
/
and
also
by
a
Iuge
whiche
is
sworen
to
god
and
to
the
kyng
for
to
deme
rightful
domes
And
yf
they
that
ben
charged
for
to
saye
the
treuth
gyue
none
answere
to
forswere
them
and
to
lye
/
they
shall
dysceyue
the
Iuge
/
and
do
hym
gyue
a
false
dome
.
Suche
periurers
robbe
men
of
theyr
good
/
&
dyshereted
moche
folke
.
They
saue
stronge
theues
/
&
slee
true
men
.
Suche
robbe
folke
of
theyr
good
name
/
suche
ben
false
to
god
/
to
the
kyng
/
&
to
prelates
of
holy
chirche
.
Suche
ben
cause
that
this
londe
is
in
poynte
to
be
loste
&
to
be
chaunged
to
an
other
nacyon
&
in
to
a
newe
tongue
.
And
that
may
not
be
without
shedynge
of
moche
blood
&
manslaughter
.
And
so
periury
is
cause
of
moche
manslaughter
.
Also
periurye
is
cause
that
we
haue
soo
many
theues
and
manquellers
in
this
londe
/
for
they
hope
alwaye
to
be
saued
by
periury
and
falshode
of
questmongers
that
for
a
lytyl
good
wyll
forswere
them
.
And
therfore
in
hope
of
periury
they
ben
so
bolde
in
theyr
synne
to
robbe
slee
&
brenne
/
for
though
they
ben
taken
yet
they
hope
to
scape
by
periury
.
And
yf
they
were
syker
that
ther
wolde
no
man
ne
woman
forswere
him
to
saue
them
/
they
wolde
neuer
be
soo
bolde
to
synne
/
&
all
other
sholde
be
the
more
aferde
to
synne
/
yf
they
wyste
wel
that
true
dome
sholde
passe
with
out
periury
.
Suche
synfull
wretches
as
the
ꝓphete
Ysaye
sayth
.xxiij.
they
haue
put
theyr
hope
all
in
lesynges
&
in
ꝓiury
/
&
by
lesynges
falshode
&
periury
ben
they
mayntened
&
not
chasty
sed
.
Also
it
is
a
synne
ayenst
kynde
to
saue
a
theef
in
dyspyte
of
god
/
whose
name
they
forswere
ayenst
his
commaundement
.
For
he
byddeth
that
ther
sholde
no
man
take
his
name
in
vayne
.
Also
he
sayth
.
Non
suscipies
vocem
mendacij
.
nec
iunges
manum
vt
ꝓ
impio
dicas
falsum
testimonium
.
Exo
.xxiij.
Thou
shalte
not
take
the
voyce
of
lesynges
/
ne
Ioyne
thyn
honde
in
makynge
of
couenaunt
to
bere
ony
false
wytnesse
for
the
wycked
man
to
saue
them
.
Maleficos
non
pacieris
viuere
.
Exodi
.xxij.
Thou
shalte
not
suffre
wytches
and
open
malefactours
neyther
felones
a
lyue
/
but
slee
theym
in
chastysynge
of
other
.
Slee
one
&
saue
many
one
.
Also
this
is
a
synne
ayenst
kynde
&
ouer
grete
folye
/
a
man
to
slee
his
owne
soule
without
ende
to
saue
a
theef
that
neuer
wolde
doo
hym
a
good
tourne
/
but
alwaye
redy
to
robbe
him
&
perauenture
to
slee
him
whan
he
may
.
It
is
a
grete
folye
to
offende
god
by
periury
to
plese
a
theef
a
manqueller
that
offendeth
god
&
al
the
contree
Suche
ben
lyke
the
Iewes
that
saued
Barrabam
the
stronge
theef
&
manqueller
/
&
slewe
swete
Ihesu
souerayne
treuth
that
neuer
dyde
amys
And
as
holy
doctours
tellen
that
a
man
sholde
rather
suffre
the
moost
dyspytous
deth
of
bodye
than
he
sholde
for
swere
him
or
do
ony
dedely
synne
.
Moche
more
he
sholde
not
forswere
hym
ne
do
no
dedely
synne
to
saue
a
theues
lyfe
that
god
&
londes
lawe
commaunde
to
slee
.
It
felle
late
in
this
londe
that
a
Scotte
appeled
an
Englysshe
man
of
hygh
treason
/
whan
he
sholde
fyghte
byfore
a
Iuge
in
theyr
cause
/
the
Iuge
as
the
maner
is
put
them
both
to
theyr
othe
/
whan
the
Scotte
sholde
swere
he
sayd
to
the
Iuge
.
Lorde
I
came
not
hyder
to
swere
I
cam
to
fyght
for
my
chalenge
was
to
fyght
/
&
therto
I
am
redy
/
but
swere
wyll
I
not
/
for
I
made
no
chalenge
to
swere
The
Iuge
sayd
that
but
yf
he
wolde
swere
that
his
appele
was
true
/
ellys
he
sholde
be
taken
as
a
conuycte
and
a
taynt
traytour
/
and
be
hanged
&
drawen
without
fyghtynge
.
And
so
he
was
/
for
he
wolde
not
swere
wyttynge
wel
that
his
appele
was
false
/
and
made
only
for
malyce
as
he
knowleched
er
●e
deyed
.
This
man
myght
haue
sworen
/
and
happely
haue
hadde
the
better
of
his
aduersarye
and
escaped
the
deth
with
grete
worshypp
in
this
worlde
.
But
yet
he
had
leuer
to
deye
dyspytefully
than
for
to
do
dyspyte
to
goddes
name
/
to
swere
false
therby
/
&
leuer
to
deye
bodely
than
to
do
that
periury
to
god
&
slee
his
owne
soule
.
For
he
helde
it
as
it
is
a
gretter
synne
than
manslaughter
.
And
though
he
wolde
auenge
him
on
man
for
rancour
of
herte
/
yet
on
god
he
wolde
not
venge
hym
by
periury
.
And
so
god
saued
them
both
fro
periury
&
manslaughter
&
gaue
them
grace
to
dey
in
charyte
&
make
amendes
to
god
&
man
.
Caplm.
xviij.
DIues
.
Sythen
periury
is
so
grete
a
synne
.
What
payne
is
ordeyned
therto
by
the
lawe
.
¶
Pauper
.
As
the
lawe
sayth
.xxij.
q̄.
predicandum
.
Asmoche
penaunce
sholde
be
enioyned
for
periury
/
as
for
manslaughter
&
auoutry
.
And
they
sholde
neuer
more
be
taken
to
swere
or
to
bere
wytnesse
in
ony
dome
/
but
shall
be
forsaken
in
euery
dome
/
as
taynt
false
/
&
alwaye
suspecte
of
falhode
.
And
by
londes
lawes
in
many
contrees
yf
they
be
taynt
forsworen
byfore
a
Iuge
they
sholde
be
dyshereted
for
euer
/
&
theyr
houses
be
drawen
downe
/
theyr
wodes
hewen
downe
/
theyr
trees
also
mannes
hyght
aboue
the
grounde
/
the
stockes
stonde
stylle
to
endeles
repreef
of
theym
&
of
al
theyr
kynrede
.
For
ther
is
no
synne
so
noyous
to
a
royalme
&
to
euery
comunyte
as
periury
is
/
for
that
is
cause
that
ther
may
no
synne
be
punysshed
/
ne
malefactours
ne
felones
chastysed
/
ne
wronges
redressed
.
Men
of
holy
chirche
sholde
be
degraded
/
and
lewde
people
accursed
.xi.
q̄.
Conspiracionū
.
et
c.
●
Coniuracionū
.
Al
other
synnes
whan
they
haue
done
penaunce
for
theyr
fynne
and
ben
amended
/
they
ben
by
the
lawe
restored
ayen
to
theyr
same
/
so
that
they
may
bere
wytnesses
in
dome
/
&
theyr
othe
ought
to
be
resceyued
.
But
periurers
that
ben
taynt
shall
neuer
be
restored
to
theyr
fame
/
ne
be
taken
for
wytnesse
/
ne
his
othe
accepted
in
noo
dome
.
As
sayth
Hosti
.
li.ij
.
Ru.
de
testibus
.
Si
●s
possit
d.
excipit
.
et
.
●
.
hoc
idem
.
Et
extra
li.
ij.
d
testibus
.
c.
●
ex
parte
.
et
.vi.
q̄.
Quicumque
.
And
yf
he
be
taynt
forsworen
byfore
a
Iuge
/
he
is
not
able
to
be
ony
prelate
/
eyther
in
holy
chirche
/
or
in
the
secularyte
neyther
kyng
ne
bysshop
/
abbot
ne
pryour
/
prynce
ne
duke
/
or
ony
pryncypate
of
worshyppe
.
¶
Diues
.
Why
is
periurye
so
harde
punysshed
by
the
lawe
.
¶
Pauper
.
For
the
synne
is
ouer
greuous
&
ouer
moche
haunted
and
for
it
is
moost
openly
ayenst
the
substaunce
of
treuth
and
wytnesse
/
and
moost
maynteneth
falshode
/
and
letteth
moost
treuth
and
rightwysnesse
.
As
sayth
the
same
clerke
Hostyensis
in
the
same
place
.
Suche
periurers
may
saye
that
is
wryten
Ysaye
.lix.
Concepimus
et
locuti
sumus
de
corde
verba
mendacij
&
●
.
We
haue
conceyued
false
contryuynges
/
and
we
haue
spoken
of
herte
wordes
and
lesynges
.
And
therfore
rightfull
dome
is
tourned
bacwarde
/
and
rightfulnesse
stode
from
ferre
.
He
durste
not
putte
forth
his
hede
/
and
treuth
felle
downe
openly
in
the
strete
.
He
was
borne
downe
openly
/
and
noo
man
wolde
helpe
hym
vp
.
Equyte
sayth
he
ne
euenhode
in
shyftynge
and
in
demynge
myght
not
entre
/
for
treuthe
is
all
forgeten
.
And
he
that
fledde
from
wyckednesses
was
euery
mannes
pray
¶
Diues
.
Now
I
see
that
periurye
is
a
full
greuous
synne
&
full
peryllous
to
euery
comunyte
/
&
cause
of
moche
manslaughter
&
shedyng
of
mannes
blood
&
lesynge
of
Royalmes
.
For
as
I
haue
redde
/
the
Royalme
of
Englonde
for
periurye
&
falshode
was
translated
from
Brytons
to
Saxons
.
Afterwarde
it
was
translated
for
periurye
from
Saxons
&
Englysshe
men
to
the
Danes
.
Afterwarde
whan
Englysshe
men
had
the
kyngdome
ayen
by
the
deth
of
the
Danes
/
they
kepte
it
but
two
kynges
tymes
.
Saynt
Edwarde
&
heraldes
/
&
anone
it
was
translated
ayen
for
periurye
vnto
the
Normans
by
Wyllyam
duke
of
Normandy
/
whiche
slough
well
nyghe
all
the
chyualrye
of
this
londe
/
&
chaunged
the
lordshyp
and
the
prelacye
of
this
londe
nyghe
all
vnto
the
frensshe
men
.
And
what
murdre
&
shedynge
of
blode
fell
for
these
periurers
in
these
thre
tymes
and
chaungynges
full
harde
to
telle
.
And
now
allas
newely
in
our
dayes
we
ben
fallen
in
periury
in
the
hyghest
degree
/
not
one
but
nygh
all
.
And
what
blood
hath
be
shedde
sythen
bycause
of
our
periurye
/
no
tonge
can
telle
.
And
this
londe
by
shedynge
of
blood
is
so
feblysshed
in
euery
astate
that
we
be
not
of
power
without
specyall
myracle
of
god
lenger
for
to
withstande
.
And
so
it
is
full
moche
to
drede
that
this
royalme
in
short
tyme
for
our
periurye
shall
be
translated
ayen
to
the
Brytones
/
or
ellys
to
some
other
tongues
.
I
praye
the
saye
forth
what
thou
wylt
.
Caplm.
xix.
PAuper
.
Furthermore
I
sayd
that
goddes
name
is
taken
in
vayne
by
mysherynge
.
For
yf
thou
haue
lykynge
to
here
grete
othes
of
other
men
/
or
omy
mysswerynge
.
Or
yf
thou
wayte
all
vayne
othes
ne
art
not
myspraysed
whan
thou
hereste
them
/
thou
takest
goddes
name
in
vayne
/
for
thou
doost
no
worshyppe
therto
as
thou
oughtest
to
doo
.
For
as
Salomon
sayth
/
a
mannes
heere
sholde
aryse
for
fere
/
&
he
sholde
stop
his
eres
whan
he
herde
goddes
name
so
despysed
.
And
yf
a
man
swere
to
that
sadly
in
goddes
name
&
auysely
/
thou
art
bounden
to
byleue
him
for
worshyp
of
goddes
holy
name
/
but
thou
haue
the
more
euydence
to
the
contrarye
.
And
but
thou
accepte
his
othe
&
gyue
credence
therto
but
ye
knowe
the
contrarye
ellys
thou
takest
goddes
name
in
vayne
/
for
thou
doost
no
due
worshyp
therto
/
but
grete
despyte
in
that
that
thou
wylt
not
byleue
so
worshypfull
a
wytnesse
as
god
is
/
whom
he
taketh
to
wytnesse
soo
swerynge
.
For
many
a
symple
man
wolde
be
euyll
payed
yf
thou
forsokest
hym
for
wytnesse
of
treuthe
.
¶
Diues
.
Yf
I
fynde
a
man
ofte
false
in
his
othes
/
though
I
byleue
hym
not
I
do
god
no
dyshonour
.
¶
Pauper
.
That
is
soth
/
for
thou
may
well
wote
that
god
souerayne
treuth
bereth
hym
no
wytnesse
in
his
fasholde
.
And
therfore
do
worshyp
to
his
othe
&
to
goddes
name
/
and
repreue
his
falshode
and
despyte
that
he
doth
to
goddes
holy
name
.
Moreouer
yf
thou
here
men
swere
or
blaspheme
goddes
name
/
or
name
goddes
name
in
vanyte
/
yf
thou
haue
lykynge
therin
/
thou
takest
goddes
name
in
vayne
.
And
but
thou
rebuke
or
repreue
them
yf
thou
haue
power
ouer
them
/
and
grutche
ayenst
theyr
synfull
speche
/
ellys
thou
takest
goddes
holy
name
in
vayne
by
herynge
.
Also
yf
thou
haue
lykynge
to
here
errours
ayenst
the
fayth
of
holy
chirche
to
consente
to
them
/
or
shrewde
tales
/
or
vayne
tales
medled
with
goddes
name
&
vnhonest
speche
ayenst
the
worshypfull
name
of
Cryste
&
of
crystendom
/
whiche
speche
no
good
crysten
man
ne
woman
ought
to
here
/
thou
takest
goddes
name
in
vayne
by
herynge
.
For
yf
thou
loue
well
thy
god
thou
sholdest
not
here
paciently
ony
speche
that
sowneth
dyshonour
to
his
holy
name
For
yf
thou
louedest
well
ony
man
or
woman
/
thou
woldest
here
no
speche
sownynge
ayenste
theyr
name
and
worshyppe
ne
that
myght
be
causes
of
theyr
offence
or
velonye
.
Caplm.
xx.
ALso
goddes
name
is
taken
in
vayne
by
brekyng
of
couenaunte
made
in
goddes
name
/
and
confermed
by
swerynge
in
goddes
name
.
As
whan
peas
and
couenaut
is
made
bytwene
kynges
and
Royalmes
/
bytwene
comunytees
and
bytwene
persones
/
and
bytwene
comunyte
and
persone
/
&
is
confermed
by
swerynge
.
Than
euery
man
&
woman
that
knoweth
it
sholde
flee
to
forfete
in
worde
or
dede
ayenst
the
couenaunt
&
the
peas
for
the
reuerence
of
goddes
holy
name
by
whiche
it
was
confermed
.
And
all
tho
that
wyttyngly
breken
suche
couenauntes
/
or
procuren
by
worde
or
dede
or
assenten
thertoto
/
that
suche
couenaunt
shall
be
broken
/
yf
the
couenaunt
be
lefull
/
all
yf
it
be
not
pleasaunt
they
take
goddes
name
in
vayne
.
And
all
tho
that
knowe
of
the
couenaunt
and
of
the
othe
/
yf
they
by
retcheleshede
of
speche
or
of
dede
ben
cause
of
brekynge
of
peas
and
of
suche
couenauntes
whether
it
touche
theym
or
not
/
they
take
goddes
holy
name
in
vayne
and
do
grete
despyte
therto
/
sythen
the
peas
&
the
couenaunt
was
made
in
goddes
holy
name
/
and
confermed
also
.
We
rede
also
in
holy
wryte
Iosue
.ix.
That
whan
as
Iosue
and
goddes
people
began
fyrste
for
to
conquere
the
londe
of
byheste
/
the
people
of
Gabaon
in
gyle
sente
messagers
to
Iosue
for
to
make
peas
with
Iosue
and
with
goddes
people
.
The
messagers
in
gyle
dyde
on
olde
clothes
clowted
/
olde
shone
patched
and
all
to
torne
.
They
toke
hored
brede
in
theyr
scryppes
/
&
soure
wyne
in
theyr
botels
/
and
loded
asses
with
olde
hored
brede
in
olde
sackes
and
came
so
to
Iosue
/
and
made
a
presaunt
to
hym
of
olde
vytayles
&
sayd
to
hym
.
Your
name
spryngeth
ferre
and
wyde
/
that
ther
may
no
kyng
nor
nacyon
withstande
you
.
Therfore
we
be
come
to
you
for
saluacyon
of
our
lyues
for
to
make
peas
with
you
.
Than
Iosue
and
the
people
sayd
to
theym
.
Yf
ye
dwelle
in
the
londe
that
god
hath
gyuen
to
vs
/
we
may
no
peas
make
with
you
.
Than
Iosue
axed
theym
what
they
were
&
from
whens
they
cam
.
Syr
sayd
they
we
ben
thy
seuauntes
&
come
to
the
fro
full
ferre
contrees
sente
fro
the
lordes
and
the
leders
of
our
londe
to
make
peas
with
the.
Thou
may
see
by
our
arraye
that
we
be
come
fro
ferre
.
For
whan
we
came
out
our
clothes
&
our
shone
were
newe
/
now
they
ben
al
to
torne
and
al
to
rente
.
Our
brede
was
newe
baken
/
and
now
it
is
hored
.
Our
botels
and
our
wyne
weren
newe
/
and
now
our
botels
be
nygh
brusten
and
the
wyne
is
soure
/
and
our
vytales
and
the
presaunt
that
we
haue
brought
to
the
ben
nyghe
loste
for
elde
.
And
thus
they
lyed
almoost
euery
worde
&
desceyued
Iosue
/
for
they
dwelleden
but
.xx.
lytyll
myle
thens
.
Iosue
toke
theyr
presaunt
and
made
peas
with
them
.
And
he
&
all
the
prynces
of
goddes
people
swore
to
theym
that
they
sholde
haue
theyr
lyues
and
theyr
goodes
.
Within
a
fewe
dayes
after
Iosue
cam
to
Gabaon
/
&
began
to
fyght
ayenst
the
cyte
/
anone
they
cam
out
&
shewed
her
charter
of
peas
.
And
how
that
Iosue
&
the
prynces
of
goddes
people
also
hadde
sworen
to
theym
to
saue
theyr
lyues
/
the
people
wolde
haue
slayne
theym
bycause
of
theyr
gyle
.
Than
Iosue
and
the
prynces
sayden
to
the
people
/
We
may
not
slee
them
/
for
we
haue
sworen
to
theym
in
the
name
of
our
lorde
.
And
yf
we
forswere
vs
/
god
shal
take
vengeaunce
of
vs
.
¶
Diues
.
I
trowe
that
clerkes
now
a
dayes
wolde
saye
that
they
were
not
bounde
to
kepe
that
othe
/
sythen
they
gate
that
othe
of
theym
with
soo
grete
begyle
.
¶
Pauper
.
Yf
they
auysed
them
wel
they
wolde
saye
as
Iosue
sayd
.
For
as
I
fyrst
sayd
/
a
man
ought
to
kepe
his
othe
yf
it
be
lefull
though
he
made
it
for
drede
of
deth
.
For
euery
othe
leful
ought
to
be
kepte
though
it
be
neuer
so
moche
ayenst
herte
/
and
that
sheweth
god
well
afterwarde
.
For
as
we
fynde
the
seconde
boke
of
the
kynges
xxi
.
Thre
hondred
yere
after
.
Saull
kyng
of
goddes
people
slewe
all
the
Gabaonytes
that
he
myght
fynde
to
plese
his
people
/
whiche
hated
alwaye
the
Gabaonites
for
theyr
gyle
God
was
dyspleased
with
the
dede
/
&
lete
y●
kyng
Saull
soone
after
slayne
in
batayll
/
&
all
his
housholde
&
moche
of
goddes
people
.
After
in
tyme
of
Dauyd
that
reygned
next
after
Saull
.
Ther
felle
suche
an
hongre
in
the
londe
of
Israell
thre
yere
togydre
that
moche
of
goddes
people
perysshed
.
Dauyd
axed
of
god
what
the
cause
was
of
the
hongre
.
God
sayd
that
the
deth
of
the
Gabaonytes
whiche
Saull
had
slayne
that
was
cause
therof
.
Dauyd
sente
after
the
Gabaonytes
that
were
lefte
and
sayd
to
them
.
I
knowe
well
that
for
you
sake
this
hongre
&
myschyef
is
fallen
in
my
realme
.
Axe
ye
amendes
what
ye
wyll
and
I
shall
do
it
.
Than
they
sayd
/
we
axe
neyther
golde
ne
syluer
/
ne
no
mannes
deth
of
Israell
/
but
oonly
vengeaunce
on
Saull
and
his
kynrede
that
soo
wyckedly
oppressed
vs
and
destroyed
vs
.
We
axe
that
euery
man
of
his
kynred
be
slayne
/
and
that
none
be
lefte
of
his
kynrede
.
Dauyd
myght
not
graunte
that
axynge
for
that
othe
that
he
hadde
made
to
Ionatas
the
sone
of
Saull
to
saue
his
kynrede
.
Than
they
axed
seuen
men
only
of
the
kynrede
of
Saull
to
hange
them
on
the
gebettes
ayenst
the
sonne
/
&
so
to
slee
them
dyspyteously
in
punysshynge
of
the
spyte
that
Saull
had
do
to
goddes
holy
name
/
in
that
he
dyde
ayenst
the
solempne
couenauntes
that
his
predecessours
had
made
&
confermed
swerynge
by
goddes
holy
name
/
for
in
that
Saull
toke
that
othe
&
goddes
holy
name
in
vayne
.
As
sayth
the
maystre
of
the
storyes
.
Whan
this
was
done
the
hongre
cessed
/
&
anone
began
rayne
&
plente
of
corne
&
fruyte
.
¶
Diues
.
This
ensample
is
full
good
&
sheweth
well
that
euery
othelefull
made
sholde
be
kepte
.
And
that
euery
man
&
woman
sholde
flee
to
do
dyshonour
or
spyte
to
goddes
holy
name
.
Also
it
sheweth
well
the
periury
&
dyspysynge
of
goddes
holy
name
/
is
cause
of
shedynge
of
blood
/
of
hongre
/
&
of
myschyef
/
and
that
god
wyl
not
suffre
that
his
holy
name
be
dyspysed
ne
taken
in
vayne
.
¶
Pauper
.
Therfore
god
sayth
that
euery
man
&
woman
that
so
taketh
his
holy
nama
in
vayne
.
I
shall
doo
to
the
as
thou
haste
doo
thy
swerynge
in
dyspyte
of
me
/
&
chargest
not
to
breke
couenaunt
therfore
thou
shalte
bere
thy
synne
&
haue
dyspyte
therfore
Eze
.xvi.
Also
he
sayth
thus
by
the
prophete
.
Yf
ye
wyll
not
here
ne
sette
in
your
herte
to
gyue
worshypp
to
my
name
.
I
shall
sende
to
you
hongre
and
nede
and
myschyef
.
And
I
shall
curse
your
blessynges
/
and
take
your
myght
from
you
that
ye
shall
not
witstande
.
Malachye
.ij.
●
¶
Here
endeth
the
seconde
commaundement
/
and
begynneth
the
thyrde
.
Caplm
primum
.
DIues
.
I
thanke
the
moche
.
For
now
knowe
I
better
than
I
dyde
byfore
how
the
seconde
commaundement
sholde
be
kepte
/
and
what
peryll
it
is
to
take
goddes
name
in
vayne
.
Now
I
praye
the
enfourme
me
in
the
thyrde
commaundement
.
¶
Pauper
.
In
the
thyrde
commaundement
god
byddeth
that
thou
sholdest
bethynke
the
&
haue
well
in
mynde
to
halowe
thyn
holydaye
.
Sixe
dayes
thou
shalte
werke
&
do
all
thyn
owne
werkes
.
In
the
.vij.
daye
in
the
sabbot
/
that
is
to
saye
/
reste
of
thy
lorde
god
.
In
that
daye
thou
shalt
doo
no
seruyle
werke
/
neyther
thou
ne
thy
sone
thy
doughter
ne
thy
seruaunte
/
man
ne
woman
/
ne
thy
beest
/
ne
the
straungers
that
ben
within
thy
yates
.
¶
Diues
.
Why
badde
god
that
the
.vij.
daye
sholde
more
be
halowed
than
the
.vi.
daye
.
¶
Pauper
.
For
as
god
sayth
there
.
In
.vi.
dayes
he
made
heuen
and
erthe
and
the
see
and
all
thynge
that
is
therin
.
And
in
the
.vij.
daye
he
rested
and
cessed
of
his
werkes
/
and
therfore
he
blessyd
that
daye
and
halowed
it
/
and
ordeyned
that
in
that
daye
man
and
beest
sholde
reste
/
and
that
man
that
daye
in
a
specyaall
sholde
thanke
god
/
for
all
the
creatures
that
he
made
byfore
in
the
.vi.
dayes
he
made
them
to
helpe
and
seruyce
and
solace
of
man
.
¶
Diues
Why
sayth
holy
wryte
that
god
rested
than
the
.vij.
daye
in
soo
moche
as
that
he
neuer
trauaylled
.
For
as
saynt
Austyn
sayth
/
he
made
all
thynges
without
trauayll
/
and
as
holy
wryte
sheweth
Genesis
pri.
●
He
sayd
but
this
one
shorte
worde
.
Fiat
.
and
badde
that
it
sholde
be
done
/
anone
it
was
done
as
he
wolde
haue
it
¶
Pauper
.
Whan
holy
wrytte
sayth
that
god
rested
the
.vij.
daye
/
he
vnderstandeth
therby
that
in
the
.vij.
daye
he
cessed
for
to
make
newe
creatures
/
for
euery
thynge
was
made
byfore
in
the
.vi.
dayes
/
eyther
in
the
thynge
hymselfe
/
as
angell
/
lyght
sonne
mone
and
sterres
eyther
in
his
kynde
and
in
his
symplytude
/
as
man
beest
fysshe
foule
/
and
grasse
and
trees
eyther
in
his
causes
/
as
thynge
gendred
of
corrupcyon
/
and
thynges
made
by
crafte
.
For
god
in
his
godhede
was
neuer
in
trauayll
but
alwaye
in
blysfull
reste
without
ende
.
And
therfore
holy
wrytte
sayth
not
that
he
rested
after
his
werke
ne
in
his
werke
/
but
that
he
rested
from
euery
werke
that
he
had
made
/
for
he
had
no
trauayll
for
ony
werke
/
&
he
was
not
holpen
by
his
werke
/
for
he
made
no
thynge
for
nede
but
al
for
loue
.
¶
Diues
.
Yet
contra
te
.
Cryste
sayth
in
the
gospell
Io.
Pater
meus
vsque
mode
operat
et
ego
operor
.
My
fader
werketh
vnto
this
tyme
/
&
I
werke
also
.
Therfore
it
semeth
that
god
cessed
not
the
vij
.
daye
from
euery
werke
.
¶
Pauper
.
Two
maner
of
werkes
longen
to
god
/
creacyon
and
gouernaunce
.
From
the
werke
of
creacyon
he
cessed
the
.vij.
daye
/
and
than
prycypally
he
began
the
werke
of
gouernaunce
and
of
kepynge
/
the
whiche
werke
he
contynueth
and
shall
contynue
without
ende
.
And
of
this
werke
of
gouernaunce
speketh
Cryste
the
wordes
in
the
gospell
/
but
not
of
the
wordes
of
creacyon
.
¶
Diues
.
Ben
ther
ony
mo
causes
why
god
badde
the
.vij.
daye
be
halowed
.
¶
Pauper
.
Ther
ben
as
clerkes
tallen
.vi.
causes
.
Fyrste
for
that
god
the
.vij.
daye
rested
/
that
is
to
saye
/
he
cessed
fro
creacyon
of
newe
creatures
.
Also
in
tokenynge
that
god
in
the
.vij.
daye
delyuered
the
childern
of
Israell
from
the
harde
seruage
of
Egypte
&
ledde
them
thrugh
the
rede
see
drye
fote
in
to
the
reste
of
the
londe
of
byheste
.
As
we
rede
in
holy
wryte
Deut.
v.
Whiche
delyueraunce
was
a
token
that
mankynde
sholde
thrughe
Crystus
passyon
&
by
his
blood
that
he
shedde
vpon
the
rode
be
delyuered
out
of
the
fendes
seruage
/
and
come
to
the
endelesse
reste
of
the
londe
of
lyfe
.
The
.iij.
cause
is
that
men
sholde
the
daye
pryncypally
gyue
them
to
holy
medytacyon
&
to
thanke
god
of
all
his
gyftes
and
his
benefyces
/
and
to
lerne
goddes
lawe
&
to
prayse
god
.
The
.iiij.
cause
was
for
to
be
a
token
that
Cryste
the
.vij.
daye
sholde
reste
in
his
graue
after
that
he
had
trauayled
.vi.
dayes
to
refourme
ayen
mankynde
that
was
lorne
thrughe
Adams
synne
.
The
.v.
cause
was
to
be
a
token
that
we
must
al
cesse
from
vyces
&
the
.vij.
dedely
synnes
yf
we
wyl
be
saued
.
As
the
ꝓphete
sayth
.
Quiescite
agere
peruerse
.
discite
bene
agere
.
Ysaye
.i.
Reste
ye
to
do
amys
&
lerne
ye
to
do
well
.
The
.vi.
cause
is
to
be
a
token
of
the
endelesse
reste
that
we
shall
haue
from
synne
&
payne
in
the
blysse
of
heuen
for
the
good
werkes
that
we
doo
in
the
.vi.
dayes
of
our
lyfe
/
that
is
to
saye
al
the
dayes
of
our
lyf
&
the
.vi.
age
of
our
lyfe
/
&
for
fulfyllynge
the
.vi.
dedes
of
mercy
whiche
Cryste
nameth
in
the
gospell
.
For
as
we
rede
in
the
apocalyps
.xiiij.
The
holy
ghoost
to
whom
this
commaundement
is
applyed
sayth
that
men
after
this
lyf
sholde
rest
fro
theyr
traueyles
for
theyr
good
werkes
folowe
them
.
Caplm.
ij.
DIues
.
Sythen
that
god
badde
that
the
.vij.
daye
sholde
be
halowed
/
why
kepe
we
the
viij
.
daye
than
/
that
is
the
sondaye
/
and
not
the
.vij.
daye
.
¶
Pauper
.
God
in
the
olde
lawe
gaaf
thre
maner
of
commaundementes
.
For
some
were
cerymonyall
/
some
Iudycyall
/
&
some
morall
.
The
cerymonyalles
were
but
fygures
&
shadowes
of
thynges
that
were
to
come
.
And
therfore
whan
the
thynges
were
fulfylled
that
the
cerymonyalles
betokened
/
the
cerymonyales
cessed
&
vanysshed
awaye
/
as
the
shadowe
vanysshed
awaye
by
lyght
of
the
sonne
.
Iudycyall
commaundementes
were
in
punysshynge
of
synne
and
Iustyfyeng
/
of
whiche
some
cessed
/
some
dwelle
yet
stylle
.
But
morall
commaundementes
techeth
vs
to
loue
our
god
&
our
euen
crysten
/
&
to
flee
synne
&
to
loue
vertues
/
tho
laste
alwaye
as
the
.x.
commaundementes
&
suche
other
And
for
asmoche
as
this
commaundement
is
cerymonyal
in
parte
as
anentes
the
tyme
/
&
in
parte
it
is
moral
/
in
asmoche
as
it
techeth
vs
to
worshyp
our
god
&
to
reste
from
vyces
.
Therfore
in
as
moche
as
it
is
morall
it
is
kept
/
but
in
y●
that
it
is
cerymonynal
it
is
chaunged
in
to
sondaye
as
for
the
better
/
for
that
that
it
fygured
&
betokened
is
fulfylled
.
That
was
the
reste
of
Cryste
in
the
sepulcre
in
the
.vij.
daye
after
the
grete
trauayll
that
he
had
.vi.
dayes
byfore
in
reformacyon
and
redempcyon
of
mankynde
.
Also
we
be
all
bounden
to
worshyp
god
now
in
the
newe
lawe
/
but
not
in
that
maner
ne
in
that
tyme
that
they
were
bounden
in
the
olde
lawe
.
¶
Diues
.
Why
is
it
more
chaunged
in
the
sondaye
than
in
to
an
other
daye
.
¶
Pauper
.
For
the
grete
benefyces
and
the
grete
worshypfull
wondres
that
god
shewed
that
daye
to
mankynde
.
For
on
the
sondaye
the
worlde
began
/
and
lyght
&
angellys
kynde
was
made
.
That
daye
god
sente
downe
manna
that
is
angellys
mete
to
the
childern
of
Israell
in
deserte
&
fedde
them
also
.xl.
yere
.
That
daye
god
gaaf
Moyses
the
lawe
in
the
mount
Synay
.
That
daye
Cryste
was
borne
of
the
mayden
Mary
to
saue
mankynde
.
That
daye
Cryst
rose
from
deth
to
lyfe
gyuyng
vs
example
&
hope
to
ryse
from
deth
to
lyf
.
That
daye
the
holy
goost
lyghted
in
Crystus
apostles
and
his
dyscyples
.
That
daye
god
shall
come
to
dome
/
as
sayth
a
grete
clerke
dockynge
/
super
Deutro.
●
And
also
that
daye
was
the
fyrste
daye
&
shal
be
the
laste
daye
that
neuer
shall
haue
ende
.
But
it
shall
be
a
daye
of
endelesse
blysse
to
theym
that
shall
be
saued
.
For
right
as
Cryste
rose
vp
from
deth
to
lyfe
on
the
sondaye
/
&
neuer
deyed
afterward
ne
neuer
shal
deye
.
So
shal
we
all
in
the
laste
sondaye
that
shal
be
the
laste
day
ryse
vp
from
deth
to
lyf
&
neuer
deye
after
/
but
lyue
in
blysse
without
ende
yf
we
make
here
a
good
ende
.
This
daye
is
soo
worshypfull
that
no
bysshop
may
be
sacred
but
on
the
sondaye
/
as
Raymunde
sayth
li.i.ti.
de
ferijs
.
And
right
as
the
satyrdaye
was
halowed
in
the
olde
lawe
for
the
reste
that
god
made
in
the
satyrdaye
after
the
creacyon
&
the
werkes
that
he
made
in
the
fyrste
vi
.
dayes
/
so
holy
chirche
thrugh
techynge
of
the
holy
ghoost
hath
ordeyned
the
sondaye
to
be
halowed
for
the
reste
that
mankynde
shal
take
after
the
.vi.
ages
of
this
worlde
on
the
sondaye
whiche
reste
&
sabbot
shall
neuer
haue
ende
.
Theyr
sabbot
that
was
on
the
satyrdaye
tourneth
alwaye
ayen
to
trauayll
/
but
our
sabbot
that
is
in
the
sondaye
atte
laste
shal
tourne
in
to
endelesse
reste
Ioye
&
blysse
.
Sabbot
in
hebrewe
is
reste
in
englysshe
.
And
euery
daye
in
the
weke
is
called
sabbot
&
ferir
that
is
reste
in
englysshe
.
For
euery
daye
we
be
bounde
to
ferie
&
to
rest
from
synne
.
Also
all
the
weke
is
called
sabbot
/
as
there
.
Ie●unio
bis
in
sabbato
And
Math.
vlti
.
●
The
sondaye
is
called
the
fyrste
daye
of
the
sabbottes
/
as
there
.
Vna
sabbatorum
/
and
Math.
vlti
.
●
it
is
sayd
.
Prima
sabbati
.
For
it
is
fyrste
not
oonly
in
ordre
of
dayes
/
but
it
is
also
fyrste
in
dygnyte
.
For
the
sabbot
&
the
reste
in
the
solempnyte
of
the
satyrdaye
of
the
olde
lawe
is
now
chaunged
in
to
the
sondaye
for
synne
of
the
Iewes
whiche
slewe
Cryste
on
good
frydaye
/
&
so
put
our
lady
saynt
Mary
&
all
holy
chirche
in
sorowe
&
care
&
grete
trauayll
both
frydaye
&
satyrdaye
whyle
Cryste
laye
in
his
graue
.
But
for
asmoche
as
he
rose
from
deth
to
lyf
on
the
sondaye
/
&
apperyd
to
his
mod
&
to
his
dyscyples
.vij.
tymes
the
daye
&
soo
on
the
sondaye
began
the
fyrste
Ioye
blysse
&
reste
of
the
newe
lawe
.
Therfore
by
goddes
rightfull
dome
the
Iewes
sabbot
on
the
satyrdaye
torned
them
to
sorowe
&
care
and
moche
trauayll
/
&
our
sondaye
torned
vs
in
to
grete
reste
and
Ioye
&
blysse
.
And
as
the
satyrdaye
was
halowed
by
the
olde
lawe
/
for
god
graunted
that
daye
fyrste
reste
to
all
mankynde
after
his
dampnacyon
to
perpetuell
trauayll
for
Adams
synne
.
So
is
now
the
sondaye
halowed
/
for
than
Cryste
graunted
fyrste
reste
Ioye
&
blysse
to
mankynde
in
the
newe
lawe
after
his
passyon
&
saluacyon
of
mankynde
&
the
redempcyon
/
&
torned
the
sorowe
that
holy
chirche
had
on
the
satyrdaye
by
malyce
of
the
Iewes
in
to
reste
&
blysse
on
the
sondaye
.
And
so
it
is
fulfylled
that
the
prophete
Ieremy
sayd
.xxxi.
Redemit
dns
populum
suum
.
God
hath
bought
ayen
his
people
with
his
precyous
blood
/
and
hath
delyuered
his
people
out
of
the
fendes
power
.
God
sayth
I
shall
tourne
theyr
mournynge
in
to
Ioye
.
I
shall
gladde
theym
of
theyr
sorowe
and
conforte
them
.
And
by
the
prophete
Ozee
he
sayd
that
he
sholde
make
the
Ioye
of
the
Iewes
sabbottes
and
of
all
theyr
solempnytees
and
of
all
theyr
festes
to
cesse
bycause
of
theyr
synne
Ozee
.ij.
Caplm.
iij.
ALso
for
halowynge
in
the
satyrdaye
was
cerymonyal
.
For
as
we
fynde
in
dyuerse
places
of
holy
wryte
/
&
namely
Ezechielis
xx
.
Halowynge
in
the
satyrdaye
was
a
specyall
token
gyuen
to
the
Iewes
wherby
they
sholde
be
knowen
from
other
people
/
and
so
was
circumcisyon
/
and
many
other
obseruaunces
&
cerymonyes
that
god
gaue
theym
to
be
knowen
from
other
people
.
And
therfore
right
as
the
circumcisyon
&
other
obseruaunces
that
were
bytaken
them
of
god
for
a
token
of
distynccyon
from
other
people
cessed
in
Crystus
passyon
so
cessed
halowynge
in
the
satyrdaye
in
Crystus
passyon
.
For
though
it
be
a
morall
commaundement
to
halowe
the
.vij.
daye
/
yet
it
is
not
morall
ne
byndeth
vs
to
halowe
the
.vij.
daye
in
the
satyrdaye
.
And
therfore
we
rede
Exodi
.xxxiiij.
et
.xxxv.
That
whan
Moyses
had
ben
in
the
mount
of
Synay
with
god
.xl.
dayes
&
.xl.
nyghtes
without
mete
or
drynke
/
and
spoken
with
god
and
there
taken
the
lawe
we
of
hym
in
two
tables
of
stone
/
&
two
stemys
and
bemes
of
lyght
rysen
out
of
his
face
/
as
it
had
be
two
hornes
so
shynynge
&
so
bryght
/
that
the
people
was
adrede
of
hym
and
durst
not
speke
with
hym
/
and
therfore
he
put
a
veyll
byfore
his
face
whan
he
sholde
speke
to
the
people
/
&
telle
them
the
lawes
and
the
wyll
of
god
.
And
whan
he
had
soo
hydde
his
face
with
the
veyll
.
The
fyrste
lawe
that
he
gaue
them
in
goddes
name
was
to
halowe
the
satyrdaye
.
And
he
spake
no
worde
than
of
the
other
.ix.
commaundementes
/
but
tolde
forth
other
obseruaunces
&
cerymonyes
whiche
longed
only
to
the
Iewes
/
&
were
but
fygures
&
shadowes
of
thynges
to
come
whiche
cessed
al
in
Crystus
passyon
.
And
soo
he
shewed
wel
that
halowyng
in
the
satyrdaye
was
cerymonyale
/
&
sholde
cesse
with
other
cerymonyes
in
Crystus
passyon
.
And
therfore
whan
that
he
badde
them
halowe
the
satyrdaye
/
he
put
the
veyll
byfore
his
face
in
token
that
halowynge
on
the
satyrdaye
&
other
cerymonyes
&
lawes
that
he
gaue
them
that
tyme
was
but
a
veyl
helynge
ghoostly
vnderstandynge
vnder
fygures
of
thynges
that
were
to
come
.
And
whan
tho
thynges
were
fulfylled
by
the
passyon
of
Cryste
/
the
veyl
&
mysty
syght
of
fygures
sholde
be
done
awaye
&
cesse
.
And
in
token
therof
in
tyme
of
Crystus
passyon
/
the
veyl
of
the
Iewes
Temple
to
rente
&
cleef
in
two
partes
the
men
myght
see
all
the
preuy
thynges
that
were
in
the
Temple
whiche
were
byfore
hydde
fro
the
syght
of
the
people
by
the
veyl
.
Also
the
same
texte
of
the
commaundement
sheweth
full
well
that
halowynge
in
the
satyrdaye
sholde
be
translated
in
to
the
sondaye
/
that
is
called
the
daye
of
the
sonne
.
For
though
god
cessed
in
the
satyrdaye
from
makynge
of
thynges
of
newe
kynde
/
yet
in
the
satyrdaye
he
made
the
satyrdaye
as
he
made
eche
daye
byfore
in
the
same
daye
.
But
in
the
sondaye
next
folowynge
he
made
no
newe
daye
in
kynde
/
for
that
was
the
fyrste
daye
/
and
soo
he
rested
more
in
the
sondaye
from
werkynge
than
he
dyde
reste
in
the
satyrdaye
.
Also
after
grete
trauayll
ought
to
be
more
reste
.
But
Cryste
goddes
sone
hadde
more
trauayl
in
recreacyon
and
redempcyon
of
mankynde
/
than
he
hadde
to
make
al
this
worlde
.
For
in
makynge
of
all
the
worlde
he
hadde
no
trauayll
/
as
sayth
saynt
Austyn
/
but
oonly
he
badde
it
sholde
be
done
/
&
it
was
done
anone
what
he
wolde
.
But
in
creacyon
&
redempcyon
of
mankynde
he
trauaylled
soo
/
that
he
swoted
blood
for
anguysshe
/
&
deyed
for
trauayll
&
shedde
his
herte
blood
/
&
cessed
not
of
trauayll
tylle
in
the
morowe
tyde
of
the
sondaye
whan
he
rose
from
deth
to
lyue
to
comforte
all
mankynde
that
wolde
byleue
in
him
.
And
he
shewed
openly
than
that
he
was
&
is
lorde
of
all
thynge
.
And
sayd
to
his
apostles
/
that
all
the
power
in
heuen
&
in
erthe
was
gyuen
to
hym
in
his
manhode
.
And
therfore
the
sondaye
is
called
the
lordes
daye
.
Dies
dn̄icus
.
And
therfor
sythen
god
wolde
that
the
satyrdaye
sholde
be
halowed
in
the
olde
lawe
/
for
god
cesse●
than
from
creacyon
/
&
so
in
that
maner
began
to
reste
/
moche
more
he
wyl
that
the
sondaye
be
halowed
in
the
newe
lawe
/
for
god
cessed
than
from
the
grete
trauayll
of
our
redempcyon
and
of
our
saluacyon
&
creacyon
.
Caplm.
iiij.
WE
haue
also
fygures
of
this
in
holy
wryte
Leuitici
.xxiij.
●
where
we
fynde
that
god
badde
the
childern
of
Israel
kepe
pryncypaly
.vij.
festes
in
the
yere
/
of
the
whiche
the
laste
was
called
Festum
tabernaculorum
.
The
feste
of
Tabernacles
.
He
badde
theym
take
bowes
&
braunches
of
palme
trees
and
of
other
trees
the
fayrest
that
they
myght
fynde
&
make
them
tabernacles
&
logges
&
dwelle
therin
.vij.
dayes
togydre
/
in
mynde
that
god
made
them
to
dwelle
in
tabernacles
&
logges
.xl.
yere
in
deserte
and
there
he
saued
them
&
kept
them
&
he
badde
that
the
fyrste
daye
&
the
viij
.
sholde
be
full
holy
.
By
this
feste
of
tabernacles
that
came
laste
after
the
other
festes
of
the
Iewes
ben
vnderstanden
the
festes
of
the
newe
lawe
/
whiche
came
laste
in
the
ende
of
the
worlde
after
the
olde
lawe
.
For
al
the
festes
of
the
newe
lawe
ben
festes
of
tabernacles
.
For
whan
god
came
for
to
be
man
/
he
made
fyrste
his
tabernacle
in
the
mayde
Mary
/
whiche
tabernacle
was
arrayed
&
dyght
with
the
fayrest
braunches
and
bowes
of
grace
and
vertues
and
of
good
thewys
/
as
it
myght
be
founden
in
ony
creature
/
for
she
passed
al
creatures
in
grace
and
goodnesse
.
Of
this
tabernacle
speketh
the
prophete
.
p̄o
.xviij.
In
sole
posuit
tabernaculum
suum
et
ipse
tanquam
sponsus
ꝓcedens
de
thalamo
suo
.
He
made
his
tabernacle
in
the
sonne
that
was
our
lady
mayden
and
moder
bryghter
than
the
sonne
.
He
came
out
of
her
as
an
husbonde
out
of
his
chambre
.
An other
tabernacle
god
made
hym
in
our
manhode
and
in
our
kynde
/
that
was
the
blysfull
bodye
that
whiche
he
toke
of
the
mayden
Mary
.
For
as
the
tabernacles
were
made
of
the
fayrest
braunches
and
bowes
that
myght
be
founde
/
soo
the
bodye
of
Cryste
was
made
&
gadred
togydre
of
the
clenest
droppes
of
the
blood
that
was
in
our
blyssed
ladye
saynt
Marye
clene
mayden
without
spotte
of
synne
.
In
this
tabernacle
god
was
born
of
the
mayden
on
Crystmasse
daye
.
In
this
tabernacle
he
was
circumcyded
/
worshypped
of
the
thre
kynges
/
&
dwelled
with
vs
in
erthe
in
our
pylgrymage
.xxxij.
yere
and
more
.
In
this
tabernacle
he
deyed
for
mankynde
/
&
rose
from
deth
to
lyfe
on
Ester
daye
/
&
styed
vp
in
to
heuen
on
holy
thursdaye
very
god
and
very
man
/
&
there
he
sytteth
on
his
faders
right
honde
aboue
all
heuens
in
this
tabernacle
lorde
&
kyng
of
all
thynge
.
In
this
tabernacle
he
shall
come
ayen
at
the
dome
/
to
deme
the
quycke
and
the
deed
.
And
all
the
festes
that
we
holde
of
ony
sayntes
/
we
halowe
them
&
holde
them
for
the
good
dedes
that
they
dyde
whyle
they
dwelled
here
in
the
tabernacle
of
theyr
bodye
/
in
hope
to
come
to
the
endelesse
tabernacle
full
of
Ioye
&
blysse
without
ende
.
Of
whiche
tabernacle
god
speketh
in
the
gospell
whan
he
byddeth
the
riche
men
make
poore
men
theyr
frendes
/
that
they
may
resceyue
them
in
to
the
endelesse
tabernacle
/
of
whiche
speketh
Dauyd
.
Quam
dilecta
tabernacula
tua
dne
virtutum
.
concupiscit
et
deficit
aia
mea
in
atria
dni
.
Lorde
of
vertues
how
louely
&
how
lykynge
ben
thy
tabernacles
.
My
soule
sayth
he
desyreth
&
longeth
to
entre
in
to
the
halles
of
our
lorde
.
And
for
his
desyre
is
delayed
/
he
fayleth
and
faynteth
for
sorowe
.
And
so
the
solempnyte
that
euer
shall
laste
/
shall
be
a
solempnyte
of
tabernacles
/
whan
we
shall
dwelle
in
endelesse
tabernacles
with
endlesse
reste
Ioye
&
blysse
.
There
the
fyrste
daye
&
the
.viij.
daye
shall
be
full
holy
/
whiche
daye
is
the
sondaye
.
For
that
is
the
fyrste
daye
&
it
is
the
.viij.
daye
&
shall
be
the
laste
daye
euer
lastynge
in
Ioye
and
blysse
.
And
therfor
in
the
festes
of
the
newe
lawe
that
ben
festes
of
the
tabernacles
is
the
sondaye
pryncypally
halowed
as
god
badde
than
.
For
it
was
the
fyrste
daye
and
it
is
the
.viij.
daye
/
and
it
shal
be
the
laste
daye
euer
lastynge
in
Ioye
&
blysse
.
Caplm.
v.
DIues
.
Why
badde
god
that
we
sholde
thynke
to
halowe
wel
the
holy
dayes
&
the
sabbot
.
¶
Pauper
.
Ther
is
thre
maner
of
sabbottes
/
that
is
to
saye
of
reste
or
of
halowynge
.
Scilicet
pectoris
.
temporis
.
et
eternitas
.
That
is
to
saye
of
reste
of
herte
/
of
tyme
/
&
of
endlesse
restynge
.
By
reste
of
herte
&
of
thought
men
come
to
reste
of
tyme
.
And
by
reste
of
thought
&
of
tyme
/
men
come
to
endelesse
reste
.
So
without
reste
of
herte
and
of
thought
/
noo
man
may
come
to
the
endelesse
reste
that
the
sabbot
and
the
holy
daye
betokeneth
And
therfore
god
bad
vs
that
we
sholde
pryncypally
trauayll
to
haue
sabbot
&
reste
of
herte
&
of
thought
/
without
whiche
reste
&
sabbot
we
may
not
well
halowe
ony
holy
daye
.
And
therfore
Cryste
sayd
in
the
gospell
/
that
out
of
the
herte
whan
it
is
out
of
rest
come
euyll
thoughtis
/
manslaughters
auoutrers
/
lecherers
/
theftes
/
false
wytnesses
/
&
dyspyte
of
god
Mathei
.xv.
whiche
synnes
destroye
charyte
and
peas
/
and
ben
causes
of
moche
vnrest
in
this
worlde
/
and
lette
reste
of
tyme
so
that
vnnethes
they
may
be
ony
tyme
in
reste
.
And
therfore
god
sayth
/
thynke
that
thou
halowe
well
thyn
holy
daye
.
Bethynke
the
yf
thou
be
in
charyte
&
reste
of
herte
with
god
&
man
And
yf
thou
be
styred
ayenst
thyn
euen
crysten
by
wrath
hate
or
enuye
/
or
haue
ony
heuy
herte
ayenst
thy
brother
/
go
as
god
byddeth
in
the
gospell
&
be
fyrste
recounseylled
to
thy
brother
/
and
than
come
&
make
thyn
offrynge
of
holy
prayer
of
thankynge
of
praysynge
/
and
of
thy
gyftes
to
god
.
And
but
thou
do
soo
&
put
awaye
all
rancour
and
heuynesse
of
herte
/
ellys
thyn
halowynge
&
thy
sabbot
is
not
pleasaunt
to
god
.
Also
bethynke
the
yf
thou
be
in
dedely
synne
/
and
repente
the
and
be
shreuen
as
soone
as
thou
myght
in
good
maner
/
&
so
offre
vp
thy selfe
to
god
by
charyte
&
by
sorowe
of
herte
&
make
thy selfe
holy
/
and
than
art
thou
able
to
halowe
well
the
holy
daye
.
For
as
longe
as
thou
art
in
dedely
synne
by
wyll
or
by
dede
/
so
longe
thou
halowest
not
thyn
holy
daye
.
For
thou
dost
seruyle
werke
of
synne
/
and
dost
dyspyte
to
the
holy
daye
/
whiche
is
or
deyned
that
men
sholde
than
amende
them
and
serue
god
more
specyally
than
in
the
werken
daye
.
And
as
longe
as
man
or
woman
is
in
dedely
synne
/
they
serue
the
deuyll
and
not
to
pleasaunce
of
god
.
Also
god
byddeth
that
men
sholde
bethynke
theym
to
halowe
well
the
holy
daye
.
For
in
the
holy
daye
namely
on
the
sondaye
men
sholde
drawe
theyr
wyttes
to
gydre
from
the
worlde
&
bethynke
them
yf
they
had
ought
trespassed
that
woke
by
recheleshede
or
by
couetyse
/
or
by
lechery
/
or
by
ony
other
wyse
/
and
aske
god
forgyuenesse
.
Also
thynke
on
the
good
spede
and
benefyces
that
god
hath
sente
theym
that
woke
/
or
euer
byfore
&
thanke
hym
therof
.
Thanke
hym
of
his
endelesse
mercy
/
and
of
his
endelesse
charyte
that
he
shewed
to
mankynde
.
Thynke
how
he
made
man
to
his
owne
lykenesse
to
be
heyre
&
cytezeyn
of
heuen
.
Thynke
how
he
made
all
thynge
for
man
.
Thynke
what
blysse
he
hath
ordeyned
to
man
and
woman
yf
they
doo
well
/
&
what
payne
yf
they
do
euyll
.
Caplm.
vi.
THerfore
sayth
Orygenes
suꝓ
Leuiticum
.xxviij.
On
the
sondaye
thou
sholdest
doo
noo
worldly
thynges
/
but
oonly
gyue
the
to
god
and
also
to
ghoostly
thynges
.
Than
sayth
he
come
to
chirche
/
and
laye
thyn
eres
to
goddes
worde
/
thynke
heuenly
thynges
/
thynke
on
the
lyfe
that
we
hopen
all
for
to
haue
in
endelesse
blysse
.
Thynke
on
the
laste
dome
how
harde
that
shall
be
and
how
strayte
.
Take
than
none
hede
to
this
worlde
ne
to
thynges
bysyble
.
But
on
the
holy
daye
haue
thy
ghoostly
eye
pryncypally
to
thynges
that
ben
to
come
&
that
yet
ben
Inuysyble
.
He
that
thus
doth
sayth
he
haloweth
wel
his
holy
daye
/
and
he
maketh
the
sacrefyce
of
his
sabbot
.
And
therfore
the
lawe
sayth
thus
/
we
haue
ordeyned
that
all
sondayes
be
kepte
with
all
maner
worshyp
from
euen
to
euen
/
and
that
men
absteyne
theym
from
all
maner
vnlefull
werkes
/
that
ther
be
noo
markette
holden
on
the
sondaye
/
ne
plee
/
ne
no
man
dampned
to
deth
/
ne
to
payne
/
ne
none
othe
taken
solempnely
/
but
yf
it
be
for
peas
or
for
some
other
grete
nede
.
Extra
li.
ij.ti
.
de
ferijs
.
Omnes
dies
dn̄icos
.
The
lawe
sayth
that
men
sholde
no
thynge
do
on
the
sondaye
/
but
gyue
theym
to
god
/
ne
do
no
seruyle
werke
.
But
that
daye
sholde
be
occupyed
in
pray
synge
&
worshyppynge
of
god
and
in
ghostly
songes
.
De
con
di
.iij.
Ieiunia
Men
sholde
on
the
holy
daye
serue
god
with
herte
mouth
and
werke
.
With
herte
thynke
as
I
haue
sayd
.
With
mouth
well
spekynge
in
prayer
praysynge
and
worshypynge
of
god
/
and
good
informacyon
of
theyr
euen
crysten
.
In
werke
also
of
dedes
of
almesse
/
in
peas
makynge
&
accordynge
of
neyghbours
&
suche
other
.
But
now
alas
it
is
fulfylled
that
Ieremye
sayd
Trenorum
pri.
●
Viderunt
eam
hostes
et
deriserunt
sabbata
eius
.
The
enemyes
that
ben
the
fendes
see
how
mannes
soule
and
womannes
was
defouled
with
synne
on
the
holy
dayes
/
and
scorned
his
holy
dayes
and
his
sabbottes
.
For
the
holy
daye
was
ordeyned
in
confusyon
of
the
fende
&
in
worshyp
of
god
&
for
saluacyon
of
mannes
soule
.
But
now
it
is
torned
to
shame
of
mannes
soule
/
&
to
despyte
&
offence
of
god
/
&
in
pleasaunce
of
the
fende
.
For
in
the
sondaye
reygneth
more
lechery
/
glotony
/
manslaughter
/
robbery
/
bacbytynge
/
periury
/
&
other
synnes
/
more
than
reygned
all
the
weke
byfore
.
And
whan
men
come
to
chirche
/
they
leue
byddynge
of
bedes
and
spende
theyr
tyme
in
synfull
Iangelynge
/
for
there
they
caste
gyle
ayenst
theyr
euen
crysten
/
there
they
holde
theyr
peruys
of
many
wronges
whiche
they
thynke
to
doo
.
And
therfore
god
may
saye
to
them
as
he
sayd
to
the
Iewes
.
It
is
wryten
sayd
he
that
myn
hous
shal
be
called
an
hous
of
prayer
&
ye
haue
made
it
a
denne
of
theues
in
that
that
ye
contryue
your
gyle
&
falshode
to
robbe
your
euen
crysten
of
his
good
/
his
right
/
&
his
fame
.
And
therfore
he
sayth
by
the
prophete
Ysaye
.i.
My
soule
hateth
your
solempnytees
&
holy
dayes
/
they
ben
ful
heuy
to
me
I
haue
trauayll
to
suffre
them
.
But
therfore
sayth
he
/
whan
ye
shal
lyfte
vp
your
hondes
to
me
.
I
shall
tourne
myn
eyen
awaye
from
you
.
And
also
whan
ye
multeplye
your
prayers
to
me
.
I
shall
not
here
you
/
for
your
hondes
be
ful
of
blood
that
ye
haue
shedde
and
full
of
synne
.
And
your
companye
and
your
gadrynges
togydre
ben
full
wycked
.
Iniqui
sunt
cetus
vestri
.
Caplm.
vij.
ALso
my
frende
god
badde
that
men
sholde
thynke
to
halowe
well
the
holy
daye
.
For
man
&
woman
sholde
so
bethynke
them
byfore
in
the
werke
daye
&
ordeyn
theyr
occupacyons
also
/
that
they
sholde
not
nede
to
breke
the
holy
dayes
.
For
yf
a
mānedeth
to
breke
the
holy
daye
/
&
the
nede
come
of
his
owne
folye
and
of
his
mysgouernaunce
byfore
/
he
is
not
excused
.
by
that
nede
.
Moche
lesse
than
is
he
excused
yf
that
nede
come
of
purpose
&
of
couetyse
.
And
therfore
they
that
wyll
not
go
ne
sende
to
market
in
the
werke
daye
to
bye
theyr
necessaryes
/
but
abyde
tyll
on
the
sondaye
for
sparynge
of
tyme
/
they
be
not
excused
though
tho
thynges
ben
nedeful
to
them
.
Men
sholde
studye
&
dyspose
them
as
besely
to
serue
god
on
the
sondaye
/
as
they
studye
byfore
to
trauayl
for
themselfe
on
the
werke
daye
For
god
hath
graunted
.vi.
dayes
to
man
and
woman
for
to
trauayll
for
themselfe
/
&
the
.vij.
daye
he
hath
reserued
&
kepte
to
his
seruyce
.
We
rede
in
holy
wryte
Numeri
.xv.
That
a
man
wente
in
the
sabbot
daye
and
gadred
styckes
.
He
was
taken
&
ledde
to
Moyses
/
&
he
putte
hym
in
pryson
tyll
he
had
an
answere
of
god
what
he
sholde
doo
with
hym
.
God
badde
Moyses
that
he
sholde
be
ledde
out
of
goddes
castels
that
were
called
the
dwellynges
&
tentys
of
goddes
folke
/
and
there
the
people
sholde
stone
hym
to
deth
.
And
so
he
was
slayne
pytefully
for
he
bythought
hym
not
byfore
for
to
halowe
the
holydaye
/
for
he
myght
haue
gadred
styckes
in
the
daye
byfore
.
And
sythen
he
was
soo
spytefully
slayne
for
gadrynge
of
styckes
to
make
therwith
his
fyre
that
was
nedeful
to
hym
.
Moche
more
sholde
they
be
punysshed
that
on
the
sondaye
gadre
togydre
brondes
of
synnes
/
of
couetyse
/
of
lechery
/
periury
/
&
bacbytytnge
for
to
brenne
with
theyr
soules
in
helle
with
out
ende
but
they
amende
them
¶
Diues
.
What
calleth
god
seruyle
werkes
¶
Pauper
.
Euery
dedely
synne
is
seruyle
werke
.
For
as
Cryste
sayth
in
the
gospell
.
Who
so
doth
synne
he
is
seruaunte
of
synne
&
thrall
to
the
fende
.
Qui
facit
peccatum
seruus
est
peccati
.
And
suche
seruyle
werke
god
forbedeth
euery
daye
/
but
moost
on
the
holy
daye
.
For
who
so
doth
dedely
synne
on
the
holy
daye
he
doth
double
synne
/
for
he
doth
the
synne
&
therto
he
breketh
the
holy
daye
ayenst
goddes
commaundement
.
Also
seruyle
werke
is
called
euery
bodely
werke
done
pryncypally
for
temporall
lucre
&
worldely
wynnynge
/
as
byenge
&
sellynge
/
erynge
/
sowynge
/
mowynge
/
repynge
/
and
all
craftes
of
worldely
wynnynge
.
Also
pledynge
/
motynge
/
markettes
/
fayres
/
syttynge
of
Iustyces
&
of
Iuges
/
shedynge
of
blood
and
execucyon
of
punysshynge
by
the
lawe
/
&
all
the
werkes
that
sholde
lette
a
man
from
goddes
seruyce
/
and
dyspose
hym
to
couetyse
or
to
the
fendes
seruyce
.
Neuertheles
yf
erynge
&
sowynge
/
repynge
/
mowynge
/
cartynge
&
suche
other
nedeful
werkes
be
done
purely
for
almesse
/
&
oonly
for
heuenly
mede
/
and
for
nede
of
them
that
they
ben
to
/
in
lyght
holy
dayes
than
they
ben
noo
seruyle
werkes
/
ne
the
holy
daye
therby
is
not
broken
.
Neuerthelesse
in
the
sondayes
and
grete
festes
suche
werkes
sholde
not
be
done
but
for
grete
nede
compelle
men
therto
.
Caplm.
viij.
DIues
.
why
badde
god
that
both
man
&
beest
sholde
reste
&
halowe
the
holy
daye
.
¶
Pauper
.
For
as
Salomon
sayth
Sap
.vi.
et
.xi.
God
loueth
all
thynge
that
he
made
/
&
hath
cure
of
al
thynges
that
he
made
.
And
therfor
he
ordeyned
reste
in
the
holy
dayes
/
not
only
for
his
owne
worshypp
&
for
ghoostly
helpe
of
soule
/
but
also
for
bodely
helpe
bothe
of
man
&
beest
.
But
the
couetyse
of
man
were
refreyned
by
reste
on
the
holy
daye
he
sholde
neuer
reste
.
But
with
trauayll
slee
hym selfe
/
his
seruauntes
/
his
subgettes
/
add
his
bestes
.
And
therfore
both
to
saue
man
and
beest
&
for
grete
prouffyt
of
man
/
god
badde
reste
on
the
holy
daye
.
For
both
man
&
beest
nedeth
reste
after
traueyl
and
shall
be
the
more
fressher
all
the
weke
after
to
trauayll
yf
they
haue
reste
on
the
holy
daye
.
And
therfore
it
falleth
ofte
that
they
whiche
wyll
not
reste
on
the
sondaye
/
ben
made
to
reste
al
the
weke
after
/
eyther
of
sekenesse
that
they
falle
in
by
ouer
trauayll
/
or
by
sekenes
/
or
by
feblenes
of
theyr
seruauntes
/
and
of
theyr
bestes
/
or
ellys
by
deth
.
For
oftentyme
they
slee
theyr
bestes
by
ouer
moche
trauayll
/
&
contynuynge
of
trauayll
.
And
therfore
in
the
begynnynge
of
the
worlde
as
whan
Adam
synned
in
the
.vi.
daye
by
etynge
of
an
apple
ayenst
goddes
commaundement
/
and
that
god
hadde
dampned
hym
and
all
his
to
perpetuell
trauayl
for
his
synne
.
After
this
of
his
grete
and
endelesse
mercy
/
he
tempred
and
slaked
his
harde
dome
/
and
ordeyned
reste
both
to
man
and
beest
in
the
.vij.
daye
.
And
therfore
sayth
holy
wryte
Gen.
ij.
That
god
fulfylled
his
werkes
in
the
.vij.
daye
not
oonly
/
for
he
made
than
the
.vij.
daye
&
cessed
of
creacyon
/
but
also
pryncypally
for
he
shewed
than
fyrste
mercy
ayenst
synne
grauntynge
and
byddynge
reste
in
the
.vij.
daye
both
to
man
&
to
beest
whiche
he
dampned
in
the
daye
byfore
to
perpetuell
trauayll
for
Adams
synne
/
whiche
mercy
was
fulfyllynge
&
parfeccyon
of
al
his
werkes
Quia
miseracōes
eius
super
omnia
opera
eius
.
For
as
Dauyd
sayth
goddes
mercy
is
aboue
all
his
werkes
.
And
saynt
Iames
sayth
.
Mercy
enhaunseth
rightfull
dome
.
And
but
god
had
ended
his
werkes
in
mercy
in
the
vij
.
daye
/
&
slaked
his
harde
dome
ayenst
mankynde
for
Adams
synne
/
ellys
his
werkes
had
not
ben
complete
ne
parfyght
/
in
asmoche
as
the
pryncypal
creature
for
whom
he
made
all
thynge
was
loste
.
For
whan
the
fynale
cause
of
ony
werke
fayleth
/
that
werke
is
not
complete
ne
parfyght
.
For
this
mercy
that
god
shewed
to
man
whan
he
ordeyned
rest
in
the
.vij.
daye
that
was
called
sabbot
/
fygure
of
endelesse
reste
of
mankynde
.
Cryst
sayth
in
the
gospell
.
That
the
sabbot
was
made
for
man
/
not
man
for
the
sabbot
Marci
.ij.
But
synfull
man
be
so
blent
with
couetyse
/
that
he
tourneth
his
dampnacyon
&
his
payne
in
to
lykynge
/
and
hath
leuer
to
trauayll
to
his
vndoynge
&
vnto
his
dampnacyon
/
than
to
rest
to
his
saluacyon
.
And
hath
leuer
to
folowe
the
harde
sentence
of
god
to
his
punysshynge
/
than
to
take
his
grace
and
his
mercy
to
be
eased
/
Suche
ben
lyke
oules
&
backes
/
whiche
hate
the
daye
&
loue
the
nyght
/
lyke
to
the
fendes
of
helle
that
neuer
haue
recte
/
ne
for
malyce
wyll
seke
reste
.
Caplm.
ix.
QOre
ouer
my
frende
we
fynde
four
maner
of
sabbottes
in
holy
wrytte
.
One
sabbot
of
dayes
that
was
the
.vij.
daye
ordeyned
of
god
for
reste
&
ease
both
of
man
&
of
beest
.
Also
we
fynde
a
sabbot
of
monethes
ordeyned
also
of
god
for
to
reste
both
of
man
and
beest
that
was
the
.vij.
moneth
that
man
and
beest
sholde
reste
theym
than
after
the
grete
trauaylle
that
they
hadde
done
in
the
two
monethes
byfore
/
in
whiche
was
theyr
heruest
to
gadre
corne
/
wyne
/
and
oyle
/
and
other
fruyte
.
The
vij
.
moneth
was
Septembre
/
as
for
than
in
that
hote
contree
heruest
was
all
done
.
Also
we
fynde
a
sabbot
of
yeres
/
that
was
the
.vij.
yere
.
For
that
yere
the
londe
rested
that
it
myght
bere
the
better
&
the
more
plenteuously
after
/
for
that
yere
was
noo
londe
sowen
.
Also
we
fynde
a
sabbot
of
sabbottes
/
that
was
the
fyfth
yere
ordeyned
of
god
for
reste
of
the
londe
/
of
beest
/
of
man
/
&
namely
of
them
that
were
in
trauayll
of
trybulacyon
.
For
than
outlawed
men
myght
come
ayen
home
in
surete
.
Than
bounde
men
were
made
free
/
&
dettes
forgyuen
.
Than
men
resceyued
ayen
theyr
herytage
.
By
the
sabbot
of
dayes
is
vnderstonden
reste
from
vyces
in
the
lyfe
actyf
/
that
hath
.vi.
dayes
to
werke
in
.
By
the
sabbot
of
mone
is
vnderstonden
reste
that
men
haue
in
the
lyfe
contemplatyf
/
both
from
vyces
&
temptacyons
/
for
that
moneth
was
moche
holy
/
but
not
all
holy
.
Right
soo
they
that
haue
the
lyfe
contemplatyf
they
haue
more
reste
from
vyces
and
temptacyons
/
than
they
that
haue
the
lyfe
actyfe
/
but
ful
reste
haue
they
not
in
this
worlde
.
By
the
sabbot
of
yeres
whan
the
londe
rested
the
.vij.
yere
/
is
vnderstonden
the
reste
that
our
soules
shall
haue
in
the
blysse
of
heuen
whyles
the
erthe
of
our
bodyes
shall
reste
in
the
graue
.
By
the
sabbot
of
sabbottes
that
was
the
.l.
yere
is
vnderstonden
the
reste
without
ende
/
that
we
shall
haue
in
heuen
whan
we
shal
go
ayen
both
bodye
&
soule
vnto
our
herytage
that
we
loste
thrughe
Adams
synne
/
whan
all
our
trauayll
&
trybulaco
n
shall
cesse
&
all
our
woo
tourne
to
wele
by
vertue
of
Crystus
passyon
.
Caplm.
x.
DIues
.
Sythen
the
sabbot
of
dayes
was
moste
solempne
in
the
olde
lawe
/
for
it
was
not
lefull
that
daye
to
go
ouer
a
thousande
pass
/
ne
to
dyght
theyr
mete
/
&
more
ouer
that
daye
were
offred
two
lambes
passynge
the
comon
sacrefyce
that
was
done
euery
daye
/
sythen
than
the
solempnyte
of
the
sabbottes
is
translated
in
the
newe
lawe
in
to
the
sondaye
/
why
is
not
the
sondaye
as
worshypfull
in
the
newe
lawe
/
as
was
the
sabbot
in
the
olde
lawe
.
For
as
that
was
called
the
sabbot
of
our
lorde
/
also
the
sondaye
is
called
the
daye
of
our
lorde
passynge
all
other
dayes
And
yet
we
haue
in
the
yere
many
dayes
more
solempne
than
is
the
sondaye
.
¶
Pauper
.
All
the
festes
of
the
newe
lawe
that
ben
the
dayes
and
the
sabbottes
of
our
lorde
.
For
alle
tho
ben
of
hym selfe
in
hym selfe
/
or
ellys
of
hym selfe
in
his
sayntes
.
In
the
olde
lawe
was
no
feste
of
our
lorde
but
only
the
sabbot
/
whiche
was
halowed
in
mynde
of
the
creacyon
of
the
worlde
/
&
in
mynde
that
god
the
.vij.
day
cessed
of
creacyon
.
And
also
than
to
thanke
hym
for
his
endelesse
goodnesse
that
he
shewed
to
mankynde
in
his
creacyon
whan
he
made
all
bodely
&
vysyble
creatures
to
serue
man
/
&
man
to
serue
hym
here
in
grace
&
after
in
the
blysse
of
heuen
without
ende
Other
festes
of
the
olde
lawe
were
but
solempnytees
&
myndes
of
auentures
&
prosperytes
that
felle
to
the
Iewes
in
tyme
of
the
olde
lawe
.
And
therfor
the
sabbot
amonges
them
was
moost
solempne
.
And
amonges
vs
also
the
sondaye
is
moost
solempne
and
holy
for
the
grete
dedes
and
wondres
that
god
dyde
in
the
sondaye
.
But
for
as
moche
as
it
cometh
ofte
we
make
it
not
alwaye
lyke
solempne
/
for
it
falleth
the
sondaye
in
whiche
god
shewed
his
wondres
/
as
Esterdaye
Wytsondaye
to
be
more
solempne
than
other
comon
sondayes
.
Other
festes
also
as
Crystmasse
daye
&
Epyphanye
daye
/
in
as
moche
as
they
ben
our
lordes
dayes
&
come
but
ones
in
the
yere
/
therfore
we
make
more
solempnyte
in
tho
dayes
/
than
we
doo
comonly
on
the
sondaye
.
And
so
we
do
in
many
other
festes
/
for
all
they
be
festes
and
dayes
of
our
lorde
.
Neuerthelesse
ther
is
no
daye
so
solempne
in
themselfe
as
the
sondaye
/
for
that
is
alwaye
solempne
for
the
wondres
that
god
dyde
therin
.
Other
dayes
somtyme
ben
solempne
/
and
somtyme
not
solempne
after
that
the
festes
therin
falle
by
chaungynge
of
the
yere
/
so
that
other
dayes
haue
noo
solempnyte
of
themselfe
by
custome
ne
by
lawe
/
but
only
by
fallynge
of
festes
as
the
yere
chaungeth
.
The
thursdaye
was
some
tyme
as
holy
as
the
sondaye
/
for
Cryste
styed
vp
that
daye
to
the
heuen
.
And
than
began
the
processyon
that
we
vse
on
the
sondaye
/
for
than
Cryste
wente
in
processyon
with
his
dyscyples
out
of
Ierusalem
in
to
the
mounte
of
Olyuete
/
and
there
he
styed
vp
in
the
syght
of
theym
all
.
And
the
crosse
that
is
borne
byfore
vs
in
the
processyon
/
betokeneth
that
Cryste
deyed
on
the
crosse
/
and
afterwarde
he
arose
ayen
from
deth
to
lyfe
.
And
on
the
holy
thursdaye
wente
he
byfore
his
dyscyples
ledyng
them
vnto
the
mounte
of
Olyuete
.
But
for
as
moche
as
many
newe
festes
comen
on
/
and
it
was
greuous
for
to
kepe
two
dayes
so
lempne
euery
woke
/
therfore
the
solempnyte
of
the
thursdayes
cessed
/
&
the
processyon
in
mynde
of
Crystes
ascen
s
;
yon
was
translated
in
to
the
sondaye
¶
Diues
.
Therfor
me
thynketh
that
the
sondaye
sholde
be
the
more
solempne
.
¶
Pauper
.
So
it
is
/
and
so
it
ought
for
to
be
moost
halowed
thoughe
holy
chirche
doo
not
alwaye
than
moost
solempnyte
/
for
that
daye
is
ordeyned
for
reste
in
the
newe
lawe
both
to
man
and
beest
/
as
the
sabbot
was
ordeyned
for
reste
in
the
olde
lawe
.
Caplm.
xi.
DIues
.
Be
we
bounden
by
this
commaundement
to
kepe
the
holy
dayes
that
holy
chirche
hath
ordeyned
in
the
newe
lawe
.
¶
Pauper
.
Yes
forsoth
/
for
though
the
commaundement
passed
in
that
/
the
it
was
cerymonyall
as
anentes
tyme
/
yet
it
dwelleth
in
that
it
was
&
is
morall
/
&
byndeth
vs
to
flee
vyces
&
serue
our
god
one
daye
more
than
another
/
whiche
daye
is
the
sondaye
in
the
newe
lawe
by
ordenaunce
of
god
&
holy
chirche
.
For
as
the
gospell
sayth
Ma.
xij
.
Dns
est
em̄
filius
hominis
et
sabbati
.
The
maydens
sone
Cryste
Ihesus
is
lorde
of
the
sabbot
.
And
for
as
moche
as
it
was
so
euyll
kepte
in
the
olde
lawe
/
&
soo
moche
blood
was
shedde
in
the
sabbot
/
&
Cryste
hymselve
suffred
so
moche
despyte
on
the
sabbot
/
therfore
he
was
dyspleased
&
sayd
by
the
prophetes
Ysaye
.i.
and
Ozee
.ij.
That
he
sholde
noo
lenger
suffre
theyr
sabbottes
/
but
as
a
lorde
of
the
sabbottes
he
chaunged
that
reste
&
solempnyte
of
theyr
sabbottes
in
to
the
sondaye
/
for
the
causes
whiche
I
sayd
byfore
/
whiche
daye
all
yf
it
be
the
.viij.
daye
in
the
fyrste
ordre
of
dayes
/
yet
it
is
but
the
.vij.
daye
in
obseruaunce
of
the
commaundement
For
we
haue
now
.vi.
dayes
for
to
werke
in
/
in
token
that
god
in
.vi.
dayes
made
all
the
worlde
/
&
the
vij
.
daye
we
halowe
as
god
badde
vs
in
token
that
god
the
.vij.
daye
cessed
of
creacyon
&
ordeyned
reste
in
the
sondaye
As
saynt
Poule
sayth
in
his
pystle
/
ad
Colo
.ij.
That
openly
the
sabbot
&
other
festes
of
the
olde
lawe
were
but
shadowes
&
fygures
of
the
newe
lawe
And
therfore
after
Crystus
passyon
tho
festes
cessed
&
noo
man
ought
to
kepe
them
.
And
who
so
kepeth
them
in
that
he
forsaketh
that
Cryste
was
borne
of
the
mayden
&
deyed
for
mankynde
And
saynt
Gregorye
in
his
pystle
ad
Ro
sayth
.
That
all
that
halowe
the
satyrdaye
/
for
it
was
so
holy
in
the
olde
lawe
that
ben
Antecrystes
dyscyples
.
For
Antecryste
shall
do
men
halowe
both
sondaye
&
satyrdaye
.
Sondaye
for
to
drawe
crysten
peple
to
his
secte
/
for
he
shall
fayne
hym
deed
&
to
aryse
ayen
fro
deth
to
lyf
on
the
sonday
And
the
satyrdaye
to
drawe
the
Iewes
to
his
secte
.
De
con.
di.iij
.
Peruenit
.
Caplm.
xij.
DIues
.
Why
wolde
god
make
the
worlde
more
in
the
nombre
of
.vi.
dayes
than
in
ony
other
nombre
of
dayes
.
¶
Pauper
.
For
as
Salomon
sayth
.
God
made
al
thynge
in
nombre
in
weyght
and
in
mesure
.
He
made
noo
thynge
to
moche
ne
to
lytyll
.
But
he
made
euery
thynge
parfyghtly
in
his
kynde
/
and
ended
all
his
werkes
in
parfyghtnesse
.
And
for
the
nombre
of
.vi.
is
the
fyrste
nombre
euen
that
is
parfyght
/
therfore
he
made
all
the
worlde
in
nombre
of
.vi.
dayes
.
¶
Diues
.
How
is
the
nombre
of
.vi.
dayes
more
parfyght
than
another
nombre
.
¶
Pauper
.
For
all
his
partes
the
mete
him
yf
they
be
taken
to
gydre
make
euen
.vi.
as
.
i.ij.iij
.
make
euen
.vi.
&
these
.iij.
mete
hym
.
For
.vi.
tymes
one
is
.vi.
&
thryes
two
is
.vi.
&
twyes
thre
is
.vi.
And
this
parfeccyon
is
in
no
nombre
within
.x.
but
in
.vi.
And
fro
.x.
to
an
hondred
is
none
but
xxviij
.
And
fro
an
hondred
to
a
thousande
is
but
this
euen
nombre
four
hondred
four
score
&
.xvi.
The
next
is
.viij.
thousande
one
hondred
and
xviij
.
&
than
no
mo
suche
but
one
with
in
an
hondred
thousande
.
And
who
soo
wyll
fynde
that
he
muste
studye
.
After
an
hondred
thousande
ben
mo
suche
than
all
the
clerkes
vnder
the
sonne
can
telle
/
and
mo
than
ony
herte
may
thynke
or
tongue
can
telle
/
&
yet
is
it
full
harde
to
fynde
one
.
And
for
that
.vi.
is
the
fyrste
parfyght
nombre
in
this
maner
.
Therfore
god
wolde
make
this
worlde
in
the
nombre
of
.vi.
in
a
token
that
all
his
werkes
were
parfyght
.
And
therfore
sayth
holy
wryte
Gen.
ij.
That
heuen
and
erthe
&
al
theyr
arraye
were
parfyght
And
for
the
same
cause
god
made
man
the
.vi.
daye
as
for
a
parfyght
and
a
noble
creature
.
For
the
same
cause
in
the
.vi.
age
of
the
worlde
he
bycame
man
.
And
on
the
.
●i
.
daye
a
good
frydaye
the
.vi.
hour
of
the
daye
in
the
.vi.
age
he
bought
mankynde
ayen
with
his
precyous
blood
in
token
that
all
his
werkes
were
parfyght
.
And
the
same
nombre
of
dayes
god
hath
graunted
vs
for
to
werke
in
/
in
token
that
all
our
werkes
sholde
be
parfyght
&
good
/
&
no
thynge
do
amys
/
that
we
sholde
for
noo
couetyse
do
to
moche
/
ne
for
no
slouth
do
to
lytyll
/
but
holde
vs
alwaye
in
a
meane
&
in
euenhede
/
for
god
graunted
vs
no
tyme
to
synne
Therfore
wyll
he
that
we
alwaye
be
euen
with
god
and
with
our
euen
crysten
/
as
sixe
is
alwaye
euen
with
his
partes
to gydre
.
Caplm.
xiij.
DIues
.
Why
bad
god
reste
on
the
.vij.
daye
more
than
an
other
daye
.
¶
Pauper
In
token
that
as
.vij.
cometh
next
after
the
parfyght
nombre
of
.vi.
dayes
of
werkynge
/
soo
after
parfyght
werkes
in
this
worlde
shall
folowe
parfyght
reste
in
the
other
worlde
.
Also
he
badde
reste
in
the
.vij.
daye
for
that
passeth
the
parfyght
nombre
/
in
token
that
he
wyll
that
no
thynge
be
done
passynge
parfeccyon
.
And
therfore
all
synne
is
comprehended
in
.vij.
dedely
synnes
.
For
as
.vij.
passeth
the
parfyght
nombre
of
.vi.
so
euery
synne
passeth
parfeccyon
&
is
out
of
parfeccyon
of
all
good
werkes
.
Also
god
badde
reste
the
.vij.
daye
for
he
wyll
that
men
reste
them
than
both
goostly
&
bodely
.
Goostly
from
besynesse
&
thought
of
the
worlde
.
Bodely
from
bodely
trauayll
.
For
why
vij
.
is
made
of
four
&
thre
.
Four
betokeneth
bodely
thynges
made
of
four
elementes
.
Thre
betokeneth
mannes
soule
made
to
the
lykenesse
of
the
holy
trynyte
.
And
therfor
he
badde
reste
in
the
.vij.
daye
that
men
sholde
than
rest
both
bodye
&
soule
.
Also
god
bad
rest
in
the
.vij.
daye
in
token
that
after
parfyght
werkes
shal
folowe
endeles
rest
both
of
bodye
&
of
soule
.
For
this
nombre
.
vij
.
in
asmoche
as
all
tyme
&
all
duracion
is
comprehended
in
.vij.
dayes
therfore
it
betokeneth
endeles
lastynge
.
And
therfore
reste
on
the
.vij.
daye
betokeneth
endeles
rest
.
Also
my
frende
god
ordeyned
reste
in
the
.vij.
daye
in
token
of
.vij.
blysses
whiche
we
shal
haue
for
parfyght
werkes
that
we
do
here
in
.vi.
dayes
and
.vi.
ages
of
this
worlde
.
For
anentes
the
bodye
we
shall
haue
four
blysses
/
bryghtnesse
&
beaute
without
ony
spotte
.
For
as
Cryste
sayth
in
the
gospell
.
Men
&
wymen
shall
shyne
in
heuen
as
bryght
as
the
sonne
.
Also
men
shall
haue
there
inpassybylyte
&
helth
of
bodye
without
all
maner
sekenesse
/
no
thynge
shall
dere
them
ne
dysease
them
.
Also
they
shal
haue
delyuerhede
of
body
&
lightne
s
;
se
without
lettynge
/
for
they
sholde
be
as
lyght
as
thought
&
in
twynkelynge
of
an
eye
be
where
as
they
wyll
Also
they
shall
haue
sotylte
of
bodye
without
ony
withstandynge
/
for
ther
shal
no
thynge
withstande
them
.
But
as
the
sonne
passeth
the
glasse
without
lettynge
of
the
sonne
/
so
shal
they
passe
ouer
walle
&
euery
thynge
at
theyr
wyll
without
ony
dysease
or
ony
lettynge
.
And
anentes
the
soule
we
shal
haue
the
blysfull
syght
of
goddes
face
/
brennynge
loue
to
god
and
to
our
euen
crysten
/
&
alwaye
haue
hym
that
we
loue
and
what
we
desyre
.
There
all
our
loue
shall
be
in
Ioye
without
woo
drede
and
sorowe
.
In
this
worlde
euery
loue
is
medled
with
woo
/
in
token
of
these
seuen
blysses
that
we
shal
haue
in
endelesse
reste
for
our
parfyght
werkes
.
Therfore
god
badde
vs
reste
in
the
.vij.
daye
.
Caplm.
xiiij.
DIues
.
Why
longe
ought
the
holy
daye
to
be
kepte
and
halowed
¶
Pauper
.
From
euen
to
euen
/
as
Raymonde
sayth
and
the
lawe
also
.
Extra
li.
ij.ti.de
ferijs
.
Omnes
dies
dominicos
.
And
holy
wryte
sayth
also
and
god
hym selfe
Leuitici
.xxiij.
A
vespera
vsque
ad
vesperam
celebrabitis
sabbata
vestra
.
From
euen
to
euen
ye
shall
halowe
your
holy
dayes
.
Neuerthelesse
some
begynne
sooner
to
halowe
after
that
the
feste
is
/
&
after
vse
of
the
contree
.
Extra
e.
quoniam
.
But
that
men
vse
in
the
satyrdayes
&
vygylyes
to
rynge
holy
euen
at
myddaye
compelleth
not
men
anone
to
halowe
/
but
warneth
them
of
the
holy
daye
folowynge
that
they
sholde
thynke
theron
&
spede
them
/
&
so
dyspose
them
&
theyr
occupaco
ns
that
they
myght
halowe
in
due
tyme
.
¶
Diues
.
Is
it
leful
for
ony
causes
in
the
sondaye
to
gadre
in
corn
fruyte
or
hay
.
¶
Pauper
.
Suche
nede
it
may
be
that
it
is
excusable
/
as
yf
they
may
not
in
other
dayes
gadre
it
in
for
enemyes
/
as
in
tyme
of
warre
/
yf
they
sholde
gadre
it
they
haue
rightful
cause
to
withstande
theyr
aduer
s
;
aryes
.
Also
yf
corn
or
grasse
be
in
the
felde
&
sholde
be
lorne
but
it
were
dyght
&
gadred
/
it
is
lefull
in
the
holy
dayes
to
saue
it
&
kepe
it
/
soo
that
goddes
seruyce
be
not
lefte
therfore
/
But
for
to
mowe
or
to
repe
/
carre
or
to
sowe
in
the
sondaye
.
I
holde
it
not
lefull
but
in
ful
grete
nede
.
Pryncypale
festes
sholde
alwaye
be
halowed
/
but
right
grete
nede
compelled
men
for
to
werke
/
so
that
grete
nede
excused
them
.
For
as
the
lawe
sayth
.
Extra
li.
v.
De
regulis
iuris
.
Nede
maketh
lefull
that
ellys
is
vnlefull
by
the
lawe
/
for
nede
hath
no
lawe
.
De
con.
di.i
.
Sicut
.
et
di.v.
Discipulos
.
Extra
de
furtis
.
Si
quis
per
necessitatem
Also
is
lefull
to
fysshe
after
the
seruyce
on
the
sondaye
&
other
fysshe
also
that
may
not
be
taken
but
certayne
ceson
of
the
yere
/
for
whiche
fysshe
men
muste
goo
ferre
in
the
see
&
longe
abyde
.
Extra
de
ferijs
.
ca.
Licet
.
It
is
lefull
also
to
do
rightfull
batayles
on
the
sondaye
/
and
also
in
other
holydayes
for
saluacyon
of
the
comunyte
Than
it
is
lefull
to
saue
that
er
they
sholde
all
perysshe
both
man
&
beest
fruyte
corne
&
other
thynges
alwaye
with
reuerence
of
god
and
of
the
holy
daye
.
It
is
lefull
than
to
leches
to
helpe
the
seke
folke
.
It
is
leful
to
dyke
or
walle
in
defence
of
townes
castels
&
to
araye
men
to
batayll
in
the
sondaye
whan
nede
compelleth
&
peryll
of
enemyes
.
Thus
sayth
Io.
in
sum
.
con.li.i.ti.xij.q̄.vij
.
Soo
that
in
all
these
and
suche
other
/
nede
and
pyte
excuseth
men
.
Cryst
helyd
men
in
the
sabbot
/
and
repreued
the
Iewes
that
were
dyspleased
therwith
/
and
sayd
to
them
.
Sythen
a
man
taketh
his
circumcisyon
in
the
sabbot
/
why
haue
ye
Indygnacyon
to
me
for
that
I
haue
made
a
man
hole
in
the
sabbot
.
Io.
vij
.
And
in
an
other
place
he
sayd
to
the
Iewes
who
is
it
of
you
that
hath
a
sheep
&
it
falled
in
the
dyche
in
the
sabbot
/
that
wyll
not
go
&
lyfte
it
vp
out
of
the
dyche
.
But
forsoth
man
is
better
than
a
sheep
/
&
therfore
sayth
he
/
it
is
lefull
to
do
good
dedes
in
the
sabbot
&
in
the
holy
daye
.
Mathe●
.xij.
An other
tyme
Cryste
helyd
a
woman
of
an
harde
seknesse
that
had
holden
her
xviij
.
yere
/
she
wente
stoupynge
don
warde
and
myght
not
loke
vpwarde
.
Than
the
maystre
of
the
lawe
&
of
the
Synagoge
was
wroth
&
sayd
to
the
people
.
Ther
ben
.
vi.dayes
to
werke
in
/
come
than
and
be
ye
helyd
and
not
in
the
sabbot
.
Cryste
answered
to
hym
.
Thou
ypocryte
/
eche
of
you
vnbyndeth
his
oxe
&
his
asse
from
the
maunger
or
cratche
in
the
sabbot
&
ledeth
it
to
the
water
.
Moche
more
it
is
nedeful
for
to
vnbynde
this
doughter
of
Abraham
in
the
sabbot
from
the
harde
bounde
in
the
whiche
Sathanas
had
holden
her
bounden
xviij
.
yere
longe
.
And
all
tho
ypo●rytes
were
ashamed
By
these
examples
Cryste
shewed
that
dedes
of
pyte
and
of
almesse
/
and
namely
prechynge
&
techynge
/
by
whiche
mannes
soule
is
losed
out
of
the
fendes
boundes
/
they
ben
medefull
and
nedefull
in
the
holy
dayes
.
And
he
excused
Dauyd
by
nede
/
that
he
ete
of
the
holy
loues
that
no
lewde
man
sholde
haue
eten
of
by
the
lawe
.
Also
he
excused
his
discyples
that
they
gadred
the
eerys
in
the
felde
in
the
sabbot
&
ete
the
corn
Ma●.
xij
.
For
as
he
sayth
there
/
god
loueth
better
mercy
&
pyte
/
than
ony
sacrefyce
.
Caplm.
xv.
NEuerthelesse
notwithstondynge
all
this
euery
man
&
woman
sholde
besely
halowe
the
holy
daye
/
&
not
lyghtly
for
no
smale
nede
breke
thyn
holy
dayes
.
For
god
charged
this
commaundement
full
hyghely
whan
he
sayd
.
Thynke
that
thou
halowe
well
the
holy
daye
.
And
in
an
other
place
Deu
.v.
He
sayth
Loke
that
you
halowe
wel
the
holy
daye
And
in
an
other
place
of
holy
wrytte
he
sayth
.
Loke
ye
kepe
wel
my
sabbot
and
my
daye
/
for
that
is
a
token
bytwene
me
and
you
.
Who
so
defouleth
that
daye
or
dooth
ony
seruyle
werke
in
that
daye
/
he
shall
deye
Exodi
.
xxi
.
Leuitici
.
xvi.et.xix
.
Item
Iere
●
.xvij.
Ezechielis
.xx.
et
.xxij.
et
.xxiij.
By
the
lawe
/
bochers
/
tauerners
/
&
other
vytaylers
may
lefully
dyght
in
the
sondaye
vytayles
to
be
solde
in
the
mondaye
/
yf
they
myght
not
dyght
it
in
the
daye
byfore
to
saue
them
&
theyr
vytayles
/
so
that
it
be
done
pryncypaly
to
goddes
worshyp
/
and
for
the
comon
prouffyte
.
Also
marchauntes
that
leden
their
marchaundyse
in
the
sondaye
and
other
holy
dayes
to
fayres
in
ferre
contree
by
londe
of
by
water
ben
excused
yf
they
may
not
lede
theym
in
other
dayes
.
Also
messagers
/
pylgrymes
/
and
wayfarynge
men
that
may
not
well
reste
without
grete
harme
/
ben
excused
/
so
that
they
do
theyr
dylygence
to
here
masse
&
matyns
yf
they
can
For
longe
abydyng
in
a
mannes
Iourney
is
costly
and
peryllous
.
Also
they
that
lete
to
hyre
horse
&
carte
/
or
shyp
to
pylgryms
/
&
to
passynge
folke
in
the
sondaye
for
to
spede
them
in
theyr
Iourney
/
yf
they
do
it
pryncypaly
for
ease
and
spede
of
theym
that
so
hyre
them
/
they
ben
excused
.
But
yf
they
do
it
pryncypally
for
lucre
or
for
couetyse
/
they
be
not
excused
.
Also
yf
men
for
hastynesse
doo
theym
shaue
or
do
theyr
horse
shoe
in
the
sondaye
whan
they
may
not
well
abyde
/
ne
myght
not
wel
do
it
byfore
/
they
ben
excused
yf
nede
compelle
theym
therto
/
and
not
couetyse
ne
slouthe
.
Mylleners
or
crafte
by
wynde
&
water
is
lefull
in
the
sondaye
after
custome
of
the
contree
/
for
so
it
may
be
doo
with
lytyll
trauayl
/
but
for
to
do
it
with
draught
of
bestes
in
the
sondaye
it
is
not
leful
for
it
may
so
not
be
done
without
grete
trauayl
.
Thus
sayth
Io.
in
sum
.
con.
li.
i.ti.xij
.
De
ferijs
et
tabule
iuris
.
Caplm.
xvi.
DIues
.
It
is
not
lefull
men
to
begynne
grete
Iourneys
in
the
sondaye
/
of
longe
pylgrymage
or
of
ferre
passynge
.
¶
Pauper
.
Yf
they
do
it
of
custome
or
without
nede
/
than
they
synne
greuously
/
all
though
they
here
theyr
seruyce
er
they
goo
/
and
namely
men
of
holy
chirche
that
sholde
in
holy
dayes
occupye
theym
moost
in
goddes
seruyce
and
deuocyon
&
in
techynge
of
goddes
lawe
/
and
gyue
the
people
good
example
to
halowe
well
the
holy
daye
.
Prechours
that
trauayll
from
towne
to
towne
in
the
sondaye
&
in
grete
festes
to
teche
the
people
goddes
lawe
ben
excused
&
wynne
moche
mede
.
But
be
they
ware
that
vnder
colour
of
prechyng
they
renne
not
to
moche
about
in
vayne
in
the
sondaye
.
¶
Diues
.
Is
it
lefull
in
grete
holy
dayes
to
trauayle
about
makynge
of
holy
chirche
/
as
in
caryage
/
lyftynge
of
stones
/
gaderynge
of
stones
&
suche
other
.
¶
Pauper
.
As
for
a
lytyll
it
is
lefull
/
but
not
longe
to
doo
trauayle
ne
ouer
grete
that
men
sholde
brynge
to
werynesse
for
to
lette
them
fro
goddes
seruyce
.
For
the
holy
daye
representeth
endelesse
reste
and
halowynge
without
ende
.
And
therfore
I
holde
it
vnlefull
to
make
grete
caryages
in
the
sondaye
/
or
ony
pryncypall
feste
for
ony
chirche
makynge
.
¶
Diues
.
Is
it
not
lefull
to
helpe
men
of
holy
chirche
in
the
grete
holy
dayes
to
housynge
in
caryage
&
other
trauayll
.
¶
Pauper
.
Yf
they
be
poore
it
is
lefull
as
for
a
lytyll
to
helpe
them
in
housyng
/
but
yf
they
be
riche
ynoughe
to
paye
therfore
in
the
werke
daye
it
is
not
leful
to
trauayll
for
them
in
the
sondaye
&
other
grete
festes
.
¶
Diues
.
Is
it
lefull
to
vytaylers
or
other
chapmen
to
ryde
or
to
go
fro
towne
to
towne
in
the
sondaye
to
selle
vytayles
or
other
thynges
in
the
chirche
or
in
the
chirche
yerde
or
at
the
chirche
yate
.
¶
Pauper
.
Nay
forsoth
For
ther
sholde
no
suche
markette
be
holden
in
the
sondaye
/
ne
in
sentuary
ne
out
.
Extra
de
ferijs
.
Omnes
dies
dominicos
.
And
therfore
ben
market
dayes
ordeyned
in
other
dayes
that
men
sholde
than
bye
&
selle
/
&
halowe
in
the
sondaye
.
But
it
is
lefull
to
vytayler
to
selle
vytayles
in
theyr
owne
places
/
so
that
they
do
it
pryncypally
for
almesse
of
theyr
euen
crysten
/
and
for
to
here
theyr
seruyce
.
Auyse
hem
that
than
bye
.
¶
Diues
.
Is
it
lefull
for
to
werke
in
the
sondayes
whan
that
euensonge
is
sayd
and
whan
that
the
folke
haue
herde
goddes
seruyce
.
¶
Pauper
.
Nay
forsoth
/
but
grete
nede
compelled
them
for
to
werke
as
I
fyrste
haue
sayd
/
for
ellys
men
sholde
be
bounden
to
halowe
from
euen
to
euen
.
And
therfore
whan
euensonge
is
done
at
after
none
in
the
sondaye
/
yet
is
it
not
lefull
to
werke
than
.
And
also
whan
that
euensonge
is
sayd
in
the
satyrdaye
at
after
none
/
yet
is
it
lefull
for
to
werke
tylle
the
sonne
goo
downe
.
Neuerthelesse
so
lytyl
the
werke
may
be
that
it
is
no
synne
to
doo
it
than
.
¶
Diues
.
How
sholde
men
knowe
how
moche
werke
is
lefull
for
to
do
in
the
holy
daye
/
and
what
nede
that
excuseth
man
of
trauaylynge
in
the
sondaye
/
and
in
other
grete
festes
for
couetyse
and
wanbyleue
that
men
truste
not
to
god
/
but
wene
that
god
sholde
fayle
theym
/
and
put
folke
in
drede
of
nede
/
whan
ther
sholde
ellys
be
no
drede
of
suche
nede
.
¶
Pauper
Therfore
yf
they
myght
redely
haue
theyr
bysshopp
/
they
sholde
axe
hym
counseyll
/
or
ellys
theyr
curate
/
or
some
other
good
wyse
man
.
And
yf
the
nede
be
grete
&
open
/
ther
owne
conscyence
ought
to
excuse
them
/
for
they
may
than
werke
by
auctoryte
of
the
lawe
And
yf
a
man
or
woman
axe
counseyll
in
thynges
of
doubte
of
him
that
he
weneth
shold
gyue
him
resonably
good
counseyll
/
though
the
counseyllour
fayle
in
his
counseyll
gyuynge
/
yet
the
axer
is
excused
/
but
he
knowe
that
the
counseyll
is
not
good
/
or
ellys
dyd
no
dylygence
to
knowe
it
/
&
for
he
loweth
hym
to
axe
counseyll
&
forsaketh
his
owne
wytte
&
his
owne
wyl
he
getteth
grete
mede
Caplm.
xvij.
DIues
.
Whan
seruauntes
trauayll
in
the
sondaye
by
compellynge
of
theyr
soueraynes
ben
they
not
excused
byfore
god
by
theyr
maystres
byddynge
.
¶
Pauper
Yf
they
trauayll
and
doo
theyr
maystres
byddynge
pryncypally
for
drede
and
for
obedyence
that
they
owe
to
theyr
soueraynes
/
and
not
for
couetyse
ne
for
none
other
euyll
cause
/
and
the
maner
of
trauayll
be
lefull
in
it selfe
/
than
they
ben
excused
.
For
as
holy
wrytte
sayth
.
God
loueth
better
obedyence
than
sacrefyce
.
But
beware
the
souerayne
that
compelleth
his
seruaunte
in
the
sondaye
or
ony
grete
feste
without
grete
nede
.
For
to
the
soueraynes
is
halowyng
of
holy
daye
pryncypaly
boden
/
for
without
theyr
wyll
theyr
seruaunte
ne
theyr
beestes
comonly
shall
do
no
seruyle
werkes
.
¶
Diues
.
In
ryaltees
as
playes
and
daunces
that
are
vsed
in
grete
festes
&
in
the
sondayes
/
are
they
not
lefull
.
¶
Pauper
.
In
ryaltees
as
in
playes
&
daunces
that
ben
done
pryncypally
for
deuocyon
honeste
and
myrthe
to
teche
men
to
loue
god
the
more
/
&
for
no
rybaudry
/
ne
medled
with
rybaudry
ne
lesynges
ben
lefull
/
so
that
the
people
be
not
letted
therby
from
goddes
seruyce
/
ne
fro
herynge
of
goddes
worde
&
that
none
errours
be
meddled
in
suche
ryaltees
&
playes
ayenst
the
fayth
of
holy
chirche
ne
ayenst
good
lyunge
.
Alle
other
playes
ben
forboden
bothe
holy
dayes
&
werken
dayes
.
De
con.
di
.
iij
.
Irreligiosa
.
Et
extra
li.
iij.ti.i
.
cum
decorem
.
Where
the
glose
sayth
.
That
for
to
represente
in
playnge
at
Crystmasse
Herodes
&
the
thre
kynges
and
other
processes
of
the
gospelles
bothe
than
&
at
Ester
&
other
tymes
also
it
is
lefull
and
commendable
.
¶
Diues
.
Than
it
semeth
by
thy
speche
that
in
holy
dayes
men
may
lefully
maken
myrthe
.
¶
Pauper
.
God
forbede
ellys
For
as
I
sayd
/
the
holy
daye
is
ordeyned
for
reste
&
releuynge
bothe
of
bodye
&
of
soule
.
And
therfore
in
lawe
of
kynde
/
in
lawe
wryten
/
in
lawe
of
grace
/
&
euer
from
the
begynnyng
of
the
worlde
the
holy
daye
hath
ben
so
lacyous
with
honeste
both
for
soule
&
bodye
/
and
for
worshyp
of
god
whos
daye
is
that
daye
/
solacyouse
in
clothynge
in
mete
&
drynke
/
in
occupacyon
/
honeste
with
myrthe
makynge
.
And
therfore
the
prophete
sayth
.
Hee
dies
quam
fecit
dns.
exultemus
et
letemur
in
ea
.
This
is
the
daye
that
god
made
/
make
we
now
mery
&
be
ye
gladde
¶
Diues
.
Contra
.
Saynt
Austyn
saith
that
it
were
lesse
synne
to
goo
at
the
plough
and
at
the
carte
/
&
carde
and
spynne
in
the
sondaye
/
than
to
lede
daunces
.
¶
Pauper
.
Saynt
Austyn
speketh
of
suche
daunces
&
playes
as
was
vsed
in
his
tyme
/
whan
crysten
peple
was
moche
medled
with
hethen
people
/
and
by
olde
custome
&
example
of
hethen
people
vsed
vnhoneste
daunces
&
playes
that
by
olde
tyme
were
ordeyned
to
styre
the
people
to
lecherye
&
to
other
synnes
.
And
so
yf
daunsynge
&
playnge
now
on
the
holy
dayes
styre
men
&
wymen
to
pryde
to
lechery
glotonye
&
sleuthe
/
to
ouer
longe
wakynge
on
nyghtes
/
and
to
ydlenesse
on
the
werke
dayes
/
&
other
synnes
/
as
it
is
right
lykely
that
they
do
now
in
our
dayes
than
ben
they
vnlefull
both
on
the
holy
daye
&
on
the
werke
daye
.
And
ayenst
all
suche
spake
saynt
Austyn
/
but
ayenst
honeste
daunces
&
playes
done
in
due
tyme
&
in
good
maner
on
the
holy
daye
spake
saynt
Austyn
not
.
¶
Diues
.
Contra
te
.
We
fynde
in
holy
wryte
that
god
badde
his
people
tormente
theyr
soules
&
gyue
theym
to
sorowe
&
mournynge
on
the
holy
dayes
.
Dies
expiacionu
erit
celeberimus
et
vocabit
sanctus
affligetisque
aias
vrās
in
eo
.
Ois
aia
que
afflicta
non
fuerit
die
hoc
peribit
de
populis
suis
.
Leuitici
.xxiij.
Than
it
semeth
that
god
wyll
that
men
gyue
them
rather
to
mournyng
in
the
holy
daye
than
to
myrthe
or
to
welfare
.
¶
Pauper
.
Salomon
sayth
Spes
que
differt
affligit
aiam
.
ꝓuer
.
xiij
.
The
hope
the
desyre
&
the
longynge
that
is
delayde
tormenteth
the
●oule
.
For
the
more
that
man
or
woman
longeth
after
a
thyng
/
the
more
it
is
dysease
tyll
he
hath
his
dysease
&
his
longynge
.
But
now
it
is
so
that
the
reste
the
myrth
the
ease
&
the
welfare
that
god
hath
ordeyned
in
the
holy
dayes
/
is
a
token
of
endlesse
reste
Ioye
myrth
&
welfare
in
the
blysse
of
heuen
that
we
hope
to
haue
without
ende
.
For
there
men
shall
halowe
without
ende
from
all
maner
trauayl
thoughte
and
care
.
And
therfore
as
I
sayd
fyrste
/
god
wyll
that
we
thynke
on
the
holy
daye
of
the
reste
Ioye
&
blysse
that
the
holy
daye
betokeneth
/
&
haue
it
in
thought
/
in
desyre
/
in
longyng
&
hope
to
come
therto
.
And
so
tormente
our
soules
by
longynge
&
by
sorowynge
By
longynge
after
the
endelesse
reste
/
&
by
sorowynge
that
for
synne
our
desyre
is
so
longe
delayde
.
In
this
maner
god
wyll
that
euery
man
and
woman
tormente
his
soule
in
the
holy
daye
/
by
loue
louynge
to
god
warde
/
and
by
sorowe
for
goddes
offence
.
Not
to
shewe
grete
heuynesse
outwarde
/
&
to
do
bodely
penaunce
in
ony
grete
holy
daye
.
More
ouer
my
frende
god
badde
not
that
the
Iewes
sholde
tormente
theyr
soules
in
euery
holy
daye
/
but
only
in
one
solempnyte
that
was
called
the
feste
of
clensynge
and
of
forgyuenesse
.
For
that
daye
god
for
gaue
the
Iewes
the
grete
synne
that
they
dyde
whan
they
made
theym
a
calf
of
golde
&
syluer
/
and
worshypped
that
calf
as
god
/
&
called
it
theyr
god
/
notwithstandynge
all
the
wondres
that
god
hadde
sheweth
them
a
lytyll
byfore
/
ledynge
them
thrughe
the
rede
see
drye
fote
/
&
drenched
kynge
Pharao
&
all
his
oost
/
and
spake
to
them
openly
by
voys
of
angellys
from
aboue
the
mount
of
Synay
in
thondre
&
lyghtenynge
/
in
fyre
and
smoke
/
and
clowdes
/
full
grymme
in
voyces
of
trompettes
&
of
claryon
ful
dredefull
to
here
.
And
for
asmoche
as
that
greuous
synne
was
fyrste
forgyuen
them
in
that
daye
/
and
they
were
fyrst
that
daye
made
clene
from
that
grete
synne
/
therfore
god
badde
them
that
daye
for
Ioye
of
forgyuenesse
.
He
badde
them
also
that
daye
tormente
theyr
soules
for
sorowe
of
that
greuous
synne
/
and
for
theyr
vnkyndenes
that
they
sholde
haue
mynde
of
theyr
synnes
&
be
ashamed
therof
.
And
also
haue
in
mynde
goddes
goodnesse
ayenst
theyr
shrewednesse
/
and
thanke
hym
therof
.
This
daye
was
the
tenth
daye
of
Septembre
.
Caplm.
xviij.
DIues
.
Where
fyndeste
thou
that
god
badde
men
make
mery
and
to
fare
well
in
the
holy
daye
.
¶
Pauper
.
In
the
same
place
of
holy
wrytte
Leuitici
.xxiij.
Where
we
fynde
that
god
badde
the
children
of
Israell
take
braunches
&
bowes
of
palme
trees
&
of
the
fayrest
trees
that
they
myght
fynde
/
&
make
theym
tabernacles
and
dwelle
therin
seuen
dayes
togydre
euery
yere
ones
/
&
there
to
make
mery
byfore
theyr
lorde
god
/
in
the
mynde
that
god
made
theym
to
dwelle
in
tabernacles
in
deserte
.xl.
yere
&
there
saued
theym
and
kepe
them
fro
wo.
And
Esdras
the
prophete
sayd
to
goddes
people
.
This
daye
is
halowed
to
our
lorde
god
/
wepe
ye
not
ne
mourne
ye
not
/
ete
ye
gode
metes
&
fatte
/
and
drynke
ye
good
drynkes
/
and
ye
that
maye
sende
ye
parte
to
theym
that
maye
not
/
ne
haue
noo
power
wherof
to
dyght
them
mete
or
drynke
.
Be
ye
not
sory
for
it
is
goddes
holy
daye
.
Gaudium
etenim
dni
est
fortitudo
vestra
.
The
Ioye
of
our
lorde
is
your
strengthe
/
that
is
to
saye
.
God
is
gladde
that
ye
be
stronge
/
gladde
and
mery
.
Neemie
.viij.
And
therfore
fastynge
is
forboden
in
the
sondaye
.
Di.
xxx
.
Si
quis
tanꝙ
&
●
Si
quis
presbiter
.
Where
fastynge
is
forboden
in
the
sondaye
.
And
also
ther
sholde
no
fastynge
be
vsed
moche
from
Ester
to
Pentecoste
that
is
wytsontyde
for
Ioye
of
Crystus
resurreccyon
&
of
our
saluacyon
.
Di.
lxxvi
.
Ieiunia
.
Et
de
con.
di.i
.
Ieiunium
.
¶
Diues
.
Where
fyndest
thou
in
holy
wrytte
that
daunces
and
songes
ben
lefull
&
plesaunt
to
god
.
¶
Pauper
.
We
fynde
Exodi
.xv.
That
whan
the
childern
of
Israell
were
passed
the
rede
see
drye
fote
/
so
that
the
water
stode
in
eyther
syde
of
them
right
vp
as
a
walle
/
&
god
hadde
drenched
kyng
Pharao
and
all
his
oost
/
than
Moyses
made
a
mery
songe
&
praysynge
to
god
/
whiche
songe
begynneth
thus
in
latyn
.
Cantemus
dno
gloriose
.
em̄
magnificatus
est
.
Than
Marye
the
syster
of
Aaron
toke
her
tymber
in
her
honde
/
&
all
wymen
that
myght
toke
her
tymbers
to
her
hondes
/
and
wente
daunsynge
and
syngynge
the
same
songe
praysynge
and
worshyppynge
our
lorde
god
.
We
fynde
also
in
the
seconde
boke
of
kynges
in
the
vi
.
chapytre
/
that
whan
Dauyd
sholde
fetche
goddes
hutche
in
to
Ierusalem
Dauyd
&
all
the
people
of
Israell
wente
therwith
&
played
in
all
maner
mynstralles
/
&
songe
&
daunced
&
sprange
for
Ioye
/
&
so
praysed
and
worshyped
god
.
But
Mychol
Sauls
doughter
and
Dauydes
wyfe
scorned
Dauyd
for
his
daunsynge
and
for
his
spryngynge
and
sayd
/
that
it
was
not
semely
to
a
kynge
so
to
sprynge
&
daunce
as
a
knaaf
byfore
the
people
&
byfore
her
maydens
.
Dauyd
sayd
to
her
I
shall
playe
&
daunce
byfore
my
lord
god
that
hath
chosen
me
to
be
a
kyng
&
put
thy
fader
&
all
thy
kyn
from
the
crowne
.
I
shall
playe
byfore
my
lorde
god
/
&
put
me
in
lower
degree
for
his
loue
/
&
ben
lowe
&
meke
in
myn
owne
syght
to
please
god
that
made
me
kyng
And
for
that
Mychol
scorned
so
Dauyd
for
his
spryngynge
&
his
daunsynge
&
his
lowenesse
/
therfore
god
made
her
barayne
that
she
had
neuer
childe
as
the
boke
sayth
there
.
Also
god
gladded
his
people
that
was
in
moche
care
&
trybulacyon
and
sayd
/
yet
shall
maydens
make
mery
in
songe
&
daunsynge
/
and
olde
folke
togydre
.
For
I
shall
torne
theyr
care
in
to
Ioye
/
and
gladde
them
&
conforte
them
of
theyr
sorowe
.
Ieremye
.xxxi.
¶
Diues
.
It
may
well
be
as
thou
sayst
.
For
myrth
&
gladnesse
conforteth
men
in
goddes
seruyce
/
and
heuynesse
dulleth
&
letteth
all
maner
lykynge
.
¶
Pauper
.
Therfore
Dauyd
sayth
.
Seruite
dno
in
leticia
.
Serue
ye
our
lorde
in
myrthe
and
gladnesse
.
But
two
thynges
my
frende
muste
be
kepte
in
goddes
seruyce
and
in
good
lyuynge
/
sadnesse
and
gladnesse
.
Sadnesse
in
chere
and
in
doynge
.
Gladnesse
in
herte
thynkynge
.
Sadnesse
without
sorynesse
of
malyce
/
of
wrath
/
hate
/
and
of
enuye
And
gladnesse
without
folye
and
rybaudrye
.
And
therfore
my
frende
I
praye
you
saddeth
well
/
but
baddeth
not
.
Be
alwaye
gladde
/
but
neuermore
made
by
no
folye
.
Alwaye
sadde
/
alwaye
gladde
/
so
that
your
gladnesse
and
your
sadnesse
be
alwaye
meddled
with
lykynge
and
loue
of
god
/
and
with
deuocyon
.
Caplm.
xix.
DIues
.
Why
ben
these
thre
commaundementes
called
the
commaudementes
of
the
fyrste
table
.
¶
Pauper
.
For
whan
god
gaue
Moyses
the
lawe
in
the
mount
of
Synay
.
He
toke
hym
the
.x.
commaundementes
wryten
in
two
tables
of
stone
In
the
fyrste
table
were
wryten
the
thre
fyrste
commaundementes
whiche
techen
vs
how
we
sholde
worshypp
our
god
&
loue
hym
aboue
all
thyng
.
And
therfore
they
ben
called
the
commaundementes
of
the
fyrst
table
/
both
for
worthyne
s
;
se
of
themselfe
/
&
for
they
were
wryten
in
the
fyrste
table
.
In
the
seconde
table
were
wryten
other
.vij.
commaundementes
/
that
techen
vs
to
loue
our
euen
crysten
as
our selfe
/
&
ben
called
the
commaundementes
of
the
seconde
table
And
so
all
the
.x.
commaundementes
ben
comprehended
&
closed
in
the
two
commaundement
of
charyte
.
The
fyrst
commaundement
of
charyte
is
this
/
the
thou
shalt
loue
thy
lorde
god
with
all
thyn
herte
/
with
al
thy
soule
/
with
al
thy
mynde
with
al
thy
myght
.
Whan
he
sayth
thou
shalt
loue
thy
god
with
all
thyn
herte
excludeth
all
maner
of
ydolatrye
/
that
is
forboden
by
the
fyrste
commaundement
that
no
man
sette
his
herte
/
ne
his
faythe
/
ne
his
truste
in
no
creature
more
than
in
god
/
ne
ayenst
goddes
worshyp
.
For
who
so
loueth
well
an
other
he
hath
kyndely
a
truste
&
a
fayth
in
hym
.
And
after
that
he
loueth
/
so
he
trusteth
.
And
there
he
trusteth
moost
/
comonly
he
loueth
moost
.
And
therfore
god
badde
that
thou
sholdest
loue
hym
with
all
thyn
herte
/
that
is
to
saye
with
all
thy
fayth
/
soo
that
thou
sette
all
thy
fayth
&
thy
truste
in
hym
byfore
all
other
/
as
in
hym
that
is
almyghty
&
may
best
helpe
at
nede
.
And
therfore
the
fyrste
commaundement
of
these
thre
is
applyed
pryncypally
to
the
fader
almyghty
.
Also
god
byddeth
that
thou
loue
hym
with
all
thy
soule
/
that
is
to
saye
/
as
saynt
Austyn
sayth
with
all
thy
wyll
/
without
contradiccyon
/
that
thy
wyll
be
not
contrarye
to
his
wyll
but
alwaye
confourmed
to
his
wyll
.
And
in
that
he
byddeth
that
thou
take
not
his
name
in
vayne
.
But
as
thou
haste
taken
the
name
of
Cryste
/
&
art
called
crysten
/
so
confourme
thy
wyll
/
thy
lyfe
/
&
thy
speche
to
the
wyll
of
Cryste
/
that
thou
wyll
no
thynge
/
ne
do
no
thynge
/
ne
saye
no
thynge
ayenst
his
wyll
by
thy
wyll
&
thy
wyttynge
/
ne
make
none
o
the
ne
auowe
ayenst
his
wyll
&
his
wor●hyp
.
And
tho
that
thou
haste
made
to
his
worshyp
kepe
them
/
and
hope
sykerly
that
yf
thou
fulfylle
goddes
wyll
here
in
erthe
/
he
shall
fulfyll
thy
wyl
in
heuen
.
And
loke
that
thou
spende
all
thy
lyfe
and
thy
beynge
to
his
worshyppe
and
in
his
loue
.
And
than
louest
thou
him
with
all
thy
soule
/
in
whiche
pryncypally
is
thy
lyfe
and
thy
beynge
.
And
therfore
yf
thou
spende
not
thy
lyf
and
thy
beynge
in
his
loue
/
thou
louest
hym
not
with
all
thy
soule
/
and
therto
thou
takest
his
name
in
vayne
/
for
his
name
is
.
Qui
est
.
That
is
to
saye
.
He
that
is
.
For
all
thynge
that
is
taketh
his
beynge
of
hym
.
And
therfore
yf
y●
spende
thy
lyfe
&
thy
beynge
in
synne
&
vanyte
/
thou
takest
his
name
of
beynge
in
vayne
.
Also
loke
that
thou
spende
all
thy
wytte
in
his
loue
/
that
thou
studye
to
knowe
the
treuth
/
that
is
Crystus
name
.
For
he
sayth
.
Ego
sum
verytas
.
And
so
study
to
flee
falshode
&
folye
by
helpe
of
Cryste
goddes
sone
that
is
al
wytty
And
therfore
the
seconde
commaundement
is
applyed
to
the
seconde
persone
in
trynyte
/
that
is
the
sone
all
wytty
.
Also
he
byddeth
that
thou
loue
hym
with
alle
thy
mynde
without
forgetynge
of
his
benefyces
and
his
gyftes
to
the
&
to
mankynde
.
And
in
that
he
byddeth
the
to
kepe
well
the
holy
daye
whiche
is
ordeyned
pryncypaly
that
men
sholde
than
withdrawe
her
thoughtes
&
theyr
mynde
from
the
worlde
/
and
thynke
than
on
god
and
on
heuenly
thynges
.
Than
thynke
on
theyr
owne
vnkyndnesse
and
of
goddes
goodnesse
as
I
sayd
fyrste
.
And
therfore
he
sayth
.
Memento
.
Thynke
that
thou
halowe
well
the
holy
dayes
.
that
is
to
saye
/
loue
god
with
all
thy
thought
and
with
al
thy
mynde
/
that
thou
be
in
wyll
no
thynge
to
thynke
ayenst
his
plesaunce
/
and
that
thou
haue
lykynge
to
thynke
of
hym
by
grace
of
the
holy
ghoost
/
to
whome
the
thyrde
commaundement
is
applyed
/
without
whome
as
saynt
Poule
sayth
.
We
may
thynke
noo
good
thought
.
The
fyrste
commaundement
is
applyed
to
the
fader
almyghty
that
may
best
helpe
at
nede
.
For
mawmettes
&
ydolatrye
may
not
helpe
.
The
seconde
commaundement
is
applyed
to
the
sone
alwytty
/
whose
name
is
treuthe
&
souerayne
wysdome
.
For
he
knoweth
all
/
he
may
not
be
dysceyued
/
&
treuth
sholde
not
be
taken
in
vayne
/
but
alwaye
worshyped
&
wysely
mayntened
The
thyrde
commaundement
is
applyed
to
the
holy
ghoost
/
whiche
is
called
Para●litus
/
that
is
to
saye
comforter
For
the
holy
daye
is
ordeyned
for
to
comforte
both
the
soule
and
the
bodye
/
and
to
comforte
man
and
beste
.
And
the
holy
ghoost
comforteth
vs
in
sorowe
and
care
/
and
he
is
bote
of
euery
bale
.
He
gyueth
reste
after
trauayll
/
he
is
solace
in
dysease
/
&
he
abateth
carefull
thoughtes
/
&
gyueth
peas
and
reste
in
herte
.
And
therfore
the
prophete
sayth
to
hym
Cogitacio
hominis
confitebitur
tibi
.
et
reliquie
cogitaciones
diem
festum
agent
tibi
.
Mannes
thought
shall
ben
knowen
to
the
his
myschyues
/
and
the
remenauntes
of
his
thoughtes
shall
make
an
holy
daye
to
the
in
the
sondaye
&
other
festes
.
Secundum
multitudinem
dolorum
meorum
in
corde
meo
.
consolacōnes
tue
letificauerunt
animam
mean
.
Lorde
sayth
he
/
after
the
multytude
of
sorowes
in
myn
herte
/
so
thy
confortes
haue
gladded
my
soule
.
For
the
holy
ghoost
byddeth
that
men
sholde
reste
from
theyr
trauayles
here
in
the
holy
dayes
and
after
in
endelesse
blysse
.
Caplm.
xx.
ALso
my
frende
/
as
the
gospell
sayth
Marci
.xij.
Ye
shall
loue
god
with
all
your
herte
/
and
with
all
your
soule
/
with
all
your
mynde
/
and
with
all
your
myght
/
That
is
to
saye
/
as
saynt
Bernarde
sayth
.
Ye
muste
loue
hym
.
Dulciter
/
prudenter
/
fortiter
.
Swetely
/
wysely
/
myghtely
.
Swetely
with
all
your
herte
/
with
all
your
soule
/
that
ye
haue
lykynge
in
hym
passynge
all
other
.
Wysely
with
all
your
mynde
&
with
all
your
thought
/
that
ye
studye
&
be
besye
nyght
&
daye
to
do
his
plesaunce
&
to
flee
his
offence
.
Also
ye
muste
loue
hym
myghtely
&
stedfastely
/
that
neyther
well
ne
wo
departe
you
from
his
loue
.
And
therfor
sayth
saynt
Poule
that
no
trybulacyon
hongre
ne
thruste
/
hete
ne
colde
/
lyfe
ne
deth
/
ne
no
creature
sholde
departe
vs
from
the
charyte
in
Cryste
yf
we
loued
hym
as
we
sholde
loue
.
Ye
shal
loue
your
god
with
all
your
herte
/
so
that
ye
loue
nothynge
but
for
hym
&
in
hym
.
Ye
shall
loue
hym
with
all
your
soule
/
so
that
ye
spende
all
your
wyll
&
all
your
affeccyon
in
his
loue
.
Ye
shall
loue
him
with
all
your
mynde
/
so
that
ye
spende
all
your
thoughtes
in
his
loue
.
Ye
shall
loue
hym
with
all
your
myght
/
soo
that
ye
spende
all
your
myghtes
in
his
loue
/
so
that
ye
assente
to
nothynge
/
ne
thynke
nothynge
/
ne
do
nothynge
ayenst
his
plesaunce
/
ne
that
sholde
lette
his
loue
/
ne
departe
you
from
his
loue
.
The
fyrst
commaundement
techeth
vs
to
loue
hym
myghtely
.
The
seconde
techeth
vs
to
loue
hym
wysely
.
The
thyrde
recheth
vs
to
loue
him
swetely
in
ease
&
reste
of
herte
.
By
the
fyrste
commaundement
god
techeth
vs
fayth
&
right
byleue
.
By
the
seconde
he
techeth
vs
hope
.
For
as
he
sayth
by
the
prophete
.
Qm̄
in
me
sperauit
liberabo
eum
.
ꝓtegam
eum
qm
cognouit
nomen
meum
.
For
he
hoped
in
me
I
shal
delyuer
hym
/
&
I
shall
defende
hym
for
he
hath
knowen
my
name
.
Beatus
vir
cuius
est
nomen
dni
spes
eius
.
et
non
respexit
in
vanytates
.
et
insanias
falsas
.
p̄o
.xxxix.
Blessyd
be
that
man
whose
hope
is
in
the
name
of
our
lorde
/
and
hath
taken
hede
to
no
vanytees
/
ne
to
no
false
wytnesses
for
to
forswere
hym
/
and
to
take
goddes
name
in
vayne
.
For
as
saynt
Poule
sayth
.
Ther
is
no
name
in
whiche
we
may
be
saued
but
in
goddes
swete
name
Ihesus
.
And
therfore
they
that
haue
goddes
name
in
worshyppe
may
haue
syker
hope
to
be
saued
.
And
tho
that
haue
it
in
despyte
ought
to
be
in
grete
drede
.
By
the
thyrde
commaundement
god
techeth
vs
charyte
.
For
charyte
and
good
loue
is
reste
in
euery
wo
&
trauayll
/
for
loue
maketh
trauayll
lyght
&
easy
/
that
sholde
elly●
be
full
vneasy
.
By
the
fyrst
commaundeme
t
of
charyte
we
be
bounde
to
shewe
loue
to
god
in
herte
/
in
worde
/
in
werke
And
therfore
god
byddeth
that
we
sholde
loue
hym
with
all
our
herte
/
with
all
our
soule
&
mynde
/
that
is
to
saye
/
with
all
our
speche
.
For
speche
outwarde
is
a
token
of
thoughtes
inwarde
.
Also
he
byddeth
vs
loue
hym
with
all
our
myghtes
/
that
it
to
saye
with
all
our
werkes
.
And
so
the
fyrst
commaundement
of
the
fyrste
table
techeth
vs
to
loue
god
with
all
our
hert
The
seconde
techeth
vs
to
loue
hym
with
al
our
worde
/
&
shewe
him
loue
in
speche
/
for
who
so
loueth
an
other
wel
he
wyl
speke
good
&
worshyp
of
hym
that
he
loueth
&
be
gladde
to
here
of
his
good
name
&
speke
of
hym
good
&
worshyp
/
and
sory
to
here
his
name
despysed
&
dyffamed
.
By
the
thyrde
commaundement
we
ben
taught
to
shewe
loue
to
god
in
dede
/
that
is
to
leue
our
owne
occupacyons
on
the
holy
dayes
&
gyue
vs
pryncypally
to
serue
god
&
to
be
occupyed
with
him
&
do
nothyng
but
for
his
loue
&
to
his
worshyp
/
or
for
grete
nede
of
our selfe
.
For
who
so
loueth
an
other
wel
/
he
wyl
seke
a
tyme
to
speke
with
hym
&
to
dele
with
hym
.
And
therfor
god
byddeth
vs
halowe
well
the
holy
dayes
/
&
attende
than
well
to
hym
&
occupye
vs
with
hym
as
with
our
dere
loue
/
that
made
vs
of
nought
/
&
bought
vs
full
dere
with
his
precyous
blood
/
&
saueth
vs
&
kepeth
vs
/
&
gyueth
vs
all
that
we
haue
of
ony
good
&
fyndeth
vs
al
that
vs
nedeth
&
moche
more
.
And
yf
we
loue
hym
in
this
maner
with
all
our
myghtes
&
dedes
&
werkes
/
&
halowe
thus
the
holy
daye
&
the
sabbot
that
he
hat
boden
vs
halowe
.
He
sholde
gyue
vs
a
sabbot
&
reste
in
heuen
/
as
the
ꝓphete
Ysaye
sayth
/
it
shall
be
a
sabbot
of
sabbottes
/
that
is
to
saye
endelesse
rest
betokened
by
temporel
rest
in
the
holy
daye
/
&
moneth
of
monethes
that
is
to
saye
endelesse
myrthe
betokened
&
fygured
by
temporell
myrth
in
the
holy
daye
.
Ysaye
.lxvi.
Amen
.
¶
Here
endeth
the
thyrde
commaundement
/
and
begynneth
the
fourthe
.
Caplm
Primum
.
DIues
.
As
me
thynketh
now
thou
haste
declared
the
commaundementes
of
the
fyrste
Table
full
well
and
parfyghtely
to
mannes
soule
.
Now
I
praye
the
for
goddes
sake
for
to
perfourme
that
thou
haste
begonnen
/
and
wyll
declare
to
me
now
the
commaundementes
of
the
seconde
Table
/
that
I
may
the
better
knowe
the
lawes
of
god
/
and
the
more
plesauntly
serue
my
god
/
and
kepe
me
the
more
peasyble
in
charyte
with
myn
euen
crysten
.
For
as
I
haue
vnderstanden
/
all
the
seuen
commaundementes
of
the
seconde
Table
ben
knytte
togydre
in
the
seconde
commaundement
of
charyte
which
byddeth
vs
loue
our
euen
crysten
as
our selfe
.
¶
Pauper
.
Mankynde
hath
two
begynnynges
.
The
fyrste
begynnynge
and
begynner
is
god
.
And
the
seconde
begynnynge
and
begynner
is
the
fader
and
the
moder
.
By
the
fyrste
commaudement
of
the
fyrste
table
we
be
caught
to
worshyp
god
aboue
al
thynges
/
as
hym
that
is
begynnynge
of
vs
and
of
all
creatures
.
By
the
fyrste
commaundement
of
the
seconde
table
we
be
taught
to
worshyp
fader
and
moder
that
ben
our
begynnynge
next
after
god
.
And
therfore
he
sayth
in
the
fyrste
commaundement
of
the
seconde
table
.
Honora
patrem
tuum
et
matrem
tuam
.
That
is
to
saye
/
worshyp
thy
fader
and
thy
moder
.
By
the
commaundementes
of
the
fyrst
table
he
taught
vs
to
loue
god
aboue
all
thynge
.
By
the
commaundementes
of
the
seconde
table
he
techeth
vs
to
loue
our
euen
crysten
as
our selfe
.
And
for
as
moche
as
charyte
is
moost
shewed
by
worshyppynge
&
helpynge
of
our
euen
crysten
.
Therfore
he
begynneth
by
techynge
of
worshyp
that
ought
to
be
done
to
theym
that
we
owe
by
waye
of
charyte
moost
to
worshyp
after
god
&
moost
to
helpe
that
is
fader
and
moder
.
And
therfore
he
sayth
.
Honora
patrem
tuum
et
matrem
tuam
.
Worshyp
thou
thy
fader
and
thy
moder
.
By
whiche
commaundement
we
ben
bounden
to
helpe
our
bodely
fader
&
moder
at
nede
and
be
to
theym
buxom
and
meke
/
and
flee
theyr
dyspleasaunce
/
not
despyse
them
/
not
angre
them
vnresonably
/
not
banne
ne
warye
them
/
ne
harme
them
/
ne
scorne
them
for
none
age
/
for
none
vnclene
s
;
se
/
for
no
wantenesse
ne
folye
that
they
saye
or
do
/
but
supporte
them
in
theyr
age
&
feblenesse
/
as
they
supported
vs
in
our
youthe
/
&
holpe
vs
/
and
kepte
vs
in
our
feblenesse
/
whan
we
coude
not
ne
myght
not
helpe
our
selfe
We
fynde
Genesis
.ix.
That
Noe
hadde
thre
sones
.
Sem.
Cham.
and
Iaphet
.
Whan
the
flood
was
done
it
happed
that
theyr
fader
Noe
dranke
wyne
soo
that
he
was
dronke
/
for
he
knewe
not
the
myght
of
the
wyne
For
byfore
the
flood
men
dranke
noo
wyne
ne
ete
noo
flesshe
.
And
whan
Noe
was
thus
dronke
/
his
myddell
sone
Cham
founde
hym
lyggynge
bare
/
so
that
he
myght
see
his
preuy
membres
/
and
anone
he
laughed
his
fader
to
scorne
&
wolde
not
couer
his
fader
but
wente
&
tolde
it
to
his
brethern
in
Iapynge
&
scornynge
his
fader
.
But
his
brethern
wolde
not
see
that
nyce
syght
/
but
tourned
theyr
face
from
theyr
fader
&
caste
a
clothe
vpon
hym
&
couered
hyw
honestly
.
Whan
Noe
awoke
and
wyste
what
his
myddell
sone
Cham
had
done
to
hym
/
he
was
wrothe
with
him
&
cursed
Chanaan
Chams
sone
&
all
that
sholde
come
of
hym
&
made
him
thrall
&
bounde
to
Sem
and
Iaphet
/
&
to
theyr
childern
after
them
And
thus
for
scornyng
&
vnworshyp
that
the
sone
dyde
to
the
fader
began
fyrste
boundage
and
thraldome
and
was
confermed
of
god
.
¶
Diues
.
Sythen
Cham
dyde
the
synne
&
not
Chanaan
whiche
was
yet
but
a
childe
/
why
cursed
Noe
the
childe
Chanaan
&
not
Cham
the
childes
fader
.
¶
Pauper
Noe
wolde
not
curse
Cham
in
his
owne
persone
/
for
god
hadde
blessyd
hym
in
his
persone
with
his
brethern
anone
after
the
flood
/
&
therfore
he
cursed
Chanaan
his
sone
/
&
hym
in
his
sone
/
and
punysshed
hym
in
his
sone
and
all
that
sholde
come
of
hym
.
For
it
was
goddes
dome
/
that
right
as
he
hadde
done
shame
to
his
fader
/
so
his
childern
sholde
be
shame
&
shenshyp
to
hym
.
And
as
Noe
hadde
no
Ioye
of
hym
/
so
sholde
he
haue
no
Ioye
of
his
childern
.
¶
Diues
.
The
reason
is
good
&
rightfull
/
saye
forth
.
¶
Pauper
.
Therfore
Salomon
sayth
.
Oculum
qui
subsannat
patrem
.
et
despicit
partum
matris
sue
.
suffodient
eum
corui
de
torrentibus
et
demones
.
Prouerbiorum
.xxx.
The
eye
that
scorneth
his
fader
/
and
despyseth
the
byrth
of
his
moder
/
rauyns
of
the
brokes
/
that
is
to
saye
/
fendes
of
helle
brokes
shal
delue
out
and
pyke
out
that
eye
.
And
therfore
he
sayth
in
an
other
place
.
Honora
patrem
tuum
et
gemitus
matris
tue
ne
obliuiscaris
.
Memento
quo
niam
nisi
per
illos
non
fuisses
.
et
retribue
illis
quomodo
illi
tibi
.
Eccle.
vij
.
Worshyp
thou
thy
fader
/
and
for
yette
not
the
syghynges
of
thy
moder
ne
what
payne
she
hadde
whan
she
bare
the
of
her
bodye
.
Thynke
that
but
by
theym
thou
haddest
not
ben
/
and
yelde
theym
and
do
to
theym
as
they
dyde
to
the.
And
god
badde
hym selfe
in
the
olde
lawe
/
that
who
soo
cursed
or
waryed
his
fader
or
moder
/
he
sholde
be
slayne
.
Leuitici
.xx.
Caplm.
ij.
DIues
.
Many
childern
wolde
ful
fayne
see
theyr
fader
and
moder
dede
that
they
myght
haue
her
herytage
&
lyue
at
theyr
owne
gouernaunce
.
And
oft
whan
they
may
not
haue
it
by
theyr
good
wyll
ne
by
theyr
deth
/
they
wyll
haue
it
by
plee
&
by
maystrye
.
¶
Pauper
.
Suche
childern
full
late
shal
thryue
/
&
they
shal
haue
full
lytyll
Ioye
and
worshyp
of
her
owne
childern
/
but
moche
shame
&
shenshypp
.
For
as
Salomon
sayth
.
He
the
cursed
his
fader
or
his
moder
or
dyseaseth
theym
/
his
lanterne
shall
be
quenched
in
the
myddes
of
derkenesses
that
is
to
saye
/
eyther
he
shal
haue
no
ne
ayer
/
or
yf
he
haue
he
shal
be
with
out
worshyp
.
For
the
herytage
sayth
he
/
to
whiche
childern
hasten
faste
in
this
maner
/
shal
want
blessyng
&
grace
of
god
in
the
laste
ende
.
Prouer.
xx.
And
in
an
other
place
he
sayth
/
that
who
so
withdraweth
ony
thyng
from
his
fader
&
from
his
moder
/
&
sayth
it
is
noo
synne
/
he
is
as
wycked
as
a
manqueller
.
Particeps
homicidie
est
.
Prouer.
xxviij.
Also
we
fynde
in
the
seconde
boke
of
kynges
.
xv.c
●
.
That
Absolon
the
sone
of
Dauyd
wolde
haue
putte
his
fader
Dauyd
out
of
his
kyngdom
/
&
he
droue
hym
out
of
the
cyte
of
Ierlm
barefote
/
for
he
cam
so
sodaynly
on
hym
/
that
Dauyd
was
fayne
to
flee
&
saue
his
lyfe
.
Soone
after
Absolon
gaaf
batayll
to
his
fader
in
the
felde
/
but
as
god
wolde
he
was
ouercomen
&
moche
of
his
folke
slayne
/
both
by
swerde
&
by
wylde
bestes
.
Than
Absolon
fledde
rydynge
on
his
mule
bare
heded
.
And
as
he
rode
vnder
an
oke
/
his
heere
that
was
full
longe
and
full
fayre
smote
vp
amonges
the
bowes
/
and
there
it
fastened
so
that
the
mule
passed
forth
in
his
rennynge
/
but
Absolon
henge
stylle
by
his
heer
tyll
that
Ioab
that
was
chyef
captayne
&
prynce
of
the
oost
of
Dauyd
came
to
hym
&
smote
hym
through
the
herte
with
thre
speres
/
and
made
hym
forth
be
stoned
to
deth
/
that
was
the
moost
dyspyteous
deth
in
the
lawe
.
And
soo
Absolon
that
was
than
the
fayrest
man
lyuynge
/
for
haste
that
he
had
to
the
herytage
&
wronge
that
he
dyde
to
his
fader
/
he
loste
both
his
herytage
&
his
lyfe
.
Also
Adony
his
brother
wolde
haue
ben
kyng
whyles
his
fader
Dauyd
lyued
and
Dauyd
pryued
hym
of
the
kyngdome
for
euer
&
made
Salomon
that
was
than
not
.xi.
yere
olde
kyng
.
And
afterwarne
Adony
was
slayne
for
he
wolde
haue
ben
kyng
ayenst
his
faders
ordenaunce
.
Therfore
god
badde
in
the
olde
lawe
Deut.
xxi.
That
yf
ther
were
ony
vnbuxom
childe
that
wolde
not
obeye
to
his
fader
and
moder
/
they
sholde
lede
them
to
the
rulers
of
the
Cyte
&
saye
to
them
in
this
wyse
.
Our
sone
is
bolde
&
proude
/
he
wyll
not
here
our
techyng
ne
our
byddyng
but
he
gyueth
hym
to
ryot
glotony
&
lechery
/
&
to
grete
festes
&
fare
.
And
god
badde
that
all
the
people
of
the
cyte
or
of
that
towne
sholde
slee
the
vnbuxom
childe
with
stones
in
example
of
all
other
.
For
whan
that
yonge
folke
wexe
rebelle
ayenst
fader
&
moder
&
gyue
them
to
suche
ryot
&
welfare
&
ydlenesse
/
but
they
ben
chastysed
and
withstonde
in
the
begynnynge
/
they
shall
ashame
the
comynte
of
the
people
/
by
robbery
/
murdre
/
&
manslaughter
/
by
euyll
&
wycked
company
/
and
make
rebellyon
&
rysyng
ayenst
theyr
soueraynes
/
and
so
be
cause
of
destruccyon
of
the
londe
of
the
Cyte
and
of
the
comynte
.
Also
Mathei
.xv.
Cryste
in
the
gospell
repreueth
all
tho
that
by
ypocresye
withdrawe
nedefull
lyuynge
from
fader
or
moder
vnder
colour
of
goddes
worshyp
&
holy
chirche
.
And
he
repreued
tho
men
of
holy
chirche
that
so
enfourme
the
childern
to
saye
to
theyr
fader
and
moder
that
they
may
not
worshyp
god
and
holy
chirche
for
the
coste
that
they
doo
to
susteyne
theym selfe
/
&
so
make
fader
&
moder
to
lyue
in
myschyef
/
that
men
of
holy
chirche
may
lyue
in
delyces
.
Caplm.
iij.
NOt
oonly
by
the
commaundement
of
god
ben
we
bounden
and
taught
to
worshyp
and
to
helpe
our
fader
and
our
moder
/
but
also
by
example
in
kynde
as
the
maystre
telleth
of
propretees
.
That
whan
the
storke
that
is
called
Ciconia
in
latyn
/
as
she
hath
brought
forthe
her
byrdes
to
flyght
/
both
the
male
and
the
female
ben
bycomen
full
feble
for
trauayl
that
they
had
in
the
bredynge
&
bryngynge
forth
of
theyr
byrdes
/
&
ben
so
feble
that
they
may
not
well
helpe
theym selfe
.
For
both
the
male
and
the
female
sytten
by
dyuer
s
;
e
tymes
on
the
egges
/
&
chaunge
theyr
trauaylle
in
bredynge
of
theyr
byrdes
/
and
in
fetchyng
of
mete
and
drynke
for
them selfe
&
for
theyr
byrdes
.
And
therfore
whan
the
byrdes
ben
growen
&
may
flee
/
they
fetche
mete
to
theyr
fader
&
moder
in
to
the
neste
as
longe
tyme
as
they
trauayle●
to
brynge
forth
theyr
byrdes
tyll
they
be
releuyd
and
may
trauayle
to
helpe
them selfe
.
Also
he
telleth
that
ther
is
a
byrde
that
is
called
a
Pellycane
.
Pellicanus
.
And
ther
is
a
grete
enemyte
bytwene
the
Pellycane
and
the
addre
.
The
addre
wayteth
whan
the
Pellycane
hath
byrdes
/
and
whan
she
is
out
of
the
neste
to
gete
mete
to
her
and
to
her
byrdes
/
the
addre
crepeth
vp
in
the
neste
and
sleeth
the
byrdes
.
And
whan
the
Pellycane
cometh
ayen
/
and
fyndeth
her
by●des
slayne
in
this
maner
/
she
mourneth
thre
dayes
and
thre
nyghtes
for
the
deth
of
her
byrdes
.
The
thyrde
daye
she
setteth
her
ayen
ouer
her
byrdes
/
and
with
her
bylle
she
smyteth
her selfe
in
the
syde
/
and
spryngeth
her
blood
on
her
byrdes
.
And
by
the
vertue
of
her
blood
she
rayseth
them
fro
deth
to
lyfe
.
By
the
bledynge
she
wexeth
so
feble
that
she
may
not
trauayle
to
fede
her selfe
.
Than
some
of
her
byrdes
for
loue
and
pyte
put
them
for
to
trauayle
and
fede
theyr
moder
/
and
some
care
not
for
her
/
but
oonly
fede
theym selfe
.
Whan
the
moder
is
amended
and
waxen
stronge
/
tho
byrdes
that
helpeth
her
she
loueth
&
cheryssheth
them
/
&
the
other
that
wolde
not
helpe
her
/
she
beteth
&
bylleth
and
casteth
them
out
of
her
company
.
Caplm.
iiij.
DIues
.
This
commaundement
byddeth
vs
worshypp
fader
&
moder
/
and
that
we
may
do
without
ony
coste
&
with
lytyl
trauayle
For
we
may
ryse
ayenst
them
/
knele
to
them
&
take
theyr
blessynge
and
speke
to
them
with
reuerence
&
so
kepe
the
commaundement
.
¶
Pauper
.
The
commaundement
byndeth
vs
not
only
to
worshyp
fad
&
mod
with
suche
reuerence
doynge
/
but
also
to
worshyp
them
with
helpe
at
nede
.
¶
Diues
.
Where
fyndest
thou
that
helpe
at
nede
is
called
worshyp
.
¶
Pauper
In
the
fyrste
pystle
that
saynt
Poule
wrote
to
the
bysshop
Thymothee
.v.
Where
he
badde
that
he
sholde
worshyp
very
wydowes
/
that
is
to
saye
/
he
sholde
susteyne
theym
with
goodes
of
holy
chirche
.
And
he
called
there
very
wydowes
that
had
no
good
to
be
susteyned
with
of
theyr
owne
.
And
yf
that
she
had
childern
/
or
fader
or
moder
or
wherof
to
lyue
/
he
badde
that
she
sholde
lerne
to
rule
hyr
husholde
and
helpe
fader
and
moder
as
they
holpen
her
.
And
in
the
same
chapytre
he
byddeth
that
prestes
&
men
of
holy
chirche
that
rule
wel
her
subgettes
sholde
haue
double
worshyp
of
the
people
/
that
is
to
saye
the
glose
/
that
the
peple
sholde
obey
to
them
and
do
them
reuerence
&
fynde
them
al
that
theym
nedeth
/
and
namely
to
them
that
trauayle
in
prechynge
and
techynge
of
the
gospell
.
¶
Diues
.
It
is
only
folye
whan
folke
for
age
and
feblenesse
may
not
ne
can
not
helpe
themselfe
ne
gouerne
themselfe
/
than
to
be
taken
to
theyr
childrens
goueruaunce
of
the
husholde
/
&
put
themselfe
in
kepynge
of
theyr
childern
&
ther
gouernaunce
.
¶
Pauper
.
More
semely
it
is
that
they
put
theym
in
theyr
childrens
gouernaunce
&
kepyng
than
in
straungers
.
Namely
yf
they
haue
founden
them
good
and
kynde
to
them
byfore
.
But
for
ony
trust
in
ther
childern
I
wolde
not
counseyll
theym
fully
to
dysmytten
them
of
her
good
But
alwaye
reserue
the
lordshypp
to
themselfe
/
&
theyr
childern
in
daunger
And
therfore
Salomon
sayth
.
Audite
me
magnati
et
om̄s
populi
&
●
.
Eccl.
xxxiij
.
Ye
grete
men
&
gouernours
of
holy
chirche
/
&
ye
all
people
/
herken
now
to
my
sawe
/
gyue
to
no
man
ne
woman
power
vpon
the
by
thy selfe
.
Neyther
to
sone
ne
to
doughter
ne
to
brother
ne
to
frende
/
gyue
not
a
waye
to
other
men
thy
good
and
thy
catell
For
hapely
it
may
repente
the
/
&
than
shalt
thou
praye
to
haue
helpe
of
thyn
owne
good
&
thou
shalt
none
haue
.
Melius
est
vt
filij
tui
rogent
te
.
qd
te
respicere
in
manibus
filiorum
tuorum
.
Ecclesiastici
.xxxiij.
It
is
better
sayth
he
that
thy
childern
praye
the
and
aske
helpe
of
the
/
than
thou
loke
in
the
hondes
of
thy
childern
for
helpe
.
I
fynde
that
an
olde
man
bytoke
to
his
sone
his
housholde
and
gaaf
hym
all
that
he
hadde
to
kepe
hym
well
in
his
age
Fyrste
he
laye
with
his
sone
in
the
chambre
/
at
the
laste
he
was
put
out
of
the
chambre
&
layde
hym
behynde
the
spere
at
the
halle
dore
/
for
he
cought
&
roughed
so
/
that
his
sone
&
his
sones
wyfe
myght
haue
no
reste
by
him
in
the
chambre
.
And
whan
he
laye
so
nygh
the
halle
dore
/
he
hadde
moche
colde
and
called
to
hym
his
sones
sone
a
lytyll
childe
/
and
badde
hym
go
to
his
fader
and
aske
of
hym
some
clothes
to
kepe
hym
with
from
colde
.
The
childe
dyde
the
erande
/
&
the
fader
toke
the
childe
an
olde
sacke
.
Haue
sayd
he
/
&
bydde
hym
laye
this
on
hym
.
Nay
fader
sayd
the
childe
/
but
kytte
it
in
too
&
sende
ye
hym
the
halfe
&
kepe
ye
to
you
the
other
halfe
tylle
to
the
tyme
whan
ye
be
olde
that
ye
may
than
couer
you
therwith
&
kepe
you
from
colde
.
Not
longe
syth
this
caas
byfel
in
Colchestre
.
There
was
an
olde
man
somdele
lettred
/
whiche
bytoke
his
sone
in
his
age
all
the
housholde
&
gaaf
hym
all
that
he
had
for
to
kepe
hym
wel
in
his
age
.
Fyrste
he
laye
in
the
chambre
with
his
sone
/
after
he
was
put
allone
in
an
out
chambre
in
the
yerde
/
and
was
serued
full
euyll
both
at
bedde
and
at
borde
.
On
a
daye
he
prayed
his
sones
wyfe
to
lende
hym
halfe
a
busshell
to
mete
by
a
certayne
thynge
/
but
he
wolde
not
tell
hyr
what
he
sholde
mete
.
She
toke
hym
halfe
a
busshell
hauynge
grete
wondre
what
he
sholde
do
therwith
.
He
wente
in
to
his
chambre
&
shette
the
dore
to
hym
.
He
toke
a
fewe
pens
&
halfpens
&
ferthynges
that
he
had
&
put
them
in
to
the
craueyses
of
the
halfbusshell
/
and
soone
after
he
toke
hyr
ayen
hyr
halfbusshell
.
She
loked
besely
in
the
halfbusshell
to
knowe
what
he
hadde
moten
therwith
.
And
than
she
founde
that
moneye
hangynge
in
the
craueyses
&
clyftes
of
the
half
busshel
/
and
she
wende
that
he
hadde
moten
moneye
by
the
vessel
/
&
wente
&
shewed
it
to
hyr
husbonde
/
and
he
wende
the
same
.
For
his
fader
kepte
euer
a
grete
hutche
besydes
his
bedde
wel
locked
&
was
right
heuy
/
but
his
sone
myght
not
knowe
what
theri●
was
/
but
after
this
dede
he
hoped
that
therin
had
be
moche
moneye
.
And
in
hope
of
that
moneye
/
he
&
his
wyfe
kepte
well
&
honestly
his
fader
in
to
his
deth
.
Whan
he
was
deed
/
he
brake
vp
the
hutche
/
for
keye
founde
he
〈◊〉
therto
.
And
than
founde
he
in
that
hutche
but
erthe
and
stones
and
a
betyll
lyenge
ouer
it
with
a
scrowe
theron
/
in
whiche
was
wryten
in
this
maner
.
With
this
betyll
be
they
beten
that
her
childern
her
good
shall
lete●
And
gyue
awaye
all
theyr
thynge
/
&
gone
them selfe
on
beggynge
.
Caplm.
v.
DIues
.
Yet
contra
te
Cryst
sayth
in
the
gospell
.
Qui
non
odit
patre
suum
et
matrem
suam
.
non
potest
meus
esse
discipulus
.
Luce
.xiij.
He
that
hateth
not
his
fader
and
his
moder
/
he
may
not
be
my
dyscyple
.
But
that
we
be
bounde
to
hate
we
be
not
bounde
for
to
worshypp
it
ne
to
helpe
it
.
Therfore
than
we
be
neyther
bounde
for
to
worshyppe
fader
ne
moder
/
ne
to
helpe
them
at
nede
.
¶
Pauper
.
Cryste
sayd
tho
wordes
whan
nyghe
all
the
worlde
was
hethen
people
and
of
false
byleue
/
whan
nyghe
all
the
faders
and
moders
were
in
false
byleue
and
in
dedely
synne
.
And
therfore
Cryste
sayd
tho
wordes
.
Not
that
childern
sholde
hate
the
persones
of
theyr
faders
&
moders
/
but
they
sholde
hate
theyr
false
byleue
and
theyr
wycked
lyuynge
/
&
so
we
muste
all
yf
we
wyll
be
saued
/
we
sholde
loue
euery
man
&
woman
&
hate
theyr
synne
And
in
as
moche
as
fader
&
moder
withstonde
vs
in
goddes
waye
/
we
sholde
hate
theyr
malyce
and
forsake
theyr
wycked
lyuynge
&
folowe
god
&
be
besye
to
drawe
fader
&
moder
after
vs
in
goddes
waye
by
good
techynge
and
ensample
.
¶
Diues
.
Yet
contra
te
.
Cryste
sayth
in
the
gospell
.
Veni
seperare
hominem
aduersus
patrem
suum
et
aduersus
matrem
suam
.
Mathei
.x.
¶
Pauper
.
In
goddes
cause
and
in
treuthe
man
&
woman
ought
to
forsake
fader
and
moder
yf
they
withstande
goddes
cause
/
and
holde
ayenst
the
treuthe
.
And
so
Cryste
came
for
to
departe
man
and
woman
fro
theyr
fader
and
moder
that
stode
in
false
byleue
ayenst
god
.
Cryste
came
not
to
put
full
hate
bytwene
man
and
his
fader
&
moder
/
but
for
to
make
man
and
woman
to
forsake
fader
and
moder
for
goddes
sake
/
yf
they
wyll
lette
the
fro
god
.
And
therfore
he
sayth
in
the
same
place
.
He
that
loueth
fader
and
moder
more
than
me
he
is
not
worthy
to
come
to
me
/
we
sholde
loue
fader
and
moder
and
helpe
them
at
nede
/
though
they
be
he
then
&
neuer
so
wycked
/
but
we
sholde
loue
god
more
than
them
.
And
yf
we
may
not
please
god
and
theym
also
/
we
sholde
offende
theym
and
please
god
/
&
alwaye
loue
theyr
persone
and
hate
theyr
synne
.
And
be
besy
to
amende
them
by
good
enformacyon
with
loue
&
mekenesse
and
reuerence
.
¶
Diues
.
Yet
contra
te
.
Saynt
Poul
sayth
.
Non
debent
filij
parentibus
thesaurizare
.
sed
parentes
filij
.
Scdo
ad
Corum
.xiij.
Childern
ought
not
to
gadre
togydre
tresoure
to
theyr
faders
&
moders
/
but
faders
&
moders
ought
to
gadre
tresoure
to
theyr
childern
.
Therfore
than
it
semeth
that
childern
sholde
not
care
for
theyr
fader
and
moder
/
but
fader
and
moder
sholde
care
for
theyr
chyldern
.
¶
Pauper
Eche
of
them
ought
to
care
for
other
But
more
the
fader
and
moder
for
the
childe
/
than
the
childe
for
fader
&
moder
.
¶
Diues
.
Why
so
.
¶
Pauper
For
the
childe
is
towarde
and
by
comon
course
of
kynde
is
semynge
lenger
to
lyue
than
his
fader
and
moder
And
his
childern
sholde
be
his
faders
childers
childern
&
his
moders
.
And
so
fader
&
moder
sholde
not
care
only
for
theyr
owne
childen
/
but
also
by
waye
of
kynde
they
ought
to
care
for
theyr
childers
childern
/
&
haue
more
affeccyon
to
theyr
childern
/
than
theyr
childern
for
them
/
and
more
care
for
theyr
childern
than
theyr
childern
for
them
.
And
therfore
right
as
the
rote
in
the
tree
by
waye
of
kynde
gyueth
more
moysture
&
vertue
vp
to
the
tree
&
to
the
croppe
/
than
the
tree
or
the
croppe
gyueth
downe
to
the
rote
.
Soo
by
waye
of
kynde
the
fader
&
the
moder
muste
be
more
besy
to
helpe
theyr
childern
&
to
ordeyne
for
them
/
than
the
childern
for
fader
and
moder
that
sooner
by
waye
of
kynde
shall
deye
.
Neuerthelesse
right
as
the
croppe
refressheth
the
rote
by
moysture
of
dewe
and
of
rayne
&
bysshadoweth
the
rote
for
the
hete
of
the
sonne
/
so
ought
the
childern
to
refresshe
fader
&
moder
at
theyr
nede
/
&
kepe
theym
from
myschyef
as
moche
as
they
may
in
good
maner
&
kepe
them
well
and
honestely
Not
for
to
make
them
riche
/
neyther
nourysshe
them
in
delyces
.
Caplm.
vi.
DIues
.
whan
man
or
woman
entreth
in
to
relygyon
/
he
is
deed
ayenst
the
worlde
.
Therfore
it
semeth
than
that
by
his
relygyon
he
is
vnbounden
from
this
commaundement
And
he
that
is
not
bounde
to
helpe
his
fader
or
moder
at
nede
/
for
whan
he
is
professed
in
relygyon
he
may
not
gyue
/
for
he
that
nought
haue
/
nought
may
gyue
.
¶
Pauper
.
Man
and
woman
by
this
comaundement
is
bounde
to
two
thynges
/
to
reuerence
fader
&
moder
/
and
to
helpe
them
at
nede
.
As
for
the
reuerence
the
relygyouse
is
as
moche
bounde
or
more
as
the
seculer
in
tyme
&
place
and
whan
and
where
he
may
do
it
.
But
as
for
the
seconde
poynte
/
that
is
to
helpe
theym
at
nede
/
yf
his
fader
and
moder
haue
not
wherby
to
lyue
/
ne
be
of
power
to
gete
theyr
lyuynge
honestly
/
the
sone
ought
not
to
entre
in
suche
relygyon
there
he
may
not
helpe
them
/
for
yf
he
do
he
may
be
cause
of
theyr
deth
.
But
yf
his
fad
&
mod
haue
ynough
to
lyue
by
/
he
may
entre
in
to
relygyon
though
fader
&
moder
forbede
it
hym
.
He
shall
not
spare
for
loue
/
for
prayer
/
for
blessynge
/
ne
for
curse
.
For
as
saynt
Austyn
sayth
in
Epla
ad
Letum
.
This
commaundement
byndeth
there
that
thynges
of
more
charge
&
of
more
prouffyte
lette
it
not
¶
Diues
.
Yet
contra
te
.
Yf
the
relygyouse
kepe
not
this
commaundement
bycause
of
his
religyon
/
he
doth
amys
in
takynge
of
his
relygyon
.
¶
Pauper
That
is
soth
.
¶
Diues
.
I
suppose
that
he
neuer
after
see
his
fader
ne
moder
/
ne
do
them
no
helpe
ne
reuerence
/
how
kepeth
he
than
this
commaundement
.
¶
Pauper
.
Though
he
see
them
neuer
after
/
ne
helpe
them
at
nede
ne
do
to
them
reuerence
/
yf
his
wyl
be
good
to
helpe
them
at
nede
&
to
do
them
reuerence
yf
he
myght
come
to
them
hymselve
/
or
by
ony
persone
/
yet
he
kept
the
commaundement
.
For
though
this
commaundement
byndeth
alwaye
man
&
woman
/
yet
it
byndeth
not
for
alway
As
clerkes
tellen
/
not
for
euery
tyme
ne
for
euery
place
/
ne
for
euery
cause
/
but
only
for
suche
cause
tyme
&
place
whan
they
may
do
it
lefully
.
And
thus
bynde
al
commaundementis
affyrmatyfe
But
commaundementis
negatyfe
bynde
euery
tyme
&
for
euery
tyme
.
¶
Diues
What
yf
fader
&
moder
falle
in
myschyef
after
that
theyr
sone
is
professed
in
relygyon
/
ought
not
her
sone
to
forsake
relygyon
&
helpe
his
fader
&
mod
in
theyr
myschyef
.
¶
Pauper
.
Some
clerkes
tellen
that
for
as
moche
as
he
is
deed
ayenst
the
worlde
by
his
professyon
/
therfore
he
is
dyscharged
fro
cure
of
fader
&
moder
/
as
he
is
dyscharged
therof
by
bodely
deth
/
&
he
ought
not
to
go
out
of
his
relygyon
/
but
dwelle
styll
vnder
obedyence
of
his
prelate
.
Neuerthelesse
he
ought
to
do
his
dylygence
to
helpe
them
sauynge
his
obedyence
&
honeste
of
his
relygyon
.
In
sum
.
con.
libro
.iij.
ti.
xxxiiij.
q̄.
.
¶
Diues
.
As
I
sayd
fyrste
.
He
that
nought
haue
nought
may
gyue
/
but
the
relygyouse
maketh
so
his
professyon
that
he
may
no
thynge
haue
in
propre
How
sholde
he
than
helpe
eyther
fader
or
mod
/
or
ony
other
of
his
kyn
¶
Pauper
.
Yf
he
be
a
relygyous
mendycant
/
he
may
begge
for
his
fader
&
moder
as
he
dooth
for
hymselfe
/
&
so
releue
&
helpe
them
by
mennes
almes
And
yf
he
do
so
/
without
doubte
god
shall
sende
him
ynough
bycause
of
his
charyte
/
&
he
shall
fare
the
better
for
them
both
in
bodye
&
soule
.
And
yf
he
be
a
relygyous
possessyoner
endewed
by
temporal
goodes
/
he
may
releue
them
in
the
same
maner
/
or
ellys
by
almes
of
the
house
whiche
is
endewed
pryncypaly
to
helpe
the
nedy
/
&
namely
fader
&
mod.
For
saynt
Poule
sayth
that
who
so
haue
no
cure
yf
his
next
/
he
is
worse
than
Iewes
sarasynes
or
paynymes
.
Caplm.
vij.
DIues
.
As
they
saye
the
goodes
of
holy
chirche
may
not
be
dealed
ne
gyuen
in
to
the
vse
of
seculers
.
¶
Pauper
.
God
forbede
ellys
.
For
all
that
holy
chirche
hath
it
is
gyuen
to
holy
chirche
/
or
ellys
purchased
by
substaunce
of
temporel
lordes
to
helpe
crysten
people
in
myschyef
.
And
therfore
holy
chirches
goodes
ben
called
the
goodes
of
the
poore
and
of
the
nedy
.xvi.
q̄.
Decime
.
et
cao.
Quino.
¶
Diues
.
These
relygyou
s
;
e
possessyoners
endewed
in
so
grete
richesses
/
saye
that
they
be
the
goodes
of
the
house
.
And
therfore
none
of
them
may
gyue
ony
thynge
of
the
goodes
without
comon
assente
of
the
couent
&
leue
of
theyr
souerayne
.
And
so
me
thynketh
that
it
is
ful
harde
to
ony
relygyouse
possessyoner
to
helpe
eyther
fader
or
mod
by
goodes
of
his
house
.
For
the
relygyouse
may
scarsely
helpe
themselfe
by
goodes
of
his
house
/
he
shall
full
euyll
or
may
releue
his
fader
or
moder
by
goodes
of
his
house
.
For
redely
he
shall
fynde
both
his
prelate
and
his
couent
ayenst
hym
/
alleggynge
delapydacōn
&
waste
and
pouerte
and
grete
nede
without
nede
.
For
yet
ther
is
no
house
that
wyll
saye
that
they
haue
ynoughe
.
¶
Pauper
.
A
sory
lorshyp
is
it
than
the
lorshyp
of
relygyouses
that
may
not
in
so
grete
.
richesses
passynge
dukes
/
eerles
/
barons
/
releue
the
myschyef
of
theyr
owne
fader
and
moder
.
But
sothely
they
shewe
well
that
all
theyr
besynesses
is
to
spare
/
to
purchase
/
to
begge
of
lordes
&
ladyes
/
and
of
other
men
londes
and
rentes
/
golde
and
syluer
/
not
for
helpe
of
the
poore
/
but
for
to
mayntene
theyr
pryde
&
theyr
welfare
.
Saynt
Benett
ofte
with
good
conscyence
gaaf
to
the
couentes
good
to
helpe
poorefolke
at
nede
.
For
we
rede
prio.
lio.
Dyalogorum
.
That
ther
was
a
good
symple
man
dyseased
/
for
he
ought
a
man
.xij.
shellynges
/
and
he
had
not
wherwith
to
paye
.
He
cam
to
saynt
Benett
&
prayed
hym
of
helpe
Saynt
Benett
sayd
that
he
had
nought
than
for
to
helpe
hym selfe
with
/
but
come
agayne
to
me
sayd
he
after
two
dayes
/
&
than
I
shall
helpe
the
yf
I
may
.
Saynt
Benett
for
pyte
that
he
hadde
on
that
man
/
prayde
to
god
for
helpe
.
And
sodaynly
he
founde
lyggynge
.xiij.
shellynges
on
the
hutche
of
the
couent
that
was
full
of
whete
whiche
moneye
Saynt
Benett
toke
and
gaue
to
that
sory
man
/
&
badde
hym
paye
.xij.
shellynges
for
his
dette
and
.xij.
pens
ouer
he
badde
hym
kepe
for
his
lyuynge
.
And
without
doubte
yf
Saynt
Benett
hadde
hadde
so
moche
moneye
of
the
couent
/
he
sholde
haue
done
the
same
with
the
couentes
moneye
without
assente
of
the
couent
For
we
fynde
in
the
same
boke
/
that
ther
was
a
grete
hongre
in
that
contree
that
saynt
Benett
dwelled
in
And
whan
he
sawe
the
folke
at
myschyef
/
he
gaaf
awaye
nygh
all
the
godes
of
the
couent
/
so
that
ther
was
nothynge
lefte
in
the
couent
wherby
to
lyue
but
a
lytyll
oyle
in
a
glasse
.
And
than
cam
a
man
to
hym
whos
name
was
Agapitus
/
and
prayed
hym
for
goddes
sake
to
gyue
hym
a
lytyl
oyle
Saynt
Benett
badde
the
monke
that
had
the
oyle
in
kepynge
/
delyuer
that
oyle
to
that
nedy
man
.
The
monke
for
nygardshyp
&
for
that
it
was
the
couentes
good
wolde
not
delyuer
it
to
the
nedy
man
.
For
yf
he
gaue
that
awaye
he
sholde
none
leue
to
the
couent
.
Saynt
Benett
was
dysplaysed
and
badde
an
other
monke
take
the
vessell
of
glasse
with
the
oyle
and
caste
it
ought
at
the
wyndowe
for
that
the
monke
was
soo
vnobedyent
/
for
the
oyle
whan
it
was
caste
out
/
it
fell
downe
more
than
an
hondred
fote
on
cragges
and
stones
/
for
the
house
stode
vpon
an
hyghe
hylle
/
and
neyther
the
glasse
brake
ne
the
oyle
spylte
.
Than
saynt
Benett
badde
the
monkes
take
it
as
it
was
&
gyue
it
to
the
nedy
man
.
And
than
byfore
all
the
monkes
he
vndername
the
cellerer
of
his
pryde
&
of
his
wanbyleue
.
Than
saynt
Bernarde
with
his
bretheren
prayed
to
god
that
he
wolde
sende
to
them
some
oyle
wherby
to
lyue
.
And
anone
a
tonne
that
laye
there
besyde
voyde
/
sodaynly
was
so
full
of
oyle
that
it
ranne
ouer
in
the
flore
.
We
rede
also
in
the
lyfe
of
saynt
Gregory
that
there
came
a
man
&
axed
saynt
Gregory
almes
for
goddes
sake
.
For
he
hadde
loste
all
his
good
on
the
see
/
&
vnneth
he
escaped
with
his
lyf
.
Saynt
Gregorye
that
was
than
but
abbot
/
bad
his
awmener
gyue
hym
.vi.
pens
.
And
he
dyde
so
.
The
same
daye
he
cam
ayen
&
axed
almes
/
&
had
as
moche
.
He
came
ayen
the
thyrde
daye
&
alledgyd
grete
pouerte
/
that
he
had
lost
moche
good
&
gate
but
lytyll
ayen
.
Saynt
Gregorye
had
his
procuratour
and
reuler
of
the
couentes
goodes
that
he
sholde
gyue
hym
his
almes
.
He
answerde
and
sayd
that
ther
was
none
thynge
lefte
but
a
dysshe
of
syluer
in
whiche
his
moder
was
wonte
to
sende
hym
mete
.
Saynt
Gregorye
bad
hym
gyue
the
poore
man
the
dysshe
/
&
so
he
dyd
.
This
poore
man
was
goddes
angell
in
the
lykenesse
of
a
poore
man
/
&
for
this
almes
god
made
saynte
Gregory
afterwarde
pope
of
Rome
.
We
fynde
also
in
the
lyf
of
saynt
Frauncys
/
that
he
bad
his
brethern
take
the
clothes
of
our
ladyes
aulter
&
gyue
them
to
the
poore
folke
.
viij.c
.
¶
Diues
The
relygyous
sayd
that
the
godes
of
the
couent
ben
all
theyr
godes
in
comon
.
And
therfor
may
non
of
theym
Iyue
awaye
without
assent
of
them
all
.
For
by
comon
reule
of
the
lawe
that
toucheth
almoost
be
approued
of
all
.
Quod
omnes
tangit
.
ab
hominibus
approbari
debet
.
And
by
an
other
reule
/
ther
may
no
man
gyue
ony
other
ryght
/
but
suche
ryght
as
he
hathe
hym selfe
.
Nemo
potest
plus
viris
transferre
in
alium
quam
sibi
competere
dinoscitur
.
And
therfore
sythen
no
persone
of
the
couent
hath
ony
ryght
in
goodes
of
the
couentes
/
therfor
none
of
them
maye
gyue
ony
almes
of
the
couentys
goodes
ne
none
other
good
without
assent
of
them
all
/
or
of
the
more
parte
.
For
what
thynge
is
ony
monkes
of
the
couent
/
it
is
the
couentys
.
And
what
so
he
getteth
/
it
is
the
couentys
.
Quia
quic●d
acquiritur
monacho
.
acquirit
monasterio
.
¶
Pauper
.
By
suche
ypocresye
vnder
the
colour
of
pouerte
they
mayntene
theyr
pryde
&
theyr
auaryce
/
&
occupye
greter
lordshyppes
than
do
many
dukes
erles
&
barons
to
grete
hyndrynge
of
the
londe
&
grete
dysease
of
the
poore
people
.
For
that
god
ordeyned
to
be
comon
to
helpe
at
nede
or
all
men
at
nede
/
they
saye
that
it
is
theyrs
&
no
mannes
els
.
So
the
foure
men
of
relygyon
in
one
house
myght
spende
.xx.
thousande
marke
by
theyr
wyll
&
by
ther
comon
opynyon
/
all
the
good
sholde
neyther
torne
to
helpe
of
the
londe
ne
of
the
poore
people
/
but
al
to
helpe
the
poore
couent
.
¶
Diues
Saye
to
my
reasons
.
¶
Pauper
.
Thy
reasons
be
not
worth
.
For
the
goodes
of
relygyouses
sholde
be
more
comon
than
other
mennes
goodes
to
helpe
the
londe
&
the
poore
people
.
And
therfor
sayth
the
lawe
/
that
comon
lyfe
is
nedefull
to
all
men
/
&
namely
to
them
that
wyl
folowe
the
lyf
of
crystus
dyscyples
/
for
as
the
ayer
or
the
lyght
of
the
sonne
may
not
be
departed
/
ne
appropred
to
one
place
more
than
to
an
other
.
So
sayth
he
that
all
these
worldly
goodes
sholde
be
comon
in
nede
.xij.
q̄.
dilectissimis
.
And
therfor
they
that
haue
moost
nede
/
haue
moost
ryght
to
goodes
of
the
relygyouse
.
And
the
lordshyp
is
nomore
appropred
to
the
relygyou
s
;
e
than
to
the
seculers
.
For
bothe
seculers
&
regulers
sholde
be
holpen
therby
.
But
dyspensynge
/
gouernaunce
/
and
kepynge
of
the
goodes
of
holy
chirche
is
appropred
to
the
relygyous
&
to
other
men
of
holy
chirche
.
And
therfore
sayth
holy
wrytte
/
that
in
the
begynnynge
of
holy
chirche
all
thynges
were
comon
to
the
multytude
of
all
crysten
people
/
not
only
to
the
appostles
/
but
to
al
crysten
people
.
Actuum
.iiij.
ca
et
.xij.
q̄.
dilectissimis
.
And
therfore
yf
relygyouse
myspende
the
goodes
that
be
taken
to
them
/
&
helpe
not
the
nedy
people
/
they
do
crysten
people
grete
wronge
/
for
they
withholde
them
her
ryght
/
&
make
propre
to
them
that
ought
to
be
comon
to
al
It
is
a
shame
&
an
ouer
grete
abusyon
that
a
man
of
relygyon
shall
ryde
/
some
with
his
tenth
or
with
his
twenty
/
some
on
an
horse
of
.x.
pounde
in
a
sadell
all
golde
begon
.
And
for
pouerte
that
he
byndeth
him
to
in
his
professyon
as
they
saye
/
he
may
not
gyue
an
halfpeny
for
goddes
loue
/
ne
helpe
his
fader
&
moder
at
nede
with
out
axynge
leue
of
his
souerayne
.
Sythen
god
that
is
souerayne
of
all
bad
them
helpe
fader
&
moder
at
nede
.
For
goddes
byddynge
is
moost
to
charge
.
And
saynt
peter
sayth
.
Obedire
oportet
dn̄●
magis
ꝙ
hominibus
.
Men
muste
obey
to
g●d
more
than
to
man
And
therfore
god
may
saye
to
suche
folke
of
relygyon
that
withholden
al
messe
from
fader
&
moder
and
from
the
poore
people
to
make
her
house
&
her
couent
ryche
/
that
he
sayd
to
the
maysters
of
the
lawe
&
to
the
phary
/
seys
that
were
men
of
relygyon
that
tyme
.
Quare
transgredimini
mandatu
dei
ꝓpter
tradicionem
vestram
.
Why
breke
ye
goddes
commaundement
for
your
statutes
&
your
lore
.
Math
.xv.
ir
.
ca.
¶
Diues
.
It
is
longe
sythen
I
herde
the
speke
of
this
mater
/
passe
forth
&
speke
more
to
purpose
.
Caplm.
viij.
¶
PAuper
.
Also
we
be
bounde
to
worshyp
fader
&
moder
/
not
only
in
reuerence
doynge
and
helpynge
at
nede
/
but
also
in
obeyng
to
her
byddynge
&
her
lore
.
For
Salomon
sayth
.
Audi
patrem
tuum
qui
genuit
te
.
et
ne
●tempnas
cum
sueuerit
mater
tua
.
Prouer.
xxiij.
Here
thy
fader
that
the
begate
/
and
despyse
not
whan
thy
moder
is
olde
.
That
is
to
saye
.
For
ony
age
despyse
her
not
/
but
be
lowe
&
meke
to
her
&
sette
her
techynge
in
herte
.
Iudicium
patris
audite
filij
dilecti
&
●
.
Ecclesi
.iij.
Ye
dere
childern
here
ye
the
dome
of
your
fader
/
and
do
ye
so
that
ye
so
that
ye
be
saued
.
He
that
worshypped
his
moder
/
he
maketh
hym
a
treasoure
in
the
worlde
comynge
.
He
that
worshyppeth
his
fader
/
he
shall
haue
Ioye
of
his
childern
/
and
he
shall
be
herde
of
god
in
his
prayer
/
&
he
shall
lyue
the
lenger
good
lyf
.
And
he
that
obeyeth
to
his
fader
/
he
shall
refresshe
his
moder
.
He
the
drede
god
he
worshypped
fader
&
moder
And
he
shall
serue
hym
the
begate
hym
/
as
his
lorde
in
worde
&
in
dede
&
in
all
pacyence
worshyp
thy
fader
sayth
he
/
the
goddes
blessyng
may
come
to
the
/
the
fads
blessyng
sayth
he
maketh
stable
&
seker
the
houses
of
her
childern
/
&
the
moders
curs
destroyeth
her
houses
dounne
to
grounde
.
He
is
ful
of
wycked
fame
the
forsaketh
his
faders
obedyence
/
&
he
is
a
cursed
of
god
that
angieth
his
moder
&
wyl
not
do
her
byddynge
.
All
these
ben
Salomones
wordes
.
Eccl.
iij.
And
therfor
god
bad
that
childern
vnbuxum
to
fader
&
mod
sholde
be
stoned
to
deth
.
Deut
xxi
.
We
rede
Ieremie
.xxxv.
That
Ionadab
bad
his
childern
that
they
neuer
sholde
drynke
wyne
/
ne
make
house
/
ne
so
we
londe
/
ne
set
vyne
.
And
for
that
they
kepte
her
faders
byddynge
/
god
sayd
to
them
by
prophete
Ieremye
.
For
that
ye
haue
obeyed
to
the
commaundement
of
Ionadab
your
fader
&
kept
all
his
commaundementes
therfore
the
kynrede
of
Ionadab
shall
not
fayle
/
but
all
dayes
that
kynrede
shall
be
in
my
syght
/
and
I
shall
haue
an
eye
to
them
&
helpe
them
.
But
the
wycked
people
of
Iuda
&
of
Ierusalem
that
wolde
not
obeye
to
my
commau
dementes
I
shall
destroye
.
Caplm.
ix.
THerfore
saynt
Poule
sayth
.
Fili
obedite
parentib
veitris
&
●
.
Ye
childern
sayth
he
obeye
ye
to
your
faders
&
mods
/
for
that
is
ryghtfull
thynge
.
Worshyp
ye
fader
&
mod
for
this
is
the
fyrst
commaundement
&
byheste
/
that
ye
may
be
well
in
lyuynge
longe
vpon
erthe
.
And
ye
faders
sayth
he
prouoke
ye
not
ne
●tyre
ye
not
your
childern
to
wrathe
vnrelonably
/
but
nourysshed
theym
in
good
lore
&
in
vndernamynge
of
our
lorde
god
.
Ad
ephe.
Cryste
goddes
sone
god
and
lorde
of
all
thynge
/
became
subgette
to
Mary
his
moder
&
to
Ioseph
his
keper
/
geuynge
vs
all
ensample
to
obeye
and
to
be
buxum
and
meke
to
fader
&
moder
.
And
Saloman
sayth
.
Audi
fili
mi
disciplinam
patris
tui
.
My
dere
sone
here
the
lore
of
thy
fader
/
and
forsake
not
the
lawe
of
thy
moder
/
&
than
thou
shalt
haue
grace
and
worshyppe
.
Prouer.
i.
And
as
he
sayth
in
an
other
place
.
He
is
a
fool
that
scorneth
his
faders
lore
.
And
he
that
kepeth
his
faders
vndernamynge
shall
be
the
more
wyse
and
the
more
slye
.
Prouer.
xv.
Also
we
muste
worshyp
fader
and
moder
with
good
lyuynge
.
For
as
Salomon
sayth
.
Dolor
patris
filius
stultus
.
The
childe
a
fooll
is
sorow
and
shame
of
his
fader
.
Confusio
patris
defilio
indisciplinato
.
Of
the
sone
that
is
euyll
taught
cometh
shame
&
shen
shpy
of
the
fader
/
and
his
doughter
a
fooll
&
euyll
taught
shal
lese
his
worshyp
/
and
the
wyse
doughter
shall
be
good
herytage
to
her
husbonde
to
saue
hym
.
And
the
doughter
that
shendeth
her
husbonde
is
in
grete
despyte
and
shame
of
her
fader
that
begate
her
.
Eccl.
xxij.
The
wyse
sone
glaodeth
his
fader
.
The
sone
that
is
a
fooll
in
lyuyage
is
his
moders
sorowe
Prouer
x.
Ira
patris
filius
stultus
.
et
dolor
matris
q
genuit
eum
.
Prouer.
xvij.
The
fooll
childe
is
wrathe
&
tene
of
his
fader
/
and
sorowe
of
his
moder
that
begate
hym
.
Caplm.
x.
ANd
therfore
Salomon
sayth
Virga
et
correpcio
●ribuunt
sapiencia
.
puer
autem
qui
dimittitur
voluntati
sue
confundit
matrem
suam
.
Prouer.
xxix.
That
is
to
saye
/
the
yerde
vndernemynge
gyuen
wytte
&
wysdome
to
the
childe
/
and
that
childe
that
is
leten
haue
his
wyll
in
his
youth
shendeth
his
moder
and
al
his
kynrede
.
Ensample
we
haue
in
the
fyrste
booke
of
kynges
/
of
Hely
that
was
hyghest
bysshop
&
preest
of
goddes
lawe
/
and
of
his
sones
Ophny
and
Phynees
.
That
for
theyr
fader
vndername
theym
not
ne
chastysed
them
of
theyr
wycked
tatches
/
for
the
childerns
synne
and
for
his
mys
suffraunce
/
god
toke
from
hym
his
dygnyte
&
from
all
his
kynrede
for
euer
&
slewe
his
childern
&
nyghe
all
his
kynrede
in
batayll
.
And
so
the
wycked
taches
of
his
children
vnworshypped
hym
&
all
his
kynrede
for
euer
/
&
brought
them
to
endlesse
shame
.
And
his
mys
suffrasice
was
cause
of
theyr
deth
&
of
his
shenshyp
and
shame
to
all
her
kynrede
.
The
synne
of
his
childern
was
pryde
/
letchery
/
lusty
fare
&
glutonye
&
sleuth
/
&
retchelesnes
in
goddes
seruy●e
&
in
goddes
lawe
.
And
therfor
good
frendes
and
good
childern
.
I
praye
you
all
that
ye
be
buxam
&
meke
to
fader
&
moder
/
and
worshyp
them
not
onely
with
reuerence
doynge
in
dede
and
speche
/
but
pryncypally
with
your
good
lyuynge
&
your
good
berynge
.
For
that
is
the
moost
worshyppe
that
ye
may
do
to
them
/
&
the
moost
velonye
yf
ye
doo
amys
.
And
do
ye
so
that
your
faders
&
moders
&
your
kynrede
may
haue
Iope
of
you
/
&
than
shal
ye
haue
Ioye
of
your
childern
.
For
the
wyse
man
sayth
.
Qui
honorat
patrem
suum
iocunda
bit
in
filijs
suis
.
Eccl.
iij.
He
that
woe
shyppeth
his
fader
shall
haue
Ioye
of
his
childern
.
And
who
so
worshyppeth
not
his
fader
and
moder
in
this
maner
/
bat
dothe
them
wrath
&
tene
by
his
myslyuynge
&
euyll
taches
/
he
is
a
cursed
of
god
.
Maledictus
qui
non
honorat
patre
suum
et
matrem
suam
.
Deutro
.xxvij.
A
cursed
be
that
childe
sayth
he
that
worshyppeth
not
his
fader
and
moder
with
his
good
lyuynge
/
but
vnworshyppeth
them
with
his
myslyuynge
.
For
all
the
myscheuys
of
the
childe
tourne
to
velonye
&
shame
to
fader
and
moder
.
And
all
the
goodnesse
and
al
the
good
b●rynge
of
the
childe
tourne
to
grete
worshyp
of
fader
and
moder
&
of
all
the
kynr●de
.
A
grete
worshyp
it
is
to
fader
and
moder
whan
men
blesse
theym
and
prayse
theym
for
goodnesse
of
theyr
childern
&
saye
/
blessyd
be
the
fader
that
the
childe
begate
&
blessyd
be
the
mod
that
hym
bare
.
Therfore
sayth
the
wyse
man
that
god
worshyppeth
the
fader
in
his
childeren
whan
he
seeth
theym
good
childern
.
Eccl.
iij.
It
is
grete
vylonye
to
fader
&
moder
whan
men
curse
theym
&
deprayue
theym
for
wyckednesse
of
theyr
childeren
.
And
therfore
the
wyle
man
sayth
.
Non
iocunderis
in
filijs
impijs
.
Haue
thou
noo
Iope
ne
lykynge
in
thy
childern
yf
they
be
shrewes
and
drede
not
god
.
It
is
better
sayth
he
to
haue
one
good
childe
/
than
a
thousande
childern
shrewes
/
&
better
to
dye
without
than
to
leue
after
them
shrewed
childern
Eccl
.xvi.
For
as
he
sayth
Sapiencie
.
.iiij.
All
the
childern
that
come
of
wycked
folke
shall
be
wytnesses
of
wyckednesse
ayenst
theyr
fader
and
moder
/
whan
they
shall
be
chalenged
of
theyr
wyckednesse
at
the
dome
For
the
fader
&
the
moder
shall
answere
than
for
theyr
owne
wyckednesse
and
for
theyr
childerns
wyckedne
s
;
se
.
But
the
wyse
man
sayth
.
Yf
thou
haue
childern
teche
theym
well
/
and
bowe
them
&
make
theym
symple
and
meke
in
theyr
youth
.
Yf
thou
haue
doughters
/
kepe
well
theyr
bodyes
and
honestly
/
but
shewe
them
no
gladde
chere
/
be
not
to
homely
with
them
.
Eccl.
vij.
Whyle
a
trce
is
a
smalle
sprynge
it
maye
be
bowed
as
men
wyll
haue
it
.
But
whan
it
is
full
woxen
it
wyll
not
be
bowed
.
So
may
the
childe
in
the
youth
with
a
lytyll
twygge
be
chastysed
and
made
lowe
and
meke
.
But
whan
he
is
woxen
and
roted
in
pryde
&
in
mysuse
of
lyuynge
/
it
is
full
harde
to
lowe
hym
or
to
amende
hym
.
And
therfor
the
wyse
man
sayth
.
Qui
parcit
virge
odit
fil●um
.
&
qui
diligit
ilium
instanter
erudit
.
Prouer.
xiij.
He
that
spareth
the
yerde
hateth
his
sone
/
and
he
that
loued
his
sone
techeth
hym
and
chastyseth
hym
besyly
.
Ensample
we
haue
in
kynde
of
the
egle
/
whiche
of
all
foules
may
see
ferthest
/
and
is
myghtyest
in
syght
/
in
soo
moche
that
he
may
see
&
loke
ayenst
the
sonne
whan
it
shyneth
moost
bryghtest
without
blemysshynge
of
the
eye
.
And
whan
she
hath
bryddes
&
they
be
ful
woxen
she
doth
hem
loke
ayenst
the
sonne
.
&
tho
that
loke
well
ayenst
the
sonne
without
blemysshynge
of
the
eye
/
them
she
loueth
&
cheryssheth
.
And
them
that
wyl
not
ne
may
not
loke
ayenst
the
sonne
/
or
blemysshe
theyr
eye
in
so
kynge
ayenst
the
sonne
/
she
beteth
them
and
bylleth
them
.
And
but
yf
they
amende
them
/
she
casteth
them
out
of
the
neste
/
&
putteth
theym
out
of
her
companye
as
for
none
of
her
bryddes
Thus
sholde
faders
and
moders
teche
theyr
childern
to
haue
thereyr
vp
to
god
that
is
the
sonne
of
ryghtwysnesse
/
&
take
hede
to
goddes
lawe
by
ensample
of
Tobye
/
whiche
sayd
to
his
sone
.
All
the
dayes
of
thy
lyfe
haue
thou
god
in
mynde
/
and
beware
that
thou
assente
to
no
synne
/
ne
leue
not
goddes
commaundemente
.
Tobie
.iiij.
And
therfore
Salomon
sayth
.
Eccl.
vi.
That
the
wycked
man
that
loketh
not
vp
to
the
sonne
of
ryghtwysnesse
is
so
blent
with
derkene
s
;
se
of
synne
/
that
he
wote
not
what
is
good
neyther
what
is
wycked
.
And
therfore
sayth
he
in
the
next
chapytre
wysdome
with
rychesses
is
more
profytable
than
without
rychesses
/
&
it
profyteth
moost
to
them
that
see
the
sonne
/
that
is
to
saye
to
them
that
haue
an
eye
to
the
sonne
of
ryghtwylnesse
/
that
is
god
.
For
as
Salomon
sayth
.
Oculi
●apteutis
in
capite
eius
.
Eccl.
ij.
The
eyen
of
the
wyse
man
be
alwaye
in
his
hede
.
That
is
to
saye
in
cryste
that
is
hede
of
holy
chirche
&
of
all
thynges
And
Dauyd
sayth
.
Sicut
oculi
seruorum
in
manibus
dn̄orum
suorum
.
et
sicut
oculi
ancille
in
manibus
dne
sue
.
it
a
oculi
nossri
ad
dnm
deum
nostrum
donec
misereatur
nostri
.
As
the
seruauntes
haue
theyr
eyen
to
the
handes
of
ther
lorde
/
and
as
the
mayde
in
chambre
hath
her
eyen
to
the
handes
of
hyr
lady
.
So
muste
we
haue
our
eyen
vp
to
our
lorde
god
/
tylle
he
wyll
haue
mercy
on
vs
.
Caplm.
xi.
DIues
.
Reason
gyueth
that
men
sholde
teche
ther
childeren
goddes
lawe
&
good
thewes
/
&
for
to
take
hede
to
god
that
made
vs
all
of
nought
/
&
bought
vs
so
dere
But
now
men
saye
that
ther
sholde
noo
leude
folke
entremete
them
of
goddes
lawe
/
ne
of
the
gospell
/
ne
of
holy
wryte
/
neyther
to
conne
it
ne
to
teche
it
.
¶
Pauper
.
This
is
a
foule
errour
&
full
peryllous
to
mannes
soule
For
euery
man
&
woman
is
bounde
after
his
degree
to
do
his
besynes
to
knowe
goddes
lawe
that
he
is
bounde
to
kepe
.
And
faders
&
moders
/
godfaders
and
godmoders
be
bounde
to
teche
theyr
childern
goddes
lawe
/
or
ellys
do
them
to
be
taught
.
And
therfore
god
sayth
.
Erunt
vba
hec
&
●
.
These
wordes
that
I
bydde
the
this
daye
sholde
be
in
thyn
herte
.
Thou
shalt
tell
them
&
teche
them
to
thy
childern
Thou
shalt
thynke
theron
syttynge
in
thy
house
amonges
thy
folke
.
And
whan
thou
goste
by
the
waye
/
whan
thou
goste
to
slepe
/
&
whan
thou
aryseste
thou
shalt
bynde
them
as
a
token
in
thyn
hande
&
in
thyn
dede
/
in
thyn
werke
they
sholde
be
alwaye
steryng
byfore
thyn
eyen
of
thyn
herte
.
Thou
shalt
wryte
them
in
thy
dressholde
and
in
thy
dores
of
thyn
house
/
that
is
to
say
whan
thou
comest
in
/
and
whan
thou
goste
out
/
in
thyn
begynnynge
and
in
thyn
endynge
of
euery
dede
/
alway
loke
that
thou
ne
none
of
thyne
forfette
ayenst
goddes
lawe
bycause
of
the.
Deu
●
.vi.
And
in
an
other
place
of
the
same
booke
he
sayth
thus
.
Thou
shalt
teche
my
wordes
to
thy
childern
/
to
thy
folke
/
and
to
thy
kynne
s
;
men
.
Deut
●
.iiij.
And
saynt
Austyn
sayth
.
That
eche
man
in
his
owne
housholde
sholde
do
the
offyce
of
the
bysshop
in
techynge
&
correctynge
of
comon
thynges
.
And
therfore
sayth
the
lawe
.
That
the
offyce
of
techynge
and
chastysynge
longeth
not
only
to
the
bysshop
/
but
to
euery
gouerno●●e
after
his
maner
&
his
degree
.
To
the
poore
man
gouernynge
his
poore
housholde
.
To
the
ryche
man
gouernynge
his
folke
.
To
the
housbonde
man
gouernyng
his
wyf
.
To
the
fader
&
moder
gouernynge
ther
childern
.
To
the
Iustyce
gouernynge
his
contree
.
To
the
kynge
gouernynge
his
people
.xiij
q̄.
duo
.
et
q
v.
non
putes
And
one
neyghbour
sholde
teche
an
other
.
For
saynt
Peter
sayth
.
Euery
man
mynyster
on
to
other
the
grace
that
he
hath
taken
of
god
pri
o
petri
.
ij
.
¶
Diues
.
My
fader
&
moder
be
deed
/
and
therfore
I
lete
me
dyscharged
of
this
commaundemente
.
¶
Pauper
.
Though
they
be
deed
/
●et
art
thou
bounde
to
doo
them
worshyp
and
to
helpe
theyr
soules
with
holy
prayers
and
almesse
dedes
yf
thou
myghtest
.
Also
thou
art
bounde
to
worshyp
them
with
thy
good
lyuyng
as
I
sayd
fyrste
.
For
the
wyse
man
sayth
.
That
he
that
techeth
well
his
childe
/
he
shall
be
praysed
&
worshypped
in
his
childe
amonge
his
kynrede
/
he
shal
haue
Ioye
and
worshyp
in
his
childe
.
The
fader
of
the
well
taught
childe
in
some
maner
is
deed
/
&
in
some
maner
is
not
deed
.
For
he
lefte
his
childe
lyke
after
hym
/
for
all
yf
the
fader
dye
bodely
/
yet
he
lyued
&
is
worshypped
in
the
goodnesse
of
his
childern
.
Est
mortuus
et
quasi
non
est
mortuus
.
Eccl.
xxx.
And
in
the
wycked
lyuynge
of
the
childe
the
fader
is
vnworshypped
&
deed
whyle
he
goth
vpon
erthe
.
Also
by
this
commaundement
we
be
bounde
to
worshyp
godfader
&
godmoder
.
Caplm.
xij.
ALso
to
worshypp
god
that
is
fader
of
all
thynge
/
that
is
called
fader
of
mercyes
/
and
god
of
all
conforte
.
Pater
misericordiarum
et
deus
tocius
consolacionis
.
He
is
our
fader
/
for
he
made
vs
of
nought
/
he
bought
vs
with
his
blood
he
fyndeth
vs
all
that
vs
nedeth
and
moche
more
/
he
saueth
vs
/
he
kepeth
vs
/
he
ledeth
vs
/
he
fedeth
vs
/
he
medeth
vs
.
He
is
our
fader
by
grace
/
for
by
his
grace
he
hath
made
vs
eyres
of
heuens
blyss●
/
was
there
neuer
fader
soo
tender
ouer
his
childe
/
as
god
is
tender
ouer
vs
.
He
is
to
vs
bothe
fader
and
moder
.
And
therfore
we
be
bounde
to
loue
hym
and
to
worshyp
hym
aboue
all
thynge
/
as
I
sayd
in
the
fyrst
commaundement
.
But
he
may
saye
to
vs
as
that
he
sayd
to
the
vnkynde
Iewes
.
Filius
honorat
patrem
et
seruus
dominum
suum
timebit
&c
.
The
sone
sayth
he
by
waye
of
kynde
worshyppeth
his
fader
/
and
the
seruaunt
shall
drede
his
lorde
.
Sythen
than
I
am
fader
of
all
/
where
is
my
worshyppe
.
And
sythen
I
am
lorde
of
all
/
where
is
my
drede
.
Neyther
ye
worshyppe
me
as
a
fader
/
ne
drede
me
as
a
lorde
.
Malach
.i.
Nunquid
non
est
pater
vnus
omnium
vestrum
.
Nun
quid
non
deus
vnius
creauit
vos
.
Haue
ye
not
sayth
he
al
one
fader
/
and
one
god
made
you
all
/
why
than
sayth
he
despyse
ye
eche
man
other
.
That
is
his
brother
by
pryde
&
ouerledynge
and
brekynde
the
commaundement
of
your
form
faders
.
Malach
.ij.
Also
for
tendre
loue
that
he
hath
to
mankynde
/
he
calleth
hym selfe
our
moder
sayenge
to
synfull
soules
.
Wenest
thou
sayth
he
that
the
moder
may
forgete
her
yonge
childe
that
she
bare
of
hyr
bodye
/
&
haue
no
compassyon
ne
pyte
theron
/
&
though
she
forgete
her
childe
&
haue
no
pyte
theron
/
yet
I
shall
not
forgete
the
to
shewe
the
mercy
.
Ysaye
.xlix.
And
therfore
he
sayth
.
Ego
mater
pulcre
dilections
&
●
.
I
am
moder
of
fayre
loue
/
of
loue
drede
/
of
knowynge
of
holy
hope
.
In
me
is
all
maner
grace
of
truthe
&
of
lyfe
.
In
me
is
all
hope
of
lyf
/
of
vertue
/
of
mercy
/
&
of
al
maner
goodnes
.
Eccl.
xxiiij.
And
thus
by
this
commaundement
we
be
bounde
to
loue
our
god
&
worshyppe
hym
aboue
all
thynge
as
our
pryncypall
fader
&
moder
.
And
that
pryncypaly
for
the
mercy
&
pyte
that
he
sheweth
to
mankynde
in
his
gouernaunce
&
kepynge
By
the
fyrst
commaudement
we
be
bounde
to
worshyp
hym
aboue
al
thynge
/
for
he
is
endles
myght
as
god
&
begynner
&
shaper
of
all
thynge
.
Caplm.
xiij
ALso
we
be
bounde
by
this
commaundement
to
worshyp
our
ghoostly
fader
that
hath
cure
of
our
soule
/
as
pope
/
&
our
bysshop
our
prelate
/
our
person
/
our
vycary
/
oure
curate
/
our
confessour
.
And
our
moder
that
vs
muste
worshyppe
is
holy
chirche
.
Of
this
maner
fader
&
moder
sayth
Salomon
.
Audi
fili
mi
disciplina
patris
tui
.
et
ne
dim●ttas
legem
matris
tue
.
My
dere
sone
sayth
he
/
here
the
lore
of
thy
ghoostly
fader
and
forsake
not
the
lawe
of
thy
moder
holy
chirche
.
Prouer.
i.
Of
these
maner
faders
speketh
also
holy
wryt
Lorde
sayth
he
/
here
before
thou
madest
chosen
faders
/
and
madest
them
full
holy
.ij.
Macha
.i.
Prelates
of
holy
chirche
be
called
faders
.
For
theyr
offyce
is
to
gendre
folke
in
ryght
byleue
and
to
nourysshe
them
in
good
thewes
&
vertuous
lyuynge
.
And
therfore
saynt
Poule
sayth
.
Per
euangelium
ego
vos
genui
.
By
this
gospell
I
begate
you
in
cryste
.
Suche
fads
be
worthy
double
worshyp
/
as
saynt
Poule
sayth
.
For
they
be
worthy
to
be
reuerenced
of
theyr
subgettys
/
&
to
haue
theyr
lyuynge
.
Therfore
they
owe
to
haue
tythes
and
offerynges
of
theyr
childern
that
be
vnder
cure
.
For
as
saynt
Poule
sayth
in
the
same
place
.
The
werke
man
that
well
traueyleth
is
worthy
his
mede
.i.
Tymo
.v.
ca.
But
now
god
may
say
.
Regnauerunt
sed
non
ex
me
.
Prelates
haue
reygned
in
holy
chirche
/
&
not
of
me
ne
by
my
pleasaunce
.
I
made
them
not
.
I
chase
them
not
.
And
therfore
saynt
Poule
sayth
/
that
thou
men
haue
ten
thousande
maysters
/
yet
they
haue
but
fewe
faders
.
For
prelates
for
the
moost
parte
seke
more
ther
owne
profyt
than
profyte
of
mannes
soule
.
Omnes
que
sua
sunt
querunt
.
non
que
Ihesu
xpi
.
Suche
prelates
and
curates
be
not
faders
of
the
people
/
but
wolues
of
rauen
that
deuoure
goddes
people
.
Sicut
escam
panis
.
Of
suche
prelates
and
curates
speketh
Ysaye
the
prophete
.
Ipsi
pastores
ignorauerunt
intelligenciam
&
●
.
Suche
shepeherdes
/
prelates
/
&
curates
knowe
not
goddes
lawe
/
nete
vnder
s
;
tandyng
of
goddes
lawe
.
Al
they
bowed
a
waye
from
goddes
waye
in
to
ther
owne
waye
of
fals
conscyence
from
the
hyghest
to
the
lowest
.
Ysa
lvi
.
And
for
that
sayd
he
/
that
the
shepeherdes
/
prelates
/
and
curates
of
holy
chirche
dyde
so
folyshly
.
and
wyl
not
seke
vp
our
lorde
god
to
please
hym
&
to
serue
hym
.
Therfore
they
haue
loste
vnderstandynge
&
wytte
to
teche
the
people
.
And
so
al
theyr
flocke
is
dyspercled
by
heresy
debate
dyuysy
on
&
dyscencyon
Iere
●
.x.
Who
sayth
god
bytoke
the
sheepherdes
&
prelates
that
thus
dyspercled
&
al
to
rente
the
flocke
of
my
pasture
or
lesewe
that
is
crysten
people
.
Iere
●
.xxiij.
And
therfore
saynt
Gregory
in
his
Omely
.
omelia
xvij
.
Ve
signauit
dns.
Maketh
his
mone
&
sayth
thus
.
Praye
ye
to
god
that
he
wyll
sende
true
werke
men
in
to
his
corn
/
that
is
to
saye
/
amonges
his
people
.
For
ther
is
moche
corn
and
moche
people
to
be
taught
/
but
fewe
werke
men
of
prechours
for
to
teche
them
and
to
tylle
mannes
soule
/
for
though
ther
be
folke
to
here
/
ther
be
fewe
to
saye
or
to
teche
.
We
see
well
sayth
he
that
the
worlde
is
full
of
prestes
But
ful
lytyll
ony
of
theym
werketh
in
goddes
corn
.
For
we
take
sayth
he
the
offyce
of
preesthode
/
but
we
fulfyl
not
to
do
the
werke
of
the
offyce
.
Caplm.
xiiij.
ALso
by
this
commaundement
we
be
bounde
to
worshyp
our
eldre
that
be
our
faders
in
age
.
And
therfore
god
sayth
.
Coram
cano
capite
consurge
&
●
.
Ryse
vp
sayth
he
byfore
the
whyte
hered
man
/
and
worshyp
ye
the
persone
of
olde
man
or
woman
/
and
drede
thy
lorde
god
.
That
is
to
saye
/
for
drede
of
god
worshypp
thou
thyn
elders
/
and
despyse
them
not
for
no
age
or
for
no
feblenesse
.
Leuitici
.xix.
And
therfore
saynt
Poule
badde
the
bysshop
Thymothee
that
he
sholde
not
vnderneme
his
eldre
ne
olde
folke
to
sharpely
neyther
to
proudely
/
but
praye
them
as
fader
to
amende
them
/
yonge
men
as
brethern
/
olde
women
as
moders
/
yonge
wymen
as
systres
in
all
maner
chastyte
.i.
ad
Thimo
.iiij.
¶
Diues
.
Ofte
tyme
olde
folke
be
more
shrewes
than
other
&
be
full
harde
to
amende
they
be
so
roted
in
synne
.
And
therfore
as
me
thynketh
them
nedeth
to
be
harde
vndernomen
&
sharply
.
For
god
sayth
that
the
childe
of
an
hondred
yere
shall
deye
/
&
the
synner
of
an
hondred
yere
shall
be
cursed
Ysaye
.xlv.
¶
Pauper
.
Some
olde
folke
be
vertuous
&
not
customable
to
synne
/
suche
ought
to
be
worshypped
/
and
yf
they
do
somty
me
amys
/
for
that
that
they
be
not
customable
to
synne
/
therfore
theyr
prelates
sholde
the
more
spare
them
and
more
worshypfully
speke
to
theym
.
Some
olde
folke
be
customable
for
to
synne
&
wyll
not
amende
them
/
&
suche
be
worthy
no
worshyp
/
as
god
shewed
full
well
by
the
wordes
of
Ysaye
And
therfore
saynt
Gregory
sayth
that
the
olde
man
full
of
synnes
sholde
be
harde
vndernomen
.
Caplm.
xv.
DIues
.
Thyn
answere
is
resonable
/
saye
forthe
I
praye
the.
¶
Pauper
.
Also
by
this
commaundement
we
be
bounden
for
to
worshyp
our
kyng
/
our
lyege
/
our
soueraynes
all
.
For
all
tho
that
haue
gouernaunce
of
vs
or
of
the
comonte
owe
by
theyr
offyce
&
theyr
dygnyte
to
be
faders
of
the
comonte
&
of
ther
subgettes
/
and
be
besy
to
saue
ther
subgettes
/
as
the
fader
his
childern
.
And
therfore
Naaman
prynce
of
Syrye
was
called
fader
of
his
seruauntes
.iiij
Regum
.v.
And
Iob
sayd
.
Pater
eram
pauperum
.
I
was
fader
of
the
poore
and
the
cause
that
I
knewe
not
I
traced
it
&
sought
it
vp
besely
Iob
.xxix.
And
therfor
saynt
Poule
byddeth
the
people
to
do
worshyppe
and
obey
to
theyr
soueraynes
.
And
he
sayth
thus
Serui
obedite
dnis
vestris
carnalibus
.
Ye
seruauntes
obey
ye
to
your
flesshely
lordes
with
drede
and
tremelynge
in
symplenesse
of
your
herte
/
as
to
Cryst
Serue
ye
them
not
only
at
the
eye
to
please
them
/
but
as
Crystus
seruaunt
/
Do
ye
the
wyll
of
god
of
herte
with
good
wyll
seruynge
them
of
our
lorde
god
/
not
as
men
.
That
is
to
saye
/
Serue
ye
them
truly
for
the
drede
of
god
&
for
the
loue
of
god
.
And
thynke
ye
that
the
seruyce
that
ye
doo
to
them
/
ye
do
it
to
god
.
And
he
pryncypally
shall
yelde
you
your
mede
.
For
wote
ye
wel
sayth
he
that
euery
good
dede
that
man
or
woman
doth
/
be
he
free
or
bounde
/
he
shall
take
his
mede
therfore
of
our
lorde
god
.
And
ye
lordes
and
soueraynes
sayth
he
/
doo
ye
the
same
to
your
seruauntes
/
and
forgyue
them
your
thretenynges
&
thynke
ye
&
wote
ye
it
well
that
god
in
heuen
is
god
both
of
you
&
of
your
seruauntes
/
and
so
ye
and
they
haue
both
one
lorde
one
god
that
accepte
noo
man
for
his
persone
/
but
yelde
eche
man
and
woman
after
that
he
deserueth
.
Ad
Ephe.
vi.
¶
Diues
.
By
these
wordes
it
semeth
that
seruauntes
for
theyr
true
seruyce
shall
haue
moche
mede
.
¶
Pauper
.
That
is
soth
.
For
he
that
doth
goddes
byddynge
god
shal
yelde
hym
his
mede
.
And
it
is
goddes
byddynge
&
goddes
wyl
that
they
serue
truly
&
mekely
theyr
soueraynes
.
And
therfore
sayth
the
glose
/
that
sythen
Cryste
byddeth
the
seruauntes
serue
truly
/
yf
they
serue
truly
/
they
serue
not
only
man
or
woman
/
but
pryncypaly
serue
Cryste
.
¶
Diues
.
Why
byddeth
the
apostle
that
the
seruauntes
sholde
obey
and
serue
to
flesshely
&
carnale
lordes
¶
Pauper
.
For
the
glose
sayth
.
They
muste
by
goddes
lawe
obey
not
only
to
good
lordes
/
but
also
to
shrewes
.
Therfore
saynt
Peter
sayth
.
Subiecti
estote
oim
humane
creature
ꝓpter
dni
&
●
.
Be
ye
subgettes
sayth
he
to
euery
man
and
woman
that
is
your
souerayne
/
not
for
themselfe
/
but
for
god
.
Be
ye
subgettes
to
kynges
to
dukes
&
to
temporal
lordes
&
thynke
ye
that
god
hath
ordeyned
them
to
vengeaunce
of
wycked
doers
&
to
praysynge
of
good
folke
.
For
thus
is
the
wyll
of
god
that
with
your
good
dedes
&
your
meke
seruyce
ye
stoppe
and
make
styll
the
vnconnynge
of
the
vnwyse
folke
.
Serue
ye
as
free
men
/
that
is
to
saye
/
not
only
for
drede
of
man
/
but
for
drede
and
loue
of
god
as
for
goddes
seruauntes
.
Drede
ye
god
/
and
worshyp
ye
your
kyng
.
And
ye
seruauntes
/
be
ye
subgettes
and
meke
in
all
drede
to
your
lordes
/
that
is
to
saye
/
not
only
in
seruyle
drede
/
but
also
in
loue
drede
for
goddes
sake
.
Be
ye
subgettes
for
goddes
sake
/
not
only
to
good
lordes
and
well
ruled
/
but
also
to
shrewes
and
tyrauntes
.
Non
tantum
bonis
et
modestis
.
sed
eciam
discolis
.
For
than
is
man
and
woman
worthy
thanke
of
god
/
whan
as
they
for
conscyence
and
goddes
sake
suffreth
pacyently
dysease
without
gylte
Yf
ye
be
beten
and
buffeted
for
your
synnes
and
your
trespasses
/
ye
be
worthy
noo
thanke
neyther
of
god
ne
of
man
.
But
yf
ye
doo
well
/
and
with
that
suffre
pacyently
dysease
vngylty
than
be
ye
worthy
moche
mede
of
god
.
And
for
to
do
thus
Cryste
gaue
you
ensample
whan
he
suffred
pacyently
bytter
deth
without
gylte
that
ye
sholde
folowe
his
steppes
and
pacyently
suffre
woo
without
ony
gylte
These
be
the
wordes
of
saynt
Peter
in
his
fyrste
pystle
.
ij
.
co.
0
Here
to
accordeth
saynt
Poule
in
his
pystle
/
ad
Romanos
.
xiij.cao.
where
he
sayth
thus
.
Euery
soule
/
that
is
to
saye
/
euery
man
and
woman
muste
be
subgette
&
meke
to
the
power
aboue
theym
and
to
his
soueraynes
.
For
theyr
is
no
power
ne
lordshypp
but
of
god
and
of
goddes
ordenaunce
.
And
therfore
sayth
he
/
who
so
withstondeth
the
lordshyp
and
the
power
of
his
soueraynes
/
he
withstandeth
goddes
ordenaunce
/
and
geteth
hym
dampnacyon
without
ende
.
For
why
sayth
he
/
prynces
and
lordes
ben
ordeyned
of
god
to
drede
of
wycked
werkes
/
not
to
drede
of
good
werkes
/
wylte
thou
not
drede
the
power
of
thy
soueraynes
/
doo
well
&
thou
shalte
haue
praysynge
of
hym
.
For
yf
he
be
a
good
lorde
/
he
shall
loue
the
the
better
/
and
yf
he
be
a
shrewe
thou
shalt
haue
the
more
praysyng
of
god
that
thou
doost
well
vnder
a
wycked
souerayne
as
the
glose
sayth
.
Thy
lorde
or
thy
kyng
is
goddes
mynystre
ordeyned
of
god
to
thy
good
.
Yf
thou
doo
amys
drede
thou
hym
/
for
he
bereth
not
the
swerde
without
cause
/
for
he
is
goddes
mynystre
/
to
venge
the
wrath
of
god
in
hym
that
dooth
amys
.
And
therfore
sayth
he
/
be
ye
subgettes
&
meke
to
your
soueraynes
as
to
the
nedefull
ordenaunce
of
god
/
not
only
for
to
flee
wrath
of
your
souerayns
/
but
also
for
conscyence
.
And
therfore
ye
gyue
trybutes
to
your
prynces
and
lordes
/
for
they
be
goddes
mynystres
&
serue
therfore
in
defendynge
&
gouernaunce
of
the
people
.
And
as
the
glose
sayth
/
in
that
ye
gyue
theym
trybute
ye
serue
god
/
for
they
be
goddes
mynystres
.
Caplm.
xvi.
DIues
.
Whan
saynt
Poule
sayd
tho
wordes
.
Emperours
kynges
&
nyghe
all
prynces
and
temporall
lordes
vpon
erthe
were
hethen
folke
&
of
false
byleue
/
how
myght
they
be
goddes
mynystres
or
goddes
seruauntes
.
¶
Pauper
.
Euery
creature
is
seruaunt
&
subget
to
god
/
or
with
his
wyll
/
or
without
his
wyll
.
And
therfor
saynt
Austyn
vpon
that
psalme
.
Exaudi
deus
orōem
mean
/
and
sayth
thus
.
Wene
ye
not
that
god
suffreth
wycked
folke
to
be
in
this
worlde
without
cause
.
For
euery
wycked
man
sayth
he
/
eyther
god
suffreth
him
to
lyue
for
to
amende
hym
/
or
ellys
that
good
men
may
be
amended
by
hym
&
wynne
mede
by
hym
in
that
that
they
suffre
his
malyce
pacyently
&
trauayll
for
to
amende
hym
.
The
malyce
of
shrewes
is
a
purgatory
to
good
folke
/
and
shrewes
ben
goddes
scourge
to
chastyse
goddes
childern
whiche
he
had
ordeyned
to
the
kyngdome
of
heuen
/
and
to
punysshe
and
purge
the
synnes
of
theym
that
god
loueth
/
&
also
to
punysshe
other
shrewes
.
And
therfor
god
sayd
to
the
synfull
Iewes
.
For
ye
wyll
not
here
my
wordes
ne
kepe
my
lawes
.
Therfore
I
shall
sende
after
my
seruaunt
Nabu
godonosor
kyng
of
Babylon
/
&
brynge
hym
&
all
his
people
vpon
this
londe
and
destroye
this
londe
bycause
of
synne
.
Ieremye
.xxv.
This
Nabugo
donosor
kyng
of
Babylon
was
an
hethen
man
a
grete
shrewe
/
and
had
no
loue
to
god
ne
knewe
hym
not
for
his
god
.
He
was
a
wycked
tyraunt
&
destroyed
goddes
lawe
and
goddes
people
&
goddes
temple
in
Ierusalem
And
yet
god
called
hym
his
seruaunt
for
he
was
goddes
yerge
to
chastyse
shrewes
and
to
punysshe
the
synnes
of
goddes
people
.
And
as
ye
see
that
whan
as
the
fader
hath
beten
his
childe
with
a
yerde
/
he
casteth
the
yerde
in
to
the
fyre
.
Right
soo
whan
god
hath
chastysed
&
scourged
his
childeren
by
wycked
men
&
by
wycked
tyrauntes
that
ben
goddes
yerde
/
but
yf
the
tyrauntes
amende
them
/
he
shall
caste
them
in
to
the
fyre
of
helle
with
out
ende
.
And
therfore
he
sayth
.
Ve
assur
virga
furoris
mei
et
baculus
ipse
est
&
●
.
Woo
be
to
the
people
of
assur
and
to
his
kyng
/
for
they
be
the
yerde
and
the
staffe
of
my
wrath
.
I
shall
sende
theym
ayenst
the
false
people
/
and
ayenst
the
people
to
whiche
I
am
wroth
.
I
shal
bydde
hym
destroye
the
people
/
robbe
them
/
&
slee
them
.
But
he
weneth
not
so
/
but
he
thynketh
al
of
his
owne
myght
&
malyce
/
&
I
bydde
hym
do
my
rightfulnesse
.
Ysaye
.x.
Caplm.
xvij.
DIues
.
Sythen
it
is
so
that
all
lordshyp
&
power
in
erthe
cometh
of
god
/
me
meruayleth
moche
why
god
gyueth
wycked
men
suche
grete
power
in
this
worlde
¶
Pauper
.
The
power
cometh
all
of
god
/
but
the
malyce
&
wyckednesse
and
wycked
couetyse
cometh
of
man
¶
Diues
.
God
knoweth
theyr
malyce
&
what
they
wyll
doo
/
why
gyueth
he
than
suche
lordshyp
and
power
to
shrewes
.
¶
Pauper
.
For
comon
synne
of
the
people
.
For
synfull
people
rebell
&
false
be
not
worthy
to
haue
a
good
lorde
mercyable
&
benygne
/
but
for
to
haue
cruell
lordes
/
false
tyrauntes
lyke
the
people
.
And
therfore
Iob
sayth
.
Regnare
facit
ypocrytā
Ppter
peccata
populi
.
God
maketh
an
ypocryte
a
wycked
lyuer
to
reygne
for
synne
of
the
people
.
Iob
.xxiiij.
And
therfore
sayth
holy
wryte
/
that
god
gaaf
his
people
a
kyng
in
his
wrath
suche
as
sholde
dysese
them
.
Ozee
.xiij.
Dabo
eis
regem
in
furore
meo
.
¶
Diues
The
phylosophre
sayth
.iiij.
ethi
.
that
the
wycked
man
is
worthy
noo
worshyp
/
&
only
the
good
man
is
worthy
worshypp
.
For
as
he
sayth
there
/
worshyp
is
mede
of
vertue
.
And
so
he
that
is
not
vertuous
&
vycyous
as
tyrauntes
be
is
worthy
no
worshyp
.
¶
Pauper
.
That
is
soth
.
¶
Diues
.
Why
byddeth
than
god
&
Peter
&
Poule
as
thou
hast
sayd
that
men
sholde
do
worshyp
&
obeye
not
only
to
the
good
lordes
/
but
also
to
the
wycked
.
¶
Pauper
.
As
I
sayd
fyrst
.
We
sholde
obey
&
do
worshyp
to
them
/
not
for
themself
/
but
for
god
&
for
power
that
god
hath
gyuen
theym
.
And
for
that
they
represent
goddes
persone
in
erth
we
sholde
worshyp
theym
/
not
theyr
owne
persones
/
but
for
the
dygnyte
that
god
hath
gyuen
them
&
made
them
our
souerayus
.
And
yf
they
be
good
&
vertuous
/
we
sholde
do
them
worshyp
&
obeye
to
theym
/
not
only
for
her
dygnyte
/
but
for
ther
vertue
&
our
owne
profyte
.
And
therfore
saynt
Poule
sayth
.
Obedite
ꝑpositis
vestris
&
●
.
ad
Hebre
.xiij.
Obeye
ye
to
your
prelates
&
souerayns
/
&
be
ye
meke
&
subget
to
them
.
For
why
sayth
he
/
they
be
full
besye
&
trauayl
to
saue
your
soules
/
as
they
that
sholde
gyue
answere
for
your
soules
at
the
dome
.
¶
Diues
.
Many
of
theym
carefull
lytyll
for
mannes
soule
.
They
care
more
to
gete
moneye
&
mannes
good
/
&
many
of
them
be
full
feble
lyuers
¶
Pauper
.
Whan
they
be
suche
take
none
ensample
of
ther
wycked
lyuynge
/
doo
not
as
they
doo
/
but
as
they
saye
whan
they
teche
well
/
&
reuerence
theym
for
theyr
dygnyte
and
for
ther
ordre
/
for
so
byddeth
cryste
in
the
gospell
.
¶
Diues
.
I
suppose
that
they
neyther
do
well
ne
teche
well
/
for
many
of
them
be
full
lewed
.
¶
Pauper
Yet
as
longe
as
they
be
thy
souerayns
or
thy
curates
thou
shalt
obeye
to
them
in
all
th●nge
resonable
&
●efull
that
longeth
to
her
offyce
/
&
do
them
worshyppe
for
ther
dygnyte
/
not
for
ther
persone
/
but
for
god
▪
whos
persone
they
presente
in
masses
lyngynge
in
shryftes
herynge
&
in
other
sacramentes
geuynge
&
in
gouernynge
.
Caplm.
xviij.
DIues
.
I
suppose
that
my
lege
lorde
the
kynge
bydde
me
do
a
thynge
/
and
my
mayster
or
my
souerayn
bydde
me
do
the
contrarye
/
or
yf
my
curate
bydde
me
do
a
thynge
contrarye
to
my
bysshoppes
byddynge
to
whome
shall
I
obeye
.
¶
Pauper
.
In
that
cas
y●
shalt
obey
to
thy
kynge
that
is
thy
souerayne
&
thy
maysters
souerayn
also
/
&
y●
shalt
obeye
to
thy
bysshop
that
is
thy
curates
prelate
&
thyn
also
.
Yf
the
kynges
byddynge
and
the
bysshoppes
be
not
ayenst
goddes
worshypp
.
And
yf
thy
kynge
/
thy
pope
/
or
thy
bysshop
/
or
ony
other
souerayn
bydde
the
doo
ony
thynge
that
y●
knowest
well
that
it
is
ayenst
goddes
worshypp
&
ayenst
his
lawe
/
thou
shalt
not
obeye
to
them
in
that
/
but
to
god
that
is
theyr
souerayn
&
thyn
also
.
And
therfore
sayth
saynt
Peter
to
the
Iewes
.
Obedire
oportet
magis
deo
〈◊〉
huibus
.
It
behoueth
to
obeye
to
god
more
than
to
men
.
Yf
it
be
ryghtfull
to
here
you
rather
than
god
/
deme
ye
.
And
the
lawe
sayth
that
yf
ony
souerayn
byd
his
suget
ony
thynge
that
is
contrary
to
god
/
the
suget
shal
not
obeye
ne
do
ony
thyng
vnryghtfull
&
vnhonest
/
ne
that
sholde
harme
the
comonte
for
his
byddynge
yf
he
knowe
well
that
the
byddynge
de
not
lefull
.i.
q̄.
n●
semp
.
¶
Diues
.
I
suppose
that
the
luget
be
in
doubte
whether
it
be
goddes
lawe
or
not
¶
Pauper
.
Than
shall
he
obeye
to
his
souerayn
&
he
is
eccused
/
but
yf
it
be
in
suche
thynge
that
he
is
bounde
to
knowe
&
to
conne
As
yf
he
byd
hym
ony
thynge
that
is
openly
ayenst
goddes
commaundement
/
or
ayenst
the
fayth
/
or
ayenst
goddes
lawe
or
lawe
of
holy
chirche
that
he
is
bounde
to
knowe
/
than
shall
he
not
obeye
in
ony
wyse
to
his
byddyng
.
¶
Diues
Is
the
suget
bounde
to
obeye
to
his
souerayn
in
all
thynge
lefull
.
¶
Pauper
Seruage
&
subgeccon
came
to
amonges
mankynde
for
pryde
&
other
synne
.
But
as
a
grete
clerke
sayth
Seneca
li.
iij
.
de
benefi●ijs
.
This
seruage
went
not
in
to
all
men
ne
in
to
all
wymen
.
But
the
better
parte
of
man
&
woman
that
is
the
soule
is
outaken
from
suche
seruage
&
onely
mannes
bodye
&
womans
is
bounde
to
seruage
of
temporell
lordes
&
of
ther
souerayn
/
and
mannes
soule
&
womans
is
free
so
that
he
may
haue
his
thought
his
loue
/
his
wyl
Inwarde
as
hym
lyketh
without
leue
of
his
souerayne
.
And
therby
he
offendeth
not
his
souerayn
ne
pleaseth
/
but
only
god
that
knoweth
surely
mannes
hert
.
But
only
in
the
dedes
of
the
bodye
the
suget
is
bounde
to
obeye
his
souerayne
.
¶
Diues
.
In
whiche
dedes
.
¶
Pauper
In
suche
as
longeth
to
reule
&
gouernaunce
&
in
suche
thynges
as
he
hath
made
hym
suget
in
to
his
souerayn
/
in
suche
the
suget
ought
to
obeye
to
his
souerayn
.
As
knyght
in
armes
is
bounde
to
obeye
his
chefteyn
&
his
leder
in
thynges
that
longe
to
armes
.
The
bounde
man
to
his
lorde
in
doynge
seruyle
werkes
in
dutee
of
his
boundage
/
the
sone
to
his
fader
in
thynge
that
longeth
to
good
norture
&
reule
of
his
housholde
/
the
wyfe
to
her
husbonde
in
thynge
the
longe
to
matrymonye
&
socyall
lyuynge
/
not
in
werkes
of
vylayn
seruage
.
And
yf
the
wyfe
obeye
more
than
she
is
bounde
to
/
&
do
more
dedes
of
lowenesse
in
pleasaunce
of
her
husbonde
than
she
is
bounde
to
she
is
more
to
prayse
and
the
more
he
ought
to
loue
her
&
haue
her
in
worshyp
as
his
owne
flesshe
.
And
yf
she
do
it
for
goddes
sake
/
god
shal
be
her
mede
though
her
husbonde
be
ful
vnkynde
But
in
thynges
that
longe
to
the
kynge
of
mannes
bodye
/
man
ne
woman
is
not
suget
to
his
lord
ne
to
his
souerayn
temporall
/
but
only
to
god
.
For
all
men
in
thynges
that
longe
to
kynde
of
bodye
be
euen
/
as
in
substaunce
of
the
bodye
in
bryngynge
forth
of
childern
.
And
therfore
the
seruaunt
may
wedde
without
leue
of
his
lorde
/
&
the
sone
without
leue
of
his
fader
.
And
the
seruaunt
may
kepe
him
chast
without
leue
of
his
lorde
&
ayenst
his
byddynge
/
and
the
sone
ayenst
the
byddynge
of
his
fader
/
and
wedde
ayenst
his
byddynge
and
yf
it
hym
lyke
.
Neuerthele
s
;
se
it
is
good
that
yonge
folke
in
suche
thynges
folowe
the
counseyll
of
fader
&
moder
and
of
theyr
frendes
/
but
yf
theyr
counseyll
be
to
let
them
from
god
.
For
this
reason
also
husbonde
&
wyf
as
aye●st
vsyng●
of
theyr
bodye
be
euen
/
&
eche
of
them
hath
power
ouer
others
bodye
.
Caplm.
xix.
DIues
.
Is
the
people
bounde
to
obeye
to
the
pope
/
to
theyr
bysshop
/
to
theyr
curate
in
al
thynges
what
they
wyll
byd
them
do
¶
Pauper
.
In
all
thynge
that
longeth
to
kepynge
of
fayth
&
of
goddes
lawe
&
fleynge
from
vyces
/
to
whiche
thynges
they
bounde
them
in
ther
baptem
/
they
be
bounde
to
obeye
.
And
in
all
thynges
of
the
whiche
the
gouernaunce
longeth
to
men
of
holy
chirche
by
comon
lawe
grounded
in
goddes
lawe
to
gouerne
the
people
not
in
other
thynges
that
longe
not
to
men
of
holy
chirche
/
ne
in
ther
precept
not
grounded
in
goddes
lawe
.
And
in
the
same
maner
clerkes
be
bounde
to
obeye
to
ther
prelates
in
thynges
that
longe
to
ther
offyce
grounded
in
goddes
lawe
/
&
relygyouse
to
ther
prelat
in
thynges
the
longe
to
kepynge
of
relygyon
¶
Diues
.
I
suppose
the
lordshyp
or
prelacy
be
occupyed
vnryghtfully
by
myght
&
falsnesse
/
by
symonye
gyle
&
treason
/
be
ther
sugettes
bounde
for
to
obeye
to
them
.
¶
Pauper
.
Yf
they
obey
to
them
in
thynges
leful
it
is
medefull
.
Netheles
some
clerkes
saye
that
suche
caas
men
be
not
bounde
to
obeye
/
but
for
to
flee
sclaunder
&
the
more
decease
.
Petrus
in
scrip
.
super
.ij.
sent
.d.
vt
.
&
sm̄
.
confes
.
li.
iij
.
ti.
0
xxxiij
.
q̄.
But
for
as
moche
as
god
gyueth
oftymes
the
realmes
&
the
lordshyppes
of
this
worlde
/
&
prelacy
also
not
by
mannes
lawe
ne
mannes
dome
/
but
but
by
his
owne
preuy
dome
/
and
he
is
souerayn
myght
/
lorde
of
lordes
/
&
kyng
of
kynges
/
therfore
it
is
moost
sure
to
obeye
to
suche
lordes
and
souerayns
as
longe
as
god
suffreth
them
For
god
gyueth
lordshyp
&
prelacy
in
this
worlde
/
both
to
good
&
wycked
.
And
therfore
as
we
fynde
in
Danye
lys
ꝓphecye
.
God
made
Nabugodonosor
the
wycked
tyraunt
kynge
and
lorde
of
the
gretest
parte
of
this
worlde
And
after
for
his
pryde
he
toke
his
kyngdom
fro
hym
/
&
made
hym
in
wytt
lyke
a
beast
/
that
he
wende
to
haue
be
a
beast
halfe
lyon
halfe
oxe
/
and
so
he
wente
on
all
foure
&
fedde
hym
amonges
bestes
in
the
forest
seuen
monethes
/
tyl
he
knewe
that
god
was
pryncypall
lorde
of
euery
kyngdome
/
&
that
he
gyueth
kyngdom
lordshyp
to
whom
that
he
wyll
.
Daniel
.
iiij
.
And
therfore
god
sayd
to
Sedechye
that
was
kyng
of
goddes
people
&
to
other
kynges
in
the
countre
besyde
.
I
made
erth
man
&
beest
vpon
erthe
in
my
grete
myght
/
and
I
haue
gyuen
the
lorshyp
to
hym
that
me
lyketh
And
I
haue
gyuen
all
these
londes
&
kyngdoms
here
about
to
Nabu
godonosor
my
seruaunt
kyng
of
Babylon
/
&
all
nacyons
shall
serue
hym
&
his
sone
&
his
sones
sone
/
&
what
nacyon
or
kyngdome
wyll
not
serue
hym
ne
obeye
hym
.
I
shall
destroy
the
nacion
by
sworde
hongre
&
moreyn
/
&
who
so
wyll
serue
hym
&
obeye
to
him
I
shall
late
him
dwelle
styll
in
his
owne
londe
/
&
therfore
serue
ye
hym
mekely
&
obeye
ye
to
hym
/
&
ye
shall
lyue
&
fare
wel
.
Ieremie
.xxvij.
And
cryst
in
the
gospell
sayth
.
Reddite
q
sunt
cesaris
cesa●i
et
q
sunt
dei
deo
.
Yelde
ye
to
the
emperour
of
Rome
that
is
the
emperours
/
&
yelde
ye
to
god
that
is
goddes
And
yet
the
emperour
of
Rome
had
no
ryght
to
the
lordshyp
that
he
occupyed
but
only
by
the
gyfte
of
god
&
by
swerde
.
¶
Diues
.
I
suppose
that
the
bysshop
byd
a
preest
curs
a
man
/
whiche
man
the
preest
holdeth
vngylty
&
the
multytude
of
the
people
also
.
¶
Pauper
Eyther
the
bysshop
byddeth
the
preest
denounce
hym
acursed
or
he
byddeth
hym
acurse
hym
.
Yf
he
byd
the
preest
denounce
hym
acursed
in
the
bysshppes
name
/
yf
he
may
not
well
put
it
of
.
But
he
shall
by
waye
of
charyte
excuse
that
man
in
as
moche
as
he
knoweth
hym
vngylty
.
And
also
excuse
the
bysshopp
/
saynge
that
he
is
mys
enformed
/
&
yf
he
had
knowen
the
treuth
he
wolde
not
haue
cursed
hym
And
he
shal
counseyll
that
man
to
suffre
it
lowely
for
helpe
of
his
soule
/
&
he
shal
enforme
the
bysshop
as
soone
as
he
may
of
that
mannes
vngyltynesse
.
But
yf
the
bysshop
byd
the
preest
acurse
hym
/
the
preest
muste
take
hede
whether
his
vngyltyed
is
openly
knowen
or
is
in
doubte
/
or
it
is
certeyn
but
not
openly
knowen
.
Yf
his
vngyltyed
be
openly
knowen
/
the
prest
shal
allegge
to
the
bysshop
that
he
is
vngylty
&
proue
it
by
wytnesse
.
And
yf
he
fayle
in
his
proue
he
shall
obeye
to
the
bysshoppes
byddynge
though
he
knowe
that
the
man
is
vngylty
.
And
yf
he
may
preue
him
vngylty
/
he
shal
not
curse
hym
/
though
the
bysshop
byd
hym
neuer
so
fersely
.
Yf
it
be
in
doubte
whether
he
is
gylty
or
nay
/
than
the
preest
shall
obeye
to
the
bysshppes
byddynge
.
Sm̄
pfes
.
li.ti
xxxiij
.
q̄.vi
.
Quid
si
eps
.
Caplm.
xx.
DIues
.
Whan
the
offycers
of
the
kyng
knowe
well
that
a
man
or
woman
is
dampned
to
the
deth
vngylty
/
shall
they
obeye
to
the
Iuge
that
byd
them
slee
man
or
woman
without
gylte
.
¶
Pauper
Yf
the
offycer
be
seker
that
he
is
vngylty
/
he
shall
not
slee
hym
/
but
he
shall
obeye
to
god
that
byddeth
hym
slee
noo
man
ne
woman
vngylty
.
But
yf
he
be
in
doubte
whether
he
is
gylty
or
vngylty
/
than
he
shall
obeye
to
the
Iuge
&
do
his
byddynge
/
&
he
is
excused
by
his
obedyence
.
Ray.
li.
ti.ix.de
iuramen
to
et
ꝓiurio
.
C.xiiij
.
●d
de
iudice
.
Netheles
the
sugettes
muste
beware
in
suche
doubtes
/
that
they
presume
not
to
moche
of
ther
owne
wyt
.
For
ful
ofte
a
man
weneth
to
knowe
a
thynge
&
be
in
certayn
of
his
knowynge
/
&
yet
he
is
desceyued
&
it
is
not
as
he
weneth
.
And
it
is
full
peryllous
to
the
suget
to
repugne
the
dome
of
his
souerayn
/
&
to
repreue
the
wyt
&
the
sentence
of
many
wyse
men
/
&
therfore
I
counseyl
the
sugettes
&
the
offycers
in
suche
to
stande
to
the
conscyence
&
the
ordenaunce
of
ther
souerayns
/
&
obey
with
sorowe
of
herte
hauyng
pyte
of
mannes
deth
&
of
his
dysease
&
no
lykyng
in
cruelte
.
And
therfor
god
bad
in
holy
wryte
that
men
sholde
folowe
the
sentence
of
ther
Iuges
&
do
ther
byddynge
/
&
who
so
wolde
not
obeye
them
he
sholde
be
slayn
.
Deut.●xvi
.
The
kynges
Iustyce
represent
the
kynges
persone
in
full
hygh
degree
.
And
therfor
men
must
be
more
adred
to
withstande
his
sentence
and
his
dome
/
for
his
dome
is
called
goddes
dome
.
And
as
Salomon
sayth
.
Sicut
diuisiones
aquarx
.
ita
cor
eius
in
manu
dni
&
●
.
As
the
watres
sayth
he
may
lyghtly
be
departed
&
drawen
in
dyuerse
partes
/
soo
is
the
herte
of
the
kynge
&
of
Iuges
&
rulers
in
the
hande
of
our
lorde
.
He
shall
enclyne
it
whether
he
wyll
.
For
the
dome
that
semeth
vnryghtful
to
mannes
wyt
/
is
ryghtful
in
goddes
syght
.
And
though
the
dome
be
ryghtfull
in
goddes
syght
/
and
though
the
man
be
worthy
to
dye
/
yf
the
Iuge
wene
that
it
be
vnryghtfull
&
he
gyueth
the
sentence
wenynge
sekerly
that
it
be
vnryghtfull
he
synneth
dedely
though
his
sentence
be
ryghtfull
For
as
saynt
Poule
sayth
.
All
that
is
not
done
of
fayth
&
of
good
conscyence
it
is
synne
.
Yf
the
man
be
gylty
/
the
lawe
&
his
mysdedes
sle
hym
.
Yf
he
be
vngylty
slayne
by
false
dome
of
the
Iuge
or
by
a
false
queste
or
by
them
that
mys
enformed
the
queste
they
slee
hym
&
not
the
offycers
/
but
yf
he
do
it
wetyngly
ayenst
the
worshyp
of
god
.
Whan
the
falshede
of
the
dome
is
openly
knowen
/
or
yf
he
do
it
with
lykynge
in
cruelte
.
¶
Diues
.
Is
the
relygyouse
man
or
woman
bounde
to
obeye
his
prelate
whan
he
byddeth
him
do
ony
thyng
ayenst
his
rule
.
¶
Pauper
In
all
thynge
that
longeth
to
very
obseruaunce
of
his
rule
/
or
is
nedefull
to
good
&
trewe
kepynge
of
the
rule
/
he
is
bounde
to
obeye
but
he
haue
resonable
excusacyon
.
In
other
thynges
that
be
Impertynent
to
the
rule
&
to
his
protessyon
or
contrary
to
the
rule
/
he
is
not
bounde
to
obeye
.
For
yf
he
were
bounde
to
all
suche
byddynges
his
yere
of
nouycere
sholde
serue
of
nought
.
For
his
prelate
myght
soo
agregge
the
hardenes
of
lyuynge
in
relygyon
in
double
more
than
he
made
his
professyon
to
/
&
bynde
hym
to
more
penaunce
without
comparyson
than
euer
he
thought
to
bynde
hym
to
/
&
put
hym
in
an
other
maner
lyuynge
than
he
made
neuer
his
professyon
to
/
ne
knowe
in
the
yere
of
his
assaye
in
his
nouycere
.
And
by
the
lawe
euery
vowe
is
sette
in
some
certeyne
But
yf
the
relygyouse
were
bounde
to
obeye
in
all
thynge
/
his
professyon
were
all
vncertayne
&
vnassayed
in
his
nouycerye
.
Netheles
it
is
a
grete
perfe●●yon
to
obeye
in
all
thynges
lefull
after
that
man
or
woman
may
do
sauynge
theyr
rule
&
goddes
worshyp
.
And
yf
his
prelate
bydde
hym
do
ony
thynge
ayenst
his
rule
/
he
muste
take
hede
whether
his
prelate
may
dyspense
with
that
poynte
of
rule
or
nay
.
Yf
he
knowe
well
that
he
may
dyspense
with
that
/
he
ought
to
obeye
his
byddynge
.
But
yf
he
knowe
well
that
he
may
not
dyspense
with
the
poynt
of
the
rule
/
he
shall
not
obeye
to
hym
in
that
/
&
he
shall
also
obeye
yf
he
be
in
doubte
whether
he
may
dyspense
or
not
.
¶
Diues
.
Tell
me
some
ensample
¶
Pauper
.
In
fastynge
/
in
wakynge
/
in
sylence
kepynge
/
&
in
dyuerse
obsernauce
of
relygyon
the
prelate
may
dyspense
/
&
in
caas
he
ought
to
dyspense
ayenst
his
sugett●…
wyll
whan
he
seeth
that
his
suget
may
not
kepe
suche
poyntes
of
his
rule
without
vndoynge
of
hym selfe
/
or
without
hynderynge
of
other
thynges
that
be
more
to
goddes
worshyp
.
And
oftymes
the
sugettes
wyll
do
more
than
they
may
do
/
and
put
them
to
more
than
the
may
perfourme
.
And
than
ther
prelate
as
a
good
fader
ought
to
take
hede
therto
&
for
saluacyon
of
his
suget
dyspense
with
hym
&
put
him
in
dyscrete
gouernauce
for
saluacyon
of
the
persone
/
&
for
the
worshyp
of
god
.
And
the
suget
ought
to
obeye
his
byddyng
&
stande
to
his
ordynaunce
with
good
conscyence
.
In
some
thynges
the
prelate
may
not
dyspense
/
as
in
the
pryncypall
poyntes
of
euery
relygyon
/
that
is
to
lyue
in
obedyence
/
in
pouerte
&
in
chastyte
And
many
other
thynges
ben
exempt
by
lawes
of
relygyon
in
whiche
the
prelate
may
not
dyspense
.
And
therfore
yf
the
prelate
bydde
the
suget
do
ony
thynge
that
is
ayenst
the
thre
pryncypall
poyntes
of
his
rule
/
or
ayenst
suche
thynges
in
whiche
he
may
not
dyspense
/
his
suget
ought
not
to
obeye
his
byddynge
.
Caplm.
xxi.
DIues
.
Yf
the
bysshop
byd
a
clerke
gyue
his
boke
to
his
nece
or
neuewe
or
resygne
his
chirche
&
his
benefyce
that
the
bysshop
may
gyue
it
to
his
nece
or
neuewe
/
or
to
some
of
his
kynne
/
is
the
clerke
bounde
to
obeye
that
byddynge
of
the
bysshop
¶
Pauper
.
Nay
forsoth
For
it
longeth
not
to
the
bysshop
to
byd
suche
thynges
.
Netheles
yf
the
clerke
haue
good
bokes
&
is
vnable
to
profyte
in
boke
/
&
the
bysshop
byd
hym
leue
the
boke
to
an
other
clerke
that
is
able
to
profyte
in
the
boke
&
to
helpe
holy
chirche
he
is
bounde
to
obeye
.
Yf
he
gate
tho
bokes
of
holy
chirche
goodes
/
or
by
cause
of
holy
chirche
/
as
yf
it
were
gyuen
or
byquethed
hym
to
profyt
of
holy
chirche
.
But
yf
the
bokes
be
purely
his
owne
/
he
is
not
bounde
to
obey
that
byddynge
.
¶
Diues
What
yf
the
husbonde
byd
his
wyfe
breke
auowe
that
she
hath
made
to
god
/
as
of
fastynge
/
of
pylgremage
/
contynence
/
wol
warde
goynge
/
and
suche
other
/
is
she
bounde
to
obey
his
byddyng
.
¶
Pauper
Ye
forsoth
.
And
but
she
obeyeth
his
byddynge
in
that
ellys
she
synneth
/
&
yf
she
do
his
byddynge
only
for
obedyence
she
wynneth
moche
mede
/
for
in
that
she
obeyeth
to
god
which
byddeth
her
obey
to
her
husbonde
/
&
so
in
that
she
doth
the
wyll
of
god
/
though
that
she
be
sory
that
she
may
not
perfourme
her
vowe
.
xxxiij.q̄.v
.
noluit
.
More
ouer
leue
frende
ye
shall
vnderstande
that
as
saynt
Bernarde
sayth
in
Epl'a
ademonacho
Some
thynges
be
purely
good
of
themself
/
&
to
suche
we
be
bounde
by
goddes
lawe
/
as
ten
commaundement
.
Some
be
ful
wycked
of
themself
/
&
tho
we
be
bounde
to
flee
by
goddes
lawe
without
ony
byddynge
of
ony
souerayne
vnder
god
.
And
therfore
in
suche
thynges
standeth
not
proprely
the
vertue
ne
mede
of
obedyence
to
man
or
woman
.
Other
thynges
ther
be
that
may
be
good
&
they
may
be
wycked
/
and
well
do
&
euyll
doo
/
and
in
suche
thynges
standeth
proprely
obedyence
that
men
ought
to
ther
souerayns
.
For
in
suche
we
sholde
stande
to
ther
wyll
&
to
ther
wytte
more
than
to
our
owne
.
For
in
suche
standeth
proprely
the
vertue
of
obedyence
that
we
owe
to
man
for
goddes
sake
.
And
the
harder
that
the
commaundement
be
yf
it
stande
with
reason
,
the
more
medefull
is
the
obedyence
.
For
the
more
that
man
or
woman
forsaketh
his
owne
wyll
for
goddes
sake
yemore
is
his
lowene
s
;
se
/
&
the
more
is
his
mede
.
Caplm.
xxij.
ALso
leue
frende
by
this
commaundement
we
be
bounde
to
worshyp
all
that
be
in
hygher
astate
&
dygnyte
than
we
be
.
For
all
suche
be
called
our
faders
in
worshyp
Patres
honore
.
And
therfore
in
holy
wryt
all
men
of
worshyp
be
called
senes
et
seniores
/
that
is
senyours
in
frenshe
.
And
in
frenshe
tonge
men
of
worshyp
&
lordes
be
called
senyours
&
perys
/
that
is
faders
in
englysshe
.
For
they
be
fads
in
worshyp
&
ought
to
be
worshypped
as
fads
by
this
commaundement
For
comonly
in
men
of
worshyp
is
&
ought
to
be
sadnesse
of
wytte
&
wysdome
as
in
men
of
age
/
for
in
them
is
the
age
of
wyt
&
wysdome
/
though
they
haue
no
grete
age
of
yeres
.
And
therfore
sayth
Salomon
.
Senectus
venerabilis
est
non
diuturna
neque
an
norum
numero
computata
.
The
age
of
worshyp
standeth
not
in
longe
lyuynge
ne
in
nombre
of
yeres
/
but
it
standeth
in
wytte
and
wysdome
.
For
the
wyttes
of
the
wyse
man
ben
olde
and
sadde
/
and
a
clene
lyfe
is
called
age
of
eloc.
Sapie
.iiij.
And
therfore
god
byddeth
in
the
olde
lawe
.
Honora
personam
senis
et
time
dnm
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
worshyppe
ye
your
kynge
.i.
petri
.ij.
That
is
to
say
For
drede
of
god
worshyp
thou
thyn
elder
/
and
for
drede
of
god
worshyp
thou
thy
kynge
&
thy
souerayne
and
al
that
be
in
hygher
degre
than
thou
art
.
For
sythen
god
hath
put
them
in
degre
of
worshyp
/
thou
muste
for
drede
of
god
worshyppe
them
.
And
but
thou
worshyp
them
/
ellys
thou
offendest
god
.
Omnes
honorate
.
Worshyp
ye
all
men
&
women
after
ther
astate
and
ther
dygnyte
.
And
saynt
Poule
byddeth
that
all
thynge
sholde
be
do
honestly
and
in
ordre
.
Omnia
honeste
et
scdm
ordinem
fiant
.i.
ad
corum
.xiiij.
Caplm.
xxiij.
ALso
leue
frende
by
this
commaundement
we
be
bounde
to
worshyp
holy
angels
&
sayntes
in
heuen
/
for
they
be
our
faders
in
age
in
worshyp
in
cure
&
in
kepynge
of
vs
.
For
they
longen
after
vs
that
ther
nombre
&
ther
company
that
was
lested
by
the
pryde
of
lucyfer
myght
be
restored
ayen
by
saluacyon
of
vs
.
And
therfore
nyght
and
daye
they
prayen
for
vs
to
god
for
helpe
and
grace
nedefull
to
vs
.
Of
these
faders
speketh
saynt
Poule
in
his
pystle
and
sayth
thus
.
I
knele
&
praye
for
you
nyght
and
daye
the
fader
of
our
lorde
Ihesu
cryste
of
whom
is
named
all
maner
of
faderhede
in
heuen
and
in
erthe
.
Ex
quo
omnis
paternitas
nominat
in
celo
et
in
terra
.
ad
Ephe.
iij.
For
as
the
glose
sayth
ther
dysposycyon
the
angellys
be
our
faders
in
heuen
ordeyned
for
vs
/
and
in
erthe
prelates
be
our
faders
hauynge
cure
and
kepynge
of
vs
.
And
so
bothe
prelates
in
erthe
and
angellys
in
heuen
ben
our
faders
And
therfore
as
all
these
clerkes
sayen
.
Eche
man
&
woman
hath
two
angels
assygned
to
hym
one
of
god
an
other
of
the
fende
.
For
the
fonde
Sathanas
att
goddes
suffraunce
assygneth
to
hym
a
wycked
angell
to
tempte
hym
and
to
lese
hym
.
But
god
of
his
goodnes
assygneth
hym
a
good
angell
to
saue
hym
and
to
kepe
hym
.
Of
whiche
good
angell
cryste
sayth
in
the
gospell
/
that
they
see
alwaye
the
face
of
the
fader
in
heuen
for
they
be
alwaye
in
his
presence
&
speke
for
vs
and
praye
for
vs
.
And
therfore
sayth
saynt
Ierom
vpon
the
same
worde
of
cryste
/
that
angels
bere
our
prayers
and
our
good
dedes
in
to
heuen
/
and
kepe
and
defende
vs
ayenst
the
malyce
and
the
sleyght
of
the
fende
.
And
therfore
the
angell
Raphaell
/
whan
he
had
ledde
the
sone
of
Tobye
in
to
fer
contree
and
saued
him
from
many
perylles
&
broughte
hym
ayen
in
grete
welth
/
he
sayd
to
Tobye
/
whan
thou
praydest
with
bytter
teres
&
beryedeste
the
deed
bodyes
and
leftest
thy
mete
and
haddest
deed
bodyes
by
daye
in
thyn
house
&
beryeste
them
by
nyght
for
goddes
sake
ayenst
the
wyll
of
the
wycked
kynge
Senacheryb
.
Than
offered
I
thy
prayer
to
our
lorde
god
.
Thobie
.iiij.
Also
we
rede
in
the
fourth
booke
of
kynges
the
.vi.
chaptre
.
That
the
prophete
Helyzee
was
sodaynly
by
nyght
besyeged
in
the
Cyte
of
Dothaym
with
the
oost
of
the
kynge
of
Syrye
In
the
morowe
the
seruaunt
of
Helyzee
sawe
the
oost
about
the
Cyte
&
he
was
full
sory
&
sayd
to
his
mayster
Helyzee
.
Alas
alas
alas
what
shal
we
do
/
we
be
so
besyeged
with
our
ennemyes
that
we
may
not
escape
.
Than
Helyzee
sayd
to
hym
.
Drede
ye
not
/
for
we
haue
more
folke
with
vs
than
they
haue
with
them
.
Than
Helyzee
prayed
to
god
that
he
wolde
open
the
eyen
of
that
seruaunt
/
that
he
myght
see
what
helpe
Helyzee
had
with
hym
And
anone
he
sawe
the
hylles
about
Helyzee
full
of
horse
&
charettes
brennynge
as
fyre
&
a
grete
people
arayde
to
batayll
/
that
was
the
oost
of
angellys
sent
of
god
for
kepynge
of
Helyzee
/
through
whos
helpe
the
prophete
Helyzee
ledde
all
the
oost
that
had
besyeged
hym
in
to
the
Cyte
of
Samarye
amonges
all
ther
enemyes
/
for
they
were
so
blent
that
they
wyst
not
whether
they
went
.
They
come
to
take
Helyzee
/
and
Helyzee
toke
theym
with
helpe
of
angels
and
dyde
with
them
what
he
wolde
.
And
therfor
Dauyd
sayth
.
Montes
in
circuitu
eius
et
dns
in
circuitu
ppli
sui
.
The
hylles
/
that
is
to
saye
/
the
angellys
be
about
the
good
man
and
the
good
woman
to
kepe
them
/
and
god
is
about
his
people
to
saue
theym
.
And
therfore
saynt
Cecyle
sayd
to
her
husbonde
Valaryan
I
haue
goddes
angell
that
loueth
me
full
well
/
and
kepeth
my
bodye
with
grete
suerte
that
noo
man
shall
defoule
me
.
And
yf
thou
wyll
by
foule
loue
defoule
me
/
he
shall
●lee
the.
And
yf
thou
loue
me
with
clene
loue
and
wyll
kepe
my
maydenhode
hole
&
clene
/
he
shall
loue
the
as
well
as
me
.
And
whan
thou
art
crystened
thou
shalt
see
him
.
Anone
her
husbonde
Valeryan
by
her
counseyll
went
and
was
crystened
of
the
bysshop
saynt
Vrban
And
whan
he
was
crystened
/
he
cam
ayen
&
founde
saynt
Cecyle
prayenge
in
closet
/
&
the
angell
standynge
besydes
her
with
wynges
&
fethers
ful
bryght
/
&
his
face
shone
&
glymered
as
the
flame
of
fyre
.
He
had
in
eyther
hande
a
garlonde
made
of
roses
&
lelyes
full
fayre
&
tresshe
and
full
swete
in
smellynge
.
He
gaaf
vnto
saynt
Cecyle
one
an
other
to
Valeryan
and
bad
them
kepe
them
in
clennes
both
of
bodye
&
of
soule
.
For
why
sayd
he
I
haue
brought
them
out
of
paradyse
And
ye
shall
knowe
by
this
token
/
for
they
shall
alwaye
be
grene
&
fresshe
/
&
neyther
welke
ne
fade
/
ne
lese
ther
swete
sauour
/
and
no
man
ne
woman
may
see
them
/
but
they
that
loue
clenne
s
;
se
and
chastyte
as
ye
doo
.
We
rede
also
in
the
lyfe
of
saynt
Agnes
that
whan
she
was
but
.xiij.
yere
of
age
/
suffered
deth
for
the
loue
of
god
/
and
for
the
loue
of
chastyte
/
fo●
she
wolde
not
assent
to
be
wedded
to
the
grete
lordes
sone
of
Rome
/
for
he
was
hethen
.
And
also
for
she
wolde
kepe
her
mayndenhode
to
cryste
.
She
was
made
naked
&
ledde
to
the
bordell
house
to
be
defouled
of
synfull
wretches
.
But
sodaynly
her
here
wexe
soo
moche
that
it
hylled
and
hydde
all
her
bodye
.
And
whan
she
cam
to
the
bordell
house
her
good
angell
was
redy
and
brought
her
a
clothe
as
whyte
as
snowe
full
mete
to
her
bodye
/
and
be
lapped
her
with
so
grete
lyght
that
ther
myght
no
man
loke
vpon
her
/
ne
no
man
durste
entre
the
place
.
Thanne
the
lordes
sone
as
ful
hardy
ran
in
to
that
lyght
for
to
defoule
her
.
And
anone
the
fende
whom
he
wolde
haue
serued
/
slough
hym
.
But
saynt
Agnes
with
her
prayer
to
god
and
helpe
of
her
good
angell
reysed
hym
from
deth
to
lyfe
/
to
shame
&
shenshyp
of
all
hethen
people
.
For
anone
he
went
out
of
that
house
&
cryed
openly
that
there
was
no
god
but
cryste
/
and
desspysed
her
mawmettes
and
ther
false
byleue
.
Also
whan
saynt
Agace
was
buryed
/
her
angell
in
the
lykenesse
of
a
yonge
man
clothed
in
clothe
of
sylke
with
an
hondred
yonge
men
al
clothed
in
whyte
/
that
were
angels
also
/
or
ellys
holy
soules
came
to
the
beryenge
&
layde
a
stone
of
marble
vpon
her
graue
with
a
wrytynge
of
grete
confort
to
all
the
contre
/
&
went
not
thens
tyll
all
the
buryenge
was
do
/
&
neuer
after
was
see
ony
of
all
that
company
Also
the
good
angell
brake
the
wheles
that
sholde
haue
slayne
saynt
Katheryne
.
And
whan
she
was
deed
for
goddes
sake
the
angels
toke
her
bodye
&
bare
it
in
the
erthe
in
to
the
mounte
of
Synay
&
ther
buryed
it
worshyp
fully
.
And
therfor
leue
frende
I
praye
you
that
ye
haue
sayntes
in
heuen
&
holy
angels
in
reuerence
&
deuocyon
/
for
they
be
to
vs
fader
&
moder
as
I
sayde
fyrste
.
Worshyp
ye
our
lady
moder
&
mayde
aboue
all
next
after
god
/
&
than
other
sayntes
bothe
man
&
woman
and
holy
angels
as
god
gyueth
you
grace
/
worshyp
ye
them
/
not
as
god
/
but
as
our
tutours
defendours
&
kepers
&
our
leders
&
gouernours
vnder
god
&
meanes
bytwene
god
&
vs
that
is
fader
of
all
&
souerayne
Iuge
to
queme
hym
and
to
praye
for
vs
to
gete
vs
grace
to
do
well
&
forgyuenes
of
our
mysdede
.
And
therfore
Dauyd
sayth
.
Pro
hac
.
id
est
ꝓmissione
peccati
orabit
ad
te
omnes
scuns
in
temꝑe
oportuno
Euery
saynt
shall
praye
to
the
lorde
in
behofull
tyme
for
mercy
and
forgyuenesse
of
synne
.
And
leue
frende
praye
ye
hertely
to
your
angell
as
to
hym
that
is
next
you
&
hath
moost
cure
of
you
&
is
moost
besy
to
saue
you
vnder
god
.
And
yf
ye
wyl
folowe
his
gouernaunce
&
truste
in
him
in
all
goodnes
/
&
with
reuerence
&
clennes
praye
ye
him
faythfully
/
playne
you
to
him
&
speke
ye
to
hym
homely
to
be
your
helpe
as
he
is
your
tutour
&
keper
assygned
of
god
&
saye
ye
oft
that
holy
prayer
.
Angele
qui
meus
es
&
●
.
Caplm.
xxiiij.
DIues
.
Thy
speche
pleaseth
me
well
&
thy
wordes
be
good
and
deuoute
/
but
I
parye
the
saye
forth
of
this
commaundement
yf
thou
can
more
.
¶
Pauper
.
Also
by
this
commaundement
men
of
holy
chirche
be
bounde
to
worshyp
ther
patrones
.
For
the
patron
of
the
chirche
is
fader
of
the
chirche
&
of
the
benefyce
in
that
that
he
begynneth
it
of
noughte
xvi
.
q̄.vij.pia
in
glosa
.
¶
Diues
.
For
whiche
thynges
is
a
man
called
patron
.
¶
Pauper
.
For
thre
thynges
For
foundacyon
that
is
gyuynge
of
grounde
/
for
the
fyrste
dotacyon
/
&
for
makynge
of
the
fyrste
chirche
.
Patronum
faciunt
dos
edificacio
fundus
.
¶
Diues
What
worshyp
ought
men
of
holy
chirche
to
do
to
ther
patrons
/
&
what
ryght
longeth
to
the
patron
.
¶
Pauper
.
It
longeth
to
hym
for
to
present
a
persone
able
&
gyue
the
chirche
&
the
benefyce
by
waye
of
almes
to
whome
he
thynketh
able
by
assent
of
the
bysshop
.
Also
it
longeth
to
hym
to
mayntene
the
chirche
&
to
kepe
it
fro
dylapydacyon
&
from
destruccyon
&
from
all
maner
wronges
as
a
good
fader
&
a
good
tutour
&
as
a
true
aduocate
to
kepe
&
defende
the
chirche
&
the
mynystres
of
the
chirche
from
all
wronges
&
dyseases
vpon
his
power
.
And
yf
he
fynde
persone
vyker
or
curate
or
ony
other
clerke
or
prelate
mysusynge
the
benefyce
in
whiche
he
is
patron
/
he
ought
to
amende
them
in
fayre
maner
yf
he
may
.
And
yf
he
may
not
he
ought
to
tell
the
bysshop
therof
/
or
some
of
his
offycers
/
to
whom
longeth
the
correccyon
of
suche
defautes
.
And
yf
the
bysshop
do
not
his
deuoure
ne
his
offyceres
he
shal
tell
it
to
the
archebysshop
And
but
he
do
his
deuour
he
shal
tell
it
to
kynge
.
xvi.q̄.vij
filijs
.
And
therfore
men
of
holy
chirche
that
be
auaūc●d
by
ther
patrons
muste
nedely
do
they
.
patrons
worshyp
&
haue
theym
in
reuerence
by
waye
or
kyndenes
/
&
for
nede
of
helpe
to
be
mayntened
in
ther
●yght
.
And
also
for
drede
of
th●r
offence
.
For
yf
they
mysbere
them
/
ther
patrons
may
depryue
them
of
ther
benefyce
by
assent
of
the
bysshop
/
&
in
●aas
ayenst
the
bysshoppes
wyl●
.
Also
it
longeth
to
men
of
holy
chirche
to
susteyne
ther
patrons
&
ther
childern
whan
they
fall
to
nede
And
yf
they
be
taken
prysoners
to
helpe
to
paye
ther
raunsome
.
xvi.q̄.vij
.
qcūque
.
Ex.
li.iij
de
iure
patronatus
canobis
fuit
.
Et
.
x.ij
.
q̄.
aplicos
&
●
.
sacrorum
et
ibidem
q̄.
.
And
it
longeth
to
men
of
holy
chirche
to
do
ther
patrons
worshypp
/
in
lyttynge
/
in
goynge
/
&
put
them
before
in
syttynge
in
goynge
.xvi
q
vij
.
p●a
mentis
.
And
it
longeth
to
the
patron
to
haue
the
pryncypall
place
&
sytte
pryncypally
in
his
chirche
.
Tabula
iuris
dictione
pat●onatus
.
And
for
worshyp
of
the
patron
&
his
ease
the
preest
may
synge
two
masses
in
one
daye
.
Extra
.
li.iij
.
de
celebracōe
missarum
consuluisti
.
And
whan
the
patron
presenteth
a
persone
to
the
bysshop
/
whiche
persone
he
wyll
auaunce
/
the
bysshop
is
bounde
to
resceyue
that
persone
/
but
yf
he
be
proued
&
knowen
for
a
wycked
man
and
vnable
.
xvi.q̄.vij
monasterium
.
Also
the
patron
may
in
his
foundacyon
before
the
halowynge
of
the
chirche
reserue
to
hym
a
certayne
rente
by
yere
by
assente
of
the
bysshop
to
resceyue
it
of
the
chirche
.
Ex
de
iure
pat
●
.
t.
preterea
.
Et
hostiensis
in
sum
.
sua
li.
iij
.
e.
ti.
●
Also
yf
a
prelate
be
chosen
in
a
chirche
collegyat
/
as
in
a●●
abbay
/
pryory
/
ha●try
he
shall
by
the
lawe
be
presented
to
●he
patron
or
that
he
be
confermed
/
&
yf
he
be
vnable
/
he
may
&
ought
to
with
stande
the
confyrmacyon
.
Ec.
de
●ure
patronatus
ca
nobis
fuit
.
et.xvi.q̄.vij
filus
.
Also
he
may
in
his
foudacyon
of
the
chirche
collegyat
reserue
to
him
to
be
in
the
eleccyon
of
the
prelate
of
the
chirche
with
assent
of
the
bysshop
or
of
the
pope
by
the
same
lawe
/
but
he
muste
shewe
that
wryten
whan
he
wyll
vse
it
.
Hostiensis
li.
iij
.
Ru.
de
iure
patronatus
.
Et
tabula
●uris
dictione
patronatus
.
Et
extra
de
iure
patronato
nobis
fuit
in
glosa
.
¶
Diues
Patrons
fynde
full
ofte
ther
au●ūces
full
vnkynde
to
them
&
full
proude
.
And
therfore
many
a
patrone
may
saye
.
Filios
exaltaui
et
enutriui
.
ipsi
autem
spreuerunt
me
.
Ysaye
primo
.
I
haue
auaunced
childern
&
brought
them
vp
of
nought
and
they
haue
despysed
me
.
¶
Pauper
.
Suche
vnkynde
men
of
holy
chirche
but
they
amende
them
they
shall
haue
goddes
curse
/
that
he
gaaf
to
all
suche
in
the
same
chaptre
.
Ve
genti
peccatrici
pplo
graui
iniqtate
semini
neꝙ
filijs
sceleratis
Woo
be
to
the
synfull
people
heuy
through
wyckednes
/
to
the
wycked
sede
/
to
the
vnkynde
synfull
childern
.
¶
Diues
.
Yf
a
chirche
be
destroyed
/
&
a
man
do
it
make
ayen
of
his
coste
/
shall
that
man
be
called
patrone
of
the
chirche
.
¶
Pauper
.
Ye
though
he
doo
make
it
ayen
of
the
same
mater
that
it
was
made
of
byfore
.
And
the
patron
that
was
byfore
patron
onely
by
makynge
of
the
chirche
or
gyuynge
of
the
grounde
leseth
his
ryght
of
the
patronage
.
But
yf
he
were
patrone
by
dotacyon
he
leseth
not
his
ryght
of
patronage
.
In
tabula
iuris
patronatus
.
Yf
the
patrone
vary
in
his
representacion
presentynge
fyrste
one
&
sythen
an
other
/
it
standeth
in
the
dome
&
wyll
of
the
bysshop
to
resceyue
whiche
he
wyll
.
Though
the
patron
of
layfe
present
a
persone
vnable
/
he
leseth
not
his
ryght
of
representacion
ne
ought
to
lese
it
.
But
yf
a
college
present
a
persone
vnable
/
in
that
he
leseth
his
ryght
of
presentacyon
for
that
tyme
.
And
yf
a
clerke
present
a
persone
vnable
he
is
worthy
to
lese
his
ryght
of
presentacyon
for
that
tyme
.
Extra
de
electione
cum
in
cunctis
.
The
patron
of
the
layfe
may
abyde
but
four
monethes
of
his
presentacyon
.
The
college
&
the
clerke
patrone
may
abyde
six
monethes
/
&
yf
they
passe
ther
tyme
by
retchelesnesse
or
by
bryge
/
the
bysshop
shall
ordeyne
for
that
chirche
&
benefyce
.
Noo
man
ought
to
presente
hymselfe
.
The
patron
may
lefull
present
his
sone
/
his
neuewe
/
&
ony
of
his
kynne
/
yf
they
be
able
&
power
.
And
yf
a
patrone
be
poore
&
nedy
/
the
bysshop
may
gyue
hym
that
benefyce
in
whiche
he
is
patron
/
&
he
may
take
it
of
his
gyfte
/
so
that
that
gyfte
come
only
of
the
bysshoppes
free
wyl
/
without
ony
procurynge
of
hymselfe
.
Hostien
sis
li.
iij.de
iure
patronatus
.
Caplm.
xxv.
DIues
.
I
thanke
the
for
thou
haste
tolde
me
more
of
this
commaundement
than
euer
I
herde
byfore
But
yet
me
meruayleth
moche
why
that
god
byddeth
not
men
do
almesdede
to
straungers
&
to
other
folke
at
nede
in
none
of
all
the
ten
commaundementes
.
For
but
men
be
bounde
therto
by
goddes
commaundement
.
I
holde
it
no
dedely
synne
to
leue
it
.
Ne
men
sholde
not
be
dampned
for
they
dyde
it
not
.
¶
Pauper
.
By
this
commaundement
p●yncypaly
we
be
bounde
to
helpe
al
nedy
tolke
vpon
our
power
.
For
by
this
commaundement
we
be
bounde
to
shewe
pyte
to
all
men
.
¶
Diues
.
Contra
/
god
speketh
in
this
comaundement
only
of
worshyp
that
longeth
to
fader
&
moder
.
¶
Pauper
.
That
worshyp
standeth
in
two
thynges
/
in
affeccyon
of
herte
thyn
kynge
/
&
in
dede
doynge
.
By
affeccyon
of
herte
we
sholde
loue
all
men
&
wemen
with
drede
to
offende
them
vnskylfully
By
dede
doyng
we
sholde
do
al
men
reuerence
after
ther
degre
&
help
them
in
nede
as
we
wolde
be
holp
ourself
.
And
therfor
saynt
Peter
byddeth
vs
worshyp
al
men
/
&
saynt
Poul
byddeth
that
eche
man
&
woman
do
put
other
before
in
worshyp
/
for
eche
man
ought
to
holde
with
others
fad
in
some
degre
Caplm.
xxvi.
DIues
.
Why
so
.
¶
Pauper
.
For
eche
man
passeth
other
in
some
degre
of
worshyp
/
&
in
that
he
is
his
fader
/
or
in
beynge
/
or
in
wysdome
/
or
in
goodnes
.
In
beyng
we
haue
many
faders
.
For
some
be
fad s
of
oure
fyrst
beyng
as
our
bodely
faders
&
moders
that
vs
begate
.
Some
be
faders
in
well
beynge
/
and
that
in
two
maners
/
for
some
ghoostly
some
bodely
.
In
well
beynge
ghoostly
/
be
our
faders
prelates
of
holy
chirche
&
al
that
haue
cure
of
our
soules
.
In
wel
beynge
bodely
be
our
faders
all
that
haue
cure
&
gouernaunce
of
our
bodye
and
of
our
lyuynge
in
this
worlde
/
as
kynges
prynces
lordes
&
suche
other
.
Also
all
that
be
elder
in
age
&
had
ther
beynge
before
vs
/
be
our
faders
.
Faders
in
wysdome
be
prechours
techers
men
of
lawe
clerkes
and
men
of
age
whiche
by
longe
experyence
knowe
more
than
theyr
yonger
.
Faders
in
goodnes
be
all
holy
men
/
&
all
that
passe
vs
in
goodnes
.
And
for
that
eche
man
ought
to
deme
other
better
than
hymself
/
therfore
eche
man
ought
to
worshyp
other
as
fader
in
goodnes
/
but
yf
open
malyce
make
hym
lyke
a
beest
&
no
man
.
And
therfore
saynt
Poule
sayth
.
Superiores
sibi
inuicem
arbitrantes
.
Euery
man
&
woman
deme
other
his
souerayn
in
goodnesse
.
Ad
Philip̄
.ij.
For
as
the
glose
sayth
there
.
Though
we
seme
souerayne
to
other
by
some
goodnesse
and
dygnyte
that
is
in
vs
openly
knowen
/
yet
ther
may
be
some
goodnesse
preuely
in
another
of
lower
degre
/
in
whiche
goodne
s
;
se
he
is
our
souerayne
in
goddes
syght
.
¶
Diues
.
Why
is
this
commaundement
gyuen
with
a
byhest
of
helth
&
more
welfare
than
ony
of
the
other
commaundementes
.
For
he
sayth
thus
/
worshyp
thy
fader
&
moder
that
thou
may
lyue
longe
vpon
erth
&
fare
wel
in
the
londe
that
thy
lorde
god
shall
gyue
the.
Deut
●
vi
.
¶
Pauper
.
For
syth
god
behoteth
so
grete
mede
for
kepynge
of
this
commaundement
that
is
moost
naturall
/
&
wherto
man
&
woman
is
moost
enclyned
by
waye
of
kynde
/
he
sheweth
well
that
men
sholde
haue
moche
mede
for
kepynge
of
other
commaundeme
t
that
be
not
so
naturall
.
And
by
the
mede
assygned
for
kepynge
/
god
sheweth
well
what
payne
man
&
woman
shall
haue
for
the
brekyng
/
that
is
to
saye
short
lyue
vpon
erth
&
euyll
fare
/
both
here
&
in
the
londe
of
deth
/
&
after
lese
that
londe
of
lyf
without
ende
&
wende
to
the
londe
of
wo
&
of
derkenes
.
Terram
miserie
et
tenebrarum
.
And
for
that
this
commau
dement
is
pryncypall
of
the
seconde
table
/
&
in
maner
encludeth
all
six
folowynge
/
thorfore
to
this
commaundement
he
knytteth
the
mede
for
the
kepynge
of
all
/
&
payne
for
brekynge
of
all
.
For
after
he
behoteth
many
dyuerse
medes
to
theym
that
kepe
his
byhestes
&
many
myscheues
to
theym
that
breke
them
.
And
all
they
be
comprehended
in
this
shorte
byhest
knyt
to
this
commaundeme
t.
For
the
byheste
is
moost
conuenyent
to
this
commaundement
.
For
as
saynt
Poule
sayth
/
ruth
pyte
&
almesdede
is
good
for
al
thynges
&
hath
his
mede
both
in
this
worlde
&
also
in
that
other
worlde
that
is
comynge
.
¶
Diues
.
Shewe
me
that
.
¶
Pauper
.
For
it
is
good
reason
that
they
lyue
longe
/
whiche
mayntene
well
theym
that
be
begynnynge
of
ther
lyfe
/
that
is
fader
and
moder
.
For
whan
the
rote
of
the
tree
fayleth
by
defaute
of
the
tree
aboue
/
than
the
tree
shal
soone
fayle
and
sere
vp
.
And
it
is
not
worthy
that
he
lyue
longe
ne
fare
well
that
worshyppeth
not
them
ne
helpe
them
by
whom
he
lyueth
&
hath
his
lyfe
&
his
welfare
And
he
that
worshyppeth
not
the
begynnynge
of
his
beynge
is
worthy
soone
to
lese
his
beynge
.
And
he
that
helpeth
other
with
his
good
to
lyue
longe
good
lyfe
/
is
worthy
to
haue
good
&
good
lyfe
.
Caplm.
xxvij.
ALso
good
frende
ye
shall
vnderstande
that
god
sayth
these
wordes
not
onely
to
euery
persone
by
hymself
/
but
he
sayd
them
to
all
the
people
and
to
euery
people
as
to
one
persone
/
not
only
for
worshyppynge
of
theyr
flesshely
fader
&
moder
/
but
also
for
worshyppynge
of
ther
souerayns
in
ther
degre
as
I
sayd
before
For
why
as
longe
as
ony
peple
is
burum
&
meke
to
ther
souerayns
/
&
wyll
folowe
her
gouernaunce
/
&
worshyp
men
after
ther
degre
/
and
euery
man
be
payd
with
his
owne
degre
&
do
the
dute
of
his
degre
/
so
longe
the
people
is
able
to
kepe
that
londe
that
god
hath
gyuen
theym
to
lyue
good
lyfe
.
But
whan
they
wyll
rebelle
ayenst
theyr
souerayns
&
wyll
not
stande
to
theyr
ordynaunce
but
euery
man
wyll
be
his
owne
man
&
folowe
his
owne
fantasyes
/
despyse
his
souerayns
ther
dome
&
gouernaunce
/
ne
gyue
no
tale
of
goddes
lawe
ne
of
londes
lawe
ne
of
holy
chirche
lawe
/
ne
haue
men
of
dtue
&
of
dygnyte
in
worshyp
/
but
for
pryde
haue
them
in
despyte
&
be
besy
to
worshyp
themself
in
hynderyng
of
other
that
people
is
able
to
the
swerde
&
able
to
lese
his
londe
.
For
as
ye
see
at
the
eye
in
tyme
of
tempest
/
though
the
bowes
of
the
tree
bete
themself
to
gydre
&
all
to
breste
&
fall
downe
as
longe
as
the
rote
of
the
tree
kepeth
him
fast
in
his
place
&
ryseth
not
/
so
longe
the
tree
shal
not
fall
.
But
whan
the
rote
begyn
to
ryse
out
of
his
place
/
anone
the
tree
begyn
to
fall
.
Ryght
thus
it
fareth
by
the
people
of
a
londe
.
Though
tempest
of
pryde
/
of
couetyse
/
of
enuye
of
lechery
fa●
sometyme
in
the
croppe
of
y●
tre●
that
is
to
say
amonge
lordes
&
souerayns
&
grete
men
/
yf
the
poore
people
that
is
rote
of
the
tree
&
of
all
the
comonte
kepe
them
styl
in
lownes
&
do
mekely
ther
dute
to
god
kepynge
his
commaundement
&
the
good
preceptis
of
ther
souerayns
so
longe
is
hope
that
the
people
shal
fare
well
after
that
tempest
&
not
be
destroyed
/
but
yf
they
ryse
ayenst
god
by
customable
dedly
synnes
/
&
ayenst
ther
worldely
souerayns
/
&
wyll
entecmete
them
of
euery
cause
of
that
londe
&
of
holy
chirche
/
&
termine
euery
cause
by
ther
wytt
bodye
&
crop
of
the
tree
shal
falle
.
For
it
is
not
possyble
that
the
rote
sholde
be
so
hyghe
as
the
crop
of
the
tre
/
but
the
tre
fell
.
Ne
that
the
fote
sholde
be
aboue
the
hede
/
but
the
body
felle
¶
Diues
.
This
is
full
soth
/
we
see
it
at
the
eye
for
pryde
&
rebellyon
of
the
poore
peple
is
cause
of
destruccyon
of
this
londe
.
For
sythen
they
aresen
ayenst
ther
souerayns
was
ther
neuer
stabylyte
in
this
londe
/
but
alwaye
syth
the
tre
of
the
peple
of
this
londe
&
the
realme
hath
stande
in
fallynge
.
¶
Pauper
.
Vnbuxūnesse
&
pryde
was
pryncypal
cause
of
lesynge
of
londes
&
of
realmes
And
pryncypally
the
cause
of
saluacyon
of
realmes
londes
&
comontees
is
obedyence
&
buxumnesse
that
eche
man
in
his
degree
obeye
to
his
souerayn
&
worshyp
hym
as
fader
.
And
therfore
leue
frende
I
praye
you
for
goddes
sake
that
ye
worshyp
all
your
faders
&
moders
in
theyr
degre
/
as
I
haue
sayd
.
And
haue
ye
olde
folk
&
feble
in
worshyp
whyle
ye
be
in
yonge
age
&
worshyp
ye
the
age
that
ye
drawe
to
&
haue
no
scorne
of
the
olde
folke
for
feblenes
&
vnclennes
that
ye
see
them
in
.
But
thynke
ye
that
suche
ye
shall
be
yf
ye
abyde
theyr
age
/
feble
vnourne
&
loth
to
the
syght
.
For
suche
as
ye
be
now
suche
were
they
somtyme
.
It
fareth
by
age
of
man
&
woman
as
it
doth
by
a
precyous
stone
that
is
called
crysolitus
.
This
stone
as
the
mayster
sayth
of
kyndes
in
the
begynnynge
of
the
daye
it
shyneth
bryght
as
ony
golde
/
but
as
the
daye
passeth
so
passeth
his
bryghtnesse
/
&
the
nerer
euen
the
more
it
fadeth
/
so
that
by
euen
it
is
lyke
a
clot
of
erth
.
Thus
fareth
by
man
&
woman
in
this
worlde
.
For
in
theyr
youth
&
in
theyr
begynnyng
they
be
fayre
rede
&
rody
and
fresshe
as
a
rose
in
May
full
lusty
to
the
eye
But
as
youth
passeth
so
passeth
ther
beaute
.
And
as
they
olde
/
so
they
fade
tyll
at
the
laste
the
daye
of
theyr
lyfe
cometh
to
an
ende
/
and
than
be
they
but
a
clot
of
erth
full
vnourne
&
gastely
to
the
syght
.
¶
Here
endeth
the
fourth
commaundement
And
begynneth
the
fyfthe
Capitulum
Pr
m
si
.
DIues
.
As
me
thynketh
/
thou
hast
enformed
me
well
in
these
tour
commaundementes
.
Now
I
praye
the
for
charyte
that
thou
wylt
enforme
me
in
the
fyfth
.
¶
Pauper
The
fyfth
commaundement
is
this
Non
occides
.
That
is
to
saye
/
thou
shalt
not
slee
.
In
whiche
commaundement
god
forbedeth
vs
all
maner
manslaught
vnleful
both
bedely
&
goostly
.
He
byddeth
vs
that
we
slee
no
man
ne
woman
vnryghtfully
ayenst
the
lawe
/
neyther
with
herte
consentyng
to
his
deth
/
ne
by
wrath
&
hate
.
For
as
saynt
Iohn
sayth
.
Qui
odit
fremm
suum
homicidia
est
He
that
hateth
his
brother
is
a
man
sleer
for
of
wrath
&
hate
cometh
manslaughter
Also
by
this
commaundement
he
forbydeth
betyng
/
fyghtyng
/
&
maynyng
prysonyng
/
banysshyng
/
outlawynge
.
For
these
&
suche
other
be
a
maner
of
deth
&
dyspose
to
deth
warde
/
&
therfor
it
sholde
not
be
do
to
man
ne
woman
without
grete
gylt
.
Also
he
forbedeth
that
we
sle
no
man
ne
woman
with
our
tonge
/
hym
hynderyng
&
procurynge
his
deth
/
ne
fauour
gyuynge
/
ne
false
wytnesse
berynge
/
ne
lesynges
makynge
/
ne
by
dyffamynge
ne
bacbytynge
For
bacbyters
and
wycked
spekers
be
manquellers
.
And
therfore
sayth
Salomon
That
moche
folke
hath
falle
by
the
sworde
/
but
not
so
many
as
haue
be
slayne
by
the
tonge
.
Eccl.
xxviij
And
therfore
he
sayth
.
Prouer.
xviij
.
That
lyfe
and
deth
be
in
the
handes
of
the
tonge
.
That
is
to
saye
in
the
myght
of
the
tonge
.
For
by
handes
in
holy
wryt
is
vnderstande
myght
&
power
.
And
therfore
Dauyd
sayth
.
Lingua
eorum
gladius
acutus
.
The
tonge
of
the
Iewes
&
of
other
wycked
spekers
is
a
sharpe
sworde
.
For
the
Iewes
slowe
cryste
with
ther
tonges
not
with
ther
hondes
.
For
they
procured
his
dethe
by
false
wytnesse
/
&
by
excytynge
of
the
people
.
But
paynyms
slowe
hym
with
theyr
hondes
&
dyde
hym
on
the
crosse
.
And
yet
as
saynt
Austen
sayth
.
The
Iewes
were
more
gylty
of
crystus
deth
/
than
Pylate
that
dampned
hym
to
the
deth
/
or
the
knyghtes
that
dyde
hym
on
the
crosse
.
For
with
her
tonges
the
Iewes
slo●e
hym
and
were
cause
of
his
deth
.
And
therfore
sayth
the
lawe
/
that
he
that
sleeth
his
brother
with
his
honde
/
&
he
that
hateth
his
brother
/
&
he
that
bacbyteth
his
brother
all
th●e
be
mansleers
.
Depe
di.i.
homicidiarum
.
The
bacbyter
sleeth
thre
attones
/
he
sleeth
hym self
by
his
owne
malyce
/
&
hym
that
hereth
hym
/
&
hym
that
hath
lykynge
in
his
false
tales
/
&
hym
that
he
bacbyteth
.
For
he
maketh
hym
to
lese
his
good
name
/
&
peraduenture
his
lyfe
.
He
maketh
hym
also
to
lese
charyte
/
whan
he
knoweth
his
wycked
speche
that
he
hath
sayd
behynde
him
&
so
bylesyng
of
charyte
he
leseth
god
that
is
his
lyfe
of
his
soule
And
therfor
the
wyse
man
lykeneth
the
bacbyter
to
the
adder
that
byteth
&
styngeth
in
stylnesse
.
Eccl.
x.
A
shrewed
adder
is
the
bacbyter
that
sleeth
thre
with
one
breth
.
Therfore
Salomon
sayth
.
Ktepe
ye
you
from
bacbytynge
of
the
parted
tonge
.
For
a
wycked
worde
sayd
in
preuy
/
shal
not
passe
in
vayne
and
without
woo
.
For
the
moneye
sayth
he
that
lyet
sleeth
the
soule
.
Sapie
.
i.
Caplm.
ij.
DIues
.
Io
flaterynge
ony
goostly
maslaughter
¶
Pauper
In
so
moche
as
it
sleeth
the
soule
bothe
of
hym
that
flatereth
&
of
hym
that
is
flatered
/
in
so
moch
it
is
goostly
manslaughter
.
¶
Diues
Is
euery
flaterynge
goostly
manslaughter
&
dedely
●ynne
.
¶
Pauper
.
Naye
.
For
flate●ynge
is
●●peche
of
vayne
prayynge
sayd
to
man
or
woman
with
Intencyon
to
please
them
And
that
may
b●●
do
in
thre
maners
/
as
praysynge
man
or
woman
in
godenesse
&
in
good
that
he
hath
.
Or
ellys
prayynge
them
in
goodnesse
and
good
that
they
haue
not
Or
els
praysynge
them
in
threwydnesse
&
falsenesse
/
of
whiche
maner
flaterynge
speketh
Dauyd
&
sayth
.
Qm̄
lauda●
peccatur
in
desiderijs
●ie
sue
&
iniquus
benedice●
.
Forsothe
sayth
he
the
synner
is
praysed
in
desyres
of
his
soule
&
the
wycked
man
is
blessyd
of
folys
For
whan
threwes
haue
forth
theyr
wyll
in
shrewdenesse
/
than
the
worlde
prayseth
them
&
worshyppeth
theym
The
fyrste
maner
of
praysynge
yf
it
be
do
only
to
please
man
&
not
god
it
is
synne
&
in
case
dedely
synne
.
And
therfor
saynt
Poule
sayth
/
that
yf
he
wolde
only
please
man
&
not
god
/
he
were
not
cryste
seruaunt
But
it
be
do
to
plese
god
&
for
a
good
ende
it
is
comendable
and
medefull
.
For
in
good
folke
vertue
that
is
praysed
wexeth
.
Virtus
lauda●
crescit
.
But
this
maner
praysynge
is
no
flaterynge
.
The
seconde
maner
of
praysynge
yf
it
be
do
for
god
&
for
a
good
ende
it
is
sufferable
/
&
in
cas●cōmendable
&
medefull
.
But
yf
it
be
do
wetyngly
/
onely
to
please
man
&
not
god
/
it
is
dedely
synne
.
The
thyrde
maner
of
praysynge
/
yf
it
be
do
wyllynge
&
wetynge
it
is
dedely
synne
.
And
therfor
Dauyd
sayd
.
Oleum
pccōris
non
ipinguet
caput
meum
.
Lorde
god
sayth
he
/
lete
not
the
oyle
of
the
synner
make
fatte
my
hede
/
that
is
to
saye
/
lete
my
herte
neuer
haue
no
lykynge
ne
Ioye
in
false
flate●ynge
.
For
as
saynt
Austen
sayth
/
the
tonge
of
the
flaterer
doth
more
harme
than
that
swerde
of
the
enmye
pursuynge
Therfor
Salomon
sayth
it
is
better
to
be
vndernomen
of
the
wyse
man
/
than
be
desceyued
by
flaterynge
of
foles
Eccl
.vij.
This
synne
of
flateryng
is
so
grete
&
greuous
that
yf
ony
man
of
holy
chirche
were
customable
therin
/
he
sholde
be
degraded
.
Also
yf
he
were
a
traytour
or
a
teller
of
shryfte
.
distinc
.
xlvi
.
clericus
.
God
gyueth
curs
to
all
false
flaterers
saynge
in
this
wyse
Ve
q
consuunt
puluillos
sub
oim
cubi
to
manus
et
faciunt
ceruicalia
sub
capite
vniuerse
etatis
ad
capiendum
aias
Who
be
to
theym
that
so
we
smale
softe
pelowes
vnder
euery
elbowe
/
&
make
pelowes
vnder
the
hede
of
euery
age
to
take
that
soules
of
my
people
.
They
quyckened
soules
that
were
not
quycke
/
but
depe
in
dedely
synne
/
&
so
defouled
me
before
my
people
.
For
bycause
of
ther
flaterynge
they
gyuen
no
tale
of
me
/
ne
drede
me
/
ne
worshypp
me
.
For
an
handfull
of
barly
sayth
he
&
for
a
gobbet
of
brede
they
slough
soules
that
were
not
deed
/
&
they
quyckened
soules
that
lyued
not
/
makynge
lesynges
to
my
people
that
loued
lesynges
.
And
they
conforted
synners
in
theyr
synne
&
in
ther
falsenesse
/
&
dysconforted
good
folke
in
theyr
godenes
&
in
theyr
t●outh
.
Eze.
xiij
.
Caplm.
iij.
DIues
.
This
vyce
of
flaterynge
regneth
full
moche
in
this
londe
.
For
the
people
is
so
blent
with
flaterynge
&
lesynges
/
that
they
see
not
the
myscheef
that
they
be
in
.
And
therfore
they
lyue
forth
in
pryde
&
not
lowe
them
to
god
ne
pray
to
god
for
helpe
as
they
sholde
do
/
yf
they
knewe
ther
myscheefuousnesse
that
they
be
in
.
¶
Pauper
.
Therfor
god
sayth
.
Popule
meus
q●
te
beatum
dicunt
.
ipsi
te
decipiunt
et
viam
gressuum
tuorum
dissipant
.
My
people
they
that
see
that
thou
art
blessyd
&
in
welth
/
they
dysceyue
the
&
destroye
the
waye
of
thy
goynge
/
that
thou
myght
not
forthe
/
ne
haue
noo
spede
in
thy
werkes
for
defaute
of
grace
.
Ysaye
.iij.
¶
Diues
.
What
is
vnderstande
by
the
pelowes
that
god
speketh
of
ayenst
flaterers
.
¶
Pauper
.
As
saynt
Gregory
sayth
Moralium
.xviij.
super
illud
Iob
.xvij.
Donec
deficiam
non
recedam
&
●
.
He
that
prayseth
man
or
woman
in
his
wycked
werke
/
he
layeth
his
pelowe
vnder
his
elbowe
.
And
he
that
gladdeth
the
herte
of
the
synner
in
his
synne
he
layeth
a
pelowe
vnder
his
hede
For
by
the
hede
is
vnderstande
y●
her
For
why
by
suche
flaterynge
they
reste
softely
&
slepe
in
theyr
synne
&
deye
ghoostly
without
payne
and
perceyue
not
her
owne
deth
And
therfor
Salomon
sayth
.
That
he
that
Iustefyeth
the
wycked
man
&
dampned
the
ryghtful
man
/
both
they
be
abhomynable
to
god
.
Prouer.
xvij.
Therfore
god
lykeneth
flaterers
to
theym
that
playstren
&
paynten
walles
and
wowes
without
.
For
thynge
that
is
foule
they
make
it
to
seme
fayre
and
make
folke
to
haue
lykynge
in
her
synnes
.
Therfore
god
sayth
that
the
synner
maketh
the
walle
of
synne
bytwene
hym
&
god
.
But
flaterers
playsteren
and
paynten
the
walle
of
synne
.
Eze.
.xiij.
Also
flaterers
be
lykened
to
an
adder
that
is
called
dypsa
whiche
as
the
mayster
of
kyndes
sayth
▪
li.
xviij
.
He
is
so
lytyll
that
though
a
man
trede
theron
he
may
not
see
it
.
But
his
venym
is
so
vyolent
that
it
sleeth
a
man
or
he
fele
it
/
&
he
deyeth
without
payne
.
Ryght
so
flaterynge
semeth
but
a
small
synne
/
&
yet
it
is
full
venemous
&
sleeth
mannes
soule
or
he
fele
it
/
and
without
payne
bryngeth
hym
to
endeles
payne
.
Flaterers
be
lykened
to
an
adder
that
is
called
tyrus
whiche
is
leste
of
all
adders
/
&
yet
his
venym
is
not
curable
as
sayth
the
mayster
of
kynde
in
the
same
place
Ryght
so
flaterynge
semeth
but
a
full
lytyll
synne
/
and
yet
it
is
so
venemous
that
it
wyll
not
lyghtly
be
heled
.
For
whan
a
man
or
woman
hath
lykynge
in
flaterynge
&
ruleth
his
lyfe
after
flaterynge
tonge
/
it
is
full
harde
to
that
man
or
woman
to
be
saued
.
For
as
longe
as
men
pra●sen
him
in
his
synne
/
soo
longe
he
is
●olde
in
his
synne
.
And
yf
men
begynne
to
lacke
hym
/
he
falleth
in
to
sorowe
&
dyspayre
.
Therfore
sayth
saynt
Iames
.
That
the
tonge
is
but
a
lytyll
membre
/
and
reyseth
vp
grete
dysease
it
is
a
wycked
thynge
that
hath
noo
reste
full
of
dedely
venym
.
Iacobi
.
iij.
And
the
prophete
Dauyd
sayth
.
Acuerunt
linguas
suas
sicut
serpentes
.
venenum
aspidum
sub
labijs
eorum
.
They
haue
sharped
her
tonges
as
addres
/
the
venym
of
addres
is
vnder
the
lyppes
of
flaterers
and
wycked
spekers
.
And
yf
a
man
doo
his
dedes
only
for
to
be
prased
and
flatered
of
the
people
/
flaterynge
is
his
mede
.
And
whan
flaterynge
cesseth
and
the
wynde
tourneth
ayenst
hym
/
he
hath
noo
lenger
lykynge
in
good
dedes
.
And
so
as
the
gospell
sayth
/
for
that
he
seketh
thanke
in
praysynge
onely
of
man
for
his
good
dedes
&
not
of
god
Therfore
all
suche
be
lykened
to
the
fyue
maydens
foles
that
wolde
mete
with
theyr
husbonde
cryste
Ihesu
at
the
dome
with
lampes
without
oyle
.
That
is
to
saye
/
with
good
dedes
without
ghoostly
myrthe
and
Ioye
&
conscyence
.
For
they
had
no
Ioye
in
ther
good
dedes
/
but
in
praysynge
and
flaterynge
of
the
people
.
And
therfore
cryste
sayth
in
the
gospell
.
They
haue
take
ther
mede
in
this
worlde
/
and
at
the
dome
they
shall
be
shette
out
of
heuen
blysse
from
endeles
mede
/
bothe
flaterers
&
they
that
haue
lykynge
in
flaterynge
/
and
do
ther
dedes
only
for
flaterynge
&
praysynge
of
the
people
.
But
the
fyue
wyse
may
dens
as
the
gospell
sayth
hadden
oyle
in
theyr
lampes
.
That
is
to
saye
ghoostly
Ioye
&
lykynge
in
her
good
dedes
.
And
therfore
they
shall
be
resceyued
of
ther
husbonde
cryste
in
to
the
blysse
without
ende
.
And
as
saynt
Austen
sayth
in
his
sermon
/
by
oyle
is
vnderstande
both
ghoostly
praysynge
and
worldely
praysynge
and
myrthe
Ghoostly
praysynge
&
ghoostly
myrthes
is
called
the
oyle
of
the
holy
goost
But
worldely
prysynge
and
worldely
myrthe
is
called
the
oyle
of
synners
.
And
therfore
he
sayth
that
flaterers
selle
oyle
to
the
maydens
folys
/
that
is
to
saye
to
synners
as
often
as
they
flater
them
&
prayse
theym
in
theyr
foly
&
in
ther
pryde
for
to
haue
mete
or
drynke
or
moneye
or
worshyp
/
or
ony
temporall
lucre
/
&
so
brynge
them
in
errour
&
foly
and
please
&
prayse
theym
in
ther
synne
.
But
as
Dauyd
sayth
.
Deus
dissipauit
ossa
eorum
qui
hommibus
placent
.
God
hath
destroyed
&
shall
destroye
the
bones
of
them
that
please
men
in
despyte
of
god
&
desceyue
men
&
wemen
by
flaterynge
/
wycked
tonges
do
moche
harme
and
slee
many
soules
/
but
the
flaterynge
tonge
is
worste
of
all
.
And
therfore
the
wyse
man
sayth
.
Susurto
et
biliguis
erit
maledictus
a
deo
.
Eccl.
xxviij.
The
musterer
&
the
double
tonged
man
shall
be
acursed
of
god
/
for
he
troubled
moche
folke
that
haue
peas
.
The
thyrde
tonge
sayth
he
hath
styred
&
moeued
moche
people
out
of
peas
&
dysparpled
theym
fro
nacyon
in
to
nacyon
.
Caplm.
iiij.
DIues
.
What
is
susurro
that
is
called
a
musterer
.
¶
Pauper
It
is
a
preuy
rowner
/
that
pryuely
telleth
false
tales
amonges
the
people
for
to
make
dyscencion
and
debate
amonges
the
people
/
and
telle
tales
pryuely
whiche
he
dare
not
telle
openly
ne
may
not
auowe
them
.
Of
whiche
folke
saynt
Poule
sayth
.
Susurrones
detractores
deo
odibiles
.
Ad
Romanos
.i.
Suche
musterers
&
bachyters
god
hateth
them
.
For
susurro
is
a
preuy
bachyter
and
a
preuy
lyer
that
maketh
debate
amonges
frendes
.
And
as
the
wyse
man
sayth
.
God
hateth
all
tho
that
sowen
dyscorde
amonges
bretheren
&
frendes
.
Prouer.
vi.
And
as
he
sayth
in
an
other
place
/
suche
preuy
musterers
defoule
ther
soule
/
and
they
shall
be
hated
of
all
both
of
god
&
of
al
the
courte
of
heuen
.
Eccl.
xxi.
And
therfor
god
sayth
.
Non
eris
susurro
nec
criminator
in
populis
.
Thou
shalt
be
no
musterer
amonges
the
people
to
lette
leue
&
peas
/
ne
thou
shalt
be
noo
tale
teller
ne
blabbe
to
defame
man
or
woman
falsely
or
ony
synne
that
is
preuy
.
Leuitici
.xix.
Suche
preuy
musterers
and
bachyters
make
dyscencyon
and
heuynesse
in
euery
comonte
/
in
euery
husholde
/
in
euery
company
.
And
therfore
whan
they
be
knowen
for
suche
they
sholde
be
put
out
of
company
/
or
ellys
chastysed
.
For
the
wyse
man
sayth
/
whan
the
wood
is
withdrawe
the
fyre
abateth
and
is
quenched
.
Right
soo
sayth
he
withdrawe
suche
preuy
musterers
and
bachyters
and
put
them
out
of
company
/
and
chydynge
and
debate
shall
cesse
.
Prouer.
xxvi
.
¶
Diues
.
What
is
bilinguis
that
thou
called
a
double
tonge
man
¶
Pauper
.
Bilinguis
and
the
double
tonged
man
is
he
that
sayth
one
thynge
with
his
mouth
/
&
thynketh
an
other
in
his
herte
/
and
he
that
speketh
good
before
a
man
/
and
behynde
hym
he
speketh
hym
euyll
/
he
that
sayth
a
truthe
one
tyme
/
and
an
other
tyme
he
forsaketh
it
/
as
he
that
is
vnstable
in
speche
/
and
now
sayth
one
and
now
an
other
.
Of
suche
god
speketh
and
sayth
.
Os
bilingue
detestor
Prouerbiorum
.viij.
Iwlate
and
lothe
the
mouthe
that
is
double
tonged
.
¶
Diues
.
What
called
the
wyse
man
the
thyrde
tonge
that
doth
so
moche
woo
.
¶
Pauper
.
The
thyrde
tonge
is
the
flaterynge
tonge
whiche
is
the
worste
of
all
.
For
euery
flaterer
that
flatereth
man
or
woman
in
his
synne
/
he
is
a
flaterer
/
he
is
a
bachyter
/
he
is
a
double
tonged
/
and
so
he
may
be
called
in
latyn
trilinguis
/
that
is
treble
tonged
in
Englysshe
.
The
flaterer
blyndeth
so
the
folke
that
he
flateret
/
that
they
take
no
hede
to
theymselfe
ne
to
god
/
ne
knowe
not
themself
&
waxe
so
proude
that
they
gyue
no
tale
of
ther
euen
crysten
.
Also
the
flaterer
lacketh
and
bachyteth
al
tho
that
he
hateth
/
whom
he
flatereth
so
to
please
hym
/
&
hyndereth
an
other
mannes
name
to
enhaunce
his
name
and
so
maketh
dyscorde
&
dyscencion
Also
flaterers
be
double
tonged
.
For
as
lyghtely
as
they
praysen
man
or
woman
/
as
lyghtely
they
wyll
lacke
theym
yf
they
fayle
of
ther
purpose
and
haue
no
lucre
by
ther
flaterynge
as
they
wende
haue
had
.
For
comonly
grete
praysers
be
grete
lackers
/
and
as
moche
as
they
prayse
man
or
woman
out
of
mesure
by
flaterynge
/
as
moche
they
wyll
lacke
him
or
an
other
by
bachytyng
.
Therfor
Seneca
sayth
Lauda
parce
.
vitupera
percius
.
Prayse
scarsely
/
but
lacke
more
scarsely
.
For
these
reasons
Salomon
sayth
/
that
the
thyrde
tonge
hath
styred
moche
in
to
pryde
/
and
so
made
them
falle
in
shame
and
shenshyp
and
dysparpled
them
fro
nacyon
to
nacyon
.
It
hath
destroyed
walled
townes
/
&
dolue
vp
the
houses
of
grete
lordes
.
It
hath
kyt
awaye
the
myght
and
the
vertue
of
people
that
were
full
stronge
and
made
them
feble
.
For
flaterers
make
townes
nacyons
&
lordes
bolde
to
be
gynne
warres
/
plees
&
debate
/
by
whiche
they
come
to
nought
.
For
they
be
so
blent
by
flaterynge
and
ouerpraysynge
that
they
knowe
not
themself
/
but
wene
to
ouerlede
all
men
tyll
att
the
laste
they
be
destroyed
themselfe
.
Also
as
the
wyse
man
sayth
/
the
thyrde
tonge
hath
caste
stronge
woman
/
that
is
to
saye
good
weman
syker
&
vertuous
out
of
ther
vertue
/
and
pryued
theym
and
put
them
from
theyr
trauayles
.
For
whan
a
good
woman
hath
trauayleth
moche
of
hyr
lyfe
to
please
god
&
to
haue
a
good
name
/
cometh
a
false
flaterer
in
gyle
&
with
flaterynge
wordes
and
fayre
byhestes
of
matrymony
/
or
of
rychesses
bryngeth
hyr
to
synne
&
dooth
hyr
to
lese
hyr
good
name
&
bryngeth
hyr
to
shame
&
velony
.
And
therfore
sayth
the
wyse
man
in
the
same
place
.
Ecclesi
.
xxviij
.
That
who
soo
taketh
hede
to
the
flaterynge
tonge
/
that
is
the
thyrde
tonge
to
haue
lykynge
therin
/
he
shall
neuer
haue
reste
.
And
he
shall
haue
no
frende
in
whom
he
may
reste
ne
truste
/
for
flaterers
be
no
true
frendes
/
but
all
blynde
as
men
that
they
may
not
knowe
ther
frendes
/
ne
take
hede
to
the
speche
of
theyr
frendes
that
wolde
saye
theym
the
soche
&
warne
theym
of
ther
harme
.
Caplm.
v.
DIues
.
That
many
a
good
woman
is
deceyued
&
destroyde
by
flaterynge
men
knowe
well
.
But
that
flaterynge
destroyed
cytees
/
lordes
/
houses
/
nacyons
/
&
dy●per
pled
them
from
nacyon
to
nacyon
I
see
not
/
but
I
praye
the
telle
some
ensample
.
¶
Paup
.
As
we
fynde
in
the
fourth
boke
of
kynges
&
the
boke
of
Ieremye
.
For
the
childern
of
Israell
wolde
not
here
the
wordes
of
Ieremye
&
of
other
true
prophetes
/
ne
do
there
after
/
but
had
lykynge
in
flaterynge
of
false
ꝓphet
whiche
behyght
them
welth
&
prosperyte
for
to
plese
the
people
/
therfore
was
the
cyte
of
Ierusalem
destroyed
&
nyghe
all
the
cytees
and
castellys
of
the
londe
.
The
kynge
sedechye
was
taken
&
his
childern
slayne
byfore
hym
/
and
after
his
eyen
were
put
out
.
All
the
lordes
&
the
gentyles
of
the
londe
eyther
they
were
slayne
or
ellys
ledde
prysoners
in
to
Babyloyn
.
The
people
was
slayne
with
honger
moreyn
and
swerde
.
And
all
tho
that
were
lefte
a
lyue
after
that
the
cyte
of
Ierusalem
was
taken
were
dysparpled
in
dyuerse
nacyons
/
&
slayne
in
dyuerse
maner
/
for
they
trusted
alwaye
in
flaterynge
of
false
prophetes
and
sloughe
Ieremye
&
other
good
prophetes
that
sayd
them
the
truthe
and
wolde
haue
saued
them
.
And
I
dare
saye
that
flaterynge
of
false
prophetes
&
precho●rs
/
and
of
other
spekers
that
blynde
the
people
with
plesaunt
lesynges
/
ne
wyll
not
vndo
to
them
ther
wyckednesse
/
is
pryncypall
cause
of
destruccyon
of
many
realmes
londes
people
&
cytees
vnto
this
daye
as
we
myght
see
at
eye
yf
flaterynge
and
lesynges
blent
vs
not
.
¶
Diues
.
Men
preche
these
dayes
ful
wel
ayenste
synne
.
¶
Pauper
.
Some
do
so
/
but
ayenst
the
grete
synne
that
all
the
londe
is
entryked
in
/
&
all
crystendome
knoweth
&
is
open
cause
of
our
myscheef
ayenst
that
no
man
precheth
but
nyghe
al
be
about
to
maynten
it
.
¶
Diues
Whiche
synne
is
that
¶
Pauper
Often
haue
I
tolde
the
/
but
y●
byleuest
me
not
.
Go
ouer
the
see
&
there
men
shall
telle
it
the
yf
y●
axe
.
We
fynde
in
the
thyrde
boke
of
kynges
/
that
the
kynge
of
Israell
whos
name
was
Achab
was
styred
to
besyege
the
cyte
of
Ramathygalaad
&
so
begynne
warre
ayenst
the
kyng
of
Syrye
/
this
Achab
sent
after
.
iiij
.
hondred
false
flaterynge
ꝓphetes
of
his
londe
/
whiche
were
wont
to
plese
hym
&
to
flater
hym
&
axed
them
counseyll
&
how
he
sholde
spede
.
They
flatered
hym
all
&
bad
hym
go
and
fyght
/
and
sayd
that
he
sholde
spede
ryght
well
&
take
the
cyte
and
destroye
all
the
londe
of
Syrye
.
Than
at
the
counseyll
of
Iosephat
the
kynge
of
Iuda
that
was
come
to
helpe
hym
/
he
sent
for
Michee
goddes
ꝓphete
to
knowe
what
he
wolde
saye
.
And
as
he
came
towardes
the
kyng
/
the
messangere
sayd
to
Michee
the
prophete
.
All
other
ꝓphetes
with
one
mouth
telle
our
lorde
the
kynge
good
tydynges
&
saye
that
he
shall
spede
ryght
well
.
I
praye
the
saye
as
they
saye
.
Than
the
prophete
answered
/
what
my
lorde
god
sayth
to
me
/
that
shall
I
speke
to
our
lorde
the
kynge
.
And
whan
he
came
byfore
the
kynge
he
sayd
to
the
kynge
Achab.
I
sawe
by
vyson
all
the
people
of
Israel
dysspar●led
in
the
hylles
&
scatered
aboue
as
shepe
without
a
shepeherde
.
Anon
the
kynge
was
wroth
&
sayd
that
he
tolde
him
neuer
good
ne
welth
.
Than
the
prophete
sayd
.
Here
the
worde
of
god
.
I
sawe
our
lorde
god
syttynge
on
his
sete
/
and
all
the
oost
of
heuen
standynge
besydes
hym
on
the
ryght
syde
&
on
the
lyfte
syde
.
Than
sayd
our
lorde
god
.
Who
shal
desceyue
Achab
kynge
of
Israell
to
do
hym
goo
&
fyght
in
Ramath●galaad
&
fall
in
fyght
.
Anone
a
wycked
spyryte
stode
forth
&
sayd
.
I
shall
desceyue
hym
.
Than
our
lorde
axed
hym
how
he
sholde
desceyue
hym
.
I
shall
sayd
he
go
out
&
be
aspryte
lyer
in
the
mouth
of
all
his
false
prophetes
.
Than
our
lorde
god
sayd
.
Thou
shalt
desceyue
hym
&
thou
shalt
haue
the
maystrye
of
hym
.
Go
forth
&
do
as
thou
haste
sayd
.
Than
the
kyng
was
more
wrothe
and
cōmaunyed
hym
to
prysone
.
The
kynge
lefte
the
counseyll
of
the
prophete
Michee
&
folowed
the
counseyll
of
his
false
prophetes
/
and
went
to
batayle
&
was
slayne
/
and
his
people
dyscounfyted
.
¶
Diues
.
Dauyd
speketh
moche
in
his
boke
of
the
gylous
tonge
/
that
is
called
in
latyn
.
lin
gua
dolosa
.
¶
Pauper
.
The
gylous
tonge
is
the
flaterynge
tonge
.
For
comonly
euery
gy●e
in
speche
is
medled
with
flaterynge
.
In
gylous
speche
be
two
thynges
/
sleyght
&
flaterynge
And
therfor
gylous
speche
is
lykened
to
an
anglynge
of
fysshe
.
For
in
the
anglynge
be
two
thynges
/
the
hoke
&
the
mete
on
the
hoke
.
The
hoke
is
the
sleyght
in
speche
/
the
mete
on
the
hoke
is
flaterynge
that
draweth
man
and
woman
on
to
the
deuylles
hoke
.
Thus
Adam
&
Eue
were
dysceyued
with
the
fendes
speche
/
for
slyly
he
axed
Eue
why
god
bad
that
they
sholde
not
ete
of
euery
tree
in
paradyse
.
And
whan
he
sawe
her
vnstable
&
doubtynge
he
put
therto
the
mete
of
flaterynge
&
sayd
/
that
they
sholde
not
deye
but
be
as
goddes
konwynge
good
&
wycked
And
so
by
flaterynge
the
fende
loste
all
mankynde
.
Fygure
here
of
we
haue
in
the
seconde
boke
of
kynges
.
xx.ca
.
where
we
fynde
that
Ioab
gylously
sloughe
the
noble
prynce
Amasam
with
a
knyfe
craftely
made
lyghtly
to
go
out
of
the
shethe
.
And
whan
he
sholde
steke
hym
with
the
knyfe
he
toke
hym
by
the
chynne
and
sayd
to
hym
heyle
my
brother
.
And
for
his
flaterynge
&
fayre
wordes
Amasa
toke
no
hede
to
the
knyfe
.
And
in
the
same
maner
whan
Iudas
betrayed
cryste
he
sayd
in
flaterynge
&
gyle
Aue
rabi
.
Heyle
thou
mayster
.
Caplm.
vi.
DIues
.
Thou
haste
well
declared
the
myscheef
of
flaterynge
tonges
.
Saye
forthe
what
y●
wylt
.
¶
Pauper
.
Also
god
forbedeth
vs
by
this
commaundement
that
we
slee
no
man
ne
woman
by
our
†de de†
hym
a
mys
doynge
or
hym
hurtynge
.
And
so
by
this
commaundement
he
forbedeth
vs
wrathe
and
wretche
/
chydynge
/
despysynge
/
smytynge
/
scornynge
/
and
all
suche
meanes
and
motyues
to
manslaughter
.
¶
Diues
.
As
thou
well
saydest
god
forbyddeth
not
all
maner
of
manslaughter
/
but
only
manslaughter
vnryghtfully
and
ayenst
the
lawe
.
For
god
badde
that
men
sholde
not
suffre
wycked
doers
lyue
in
dysease
of
the
people
.
Malificos
non
pacieris
viuere
.
Exo
.xxij.
And
also
he
bad
that
we
sholde
slee
noo
manne
woman
ryghtfully
and
vngylty
.
Innocentem
et
iustum
non
occides
.
Exo.
xxiij
.
Therfore
I
praye
the
telle
me
in
how
many
maners
a
man
is
slayne
vnryghtfully
.
¶
Pauper
.
On
thre
maners
.
Fyrst
yf
he
be
slayn
without
gylte
.
Also
yf
he
be
slayn
without
ordre
and
processe
of
lawe
.
Also
yf
he
be
slayn
without
lawfull
Iustyce
ordeyned
of
his
lege
lorde
to
whom
god
hath
gyuen
lyfe
and
lyme
&
the
swerde
to
punysshe
shrewes
/
as
saynt
Poulo
sheweth
well
in
his
pystle
.
Ad
Romanos
xiij
.
Also
yf
he
be
slayn
by
enmyt
/
hate
/
and
cruelte
for
to
haue
vengeaunce
/
not
for
saluacyon
of
the
truthe
and
of
the
people
.
Caplm.
vij.
DIues
.
Thy
speche
is
resonable
saye
forth
.
¶
Pauper
.
Also
yf
ony
man
or
woman
dye
for
defaute
of
helpe
.
Than
all
that
sholde
haue
holpe
them
and
myght
haue
holpe
them
&
wyste
therof
and
wolde
not
helpe
theym
be
gylty
of
manslaughter
.
And
therfore
sayth
the
lawe
.
Pasce
fame
mor●entem
si
non
pascis
occidis
.
dis●
.
lxxxvi
.
pasce
.
That
is
to
saye
.
Fede
hym
that
is
in
poynt
to
deye
for
hongre
.
Yf
y●
wyll
not
fede
hym
whan
thou
myght
thou
sleest
hym
.
Moche
more
than
they
be
mansleers
that
by
extorcyon
/
raueyne
and
ouerledynge
by
myght
fraude
and
gyle
robbe
men
of
ther
good
/
or
withholde
men
of
ther
good
wherby
they
sholde
lyue
/
and
brynge
them
so
in
thought
/
sorowe
/
and
care
/
and
so
haste
her
deth
.
Therfore
god
sayth
that
suche
maner
folke
as
tyrauntes
extorcyoners
and
false
men
deuoure
his
people
as
the
mete
of
brede
.
Deuorant
plehem
meam
sicut
escam
panis
And
therfore
he
forbydeth
them
and
sayth
to
theym
.
Lysten
ye
prynces
and
lordes
and
leders
of
the
people
/
to
you
it
longeth
to
knowe
ryght
full
dome
to
deme
what
is
good
and
what
is
wycked
/
what
is
truthe
and
what
is
false
.
But
now
ye
hate
good
thynges
and
loue
wyked
thynges
/
and
lothe
goodnesse
and
loue
shrewednesse
.
By
vyolence
and
myght
ye
hylde
men
and
take
theyr
synnes
from
them
and
take
ther
flesshe
from
the
boones
.
These
ete
the
flesshe
of
my
people
/
&
helde
awaye
ther
skynnes
fro
aboue
them
and
breke
theyr
boones
.
Mychee
.iij.
And
so
all
suche
be
mansleers
in
goddes
syght
/
for
they
hast
mannes
deth
by
myscheef
/
and
sorowe
and
care
that
they
brynge
them
in
.
¶
Diues
.
What
is
vnder
stande
here
by
skynne
flesshe
and
bones
.
¶
Pauper
.
Thre
thynges
be
nedefull
to
euery
man
and
woman
lynynge
hylynge
lyfelode
/
and
helpe
of
frendes
in
feblenes
&
dysease
.
By
the
skynne
that
hylleth
&
clothe
the
flesshe
is
vnderstande
clothynge
housynge
/
armure
by
whiche
man
is
hyled
&
defended
fro
tempestes
/
colde
and
hote
and
enemyes
&
many
dyseases
.
By
flesshe
is
vnderstande
mete
&
drynke
wherby
the
flesshe
is
nourysshed
.
By
the
bones
that
bere
vp
the
flesshe
and
strength
the
flesshe
ben
vnderstande
mannes
frendes
whiche
helpe
hym
at
nede
/
and
bere
him
vp
&
strength
him
feblenesse
&
dysease
.
But
these
tyrauntes
and
extorcyoners
and
false
folke
take
awaye
the
skynne
of
the
poore
folke
/
for
they
robb
them
of
ther
housynge
&
of
ther
clothynge
.
And
they
ete
awaye
ther
flesshe
/
for
they
take
awaye
ther
lyuelode
wherby
ther
flesshe
sholde
be
susteyned
.
For
they
pylle
them
so
&
make
them
so
poore
/
that
they
haue
neyther
house
ne
home
/
ne
clothynge
to
theyr
bodye
/
ne
mete
ne
drynke
to
lyue
by
Also
they
breke
ther
bones
/
for
they
pursue
ther
frendes
that
wolde
help
them
&
put
them
in
suche
drede
that
they
dare
not
helpe
them
and
ofte
bete
them
&
breke
ther
bones
and
mayme
them
.
Example
of
this
we
haue
in
the
thyrde
boke
of
kynges
/
where
we
fynde
that
there
was
a
true
man
dwellynge
besydes
the
paleyce
of
Achab
that
was
kynge
of
Israell
/
and
the
poore
man
was
called
Naboth
.
And
for
he
wolde
not
selle
his
gardeyn
to
the
kynge
at
his
wyll
the
kynge
was
wroth
.
And
by
false
dome
and
false
wytnesse
he
dyd
hym
be
stoned
to
deth
/
and
so
by
fraude
&
manslaughter
he
escheted
to
hym
the
poore
mannes
gardeyn
/
wherfore
the
kynge
afterwarde
was
slayne
.
And
the
quene
Iesabell
for
she
assented
&
halpe
to
the
deth
of
the
true
man
/
and
was
slayne
also
/
and
the
houndes
ete
hyr
flesshe
and
hyr
bones
and
lycked
vp
hyr
blood
in
vengeaunce
of
the
dethe
of
Naboth
.
The
kynge
was
slayne
in
warre
/
his
wyfe
Iesabell
was
cast
out
of
hyr
chambre
wyndowe
&
trode
to
deth
with
fete
of
horses
.
And
other
two
kynges
of
hyr
alyauce
/
and
nyghe
all
hyr
kynrede
was
slayne
afterwarde
in
vengeaunce
of
the
deth
of
Naboth
.
Achab
hadde
sixty
sones
and
ten
lyuynge
after
his
deth
and
they
were
byheded
in
vengeaunce
of
the
deth
of
Naboth
.iiij.
regnm
.x.
Caplm.
viij.
ALso
they
be
gylty
of
manslaughter
that
defraude
seruauntes
of
theyr
hyre
.
Therfore
the
wyse
man
sayth
.
That
he
that
taketh
awaye
from
the
seruaunt
his
brede
and
his
lyuelode
that
they
haue
goten
in
swyncke
and
swete
/
is
as
wycked
as
he
that
sleeth
his
neyghbour
.
And
he
that
sheddeth
mannes
blood
/
and
he
that
dooth
fraude
to
the
hyred
man
be
brethern
.
That
is
to
saye
/
they
be
lyke
in
synne
and
worthy
in
lyke
payne
.
Qui
effundit
sanguinem
et
qui
fraudem
facit
mercenario
sunt
tratres
.
Ecclesiastici
.
xxxiiij
.
And
therfore
saynt
Iames
sayth
thus
to
the
false
ryche
couetouse
men
.
See
ye
how
the
hyre
of
your
werke
men
and
labourers
that
haue
reped
your
feldes
is
defrauded
by
you
and
not
payde
cryeth
to
god
for
vengeaunce
.
And
the
crye
of
theym
is
entred
in
to
the
●e●es
of
the
lordes
of
oostes
.
Iabobi
quinto
capitulo
.
And
the
wyle
man
sayth
/
that
who
so
offereth
sacrefyce
of
the
poore
mannes
good
/
is
lyke
hym
that
sleeth
the
sone
in
the
syght
of
his
fader
.
And
he
that
defrauded
the
poore
man
of
his
good
is
a
mansleer
.
Homo
sanguinis
est
.
Ecclesiastici
.xxxiiij.
¶
Diues
.
This
poynt
of
manslaughter
toucheth
moche
men
of
holy
chirche
.
For
as
the
lawe
sayth
.
The
tythes
of
holy
chirche
be
trybutes
of
theym
that
be
in
nede
.
To
reuele
theym
in
theyr
nede
And
all
that
men
of
holy
chirche
haue
/
it
is
the
poore
mennes
goodes
.
And
theyr
houses
sholde
be
comon
to
all
men
at
theyr
nede
.
They
sholde
be
besy
to
resceyue
pylgremys
/
and
kepe
hospytalyte
after
theyr
power
/
xvi
.
q̄.i
.
decime
.
et
c.
quam
quicquid
.
Wherfore
me
thynketh
/
yf
ony
poore
folke
perysshe
by
ther
defaute
and
for
that
that
they
wolde
not
helpe
them
/
they
be
gylty
of
manslaughter
.
¶
Pauper
That
is
sothe
.
And
therfore
cryste
sayd
thryes
to
saynt
Peter
.
Palce
.
That
is
to
saye
fede
my
lambes
and
my
shepe
that
be
tho
soules
that
cryst
bought
with
his
blood
.
For
prelates
and
curates
of
holy
chirche
muste
fede
ther
sugettes
by
good
ensamples
gynynge
/
and
by
helpe
at
nede
.
And
therfore
cryste
sayd
twyes
to
saynt
Peter
/
fede
my
lambes
/
but
the
thyrde
tyme
he
sayd
/
fede
my
shepe
.
For
as
longe
as
they
be
lambes
/
they
gyue
neyther
mylke
ne
wolle
/
but
whan
these
be
waxen
shepe
/
they
gyue
bothe
mylke
and
wolle
.
And
so
cryste
in
his
wordes
bad
that
prelates
and
curates
of
holy
chirche
sholde
haue
double
cure
of
the
poore
people
to
fede
theym
goostly
and
also
bodely
with
bodely
helpe
at
nede
.
But
they
be
not
bounde
to
fede
the
ryche
folke
but
goostly
and
them
that
haue
no
nede
with
holy
chirches
goodes
.
And
of
the
poore
folke
gyue
they
no
tale
/
but
to
pylle
them
/
and
haue
of
them
/
and
gette
of
theym
what
they
may
by
ypocresy
/
by
fraude
/
by
drede
and
vyolence
.
And
therfore
god
vndernemeth
theym
by
the
prophete
Ezechyell
and
sayth
to
theym
thus
.
Ve
pastoribus
israell
.
Woo
be
to
the
shepeherdes
of
Israell
That
is
to
saye
to
the
prelates
&
curates
of
holy
chirche
/
whiche
sholde
be
shepeherdes
of
goddes
shepe
&
of
the
soules
that
cryste
bought
so
dere
.
Woo
be
to
the
shepeherdes
/
for
they
fede
themselfe
/
and
of
the
poore
people
gyue
they
noo
tale
/
ye
ete
sayth
he
the
mylke
and
clothed
you
with
the
wolle
And
that
was
fatte
ye
slowe
to
fede
well
your
wombe
/
but
ye
fede
not
my
flocke
of
my
people
that
was
feble
/
ye
helped
it
not
ne
conforted
not
And
that
was
sore
and
seke
ye
heled
it
not
And
that
was
broke
ye
bounde
it
not
ayen
/
that
was
caste
awaye
and
fordreuen
/
ye
fetched
it
not
ayen
/
ne
ledde
it
ayen
.
That
was
perysshed
/
ye
sought
it
not
but
with
ferenes
&
hardenes
and
by
power
without
pyte
ye
commaunded
to
theym
many
grete
thynges
and
greuous
and
reygned
amonges
theym
as
Emperours
/
and
so
my
shepe
be
scatered
.
For
there
is
no
shepeherde
that
gyueth
ony
tale
of
them
.
Ezechielis
.xxxiiij.
And
in
a nother
place
he
sayth
thus
.
Woo
be
to
the
shepeherdes
that
thus
descateren
and
forrende
the
flocke
of
my
lesue
and
of
my
pasture
.
Ieremie
.xxiij
And
therfore
god
accepteth
not
the
prayer
of
suche
men
of
holy
chirche
.
For
they
be
without
charyte
and
full
of
crueltee
in
pyllynge
of
the
poore
people
.
And
therfore
he
sayth
to
them
Cum
extenderitis
manus
vestras
&
●
Whan
ye
shall
lyfte
vp
your
handes
to
me
.
I
shall
torne
myn
eyen
awaye
fro
you
/
and
whan
ye
sholde
multyplye
prayes
to
me
.
I
shall
not
here
you
.
For
your
handes
be
full
of
blode
.
Ysaye
.i.
Vpon
whiche
wordes
thus
sayth
the
grete
clerke
Grosthede
.
dicto
.xxiij.
An
vniuste
scheder
of
mannes
blood
hath
blody
handes
.
For
blood
shede
out
is
in
the
handes
of
hym
that
is
the
shedder
out
/
as
the
effeccyon
of
the
werke
is
in
the
cause
.
For
the
hande
of
the
shedder
is
cause
of
blood
shedde
.
So
than
sythen
bodely
fode
is
cause
of
blood
of
mannes
bodye
by
whiche
his
lyfe
transyto
rye
is
susteyned
/
he
that
withdraweth
sustenaunce
fro
the
poore
in
myscheef
he
withdraweth
from
the
poore
man
his
blood
wherby
his
lyfe
sholde
be
susteyned
.
And
therfore
god
sayth
that
the
blood
of
the
poore
folke
is
in
the
handes
of
theym
/
in
whos
handes
the
thynges
be
withholde
vniustely
.
By
whiche
thynges
or
by
the
pryse
of
thoo
nedy
folke
sholde
be
susteyned
.
Also
all
thoo
that
withholde
poore
men
ther
good
/
eyther
by
vyolence
or
by
fraude
or
thefte
or
ony
dysceyte
by
whiche
good
the
poore
folke
sholde
lyue
/
they
haue
theyr
handes
defouled
with
blood
of
pore
folke
.
And
in
that
that
they
fare
delycately
with
poore
mannes
good
/
they
ete
&
drynke
the
blood
of
the
poore
folke
.
And
ther
clothynge
is
defouled
with
blood
of
poore
folke
.
And
yf
they
housen
and
bylden
with
the
poore
mannes
good
/
they
grounde
ther
housyng
in
the
blode
of
poore
men
.
Caplm.
ix.
ALso
euery
man
and
woman
and
namely
men
of
holy
chirche
that
drawe
folke
to
synne
by
mys
entysyng
or
by
wycked
ensamples
/
or
by
false
lore
/
they
be
gylty
of
manslaughter
gostly
.
And
therfore
saynt
Gregory
sayth
in
his
omelye
/
that
men
of
holy
chirche
be
gylty
of
as
many
dethes
as
they
drawe
soules
to
dedely
synne
by
ther
wycked
ensample
and
ther
wycked
lyuynge
.
And
therfor
cryste
byddeth
in
the
gospell
that
ther
sholde
no
man
sclaundre
the
lewed
symple
folke
.
For
who
so
doth
it
/
it
were
better
to
hym
that
he
were
calle
in
the
seewith
a
mylstone
about
his
necke
/
with
worde
as
the
glose
sayth
/
is
specyally
sayd
for
men
of
holy
chirche
.
And
therfore
saynt
Pou●e
sayth
to
al
crysten
people
&
namely
to
prestes
&
clerkes
.
Ne
ponatis
offendiculum
frībus
vel
scandalu
.
That
is
to
saye
as
the
glose
sayth
.
Do
noo
thynge
that
may
be
cause
of
fallynge
&
perysshynge
of
your
brethern
/
ne
cause
of
sorwe
&
heuynes
.
And
roma
.xiiij
And
therfore
that
lawe
byddeth
that
whan
bysshops
&
offyeers
go
about
for
to
vy
syt●●
that
they
sholde
do
no
tyrauntrye
In
takynge
of
ther
costes
but
vysyte
with
charyte
and
lowenes
without
pompe
of
grete
araye
and
of
grete
mayne
besye
to
amende
the
fautes
/
and
to
preche
goddes
worde
&
to
wynne
mannes
soule
/
not
to
robbe
the
folke
of
ther
good
/
but
take
ther
costes
in
easy
maner
.
So
that
they
slaundre
not
ther
brethern
ne
ther
sugettes
/
ne
be
not
greuouse
to
them
.
x.q̄.iij.cauendu
.
All
men
and
namely
men
of
holy
chirche
muste
besely
flee
sclaundre
that
they
gyue
no
man
ne
woman
occa
s
;
yon
of
sclaundre
ne
of
synne
/
but
oftentyme
lyue
to
harder
&
absteyne
them
fro
many
thynges
lefull
to
flee
sclaundre
.
For
as
saynt
Ierom
sayth
su●
Micheam
.
All
that
gyue
occasyon
of
sclaundre
be
gylty
of
all
tho
that
perysshe
by
the
sclaundre
.
i.q̄.i.hij
quoscumque
Et
nota
pro
vitando
scandalo
in
rebus
licitis
.
ad
Roma
.
xiij.et.i.ad
corum
.
vin.
For
these
causes
god
sayth
to
the
men
of
holy
chirche
by
the
prophete
Ozee
.
Ye
be
made
snare
to
men
lokynge
a fer
/
&
as
a
net
sprede
abrede
on
the
hylle
of
Tabor
/
&
ye
haue
bowed
downe
sacrefyces
in
to
that
depnes
/
that
is
to
saye
/
ye
that
ought
to
beware
lokers
to
werke
well
&
warne
men
of
peryll
of
synne
/
be
made
a
snare
&
a
nette
in
holy
chirche
/
that
is
the
hylle
of
Tabor
/
to
take
folke
in
synne
and
drawe
them
to
foly
.
And
so
ye
haue
slayne
soules
&
bowed
them
downe
in
to
the
depnes
of
dampnacyon
/
&
so
made
sacrefyce
to
the
deuyl
of
the
soules
that
god
toke
you
to
kepe
.
Ozee
.v.
Also
men
of
holy
chirche
slee
ther
sugettes
goostly
that
mys
eggynge
/
mys
counseyll
&
mys
enformacyon
brynge
them
in
dedely
synne
&
in
heresye
/
or
ellys
lette
theym
from
good
dedes
that
they
wolde
do
&
so
slayne
in
good
purpose
&
good
wyll
that
man
or
woman
is
in
&
in
maner
slayne
ther
fayth
wherby
they
sholde
lyue
.
For
the
ꝓphete
sayth
Iustus
ex
fide
viuit
.
The
ryghtfull
man
lyueth
by
fayth
.
And
saynt
Iames
sayth
That
fayth
without
good
werkes
of
charyte
is
but
deed
.
And
also
prayer
without
dyuocyon
is
but
ded
as
these
clerkes
saye
.
¶
Diues
.
Than
nyghe
all
the
prayers
that
men
make
be
but
deed
.
For
comonly
in
oure
prayer
we
be
destracte
and
thynke
on
other
thynges
.
And
it
is
not
possyble
to
vs
alwaye
to
thynke
on
that
what
we
saye
.
For
ther
is
no
thynge
so
chaungeable
as
thought
/
&
though
we
thynke
on
what
we
say
/
yet
it
is
not
in
our
power
without
specyall
gyfte
of
god
to
haue
deuocyon
there
in
.
¶
Paup
.
Take
it
not
so
strayte
.
For
it
is
vnderstande
thus
.
Prayer
without
deuocyon
is
but
deed
.
That
is
to
saye
.
Prayer
made
ayenst
deuocyon
is
but
deed
.
¶
Diues
.
How
ayenst
deuocyon
¶
Pauper
.
As
whan
men
pray
ayenst
the
saluacyon
of
our
soules
or
other
soules
/
and
not
for
the
worshyp
of
god
/
but
for
ypocresye
/
or
only
for
worldely
lucre
.
Or
whan
men
praye
ayenst
charyte
/
as
for
to
haue
vengeaunce
of
ther
enemyes
/
or
for
ony
thynge
ayenst
goddes
worshyp●
&
in
theyr
prayer
submytte
not
ther
wyll
to
the
wyll
of
god
.
Euery
prayer
that
is
made
to
the
worshyp
of
god
by
waye
of
charyte
&
for
a
good
ende
with
purpose
to
please
god
/
that
prayer
is
made
with
deuocyon
/
though
he
that
prayeth
be
dystracte
&
thynketh
not
on
his
wordes
/
and
peraduenture
vnderstandeth
them
not
/
ne
hath
but
lytyll
lykynge
therin
.
Nethelesse
man
and
woman
ought
to
do
theyr
deuoure
to
thynke
on
god
/
and
of
that
that
he
sayth
in
his
prayer
.
Caplm.
x.
DIues
.
Thy
speche
pleaseth
me
/
say
forth
what
thou
wylt
¶
Pauper
.
As
I
sayd
fyrste
all
that
lette
man
or
woman
of
ther
good
dedes
and
good
purpose
&
tyse
them
to
synne
and
foly
/
and
brynge
them
in
errour
or
heresye
by
mysse
techynge
be
mansleers
&
lymmes
of
the
fende
.
Whiche
as
cryste
sayth
in
the
gospell
is
a
manqueller
from
the
begynnynge
of
the
worlde
.
For
through
his
mysse
counseyll
and
his
fodynge
he
slough
all
mankynde
both
goostly
and
bodely
at
the
begynnynge
of
the
worlde
.
Also
he
sloughe
hym selfe
through
pryde
and
many
a
thousandes
of
angellys
that
assented
to
hym
And
yet
he
cesseth
not
to
slee
mannes
soule
by
false
suggestyons
and
temptacyons
/
and
that
by
hymselfe
and
whan
men
see
hym
not
.
And
somtyme
vysybely
in
the
lykenesse
of
some
vysyble
creature
/
&
so
he
tempted
cryst
&
Eue
&
saynt
Martyn
&
many
other
Somtyme
he
tempteth
&
sleeth
mannes
soule
by
his
lymmes
that
be
wycked
men
&
wymen
.
Also
men
of
holy
chirche
slee
men
&
wymen
goostly
of
goddes
worde
and
of
good
techynge
.
For
as
cryste
sayth
.
Non
in
solo
pane
viuit
homo
sed
in
omni
vbo
ꝙ
ꝓcedit
de
ore
dei
.
Math
.iiij.
Man
lyueth
not
only
in
bodely
brede
/
but
moche
more
he
lyueth
in
euery
worde
that
cometh
of
goddes
mouth
/
that
is
to
saye
/
in
the
wordes
of
the
trewe
prechour
.
For
euery
trewe
prechour
sent
of
god
/
is
called
goddes
mouth
.
And
therfore
god
sayth
to
the
prophete
.
Si
seperaueris
preciosum
a
vili
quasi
os
meum
eris
.
Ieremie
.xv.
Yf
thou
departe
precyouse
thynge
from
thynge
that
is
foule
and
of
noo
pryse
/
thou
shalt
be
as
my
mouth
.
For
it
longeth
to
the
prechour
of
goddes
worde
to
commende
vertues
&
despyse
vyces
/
to
chese
truthe
and
lette
falsehode
/
to
commende
heuen
blysse
&
ghoostly
thynges
/
and
repreue
pompe
&
pryde
of
this
worlde
and
flesshely
thynges
.
And
than
is
the
prechour
as
goddes
mouth
and
speketh
with
goddes
mouth
/
and
his
worde
is
goddes
worde
/
by
the
whithe
man
and
woman
lyueth
goostly
and
escapeth
endeles
deth
.
And
therfore
Dauyd
sayth
.
Misit
verbum
su●
et
sanaunt
eos
.
et
eripuit
eos
de
entericionibus
eorum
.
God
hath
sent
his
worde
and
hath
heled
his
people
from
ghoostly
sekenes
/
and
delyuered
them
from
ther
deynge
whan
they
sholde
haue
deyed
through
synne
and
helle
payne
.
And
therfore
he
sayth
in
the
gospell
.
That
who
so
kepeth
his
worde
/
he
shall
not
a
taste
the
deth
without
ende
.
Sythen
that
goddes
worde
is
lyfe
and
saluacyon
of
mannes
soule
/
all
tho
that
lette
goddes
worde
/
and
lette
them
that
haue
auctoryte
of
god
and
by
ordre
take
to
preche
and
teche
that
they
maye
not
preche
and
teche
goddes
worde
and
goddes
lawe
/
they
be
mansleers
ghoostly
and
gylty
of
as
many
soules
as
perysshe
and
deye
ghoostly
by
suche
lettynge
of
goddes
worde
/
and
namely
these
proude
couetouse
prelates
and
curates
that
neyther
can
teche
ne
wyll
teche
/
ne
suffre
other
that
can
and
wyl
and
haue
auctoryte
to
teche
of
god
and
of
the
bysshop
that
gyueth
them
theyr
ordres
/
but
lette
theym
for
drede
that
they
sholde
haue
the
lesse
of
ther
sugettes
or
ellys
the
lesse
be
sette
by
/
or
ellys
that
ther
synnes
sholde
be
knowen
by
prechynge
of
goddes
worde
And
therfore
leuer
they
haue
to
lese
the
soules
that
cryste
so
dere
bought
than
to
here
ther
owne
synnes
openly
repreued
generally
amonge
other
mennes
synnes
.
As
saynt
Austen
sayth
goddes
worde
ought
to
be
worshypped
as
moche
as
crystus
bodye
.
And
as
moche
synne
dooth
he
that
letteth
goddes
worde
&
despysed
goddes
worde
or
taketh
it
retchelesly
as
he
that
despyseth
goddes
bodye
/
or
through
his
neclygence
leteth
it
falle
to
the
grounde
.
i.q̄.i.int●trogo
vos
.
There
the
glose
sheweth
/
that
it
is
more
profytable
to
here
goddes
worde
in
prechynge
/
than
to
here
ony
masse
.
And
rather
a
man
sholde
forbere
his
masse
than
his
sermon
For
by
prechynge
folke
be
s●yred
to
contrycyon
and
to
forsake
synne
and
the
fende
/
&
to
loue
god
and
goodnes
and
be
Illumyned
to
knowe
ther
god
&
vertues
from
vyces
truth
from
falsehode
/
and
to
forsake
erroures
&
heresyes
.
By
the
masse
be
they
not
so
/
but
yf
they
come
to
masse
in
synne
/
they
goo
awaye
in
synne
/
and
shrewes
they
come
/
and
shrewes
they
wende
.
And
also
the
vertue
of
that
masse
standeth
pryncypally
in
true
byleue
of
the
masse
/
&
specyally
of
cryste
that
is
there
sacred
in
the
oost
.
But
that
may
man
lerne
by
prechynge
of
goddes
worde
/
&
not
by
herynge
of
masse
And
in
so
moche
herynge
of
goddes
worde
truly
preched
is
better
than
he
rynge
of
masse
.
Nethelesse
the
masse
profyteth
them
that
be
in
grace
to
gete
the
more
grace
&
fotgyuenes
of
ve
nyall
synne
/
&
encreassynge
of
mede
/
and
lesynge
the
payne
of
purgatory
And
the
preest
may
be
so
good
/
that
his
prayer
for
reuecence
of
the
sacrament
shall
gese
grace
of
amendement
of
him
that
he
prayeth
for
.
Both
be
good
but
goddes
worde
ought
to
be
more
charged
and
more
desyred
than
he
rynge
of
masse
.
For
whan
the
people
despyseth
goddes
worde
/
&
loth
goddes
worde
/
that
is
ghoostly
fode
to
man
the
people
is
but
deed
in
goddes
syght
/
and
nyghe
to
the
gates
of
helle
.
And
therfore
Dauyd
sayth
.
Omnem
escam
abhominata
est
anima
eorum
.
et
appropinquauerunt
vsque
ad
portas
mortis
Ther
soules
haue
lothed
all
goostely
mete
/
that
is
to
saye
/
all
trewe
prechynge
and
techynge
of
goddes
worde
&
so
they
be
neyghed
to
the
yates
of
deth
.
Caplm.
xi.
ALso
tho
prelates
&
curates
be
gylty
of
manslaughter
goostely
that
knowe
ther
sugettes
in
dedely
synne
/
&
wyll
not
snybbe
them
ne
speke
ayenst
ther
synne
.
di
.xliij.
epheseis
.
And
therfor
god
sayth
to
euery
curate
&
prelate
of
holy
chirche
,
&
to
prechours
of
goddes
worde
.
I
haue
made
the
a
daye
wayte
to
the
people
of
Israell
/
that
is
to
saye
to
crysten
peple
&
y●
shalt
here
the
worde
of
my
mouth
&
tell
it
them
in
my
name
.
And
yf
I
saye
to
the
synfull
that
he
shall
d●ye
&
thou
telle
it
hym
not
/
ne
speke
not
to
hym
that
he
may
amende
hym
&
torne
hym
fro
his
wycked
waye
&
lyfe
that
synfull
wretche
for
thy
defaute
shall
deye
in
his
synne
.
And
I
shall
seke
the
blood
&
the
dethe
of
hym
of
thyn
hande
/
&
y●
shalt
answere
for
his
deth
Eze.
iij
.
Also
they
called
mansleers
that
defraude
&
take
awaye
holy
chirche
goodes
.
xij.q̄.ij.qui
xpi
&
●
.
qui
abstulerit
.
Also
that
preest
is
a
mansleer
ghoostely
that
denyeth
the
sacrament
of
penaunce
to
man
or
woman
in
his
laste
ende
and
wyll
not
assoyle
theym
whan
they
repent
them
and
axe
absolucyon
.
For
so
they
put
folke
in
dyspayre
ayenst
the
goodnesse
and
mercy
of
god
that
is
endeles
and
alwaye
redy
to
all
that
seke
mercy
/
as
longe
as
the
soule
&
the
bodye
be
knyt
to gydre
.
Example
of
the
theef
that
hang
on
the
ryght
syde
of
cryste
/
the
whiche
of
payne
knowleched
his
synne
and
axed
grace
&
gate
the
blysse
of
paradyse
/
whan
he
sayd
lorde
haue
thou
mynde
of
me
/
whan
thou
comest
in
to
thy
kyngdom
.
And
anone
cryste
ryghtful
Iuge
that
best
knewe
his
herte
sayd
to
hym
.
I
saye
the
forsoth
/
this
daye
thou
shalt
be
with
me
in
paradyse
.
xxvi.q̄.vi
si
presbiter
&
●
.
agnouimus
.
Where
the
lawe
sayth
That
they
that
be
soo
harde
vpon
men
in
ther
deynge
/
doo
not
ellys
but
put
deth
to
deth
.
Deth
of
soule
to
dethe
of
bodye
¶
Diues
.
Moche
folke
presume
so
moche
on
the
mercy
of
god
/
that
they
gyue
no
tale
to
lyue
in
ther
synne
moche
of
all
ther
lyf
in
hope
to
haue
mercy
in
the
last
ende
.
¶
Pauper
And
yet
yf
they
axe
mercy
in
due
maner
they
shall
haue
mercy
/
as
the
lawe
sayth
well
in
the
same
place
/
and
holy
wryte
in
many
places
.
For
god
sayth
by
the
prophete
Ezechielis
.
xxxiij.ca
.
That
in
what
houre
the
synner
sygeth
for
his
synne
&
axe
mercy
I
shall
forgyue
hym
his
synne
&
forgete
his
synne
Netheles
I
dare
not
behote
suche
folke
that
they
sholde
haue
grace
stede
&
tyme
to
axe
mercy
as
them
nedeth
to
axe
.
For
comonly
suche
maner
folke
be
dysceyued
by
sodayne
deth
/
or
elles
in
ther
deynge
they
lese
ther
hedes
&
ther
wyttes
/
&
begynne
to
raue
.
Or
ellys
they
haue
soo
moche
payne
in
theyr
bodye
and
soo
moche
besynesse
with
the
worlde
/
that
they
thynke
neyther
of
god
ne
of
themself
.
And
as
saynt
Austen
sayth
in
his
sermon
de
Innocentibus
.
Iusto
dei
iudicio
agit●
vt
moriens
obliuiscat●
sui
.
qui
dum
viueret
oblitus
est
.
It
is
goddes
ryghtfull
dome
that
he
forgete
hymselfe
in
his
deynge
that
hath
forgeten
god
in
his
lyuynge
.
As
fell
in
englonde
besydes
Oxenford
.
There
was
a
tyraunt
in
the
countre
that
dredde
not
god
ne
had
pyte
of
man
.
Ofte
men
preched
hym
&
counseyled
hym
to
good
.
He
had
despyte
of
ther
wordes
/
and
sayd
that
yf
he
myght
haue
thre
wordes
before
his
deynge
/
he
sholde
be
saued
as
well
as
the
best
man
lyuynge
.
At
the
laste
it
befell
that
he
rode
by
the
waye
to
be
on
a
queste
before
a
Iustyce
.
And
he
began
to
slepe
/
his
hors
stombled
&
he
fyll
downe
&
brake
his
necke
.
And
in
his
fallynge
he
sayd
with
grete
herte
.
Ore
vaunte
a
deblis
.
That
is
to
saye
in
Englysshe
.
Now
forth
to
the
deuyll
.
And
so
he
had
thre
wordes
to
his
da●pnacyon
/
not
to
his
saluacyon
.
Therfor
the
wyse
man
sayth
.
De
propiciatu
pccōrum
noli
esse
sine
metu
.
Be
not
without
drede
of
forgyuesse
of
thy
synnes
/
ne
put
synne
to
synne
/
ne
saye
not
that
the
mercy
of
god
is
grete
/
he
shall
haue
mercy
on
the
multytude
of
thy
synnes
/
for
mercy
&
wrathe
also
hastely
come
fro
hym
nyghe
to
mankynde
.
But
his
wrath
loketh
to
synners
that
wyll
not
amende
theym
&
his
mercy
to
theym
that
wyll
amende
theym
.
Ne
tardas
conuerti
ad
dominum
&
●
.
Therfore
lette
not
to
tourne
the
to
god
/
&
delaye
not
from
daye
to
daye
.
For
yf
ye
do
/
his
wrath
shall
come
sodaynly
and
destroye
the.
Ecclesiastici
.
v.
For
suche
folke
that
be
so
bolde
in
theyr
synne
in
hope
of
the
mercy
of
god
&
do
the
worse
bycause
of
his
goodnes
/
they
scorne
god
&
seke
vengeaunce
&
no
mercy
.
They
take
hede
to
his
mercy
/
and
not
to
his
ryghtfulnesse
.
Dauyd
sayth
.
Vniuerse
vie
dni
misericordia
et
veritas
.
All
the
wayes
of
god
and
all
his
domes
be
mercy
&
trouth
.
Yf
thou
seke
mercy
it
were
ayenst
his
ryghtfulnesse
but
he
shewed
mercy
/
and
but
thou
seke
mercy
ryghtfulnesse
muste
dampne
the.
Seke
mercy
/
and
mercy
and
his
ryghtfulnesse
wyll
saue
the
/
yf
thou
seke
it
in
due
maner
.
Caplm.
xij.
DIues
.
These
wordes
be
good
and
confortable
&
resonable
.
Saye
forth
what
thou
wylt
.
¶
Pauper
.
Also
he
is
a
mansleer
ghoostely
/
that
maketh
ony
man
or
woman
to
forswere
them
.
For
he
sleeth
his
owne
soule
and
his
soule
that
he
doeth
soo
forswere
hym
.
xxij.questione
.v.
ille
.
Also
men
slee
themselfe
as
oftentyme
as
they
assent
to
wycked
thoughtes
in
herte
/
&
tourne
them
awaye
fro
god
in
whom
is
all
our
lyfe
And
therfor
Salomon
sayth
.
Auersio
paruulorum
interficiet
eos
.
Prouer.
i
.
That
the
tournynge
awaye
of
the
lytyll
childern
slee
them
.
For
they
that
soone
be
ouercome
in
temptacyon
and
soone
assent
to
the
fende
/
be
lykened
to
yonge
childern
that
be
faynt
&
feble
to
withstande
ony
thynge
.
Of
suche
childern
god
sayth
/
that
a
childe
of
an
hondred
yere
shal
be
acursed
of
god
Ysa
.
lxv
.
Also
they
slee
ther
soules
that
gydre
foule
lustys
&
vnlefull
desyres
in
ther
herte
&
wyll
not
redely
put
them
out
.
Therfore
the
wyse
man
sayth
.
Desideria
occidunt
pigrum
.
Prouer.
xxi
.
Wycked
desyres
sle
them
that
is
slowe
to
put
them
out
.
And
therfor
Dauyd
sayth
Beatus
●
tenebit
et
allidet
ꝑuulos
suos
ad
petram
.
Blessyd
be
he
that
shall
holde
hym
with
god
&
smyte
downe
his
smale
yonge
thoughtes
&
desyres
to
the
stone
/
that
is
cryste
.
Blessyd
is
he
that
anone
as
he
begynneth
to
haue
suche
wycked
thoughtes
anone
begynne
to
thynke
on
crystus
passyon
/
&
of
goddes
lawe
as
saynt
Ierome
sayth
in
his
pystle
.
ad
Paulam
et
Eustochium
.
¶
Diues
.
It
foloweth
of
thy
wordes
that
wh●
soo
doth
ony
dedely
synne
/
he
is
a
mansleer
.
And
so
euery
synne
is
forboden
by
this
commaundement
.
Non
occides
.
Thou
shalt
not
slee
.
Why
yaue
than
god
ten
commaundementes
sythen
t●ey
be
all
comprehended
in
one
.
¶
Pauper
.
For
dulnes
of
mannes
wyt
/
it
nedeth
to
gyue
mo
than
one
to
declare
mannes
synne
/
that
he
may
knowe
whan
he
synneth
/
and
how
he
may
flee
synne
.
All
the
lawe
&
all
the
●phecye
as
cryste
sayth
in
the
gospell
hangeth
in
two
commaundementes
of
charyte
whiche
teche
vs
to
loue
our
god
aboue
all
thynge
/
&
out
euen
crysten
as
our selfe
.
But
yet
god
wolde
declare
tho
two
commaundementes
by
ten
commaundementes
that
man
&
woman
sholde
the
better
knowe
them
&
please
hym
/
&
the
more
flee
his
offence
.
¶
Diues
.
Why
declared
he
then
more
by
ten
commaundementes
than
by
twelue
or
by
nyne
/
for
he
myght
haue
gyuen
many
mo
whan
he
gaue
but
ten
.
¶
Pauper
.
To
gyue
ouermoche
many
was
not
profytable
/
ne
to
gyue
ouer
fewe
.
And
therfore
god
gaue
his
byhestes
in
the
nombre
of
ten
/
for
as
ten
is
nombre
perfyght
&
conteyneth
all
nombres
/
soo
goddes
lawe
is
perfyght
and
all
is
comprehended
in
ten
byhestes
that
ben
so
knytte
to
gydre
/
&
of
so
grete
acorde
/
that
who
so
trespaceth
in
one
he
trespaceth
in
alle
.
And
therfore
sayth
saynt
Iames
in
his
pystle
.
That
though
a
man
kepe
all
the
lawe
/
&
he
offende
in
one
he
is
gylty
in
all
.
For
why
sayth
he
/
god
that
bad
the
do
no
lecherye
/
he
bad
the
not
slee
.
And
therfore
sayth
he
.
Though
thou
do
no
lecherye
&
y●
slee
/
thou
breke
s
;
te
the
lawe
.
Iacovi
.i.
For
as
saynt
Austen
sayth
in
libro
de
decem
cordis
All
the
ten
commaundementes
be
conteyned
in
the
two
commaundementes
of
charyte
.
And
the
two
commaundement
of
charyte
be
conteyned
&
knytte
in
this
one
commaundement
of
kynde
.
O
d
tibi
ne
vis
fieri
.
alteri
non
facias
.
Tobie
.
iiij
.
That
that
thou
wylt
not
be
doo
to
the
do
it
not
to
an
other
.
And
so
as
saynt
Austen
sayth
there
.
All
the
lawe
is
conteyned
in
this
one
commaundement
of
kynde
.
That
thou
wylt
not
be
do
to
the
/
do
it
thou
not
to
none
other
.
And
so
nedes
he
that
offendeth
in
one
offendeth
in
all
.
And
therfore
Dauyd
and
saynt
Austen
also
calle
goddes
lawe
a
sawtree
and
an
harpe
of
ten
cordys
.
And
therfore
Dauyd
byddeth
vs
prayse
god
in
the
harpe
/
&
in
the
sawtree
of
ten
cordys
.
That
is
to
saye
in
good
kepynge
of
the
ten
commaundementes
.
Confitemini
domino
in
cithara
in
psalterio
decem
cordarum
psallite
illi
.
And
yf
it
be
so
/
that
one
corde
in
the
sawtree
or
in
the
harpe
be
broke
/
or
out
of
tune
of
a
corde
with
other
cordes
/
all
the
songe
that
played
therin
shall
be
vnlykynge
to
all
that
here
it
and
not
pleasaunt
.
As
the
mayster
of
kynde
telleth
Li
.xviij.
That
though
the
harpe
be
well
strynged
with
strynges
made
of
a
shepe
/
and
ther
be
one
strynge
that
is
made
of
a
wolfe
sette
in
the
harpe
/
it
shall
make
all
other
at
dyscorde
.
So
that
they
sholde
not
accorde
whyle
it
is
there
.
And
it
shall
frete
atwo
all
the
other
cordys
.
Right
so
though
a
man
or
a
woman
kepe
well
all
the
commaundementes
as
to
mannes
syght
/
yf
he
breke
one
he
is
gylty
in
all
in
goddes
syght
/
as
saynt
Iames
sayth
and
his
lyfe
.
Whyle
he
is
suche
it
is
not
pleasaunt
to
god
.
And
the
songe
of
his
harpe
/
that
is
his
lyuynge
&
his
conuersacyon
is
at
dyscorde
with
god
and
all
the
courte
of
heuen
/
&
as
the
wolfe
is
alwaye
contrarye
and
enmye
to
the
shepe
/
so
is
he
at
dyscorde
and
enmye
to
goddes
shepe
/
that
be
all
tho
that
be
in
waye
of
saluacyon
.
And
as
longe
as
y●
kepest
well
the
ten
behestys
in
lownesse
/
so
longe
the
strynges
of
shyne
harpe
be
in
good
acorde
as
the
strynges
that
be
made
of
a
shepe
.
But
yf
thou
folowe
the
maners
of
the
wolfe
/
and
breke
ony
of
goddes
commaundementes
by
gyle
/
by
raueyne
/
by
malyce
&
false
couetyse
/
by
false
contryuynge
/
than
thou
makest
in
thyn
harpe
a
strynge
of
the
wolfe
/
whiche
shal
shende
the
harpe
of
thy
lyuynge
and
destroye
it
/
but
thou
doo
it
awaye
by
sorowe
of
herte
/
shryfte
of
mouthe
&
amendes
makynge
.
Caplm.
xiij.
DIues
.
I
wolde
see
more
openly
how
he
that
synneth
in
one
synneth
in
all
ten
commaundementes
.
¶
Pauper
.
Yf
that
trespace
in
manslaughter
/
thou
crespacest
ayenst
all
ten
behestys
.
For
thou
vnworshyppest
thy
god
/
in
y●
that
thou
brekest
his
commaundement
/
and
so
defoule
his
ymage
.
Also
thou
takest
in
vayne
his
name
/
that
is
cryste
and
crysten
.
For
thou
doost
not
as
a
crysten
man
sholde
do
.
Also
thou
halowest
not
from
synne
as
god
bad
the
by
the
thyrde
commaundement
.
Also
thou
despysest
and
not
worshyp
peste
fader
and
moder
/
that
be
god
and
holy
chirche
/
and
thy
bodely
fa
d
&
moder
.
For
thy
wycked
tatches
be
shame
&
shenshyp
to
thy
fader
and
moder
.
Also
thou
doost
lecherye
in
y●
that
thou
louest
thy
wycked
wyll
and
thy
malyce
more
than
god
.
And
for
to
haue
thy
wycked
wyl
perfourmed
thou
forsakest
god
and
takest
thy
soule
to
the
deuyl
.
For
what
thynge
that
man
loueth
more
than
god
/
with
that
thynge
he
dooth
goostly
lechery
and
fornycacyon
&
auoutre
.
Also
thou
bereste
false
wytnesse
&
lyest
many
lesynges
to
mayntene
thy
synne
/
or
ellys
to
hyde
it
.
Also
thou
stelest
thy
soule
&
his
soule
whom
thou
sleest
fro
god
that
bought
hym
so
dere
.
Also
whan
thou
sleest
thou
doost
ayenst
the
nynthe
and
the
tenthe
commaundement
.
For
euery
man
slaughter
is
do
for
couetyse
of
vengeaunce
/
or
for
couetyse
of
erthely
good
or
for
couetyse
of
flesshely
luste
/
as
of
mennes
wyues
/
or
of
theyr
childern
/
or
of
theyr
seruauntes
/
or
for
couetyse
of
worshyp
/
so
that
yf
thou
slee
thou
forfettest
ayenst
all
ten
commaundementes
.
And
so
it
may
be
shewed
of
eche
of
all
ten
/
that
he
that
breketh
one
breketh
all
/
&
he
that
is
gylty
in
one
dedely
synne
is
gylty
in
al
seuen
/
&
in
all
the
.x.
commaundement
.
And
in
token
of
this
saynt
Iohan
sawe
a
woman
syttynge
on
a
rede
beest
full
of
names
of
blasphemye
/
whiche
beest
had
vij
.
hedes
&
.x.
hornes
Apo.
xvij
.
By
this
woman
is
vnderstande
pr●de
&
vanyte
of
this
worlde
.
By
y●
rede
best
that
she
sate
on
is
vnderstande
the
fende
&
dedely
synne
that
is
ful
of
blasphemye
ayenst
god
.
This
beest
had
.vij.
hedes
&
ten
hornes
.
That
is
to
saye
.vij.
dedely
synnes
&
brekynge
of
the
.x.
commaundementes
/
in
token
that
what
man
or
woman
falleth
in
ony
dedely
synne
openly
/
he
falleth
in
all
seuen
pryuely
in
goddes
syght
.
And
whan
he
breketh
one
commaundement
he
breketh
all
.
And
therfore
sayth
saynt
Iames
/
that
he
that
offendeth
in
one
offendeth
in
all
&
is
gylty
in
all
.
Iacobi
.ij.
Caplm.
xiiij.
DIues
.
What
longeth
to
the
ōmaundement
of
kynde
that
Saynt
Austen
speketh
of
to
the
loue
of
god
/
or
to
the
commaundementes
of
the
fyrst
table
.
For
we
may
doo
to
god
neyther
good
ne
euyll
.
¶
Pauper
.
Soth
it
is
that
we
may
not
do
to
god
neyther
good
ne
euyll
.
And
yet
as
saynt
Austen
sayth
in
the
same
booke
.
De
decem
cordis
.
This
commaundement
of
kynde
byddeth
vs
to
loue
our
god
&
serue
hym
well
and
truly
/
and
kepe
all
his
byhestes
.
For
why
all
we
be
goddes
seruauntes
.
And
yf
y●
haddest
a
seruaunt
sayth
saynt
Austen
/
thou
woldest
that
thy
seruaunt
serued
the
well
and
truly
.
I
praye
the
than
sayth
he
serue
thou
well
and
truly
thy
god
/
that
is
thy
lorde
and
his
lorde
.
Thou
woldest
that
thy
seruaunt
were
true
to
the
and
not
fals
/
be
thou
not
fals
to
god
.
Thou
woldest
that
no
man
sholde
defoule
thy
wyfe
/
defoule
thou
not
thy
soule
/
that
is
goddes
spouse
ne
none
other
soule
.
Thou
woldest
that
no
man
sholde
destroye
thyn
house
ne
defoule
it
/
defoule
thou
not
than
goddes
temple
/
that
is
euery
clene
crysten
soule
.
Defoule
it
not
by
lecherye
ne
by
no
dedely
synne
.
For
saynt
Poule
sayth
/
that
who
so
defouleth
goddes
temple
/
god
shall
destroye
hym
.
Thou
woldest
thy
seruaunt
kepte
well
thy
commaundementes
/
and
dyd
not
ayenst
thy
byddynge
/
kepe
than
thou
goddes
commaundementes
and
do
not
ayenst
his
byddynge
.
Thou
woldest
that
no
man
despyse
thyn
ymage
paynted
on
a
borde
/
despyse
thou
not
goddes
ymage
by
ony
dedely
synne
For
sythen
thou
may
not
please
god
in
synne
and
shrewednesse
/
therfore
thou
offendest
thy
god
in
thy
synne
and
thy
corrupcyon
/
&
doost
wronge
to
hym
thyselfe
.
Thou
doost
wronge
to
his
grace
/
to
his
gyfte
/
thou
mayst
not
doo
wronge
to
thy
brother
/
but
thou
do
wronge
to
god
that
is
thy
lorde
&
his
also
.
And
therfore
sayth
saynt
Iohan
in
his
pystle
/
that
who
so
sayth
that
he
loueth
god
&
he
hate
his
brother
/
he
is
a
lyer
.
i
.
Io
iiij
.
For
in
that
he
doth
wronge
pryncypaly
to
god
and
to
his
brother
also
.
And
therfore
god
sayth
.
Quicumque
effuderit
hamanum
sanguinem
.
effude●
sanguinis
eius
.
Gen.
ix.
He
that
sheddeth
out
mannes
blood
wronfully
/
his
blood
shall
be
shedde
For
why
sayth
he
/
man
is
made
to
the
lykenes
of
god
.
And
so
manslaughter
is
open
wronge
doo
to
god
in
that
that
his
seruaunt
is
so
slayne
and
his
ymage
despysed
and
destroyed
.
Therfore
god
sayd
to
the
fyrste
mansleer
/
that
was
Caym
whiche
sloughe
his
brother
Abell
falsely
for
enuye
of
his
owne
goodnesse
.
What
hast
thou
doo
Caym
.
The
voyce
of
the
blood
of
Abell
thy
brother
cryeth
to
me
fro
erthe
and
axeth
vengeunce
of
the.
And
therfore
thou
shalt
be
cursed
vpon
erthe
/
whiche
hath
opened
his
mouth
&
hath
take
the
blood
of
thy
brother
Abell
of
thyn
honde
.
Thou
shalt
trauayll
in
tylthe
of
the
londe
&
it
shall
gyue
y●
no
fruyte
.
Thou
sqalt
be
〈◊〉
derynge
&
flemed
vpon
erth
.
〈◊〉
And
the
same
vengeasice
comon●●
foloweth
murdre
.
For
murdre
may
not
be
hydde
/
but
nyght
and
daye
it
axeth
vengeaunce
.
The
murdre
shal
myshappe
in
his
doynge
/
and
be
vnstable
and
wanderynge
and
odyous
in
his
lyuynge
.
This
synne
of
manslaughter
is
so
greuous
in
goddes
syght
/
that
he
commaunded
in
the
olde
lawe
that
yf
ony
man
by
laynge
in
awayte
or
by
preuy
aspyenge
or
by
purpose
kylled
ony
man
/
&
after
fled
to
goddes
auter
for
socour
/
he
sholde
be
taken
awaye
thens
&
be
slayn
for
that
deth
Exo.
xxi
.
And
therfore
saynt
Iohan
sayth
in
the
boke
of
goddes
pryuytees
that
he
that
sleeth
shall
be
slayne
.
Apo.
xiij
.
For
as
cryste
sayth
in
the
gospell
That
same
mesure
that
men
mete
to
other
/
shall
be
moten
ayen
to
them
.
And
therfore
in
tyme
of
his
passyon
he
sayd
to
Peter
.
Put
vp
thy
swerde
/
for
eche
man
that
vseth
swerde
to
shedde
mannes
blood
without
lawful
power
graunted
of
god
/
shall
perysshe
by
the
swerde
/
that
is
to
saye
by
swerde
of
bodely
vengeaunce
/
or
by
the
swerde
of
goddes
mouth
/
whiche
is
full
sharpe
on
euery
syde
punysshynge
bothe
bodye
&
soule
.
Apo.i.
For
comonly
he
that
vseth
the
swerde
/
or
ony
wepen
to
slee
ony
man
or
woman
he
sleeth
fyrste
hymselfe
by
the
swerde
of
his
owne
malyce
.
But
trespasours
that
wyll
not
be
amended
in
other
maner
/
may
by
Iuste
dome
be
slayne
by
them
that
bere
the
swerde
of
temporall
punysshynge
/
as
saynt
Poule
sayth
.
Ad
Romanos
.
xiij
.
Caplm.
xv.
DIues
.
It
semeth
to
moche
folke
that
god
forbydeth
by
his
commaundement
all
maner
sleynge
both
of
man
and
of
best
.
For
he
sayd
generally
.
Non
occides
.
Thou
shalt
not
slee
.
¶
Paup
.
By
this
worde
occides
in
latyn
he
specyfyeth
&
sheweth
that
he
forbydeth
sleynge
of
man
/
&
not
of
beest
.
For
occasio
in
latyn
is
in
englysshe
manslaughter
.
quasi
hominu
cesio
.
And
therfore
the
propre
englysshe
is
this
.
Non
occides
/
thou
shalt
not
slee
no
man
.
¶
Diues
.
Whan
god
sayd
the
sixt
byhest
.
Tu
non
mechaberis
That
is
to
saye
/
y●
shalt
do
no
lecherye
/
he
forbydeth
all
maner
lecherye
.
And
whan
he
sayd
the
seuen
byhestes
.
Non
furtum
facies
.
That
is
thou
shalt
not
stele
/
he
forbydeth
al
maner
thefte
both
of
man
&
of
beest
and
of
all
other
thynges
.
And
by
the
same
reason
as
me
thynketh
whan
he
bad
vs
not
slee
/
he
forbadde
vs
all
maner
sleynge
.
¶
Pauper
.
It
it
not
the
same
reason
ne
lyke
that
reason
.
For
as
I
sayd
fyrste
by
properte
of
the
same
worde
.
Occides
.
He
forbydeth
onely
manslaughter
.
God
graunted
man
power
to
slee
bestes
&
lyue
therby
.
Gen
ix
.
But
he
graunted
hym
neuer
to
do
lechery
with
ony
creature
/
ne
take
ony
thynge
by
waye
of
stelynge
/
or
of
false
couetyse
.
¶
Diues
.
Contra
te
.
We
fynde
that
Balaam
rode
on
his
asse
to
curse
goddes
peple
ayenst
goddes
wyll
.
An
angell
stode
in
a
ryght
strayght
waye
ayenst
hym
.
The
asse
sawe
the
angell
and
fledde
asyde
for
drede
of
the
angels
swerde
&
bare
Balaam
ayenst
the
walle
&
brosed
his
fote
Balaam
sawe
not
the
adgell
.
And
therfore
he
was
wroth
with
the
asse
and
smote
hym
full
harde
/
than
the
asse
through
the
myght
of
god
vnder
name
Balaam
his
mayster
&
sayd
to
hym
.
What
haue
I
do
ayenst
the
/
why
betest
thou
me
.
Than
Balaam
sayd
.
For
thou
haste
well
deserued
it
/
wolde
god
I
hadde
a
swerde
to
slee
the.
Than
the
asse
sayd
ayen
.
Haue
I
not
alwaye
be
thy
beest
on
whiche
thou
haste
be
wont
alwaye
to
ryde
.
Saye
whan
I
dyde
euer
the
suche
dysease
vnto
this
daye
.
And
anone
god
opened
the
eyen
of
Balaam
/
&
than
he
sawe
the
angell
standynge
ayenst
him
with
his
swerde
drawen
.
And
the
angell
sayd
to
Balaam
/
why
haste
y●
soo
beten
thyn
asse
.
For
but
thyn
asse
hadde
gone
out
of
the
waye
&
gyuen
me
place
I
sholde
haue
slayne
the
/
&
the
asse
sholde
lyued
.
Numeri
.xxij.
Sythen
than
it
is
so
that
Balaam
was
blamed
for
he
bette
his
asse
not
withstandynge
that
he
hurte
hym
/
moche
more
he
sholde
haue
be
blamed
yf
he
had
slayn
hym
.
And
so
it
semeth
that
it
is
not
lefull
to
slee
ony
beest
.
¶
Paup
It
is
graunted
to
man
to
slee
bestes
whan
it
is
ꝓfytable
to
hym
for
mete
or
clothynge
/
or
to
auoyde
noyaunce
of
the
bestes
whiche
be
noyouse
to
man
And
therfore
god
sayd
to
Noe
and
to
his
childern
.
Also
fysshes
in
the
see
be
take
to
your
power
&
to
your
handes
&
all
thynge
that
styreth
&
lyueth
vp
on
erthe
/
beest
&
byrde
shall
be
to
you
in
mete
.
I
haue
take
them
all
to
you
as
grene
herbes
/
out
taken
that
ye
shall
not
ete
flesshe
with
the
blood
.
Gen.
ix
And
in
an
other
place
he
sayth
thus
.
Yf
the
lyke
to
ete
flesshe
/
slee
&
ete
after
the
grace
and
gyfte
that
god
hath
gyuen
the
/
so
that
thou
ete
it
withoute
blood
.
Deut●
.xij.
And
so
graunted
god
to
man
for
to
slee
bestes
fysshe
&
foule
to
his
prouffyte
/
but
not
to
slee
them
for
cruelte
/
ne
for
lykynge
in
vanyte
and
shrewednesse
.
And
therfore
whan
he
forbadde
man
to
ete
flesshe
with
the
blood
/
he
forbadde
hym
to
slee
bestes
by
waye
of
cruelte
/
or
forlykynge
of
shrewednesse
.
And
therfore
he
sayd
.
Ete
ye
noo
flesshe
with
the
blood
/
that
is
to
saye
/
with
crueltee
.
For
I
shall
seke
the
blood
of
youre
soules
of
the
honde
of
all
bestes
/
that
is
to
saye
.
I
shall
take
vengeaunce
for
all
the
bestes
that
ye
haue
slayne
only
for
cruelte
of
soule
&
lykynge
in
shrewednesse
.
Gen.
ix
.
For
god
that
made
all
hath
cure
of
all
.
And
he
shall
take
vengeaunce
of
all
that
mysu
s
;
e
his
creatures
.
And
therfore
Salomon
sayth
/
that
he
shall
arme
creatures
in
vengeaunce
of
his
enemyes
.
Armabit
creaturam
in
vlcionem
immicorum
Sapie
.v.
And
therfor
men
sholde
haue
rueth
on
bestes
of
byrdes
and
not
harme
them
without
cause
in
takynge
rewarde
that
they
be
goddes
creatures
And
therfore
they
that
for
cruelte
&
vanyte
byheded
bestes
and
torment
bestes
or
foule
more
than
it
is
spedefull
for
mannes
lyuynge
/
they
synne
in
case
full
greuously
.
Caplm.
xvi.
DIues
.
As
thou
saydeste
before
by
this
commaundement
is
forboden
all
wronful
manslaughter
.
Tell
me
in
what
case
it
is
leful
to
slee
ony
man
.
¶
Pauper
.
Somtyme
manslaughter
is
do
by
hate
&
enmyte
/
as
whan
a
man
is
slayne
malycyously
of
his
enmye
.
Somtyme
it
is
do
for
wycked
couetyse
to
haue
a
mannes
good
.
Somtyme
it
is
do
by
ordre
of
obedyence
&
processe
of
lawe
/
as
whan
a
man
is
slayne
by
a
queste
&
by
sentence
of
a
Iuge
ordynary
.
Semtyme
manslaughter
is
do
for
nede
●
for
helpe
of
the
comonte
/
&
for
the
saluacyon
of
them
that
be
vngylty
.
As
whan
a
knyght
fyghteth
for
his
ryght
/
&
for
the
ryght
sleeth
his
aduersarye
.
To
slee
ony
man
in
to
the
fyrste
maners
/
that
is
to
saye
/
for
hate
/
wrathe
/
&
enmyte
/
or
for
false
couetyse
is
alwaye
vnleful
But
for
to
slee
a
man
the
thyrde
maner
and
the
fourth
/
that
is
to
saye
by
processe
of
lawe
with
a
lawfull
Iuge
or
by
lawe
of
armes
by
the
handes
of
knyghtes
or
of
men
of
armes
ruled
by
the
lawe
of
god
it
is
lefull
whan
men
be
gylty
.
And
therfore
saynt
Austen
sayth
lt.
i.de
li.
arbitreo
.
Yf
it
be
so
that
the
knyght
slee
his
aduersarye
in
ryghtfull
batayil
/
or
the
Iuge
&
his
of
fycers
slee
hym
that
is
worthy
to
dye
/
me
thynketh
they
synne
not
.
But
leue
frende
thre
thyngis
be
nedeful
/
so
that
manslaughter
sholde
be
leful
&
right
full
.
Fyrste
that
the
case
by
ryghtfull
ordre
&
processe
of
lawe
/
&
that
the
Iustyce
haue
lawfull
power
to
slee
/
&
that
he
that
shall
be
slayne
be
conuycte
of
his
trespace
.
Also
the
Intencyon
of
the
Iuge
&
of
the
pursuers
&
of
the
offycers
be
ryghtfull
that
they
slee
hym
in
salua●yon
of
the
ryght
/
&
for
saluacyon
and
ensample
of
other
/
not
for
lykynge
of
vengeaunce
ne
of
cruelte
not
hauynge
lykynge
in
his
payne
/
so
that
the
cause
be
ryghtfull
and
the
ordre
&
processe
&
the
entencyon
be
ryghtfull
.
Iusta
causa
.
iustus
ordo
.
iustus
animus
.
¶
Diues
.
Contra
te
.
Yet
the
gospell
sayth
.
Qd
deus
●iunxit
hom
non
seperet
Met●
.
ix
.
The●e
sholde
noo
man
departe
thynge
that
god
hath
knyt
togydre
.
But
god
hath
knyt
the
soule
and
the
bodye
togydre
/
therfore
than
it
is
not
lefull
to
ony
man
for
to
departe
the
soule
from
the
bodye
neyther
to
slee
man
ne
woman
.
¶
Pauper
.
Whan
the
man
that
is
gylty
is
slayn
ryghtfully
by
the
lawe
/
man
sleeth
him
not
/
but
as
goddes
mynysters
&
goddes
offycers
.
For
the
lawe
of
god
&
god
hymselfe
slee
hym
in
that
that
god
commaundeth
suche
to
be
slayne
.
God
is
pryncypall
Iuge
of
this
deth
/
&
man
is
but
goddes
offycer
to
do
his
byddynge
And
therfore
sayth
the
lawe
that
they
that
slee
men
ryghtfully
be
not
called
mansleers
.
For
why
sayth
he
the
lawe
sleeth
them
not
they
.
xxij.q̄.v
.
si
homicidium
et
in
qōibus
le.
Caplm.
xvij.
DIues
.
Sythen
it
is
soo
that
trespasors
lawfully
maye
be
slayn
by
the
byddyng
of
god
why
may
not
prelates
of
holy
chirche
&
mynystres
of
the
aulter
slee
suche
trespasors
/
ne
sytte
in
the
dome
of
mannes
deth
/
ne
gyue
the
sentence
/
ne
gyue
assystence
to
the
domesman
syth
in
the
olde
lawe
prestes
&
mynystres
of
the
aulter
myght
lawfully
slee
trespasors
as
we
fynde
in
many
places
of
holy
wryt
.
Exo.
xxxij.de
Leuit
et
Numeri
.
xxij
de
Phinees
.
l.regū.xv.de
Samuele
●
in●fecit
Agag
.
Et.
iij.regū.xviij.de
Helia
qui
interfecit
sacerdotes
Baal
¶
Pauper
.
As
the
lawe
sayth
.
xxiij.q̄
viij
.
occidit
.
Moche
thynge
was
lefull
in
the
olde
lawe
that
is
not
leful
in
the
newe
lawe
.
In
the
olde
lawe
the
swerde
was
graunted
to
prestes
&
mynystres
of
goddes
aulter
.
In
the
newe
lawe
god
for
byddeth
theym
the
swerde
/
whan
he
sayd
to
Peter
in
tyme
of
his
passyon
anone
as
he
had
betaken
hym
power
to
make
the
sacrament
of
the
aulter
.
Conuerte
gladium
tuum
in
vaginam
&
●
.
Tourne
thy
swerde
in
to
the
shethe
/
for
he
that
smyte
with
the
swerde
/
shall
perysshe
with
the
swerde
.
In
suche
wordes
god
forbydeth
the
swerde
to
all
the
mynystres
of
goddes
aulter
/
as
the
lawe
sayth
.
xxiij.q̄.viij.de
cplis
cum
alijs
capls
sequentibus
.
¶
Diues
.
Why
forbadde
he
them
the
swerd
.
¶
Pauper
.
For
god
wolde
that
men
of
holy
chirche
sholde
be
men
of
peas
/
of
mercy
/
of
pyte
.
And
therfore
he
sayd
to
theym
.
Discite
a
me
quia
mitis
sum
et
hūilis
corde
.
Lerne
ye
of
me
/
for
I
am
lowe
and
meke
of
herte
.
Mat●
.
xi
.
He
bad
them
not
lerne
to
playe
with
the
swerde
/
ne
with
the
staffe
/
ne
lerne
to
fyght
and
shote
to
slee
ther
enemyes
/
but
he
bad
theym
lerne
to
be
lowe
and
meke
of
herte
and
to
lyue
in
pacyence
as
lambes
amonges
wolues
.
And
he
badde
them
loue
ther
enemyes
and
do
good
to
them
that
hate
them
.
Mat●
.
v
.
He
hadde
them
shewe
pacyence
peas
and
pyte
/
not
only
in
worde
wyl
and
dede
but
he
bad
them
absteyne
them
from
all
tokenes
of
vnpacyence
of
vnpeas
and
of
crueltee
.
And
for
that
sheddynge
of
blood
and
manslaughter
is
ofte
token
of
vnpacyence
and
vnpeas
of
wrath
and
of
cruelte
in
them
that
sleen
and
dysposeth
them
to
crueltee
.
Therfore
cryste
forbadde
the
swerde
to
alle
the
mynystres
of
the
aulter
.
¶
Diues
.
Telle
me
some
other
reason
.
¶
Pauper
.
An other
reason
is
this
.
For
the
sacrament
of
the
aulter
that
the
prestes
make
by
the
vertu
of
crystus
worde
is
a
sacrament
of
charyte
&
of
onehede
.
For
it
representeth
the
onehede
that
is
bytwene
cryste
&
holy
chirche
.
And
also
it
representeth
the
onehede
of
the
soule
with
the
bodye
.
For
as
the
soule
quyckeneth
the
bodye
/
so
cryste
by
the
sacrament
of
the
aulter
quyckeneth
holy
chirche
&
mannes
soule
.
Also
it
representeth
y●
onehede
of
the
godhede
with
our
manhede
in
cryste
/
&
therfore
holy
chirche
sayth
thus
.
Nam
sicut
anima
racionalis
et
cato
vnus
est
hom.
ita
deus
et
hom
vnus
est
x●s
.
Ryght
as
reasonable
soule
&
the
flesshe
is
one
man
/
soo
god
and
the
man
is
one
cryste
/
and
one
cryste
is
bothe
god
&
man
.
And
therfore
he
that
destroyeth
the
onehede
of
the
soule
with
the
bodye
&
departeth
them
atweyne
by
manslaughter
/
he
sheweth
not
in
hymselfe
ne
in
his
dede
the
sacramente
of
onehede
of
cryste
with
holy
chirche
&
of
the
godhede
with
the
manhede
in
cryste
.
But
he
dooth
ayenst
that
sacrament
by
seperacyon
&
dyuysyon
that
he
maketh
in
manslaughter
and
sheddynge
of
blood
.
And
therfore
he
is
yrreguler
&
vnable
to
make
the
sacrament
of
the
aulter
.
And
for
the
same
reson
yf
a
man
haue
wedded
two
wyues
&
so
departeth
his
flesshe
in
dyuer
s
;
e
wymen
/
he
is
yrreguler
&
vnable
to
the
aulter
.
And
therfore
not
only
prestes
/
but
dekenes
and
subdekenes
in
that
they
be
astent
to
the
preest
in
makynge
of
the
sacrament
muste
be
without
suche
departynge
that
is
contrarye
to
the
sacrament
of
endeles
charyte
&
of
onehede
bytwene
god
and
holy
chirche
&
bytwene
all
good
crysten
people
that
is
in
charyte
for
alle
they
be
one
&
come
togydre
in
this
sacrament
For
this
reson
it
is
not
leful
to
men
of
holy
chirche
to
shed
mannes
blood
/
ne
to
slee
ne
to
mayme
.
The
newe
testament
is
a
lawe
of
loue
/
&
therfore
cryste
wolde
that
the
mynystres
of
the
auter
in
the
newe
testament
that
sholde
mynystre
the
sacrament
of
his
endeles
loue
&
of
his
endles
mercy
to
mankynde
/
that
they
shewe
loue
/
mercy
&
pyte
/
&
no
token
of
cruelte
.
The
olde
testament
was
a
lawe
of
drede
&
duresse
/
and
nygh
all
the
sacrefyces
that
the
prestes
made
was
done
with
shedynge
of
blood
/
not
only
in
fygure
of
crystus
passyon
/
but
also
in
token
that
he
that
synned
was
worthy
to
be
slayne
as
the
beest
that
was
slayne
/
that
was
offered
for
his
synne
.
And
therfore
the
swerde
was
graunted
to
prestes
and
to
the
mynystres
of
the
olde
lawe
to
punysshe
rebellours
whan
it
nedeth
/
and
moche
of
theyr
offyce
was
to
shedde
blood
.
And
so
by
theyr
offyce
they
were
dysposed
to
crueltee
.
In
soo
moche
that
they
were
not
afrede
to
flee
goddes
sone
ther
lorde
/
ther
souerayne
/
&
ther
god
.
And
for
that
prestes
of
the
olde
lawe
by
cruelte
slough
cryste
god
and
lorde
of
all
.
Therfore
shedynge
of
blood
&
manslaughter
is
forboden
to
prestes
in
the
newe
lawe
and
maketh
them
vnable
to
the
aultre
that
shedde
mannes
blode
or
helpe
therto
.
Caplm.
xviij.
SHeddynge
of
blood
in
men
of
holy
chirche
is
so
abhomynable
&
horryble
in
goddes
lyght
/
that
yf
ony
clerke
dye
in
batayl
&
fyghtyng
or
in
playes
of
hethen
men
of
whiche
foloweth
shedynge
of
blode
&
deth
/
as
in
playnge
at
the
swerde
&
bokeler
/
at
the
staffe
twohands
werde
hurlebat
in
tourmentes
/
in
Iustes
/
for
that
clerke
holy
chirche
shall
make
noo
solempne
masse
ne
solempne
prayer
for
hym
/
but
he
sholde
be
buryed
without
solempnyte
of
holy
chirche
.
xxiij
.
q̄.viij.●cūque
clericus
.
And
yf
a
man
in
his
woodnes
and
rauynge
slee
man
&
woman
or
childe
/
though
his
woodnes
passe
yet
he
is
yrreguler
&
vnable
to
goddes
aulter
.
xv.q̄.i
.
si●s
insaniens
.
Nethelesse
yf
he
be
prest
or
that
caas
falle
hym
whan
his
wodenes
is
passed
&
be
in
hope
of
seker
helthe
he
may
saye
his
masse
.
Also
yf
a
man
smyte
childe
man
or
woman
by
waye
of
chastysynge
&
he
dye
of
the
stroke
/
he
is
yrreguler
.
xv.q̄.i
.
Si
●s
non
iratus
et
extra
li.
v.de
homicidijs
ca.
presbiterum
.
Also
yf
he
be
in
doubte
whether
he
dye
of
the
stroke
he
shall
absteyne
hym
from
goddes
aulter
.
Extra
.
e.
ad
audiencia
.
Also
yf
a
prest
or
clerke
or
ony
man
slee
the
theef
that
robbeth
the
chirche
/
he
is
yrreguler
.
Extra
.
e
.
significasti
.
Also
yf
clerkes
fyght
ayenst
sarasynes
&
ayenst
hethen
men
/
yf
they
slee
ony
man
women
or
childe
they
be
yrreguler
&
yf
they
be
in
doubte
whether
they
slough
or
nay
they
sholde
absteyne
them
fro
the
aulter
Extra
.
e.peticio
.
Also
the
Iuge
/
the
aduocate
/
the
accessour
/
the
offycere
/
the
wytnesse
by
whiche
man
or
woman
is
slayn
&
the
wryter
/
&
he
that
sayth
the
sentence
or
redeth
in
dome
the
examynacyon
of
the
cause
/
or
wryteth
the
endytement
or
other
lettres
by
the
whiche
man
or
woman
is
slayn
/
he
is
yrreguler
/
though
the
cause
&
the
dome
be
ryghtfull
.
Ray.
li.ij.ti.i
.
Yf
a
man
be
dryuen
by
nede
to
slee
man
or
woman
/
yf
he
fledde
in
that
nede
by
his
owne
defaute
&
fledde
not
that
nede
whan
he
myght
haue
fledde
/
he
is
full
yrreguler
.
But
yf
it
were
suche
nede
that
he
myght
not
flee
it
/
&
the
nede
cam
not
by
his
defaute
holy
chirche
suffreth
him
in
the
ordres
that
he
hath
taken
to
mynystre
therin
/
but
he
shall
take
none
hygher
ordre
.
Yf
ony
man
slee
man
woman
or
childe
casuelly
and
by
myshappe
/
whether
his
occupacyon
was
lefull
or
not
lefull
/
yf
he
dydde
not
his
besynesse
to
flee
manslaughter
he
is
full
yrreguler
.
But
yf
his
occupacyon
were
leful
and
he
dyde
his
besynes
to
flee
manslaughter
though
he
sawe
not
before
all
chaunges
that
myght
fall
/
he
is
not
yrreguler
Ray.
li.ij.ti.i
.
with
hym
that
sleeth
man
woman
or
childe
wyllyngly
with
hande
or
with
tonge
is
no
dyspensacion
.
Ibm̄
.
Yf
a
man
smyte
a
woman
with
childe
whan
the
childe
is
quycke
or
poyson
hyr
with
venym
/
yf
that
childe
be
deed
born
/
or
ellys
born
out
of
tyme
&
dye
by
that
poyson
or
by
that
stroke
/
he
is
yrreguler
.
But
yf
the
childe
were
not
quycke
/
he
is
not
yrreguler
/
but
he
shall
be
punysshed
by
the
lawe
of
holy
chirche
as
a
manqueller
And
so
shall
the
man
that
gyueth
venym
or
ony
drynke
or
ony
other
thynge
to
let
woman
that
she
may
not
conceyue
ne
brynge
forth
childern
.
And
yf
the
woman
wylfully
take
suche
drynkes
or
do
ony
mys
crafte
to
let
hyrself
or
ony
other
from
berynge
of
childern
/
she
is
a
mansleer
.
Yf
many
men
fyghte
togydre
/
&
one
or
mo
be
slayne
&
it
is
not
knowen
by
whome
of
that
company
all
that
smeten
or
came
for
to
slee
/
or
for
to
fyght
all
though
they
smeten
not
be
mansleers
.
And
alle
that
came
to
helpe
mansleers
though
they
slough
not
/
ne
had
wyll
to
slee
/
but
come
only
to
conforte
and
to
helpe
of
the
sleer
and
all
that
were
on
the
wrong
syde
be
yrreguler
.
Yf
man
or
wuman
dye
by
defaute
of
the
leche
&
by
his
vnkunnynge
&
mys
medycyne
/
the
leche
is
yrreguler
.
And
therfore
it
is
forboden
men
of
holy
chirche
to
gyue
ony
peryllous
drynkes
or
to
borne
men
by
surgery
/
or
to
kytte
them
/
for
often
deth
or
mayme
tometh
therof
.
Also
they
mayme
them selfe
without
a
nedefull
cause
/
or
be
maymed
by
other
men
/
or
by
ther
owne
foly
all
yf
they
dyde
theym
gelde
to
be
chaste
&
so
please
god
they
be
yrreguler
For
ther
sholde
no
man
serue
at
goddes
aulter
that
had
ony
greate
foule
mayme
.
Yf
a
man
withdrawe
hym
that
wolde
saue
a
man
fro
deth
&
yf
he
wyll
not
hymself
saue
fro
the
deth
yf
he
may
&
namely
yf
it
longe
to
hym
of
offyce
/
he
is
yrreguler
.
Hec
Ray.
li.ij.ti.i
.
Yf
ony
clerke
bere
ony
wood
or
fyre
or
ony
mater
to
the
brennynge
of
ony
heretyke
/
yf
he
be
deed
therby
/
or
his
deth
hasted
therby
/
he
is
yrreguler
/
though
the
pope
or
the
bysshop
gyue
pardon
to
all
that
helpen
to
the
deth
of
that
heretyke
.
In
summa
confes
.
li.ij.ti.q̄.xxv.quid
de
ill
.
Yf
a
preest
sende
a
yonge
childe
to
water
his
horse
/
though
he
bydde
hym
beware
of
the
water
/
and
the
childe
by
his
sendynge
drenche
the
preest
is
yrreguler
for
he
put
so
the
childe
in
auenture
.
Ibidem
.
q̄.xxvij
.
quid
de
presbitero
.
Et
Hosti
.
li.v
.
Ru.
de
homicidio
quid
de
presbitero
.
¶
Diues
.
And
what
yf
the
preest
sende
out
the
childe
on
his
erande
bare
legged
&
bare
foted
&
euyll
clothed
in
froste
&
snowe
/
yf
the
childe
dye
for
colde
or
take
suche
sekene
s
;
se
by
that
colde
that
he
dye
therof
is
not
the
preest
yrreguler
.
¶
Pauper
Yes
forsoth
/
for
he
ought
to
do
his
dylygence
to
saue
that
childe
&
to
flee
that
peryl
in
whiche
he
myght
lyghtly
fall
in
that
weder
.
¶
Diues
And
what
yf
ony
prelate
sende
out
wetyngly
his
suget
bare
legged
&
bare
fote
in
suche
weder
&
euyll
clothed
/
yf
he
dye
by
that
colde
that
he
taketh
so
by
his
sendynge
/
is
not
that
preest
yrreguler
.
¶
Pauper
.
In
that
that
he
sleeth
hym
so
by
colde
he
is
yrreguler
&
a
manqueller
.
Caplm.
xix.
DIues
.
Saye
forth
what
thou
wylt
.
¶
Pauper
.
Prelates
of
holy
chirche
may
not
fyght
ne
slee
/
and
yet
they
may
styre
men
of
armes
and
the
people
to
fyght
for
the
fayth
and
for
the
truthe
of
goddes
lawe
and
of
holy
chirche
/
and
though
men
be
slayne
therby
/
they
be
not
yrreguler
/
as
the
lawe
sheweth
well
.
xxxiij.q̄.viij
.
igitur
cum
alijs
&
●
.
Yf
thou
goo
by
the
waye
with
hym
that
gooth
to
slee
ony
man
/
though
thou
counseyll
hym
to
cesse
of
his
purpo
s
;
e
/
and
wyll
not
cesse
/
and
thou
go
forth
with
hym
to
defende
hym
/
&
he
slee
/
thou
art
yrreguler
as
Hosti
.
sayth
li.v.
Ru.
de
homicidio
.
q̄.quid
si
quis
.
Yf
a
clerke
playne
hym
to
the
Iustyce
on
hym
that
robbod
of
his
good
only
to
haue
ayen
his
good
&
not
to
pursue
his
deth
/
though
the
Iustyce
slee
the
theef
the
clerke
is
not
yrreguler
.
Ex.
e.postu
lasti
&
●
.
tua
nos
.
S.
ad
vltimum
.
Yf
a
clerke
helpe
to
take
a
theef
or
to
bynde
hym
to
lede
hym
to
the
Iustyce
/
or
wryte
only
lettre
to
take
ony
man
/
yf
the
theef
be
slayn
or
that
man
slayn
/
the
clerke
is
yrreguler
.
Nethelesse
he
may
calle
to
holde
the
theef
tyl
he
haue
his
good
or
holde
hym
hymselfe
/
&
yf
he
crye
holde
the
theef
or
crye
theues
theues
/
yf
it
were
semely
to
hym
that
manslaught●
sholde
folowe
therof
he
is
yrreguler
yf
ony
man
be
slayn
ther
by
.
But
yf
he
hope
therby
only
to
haue
ayen
his
good
without
manslaughter
/
he
is
not
yrreguler
though
manslaughter
foloweth
therof
.
Clerkes
may
bere
wepen
whan
they
passe
by
peryllouse
places
to
afere
theues
/
but
they
ought
not
to
smyte
.
Yf
a
clerke
leue
ony
man
bowe
arblast
or
ony
other
wepen
to
fyght
with
/
yf
ony
man
be
slayne
therwith
or
maymed
that
clerke
is
yrreguler
.
Yf
a
clerke
erre
in
answerynge
and
by
his
mys
answere
folowed
manslaughter
/
yf
the
clerke
be
holde
a
wyse
man
he
is
yrreguler
And
though
he
be
but
symple
lettred
&
he
erre
so
in
suche
thynges
that
he
ought
to
knowe
/
&
manslaughter
come
of
his
mys
answere
/
he
is
yrreguler
.
As
yf
a
clerke
saye
that
it
is
lefull
to
slee
a
theef
/
&
to
slee
lecherors
or
to
ryse
ayenst
ther
souerayns
or
slee
them
/
yf
men
folowe
his
counseyll
&
slee
/
he
is
yrreguler
.
Yf
a
clerke
bydmen
stoppe
the
theues
mouth
that
he
crye
not
so
to
lede
hym
the
more
slyly
&
the
more
sekerly
to
his
Iuge
/
yf
he
be
slayne
/
the
clerke
is
yrreguler
.
Yf
men
pursue
a
theef
or
ony
other
man
to
take
hym
/
and
they
aske
a
clerke
yf
he
sawe
ony
suche
/
yf
he
teche
them
or
wysse
theym
wetynge
or
supposynge
that
they
seke
hym
for
to
dysease
hym
/
yf
that
man
be
slayne
the
clerke
is
yrreguler
/
but
yf
he
haue
no
fantasye
why
they
seke
him
but
good
/
he
is
not
yrreguler
.
Though
a
man
slee
not
negyue
counseyll
to
slee
/
yf
he
suffre
wetyngly
ony
thynge
wherof
it
is
semely
to
come
manslaughter
/
yf
therof
come
manslaughter
/
he
is
yrreguler
.
Also
yf
he
counseyll
men
to
take
a
castell
to
caste
engyne
to
a
towne
/
or
to
a
castell
or
to
shote
in
to
house
walled
townes
or
castell
that
men
dwell
in
/
yf
ony
man
be
slayne
therby
he
is
yrreguler
.
Yf
ony
man
counseyll
another
man
to
go
&
slee
&
he
be
slayne
hymselfe
/
he
that
gaue
that
counseyll
is
yrreguler
.
Though
preest
or
clerke
counseyll
men
to
fyght
for
saluacyon
of
the
contre
&
of
the
fayth
/
soo
that
he
byd
they
not
slee
/
he
is
not
yrreguler
though
they
slee
and
he
byd
them
put
hymselfe
to
the
deth
for
saluacyon
of
the
contre
&
for
the
truthe
.
Yf
ony
man
wolde
flee
his
enemyes
/
and
another
man
counseyll
hym
not
to
flee
/
&
he
vpon
that
he
truste
&
abydeth
and
is
slayne
/
he
that
gaue
hym
that
counseyll
is
yrreguler
.
But
he
were
in
hope
to
haue
saued
his
lyfe
and
that
he
myght
haue
saued
his
lyfe
/
or
by
power
or
by
frenshyp
/
&
in
truste
therof
dyde
hym
abyde
than
he
is
not
yrreguler
.
But
yf
he
presumed
to
moche
on
hymselfe
/
or
was
retcheles
in
kekynge
or
gylous
/
than
is
he
yrreguler
Yf
ony
man
in
nede
slee
his
aduersarye
to
saue
his
owne
lyfe
/
yf
he
may
not
elles
wel
saue
hymself
/
he
synneth
not
/
so
that
his
nede
come
not
by
his
folye
.
For
yf
his
foly
brought
hym
in
that
nede
/
he
synneth
&
is
yrreguler
.
Hec
in
summa
●fessorum
li.
ij.ti.i
.
Caplm.
xx.
DIues
.
Me
meruayleth
moche
why
sheddynge
of
blood
and
the
swerde
is
so
straytly
forboden
to
men
of
holy
chirche
.
For
as
we
rede
in
the
gospell
.
Cryste
bad
his
dyscyples
selle
theyr
clothes
and
bye
them
swerdes
/
whan
he
sayd
.
Qui
non
habet
vendat
tunicam
suam
.
et
emat
gladium
.
Luce.
xxij
.
He
that
hath
no
swerde
selle
his
cote
and
bye
hym
a
swerde
.
¶
Pauper
.
Cryste
sayd
tho
wordes
not
to
all
his
apostles
/
but
to
Iudas
the
traytoure
not
byddynge
hym
bye
him
a
swerde
/
but
so
shewynge
&
saynge
byfore
the
wycked
wyll
&
the
wycked
purpose
that
Iudas
was
in
to
begge
a
swerde
to
come
for
to
betray
cryste
&
to
take
hym
that
whan
the
Iewes
came
with
swerdes
&
staues
to
take
hym
as
the
gospell
sayth
/
he
sholde
haue
his
swerde
redye
to
defende
hymselfe
yf
ony
of
crystus
dyscyples
wolde
smyte
hym
.
And
therfore
cryste
sayd
not
tho
wordes
in
the
plurell
nombre
/
as
to
many
but
in
the
synguler
/
as
to
one
Iudas
alone
.
For
he
only
was
in
purpose
to
betray
hym
/
and
to
begge
hym
a
swerde
for
drede
of
knockes
.
And
by
tho
wordes
cryste
bad
hym
not
begge
a
swerde
/
but
by
the
wordes
he
vndern●
hym
of
his
malyce
/
in
suche
maner
that
only
Iudas
sholde
vnderstande
it
&
none
other
of
the
apostles
.
For
cryste
wolde
not
publysshe
eyther
discure
him
to
the
apostles
/
but
only
vndernam
him
in
suche
speche
that
only
Iudas
sholde
wyte
that
cryste
knewe
his
wycked
purpose
&
wolde
not
dyscure
him
And
so
he
shewed
goodnes
ayenst
his
malyce
to
styre
hym
to
repentaunce
.
¶
Diues
.
Why
answerde
than
the
apostles
and
sayd
.
Domie
ecce
duo
gladij
hic
.
Lorde
lo
two
swerdes
here
redye
.
And
our
lorde
sayd
.
Satis
est
.
It
suffyseth
/
it
is
ynough
.
¶
Pauper
.
For
as
I
sayd
.
The
appostles
vnderstode
not
why
ne
to
whom
cryste
sayd
tho
wordes
.
And
therfor
they
wende
as
moche
folke
weneth
yet
that
cryste
hadde
bode
theym
haue
bought
swerdes
for
to
fyght
.
And
therfore
they
answered
in
that
maner
/
and
began
to
speke
of
swerdes
&
of
fyghtynge
.
And
than
cryste
was
dyspleased
with
ther
speche
and
badde
them
be
stylle
of
suche
speche
.
Satis
est
.
It
is
ynough
/
it
suffyseth
that
ye
haue
spoken
in
this
maner
speche
/
now
nomore
of
this
mater
.
And
therfore
as
Luke
sayth
in
the
same
place
/
they
cessed
of
ther
speche
anone
&
went
with
cryste
in
to
the
moute
of
Olyuete
.
On
the
same
maner
god
sayd
to
Moyses
as
he
prayed
hym
that
he
myght
entre
the
londe
of
byhestes
.
Sufficit
tibi
.
It
is
ynough
to
the
that
thou
haste
sayd
/
speke
nomore
to
me
of
this
mater
.
Deu.
iij.
Also
god
sayd
to
the
angell
that
slough
the
people
.
Sufficit
.
contine
manum
tuam
.
It
is
ynough
withholde
thy
honde
.
And
cryste
sayd
to
his
dyscyples
in
tyme
of
his
passyon
whan
he
founde
them
slepynge
.
Sufficit
It
is
ynough
that
ye
haue
slept
now
/
awake
ye
.
And
as
he
made
an
ende
of
her
slepynge
.
By
this
worde
sufficit
/
it
suffyseth
/
soo
he
made
an
ende
of
theyr
vnkunnynge
speche
whan
they
began
to
speke
of
swerdes
by
this
worde
.
Satis
est
.
It
is
ynough
/
that
is
to
saye
/
ye
haue
spoke
ynough
in
this
mater
/
nomore
therof
For
they
wyste
not
what
cryste
ment
nomore
than
they
wyste
what
crystement
whan
he
sayd
to
Iudas
.
Quod
facis
fac
cicius
.
That
thou
doost
doo
it
anone
.
In
suche
wordes
cryste
vndnam
Iudas
of
his
euyll
purpose
that
he
sholde
amende
hym
.
And
yet
it
is
a
custom
with
moche
foke
whan
they
here
theyr
childern
or
seruauntes
speke
vnwysely
to
put
them
to
sylence
and
do
theym
be
stylle
with
the
same
worde
/
&
saye
/
sone
it
is
ynough
/
thou
haste
sayd
ynough
.
¶
Diues
.
And
many
clerkes
saye
/
that
whan
the
apostles
sayd
/
loo
here
two
swerdes
/
and
cryste
sayd
ayen
Satis
est
.
It
is
ynoughe
.
In
tho
wordes
cryste
graunted
men
of
holy
chirche
two
swerdes
/
bothe
ghoostely
swerde
and
bodely
swerde
.
¶
Pauper
.
They
erre
as
the
apostles
dyde
.
For
they
vnderstode
not
why
ne
to
whom
cryste
sayd
tho
wordes
.
For
cryste
graunted
neuer
too
clerkes
the
bodely
swerde
to
shedde
blood
but
he
forbad
it
to
theym
in
the
same
tyme
whan
he
vndernam
Peter
smytynge
with
the
swerde
and
badde
hym
put
it
vp
his
swerde
in
to
the
shethe
.
For
why
sayth
he
/
who
that
smyteth
with
the
swerde
/
he
shall
perysshe
with
the
swerde
.
And
so
all
the
processe
of
the
gospell
yf
men
vnderstode
it
well
/
sheweth
that
cryste
hath
forboden
men
of
holy
chirche
the
bodely
swerde
.
And
therfor
as
saynt
Ambrose
sayth
/
ther
armuer
&
theyr
fyghtynge
sholde
be
bytter
teeres
&
holy
prayers
.
¶
Diues
Yet
contra
te
.
Cryste
sayth
in
the
gospell
.
Non
veni
pacem
mittere
.
sed
gladium
.
I
cam
not
sayth
he
to
sende
peas
in
erth
/
but
the
swerde
Math
.x.
¶
Pauper
By
the
swerde
in
that
place
is
vnderstande
the
swerde
of
goddes
worde
as
the
glose
sayth
.
By
suche
swerde
man
is
departed
from
synne
&
from
wycked
company
/
as
the
gospell
sheweth
well
there
.
And
by
this
swerde
synne
is
slayn
in
manes
soule
.
¶
Diues
Sythen
god
forbad
men
of
holy
chirche
the
swerde
and
sheddynge
of
blood
and
manslaughter
/
why
slough
saynt
Peter
Ananyam
&
Sapharyā
his
wyfe
for
hyr
false
couetouse
and
for
hyr
lesynges
.
Actuum
.v.
¶
Pauper
As
the
lawe
sayth
.
xxiij.q̄.viij
.
Petrus
.
He
slough
them
not
with
materyall
swerde
/
but
only
by
power
that
god
gyue
hym
to
do
myracles
/
with
his
prayers
he
reysed
a
woman
from
dethe
to
lyfe
/
whos
name
was
Tabyta
Actuum
.ix.
And
with
wordes
of
his
blamynge
he
toke
hyr
lyfe
from
Ananyam
&
Saphyram
.
He
prayed
not
for
hyr
deth
/
but
onely
vndername
them
for
ther
synne
/
&
anone
they
feldowne
deed
by
the
vertue
of
the
swerde
of
goddes
worde
that
Peter
spake
and
the
holy
goost
by
Peter
.
For
as
saynt
Poule
sayth
/
the
swerde
of
goddes
worde
full
often
departeth
the
soule
from
the
bodye
.
And
therfore
the
worde
&
the
cursynge
&
vndernemynge
of
holy
men
and
of
men
of
holy
chirche
is
moche
for
to
drede
.
Or
cllys
by
suffraunce
of
god
.
Anone
as
saynt
Pater
vndernam
them
/
for
they
repented
them
not
/
the
fende
Sathanas
toke
power
ouer
them
&
slough
them
bodely
/
as
he
slough
them
fyrst
goostely
by
the
synne
of
false
couetyse
.
Caplm.
xxi.
DIues
.
Is
it
lefull
in
ony
caas
to
slee
ony
man
or
woman
vngylty
.
¶
Pauper
.
In
no
caas
as
the
lawe
sayth
openly
.
xx.q̄.v
.
si
non
.
¶
Diues
I
suppose
that
the
queste
dampneth
a
man
that
the
Iustyce
knoweth
vngylty
/
shall
not
the
Iustyce
gyue
the
sentence
&
dampne
hym
sythen
the
queste
sayth
that
he
is
gylty
.
¶
Pauper
God
forbede
For
than
falleth
the
Iustyce
in
manslaughter
.
For
he
may
by
no
lawe
slee
him
that
he
knoweth
vngylty
.
xxiij.q̄.v.si
non
.
¶
Diues
.
What
shall
he
do
than
.
¶
Pauper
.
Yf
he
haue
noo
Iuge
aboue
hym
/
he
shall
saue
hym
by
his
playne
power
.
And
yf
he
haue
a
Iuge
aboue
him
/
he
shall
sende
the
man
to
hym
&
tell
him
all
the
●aas
that
he
may
of
his
playn
power
delyuer
hym
&
saue
hym
from
the
deth
/
or
ellis
seke
some
other
waye
for
to
saue
hym
.
But
he
shall
not
gyue
the
sentence
of
his
deth
.
Pylate
trauayled
full
besely
to
saue
cryste
from
deth
for
that
he
wyste
hym
vngylty
/
moche
more
a
crysten
Iuge
ought
to
trauayle
to
saue
the
Innocentes
lyfe
whom
cryste
bought
with
his
blode
/
&
flee
false
sentence
.
Pylate
myght
and
ought
by
lawe
haue
saued
cryste
.
But
for
to
please
the
people
&
for
drede
that
they
sholde
haue
accused
hym
to
the
Emperour
he
folowed
ther
wyll
and
put
cryste
to
the
deth
/
and
therfore
afterwarde
he
was
dampned
.
For
the
false
queste
Pylate
wolde
not
haue
dampned
hym
in
that
that
he
wyst
him
vngylty
/
but
only
for
drede
&
to
please
the
people
he
dampned
hym
.
And
sythen
hethen
lawe
sledth
noo
man
vngylty
moche
more
crysten
lawe
shal
slee
no
man
vngylty
.
But
the
Iuge
shall
do
all
his
besynes
to
flee
sheddynge
of
blood
without
gylte
.
Therfore
he
is
made
Iuge
to
descuse
the
truthe
to
saue
the
vngylty
/
&
to
punysshe
the
gylty
&
to
lette
malyce
/
foly
and
falsehode
of
the
questes
&
of
the
fals
wytnesses
.
Therfore
god
sayth
thus
to
euery
Iuge
/
thou
shalt
not
take
the
voyce
of
lesynges
/
ne
thou
shalt
not
Ioye
ne
thyn
honde
to
saye
fals
wytnesse
for
the
wycked
man
.
That
is
to
saye
/
thou
shalt
make
no
couenaunt
to
saye
fals
wytnesse
ne
assent
therto
Thou
shalt
not
folowe
the
peoples
wyll
to
do
ony
euyl
thynge
or
ony
falsenes
in
dome
.
Thou
shalt
not
assent
to
the
sentence
of
many
to
go
awaye
from
the
truthe
.
Exo.
xxiij
.
Therfore
the
lawe
byddeth
that
the
Iustyce
be
not
to
lyght
ne
to
redy
to
leue
/
ne
to
redy
to
take
vengeaunce
.
Di.
lxxxvi
.
si
quid
.
Et.
xi.q̄.vi.iij.quamuis
.
Et.
xvi.q̄.viij
.
Si
quid
.
The
ende
of
euery
dome
shall
be
iusticia
/
that
is
ryghtwysnes
in
englysshe
.
And
ryghtwysnesse
is
a
vertue
and
a
stedfaste
wyll
alwaye
to
yeloe
euery
man
&
woman
his
ryght
Extra
de
ver.
significacione
ca.
forum
.
in
glosa
.
And
therfore
whan
the
Iustyce
dooth
wronge
in
his
sentence
gyuynge
/
that
is
noo
ryghtfull
dome
/
for
it
endeth
not
in
ryghtwysnesse
.
But
more
wronge
may
he
not
do
to
man
or
woman
than
robbe
hym
of
his
lyfe
and
slee
hym
without
gylte
.
Therfor
than
what
Iuge
sleeth
man
or
woman
vngylty
wytytngly
he
is
no
Iuge
/
but
he
is
a
tyraunt
/
and
doth
ayenst
all
lawes
whiche
be
ordeyned
to
do
ryght
to
euery
man
to
punysshe
the
gylty
&
to
saue
the
vngylty
.
And
therfore
sayth
the
lawe
that
he
is
no
Iuge
yf
ryghtwysnesse
be
not
in
hym
Non
est
iudex
si
non
est
in
eo
iusticia
.
xxiij
.
q̄.ij.iustū
.
Caplm.
xxij.
DIues
.
Is
it
leful
to
ony
man
or
woman
in
ony
case
to
slee
themselfe
.
¶
Pauper
.
In
no
case
/
&
that
for
many
reasons
.
Fyrste
for
by
waye
of
kynde
euery
man
loueth
hymself
&
is
besy
to
saue
hymself
&
to
with
stande
al
thynge
that
wolde
destroye
hym
.
And
therfore
it
is
synne
ayenst
al
kynde
man
or
woman
to
slee
hymselfe
.
Also
it
is
ayenst
charyte
for
eche
man
is
bounde
to
loue
hymselfe
and
his
euen
crysten
as
hymselfe
.
Also
he
doth
wronge
to
the
comonte
of
mankynde
.
For
as
the
phylosophre
sayth
.
v
●o
ethicorum
.
Euery
man
is
a
parte
of
the
comonte
/
as
euery
membre
is
a
parte
of
the
bodye
.
Also
for
mannes
lyfe
is
an
hygh
gyft
of
god
gyuen
to
man
to
serue
god
.
And
only
god
may
take
it
awaye
whan
he
wyll
.
And
therfor
he
that
sleeth
hymselfe
/
he
synneth
ayenst
his
god
in
that
that
he
sleeth
his
seruaunt
ayenst
his
wyll
/
for
thoughe
god
gyue
a
man
auctoryte
to
slee
an
other
man
for
his
mysdede
/
yet
god
gyueth
no
man
auctoryte
to
slee
hym selfe
.
And
therfore
sayth
the
lawe
.
xxiij
.
q̄.v.non
licet
.
That
no
man
ne
woman
sholde
slee
hymselfe
/
neyther
to
flee
myschyfe
of
this
worlde
ne
to
flee
other
mennes
synne
/
ne
for
sorowe
of
his
one
synne
that
he
hath
done
/
ne
for
to
go
the
sooner
to
heuen
.
For
yf
he
slee
hymselfe
as
the
lawe
sayth
there
/
he
gooth
to
endelesse
myscheef
.
And
he
falleth
in
ouer
greuous
synne
.
And
in
that
that
he
sleeth
hymself
he
falleth
in
wanehope
&
dooth
despyte
to
the
mercy
of
god
as
Iudas
dydde
.
For
after
his
deth
he
may
not
amende
hym
of
that
greuous
synne
of
manslaughter
.
And
by
that
manslaughter
he
sleeth
his
lyf
in
this
worlde
&
his
lyf
in
heuen
blysse
/
and
gooth
to
the
deth
in
helle
without
ende
.
And
therfore
ther
sholde
noo
woman
slee
hyrselfe
to
saue
hyr
chastyte
that
she
be
not
defouled
.
For
yf
she
be
defouled
by
vyolence
hir
wyl
/
she
synneth
not
For
as
saynt
Lucye
sayth
to
the
tyraunt
Pascasius
/
the
bodye
is
not
defouled
but
by
assent
of
the
soule
.
But
the
synne
is
in
hym
that
soo
defouleth
hyr
.
And
lesse
synne
it
is
to
fall
in
lechery
than
man
or
woman
to
slee
hymself
for
there
is
noo
helpe
after
.
Ne
there
sholde
no
man
ne
woman
slee
hymself
ne
mayme
hymself
for
drede
that
he
sholde
consent
to
synne
/
but
truste
in
god
that
may
kepe
him
from
consentynge
and
lette
occasyons
of
synne
.
And
though
man
or
woman
be
constrayned
to
synne
for
drede
of
deth
/
better
it
is
&
a
fayrer
that
an
other
slee
hym
/
than
he
slee
hymself
for
that
is
dampned
in
euery
lawe
.
¶
Diues
.
Contra
te
.
Sampson
&
dyuerse
other
slough
themself
as
we
rede
in
holy
wryt
.
¶
Pauꝓ
As
saynt
Austen
sayth
de
ciuitate
dei
They
slough
themselfe
by
the
preuy
counseyll
of
the
holy
goost
that
wolde
by
ther
deth
do
myracles
.
As
whan
that
Sampson
toke
the
two
pylers
of
the
paynyms
temple
whiche
bare
vp
all
the
temple
and
shooke
them
to
gydre
with
his
armes
tyl
they
brosten
&
the
temple
fell
downe
and
slough
many
thousandes
of
the
hethen
people
that
was
gadred
to
wondre
on
Sampson
in
despyte
of
god
of
heuen
whos
seruaunt
Sampson
was
.
Caplm.
xxiij.
DIues
.
Whether
is
it
more
synne
to
slee
the
ryghtfull
man
or
the
wycked
man
.
¶
Pauper
.
It
is
more
synne
to
slee
the
ryghtfull
man
/
for
in
that
the
sleer
noyeth
moost
hym
whome
he
ought
more
to
loue
.
Also
for
he
doth
wronge
to
hym
that
haue
not
deserued
it
and
more
ayenst
ryghtwysnesse
.
Also
for
he
pryueth
&
robbeth
the
comonte
of
manhode
of
a
grete
Iewell
.
For
euery
good
man
and
good
woman
is
a
welle
to
the
comonte
of
mankynde
.
Also
for
he
dooth
more
despyte
to
god
for
to
all
good
cryste
sayth
.
Qui
vos
spernit
.
me
spernit
.
Who
despyseth
you
despyseth
me
.
¶
Diues
.
Contra.
Yf
a
good
man
be
slayn
he
shal
soone
go
to
heuen
/
But
the
wycked
man
yf
he
be
slayne
vnwarly
/
he
shall
goo
to
helle
.
And
lesse
synne
it
is
to
sende
by
sleynge
a
man
to
heuen
than
to
helle
¶
Pauper
.
Saynt
Poul
sayth
.i.
ad
corum
iij.
That
euery
man
&
woman
shall
take
his
owne
mede
after
that
his
trauayll
is
.
Therfore
the
good
man
soo
slayn
shal
go
to
heuen
for
his
good
dedes
/
not
for
the
malyce
of
the
sleer
.
And
the
wycked
man
so
slayne
shall
goo
●o
helle
for
his
owne
wycked
dedes
/
not
for
the
wycked
dedes
of
the
sleer
.
And
the
sleer
shall
goo
to
helle
bothe
for
the
sleynge
of
the
good
and
of
the
wycked
.
But
he
shall
be
depper
in
helle
for
sleynge
of
the
good
than
of
the
wycked
.
For
he
sheweth
more
malyce
and
more
aggreueth
god
and
all
the
courte
of
heuen
in
sleynge
of
the
good
than
of
the
wycked
.
And
he
shall
answere
for
all
the
good
dedes
that
the
good
man
sholde
haue
doo
yf
he
had
lyued
lenger
.
And
he
shall
be
puny
s
;
shed
for
the
sleynge
of
the
wycked
man
/
for
that
that
he
sleeth
hym
ayenst
goddes
lawe
&
letteth
hym
that
he
may
haue
no
tyme
to
amende
hym
.
¶
Diues
Is
it
lefull
to
ony
man
to
slee
his
wyf
yf
he
take
hir
in
auoutre
¶
Pauper
To
slee
hyr
by
lawe
cyuyle
there
lawes
ordeyne
man
&
woman
that
done
auoutre
to
be
slayne
.
It
is
lefull
so
that
he
do
it
only
for
loue
of
ryght
wysnesse
and
of
clennesse
/
not
for
hate
ne
for
to
be
auenged
on
hyr
.
And
lete
hym
well
charge
his
conscyence
/
yf
he
be
ought
gylty
in
the
same
/
eyther
in
wyll
or
in
dede
/
and
take
hede
to
his
owne
freelte
and
thynke
that
the
lawe
is
as
well
ordeyned
to
punysshe
him
yf
he
do
amys
as
to
punysshe
the
woman
.
But
ony
man
to
slee
his
wyte
by
his
owne
auctoryte
or
do
hyr
be
slayne
without
lawfull
Iuge
it
is
not
lefull
by
all
goddes
lawe
.
And
thoughe
ony
londes
lawe
gyue
men
leue
to
slee
ther
wyues
in
ony
caas
/
holy
chirche
shall
punysshe
theym
and
enioyne
them
full
harde
penaunce
as
for
mauslaughter
.
¶
Diues
.
Whether
is
more
synne
a
man
to
slee
his
wyfe
or
to
slee
his
fader
or
moder
.
¶
Pauper
.
Bothe
be
greuous
synnes
&
moche
ayenst
kynde
.
For
the
man
&
his
wyf
be
one
flesshe
and
one
blood
.
And
he
ought
as
saynt
Poule
sayth
to
loue
his
wyfe
as
his
owne
bodye
/
and
therfore
he
to
slee
hyr
ayenst
kynde
.
But
yet
it
is
more
synne
and
more
ayenst
kynde
to
slee
fader
and
moder
/
for
of
them
man
hath
his
begynnynge
his
flesshe
&
blood
.
And
also
yf
he
slee
ony
of
them
he
forfeteth
openly
ayenst
the
commaundement
of
god
the
fourth
&
the
fyfthe
.
For
in
that
he
vnworshyppeth
ouer
moche
his
fader
and
his
moð
&
falleth
in
cruell
manslaughter
/
&
therfor
it
is
more
synne
to
slee
fader
&
moder
than
to
slee
his
wyfe
/
as
the
lawe
sayth
in
summa
●ffessorum
li.
iiij
.
ti.ix.q̄.x
.
Caplm.
xxiiij.
DIues
.
Sythen
god
byddeth
that
no
man
sholde
slee
vnryghtfully
.
Why
suffreth
god
so
moche
warre
be
in
erthe
/
&
so
many
batayles
.
¶
Pauper
.
For
moche
folke
is
worthy
to
deye
&
wyll
not
stande
to
the
lawe
of
peas
.
Therfor
god
hath
ordeyned
&
commaunded
the
lawe
of
the
swerde
&
of
cheualrye
to
brynge
them
to
peas
with
the
swerde
that
wyll
not
obeye
the
peas
by
lawe
of
charyte
and
reason
.
¶
Diues
.
Than
it
semeth
that
men
of
armes
may
slee
menlefully
that
wyl
not
obeye
to
the
peas
&
to
goddes
wyll
.
¶
Pauper
.
That
is
soth
.
For
Abraam
Moyses
Iosue
Dauyd
Iosye
Machabeis
&
many
other
were
men
of
armes
&
sloughe
moche
folke
.
And
yet
god
repreued
them
not
but
he
bad
them
slee
and
halpe
them
in
ther
sleynge
and
in
ther
fyghtynge
.
¶
Diues
.
I
may
well
assent
that
batayll
is
lefull
yf
it
be
ryghtful
.
For
god
is
called
.
Dns
exercituum
et
dns
labaoth
.
That
is
to
saye
/
lorde
god
of
oostes
.
¶
Pauper
.
Thre
thynges
be
nedeful
that
batayl
be
ryghtfull
.
Iusta
causa
.
iustus
ammus
.
et
auctoritas
legittimus
principis
.
A
ryghtfull
cause
/
a
ryghtfull
Intencyon
/
and
auctoryte
of
a
lawfull
prynce
.
Fyrste
it
is
nedefull
that
the
cause
be
ryghtfull
that
they
fyght
only
for
the
ryght
&
to
mayntene
ryght
/
and
for
saluacyon
of
the
comonte
&
of
them
that
be
vngylty
and
wolde
haue
peas
.
For
as
saynt
Austen
sayth
.
The
ende
of
batayll
sholde
be
peas
.
xxiij.q̄.i
.
nolite
.
Also
ther
Intencyon
muste
be
ryghtfull
that
they
fyght
not
for
pryde
to
gete
theym
a
name
/
ne
for
no
false
couetyse
to
gete
worldely
good
/
ne
for
no
malyce
for
to
be
venged
/
ne
for
no
cruelte
and
lykynge
to
shedde
blood
.
For
yf
ther
Intencyon
be
wycked
/
thongh
ther
cause
be
true
/
they
synne
in
manslaughter
.
And
for
ther
wycked
Intencyon
god
suffreth
men
to
be
ouercomen
in
a
ryghtfull
cause
.
Also
it
muste
be
do
by
auctoryte
of
a
lawfull
prynce
/
that
is
prynce
made
by
comon
custome
/
or
by
comon
lawe
/
or
by
comon
assent
of
the
comonte
/
or
by
comon
lawfull
eleccyon
.
For
thoughe
a
persone
gadre
to
him
rebellors
ayenst
his
lege
lordes
wyll
/
all
though
the
rebellors
make
hym
ther
hede
and
her
prynce
/
they
may
not
by
his
auctoryte
do
ryghtfull
batayl
.
But
all
thoughe
au●toryte
of
a
prynce
lawful
be
nedefull
to
ryghtfull
batayll
that
is
solempny
done
by
mannes
lawe
/
yet
in
a
ryghtfull
cause
at
nede
man
may
by
lawe
of
kynde
without
auctoryte
of
ony
prynce
fyght
&
defende
hymself
&
his
goodes
ayenst
wycked
folke
/
for
it
is
the
lawe
of
kynde
euery
man
to
saue
hymselfe
&
put
awaye
fo
rs
with
fo
rs
/
&
myght
with
myght
.
Licitum
est
vim
vt
repellere
.
So
that
his
purpose
be
not
to
slee
ne
to
rebell
ayenst
his
souerayne
ne
ayenst
the
lawe
/
but
only
in
truthe
to
saue
hym
&
his
fro
wycked
doers
.
Nethelesse
clerkes
sholde
not
fyght
for
no
worldely
good
/
but
they
maye
in
case
with
fyghtynge
&
smytyng
defende
ther
owne
persone
ayenste
clerke
&
●wde
man
.
And
so
maye
the
lewde
man
defende
hymself
with
smytynge
ayenst
the
clerke
that
seketh
to
smyte
him
yf
he
may
not
els
sekerly
saue
hymself
/
&
yf
he
may
sekerly
saue
hymself
/
eyther
by
slyght
/
eyther
by
shettynge
of
dore
or
of
gate
or
ony
other
waye
/
he
ought
to
saue
hymself
&
not
smyte
a
clerke
/
but
wysely
saue
them
both
.
But
alwaye
be
he
ware
that
his
flyght
be
not
cause
of
his
deth
.
And
syth
that
the
lewde
man
ought
to
flee
the
clerke
yf
he
may
in
seker
maner
saue
them
both
.
Moche
more
the
clerke
that
sholde
shewe
pacyence
&
flee
shedynge
of
blood
/
by
his
ordre
ought
to
flee
a
lewde
man
yf
he
may
to
saue
hymselfe
sekerly
&
to
saue
theym
both
.
Yf
the
sugett
be
in
doubte
whether
the
cause
that
they
fyght
for
be
true
they
be
excused
by
the
commaundement
of
ther
prynce
for
vertue
of
obedpence
/
so
that
the
sugettes
haue
no
cause
to
mysdeme
of
her
prynce
by
his
comon
lyuynge
/
but
that
they
suppose
that
he
in
all
his
lyuynge
be
ruled
by
reason
&
goddes
lawe
.
But
yf
they
be
seker
that
the
cause
is
false
/
they
be
not
excused
ne
ought
not
to
fyght
.
Or
els
yf
the
prynce
be
man
out
of
good
gouernauce
as
frentyke
or
braynles
/
or
els
that
he
be
in
his
lyuynge
openly
rebellynge
ayest
god
/
than
the
people
ought
not
to
obeye
to
his
byddynge
whan
he
byddeth
them
fyght
/
but
yf
they
knowe
sekerly
that
his
cause
be
true
.
But
than
they
muste
obeye
the
prynce
of
heuen
that
byddeth
them
slee
noo
man
ne
woman
vngylty
.
Sowdeours
&
other
knyghtes
&
men
of
armes
&
other
frendes
of
the
prynce
not
suget
to
hym
by
obedyence
/
yf
they
fyght
for
him
in
cause
that
is
in
doubte
/
they
be
not
excused
from
dedely
synne
&
man
slaughter
.
In
summa
●fesso
.
li.ij.i.v.q̄.xlv.et.xlvi
.
Thus
leue
frende
haue
I
declared
to
you
the
fyfthe
byheste
that
byddeth
you
and
vs
all
not
slee
.
And
therfore
leue
frende
all
yf
your
persone
be
not
able
to
fyght
ne
to
slee
/
yet
I
praye
you
that
ye
beware
that
ye
assent
to
no
mannes
deth
neyther
byfore
ne
after
/
but
ye
were
seker
that
they
were
gylty
&
worthy
to
deye
.
For
the
lawe
sayth
/
that
both
they
that
done
the
mysdede
and
they
that
assentten
therto
be
worthy
euen
payne
.
Agentes
et
consencientes
pari
pena
puniantur
.
Iustefye
ye
noo
mannes
deth
/
but
ye
knowe
well
the
cause
of
his
deth
.
For
I
am
seker
that
god
dampneth
moche
manslaughter
that
ye
&
other
Iustefye
,
and
the
dome
of
god
shall
falle
that
he
sayd
to
saynt
Peter
.
He
that
smyteth
with
the
swerde
shall
perysshe
with
the
swerde
.
And
he
that
robbeth
shall
be
robbeth
.
Ve
●
predaris
nonne
predaberis
Ysa
.xxxiij.
Aldaye
ye
maye
see
what
vengeaunce
falleth
for
shedynge
of
mannes
blood
euery
yere
more
&
more
Other
necyons
slee
vs
in
euery
syde
/
&
robbe
vs
/
&
we
haue
lytyll
spede
or
none
but
only
to
slee
our
owne
nacyon
Therfore
be
ye
ware
of
goddes
swerde
&
of
mannes
swerde
also
/
and
Iustefye
ye
not
that
god
dampneth
.
¶
Here
endeth
the
fyfthe
commaundement
.
And
begynneth
the
sixthe
.
Capitulum
Primum
.
DIues
.
Thy
counseyll
is
good
.
God
sende
vs
peas
&
kepe
vs
fro
the
swerde
.
Now
I
pray
the
declare
me
the
sixth
commaundement
¶
Pauper
.
The
sixth
commaundement
is
this
.
Non
mechaberis
.
That
is
to
saye
in
Englysshe
.
Thou
shalt
do
no
lecherye
/
ne
medle
with
no
thynge
flesshely
but
onely
with
thy
lawfull
wyfe
.
As
the
glose
sayth
.
And
so
by
this
commaundement
he
forbydeth
all
spyces
of
lethery
.
¶
Diues
.
How
many
spyces
of
lechery
be
ther.
¶
Pauper
.
Nyne
.
And
these
be
they
.
Fornycacyon
&
lecherye
with
comon
wymen
/
auoutry
defoulynge
of
maydenhode
/
defoulynge
of
chastyte
auowed
to
god
/
defoulyng
of
them
that
be
nyghe
of
kynne
of
affynyte
or
of
gossyprede
&
sodomye
that
is
mysuse
of
mannes
bodye
or
womans
in
lecherye
ayenst
kynde
&
pollucyon
of
mannes
bodye
or
womans
by
ther
owne
sterynge
&
by
themself
whiche
is
a
full
horryble
synne
.
And
also
synful
medlynge
togydre
bytwene
husbonde
and
wyfe
.
Formcaciomeretriciū
.
adulterium
.
Stup●um
.
sacrilegiu
.
incestus
.
peccatum
sodomiticum
voluntaria
in
se
pollucio
et
ꝑ
se
ꝓuocat
.
et
libidinosus
coitus
piugalis
.
¶
Diues
.
In
how
many
wayes
may
the
husbonde
synne
medlynge
with
his
wyfe
.
¶
Pauper
.
In
.viij.
wayes
.
Fyrste
yf
he
medle
with
hyr
only
to
fulfyll
his
lustes
&
his
lecherye
takynge
noo
hede
to
god
ne
to
the
honeste
of
matrymonye
.
Also
yf
he
passe
mesure
in
his
doynge
.
Also
yf
he
medle
with
hyr
in
tymes
whiche
holy
chirche
counseyled
men
to
contynence
/
as
in
holy
tymes
&
in
tyme
of
lente
/
in
tyme
of
fastynge
/
and
of
other
prayer
/
whiche
tymes
he
may
medle
with
hyr
so
bodely
ayenst
reuerence
of
the
tyme
&
of
god
that
he
shall
synne
dedely
.
For
Peter
and
Poule
teche
that
wedded
folke
sholde
in
holy
tyme
&
in
tyme
of
prayer
absteyne
them
fro
suche
lustes
that
ther
prayer
may
the
more
gracyously
be
herde
of
god
&
ther
herte
the
more
gyuen
to
god
For
suche
luste
as
for
the
tyme
draweth
mannes
herte
and
womannes
moche
fro
god
/
and
maketh
them
fulfle
s
;
shely
&
the
lesse
goostly
.
Therfor
as
we
rede
Gen.
vij.
In
the
tyme
of
the
flood
in
Noes
tyme
for
the
herde
trybulacyon
&
dredther
they
were
in
all
that
yere
.
Noe
and
his
thre
sones
kepte
them
chaste
&
laye
by
themself
and
ther
wyues
by
themselfe
/
so
that
by
holy
prayers
and
contynence
they
myght
the
sooner
be
delyuered
of
that
peryll
and
myscheef
that
they
were
in
.
Also
yf
he
medled
with
his
wyfe
in
holy
place
without
nede
.
For
in
tyme
of
werre
though
he
medle
with
his
wyfe
in
chirche
yf
he
dare
not
lye
out
of
the
chirche
for
drede
of
his
enemyes
he
is
excused
&
the
chirche
is
not
pollute
/
or
ellys
it
were
pollute
.
And
also
yf
he
medle
with
his
wyfe
whan
she
is
greate
with
childe
nyghe
the
tyme
of
byrth
.
For
than
lyghtly
he
myght
slee
the
childe
.
Also
yf
they
medle
togydre
with
euyll
condycyon
.
Also
yf
he
medle
with
his
wyfe
wetyngly
in
hyr
comon
sekenes
at
his
owne
proufre
.
But
yf
husbonde
and
wyfe
medle
to
gydre
flesshely
without
these
defauct
onely
to
brynge
forth
a
veyne
to
the
herte
/
and
gete
childern
to
goddes
seruyce
ellys
to
flee
fornycacyon
and
lecherye
on
other
halfe
/
or
to
yelde
the
dette
of
ther
bodye
eche
to
other
than
they
synne
not
.
But
than
as
saynt
Poule
sayth
ther
wedloke
is
worshypfull
/
and
ther
bedde
without
spot
of
blame
.
Honorabile
connubium
in
omnibuset
thorus
īmaculatus
.
Ad
hebre
.xiij.
Vpon
whiche
worde
sayth
the
grete
clerke
Haymo
&
the
glose
also
.
That
it
is
a
worshypfull
wedloke
whan
a
man
weddeth
his
wyfe
lawfully
to
brynge
forth
childern
to
goddes
seruyce
/
&
absteyneth
hym
fro
his
wyfe
in
due
tyme
.
And
than
is
ther
bedde
without
spot
of
blame
whan
he
medle
with
his
wyfe
lawfully
and
for
a
good
ende
kepe
mesure
and
maner
/
than
ryse
they
vp
out
of
bedde
without
spot
of
blame
.
Caplm.
ij.
QAtrymonye
was
ordeyned
of
god
for
two
causes
.
Fyrst
p●yncypaly
in
to
offyce
to
brynge
forth
childern
to
goddes
seruyce
.
Also
in
to
remedye
to
flee
fornycacyon
&
lecherye
For
the
fyrste
cause
it
was
ordeyned
in
paradyse
before
Adams
synne
.
For
the
seconde
cause
it
was
ordeyned
out
of
paradyse
after
Adams
synne
.
Thre
good
thynges
be
pryncypaly
in
matrymouye
.
The
fyrste
is
fayth
that
eche
of
theym
kepe
truly
his
bodye
to
other
/
&
medle
flesshely
with
none
other
.
The
seconde
is
bryngyng
forth
&
nourysshynge
of
children
to
the
worshyp
of
god
&
to
goddes
seruyce
For
ellys
it
were
better
that
they
were
vnborne
.
The
thyrde
is
the
sacrament
whiche
may
not
be
vndo
but
only
by
deth
.
And
therfore
the
ordre
of
wedloke
is
full
worshypfull
/
for
it
representeth
the
grete
sacrament
of
vnyte
&
of
endles
loue
bytwene
the
godhede
&
the
manhede
in
cryste
very
god
and
very
man
&
bytwene
cryste
&
holy
chirche
&
bytwene
cryste
&
crysten
soule
.
And
the
faythfull
loue
that
ought
to
be
bytwene
husbonde
&
wyfe
betokeneth
the
loue
&
the
fayth
that
ought
to
be
bytwene
cryste
&
crysten
soule
&
bytwene
cryste
&
holy
chirche
.
For
the
husbonde
sholde
loue
his
wyfe
with
true
loue
.
And
therfore
whan
he
weddeth
hyr
/
he
setteth
a
rynge
on
hyr
fynger
whiche
rynge
is
a
token
of
true
loue
that
ought
to
be
bytwene
them
.
For
they
muste
loue
them
togydre
hertely
and
therfore
it
is
sette
in
the
fourthe
fynger
For
as
clerkes
say
fro
that
fynger
god
gyueth
hyr
but
one
rynge
in
token
that
they
sholde
loue
theymsyngulerly
togydre
.
For
as
ayenst
comynynge
of
the
body
/
the
husbonde
sholde
loue
his
wyfe
and
none
other
/
and
the
wyfe
hyr
husbonde
&
none
other
.
The
rynge
is
rounde
about
and
hath
none
ende
in
token
that
ther
loue
sholde
be
endeles
/
&
no
thynge
departe
them
but
deth
alone
.
Also
the
rynge
is
made
of
golde
or
of
syluer
in
token
that
as
golde
and
syluer
passeth
all
other
metals
in
value
and
clennesse
/
so
sholde
ther
loue
passe
al
other
loues
.
And
the
husbonde
loue
his
wyfe
passynge
all
other
wymen
/
and
the
wyfe
loue
hyr
husbonde
passynge
all
other
men
And
as
golde
and
syluer
passeth
all
other
metals
in
clennes
/
so
sholde
ther
loue
al
be
set
in
clennes
&
not
comon
togydre
/
but
for
bryngynge
forth
of
childern
or
to
flee
fornycacyon
or
to
yelde
the
dette
of
ther
bodyes
.
This
loue
betokeneth
the
loue
that
we
owe
to
god
that
is
our
goostly
husbonde
to
whome
we
be
all
wedded
in
our
baptem
.
For
we
sholde
loue
hym
hertely
with
all
our
herte
syngulerly
/
with
all
our
soule
lastyngly
/
with
all
our
mynde
myghtely
/
and
with
all
our
myghtes
And
therfore
sayth
he
Deutronous
.vi.
Thou
shalt
loue
thy
lorde
god
with
all
thy
herte
/
with
all
thy
soule
/
with
all
thy
mynde
/
and
with
al
thy
myght
The
husbonde
betokeneth
cryste
/
the
wyfe
betokeneth
holy
chirche
&
crysten
soule
whiche
is
goddes
spouse
and
ought
to
be
suget
to
cryste
as
wyfe
to
husbonde
.
Thre
ornament
longe
pry●cypaly
to
a
wyfe
.
A
rynge
on
hyr
fynger
/
a
broche
on
hyr
breste
/
&
a
garlonde
on
hyr
hede
The
rynge
betokeneth
true
loue
as
I
haue
sayd
/
the
broche
be
tokeneth
clennesse
in
herte
&
chastyte
that
she
ought
to
haue
/
the
garlonde
betokeneth
gladnesse
and
the
dygnyte
of
the
sacrament
of
wedloke
.
For
the
husbonde
betokeneth
cryste
/
&
the
wyfe
holy
chirche
whiche
is
called
quene
&
goddes
spouse
.
And
therfor
saynt
Poule
sayth
thus
.
Vi●i
diligite
vxores
vestras
.
Ye
men
loue
ye
your
wyues
as
cryste
loued
holy
chirche
/
and
put
hymselfe
to
the
deth
for
holy
chirche
.
so
sholde
men
do
yf
it
neded
for
ther
wyues
as
the
glose
sayth
.
Men
sayth
he
ought
to
loue
ther
wyues
as
theyr
owne
bodyes
.
He
that
loueth
his
wyf
he
loueth
hymselfe
.
Sythen
than
this
sacrament
of
wedloke
is
soo
greate
and
so
worshypfull
in
cryste
and
holy
chirche
/
therfore
euery
man
loue
his
wyfe
as
hymselfe
.
And
the
wyfe
loue
hyr
husbonde
and
drede
hym
/
Wymen
sayth
he
muste
be
suget
to
ther
husbondes
as
to
ther
lorde
.
For
man
is
hede
of
woman
/
as
cryste
is
he●e
of
holy
chirche
.
And
as
all
holy
chirche
is
suget
to
cryste
/
so
muste
wymen
be
sugett
to
ther
husbondes
These
be
the
wordes
of
saynt
Poul
.
Ad
eph.
v.
Caplm.
iij.
SYthen
that
the
ordre
of
wedlok
is
soo
grete
and
so
worshypfull
in
cryste
&
holy
chirche
/
as
saynt
Poule
sayth
without
doubte
they
that
breke
it
or
mysuse
it
in
luste
&
lykynge
of
the
flesshe
&
folowe
only
ther
luste
as
bestes
&
refreyne
not
themselfe
by
reason
and
by
goddes
lawe
/
they
synne
full
greuously
.
Therfore
we
fynde
in
holy
wrytte
.
Thobie
.vi.
That
there
was
a
woman
that
hyght
Sara
&
she
was
wedded
to
seuen
husbondes
/
&
a
deuyll
that
hyght
Asmodeus
slough
them
all
eche
after
other
the
fyrste
nyght
or
that
they
medled
With
hyr
For
they
wedded
hyr
more
for
brennynge
luste
of
the
flesshe
/
than
for
ony
true
cause
of
matrymonye
.
After
the
angell
Raphaell
cam
to
the
yonge
Tobye
&
sayd
to
hym
that
he
sholde
wedde
Sara
Than
yonge
Tobye
sayd
to
the
angel
I
haue
herde
he
sayd
that
the
deuyll
hath
power
ouer
al
men
that
wedde
hyr
&
sleeth
them
.
Than
the
angell
sayd
to
him
.
I
shall
tell
the
ouer
whiche
men
the
fende
hath
power
/
ouer
them
that
so
take
wedloke
that
they
put
god
from
theym
&
fro
ther
mynde
&
gyue
tente
to
flesshely
lustes
/
as
horse
and
mule
that
haue
no
vnderstandynge
/
ouer
them
the
deuyll
hath
power
.
But
thou
shalt
not
take
hyr
in
suche
a
maner
/
but
threnyghtes
ye
shall
kepe
you
chaste
and
gyue
you
to
holy
prayers
/
&
than
thou
shalt
take
thy
wyfe
with
the
drede
of
god
pryncypaly
to
brynge
forth
childern
to
the
worshyp
of
god
.
Sythen
than
the
deuyll
hath
suche
power
ouer
them
that
so
mysuse
ther
wyues
&
the
ordre
of
wedloke
.
Moche
more
power
hath
he
ouer
them
that
breke
the
ordre
of
wedloke
&
take
other
than
ther
wyues
.
Therfore
god
badde
in
the
olde
lawe
Deut●
.xxij.
That
yf
ony
man
medled
with
an
other
mannes
wyfe
/
they
sholde
be
slayn
both
the
man
&
the
woman
.
And
the
wyfe
man
sayth
that
he
that
doth
auoutrye
for
myscheef
of
herte
he
shal
lese
his
soule
/
&
he
gadreth
shame
&
shenshyp
to
hymselfe
/
&
his
shame
shall
neuer
be
do
awaye
Prouer.
vi.
And
there
he
sayth
that
although
theeft
be
a
greuous
synne
/
yet
in
regarde
of
auoutre
it
is
but
a
smal
synne
.
And
soo
sayth
the
grete●clerke
Bede
&
the
glose
also
.
Many
myscheues
falle
to
theym
that
lyue
in
auoutrye
moche
sekenesse
moche
myshappe
losse
of
good
/
vanysshynge
of
catell
/
&
lytel
foyson
therin
/
sodayn
pouerte
euyl
name
&
moche
shame
/
grete
hurte
/
&
ofte
maymynge
and
myscheuous
dethe
/
as
deth
in
pryson
and
hangynge
and
ofte
sodayne
deth
/
and
Instruccyon
of
heyres
and
of
theyr
herptage
.
And
therfore
the
wyse
man
sayth
Filij
adulterorum
&
●
.
The
childern
of
theym
that
lyue
in
auoutrye
shall
soone
be
at
an
ende
/
and
the
yssue
&
the
sede
that
cometh
of
the
wycked
bedde
shall
be
destroyed
/
&
though
they
lyue
longe
they
shall
not
be
set
by
/
&
theyr
laste
age
shall
be
without
worshyppe
Naciones
in●que
dire
sunt
consummacionis
They
that
be
mysborn
moost
comonly
they
haue
an
harde
ende
.
Sap
.iij.
And
as
he
sayth
in
the
next
chaptre
folowynge
.
Childeren
borne
in
auoutrye
shall
gyue
no
deperotes
/
ne
sette
noo
stable
grounde
/
but
tehy
shall
alwaye
be
in
tempest
of
trybulacyon
.
Theyr
braunches
shall
breke
/
and
theyr
rotes
be
plucked
vp
.
The
fruyte
of
theym
shall
be
vnproufytable
/
and
they
shall
be
ful
bytter
in
euery
mete
and
able
to
ryght
nought
.
Sapīe
.iij.
In
token
and
confyrmacyon
of
this
/
we
fynde
in
the
lawe
/
that
the
holy
pope
Bonyface
the
thyrde
whiche
was
a
martyr
wrote
to
the
kynge
of
englonde
in
this
maner
/
as
it
is
tolde
openly
to
the
contrees
/
&
vpbreyded
to
vs
that
be
in
fraunce
&
Italye
/
&
hethen
men
repreue
vs
therof
/
that
eng●ysshe
people
despyse
the
lawes
of
wedloke
&
gyue
them
to
auoutrye
&
lecherye
as
dyde
the
folke
of
Sodom
But
wyte
it
well
yf
it
be
soo
as
men
saye
of
theym
/
the
people
that
shal
be
borne
of
suche
lechery
&
spouse
breche
shall
be
vngentyll
people
and
a
repreue
to
all
ther
kynrede
.
They
shall
be
wood
in
lecherye
/
&
alwaye
the
people
shall
come
to
worse
&
worse
/
and
at
the
laste
be
vnable
to
batayll
/
vnstable
in
fayth
and
without
worshyp
&
not
beloued
of
god
ne
of
man
/
as
it
falleth
to
many
other
nacyons
/
for
they
wolde
not
knowe
goddes
lawe
.
Distincōe
.lvi.
Si
gens
anglorum
.
¶
Diues
.
It
semeth
that
the
prophecye
of
that
pope
is
now
fulfylled
.
For
what
auoutre
hath
reygned
in
this
londe
many
a
yeres
it
is
no
counseyll
/
&
namely
amonges
these
lordes
which
haue
now
brought
this
londe
in
bytter
bales
Some
of
them
be
slayne
/
some
of
theym
yet
lyue
in
moche
woo
.
Goddes
lawe
is
foryete
&
forboden
that
men
sholde
not
knowe
it
ne
haue
it
in
ther
mod
tonge
.
The
people
is
vnworthy
&
in
despyte
to
al
crystendom
/
for
ther
falsehede
and
ther
false
byleuynge
/
and
so
wood
in
lecherye
/
that
the
brother
is
not
ashamed
to
holde
openly
his
owne
syster
.
They
be
harlottes
in
lyuynge
/
vnstable
in
fayth
/
vnable
to
batayll
/
ouercomen
nyghe
ouer
all
/
hated
of
god
&
of
man
without
grace
and
spede
nyghe
in
all
ther
doynge
¶
Pauper
.
Example
to
this
we
fynde
in
the
seconde
boke
of
kynges
.xij.
ca.
Where
we
fynde
that
whan
Dauyd
had
done
auoutre
with
Barsabee
the
wyfe
of
the
noble
knyght
Vrye
&
after
that
treccherously
that
knyght
slayne
/
god
sente
the
ꝓphete
Nathan
to
Dauyd
&
repreued
hym
of
his
synne
and
sayd
/
that
swerde
and
debate
sholde
neuer
passe
fro
his
housholde
&
fro
his
kynrede
.
I
shall
sayth
god
reyse
myscheef
&
dysease
ayenst
the
of
thyne
owne
manye
/
and
take
thy
wyues
and
gyue
them
all
to
thy
next
and
he
shall
openly
lye
by
thy
wyfe
.
Thou
doost
it
preuely
.
I
shall
punysshe
the
openly
.
And
soo
it
befell
/
for
Absolon
his
owne
sone
droffe
hym
out
of
his
owne
kyngdome
and
laye
by
hys
wyf
in
the
syght
of
all
the
people
And
therafter
was
neuer
stabylyte
in
his
kyngdome
.
And
yet
the
auoutrye
of
Dauyd
was
more
punysshed
/
for
the
childe
that
was
begoten
in
auoutrye
dyed
soone
after
for
the
synne
of
the
fader
and
of
the
moder
.
And
afterwarde
Aaman
Dauydes
sone
lay
by
Thamar
his
owne
syster
&
therfore
Absolon
hyr
brother
sloughe
Aaman
his
brother
in
treccherye
And
all
these
myscheues
felle
for
Dauydes
synne
with
Barsabee
.
We
fynde
also
in
holy
wryt
.
Iudicum
.xx.
That
for
defoulynge
of
one
mannes
wyfe
were
slayne
thre
score
thousande
and
fyue
thousande
.
It
is
a
comon
prouerbe
in
latyn
.
Deb●le
fundamentum
fallit
opus
.
A
feble
grounde
desceyueth
the
werke
.
For
whan
the
grounde
is
feble
and
false
/
the
werke
that
is
setttheron
shall
soone
fayle
.
But
the
grounde
and
the
begynnynge
of
euery
people
is
lawfull
wedloke
&
lawfull
generacyon
in
matrymonye
.
And
yf
that
fayle
the
people
shall
be
vnstable
and
vnthryfty
/
and
that
god
sheweth
wel
in
the
begynnynge
of
the
worlde
/
for
whan
men
wedded
vnlawfully
and
brake
the
bondes
&
the
lawes
of
wedloke
whiche
god
ordeyned
at
the
begynnynge
.
Than
god
sente
the
grete
flood
and
destroyed
all
mankynde
saue
Noe
&
his
wyfe
and
his
thre
sones
and
ther
wyues
.
Caplm.
iiij.
DIues
.
Whan
gaaf
god
lawes
of
matrymonye
&
what
lawes
gaaf
he
.
¶
Pauper
.
Whan
god
had
made
Adam
he
put
a
grete
slepe
in
Adam
/
&
in
his
slepe
he
toke
out
one
of
his
rybbes
&
fylled
vp
the
place
with
flesshe
/
&
of
that
rybbe
he
made
Eue
&
brought
hyr
to
Adam
.
Than
Adam
awoke
&
as
god
Inspyred
him
he
toke
the
lawes
of
wedloke
and
sayd
thus
.
This
bone
is
now
of
my
bones
/
&
this
flesshe
of
my
flesshe
For
this
thynge
man
shall
forsake
fader
&
moder
and
take
hym
to
his
wyfe
/
and
they
shall
be
two
in
one
flesshe
.
Gen.
ij.
In
whiche
wordes
/
whan
he
sayd
that
man
for
his
wyfe
sholde
forsake
fader
and
moder
and
take
hym
to
his
wyfe
/
he
shewed
the
sacrament
of
true
loue
and
vnyte
that
ought
to
be
bytwene
husbonde
and
wyfe
.
And
by
the
same
wordes
he
sheweth
what
fayth
ought
to
be
bytwene
theym
.
For
he
shall
take
hym
to
his
wyfe
and
medle
with
hyr
and
with
none
other
/
and
she
with
hym
and
with
none
other
.
And
in
that
he
sayd
that
they
sholde
be
two
in
one
flesshe
/
he
sheweth
that
they
sholde
medle
togydre
pryncypally
to
brynge
forth
childern
to
goddes
worshyp
.
For
in
ther
childe
husbonde
and
wyfe
ben
one
flesshe
and
one
blood
.
Also
in
that
he
sayd
that
the
husbonde
sholde
cleue
to
his
wyfe
/
he
forbyddeth
fornycacyon
and
auoutrye
.
And
that
he
sayd
in
the
synguler
nombre
to
his
wyfe
and
not
to
his
wyues
/
he
forbyddeth
bygamye
that
a
man
sholde
not
haue
two
wyues
to
gydre
/
ne
one
woman
two
husbondes
to
gydre
And
in
that
he
sayd
that
they
sholde
be
two
in
one
flesshe
/
he
forbadde
sodomye
/
&
also
by
the
same
wordes
he
sheweth
that
eche
of
theym
hath
power
ouer
others
bodye
&
none
of
them
may
conteyne
but
by
assent
of
them
both
.
¶
Diues
.
Why
made
god
woman
more
of
the
rybbe
of
Adam
than
of
an
other
bone
.
¶
Pauper
.
For
the
rybbe
is
next
the
herte
in
token
that
god
made
hyr
to
be
mannes
felowe
in
loue
&
his
helper
.
And
as
the
rybbe
is
next
the
herte
of
all
bones
/
soo
sholde
the
wyf
be
next
in
loue
of
all
wymen
&
of
al
men
.
God
made
not
woman
of
the
fote
to
be
mannes
thrall
/
ne
he
made
hyr
not
of
the
hede
to
be
his
mayster
/
but
of
his
syde
&
of
his
rybbe
to
be
his
felowe
in
loue
&
helper
at
nede
.
But
Whan
Eue
synned
/
than
was
woman
made
suget
to
man
so
that
the
wyfe
sholde
be
ruled
by
hyr
husbond
&
drede
hym
and
serue
hym
as
felowe
in
loue
&
helper
at
nede
/
&
as
next
solace
in
sorowe
/
not
as
thrall
&
bounde
in
vyleyne
seruage
.
For
the
husbonde
ought
to
haue
his
wyfe
in
reuerence
&
worshyp
in
that
they
be
both
one
flesshe
&
one
blood
.
¶
Diues
.
Why
made
not
god
woman
by
hyrselfe
of
the
erthe
as
he
dyd
Adam
.
¶
Pauper
.
For
to
encrease
ther
loue
to gydre
/
&
also
to
gyue
woman
mater
of
lowenesse
.
Fyrste
for
encreasynge
of
loue
/
for
in
that
woman
is
parte
of
mannes
bodye
/
man
muste
loue
hyr
as
his
owne
flesshe
&
blood
.
And
also
she
muste
loue
man
as
hyr
begynnyng
&
as
hyr
flesshe
&
hyr
blood
.
Also
she
ought
to
take
grete
mater
of
lownesse
/
&
thynke
that
man
is
hyr
perfeccyon
&
hyr
begynnynge
&
haue
man
in
reuerence
as
hyr
perfeccyon
/
as
hyr
pryncypal
/
as
hyr
begynnynge
&
hyr
fyrste
in
ordre
of
kynde
.
God
made
all
mankynde
of
one
/
for
he
wolde
that
all
mankynde
sholde
be
in
one
charyte
as
they
came
all
of
one
.
Caplm.
v.
DIues
.
Whether
is
auoutry
gretter
synne
in
the
man
or
in
the
woman
.
¶
Pauper
.
Comonly
it
is
more
synne
in
the
man
.
For
the
hygher
degre
the
harder
is
the
falle
&
the
synne
more
greuous
.
Also
man
is
more
myghty
by
waye
of
kynde
to
withstande
&
hath
more
reason
wherby
he
may
withstande
&
beware
of
the
fendes
gyle
.
And
in
that
he
is
made
mayster
&
gouernour
of
woman
to
gouerne
her
in
vertue
&
kepe
hyr
fro
vyces
.
Yf
he
falle
in
vyces
and
in
auoutre
more
than
the
woman
he
is
moche
to
blame
&
worthy
to
be
repreued
shamefully
.
Therfore
saynt
Austen
in
li.
de
decem
cordis
.
Vndernemeth
husbondes
that
falle
in
auoutrye
&
sayth
to
eche
of
them
in
this
maner
.
God
sayth
to
the
thou
shalt
do
no
lecherye
that
is
to
saye
/
thou
shalt
medle
with
no
woman
but
with
the
wyfe
.
Thou
axest
this
of
thy
wyfe
that
she
medle
with
none
but
with
the.
And
therfore
thou
oughtest
to
be
byfore
thy
wyfe
in
vertue
/
thou
fallest
downe
vnder
the
fylthe
of
lecherye
.
Thou
wylt
that
thy
wyfe
be
ouercomer
of
lecherye
&
haue
the
maystrye
of
the
fende
/
&
thou
wylt
be
ouercome
as
a
cowarde
&
lye
downe
in
lecherye
And
notwithstandyng
that
thou
art
hede
of
thy
wyfe
/
yet
thy
wyfe
go
byfore
the
to
god
/
&
thou
that
art
hede
of
thy
wyfe
goost
bacwarde
to
helle
Man
sayth
he
is
hede
of
woman
/
&
therfore
in
what
housholde
the
woman
lyueth
better
than
the
man
in
the
housholde
hangeth
the
hede
donewarde
For
syth
man
is
hede
of
woman
/
he
ought
to
lyue
better
than
woman
&
go
byfore
his
wyfe
in
all
good
dedes
/
that
she
may
sue
hyr
husbonde
&
folowe
hyr
hede
.
The
hede
of
eche
housholde
is
the
husbonde
/
&
the
wyfe
is
the
bodye
By
course
of
kynde
theder
that
the
hede
ledeth
thyder
sholde
the
bodye
folowe
.
Why
wolde
than
the
hede
that
is
the
husbonde
go
to
lecherye
&
he
wyll
not
that
his
bodye
his
wyf
folowe
/
why
wolde
the
man
go
thyd
wheder
he
wyll
not
that
his
wyfe
folowe
/
&
a
lytyll
after
in
the
same
boke
saynt
Austen
sayth
thus
Daye
by
daye
playntes
be
made
of
mannes
lecherye
/
al
though
ther
wyues
dare
not
playn
them
of
theyr
husbondes
.
Lecherye
of
men
is
so
bolde
&
so
customable
that
it
is
take
now
for
a
lawe
in
so
moch
that
men
tell
her
wyues
that
lecherye
&
auoutry
is
lefull
to
men
but
not
to
wymen
/
thus
sayth
saynt
Austen
.
¶
Diues
And
sometyme
it
is
herde
that
wyues
be
take
lyeng
with
her
seruaunt
&
brought
to
court
byfore
the
Iuge
with
moche
shame
but
that
ony
husbonde
is
so
brought
to
court
byfore
that
Iuge
for
he
laye
with
his
wymen
it
is
selden
seen
.
¶
Pauper
.
And
yet
as
saynt
Austen
sayth
in
the
same
boke
/
it
is
as
gret
synne
in
the
man
as
in
the
wyf
&
somdel
more
.
But
forsoth
sayth
he
it
is
not
the
truth
of
god
but
the
shrewedne
s
;
se
of
man
that
maketh
man
lesse
gylty
than
woman
in
that
same
synne
Men
be
not
so
oft
take
in
auoutrye
ne
punysshed
for
auoutry
as
wymen
be
/
for
they
be
lesse
gylty
/
but
for
that
they
be
more
gylty
&
more
myghty
to
maynten
ther
synne
/
&
nygh
eche
of
them
conforted
other
in
his
synne
.
Men
be
wytnesses
Iuges
&
doers
to
punysshe
auoutrye
in
woman
/
&
for
they
be
ouerdone
gylty
in
auoutrye
/
therfore
they
trauayle
nyghe
all
with
one
assent
to
may●ten
theyr
lecherye
.
In
woman
is
selden
seen
auoutrye
.
And
therfore
it
is
full
sclaunderous
whan
it
falleth
and
harde
punysshed
.
But
in
men
it
is
soo
comon
that
ther
is
vnnethes
ony
sclaundre
therof
/
wymen
dare
not
speke
ayenst
the
lecherye
of
men
/
and
men
wyll
not
speke
to
repreue
the
lecherye
of
man
/
for
they
be
so
moche
gylty
.
Synne
that
seldome
falleth
is
moost
sclaunderous
/
and
yet
in
case
lesse
greuous
.
And
synne
that
often
falleth
and
is
moost
in
vse
is
lesse
sclaunderous
&
yet
it
is
moost
greuous
.
For
the
more
customable
and
the
more
bolder
that
men
be
in
synne
/
and
the
lesse
drede
and
shame
that
men
haue
to
ther
synne
/
the
more
greuous
is
ther
synne
.
Therfore
saynt
Austen
in
the
same
place
speketh
more
of
this
mater
ayenst
the
lecherye
of
men
and
sayth
thus
.
Peraduenture
thy
wyf
hereth
in
the
chirche
by
prechynge
that
it
is
not
leful
to
the
to
take
ony
other
but
thy
wyfe
.
She
cometh
home
and
grutcheth
ayenst
thy
lecherye
&
sayth
to
the
that
thou
doost
thynges
that
is
not
lefull
/
for
why
we
be
both
crysten
.
The
chastyre
that
thou
axeste
of
me
yelde
thou
to
me
.
I
owe
to
the
fayth
/
and
thou
owest
fayth
to
me
/
and
both
we
owe
fayth
to
cryste
.
Though
thou
desceyue
me
thou
desceyuest
not
god
whoos
seruauntes
we
be
both
.
Thou
desceyue
s
;
te
not
hym
that
bought
vs
bothe
/
for
he
knoweth
all
.
But
wenest
thou
sayth
saynt
Austen
that
the
man
wyl
be
heled
and
amende
hym
with
hyr
wordes
.
Nay
nay
sayth
he
/
but
anone
he
shall
be
wroth
and
he
shall
be
wode
both
with
his
wyfe
and
with
the
prechoure
and
curse
the
tyme
that
his
wyfe
came
to
the
chirche
for
to
here
the
trouthe
.
These
be
the
wordes
of
saynt
Austen
in
the
same
boke
.
And
yet
after
in
the
same
booke
he
sayth
thus
.
Peraduenture
thou
lechour
wylt
excuse
the
and
saye
.
I
take
none
other
mannes
wyfe
/
but
I
take
myn
owne
seruaunt
.
Wylt
thou
sayth
he
that
thy
wyfe
saye
to
the.
I
take
none
other
husbonde
.
I
take
but
my
seruaunt
.
God
forbede
that
thy
wyf
sholde
say
soo
to
the.
Better
it
is
that
she
haue
sorowe
of
thy
synne
/
than
folowe
the
or
take
wycked
exsample
of
the.
Thy
wyfe
is
chaste
&
an
holy
woman
and
a
true
crysten
woman
.
She
hath
sorowe
of
thy
lecherye
/
not
for
the
flesshe
but
for
charyte
.
And
thy
wyf
wolde
that
thou
doost
not
amys
/
not
for
that
she
dooth
not
amys
/
but
for
it
is
not
spedefull
to
the.
For
yf
she
kepte
hyr
chaste
&
dyd
not
lecherye
only
for
that
thou
sholdest
do
no
lecherye
/
yf
thou
doost
lecherye
/
she
sholde
do
lecherye
.
But
for
that
the
good
woman
kepeth
chastyte
/
not
onely
for
the
fayth
that
she
ought
to
the
/
but
also
for
the
fayth
that
she
ought
to
cryste
.
For
though
the
man
do
amys
/
yet
the
woman
gyueth
hyr
chaste
to
god
Therfor
sayth
saynt
Austen
in
the
same
place
.
Cryste
speketh
in
the
hertes
of
good
wymen
within
in
theyr
soule
there
ther
husbonde
hereth
it
not
/
for
he
is
not
worthy
to
here
it
and
conforteth
his
doughter
with
suche
maner
wordes
.
Thou
art
euyll
dyseased
with
wronges
of
thy
husbonde
/
what
hath
he
do
to
the.
I
praye
y●
haue
pacyence
be
sory
of
his
mysdede
/
but
folowe
hym
not
to
do
amys
/
but
he
must
folowe
the
in
goodnesse
.
For
in
that
that
he
dooth
amys
lete
hym
not
be
thy
hede
to
lede
the
/
but
lete
thy
god
be
thyn
hede
.
For
yf
thou
folowe
hym
as
an
hede
in
his
shrewednesse
/
both
hede
&
body
shall
fall
downe
in
to
helle
.
And
therfore
myght
not
the
bodye
that
is
the
wyf
folowe
the
wycked
hede
/
but
myght
she
holde
hyr
to
the
hede
of
holy
chirche
that
is
cryste
.
To
hym
the
wyfe
ought
hyr
chaste
/
to
hym
pryncypaly
she
muste
do
worshyp
/
for
he
is
pryncypal
husbonde
.
Be
hyr
husbonde
present
be
he
absent
/
the
good
woman
shall
alwaye
kepe
hyr
chaste
.
For
cryste
hyr
husbonde
to
whom
pryncypaly
she
ought
hyr
chaste
is
neuer
absent
.
Chaunge
your
lyfe
ye
letcherous
men
sayth
saynt
Austen
there
/
&
fro
thens
forwarde
be
ye
chaste
/
ne
saye
ye
not
that
ye
may
not
kepe
you
chaste
.
For
it
is
a
shame
to
saye
that
man
maye
not
do
that
a
woman
dooth
/
ne
be
so
chaste
as
a
womas
is
.
The
woman
by
ryght
hath
as
freell
a
flesshe
as
the
man
.
And
woman
was
fyrste
desceyued
of
the
adder
/
your
chaste
wyues
shewe
to
you
that
ye
may
be
chaste
yf
ye
wyl
.
These
be
the
wordes
of
saynt
Austen
.
Caplm.
vi.
DIues
.
Wymen
may
better
be
chaste
than
men
/
for
they
haue
moche
kepynge
vpon
theym
The
lawe
byddeth
them
to
chastyte
.
Theyr
husbondes
be
besye
to
kepe
theym
/
and
harde
lawes
be
ordeyned
to
punysshe
theym
yf
they
de
amys
.
¶
Pauper
.
To
this
answereth
saynt
Austen
in
the
same
booke
and
sayth
thus
.
Moche
kepynge
maketh
woman
chaste
/
and
manhode
sholde
make
man
chaste
.
To
woman
is
ordeyned
moche
kepynge
/
for
she
is
more
freell
/
woman
is
ashamed
for
hyr
husbonde
to
do
amys
.
But
thou
art
not
ashamed
for
cryste
to
doo
amys
.
Thou
art
more
free
than
the
woman
/
for
thou
art
strenger
and
lyghtelyer
/
thou
myghtest
ouercome
the
flesshe
and
the
fende
yf
thou
wylt
.
Therfore
god
hath
bytaken
the
to
thyselfe
.
But
a
woman
hath
moche
kepynge
of
hyr
husbonde
/
dredefull
lawe
/
good
norture
/
grete
shame
/
fastnesse
/
and
god
pryncypall
/
and
thou
man
haste
only
god
aboue
the.
Thy
wyfe
fleeth
lecherye
for
drede
and
for
shame
of
the
/
for
drede
of
the
lawe
/
for
good
norture
/
and
pryncypaly
for
god
.
But
for
all
these
thou
kepeste
not
thyselfe
chaste
/
neyther
thou
leueste
not
thy
lecherye
neyther
for
drede
of
god
ne
for
goddes
lawe
ne
for
shame
of
the
worlde
/
ne
for
shame
of
thy
wyfe
to
whom
thou
art
bounde
to
be
true
/
ne
thou
wylt
leue
it
for
no
good
norture
/
but
lyue
as
an
harlotte
and
vse
harlottes
maners
.
Thou
art
not
ashamed
of
thy
synnes
sayth
saynt
Austen
/
for
so
many
men
falle
there
in
.
The
shrewednesse
of
man
is
now
soo
greate
that
men
be
more
ashamed
of
chastyte
than
of
lecherye
.
Manquellers
/
theues
/
periurers
/
false
wytnesse
/
rauenours
/
and
false
men
be
abhomynable
and
hated
amonges
the
people
.
But
who
soo
wyll
lye
by
his
woman
&
be
a
bolde
lechoure
/
he
that
is
loued
is
praysed
.
And
all
the
woundes
of
his
soule
tourne
in
to
game
And
yf
ony
man
be
so
herdy
to
saye
that
he
is
chaste
and
true
to
his
wyfe
.
And
yf
it
be
knowe
that
he
be
suche
he
is
ashamed
to
come
amonges
men
that
be
not
lyke
hym
in
maner
For
they
sholde
Iape
&
scorne
him
&
saye
that
he
is
no
man
.
For
mannes
shrewednes
is
now
so
grete
/
that
ther
is
no
man
holde
a
man
but
he
be
ouercome
with
lecherye
.
And
he
that
ouercometh
lecherye
and
kepeth
hym
chaste
he
is
holde
no
man
.
These
be
the
wordes
of
saynt
Austen
in
a
boke
de
decem
cordis
.
¶
Diues
.
Me
meruayleth
moche
that
saynt
Austen
and
you
also
accuse
man
soo
moche
of
lecherye
/
and
put
more
defaute
in
man
than
in
woman
.
¶
Pauper
.
Cryste
dyde
the
same
.
We
rede
in
the
gospell
.
Io.
viij
.
that
on
a
tyme
whan
cryste
satte
in
the
temple
of
Ierusalem
techynge
the
people
his
lawes
.
Than
the
scrybes
&
the
men
of
lawe
and
the
phareseys
brought
a
woman
newely
taken
in
auoutrye
/
&
sette
hyr
byfore
cryste
and
sayd
to
hym
all
in
gyle
.
Mayster
/
this
woman
ryght
now
was
take
in
auoutrye
.
The
lawe
of
Moyses
byddeth
vs
stone
all
suche
/
but
what
sayest
thou
there
to
.
All
this
they
sayde
in
gyle
/
for
hadde
he
bode
them
stone
hyr
/
he
hadde
sayd
ayenst
his
owne
prechynge
.
For
his
prechynge
and
techynge
was
full
of
mercy
and
pyte
.
And
yf
he
hadde
sayd
that
she
sholde
not
haue
be
stoned
/
than
hadde
he
sayd
ayenst
Moyses
lawe
and
than
wolde
they
haue
stoned
hym
.
And
therfore
he
sayd
ne
that
one
ne
that
other
.
But
he
stouped
downe
and
wrote
with
his
fynger
in
the
erthe
.
And
whan
he
hadde
wryten
a
whyle
/
he
sette
hym
vpryght
ayen
&
sayd
to
them
.
Whiche
of
you
be
without
synne
/
he
caste
on
hyr
the
fyrste
stone
.
And
afterwarde
he
stouped
downe
and
wrote
in
the
erthe
.
And
whan
the
accusers
of
the
woman
herde
these
wordes
of
cryste
and
see
his
wrytynge
/
they
were
ashamed
and
went
out
eche
after
other
/
and
the
eldeste
wente
out
fyrste
/
and
none
of
them
lefte
there
.
For
as
saye
these
clerkes
/
eche
of
theym
sawe
in
that
wrytynge
all
the
euyll
synnes
that
he
had
done
of
lecherye
of
spousebreche
or
of
ony
other
synne
.
And
eche
of
them
wende
that
all
other
about
had
seen
his
synne
.
And
so
for
drede
&
for
shame
they
went
out
/
for
they
sawe
well
that
they
were
more
gylty
in
lecherye
than
the
woman
&
more
worthy
to
be
stoned
.
But
cryste
of
his
goodnesse
wrought
soo
/
that
eche
of
theym
sawe
there
his
owne
synne
and
none
other
mannes
/
so
gyuynge
vs
ensaumple
to
hydde
other
mennes
synne
/
and
not
defame
our
euen
crysten
whyle
ther
synne
is
preuye
.
And
whan
they
were
gone
out
for
drede
and
shame
.
Than
sayd
cryste
to
the
woman
/
where
be
they
that
accused
the.
No
man
hath
dampned
the.
Lorde
sayth
she
that
is
soth
noo
man
hath
dampned
me
.
Than
cryste
sayd
to
hyr
.
Ne
I
shall
not
dampne
the.
Goo
&
be
in
wyll
no
more
to
synne
.
¶
Diues
.
By
y●
lawe
she
was
worthy
to
be
deed
/
why
wolde
than
cryste
that
gaue
the
lawe
saue
hyr
.
¶
Pauper
.
All
though
she
were
worthy
to
dye
/
yet
hyr
accusers
&
the
people
that
brought
hyr
thyder
were
not
worthy
to
dampne
hyr
/
ne
to
pursue
hyr
to
deth
/
for
they
were
more
gylty
than
the
woman
.
And
therfore
sayth
the
glose
in
that
place
.
Though
the
lawe
byd
them
be
slayne
that
be
gyltye
/
yet
the
lawe
wyll
not
that
they
sholde
be
slayne
by
them
that
be
gylty
in
the
same
synne
.
But
he
that
is
vngylty
in
the
same
synne
shall
punysshe
hym
that
is
gylty
.
And
therfore
sayth
the
glose
/
that
they
that
so
accused
the
woman
/
by
ryght
of
the
lawe
or
they
muste
haue
lete
hyr
go
or
ellis
be
stoned
with
hyr
/
for
they
were
more
gylty
in
that
synne
than
the
woman
.
And
soo
by
the
lawe
cryste
delyuered
hyr
ryghtfully
/
&
saued
hyr
mercyably
.
Therfore
sayth
the
lawe
of
holy
chirche
/
that
tho
that
be
gylty
in
ony
grete
synne
sholde
not
be
take
for
accusers
ne
wytnesses
in
dome
/
no
man
queller
/
no
theues
/
ne
wycked
Iogulers
robbers
of
chirches
/
rauenours
/
ne
open
lechours
/
ne
they
that
be
in
auoutrye
/
ne
they
that
poyson
folke
/
ne
periurers
/
ne
fals
wytnesses
/
ne
they
that
axe
counseyll
of
wytches
.
All
these
and
suche
other
be
vnable
to
accuse
in
dome
/
or
to
bere
wytnesse
in
dome
/
but
yf
it
be
for
to
accuse
them
that
be
the
felowes
and
helpers
in
ther
synne
.ii.
q̄.r
.
constituimus
.
Et
.
vi.q̄.li
.
q
crimen
.
And
saynt
Ambrose
sayth
/
that
onely
he
is
worthy
to
be
domesman
and
dampne
the
errours
of
an
other
that
hath
nought
in
hymselfe
that
is
dampnable
.
suꝓ
Beati
imaculati
.
Et.
iij.q̄.vij.iudicet
.
And
therfore
the
lawe
putteth
many
a
case
in
whiche
the
husbonde
may
not
accuse
his
wyf
of
lecherye
.
Fyrst
yf
he
be
gylty
in
the
same
.
xxxij.q̄.nichil
iniquius
.
Also
yf
he
gyue
hir
occasyon
to
do
for
nycacōn
by
withholdynge
of
dette
of
his
bodye
.
xxij.q̄.vij
.
Si
tu
.
Also
yf
she
be
defouled
by
strength
&
grete
vyolence
ayenst
hyr
wyl
.
xxxij.q̄.v
.
Ita
ne
Also
yf
she
wene
that
hyr
husbonde
be
deed
.xxxiiij
q̄.
ꝑ
bellicam
And
yf
she
be
wedded
to
an
other
wenynge
that
hyr
husbonde
be
deed
/
whan
he
cometh
home
she
muste
forsake
the
seconde
husbonde
&
go
ayen
to
the
fyrste
/
and
but
she
forsaketh
the
seconde
anone
as
she
knoweth
that
hyr
fyrste
husbonde
is
a
lyue
/
ellys
she
falleth
in
auoutrye
/
&
hyr
fyrste
husbonde
may
accuse
hyr
&
forsake
hyr
.
Also
yf
she
be
desceyued
&
medle
with
an
other
wenynge
that
it
were
hyr
husbonde
.
xxxiiij.q̄.ij
.
in
lectum
.
Also
yf
he
knowe
hyr
lecherye
&
suffreth
hyr
in
hyr
synne
/
and
meddleth
with
hyr
after
that
he
knoweth
hyr
synne
/
or
forgyueth
it
hyr
&
recounseyll
hyr
to
hym
/
than
may
he
not
accuse
hyr
.
xxxij.q̄.i
.
Si
quis
vxorem
.
Also
yf
hyr
husbonde
put
hyr
to
doo
a
mys
.
Extra
.
li.iij
.
ti
xiij
.
discrecione
Also
yf
an
hethen
man
forsake
his
hethen
wyfe
and
she
be
wedded
to
an
other
hethen
man
/
and
after
they
be
both
tourned
to
crysten
fayth
than
is
he
bounde
to
take
hyr
ayen
/
but
she
felle
in
ony
other
fornycacyon
.
Not
withstandynge
that
she
be
knowen
flesshely
of
the
seconde
husbonde
.
Extra
li.
iiij
.
de
diuorcijs
.
ca.
gaudemus
.
S.
si
ergo
.
Caplm.
vij.
DIues
.
Is
a
man
bounde
to
forsake
his
wyfe
whan
she
falleth
in
fornycacyon
¶
Pauper
Eyther
the
fornycacyon
is
preuy
/
or
it
is
open
.
Yf
it
be
preuy
&
may
not
be
preued
he
shall
not
forsake
hyr
openly
/
ne
he
is
not
bounde
to
forsake
hyr
preuely
/
as
anentes
the
bedde
.
Yf
hyr
fornycacyon
be
open
/
eyther
ther
is
hope
of
amendement
or
there
is
none
hope
of
amendement
.
Yf
she
wyll
amende
hyr
/
and
there
be
good
hope
of
amendement
he
may
lefull
kepe
hyr
styll
.
Yf
ther
be
none
hope
of
amendement
he
ought
not
to
kepe
hyr
stylle
.
For
yf
he
do
it
semeth
that
he
consent
to
hyr
synne
.
summa
●fes
.
li.iiij
.
ti.
xxij.q̄
.
vi
.
q̄ro
.
¶
Diues
.
May
a
man
by
his
owne
auctoryte
forsake
his
wyfe
yf
she
falle
in
fornycacyon
.
¶
Pauper
.
As
anentes
hyr
bed
/
he
may
forsake
hyr
by
his
owne
auctoryte
/
but
not
anentes
dwellynge
togydre
without
auctoryte
of
holy
chirche
.
And
yf
he
forsake
hyr
company
as
anent
dwellynge
without
auctotyte
of
holy
chirche
/
he
shal
be
compelled
to
dwelle
with
hyr
/
but
he
may
anone
preue
hyr
fornycacyon
.
Yf
a
man
medle
with
his
wyf
after
that
that
he
knoweth
hyr
fornycacyon
he
is
yrreguler
/
though
he
be
compelled
therto
by
holy
chirche
.
summa
●fes
.
li.iiij
.
ti.
xxij.q̄.viij
.
vtrum
vir
.
Yf
the
husbonde
be
departed
from
his
wyfe
by
auctoryte
of
holy
chirche
.
He
may
yf
he
wyll
entre
in
to
relygyon
without
hyr
leue
.
But
whether
he
entre
or
nay
/
he
is
bounde
to
contynence
all
hyr
lyfe
/
&
he
may
none
other
wyfe
haue
as
longe
as
she
lyueth
/
for
only
deth
departeth
the
bounde
of
wedlecke
¶
Diues
.
Contra.
Yf
a
man
wedde
a
woman
he
may
entre
in
to
relygyon
or
he
medle
with
hyr
/
and
she
may
take
an
other
husbonde
&
yet
neyther
of
them
is
deed
.
¶
Pauper
.
Ther
is
bodely
deth
&
goostly
deth
/
that
is
entre
in
to
relygyan
.
For
than
man
or
woman
dyeth
ayenst
the
worlde
.
Yf
he
medle
with
hyr
bodely
/
onely
bodely
deth
may
departe
them
as
ayenst
the
bounde
of
wedloke
.
But
or
that
he
medle
with
hir
bodely
/
goostly
deth
that
is
entre
in
to
relygyon
may
departe
them
.
For
tyll
whan
they
medle
togydre
bodely
/
the
bounde
of
ther
wedloke
is
but
goostly
.
And
therfore
goostly
deth
breketh
that
bounde
.
And
for
as
moche
leue
frende
as
the
husbonde
is
as
well
bounde
to
kepe
fayth
to
his
wyfe
/
as
the
wyfe
to
the
husbonde
/
therfore
yf
the
husbonde
trespasse
and
falle
in
to
fornycacyon
/
she
hath
as
greate
accyon
ayenst
hym
as
he
sholde
haue
ayenst
his
wyfe
yf
she
dyde
a
mys
.
Quia
quo
ad
fidem
matrimonij
iudican●
ad
paria
.
Caplm.
viij.
DIues
.
I
may
well
assente
that
auoutrye
be
a
full
greuous
synne
both
in
man
and
in
woman
.
But
that
symple
fornycacyon
bytwene
syngel
man
&
syngel
woman
sholde
be
dedly
synne
.
I
may
not
assent
therto
.
And
comon
opynyit
is
/
as
that
it
is
noo
dedely
synne
.
¶
Pauper
.
Euery
synne
that
excludeth
man
or
woman
out
of
heuen
is
dedely
synne
/
but
symple
fornycacyon
excludeth
man
&
woman
out
of
heuen
but
they
amende
theym
here
/
therfore
than
symple
fornycacyon
is
dedely
synne
.
¶
Diues
.
Where
fyndest
thou
that
symple
fornycacyon
excludeth
man
&
woman
out
of
heuen
.
¶
Pauper
.
In
the
pystle
of
saynt
Poule
where
he
sayth
/
that
no
fornycaryes
ne
they
that
do
auoutrye
/
ne
sodo
mytes
/
ne
theues
/
ne
mawmetrers
/
ne
glotons
/
ne
wycked
spekers
/
ne
they
that
lyue
by
rauyn
/
shall
haue
the
kyngdome
of
heuen
.i.
ad
corum
.
vi
.
And
in
the
chaptre
next
before
/
he
byddeth
that
men
sholde
not
medle
with
suche
for
nycaryes
and
with
suche
wycked
lyuers
not
ete
with
them
ne
drynke
with
them
/
for
they
be
acursed
of
god
and
of
all
the
company
of
heuen
.
And
in
an
other
pystle
saynt
Poule
sayth
thus
.
Wyte
ye
it
well
and
vnderstande
ye
it
that
no
fornycarye
ne
vnclene
man
of
his
bodye
/
ne
false
couetous
man
shall
haue
herytage
in
the
kyngdome
of
cryste
&
of
god
.
And
therfor
sayth
he
.
Late
ye
no
fornycacyon
ne
vnclennesse
ne
auaryce
be
named
in
you
/
ne
fylth
ne
foly
speche
ne
harlottre
/
but
all
maner
honeste
as
it
becometh
sayntes
.
Ad
ephe.
And
in
an
other
place
he
sayth
/
that
god
shall
deme
fornycaryes
&
them
that
do
auoutrye
.
Ad
hebreos
.xiij.
That
is
to
saye
as
the
glose
sayth
.
God
shall
dampne
them
without
ende
/
al
thoughe
they
wene
not
so
/
but
sythen
that
god
gyueth
no
tale
of
flesshly
synne
.
And
therfore
saynt
Iohn
sayth
in
the
boke
of
goddes
preuytees
to
fornycaryes
&
manquellers
/
lyers
and
periurers
/
and
suche
other
cursed
folke
/
theyr
parte
shall
be
in
the
pyt
wellynge
&
brennynge
with
fyre
&
brymstone
/
whiche
is
the
seconde
deth
of
helle
Apo.
xxi.
And
the
wyse
man
byddeth
that
thou
shalte
not
gyue
thy
soule
to
fornycaryes
in
ony
thynge
that
thou
lese
not
the
and
thy
soule
and
thyn
herytage
in
heuen
.
And
euery
woman
fornycarye
shall
be
troden
vnder
foot
of
the
fendes
as
derte
in
the
waye
.
Eccl.
ix.
¶
Diues
Contra.
Al
the
commaundement
of
the
seconde
table
be
gyuen
of
god
to
let
wronges
that
men
sholde
ellys
do
to
ther
euen
crysten
/
but
whan
a
syngel
man
medleth
with
a
syngell
woman
/
he
doth
no
man
ne
woman
ony
wronge
for
eyther
of
them
is
in
his
owne
power
.
¶
Pauper
.
Though
eche
of
them
be
in
his
owne
power
/
yet
ech
of
them
dooth
other
grete
wronge
/
for
eche
of
theym
sleeth
other
by
dedely
synne
/
&
eche
of
them
sleeth
hymselve
/
&
eche
of
them
doth
wronge
to
god
in
that
that
they
do
ayenst
his
forbode
/
&
slee
the
soules
that
he
bought
so
dere
.
And
both
they
doo
wronge
to
ther
euen
crysten
in
that
that
they
gyue
them
wycked
ensample
and
mater
of
sclaundre
.
¶
Diues
Yet
contra
te
.
God
sayth
to
euery
man
&
woman
.
Crescite
et
multiplicamini
.
Wexe
ye
&
be
ye
multyplyed
Therfore
than
yf
a
syngell
man
medle
with
a
syngell
woman
to
brynge
forth
childern
/
it
se●eth
to
me
no
synne
.
¶
Pauper
.
God
sayd
not
tho
wordes
to
euery
man
and
woman
/
but
onely
to
them
that
were
wedded
togydre
by
goddes
lawe
/
that
as
they
were
wedded
togydre
to
brynge
forth
childern
/
so
god
badde
theym
brynge
forth
childern
.
God
sayd
not
tho
wordes
to
syngell
folke
/
but
to
Adam
and
Eue
his
wyfe
.
And
vnto
Noe
&
his
wyfe
/
and
to
his
sones
and
theyr
wyues
.
And
therfore
Thobye
sayd
to
his
sone
.
Attendite
tibi
fili
mi
ab
omni
fornicacione
&
●
.
My
sone
kepe
the
from
all
maner
fornycacyon
/
ne
medle
with
none
woman
/
but
onely
with
thy
wyfe
.
Thobie
.iiij.
ca.
And
saynt
Poule
sayth
.
Mortificate
membra
vestra
que
sunt
super
terram
.
Slee
ye
your
synfull
membres
that
be
vpon
erthe
/
slee
ye
fornycacyon
/
vnclennesse
/
lecherye
.
These
be
the
membres
that
he
byddeth
vs
slee
/
not
the
partes
of
our
bodye
as
the
glose
sayth
.
And
the
glose
sayth
also
.
That
euery
lyenge
with
a
woman
out
of
lawfull
wedlocke
is
called
fornycacyon
/
and
forboden
as
dedely
synne
.
And
therfore
god
badde
in
the
olde
lawe
/
that
yf
the
prestes
douhhter
were
taken
in
fornycacyon
/
she
sholde
be
brente
Leuitici
.xxi.
ca.
And
yf
ony
other
mannes
doughter
felle
in
to
fornycacyon
in
hyr
faders
house
or
she
were
wedded
she
sholde
be
stoned
to
deth
Deut●
.xxij.
Therfore
god
wolde
that
his
moder
Marye
sholde
be
wedded
or
he
were
conceyued
of
hyr
.
For
yf
she
hadde
be
founde
with
childe
out
of
wedlocke
/
the
Iewes
sholde
haue
stoned
hyr
without
wercy
.
And
yf
it
were
lefull
to
syngell
man
and
syngell
woman
to
medle
togydre
&
gendre
/
god
hadde
made
matrymonye
in
vayne
and
there
wolde
noman
knytte
hym
vndepartably
to
ony
woman
yf
he
myght
without
synne
medle
with
what
woman
he
wolde
.
Therfore
cryste
in
the
gospell
dampned
symple
fornicacyon
and
all
maner
lecherye
and
sayth
/
that
who
so
loketh
on
ony
woman
in
wyl
to
medle
with
hyr
out
of
matrymonye
/
he
dooth
lechery
ayenst
goddes
commaundement
&
synneth
dedely
.
Mathei
.v.
And
therfore
as
I
sayd
fyrste
generacyon
and
bryngynge
forth
of
childern
is
graunted
only
to
theym
that
be
wedded
togydre
lawfully
.
Caplm.
ix.
DIues
.
Be
all
wedded
folke
bounde
by
this
commaundement
of
god
.
Crescite
et
multiplica
mini
.
To
do
ther
dylygence
to
byget
childern
.
¶
Pauper
.
Byfore
mankynd
was
multyplyed
/
wedded
folke
were
bounde
to
do
ther
dylygence
to
brynge
forth
childern
.
But
now
that
mankynd
is
multyplyed
/
the
commaundement
byndeth
them
not
so
moche
to
generacyon
But
they
be
free
to
contynence
&
kepe
them
chaste
yf
they
be
both
of
one
assent
therto
.
For
many
reasons
god
or
deyned
that
man
&
woman
sholde
not
medle
togydre
but
they
were
wedded
togydre
.
For
by
auctoryte
&
fornycacyon
falleth
full
ofte
that
the
brother
lyeth
by
his
syster
and
the
fader
by
his
doughter
.
And
many
vnlawfull
wedloke
is
made
bycause
of
auoutre
.
And
he
that
dooth
auoutrye
he
is
a
theef
/
and
robbe
the
man
or
woman
of
his
bodye
that
is
better
than
ony
worldely
catell
.
For
the
wyues
bodye
is
the
husbondes
bodye
/
and
his
body
is
hyr
bodye
/
for
neyther
of
theym
hath
power
of
his
owne
bodye
to
gyue
it
to
ony
other
by
flesshely
luste
.
And
he
that
dooth
fornycacyon
he
robbeth
cryste
of
his
ryght
both
bodely
&
goostly
And
therfore
saynt
Poule
sayth
/
that
the
lechour
taketh
the
membre
of
cryste
&
maketh
it
the
membre
of
the
strumpet
with
whom
he
medleth
.i.
ad
corum
vi
.
Also
by
auoutrye
be
made
false
heyres
/
and
true
heyres
truly
bygoten
put
out
of
ther
herytage
.
Also
by
auoutrye
goddes
lawe
that
he
made
so
solempnely
in
the
begynnynge
of
the
worlde
fyrste
of
all
lawes
is
broken
.
And
therfore
he
that
breketh
it
is
an
open
traytour
.
To
this
accordeth
the
wordes
of
the
wyse
man
/
where
he
sayth
that
the
woman
whiche
forsaketh
hyr
husbonde
&
taketh
an
other
&
maketh
herytage
of
an
other
matrymony
dooth
many
synnes
.
Fyrste
she
is
mysbyleuynge
to
goddes
lawe
/
&
breketh
goddes
lawe
.
Also
she
trespaceth
ayenst
hyr
husbonde
.
Also
she
dooth
fornycacyon
in
auoutrye
&
maketh
childern
to
hyr
of
an
other
man
But
hyr
sones
shall
gyue
no
rotes
/
&
ther
braunches
shall
gyue
no
fruyte
.
She
shall
leue
ther
mynde
in
cursynge
&
hyr
shame
shall
neuer
be
doo
awaye
.
Eccl.
xxiij.
And
therfore
sayth
the
glose
that
auoutry
is
as
dampnable
in
the
man
as
in
the
woman
.
And
therfore
in
the
same
chaptre
he
repreueth
auoutrye
and
fornycacyon
in
man
ful
hyghely
.
Caplm.
x.
DIues
.
Reason
&
holy
wryt
dryueth
me
to
graunte
that
both
auoutrye
&
symple
fornycacyon
be
full
greuous
synne
/
but
more
greuous
is
auoutrye
/
&
fayne
I
wolde
kepe
me
fro
both
synnes
.
But
wymen
be
the
fendes
snare
/
&
so
tempte
me
to
lecherye
that
it
is
ful
harde
to
me
to
kepe
me
.
Adam
Sampsonem
Petrum
Dauid
et
Salomonem
Femina
decepit
.
●s
modo
tuttus
erit
.
Woman
deceyued
Adam
Sampson
Peter
Dauyd
&
Salomon
/
who
may
than
be
syker
fro
womans
gyle
.
¶
Pauper
.
Many
a
man
hath
be
desceyued
by
wycked
wymen
/
more
by
his
owne
foly
than
by
dysceyte
of
wymen
.
But
many
more
wymen
haue
be
deceyued
by
malyce
of
men
than
euer
were
men
deceyued
by
malyce
of
wymen
.
And
therfore
the
woman
lechour
is
called
the
snare
of
the
fende
that
hunteth
after
mannes
soule
.
For
the
wyse
man
sayth
Inueni
amariorem
morte
mulierem
&
●
.
I
haue
founde
woman
more
bytterer
than
deth
.
Suche
is
the
snare
of
the
hunter
/
hyr
herte
is
a
net
&
hyr
handes
be
harde
bondes
.
He
that
pleseth
god
shall
ascape
hyr
/
but
the
synful
man
shall
be
take
of
hyr
.
Eccl.
vij.
But
men
be
called
not
only
the
snare
of
the
fende
but
also
they
be
called
his
net
sprede
abrode
on
the
hylle
of
Tabor
for
to
take
many
at
ones
.
Ozee
.v.
Mannes
malyce
is
called
a
net
spred
a
brode
on
an
hyghe
hylle
for
it
is
open
&
bodely
done
/
not
in
a
fewe
but
in
many
.
And
therfor
whan
holy
wryte
speketh
of
the
malyce
of
men
/
he
speketh
in
the
plurell
nombre
as
to
many
.
But
whan
he
repreueth
the
malyce
of
woman
he
speketh
in
the
synguler
nombre
as
to
fewe
/
in
token
that
ther
be
more
shrewes
of
men
than
of
wymen
/
&
comonly
more
malyce
in
men
than
in
wymen
/
all
though
some
woman
be
malycyous
.
Fyghtynge
/
robbery
/
manslaughter
/
open
lechery
/
glotony
/
gyle
/
falsenesse
/
periurye
/
traytoury
/
false
contryuynge
/
and
suche
other
horryble
synnes
reygne
more
in
man
than
in
woman
.
This
false
excusacy
on
that
excuse
so
ther
synne
by
the
malyce
of
wymen
/
began
fyrste
in
Adam
and
loste
Adam
&
all
mankynde
/
for
synfully
he
excused
his
synne
by
woman
whan
god
vndernam
hym
of
his
synne
&
put
woman
in
defaute
.
Also
he
putte
god
in
defaute
that
made
woman
&
answered
full
proudely
/
as
men
do
now
a
dayes
&
sayd
to
god
.
The
woman
that
thou
gaue
to
me
to
be
my
felowe
yaue
me
of
the
tree
&
I
ete
therof
.
As
who
sayth
.
Haddest
thou
not
gyuen
hyr
to
be
my
felowe
I
sholde
not
haue
synned
.
And
so
notwithstandynge
that
he
was
more
in
defaute
than
the
woman
/
yet
he
wolde
not
knowelege
ony
defaute
/
but
he
put
woman
&
god
pryncypally
that
made
woman
in
defaute
.
¶
Diues
.
How
was
Adam
more
in
defaute
than
woman
¶
Pauper
.
For
to
hym
pryncypaly
god
gaue
the
commaundement
that
he
sholde
not
ete
of
that
tree
/
&
Eue
knewe
it
not
but
by
Adam
.
Woman
was
tempted
by
the
fende
wonderfully
in
the
adder
whiche
went
that
tyme
ryght
vp
/
and
hadde
a
face
lyke
a
woman
.
As
Beda
sayth
&
the
mayster
of
storyes
And
she
was
dysceyued
with
his
fayre
byhestes
and
his
false
slye
speche
.
For
he
behyght
hyr
that
they
sholde
not
dye
but
be
as
goddes
knowynge
good
and
euyll
.
Adam
had
no
temptacyon
from
outwarde
but
a
symple
worde
of
his
wyfe
that
profered
him
the
apple
.
For
we
fynde
not
that
she
sayd
to
hym
ony
desceyuable
worde
.
And
therfore
sythen
man
was
forboden
of
goddes
mouthe
/
and
she
not
but
by
man
/
and
man
had
lesse
temptacyon
than
woman
/
and
therto
in
no
thynge
wolde
accuse
hymselfe
/
ne
yelde
hym
gylty
/
but
put
defaute
all
in
woman
&
in
god
/
therfore
he
synned
more
than
woman
/
for
woman
yelde
hyr
gylty
/
but
she
axed
no
mercy
.
She
made
no
suche
excusacyon
/
but
in
a
grete
parte
yelded
hyr
gylty
/
in
that
she
sayd
/
the
adder
hath
desceyued
me
.
For
in
that
she
knowleged
that
she
was
desceyued
/
she
knowleged
that
she
hadde
do
amys
&
vnwysely
/
and
otherwyse
than
she
ought
to
haue
do
And
for
that
woman
lowed
hyr
and
knowleged
hyr
vnwysedom
&
hyr
foly
/
therfore
god
put
in
woman
that
tyme
an
hope
of
our
saluacyon
whan
he
sayd
to
the
adder
I
shall
put
enmyte
bytwene
the
&
woman
/
and
bytwene
thy
sede
&
hyr
sede
/
and
she
shall
breke
thyn
hede
/
that
was
the
fende
whiche
was
hede
&
leder
of
the
adder
that
tyme
.
The
sede
of
the
fende
be
wycked
werkes
and
wycked
folke
/
to
whome
god
sayd
in
the
gospell
.
Vos
ex
patre
dyabolo
estis
.
Io
.viij.
Ye
be
of
the
fader
the
fende
.
The
sede
of
the
woman
goostly
be
hyr
good
dedes
/
with
whiche
the
fende
and
the
fendes
lymes
haue
grete
enuye
.
And
comonly
wymen
haue
more
horrybylyte
of
synne
than
men
doo
.
And
by
our
lady
blessyd
mote
she
be
the
fendes
powrr
is
destroyed
.
Also
the
sede
of
woman
is
cryste
born
of
the
mayde
Mary
without
parte
of
man
.
And
so
there
was
neuer
man
proprely
sede
of
woman
but
cryste
allone
/
and
alwaye
is
enmyte
bytwene
cryste
and
the
fende
and
his
sede
.
For
as
saynt
Poule
sayth
.
Cryste
&
Belyall
/
lyght
and
derkenesse
may
not
accorde
.
For
this
reason
saynt
Poule
sayth
/
that
Adam
was
not
desceyued
in
the
fyrst
pryuarycacōn
/
but
woman
was
desceyued
.i.
ad
.
Thi
.ij.
And
therfore
as
the
glose
sayth
.
Whan
god
Adam
vndernam
/
he
sayd
not
that
the
woman
had
desceyued
me
/
as
the
woman
sayd
/
the
adder
hath
desceyued
me
/
but
he
sayd
the
woman
gaue
me
of
the
tree
&
I
haue
eten
.
And
also
as
the
glose
sayth
there
.
Adam
was
so
wyse
that
he
myght
not
byleue
the
fendes
tales
ne
be
desceyued
in
that
maner
as
the
woman
was
And
for
the
woman
was
not
so
wyse
as
Adam
was
therfore
she
byleued
the
fendes
tales
&
so
was
desceyued
.
And
the
wyser
that
Adam
was
the
more
was
his
synne
whan
he
felle
.
But
though
Adam
was
not
deceyued
fro
outwarde
by
an
other
/
he
was
desceyued
fro
inwarde
by
hymselfe
by
preuy
pryde
as
sayth
saynt
Austen
de
ci.
li.xiiij.c●
.
xiij
.
Where
he
sayth
that
Adam
&
Eue
began
fyrst
to
be
wycked
inwarde
/
by
whiche
preuy
wyckednes
they
felle
in
open
vnobedyence
.
For
as
he
sayth
there
.
Pryde
is
begynnynge
of
euery
synne
.
Inicium
omnis
peccati
superbia
.
Eccl.
x.
And
as
Salomon
sayth
.
Contricione
precedit
superbia
.
et
ante
ruinam
exaltatur
spiritus
.
Prouer.
xvi.
Byfore
brekynge
&
brysure
gooth
pryde
/
and
byfore
open
fallynge
the
spryte
of
a
man
and
a
woman
is
enhaunsed
by
pryde
.
And
therfore
sayth
saynt
Austen
in
the
same
chaptre
that
both
Adam
and
Eue
were
wycked
&
desceyued
by
pryde
/
and
well
lete
of
themselfe
byfore
they
ete
of
the
tree
.
For
preuy
fallynge
inwarde
went
byfore
open
fallynge
outwarde
by
inobedyence
/
and
so
Adam
was
desceyued
and
felle
by
pryde
or
Eue
gaaf
hym
the
apple
/
&
Eue
was
desceyued
by
pryde
or
the
serpent
desceyued
hyr
.
For
as
sayth
saynt
Austen
vbi
s●
.
They
coueyted
more
excellence
&
hygher
degre
than
god
ordeyned
them
to
.
They
bothe
synned
greuously
/
but
Adam
more
greuously
as
I
sayd
fyrst
.
And
therfor
saynt
Poule
sayth
/
not
all
men
dyed
thrugh
the
synne
of
Eue
but
thrugh
the
synne
of
Adam
.
Ne
god
sayd
not
to
Adam
/
cursed
be
the
erthe
in
Eues
synne
/
ne
he
sayd
cursed
be
the
erth
in
your
synne
.
But
to
Adam
allone
he
sayd
/
Cursed
be
the
erthe
in
thy
werke
and
in
thy
synne
.
And
therfor
sayth
saynt
Ambrose
super
lucan
That
Eue
synned
more
by
freelte
and
vnstabylyte
and
chaungeabylyte
than
by
shrewednes
Mobilitate
magis
animi
quam
prauitate
peccauit
.
Cryste
becam
not
woman
but
man
to
saue
mankynde
.
That
as
mankynde
was
loste
by
man
/
soo
mankynde
sholde
be
saued
by
man
.
And
therfore
in
manhede
he
wolde
dye
for
mankynde
/
for
manhede
had
loste
mankynde
.
And
also
he
becam
man
and
not
woman
to
saue
the
ordre
of
kynde
.
And
for
that
womans
synne
was
lesse
greuous
than
Adams
synne
/
&
lesse
dered
mankynde
/
&
woman
was
lesse
infecte
in
the
fyrste
pryuaricaco
n
than
was
man
/
therfor
god
toke
his
manhede
only
of
woman
with
out
parte
of
man
.
And
so
in
that
he
bycam
man
/
he
dyd
gret
worshyp
to
man
but
in
that
he
toke
his
manhede
only
of
woman
without
part
of
man
/
he
dyd
grete
worshyp
to
woman
/
for
only
of
womans
kyn
he
made
medycyne
to
the
synne
of
Adam
/
&
to
he
le
mankynde
of
the
harde
sekenes
of
Adams
synne
.
Caplm.
xi.
DIues
.
Thy
wordes
be
wonderfull
.
But
I
can
not
saye
ayenst
the
for
drede
of
our
lady
moder
&
mayde
that
gate
grace
to
mankynde
&
is
our
helpe
in
euery
nede
.
But
yet
I
saye
as
I
sayd
fyrste
woman
desceyued
Sampson
that
was
soo
stronge
.
¶
Pauper
.
Woman
desceyued
him
not
tyll
he
had
desceyued
hymselfe
by
lecherye
&
mysgouernaunce
of
hymselfe
.
Fyrste
he
wedded
an
hethen
woman
ayenst
goddes
lawe
and
ayenst
the
wyll
of
his
fader
and
moder
for
luste
and
mysloue
that
he
hadde
to
hyr
.
After
that
he
laye
by
a
comon
woman
that
was
hethen
.
And
after
that
he
toke
an
other
hethen
woman
to
his
concubyne
that
hyght
Dalida
the
whiche
full
desceyued
hym
and
brought
hym
to
his
deth
.
He
was
false
to
god
/
&
wymen
were
false
to
him
wymen
saye
that
he
was
bysotted
vp
on
them
/
&
therfore
they
treated
hym
as
a
sot
.
He
desceyued
hymselfe
and
dyde
full
vnwysely
whan
he
suffred
a
woman
to
bynde
him
amonges
his
ennemyes
&
tolde
an
hethen
woman
his
couseyll
/
&
in
what
thynge
his
ennemyes
myght
moost
dere
hym
.
And
all
though
god
tourned
his
folys
dedes
to
the
worshyp
of
god
&
of
goddes
lawe
/
yet
Sampson
was
not
excused
therby
/
for
he
dyde
moche
amys
&
moche
foly
.
Also
Dauyd
was
desceyued
by
his
mys
luste
&
his
lecherye
/
not
by
the
woman
Bersabee
as
thou
saydest
in
thy
verse
.
For
thus
we
rede
in
holy
wryt
in
the
seconde
boke
of
kynges
xi
.
ca●
.
That
on
a
tyme
whan
kynge
Dauyd
rose
from
his
slepe
after
myd
daye
&
romed
in
his
soler
of
his
paleyse
/
he
sawe
a
fayre
woman
wasshe
hyr
in
hyr
soler
/
he
knewe
not
the
woman
/
ne
the
woman
thought
not
on
hym
ne
knewe
not
of
his
wycked
wyl
as
the
boke
shewed
there
.
Anone
he
sent
after
this
woman
/
&
whan
she
cam
to
hym
he
laye
by
hyr
&
bygate
hyr
with
childe
.
And
anon
as
he
knewe
that
she
was
with
childe
/
to
hyde
his
synne
/
he
sent
after
hyr
husbonde
Vrye
that
he
sholde
come
home
&
medle
with
his
wyf
that
the
childe
sholde
be
named
to
hym
&
not
to
Dauyd
.
And
for
the
good
knyght
wolde
not
come
home
at
his
wyfe
ne
vse
luste
of
his
bodye
whyles
goddes
oost
lay
in
the
felde
in
syege
of
a
cyte
that
hyght
Rabath
Dauyd
sent
hym
ayen
with
lettres
of
his
deth
to
Ioab
the
prynce
of
the
oost
&
traytourly
dyd
him
slee
.
Here
mygh
teste
the
see
that
Dauyd
was
ouercome
with
lecherye
&
desceyued
by
the
fende
or
the
woman
came
to
hym
.
For
as
cryste
sayth
in
the
gospell
/
for
who
soo
loketh
on
a
woman
in
wyll
to
do
amys
with
hyr
/
anone
he
hath
do
lecherye
and
forfetteth
ayenst
this
commaundement
.
Non
mechaberis
.
Dauyd
loked
on
that
woman
in
wyll
to
do
lecherye
whan
the
woman
thought
none
enyll
.
He
sent
after
hyr
as
after
his
lege
woman
&
she
wyste
not
why
And
whan
she
cam
to
hym
as
to
hyr
kynge
/
he
lay
by
hyr
synfully
/
for
it
was
full
harde
to
hyr
to
lette
hym
.
Also
Peter
forsoke
cryste
in
tyme
of
his
passyon
&
ranne
awaye
fro
cryste
or
ony
woman
spake
to
hym
that
tyme
&
so
he
desceyued
hymselfe
/
&
the
woman
desceyued
hym
not
/
she
dyd
hyr
offyce
/
for
she
was
vsshere
and
keper
at
the
dore
/
as
the
glose
sayth
&
saynt
Gregorye
/
and
she
sayd
to
hym
that
he
was
one
of
crystus
dyscyples
as
she
sayd
soth
.
For
she
was
bounde
that
she
sholde
lete
none
of
crystus
dyscyples
entre
.
And
anone
at
the
fyrst
worde
he
forsoke
cryste
&
sayd
that
he
knewe
hym
not
.
And
not
only
woman
dyd
saynt
Peter
forsake
cryste
in
this
maner
/
but
men
sayd
to
hym
the
same
wordes
/
&
for
drede
he
forsoke
cryste
soone
after
&
swore
that
he
knewe
hym
not
.
And
therfor
yf
it
be
repreue
to
woman
that
woman
made
saynt
Peter
for
sake
cryste
/
as
moche
repreue
it
is
to
men
moche
more
.
For
all
though
he
forsoke
cryste
at
the
womans
worde
/
yet
he
swore
not
therfor
ne
forswore
him
tyll
men
sayd
to
hym
the
same
wordes
.
Math
xxvi
.
et
Mar.
xiiij.
Also
Salomon
desceyued
hymselfe
or
ony
woman
desceyued
hym
/
for
he
toke
to
him
many
hethen
women
of
false
byleue
to
haue
his
luste
.
He
sought
them
they
sought
not
him
.
He
wyst
wel
that
it
was
ayenst
goddes
lawe
a
kynge
to
haue
soo
many
wyues
&
concubynes
as
he
had
.
For
god
bad
the
kynges
of
his
people
sholde
not
haue
many
wyues
/
ne
multeplye
theym
many
horses
in
greuauce
of
the
people
/
ne
multeplye
to
hym
grete
weyghtes
of
golde
&
syluer
in
dysease
of
the
people
/
as
holy
wryt
sheweth
well
.
Deut●
.xvij.
Also
it
was
forboden
to
hym
and
to
all
other
so
to
companye
with
hethen
wymen
And
ayenst
all
this
dyde
Salomon
in
hyghe
offence
of
god
.
Salomon
sought
the
companye
of
hethen
wymen
.
The
wymen
were
stable
in
theyr
false
byleue
.
He
was
vnstable
in
his
ryght
byleue
and
folowed
hyr
false
byleue
/
and
forsoke
goddes
lawe
in
a
grete
parte
/
and
worshypped
false
goddes
.
Lecherye
ouercam
hym
longe
or
many
of
the
wymen
knewe
hym
.
And
soo
be
men
ryght
now
a
dayes
ouercomen
with
lecherye
with
out
womannes
companye
and
without
doynge
of
wymen
.
For
as
cryste
sayth
in
the
gospell
.
Who
soo
loketh
on
a
woman
in
wyl
to
do
amys
with
hyr
/
though
she
thynketh
not
on
hym
he
dooth
lecherye
.
And
yf
he
handle
hyr
or
smell
hyr
or
speke
to
hyr
or
go
to
hyr
or
seke
by
wyses
/
or
by
sleyghtes
to
haue
his
luste
of
hyr
/
thoughe
the
woman
consent
not
to
hym
/
and
thoughe
he
be
letteth
of
his
wycked
wyll
/
yet
he
is
gylty
in
lecherye
/
and
dooth
ayenst
this
commaundement
of
god
.
Non
mechaberis
.
Men
lecherous
gone
and
ryde
fro
towne
to
towne
to
gete
wymen
after
theyr
luste
.
They
seke
the
wymen
/
and
not
the
wymen
theym
.
They
caste
many
wyles
to
gete
womans
assent
in
synne
.
Men
comonly
be
werkers
and
begynners
of
lecherye
/
and
than
whether
the
woman
assent
or
not
assent
/
yet
the
man
is
gylty
.
And
for
oftentyme
it
falleth
that
whan
men
wende
to
be
seker
of
the
womans
assent
/
than
the
woman
wyll
not
assent
for
drede
of
god
/
and
yf
she
assented
byfore
and
hyght
the
man
to
folowe
his
luste
and
after
repenteth
hyr
&
withdraweth
hyr
from
his
wycked
companye
/
than
shall
the
lecherous
man
dyffame
all
wymen
/
and
saye
that
they
be
false
and
desceyuable
.
For
suche
lechours
speken
moost
vylonye
of
wymen
/
for
that
they
may
not
haue
ther
foule
lust
of
them
at
wyll
/
and
for
they
may
not
defoule
them
with
ther
bodyes
/
they
defoule
them
with
ther
tonges
/
and
speke
of
them
full
euyll
&
defame
them
falsely
/
and
procure
to
them
the
harme
that
they
may
.
Example
we
haue
in
the
boke
of
Danyell
.xiij.
ca.
Of
the
good
woman
Susanne
and
two
false
olde
prestes
that
were
Iuges
&
gouernours
of
the
people
for
that
yere
/
whiche
by
one
assent
wayted
to
haue
this
woman
allone
in
hyr
gardeyne
/
whan
she
sholde
go
to
wasshe
hyr
as
the
maner
was
that
tyme
.
And
for
she
wolde
not
assent
to
ther
wyckednesse
but
cryed
after
helpe
/
anon
they
cryed
ayenst
hyr
.
And
whan
men
come
/
they
sayd
that
they
founde
hyr
lyenge
with
a
yonge
man
/
and
so
falsely
dampned
hyr
to
deth
/
for
that
they
myght
not
doo
theyr
foule
luste
with
hyr
.
But
at
the
prayer
of
Susanne
god
sent
Danyell
his
prophete
&
toke
them
&
conuecte
them
in
theyr
falsehode
and
slough
theym
&
saued
Susanne
.
We
fynde
also
in
the
seconde
boke
of
kynges
the
.xiij.
ca.
That
Aamon
the
sone
of
Dauyd
fayned
hym
seke
and
prayed
his
fader
Dauyd
that
Thamer
his
syster
myght
come
&
kepe
hym
.
And
whan
she
was
come
he
spake
to
hyr
for
to
lye
by
hyr
but
she
wolde
not
assent
.
And
than
he
oppressed
hyr
/
&
so
defouled
his
owne
syster
.
And
anone
he
hated
hyr
more
than
euer
he
loued
hyr
byfore
bycause
that
she
wolde
not
assent
to
hym
/
and
spytefully
put
hyr
out
of
his
chambre
and
dyde
shette
the
dore
after
hyr
For
this
dede
Aamon
was
slayn
soone
after
of
his
brother
Absolon
.
Caplm.
xij.
DIues
.
And
yet
many
a
woman
wyll
assent
to
luste
of
flesshe
full
lyghtely
yf
it
be
proufred
.
¶
Pauper
.
That
is
soth
.
But
wymen
be
not
so
redy
to
assent
as
men
be
to
proufre
it
.
And
he
that
profereth
it
&
begynneth
he
assenteth
fyrste
&
is
more
in
defaute
.
¶
Diues
Thou
excusest
moost
wymen
/
&
accuseste
men
.
¶
Pauper
.
I
accuse
no
good
man
/
but
lecherous
men
/
ne
I
excuse
no
wycked
woman
/
but
good
wymen
that
be
falsely
defamed
of
lecherye
/
not
only
in
ther
persones
/
but
in
ther
kynde
generally
.
For
the
proude
malyce
of
man
defameth
vnresonably
the
kynde
of
woman
.
And
as
Adam
dyd
put
his
synne
on
woman
&
wolde
not
excuse
his
owne
malyce
to
get
mercy
.
¶
Diues
.
Salomon
speketh
moche
euyll
of
wymen
.
¶
Pauper
.
And
Salomon
speketh
moche
good
of
wymen
.
For
he
sayd
.
Mulier
timens
dni
.
ipsa
laudabit●
.
The
woman
that
dredeth
god
she
shall
be
praysed
.
Salomon
repreueth
wycked
wyman
&
prayseth
good
wymen
/
and
he
repreueth
wycked
men
and
prayseth
good
men
.
¶
Diues
.
Salomon
sayth
Omnis
malicia
nequicia
mulieris
.
Breuis
est
omnis
malicia
super
maliciam
mulieris
.
Eccl.
xxv.
The
wyckednesse
of
woman
is
all
malyce
/
and
euery
malyce
is
shorte
aboue
the
malyce
of
woman
.
¶
Pauper
.
Soth
it
is
whan
wymen
gyue
theym
to
shrewednesse
than
they
be
full
malycyouse
.
And
whan
they
gyue
theym
to
goodnesse
they
be
full
good
.
And
therfore
the
wyse
man
in
the
next
chaptre
folowynge
prayseth
wymen
full
moche
&
sayth
/
that
blessyd
is
that
man
that
hath
a
good
woman
to
his
wyf
His
yeres
shal
be
doubled
/
he
shal
ende
his
yeres
in
peas
.
A
good
woman
is
a
good
parte
/
and
a
good
parte
of
theym
that
drede
god
/
&
she
shall
be
gyuen
to
a
man
for
his
good
dedes
.
The
grace
of
the
besy
woman
shall
lyke
hyr
husbonde
&
make
his
bones
fatte
.
Hyr
dyscyplyne
and
hyr
norture
is
the
gytte
of
god
.
And
the
holy
woman
&
chaste
is
grace
vpon
grace
And
as
the
sonne
shynyng
lyghtneth
the
worlde
in
the
heyght
of
the
daye
/
so
the
beaute
of
a
good
woman
is
in
confort
&
aray
of
hyr
husbonde
.
And
as
golden
pyleris
set
on
syluer
basys
/
so
be
syker
fete
on
the
soles
of
the
stable
woman
.
And
endeles
groundes
on
a
seker
stone
be
goddes
commaundement
in
the
herte
of
an
holy
woman
Fundamenta
eterna
super
petram
solidāmandata
dei
in
corde
mulieris
sancte
Eccl
.xxvi.
¶
Diues
.
Salomon
sayth
Vinum
et
mulieres
a
potestate
faciunt
sapientes
.
Eccl.
xix.
Wyne
and
wymen
make
wyse
men
to
dote
and
to
forsake
goddes
lawe
and
doo
amys
.
¶
Pauper
.
And
yet
ther
is
no
defaute
in
the
wyne
/
ne
oftentymes
in
the
woman
.
But
defaute
is
in
hym
that
vnwysely
vse
the
wyne
/
and
vnwysely
vseth
the
woman
&
other
goddes
creatures
Thoughe
thou
drynke
wyne
tyll
thou
art
dronken
and
falleste
in
lecherye
by
thy
glotonye
/
the
wyne
is
not
to
blame
/
but
thou
that
canste
not
or
wylt
not
mesure
thyselfe
.
And
though
thou
loke
on
a
woman
&
art
caught
in
hyr
beaute
/
&
assentest
to
do
amys
/
the
woman
in
case
is
not
to
blame
/
ne
hyr
beaute
not
to
lacke
that
god
hath
gyuen
hyr
.
But
thou
art
to
blame
that
no
better
kepest
thyn
hert
from
wycked
thoughtes
.
But
there
thou
sholdest
prayse
god
/
thou
thynkest
euyll
/
and
mysusest
goddes
fayre
creature
in
offence
of
god
there
y●
sholdest
prayse
hym
.
And
yf
thou
feleste
the
tempted
by
the
syght
of
woman
/
kepe
thy
syght
better
.
And
yf
hyr
dalyaunce
styre
the
to
lecherye
/
flee
hyr
companye
.
For
ayenst
lecherye
flyght
is
best
fyght
.
Thou
art
free
to
go
awaye
fro
hyr
/
no
thynge
byndeth
the
to
doo
lecherye
but
thy
lecherous
herte
.
Caplm.
xiij.
DIues
.
Womans
araye
styreth
noche
folke
to
doo
lecherye
.
¶
Pauper
.
All
though
in
case
the
araye
&
the
atyre
is
not
to
blame
nomore
than
is
hyr
beaute
.
Yet
by
comon
course
of
kynde
both
man
&
woman
seke
to
be
honestly
arayed
after
ther
astate
&
after
ther
degre
/
&
after
the
custome
of
the
contre
that
they
dwell
in
/
not
to
tempte
folke
to
lecherye
/
ne
for
pryde
/
ne
for
none
other
synne
/
but
for
honeste
of
mankynde
&
to
the
worshyp
of
god
/
to
whos
lykenesse
man
&
woman
is
made
.
And
he
is
our
brother
/
&
this
is
the
custome
of
good
folke
But
yf
they
doo
it
for
pryde
/
or
to
tempte
folke
to
lecherye
or
for
ony
other
synne
/
or
that
they
toke
on
them
atyre
that
is
not
accordynge
to
them
yf
it
be
to
costfull
or
to
straunge
in
shap
/
or
to
wyde
or
to
syde
not
ruled
by
reason
/
they
synne
ful
greuously
in
the
syght
of
god
.
And
namely
tho
men
that
cloth
them
soo
shorte
/
that
man
&
woman
may
see
the
forme
of
the
shap
of
ther
preuy
membres
whiche
be
shamefull
to
shewe
/
&
the
syght
is
grete
cause
of
temptacyon
&
of
wycked
thoughtes
.
Saynt
Poule
bydeth
that
wymen
sholde
atyre
them
to
honeste
araye
with
shamefastnesse
&
sobrenesse
/
not
in
broydynge
of
ther
heere
/
not
in
golde
&
syluer
/
ne
in
parrye
ne
in
ouerdone
clothe
pri.
●
ad
Thi
.ij.
And
the
same
sayth
saynt
Peter
in
his
fyrste
pystle
.
iij.
ca.
Where
he
byddeth
that
men
sholde
haue
ther
wyues
in
worshyp
&
kepe
them
honostly
.
¶
Diues
.
Wymen
now
a
dayes
araye
theym
full
moche
ayenst
the
techynge
of
Peter
&
Poule
&
therfore
I
drede
me
that
they
synne
full
greuously
.
¶
Pauper
.
Peter
&
Poule
forbyde
not
vtterly
suche
aray
But
they
forbyde
wymen
suche
aray
to
vse
in
pryde
/
or
to
prouoke
folke
to
secherye
and
to
vse
suche
araye
passynge
ther
astate
/
or
for
an
euyll
ende
For
we
fynde
that
saynt
Cecyle
and
many
other
holy
wymen
went
arayed
in
clothes
of
golde
&
in
ryche
perrye
,
&
wered
the
hayre
vnder
the
solemp
ne
atyre
.
And
Peter
and
Poule
sayd
tho
wordes
pryncypally
for
tyme
of
prayers
/
as
for
lente
/
ymbre
dayes
/
gangedayes
/
frydayes
/
vigylyes
/
and
in
tyme
of
generall
processyon
made
for
nede
.
In
suche
tyme
namely
man
&
woman
sholde
leue
all
tokens
and
sygnes
of
pryde
in
araye
.
For
as
the
glose
sayth
.
Ther
proude
clothynge
gette
the
no
good
of
god
and
maketh
folke
to
deme
amys
/
namely
yf
it
passe
mesure
&
good
maner
.
The
pryncypall
entencyon
of
saynt
Poule
there
he
sayth
the
wordes
/
is
to
enfourme
men
and
wymen
in
prayers
.
For
whome
they
sholde
praye
why
&
how
and
where
they
shall
praye
as
sayth
the
glose
.
And
he
enformeth
them
to
praye
in
lownesse
/
without
pompe
of
clothynge
&
of
grete
araye
.
For
I
am
syker
/
that
the
foule
stynkynge
pompe
&
pryde
of
araye
that
is
now
vsed
in
this
londe
in
all
thre
partyes
of
the
chirche
.
That
is
to
laye
/
in
the
feudorys
/
and
in
clergye
/
and
in
comoners
wyll
not
be
vnuenged
.
But
yf
it
be
soone
amended
by
very
repentaunce
and
forsakynge
of
this
synne
.
For
fro
the
hygheste
vnto
the
lowest
in
euery
astate
and
in
euery
degree
/
and
nyghe
honde
in
euery
persone
is
now
araye
passynge
to
mannes
bodye
and
womans
ayenst
all
reason
and
the
lawe
of
god
.
¶
Diues
.
Sythen
it
is
so
that
man
is
more
pryncypall
in
ordre
of
kynde
than
is
woman
/
&
more
stable
and
myghty
and
of
hygher
dyscrecyon
by
cours
of
kynde
than
is
woman
/
and
sholde
as
thou
hast
well
sayd
be
more
vertuous
and
stable
in
goodnesse
than
woman
/
how
maye
it
be
that
wymen
kepe
them
ofte
more
chaste
&
be
more
stable
in
goodnesse
than
man
.
For
we
see
that
whan
men
take
them
to
be
ankeres
and
recluses
within
a
fewe
yeres
comonly
eyther
they
falle
in
reuerses
/
or
heresyes
/
or
they
breke
out
for
womans
loue
/
or
for
trouble
of
ther
lyfe
/
or
by
some
gyle
of
the
fende
.
But
of
wymen
ancres
so
inclused
is
seldon
herde
ony
of
these
defaut
/
but
holyly
they
begynne
&
holyly
they
ende
.
¶
Pauper
.
Men
by
waye
of
kynde
is
more
stable
than
is
wymen
and
of
more
dyscrecyon
/
but
by
grace
wymen
be
oft
more
stable
in
goodnesse
than
be
men
&
haue
better
dyscrecyon
in
goodnes
than
many
a
man
.
¶
Diues
.
Why
so
.
¶
Pauper
For
men
truste
to
moche
in
themself
&
truste
not
in
god
as
they
ought
to
do
/
wymen
knowyng
ther
freeite
truste
not
in
themselfe
/
but
only
in
god
and
commende
them
more
to
god
than
do
men
oftyme
.
And
the
wyse
man
sayth
.
Inicium
sapiencie
timor
dni
.
Prouer.
ix.
ca.
psal.
no.
The
drede
of
the
lorde
is
begynnynge
of
wysedom
For
who
soo
dredeth
god
with
loue
drede
as
the
good
childe
the
fader
/
that
loue
drede
shall
teche
hym
what
is
plesaunt
to
god
/
and
what
may
displease
hym
.
And
it
shall
make
hym
besy
to
do
his
plesaunce
&
to
leue
his
offence
.
And
comonly
whan
men
become
ancres
they
doo
it
moro
for
the
worlde
than
for
god
.
They
doo
it
for
ypocresye
to
haue
a
name
of
holynes
and
of
wysdom
/
or
for
couetyse
to
get
good
or
to
be
out
of
obedyence
/
and
at
ther
owne
wyll
/
to
ete
&
to
drynke
/
wake
and
slepe
whan
them
lyketh
/
and
to
do
as
theym
lyketh
.
For
ther
shall
no
man
repreue
theym
therof
/
ne
wyte
whether
they
doo
well
or
euyll
/
or
whether
they
praye
or
they
praye
not
And
comonly
men
ancres
haue
more
dalyaunce
with
the
worlde
bothe
with
men
and
wymen
than
euer
they
had
or
they
were
ancres
.
And
though
they
were
lewde
fooles
byfore
/
than
men
holde
theym
wyse
/
and
axe
of
them
doubtes
of
conscyence
and
of
thynges
that
be
to
come
/
of
the
whiche
thynges
they
can
noo
skyll
.
And
yet
what
they
saye
/
the
people
taketh
it
for
a
gospell
/
and
so
they
desceyue
many
a
man
and
many
a
woman
.
And
sythen
they
grounde
theym
all
in
pryde
/
in
ypocresye
/
and
in
couetyse
/
&
truste
in
themselfe
more
than
in
god
therfore
he
suffreth
the
tende
to
haue
power
ouer
theym
/
and
so
dyseased
theym
and
bryngeth
theym
to
a
wycked
ende
.
But
wymen
take
oft
the
state
for
no
suche
ende
/
but
only
for
god
And
they
seynge
ther
owne
freelte
commende
theym
to
god
.
And
therfore
god
kepeth
them
soo
/
that
the
fende
may
not
dysease
theym
in
suche
maner
ne
dysceyue
theym
.
We
rede
in
holy
wryt
Gen.
xij.
et
.xx.
That
whan
Abraham
cam
in
to
straunge
londes
/
he
bad
his
wyfe
Saray
that
she
sholde
not
be
aknowen
that
she
was
his
wyfe
/
but
saye
that
she
was
his
syster
For
she
was
soo
fayre
a
woman
that
he
wyste
well
that
men
sholde
coueyte
hyr
for
hyr
beaute
.
And
yf
they
wende
that
she
were
his
wyfe
/
they
sholde
slee
hym
to
haue
hyr
at
theyr
wyll
/
for
auoutrye
was
harder
punysshed
than
manslaughter
.
And
therfore
to
saue
his
lyfe
Abraham
sayd
&
bad
hyr
saye
that
she
was
his
syster
.
For
as
doctor
de
lyra
sayth
.
Abraham
wyste
well
that
she
was
a
good
woman
/
and
hadde
suche
an
angell
to
kepe
hyr
that
noo
man
sholde
haue
power
to
defoule
hyr
/
and
so
it
befell
.
For
anone
she
was
take
&
led
to
the
kynge
of
Egypt
&
kepte
there
in
the
kynges
courte
longe
tyme
.
And
Abraham
fared
well
by
cause
of
hyr
.
But
god
sent
suche
a
sekenesse
to
the
kynge
and
to
his
wyues
&
to
his
concubynes
and
to
all
his
housholde
/
that
they
hadde
no
myght
ne
lykynge
to
defoule
hyr
.
Than
the
kynge
axed
his
prestes
and
maysters
of
the
lawe
why
that
dysease
felle
vnto
hym
and
to
his
housholde
.
And
they
by
reuelacyon
of
god
sayden
that
it
was
for
the
pylgrymes
wyfe
.
And
than
the
kynge
lette
hym
go
with
worshyppe
.
We
rede
also
that
Abraham
hadde
two
sones
.
Ysmaell
of
Agar
his
seruaunt
and
Ysaac
of
Sara
his
wyfe
.
Abraham
loued
well
Ysmaell
/
for
he
was
the
elder
sone
.
On
a
tyme
Sara
sawe
Ysmaell
playe
with
hyr
sone
Ysaac
not
goodly
/
she
was
myspayde
&
sayd
to
Abraham
that
he
sholde
put
Ysmaell
&
his
moder
Agar
out
of
housholde
/
for
Ysmaell
sayd
she
sholde
haue
no
parte
of
herytage
with
hyr
sone
Ysaac
.
Abraham
bare
full
heuy
of
these
wordes
/
for
he
loued
moche
Ysmaell
.
Than
god
sayd
to
Abraham
.
Take
it
not
soo
harde
ne
soo
sharpely
that
Sara
sayd
to
the
of
thy
childe
and
of
thy
seruaunt
Agar
But
in
all
thynges
that
Sara
sayth
to
the
/
here
hyr
voyce
and
doo
there
after
.
And
than
Abraham
put
them
out
of
his
housholde
full
moche
ayenst
his
herte
.
And
soo
notwithstandynge
that
Abraham
was
soo
nyghe
god
that
he
was
called
goddes
frende
/
yet
as
than
his
wyfe
knewe
more
of
goddes
wyll
than
he
dyde
.
Also
we
rede
of
Ysaac
and
Rebecca
his
wyfe
that
they
hadde
two
sones
borne
at
ones
whiche
were
Esau
and
Iacob
Ysaac
loued
better
Esau
than
Iacob
.
But
Rebecca
loued
better
Iacob
than
Esau
/
&
so
dyd
god
.
And
by
techyng
of
the
holy
goost
she
begyled
Ysaac
&
Esau
also
/
&
dyd
Ysaac
gyue
his
pryncypall
blessynge
to
Iacob
/
there
he
wolde
haue
gyuen
it
to
Esau
and
all
was
goddes
dede
and
so
confermed
by
god
/
that
whan
Ysaac
wyst
of
that
gyle
/
yet
he
durste
not
withdrawe
his
blessynge
/
for
he
sawe
wel
that
it
was
goddes
wyll
and
goddes
doynge
.
And
therfor
he
sayd
to
Esau
wepynge
for
he
was
so
begyled
.
Benedixi
ei
.
et
erit
benedictus
.
I
haue
blessyd
hym
/
&
he
shall
be
blessyd
.
Caplm.
xiiij.
DIues
.
I
assent
well
that
by
grace
a
woman
maye
be
as
stable
in
chastyte
&
in
goodnesse
as
man
.
And
without
grace
neyther
man
ne
woman
maye
kepe
hym
chaste
.
For
the
flesshe
bothe
of
man
and
woman
is
full
freell
and
full
redye
to
falle
.
And
therfore
I
praye
the
teche
me
some
remedye
ayenste
the
temptacyon
of
lecherye
.
¶
Pauper
.
One
remedye
is
resonable
/
abstynence
from
mete
&
drynke
/
and
for
to
flee
deynte
metes
&
deynte
drynkes
/
and
to
flee
glotonye
as
moost
begynnynge
&
mene
to
lechery
And
therfore
glotony
is
forboden
by
this
commaundement
as
mene
&
waye
to
lecherye
.
And
other
remedye
is
harde
lyenge
/
watche
and
trauayll
that
the
bodye
haue
not
to
moche
ease
/
but
be
well
occupyed
.
For
the
wyse
man
sayth
.
That
ydelshyppe
hath
taught
moche
malyce
.
Multam
enim
maliciam
docuit
dciositas
.
Therfor
sayth
he
.
Ryght
as
to
the
asse
longeth
fedynge
/
yerde
and
byrdeyne
/
soo
to
the
seruaunt
/
that
is
to
saye
/
to
the
flesshe
that
sholde
be
suget
and
seruaunt
to
the
soule
/
longeth
drede
and
chastysynge
/
and
werkes
of
good
occupacyon
.
Eccl.
xxxiij.
And
god
sayth
that
pryde
and
plente
of
brede
/
and
welfare
/
and
plente
of
rychesses
/
and
ydelshyppe
were
cause
of
the
wyckednesse
of
the
Sodomytes
/
and
of
there
lecherye
/
and
for
they
loued
not
poore
folke
.
Ezechi
.xvi.
And
therfore
almesdede
is
a
grete
remedye
ayenst
lecherye
/
to
gete
grace
of
chastyte
/
so
that
it
be
gyuen
to
the
poore
nedye
that
ben
in
myscheef
/
and
to
suche
that
haue
not
by
kynde
to
gete
ther
lyuelode
by
trauayll
of
ther
bodye
/
and
yf
they
begge
they
doo
it
without
auaryce
/
with
mekenesse
and
clennesse
of
lyuynge
/
to
suche
byddeth
cryste
to
do
almesse
saynge
.
Date
elimosinam
.
et
ecce
omnia
munda
sunt
vobis
Luce.
Gyue
ye
almesse
/
&
lo
all
thynges
be
clene
to
you
yf
ye
wyl
amende
you
.
And
an
other
remedye
is
a
man
to
haue
mynde
of
his
deth
/
&
thynke
how
he
shall
wende
hense
with
bytter
payne
&
than
all
his
luste
shall
tourne
in
to
woo
&
sorowe
&
thynke
that
by
man
or
woman
neuer
so
fayre
/
so
welfarynge
/
so
hole
/
so
lusty
/
so
lykynge
to
the
eye
/
so
myghty
/
so
wytty
/
so
gret
of
lynage
/
so
ryche
/
so
grete
of
name
or
of
lordshypp
.
Eyther
by
man
eyther
woman
/
be
he
euer
so
plesaunt
he
shall
dye
and
tourne
to
erthe
&
asshes
and
wormes
mete
.
And
yf
he
smel
now
neuer
so
swete
he
shall
stynke
than
full
sowre
.
Therfore
the
wyse
man
sayth
In
omnibus
operibus
tuis
memorare
noui
s
;
sima
tua
et
ineternum
non
peccabis
.
Eccl.
vij.
In
all
these
werkes
thynke
on
thy
laste
thynges
/
&
thou
shalt
not
do
no
synne
without
ende
.
We
rede
that
in
Englonde
was
a
kynge
that
had
a
concubyne
whose
name
was
Rose
.
And
for
hyr
grete
beaute
he
called
hyr
Rose
amounde
.
Rosa
mundi
.
That
is
to
saye
.
Rose
of
the
worlde
.
For
hym
thought
that
she
passed
all
wymen
in
beaute
.
It
befell
that
she
dyed
&
was
buryed
whyle
the
kynge
was
absent
.
And
whan
he
cam
ayen
for
grete
loue
that
he
had
to
hyr
/
he
wolde
see
the
bodye
in
the
graue
.
And
whan
the
graue
was
opened
/
there
sate
an
horryble
tode
vpon
hyr
breste
bytwene
hyr
tetys
/
&
a
foule
adder
bygyrt
hyr
bodye
about
in
the
mydle
/
&
she
stanke
so
that
the
kynge
ne
none
other
myght
stande
to
see
that
horryble
syght
.
Than
the
kynge
dyd
shette
ayen
the
graue
/
and
dyde
wryte
these
two
verses
vpon
the
graue
.
Hic
iacet
in
tumba
.
rosa
mundi
non
rosa
munda
Non
redolet
sed
olet
quod
redolere
solet
That
is
thus
to
saye
in
englysshe
Here
lyeth
in
graue
rose
of
the
worlde
/
but
not
clene
rose
.
She
smelleth
not
swete
but
stytketh
full
foule
/
that
somtyme
smelled
full
swete
.
And
an
other
remedye
ayenst
lecherye
is
that
a
man
&
woman
kepe
well
ther
fyue
wyttes
/
that
a
man
kepe
well
his
handes
&
his
bodye
from
mystouchynge
/
his
eeres
fro
mysherynge
that
he
here
no
tales
of
lecherye
/
ne
foule
speche
.
For
saynt
Poule
sayth
.
Corrūpiunt
bonos
mores
colloquia
praua
.i.
ad
Corum
.xv.
Wycked
speche
destroyed
chastyte
&
good
thewes
.
Also
he
must
kepe
well
his
syght
/
takynge
example
of
Iob
whiche
made
a
couenaunt
with
his
eyen
/
that
he
sholde
not
thynke
on
a
mayden
to
haue
myllykyng
in
the
thought
.
And
the
prophete
Ieremye
sayd
that
his
eye
had
robbed
his
soule
in
the
woman
of
his
cyte
.
Trenorum
.iij.
For
these
reasons
the
prophete
sayd
/
that
deth
is
entred
by
our
wyndowes
/
that
is
to
saye
/
by
our
fyue
wyttes
whiche
be
wyndowes
and
wykettes
to
the
soule
.
Ieremye
.ix.
And
an
other
remedye
is
a
man
to
kepe
well
his
herte
from
ydell
thoughtes
/
and
from
wycked
thynges
.
For
as
cryste
sayth
in
the
gospell
/
out
of
the
herte
comen
wycked
thoughte●
/
man
slaughter
/
auoutre
/
fornycacyon
/
theeft
/
false
wytnesse
/
blasphemye
.
Mathei
.
xv
.
And
therfore
sayth
the
wyse
man
Omni
custodia
serua
cor
tuum
.
Prouer.
iiij
.
With
all
kepynge
kepe
well
thyn
herte
/
for
of
the
herte
cometh
lyfe
and
deth
.
The
mayster
of
kyndes
li.
xviij
Sayth
that
there
is
a
best
that
is
called
taxus
/
that
is
a
brok
or
a
bawsym
in
Englysshe
.
And
there
is
a
greate
enmyte
bytwene
the
foxe
and
hym
.
The
foxe
is
besy
to
put
the
bawsym
out
of
his
denne
.
And
for
he
may
not
doo
it
by
myght
/
he
doth
it
by
sleyght
He
wayteth
tyll
whan
the
bawsym
is
gone
out
of
his
denne
/
than
he
gooth
and
pysseth
&
maketh
foule
the
bawsyms
denne
.
And
for
y●
bawsym
hate
stenche
and
vnclennesse
/
whan
he
cometh
and
fyndeth
his
denne
so
stynkynge
&
so
defouled
he
forsaketh
his
denne
and
seketh
hym
an
other
.
And
than
the
foxe
entreth
/
&
there
he
bryngeth
forth
a
shrewed
brode
.
By
the
bawsym
that
hateth
stenche
and
vnclenne
s
;
se
is
vnderstande
cryste
Ihesus
born
of
the
mayde
floure
of
clennesse
By
the
foxe
is
vnderstande
the
fende
whiche
is
about
nyght
and
daye
to
putte
cryste
out
of
his
denne
/
that
is
mannes
soule
&
womans
.
For
mannes
soule
is
goddes
denne
/
goddes
temple
/
goddes
house
/
goddes
dwellynge
place
.
And
for
the
fende
may
not
put
hym
out
by
myght
/
he
putteth
hym
out
by
sleyght
.
He
maketh
foule
mannes
soule
and
womans
/
he
putteth
in
ther
soules
foule
stynkynge
thoughtes
of
lecherye
/
fyrste
smale
and
after
gretter
.
And
anone
as
man
or
woman
begynneth
to
haue
lykynge
in
suche
thoughtes
/
anone
ther
soule
begynneth
to
stynke
in
goddes
syght
/
&
yf
they
assent
to
the
thoughtes
to
do
them
in
dede
/
or
for
to
delyte
theym
therin
.
Than
ther
soules
stynke
soo
foule
in
goddes
syght
that
he
forsaketh
the
soules
and
gooth
out
/
and
than
the
fende
entreth
therin
.
And
there
he
bryngeth
forth
synne
vpon
synne
/
tyll
at
the
laste
he
bryngeth
theym
from
shame
to
shame
/
to
wycked
deth
/
and
to
a
wycked
ende
.
Therfore
saynt
Austen
in
his
sermon
byddeth
vs
that
we
sholde
trauayle
that
our
god
fynde
no
thynge
in
his
temple
/
that
is
to
saye
in
our
soules
that
may
offende
the
eyen
of
his
mageste
.
But
the
dwellynge
of
our
herte
mote
be
voyded
of
vyces
/
and
fylled
with
vertues
/
and
shette
to
the
fende
and
open
to
cryste
.
Caplm.
xv.
AN
other
remedye
ayenst
the
temptacyon
of
lecherye
is
deuocyon
&
mynde
of
crystus
passyon
.
For
as
saynt
Gregorye
sayth
.
There
is
none
so
harde
temptacyon
/
but
that
man
sholde
ouercome
easely
ynough
yf
he
thought
entyrely
on
crystus
passyon
.
We
fynde
in
gestys
that
on
a
tyme
a
grete
kynges
sone
loued
well
a
poore
woman
.
For
though
she
was
poore
yet
she
was
fayre
and
plesaunt
in
berynge
.
The
kynges
sone
toke
hyr
to
his
paramoure
and
wedded
hyr
.
Wherfore
his
fader
and
nyghe
all
his
kynne
was
myspayde
.
For
them
thought
that
he
was
moche
dysperached
by
hyr
/
wherfor
he
seynge
that
his
kynrede
bare
so
heuy
of
his
maryage
/
he
went
in
to
fer
londes
&
gaf
hym
to
armes
/
and
what
he
myght
wynne
with
his
swerde
he
sent
it
home
to
his
wyfe
sauynge
his
worshyp
&
his
lyuynge
.
In
euery
Iourney
he
had
the
better
of
his
enmyes
/
&
so
his
name
began
to
sprynge
fer
and
wyde
At
that
last
he
came
in
so
harde
a
fyght
all
though
he
had
the
maystrye
/
yet
he
was
soo
wounded
that
nedes
he
muste
dye
.
Than
he
sente
home
his
sharte
full
of
woundes
and
of
holes
and
all
forbleded
to
his
wyfe
with
a
lettre
vnder
his
seale
saynge
in
this
wyse
.
Cerne
cicatrices
.
veteris
vestigia
pugne
.
Quesiui
ꝓprio
sanguine
quic●d
habes
.
Beholde
my
woundes
and
haue
theym
in
thy
thought
.
For
all
the
goodes
that
be
thyn
with
my
blode
I
haue
theym
bought
.
And
whan
this
woman
sawe
this
sharte
&
redde
the
letter
/
she
felle
downe
in
swowne
And
whan
she
was
releued
she
henge
vp
this
sharte
in
a
preuy
place
of
hyr
chambre
/
&
whan
euer
ony
man
cam
to
hyr
to
speke
of
weddyng
or
of
flesshely
luste
/
she
wente
in
to
hyr
chambre
and
loked
on
his
sharte
/
and
came
out
ayen
styffe
&
stedfaste
in
hyr
husbondes
loue
that
was
deed
&
denyed
them
ther
axynge
saynge
in
this
maner
Whyle
I
haue
his
blood
in
my
mynde
/
that
was
to
me
so
good
and
kynde
.
Shall
I
neuer
husbonde
take
/
but
hym
that
dyed
for
my
sake
.
And
thus
she
kepte
hyr
in
clennesse
and
chastyte
all
hyr
lyfe
for
loue
of
hyr
husbonde
that
dyed
for
hyr
loue
.
By
this
poore
woman
that
was
soo
fayre
is
vnderstande
mannes
soule
&
womans
whiche
is
made
to
the
lykenesse
of
god
.
But
it
was
made
full
poore
through
the
synne
of
Adam
.
By
the
kynges
sone
is
vnderstande
cryste
goddes
sone
which
loued
so
moche
mannes
soule
/
that
as
saynt
Poule
sayth
/
he
auentysshed
hymself
and
dysparyched
hymselfe
in
to
the
lykenesse
of
a
seruaunt
/
&
maryed
to
hym
our
kynde
&
mannes
soule
and
lyued
here
two
and
thrytty
wynter
&
more
in
moche
woo
to
wynne
the
loue
of
mannes
soule
and
faught
ayenst
the
fende
/
the
flesshe
&
the
worde
that
be
alwaye
besye
to
lese
mannes
soule
.
And
alwaye
he
hadde
the
maystrye
by
myght
of
the
godhede
.
But
on
gode
frydaye
he
cam
in
soo
fell
a
fyght
with
that
tyraunt
the
fende
of
helle
that
though
he
had
that
maystrye
/
yet
he
was
so
forwounded
that
by
waye
of
manhode
whiche
he
toke
of
that
mayde
nedely
he
muste
dye
.
And
than
he
sent
home
a
letter
of
loue
to
his
spouse
mannes
soule
saynge
as
that
knyght
sayd
.
Cerne
cicatrices
&
●
.
Beholde
my
woundes
and
haue
them
in
thy
thought
/
for
all
the
goodes
that
be
thyn
with
my
blood
I
haue
them
bought
.
For
why
all
the
Ioye
&
blys
that
we
sholde
haue
in
heuen
and
all
the
grace
and
goodnesse
that
we
haue
here
in
erthe
all
haue
we
by
vertue
of
crystus
passyon
.
For
but
he
wolde
haue
dyed
for
our
sake
els
sholde
we
haue
layne
in
helle
payne
with
out
ende
.
By
this
sharte
full
of
woundes
and
so
blodye
I
vnderstande
his
blysfull
bodye
.
For
as
mannes
bodye
is
clad
in
his
sharte
/
so
that
godhede
was
clothed
in
the
blysfull
bodye
of
cryste
whiche
bodye
was
all
blody
&
so
full
of
woundes
/
that
as
sayth
that
ꝓphete
Ysa
.
i
.
Fro
the
sole
of
the
fote
to
the
toppe
of
the
hede
there
was
no
hole
place
in
his
body
.
Therfor
leue
frende
I
pray
you
hange
ye
this
sharte
in
a
preuy
place
of
your
chambre
.
That
is
to
saye
.
Sette
ye
crystus
passyon
entyrely
in
your
herte
.
And
whan
the
fende
the
worlde
or
the
flesshe
/
or
ony
wycked
man
or
woman
begynneth
for
to
tempte
you
to
synne
/
anone
wende
ye
to
your
herte
and
loke
ye
on
this
sharte
Thynke
how
that
blysfull
bodye
was
borne
of
the
mayde
Mary
without
synne
and
sorowe
and
neuer
dyde
amys
.
Thynke
how
it
was
forrent
and
for
tourne
/
byspetted
for
our
synne
and
our
sake
/
and
not
for
his
owne
gylte
.
And
yf
ye
do
so
&
thynke
entyrely
on
crystus
passyon
/
ye
shall
lyghtely
ouercome
euery
temptacyon
and
haue
the
better
pacyence
in
trybulacyon
Wherfore
an
holy
man
sayth
thus
.
Reminiscens
sacrati
sanguinis
quem
effudit
amator
hominis
.
effundendo
lacrimas
.
Non
est
locus
ingratitudini
.
vbi
torrens
tante
dulcedinis
at
tingit
animas
&
●
.
Whan
I
thynke
on
crystus
blood
that
he
shedde
vpon
the
rode
I
lete
teres
smert
.
What
man
may
be
vnkynde
that
crystus
blood
hath
in
mynde
entyrely
in
his
herte
.
Swete
Ihesu
cryste
what
is
thy
gylt
that
thou
thus
for
me
art
spylt
floure
of
vnlothfulnes
.
I
am
a
theef
&
thou
dyeste
I
am
gylty
&
thou
obeyest
all
my
wyckednes
.
Why
gauest
thou
so
moche
for
thyne
what
wynnest
y●
with
thyne
harde
payne
ryche
in
blysse
aboue
.
Loue
thyne
herte
soo
depe
hath
sought
that
payne
of
deth
letteth
me
nouht
to
wynne
mannes
loue
.
An other
remedye
ayenst
lecherye
is
redynge
&
dalyaunce
of
holy
wryt
&
of
holy
mennes
lyues
.
And
therfore
saynt
Ierom
sayth
ad
rusticum
monachum
.
Ama
scienciam
scripturarum
et
carnis
vicia
non
amabis
.
Loue
connynge
of
holy
wryt
and
of
goddes
lawe
/
and
thou
shalt
not
loue
vyces
of
the
flesshe
.
And
therfore
god
sayth
.
Non
videbit
me
homo
et
viuet
.
Exodi
.
xxxiij
.
Ther
shall
no
man
see
me
by
deuocyon
and
lyue
flesshely
.
For
noothynge
sleeth
soo
moche
the
luste
of
the
flesshe
as
deuocyon
/
and
thynke
on
god
and
to
studye
goddes
lawe
.
And
an
other
remedy
is
to
thynke
on
helle
payne
.
For
as
sayth
saynt
Thomas
de
veritate
theologie
.
In
helle
shall
be
ouerdone
hete
of
fyre
&
gnastynge
of
teeth
for
colde
&
for
payne
/
derkenesse
&
smoke
&
bytter
wepynge
without
ende
.
Rorynge
and
belewynge
of
foule
fendes
/
wepynge
and
weylynge
▪
sobbynge
and
syghynge
of
synfull
soules
/
and
endeles
repreue
of
ther
synnes
/
endles
drede
/
endles
thyrste
/
stenche
/
lyght
/
thondre
/
&
worme
of
conscyence
/
bondes
/
pryson
/
drede
/
shame
/
wantynge
of
the
blysfull
syght
of
goddes
face
/
and
woo
without
ony
hope
of
ony
welthe
.
There
men
shall
seke
deth
&
not
fynde
it
/
&
wysshe
that
they
neuer
hadde
be
borne
.
And
as
saynt
Bernarde
sayth
in
his
medytacyons
.
There
shall
be
herde
we
pynge
&
gnastyng
of
teeth
/
roryng
of
fendes
&
hydeous
thondre
.
There
that
syght
shal
be
foule
/
wormes
/
todes
/
adders
/
&
horryble
faces
of
the
fendes
&
mysshape
thynges
.
There
wycked
wormes
shall
gnawe
the
herte
rotes
/
there
shall
be
sorowe
&
syghynge
and
horryble
drede
.
There
synfull
wretches
shall
brenne
in
the
fyre
without
ende
.
In
ther
bodye
they
shall
be
tourmented
by
fyre
/
&
in
ther
soule
by
worme
of
conscyence
.
There
shall
be
deth
without
deth
/
for
alwaye
they
shall
be
in
deynge
and
in
vtter
payne
and
may
not
dye
/
but
alwaye
lyue
in
deynge
There
smellynge
shall
be
fylled
with
horryble
stenche
/
for
there
shall
be
no
hope
.
But
whan
they
be
in
these
paynes
ten
hondred
yeres
/
yet
ther
payne
in
newe
all
to
begynne
.
And
therfore
yf
loue
of
god
&
mede
in
heuen
styreth
vs
not
to
flee
lecherye
and
all
other
synnes
/
lette
vs
flee
lecherye
&
all
other
synnes
for
drede
of
endelesse
payne
.
Caplm.
xvi.
ANd
an nother
remedy
ayenst
lechery
is
to
thynke
of
that
harde
vengeaunces
that
god
hath
take
for
lecherye
.
Fyrst
take
hede
what
vengeaunce
god
hath
take
for
symple
fornycacyon
.
We
fynde
in
holy
wryt
.
Gen.
xxxiiij.
That
Dyua
that
doughter
of
Iacob
went
fro
home
to
see
that
wymen
of
that
contre
&
to
see
ther
atyre
Than
Sychem
that
sone
of
Emor
prynce
of
that
contre
wente
&
defouled
this
Dyua
by
myght
.
And
not
withstandyng
his
besynes
for
to
haue
wedded
hyr
/
yet
he
was
slayne
for
his
lechery
&
his
fader
&
all
the
men
of
that
cyte
/
&
that
cyte
destroyed
.
We
rede
also
in
holy
wryt
Numeri
.xxv.
For
that
the
childeren
of
Israell
dyde
lecherye
w●
the
wymen
of
Moab
/
god
was
offended
/
&
bad
Moyses
take
that
prynces
of
his
people
&
hange
theym
vpon
Iebetes
/
for
they
were
assentynge
to
the
synne
/
&
bad
euery
man
slee
his
neyghbour
that
was
gylty
in
that
synne
.
For
by
lecherye
they
felle
in
to
ydolatrye
.
And
so
for
that
lecherye
were
slayn
that
tyme
.xxiiij.
thousande
.
Than
Phynees
the
sone
of
Eleazar
sawe
one
of
that
childern
of
Israell
by
one
of
the
wymen
/
&
to
venge
his
synne
he
toke
his
swerde
&
roof
them
both
togydre
in
to
the
erthe
throughe
theyr
preuy
membres
.
And
god
was
so
moche
plesed
with
his
dede
/
that
he
graunted
to
hym
&
to
his
childern
after
hym
the
dygnyte
of
preesthode
without
ende
.
For
but
he
had
do
that
dede
god
sholde
ellys
haue
destroyed
the
people
.
Also
for
auoutrye
&
vnlawfull
wedloke
all
mankynde
was
destroyed
in
tyme
of
Noes
flood
saue
.viij.
soules
.
Gen.
vi
.
And
for
defoulynge
of
one
mannes
wyfe
were
slayne
thre
score
thousande
&
fyue
thousande
&
all
a
contre
/
and
a
grete
cyte
destroyed
at
the
byddynge
of
god
.
Iudicum
.xix.
et
.xx.
Also
Dauyd
for
auoutrye
was
dreuen
out
of
his
kyngdom
/
and
he
&
al
his
housholde
&
all
his
kynrede
were
afterwarde
full
harde
punysshed
for
his
lecherye
.ij.
Re.
xi.
et
.xij.
And
by
the
olde
lawe
both
man
and
woman
sholde
be
slayne
yf
they
were
take
in
auoutrye
.
We
rede
that
Iudas
the
sone
of
Iacob
hadde
thre
sones
by
one
woman
.
Her
Onam
&
Selam
.
But
Her
that
was
the
eldest
sone
was
a
shrewe
&
mysused
his
owne
wyfe
/
wherfore
god
was
wrothe
with
hym
and
slough
hym
with
sodayne
deth
/
for
he
vsed
his
wyfe
in
luste
&
wolde
not
by
gete
childern
of
hyr
/
but
dyde
so
that
she
sholde
not
conceyue
.
Gen.
xxxviij.
Also
for
lecherye
seuen
husbondes
of
Sara
that
was
afterwarde
the
wyfe
of
yonge
Thobye
were
slayne
of
that
tende
for
ther
foule
luste
.
Thobie
.vi.
Also
for
lecherye
of
them
that
be
of
kynrede
&
of
affynyte
/
god
hath
take
harde
wrath
/
as
whan
Aamon
lay
by
his
syster
Thamer
/
he
was
slayne
of
his
broder
Absolon
.
And
Loth
the
broder
of
Abraham
by
dronkenshyp
lay
by
his
owne
two
doughters
&
bygate
of
them
two
childern
Moab
&
Amon
/
whiche
childern
&
the
people
that
came
of
theym
were
alwaye
enemyes
to
goddes
folke
&
acursed
of
god
.
Also
Iacob
cursed
his
sone
Ruben
for
he
laye
with
one
of
his
wyues
.
Also
for
the
foule
synne
of
Sodome
fyue
fayre
cytees
Sodom
&
Gomor
&
other
thre
cytees
were
destroyed
in
tyme
of
Abraham
.
For
god
rayned
vpon
them
fyre
&
brymstone
from
aboue
.
And
the
erthe
shoke
so
&
trembled
that
they
sonke
downe
in
to
helle
house
/
londe
/
man
&
childe
/
and
beest
&
all
that
they
had
.
There
was
no
thyng
saued
but
Loth
&
his
two
doughters
his
wyfe
myght
haue
be
saued
/
but
for
that
she
loked
ayen
to
the
cyte
ayenst
the
angels
byddynge
/
whan
she
herde
the
sorowfull
crye
of
them
that
perysshed
/
therfore
she
tourned
in
to
a
salt
stone
.
For
the
angell
bad
them
streytly
that
they
sholde
not
loke
ayen
.
And
all
that
contre
whiche
was
byfore
lykened
to
paradyse
for
fayrenesse
&
plente
of
the
contre
/
tourned
in
to
a
foule
stynkynge
podell
that
lasteth
in
to
this
daye
/
&
is
called
the
deed
see
.
For
ther
may
noo
thynge
lyue
therin
for
fylth
&
stenche
in
vengeaunce
of
that
stynkynge
lecherye
.
Gen.
xij.
¶
Diues
.
Me
meruayleth
moche
that
god
toke
so
general
wrath
to
slee
man
&
woman
and
childe
.
For
I
am
syker
ther
were
many
childern
full
yonge
&
vngylty
in
that
synne
.
Also
we
fynde
not
that
wymen
were
than
gylty
in
that
synne
.
The
boke
sayth
that
all
the
people
of
men
fro
the
childe
male
to
the
olde
cam
to
do
that
synne
/
but
of
wymen
speketh
he
not
that
ony
cam
therto
.
¶
Pauper
.
Though
woman
vse
not
that
synne
/
yet
they
were
gylty
in
that
that
they
forsoke
not
ther
husbondes
that
were
gylty
.
For
sodomye
is
moost
suffycyent
cause
of
dyuorce
bytwene
husbonde
&
wyfe
whan
it
is
openly
vsed
And
syth
they
wolde
not
forsake
ther
husbondes
in
that
horryble
synne
/
in
maner
they
assented
to
ther
synne
/
&
soo
ryghtfully
they
perysshed
in
synne
with
them
.
Of
the
childern
vngylty
the
mayster
of
storyes
sayth
/
that
god
slough
them
for
ther
best
.
For
yf
they
hadde
lyued
forth
in
to
myghty
age
they
sholde
haue
folowed
the
lechery
of
ther
faders
/
and
so
it
was
better
to
theym
to
dye
or
they
were
gylty
/
than
to
haue
lyued
lenger
&
dyed
gylty
and
go
to
helle
without
ende
.
Caplm.
xvij.
DIues
.
Fell
there
ony
vengeaunce
for
lechery
of
men
of
holy
chirche
.
¶
Pauper
.
We
fynde
in
the
seconde
boke
of
kynges
vi.ca.
That
ther
was
a
deken
in
the
olde
lawe
whos
name
was
Oza
.
And
whan
he
touched
that
hutche
eyther
arke
of
god
to
holde
it
vp
whan
it
sholde
els
haue
falle
/
his
ryght
arme
seryd
&
dryed
sodaynly
/
&
anone
he
dyed
.
For
as
the
mayster
of
storyes
sayth
.
That
nyght
he
had
deled
with
his
wyf
.
Syth
than
the
deken
of
the
olde
lawe
was
so
hard
punysshed
for
he
touched
goddes
hutche
that
els
sholde
haue
falle
/
for
he
medled
that
nyght
with
his
wyfe
/
moche
more
prestes
&
dekens
of
the
newe
lawe
be
worthy
moche
wo
yf
they
presume
to
touche
goddes
bodye
or
to
mynystre
at
goddes
aulter
whan
as
they
haue
comoned
with
other
mennes
wyues
/
or
with
ther
concubynes
.
And
therfore
the
lawe
byddeth
streytely
that
there
sholde
no
man
ne
woman
here
masse
of
the
preest
whiche
that
he
knoweth
sykerly
that
he
holdeth
a
concubyne
/
or
is
an
open
lecherour
and
notorye
.
Distinc
.xxxij.
nullus
&
●
.
preter
hec
.
And
in
the
same
lawe
it
is
forboden
in
payne
of
cursynge
that
ony
preest
lechour
sholde
laye
ony
masse
/
or
ony
deken
lechour
rede
ony
gospell
/
or
ony
subdeken
rede
ony
pystle
in
the
offyce
of
holy
chirche
.
And
in
an
other
place
the
lawe
byddeth
that
suche
notorye
lechours
sholde
haue
no
offyce
in
holy
chirche
ne
benefyce
/
&
yf
they
had
but
yf
they
wolde
amende
them
/
they
sholde
be
pryued
both
of
offyce
&
of
benefyce
.
Distinc
.
xxviij
.
decreuimus
.
And
yf
ony
man
of
holy
chirche
hounted
moche
the
place
and
the
companye
of
suspecte
wymen
but
he
wolde
cesse
/
he
sholde
be
deposed
.
Distinc
lxxxi
.
clericus
.
And
there
sholde
no
straunge
wymen
dwelle
with
men
of
holy
chirche
/
but
thermoders
beldames
auntes
and
godmoders
and
brothers
doughters
/
or
systers
doughter
.
Ihidem
ca.
cum
omnibus
And
yf
there
myght
ony
euyll
suspeccyon
be
of
ther
dwellynge
togydre
or
for
youth
/
or
for
they
be
suspecte
in
other
byhalue
/
than
they
sholde
not
dwelle
with
them
in
housholde
/
but
in
some
other
place
.
Ex.
de
cohitacōe
clerico
abrum
;
et
mulierum
.i.
capitulo
.
¶
Diues
Though
a
preest
be
a
shrewe
/
the
sacramentes
that
he
mynystreth
be
not
the
worse
.
For
the
goodnesse
of
the
prest
amendeth
not
the
sacrament
.
Ne
his
wyckednesse
appereth
theym
not
/
as
the
lawe
sheweth
well
in
the
same
place
.
Vbi
supra
ꝓximo
caplo
.
vestra
.
¶
Pauper
.
Why
forbydeth
than
the
lawe
men
to
here
masses
of
synfull
prestes
lechours
The
lawe
sayth
that
fallynge
fro
the
hygher
chastyte
that
is
voued
to
god
is
more
&
wors
than
auoutrye
.
For
sythen
god
is
offended
whan
the
wyfe
kepeth
not
fayth
to
hyr
bodely
husbonde
/
or
the
husbonde
kepeth
not
fayth
to
his
wyfe
/
moche
more
is
god
offended
yf
fayth
of
chastyte
is
not
kepte
to
hym
whiche
was
prouffered
to
hym
frely
/
not
axed
nedely
.
And
the
more
freely
it
was
made
without
compellynge
/
the
morer
synne
is
the
brekynge
.
xxvi.q̄.i
.
Nupclarum
in
fine
ca.
et
ca.
impudicas
.
et
ca.
scien.
Also
the
lawe
sayth
that
the
synne
that
is
done
inmedyatly
ayenst
god
is
more
synne
than
the
synne
that
is
do
pryncypally
ayenst
man
And
therfore
sayth
he
/
sacrylege
is
more
synne
than
ony
fornycacyon
or
auoutrye
.
xvij.q̄.iiij
.
sunt
●
.
¶
Diues
.
Contra
te
.
The
lawe
sayth
that
auoutrye
is
moost
of
all
synnes
.xxxij.
q̄.
.
●d
in
omnibus
.
¶
Pauper
.
The
glose
answereth
therto
&
sayth
/
that
it
is
a
maner
of
speche
to
doo
wlate
auoutrye
and
shewynge
that
auoutrye
is
full
greuous
.
But
he
sayth
there
/
that
manslaughter
and
Inceste
and
sacrylege
by
brekynge
of
the
vowe
of
chastyte
is
more
greuous
.
And
also
it
may
be
take
for
goostly
auoutre
That
is
whan
a
crysten
soule
forsaketh
the
fayth
of
holy
chirche
that
he
resceyued
in
his
baptem
/
&
forsaketh
cryste
to
whom
he
wedded
hym
and
tourneth
to
the
fende
&
to
false
byleue
.
And
euery
dedely
synne
is
goostly
auoutrye
.
¶
Diues
.
I
am
answered
saye
forth
what
y●
wylt
.
¶
Pauper
.
Also
lecherye
is
more
synne
in
men
of
holy
chirche
than
in
wedded
folke
bycause
of
the
persone
.
For
men
of
holy
chirche
may
better
withstande
the
flesshely
temptacyon
than
wedded
men
/
for
they
ought
to
passe
the
people
in
connynge
&
vertue
.
And
therfore
god
sayth
in
the
gospell
.
That
the
seruaunt
knowynge
the
wyl
of
his
lorde
&
not
doynge
his
wyl
shall
be
harde
punysshed
.
Also
for
his
vnkyndenesse
/
for
why
/
the
gretter
his
benefyce
is
&
the
more
that
his
dygnyte
is
/
the
more
is
he
bounde
to
god
&
the
more
is
his
synne
yf
he
be
vnkynde
.
And
therfore
holy
wryt
sayth
.
Potentes
potenter
tormenta
pacient●
.
They
that
be
myghty
in
this
worlde
by
welth
&
worshyp
that
god
sendeth
them
/
shall
suffre
myghty
tourmentes
/
yf
they
be
vnkynde
.
Also
for
the
synne
repugneth
more
to
his
persone
/
both
for
his
dygnyte
and
for
the
vowe
of
his
chastyte
that
he
made
in
takynge
of
holy
ordre
.
Not
for
defaute
of
the
sacrament
.
For
the
sacrament
is
not
the
worse
for
the
malyce
of
the
preeste
.
But
therfore
this
lawe
forbyddeth
men
to
here
ther
masses
and
ther
offyce
/
that
they
myght
so
be
ashamed
of
ther
synne
and
the
sooner
amende
theym
.
¶
Diues
.
Whan
is
a
man
of
holy
chirche
called
in
the
lawe
an
open
notorye
lechoure
.
¶
Pauper
.
Whan
the
dede
sheweth
so
themselfe
that
it
may
not
be
denyed
ne
excused
or
whan
he
is
aknowen
it
for
a
Iuge
or
conuycte
therof
byfore
his
Iuge
.
Extra
e.
ca.
vestra
.
et
ca.
quesitum
.
Whan
it
is
thus
notorye
and
open
there
sholde
no
man
ne
woman
here
theyr
masses
ne
theyr
offyce
wetyngly
.
Suche
clerkes
lechours
/
be
he
preste
/
be
he
bysshop
/
be
he
deken
or
subdeken
/
he
sholde
lese
his
degre
and
not
abyde
in
the
chaunsell
amonges
other
clerkes
in
tyme
of
offyce
/
&
he
sholde
haue
noo
parte
of
the
goodes
of
holy
chirche
.
Distinc
.
lxxxi.si
●s
cum
alijs
capitulis
sequentibus
.
And
therfor
saynt
Gregory
byddeth
in
the
name
of
god
by
the
auctoryte
of
saynt
Peter
that
no
preest
lechoure
/
ne
deken
ne
subdeken
lechour
sholde
entre
holy
chirche
tyll
that
they
wolde
amende
theym
.
And
no
man
ne
woman
sayth
he
be
so
herdy
to
here
theyr
offyce
.
For
why
he
sayth
theyr
blessynge
tourneth
in
to
cursynge
/
&
theyr
prayer
in
to
synne
.
For
god
sayth
to
them
.
I
shall
curse
your
blessynges
.
And
all
tho
sayth
he
that
wyll
not
obeye
to
this
holy
commaundement
/
they
falle
in
synne
of
ydolatrye
.
Distinc
.
lxxxij.si
qui
sunt
.
Therfore
god
sayth
to
wycked
men
of
holy
chirche
/
but
ye
wyll
here
me
&
set
your
hertes
to
worshyp
my
name
/
ellys
I
shall
sende
to
you
myscheef
and
curse
your
blessynges
.
Malachie
scdo
caplo
.
Caplm.
xviij.
DIues
.
Whether
is
lecherye
more
synne
in
wedded
folke
/
or
in
men
of
holy
chirche
.
¶
Pauper
.
In
lecherye
be
many
degrees
as
I
sayd
before
.
For
auoutrye
is
more
synne
than
is
symple
fornycacyon
But
inceste
that
is
lechery
with
theym
that
be
nyghe
of
kynne
/
is
more
than
auoutrye
.
And
sacrylege
that
is
lecherye
in
theym
that
haue
auowed
chastyte
as
in
men
of
holy
chirche
/
and
in
men
of
relygyon
also
/
is
more
than
auoutrye
.
Hec
lū
.
●fes
.
li.
iij.
ti.xxxiiij.q̄
.
CC.
pri.
●quero
.
Where
he
sayth
that
sacrylege
and
brekynge
of
the
vowe
of
chastyte
/
is
more
than
auoutrye
.
And
also
his
synne
is
more
greuous
/
for
it
is
more
sclaunderous
and
noyous
to
the
people
/
for
his
wycked
ensample
.
And
therfor
saynt
Gregorye
sayth
that
they
shall
answere
for
as
many
soules
as
perysshe
by
theyr
wycked
ensample
.
For
whan
the
hede
and
the
leder
falleth
/
the
bodye
lyghtly
shall
falle
.
And
more
dyscomforte
it
is
to
an
oost
yf
they
see
theyr
chefteyne
flee
/
and
tourne
the
backe
/
than
though
they
see
twenty
other
symple
men
tourne
the
backe
&
flee
/
and
more
confort
to
the
enmyes
And
soo
it
is
of
men
of
holy
chirche
that
sholde
be
leders
of
crysten
people
For
they
tourne
the
backe
to
god
and
flee
out
of
goddes
oost
as
oft
as
they
falle
in
dedely
synne
.
Also
it
is
more
greuous
in
men
of
holy
chirche
/
for
they
may
better
flee
lecherye
than
men
of
the
worlde
.
For
it
nedeth
not
them
not
moche
dele
with
wymen
/
ne
with
the
worlde
/
ne
it
longeth
not
to
theym
But
it
longeth
to
theym
to
flee
the
company
of
wymen
and
euery
occasyon
of
synne
.
Vide
in
sum
.
confes
.
li.
iij.ti.xxxiiij.q̄
.
CC.ij
.
For
these
reasons
clerkes
that
the
studyous
thynkynge
of
lecherye
defouleth
as
moche
a
clerke
as
doth
the
dede
of
auoutrye
of
the
lewde
man
.
Tantum
coinquinat
clericum
studiosa
●cupiscencia
.
quantum
laicum
adulterij
culpa
.
sicut
dr
in
tractatu
.
Qui
bene
presunt
.
Caplm.
xix.
DIues
.
Why
be
men
yrreguler
for
bygamye
.
¶
Pauper
.
For
many
causes
.
Fyrst
for
dygnyte
&
honeste
of
holy
ordre
/
&
of
the
sacramentes
of
holy
chirche
.
Also
to
she
we
token
and
example
of
contynence
and
of
chastyte
.
Distinc
.xxxij.
posuisti
.
For
he
that
shall
preche
contynence
&
chastyte
/
muste
shewe
contynence
and
chastyte
in
hymselfe
.
Also
for
ther
is
not
full
sacrament
of
matrymonye
.
And
he
that
shall
mynystre
the
sacramentes
of
holy
chirche
/
must
haue
noo
defaute
in
ony
sacrament
.
Wherfore
thou
shalt
vnderstande
as
I
sayd
fyrste
.
The
sacrament
of
matrymonye
betokeneth
the
vnyte
and
the
knot
bytwene
cryste
and
holy
chirche
/
as
bytwene
one
husbonde
&
one
wyfe
mayden
without
spot
.
As
saynt
Poule
sayth
/
and
that
is
betokened
by
the
coniunccyon
and
knyttynge
to
gydre
bodely
of
husbonde
and
wyfe
in
matrymonye
.
Also
that
bodely
knyttynge
to
gydre
in
matrymonye
betokeneth
the
vnyte
and
the
knot
bytwene
the
godhede
and
the
manhede
in
the
chambre
of
the
mayde
Marye
/
whiche
knot
and
vnyte
and
matrymonye
began
in
tyme
of
patryarkes
and
prophetes
/
and
it
was
made
seker
and
stable
in
the
tyme
of
grace
in
the
byrthe
of
cryste
and
his
passyon
.
But
it
shall
be
full
endeth
and
made
parfyght
in
heuen
blysse
.
And
therfor
layth
laynt
An●●en
in
questionibus
Orosij
.
That
as
god
made
woman
of
the
ryb
of
Adam
slepyng
&
of
his
syde
/
soo
out
of
the
syde
of
cryste
slepynge
vpon
the
crosse
ranne
blood
&
water
/
whiche
be
the
sacramentes
of
our
redempcyon
/
by
whiche
sacramentes
holy
chirche
is
fourmed
&
wedded
to
cryste
as
Eue
to
Adam
.
Also
matrymonye
betokeneth
the
vnyte
&
the
knot
bytwene
cryste
&
crysten
soule
/
and
that
pryncypaly
for
the
goostely
knot
that
is
bytwene
the
husbonde
&
wyfe
in
assent
of
ther
wylles
.
For
as
moche
than
as
he
that
is
in
bygamye
is
not
only
one
husbonde
to
one
clene
wyf
/
as
cryste
is
one
husbonde
to
one
holy
chirche
mayden
.
Or
the
wyfe
is
not
only
wyfe
bodely
to
one
husbonde
/
but
the
husbonde
hath
departed
his
flesshe
in
two
wyues
/
or
the
wyfe
departed
hyr
flesshe
in
two
men
/
therfore
ther
is
defaute
in
that
sacrament
of
matrymonye
.
For
it
sygnefyeth
not
perfyghtly
the
vnyte
bytwene
cryste
&
holy
chirche
.
And
in
many
maner
man
falleth
in
bygamye
&
so
in
yrregularyte
.
Fyrste
yf
he
haue
two
wyues
lawfully
one
after
an
other
&
knoweth
them
flesshly
.
Also
yf
he
haue
two
to
gydre
or
mo
/
as
one
by
the
lawe
openly
&
by
dome
of
holy
chirche
/
and
an
other
by
lawe
of
conscyence
&
knowe
them
flesshely
.
Also
yf
he
haue
two
on
that
maner
one
after
a nother
&
knoweth
theym
flesshly
.
Also
yf
he
haue
wedded
a
wedowe
corrupte
.
Also
yf
he
wedde
ony
woman
corrupte
of
an
other
man
/
where
he
knoweth
hyr
corrupte
or
knoweth
it
not
.
Also
yf
he
knewe
flesshely
his
owne
wyfe
after
that
she
is
knowe
of
a nother
/
whether
he
knoweth
it
or
knoweth
it
not
.
Also
yf
ony
man
of
holy
chirche
or
professed
in
relygyon
wedde
a
woman
&
medle
with
hyr
/
be
she
mayde
or
corrupte
/
he
is
yrreguler
.
Versus
.
Si
ducas
inducam
.
vel
quam
corruperit
alter
.
Vnam
post
aliam
.
binas
que
simul
tua
coniunx
.
Cognita
si
fuerit
.
bigamie
lege
teneris
.
Et
si
pollicitam
.
violasti
virginitatem
.
In
all
these
cases
man
is
yrreguler
.
¶
Diues
.
Though
the
man
be
not
mayde
whan
he
weddeth
a
mayde
/
is
he
not
yrreguler
for
his
owne
corrupco
n
/
why
is
he
than
yrreguler
for
corrupcyon
of
the
woman
.
For
it
semeth
that
his
owne
corrupcyon
sholde
rather
make
hym
yrreguler
/
than
the
corrupcyon
of
the
woman
.
¶
Pauper
In
the
coniunccyon
of
cryste
to
holy
chirche
is
vnyte
and
onehede
in
both
partes
.
And
therfor
yf
eyther
man
or
woman
in
matrymonye
hath
departed
his
flesshe
byfore
/
there
is
a
defaute
in
that
matrymonye
/
as
anentes
that
sacrament
.
For
ther
matrymonye
betokeneth
not
parfyghtely
the
matrymonye
bytwene
cryste
&
holy
chirche
.
But
more
onehede
and
clennesse
is
nedefull
in
the
woman
than
in
the
man
.
For
in
the
man
it
is
nede
full
that
he
haue
wedded
no
woman
byfore
flesshely
but
one
/
but
it
nedeth
not
that
he
be
a
mayde
/
but
in
the
woman
it
is
nedeful
that
she
be
not
corrupt
byfore
of
ony
other
man
.
¶
Diues
.
By
what
reason
.
¶
Pauper
.
For
the
corrupcyon
of
matrymonye
causeth
not
yrregularyte
in
hym
that
is
corrupte
/
but
it
causeth
yrregularyte
in
the
other
that
is
knytte
to
hym
.
For
that
dede
of
corrupcyon
falleth
not
than
on
him
that
dyd
the
dede
/
but
on
him
that
is
knyt
to
hym
in
matrymonye
.
And
therfore
ryght
as
the
man
is
not
yrreguler
for
he
is
corrupte
hymself
whan
he
weddeth
/
but
for
he
weddeth
a
woman
corrupt
/
ryght
soo
yf
woman
were
able
to
holy
ordre
/
she
sholde
be
yrreguler
/
not
for
that
she
is
corrupt
/
but
for
that
she
knytteth
hyr
to
a
man
corrupt
/
but
she
had
be
corrupt
byfore
in
other
matrymonye
.
An other
reason
may
be
this
.
For
the
knot
and
vnyte
made
bytwene
cryste
and
holy
chirche
/
and
bytwene
the
godhede
and
the
manhede
/
it
is
one
and
ones
made
for
euer
.
Therfore
it
is
betokened
by
the
bodely
knyttynge
to
gydre
of
the
fyrst
matrymonye
But
whan
man
passeth
to
the
seconde
wyfe
and
weddeth
also
bodely
/
or
yf
she
be
corrupt
/
than
gooth
he
from
vnyte
to
pluralyte
.
Therfore
the
seconde
matrymonye
may
not
fygure
parfyghtly
the
coniunccyon
of
cryste
to
holy
chirche
/
ne
of
the
godhede
to
the
manhede
/
whiche
coniunccyon
is
one
/
&
but
ones
done
for
euer
/
and
not
chaungeable
.
For
there
the
thynge
betokened
is
but
one
/
the
thynhe
betokenynge
that
thynge
muste
be
one
.
And
the
thynge
betokened
&
the
thynge
betokenynge
that
thynge
muste
be
lyke
.
Also
more
clennesse
is
nedeful
to
the
woman
to
saue
the
sacrament
of
matrymony
than
in
the
man
/
for
the
woman
betokeneth
holy
chirche
wedded
to
cryste
/
whiche
as
saynt
Poule
sayth
must
be
clene
mayde
without
spot
.
Also
the
woman
betokeneth
manhede
of
cryste
that
he
toke
of
the
mayde
Marye
without
parte
of
man
.
Also
the
woman
betokeneth
crysten
soule
whiche
muste
be
without
corrupcyon
of
synne
yf
it
shall
be
crystus
spouse
.
For
these
resons
/
to
saue
the
sacrament
of
matrymonye
/
the
woman
must
be
mayden
¶
Diues
.
I
suppose
a
man
had
defouled
a
mayden
/
&
after
that
he
wedded
hyr
/
is
he
yrreguler
for
he
weddeth
that
woman
so
corrupte
.
¶
Pauper
.
Some
clerkes
saye
ye
and
some
nay
But
that
moost
comon
opynyon
is
that
he
is
not
yrreguler
/
for
he
departed
not
his
flesshe
in
to
an
other
wyfe
/
so
that
the
mayden
be
not
defouled
of
a nother
.
¶
Diues
.
Saynt
Poule
sayth
.
Oportet
presbiterum
een
vnius
vxoris
virum●
.
ad
Thi
.iij.
It
behoueth
a
preest
to
be
husbonde
of
one
wyfe
.
And
so
it
semeth
that
euery
preest
muste
haue
a
wyf
or
ellys
he
may
be
no
preest
/
&
so
thersholde
noo
preeste
dwelle
mayden
.
¶
Pauper
.
The
wordes
of
saynt
Poule
be
thus
to
vnderstande
.
That
there
may
noo
man
be
preest
that
hath
had
two
wyues
bodely
.
For
than
is
he
bygamus
.
¶
Diues
.
What
yf
a
man
wene
to
wedde
a
mayde
&
he
fynde
hyr
corrupt
.
¶
Pauper
.
He
is
yrreguler
And
yf
he
wedde
a
mayde
&
she
medle
after
with
ony
other
man
/
&
hyr
husbonde
medle
with
hyr
after
that
she
is
knowen
of
an
other
/
thoughe
the
husbonde
wyte
it
not
/
yet
he
is
yrreguler
And
yf
a
man
accuse
his
wyfe
of
auoutrye
&
he
medle
with
hyr
after
/
that
by
his
one
axynge
or
by
his
wyues
axynge
he
is
yrreguler
/
be
she
gylty
be
she
not
gylty
.
And
by
comon
opynyon
thoughe
he
be
compelled
by
holy
chirche
to
yelde
to
hyr
the
det
of
his
bodye
/
yf
he
yelde
it
he
is
yrreguler
.
Yf
a
man
wedde
a
mayden
/
&
she
dye
a
mayden
/
&
after
that
he
wedde
another
mayden
&
knowe
hyr
flesshely
or
yf
he
knowe
the
fyrste
&
not
the
seconde
/
in
this
case
he
is
not
yrreguler
for
he
departeth
not
his
flesshe
in
two
wyues
/
ne
his
wyfe
in
two
men
.
And
yf
he
wedde
a
wedowe
mayde
/
he
is
not
yrreguler
.
Yf
a
man
hath
made
a
contracte
with
a
woman
&
after
weddeth
an
other
&
knoweth
hyr
flesshly
yf
he
knowe
not
the
fyrste
flesshely
/
he
is
not
yrreguler
.
But
yf
he
be
compelled
by
holy
chirche
to
go
ayen
to
that
fyrste
/
anone
as
he
yeldeth
hyr
the
de●
of
his
body
he
is
yrreguler
.
Yf
a
man
haue
two
wyues
byfore
his
baptem
/
or
one
byfore
/
&
on
other
after
bodely
he
is
yrreguler
.
He
that
is
bygamus
shal
haue
no
Ioye
of
ony
preuylege
that
longeth
to
the
clergye
/
&
be
suget
to
other
seculer
Iuges
as
other
lewde
men
.
And
vpon
payne
of
cursynge
he
shal
bere
no
tonsure
/
ne
vse
clothynge
that
longeth
to
clergye
.
In
s●
.
conf.
li.iij
ti.
de
bigame
.
Caplm.
xx.
WHan
wymen
be
delyuered
of
ther
childern
they
may
entre
holy
chirche
to
thanke
theyr
god
what
tyme
they
wyll
or
may
/
the
lawe
letteth
them
not
.
And
by
the
same
reason
men
of
holy
chirche
maye
synge
byfore
them
in
ther
oratorye
&
honeste
place
yf
they
haue
leue
.
Extra
li.
iij.ti
.
de
purgacione
post
partum
.
And
therfore
they
that
calle
theym
hethen
wymen
for
the
tyme
that
they
lye
in
be
folys
&
synne
in
case
ful
greuou
s
;
ly
.
¶
Diues
.
May
a
man
gyue
his
wyfe
leue
to
medle
with
an
other
man
/
or
the
wyfe
gyue
the
husbonde
leue
to
medle
with
an
other
woman
.
¶
Pauper
.
Nay
.
For
neyther
may
gyue
other
leue
to
do
dedely
synne
ayenste
the
commaundement
of
god
.
Non
mechaberis
.
Ne
the
pope
hymselfe
may
gyue
them
leue
.
¶
Diues
Contra
We
rede
Gen.
xvi.
That
Sara
the
wyfe
of
Abraham
gaaf
Abraham
leue
to
medle
with
Agar
hyr
seruaunt
to
gete
on
hyr
a
childe
&
so
he
dyd
/
for
he
begate
on
hyr
Ysmaell
.
¶
Pauper
To
this
clerkes
saye
that
Abraham
was
excused
.
For
it
was
the
maner
amonges
the
good
peple
of
god
that
tyme
that
yf
the
wyfe
were
bareyne
/
by
ther
bothe
assent
that
husbonde
myght
take
hym
a
secondarye
wyfe
/
not
for
luste
/
but
only
to
multeplye
goddes
people
.
And
so
Abraham
by
assent
of
his
wyfe
&
by
the
preuy
leue
of
god
/
not
for
luste
/
but
for
to
haue
a
childe
to
goddes
worshyp
toke
Agar
to
his
wyfe
.
And
so
she
was
his
secondarye
wyfe
/
&
Sara
the
cheef
wyfe
.
And
also
so
had
Iacob
foure
wyues
lefully
not
for
luste
.
but
for
to
multeplye
goddes
people
/
and
for
token
of
thynges
that
were
to
come
.
And
that
was
do
by
auctoryte
of
dyspensacyon
of
god
/
whiche
is
aboue
al
lawes
.
But
though
god
dyspensed
with
Abraham
&
Sara
to
do
in
that
maner
/
or
with
Iacob
to
haue
many
wyues
to
gydre
/
for
fygure
&
resons
that
god
knewe
/
yet
men
may
not
take
now
this
tyme
example
therof
to
do
the
same
.
For
the
reasons
afore
sayd
be
fulfylled
.
And
the
lawe
sayth
.
Priuilegiu
paucorum
non
facit
legem
communem
.
xxv.q̄.i.ca
.
vltimo
ꝓpe
finem
.
The
preuylege
of
a
fewe
maketh
no
comon
lawe
.
And
therfor
Ysaac
the
sone
of
Abraham
hadde
neuer
but
one
wyfe
that
was
Rebecca
/
of
whiche
he
bygate
but
two
childern
at
one
tyme
as
sayth
saynt
Austen
.
And
he
medled
neuer
with
other
woman
for
desyre
of
childern
/
ne
for
luste
of
his
flesshe
.
And
so
by
his
contynence
he
sheweth
that
his
faders
doynge
was
but
a
specyall
preuylege
graunted
of
god
to
hym
/
&
therfore
in
that
he
toke
non
example
therof
.
For
that
Abraham
dyde
/
he
dyde
it
by
specyal
dyspensacyon
of
god
/
&
in
fygure
of
thynges
to
come
.
For
by
his
seruaunt
Agar
/
and
his
sone
Ysmael
is
vnderstande
the
olde
testament
and
the
Iewes
and
all
that
lyuen
after
the
flesfhe
&
in
dedely
synne
.
By
Sara
and
hyr
sone
Ysaac
is
stnderstande
the
newe
testament
&
folke
of
the
newe
lawe
that
is
crysten
people
that
lyuen
goostly
out
of
dedely
synne
.
And
that
Abraham
at
the
byddyng
of
god
droue
out
eyther
put
out
of
housholde
his
seruaunt
and
his
childe
whan
Sara
had
born
hyr
sone
Ysaac
/
betokeneth
that
in
tyme
of
grace
whan
the
newe
testament
that
is
the
newe
lawe
and
crysten
people
beganne
/
than
the
olde
lawe
sholde
be
put
awaye
/
and
the
Iewes
put
from
the
housholde
of
heuen
/
but
they
wolde
be
conuerted
.
And
also
that
all
that
lyuen
after
the
flesshe
and
in
dedely
synne
/
shall
be
put
out
of
goddes
housholde
/
but
they
amende
theym
.
Caplm.
xxi.
DIues
.
I
haue
often
herde
sayd
that
fendes
in
mannes
lykenesse
haue
layen
by
wymen
and
made
theym
with
childe
.
and
that
is
wonderfull
to
me
.
For
the
fende
is
but
a
spyryte
/
and
hath
neyther
flesshe
ne
bone
/
ne
ony
thynge
of
mankynde
wherby
that
he
sholde
gendre
with
woman
.
¶
Pauper
:
The
fende
by
suffraunce
of
god
may
sadde
the
ayer
and
make
hym
a
bodye
of
the
ayer
in
what
lykenesse
god
suffreth
hym
/
in
so
moche
that
as
sayth
saynt
Poule
.
He
transfygureth
hymselfe
in
to
an
angell
of
lyght
.
Moche
more
than
he
may
transfygure
hym
in
to
lykenesse
of
man
or
woman
by
suffraunce
of
god
/
for
mannes
synne
&
womans
.
And
the
fendes
that
tempt
folke
to
lecherye
be
moost
besye
to
appere
in
mannes
lykenesse
&
womans
to
do
lecherye
with
folke
&
so
brynge
them
to
lecherye
.
And
in
speche
of
folke
they
be
called
eluys
.
But
in
latyn
whan
they
appere
in
mannes
lykenes
they
be
called
Incubi
.
And
whan
they
appere
in
lykenes
of
wymen
/
they
be
called
Succubi
.
And
for
they
haue
no
mater
ne
sede
of
themselfe
to
gendre
therfore
they
gendre
and
take
the
superfluyte
of
the
mater
&
sede
of
man
that
passeth
from
man
slepynge
and
other
tymes
/
&
with
that
mater
they
medle
with
wymen
.
Also
they
gadre
mater
and
sede
of
woman
/
and
with
that
medle
with
man
in
womans
lykenesse
.
And
of
suche
medlynge
as
god
suffereth
comen
somtyme
good
childern
/
somtyme
wycked
/
somtyme
well
shapen
/
somtyme
euyll
shapen
.
But
nedes
one
muste
be
man
or
woman
/
for
fende
with
fende
may
not
gendre
.
Suche
fendes
be
moost
besye
to
shende
wymen
.
And
therfore
it
is
peryllous
to
wymen
that
desyren
moche
mannes
companye
/
to
be
ouermoche
solytarye
without
honest
companye
.
And
suche
foule
spyrytes
do
therlecherye
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
a
ram
to
shepe
.
And
so
by
the
fendes
doynge
come
many
of
these
mysshape
thynges
that
be
borne
both
of
wymen
&
of
bestes
/
as
a
calfe
with
an
adders
tayle
/
a
childe
with
an
adders
hede
/
a
childe
borne
of
a
shepe
with
wolle
in
the
necke
.
All
these
haue
fallen
in
our
dayes
.
Caplm.
xxij.
DIues
.
It
maye
be
well
as
y●
sayest
/
but
I
praye
the
telle
me
what
is
goostly
fornycacyon
/
gostly
auoutre
/
&
lechery
.
¶
Pauper
All
thre
be
take
for
one
/
and
pryncypally
it
is
called
ydolatrye
/
whan
man
or
woman
withdraweth
his
loue
and
his
truste
fro
god
and
setteth
it
more
in
creatures
than
in
god
/
and
the
worshyp
that
longeth
to
the
godhede
dooth
it
to
creatures
/
thankynge
creatures
of
the
benefyces
that
onely
god
may
doo
.
And
soo
the
worshyp
that
longeth
onely
to
god
/
they
gyue
it
to
creatures
/
stocke
or
stone
/
man
or
woman
/
or
to
ymages
made
with
mannes
hondes
/
that
neyther
may
see
/
here
/
ne
helpe
at
nede
.
Whan
man
or
woman
is
crystened
/
his
soule
is
wedded
to
cryste
by
ryght
byleue
and
trewe
loue
and
charyte
that
he
behoteth
there
to
god
to
kepe
his
byhestes
and
to
forsake
the
fende
.
But
after
whan
he
forsaketh
god
&
goddes
byhestes
/
and
tourneth
him
to
the
fende
by
his
owne
fyndynges
of
mys
lustes
&
leueth
the
loue
of
cryste
for
the
loue
of
ony
creature
than
he
doth
goostly
lecherye
with
the
fende
.
And
therfore
sayth
Dauyd
/
that
they
haue
do
fornycaco
n
in
ther
owne
fyndynges
.
And
on
this
maner
all
flesshely
thought
&
al
mys
luste
&
vnryghtfull
doynge
&
vnleful
couetyse
in
that
it
withdraweth
the
loue
of
man
or
of
woman
fro
god
it
is
called
goostly
fornycacyon
and
auoutrye
.
And
thus
euery
dedely
synne
is
called
goostly
auoutrye
&
goostely
fornycacyon
/
but
pryncypaly
ydolatrye
&
forsakynge
of
the
fayth
.
Also
false
prechynge
/
&
false
exposycyon
of
holy
wryt
is
called
spyrytuell
fornycacyon
.
As
they
that
preche
pryncypaly
to
please
the
people
and
to
gete
a
name
/
or
to
gete
temporall
good
.
Of
suche
sayth
laynt
Poule
.
That
they
put
goddes
worde
in
auoutrye
.
Adulterantes
verbum
dei
.
ij.ad
Corum
.
iiij
.
For
there
the
sholde
vse
it
to
the
worshyp
of
god
/
and
to
the
proufyte
of
mannes
soule
they
vse
it
to
ther
owne
worshyp
and
to
ther
owne
worldely
proufyte
and
to
pleasaunce
of
the
fende
/
and
harme
of
mannes
soule
.
Also
false
couetyse
is
called
goostly
fornycacy
on
.
Therfore
saynt
Iames
sayth
to
false
couetyse
men
.
Adulterium
nescitis
quia
amicicia
huius
mundi
inimicicia
est
deo
.
Iacobi
.iiij.
Ye
auouterers
and
lechours
/
wyte
ye
not
that
frendshyp
of
this
worlde
is
enmye
to
god
.
Therfore
in
the
boke
of
goddes
preuytees
/
couetyse
&
pompe
of
this
worlde
/
and
couetous
and
proude
people
is
called
the
cyte
of
Babylon
/
that
is
to
saye
the
cyte
of
shenshyp
.
And
it
is
lykened
to
a
comon
woman
/
with
whiche
kynges
prynces
lordes
marchauntes
&
all
couetouse
folke
haue
doo
lecherye
/
and
it
is
called
moder
of
fornycacyons
and
of
abhomyncyons
.
For
as
saynt
Poule
sayth
.
Couetyse
is
rote
of
all
wyckednesses
.
And
therfore
god
byddeth
there
that
his
people
sholde
go
out
of
the
cyte
of
Babylon
That
is
to
saye
/
forsake
synfull
companye
/
&
forsake
luste
of
the
flesshe
&
pompe
and
couetyse
of
this
worlde
that
maketh
men
to
forsake
god
and
doo
goostly
lecherye
with
the
fende
.
wende
ye
out
sayth
god
fro
this
wycked
Babylon
/
&
forsake
this
wycked
comon
woman
of
luste
&
of
false
couetyse
that
desceyueth
all
this
worlde
For
in
one
daye
shal
come
all
hyr
destruccyon
/
&
that
shall
be
endeles
deth
wepynge
&
hongre
without
ende
/
and
there
shall
be
brennynge
fyre
&
smoder
without
ende
.
And
than
all
that
haue
do
goostly
lecherye
&
lyued
in
delyces
&
false
couetyse
shall
wepe
&
says
Ve
ve
.
alas
alas
.
Apo.
xvij.et.xviij
.
Caplm.
xxiij.
DIues
.
All
though
thy
speche
de
resonable
/
yet
in
one
thynge
clerkes
holde
ayenst
the
in
that
that
thou
sayst
that
the
synne
of
Adam
was
more
than
the
synne
of
Eue.
And
they
argue
thus
ayenst
the
God
ryghtfull
Iuge
punysshed
Eue
hard
for
hyr
synne
than
he
dyd
Adam
for
his
synne
/
but
that
sholde
not
god
haue
do
/
but
for
hyr
synne
was
more
greuous
than
the
synne
of
Adam
/
therfore
the
synne
of
Eue
was
more
greuous
than
Adams
synne
.
¶
Pauper
.
This
argument
is
grounded
in
two
false
maximis
.
Fyrste
that
euery
punysshynge
and
vengeaunce
assygned
of
god
for
mannes
synne
and
womans
is
assygned
after
that
the
synne
is
more
or
lesse
.
And
this
maxime
&
grounde
is
false
/
wherfor
thou
shalt
vnderstande
that
god
punysshe
some
synne
in
this
worlde
/
and
some
in
the
other
worlde
some
bothe
here
&
there
.
In
the
other
worlde
he
punyssheth
euery
synne
after
that
it
is
more
greuous
/
or
lesse
greuous
.
But
in
this
worlde
he
dooth
not
alwaye
so
.
But
oft
in
this
worlde
he
punyssheth
the
lesse
synne
harder
than
he
doth
the
more
synne
.
Therfore
in
the
olde
lawe
auoutrye
was
punysshed
as
harde
or
hard
than
manslaughter
/
&
yet
manslaughter
is
more
greuous
synne
than
auoutrye
/
&
god
toke
more
temporall
vengeunce
in
this
worlde
for
lecherye
/
than
euer
he
dyd
for
ydolatrye
/
&
yet
ydolatrye
is
gretter
synne
than
lechery
/
for
it
is
in
medyat
ayenst
god
&
ayenst
the
fyrst
commaundement
of
the
fyrste
table
.
And
manslaughter
is
harder
punysshed
in
this
world
than
periurye
/
&
yet
periurye
is
gretter
synne
/
as
I
sayd
in
the
seconde
commaundement
.
And
synnes
in
symple
poore
folk
be
harder
punysshed
in
this
worlde
/
than
synnes
of
the
grete
men
.
Yf
a
poore
man
stele
an
horse
/
he
shal
be
hanged
.
But
yf
a
lorde
by
raueyn
&
extorcyons
robbe
a
man
of
all
that
he
hath
/
he
shall
not
be
hanged
ne
lytyll
or
nought
punysshed
in
this
worlde
.
Dauyd
dyde
auoutre
&
man
slaughter
/
for
whiche
synne
he
was
worthy
to
be
slayne
by
comon
lawe
of
god
/
&
yet
god
wolde
not
haue
him
slayn
/
but
yf
a
poore
man
had
do
tho
synnes
/
he
sholde
haue
be
slayne
.
A
symple
man
went
&
gadred
styckes
in
the
sabot
/
&
god
had
Moyses
stone
him
to
deth
.
Salomon
Ieroboam
Acham
dyd
grete
ydolatrye
/
&
drough
moche
of
the
people
to
ydolatrye
/
&
yet
were
they
not
slayn
/
therfore
the
smaller
synnes
god
punysshed
in
this
worlde
that
the
soules
be
punysshed
in
this
worlde
so
that
the
soules
of
the
synners
may
be
saued
yf
they
take
it
pacyently
/
&
comonly
he
punysshed
hard
poore
folke
in
this
worlde
than
the
ryche
folke
as
by
comon
lawe
.
For
the
synne
of
grete
men
/
as
in
the
same
spyce
of
synne
is
more
greuous
than
is
the
synne
of
the
poore
man
.
And
therfore
god
reserueth
the
greuous
synnes
and
the
synnes
of
grete
folke
for
to
punysshe
them
in
the
other
worlde
/
or
in
helle
or
in
purgatorye
.
There
may
no
temporall
payne
be
full
punysshynge
for
dedely
synne
saue
contrycyon
allone
.
And
therfore
god
punyssheth
not
alwaye
folke
in
this
worlde
after
the
quantyte
of
ther
synne
/
but
as
he
seeth
it
moost
nedefull
&
spedefull
to
the
people
and
to
his
worshyp
.
For
only
god
knoweth
the
greuoushede
of
dedely
synne
.
For
oft
that
that
semeth
moost
greuous
in
mannes
syght
/
is
lesse
greuous
in
goddes
syght
/
&
ayenwarde
.
Therfore
god
melureth
not
alwaye
payne
after
the
quantyte
of
the
synne
.
But
oft
he
punyssheth
in
this
worlde
them
that
be
lesse
gylty
/
as
moche
as
theym
that
be
more
gylty
.
And
in
tyme
of
the
flood
of
Noe
/
&
in
the
pery
s
;
shynge
of
Sodom
and
Gomor
/
and
many
other
tymes
he
punysshed
wymen
childern
and
bestes
that
were
not
gylty
in
the
synnes
for
whiche
that
vengeaunce
felle
.
And
oft
he
sendeth
sykenes
&
dysease
to
good
men
/
in
punysshyng
of
ther
synnes
in
this
worlde
/
and
suffereth
shrewes
to
haue
ther
wyll
/
and
lytyll
or
nought
puny
s
;
sheth
them
in
this
worlde
.
And
as
the
lyon
is
chastysed
by
betynge
of
the
whelpe
/
so
oftyme
god
punyssheth
&
chastyseth
ful
harde
in
this
worlde
them
that
be
lesse
gylty
/
to
warne
than
that
be
more
gylty
that
they
sholde
amende
them
.
Therfore
cryste
sayd
to
the
Iewes
/
wene
ye
that
tho
men
whiche
Py●at
slough
for
theyr
rebellyon
were
gretter
synners
than
other
folke
of
the
contre
.
Nay
forsoth
.
But
I
say
to
you
forsoth
/
but
ye
amende
you
/
ye
shall
perysshe
all
.
And
wene
ye
sayth
cryste
that
the
.xviij.
men
vpon
whiche
felle
the
toure
of
Syloa
in
Ierlm
and
slough
them
/
wene
ye
that
they
passed
in
synne
all
the
men
of
Ierusalem
.
Nay
forsoth
.
But
I
say
to
you
but
ye
amende
you
/
ye
shall
perysshe
all
to gydre
.
Luce.
xiij
.
And
so
the
punysshynge
of
the
men
so
slayne
was
a
warnynge
to
them
that
were
more
synfull
that
they
sholde
amende
theym
.
And
soo
thou
myghtest
well
see
that
thy
reason
is
nought
worthy
/
god
punysshed
Eue
harder
in
this
worlde
than
he
dyde
Adam
/
therfore
hyr
synne
was
more
than
the
synne
of
Adam
.
Caplm.
xxiiij.
ALso
the
seconde
maxime
and
grounde
in
whiche
thou
sayste
that
god
punysshed
Eue
harder
than
Adam
may
resonably
be
denyed
.
For
in
punysshynge
of
Adam
god
gaf
his
curse
and
sayd
.
Cursed
be
the
erthe
in
thy
werke
&
in
thy
synne
He
sayd
not
cursed
be
the
erthe
in
thy
werke
of
Eue
/
ne
he
sayd
not
/
cursed
be
the
erthe
in
your
werke
/
as
for
comon
synne
of
them
bothe
/
but
he
sayd
only
to
Adam
.
Cursed
be
the
erth
in
thy
werke
.
In
punysshynge
also
of
the
serpent
he
gaf
his
curse
&
sayd
Thou
shalt
be
cursed
amonges
alle
thynge
lyuynge
vpon
erthe
.
Also
god
cursed
Caym
whan
he
punysshed
him
for
sleynge
of
his
brother
Abell
.
But
whan
god
punysshed
woman
/
he
gaue
not
his
curse
.
And
we
rede
not
that
euer
god
gaue
his
curse
to
ony
woman
openly
in
specyaall
.
Ne
god
repreued
not
Eue
so
moche
as
he
dyde
Adam
.
And
so
the
grete
repreue
&
blamynge
&
the
curse
that
god
gaue
in
punysshyng
of
Adam
more
than
he
dyd
in
punysshyng
of
Eue
/
shewyng
well
that
the
synne
of
Adam
was
more
greuous
than
was
the
synne
of
Eue
/
&
that
there
was
more
ob●tynacy
in
Adam
than
was
in
Eue.
For
cursyng
is
not
gyuen
of
god
ne
of
holy
chirche
/
but
for
obstynacy
.
As
I
sayd
fyrst
Adam
answered
full
obstynatly
.
God
blamed
Adam
pryncypaly
for
brekyng
of
his
commaundement
&
sayd
to
hym
that
brekynge
of
his
commaundement
was
cause
of
his
nakednesse
&
of
his
sodayne
myscheef
/
and
notwithstange
the
techynge
and
the
styrynge
of
god
he
wolde
not
be
aknowen
of
his
synne
/
but
put
his
synne
on
god
/
and
excused
hym
by
Eue
/
and
soo
put
synne
to
synne
in
excusacyon
of
his
synne
.
Whan
god
punysshed
Adam
he
cursed
the
erthe
for
his
synne
/
whiche
curse
tourned
to
woo
&
trauayle
of
hym
&
of
all
mankynde
whiche
we
maye
not
flee
.
And
therfore
ha
sayd
to
Adam
/
thou
shalt
ete
of
the
erth
in
trauayle
and
sorowe
all
the
dayes
of
thy
lyfe
.
I
shall
brynge
the
forth
brerys
&
thornes
/
&
thou
shalt
ete
herbes
of
the
erthe
.
Also
in
punysshynge
of
Adam
god
gaf
the
sentence
of
deth
vpon
him
&
all
mankynde
for
his
synne
.
And
therfor
god
sayd
to
Adam
/
thou
shalt
ete
thy
brede
in
swynke
&
swete
of
thy
face
tyll
thou
tourne
ayen
in
to
the
erthe
.
For
erthe
thou
art
/
&
in
to
erthe
ayen
thou
shalt
wende
.
Sythen
than
god
for
the
synne
of
Adam
gaf
so
greuously
his
curse
/
and
blamed
so
harde
Adam
of
his
synne
/
and
for
his
synne
dampned
hym
and
all
mankynde
/
and
punysshed
all
erthely
creatures
for
his
synne
&
dampned
hym
and
all
man
kynde
to
perpetuel
trauayle
whan
he
sayd
.
Thou
shalt
ete
thy
mete
with
trauayle
&
sorowe
al
the
dayes
of
thy
lyfe
.
And
also
for
the
synne
of
Adam
he
gaf
sentence
of
deth
to
hym
and
to
all
mankynde
that
is
moost
of
all
paynes
/
it
foloweth
that
god
punysshed
harder
Adam
for
his
synne
/
than
he
dyde
Eue
for
hyr
synne
.
For
why
in
punysshynge
of
Eue
god
repreued
hyr
not
so
moche
as
he
dyde
Adam
.
&
he
gaf
than
no
curse
ne
payne
perpetuell
saue
subieccyon
.
I
shall
sayd
god
multeplye
thy
myscheues
&
thy
conceyuynges
/
&
in
sorowe
thou
shalt
bere
thy
childern
/
and
thou
shalt
be
vnder
power
of
man
&
he
shall
be
thy
lorde
.
God
sayd
not
to
woman
.
I
shall
multeplye
thy
myscheues
all
dayes
of
thy
lyfe
.
For
she
may
kepe
hyr
chaste
yf
she
wyll
and
flee
myscheef
and
payne
of
childern
byrthe
.
And
that
god
made
woman
suget
to
man
for
the
synne
of
Eue
/
it
was
noo
newe
thynge
to
woman
.
For
as
saynt
Austen
sayth
super
Gen.
li.xi.ca.xiiij
.
Woman
was
suget
to
man
byfore
by
ordre
of
kynde
/
but
that
subieccyon
was
only
by
loue
and
charyte
/
but
for
hyr
synne
she
was
made
suget
/
not
only
by
loue
/
but
also
by
nede
&
bondage
of
honeste
seruyle
werkes
to
obeye
to
man
and
be
vnder
his
gouernaunce
.
Byfore
hyr
synne
she
was
sugette
to
man
only
by
loue
/
but
after
hyr
synne
she
was
made
suget
to
man
/
not
only
by
loue
but
by
drede
&
by
nede
.
For
she
muste
drede
man
&
she
hath
nede
of
his
helpe
.
For
that
was
the
pryde
of
Adam
&
of
Eue
/
that
they
desyred
to
haue
noo
souerayne
ne
gouernour
but
god
allone
as
clerkes
saye
.
And
therfore
the
fende
in
gyle
behyght
them
that
they
desyred
saynge
to
Eue
yf
ye
ete
of
the
tree
that
god
hath
forbode
you
ye
shall
be
as
goddes
knowynge
gode
&
euyll
/
that
is
to
saye
/
ye
shall
nede
noo
souerayne
ne
gouernour
to
teche
you
ne
to
gouerne
you
but
god
/
&
for
that
they
desyred
it
lyghtely
they
byleued
it
.
For
as
the
mayster
of
storyes
sayth
.
A
thynge
that
is
desyred
/
lyghtly
it
is
byleued
.
And
therfor
god
ryghtfull
Iuge
punysshed
them
bothe
in
subieccyon
of
drede
and
of
nede
/
and
of
harde
seruage
.
He
made
woman
suget
to
man
/
and
afterwarde
he
made
man
suget
and
thrall
to
man
for
the
synne
of
Adam
as
sayth
saynt
Austen
super
Gen.
v
.
sup.
More
than
euer
he
made
woman
suget
to
man
.
For
the
synne
of
Eue
as
sayth
saynt
Austen
super
Gen.
v.s
.
For
thoughe
woman
be
in
thraldome
to
temporell
lordes
as
be
men
/
that
is
not
for
the
synne
of
Eue
/
but
pryncypaly
for
the
synne
of
Adam
.
The
subieccyon
that
woman
is
put
in
for
the
synne
of
Eue
/
is
the
subieccyon
that
the
wyfe
ought
to
hyr
husbonde
.
And
all
the
soueraynte
and
lordshyp
that
ony
man
hath
here
in
this
worlde
/
eyther
ouer
man
or
woman
/
it
is
medled
with
moche
woo
&
grete
sorowe
&
care
.
For
euery
souerayne
in
this
worlde
muste
care
for
his
sugettes
yf
he
be
wyse
.
And
in
hygher
degree
that
he
be
of
lordshyp
&
of
dygnyte
/
in
the
hygher
degre
is
he
of
peryll
/
of
drede
/
of
sorowe
/
&
care
in
punysshyng
of
Adams
synne
.
And
so
both
lordshyp
in
this
worlde
&
subiecco
n
be
punysshed
of
Adams
synne
And
yf
sugettes
can
haue
pacyence
with
theyr
degre
/
they
be
in
more
sykernes
both
of
bodye
&
of
soule
/
&
in
more
gladnes
of
herte
than
be
the
souerayns
And
so
punysshed
god
Adam
as
moche
in
maner
/
in
that
he
made
hym
lorde
&
gouernour
of
woman
as
he
punysshed
Eue
whan
he
made
hyr
suget
to
Adam
.
For
in
that
god
bonde
man
to
haue
cure
of
woman
in
hyr
myscheef
to
saue
hyr
and
to
kepe
hyr
that
was
by
comon
so
faynte
/
so
feble
&
freell
/
and
so
myschyuous
by
cause
of
hyr
synne
.
Caplm.
xxv.
DIues
.
Yet
clerkes
argue
ayenst
the
&
say
that
woman
synned
more
greuously
than
Adam
/
for
she
put
hyrself
in
synne
&
hyr
husbonde
Adam
/
but
Adam
put
only
hymselve
in
synne
.
¶
Pauper
This
reson
is
nought
.
For
as
I
sayd
fyrst
Adam
was
shent
with
preuy
pryde
and
welth
of
hymselve
&
fell
in
to
synne
or
Eue
pro●ced
hym
the
apple
.
Also
sayth
saynt
Austen
de
ci.
dei.li.xiiij.ca.xi
.
Adam
wyste
well
that
it
was
a
greuous
synne
/
but
Eue
was
so
desceyued
that
she
wende
that
it
had
be
no
synne
.
And
therfore
the
synne
that
she
dyd
by
Ignorauce
&
desceyte
of
the
fende
excuseth
not
/
ne
lesseth
not
the
synne
of
Adam
that
he
dyd
wyllynge
&
wyttyngly
Adam
was
hyr
souerayne
&
sholde
haue
gouerned
them
both
and
not
obeye
to
the
voyce
of
his
wyfe
ayenst
the
voyce
of
god
that
forbadde
hym
the
tree
.
Example
/
yf
a
symple
man
be
vnconnynge
/
and
by
desceyte
of
some
shrewe
do
a
foly
wenynge
not
to
do
amys
/
and
he
come
to
his
prelate
or
his
bysshop
&
counseyll
hym
to
do
the
same
/
and
his
prelate
or
his
bysshop
do
the
same
wetynge
well
that
he
doth
amys
/
and
that
it
is
a
greuouse
synne
/
euery
man
wyll
deme
that
the
bysshop
and
his
prelate
synneth
more
greuously
than
the
symple
man
that
wende
not
to
do
amys
.
And
thus
nyghe
all
circumstaunces
tha●
aggreggen
ony
synne
aggregged
the
synne
of
Adam
more
than
the
synne
of
Eue
For
he
was
souerayne
and
parfyght
more
in
kynde
/
wyser
and
myghtyer
to
withstande
the
fendes
fodynge
/
and
with
lesse
temptacyon
fell
in
synne
&
brake
goddes
commaundement
wityngly
/
but
Eue
by
desceyte
of
the
adder
synned
by
Ignoraunce
.
As
sayth
saynt
Austen
vbi
su●
ꝓxīo
.
et
Ysydorus
de
sū●
bono
li.ij.
Eue
yelde
hyr
culpable
.
Adam
dyde
not
so
.
Eue
wende
not
haue
synned
.
Adam
wetyngly
synned
in
hope
of
forgyuenesse
.
As
saynt
Austen
sayth
&
the
mayster
of
sentence
li.
ij.di.xxij
.
And
so
Adam
synned
in
hope
&
presumpcyon
ayenst
the
holy
goost
/
&
this
is
a
ful
greuous
synne
as
cryste
sheweth
in
the
gospell
.
M●
xij
.
Quicumque
dixerit
verbu
●tra
spiritum
sanctum
non
remitte●
ei
&
●
.
Where
the
glose
sayth
.
That
they
that
synne
by
Ignoraunce
may
lyghtly
haue
forgyuenesse
/
but
he
that
dooth
it
wetyngly
ayenst
the
mageste
of
god
ayenst
his
conscyence
/
he
is
worthy
noo
forgyuenesse
.
Also
Adam
was
more
obstynat
than
Eue
was
.
¶
Diues
.
Shewe
me
that
.
¶
Pauper
.
For
god
blamed
him
fyrst
of
all
/
&
declared
to
hym
his
synne
/
&
god
abode
of
punysshynge
tyll
he
had
vndernomen
Eue
/
and
after
Eue
the
fende
in
the
adder
/
&
fyrste
he
punysshed
the
adder
/
&
than
Eue
that
Adam
sholde
haue
beware
and
axed
mercy
.
And
so
god
blamed
hym
fyrst
&
punysshed
him
last
/
so
gyuyng
him
respyte
to
repentaunce
.
But
for
al
this
Adam
repented
hym
not
/
ne
wolde
axe
mercy
ne
lowe
him
.
Fyrste
god
punysshed
hym
fro
fer
in
the
adder
in
that
that
he
cursed
the
adder
that
was
his
suget
&
made
the
adder
enmye
to
his
wyfe
&
to
hyr
sede
/
that
is
to
saye
to
ther
childern
that
she
sholde
get
of
Adam
/
&
so
god
made
the
adder
that
was
byfore
suget
&
meke
to
hym
rebell
&
enemye
to
his
loue
that
was
his
wyf
&
to
al
that
sholde
come
of
them
two
/
yet
Adam
stode
obstynat
.
Than
god
punysshed
Eue
his
wyf
his
loue
his
helpe
/
&
so
punysshed
him
in
Eue
/
for
yf
he
loued
hyr
so
moche
as
clerkes
say
/
it
sholde
haue
be
to
hym
ful
grete
payne
to
see
his
wyf
his
loue
so
punysshed
.
For
as
clerkes
saye
/
the
grete
loue
that
he
had
to
Eue
made
hym
to
breke
the
commaundement
of
god
.
And
yet
now
a
dayes
it
is
full
grete
payne
to
kynde
folke
trewe
in
loue
to
see
ther
loue
&
theyr
frendes
in
sorowe
and
dysease
.
Also
god
punysshed
Adam
&
Eue
in
that
that
he
punysshed
hyr
with
myscheues
of
sykenesse
/
freelte
&
feblenesse
.
For
in
soo
moche
god
toke
from
hym
his
helpe
that
was
woman
made
to
be
mannes
helpe
.
But
the
more
feble
that
god
made
hyr
for
synne
/
the
lesse
she
myght
helpe
man
.
Also
god
punysshed
theym
both
anone
as
Adam
ete
of
the
tree
/
&
made
them
so
naked
&
soo
vnhoneste
that
they
were
ashamed
of
themselfe
/
whiche
payne
felle
not
to
Adam
ne
to
Eue
tyll
Adam
had
ete
of
the
apple
.
And
notwithstandynge
all
this
/
yet
Adam
stode
obstynate
&
axed
no
mercy
ne
knowleged
no
synne
.
And
than
god
ryghtfull
Iuge
punysshed
hym
full
harde
both
in
this
worlde
&
in
the
other
worlde
/
and
punysshed
all
mankynde
for
his
synne
.
As
saynt
Poule
sayth
and
saynt
Austen
and
other
doctoures
.
God
punysshed
Adam
and
mankynde
full
harde
for
his
synne
/
whan
he
toke
moche
of
his
lordshyp
a
waye
from
hym
and
made
nyghe
all
creatures
rebelle
to
hym
/
&
brought
hym
soo
lowe
in
ordre
of
kynde
/
that
though
by
way
of
kynde
man
byfore
Adams
synne
passeth
woman
in
vertue
and
perfeccnn
of
kynde
.
Now
after
Adames
synne
woman
ofte
tyme
passeth
many
men
in
vertue
and
in
dyscrecy
on
/
and
in
other
gyftes
bothe
of
kynde
and
of
grace
.
And
byfore
the
synne
of
Adam
/
man
was
soo
souerayne
to
woman
/
that
woman
sholde
not
haue
be
his
souerayne
.
But
now
for
Adams
synne
oftentymes
man
is
suget
to
woman
as
to
his
lady
by
bondage
and
thraldome
/
by
harde
seruage
/
by
nede
and
drede
/
and
ought
more
seruage
and
subieccyon
to
woman
for
Adams
synne
/
than
dooth
woman
to
man
for
the
synne
of
Eue
For
god
made
woman
for
the
synne
of
Eue
only
suget
to
hyr
husbonde
in
seruyce
of
honeste
werkes
as
felowe
not
as
chorle
in
werkes
of
worldly
bondage
.
Also
man
for
the
synne
of
Adam
is
ordeyned
to
many
more
perylles
bothe
on
londe
and
on
water
/
and
to
warre
and
to
woo
/
and
besynesse
of
this
worlde
/
and
to
moche
trauayle
and
to
many
perylles
more
than
woman
is
ordeyned
to
.
¶
Diues
.
I
haue
wondre
that
ony
clerke
sholde
holde
ayenst
the
in
this
mater
of
Adams
synne
.
¶
Pauper
.
Clerkes
speke
oft
by
opynyon
in
this
mater
and
other
maters
also
/
and
not
alwaye
afferme
that
they
saye
to
the
vttermoste
/
but
put
it
in
the
dome
of
other
clerkes
yf
they
can
saye
better
.
And
soo
doo
I
now
at
this
tyme
/
yf
ony
clerke
can
saye
more
skylfully
reasons
.
¶
Here
endeth
the
sixthe
commaundement
.
And
begynneth
the
seuenthe
commaundement
.
Capitulum
Primum
.
DIues
.
I
thanke
the
for
thou
hast
well
declared
to
me
the
sixth
commaundement
.
Now
I
praye
the
enfourme
thou
me
in
the
seuenthe
commaundement
.
¶
Pauper
.
The
seuenth
commaundement
is
this
.
Non
furtum
facies
.
That
is
to
saye
.
Thou
shalt
do
no
theeft
/
neyther
in
wyll
/
ne
in
dede
as
the
glose
sayth
.
And
so
by
this
commaundement
is
forboden
all
maner
mys
takynge
&
all
maner
false
with
holdynge
&
withdrawynge
of
other
mennes
good
ayenst
ther
wyll
/
&
all
the
menes
that
lede
to
theeft
be
also
forboden
by
this
commaundement
/
as
false
weyghtes
/
false
mesures
/
fals
othes
/
gylous
speche
/
gyle
in
crafte
/
&
gyle
in
chafayre
/
false
werkmanshyp
&
faynt
labour
in
labourers
that
taken
grete
hyre
&
do
lytyll
therfore
.
Also
raueyns
extorcyoners
/
false
withholdynge
of
det
&
of
mennes
hyres
/
&
fals
withholdyng
of
mannes
right
&
womans
/
&
lettynge
of
ther
ryght
.
All
these
be
forboden
by
this
commaundement
.
And
so
by
this
commaundement
is
forboden
all
maner
theeft
both
bodely
&
goostly
.
¶
Diues
.
What
is
bodely
theeft
.
¶
Pauper
.
As
sayth
Reymu
de.
li.ij.ti.de
furtis
.
Bodely
theeft
is
a
gylous
&
vnlefull
treatynge
and
vsynge
of
an
other
mannes
good
meuable
ayenst
the
wyl
of
the
lorde
that
ought
the
thynge
to
gette
the
thynge
in
themselfe
to
his
auauntage
/
or
to
haue
the
vse
of
the
thynge
for
a
tyme
or
for
to
hyde
it
for
a
tyme
&
denye
the
possessyon
though
he
thynke
to
make
restytucyon
.
And
thus
some
is
open
theeft
/
&
some
is
preuy
theeft
.
Open
theft
is
whan
the
theef
is
taken
with
his
pelfere
or
conuycte
by
trewe
wytnesse
of
theeft
/
&
suche
theeft
is
punysshed
by
londes
lawe
and
by
holy
chirches
lawe
.
Some
is
do
so
preuely
that
the
theef
may
not
be
take
therwith
ne
conuycte
.
And
suche
may
not
be
punysshed
openly
by
no
lawe
/
but
only
preuely
by
lawe
of
conscyence
in
the
dome
of
his
confessour
whiche
is
bounde
to
counseylle
&
to
saue
his
name
&
his
fame
.
And
as
the
lawe
sayth
/
euery
vnlefull
vsynge
&
takynge
of
other
mannes
good
meuable
or
not
meuable
/
is
theeft
.
xiiij.q̄.v
.
penale
.
et
xxxij
.
q̄.iiij
meretrices
.
For
as
the
lawe
sayth
there
/
god
that
forbyddeth
theeft
forbyddeth
raueyne
.
Caplm.
ij.
ALso
leue
frende
ye
shal
vnderstande
that
as
holy
wryt
wytnesseth
/
there
is
theeft
&
robberye
of
mannes
name
&
womans
/
&
that
is
called
bacbytynge
&
defamynge
/
through
whiche
man
&
woman
leseth
his
good
name
.
And
therfore
the
wyse
man
sayth
.
Ne
appelleris
susur
to
in
vita
tua
.
Eccl
.v.
Be
thou
not
called
a
musterer
ne
preuy
bacbyter
in
thy
lyfe
/
be
thou
not
take
false
in
thy
tonge
that
thou
be
not
shent
for
to
that
theeft
that
stele
a
mannes
good
name
/
ther
to
is
ordeyned
moche
shame
&
moche
payne
&
full
wycked
dampnacyon
is
to
the
double
tonged
man
&
woman
and
to
musterers
&
preuy
bachyters
is
hate
&
enmyte
and
despyte
.
Eccl
.v.
For
this
maner
of
theeft
is
full
grete
&
greuous
.
For
as
Salomon
sayth
.
Melius
est
nomen
bonūquam
diuicie
multe
et
super
aurum
&
argentum
gracia
bona
A
good
name
is
better
than
many
rychesses
/
&
good
grace
of
good
loue
passeth
golde
and
syluer
.
Prouer.
xxij
.
For
the
beste
Iewell
&
moost
rychesses
that
man
or
woman
may
haue
vpon
erthe
/
is
to
haue
a
good
name
&
loue
&
grace
amonges
his
neyghbours
&
in
the
contre
.
And
therfore
bacbyters
lesyngmongers
and
wycked
spekers
that
robbe
man
or
woman
of
ther
good
name
&
brynge
them
in
wycked
name
&
fame
/
they
be
the
worst
theues
vpon
the
erthe
/
&
they
may
not
be
assoyled
of
this
theeft
but
they
do
ther
deuoure
vpon
ther
power
/
to
restore
man
or
woman
ther
good
name
&
fame
/
that
they
haue
wyckedly
robbed
of
theym
.
And
therfore
sayth
the
lawe
/
that
they
that
with
bacbytynge
destroye
the
good
name
&
the
good
lyf
&
the
good
thewes
of
other
folke
be
worse
theues
than
be
they
that
robbe
men
of
ther
goodes
and
of
ther
〈◊〉
vi
.
q̄.i
.
de●iores
.
And
in
the
next
chaptre
/
the
lawe
sayth
/
that
bacbytynge
is
a
full
grete
wyckednesse
.
For
who
so
bacbyteth
his
brother
he
is
a
mansleer
/
and
there
shall
no
suche
theef
ne
mansleer
haue
parte
in
the
kyngdom
of
heuen
.
And
therfor
the
lawe
sayth
in
an
other
place
that
it
profyteth
not
as
anentes
mede
in
heuen
a
man
to
faste
or
to
praye
or
to
doe
other
good
dedes
of
relygyon
but
his
thoughtes
be
withdrawen
fro
wyckednesse
and
his
tonge
fro
bachytynge
.
De
condici
.v.
nichil
em̄
ꝓde●t
.
And
not
only
he
is
gylty
in
bachytynge
that
speketh
euyll
of
his
euen
crysten
but
also
tho
that
gladly
here
suche
wycked
speche
and
shrewde
tales
of
ther
euen
crysten
.vi.
q̄.
e●
merito
.
xxi.q̄.iij
.
non
solum
.
And
therfor
the
wyse
man
sayth
/
put
awaye
fro
the
the
wycked
mouth
/
&
put
awaye
fer
fro
the
lyppes
bachytynge
.
Proū
.
iiij
.
Hegge
thyn
eeres
with
thornes
/
&
here
not
the
wycked
tonge
/
and
make
dores
to
thy
mouth
/
and
lockes
to
thyn
eeres
.
Eccl.
xxviij.
Thynke
that
he
wyll
speke
of
the
as
euyll
behynde
the
/
as
he
dooth
of
an
other
behynde
hym
.
Thynke
what
wo
&
myscheef
cometh
of
bachytynge
&
wycked
tonges
/
and
shewe
hym
noo
good
chere
/
but
shewe
hym
by
thy
contenaunce
&
thy
chere
that
his
speche
pleaseth
the
not
&
anone
he
shall
cesse
&
be
ashamed
of
his
malyce
.
For
the
wyse
man
sayth
Ryght
as
the
northen
wynde
destroyde
&
scatereth
the
rayne
&
the
cloudes
/
so
the
heuy
face
of
the
herer
destroyed
the
bachytynge
tonge
.
Prouer.
xxv.
The
childeren
of
Israell
bacbyte●
goddes
doynge
/
&
lacked
the
londe
of
byheste
whan
they
sholde
haue
entred
&
god
was
offended
with
them
/
&
badde
them
goo
ayen
bacwarde
in
to
deser●e
and
there
he
helde
them
.xl.
yere
tylle
they
were
deed
euer
ychone
that
came
out
of
Egypte
/
saue
two
men
Iosue
and
Caleph
.
For
they
two
spake
good
of
the
londe
of
byheste
/
&
helde
with
god
.
And
so
the
childeren
of
the
people
that
came
out
of
Egypt
entred
the
londe
of
byheste
/
&
not
the
fads
saue
Iosue
&
Caleph
/
&
that
for
ther
bacbytynge
.
Nume
.xiiij.
Also
Mary
the
syster
of
Moyses
bacbyted
hyr
brother
Moyses
&
spake
euyll
of
hym
/
&
anone
she
was
a
foule
lepre
&
myght
not
be
heled
tyll
Moyses
prayde
to
god
for
hyr
.
Numeri
.xij.
Caplm.
iij.
ALso
there
is
theeft
of
wordes
of
whiche
theeft
god
speketh
by
the
prophete
Ieremi
.xxiij.
Where
god
vndernemeth
false
ꝓphetes
and
false
prechours
whiche
stale
awaye
his
wordes
fro
the
people
and
tolde
not
the
truth
as
god
badd
them
but
only
sayd
suche
thynges
that
shal
please
the
people
&
soo
desceyue
the
people
with
lesynges
and
with
false
myracles
/
as
men
doo
now
a
dayes
faynynge
myracles
of
ymages
as
men
do
now
a
dayes
to
maynten
ydolatrye
for
lucre
of
offrynge
and
false
myracles
of
wycked
lyuers
/
&
saye
that
god
doth
myracles
for
them
/
and
so
blynden
the
people
in
falsenesse
.
And
so
they
gyue
the
worshyp
of
myracles
doynge
to
ymages
that
man
hath
made
/
and
to
wycked
lyuers
goddes
enemyes
whiche
myracles
only
god
may
do
/
and
so
robbe
god
of
his
worshyp
.
And
in
that
they
withdrawe
goddes
worde
&
the
truthe
to
goddes
lawe
that
longeth
to
men
of
holy
chirche
to
teche
/
&
to
the
people
to
can
&
to
knowe
.
And
so
they
desceyue
the
people
in
that
they
be
theues
of
goddes
worde
/
and
shall
be
punysshed
full
harde
of
god
for
suche
theeft
of
goddes
worde
For
god
sayth
to
euery
prelate
curate
&
prechour
.
Speculatorem
dedi
te
domin
israell
&c.
I
haue
made
the
a
daye
wayte
to
the
housholde
of
Israell
and
to
my
people
/
and
thou
shalt
here
my
worde
of
my
mouth
/
and
shewe
it
&
telle
it
in
my
name
to
theym
.
Yf
I
saye
to
the
wycked
man
that
he
shall
dye
for
his
wyckednesse
.
And
y●
tellest
hym
not
but
hydest
my
worde
/
&
spekeste
not
to
hym
that
he
may
tourne
hym
from
his
wyckednesse
&
leue
it
/
that
wycked
man
shall
dye
in
his
wyckednesse
/
&
I
shall
seke
the
blood
&
the
deth
of
hym
of
thyn
honde
/
that
is
to
saye
/
thou
shalt
answere
for
his
deth
.
Eccl.
iij.
Also
they
be
theues
of
goddes
wordes
that
preche
goddes
wordes
to
theyr
owne
worldely
auantage
/
not
to
the
worshyppe
of
god
/
ne
to
proufyte
of
mannes
soule
.
Also
they
be
theues
of
goddes
wordes
that
alleggen
goddes
wordes
&
holy
wryt
falsely
to
mayntene
errours
&
heresyes
/
or
synne
or
shrewednesse
.
Caplm.
iiij.
ALso
there
is
a
theeft
of
worldely
good
.
Of
suche
theeft
Iob
sayth
.
Agrum
non
suum
demetūt
.
They
repe
other
mennes
feldes
&
make
vyntage
of
ther
mennes
wyues
/
&
take
mennes
clothynge
fro
them
&
late
them
naked
in
the
colde
wynter
/
&
robbe
moderlesse
childern
&
poore
wedowes
by
myght
&
spoyle
&
robbed
the
poore
people
.
The
theef
sayth
/
he
ryseth
vp
in
the
morowe
&
sleeth
the
nedy
&
the
poore
/
&
by
nyght
he
steleth
as
a
mycher
.
Sed
deus
inultum
abire
non
pati●
.
Iob
.xxiiij.
¶
Diues
How
many
spyces
be
ther
of
theeft
.
¶
Pauper
.
Full
many
.
For
somtyme
a
thynge
is
stolen
preuely
without
we
tynge
of
the
lorde
or
of
the
keper
and
ayenst
ther
wyll
/
&
it
is
called
myche
rye
/
somtyme
it
is
do
openly
by
myght
&
vyolence
wetynge
the
lorde
&
the
keper
ayenst
ther
wyll
/
&
that
is
proprely
rapina
raueyn
.
Somtyme
it
is
do
wetynge
the
lorde
or
the
keper
and
a
parte
ayenst
ther
wyll
/
but
not
all
ayenst
ther
wyll
vnder
certayn
condycyon
of
wynnynge
/
not
lefull
in
the
taker
/
&
than
it
is
called
vsura
/
gouel
or
vsure
in
englysshe
.
Also
al
maner
vnryghtfull
occupyenge
of
ony
thynge
lordshyppe
or
ony
other
auer
in
this
worlde
/
is
called
theeft
.
And
therfore
saynt
Austen
sayth
thus
.
The
thynge
that
man
or
woman
hath
by
the
lawe
that
is
his
by
the
lawe
&
none
other
mannes
And
man
hath
by
the
lawe
that
he
hath
ryghtfully
&
he
hath
that
ryghtfully
that
he
hath
well
.
And
therfore
sayth
he
/
euery
thynge
that
is
mys
had
is
other
mennes
/
&
euery
man
hath
his
good
amys
that
vseth
his
good
amys
In
epla
ad
Macedonium
.
Also
withholdynge
of
almesse
from
the
poore
nedy
folke
is
theeft
in
goddes
syght
.
For
the
couetous
ryche
men
withdrawe
fro
the
poore
folke
that
longeth
to
them
/
&
myspende
the
poore
mennes
good
wherby
they
sholde
be
susteyned
And
therfore
the
wyse
man
sayth
.
Sone
defraude
thou
not
the
almesse
of
the
poore
man
/
ne
torne
not
awaye
thyne
eyen
fro
the
poore
/
ne
despyse
not
the
hongry
soule
/
ne
tene
ne
angre
thou
not
the
poore
in
his
myscheue
Tourment
thou
not
the
herte
of
the
nedy
/
ne
delaye
thou
not
the
gyfte
from
hym
that
is
in
anguysshe
.
Caste
not
awaye
the
prayer
of
hym
that
is
dyseased
/
ne
tourne
thou
not
thy
face
awaye
fro
the
helplese
for
wrath
/
ne
gyue
thou
not
hym
that
axeth
the
good
none
occasyon
to
curse
the
behynde
the.
For
yf
the
poore
man
curse
the
in
bytternesse
of
soule
/
his
prayer
shall
be
herde
.
For
he
that
made
hym
shall
here
hym
.
And
therfor
make
the
plesaunt
in
speche
to
the
congregacyon
of
poore
folke
/
&
bowe
thyn
eere
to
the
poore
without
heuynesse
/
and
yelde
thy
dette
&
answere
peasable
thynges
&
mekenesse
/
not
to
arunt
them
ne
rebuke
them
ne
chyde
them
but
onely
thou
haue
the
more
open
cause
.
Eccl.
iiij.
Therfore
saynt
Poule
sayth
/
that
god
loued
a
gladde
gyuer
.
¶
Diues
.
By
the
lawe
of
kynde
and
by
goddes
lawe
all
thynge
is
comon
.
And
therfore
sayth
the
lawe
.xij
q̄.
dilectissimis
.
Ryght
as
the
ayer
ne
the
lyght
of
the
sonne
may
not
be
departed
by
lordshyppes
ne
apropred
more
to
one
persone
than
to
an
other
ne
to
one
college
more
than
to
a nother
/
no
more
sholde
other
thynges
that
be
gyuen
comonly
to
helpe
of
mankynde
be
departed
by
lordshyppes
/
ne
apropred
more
to
one
than
to
an
other
but
al
thynges
sholde
be
comon
.
And
therfore
we
rede
Actuum
.iiij.
That
in
the
begynnynge
of
holy
chirche
all
thynges
were
comon
to
the
multytude
of
crysten
people
.
And
ayenst
lawe
of
kynde
is
no
dyspensacyon
.
Distinc
.
xiij
.
S.
i.
Why
bad
god
than
that
men
sholde
not
stele
syth
all
thynge
is
comon
to
good
men
.
¶
Pauper
.
By
goddes
lawe
all
thynge
is
comon
to
good
men
.
For
as
saynt
Austen
sayth
Oia
sunt
iustorum
.
All
thyngis
be
the
right
full
mennes
.
But
as
the
lawe
sayth
.xij
q̄.
dilectissimis
Dyuysyon
&
properte
of
lordshyp
is
made
amonges
mankynde
by
wyckednesse
of
false
couetyse
both
of
ryche
&
of
poore
.
For
the
ryche
drawe
to
themselfe
that
longeth
to
other
.
For
why
all
that
the
ryche
man
hath
passynge
his
honeste
lyuynge
after
the
degre
of
his
dyspensacyon
/
it
is
other
mennes
&
not
his
.
And
he
shall
gyue
full
harde
rekenynge
therof
at
the
daye
of
dome
whan
god
shal
say
to
hym
.
Redde
racionem
villicacō●s
tue
Yelde
acounte
of
thy
balye
.
For
ryche
men
&
lordes
in
this
worlde
be
goddes
balyfes
and
goddes
reues
to
ordeyne
for
the
poore
folke
&
to
susteyne
them
.
And
therfore
sayth
saynt
Poule
.
Habentes
alimenta
et
quibus
tegamur
hijs
●tenti
simus
.
Yf
we
haue
nedeful
lyuelode
&
helynge
,
be
we
payde
therwith
&
coueyte
we
no
more
.
Also
poore
folke
be
not
payed
with
suffycyent
lyuynge
but
couete
more
than
theym
nedeth
.
And
for
couetyse
more
than
for
nede
take
thynges
ayen
the
lordes
wyll
in
hynderynge
of
hym
&
of
other
that
be
more
nedy
&
sholde
be
holpe
therby
.
And
therfor
god
forbade
all
maner
theeft
that
men
sholde
take
no
thynge
for
ony
mys
couetyse
ayenst
the
lordes
wyll
.
Caplm.
v.
DIues
.
Sythen
all
thynge
is
comon
by
goddes
lawe
&
by
lawe
of
kynde
/
how
may
ony
〈◊〉
be
lord
of
ony
thyng
more
than
an
other
man
.
¶
Pauper
.
There
is
lordshyp
of
kynde
/
&
there
is
lordshyp
of
this
worlde
grounded
only
in
couese
/
&
there
is
lordshyp
of
dyspensacyon
&
of
gouernaunce
/
&
so
Ioseph
the
sone
of
Iacob
was
called
lorde
of
Egypt
.
Gen.
xlv.
The
fyrste
lordshyp
is
comon
to
euery
good
man
&
woman
.
For
kynde
made
all
men
euen
in
lordshyp
.
And
in
token
therof
/
both
lorde
&
seruaunt
/
free
&
bounde
/
ryche
&
poore
come
in
to
this
worlde
naked
&
poore
and
go
hens
naked
&
poore
.
Nought
they
brynge
with
them
but
wepyng
sobbynge
&
sorowe
.
And
bere
no
thynge
with
them
but
ther
good
dedes
or
wycked
.
The
lordshyp
of
this
worlde
is
suffrable
&
worshypfull
.
For
as
saynt
Poule
sayth
.
Omnis
potestas
a
deo
est
Euery
power
&
lordshyp
in
this
worlde
cometh
of
god
.
And
therfore
he
byddeth
that
euery
man
and
woman
sholde
be
suget
&
meke
to
the
lordshyp
aboue
them
.
For
though
the
couetyse
and
wyckednesse
that
lordes
&
ryche
men
grounde
theym
in
be
of
themselfe
yet
the
lordshyp
&
power
is
of
goddes
gyfte
.
As
saynt
Austen
sayth
/
&
therfore
it
muste
be
worshypped
.
The
lordshyp
that
is
only
of
dyspensacyon
commytted
by
a
souerayne
is
medefull
worshypfull
&
commendable
.
Also
ther
is
thre
maner
of
propertees
and
properhede
One
is
that
kynde
gyueth
/
as
man
to
lye
.
And
euery
man
hath
his
owne
herte
/
his
owne
soule
/
&
his
owne
wyll
for
to
do
well
or
euyll
/
and
this
properte
is
nedeful
.
An other
properte
ther
is
/
that
cometh
only
of
couetyse
/
by
whiche
couetyse
folke
saye
/
this
is
myne
&
this
is
thyne
.
And
so
they
propren
to
themselfe
by
couetyse
that
is
comon
by
kynde
.
And
this
propertee
so
grounded
in
couetyse
is
dampnable
&
synfull
.
The
thyrde
is
dyspensacyon
For
one
man
hath
moche
thynge
in
his
dyspensacyon
and
gouernaunce
/
that
an
other
man
hath
nought
to
do
of
.
And
this
dyspensacyon
cometh
some
tyme
of
goddes
gyfte
/
as
whan
he
sente
one
man
more
ryches
in
this
worlde
than
an
other
.
Somtyme
it
cometh
by
ordynaunce
&
gyfte
of
lordes
&
of
soueraynes
here
in
erthe
.
As
whan
lordes
and
prelates
commytte
to
ther
suget●
gouernaunce
of
ther
goodes
of
ther
places
&
benefyces
.
And
this
dyspensacyon
yf
it
be
well
do
it
is
full
medeful
.
¶
Diues
.
But
as
saynt
Poule
sayth
.
It
is
a
questyon
who
is
founde
trewe
amonge
suche
dyspensours
.
For
nygh
al
seke
ther
owne
profyte
/
but
not
the
worshyp
of
Ihesu
cryste
.
¶
Pauper
.
Many
be
full
false
/
&
yet
sythen
dyspensacyon
of
worldely
goodes
is
so
commytted
to
theym
/
in
that
they
haue
lorshyp
of
ther
propre
dyspensacyon
ordeyned
of
god
/
&
be
called
propre
lordes
of
ther
ꝓpre
dyspensacyon
/
not
for
ther
false
couetyse
/
ne
for
no
properhede
that
they
chalenge
by
false
couetyse
.
For
in
that
be
they
no
lordes
but
tyrauntes
and
rauynours
.
And
so
though
they
haue
propre
lordshyp
of
dyspensacyon
of
worldely
goodes
more
than
the
poore
people
/
they
haue
yet
nomore
lordshyp
by
waye
of
kynde
than
the
poore
man
/
ne
non
other
lordshyp
than
the
poore
man
/
but
only
of
dyspensacyon
.
And
so
though
the
ryche
folke
haue
more
lordshyp
of
propre
dyspensacyon
than
the
poore
/
yet
the
lordshyp
of
kynde
in
nedefull
thynges
standeth
styll
comon
to
ryche
and
poore
.
But
for
synne
it
is
not
so
fre
as
it
was
byfor
the
synne
of
Adam
For
god
wyl
not
that
the
poore
folke
take
ony
thynge
without
leue
of
the
propre
dyspensatour
that
is
called
lorde
therof
/
&
therfore
god
sayd
.
Non
furtum
facies
Thou
shalt
do
no
theeft
/
that
is
to
saye
/
thou
shalt
nought
take
without
thy
lordes
leue
.
¶
Diues
.
This
is
wonderfull
to
me
that
the
poore
man
is
as
grete
a
lorde
by
waye
of
kynde
as
the
ryche
/
&
yet
may
he
nought
take
with
out
his
leue
.
¶
Pauper
.
It
is
more
wonder
that
the
good
poore
man
is
lorde
of
all
thynge
nedefull
to
hym
by
waye
of
kynde
/
&
that
synfull
ryche
man
is
lorde
of
ryght
nought
by
waye
of
kynde
/
for
he
is
goddes
traytour
.
And
yet
god
wyll
that
the
poore
take
ryght
nought
of
the
good
that
the
ryche
man
hath
in
his
dyspensacyon
without
leue
¶
Diues
.
That
is
to
me
more
wondful
/
tell
me
how
this
may
be
¶
Pauper
Thou
myght
see
at
eye
that
the
kynges
heyre
aparant
&
other
heyres
of
grete
lordshyppes
/
not
withstandynge
that
they
be
heyres
&
lordes
of
al
/
yet
shal
they
not
entre
the
offyce
of
ther
offycers
/
ne
take
ony
thynge
ayenst
/
ne
bere
ayenst
without
leue
.
And
yf
they
do
they
shall
be
harde
vndernomen
/
&
in
case
bete
of
ther
mayster
&
of
ther
tutour
For
fredom
in
youth
is
cause
of
pryde
&
of
many
other
vyces
.
Ryght
so
god
seynge
that
mankynde
whiche
is
lorde
of
all
erthly
goodes
&
ordeyned
to
regne
in
heuen
blysse
.
Yf
he
hadde
his
fredom
in
vse
of
erthely
thynges
he
sholde
falle
in
pryde
&
many
vyces
as
Adam
dyd
whyle
he
was
free
.
Therfore
he
hath
put
mankynde
&
namely
the
poore
people
vnder
that
gouernaunce
of
the
ryche
folke
/
&
of
ther
lordes
whiche
be
ther
tutours
&
dyspensatours
of
goodes
of
this
worlde
to
saluacyon
of
the
poore
people
.
And
therfore
sayth
saynt
Poule
.
Quanto
tempore
heres
peruulus
est
nichil
defert
a
seruo
cum
sit
dns
omnium
.
sed
subtutoribus
et
auctoribus
est
vsque
ad
prefinitu
tempus
a
patre
.
ad
Gala.
.iiij.
As
longe
as
the
heyre
is
yonge
and
lytyll
/
ther
is
no
dyfference
bytwene
hym
&
a
seruaunt
sythen
ther
is
a
lorde
of
all
/
but
he
is
vnder
tutour
&
gouernour
vnto
a
certayne
tyme
ordeyned
of
the
fader
.
And
therfore
sythen
the
ryche
folke
ben
tutours
&
dyspensatours
of
these
worldely
goodes
ordeyned
of
god
to
saluacyon
of
the
poore
people
/
god
wyll
that
no
man
take
of
the
goodes
that
ben
commytted
to
them
without
theyr
wyll
&
theyr
leue
And
yf
ony
man
take
therof
ayenst
theyr
wyll
&
ayenst
goddes
ordenaunce
/
he
doth
theeft
ayenst
this
commaundement
.
Non
furtum
facies
Thou
shalt
do
no
theeft
.
Caplm.
vi.
DIues
.
Is
it
lefull
in
ony
case
to
stele
&
take
ony
thynge
ayenst
the
lordes
wyll
.
¶
Pauper
.
Stelynge
sowneth
comonly
theeft
&
robbery
/
&
somtyme
it
sowneth
preuely
takynge
without
wyttynge
of
the
lorde
.
And
so
it
may
be
done
in
four
cases
with
out
synne
.
For
nede
/
for
almesse
/
for
ryght
/
for
happe
of
fyndynge
.
Fyrste
for
nede
&
myscheef
/
for
yf
ony
man
or
woman
for
myscheef
of
hongre
or
of
thryste
/
or
of
colde
or
of
ony
other
myscheef
/
whiche
myscheef
he
may
not
flee
to
saue
his
lyfe
/
but
he
take
thynges
ayenst
the
lordes
wyll
.
Yf
he
take
ony
thynge
so
in
peryll
of
deth
/
or
in
grete
myscheef
nede
excuseth
him
fro
synne
&
fro
theeft
yf
he
do
it
only
for
nede
and
not
for
couetyse
.
And
he
ought
to
enfourme
his
conscyence
&
thynke
that
yf
the
lorde
of
the
thynge
knewe
his
myschef
he
sholde
not
be
myspayed
/
&
than
doth
he
no
theeft
/
for
in
the
laste
nede
al
thynge
is
comon
.
Also
for
the
lorde
is
bounde
to
helpe
him
at
that
nede
/
&
also
for
nede
hath
no
lawe
Example
we
haue
in
the
gospell
where
we
fynde
that
the
dyscyples
of
cryste
for
hongre
toke
eres
in
the
felde
&
gnydded
theym
&
ete
the
corn
for
hongre
.
The
pharysees
were
asclaūdred
therof
&
sayd
to
cryste
that
his
dyscyples
dyd
thynge
that
was
not
leful
.
And
than
cryste
excused
them
for
nede
of
hongre
&
sayd
that
they
were
vngylty
&
Innocentes
in
that
And
he
put
them
example
of
Dauyd
that
ete
for
nede
of
the
holy
loues
in
goddes
tabernacle
/
whiche
loues
only
prestes
sholde
ete
by
the
lawe
Math
.xij.
For
it
is
a
generall
rule
in
the
lawe
/
that
nede
hath
no
lawe
¶
Diues
.
Is
that
man
ytso
taketh
for
nede
bounde
to
restytucyon
.
¶
Pauper
Nay
.
And
yet
for
more
sykernesse
&
to
put
hym
in
drede
of
stelynge
his
confessour
shal
gyue
hym
somdele
penauce
for
that
doynge
.
Also
by
waye
of
almesse
the
wyfe
may
take
of
her
lordes
good
in
whiche
she
hath
dyspēsacōn
/
as
in
mete
drynke
&
clothes
/
&
gyue
almesse
mesurable
to
the
nedy
/
&
thynke
that
hyr
husbonde
sholde
be
pleased
with
hyr
gyft
yf
he
sawe
that
myscheef
of
the
poore
/
&
yf
he
somtyme
forbyde
his
wyf
to
do
almesse
/
she
shall
not
full
cesse
from
almesse
dyscretely
done
.
For
husbondes
make
oft
suche
Inibycōns
to
theyr
wyues
to
tempre
ther
gyuyng
not
fully
to
let
hem
.
And
yf
she
see
that
hyr
husbonde
be
sclaundred
and
wroth
with
her
gyuynge
/
though
his
wrath
be
vnresonable
/
she
muste
tempre
the
more
hir
gyuynge
/
but
whan
she
may
wel
som
what
gyue
for
them
both
with
good
conscyence
.
Natheles
yf
she
see
hym
gretly
agreued
for
hyr
gyuynge
/
&
he
forbede
vtterly
hyr
to
gyue
almesse
/
than
it
is
good
that
she
obey
to
his
byddynge
&
be
sory
that
she
may
not
gyue
/
&
be
alwaye
in
wyll
to
gyue
yf
she
durste
/
&
so
wynne
her
mede
by
wyl
alone
as
she
dyde
byfore
by
wyl
&
dede
.
¶
Diues
.
Yf
the
wyfe
haue
good
in
propre
by
hyrself
.
Bona
ꝑafernalia
.
may
she
not
gyue
therof
with
out
hyr
husbondes
wyll
.
¶
Pauper
.
She
may
gyue
/
&
she
is
bounde
to
gyue
&
he
ought
not
to
lette
hyr
.
¶
Diues
I
suppose
that
the
husbonde
forbede
his
wyfe
vtterly
to
do
almesse
of
his
good
/
&
she
see
a
man
or
woman
in
vtter
myscheef
/
may
she
not
than
gyue
them
almesse
and
helpe
theym
.
¶
Pauper
.
In
that
nede
she
is
bounde
to
gyue
&
shall
gyue
/
&
thynke
that
hyr
husbonde
sawe
that
nede
he
sholde
not
be
myspayed
.
We
rede
in
the
fyrste
boke
of
kynges
.xxvi.
ca.
That
ther
was
a
grete
nygard
&
an
angry
shrewe
whose
name
was
Naball
.
He
had
a
good
woman
wyse
&
fayre
to
his
wyf
whose
name
was
Abygaell
.
That
tyme
Dauyd
fled
the
persecucyon
of
kynge
Saul
/
&
lyued
in
deserte
with
.vi.
hondred
men
with
hym
as
outlawes
.
And
for
myscheef
he
sent
.x.
men
to
this
ryche
Naball
praynge
hym
of
some
almesse
in
mete
&
drynke
.
But
this
Naball
despysed
Dauyd
&
his
messangeres
&
called
them
theues
&
outlawes
&
flemyd
men
/
&
wolde
no
good
gyue
hem
/
notwithstandynge
that
they
had
saued
his
good
&
his
bestes
all
the
tyme
that
they
were
in
deserte
.
Whan
Dauyd
herde
these
tydynges
he
was
wrothe
/
&
came
with
.iiij.
hondred
men
to
slee
Naball
&
all
that
longed
to
hym
It
happened
that
a
seruaunt
of
Naball
tolde
his
wyfe
Abygaell
how
Dauyd
had
sent
messangers
to
Naball
/
and
how
he
had
despysed
theym
.
Anone
Abygaell
without
wyttynge
of
Naball
charged
asses
with
brede
&
wyne
with
soden
flesshe
of
fyue
shepe
/
fygges
and
reysens
&
other
vytales
grete
plente
&
sent
to
Dauyd
by
hyr
seruautes
/
and
she
folowed
after
&
happened
to
mete
Dauyd
in
his
comynge
Than
Dauyd
repreued
hyr
husbonde
Naball
of
his
vnkyndenesse
/
&
sayd
he
sholde
slee
hym
and
all
that
longd
to
hym
.
Than
that
good
woman
Abygaell
felle
downe
to
grounde
and
worshypped
Dauyd
and
prayed
hym
of
audyence
.
Than
she
axed
mercy
for
hyr
husbonde
Naball
and
excused
hyrselfe
that
she
wyste
not
of
his
messangers
whan
they
were
there
&
prayde
Dauyd
that
he
sholde
not
so
venge
hymselfe
and
taught
hym
moche
goodnesse
/
&
prophecyed
to
hym
moche
welth
&
prayed
hym
that
he
wolde
accepte
hyr
presaunt
/
&
so
he
dyde
.
Than
Dauyd
sayd
to
hyr
.
Blessyd
be
our
lorde
god
that
sent
the
this
daye
to
me
/
&
blessyd
be
thy
speche
&
blessyd
be
thou
that
this
daye
haste
letted
me
fro
sheddynge
of
blood
to
venge
myselfe
.
And
than
Dauyd
tourned
ayen
in
to
deserte
/
&
she
came
home
ayen
&
founde
hyr
husbonde
Naball
at
souper
solemply
.
But
that
nyght
she
spake
nought
to
hym
of
that
mater
for
he
was
full
dronken
.
But
in
the
morowe
whan
he
was
sobre
she
tolde
him
what
she
had
do
to
saue
his
lyf
.
And
anone
his
herte
dyed
for
sorowe
/
and
he
wexe
heuy
as
a
stone
/
&
within
ten
dayes
he
dyed
a
wycked
deth
/
&
than
Dauyd
wedded
his
wyfe
Abygaell
.
Also
yf
man
or
woman
stele
awaye
mannes
swerde
whan
he
is
wood
to
lette
hym
of
manslaughter
of
hymselfe
or
of
other
/
he
doth
no
theeft
ne
synne
.
Also
by
cause
of
ryghtwysnes
man
may
take
awaye
other
mennes
goodes
ayenst
ther
wyll
/
as
in
ryghtful
batayle
/
so
that
they
that
fyght
ryght
fully
ayenst
the
vnryghtful
take
ther
goodes
not
for
couetyse
/
but
for
ryghtfulne
s
;
se
to
shewe
that
they
haue
occupyed
the
goodes
wrongfully
.
But
yf
they
talke
ther
goodes
for
euyll
couetyse
they
do
rauayne
though
the
dede
be
ryghtfull
in
themselfe
.
Caplm.
vij.
DIues
.
Yf
a
thynge
be
loste
&
he
that
fyndeth
it
kepeth
it
styll
is
it
theeft
.
¶
Pauper
.
He
that
fyndeth
it
is
bounde
to
restytuco
n
yf
he
may
wete
to
whome
it
longeth
.
And
therfore
he
shall
do
men
to
wyte
of
the
fyndynge
by
open
speche
in
towne
strete
&
in
chirche
that
he
that
ought
it
may
chalenge
it
.
And
yf
no
man
chalenge
it
/
he
that
founde
it
may
by
auctoryte
of
a
wyse
confessour
kepe
it
stylle
yf
he
be
poore
&
nedy
and
praye
for
hym
that
ought
it
/
or
ellys
gyue
it
to
other
nedy
that
they
maye
praye
for
hym
that
ought
it
&
soo
make
restytucyon
.
Therfore
sayth
saynt
Austen
in
Omelia
.
Yf
thou
haste
founde
ony
thynge
&
not
made
restytucyon
/
that
thynge
thou
hast
stolen
.
For
he
sayth
/
god
taketh
more
hede
to
the
herte
than
to
the
honde
.
And
therfor
theeft
is
done
in
a
smale
thynge
as
well
as
in
a
grete
For
god
charged
not
the
thynge
that
is
stolen
/
but
the
wycked
wyll
of
the
steler
/
as
saynt
Austen
sayth
&
saynt
Gregory
.
And
therfore
yf
childern
in
ther
youth
stele
pynnes
or
apples
or
ony
other
smale
thynges
/
anone
as
it
is
perceyued
they
sholde
be
harde
chastysed
in
the
begynnynge
.
For
the
phylosophre
sayth
.
Principijs
obsta
.
Withstande
the
begynnynge
of
vyces
&
of
mycherye
.
For
whan
childern
in
yonge
begynnen
to
haue
lykynge
in
mycherye
/
though
the
thynge
be
small
in
value
theyr
synne
is
not
the
lesse
/
ne
the
synne
of
them
that
suffre
theym
Therfore
it
is
goddes
dome
that
whan
they
be
not
chastysed
in
ther
youthe
for
suche
mycherye
/
afterwarde
they
stele
gretter
thynges
&
be
hanged
to
shame
&
shenshyp
of
all
ther
kynne
.
And
therfore
as
Boecius
de
disciplina
scolarium
telleth
.
Whan
a
mannes
sone
of
Rome
sholde
be
hanged
/
he
prayed
his
fader
to
kysse
hym
/
&
he
bote
of
his
faders
nose
saynge
to
him
Thynke
well
fader
on
this
token
&
chastyse
better
thy
childern
/
for
haddeste
thou
chastysed
me
in
my
youth
.
I
sholde
not
haue
be
hanged
.
Therfore
the
wyse
man
sayth
.
Qui
parcit
virge
odit
filium
suum
&c
.
He
that
spareth
the
yerde
hateth
his
sone
.
And
he
loueth
his
sone
that
chastyseth
him
and
techeth
hym
besely
.
Prouer.
xiij.
We
rede
that
on
a
tyme
a
poore
man
was
tempted
to
ete
goos
flesshe
/
but
he
durste
not
stele
for
drede
of
hangynge
.
On
a
daye
he
mette
with
the
fende
&
he
bad
hym
stele
a
goos
&
ete
ynough
at
ones
/
&
he
dyd
so
.
And
soone
after
he
stale
an
oxe
&
was
take
&
ledde
to
the
galowes
.
And
than
the
fende
mette
with
hym
&
sayd
to
hym
wheder
awaye
.
Than
the
theef
sayd
to
the
fende
/
woo
worth
the
wycked
wyght
for
thou
haste
brought
me
to
this
ende
.
Than
sayd
the
fende
blame
me
not
/
for
thou
myghtest
see
by
the
byll
that
it
was
no
goos
.
Caplm.
viij.
DIues
.
I
suppose
that
a
man
haue
borowed
a
thynge
/
and
he
that
lent
it
hym
taketh
it
awaye
fro
hym
preuely
ayenst
his
wyll
&
ayenst
the
couenau
t
of
the
lenynge
/
doth
that
man
theft
so
takyng
away
his
owne
good
¶
Pauper
.
He
doth
theefth
.
For
it
is
not
for
that
tyme
fully
his
owne
good
/
as
Raymunde
sayth
li.ij.
ti.
de
furtis
.
And
yf
lord
or
lady
/
or
ony
other
man
betake
his
seruaunt
or
his
offycer
ony
thynge
to
kepe
/
&
he
take
it
away
fro
hym
without
his
wetynge
for
false
couetyse
or
for
malyce
to
endaūgere
the
seruaunt
/
he
doth
theft
.
For
though
the
thynge
be
his
owne
/
yet
it
is
not
frely
his
owne
as
longe
as
the
seruaunt
by
his
assent
hath
kepynge
&
dyspensacyon
therof
.
¶
Diues
.
I
suppose
a
māweneth
to
take
his
owne
good
whan
he
taketh
an
other
mannes
good
ayenst
his
wyll
/
or
yf
he
take
his
owne
good
vnlefully
wenynge
that
it
were
lefull
so
to
take
it
/
dooth
he
ony
theeft
in
this
case
.
¶
Pauper
.
Nay
/
for
all
though
in
case
he
do
vnlefully
/
yet
in
this
case
he
doth
no
theft
ne
dedely
synne
/
&
yet
he
is
bounde
to
restytucyon
.
Theeft
encludeth
alwaye
gyle
&
falsenes
with
out
whiche
is
no
theft
.
And
yf
a
man
take
of
an
other
mannes
good
with
out
his
wyttynge
/
yf
he
haue
a
Iuste
cause
to
wene
that
he
sholde
not
be
myspayed
tho
he
wyste
it
than
doth
he
no
theft
ne
synne
/
&
yf
he
take
an
other
mannes
good
wenynge
that
it
be
not
his
wyll
tho
it
be
his
wyl
that
he
take
it
/
yet
he
doth
theft
&
dedly
synne
in
goddes
syght
/
but
he
is
not
bounde
to
restytucyon
whan
he
knoweth
that
it
is
that
lordes
wyll
/
ne
the
lorde
may
not
axe
restytuco
n
syth
it
was
his
wyl
.
Yf
a
man
or
woman
by
mys
eggynge
take
awaye
an
other
mannes
seruaunt
he
doth
theft
Yf
a
man
selle
or
bye
man
or
woman
that
is
fre
/
or
gyuet
hym
or
taketh
hym
of
gyft
ayenst-hys
wyl
/
he
doth
theft
as
sayth
Raymun
.
vbi
su●
.
Yf
a
man
or
woman
be
take
prysoner
in
tyme
of
ryghtfull
batayl
he
is
not
fre
.
And
therfor
his
mayster
may
gyue
him
or
selle
hym
by
lawe
of
armes
/
but
wa●e
him
of
lawe
of
conscyence
&
of
charyte
¶
Diues
.
Yf
a
man
haue
hyred
or
borowed
an
hors
or
ony
other
thynge
in
a
certayn
place
&
for
a
certayn
tyme
&
he
passe
that
place
or
his
tyme
ayenst
his
wyll
that
ought
that
thynge
doth
he
theeft
.
¶
Pauper
.
Yf
he
do
so
of
purpo
s
;
e
&
for
couetyse
or
some
euyll
cause
he
doth
theft
.
But
yf
there
falle
a
sodayne
case
whan
he
cometh
to
that
place
that
he
hyred
it
to
/
&
he
knewe
not
of
that
case
whan
he
hyred
that
thynge
/
&
he
muste
nedes
perfourme
that
case
or
ellys
falle
in
grete
harme
/
than
he
may
take
that
horse
or
other
thynge
ferther
&
lenger
without
theeft
/
so
that
he
may
truly
paye
for
that
that
he
passeth
in
the
fyrste
couenau
t.
¶
Diues
.
And
what
yf
a
man
lene
awaye
an
other
mannes
good
without
assent
of
hym
/
whiche
good
he
lent
him
to
his
vse
.
¶
Pauper
.
He
doth
theft
/
but
he
haue
Iuste
cause
to
wene
that
the
lorde
of
that
thynge
shal
not
be
myspayd
.
For
in
that
lenynge
he
vseth
an
other
mannes
good
ayenst
his
wyl
for
lucre
&
wynnynge
of
frendshyp
.
And
yf
a
man
lene
an
other
ony
thynge
vpon
a
wed
/
and
he
vsed
that
wed
without
leue
of
hym
that
ought
it
/
he
doth
theeft
/
but
it
be
for
saluacyon
of
the
thyng
.
For
yf
he
vse
it
for
sparyng
of
his
owne
good
for
lucre
or
for
fals
couetyse
ayenst
his
wyll
that
ought
it
/
he
doth
theft
as
sayth
the
same
clerke
.
Yf
a
thyng
stolen
perysshe
/
though
the
thefe
haue
no
ꝓfyte
therby
/
yet
is
he
bounde
to
restytucyon
/
&
he
muste
yelde
as
good
or
better
than
it
was
whan
he
toke
it
.
And
he
is
bounde
to
make
restytuco
n
both
of
that
thynge
&
of
the
profyte
that
cam
therof
to
him
/
&
for
that
profyte
that
sholde
haue
come
therof
to
the
lorde
in
the
tyme
that
he
occupyed
it
ayenst
his
wyl
.
And
yf
he
haue
amended
the
thynge
that
he
stale
/
he
may
not
axe
it
ayen
ne
withholde
his
expenses
/
&
he
shal
make
restytucyon
after
that
the
thynge
was
worth
whan
he
stale
it
or
better
.
Yf
the
theef
profre
the
lorde
in
couenable
tyme
&
place
the
stolen
thynge
/
&
the
lord
wyll
not
receyue
it
/
yf
the
thyng
after
that
by
myshap
perysshe
/
the
lorde
hath
none
accyon
ayenst
the
theef
for
the
lettynge
of
restytucyon
ne
for
the
profyte
that
myght
haue
come
therof
after
that
he
profred
it
to
hym
/
but
for
the
tyme
byfore
.
Yf
a
man
haue
stolen
a
thynge
he
is
bounde
not
only
by
restytucyon
of
that
thynge
/
but
also
of
the
value
of
the
vse
.
¶
Diues
.
Yf
a
man
or
woman
bye
in
open
market
a
thynge
stolen
/
wenynge
that
it
were
not
stolen
/
whan
he
knoweth
the
sothe
/
may
he
axe
the
pryce
of
that
thynge
of
hym
that
ought
it
or
withdrawe
it
tyll
he
haue
payed
him
as
moche
as
he
payde
therfore
.
¶
Pauper
.
Reymunde
&
other
clerkes
saye
nay
.
And
therfor
beware
an
other
tyme
/
both
for
losse
of
his
&
also
for
suspeccion
of
theft
/
for
lyghtly
for
beggyng
of
stolen
thyng
he
myght
be
take
as
a
theef
.
Nethelesse
he
may
ryghtfully
axe
his
payment
of
hym
that
solde
it
to
hym
whan
he
hath
restored
it
to
the
lorde
of
that
thynge
/
&
yf
he
spent
ony
thynge
in
amendement
of
that
thyng
whyle
it
was
in
his
kepynge
/
he
may
with
good
fayth
axe
that
of
hym
that
ought
the
thynge
without
restorynge
of
the
profyte
that
he
had
of
that
thynge
byfore
he
wyst
that
it
was
stolen
.
But
whan
he
knoweth
that
it
is
stolen
&
other
mennes
/
&
he
kepeth
it
stylle
for
couetyse
or
ony
other
vnleful
cause
/
he
is
bounde
to
restytucyon
fro
that
tyme
as
longe
as
he
kepeth
it
of
the
profyte
to
the
lorde
.
Yf
the
thynge
pery
s
;
she
whyle
he
kepe
it
not
knowyng
that
it
was
stolen
by
good
fayth
/
he
is
bounde
to
restytucyon
.
And
yf
he
solde
it
awaye
or
gaue
it
or
he
knowe
of
the
stelynge
he
is
not
bounde
to
restytucyon
of
the
thynge
/
but
of
the
profyte
yf
he
be
amended
therby
/
&
this
is
good
lawe
of
conscyence
.
Yf
a
man
stele
of
a
ryche
negard
or
an
vsurer
ony
thyng
to
do
almes
/
he
doth
theeft
.
Quia
non
sunt
facienda
mala
vt
veniant
bona
.
xxxij.q̄
.
iiij
.
sicut
non
sunt
.
For
as
saynt
Austen
sayth
.
All
though
he
gyue
in
almesse
all
that
he
hath
taken
in
stelynge
/
he
is
not
excused
of
theft
/
for
he
putteth
synne
to
synne
.
Fyrst
he
steleth
/
&
in
that
gyueth
it
awaye
he
maketh
hymself
vnable
to
make
restytucyon
.
And
though
a
man
purchase
moche
good
falsely
&
do
almesse
of
that
mysgoten
good
/
he
is
not
excused
of
rauayne
.
yf
the
seller
be
moche
amended
by
that
sellynge
/
and
the
byer
moche
apeyred
¶
Diues
.
It
is
harde
to
knowe
what
is
the
ryght
value
of
a
thynge
.
¶
Pauper
The
ryght
value
&
the
Iulte
pryse
of
a
thynge
is
after
that
the
comon
market
gooth
that
tyme
.
And
so
a
thynge
is
as
moche
worth
as
it
may
be
solde
by
comon
market
.
Tanti
valet
quanti
vendi
potest
.
Hec
sm̄
.
con.
li.ij.
ti.
viij.q̄.i.et.q̄.ix
.
Yf
a
man
or
a
woman
selle
a
thynge
for
good
&
he
knowe
a
defaute
therin
/
by
whiche
defaute
the
byer
is
desceyued
/
he
doth
gyle
&
theeft
.
Also
&
yf
the
byer
begyle
so
the
seller
.
And
therfore
god
sayd
to
the
false
Iewes
.
Argentum
tuum
versum
est
in
scoriam
.
et
vinum
tuum
mixtum
est
aqua
.
Thy
syluer
is
tourned
in
to
drosse
of
syluer
&
in
to
false
metall
/
and
thy
wyne
is
medled
with
water
.
Ysai●
.i.
And
therfor
they
that
begyle
folke
with
false
moneye
wyttyngly
/
do
grete
synne
&
peryllous
theeft
.
Also
yf
he
selle
wyttynly
by
false
mesure
/
&
by
false
weyghtes
.
And
therfore
god
sayth
/
thou
shalt
not
haue
dyuerse
weyghtes
more
&
lesse
/
to
bye
by
the
more
/
&
to
selle
by
the
lesse
.
Ne
thou
shalt
not
haue
a
more
busshell
and
a
lesse
busshell
ne
none
other
false
dyuerse
mesures
.
But
thou
shalt
haue
Iuste
weyght
&
true
/
and
euen
busshell
&
true
/
that
thou
may
lyue
longe
in
the
londe
that
god
shall
gyue
the.
God
hateth
that
man
that
dooth
suche
gyle
/
and
he
hateth
all
maner
of
vnryghtfulnesse
.
Deutro
.xxv.
Also
yf
a
man
or
woman
selle
a
seke
thynge
for
an
hole
thynge
wyttyngly
to
begyle
the
byer
/
he
doth
theeft
/
&
is
bounde
to
restytucyon
.
And
though
he
knowe
not
that
defaute
whan
he
selleth
it
/
whan
he
knoweth
that
defaute
/
he
is
bounde
to
make
some
recompensacion
/
as
sayth
the
same
clerke
in
the
same
booke
&
place
.
q̄.xi
.
Also
yf
the
seller
selle
a
better
thynge
than
he
weneth
to
selle
in
grete
dammage
of
hymselfe
/
as
yf
he
selle
golde
for
laton
/
or
yf
he
selle
a
good
thynge
for
a
smale
pryse
wenynge
that
it
were
lytyll
worth
/
yf
he
be
moche
harmed
therby
the
byer
is
bounde
to
restytucyon
or
recompensation
.
¶
Diues
.
Is
the
seller
holden
to
telle
the
byer
the
defautes
of
a
thynge
that
he
selleth
.
¶
Pauper
.
Yf
the
defau●
be
preuy
&
peryllous
/
he
is
holden
to
telle
them
to
the
byer
&
selle
that
thynge
better
chepe
.
For
yf
he
selle
an
haltynge
horse
for
a
swyft
horse
/
&
a
ruynous
house
for
a
stronge
house
/
it
is
peryllous
&
harme
to
the
byer
/
&
he
is
bounde
to
restytucyon
.
But
yf
the
defaute
be
open
/
and
though
it
may
not
serue
the
seller
/
it
may
serue
the
byer
/
than
it
nedeth
not
the
seller
to
telle
the
defautes
/
but
he
is
bounde
to
selle
it
for
the
lesse
pryce
.
¶
Diues
.
Maye
a
man
selle
a
thynge
a
derrer
than
he
bought
it
.
¶
Pauper
.
Ellys
myght
no
man
lyue
by
his
marchaundyse
ne
by
his
craft
.
He
must
take
vp
his
costes
&
susteyne
hym
and
his
by
mesure
and
worshyppe
god
and
holy
chirche
/
and
helpe
the
poore
nedy
after
his
astate
.
And
for
this
ende
it
is
lefull
and
nedeful
to
the
chapman
&
to
the
werkman
to
selle
thynge
derrer
than
he
bought
it
.
And
therfore
saynt
Poule
sayth
that
noman
is
holden
to
trauayle
on
his
owne
costes
for
the
comunyte
/
neyther
in
knyghthode
ne
in
chapmanhode
ne
in
werkmanshyp
.
And
they
that
with
false
othes
/
&
lesynges
&
llye
speche
begyle
folke
in
byeng
&
sellynge
synne
greuously
/
&
be
holden
to
restytucyon
yf
they
begyle
so
folke
wyttyngly
.
¶
Diues
.
Yf
two
persones
betake
the
thyrde
persone
a
thynge
to
kepe
by
couenaunt
that
he
shall
not
delyuer
it
but
to
theym
both
to gydre
/
is
he
bounde
to
kepe
couenaunt
.
¶
Pauper
.
Ye
torsoth
.
¶
Diues
.
And
what
yf
he
delyuer
it
to
one
of
them
in
absence
of
the
other
/
and
without
his
wyttynge
.
¶
Pauper
.
He
doth
amys
/
&
yet
neyther
of
hem
hath
lawfull
accyon
ayenst
hym
for
to
compelle
hym
to
yelde
it
.
For
he
that
resceyued
it
ayen
hath
none
accyon
to
hym
/
for
he
toke
it
hym
ayen
.
And
that
other
hath
none
accyon
ayenst
hym
/
for
he
is
not
bounde
to
hym
without
the
other
that
made
the
couenaunt
with
hym
&
hath
resceyueth
it
ayen
.
Thus
la●t●
Hostiensis
in
sum
.
li.iij
.
Rub.
de
deposito
.
S.
icui
detur
.v.
si
vero
.
Caplm.
xi.
DIues
.
May
not
a
man
doo
almesse
of
euyll
goten
good
.
¶
Pauper
.
Salomon
sayth
Immolantis
ex
iniquo
.
oblacio
est
maculata
.
The
offerynge
of
hym
that
offereth
of
euyll
goten
good
/
is
spotted
&
foule
in
goddes
syght
.
And
he
that
offereth
sacrefyce
of
the
poore
mannes
good
/
is
lyke
hym
that
sleeth
the
sone
in
the
syght
of
the
fader
.
And
god
that
is
hyghest
approueth
not
the
gyftes
of
the
wycked
men
/
ne
taketh
hede
to
theyr
offerynge
.
Ecc●
〈…〉
And
therfore
Salomon
sayth
.
〈◊〉
deum
de
tua
substancia
.
Worshyp
thy
lorde
god
with
thyne
owne
〈◊〉
not
of
other
mennes
good
.
Prou●
.iij
And
Tobye
sayd
.
Ex
substancia
t●a
fac
elemosinam
.
Of
thyne
owne
good
do
almesse
.
Tobie
.iiij.
¶
Diues
.
Contra
God
byddeth
in
the
gospell
that
men
sholde
make
theym
frendes
in
the
blysse
of
heuen
of
rychesses
of
wyckedne
s
;
se
.
Facite
vobis
amicos
de
mammona
iniquitatis
.
Therfor
it
semeth
that
it
is
lefull
to
do
almesse
of
euyll
goten
goodes
.
¶
Pauper
.
In
thre
maners
a
thynge
may
be
euyll
goten
For
somtyme
it
is
so
mys
goten
that
it
muste
be
yolden
ayen
to
hym
that
ought
it
/
as
in
theeft
/
raueyne
/
&
viirye
yf
he
may
be
founde
.
And
soo
of
mys
goten
good
men
sholde
do
none
almesse
/
but
yelde
it
ayen
.
Also
a
thynge
is
mys
goten
whan
both
gyuynge
and
takynge
of
the
thynge
is
ayenst
goddes
lawe
/
&
both
the
gyuer
&
the
taker
lese
theyr
ryght
/
as
in
symonye
And
therfore
neyther
they
may
doo
plesaunt
almesse
of
that
good
so
mys
goten
.
Also
a
thynge
is
mys
goten
/
whan
the
dede
&
the
crafte
that
it
is
goten
by
is
so
vnlefull
that
the
taker
may
kepe
it
stylle
lefully
/
but
the
gyuer
may
not
axe
it
ayen
/
as
thynge
goten
by
lecherye
&
by
synfull
Iapery
of
yrregulers
/
of
mynstralles
/
wytches
/
and
suche
other
/
whiche
maner
wynnynge
is
called
foule
wynnynge
that
is
Turpe
lucrum
in
latine
.
And
of
suche
euyll
goten
good
they
may
do
none
almesse
.
But
they
sholde
make
non
open
offrynge
at
the
aultre
ne
sacrefyce
of
so
mys
goten
good
.
And
therfore
god
sayth
.
Non
offefres
mercede
ꝓstibuli
in
domo
dni
dei
tui
.
●a
abominacio
est
apnd
deum
.
Thou
shalt
not
offre
the
mede
of
the
woman
a
comon
lechour
in
the
house
of
thy
lorde
god
.
Deutro.
xxiij
.
And
offycers
of
kynges
prynces
lordes
and
ladyes
of
bysshoppes
&
prelates
that
take
gyftes
of
men
by
comon
custome
or
by
proufre
that
they
sholde
mayntene
them
&
gyue
them
fauour
in
theyr
causes
/
they
may
do
almes
of
goodes
so
goten
/
all
though
it
be
full
ofte
euyll
goten
xiiij
.
q̄.v.non
sane
.
For
to
suche
cryste
badde
that
they
sholde
make
them
frendes
in
heuen
of
rychesses
of
wyckednesse
/
that
is
to
saye
of
rychesses
so
mys
goten
.
For
he
that
taketh
it
hath
no
ryght
therto
.
¶
Diues
.
Why
praysed
cryste
in
the
gospell
the
false
bayly
that
so
forgaue
men
theyr
det
/
in
fraude
of
his
lorde
to
haue
thanke
of
hem
&
helpe
at
nede
.
For
he
forgaf
one
the
halfdele
his
deth
/
an
other
the
fyfth
parte
of
his
deth
.
¶
Pauper
.
Cryste
praysed
not
the
false
baylye
/
but
cryste
sayth
that
his
lorde
praysed
hym
not
for
his
fraude
/
but
for
his
slyght
that
he
dyde
in
helpe
of
hymselfe
/
ne
cryste
telleth
not
that
parable
in
the
gospell
/
that
men
sholde
take
example
of
his
fraude
to
helpe
themselfe
by
fraude
of
robberye
of
other
mennes
good
/
but
to
teche
men
to
make
theym
frendes
by
dedes
of
mercy
&
of
almesse
/
and
forgyue
other
men
theyr
dettes
as
they
wyll
that
god
for
gyue
them
ther
dettes
&
make
them
frendes
in
heuen
with
rychesses
of
this
worlde
.
¶
Diues
.
Why
called
cryste
rychesses
of
this
worlde
rychesses
of
wyckednesse
.
¶
Pauper
.
For
they
ben
to
moche
fo●ke
occasyon
of
moche
wyckednesse
/
&
moche
dysease
of
hate
/
wrath
/
enuye
/
of
debate
of
plee
&
of
grete
dyscensyon
.
And
it
is
full
harde
to
gete
them
or
to
kepe
them
without
synne
&
grete
dysease
.
And
therfore
saynt
Poule
sayth
that
they
that
coueyte
to
be
ryche
in
this
worlde
/
falle
in
the
fendes
snare
.
And
the
wyse
man
sayth
.
Yf
thou
be
ryche
in
this
worlde
/
y●
shalt
not
be
vngylty
ne
clene
from
synne
.
Also
leue
frende
ye
shall
vnderstande
that
wyckednesse
in
holy
wrytte
is
taken
not
only
for
synne
/
but
also
for
payne
&
dysease
&
myscheues
of
this
worlde
.
And
soo
goodes
of
this
worlde
ben
called
rychesses
of
wyckednesse
/
that
is
to
say
of
payne
&
dysease
and
of
myscheef
.
For
they
brynge
men
in
to
payne
trauayle
&
moche
dysease
/
for
men
haue
moche
trauayle
in
gettynge
/
moche
drede
in
kepynge
/
&
moche
sorowe
in
the
lesynge
.
Diues
diuicias
non
ogregat
absque
labore
.
Non
tenet
absque
me
to
nec
deserit
absque
dolore
.
They
behote
sykernesse
&
brynge
folke
in
to
grete
peryll
/
grete
drede
/
and
in
grete
enmyte
.
They
behote
a
man
to
haue
his
luste
&
lykynge
&
brynge
hym
in
endelesse
hongre
.
For
as
Salomon
sayth
.
The
couetous
man
hath
neuer
ynough
.
Auarus
non
impletur
pecunia
.
But
alwaye
coueyteth
more
&
more
.
Also
they
byhote
a
man
ease
&
reste
&
brynge
hym
in
moche
trauaylle
/
for
nyghe
all
the
trauayle
of
this
worlde
is
to
gete
good
.
An other
cause
ther
is
why
they
ben
called
rychesses
of
wyckednesse
.
For
the
lawe
sayth
.
x.q̄.i
.
dilectissimis
.
By
waye
of
kynde
al
men
ben
euen
in
lordshyppes
&
rychesses
/
but
by
wyckednesse
of
false
couetyse
in
the
people
men
ben
vneuen
in
rychesse
.
For
some
haue
moche
/
some
lytyll
/
some
ben
ryche
some
ben
poore
/
&
god
hath
gyuen
more
rychesse
to
one
man
in
dyspensacyon
&
gouernaunce
/
than
to
many
other
.
And
that
is
to
refrayne
the
wyckednesse
of
false
couetyse
in
the
people
.
And
for
wyckednes
is
cause
that
one
man
is
rycher
than
an
other
/
therfore
they
be
called
rychesses
of
wyckednesse
.
For
ne
hadde
be
the
wyckednesse
of
Adams
synne
/
&
of
false
couetyse
of
mannes
herte
/
els
all
men
sholde
haue
ben
euen
ryche
.
But
now
they
ben
vneuen
in
rychesse
for
synne
and
shrewednesse
.
And
therfore
goodes
of
this
worlde
ben
called
rychesses
of
vneuenesse
and
of
wyckednesse
.
Iniquitatis
.i.
non
equitatis
.
And
therfore
all
the
rychesses
that
one
man
hath
passynge
another
it
is
rychesses
of
vneuenesse
.
For
in
that
he
is
vneuen
with
his
euen
crysten
/
therfore
they
ben
called
rychesses
of
vneuenesse
.
Therfore
god
byddeth
the
ryche
men
that
ben
but
his
bayllyes
and
his
reues
in
this
worlde
make
frendes
of
the
poore
folke
/
both
by
gyuynge
and
forgyuynge
/
as
that
bayllye
dyd
/
and
be
not
to
harde
to
theyr
sugettes
/
but
mercyable
and
forgyue
hem
theyr
dettes
whiche
they
ought
to
god
&
to
them
.
For
god
is
so
grete
a
lorde
&
so
ryche
that
ther
may
no
man
do
hym
fraude
of
his
good
/
ne
hyndre
ne
lese
his
lordshyppe
.
Caplm.
xij.
DIues
.
In
the
fyfth
commaundement
thou
saydest
that
ryche
men
that
wyll
not
helpe
the
poore
folke
be
mansleers
.
Here
thou
sayest
that
they
be
theues
/
&
so
it
semeth
that
that
they
do
ayenst
both
commaundementes
.
¶
Pauper
.
In
that
the
poore
man
may
dye
for
the
ryche
man
with
holdeth
his
good
from
hym
/
in
that
the
ryche
man
is
a
mansleer
&
doth
ayenste
this
commaundement
.
Non
occides
.
thou
shalt
not
slee
.
And
in
that
he
witheldeth
his
good
from
the
poore
man
in
his
nede
he
is
a
theef
&
dooth
ayenst
this
commaundement
.
Non
furtum
facies
.
thou
shalt
do
no
theeft
.
For
all
that
the
ryche
man
hath
passynge
his
nedefull
lyuynge
after
the
astate
of
his
dyspensacyon
/
it
is
the
poore
mannes
.
And
therfore
sayth
saynt
Ambrose
/
that
it
is
noo
lesse
synne
to
the
ryche
man
for
to
denye
the
poore
man
helpe
at
nede
whan
he
may
helpe
hym
of
his
habondaunce
/
than
it
is
to
robbe
a
man
of
his
good
.
The
brede
sayth
he
that
thou
withholdest
in
superfluyte
is
the
poore
folkes
that
haue
hongre
.
And
the
waste
clothynge
that
thou
shettest
vp
in
superfluyte
is
the
poore
wedowes
.
And
the
moneye
that
thou
hydest
in
the
erthe
in
waste
is
the
raunsome
of
the
prysoners
and
of
myscheuous
folke
for
to
delyuere
them
out
of
pryson
and
out
of
boundes
/
and
helpe
them
out
of
woo
.
And
therfore
sayth
he
/
wytte
thou
it
well
/
that
of
as
many
goodes
thou
art
theef
&
rauenour
as
thou
myghtest
gyue
to
helpe
of
the
poore
folke
yf
thou
gyue
them
not
.
Noo
man
sholde
saye
ony
thynge
his
owne
that
is
comon
to
al
¶
Diues
.
I
assent
well
to
thy
wordes
that
ryche
men
sholde
gyue
almesse
of
theyr
habondaunce
sauynge
the
astate
of
theyr
dyspensacyon
/
and
that
is
full
harde
to
doo
.
For
moche
thynge
is
nedefull
to
the
ryche
man
more
than
to
the
poore
bycause
of
his
astate
of
dyspensacyon
.
For
mo
thynges
ben
nedefull
to
a
kynge
than
to
an
erle
/
and
mo
to
an
erle
than
to
a
symple
knyght
/
and
soo
it
is
of
other
astates
.
To
kynges
prynces
and
lordes
is
nedefull
to
haue
treasoure
to
wage
men
of
armes
in
defence
of
the
Realme
/
and
to
wage
theyr
offycers
in
gouernaunce
of
the
Realme
and
of
ther
lordshyppe
.
And
therfore
an
Emperour
sayd
.
Qui
omnibus
pree
s
;
t.
omnibus
indiget
.
He
that
is
lorde
by
dyspensacyon
of
all
thynge
in
this
worlde
/
hath
nede
of
all
thynge
.
And
soo
the
more
lordshyppe
in
this
worlde
/
the
more
nede
.
¶
Pauper
.
Therfor
of
suche
thynges
so
nedeful
to
man
after
the
astate
of
his
dyspensacyon
/
he
is
not
bounde
to
gyue
the
poore
but
in
grete
nede
.
But
of
other
superfluyte
that
is
not
nedefull
to
hym
in
that
degre
/
he
is
bounde
to
gyue
/
for
alwaye
the
comon
profyte
ought
to
be
charged
more
/
than
the
profyte
of
one
persone
.
¶
Diues
.
It
semeth
by
thy
wordes
that
men
of
holy
chirche
whiche
spende
the
goodes
of
holy
thirche
in
wycked
vse
/
as
in
pompe
/
pryde
/
glotonye
/
lecherye
/
&
in
other
vanytees
be
theues
/
for
they
witholde
poore
mennes
good
and
spende
it
in
mysuse
ayenst
the
wyll
of
god
&
of
poore
folke
¶
Pauper
.
That
is
soth
.
For
saynt
Ierom
sayth
/
that
all
that
clercles
haue
of
holy
chirche
goodes
/
it
is
the
poore
mennes
/
&
for
helpe
of
the
poore
folke
pryncypaly
holy
chirche
is
endowed
To
them
that
haue
the
benefyces
&
the
goodes
of
holy
chirche
/
it
longeth
pryncypally
to
gyue
almesse
&
to
haue
cure
of
the
poore
people
.
Therfore
saynt
Bernarde
in
Epystola
ad
Eugeniu
sayth
thus
.
The
naked
cry
/
&
the
hongrye
playne
them
&
saye
the
bysshoppes
what
doth
golde
in
your
brydels
/
it
may
not
put
a
waye
coldene
hongre
fro
the
brydell
.
It
is
our
that
ye
so
spende
in
pompe
&
vanytee
/
ye
take
it
from
vs
cruelly
and
spende
it
vaynely
.
And
in
an
other
pystle
that
he
wrote
to
a
chanon
he
sayd
thus
.
Yf
thou
serue
wel
goddes
aulter
it
is
graunted
to
the
to
lyue
by
the
aulter
/
not
to
bye
theyr
brydelles
syluered
or
ouergylt
.
For
what
thou
kepeste
for
thy selfe
of
the
aulter
passynge
thyn
honeste
nedefull
lyuynge
/
it
is
raueyn
it
is
theeft
/
it
is
sacrylege
.
Therfore
these
men
of
holy
chirche
that
boode
ther
shone
with
boocles
of
syluer
and
vse
grete
syluer
harneys
in
theyr
gytdelles
&
knyues
/
and
men
of
relygyon
monkes
and
chanones
and
suche
other
that
vse
grete
ouches
of
syluer
&
golde
on
theyr
copes
to
fastene
theyr
hodes
ayenst
the
wynde
/
and
ryde
on
hyghe
horses
with
sadels
harneysed
with
golde
&
syluer
more
pompously
than
lordes
/
be
stronge
theues
and
do
grete
sacrylege
so
spendynge
the
goodes
of
holy
chirche
in
vanyte
&
pryde
in
luste
of
the
flesshe
/
by
whiche
good
the
poore
folke
sholde
lyue
.
A
lady
of
a
thousande
marke
by
yere
can
pynne
her
hode
ayenst
the
wynde
with
a
smale
pynne
of
laton
.xij.
for
a
peny
.
But
a
monke
that
is
bounden
to
pouerte
by
his
professyon
wyll
haue
anouche
/
or
a
broche
of
golde
and
syluer
in
value
of
a
noble
or
moche
more
.
¶
Diues
.
Be
not
suche
men
of
holy
chirche
soo
myspendynge
the
poore
mennes
goodes
bounde
to
restytucyon
.
¶
Pauper
.
Yf
they
haue
wherof
to
make
restytucyon
/
they
ben
bounden
to
restytucyon
/
as
sayth
Dockynge
super
Deutro.
v.ca
.
Quia
non
dimit
titur
peccatum
donec
restituatur
ablatum
.
And
therfore
saynt
Austen
in
epistola
ad
Macedonium
sayth
thus
.
Yf
an
other
mannes
good
be
not
yolden
ayen
whan
it
may
be
yolden
/
he
that
stale
it
doth
noo
verry
penaunce
/
but
he
fayneth
penaunce
.
For
yf
he
do
verry
penaunce
he
muste
do
restytucyon
to
his
power
.
¶
Diues
.
And
what
sayest
thou
of
the
clerkes
that
spende
holy
chirche
goodes
on
theyr
kynnesmen
&
wymen
/
and
other
ryche
folke
for
to
be
mayntened
/
&
for
to
haue
a
name
&
for
to
be
worshypped
in
this
worlde
.
¶
Pauper
.
Yf
they
gyue
theyr
kynnesmen
&
theyr
frendes
to
releue
theym
of
theyr
nede
/
it
is
well
done
and
the
ordre
of
charyte
axeth
it
.
But
yf
they
gyue
the
goodes
of
holy
chirche
to
make
theym
ryche
and
grete
in
this
worlde
of
the
poore
mennes
good
/
it
is
raueyne
theeft
and
sacrylege
.
Also
to
gyue
ryche
folke
mesurably
to
mayntene
them
ryghtfully
in
holy
chirche
/
it
is
well
done
.
But
to
gyue
them
holy
chirche
goodes
to
be
worshypped
&
to
haue
a
name
of
pompe
it
is
euyll
done
/
and
it
is
sacrylege
&
theeft
so
to
spende
the
goodes
of
holy
chirche
that
ben
the
poore
mennes
goodes
.
¶
Diues
.
What
sayste
thou
of
theym
that
spende
the
goodes
of
holy
chirche
in
theyr
owne
nedefull
vse
/
and
doo
not
theyr
duyte
ne
serue
not
therfore
.
¶
Pauper
.
The
same
clerke
Dockynge
in
the
same
place
sayth
that
they
ben
theues
.
For
the
goodes
of
holy
chirche
&
the
benefyces
ben
gyuen
to
them
that
they
sholde
trauayle
and
serue
holy
chirche
in
techynge
prechynge
and
sacramentes
gyuynge
/
and
in
besy
gouernaunce
.
And
but
they
do
so
/
they
be
not
worthy
to
haue
benefyces
of
holy
chirche
ne
to
lyue
by
holy
chirche
goodes
And
therfore
saynt
Poule
sayth
.
Qui
non
laborat
/
non
manducet
.
He
that
trauayleth
not
/
sholde
not
etc.
And
yf
that
they
take
holy
chirche
goodes
and
trauayll
not
therfore
as
they
ben
bounden
they
ben
theues
.
For
yf
a
labourer
toke
moneye
to
trauayll
in
the
felde
&
he
trauayled
not
therfore
/
but
he
yaue
it
ayen
/
he
sholde
be
holden
a
theef
.
And
therfore
saynt
Poule
sayd
Qui
episcopatum
desiderat
.
bonum
opus
desiderat
.
He
that
desyreth
a
bysshopryche
/
he
desyreth
a
good
werke
.
Prima
ad
Thimoth
.iij.
For
as
the
glose
sayth
/
in
that
that
he
desyreth
a
bysshopryche
/
he
desyreth
a
werke
/
not
a
dygnyte
.
He
desyreth
trauayll
/
not
ease
&
reste
/
not
to
wexe
in
to
pryde
/
but
for
to
come
from
pryde
to
more
lowenesse
/
to
be
seruaunt
and
mynyster
to
all
his
subgettes
of
whiche
he
hath
cure
/
or
ellys
they
be
not
worthy
to
lyue
by
the
goodes
of
holy
chirche
For
the
benefyces
of
holy
chirche
be
not
gyuen
them
for
to
goo
playe
theym
/
but
for
to
trauayl
about
theyr
cure
.
¶
Diues
.
They
haue
theyr
vykers
and
theyr
parysshe
prestes
vnder
theym
.
¶
Pauper
.
The
vyker
and
the
parysshe
preest
shall
answere
for
that
that
they
resceyue
/
and
the
persone
for
that
that
he
resceyueth
.
And
he
that
more
resceyueth
more
is
bounde
.
And
the
benefyces
of
holy
chirche
be
not
gyuen
to
clerkes
that
they
sholde
betake
to
other
men
the
cure
.
But
for
they
sholde
haue
pryncypal
cure
them selfe
.
For
ellys
the
lewde
man
and
woman
myght
haue
the
benefyces
of
holy
chirche
/
as
the
same
clerke
sayth
.
And
he
sayth
that
persones
whiche
absent
themself
fro
theyr
chirches
onely
for
ease
or
for
couetyse
/
or
for
luste
of
theyr
flesshe
/
&
so
spende
the
goodes
of
holy
chirche
/
they
ben
theues
.
Nathelesse
as
he
sayth
they
may
absent
them
from
ther
chirches
for
a
tyme
by
leue
of
theyr
soueraynes
that
may
gyue
them
leue
for
some
good
cause
/
as
for
lernynge
or
for
helpe
of
theyr
chirches
.
Also
they
that
resceyue
the
benefyces
of
holy
chirche
&
be
vnable
in
that
tyme
whan
they
resceyue
them
to
serue
holy
chirche
/
or
to
haue
cure
of
that
benefyce
/
they
ben
theues
.
But
whan
they
falle
in
age
and
in
feblenesse
after
that
they
haue
truly
trauayled
/
or
after
that
the
benefyce
is
gyuen
them
they
may
lefully
lyue
by
theyr
benefyces
/
but
yf
they
haue
suffycyent
patrymonye
to
be
susteyned
with
.
Also
they
that
appropre
to
them
goodes
of
holy
chirche
be
theues
&
do
sacrylege
as
sayth
the
same
clerke
Dockynge
in
the
same
place
.
For
clerkes
in
theyr
bgynnynge
saye
.
Dns
pars
hereditatis
mee
.
Our
lorde
god
is
parte
of
myne
herytage
For
as
saynt
Ierom
sayth
ad
Nepocianum
.
He
must
be
parte
of
god
&
haue
god
to
his
parte
/
and
so
haue
hym
in
his
lyuynge
/
that
he
haue
god
with
hym
&
that
god
haue
hym
.
And
sythen
he
sayth
god
is
my
parte
/
he
ought
no
thynge
to
haue
but
our
lord
god
.
And
yf
he
haue
golde
syluer
possessyons
&
suche
other
rychesses
/
our
lorde
dysdeyneth
to
be
his
parte
with
these
partes
.
And
yf
I
be
parte
of
our
lorde
.
I
take
no
parte
ne
worldelynesse
amonges
other
folkes
/
but
lyue
by
the
tythes
and
am
susteyned
by
seruyce
of
the
aulter
that
I
serue
.
And
soo
I
shall
be
payed
with
mete
and
drynke
&
clothes
/
and
so
folowe
naked
of
worldely
good
hym
that
hanged
naked
for
me
on
the
rode
.
xij.q̄.i
.
clericus
.
And
therfore
he
byddeth
there
that
euery
clerke
sholde
take
hede
to
his
name
what
it
sygnefyeth
/
and
trauayll
to
be
suche
as
his
name
sygnefyeth
.
Quia
cleros
greci
dr
sors
latine
.
For
clerke
in
greke
&
in
latyne
/
is
lott
and
parte
in
Englysshe
.
For
euery
clerke
sholde
be
the
lotte
&
the
parte
of
oure
lorde
god
/
and
in
that
they
ben
ordeyned
goddes
seruyce
passynge
the
comon
people
.
Therfor
they
ben
called
clerkes
.
Clerici
/
that
is
to
saye
/
chosen
by
lotte
.
For
they
ben
kynges
&
gouernours
of
holy
chirche
.
And
in
token
therof
they
bere
the
crowne
on
theyr
hede
by
shauynge
awaye
of
ther
heere
.
For
the
shauynge
awaye
of
theyr
heere
sygnefyeth
&
betokeneth
doynge
awaye
of
temporall
goodes
and
wylfull
pouerte
/
by
whiche
they
ben
kynges
in
heuen
.
Ibidem
ca.
duo
.
And
therfore
sayth
the
lawe
there
.
ca.
Res
ecclesie
.
That
thynges
of
holy
chirche
ben
not
hadde
as
propre
but
as
comon
and
ought
to
be
spente
in
the
vse
that
they
be
gyuen
to
.
For
all
that
thou
clerke
haste
more
than
suffyseth
the
to
thy
nedeful
lyuynge
/
but
thou
gyue
it
and
spende
it
in
good
vse
thou
withholdest
vyolently
as
a
theef
.
Distinctione
.xlvij.
Sicut
.
And
yf
clerkes
haue
patrymonye
suffycyentely
of
theyr
owne
to
lyue
by
/
yf
they
waste
the
goodes
of
holy
chirche
that
ben
ordeyned
for
poore
folke
/
they
do
theeft
and
sacrylege
.
xvi.q̄.i
.
in
fine
.
Caplm.
xiij.
DIues
.
What
is
proprely
sacrylege
.
¶
Pauper
.
Sacrilegium
est
sacre
rei
violacio
.
vel
eiusdem
vsurpacō
.
Vnde
sacrilegium
quasi
sacriledium
id
est
sacrum
ledens
.
Sacrylege
is
defoulynge
of
holy
thynge
or
mys
vsynge
&
mys
takynge
of
holy
thynge
.
¶
Diues
.
In
how
many
maners
is
sacrylege
done
.
¶
Pauper
Somtyme
sacrylege
is
done
for
the
persone
that
is
despysed
&
mysboden
As
whan
a
clerke
or
a
relygyouse
is
beten
or
smyten
in
despyte
.
Somtyme
sacrylege
is
done
bycause
of
the
place
/
as
whan
chirche
or
chircheyerde
is
pollute
by
blood
shedynge
/
or
ony
holy
place
is
reued
of
his
fredom
Also
sacrylege
is
done
bycause
of
a
thynge
that
is
stolen
or
mysused
/
and
that
in
thre
maners
.
Or
for
that
holy
thynge
is
taken
out
of
holy
place
/
or
a
thynge
not
holy
out
of
holy
place
/
or
an
holy
thynge
out
of
noo
holy
place
.
xvij.q̄.iiij
.
quisquis
.
¶
Diues
.
Than
it
semeth
that
they
that
with
holde
ther
tythes
fro
god
&
holy
chirche
doo
theeft
▪
¶
Pauper
.
So
sayth
the
lawe
.
xvi.q̄.vij
.
decimas
.
For
the
tythes
of
holy
chirche
ben
the
auowes
of
crysten
people
/
raumsome
of
synnes
and
patrymonye
helpe
and
herytage
of
the
poore
people
and
trybutes
of
the
nedy
soules
.
xvi.q̄.i
.
quia
iuxta
.
et
ca.
decime
.
Where
the
lawe
sayth
that
tythes
be
dette
to
god
.
And
all
that
withholden
them
falsely
/
they
do
sacrylege
and
robbe
the
poore
folke
of
theyr
goodes
.
And
he
that
with
holdeth
his
tythes
wrongefully
shall
answere
at
the
dome
for
as
many
soules
as
perysshe
for
hongre
and
myscheef
in
that
parysshe
where
he
dwelleth
And
he
that
wyll
not
paye
his
tythes
shall
myspede
/
and
his
good
shall
vanysshe
/
and
he
shall
haue
sekenesse
and
sodayne
pouerte
.
Ibidem
ca.
Reuerfimini
.
And
yf
he
paye
his
tythes
truly
he
shall
haue
helth
of
bodye
/
and
the
more
plente
of
good
/
and
grace
of
god
/
&
forgyuenesse
of
synne
and
the
kyngdom
of
heuen
.
As
sayth
the
lawe
.
Ibidem
ca.
decune
.
Et
Raymundus
in
summa
sua
li.
i.ti.de
decunis
.
And
therfore
the
lawe
sayth
there
that
god
axeth
not
the
tythes
for
gyfte
ne
for
nede
/
but
for
worshyp
that
we
sholde
knowlege
hym
oure
lorde
and
gy●er
of
all
good
.
He
axeth
of
vs
the
tenthe
parte
for
our
profyte
not
for
his
pfyt
.
It
is
a
synne
to
paye
late
/
but
moche
more
synne
it
is
neuer
to
paye
.
Ibidem
.
x.ca
.
¶
Diues
.
Of
what
thynge
is
a
man
bounde
to
tythe
¶
Pauper
.
Of
corn
in
heruest
/
of
wyne
in
wendage
/
of
fruyte
/
of
bestyall
/
of
gardeyne
/
of
yerde
/
of
medowe
/
of
venery
of
hyues
/
of
fysshynge
/
of
wynde
mylle
/
&
of
watermylle
.
xvi.q̄.viij
.
Quicumque
et
ca.
sequenti
.
Extra
.
li.
iij
.
ti.
xxx
.
pastoralis
.
And
as
Raymunde
sayth
.
Tythes
ought
to
be
gyuen
of
all
the
fruytes
of
the
erthe
.
Of
apples
of
trees
/
of
herbes
of
pastures
/
of
bestes
/
of
wolle
/
of
mylke
/
of
hey
/
of
fysshyng
/
of
fermes
/
of
mylles
/
of
bathes
of
fyllynge
places
/
of
mynes
of
syluer
and
of
other
metal
/
of
quarerys
of
stone
/
of
marchaundyse
/
of
crafte
and
of
other
goodes
/
and
also
of
tyme
li.i.ti.
xij
.
And
as
Hostiensis
sayth
libro
.
iij
.
eodem
titulo
.
Of
euery
thynge
ryght
fully
goten
a
man
sholde
tythe
/
and
of
his
seruyce
and
of
his
knyghtshyp
¶
Diues
.
Moche
thynge
is
well
goten
&
with
lytyll
auauntage
of
them
that
gete
it
/
and
ofte
with
grete
losse
and
therfore
me
thynketh
it
is
vnresonable
that
a
man
sholde
tythe
his
shaffare
and
his
crafte
or
his
seruyce
or
his
trauayll
there
his
wynnynge
is
lytyll
or
nought
.
¶
Pauper
.
Ther
ben
two
maner
tythes
.
Some
come
of
the
erthe
/
as
corne
wyne
bestyalle
that
is
brought
forth
by
the
londe
/
&
suche
tythes
ben
called
prediales
in
latyne
Some
tythes
come
only
of
the
persone
/
as
by
marchaundyse
/
and
by
werkemanshyppe
/
and
suche
tythes
ben
called
personales
in
latyne
.
And
in
suche
tythes
that
ben
personales
/
and
comen
of
marchaundyse
/
or
of
crafte
/
or
of
suche
other
trauaylle
/
a
man
shall
accompte
his
expenses
/
&
loke
whether
he
is
encreased
or
not
/
And
tythe
his
wynnynge
and
his
fre
encreases
.
In
paynge
of
tythes
prediales
that
come
of
the
londe
/
he
shal
not
acounte
expenses
/
but
frely
paye
the
tythe
neyther
worste
ne
beste
/
but
as
they
come
to
honde
without
chose
Extra
li.
iij.e.ti
.
pastoralis
.
et
ca.
cum
homines
.
Nathelesse
yf
a
man
for
deuocyon
gyue
the
beste
to
god
/
it
is
prysable
and
well
done
.
¶
Diues
.
Sholde
men
tythe
of
all
thynge
that
neweth
.
¶
Pauper
.
Thynges
that
ben
taxed
in
the
lawe
men
sholde
tythe
/
not
al
thynge
that
neweth
/
for
moche
thynge
neweth
that
is
not
profytable
And
though
it
be
profytable
/
yet
it
is
not
worshypfull
/
as
houndes
and
cattes
.
¶
Diues
.
I
suppose
a
man
come
by
free
gyfte
or
by
successyon
and
by
herytage
to
grete
lordshyp
and
moche
rychesses
/
or
take
frely
grete
gyftes
is
he
bounden
to
gyue
yetenth
parte
of
that
herytage
or
of
tho
gyftes
to
holy
chirche
.
¶
Pauper
.
Nay
/
for
so
all
possessyons
and
lordshyppes
sholde
falle
to
holy
chirche
.
Extra
e.
pastoralis
in
glosa
.
And
yf
a
ryche
man
gaue
a
poore
man
.x.
pens
to
bye
hym
with
a
clothe
or
paye
his
dettes
/
or
els
to
his
lyuynge
/
he
sholde
paye
the
tythe
to
the
preest
&
that
were
ayenst
reason
.
For
yf
all
free
gyftes
sholde
betythed
holy
chirche
sholde
be
to
ryche
&
the
people
to
poore
/
for
so
he
myght
axe
the
tenthe
parte
nyghe
of
euery
testament
.
Caplm.
xiiij.
DIues
.
To
what
chirche
shal
man
paye
his
tythes
¶
Pauper
Tythes
personales
as
of
marchaundyse
&
of
crafte
man
shall
paye
to
his
parysshe
chirche
there
he
dwelleth
and
taketh
his
sacramentes
and
hereth
his
seruyce
.
But
tythes
prediales
sholde
be
payed
to
the
chirche
/
to
whiche
maner
&
the
londe
longeth
to
/
but
custome
be
in
the
contrarye
/
as
sayth
summa
conf.
Tythes
prediales
sholde
be
gyuen
anone
in
the
begynnynge
/
but
tythes
personales
may
abyde
tyll
the
ende
of
the
yere
for
the
more
auauntage
of
the
chirche
¶
Diues
.
How
sholde
the
tythes
be
spente
.
¶
Pauper
.
The
tythes
&
the
goodes
of
holy
chirche
sholde
be
departed
in
four
partes
after
that
the
partyes
haue
nede
&
be
worthy
.
One
to
the
bysshop
yf
hym
nede
.
An
other
to
the
mynystres
of
the
chirche
.
The
.iij.
to
poore
folke
.
The
.iiij.
to
amendement
&
makynge
of
the
chirche
yf
it
nede
.
xij.q̄.iiij
.
quatuor
.
Where
the
glose
concludeth
&
sayth
that
clerkes
sholde
be
compelled
to
reparacyon
of
the
chirche
&
not
the
lewde
people
.
x.q̄.i
.
decernimus
.
But
as
sayth
Guydo
in
Rosario
'
in
that
men
muste
take
hede
to
custome
of
the
contree
&
what
the
parte
is
that
longeth
to
the
chirche
.
¶
Diues
.
I
suppose
that
the
curate
of
the
chirche
waste
the
goodes
of
holy
chirche
in
synne
&
in
lecherye
/
&
be
an
open
theef
or
an
open
lechour
or
mansleer
so
that
his
myslyuynge
is
s●launderous
and
notorye
/
sholde
men
paye
theyr
tythes
to
suche
wycked
lyuers
.
¶
Pauper
.
Hostiensis
sayth
/
that
yf
the
preest
or
curate
of
the
chirche
myspende
holy
chirche
goodes
/
or
be
a
notory
lechoure
/
the
lewde
man
is
not
bounde
to
gyue
hym
his
tythes
.
But
he
shal
gyue
them
to
his
souerayne
next
aboue
hym
whiche
is
bounde
to
spende
them
in
profyte
of
the
chirche
or
of
the
poore
parysshens
.
¶
Diues
.
The
lawe
is
ayenst
hym
.
Extra
li.
iij.ti
.
de
decimis
ca.
tua
nos
.
Where
the
lawe
sayth
that
for
wyckednesse
of
the
myny
s
;
tres
of
holy
chirche
/
men
sholde
not
withdrawe
theyr
tythes
from
them
¶
Pauper
.
Hostiensis
answereth
therto
and
sayth
that
as
longe
as
theyr
synne
is
preuy
/
men
sholde
not
withdrawe
theyr
tythes
/
and
soo
meneth
that
lawe
.
But
whan
theyr
synne
is
open
and
notorye
/
than
men
sholde
not
paye
to
them
but
to
ther
souerayne
Thus
sayth
Hostiensis
in
sum
.
sua
.
li.
iij
.
Rubrica
de
decimis
.
S.
et
quare
in
fine
.
And
he
alledgeth
many
lawes
for
hym
&
many
lawes
ben
for
hym
that
he
alledgeth
not
.
For
the
grete
clerke
Gracianus
in
the
decrees
that
is
cheef
boke
of
lawe
canon
sayth
that
the
clerke
notorye
lechour
sholde
haue
no
parte
in
the
goodes
of
holy
chirche
.
distinct
.lxxxi.
Si
quis
amodo
cum
alijs
caplis
sequentibus
.
And
there
sayth
the
glose
that
to
whom
it
is
forboden
to
do
offyce
in
holy
chirche
/
to
hym
is
forboden
and
Interdyte
his
benefyce
But
as
the
lawe
sayth
there
.
To
all
suche
notorye
lechours
/
preestes
/
dekenes
/
subdekenes
/
ben
forboden
the
offyces
of
holy
chirche
that
they
sholde
do
no
offyces
in
holy
chirche
/
and
the
people
is
forboden
to
here
theyr
offyce
.
Therfore
than
theyr
benefyce
is
forbodem
them
tyll
they
amende
hem
.
Ibidem
.
Siqui
sunt
presbitert
.
Vpon
whiche
lawe
sayth
Guydo
in
Rosario
.
That
yf
prestes
be
founde
suche
open
lechours
and
malefactours
/
ther
subgettes
may
of
theyr
owne
auctoryte
put
them
from
theyr
offyce
/
and
not
abyde
sentence
ne
dome
of
theyr
souerayne
/
all
though
the
bysshop
were
fauorable
to
suffre
suche
wycked
lyuers
.
For
why
sayth
he
/
suche
be
suspended
by
the
pope
and
by
the
lawe
¶
●iues
.
This
sentence
is
wonderfull
and
not
pleasaunt
to
men
of
holy
chirche
/
and
yet
as
me
thynketh
it
is
reason
.
For
yf
ony
man
ought
me
dette
and
payed
it
to
myne
enemye
to
strength
hym
in
his
malyce
ayenst
me
/
wyttynge
well
that
he
sholde
robbe
me
therof
&
not
paye
it
me
/
he
dyd
moche
ayenst
me
and
robbed
me
cruelly
of
my
good
.
And
so
as
me
thynketh
do
they
that
paye
tythes
&
duetees
that
longe
to
god
&
holy
chirche
&
to
poore
folke
/
&
paye
them
to
suche
wycked
lyuers
&
open
enemyes
to
god
/
for
they
ben
loste
for
euer
.
Or
yf
he
kepte
them
stylle
or
payed
them
to
his
souerayne
/
as
Hostiensis
sayth
/
than
were
they
saue
and
holy
chirche
and
the
poore
people
myght
be
holpen
therby
.
¶
Pauper
.
It
is
lefull
so
to
kepe
them
&
not
ayenst
the
lawe
that
they
alledge
ayenst
hostiensis
&
ayenst
other
clerkes
&
ayenst
the
comon
lawe
/
for
the
lawe
acordeth
with
all
other
clerkes
yf
it
be
well
vnderstande
.
For
these
ben
the
wordes
of
the
lawe
.
Pretextu
nequicie
clericorum
nequiunt
eas
.
s
.
decimas
nisi
quibus
de
mandato
diuino
debent
suo
arbitrio
errogare
.
Extra
libro
.iij.
de
decimis
.
ca.
tua
nobis
.
That
is
to
saye
in
Englysshe
.
Lewde
men
may
not
vnder
colour
of
wyckednes
of
clerkes
gyue
by
theyr
owne
dome
the
tythes
but
to
theym
that
they
ben
dette
to
by
the
commaundement
of
god
.
For
it
is
not
lefull
to
gyue
awaye
an nother
mannes
good
without
the
wyll
of
the
lorde
of
the
good
as
the
lawe
sayth
there
.
These
wordes
be
not
ayenste
Hostiensis
/
for
Hostiensis
speketh
of
clerkes
open
lechours
and
open
wycked
lyuers
.
This
lawe
speketh
of
clerkes
whos
synne
is
preuy
/
and
of
hem
that
ben
defamed
falsely
by
malyce
of
the
people
/
and
he
byddeth
there
that
they
sholde
be
gyuen
them
ayen
.
Also
this
lawe
sayth
that
it
sholde
not
be
gyuen
but
to
them
that
it
longeth
to
by
the
commaundement
of
god
.
But
by
the
commaundement
of
god
they
longe
not
to
suche
wycked
lyuers
/
therfore
they
sholde
not
be
gyuen
to
them
.
Also
thoughe
the
lewde
man
withholde
his
tythes
and
his
duetees
fro
suche
wycked
men
in
holy
chirche
and
paye
them
to
his
sorayne
/
or
ellys
kepeth
them
stylle
for
profyte
of
holy
chirche
/
in
that
he
gyueth
them
not
awaye
but
kepeth
them
saue
to
profyte
of
holy
.
chirche
.
And
that
lawe
men
alledge
ayenst
Hostiensis
.
s
.
tua
nobis
/
speketh
ayenst
the
lewde
men
that
gyue
awaye
tythes
of
holy
chirche
and
dyspende
them
as
them
lyketh
/
and
gyue
them
awaye
to
whom
that
they
wyll
/
and
this
is
not
lefull
without
auctoryte
of
the
bysshop
.
Yf
the
bysshop
or
ony
house
of
relygyon
resceyue
so
many
tythes
in
a
parysshe
by
olde
custome
/
that
the
curate
of
the
chirche
may
not
lyue
hone
s
;
tely
by
his
benefyce
/
than
a
certayne
porcion
of
the
tythes
may
be
gyuen
to
that
curate
for
to
lyue
by
/
not
withstandynge
the
olde
custome
.
Extra
li.
iij.
de
prebendis
.
ca.
extirpande
.
Where
the
lawe
sayth
/
that
he
that
hath
cure
of
a
parysshe
sholde
serue
it
hymselfe
&
not
by
an
other
/
but
nede
of
other
cure
compelle
hym
therfo
.
Caplm.
xv.
DIues
.
Shall
holy
chirche
axe
tythes
personales
of
Iewes
that
dwelle
amonges
crysten
people
.
¶
Pauper
.
Nay
/
for
they
be
not
of
holy
chirche
/
&
they
take
not
sacramentes
of
holy
chirche
ne
seruyce
of
the
curate
.
Yf
a
man
gylously
selle
a
porcyon
of
corne
or
it
be
tythed
/
both
the
byer
and
the
seller
ben
bounde
to
tythe
it
.
The
seller
for
his
gyle
&
for
he
hath
the
value
of
the
tythe
.
And
he
that
byeth
it
is
bounden
for
that
corne
passeth
to
hym
with
charge
of
the
tythe
.
And
soo
holy
chirche
may
axe
the
tythe
of
whether
of
them
that
he
wyll
.
But
yf
he
gete
it
of
the
one
of
theym
/
he
may
not
axe
it
of
the
other
But
yf
the
byer
thought
noo
gyle
in
his
byenge
yf
he
payed
the
tythe
after
that
he
bought
it
/
the
seller
is
boūnde
to
make
hym
resty●ucōn
.
And
yf
the
byer
&
the
seller
wyst
wel
that
it
was
not
tythed
/
they
muste
both
do
penaunce
as
for
theeft
.
And
yf
the
byer
payethe
tythe
/
the
seller
is
bounde
to
restytuco
n
but
the
byer
bought
it
to
suche
a
pryce
that
he
may
yet
wel
saue
his
owne
Yf
the
corn
be
stolen
or
it
be
tythed
/
&
the
lorde
of
the
corn
were
to
slowe
in
the
tythynge
&
tythed
not
after
the
custome
of
the
place
but
delayed
it
/
holy
chirche
may
axe
of
hym
the
tythe
of
the
corn
soo
stolen
.
But
yf
it
be
taken
awaye
within
the
tyme
of
due
tythynge
he
is
not
bounde
to
restytucyon
of
the
tythes
Hec
Raymundus
li.
i.
de
decimis
.
¶
Diues
.
Is
a
man
bounde
by
the
commaudement
of
god
to
paye
all
his
tythes
bothe
prediales
and
personales
.
¶
Pauper
.
As
Innocencius
the
pope
the
thyrde
.
Extra
e.
in
aliquibus
/
and
Raymunde
also
saye
.
All
the
tythes
must
be
payed
that
ben
taxed
by
goddes
lawe
Leuitici
vltimo
.
And
all
other
tythes
both
prediales
&
personales
after
custome
of
the
contre
longe
approued
.
For
consuetude
or
custome
in
lawe
posytyue
that
is
mannes
lawe
is
exposytour
&
termynour
of
the
lawe
.
Consuctudo
approbata
est
optima
legum
interpres
.
Extra
li.i.ti.
quarto
.
cum
dilectus
.
Et
consuetudo
est
altera
lex
.
But
ther
may
no
consuetude
or
custome
be
kept
ayenst
goddes
lawe
/
ne
ayenst
lawe
of
kynde
.
¶
Diues
.
Why
bad
god
that
men
sholde
paye
more
the
tenth
part
than
an
other
part
¶
Pauper
For
.x.
is
nombre
so
parfyght
that
it
conteyneth
all
nombre
.
For
all
nombres
after
.x.
ben
made
of
ten
&
nombres
within
ten
.
And
nyne
is
nombre
vnparfyght
/
&
all
nombres
within
.x.
ben
vnparfyght
in
regarde
of
.x.
And
therfore
god
bad
that
men
sholde
gyue
hym
the
tenth
parte
/
&
to
kepe
themselfe
nyne
partes
/
in
token
that
al
our
parfeccyon
cometh
of
god
&
to
hym
it
muste
be
arretted
by
prysynge
&
than
kynge
/
&
all
our
Imparfeccōn
cometh
of
our selfe
.
And
therfore
we
withholde
nyne
partes
to
our selfe
/
&
gyue
to
god
the
tenth
parte
/
so
knowlechynge
that
all
our
parfeccyon
&
goodnesse
cometh
of
hym
/
and
all
our
Imperfeccyon
cometh
of
our selfe
.
And
in
token
that
he
is
our
lorde
&
lorde
of
all
&
all
that
we
haue
cometh
from
hym
as
all
our
nombres
ben
conteyneth
in
ten
/
&
come
of
ten
.
Caplm.
xvi.
DIues
.
Is
symonye
ony
spyce
of
theeft
.
¶
Pauper
.
It
is
theeft
&
sacrylege
in
that
that
a
man
treateth
&
occupyeth
vnryghtful
thynge
that
is
not
his
.
Of
suche
theues
speketh
cryste
in
the
gospell
.
Qui
non
intrat
ꝓ
ostium
in
ouile
.
sed
ascendit
al●unde
.
hic
fur
est
et
latro
.
Io
.x.
He
that
entreth
not
in
the
folde
of
holy
chirche
by
the
dore
that
is
cryste
/
and
taketh
not
his
benefyce
frely
by
waye
of
almesse
for
crystus
sake
but
by
symonye
/
he
is
a
theef
and
a
mycher
.
And
all
that
so
come
in
to
the
benefyces
of
holy
chirche
by
symonye
/
they
ben
mychers
&
theues
.
¶
Diues
What
is
symonye
.
¶
Pauper
.
Symonye
is
a
studyous
couetyse
&
wyll
to
bye
or
selle
thynge
spirytuell
/
or
thynge
annexed
or
knyt
to
spirytuel
thynge
.
For
as
the
phylosophre
sayth
/
not
only
he
that
steleth
preuely
is
a
mycher
/
but
also
he
that
wyll
stele
preuely
is
a
mycher
&
a
theef
.
But
here
thou
shalt
vnderstande
that
some
thynges
be
forboden
for
they
be
symonyent
/
as
byenge
and
sellynge
of
the
sacramentes
of
holy
chirche
/
in
whiche
wyll
allone
without
dede
maketh
a
man
gylty
in
symonye
.
Some
thynges
ben
symonyent
only
for
they
ben
forboden
by
holy
chirche
.
As
yf
a
clerke
resygne
his
chirche
in
couenaunt
that
it
shal
be
gyuen
to
his
neuewe
or
to
some
of
his
kynne
suche
wyll
without
dede
maketh
not
a
man
symonyent
ne
gyltye
in
symonye
as
anentes
holy
chirche
/
but
yf
it
be
done
only
for
profyte
of
the
persone
and
not
for
profyte
of
holy
chirche
he
is
gylty
byfore
god
.
And
yf
he
resygne
it
frely
in
couenaunt
&
in
wyll
that
it
shall
be
gyuen
to
hym
that
is
more
able
to
profyte
to
mannes
soule
than
he
is
hymselfe
/
in
that
resygnynge
he
doth
no
symonye
.
¶
Diues
Wherof
came
the
name
of
symonye
.
¶
Pauper
.
Of
Symon
magus
a
grete
wytche
.
For
he
profred
to
saynt
Peter
a
grete
some
of
money
to
haue
grace
of
the
holy
goost
to
make
men
hole
of
sekenesses
/
&
to
do
wondres
and
to
make
the
holy
goost
to
lyght
in
men
&
wymen
as
saynt
Peter
dyde
.
But
saynt
Peter
forsoke
his
moneye
and
sayd
to
hym
.
Thy
moneye
be
stylle
with
the
in
perdycyon
&
perysshynge
of
dampnacyon
/
for
thou
wenest
to
gete
the
gyft
of
god
with
it
.
Actuum
.iiij.
And
therfore
all
that
bye
ony
thyng
spirytuel
or
ony
thynge
knytte
to
spyrytuell
thynge
ben
called
proprely
symonientes
.
And
they
that
selle
it
ben
called
Giezites
.
Giezite
in
latyn
for
Giezi
the
seruaunt
of
Helyzee
the
prophete
toke
mede
of
the
grete
lord
Naman
for
that
god
had
made
hym
hole
of
his
lepre
by
the
prophete
Helyzee
that
was
his
mayster
.
And
so
he
selde
falsely
the
gyfte
of
god
in
as
moche
as
was
in
hym
ayenst
the
wyll
of
god
&
of
the
prophete
Helyzee
.
And
therfore
he
was
lepre
&
all
his
kynne
after
hym
.iiij.
Regum
.v.
Nathelesse
comonly
both
byer
&
seller
of
spirytuel
thynge
ben
called
symonientes
.
For
Symon
magus
dyd
that
was
in
him
to
bye
the
grace
of
the
holy
goost
/
&
was
in
purpose
&
wyll
to
selle
it
forth
to
other
for
moneye
and
for
gyftes
.
¶
Diues
.
In
how
many
maners
is
symonye
done
.
¶
Pauper
.
In
thre
maners
as
thynge
spirytuel
is
boughte
&
solde
by
thre
maner
gyftes
.
For
somtyme
it
is
bought
by
gyft
of
honde
/
somtyme
by
gyfte
of
seruyce
/
somtyme
by
gyfte
of
tonge
.
Gyft
of
the
honde
is
called
money
&
other
rychesses
/
gyft
of
seruyce
is
called
theyr
seruyce
gyuen
not
in
due
maner
ne
ryghtfully
to
haue
a
thynge
spirytuel
/
gyft
of
tonge
is
fauour
flateryng
&
prayer
that
men
make
themselfe
or
by
other
so
to
haue
spirytuell
thynges
.
Also
in
resceyuynge
of
holy
ordre
is
do
symonye
somtyme
only
on
his
syde
that
maketh
ordres
.
As
whan
some
frende
of
him
that
shall
be
ordred
gyueth
the
bysshop
some
gyft
without
the
wetynge
of
him
that
shal
be
ordred
.
Somtyme
it
is
done
only
on
his
syde
that
shall
be
ordred
/
as
yf
he
gyue
ony
gyftes
to
ony
of
the
bysshopes
offycers
to
speke
for
hym
that
he
may
be
ordred
/
&
of
whiche
gyfte
the
bysshop
knoweth
not
.
Somtyme
it
is
done
of
both
the
partes
/
as
whan
the
one
gyueth
&
the
other
taketh
.
Some
tyme
it
is
done
and
yet
in
neyther
parte
/
as
yf
a
frende
of
hym
that
shall
be
ordred
gyue
or
behote
ony
thynge
to
the
bysshoppes
offycers
to
helpe
hym
in
that
cause
/
&
neyther
he
ne
the
bysshop
knowtth
of
the
gyftes
.
And
in
these
maners
may
also
be
done
symonye
in
gyuynge
of
benefyces
of
holy
chirche
.
Yf
ony
man
gyue
ony
gyfte
for
me
or
praye
for
me
that
I
may
be
ordred
or
resceyue
benefyce
/
yf
I
saye
ayenst
&
assent
not
therto
his
gyfte
/
ne
his
byheste
/
ne
his
prayer
letteth
not
fro
myne
ordres
ne
fro
myne
benefyce
/
but
yf
I
assente
therto
byfore
or
after
payenge
the
moneye
that
he
behyght
I
falle
in
symonye
/
&
though
it
be
neuer
so
preuy
I
must
resygne
.
And
yf
myne
enemye
gyue
or
behote
gyft
for
my
promocion
in
wyll
so
to
let
me
by
symonye
/
&
it
be
not
myne
assent
/
his
dede
letteth
me
not
.
Extra
li.
iiij.
de
symonia
ca.
sicut
tuis
litteris
.
Yf
ony
frende
gyue
ony
gyft
me
vnwyttynge
for
my
promocyon
/
&
after
that
I
wyste
therof
or
I
were
called
of
the
bysshop
to
my
promocion
/
&
I
wyste
it
well
that
I
sholde
not
be
called
but
for
that
gyfte
I
sholde
not
resceyue
that
promocion
.
Hec
sum
.
conf.
li.i.ti.i
.
Caplm.
xvij.
DIues
.
May
no
thynge
be
gyuen
lefully
for
spirytuel
thynge
¶
Pauper
.
Yes
/
for
both
gyft
of
honde
of
tonge
&
of
seruyce
/
may
be
gyuen
for
spyrytuell
thynge
.
Gyft
of
honde
may
be
gyuen
for
spyrytuell
thynge
in
fyue
cases
as
sayth
Raymun
.
Fyrst
yf
it
be
gyuen
frely
for
deuocyon
&
for
reuerence
of
the
sacrament
&
of
spirytuel
thyng
without
ony
couenaunt
or
ony
axynge
of
the
taker
But
for
to
gyue
ony
thyng
by
waye
of
couenau
t
or
byeng
or
sellyng
/
or
of
chaungyng
it
is
not
leful
.
And
yf
it
be
doubte
whether
the
gyft
be
gyuen
by
couenaunt
or
by
euyll
entencyon
/
men
muste
take
hede
to
y●
astaste
of
the
gyuer
&
of
the
taker
whether
the
ryche
gyue
the
poore
or
the
poore
to
the
ryche
/
or
ryche
to
ryche
.
Also
to
the
quantyte
of
the
theeft
/
whether
it
be
of
grete
pryce
or
of
lytel
pryce
Also
to
the
tyme
of
the
gyuyng
/
whether
in
tyme
of
nede
or
in
other
tyme
And
so
by
these
circumstaunces
deme
in
what
maner
it
was
gyuen
.
The
seconde
case
is
/
whan
men
gyue
frely
to
ony
man
of
holy
chirche
ony
thyng
for
spirytual
dedes
as
for
certayn
sayeng
&
syngynge
to
whiche
he
is
not
bounde
The
.iij.
case
is
whan
it
is
gyuen
to
clerkes
for
spirytuel
dedes
to
the
which
they
ben
bounde
of
offyce
.
For
ther
is
no
man
bounde
to
trauayl
for
nought
ne
the
curate
serue
the
chirche
for
nought
ne
the
prechour
to
trauayl
for
nought
And
therfore
saynt
Poule
sayth
that
they
that
serue
the
aulter
shall
lyue
by
the
aulter
.
And
so
god
hath
ordeyned
that
they
that
preche
the
gospel
shal
lyue
by
the
gospell
.
Prima
ad
corum
.ix.
Natheles
the
more
frely
that
a
man
precheth
the
more
is
his
mede
.
And
thoughe
he
axe
not
the
people
is
bounde
to
gyue
him
frely
as
saynt
Austen
sayth
super
illud
Producens
fenum
iumentis
.
The
.iiij.
case
is
to
haue
lyf
without
ende
&
forgyuenes
of
synne
.
Therfor
Danyell
sayd
to
the
kyng
Nabugodonosor
.
Pccā
tua
elemosinis
redime
.
Dan̄
.iiij.
Bye
ayen
thy
synnes
with
almesse
/
not
that
we
may
bye
heuen
/
ne
forgyuenesse
of
synne
but
by
almesse
doynge
we
may
deserue
to
haue
forgyuenesse
of
synne
and
heuens
blysse
/
&
so
byenge
is
taken
for
deseruynge
.
The
.v.
case
is
whan
a
man
for
to
haue
peas
byeth
awaye
the
wronge
that
he
suffreth
in
spirytuell
ryght
whan
he
is
syker
that
his
cause
is
ryghtfull
Extra
de
symonia
ca.
Dilecto
filio
.
Caplm.
xviij.
DIues
.
What
payne
is
ordeyned
ayenst
symonye
¶
ꝓauꝑ
Yf
a
clerke
be
a
symonyent
in
takyng
of
his
ordre
/
he
is
suspended
of
his
ordre
both
anentes
hymselfe
&
anentes
other
so
that
he
may
not
do
excecucion
of
his
ordre
.
And
whether
his
symonye
be
preuy
or
aperte
he
is
suspended
.
And
yf
he
be
conuycte
byfore
his
Iuge
shall
be
deposed
&
vnabled
to
euery
worshyp
&
lese
the
moneye
that
he
payed
therfore
.
And
he
that
ordred
him
wyttyngly
by
symonye
/
or
gaf
him
benefyce
by
symonye
/
or
he
that
resceyueth
ony
benefyce
by
symonye
/
or
is
mene
therto
/
though
theyr
synne
be
preuy
yet
they
be
suspended
/
as
anent
them selfe
.
And
yf
it
be
open
/
they
ben
suspended
both
anentes
themself
&
anentes
other
.
And
he
that
taketh
his
benefyce
with
symonye
/
he
muste
resygne
&
make
restytucyon
of
all
the
profyte
that
he
hath
take
therof
/
&
for
the
profyt
that
myght
haue
be
taken
therof
for
his
tyme
For
it
is
a
general
rule
in
the
lawe
that
who
so
occupyeth
ony
thynge
with
out
ryghtfull
tytle
/
he
is
bounden
to
restytucyon
of
all
the
harmes
&
of
al
profyte
that
cam
therof
/
or
myght
haue
come
therof
for
that
tyme
sauynge
his
expen
s
;
es
that
he
spent
in
profyt
&
saluacyon
of
that
thynge
.
And
both
clerke
&
lewed
man
that
doth
symonye
/
he
is
acursed
in
the
dede
/
&
yf
it
may
be
preued
that
lewde
man
sholde
be
acursed
openly
in
holy
chirche
.
Prima
.
q̄.i
.
reꝑiunt
.
¶
Diues
.
Yf
the
offycer
of
the
bysshop
axe
of
custome
ony
gyft
in
makynge
of
ordres
in
sacrynge
of
bysshopes
/
in
blessynge
of
abbottes
/
yf
they
that
sholde
be
ordred
or
blyssed
or
sacred
gyue
theym
suche
gyftes
for
custome
that
they
allege
/
is
it
symonye
.
¶
Pauper
.
Yf
he
gyue
it
pryncypaly
for
suche
custome
and
for
theyr
axynge
it
is
symonye
/
but
yf
he
gyue
it
frely
/
not
for
ther
axynge
ne
for
custom
ne
by
couenaunt
/
it
is
no
symonye
But
moost
syker
it
is
that
he
gyue
none
than
ne
for
than
/
for
it
is
lyke
symonye
.
And
saynt
Poule
byddeth
that
men
sholde
absteyne
them
from
euery
wycked
lykenesse
.
Also
they
that
gyue
or
take
ony
thynge
by
waye
of
custome
or
of
couenaunt
for
blessynge
of
weddynges
/
for
sepultures
/
for
diriges
for
creame
or
oyle
/
or
for
ony
sacrament
in
whiche
is
gyuen
grace
he
doth
symonye
.
Yf
ony
curate
or
parysshe
preste
for
gyftes
/
for
prayer
/
for
loue
/
for
frendshyp
hyde
an
open
synne
of
his
parysshen
obstynat
in
synne
or
recounseyll
him
that
wyll
not
amende
him
/
or
for
hate
and
enmyte
wyl
not
recounseyll
hym
that
wyll
amende
hym
/
or
for
hate
or
loue
or
gyft
or
prayer
putteth
ony
man
or
woman
from
the
sacramentes
of
holy
chirche
/
he
doth
symonye
.
Yf
a
preest
be
bounden
of
offyce
to
say
a
masse
or
dirige
/
&
suche
other
prayers
&
he
axe
moneye
therfore
/
he
doth
symonye
/
but
yf
he
be
not
bounde
therto
of
offyce
/
&
he
hath
not
his
nedeful
lyuynge
he
may
take
money
for
his
trauayle
&
lette
his
trauayle
to
hyre
by
dayes
and
yeres
/
as
annuelers
done
/
as
Raymunde
sayth
.
Et
extra
ne
prelati
.
vices
suas
.
et
ca.
vltimo
.
But
yf
he
haue
suffycyent
lyuynge
and
he
be
not
bounde
to
saye
that
masse
or
dirige
/
than
he
shall
saye
it
frely
/
or
elles
not
saye
it
.
For
elles
it
semeth
that
he
dooth
it
pryncypally
for
couetyse
.
Yf
a
preest
haue
sayd
a
masse
yf
he
saye
an
other
masse
that
daye
for
moneye
or
for
to
haue
thanke
of
the
worlde
/
he
doth
symonye
.
De
con.
di
.
i.sufficit
.
Caplm.
xix.
DIues
.
Yf
relygyouse
or
seculer
clerkes
in
auaunsement
of
theyr
kynnesmen
make
couenau
t
to
gydre
&
saye
.
Assent
thou
to
auaunsynge
of
my
neuewe
and
I
shall
assent
the
auaunsynge
of
thy
neuewe
Or
ellys
one
sayth
that
as
longe
as
I
lyue
shall
ther
no
grace
of
ony
auaunsement
passe
whyle
I
may
lette
it
/
but
I
haue
this
grace
for
hym
that
I
praye
for
/
do
these
symonye
.
¶
Pauper
.
It
is
symonye
.
For
the
lawe
sayth
.
Abut
dnis
ꝑactio
.
cesset
omnis
conuencio
.i.
q̄.
pro.
In
spyrytuell
thynges
euery
couenaut
sholde
be
awaye
/
euery
conuencyon
cesse
.
Yf
the
curate
wyll
not
burye
the
deed
bodye
/
ne
suffre
it
to
be
buryed
/
but
in
couenaunt
that
he
shall
haue
his
bedde
or
his
beste
clothe
/
or
some
other
thynge
he
doth
symonye
/
all
though
it
be
custome
to
paye
that
he
axeth
.
And
therfor
he
sholde
frely
burye
the
deed
&
blesse
them
that
ben
nedy
/
and
so
absteyne
hym
fro
euery
spyce
of
symonye
/
and
afterwarde
compelle
them
to
paye
&
kepe
good
customes
/
yf
that
they
myght
well
do
it
for
pouerte
.
Extra
e.
ad
apostolicam
.
Yf
a
preest
wyll
not
baptyse
but
he
haue
moneye
therfore
/
he
doth
symonye
.
And
rather
the
lewed
man
or
woman
sholde
baptyse
the
childe
than
gyue
moneye
therfore
.
And
yf
he
were
of
age
that
sholde
be
baptysed
/
and
there
were
no
man
ne
woman
but
the
preest
/
though
he
were
in
pe●yll
of
deth
/
he
sholde
rather
dye
without
baptyme
of
water
than
he
sholde
be
baptysed
by
symonye
.
For
in
that
case
the
baptym
of
the
holy
goost
suffyseth
to
hym
.
Euery
man
&
woman
may
baptyse
for
nede
.
Yf
ony
patrone
gyue
a
benefyce
in
couenaunt
/
that
he
that
resceyueth
it
shal
helpe
hym
temporally
and
his
also
/
it
is
symonye
.
Extra
e.
nemo
.
And
yf
he
gyue
it
to
some
of
his
kynne
soo
to
magnefye
hym selfe
/
and
to
be
the
more
myghty
worldely
by
auaunsynge
of
his
kynrede
/
it
is
symonye
.
And
yf
a
patrone
selle
a
patronage
by
the
selfe
/
or
selle
the
maner
that
is
annexed
therto
the
more
derer
for
the
patronage
/
he
doth
symonye
.
As
sayth
Petrus
tarentmus
super
quartum
senten.
distinct
.
xxv
.
And
therfore
he
sayth
that
choppynge
of
chirches
without
auctoryte
of
the
bysshop
is
symony
.
And
he
sayth
there
also
that
ryght
of
patronage
may
not
be
solde
/
but
it
passeth
forth
with
byenge
of
the
londe
that
it
longeth
to
.
Yf
prechours
or
pardonysters
or
other
folke
that
goo
for
almesse
/
praye
the
parysshe
preest
or
the
curate
to
procure
them
some
good
in
theyr
parysshe
in
couenaunt
that
the
preest
or
the
curate
shal
haue
a
certayn
parte
ther
of
/
it
is
symonye
as
anentes
the
preest
for
both
do
symonye
/
&
also
they
doo
sacrylege
&
theeft
/
in
that
that
they
defraude
men
of
theyr
good
&
put
it
not
in
the
almesse
that
they
gyue
it
to
/
&
bothe
the
preest
&
the
pardonyster
be
bounde
to
restytucyon
.
Caplm.
xx.
IF
a
man
or
woman
gyue
moneye
to
be
resceyued
in
to
house
of
relygyon
/
and
so
in
relygyon
in
couenaunt
that
he
or
she
shall
gyue
a
certayn
moneye
to
the
house
it
is
symonye
though
it
be
comon
custome
so
to
gyue
.
Nathelesse
yf
he
be
resceyued
frely
as
the
lawe
wyll
/
he
doth
no
symonye
.
Extra
e.
sicut
ꝓ
certo
et
ca.
in
tantum
.
ca.
veniens
.
ca.audiuimꝰ.ca.
Iacobus
.
Nathelesse
yf
the
house
be
poore
&
ouercharged
with
the
persone
so
cladde
/
they
may
afterwarde
praye
the
frendes
of
that
persone
of
some
almesse
in
releuynge
of
the
house
and
of
that
charge
.
Yf
a
man
or
a
woman
gyue
moneye
to
prestes
ryche
or
poore
/
for
trentall
/
for
annuell
/
for
yeredaye
/
or
for
to
saye
masse
of
the
holy
goost
or
other
masses
/
or
to
gyue
money
to
clerkes
for
saynge
of
psalters
or
of
dyryges
/
or
to
poore
men
in
couenaunt
of
certayn
prayers
/
with
entencyon
so
to
bye
theyr
prayers
he
dooth
symonye
.
scom
glosam
Willi.
et
vt
habet
in
sum
.
con.
li.i.ti.i.q̄.xlij
.
And
yet
as
he
sayth
there
/
it
is
lefull
to
take
&
to
gyue
moneye
&
other
temporall
thynges
/
for
suche
spyrytuell
thynge
&
for
prayer
by
waye
of
deuocyon
&
of
free
gyft
/
so
to
excyte
deuocyon
&
loue
of
persones
the
more
to
praye
for
them
.
And
in
this
maner
men
may
gyue
to
colleges
certayn
moneye
to
kepe
ther
yereday
not
by
waye
of
couenaunt
of
byenge
&
of
sellynge
/
but
soo
to
styre
theym
frely
to
graunt
them
theyr
axyuge
by
waye
of
more
charyte
&
more
deuocyon
/
for
suche
spyrytuell
thynge
maye
not
be
solde
.
And
therfore
men
sholde
gyue
theyr
good
frely
to
men
of
holy
chirche
by
waye
of
almesse
/
and
they
sholde
take
it
frely
by
waye
of
almes
And
the
gyuer
with
his
gyfte
of
charyte
may
axe
certayn
prayers
of
them
that
he
gyueth
to
/
&
yf
they
graunted
hym
they
ben
bounden
to
kepe
theyr
graunt
.
Therfore
sayth
saynt
Austen
that
the
apostles
toke
frely
theyr
lyuynge
of
them
that
they
preched
frely
to
.
And
as
grete
synne
it
is
the
preste
to
selle
his
prayer
/
as
the
prechour
to
selle
his
prechynge
.
Cryste
badde
in
the
gospel
that
men
sholde
make
them
frendes
of
the
rychesses
of
this
worlde
that
they
myght
resceyue
them
in
to
endelesse
tabernacles
/
that
is
to
saye
/
that
they
myght
so
praye
for
hem
that
they
myght
be
resceyued
in
to
blysse
.
And
thus
muste
all
men
of
holy
chirche
take
theyr
lyuynge
yf
they
wyl
be
clene
out
of
symonye
.
For
they
maye
not
selle
ther
offyce
that
they
do
in
holy
chirche
/
ne
theyr
prayer
/
but
by
fre
gyftes
take
theyr
suffycyent
lyuelode
.
Extra
ne
prelati
vices
suas
.
ca.qm̄
enormis
.
¶
Diues
.
Contra.
It
is
ordeyned
by
constytucyon
synodalle
what
moneye
a
parysshe
preest
&
what
an
annuler
sholde
take
.
¶
Pauper
.
That
is
not
for
his
offyce
/
but
it
is
done
to
lett
the
false
couetyse
of
men
of
holy
chirche
/
to
put
in
certayn
how
moche
is
suffycyent
to
theyr
lyuynge
that
they
sholde
no
more
axe
/
ne
men
no
more
gyue
theym
.
But
yf
it
be
not
suffycyent
they
maye
take
more
by
leue
of
theyr
prelates
.
And
the
taxynge
is
not
ordeyned
by
the
gyuer
of
the
moneye
but
by
the
prelates
of
holy
chirche
/
both
anentes
symonye
&
ayenst
false
couetyse
of
theyr
clerkes
.
Caplm.
xxi.
DIues
.
It
semeth
by
thy
wordes
/
that
they
that
synge
the
golden
trentall
go
full
nygh
symonye
.
For
they
make
wonderfull
couenau
t
of
ther
syngynge
.
¶
Pauper
Leue
frende
thou
shalt
vnderstande
that
couenaunt
makynge
maketh
oft
symonye
that
sholde
ellys
make
no
symonye
.
As
yf
the
gyuer
axe
what
it
is
worth
to
synge
many
masses
/
&
the
preest
answereth
twenty
shellynges
or
ten
shellynges
or
a
noble
.
Or
yf
the
gyuer
saye
/
syr
what
wylt
y●
take
to
synge
it
/
&
the
preest
answere
&
saye
/
no
lesse
than
twenty
shellynges
/
or
ten
shellynges
/
&
thus
bargeyne
&
broke
about
the
syngynge
of
the
masse
/
that
may
not
be
solde
ne
bought
/
as
men
do
in
byenge
&
sellynge
of
an
horse
/
than
they
falle
both
in
cursed
symonye
.
Also
yf
the
gyuer
saye
to
the
preste
in
his
bargeynynge
/
that
he
shall
synge
for
certayne
soules
and
for
no
mo
/
&
he
behoteth
hym
so
/
than
ben
they
both
accursed
for
that
foule
symonye
.
And
also
for
it
is
ayenst
charyte
/
for
the
preest
is
bounden
to
synge
for
all
crysten
.
And
for
the
moo
he
prayeth
in
specyall
by
waye
of
charyte
/
the
more
he
pleaseth
god
/
&
the
more
ben
the
soules
holpen
for
whiche
he
taketh
his
sellarye
.
And
in
that
he
byndeth
hym
to
saye
specyall
masses
in
certayne
tyme
.
He
muste
in
case
leue
the
masse
of
the
daye
that
he
is
bounden
to
yf
he
be
a
curate
&
so
doth
symonye
/
as
Raymunde
sayth
&
other
clerkes
.
Also
he
dooth
in
that
ayenst
the
ordenaunce
of
holy
chirche
.
Extra
li.
iij.de
celebra
.
miss.ca.ij
.
Where
it
is
boden
that
ther
sholde
noo
man
leue
masse
of
the
daye
for
other
specyall
masses
.
As
of
the
trynyte
/
our
lady
/
or
other
/
not
for
it
is
euyll
to
here
or
to
saye
suche
specyall
masses
/
but
for
it
is
euyll
to
leue
masses
of
the
daye
for
suche
specyall
masses
/
as
the
glose
sayth
.
Neuerthelesse
yf
a
man
wyll
here
suche
specyall
masses
in
reuerence
of
the
trynyte
or
of
our
lady
/
it
is
well
done
soo
that
he
leue
not
masse
of
the
daye
for
suche
masses
¶
Diues
Than
me
thynketh
the
curates
that
ben
bounden
to
saye
masse
of
the
daye
to
the
parysshe
/
or
in
case
masse
of
Requiem
/
may
not
well
synge
suche
golden
trentalles
.
¶
Pauper
.
That
is
soth
/
ne
no
preest
that
hath
suffycyent
lyuynge
by
other
salarye
.
And
therfore
it
is
forboden
the
synodales
of
englonde
/
that
ony
persone
or
vyker
sholde
make
couenaunt
with
his
parysshe
preest
/
that
he
sholde
besydes
his
salarye
take
annuell
or
trentalle
/
or
ony
suche
other
/
that
they
calle
vantages
Inhibimus
districtius
.
But
they
shall
gyue
to
ther
parysshe
preest
suffycyent
salarye
wherby
they
may
lyue
without
suche
false
couetyse
.
And
in
the
constytucion
of
Lambeth
the
seconde
chaptre
/
it
is
boden
that
noo
preest
shall
bynde
hym
to
suche
specy
all
masses
/
by
the
whiche
they
myght
be
letted
that
they
myght
not
serue
the
chirche
of
lawfull
seruyce
of
the
daye
as
they
be
bounde
.
¶
Diues
.
Sythen
than
it
is
soo
that
masse
of
the
daye
is
as
good
as
suche
specyall
masses
/
and
that
it
is
as
good
or
better
to
here
and
saye
masse
of
the
daye
as
suche
specyall
masses
/
me
thynketh
that
by
suche
maner
syngynge
of
golden
trentales
soules
ben
moche
desceyued
.
¶
Pauper
.
That
is
so●h
.
For
tho
.xxx
masses
as
they
axe
/
as
they
saye
must
be
in
doynge
all
a
yere
nerehande
/
there
they
myght
haue
.xxx.
masses
as
helply
to
the
soule
out
of
payne
with
in
.xxx.
dayes
.
For
in
suche
syngynge
is
done
moche
symonye
/
moche
ypocresye
/
&
moche
folye
.
For
some
preestes
faytours
telle
the
people
that
but
the
masses
be
sayd
in
thre
dayes
pryncypally
of
tho
feestes
/
that
is
to
saye
/
in
the
festes
&
in
two
dayes
next
folowynge
/
ellys
the
soules
be
not
holpen
by
the
masses
.
And
so
yf
the
preest
felle
seke
tho
thre
dayes
so
that
he
myght
not
synge
/
all
though
he
had
songe
al
the
other
masses
/
that
trentale
myght
not
be
done
that
yere
by
theyr
opynyon
.
And
soo
in
case
he
sholde
happen
to
be
in
syngynge
of
one
trentale
.x.
yere
or
.xx.
yere
there
as
he
myght
euery
yere
synge
his
annuel
.
Also
yf
our
ladyes
daye
in
lente
falle
on
goodfry
daye
he
may
than
not
synge
tho
thre
masses
.
Also
some
prestes
behyght
to
faste
brede
&
water
/
&
to
were
the
here
euery
daye
whan
they
shal
synge
ony
of
tho
masses
for
the
soules
.
And
soo
they
muste
faste
brede
&
water
&
were
the
heere
on
Crystmasdaye
.
Eester
daye
/
&
nyghe
all
the
hyghe
feestes
of
the
yere
.
Also
they
saye
that
they
muste
haue
a
specyal
Oryson
that
is
not
of
the
myssale
/
ne
approued
of
holy
chirche
/
but
oft
repreued
/
or
ellys
as
they
saye
the
masses
be
lytyl
or
nought
to
profyte
of
the
soules
.
And
thus
by
faytrye
&
ypocresye
many
fole
prestes
behyght
more
&
bynde
theym
to
more
for
.x.
shellynges
/
than
a
good
preest
wolde
do
for
.x.
marke
.
¶
Diues
.
And
they
saye
that
saynt
Gregorye
ordeyned
that
maner
of
syngynge
to
haue
his
moder
out
of
purgatorye
.
And
therfore
they
calle
it
saynt
Gregoryes
trentale
.
¶
Pauper
They
lye
on
saynt
Gregorye
.
For
his
moder
was
a
full
holy
woman
as
we
fynde
in
his
lyfe
And
we
fynde
not
that
saynt
Gregorye
dyd
ony
preest
synge
in
that
maner
for
ony
soule
.
But
we
fynde
li.
iiij
dyalogorum
.
That
whan
saynt
Gregorye
knewe
by
reuelacyon
that
one
of
his
monkes
was
in
harde
payne
of
purgatorye
/
for
he
had
be
a
propryetarye
vnto
the
tyme
of
his
deynge
.
saynt
Gregorye
badde
one
of
his
monkes
whiche
he
lete
a
good
man
synge
for
hym
.xxx.
masses
daye
by
daye
.
And
in
the
.xxx.
daye
the
deed
monke
appered
to
the
same
monke
&
thanked
him
for
vnto
this
tyme
sayd
he
I
haue
be
in
harde
payne
/
but
now
I
am
delyuered
And
saynt
Gregorye
telleth
also
li.
iiij
.
dyalogorum
.
That
a
soule
appered
to
a
preest
&
prayed
hym
that
he
wolde
haue
mynde
of
him
in
his
masse
.
And
he
songe
for
hym
.vij.
dayes
by
&
by
and
so
the
soule
was
delyuered
.
For
better
it
is
to
delyuer
a
soule
out
of
payne
within
.vij.
dayes
or
.xxx
than
so
to
let
hym
longer
in
payne
al
the
yere
whan
he
myght
be
holpen
within
.xxx.
dayes
.
And
so
wolde
euery
man
&
woman
that
is
in
bodely
dysease
&
in
pryson
.
And
he
were
noo
good
frende
that
lete
his
frende
lyue
in
pryson
all
a
yere
whan
he
myght
haue
hym
out
within
.vij.
dayes
or
with
in
.xxx.
dayes
.
Caplm.
xxij.
DIues
.
And
so
it
may
be
that
the
fende
founde
vp
the
golden
trentall
so
to
longe
soules
in
theyr
payne
there
as
they
sholde
the
sooner
be
delyuered
.
¶
Pauper
Therfore
saynt
Gregorye
.
iij.et.iiij
.
dyalogorum
/
sheweth
by
many
an
example
that
it
is
beste
to
synge
for
the
soules
daye
by
daye
yf
the
preest
be
well
dysposed
to
synge
so
.
And
he
sheweth
there
that
lettynge
of
ony
daye
syngynge
is
grete
dysease
to
the
soules
/
for
they
desyre
full
moche
to
be
delyuered
out
of
theyr
payn
.
But
the
people
by
faytre
of
couetous
clerkes
is
so
blent
/
that
they
haue
leuer
to
gyue
xx
.
shellynges
to
forlonge
the
soules
in
payne
all
a
yere
/
than
to
gyue
.xx.
shellynges
or
.x.
to
haue
them
out
with
in
a
moneth
or
moche
lesse
tyme
But
leue
frende
better
it
were
to
gyue
.xx.
shellynges
to
helpe
them
in
haste
with
the
worshyp
of
god
&
of
holy
chirche
than
to
gyue
.xx.
shellynges
late
to
helpe
them
&
that
with
offence
of
god
&
preiudyce
of
holy
chirche
.
And
better
it
is
to
haue
four
score
masses
songe
to
gydre
daye
by
daye
for
.xx.
shellynges
/
than
to
haue
.xxx
masses
songe
in
the
longe
yere
for
.xx.
shellynges
For
why
/
ye
may
for
.xx.
shellynges
do
synge
a
quarter
of
an
annuell
&
doo
the
soules
haue
parte
not
only
of
.xxx
masses
/
but
of
as
many
masses
as
be
pens
in
.xx.
shellynges
.
For
though
ye
gyue
a
thousande
pounde
for
a
masse
/
the
preest
may
not
appropre
the
masse
to
ony
soule
/
but
only
praye
for
hym
after
that
he
is
bounden
/
and
he
muste
put
his
prayer
in
the
wyll
of
god
&
in
his
plesaunce
/
for
in
case
the
soule
that
he
prayeth
for
is
dampned
.
And
perauenture
a
poore
man
that
no
preest
thynketh
on
in
specyall
/
that
dyed
in
more
charyte
than
he
that
the
preest
prayeth
fore
in
specyall
/
shall
rather
be
holpen
by
the
masse
of
the
preest
/
than
he
for
whom
he
prayeth
in
specyal
Moreouer
leue
frende
vnderstande
that
prayer
is
a
grete
gracyous
gyfte
of
god
.
For
as
the
clerkes
saye
/
holy
prayer
is
a
styenge
vp
of
manes
&
womannes
herte
to
god
.
Oracio
est
ascensus
mentis
in
deum
.
And
that
may
noo
man
haue
without
specyall
gyfte
of
god
.
For
cryste
sayth
in
the
gospell
/
that
there
cometh
no
man
to
hym
/
but
the
fader
of
heuen
drawe
hym
by
Inwarde
goostely
mocyon
that
is
Inwarde
deuocyon
.
And
without
this
Inwarde
deuocyon
the
prayer
of
mouth
is
ryght
nought
worth
.
And
therfore
it
is
good
some
tyme
to
gyue
almesse
to
a
good
preest
whiche
hath
nede
of
almesse
to
meue
hym
to
pray
for
you
that
ye
may
haue
the
grace
of
god
&
swetnesse
in
him
by
the
prayer
of
the
preest
&
your
almesse
.
Natheles
ye
shal
not
gyue
hym
almesse
to
constrayne
hym
to
certayne
prayer
after
your
deuyse
so
to
let
hym
of
his
deuoco
n.
Ne
ye
shal
not
gyue
hym
almesse
with
Intencyon
to
let
hym
to
praye
for
whom
that
he
wyll
after
that
his
deuocyon
is
&
after
that
god
gyueth
him
grace
.
For
alwaye
the
preest
muste
be
more
free
to
praye
than
ye
may
be
to
gyue
/
ne
ye
may
not
with
your
gyfte
constrayne
hym
ne
let
hym
to
praye
for
whom
that
he
wyll
praye
.
For
all
though
the
preste
be
arted
by
the
lawe
of
his
takynge
/
ther
may
though
noo
lawe
arte
hym
of
his
prayer
but
that
he
shall
alwaye
be
free
to
praye
for
whome
that
he
wyll
/
&
as
his
deuocyon
is
for
all
crysten
/
and
for
the
co●●ersyon
of
all
hethen
folke
.
And
therfore
leue
frende
ye
shall
gyue
freely
to
the
preeste
what
you
●yketh
so
to
e●cyte
his
deuocyon
to
p●aye
for
you
&
the
more
to
haue
you
in
loue
&
mynde
in
his
preyers
/
not
to
lese
his
charyte
to
praye
for
other
.
For
the
mo
that
he
prayeth
fore
by
waye
of
charyte
/
the
more
profyte
it
is
to
you
&
to
your
frendes
soules
that
he
syngeth
fore
.
Caplm.
xxiij.
DIues
.
Thy
speche
semeth
tone
full
resonable
/
but
I
pray
the
yf
relygyouse
or
seculer
clerkes
selle
ony
gr●unde
of
santuarye
in
chirche
or
chircheyerde
to
buryeng
of
deed
bodyes
/
is
it
symony
.
¶
Pauper
Neyther
the
offyce
of
buryenge
ne
the
grounde
of
sant●arye
may
be
solde
to
buryenge
without
symonye
iij.
q̄.
ca.
postꝙ
.
et
in
summa
conf.
li.i
.
ti.
xvi.q̄.i
.
Moche
more
than
it
is
symonye
to
selle
the
grounde
of
santuarye
in
chirche
or
in
chircheyerde
to
chapmen
to
sette
on
theyr
bothes
&
theyr
stalles
for
to
make
goddes
house
an
house
of
marchaundyse
&
a
denne
of
theues
ayenst
the
lore
of
cryste
.
And
yf
the
colleges
or
curates
selle
the
ryngynge
of
theyr
belles
at
buryynges
or
at
dyryges
/
so
that
they
wyll
not
suffre
theyr
belles
be
rongen
but
they
haue
a
certayn
moneye
therfore
it
is
symonye
/
&
to
selle
the
offyce
of
ryngynge
is
symonye
.
Nathelesse
the
ryngers
may
take
for
theyr
trauayle
.
And
he
that
hath
the
offyce
of
ryngynge
frely
gyuen
to
hym
may
let
the
offyce
to
hyre
without
symonye
/
in
summa
conf
li.
i.●i.i
.
¶
Diues
.
It
semeth
by
thy
speche
the
clerkes
charged
somtyme
moche
the
vyce
of
symony
.
¶
Pauper
It
muste
be
charged
/
for
it
is
a
synne
that
god
p●nyssheth
ful
harde
For
as
Ierom
Austen
&
Gregory
say
symonye
of
the
prestes
of
the
olde
lawe
was
one
of
the
pryncypall
causes
why
god
destroyed
the
cyte
&
the
temple
of
Ierusalem
&
the
kyngdom
of
Iewes
.
¶
Diues
.
Is
it
symonye
yf
c●lleges
of
relygyous
or
of
seculers
abbot
or
pryour
selle
out
theyr
house
lyueraunce
.
¶
Pauper
.
Many
clerkes
saye
that
it
is
no
symonye
/
but
it
is
a
full
vnsyker
marchaundyse
.
And
I
dare
saye
that
it
is
sacrylege
&
theeft
full
nyghe
symonye
.
For
why
the
goodes
of
holy
chirche
soo
well
endowed
ben
gyuen
to
helpe
of
the
poore
&
to
kepe
hospytalyte
not
to
selle
them
ayen
to
ryche
men
to
maynten
then
in
vnlust
&
in
bodely
ease
/
but
that
the
clerkes
that
serue
the
chirche
shall
lyue
therby
.
&
to
spende
the
remenaunt
in
hospytalyte
&
in
almesse
to
the
poore
people
.
And
soo
the
goodes
of
that
colleges
ben
not
here
but
as
dyspensours
/
for
they
ben
the
poore
mennes
to
whom
and
for
whom
tho
were
gyuen
.
And
by
suche
lyueraunce
the
colleges
be
brought
to
pouerte
/
and
the
poore
&
the
seke
that
sholde
be
holpen
therby
ben
defrauded
&
robbed
of
theyr
ryght
.
And
persones
ben
made
ryche
and
the
comonte
ouer
poore
/
and
charyte
is
exyled
out
of
the
congregacyon
.
For
whan
the
moneye
is
payed
/
the
relygyouse
that
solde
the
lyueraū●e
desyreth
the
deth
of
the
byer
.
And
comonly
suche
lyueraūces
ben
solde
in
hope
that
the
byer
shal
soone
dye
/
or
in
hope
that
in
his
endynge
he
shall
gyue
to
theym
all
his
good
or
moche
therof
passynge
his
couenaunt
.
And
soo
sellynge
of
suche
lyueraūces
is
ferre
from
charyte
/
and
depe
grounded
in
false
couetyse
/
&
it
is
theeft
&
sacrylege
in
that
that
they
soo
mynystre
the
goodes
of
the
poore
folke
&
selle
theym
awaye
/
by
whiche
goodes
the
poore
folke
sholde
be
holpen
/
and
soo
both
the
byer
&
the
seller
do
sacrylege
For
these
causes
&
many
moo
sellynge
&
byenge
of
suche
lyueraūces
ben
vtterly
forboden
by
the
lawes
of
holy
chirche
in
constitucionibus
octo
bon̄
ca.
volentes
.
Caplm.
xxiiij.
DIues
.
Is
vsurye
and
gonell
ony
spyce
of
theeft
.
¶
ꝓauꝓ
In
case
it
is
ful
grete
theeft
¶
Diues
.
What
is
proprely
vsurye
.
¶
Pauper
.
Vsurye
is
a
wynnynge
axed
by
couenaunt
of
lenynge
&
for
lenynge
/
as
Raymunde
sayth
li.ij.
●
.
ti.
And
it
is
done
moost
comonly
in
thynges
of
nombre
/
of
weyght
/
&
of
mesure
/
as
in
moneye
that
is
tolde
/
or
metall
or
other
thynge
that
is
weyed
/
or
in
corn
oyle
/
wyne
that
is
mesured
.
¶
Diues
.
How
many
spyces
ben
ther
of
vsurye
¶
Pauper
.
Raymunde
sayth
that
ther
ben
two
spyces
of
vsurye
/
one
is
spyrytuell
&
ryghtfull
of
whiche
Cryste
speketh
in
the
gospell
.
Luce.
xix
.
Quare
non
dedisti
pecuniam
mean
ad
mensam
&
●
.
Why
gaue
y●
not
my
moneye
to
the
borde
/
that
is
to
saye
/
my
grace
&
my
gyftes
to
profyte
of
other
men
by
open
cōmunycaco
n.
And
so
spyrytuel
vsurye
is
called
multiplycacion
of
the
gyftes
of
god
/
&
of
the
graces
that
god
hath
gyuen
to
man
or
woman
/
not
to
hyde
them
but
to
comyne
them
forth
to
profyte
of
other
.
And
so
with
the
grace
&
the
gyfte
that
god
hath
gyuen
to
man
for
a
lytel
trauayle
to
wynne
an
hondred
folde
mede
in
heuen
.
An other
vsurye
is
bodely
vsure
&
vnryghtfull
that
cometh
of
false
couetyse
by
couenaunt
of
lenynge
.
For
yf
wynnynge
come
frely
to
the
lener
for
his
lenynge
without
couenaunt
/
so
that
his
entencyon
were
not
corrupte
in
his
lenynge
/
but
that
he
lente
pryncypally
for
charyte
&
not
pryncypaly
for
worldely
wynnynge
it
is
none
vsurye
all
though
he
hope
to
haue
&
so
haue
auantage
by
his
lenynge
.
But
yf
he
lent
it
pryncypaly
in
hope
of
worldly
wynnynge
whether
he
lent
it
with
couenaunt
or
without
couenaunt
of
wynnynge
for
his
false
couetous
entencyon
he
doth
vsurye
&
is
an
vsurer
.
Therfore
cryste
sayth
in
the
gospell
.
Date
mutuum
nichil
inde
sꝑantes
.
Luce
.vi.
Yeue
ye
your
lone
hopynge
noo
wynnynge
therof
/
that
is
to
saye
/
as
sayth
the
glose
.
Do
ye
it
pryncypaly
for
god
&
not
for
man
/
but
hope
ye
pryncypally
to
haue
your
mede
of
god
ytbyddeth
you
leue
.
And
than
whether
the
borower
paye
or
not
paye
god
shall
yelde
you
your
mede
.
¶
Diues
.
May
the
lener
axe
no
thynge
of
the
borower
for
his
lenynge
¶
Pauper
.
Noo
moneye
ne
thynge
that
may
be
mesured
by
moneye
neyther
mete
ne
drynke
ne
clothe
/
ne
gyft
of
honde
of
tonge
ne
of
seruyce
But
other
thynge
that
may
not
be
mesured
by
moneye
he
may
axe
/
as
loue
&
charyte
/
good
wyll
&
good
frendshyp
for
his
lenynge
.
¶
Diues
.
Why
is
vsurye
holden
soo
grete
a
synne
.
¶
Pauper
.
For
the
vsurer
selleth
togydre
the
thynge
that
he
leneth
&
the
vse
of
the
thynge
.
And
therfore
vsure
cometh
of
the
sellynge
of
the
vse
.
The
vsurer
selleth
the
thynge
that
he
leneth
in
that
that
he
taketh
more
ouer
for
the
vse
of
the
thynge
.
Wherfore
thou
shalt
vnderstande
that
many
thynges
ther
be
that
may
not
be
vsed
without
waste
&
destruccyon
of
the
thynge
/
as
mete
and
drynke
&
suche
other
/
and
in
suche
the
vse
maye
not
be
departed
from
the
thynge
.
But
nedes
he
that
graunteth
the
thynge
graunteth
the
vse
of
the
thynge
/
&
they
may
not
be
solde
a sondre
.
And
in
suche
thynges
yf
the
seller
take
for
the
vse
he
selleth
that
thynge
twyes
/
and
selleth
thynge
that
nought
is
.
For
the
vse
of
that
thynge
is
full
waste
therof
/
&
for
suche
sellynge
of
the
vse
it
is
called
vsurye
For
the
vsurer
selleth
the
thynge
in
it selfe
&
the
vse
ouer
.
Some
thynges
there
be
in
whiche
the
vse
is
not
full
destruccyon
of
the
thynge
/
as
vse
of
an
house
is
the
dwellynge
or
occupacyon
therof
/
&
in
suche
the
lordshyp
of
the
thynge
may
be
graunted
without
the
vse
&
the
vse
without
the
lordshyp
And
so
a
man
may
take
his
house
that
he
leteth
to
hyre
ayen
to
hym
&
ouer
take
for
the
vse
of
the
house
.
But
as
the
phylosophre
sayth
.viij.
Politicorum
.
the
vse
of
moneye
is
chaungynge
of
one
for
an
other
to
helpe
&
ease
of
the
comonte
whiche
chaungynge
is
destruccyon
of
the
moneye
&
wastynge
in
maner
In
that
he
that
chaungeth
it
for
other
thynge
so
spent
it
awaye
.
And
therfore
it
is
vnlefull
for
to
take
ony
thynge
for
the
vse
that
ought
to
be
comon
to
all
as
it
is
ordeyned
to
helpe
&
ease
of
all
.
And
therfore
it
suffyseth
that
the
lener
take
ayen
the
euen
value
/
&
yf
he
take
more
ouer
for
the
vse
he
doth
vsure
&
he
is
bounde
to
restytuco
n.
¶
Diues
.
Contra.
God
gaaf
leue
to
the
Iewes
to
take
vsure
of
other
nacyons
.
¶
Pauper
.
That
was
to
flee
the
more
euyll
/
for
els
they
wolde
haue
taken
vsurye
of
theyr
brethern
for
couetyse
/
&
that
god
forbadde
them
&
graunted
to
them
to
take
vsure
of
other
nacyons
about
them
&
amonge
them
both
to
spare
theyr
owne
nacyon
&
also
to
gete
so
ayen
in
parte
that
longed
to
them
by
the
graunt
of
god
.
For
al
the
londe
there
about
enhabyte
with
the
hethen
people
longed
to
the
Iewes
by
the
graunt
of
god
/
&
wrongfully
the
hethen
peple
withelde
moche
londe
fro
them
Caplm.
xxv.
IF
lordes
of
mylles
lene
moneye
to
bakers
or
to
other
folke
in
couenaunt
that
they
shal
not
grynde
but
at
theyr
mylles
they
do
vsurye
&
so
let
theym
that
they
may
not
grynde
frely
where
they
wyl
/
&
yf
they
be
harmed
therby
/
the
leners
be
bounden
to
make
restytucyon
.
But
yf
they
be
not
harmed
therby
they
be
not
bounde
to
restytucyon
but
for
that
they
let
them
of
theyr
fredom
somdele
they
be
bounden
.
And
the
same
is
of
chapmen
that
selle
to
creaunce
to
let
the
byer
from
other
chapmen
/
or
bycause
of
her
lenynge
selle
to
them
more
derer
than
to
other
.
Suche
sellers
ben
bounden
to
restytucyon
in
that
the
byer
be
harmed
&
hyndred
.
Yf
the
lener
or
ony
other
man
wyll
not
gyue
to
his
dettour
lenger
tyme
of
payment
whan
he
may
not
kepe
his
daye
assygned
but
he
haue
some
gyft
though
he
axe
no
gyft
openly
he
doth
vsure
.
And
yf
a
chapmen
selle
the
more
derer
for
the
lenynge
of
his
pryce
than
he
sholde
selle
yf
he
payed
anone
/
he
doth
vsure
&
he
is
bounden
to
restytucyon
.
Extra
li.
e.ti
.
consuluit
.
Yf
the
borower
vpon
vsure
fayle
of
his
daye
of
payment
/
he
that
is
his
borowe
may
paye
that
moneye
with
the
vsure
to
the
lener
/
&
do
his
dettour
for
whome
he
is
borowe
paye
to
hym
ayen
that
moneye
with
the
vsure
.
For
it
is
to
the
borowe
none
vsure
/
for
he
wynneth
nought
therby
/
but
so
fleeth
myscheue
that
sholde
elles
falle
to
hym
.
Yf
a
man
be
compelled
to
borowe
moneye
with
vsure
for
falsehede
of
his
dettour
that
wyl
not
paye
him
at
his
terme
/
that
false
dettour
is
bounden
to
make
restytucyon
/
not
only
of
his
det
but
also
of
the
vsure
that
he
was
compelled
to
paye
for
his
falsehede
/
or
els
delyuer
hym
out
of
daunger
yf
it
be
yet
to
paye
.
Extra
li.
iij.de
fideiussoribus
.
ca.
peruenit
.
et
ca.
constitutus
.
Yf
a
man
or
woman
lene
.x.
shellynges
at
Eester
or
in
other
tyme
to
resceyue
as
many
busshelles
of
whete
at
myghelmasse
/
&
the
whete
be
better
for
that
tyme
than
is
the
moneye
/
&
it
be
in
doubte
reasonably
whether
the
whete
shall
be
more
worthe
or
lesse
in
tyme
of
payment
it
is
none
vsure
.
But
yf
it
were
semely
that
it
sholde
be
more
worthe
in
tyme
of
payment
&
he
lent
the
moneye
in
hope
of
the
lucre
he
dyd
vsure
.
Extra
e.
ti.
nauiganti
.
et
in
summa
conf.
li.ij.ti.vij
.
Yf
the
seller
selle
a
thynge
for
the
more
pryce
by
cause
that
he
abydeth
of
his
paye
he
dooth
vsure
.
And
yf
the
byer
bye
a
thynge
for
lesse
than
it
is
worth
for
that
he
payeth
byfore
or
the
thynge
bought
may
be
taken
to
hym
/
he
doth
vsure
.
ibidem
in
summa
conf.
Yf
a
man
lene
syluer
or
wyne
to
haue
ayen
the
same
quantyte
in
certayn
tyme
only
in
hope
that
the
same
quantyte
shall
be
more
worth
in
tyme
of
payment
he
doth
vsure
/
&
yf
the
dettour
wyl
paye
hym
his
det
byfore
that
tyme
to
flee
his
owne
harme
/
&
he
wyll
not
take
it
of
hym
to
the
tyme
assygned
of
the
payment
so
to
wynne
by
his
lenynge
he
dooth
vsurye
.
Yf
a
man
lene
moneye
to
resceyue
a
certayn
tyme
corn
wyne
or
other
thynge
●herfore
he
shall
take
as
moche
as
cometh
therto
in
tyme
of
payment
&
no
more
.
Yf
a
man
lene
moneye
to
resceyue
other
maner
moneye
therfor
in
certayn
tyme
to
wynne
therby
&
soo
charge
his
dettour
he
doth
vsurye
.
Yf
a
man
selle
a
thynge
for
certayn
pryce
as
the
market
goth
in
tyme
of
the
sellynge
in
couenaunt
that
yf
it
be
better
worth
byfore
cester
that
he
shal
paye
so
moche
more
/
&
though
it
be
lesse
worth
he
shall
paye
no
lesse
/
he
doth
vsurye
.
Yf
the
byer
bye
horse
or
other
bestis
for
lesse
pryce
than
they
be
worth
in
tyme
of
byenge
to
resceyue
theym
after
in
certayn
tyme
of
feyre
it
is
vsure
/
but
he
wene
sykerly
that
it
sholde
be
than
only
so
moche
worth
or
lesse
worth
/
but
yf
he
wene
that
they
sholde
be
that
tyme
more
worth
it
is
vsurye
.
Caplm.
xxvi.
YF
a
man
let
his
horse
/
his
oxe
or
cowe
to
hyre
in
couenaunt
that
y●
the
beste
dye
or
appeyre
/
he
that
hyreth
it
shall
stande
to
that
losse
&
to
halfe
wynnynge
yf
it
amende
he
doth
vsurye
.
For
it
is
not
semely
that
he
sholde
haue
as
moche
profyte
by
the
amendement
of
the
beste
as
he
sholde
haue
harme
by
the
deth
.
Nathelesse
though
he
that
letteth
it
to
hyre
make
suche
couenaunt
with
hym
that
hyreth
it
to
do
hym
be
the
more
besy
to
saue
the
beste
he
doth
no
synne
/
yf
his
purpose
be
not
to
take
though
the
beste
perysshe
without
his
defaute
.
But
yf
he
do
it
for
gyle
or
couetyse
/
he
doth
vsurye
.
And
therfor
it
is
good
to
flee
suche
couenauntes
.
For
alle
though
his
entencyon
be
good
/
yet
the
maner
of
the
couenaunt
semeth
wycked
&
sclaunderous
to
folke
that
knowe
not
his
entencyon
.
Nathelesse
he
that
hyreth
a
thynge
may
lefully
take
to
hym
the
peryll
&
the
myscheef
of
that
thynge
that
he
hyreth
yf
he
wyl
Yf
a
man
betake
his
beest
to
a
poore
man
to
hyre
or
to
kepe
in
couenaunt
vtterly
that
yf
it
dye
it
shall
dye
to
the
poore
man
&
lyue
to
hym
for
he
wyll
haue
as
good
therfor
it
is
wycked
vsurye
Suche
vsurers
ben
the
fendes
charmours
/
for
to
suche
folke
theyr
shepe
/
ne
theyr
bestes
shall
neuer
dye
.
Yf
men
in
tyme
of
plente
bye
in
corne
or
other
nedefull
thynges
/
pryncypally
to
selle
theym
forth
more
derer
in
tyme
of
derthe
and
of
nede
/
it
is
synne
.
But
yf
it
be
do
pryncypaly
for
comon
profyte
and
for
saluacyon
of
the
contree
it
is
medefull
.
For
Ioseph
gouernour
of
Egypt
dyde
so
to
saue
the
people
in
tyme
of
hongre
.
Gen.
xlvij
.
Also
a
man
maye
do
so
for
his
owne
psofyt
to
flee
myscheef
comyng
by
waye
of
prouydence
/
&
though
he
selle
forth
in
tyme
of
nede
to
helpe
of
other
as
the
market
goth
he
doth
no
synne
in
that
/
but
yf
he
witholde
it
&
wyl
not
selle
forth
in
tyme
of
nede
thyng
that
he
hath
passyng
his
lyuyng
/
but
kepeth
stylle
in
hope
of
more
derth
/
he
synneth
greuously
.
And
therfore
Salomon
sayth
.
Qui
abscondit
frumentu
maledicet
in
populis
.
Bn̄dictio
dni
super
caput
vendenciū
.
Prouerbiorum
.xi.
He
that
hydeth
whete
in
tyme
of
hongre
shall
be
accursed
amonges
the
people
.
And
the
blessynge
of
god
vpon
the
hede
of
them
that
selle
forth
.
Also
it
may
be
done
by
comon
ryght
of
marchaundyse
they
to
wynne
therby
ther
true
lyuynge
/
soo
that
they
cause
no
derthe
by
ther
byenge
.
And
namely
they
may
bye
so
lefully
that
haue
not
wherby
to
lyue
but
suche
marchaundyse
.
But
yf
they
do
it
only
of
auaryce
&
to
compelle
men
to
bye
men
at
ther
lykynge
&
as
dere
as
they
wyll
/
than
they
synne
greuously
/
and
namely
couetouse
clerkes
that
haue
ynough
els
wherby
to
lyue
.
For
to
clerkes
it
is
not
graunted
suche
marchaundyse
.
Yf
a
clerke
bye
a
beest
or
an
other
thynge
/
and
by
his
husbondrye
or
by
craft
lefull
to
hym
it
be
amended
or
put
in
better
degree
than
it
was
byfore
he
maye
selle
it
forthe
lefully
for
more
than
he
bought
it
to
.
For
suche
doynge
is
called
proprely
crafte
and
not
marchaundyse
.
xxiiij.q̄.iij
.
canonum
glosa
.
et
de
con.
di.v
.
nunꝙ
.
Yf
a
man
lene
olde
corne
to
haue
therfore
newe
corne
at
the
heruest
/
and
wyll
not
take
olde
corne
for
olde
corne
/
as
good
for
as
good
whan
the
borower
maye
paye
it
/
he
doth
vsurye
as
Raymunde
sayth
Et
summa
confes
.
vbi
supra
.
But
yf
it
be
done
pryncypally
to
saue
his
owne
good
that
els
sholde
perysshe
/
or
pryncypaly
for
helpe
of
his
neyghboure
he
dooth
none
vsurye
.
By
goddes
lawe
all
vsurye
is
dampned
.
By
emperours
lawe
&
by
mannes
lawe
some
tyme
it
is
suffreth
not
for
that
it
is
good
ne
lefull
but
for
to
flee
the
more
euyll
/
for
ofte
men
sholde
perysshe
but
they
myght
borowe
vpon
vsurye
.
For
elles
the
couetous
ryche
men
wyl
not
lene
to
the
nedefull
/
and
so
the
lawe
of
man
ryghtfully
suffereth
it
for
a
good
ende
.
But
the
couetouse
man
dooth
it
vnryghtfully
&
for
a
wycked
ende
.
And
therfor
holy
chirche
dampneth
them
that
lene
vpon
vsurye
but
not
in
them
that
borowe
for
nede
/
or
for
a
good
cause
vpon
vsurye
whan
he
may
not
els
borowe
.
But
yf
they
borowe
for
a
wycked
cause
/
as
for
playe
at
the
dyce
/
or
to
spende
it
in
glotonye
lecherye
or
pryde
/
or
in
other
wycked
vse
/
they
synne
greuously
.
And
though
it
be
lefull
to
borowe
for
a
good
ende
vpon
vsurye
/
yet
it
is
not
leful
to
lene
vpon
vsurye
/
ne
to
counseyll
ony
to
borowe
vpon
vsurye
.
As
it
is
lefull
to
a
crysten
man
to
take
an
hethen
man
that
swereth
by
his
fals
god
.
And
yet
it
is
not
lefull
to
the
crysten
man
for
to
axe
of
hym
y●
o
the
ne
to
styre
hym
therto
.
For
why
othe
&
swerynge
is
a
dyuyne
worshyp
that
longeth
only
to
verry
god
.
Also
notaryes
that
make
Instrumentes
vpon
couenauntes
of
vsurye
ben
forsworne
.
For
whan
they
be
made
notaryes
/
they
make
an
othe
that
they
shall
neuer
make
Instrumentes
vpon
couenanutes
of
vsurye
.
And
soo
yf
they
make
ony
suche
Instrumentes
they
ben
forsworne
/
&
they
may
neuer
after
bere
wytnesse
in
ony
cause
/
ne
make
Instrumentes
in
ony
cause
.
For
they
ben
made
therby
of
wycked
name
/
and
vnable
to
euery
offyce
worshypfull
in
the
lawe
&
to
euery
dygnyte
.
And
y●
ony
prelate
vnder
wrytte
to
suche
couenaunt
or
sette
his
seale
therto
wyttyngly
is
gylty
of
vsurye
though
he
haue
no
wynnynge
therby
.
Hec
in
summa
confes
.
Caplm.
xxvij.
DIues
.
What
payne
is
ordeyned
in
the
lawe
for
vsurers
.
¶
Pauper
.
All
vsurers
by
the
lawe
ben
bounden
to
restytucyon
And
yf
they
ben
open
vsurers
/
they
ben
accursed
by
the
lawe
in
thre
thynges
For
they
sholde
not
be
houseled
/
ne
holy
chirche
shall
not
take
ther
of
ferynge
ne
resceyue
them
to
crysten
buryenge
but
they
amende
them
byfore
theyr
deth
.
And
what
preest
elles
taketh
her
offryng
&
buryed
them
/
he
shall
make
restytucyon
of
that
he
taketh
to
the
bysshoppe
in
helpe
of
the
poore
folke
.
And
he
is
worthy
to
be
suspended
of
his
offyce
&
of
his
masse
.
Extra
e.ti.
quia
in
omnibus
.
Yf
the
vsurer
may
not
make
restytucyon
he
muste
axe
forgyuenesse
of
theym
that
he
is
dettour
to
yf
he
wyll
be
saued
.
And
not
only
the
vsurer
/
but
also
his
heyre
is
bounden
to
restytucyon
/
&
he
may
be
compelled
by
the
lawe
to
restytucyon
.
Extra
e.
ti.tu
nos
.
And
yf
other
men
be
bounden
to
hym
for
vsurye
he
may
no
restytucyon
axe
tyll
he
haue
made
restytucyon
to
other
that
he
is
bounde
to
for
vsurye
.
Extra
e.
ti.quia
frustra
.
¶
Diues
.
Wherby
sholde
men
knowe
an
open
vsurer
.
¶
auper
.
If
he
kepe
open
stacyon
or
open
shoppe
to
lene
or
to
chaunge
for
vsurye
.
Or
yf
he
knowlege
it
byfore
a
Iuge
in
dome
/
or
be
conuycte
by
wytnesse
/
or
yf
he
bere
the
name
of
an
vsurer
with
dedes
openly
done
accordynge
to
that
name
.
It
a
clerke
be
an
vsurer
or
an
heyre
to
an
vsurer
/
but
he
wyll
make
restytucyon
he
shall
be
suspended
/
&
but
he
wyll
amende
hym
he
shall
be
deposed
.
And
yf
he
be
soo
Incorrygyble
that
his
bysshop
may
not
amende
hym
/
he
shall
be
chastysed
by
seculer
honde
.
Extra
.
li.ij.ti.de
iudicijs
.
ca.
cum
non
ab
homine
.
The
clerke
shall
make
restytucyon
of
his
owne
good
yf
he
haue
wherof
and
not
of
goodes
of
holy
chirche
but
yf
he
haue
ought
spent
of
suche
vsurye
to
profyte
of
holy
chirche
.
If
a
prelate
resceyue
offerynge
of
the
vsurer
/
some
clerkes
saye
that
he
shall
take
it
ayen
to
the
vsurer
in
repreef
of
his
synne
Some
saye
that
he
shall
take
it
to
the
bysshoppe
whiche
shall
take
it
ayen
to
the
vsurer
.
And
yf
that
vsurer
may
not
be
founden
/
the
bysshop
shall
gyue
it
to
the
poore
folke
.
If
the
borower
swere
that
he
shall
paye
the
vsurer
and
not
axe
it
ayen
/
he
mus●e
paye
it
to
saue
his
othe
/
and
he
shall
not
axe
it
ayen
.
But
he
may
make
denuncyacōn
to
prelates
of
holy
chirche
of
that
vs●rye
/
that
the
vsurer
may
be
compelled
by
lawes
of
holy
chirche
to
amende
hym
/
and
so
to
make
restytucyon
.
And
yf
he
swere
that
he
shall
neuer
bewraye
him
to
holy
chirche
of
that
vsurye
/
he
is
not
bounden
to
that
othe
.
For
it
is
ayenst
the
saluacyon
of
his
euen
crysten
and
ayenst
the
commaundement
of
god
.
If
the
vsurer
bye
an
horse
or
londe
without
moneye
of
his
vsurer
and
gyue
it
to
an
other
/
he
that
resceyueth
that
gyfte
is
bounden
to
make
restytucyon
yf
he
wyste
that
it
was
soo
bought
and
gyuen
.
Extra
e.
cum
tu
.
Seruauntes
and
labourers
that
serue
vsurers
in
honeste
thynges
/
maye
lefully
take
theyr
hyre
of
theym
.
But
yf
they
serue
theym
in
thynges
not
nedefull
ne
lefull
/
they
may
not
take
theyr
hyre
of
the
vsurer
.
Yf
the
seruaunt
borowe
moneye
vpon
vsurye
without
byddynge
of
his
mayster
/
though
he
borowe
it
for
the
nedes
of
his
mayster
/
or
ony
man
borowe
moneye
vpon
vsurye
for
the
nedes
of
an
other
without
his
byddynge
/
he
that
so
boroweth
is
bounden
to
restytucyon
yf
the
vsurer
wolde
lene
without
vsure
freely
.
He
that
counseylleth
hym
not
to
lene
but
vpon
vsure
is
bounde
to
restytucyon
/
for
he
letteth
the
proufyte
of
his
neyghbour
.
Yf
a
Iewe
lene
to
a
crysten
man
vpon
vsurye
he
synneth
.
And
he
may
be
compelled
by
prelates
&
by
lordes
to
make
restytucyon
.
Extra
e.
post
miserabilem
.
And
it
is
not
lefull
to
ony
crysten
man
or
woman
to
take
vsurye
of
ony
man
crysten
or
hethen
.
No
lorde
/
no
college
/
no
man
sholde
suffre
vsurers
dwelle
in
theyr
lordshyp
/
ne
lete
theym
to
hyre
to
dwelle
in
.
But
within
thre
monethes
that
they
knowe
of
theyr
vsurye
/
they
sholde
put
theym
out
/
and
neuer
resceyue
suche
vsurers
more
after
.
And
yf
bysshop
or
archebysshop
doo
the
contrarye
they
ben
suspended
.
And
they
that
ben
of
lesse
degree
ben
accursed
yf
they
doo
the
contrarye
.
And
colleges
and
comontees
falle
in
to
Interdyte
.
and
yf
they
stande
stylle
in
theyr
malyce
one
moneth
all
theyr
londes
ben
Interdyted
.
And
lewde
people
that
suffre
suche
vsurers
to
dwelle
in
to
theyr
lordshyp
or
in
theyr
houses
sholde
be
compelled
by
censure
of
holy
chirche
to
put
them
out
s●dm
Grego
.
decimum
.
et
consilium
Lugdunense
ti.
de
vsuris
ca.
vsurarum
.
Hec
in
summa
confe
s
;
.
li.
ij.ti.codem
.
Also
yf
a
man
selle
a
thynge
for
moche
lesse
than
it
is
worthe
in
couenaunt
to
haue
it
ayen
what
tyme
that
he
wyll
paye
the
pryce
that
it
is
worthe
/
it
is
vsurye
.
For
the
byer
getteth
ayen
all
that
he
payde
and
as
moche
therto
/
as
yf
a
man
selle
a
thynge
for
.x.
shellynges
that
is
well
worth
.xx.
shellynges
/
he
shal
haue
it
ayen
for
so
the
byer
wynneth
by
vsure
.x.
shellynges
ouer
that
he
payed
fyrste
.
Caplm.
xxviij.
BVt
suche
reasons
and
many
other
that
ben
not
wryten
here
/
the
false
vsurers
cursed
of
god
begyle
&
robbe
the
poore
people
ayenst
the
commaundement
of
god
there
he
sayth
thus
.
Yf
thou
lene
to
my
poore
people
/
thou
shalt
not
therfore
mysbede
hym
ne
trauayll
hym
the
more
therfore
/
ne
ouerpresse
hym
with
vsurye
.
Exodi
.
xxij
.
Yf
thy
brod
sayth
he
be
nedy
poore
or
feble
/
take
none
vsure
of
hym
/
take
noo
more
than
thou
gaue
/
drede
thy
god
that
thy
poore
brother
may
lyue
with
the.
Thou
shalt
not
lene
thy
moneye
to
vsurye
/
ne
axe
of
hym
ouer
habondaunce
.
Take
no
more
than
thou
lentest
.
Thus
sayth
god
Leuitici
.xxv.
Non
fenerabis
fratri
tuo
&
●
.
Thou
shalt
not
lene
to
thy
brother
by
vsurye
neyther
moneye
ne
corn
ne
ony
other
thynge
/
but
lene
it
to
hym
without
vsurye
that
thy
lorde
god
may
blesse
the
in
euery
werke
that
thou
haste
done
.
Deut.
xxiij
.
For
who
so
leneth
to
his
euen
crysten
without
vsurye
he
shall
spede
the
better
And
they
that
lene
with
vsurye
/
shall
spede
the
worse
.
And
in
what
londe
vsurye
is
vsed
openly
that
londe
shall
mysfare
.
Therfore
Dauyd
sayth
/
that
wyckednesse
hath
beseged
that
cyte
&
the
comynte
by
daye
and
by
nyght
aboue
the
walles
/
&
trauayle
&
vnryght
&
moche
wronge
is
in
the
cyte
&
gyle
&
vsure
fayleth
not
from
the
stre●es
of
that
cyte
.
Die
ac
〈◊〉
circundabit
eam
super
muros
eius
ini●●●
〈◊〉
For
suche
vsurye
&
gyle
&
false
othes
in
byenge
&
sellynge
the
prophete
Zacharye
sayth
that
he
sawe
a
boke
fleynge
in
the
ayer
that
was
.
●x
.
cubytes
longe
and
.x.
in
brede
.
And
he
axed
the
angell
of
god
what
it
myght
be
/
&
the
angel
sayd
to
hym
/
it
is
the
curse
of
god
that
gooth
to
the
houses
of
theues
/
&
to
mennes
houses
that
forswere
theym
by
the
name
of
god
.
Zacharie
.v.
And
therfore
Salomon
sayth
/
that
who
so
gadreth
tresours
with
a
lyenge
tonge
/
he
is
vayne
&
euyll
herted
/
and
he
shall
stumble
to
the
snares
of
deth
.
Raueyners
&
robberers
of
wycked
men
shal
drawe
theym
downe
to
helle
for
they
wolde
do
no
ryghtfull
dome
.
Prouer.
xxi
.
To
suche
god
gyueth
his
curse
.
W●●
he
sayth
be
to
you
that
Ioyne
house
to
house
/
and
couple
felde
to
felde
/
&
saye
of
ryght
that
is
wronge
/
&
of
wronge
that
is
ryght
/
&
put
lyght
in
to
derknesse
/
&
derknesse
in
to
lyght
bytter
in
to
swete
/
&
swete
in
to
bytter
Ysaye
.
v
.
For
these
false
men
of
lawe
and
slyght
couetouse
folke
be
a
mannes
cause
euer
so
good
but
they
haue
moneye
to
stande
with
hym
they
shal
saye
that
it
is
a
wycked
cause
.
And
be
it
euer
so
clere
in
ryght
/
they
shal
say
it
is
full
derke
/
they
can
see
none
helpe
therin
.
And
be
it
neuer
so
derke
that
no
man
can
see
ryght
therin
/
for
moneye
they
shal
say
that
it
is
clere
ynough
And
be
it
euer
so
syker
or
easy
to
pnrsue
&
swete
in
it selfe
/
they
shal
say
it
is
a
bytter
cause
&
vnsauery
to
dele
with
but
they
haue
moneye
/
&
be
it
euer
so
perylous
&
bytter
for
moneye
they
shal
saye
that
it
is
syker
ynough
.
He
that
robbeth
his
euen
crysten
of
ony
good
he
doth
ayenst
.iij.
lawes
.
Fyrste
ayetst
the
lawe
of
kynde
that
sayth
thus
.
That
thou
hatest
to
be
done
to
the
/
do
thou
it
not
to
an
other
.
Also
he
dooth
ayenst
lawe
wryten
.
Non
furtum
facies
.
That
byddeth
/
thou
shalt
do
no
theft
.
Also
he
doth
ayenst
the
lawe
of
grace
/
for
charyte
that
is
pryncypall
byhest
of
the
lawe
of
grace
byddeth
that
men
sholde
gyue
to
other
of
theyr
good
&
not
take
from
them
w●ongfully
.
We
fynde
in
holy
wryt
.
Iosue
.
vi.et.vij.ca
.
That
Achor
stale
golde
syluer
&
cloth
ayenst
the
byhest
of
god
/
he
&
his
wyfe
his
childern
&
all
his
bestes
were
stoned
to
the
deth
fyrste
/
and
afterwarde
brente
with
all
his
other
good
that
he
had
&
.xxxvi.
men
slayne
with
enemyes
for
the
theft
of
Achor
that
so
stale
ayenst
goddes
byheste
.
And
god
sayd
tyll
whan
his
thefte
was
punysshed
the
people
sholde
neuer
haue
spede
in
batayle
ne
in
other
Iourneye
.
¶
Diues
.
It
is
than
lytell
wondre
that
our
folke
spede
euyll
these
dayes
in
warre
vpon
theyr
enemyes
/
for
they
go
more
to
robbe
&
to
pyle
than
to
fyght
for
ony
ryght
.
¶
Pauper
For
that
synne
&
many
other
they
spede
full
euyll
.
For
they
be
so
blent
with
synne
that
the
lyght
of
grace
by
whiche
they
sholde
be
wyssed
in
ther
dedes
is
hyde
awaye
fro
them
&
so
they
wandre
forth
amonge
theyr
enemyes
as
blynde
bestes
/
&
for
they
sene
no
myscheef
tyll
they
falle
there
in
.
For
as
the
wyse
man
sayth
.
Obcecauit
eos
malicia
eorum
.
Sap
.ij.
Ther
malyce
hath
made
theym
blynde
.
A
grete
clerke
telleth
Solinus
de
mirabilibus
mundi
.
That
in
the
londe
of
Sardynye
is
a
welle
/
of
the
whiche
welle
yf
a
true
man
drynke
his
syght
shall
amende
.
But
yf
a
theef
drynke
therof
/
though
his
syght
be
byfore
neuer
so
clere
he
shall
wexe
blynde
.
By
this
welle
I
vnderstande
plentee
of
worldely
goodes
&
of
rychesses
the
god
sendeth
amonges
mankynde
/
whiche
goodes
&
rychesses
comen
of
the
erth
and
newen
yere
by
yere
as
water
in
the
welle
/
and
al
true
folke
that
drynken
of
this
welle
/
that
is
to
saye
/
that
comen
truly
to
theyr
good
and
rychesses
of
this
worlde
/
and
spenden
them
well
to
the
worshyp
of
god
and
profyte
of
theyr
euen
crysten
/
they
haue
more
lyght
of
grace
to
see
what
is
to
doo
and
what
may
please
god
.
And
they
that
falsely
come
to
goodes
of
this
worlde
by
theeft
/
by
gyle
&
vsure
&
by
fals
othes
they
wexen
blynde
/
for
they
lese
the
lyght
of
grace
&
be
blent
with
ther
malyce
.
Therfore
saynt
Ambrose
super
Lucan
sayth
.
That
in
the
tyche
s
;
ses
is
no
blame
/
but
the
blame
&
the
defaute
is
in
theym
that
can
not
wel
vse
theyr
rychesses
.
And
as
rychesses
sayth
/
he
is
lettynge
of
vertue
to
shrewes
/
&
is
helpe
of
vertue
to
good
folke
that
can
&
ben
in
wyll
to
vse
well
her
rychesses
.
¶
Diues
.
I
drede
me
that
nyghe
all
our
nacyon
hath
soo
dronken
of
this
welle
of
Sardynye
that
they
ben
goostly
blynde
.
For
yf
I
take
hede
what
theeft
of
symonye
regneth
in
the
clergye
/
what
theft
of
vsure
regneth
pryncypaly
amonge
marchautes
&
ryche
folke
/
what
theeft
of
raueyne
&
extorcyon
regneth
amonge
the
lordes
&
grete
men
/
what
mycherye
&
robberye
amonge
the
poore
comons
that
be
alwaye
enclyned
to
slee
&
to
robbe
.
Me
thynketh
that
moche
of
our
nacyon
is
gylty
in
theft
&
ouerdone
moche
blent
with
false
couetyse
¶
Pauper
Therfore
god
sayth
thus
A
minimo
vsque
ad
maximum
omnes
sequunt
auariciam
.
A
ppha
vsque
ad
sacerdote
cuncti
faciunt
mendacium
.
et
ideo
corruent
.
Fro
the
leste
to
the
moost
all
they
folowen
auaryce
and
false
couetyse
.
From
the
prophete
to
the
preest
all
they
make
lesynges
and
do
gyle
&
falsehede
/
&
therfore
they
shall
falle
/
and
I
shall
gyue
theyr
wymen
to
straungers
/
and
theyr
londes
and
theyr
feldes
to
other
heyres
.
Ieremie
.
viij
.
And
by
the
prophete
Ysaye
god
vndernameth
the
gouernoures
of
the
people
/
bothe
in
temporalyte
and
in
spyrytualyte
and
sayth
thus
.
Principes
tui
infideles
socij
furum
et
cetera
.
Thy
prynces
ben
false
and
felowes
of
theues
.
All
they
louen
gyftes
&
folowe
medes
&
yeldynge
ayen
.
For
they
demed
not
after
the
ryght
/
but
after
that
men
myght
paye
.
Ysa
.i.
Si
videbas
furem
currebas
cum
eo
et
cum
adulteris
porcionen
&
●
.
Yf
thou
see
a
theef
thou
ranne
with
hym
to
helpe
hym
/
as
false
Iuges
in
temporalte
done
these
dayes
.
And
with
lechoures
and
auouteres
thou
puttedeste
thy
parte
as
Iuges
in
spyrytualte
done
these
dayes
.
¶
Here
endeth
the
seuenth
commaundement
.
And
begynneth
the
eyght
.
Capitulum
Primum
.
DIues
.
It
is
full
moche
to
drede
that
gyle
and
falsehede
shal
vndo
this
londe
as
thou
sayest
but
god
of
his
mercy
he
doo
bote
.
I
thanke
the
with
all
myne
herte
/
for
thou
haste
well
enfourmed
me
in
kepynge
of
the
seuenth
commaundement
Now
I
praye
the
for
charyte
that
thou
wylt
enfourme
me
in
the
eyght
commau
dement
.
¶
Pauper
The
eyght
commaundement
is
this
.
Non
loqueris
contra
proximum
tuum
falsum
testimonium
.
That
is
to
saye
.
Thou
shalt
speke
noo
false
wytnesse
ayenst
thy
neyghbour
.
In
wordes
as
sayth
saynt
Austen
and
saynt
Thomas
de
veritate
theologie
libro
quinto
.
God
forbyddeth
all
maner
lesynges
and
hydynge
of
treuthe
whan
it
sholde
be
sayd
.
For
as
the
lawe
sayth
.
Qui
tacet
consentire
videtur
.
He
that
is
styll
and
wyll
not
saye
the
treuthe
whan
he
sholde
saye
it
/
he
semeth
that
he
consenteth
to
falsenesse
.
And
soo
by
his
stylnesse
he
wytnesseth
with
falsenesse
ayenst
treuthe
&
ayenst
his
neyghbour
&
synneth
dedely
with
his
tonge
for
that
he
wyll
not
vse
it
to
wytnesse
the
treuthe
whan
he
sholde
.
And
therfore
sayth
saynt
Austen
that
bothe
he
that
hydeth
the
treuth
&
he
that
lyeth
ayenst
the
treuth
ben
gylty
ayenst
this
commaundement
.
For
why
he
that
is
stylle
wyll
not
proufyte
to
his
euen
crysten
/
&
he
that
lyeth
desyreth
to
harme
his
euen
crysten
.
In
epla
ad
Casulanum
.
For
man
and
woman
is
bounden
by
this
commaundement
not
to
harme
his
neyghbour
with
his
tonge
And
therfore
Iohn
Crysostome
sayth
that
not
only
he
is
a
traytour
to
the
treuthe
that
lyeth
ayenst
the
treuthe
/
but
also
he
that
sayth
not
frely
the
treuthe
that
he
ought
to
saye
/
or
not
frely
defendeth
the
treuth
whiche
he
ought
to
mayntene
and
defende
.
And
so
all
tho
that
by
styllenesse
enforce
theym
not
to
knowe
the
treuthe
that
they
knowe
and
wyll
not
be
aknowen
in
due
tyme
/
they
be
lyers
&
false
wytnesses
.
Nathelesse
leue
frende
ye
shall
vnderstande
that
ther
is
thre
maner
of
stylne
s
;
se
.
One
is
anentes
god
/
an
other
anentes
our
euen
crysten
/
the
thyrde
anentes
our selfe
.
The
fyrste
is
wycked
whan
we
cesse
from
due
praysynge
of
god
&
thankynge
for
his
benefyces
The
seconde
is
wycked
whan
we
cesse
from
due
maner
of
techynge
and
vndernemynge
of
our
euen
crysten
.
The
thyrde
is
wycked
in
.ij.
maners
Fyrste
yf
a
man
or
woman
for
drede
or
shame
/
or
for
pryde
wyll
not
saye
thynge
that
he
sholde
saye
to
playne
hym
of
his
myscheef
/
&
to
seke
helpe
of
soule
by
shryf●
or
good
counseyll
or
of
bodye
by
other
helpe
&
by
good
counseyll
/
but
gnawynge
&
fretynge
hymselfe
Inwarde
&
wyll
not
playne
hym
outwarde
to
them
that
wolde
conforte
hym
/
and
speketh
so
moche
Inwarde
without
conforte
tyl
he
falleth
in
wanehope
&
shendeth
hymselfe
by
angre
&
Inwarde
sorowe
.
Therfore
sayth
saynt
Gregory
li.
viij.
moralium
That
moche
folke
whan
they
haue
wronge
/
suffren
moche
the
more
dysease
Inwarde
/
for
they
wyll
not
speke
it
outwarde
.
For
why
sayth
he
.
Yf
they
sayd
peasably
theyr
dysease
outwarde
with
theyr
tonge
/
sorowe
&
dysea
s
;
e
sholde
passe
out
of
theyr
herte
&
out
of
theyr
conscyence
.
Si
illatas
inquit
molestias
lingua
tranquilie
diceret
a
consciencia
dolor
●maneret
.
Somtyme
men
be
stylle
in
desceyte
of
other
/
that
they
may
the
more
bodely
accuse
other
.
Caplm.
ij.
DIues
.
How
many
maner
ben
there
of
lesynges
.
¶
ꝓauper
Saynt
Austen
li.
de
mendacō
putteth
.vij.
maner
of
lesynges
whiche
ben
comprehended
in
thre
.
Quia
onne
mendacium
.
vel
est
perniciosum
.
vel
officio
s
;
ū
.
vel
iocosum
.
For
euery
lesynge
or
it
is
suche
that
it
doth
harme
/
&
than
it
is
called
in
latyne
perniciosum
/
that
is
to
saye
wycked
in
Englysshe
.
Or
it
is
suche
that
it
doth
good
&
none
harme
/
&
that
is
called
in
latyn
officiosum
that
is
profytable
in
Englysshe
.
Or
it
is
suche
that
it
dooth
neyther
good
ne
harme
/
&
that
is
called
in
latyn
●ocosum
/
that
is
bourdfull
in
Englysshe
/
as
whan
men
make
lesynges
only
to
make
folke
mery
.
The
fyrste
maner
that
is
called
perniciosum
and
wycked
is
alwaye
dedely
synne
.
But
the
two
other
maner
of
lesynges
ben
venyall
synne
to
the
comon
people
.
But
to
men
of
holy
chirche
&
to
relygyouse
and
to
all
that
sholde
be
folke
of
perfeccyon
they
ben
dedely
synne
yf
they
ben
done
by
auysement
or
by
custome
as
saynt
Austen
sayth
.
The
fyrst
maner
of
lesynges
is
done
in
fyue
maners
.
Fyrste
yf
ony
man
saye
preche
or
teche
ony
thynge
ayenst
the
fayth
of
holy
chirche
/
the
.ij.
is
whan
the
lesynge
harmeth
some
&
profyteth
to
none
as
lesynges
of
bacbytynge
&
fals
wytne
s
;
se
of
synne
the
comon
lawe
punysshed
/
the
.iij.
is
that
so
profyteth
to
one
&
harmeth
to
an
other
/
as
fals
wytnesse
in
cause
of
dette
or
of
herytage
/
or
of
suche
other
/
the
.iiij.
is
whan
the
lesynge
is
made
without
profyt
&
without
cause
/
saue
only
for
lykynge
to
lye
&
to
desceyue
&
for
custome
of
lesynges
the
.v.
is
whan
the
lesynge
is
made
only
for
to
please
/
as
flaterynge
.
Alle
these
maner
of
lesynges
ben
forboden
by
this
commaundement
to
all
mener
folke
as
dedely
synne
.
The
lesynge
of
flaterynge
maye
be
done
in
thre
maners
/
in
praysynge
a
man
in
thynge
that
he
hath
more
than
he
is
worthy
to
be
praysed
/
or
praysyng
hym
in
a
thynge
that
he
hath
not
/
or
praysynge
hym
&
flaterynge
him
in
his
synne
&
shrewednesse
&
in
his
folye
.
And
this
maner
of
flateryng
yf
it
be
done
wyttyngly
it
is
dedely
synne
.
The
seconde
maner
of
lesynge
that
is
called
Officio
sum
&
profytable
/
it
is
done
in
.iij.
maners
.
Fyrste
for
saluacyon
of
catel
that
sholde
ellys
be
loste
wyckedly
by
theues
yf
they
wyste
where
it
were
.
Also
for
saluacyon
of
man
or
of
woman
in
nocent
that
is
sought
of
his
enemyes
Also
to
saue
man
or
woman
fro
synne
as
yf
a
syngle
woman
saye
that
she
is
a
wyfe
/
to
kepe
her
clene
from
theym
that
wolde
defoule
her
.
Suche
maner
of
lesynges
that
so
auayle
&
profyte
/
&
also
lesynges
bourdfull
ben
venyal
synnes
to
the
comon
people
/
but
to
men
of
perfeccyon
they
ben
dedly
synne
/
namely
lesynges
bourdfully
whan
they
ben
in
customable
vse
.
For
it
falleth
not
to
men
of
holy
chirche
&
of
relygyon
to
be
Iapers
ne
lyers
/
but
it
falleth
to
them
pryncypally
to
flee
ydell
wordes
.
For
cryste
sayth
in
the
gospel
that
men
shall
gyue
answere
at
y●
do
me
for
euery
ydell
worde
that
they
saye
But
suche
lesynges
bourdful
in
men
of
perfeccyon
tourne
lyghtly
to
lesynges
ꝑnycyous
&
wycked
.
For
they
do
harme
to
theym
that
here
them
/
in
that
that
they
be
asclaūdred
of
theyr
vanyte
&
of
theyr
lesynges
.
For
them
thynketh
&
soth
it
is
that
men
of
holy
chirche
&
of
perfeccyon
sholde
not
be
Iapers
ne
lyers
ne
vayne
/
but
sadde
in
chere
in
worde
&
dede
.
Therfore
the
mayster
of
sentence
li.
iij.
distinct
.xxxviij.
sayth
openly
that
suche
maner
lesynges
ben
venyal
synnes
to
them
that
be
of
vnperfyte
state
/
&
dedly
synne
to
them
that
be
of
perfyte
state
.
And
saynt
Austyn
li●●tra
mendacium
sayth
that
teruth
sholde
not
be
corrupte
for
ony
temporall
profyte
.
And
no
man
ne
woman
shall
be
led
to
endlesse
helth
with
helpe
of
lesynges
/
for
euery
lesynge
&
falsehede
is
ayenst
cryste
that
is
souerayne
truth
.
And
saynt
Gregory
li.
xviij
moralium
sayth
thus
.
Os
qd
mentit
occidit
Eccliam
.
The
mouth
that
lyeth
sleeth
the
soule
.
And
the
prophete
sayth
.
Lorde
thou
shalt
lese
all
that
speke
lesynges
And
therfore
sayth
he
men
of
perfecco
n
muste
with
all
besynesse
flee
lesynges
/
in
so
moche
that
for
saluacyon
of
ony
mannes
lyfe
they
sholde
not
lye
to
helpe
an
others
bodye
in
harmynge
of
theyr
owne
soule
.
And
therfore
god
sayth
.
Non
menciemini
et
non
decipiet
vnusquisque
ꝓximum
suum
.
Leuitici
.xix.
Lye
ye
not
and
no
man
desceyue
his
neyghbour
.
Caplm.
iij.
DIues
.
Contra.
We
rede
in
holy
wryt
Exodi
.i.
that
Pharo
assygned
to
the
wymen
of
Israel
two
mydwyues
Sephora
and
Phua
/
&
badde
them
slee
all
the
childern
males
&
kepe
the
wymen
.
But
they
for
the
drede
of
god
&
for
pyte
dyd
not
so
but
saued
both
male
&
female
&
with
a
lesynge
excused
them
to
the
kynge
&
sayd
/
that
wymen
of
Israell
coude
better
helpe
themselfe
than
wymen
of
Egypte
&
had
childeren
or
they
come
to
them
.
And
as
holy
wryt
sayth
there
/
therfor
god
gaue
them
house
and
londe
.
¶
Pauper
Not
for
the
lesynge
but
for
they
dred
god
/
&
for
the
drede
of
god
they
saued
the
childern
.
Therfor
god
gaue
them
house
&
londe
/
&
not
for
the
lesynge
/
&
so
sayth
holy
wryt
.
Nathelesse
some
clerkes
saye
that
for
her
lesynge
god
chaunged
the
endlesse
mede
that
they
had
ellys
be
worthy
in
to
temporell
mede
of
house
&
londe
.
¶
Diues
.
Yet
contrate
We
fynde
in
the
gospell
that
after
that
cryste
was
rysen
from
deth
to
lyfe
/
he
wente
with
two
of
his
dyscyples
Cleophas
&
an
other
in
the
lyknesse
of
a
pylgryme
&
spake
with
them
of
his
deth
and
of
his
passyon
/
but
they
knewe
hym
not
.
And
at
euen
whan
they
came
to
the
castell
of
Emaus
/
he
fayned
him
to
go
ferther
.
And
yet
at
theyr
prayer
he
went
in
with
theym
.
But
faynyng
as
saynt
Austen
sayth
is
a
maner
of
lesynge
/
therfore
not
euery
maner
of
lesynge
is
synne
.
¶
Pauper
It
semed
to
theyr
syght
that
cryste
hadde
fayned
/
not
by
false
faynynge
Inwarde
in
dede
as
he
shewed
outwarde
/
for
he
was
fer
fro
ther
fayth
.
And
therfore
he
shewed
hym
outwarde
as
a
straunger
&
a
pylgryme
passynge
/
for
they
knewe
hym
not
ne
byleued
not
in
hym
stedfastly
.
Also
by
that
doynge
he
shewed
that
he
sholde
passe
forth
bodely
out
of
this
worlde
&
goo
aboue
all
heuens
.
¶
Diues
.
We
fynde
Gen.
xxvij.
That
Iacob
in
desceyte
of
his
fader
that
was
blynde
&
in
fraude
of
his
brother
Esau
sayd
to
Ysaac
his
fader
to
haue
his
blyssynge
.
I
am
Esau
thy
fyrste
sone
/
&
that
was
false
/
and
yet
god
approued
his
dede
.
Therfore
than
it
semeth
that
euery
lesynge
is
synne
.
¶
Pauper
That
Iacob
dyd
was
fygure
&
prophecye
of
thynge
that
sholde
falle
.
And
for
the
prophecye
is
done
in
dede
/
therfore
it
was
no
lesynge
.
For
thoughe
he
were
not
his
fyrste
sone
in
byrthe
/
yet
he
was
his
fyrste
sone
in
dygnyte
by
ordynaunce
of
god
y●
ordeyned
/
that
the
people
comynge
of
Iacob
sholde
be
souerayne
to
the
people
comynge
of
Esau
.
And
that
the
grete
byhest
of
crystus
byrth
made
to
Abraham
and
Ysaac
sholde
be
fulfylled
in
Iacob
&
not
in
Esau
as
theyr
fader
wende
that
it
sholde
haue
be
.
And
though
Esau
were
the
fyrste
sone
&
pryncypall
to
Ysaac
by
the
dome
of
Ysaac
/
yet
was
Iacob
his
fyrste
sone
&
his
pryncypal
sone
by
the
dome
of
god
.
And
though
he
were
not
Esau
bodely
in
persone
/
yet
he
was
Esau
in
dygnyte
¶
Diues
Contra.
His
fader
Ysaac
sayd
that
he
came
gylefully
&
toke
his
blessynge
.
¶
Pauper
Ysaac
sayd
as
he
wende
/
but
not
as
it
was
.
For
he
knewe
not
than
the
wyll
of
god
in
the
doynge
/
for
it
was
no
gyle
ne
falsenesse
in
Iacob
For
it
was
not
the
dede
ne
the
speche
of
Iacob
/
but
it
was
the
dede
&
the
speche
of
the
holy
goost
that
wrought
in
him
&
spake
in
hym
.
And
therfore
cryste
sayd
to
his
dyscyples
.
It
ben
not
ye
that
speke
/
but
the
holy
goost
of
your
fader
in
heuen
speketh
in
you
.
And
so
he
spake
in
Iacob
&
Rebeca
his
mod
that
counseyled
hym
so
to
gete
his
faders
blessynge
.
Caplm.
iiij.
DIues
.
Saynt
Austen
sayth
that
lesynge
&
lyenge
is
not
only
in
fayned
speche
but
also
in
fayned
dedes
.
¶
Pauper
Saynt
Austen
sayth
not
that
all
fayned
dedes
ben
lesynges
&
synne
/
but
he
sayth
that
all
fayned
speche
in
falsehede
is
lesynge
&
synne
For
man
hath
more
free
myght
to
gouerne
his
speche
than
to
gouerne
his
dedes
/
for
alwaye
a
man
may
speke
as
he
wyll
/
but
he
may
not
alwaye
do
as
he
wyll
.
And
the
phylosophre
sayth
.
prio.
periarminias
.
that
speche
is
token
of
thoughtes
in
the
hert
.
For
it
is
ordeyned
that
man
by
his
speche
sholde
shewe
thynge
to
be
or
not
to
be
as
he
feleth
and
thynketh
in
his
hert
.
And
therfore
cryste
sayth
in
the
gosspell
.
Sit
sermo
vester
est
est
.
non
non
Be
your
speche
ye
ye
/
nay
nay
.
That
as
it
is
in
the
herte
/
soo
it
be
in
the
mouthe
/
that
ye
of
the
mouthe
be
ye
of
the
herte
/
and
nay
of
the
mouthe
be
nay
of
the
herte
/
so
that
the
mouthe
&
the
hert
muste
alwaye
accorde
.
For
as
saynt
Austen
sayth
in
libro
●tra
mendacium
.
The
mouth
bereth
wytnesse
to
the
herte
And
therfore
yf
man
or
woman
saye
otherwyse
than
it
is
in
his
herte
/
he
bereth
false
wytnesse
ayenst
his
hert
&
ayenst
hymselfe
&
doth
ayenst
the
commaundement
of
god
that
byddeth
him
saye
no
false
wytnesse
ayenst
his
neyghbour
ne
ayenst
his
next
/
that
is
his
owne
hert
&
his
soule
.
An other
reson
is
this
/
for
dede
is
not
ordeyned
pryncypaly
to
be
wytnes
to
the
thought
of
mannes
hert
/
but
it
is
ordeyned
to
the
profyt
of
the
doer
&
to
the
profyt
of
his
neyghbour
&
to
the
worshyp
of
god
.
And
therfor
whan
faynynge
in
dede
is
profytable
to
the
doer
&
to
his
euen
crysten
and
to
the
worshyp
of
god
/
it
is
lefull
&
in
case
full
medefull
.
And
therfore
Dauyd
whan
he
was
amonges
his
enemyes
in
peryl
of
deth
/
medefully
fayned
hym
to
be
wood
/
so
to
saue
his
lyfe
to
the
worshyp
of
god
&
the
profyte
of
his
nacyon
and
of
his
frendes
and
of
his
enemyes
that
sholde
ellys
haue
fallen
in
manslaughter
Pri
●
.
regum
.xxi.
But
speche
is
ordeyned
of
god
pryncypaly
for
to
be
true
wytne
s
;
se
of
thought
in
herte
.
And
therfor
who
so
sayth
otherwyse
than
it
is
in
his
herte
&
in
his
conseyence
he
synneth
/
for
he
mysused
his
speche
ayenst
the
ordre
of
kynde
ordeyned
of
god
.
¶
Diues
.
Sythen
faynynge
of
dede
is
not
alwaye
synne
/
as
faynynge
of
speche
/
telle
me
whan
it
is
synne
and
whan
not
.
¶
Pauper
Faynynge
in
dede
is
done
somtyme
by
slyght
for
a
good
ende
.
As
we
rede
in
the
fourthe
booke
of
kynges
.
iiij
.
Regum
.x.
That
Ieu
the
kynge
of
Israell
dyd
calle
to
gydre
al
the
prestes
of
the
false
mawmet
Baall
in
to
a
certayne
daye
/
as
though
he
wolde
haue
made
a
grete
solempnyte
&
worshyp
to
Baall
/
and
dyd
clothe
all
the
false
prestes
in
one
certayne
clothe
that
he
gaue
theym
/
that
by
the
clothynge
men
sholde
knowe
them
from
other
.
And
whan
they
were
all
gadred
togydre
in
theyr
temple
to
worshyp
Baall
/
the
kyng
Ieu
bad
men
of
armes
go
and
slee
them
all
/
and
so
they
dyd
.
Also
Iosue
leder
of
goddes
people
fayned
flyght
to
dysceyue
goddes
enemyes
.
Iosue
.viij.
Suche
faynynge
so
that
it
be
do
without
lesynge
of
the
mouth
is
lefull
and
in
case
medefull
.
Also
ther
is
faynynge
for
good
techynge
.
And
so
cryste
fayned
hym
to
go
ferther
to
styre
his
dyscyples
to
hospytalyte
.
Also
ther
is
faynynge
of
sygnyfycacyon
/
&
so
Iacob
as
by
mannes
dome
fayned
hym
to
be
Esau
.
But
in
goddes
●ome
it
was
no
faynynge
of
falsehede
/
but
fygure
shewed
by
holy
goost
that
spake
in
hym
&
wrought
in
hym
.
Also
ther
is
faynynge
of
falsenesse
&
of
doublenesse
for
to
dysceyue
/
&
suche
is
in
ypocrytes
and
false
folke
.
A●d
all
suche
faynynge
is
lesynge
&
forboden
of
god
by
this
commaundement
.
Caplm.
v.
DIues
.
Is
it
ony
synne
to
byleue
a
thynge
that
is
false
.
¶
Pauper
There
is
falsehede
of
the
sayer
/
&
falsehede
of
the
thynge
that
is
sayd
.
Falsehede
of
the
sayer
somtyme
is
pernycyous
&
wycked
/
&
to
byleue
lyghtly
/
suche
falsehede
it
is
dedely
synne
&
dampnable
.
Somtyme
falsehede
of
the
sayer
is
profytable
as
touchynge
worldely
thynges
&
not
noyous
as
to
the
worlde
/
&
somtyme
it
is
neyther
profytable
ne
noyous
to
the
worlde
/
as
lesynges
made
only
for
bourde
that
harmeth
no
man
worldely
ne
ꝓfyteth
.
And
to
byleue
tho
two
maner
of
falsehedes
it
is
venyall
synne
Also
ther
is
repronable
falsehede
of
a
thynge
that
is
sayd
.
And
eyther
that
thynge
longeth
to
the
nedefulnesse
of
our
salutacyon
as
be
artycles
of
the
fayth
&
to
byleue
suche
falsehede
it
is
dedely
synue
/
or
it
longeth
not
to
the
nedefulnesse
of
our
saluacyon
&
to
byleue
suche
falsehede
lyghtly
it
is
veny
all
synne
or
ellys
noo
synne
/
as
sayth
Dockynge
super
Deutron
●
.
Nathelesse
ther
sholde
no
wyse
man
be
to
hasty
to
byleue
thynges
of
charge
that
sholde
eyther
be
grete
prosperyte
or
grete
aduersyte
.
For
the
wyse
man
sayth
.
Qui
cito
credit
leuis
est
corde
.
He
that
soone
byleueth
is
lyght
of
herte
&
vnstable
.
Eccl.
xix.
And
therfore
sayth
he
/
byleue
not
euery
worde
that
men
telle
the.
Ibidem
.
The
foole
symple
man
sayth
he
byleueth
euery
worde
/
but
the
wyse
man
taketh
hede
to
his
paas
/
&
goth
ne
byleueth
not
chaūg●ably
after
mennes
speche
ne
after
lesynges
but
after
the
lawe
of
god
that
is
not
chaungeable
.
Prouer.
xiiij.
et
Eccl.
xxxiij
.
¶
Diues
.
Sythen
it
is
so
that
a
man
may
synne
berynge
false
wytne
s
;
se
of
hymselfe
/
whether
synneth
he
more
praysynge
hymselfe
falsely
/
or
lackynge
hymself
falsely
.
¶
ꝓauper
Bothe
ben
foly
/
&
in
case
grete
synne
For
Caton
sayth
.
Non
te
collaudes
necte
culpaueris
ipse
.
Prayse
thou
not
thyself
ne
lacke
thou
not
thyself
.
And
Salomon
sayth
.
Laudet
te
alienus
.
et
non
os
tuum
.
Extraneus
et
non
labia
tua
.
Let
an
other
man
prayse
the
&
not
thyn
owne
mouth
/
straungers
&
not
thy
lyppes
.
Prou.
And
therfor
by
comon
opynyon
of
clerkes
it
is
more
synne
a
man
to
prayse
hymself
falsely
by
auauntement
than
it
is
to
lacke
hymself
falsely
For
auauntement
cometh
of
pryde
that
is
worst
of
all
synnes
/
but
lackyng
of
hymself
may
come
of
lownesse
medefully
For
euery
man
of
hymselve
is
more
to
lacke
than
to
prayse
.
And
therfore
sayth
the
prophete
.
Omnis
homo
mendax
.
Euery
man
&
woman
of
hymself
is
false
&
a
lyer
.
And
Salomon
sayth
that
no
man
wote
whether
he
is
worthy
loue
or
hate
of
god
.
And
so
no
man
wote
what
he
is
worth
in
goddes
syghte
/
&
as
moche
as
he
is
worth
in
goddes
syght
so
moche
he
is
worth
&
noo
more
.
Therfore
sayth
Arystotle
.iiij.
Ethicorum
.
That
the
auaunter
of
hymselve
is
worse
than
the
lacker
of
hymselfe
.
Iactator
vituperabilior
est
qd
vitupator
Et
idem
dicit
Ricardus
de
media
villa
super
sentencias
li.
iij.
di
.xxviij.
q̄.
¶
Diues
.
Whiche
ben
called
by
the
lawe
false
wytnesses
.
¶
Pauper
They
that
ben
brought
to
bere
wytnesse
&
ben
sworne
to
saye
the
sothe
and
doo
ayenst
theyr
othe
/
saynge
false
or
hydynge
the
treuth
&
thynge
that
sholde
be
sayd
/
or
transpose
thynges
that
sholde
be
sayd
.
Or
a
man
saye
a
thynge
for
certayn
that
he
is
not
syker
of
though
it
be
treuth
that
he
sayth
.
And
also
he
is
false
wytnesse
that
swereth
a
treuth
with
slyght
speche
for
dysceyte
.
Suche
maner
folke
saynt
Austen
lykeneth
to
Iudas
/
&
moche
folke
sayth
he
these
dayes
despyse
the
deed
of
Iudas
/
&
yet
they
do
the
same
that
he
dyd
/
or
ellys
worse
.
For
why
sayth
he
.
Alle
tho
that
for
mede
bere
false
wytnesse
they
selle
cryste
that
is
souerayne
treuth
for
mede
.
Et
est
super
illud
Math.
Quid
vultis
michi
dare
et
ego
eum
vobis
tradam
.
But
suche
false
wytnesses
be
worse
than
was
Iudas
.
For
he
solde
cryste
for
thrytty
pens
.
But
many
false
wytnesse
selle
cryste
for
moche
lesse
/
&
somtyme
for
nought
onely
to
shewe
malyce
or
to
be
venged
.
Iudas
made
restytucyon
of
the
moneye
that
he
toke
to
betraye
cryste
&
wolde
not
reioyse
it
.
But
false
wytnesses
these
dayes
make
no
restytucyon
but
lyue
by
suche
false
synfull
lucre
.
Iudas
byleued
not
that
cryste
sholde
ryse
fro
deth
to
lyue
&
deme
the
quycke
&
the
deed
.
But
we
byleue
that
he
rose
from
dethe
to
lyue
&
shall
come
to
deme
all
mankynde
verry
god
&
verry
man
.
And
therfore
crysten
men
false
wytnesses
ben
more
to
blame
than
was
Iudas
.
Caplm.
vi.
DIues
.
May
all
maner
men
bere
wytnesse
in
ony
dome
.
¶
Pauper
Nay
.
For
bounde
seruauntes
sholde
bere
no
wytnesse
in
causes
of
theyr
lordes
/
neyther
ayenst
them
ne
with
them
/
but
in
as
moche
as
the
cause
toucheth
other
of
his
seruautes
.iiij.
q̄.
S.
criminali
.
v.
Item
serui
.
Ne
wymen
sholde
bere
no
wytnesse
of
preef
in
causes
of
felonye
/
but
in
matrymonye
and
in
causes
of
purgacyon
of
wymens
euyll
name
/
they
may
bere
wytnesse
of
preef
.
And
wymen
may
accuse
in
causes
of
felonye
.
Also
no
yonge
folke
within
.xiiij
yere
/
ne
foles
/
ne
beggers
/
ne
ful
poore
folke
/
ne
hethen
men
/
ne
crysten
men
openly
loosed
of
falsehede
/
or
ones
teynt
false
&
forsworen
/
ne
open
wycked
lyuers
&
of
euyll
name
/
none
of
these
is
able
to
bere
wytnesse
in
dome
byfore
a
Iuge
.v.
Condicio
sexus
etas
discrecio
fama
.
Et
fortuna
fides
in
testibus
ista
require
.
By
false
wytnesses
the
Iewes
slewe
saynt
Steuen
/
&
by
false
wytnesses
they
slewe
Cryste
and
by
false
wytnesse
the
true
man
Naboth
/
&
by
false
wytnesse
they
wolde
haue
slayne
the
holy
woman
Susanna
/
but
god
saued
her
&
brought
the
false
wytnesses
to
the
same
deth
/
that
she
sholde
haue
had
yf
her
wytnesse
had
ben
true
/
and
that
was
the
lawe
that
tyme
/
and
yet
it
is
in
many
londes
And
yf
they
dysheryte
ony
man
or
woman
/
or
doo
hym
lese
onythynge
by
false
wytnesse
/
they
ben
bounden
to
restytucyon
.
Also
bacbyters
forfet
ayenst
this
commaundement
●hiche
by
malyce
bacbyten
them
that
ben
good
/
and
by
lesynges
dyffame
●●ym
.
Also
flaterers
that
falsely
prayse
them
that
be
wycked
/
so
to
fauour
them
in
theyr
synne
.
And
so
both
the
bacbyter
bacbytynge
the
good
man
/
and
the
flaterer
praysynge
the
wycked
man
haue
goddes
curse
/
that
he
gyueth
to
all
suche
thus
saynge
.
Ve
qui
dicunt
bonum
malum
.
et
malum
bonum
.
Wo
be
so
all
them
that
saye
the
good
wycked
/
&
wycked
good
.
Ysaye
.v.
And
namely
they
that
ben
nyghe
to
lordes
&
to
grete
men
and
ben
theyr
gouernours
or
ther
counseyllours
or
confessours
and
to
please
them
&
to
flater
theym
be
it
neuer
so
false
/
and
take
none
hede
to
god
ne
to
treuthe
/
but
onely
to
please
/
and
saye
nay
or
ye
/
not
after
the
treuth
is
/
but
after
the
lorde
wyll
haue
it
and
soo
harden
hym
&
blynden
hym
in
his
folye
.
Suche
flaterers
be
lykeneth
to
a
beest
that
is
called
Cam●lyon
/
whiche
beest
chaungeth
his
coloure
after
the
thynges
that
be
besydes
hym
/
now
whyte
/
now
blacke
/
now
rede
/
now
grene
/
now
blewe
/
now
yelowe
.
Ryght
so
suche
flaterers
chaunge
theyr
speche
after
that
they
hope
best
to
please
ther
lordes
&
other
men
.
For
now
they
speke
good
of
a
man
whyle
the
lorde
is
his
frende
.
And
yf
he
falle
enemye
to
hym
/
anone
they
speke
hym
harme
&
velonye
so
to
please
the
lorde
&
other
also
that
ben
the
mannes
enemyes
.
In
presence
of
his
frendes
they
speke
a
man
good
thoughe
they
wyll
hym
no
good
/
and
in
presence
of
his
enemyes
they
speke
hym
euyll
.
And
as
the
fane
of
the
steple
torned
after
the
wynde
/
soo
torne
flaterers
&
bacbyters
theyr
speche
as
companye
speketh
that
they
ben
in
.
The
mosell
and
the
face
of
the
Camelyon
is
lyke
a
swyne
and
an
ape
.
For
eue●y
flaterer
is
a
bacbyter
.
And
as
a
swyne
hath
more
lykynge
to
lye
in
a
foule
slough
than
in
a
fayre
grene
/
&
with
wrotynge
of
his
snoute
defouleth
the
place
there
he
gooth
/
so
hath
the
bacbyter
more
lykynge
to
speke
of
other
mennes
defautes
&
of
theyr
vnhonestes
&
synne
/
than
to
speke
of
theyr
goodnesse
&
honeste
and
wysely
speche
wrotynge
vpon
theyr
defautes
to
appere
&
defoule
theyr
good
name
And
in
that
he
is
a
flaterer
he
is
lyke
the
ape
/
that
what
he
seeth
other
men
do
he
wyll
do
the
same
.
For
flaterers
rule
theyr
tonge
not
after
the
treuth
/
but
after
the
pleasaunce
&
speche
of
other
men
.
But
this
beest
Camelyon
though
it
be
fayre
whyle
it
is
a
lyue
/
yet
as
soone
as
it
is
deed
it
is
ful
foule
/
as
sayth
the
mayster
of
kynde
.
Ryght
so
suche
flaterers
&
fayre
spekers
the
speke
well
&
doo
full
euyll
/
all
though
they
seme
fayre
&
worshypful
in
this
worlde
/
in
the
other
worlde
after
theyr
deth
they
shall
be
full
foule
&
fendes
felowes
in
helle
payne
/
but
they
amende
them
.
And
all
the
speke
well
&
do
not
therafter
forfet
ayenst
this
commaundement
.
For
they
denye
by
theyr
dedes
the
treuth
that
they
saye
with
theyr
mouth
.
Of
suche
saynt
Poule
sayth
/
y●
with
theyr
mouth
they
knowlege
themself
to
knowe
god
/
but
with
ther
dedes
they
denye
it
.
Confitent
se
nosse
deum
factis
autem
negant
.
Tite
.i.
And
therfore
god
warneth
folke
of
suche
false
wytnesses
that
speken
the
treuth
with
theyr
mouth
&
d●nye
it
in
dede
/
&
sayth
thus
.
Omnia
quecumque
dicerint
nobis
facite
.
scdm
vero
opera
eorum
nolite
facere
.
Math
.xxiij.
Alle
thynge
that
they
bydde
you
do
/
do
ye
it
.
But
do
ye
not
after
theyr
wycked
werkes
.
Caplm.
vij.
ALso
these
men
of
lawe
that
for
mede
mayntene
falsehede
ayenst
the
t●●uthe
/
or
for
mede
hyde
the
●●euth
that
they
sholde
mayntene
/
or
●or
mede
withdrawe
them
to
suffre
or
lette
falsehede
haue
his
forth
/
they
forfet
ayenst
this
commau
dement
whiche
forbedeth
al
maner
falsehede
.
I
rede
on
a
tyme
there
were
two
men
of
lawe
dwellynge
in
owne
towne
.
The
one
at
euen
came
home
from
the
assyse
/
&
that
other
ared
hym
what
he
had
wonne
that
daye
.
And
he
sayd
.xx
marke
&
that
he
had
right
moche
trauayle
therfore
.
Ye
sayd
the
other
/
and
I
haue
wonne
as
moche
&
more
to
be
at
home
and
not
to
trauayle
.
Suche
men
of
lawe
and
batteres
of
lawe
that
haue
noo
conscyence
may
well
saye
that
is
wryten
in
the
boke
of
Ysaye
the
prophete
.
Concipimus
et
locuti
sumus
de
corde
verba
mendacij
&
●
.
We
haue
conceyued
by
studye
&
by
good
enformacyon
knowynge
of
the
treuth
/
and
of
our
owne
herte
&
of
our
contryuynge
we
haue
spoken
wordes
of
lesynge
&
of
falsehede
.
And
therfore
ryghtfull
dome
is
tourned
bacwarde
/
&
ryghtfulnesse
stode
from
ferre
&
myght
not
nyghe
treuth
felle
downe
in
the
strete
/
&
equyte
myght
not
entre
/
the
treuth
is
all
forgeten
.
And
he
that
went
awaye
fro
wycked
thynge
&
wolde
haue
lyued
in
pea●
&
treuth
/
he
was
open
pray
to
false
men
.
Qui
recessit
a
malo
prede
patuit
Ysaye
.lix.
But
wolde
god
that
they
wolde
amende
theym
/
and
saye
that
is
wryten
the
same
chaptre
.
Lorde
god
our
synnes
ben
multeplyed
by
fore
the
/
and
our
synnes
answere
to
vs
for
our
grete
synnes
ben
with
vs
and
accuse
vs
.
We
knowe
our
wytnesses
/
for
we
haue
synned
and
lyed
falsely
ayenst
our
lorde
god
.
We
tourned
vs
awaye
and
wolde
not
go
after
our
god
to
folowe
hym
in
treuth
/
but
spake
ayenst
hym
falsehede
/
and
passynge
of
goddes
lawe
for
to
endaunger
the
symple
folke
.
Also
prechours
of
goddes
worde
that
preche
more
for
wynnynge
of
worldely
good
/
than
for
wynnynge
of
mannes
soule
and
seke
more
theyr
owne
worshypp
than
goddes
worshyppe
in
theyr
prechynge
and
preche
not
the
treuth
/
ne
wyl
saye
men
theyr
sothes
in
repreuynge
of
theyr
synnes
/
they
ben
false
wytne
s
;
ses
&
do
ayenst
this
commaundement
For
yf
they
hyde
treuth
in
fauour
of
synners
&
wyl
not
preche
ayenst
theyr
vyces
.
Or
yf
they
preche
fallehede
&
errour
to
shewe
theyr
wyt
by
curyoust
speche
/
or
preche
hygh
maters
not
profytable
to
the
people
/
not
helpely
to
mannes
soule
/
all
suche
prechours
ben
called
false
wytnesses
.
Also
they
that
preche
soo
harde
ayenst
the
mercy
of
god
that
they
brynge
folke
in
wanehope
.
And
also
they
that
preche
so
moche
of
the
mercy
of
god
&
so
lytell
of
his
ryghtwysnesse
/
that
they
make
folke
to
bolde
in
synne
/
suche
prechoures
ben
false
wytnesses
of
cryste
.
For
all
his
mercy
is
medled
with
ryghtwysnesse
/
and
all
his
ryghtwysnesse
is
medled
with
mercy
.
Therfore
Dauyd
sayth
.
Vniuerse
vie
dni
mia
et
veritas
Alle
the
wayes
&
the
domes
of
our
lorde
god
ben
mercy
and
treuthe
.
Deus
iustus
et
misericors
.
God
is
ryghtfull
and
he
is
mercyable
to
all
that
wyll
amende
them
.
All
prechoures
of
goddes
worde
sholde
be
wytnesses
of
Cryste
that
is
souerayne
treuthe
.
And
therfore
cryste
sayth
to
his
dyscyples
.
Eritis
michi
testes
in
ierusalem
&
●
.
Ye
shall
be
wytnesses
to
me
in
Ierusalem
and
in
all
Iurye
/
and
in
Samarye
/
and
in
euery
londe
to
the
laste
ende
of
the
erthe
.
Actuum
.i.
And
therfore
prechours
sholde
auyse
theym
well
that
they
preched
no
falsehede
/
ne
saye
no
thynge
for
certayne
that
is
in
doubte
to
them
/
&
that
they
hyde
not
the
treuth
that
sholde
be
sayd
/
and
that
theyr
lyfe
&
theyr
techynge
accorde
with
the
techynge
&
the
lyfe
of
cryste
.
For
yf
they
teche
otherwyse
than
cryste
taught
/
and
lyue
not
as
cryste
lyued
they
ben
false
wytnesses
to
cryste
.
Cryste
taught
chastyte
&
commended
pouerte
&
lownesse
.
And
therfore
yf
the
prechour
of
goddes
worde
be
a
lechour
and
a
carnal
man
proude
of
herte
&
couetous
/
he
is
not
true
wytnesse
of
cryste
.
And
yf
he
repreue
in
his
dedes
pouerte
&
chastyte
&
saye
that
cryste
was
not
poore
for
mannes
sake
/
he
lyeth
vpon
cryste
/
and
he
is
to
hym
ouerdone
false
wytnesse
.
For
Cryste
sayd
that
foxes
hadde
theyr
dennes
/
and
the
byrdes
her
nestes
/
but
the
maydens
sone
hadde
not
where
he
myght
reste
his
hede
.
Mathei
.viij.
And
saynt
Poule
sayth
/
that
Cryste
bycame
man
nedy
for
vs
in
this
worlde
to
mak●
vs
ryche
with
his
myschefe
.
Propter
nos
egenus
factus
est
.
cum
esset
diues
.
vt
illius
inopia
diuites
essetis
.ij.
Corum
.viij.
Caplm.
viij.
ALso
al
mynystres
of
holy
chirche
/
and
namely
men
of
relygyon
sholde
be
wytnesses
of
cryste
to
edyfycacyon
of
the
people
&
of
theyr
neyghbours
/
that
ben
all
men
&
wymen
.
And
therfore
men
of
holy
chirche
ben
betokened
by
galaad
/
that
is
to
saye
an
hope
of
wytnesse
.
For
al
theyr
lyuynge
in
hert
in
worde
in
werke
&
in
clothynge
sholde
bere
wytnes
to
cryste
.
¶
Diues
.
How
sholde
men
of
holy
chirche
bere
wytnesse
in
clothynge
to
cryste
.
¶
Pauper
.
For
in
clothynge
they
sholde
shewe
sadnesse
hone
s
;
te
&
lownesse
/
as
nygh
folowers
of
cryste
/
&
wytnesses
that
taught
sadnesse
ayenst
vanyte
/
honeste
ayenst
glotony
&
lecherye
/
lownesse
ayenst
pryde
/
&
pouerte
ayenst
couetyse
.
And
therfore
the
outclothynge
of
men
of
holy
chirche
/
and
namely
of
men
of
relygyon
sholde
not
be
to
strayte
ne
to
shorte
to
shewe
the
shap
of
theyr
body
/
for
pryde
and
vanyte
&
to
tempte
wymen
/
ne
to
precyouse
ayenst
pouerte
/
ne
ouerdo
ne
feble
ayenst
theyr
degree
/
&
honeste
of
holy
chirche
/
ne
to
syde
ne
wyde
ayenst
measure
.
¶
Diues
.
Of
this
mater
thou
spakest
byfore
.
I
coueyte
no
more
to
here
therof
.
For
as
thou
sothely
saydest
men
of
holy
chirche
&
namely
men
of
relygyon
passe
in
grete
arraye
&
pompe
temporall
lordes
.
¶
Pauper
Also
as
oft
as
the
preest
syngeth
his
masse
/
he
representeth
the
persone
of
cryste
that
dyed
for
vs
all
vpon
the
tree
.
And
by
his
clothynge
&
by
his
masse
syngynge
he
hereth
wytne
s
;
se
of
crystus
passyon
/
&
sheweth
that
all
that
he
doth
in
saynge
of
his
masse
/
he
doth
it
in
mynde
of
crystus
passyon
&
yf
he
haue
no
mynde
of
crystus
paslyon
after
that
his
clothynge
sheweth
that
he
sholde
be
/
he
is
a
false
wytnesse
in
disceyte
of
his
neyghbour
Therfore
saynt
Gregorye
sayth
that
noo
man
doth
more
harme
in
holy
chirche
/
than
he
that
hath
a
name
and
ordre
of
holynesse
and
lyueth
wyckedly
Nemo
amplius
nocet
in
ecclesia
.
qd
qui
peruerse
agens
nomen
et
ordinem
sanctitatis
habet
.
¶
Diues
.
What
betokeneth
the
clothynge
of
the
prest
at
masse
.
¶
Pauper
The
amyt
on
his
hede
at
the
begynnynge
betokeneth
the
cloth
that
crystus
face
was
hyled
with
in
tyme
of
his
passyon
whan
the
Iewes
hyled
his
face
&
bobbed
hym
/
and
badde
hym
arede
who
that
smote
hym
.
The
longe
aube
betokeneth
the
whyte
cloth
that
Herode
cladde
cryste
with
in
scorne
as
he
hadde
ben
a
fole
.
The
fanon
the
stole
&
the
gyrdell
betoken
the
boundes
whiche
cryste
was
bounden
with
as
a
theef
in
tyme
of
his
passyon
The
fanon
betokneth
boundes
of
his
hondes
.
The
stole
the
rope
that
he
was
led
with
to
his
deth
.
The
gyrdell
the
boundes
that
he
was
bounde
with
to
the
pyler
and
to
the
crosse
.
The
chesyble
betokeneth
the
cloth
of
purpure
in
whiche
the
knyghtes
clothed
hym
in
scorne
/
&
kneled
to
hym
&
sayd
in
scorne
.
Hayle
thou
kynge
of
Iewes
.
The
bysshop
passynge
other
preestes
hath
a
mytre
&
a
crosse
.
The
mytre
on
his
hede
betokeneth
the
crowne
of
thornes
the
cryste
bare
on
his
hede
for
mannes
sake
.
And
therfore
the
mytre
hath
two
sharpe
hornes
in
token
of
.ij.
sharpe
thornes
.
The
two
tonges
that
hange
downe
on
the
mytre
betoken
the
stremes
of
blood
that
ranne
downe
fro
crystus
hede
by
pryckynge
of
the
crowne
of
thornes
.
The
crosse
that
the
bysshop
bereth
in
his
honde
/
betokeneth
the
rede
spere
that
the
knyghtes
tourmentours
put
in
the
honde
of
cryste
in
scorne
for
a
ceptre
.
And
the
Archebysshoppes
crosse
betokeneth
the
crosse
that
cryste
dyed
vpon
for
vs
all
.
The
bysshoppes
gloues
at
masse
in
his
hondes
/
betoken
the
nayles
in
crystes
hondes
/
&
the
sandalyes
on
his
feet
at
masse
betoken
the
nayles
in
crystes
feet
.
Yf
it
be
so
than
that
men
of
holy
chirche
hauyng
these
tokens
of
crystes
passyon
in
theyr
masse
saynge
/
&
haue
no
deuocyon
in
crystes
passyon
ne
mynde
of
his
passyon
they
bere
false
wytnesse
/
for
it
is
not
with
them
Inwarde
as
the
tokens
shewe
outwdrde
Also
the
amyt
betokeneth
the
basynet
of
helthe
that
is
hope
of
the
lyfe
that
is
to
come
/
&
forsakynge
of
erthely
thynges
The
longe
aube
betokeneth
chastyte
of
bodye
&
soule
.
The
gyrdell
fanon
and
stole
betoken
the
commaundementes
and
the
counseyles
of
Cryste
in
the
gospell
/
by
the
whiche
men
of
relygyon
&
of
holy
chirche
ben
bounden
passynge
other
to
serue
god
.
The
●hesyble
betokeneth
the
holy
cloth
of
cryste
without
seme
all
wonne
in
one
whiche
betokeneth
parfyght
charyte
.
The
mytre
on
the
bysshopes
hede
with
the
hornes
betokeneth
connynge
of
two
testamentes
olde
&
newe
whiche
connynge
he
ought
to
haue
&
to
teche
with
two
tonges
/
with
tonge
of
dede
&
with
tonge
of
speche
&
shewe
them
both
in
dede
by
good
example
gyuynge
/
&
in
speche
well
techynge
/
&
y●
betokeneth
the
two
tonges
hangyng
behynde
on
the
mytre
.
And
the
same
betoken
the
two
tonges
hangyng
behynde
on
the
aube
on
the
prestes
sholder
.
For
euery
preest
sholde
conne
goddes
lawe
and
preche
it
with
tonge
of
dede
&
good
example
/
&
with
tonge
of
speche
These
two
tonges
hange
hygher
on
the
bysshop
than
on
the
symple
preest
in
token
that
the
bysshop
is
more
hyghly
bounde
to
the
tonges
of
good
example
&
gode
techynge
than
the
symple
preest
.
¶
Diues
.
It
is
a
comon
sawe
y●
tho
two
tonges
on
the
prestes
sholdre
betoken
that
this
londe
hath
ben
twyes
renegate
&
peruerted
.
¶
Pauper
That
is
false
.
For
syth
this
londe
toke
fyrste
the
fayth
/
the
people
was
neuer
renegat
But
the
people
of
this
londe
was
slayne
nygh
all
vp
for
the
fayth
tyll
ther
was
no
crysten
man
to
dwelle
therin
but
only
hethen
people
that
hath
slayne
crysten
people
/
&
by
the
swerde
kept
this
londe
that
they
wanne
of
crysten
people
Therfor
Beda
de
officio
diuino
sayh
that
it
betokeneth
two
tonges
that
men
of
holy
chirche
ought
to
haue
as
I
haue
sayd
/
&
therfor
they
ben
called
tonges
Also
the
prestes
crowne
betokeneth
the
crowne
of
thornes
on
crystes
hede
&
the
dygnyte
of
the
presthode
.
And
his
sha●ynge
as
the
lawe
sayth
/
betokeneth
pouerte
in
soule
/
&
forsakynge
of
worldely
goodes
.
Caplm.
ix.
DIues
.
What
betokeneth
the
bysshoppes
crosse
in
maner
of
lyuynge
.
¶
Pauper
As
sayth
a
grete
clerke
Beda
li.
i.
de
diu●
no
officio
.
The
bysshops
crosse
is
called
a
shepherdes
staff
/
to
styre
the
bysshop
to
lownesse
/
&
to
thynke
on
the
cure
and
on
the
besynesse
&
the
charge
that
he
taketh
vpon
hym
whan
he
is
made
bysshop
.
He
bereth
no
ceptre
of
worldely
dygnyte
to
styre
hym
to
pryde
/
ne
bereth
no
swerde
that
is
token
of
cruelte
/
but
he
bereth
a
shepherdes
staff
/
not
to
slee
ne
to
smyte
/
but
for
to
saue
his
sheep
/
that
ben
his
suget●
spyrytually
/
whiche
staff
aboue
is
croked
in
maner
of
an
hoke
/
to
drawe
ayen
that
wolde
not
come
/
or
ellys
go
awaye
.
For
the
bysshop
sholde
pryncypaly
trauayle
to
drawe
synful
men
&
wymen
with
fayrenesse
by
good
wordes
and
by
good
example
to
the
mercy
of
god
/
and
not
to
be
fers●ne
felle
to
the
synfull
.
And
therfore
as
Beda
sayth
/
aboue
on
the
hoke
of
the
crosse
is
wryten
thus
about
.
Cum
iratus
fueris
misericordie
recordaberis
.
Whan
thou
shalt
be
wroth
thou
shalt
thynke
on
mercy
.
In
the
rounde
knott
byneth
the
hoke
is
wryten
.
homo
.
that
is
to
saye
/
a
man
/
to
do
the
bysshoppe
thynke
that
he
is
but
a
man
as
an
other
is
/
and
not
be
proude
of
his
dygnyte
.
Byneth
besyde
the
pyke
of
yron
is
wryten
parce
/
that
is
to
saye
spare
.
For
he
muste
spare
his
sugettes
&
shewe
grace
to
them
as
he
wyll
haue
grace
of
god
.
And
in
token
therof
the
pyke
of
the
crosse
sholde
not
be
sharpe
but
blunt
.
For
the
deme
of
the
bysshop
sholde
not
be
to
sharpe
/
but
alwaye
medled
with
mercy
.
The
staf
of
the
crosse
is
ryght
and
not
wronge
/
in
token
that
the
bysshop
sholde
deme
ryghtfully
&
gouerne
his
sugettes
in
ryght
and
equyte
/
and
do
no
man
wronge
.
Vnde
versus
.
Contrahe
per
primum
.
medio
rege
.
parce
per
ymum
.
By
these
tokenes
outwarde
bysshoppes
and
pre●es
wytnesse
themselfe
to
be
suche
In
warde
as
the
tokenes
shewe
.
But
yf
they
be
not
suche
/
they
be
false
wytne
s
;
ses
to
cryste
and
to
crystus
lore
in
dammage
of
theyr
euen
crysten
/
for
by
ypocrely
they
desceyue
the
people
.
For
sothe
it
is
a
lesynge
ony
man
knowlege
hymselfe
a
bysshop
/
preest
/
or
clerke
or
man
of
relygyon
/
&
werke
contrarye
thynges
to
his
order
/
&
ayenst
the
tokenes
that
he
bereth
of
holynes
It
is
a
lesynge
ony
man
or
woman
to
saye
hym
crysten
/
and
do
not
ne
lyue
not
therafter
as
a
crysten
man
or
woman
/
but
perauenture
worse
than
a
Iewe
sarasyne
or
panyme
.
Therfore
sayth
saynt
Iohn
in
his
epystle
/
that
who
soo
sayth
that
he
knoweth
god
&
kepeth
not
his
commaundementes
he
is
a
lyer
/
there
is
noo
fayth
in
hym
.
Prima
Iohis
.ij.
And
he
that
sayth
that
he
loueth
god
&
hate
his
brother
he
is
a
lyer
.
Io
.iiij.
And
so
euery
wycked
lyuer
is
a
lyer
.
And
therfor
saynt
Ambrose
sayth
in
this
maner
.
Bretheren
flee
ye
lesynges
.
For
all
they
that
louen
lesynges
/
ben
the
childeren
of
the
fende
.
For
as
cryste
sayth
in
the
gospell
/
all
suche
haue
the
fende
to
ther
fader
/
whiche
hath
euer
be
a
lyer
&
fader
of
lesynges
/
and
neuer
stode
in
treuth
/
but
with
a
lesynge
loste
all
mankynde
as
cryste
hymself
sayth
in
the
gospell
.
Io
.viij.
And
yet
in
to
this
daye
vnnethes
he
bryngeth
ony
man
or
woman
to
synne
but
with
lesynges
.
And
so
with
lesynges
he
sleeth
mannes
soule
&
womans
/
and
euer
hath
be
a
cruel
mansleer
&
a
false
lyer
/
as
cryste
sayth
in
the
same
gospel
.
¶
Diues
Telle
me
I
praye
the
how
wytnesses
sholde
haue
them
in
dome
for
to
be
true
wytnesses
.
¶
ꝓauper
The
wytnesses
in
dome
&
the
Iuge
also
sholde
be
In
dyfferent
to
both
partyes
&
saye
the
treuth
for
both
partyes
.
And
the
Iuge
may
not
by
the
lawe
take
mede
to
deme
truly
/
ne
the
wytnesse
may
not
by
the
lawe
take
mede
to
bere
true
wytnesse
Moche
more
than
the
wytnesse
ought
to
take
no
mede
to
bere
fals
wytnesse
ne
the
Iuge
to
gyue
vnryghtfull
dome
.xiiij.
q̄.
Non
sane
.
Nethelesse
the
wytnesse
may
lefully
take
his
costes
of
hym
that
bryngeth
hym
to
wytnesse
.
And
yf
a
man
see
that
his
neyghbour
sholde
falle
in
his
treuth
and
lese
his
ryght
for
defaut
of
wytnes
/
yf
he
knowe
the
treuth
&
may
bere
wytnesse
in
the
cause
/
but
he
bere
wytnesse
&
saye
the
treuth
for
saluacyon
of
his
neyghbour
/
els
he
synneth
greuously
though
he
be
not
brought
to
bere
wytnes
And
in
the
case
men
of
holy
chirche
may
&
owen
to
bere
wytnesse
/
soo
that
it
be
not
in
cause
of
blood
ne
of
greuous
synne
.
And
yf
a
man
take
mede
for
his
wytnesse
he
is
bounde
to
restytucyon
.
Caplm.
x.
DIues
.
To
whome
shall
he
make
restytucyon
.
¶
ꝓauper
Yf
he
toke
mede
to
bere
fals
wytnes
/
though
he
bere
true
wytnesse
or
no
wytnesse
/
he
shall
make
restytuco
n
/
not
to
hym
that
gaue
it
/
for
he
is
not
worthy
to
haue
it
ayen
syth
he
gaf
it
for
falsehede
and
for
synne
.
But
he
shall
make
restytucyon
to
hym
ayens
whom
he
toke
it
to
do
hym
wronge
.
And
in
the
same
maner
shall
make
restytucyon
yf
he
toke
mede
not
to
bere
wytnesse
/
but
for
to
be
stylle
&
not
saye
the
treuth
.
And
yf
the
wytnesse
take
mede
to
saye
the
treuth
/
he
shall
make
restytucyon
to
hym
that
gaue
it
to
hym
in
helpe
of
his
right
.
For
it
was
lefull
to
him
so
to
gyue
/
but
it
was
not
lefull
to
the
wytnesse
so
to
take
.
And
yf
it
be
in
doubte
for
what
ende
the
gyfte
was
gyuen
/
than
he
shall
make
restytucyon
and
gyue
it
the
poore
folke
by
the
dome
of
holy
chirche
.
Hec
Raymundus
li.
ij.
ti.
de
testibus
.
¶
Diues
How
many
wytnesses
be
nedeful
in
dome
.
¶
Pauper
After
that
the
cause
is
soo
muste
be
the
nombre
of
the
wytnesses
.
And
after
the
persone
or
the
persones
that
ben
ayenst
whome
the
wytnesses
ben
brought
.
For
ayenst
bysshoppes
&
prestes
and
ayenst
men
of
holy
chirche
&
ayenst
persones
of
temporall
dygnyte
muste
be
brought
more
wytnesses
&
of
more
worshyppe
than
ayenst
symple
folke
.
¶
Diues
.
Why
so
.
¶
Pauper
.
For
there
sholde
no
man
be
in
dygnyte
/
neyther
spirytual
ne
temporal
/
but
true
folke
to
whoos
treuth
men
sholde
gyue
more
credence
than
to
speche
of
symple
folke
whiche
knowen
not
wel
what
is
treuth
ne
fals
what
is
profytable
to
the
comonte
/
ne
what
is
noyous
/
&
ofte
full
lytyll
dredynge
god
.
Also
persones
in
dygnyte
in
that
they
be
soueraynes
&
Iuges
&
gouernours
of
the
people
for
theyr
ryghtfull
domes
/
&
somtyme
for
vnryghtfull
geten
them
moche
hate
of
the
people
/
and
without
gylte
and
for
ther
good
dede
/
and
so
they
haue
many
aduersaryes
.
For
it
is
not
in
the
power
of
the
gouernour
to
please
all
.
But
nedes
eyther
he
muste
offende
god
/
or
ellys
men
that
dreden
not
god
And
therfore
the
Iuge
shall
not
lyghtly
byleue
a
fewe
wytnesses
ayenst
suthe
persones
.
Also
yf
persones
of
dygnyte
myght
lyghtly
be
dampned
by
the
symple
folke
/
the
people
sholde
be
to
holde
ayenst
ther
soueraynes
&
lytyll
let
by
them
/
&
so
dygnyte
both
spyrytuall
&
temporall
sholde
be
in
despyte
&
come
to
nought
.
And
therfor
some
tyme
it
is
better
to
suffre
a
sh●ewde
prelate
or
a
curate
&
a
shrewde
man
to
regne
/
than
lyghtly
at
the
requeste
of
the
people
to
depose
hym
/
but
his
synne
be
well
open
&
well
sclaunderous
&
noyous
.
¶
Diues
.
Is
ther
ony
caas
in
whiche
it
is
lefull
to
stande
to
one
wytnesse
.
¶
Pauper
In
that
is
no
preiuoyce
to
an
other
/
it
is
leful
to
stande
to
one
wytnesse
/
as
yf
it
be
in
doubte
whether
a
childe
be
crystened
/
or
a
chirche
halowed
or
an
aultre
/
or
vestyment
halowed
.
Also
by
assent
of
both
partyes
men
may
stande
to
the
wytnesse
of
one
.
Also
men
may
stande
to
the
wytne
s
;
se
of
the
preest
seynge
that
his
parysshen
is
amended
yf
the
synne
be
not
open
.
Vt
dicit
hostiensis
in
summa
li.
ij.
Ru.
de
testibus
.
S.
quotus
est
numerus
Also
the
wytnesse
shall
saye
for
certaynte
that
he
knoweth
for
certayne
/
&
saye
in
doubte
thynge
that
is
to
hym
in
doubte
¶
Diues
.
Ofce
a
man
weneth
to
be
syker
of
thynge
&
he
is
desceyued
¶
Pauper
Yf
he
do
his
deuoure
to
knowe
the
treuth
/
though
he
be
desceyued
so
saynge
ayenst
treuth
/
he
synneth
not
dedely
/
for
it
is
not
his
wyll
to
bere
false
wytnesse
.
Caplm.
xi.
DIues
.
Is
a
man
bounde
to
kepe
counseyll
of
a
thynge
that
he
knoweth
by
preuy
tellynge
.
¶
Pauper
.
That
a
man
knoweth
only
by
shryft
he
is
bounde
to
kepe
it
preuy
and
noo
wytnesse
here
therof
.
For
he
knoweth
it
only
as
goddes
preuy
mynyster
.
But
yf
he
knewe
it
not
onely
by
shryfte
/
but
by
other
waye
than
by
this
tellynge
that
is
shreuen
to
hym
therof
/
yf
it
be
suche
that
it
be
grete
harme
of
the
comynte
/
or
of
ony
persone
/
than
he
is
bounde
to
telle
out
for
saluacyon
of
his
euen
crysten
sauynge
as
moche
as
he
may
the
persone
that
tolde
it
hym
/
soo
that
he
beware
of
more
harme
by
his
tellynge
Yf
it
be
suche
that
it
be
not
to
harme
of
the
comynte
/
ne
to
grete
harme
of
ony
persone
yf
he
haue
bounde
hym
to
counseyll
he
shal
not
be
it
aknowe
for
no
byddynge
of
his
souerayne
.
For
it
is
a
lawe
of
kynde
to
kepe
counseyll
that
man
knoweth
by
counseyl
/
yf
the
kepynge
of
counseyl
be
not
ayenst
charyte
For
ayenst
charyte
may
no
man
be
bounden
neyther
by
byheste
ne
by
othe
.
And
for
to
dyscouer
counseyll
that
is
tolde
theym
for
counseyll
whan
he
may
lefully
kepe
it
counseyll
/
it
is
a
falsehede
.
And
therfor
the
wyse
man
sayth
.
That
who
soo
dyscouereth
the
preuytees
of
his
frende
he
leseth
fayth
Ecclesiastici
vicesimo
septimo
.
For
that
is
the
maner
of
false
frendes
/
that
whan
they
tourne
to
enemytee
/
than
to
telle
the
preuytees
of
theyr
frendes
to
shende
them
.
As
sayth
the
wyse
man
.
Ecclesiastici
sexto
.
Wytnesses
muste
accorde
in
the
thynge
&
in
the
person
/
the
place
and
in
the
degree
/
and
in
the
tyme
.
Yf
one
wytnesse
stande
ayenst
many
wytnesses
/
his
wytnesse
is
nought
but
he
be
wryten
with
them
in
ony
Instrument
.
Yf
the
wytnesses
contrarye
amonges
themselfe
/
the
Iuge
shall
deme
after
the
more
partye
/
but
the
lesse
partye
passe
the
other
partye
in
worshyp
&
dygnyte
&
in
good
name
.
Or
ellys
yf
theyr
wytnesse
be
more
semely
to
the
treuth
and
that
they
preue
better
theyr
wordes
than
the
other
partye
but
y●
must
stande
in
dyscrecyon
of
the
Iuge
.
They
that
shall
atteynt
other
wytnesses
muste
be
mo
in
nombre
&
of
more
worshyp
&
of
better
name
than
the
other
were
Yf
wytnesses
ben
euen
in
both
partyes
in
nombre
&
in
dygnyte
/
the
Iuge
shall
delyuer
hym
that
standeth
for
gylty
/
for
mercy
muste
be
pryncypall
vertue
in
the
Iuge
.
And
therfore
sayth
saynt
Iames
the
mercy
enhaunseth
the
dome
.
Hec
in
sum
.
conf.
li.
ij
.
ti.
de
testibus
Also
ther
is
wytnesse
of
dede
&
by
dede
withouten
wytnesse
of
worde
/
as
whan
the
dede
sheweth
the
selfe
.
Dist.
xxviij
priusꝙ
.
Ther
may
no
man
be
Iuge
and
wytnesse
and
accuser
togyder
in
the
same
cause
/
but
in
case
the
Iuge
may
be
wytnesse
of
treuth
to
excu
s
;
e
.iiij.
q̄.
Nullus
vnꝙ
.
In
euery
dome
muste
be
foure
maner
persones
a
Iuge
/
accuser
/
defendour
/
and
wytnesse
.
Ibidem
.
In
cause
of
felonye
of
a
grete
synne
sholde
no
man
be
wytnesse
ayenst
the
gylty
that
had
borne
wytnesse
ayenst
hym
byfore
in
ony
dome
/
for
it
is
a
token
of
enemyte
.iiij.
q
iij.
testes
.
S.
Item
in
criminali
.
The
wytnesses
sholde
be
worshypful
/
true
and
sadde
.
Ibidem
.
Suche
folke
sholde
be
wytnesses
in
dome
that
knowe
beste
the
treuthe
.xxxv.
q̄.
S.
i.
By
wytnesse
of
one
shall
no
man
ne
woman
be
dampned
/
but
his
trespasse
be
so
open
that
the
dede
sheweth
the
selfe
.iij.
q̄.
testes
.
Et
Deutro
.xix.
et
Numeri
.xxxv.
No
man
is
suffycyente
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
hymselfe
/
but
not
for
hymselfe
.
quarta
questione
secunda
.
S.
i.
The
defendour
may
forsake
wytnesses
that
ben
his
enemyes
.
quarta
questione
tercia
.
testes
.
Noman
may
be
compelled
by
the
lawe
to
bere
wytnesse
ayenst
his
owne
kynnesman
/
ne
ayenst
ony
of
his
nyghe
alyaunce
.
Ibidem
.
An
heretyke
&
an
hethen
man
may
bere
wytnesse
ayenst
an
other
heretyke
&
ayenst
an
other
hethen
man
in
helpe
of
a
crysten
man
.
But
ayenst
a
crysten
man
sholde
they
bere
no
wytnesse
.xxiiij.
q̄.
mirantur
.
Caplm.
xij.
HE
that
is
vnable
to
be
a
preste
sholde
bere
no
wytnesse
ayenst
a
preest
in
cause
of
felonye
and
of
grete
synne
.ij.
q̄.
ipsi
apostoli
.
He
that
bereth
false
wytnesse
forsaketh
cryste
souerayne
treuth
.
xi
.
qōe
.iij.
abijt
.
Yf
prestes
or
dekenes
be
taken
with
false
wytnesse
berynge
/
they
sholde
be
thre
yere
suspended
from
theyr
offyce
&
do
harde
penaūc
.
v.
q̄.
quis
in
fine
.
Euery
false
wytnesse
sholde
do
.vij.
yere
penaunce
xxij
.
q̄.v.si
qis
.
And
by
the
lawe
he
is
vnable
to
euery
offyce
&
laful
dede
of
ony
worshyp
worthy
to
lese
his
goodes
and
to
be
beten
&
harde
chastysed
&
punysshed
/
and
the
same
payne
is
he
worthy
that
bryngeth
men
wyttyngly
to
bere
false
wytnesse
.
xxij.q̄.v.si
qs
se
.
And
as
the
lawe
sayth
there
/
he
sholde
faste
.xl.
dayes
in
brede
&
water
and
.vij.
yere
folowynge
do
harde
penaunce
/
&
neuer
after
be
without
penaunce
or
sorowe
and
contrycyon
for
his
synne
.
And
all
that
were
assentynge
to
false
wytnesse
&
to
periurye
sholde
do
the
same
penaunce
.
Ibidem
.
The
wordes
of
wytnesse
sholde
be
taken
to
the
beste
vnderstandynge
&
mooste
benygne
.
Extra
li.
ij.ti
.
de
testibus
ca.
cum
tu
.
The
wytnesse
that
ayensayth
hymselfe
is
of
no
credence
.
Extra
li.
ij
.
ti.de
ꝓbacionibs
ca.
licet
.
Men
sholde
stande
to
the
fyrst
speche
that
man
or
woman
sayth
in
his
cause
yf
he
varye
an
other
tyme
e.
ti.
per
tuas
.
Yf
the
wytnesse
by
dystraccion
saye
amys
/
it
is
leful
to
hym
anone
to
amende
his
speche
/
but
yf
he
abyde
with
an
Interuall
/
though
he
chaunge
his
worde
&
amende
it
/
he
shall
not
be
accept
ne
herde
.
Extra
li.
ij.ti
.
de
testibus
cogendis
ca.
preterea
.
Wytnesse
in
dome
sholde
not
be
herde
ayenst
hym
that
is
absent
/
but
he
were
obstynate
and
wolde
not
come
.
Extra
de
testibus
ca.
ij
He
that
sayth
fyrste
the
treuth
muste
be
taken
for
one
wytnesse
e.ti.
in
omni
.
Yf
a
man
haue
sworne
to
the
partye
not
to
bere
wytnesse
of
the
treuth
with
the
other
partye
/
his
othe
is
vnlefull
And
therfore
not
withstandynge
his
othe
he
may
bere
wytnesse
of
the
treuth
.
e
.
Intumauit
.
Noo
man
shall
bere
wytnesse
to
an
other
in
his
cause
yf
he
haue
the
same
cause
/
or
ony
lyke
that
to
spede
for
hymselfe
.
For
suche
a
persone
is
suspecte
that
he
wolde
do
fauoure
to
an
other
mannes
cause
to
haue
hym
fauorable
to
hym
in
his
cause
e.ti.
personas
.
Noo
mannes
wytnesse
shall
be
resceyued
in
dome
in
preiudyce
of
an
other
/
but
yf
he
swere
though
the
wytnesse
be
a
man
of
relygyon
e
.
ti
nuꝓ
.
The
honeste
&
the
worshyp
of
the
wytnesses
is
more
to
charge
than
the
multytude
e
.
ti.
in
nostra
.
For
to
dyscusse
yrre
gularyte
of
bygamye
/
both
lewde
man
&
lewde
woman
maye
be
taken
for
wytnesse
e
.
ti.
tam
is
.
Seke
folke
and
poore
folke
may
not
be
compelled
to
come
byfore
the
Iuge
&
to
bere
wytnes
But
the
Iuge
may
sende
to
them
wyse
men
to
wyt
of
them
the
trenth
e
.
ti.
si
●
.
Euery
man
&
woman
sholde
hate
false
wytnesse
/
for
god
hateth
false
wytnesse
as
Salomon
sayth
.
Deus
odit
testem
fallacem
.
Prouer.
vi.
And
euery
lyer
is
a
false
wytnesse
&
full
of
gyle
.
And
the
sodayne
wytnesse
dysposeth
&
ordeyneth
a
tonge
of
lyenge
.
For
he
that
is
redy
to
bere
wytnesse
byfore
he
be
auysed
he
dyspeseth
him
to
lye
Prouer.
xij.
But
as
Salomon
sayth
.
The
false
wytnesse
shall
not
be
vnpunysshed
/
and
he
that
speketh
lesynges
shall
perysshe
.
Prouer.
xix.
Ferthermore
leue
frende
ye
shall
vnderstande
that
ther
ben
thre
maner
of
wytnesses
.
Caplm.
xiij.
THer
is
a
wytnesse
aboue
vs
that
knoweth
all
and
may
not
be
dysceyued
/
that
is
god
that
seeth
all
/
and
he
shall
at
the
daye
of
dome
be
to
vs
both
Iuge
&
wytnesse
.
Ego
sum
iuder
et
testis
.
I
am
Iuge
and
wytnesse
sayth
our
lorde
god
.
Ieremie
.xxix.
And
Iob
sayth
.
In
heuen
is
my
wytnesse
/
and
he
that
knoweth
all
my
counseyll
is
aboue
in
hyghe
.
And
ther
is
a
wytnesse
within
vs
that
is
our
conscyence
.
For
as
saynt
Poule
sayth
.
Oure
Ioye
is
wytnesse
of
our
conscyence
.
And
ther
is
a
wytnesse
without
vs
/
&
that
is
our
neyghbour
&
all
creatures
that
shall
bere
wytnesse
ayenst
vs
at
the
dome
byfore
the
hyghe
Iuge
but
we
amende
vs
by
tyme
&
deme
wel
our selfe
.
For
Moyses
sayd
Testem
inuoco
celum
et
terram
.
I
calle
heuen
and
erthe
to
wytnesse
/
that
yf
ye
make
to
you
ony
lykenesse
/
or
ymage
to
worshyp
it
and
breke
goddes
lawe
ye
shall
soone
perysshe
.
Deutro
.iiij.
And
in
an
other
place
he
sayth
thus
.
I
calle
heuen
and
erthe
to
wytnesse
that
I
haue
sette
byfore
you
lyfe
and
dethe
/
good
and
euyll
/
blessynge
and
curse
.
And
therfore
chese
the
lyfe
that
ye
may
lyue
and
loue
your
lorde
god
and
obeye
to
his
voyce
/
and
clyue
to
hym
by
fayth
and
loue
/
for
he
is
your
lyfe
and
lengthe
of
your
dayes
.
And
your
herte
be
tourned
awaye
from
/
hym
and
ye
wyll
not
here
his
lawes
but
worshyppe
false
goddes
.
I
saye
to
you
byfore
that
ye
shall
soone
perysshe
.
Deutro
.xxx.
And
therfore
leue
frende
/
yf
we
wyll
be
syker
at
the
last
dome
&
come
sykerly
byfore
our
souerayne
Iuge
that
knoweth
all
/
we
muste
deme
well
our selfe
in
this
worlde
.
For
saynt
Poule
sayth
.
That
yf
we
demed
well
our selfe
&
dyscussed
well
our
lyfe
/
we
sholde
not
be
dampned
.
Pri
●
.
ad
Corum
.xi.
¶
Diues
.
How
sholde
we
deme
our selfe
.
¶
Pauper
As
the
glose
sayth
there
.
Thou
shalt
be
thyne
owne
domesman
.
Thy
seete
shall
be
thyne
herte
/
and
set
thy selfe
gylty
byfore
thy selfe
domesman
.
Thy
thought
&
thy
conscyence
shall
be
thy
two
wytnesses
for
to
accuse
the
Thy
tourmentours
sholde
be
drede
and
sorowe
/
that
in
maner
sholde
she
we
thy
blood
by
wepynge
of
salt
teeres
whan
by
wytnesse
of
thyne
owne
conscyence
and
of
thy
thought
/
thou
haste
demed
thy selfe
gylty
and
not
worthy
for
to
come
to
goddes
borde
/
ne
to
heuens
blysse
.
And
there
sayth
the
glose
.
That
sekenesse
/
feblenesse
/
and
sodayne
deth
falle
comonly
after
Eester
amonges
the
people
.
For
men
in
Eester
resceyue
vnworthely
goddes
flesse
&
his
blood
.
Ideo
multi
infirmi
et
imbecilles
et
dormiunt
multi
.
s
.
per
mortem
.
Prima
ad
Corum
.xi.
But
for
euery
man
is
fauourable
to
hymselfe
and
to
his
owne
cause
/
therfore
thou
shalt
haue
with
the
two
assessours
by
whose
counseyll
thou
shalt
deme
thy selfe
/
and
tho
shall
be
treuthe
and
reasone
.
Take
with
the
treuthe
that
thou
make
no
false
excusacyon
of
thy
synne
.
Ne
lye
thou
not
for
to
excuse
thyselfe
ne
for
to
excuse
thyselfe
falsely
ne
to
greuously
/
but
as
thyne
other
assessour
reason
wyll
accorde
.
And
yf
tho
two
wytnesses
/
that
is
to
saye
/
thy
thought
and
thy
conscyence
suffyse
not
to
bere
wytnesse
/
ne
to
ful
enfourme
the
of
thy
synfull
lyf
Take
to
the
/
the
thrydde
wytnesse
/
that
is
thy
fayth
.
And
soo
lete
thy
dome
stande
in
wytnesse
of
two
or
of
thre
.
And
fayth
sayth
thus
.
Fides
sine
operibus
mortua
est
.
Fayth
without
good
werkes
is
deed
.
For
alle
though
you
byleue
as
a
crysten
man
/
but
thou
lyue
as
a
crystin
man
/
ellys
thou
art
deed
in
soule
and
worthy
to
dye
without
ende
.
Fayth
that
fayleth
in
worde
and
in
thought
is
deed
and
helpeth
not
to
blysse
.
And
anone
conscyence
and
mynde
shall
accorde
to
hym
and
saye
thus
.
He
that
vseth
amys
his
free
wyll
that
he
dye
it
is
reson
without
remedye
sauynge
goddes
mercy
.
And
take
hede
that
thy
clergy
may
not
saue
the.
For
holy
wryt
and
clergye
saye
.
Anima
peccatoris
mor●etur
The
soule
of
the
synner
shall
dye
.
Also
thy
clergy
may
not
saue
the
yf
thou
be
in
dedely
synne
.
For
thou
art
bygamus
and
twyus
wedded
.
Fyrste
to
cryste
in
thy
baptym
/
&
after
to
the
fende
by
assent
to
synne
.
And
so
thou
art
wydowe
fro
cryste
wedded
to
an
other
wydowe
that
is
the
fende
forsaken
of
god
for
his
pryde
to
whom
he
was
wedded
at
the
begynnynge
of
the
worlde
.
Ne
truste
thou
not
in
thy
dome
on
a
good
contree
.
For
yf
the
quest
comyn
of
the
.x.
commaundementes
whiche
thou
hast
broken
/
&
of
the
two
commaundementes
of
charyte
ayenst
whiche
thou
haste
offended
/
&
of
the
.xij.
artycles
of
the
fayth
ayenst
whiche
thou
haste
erred
/
&
of
the
.vij.
dedes
of
mercy
whiche
thou
haste
not
fulfylled
/
&
of
thy
fyue
wyttes
whiche
thou
haste
myspended
/
and
the
foure
cardynall
vertues
ayenst
whiche
thou
haste
trespassed
/
this
solempne
queste
of
.xl.
true
wytnesses
shal
dampne
the
as
a
man
queller
of
thyne
owne
soule
.
And
as
a
theef
traytour
thou
haste
robbed
thyne
owne
lorde
of
his
good
.
For
robberye
is
called
al
maner
mystreatynge
of
an
other
mannes
good
ayenst
his
wyll
.
And
thou
haste
robbed
cryste
of
that
precyous
soule
that
he
bought
with
his
dere
blood
/
and
mysused
and
myspente
his
creatures
ayenst
his
wyll
.
For
as
saynt
Gregorye
sayth
in
his
Omelye
.
All
thynge
that
we
take
of
god
to
vse
of
good
lyuynge
/
we
tourne
it
in
to
vse
of
wycked
lyuynge
.
Quicquid
ad
vsum
recipimus
vite
.
in
vsuque
conuert●mus
culpe
.
For
the
helthe
of
bodye
that
sent
vs
.
we
spende
it
in
synne
and
in
wyckednesse
/
fayre
weder
in
vayne
occupacyon
of
pryde
and
of
couetyse
/
peas
in
vayne
sykernesse
plentee
of
vytayles
in
glutonye
&
lecherye
.
And
so
this
solempne
queste
of
fourty
wolde
dampne
the
for
gylty
.
Therfore
ther
is
none
other
remedye
but
truly
deme
thyself
&
yelde
the
gylty
&
take
the
to
the
mercy
of
god
&
punysshe
thy selfe
by
drede
&
sorowe
of
herte
&
put
the
in
the
dome
of
goddes
Iuge
/
that
is
thy
confessour
&
make
amendes
after
his
dome
&
by
his
assent
.
For
god
ayenst
whom
thou
haste
so
hyghly
offended
wyll
stande
to
his
ryghtfull
dome
/
&
accepte
suche
satysfaccyon
as
he
assygneth
the
by
the
lawe
of
god
to
do
yf
thou
do
it
with
good
wyll
.
Caplm.
xiiij.
THus
deme
thou
thyselfe
/
and
than
shalt
thou
be
syker
at
the
dredefull
dome
whan
cryste
our
brother
verry
god
and
verry
man
shall
come
downe
to
deme
the
quycke
and
the
deed
.
And
as
saynt
Poule
sayth
.
He
shall
come
downe
with
the
voyce
of
a
trumpe
/
that
is
to
saye
/
with
the
voyce
of
angelles
and
of
archangelles
/
the
whiche
shall
crye
and
saye
.
Surgite
mortui
venite
ad
iudicium
.
Ryse
ye
vp
that
ben
deed
/
and
come
ye
te
the
dome
.
And
anone
in
a
twynkelynge
of
an
eye
we
shall
all
awake
of
the
longe
slepe
and
ryse
vp
&
come
to
the
dome
.
Pope
&
prynce
.
Emperour
&
kynge
.
Lorde
and
lady
/
free
and
bounde
/
ryche
and
poore
grete
and
smalle
/
all
they
shall
awake
and
ryse
vp
bodye
and
soule
ayen
knytte
togydre
.
That
voyce
shall
be
so
hydeous
so
dredefull
&
sterne
/
that
heuen
and
erthe
shall
begynne
to
quake
The
stones
shall
ryue
/
and
all
the
deed
aryse
from
deth
to
lyf
eche
man
&
woman
to
answere
for
hymselfe
/
no
man
per
attourney
.
Now
our
Iuge
Cryste
is
a
lombe
mercyfull
&
meke
/
than
he
shall
be
as
a
lyon
dredefull
&
sterne
.
And
the
lyon
with
his
crye
abassheth
all
other
bestes
and
maketh
theym
to
stande
stylle
saue
his
owne
whelpes
/
whiche
with
his
crye
he
reyseth
fro
deth
to
lyfe
.
So
the
voyce
of
cryste
at
the
daye
of
dome
shall
arere
vs
all
from
deth
to
lyfe
/
whiche
voyce
shall
be
full
dredefull
to
them
the
lyue
bestely
&
take
none
hede
to
god
ne
to
his
lawe
.
Them
it
shall
arrest
&
make
them
stande
stylle
as
prysoners
on
the
erth
&
abyde
theyr
Iuge
For
they
shall
so
be
charged
with
synne
that
they
shall
not
wende
vp
ayenst
cryste
as
the
good
shall
wende
vp
&
mette
with
cryste
.
For
to
them
that
ben
goddes
childern
that
voyce
shall
be
full
swete
&
ful
lykynge
to
here
&
make
them
soo
lyght
that
they
shall
wende
vp
&
mete
with
cryste
in
the
ayre
/
as
saynt
Poule
sayth
.
To
his
childern
Cryste
shall
saye
.
Venite
&
●
.
Come
ye
my
faders
blessyd
childern
and
take
ye
the
kyngdome
of
heuen
that
was
ordeyned
to
you
byfore
the
begynnynge
of
the
worlde
.
But
to
these
bestyal
folke
&
wycked
lyuers
/
to
the
proude
/
to
the
couetouse
/
to
the
enuyouse
/
&
to
lechoures
/
glotons
/
&
to
vengeable
folke
/
his
voyce
shall
be
full
dredeful
&
fnll
bytter
whan
he
shall
saye
to
them
.
Discedite
a
me
maledicti
&
●
.
Wende
ye
hens
fro
me
ye
cursed
wretches
in
to
the
fyre
of
helle
without
ende
/
there
to
dwelle
with
the
fende
&
his
angellys
And
so
he
shall
sende
them
to
sory
place
&
to
sory
companye
without
ony
remedye
.
Was
ther
neuer
thondblaste
so
dredefull
as
his
voyce
than
shall
be
to
theym
that
shall
be
dampned
And
was
ther
neuer
songe
so
mery
ne
melodye
so
lykyng
as
his
voyce
shal
be
than
to
all
that
shal
be
saued
.
And
therfore
deme
well
thy selfe
here
that
thou
be
not
dampned
there
.
Stande
here
to
the
sawe
of
the
grete
queste
of
true
wytnesses
whiche
I
haue
nempned
to
the
and
deme
thy selfe
therafter
.
And
be
true
domesman
of
thyselfe
or
els
thou
shalt
haue
the
same
queste
ayenst
the
at
the
dredefull
dome
.
And
therto
all
angelles
and
archangelles
and
all
the
sayntes
in
heuen
and
all
creatures
shall
than
bere
wytnesse
ayenst
the
and
axe
vengeaunce
on
the
Than
as
sayth
Iohn
Crysostom
super
illud
.
Plangent
se
omnes
tribus
terre
&
●
.
The
angelles
shal
brynge
forth
the
crosse
/
the
spere
/
the
nayle
/
the
scourges
/
&
the
garlonde
of
thornes
/
with
whiche
cryste
suffered
his
passyon
.
Than
shall
cryste
sytte
on
hyghe
to
deme
the
quycke
&
the
deed
/
he
shall
departe
the
gooe
from
the
wycked
&
sette
the
good
on
the
ryght
syde
/
&
the
wycked
on
the
lyfte
syde
.
He
shal
torne
hym
to
the
wycked
on
the
lyfte
syde
&
shewe
theym
the
crosse
/
the
spere
the
nayles
/
the
scourges
/
&
the
garlonde
of
thornes
/
&
his
woundes
al
fresshe
whiche
he
suffered
for
all
mankynde
and
saye
to
the
wycked
on
this
wyse
.
Ecce
miseri
et
ingrati
quanta
ꝓ
vobis
sustinui
propter
vos
homo
factus
sum
&
●
.
See
ye
vnkynde
cursed
wretches
what
I
suffered
for
your
sake
.
For
whan
I
was
god
and
kynge
of
kynges
&
lorde
of
lordes
&
neuer
had
wyste
of
woo
for
your
sake
I
becam
man
for
your
sake
.
I
suffered
to
be
beten
and
bounde
/
to
be
spateled
and
despysed
/
to
be
nayled
to
the
crosse
crowned
with
thornes
/
stongen
to
the
herte
with
a
spere
/
and
was
slayne
dyspytous
deth
as
ye
may
see
to
bye
you
from
endeles
deth
.
Where
is
the
raunsom
of
my
blood
/
where
be
the
soules
that
I
bought
so
dere
/
where
is
the
seruyce
that
ye
sholde
haue
done
to
me
/
where
is
the
loue
that
ye
sholde
haue
shewed
to
me
.
I
loued
you
aboue
al
creatures
I
loued
you
more
than
I
dyde
myne
owne
worshyppe
.
For
why
/
for
your
loue
I
putte
myselfe
to
sorowe
and
care
.
And
ye
loued
more
a
lytyll
mucke
and
a
lytyl
luste
of
●he
flesshe
than
ye
dyd
me
or
my
ryghtfulnesse
/
and
lytyl
or
nought
wolde
do
for
my
loue
.
For
whan
I
was
hongrye
ye
wolde
not
fede
me
/
whan
I
had
thurste
ye
gaue
me
noo
drynke
/
whan
I
was
naked
ye
hylde
me
not
/
whan
I
sought
myne
harborowe
ye
resceyued
me
not
/
whan
I
was
seke
and
in
pryson
ye
vysyted
me
not
.
And
therfore
wende
ye
hens
from
me
in
to
the
fyre
of
helle
without
ende
there
to
dwelle
with
the
fende
&
his
angelles
.
O
sayth
saynt
Gregorye
thou
synfull
wretche
what
shalt
thou
do
/
flee
may
thou
not
/
ne
hyde
the
may
thou
not
/
&
yf
thou
appere
as
nedes
thou
must
thou
art
but
shent
/
for
there
thou
shalt
haue
all
thynge
ayenst
the.
Aboue
the
thou
shalt
haue
the
dredefull
domesman
redy
to
dampne
the.
On
the
ryght
syde
thou
shalt
hane
thy
wycked
werkes
to
accuse
the.
On
the
lyfte
syde
the
foule
fendes
redy
to
drawe
y●
to
helle
Byneth
the
thou
shalt
haue
the
endeles
depnes
redy
to
swolowe
the
in
/
without
the
thou
shalt
haue
all
the
worlde
on
fyre
redy
to
brenne
the
/
within
the
thou
shalt
haue
thyn
owne
conscyence
worste
of
all
/
gnawynge
the
&
fretynge
the
without
ende
.
Than
as
the
wyse
man
sayth
.
All
creatures
shall
fyght
ayenst
vs
.
Sap
.v.
Than
as
the
grete
clerke
sayth
Crysostomus
.
Heuen
erthe
water
sonne
mone
nyght
&
daye
&
all
the
worlde
shall
stande
ayenst
vs
in
wytnes
of
our
synnes
And
though
alle
thynge
were
stylle
/
oure
thoughtes
&
our
conscyence
&
our
werkes
shall
accuse
vs
&
stande
wytnesses
ayenst
vs
.
Therfore
saynt
Austen
in
his
Omelye
suꝓ
illud
Estote
misericordes
sayth
thus
.
Bretheren
take
ye
hede
to
the
mercy
of
god
/
and
to
the
harde
dome
of
god
.
Now
is
tyme
of
mercy
/
after
it
shall
be
tyme
of
dome
Now
god
calleth
ayen
that
ben
tourned
awaye
fro
hym
&
forgyueth
them
ther
synnes
that
tourne
ayen
to
hym
/
&
he
is
full
pacyent
&
abydeth
of
wretche
that
men
sholde
tourne
them
to
hym
and
be
saued
.
And
anone
as
synners
tourne
them
ayen
to
god
he
forgyueth
synnes
that
ben
passed
&
byheteth
Ioyes
to
comyng
.
Now
god
s●yreth
&
monesteth
them
that
ben
slowe
to
good
dedes
/
he
conforteth
them
that
ben
dyseased
/
he
techeth
them
that
be
studyouse
/
&
helpeth
them
that
fyght
ayenst
vyces
.
He
forsaketh
no
man
ne
woman
that
trauayleth
to
doo
well
yf
they
calle
to
hym
.
He
gyueth
to
vs
that
we
sholde
gyue
ayen
to
hym
to
please
hym
whan
we
haue
offended
hym
.
For
we
haue
not
gyuen
hym
ne
wherwith
to
queme
hym
but
that
we
take
of
hym
.
The
tyme
of
mercy
is
ful
grete
.
I
praye
you
brethern
al
lete
ye
not
this
tyme
passe
you
/
but
take
ye
it
whyle
ye
may
.
After
this
tyme
shall
come
tyme
of
dome
whan
men
shall
do
harde
penaunce
without
fruyte
/
for
it
shall
not
helpe
them
.
Than
synners
that
had
theyr
welth
in
this
worlde
shall
syghe
&
saye
with
grete
sorowe
.
Quid
nobis
profuit
su●bia
&
●
What
hath
prouffyted
to
vs
pryde
/
what
hath
now
holpen
vs
our
pompe
/
our
boost
/
our
rychesses
.
All
these
ben
passed
awaye
ryght
as
a
shadowe
.
These
ben
the
wordes
of
saynt
Austen
.
Caplm.
xv.
THan
they
that
shal
be
dampned
shall
saye
a
sawe
of
sorowe
that
neuer
shall
haue
ende
.
Defecit
gaudium
cordis
nrī
vsus
est
in
lucium
chorus
noster
.
cecidit
corona
capit
nrī
ve
nobis
quia
peccauimus
.
The
Ioye
of
our
herte
is
done
&
past
awaye
to
sorowe
&
care
is
tourned
our
playe
/
the
garlonde
of
our
hede
is
falle
to
grounde
/
that
euer
we
dyd
synne
wel
awaye
the
stounde
.
Trenorum
.
iiij
.
Therfore
leue
frende
take
we
to
vs
the
tyme
of
mercy
&
amende
we
vs
whyle
we
may
for
ellys
we
shall
not
whan
we
wolde
And
the
lenger
the
god
suffereth
folke
to
regne
in
theyr
synne
/
&
the
more
pacyence
that
he
hath
with
theym
/
the
harder
he
shal
smyte
them
but
they
amende
them
.
And
therfore
the
dome
of
god
is
lykened
to
a
bowe
/
for
the
bowe
is
made
of
.ij.
thynges
/
of
a
wronge
tree
&
a
ryght
strynge
.
Soo
the
dome
of
god
is
made
of
two
maner
folke
.
Of
them
that
ben
wronge
thorugh
synne
&
lyue
wronfully
&
do
moche
wronge
/
and
of
them
that
be
ryght
&
ryghtfull
in
lyuynge
.
The
archer
shetynge
in
this
bowe
is
cryste
.
And
the
more
that
the
bowe
is
drawe
abacke
/
the
harder
is
smyteth
whan
the
archer
louseth
.
So
the
lenger
that
cryste
abydeth
/
&
soo
draweth
his
dome
abake
/
the
harder
he
shal
smyte
but
folke
amende
them
And
as
the
archer
in
his
shetynge
taketh
the
wronge
tree
in
his
lyfte
honde
/
&
the
ryght
strynge
in
his
ryght
honde
&
draweth
them
atwynne
/
so
cryste
at
the
dome
shall
set
the
wronge
lyuers
on
his
left
honde
/
the
ryghtfull
lyuers
on
the
ryght
honde
/
&
set
the
arowe
in
his
bowe
/
that
shal
be
the
dredfull
sentence
of
his
dome
/
&
drawe
the
rightful
from
the
wronge
/
the
good
from
the
wycked
/
whan
he
shall
saye
to
the
ryghtfull
.
Come
ye
with
me
vp
in
to
heuens
blysse
without
ende
/
&
to
the
wronge
lyuers
he
shal
saye
/
go
ye
hens
frome
downe
in
to
helle
payne
without
ende
.
Of
this
bowe
the
ꝓphete
sayth
Arcum
suum
tetendit
&
parauit
illum
.
God
hath
bente
his
bowe
&
made
it
redy
/
&
he
hath
arrayed
or
made
redy
ther
in
tacle
of
deth
/
&
hath
made
his
arowes
hote
with
brennynge
thynges
.
For
they
that
ben
brente
with
synne
shall
brenne
with
the
fyre
of
helle
without
ende
Of
this
bowe
Dauyd
also
sayth
Dedisti
metuentibus
te
significacōem
.
vt
fugi●t
a
facie
arcus
.
Lord
thou
hast
gyuen
a
tokenynge
to
them
that
drede
the
to
flee
awaye
from
the
face
of
the
bowe
.
Caplm.
xvi.
DIues
.
What
tokenes
ben
tho
¶
Pauper
.
Ther
is
dome
in
specyal
/
&
dome
in
generall
/
that
shall
be
in
the
laste
daye
of
this
worlde
.
Dome
in
specyall
eche
man
hath
anone
as
he
dyed
.
And
therfore
cryst
sayth
.
Nunc
iudicium
est
mund.
Now
is
dome
of
the
worlde
/
for
anone
as
thou
art
deed
thou
shalt
be
demed
eyther
to
heuen
or
to
helle
or
to
purgatorye
.
Of
this
dome
speketh
Salomon
.
Memor
esto
iudicij
mei
.
Haue
mynde
of
my
dome
/
for
suche
shall
be
thy
dome
/
yesterdaye
it
felle
to
me
/
to
morowe
it
shall
falle
to
the.
Byfore
this
dome
go
many
tokenes
of
warnynge
to
synfull
wretches
/
as
age
/
sekenesse
/
feblenesse
/
dasewynge
of
syght
/
blyndnesse
deefnesse
rymplynge
or
reuelynge
of
skynne
/
fadynge
of
coloure
/
faylynge
of
mynde
/
losse
of
catel
of
frendes
by
deth
&
other
.
¶
Diues
.
Whan
shall
the
daye
of
generall
dome
faile
.
¶
Pauper
Cryste
sayth
in
the
gospell
ther
is
none
angell
ne
saynt
in
he●en
that
wote
whan
it
shal
falle
.
But
sodaynly
and
vnwarly
it
shall
falle
/
and
come
as
a
theef
&
as
deth
doth
to
many
a
man
that
wyll
not
beware
by
tokenes
byfore
.
No
more
shall
than
man
blent
with
synne
be
ware
of
the
laste
dome
ne
of
the
fyrste
that
shall
be
deth
no
more
than
the
men
wolde
be
ware
by
the
prechynge
of
Noe
to
flee
the
flood
that
drenched
all
saue
.viij.
soules
¶
Diues
.
Sythen
eche
man
and
woman
is
demed
anone
as
he
is
dede
/
wherof
shall
serue
the
generall
dome
.
¶
Pauper
That
all
men
hethen
&
crysten
may
see
the
ryghtfull
dome
of
god
/
not
only
in
themself
but
in
all
other
/
the
hethen
men
may
see
&
knowe
theyr
false
byleue
for
whiche
they
ben
dampned
.
And
crysten
men
see
&
knowe
theyr
vnkyndenesse
/
and
how
ryghtfully
they
&
all
other
ben
dampned
that
dye
in
dedely
synne
.
Caplm.
xvij.
MAnnes
dome
is
peruerted
by
foure
thynges
as
sayth
the
lawe
.
xi.q̄.iiij
.
Quatuor
/
by
drede
/
by
couetyse
of
gyftes
/
by
hate
/
by
loue
.
But
cryste
he
is
almyghty
/
he
dredeth
noo
man
.
He
is
lorde
of
all
/
he
nedeth
no
mede
ne
gyftes
.
He
hateth
noo
good
man
ne
woman
/
and
therfore
he
shall
dampne
noo
good
man
ne
good
woman
.
He
loueth
all
maner
ryght
/
and
therfore
he
shall
do
no
wronge
.
He
knoweth
all
/
&
therfore
ther
shall
noo
false
wytnesse
ne
slyght
of
men
of
lawe
desceyue
hym
.
Euery
man
shall
be
there
a
true
wytnesse
of
his
owne
dome
/
for
his
owne
conscyence
shal
saue
hym
or
dampne
hym
.
And
therfore
leue
fr●nde
be
ye
a
true
wytnesse
of
your self
in
this
worlde
to
saue
your selfe
here
in
tyme
of
grace
/
&
than
shall
ye
be
a
true
wytnesse
to
your selfe
/
to
saue
your selfe
/
in
tyme
of
the
dome
.
False
wytnesses
in
this
worlde
haste
theyr
ryghtfull
doome
of
dampnacyon
in
the
other
worlde
.
For
they
ben
false
wytnesses
to
themselfe
and
to
the
other
also
.
As
sayth
saynt
Iohan
with
the
gylden
mouth
super
Matheum
opere
imperfecte
Omelia
.vi.
Ther
is
no
man
able
to
be
a
true
wytnesse
to
an
other
man
but
he
be
fyrste
a
true
wytnesse
to
hymselfe
in
his
owne
dome
.
Art
the
dome
god
shall
axe
of
vs
rekenynge
and
answerynge
of
the
benefyces
that
we
haue
taken
of
hym
/
he
shall
axe
theym
ayen
/
in
nombre
/
in
weyght
and
in
measure
.
He
shall
axe
of
vs
how
ofte
we
haue
resceyued
of
his
gyftes
/
how
moche
we
haue
resceyued
&
how
we
haue
spente
them
.
And
the
lettres
and
the
tayles
of
our
conscyence
shall
answere
and
saye
that
we
haue
resceyued
goodes
of
kynde
/
that
is
to
saye
of
bodye
and
of
soule
.
Also
goodes
of
fortune
that
ben
temporal
goodes
and
temporall
rych●sses
and
goodes
of
grace
that
ben
vertues
and
connynge
.
Than
the
souerayne
Iuge
shall
axe
of
vs
answere
of
his
benefyces
in
the
plurell
nombre
saynge
.
Esuriui
&
●
.
I
hadde
hongre
and
ye
gaue
me
no
mete
.
I
hadde
thryste
and
ye
gaue
me
no
drynke
.
I
was
naked
and
ye
clothed
me
not
.
I
sought
my
harborowe
and
ye
resceyued
me
not
.
I
was
seke
and
in
pryson
&
ye
vysyted
me
not
ne
conforted
me
not
.
And
sythen
the
dome
shall
be
so
hards
to
them
that
helpe
not
theyr
euen
crysten
with
theyr
good
at
nede
/
moche
more
strayt
it
shall
be
to
them
that
robbe
theyr
euen
crysten
/
as
to
theues
/
pylours
/
extorcyoners
/
&
manquellers
/
lechours
/
and
to
all
wycked
doers
.
Than
men
shal
gyue
answere
of
euery
ydell
worde
that
they
speke
/
as
cryste
sayth
in
the
gospell
.
And
as
saynt
Bernarde
sayth
/
the
ryche
man
shal
gyue
answere
of
euery
threde
in
his
clothe
/
of
euery
cromme
of
brede
in
his
brede
skep
/
of
euery
droppe
of
drynke
of
his
barell
&
in
his
tonne
&
in
his
vessell
.
Also
cryste
shal
axe
rekenynge
by
hole
mesure
.
For
as
Cryste
sayth
in
the
gospell
.
Men
shal
there
reken
&
yelde
to
the
lest
ferthynge
without
forgyuene
s
;
se
.
And
suche
mesure
as
men
mete
here
to
other
shal
be
moten
aye●
to
them
/
mercy
for
mercy
/
harde
for
harde
.
Also
god
shall
than
axe
of
vs
rekenynge
in
weyght
of
strayt
dome
/
for
all
our
dedes
shal
there
be
weyed
by
the
dome
of
god
&
of
our
owne
conscyence
&
after
that
they
weye
they
shal
be
rewarded
/
the
good
in
blysse
the
wycked
in
payne
.
Than
the
honde
of
god
shall
wryte
in
the
conscyence
of
euery
man
&
woman
that
shal
be
dampned
these
thre
wordes
.
Mane
techel
phares
.
Whiche
thre
worder
he
wrote
on
the
walle
of
thou
kynges
halle
Balthasar
to
his
dampnacyon
.
Danielis
.
●nto
.
Whiche
vysyon
appered
to
the
kynge
in
tyme
of
the
grete
feest
that
he
made
in
despyte
of
god
/
&
made
men
drynke
in
the
vesselles
of
goddes
temple
/
whiche
vesselles
were
halowed
to
god
/
for
Mane
is
to
saye
in
englysshe
God
hath
nombred
thy
kyngdome
and
dayes
of
thy
reygne
&
made
an
ende
therof
.
Techel
is
to
saye
/
thou
art
weyed
in
a
balaunce
/
and
thou
weyest
to
lytell
.
Phares
is
to
saye
/
thy
kyngdome
is
departed
from
the.
For
after
the
dome
the
lynful
man
may
no
lenger
loke
after
the
kyngdom
of
heuen
whiche
was
ordeyned
to
hym
yf
he
wolde
haue
deserued
it
.
But
than
he
shal
be
departed
fro
the
kyngdom
that
he
hath
loste
by
his
folye
&
go
to
pryson
of
helle
without
ende
whiche
he
hath
deserued
.
For
than
Cryste
shall
saye
to
euery
man
and
woman
.
Tolle
quod
tuum
est
et
vade
.
Take
that
is
thyne
/
and
that
thou
haste
deserued
and
goo
thy
waye
to
heuen
/
yf
thou
haue
doo
well
or
to
helle
yf
thou
haue
doo
amys
and
not
amended
the.
Than
all
wycked
crysten
men
shall
be
demed
and
dampned
/
but
hethen
men
shall
be
dampned
&
not
demed
.
For
as
cryste
sayth
in
the
gospell
.
He
that
byleueth
not
in
cryste
now
/
he
is
demed
.
Some
shall
be
demed
and
saued
/
as
good
crysten
men
comyn
lyuers
.
And
some
shall
be
saued
&
not
demed
/
as
men
of
perfeccyon
.
For
they
shall
deme
other
as
Cryste
sayth
in
the
gospel
.
Vos
●
reliquistis
omnia
&
●
Ye
that
haue
forsaken
all
worldely
goodes
for
my
sake
/
and
folowed
me
in
pouerte
and
in
perfeccyon
/
ye
shall
sytte
on
.xij.
setes
demynge
the
.xij.
kynredes
of
Israell
/
that
is
to
saye
/
all
that
shall
be
demed
.
Caplm.
xviij.
DIues
.
It
is
a
dredefull
thynge
to
thynke
on
this
dome
.
¶
Pauper
It
shall
be
more
dredefull
to
here
it
&
to
see
it
/
&
moost
for
to
fele
it
/
and
namely
to
ryche
folke
that
haue
resceyued
many
goodes
of
god
&
not
spended
them
ne
dyspensed
them
to
his
worshyp
.
And
saynt
Gregory
in
his
Omelye
sayth
.
The
more
the
gyftes
of
god
come
to
a
man
the
more
were
rekenynges
&
answere
of
the
gyftes
.
Therfore
saynt
Iames
speketh
to
you
ryche
men
in
this
maner
.
Agite
nunc
diuites
&
●
.
Now
ye
ryche
men
do
ye
so
that
ye
may
saue
your selfe
/
wepe
ye
&
wayle
ye
for
your
myscheues
that
shall
falle
to
you
but
ye
amende
you
.
Your
rychesses
ben
roten
your
clothes
be
mothe
eten
/
your
golde
&
syluer
is
rusted
&
the
ruste
therof
shal
be
wytnesse
ayenst
you
at
the
dome
and
ete
your
flesshe
as
fyre
.
For
ye
kept
your
good
so
harde
from
the
poore
folke
/
therfore
you
haue
tresoured
wrath
and
wretche
to
you
in
the
laste
dayes
.
Iacobi
.v.
¶
Diues
.
Well
is
hym
that
is
well
deed
.
¶
Pauper
And
well
is
hym
that
wel
lyueth
.
For
as
saynt
Austen
sayth
.
He
that
lyueth
well
may
not
euyll
dye
.
Therfore
as
I
sayd
fyrste
.
Deme
well
to
thy selfe
&
of
thy selfe
.
For
as
Salomon
sayth
The
true
wytnesse
delyuereth
soules
of
woo
both
in
his
owne
and
in
many
other
.
Prouer.
xiiij.
And
as
the
prophete
sayth
.
Seke
ye
vp
our
lorde
god
with
almesse
dede
whyle
he
may
be
founde
/
calle
ye
hym
whyle
he
is
nyghe
.
Now
he
is
hyghe
now
he
called
vs
to
his
mercy
.
Now
he
may
be
founde
benygne
and
bonour
to
all
.
But
after
the
dome
and
after
our
deth
/
he
shall
be
felle
and
fyers
to
vs
/
but
we
amende
vs
.
Than
shall
we
fynde
no
mercy
but
that
we
deserue
by
our
lyf
And
therfore
leue
frende
doo
ye
as
saynt
Poule
sayth
.
Dum
tempus
habemus
operemur
bonum
ad
omnes
.
Whyle
we
haue
tyme
werke
we
good
to
all
.
And
the
wyse
man
sayth
what
good
thyne
honde
may
do
/
do
it
besely
whyle
thou
myght
.
For
ther
shall
be
no
werkynge
reason
ne
connynge
/
ne
wysdome
after
thy
deth
to
wynne
the
mede
.
Eccl.
ix.
Therfore
cryste
sayth
in
the
gospell
/
that
ther
shall
come
a
nyght
whan
no
man
shall
werke
to
wynne
hym
mede
.
The
daye
is
our
lyfe
/
the
nyght
is
our
deth
/
for
be
we
deed
we
may
no
more
werke
to
wynne
mede
ne
to
amende
vs
.
¶
Here
endeth
the
eyght
commaundement
.
And
begynneth
the
nynthe
.
Capitulum
Primum
.
DIues
.
God
sende
vs
grace
to
do
as
thou
sayst
I
thanke
the
for
this
enformacyon
/
for
I
hope
it
shall
do
profyte
.
Now
I
praye
the
that
thou
wylt
enforme
me
in
the
.ix.
commaundement
.
¶
Pauper
.
The
.ix.
commaundement
is
this
.
Non
ocupisces
domum
ꝓximi
tui
.
Exo
.xx.
Thou
shalt
not
coueyte
thy
neyghbours
good
with
wronge
/
house
ne
londe
.
In
the
.viij.
commaundementes
byfore
god
forbedeth
all
wycked
werkes
.
In
these
two
laste
he
forbedeth
all
wycked
wylles
&
consente
to
synne
.
For
of
wycked
wyll
cometh
euyll
dede
.
And
therfore
cryste
sayth
in
the
gospell
/
that
out
of
the
herte
cometh
all
maner
synne
/
for
without
wyll
&
assente
of
the
herte
is
no
synne
done
.
De
corde
exiunt
cogitaciones
male
/
homicidia
/
adulteria
/
fornicaciones
/
furta
/
falsa
testimonia
/
blasphemie
/
Mathei
.xv.
Therfore
saynt
Poule
sayth
/
that
couetyse
is
rote
of
all
euyl
And
therfore
god
forbedeth
all
wycked
couetyse
both
of
the
worlde
and
of
the
flesshe
.
Couetyse
of
the
worlde
is
called
couetyse
of
the
eye
in
other
mennes
good
.
Couetyse
of
the
flesshe
is
called
wylle
to
lecherye
and
to
glotonye
And
ryght
as
a
wycked
wede
is
clene
clensed
out
of
a
londe
whan
the
rote
is
drawen
a
waye
/
and
tylle
whan
the
rote
is
drawen
vp
the
londe
is
not
clene
clensed
ne
well
weded
And
bodely
sekenesse
is
not
well
cured
ne
helyd
tylle
the
rote
of
the
sekenesse
be
thus
destroyed
.
Ryght
so
mannes
soule
&
womans
may
not
be
clene
clensyd
of
synne
/
ne
goddes
lawe
may
not
be
kept
/
tylle
couetyse
of
the
herte
whiche
is
rote
of
all
maner
synne
&
of
all
goostely
sekenesse
be
drawen
out
of
the
londe
of
mannes
hert
&
destroyed
.
And
therfore
whan
god
had
gyuen
.viij.
commaundementes
by
whiche
men
shold
flee
al
wycked
werkes
/
he
put
therto
other
.ij.
commaundementes
ayenst
false
couetyse
/
byddynge
that
men
sholde
put
wycked
couetyse
out
of
herte
/
for
false
couetyse
is
pryncypall
letter
of
kepynge
of
goddes
lawe
&
rote
of
al
wyckednesse
.
Therfor
in
this
commaundement
god
forbedeth
pryncypaly
false
worldely
couetyse
/
&
specyally
of
thynges
not
mouable
by
themselfe
whan
he
byddeth
that
thou
shalt
not
coueyte
thy
neyghbours
good
with
wronge
house
ne
londe
.
In
the
.vij.
cōmaudemēt
god
forbedeth
the
dede
of
all
wrongfull
takynge
whan
he
byddeth
the
not
stele
.
In
this
byheste
he
forbedeth
all
maner
wrongful
desyre
&
mys
couetyse
of
ony
mannes
good
of
house
/
of
londe
/
of
golde
/
of
syluer
/
of
cloth
/
of
corne
/
&
of
all
suche
other
thynges
that
may
not
styre
themselfe
This
commaundement
is
princypaly
ayenst
false
purchasours
/
that
for
false
couetyse
ben
besy
to
begyle
&
with
falsehede
to
robbe
men
of
house
&
of
londe
&
put
theym
out
of
theyr
herytage
.
To
suche
false
purchasours
god
gyueth
his
curse
and
sayth
thus
.
Ve
qui
cogitatis
inutile
et
operamini
malum
in
cubilibus
vestris
&
●
.
Woo
be
to
you
that
thynke
vnprouffytable
thynge
/
and
werke
wycked
thynge
in
your
beddes
in
the
morowe
whan
ye
may
not
slepe
.
For
than
they
caste
gyle
and
falsehede
ayenst
theyr
euen
crysten
.
They
haue
coueyted
other
mennes
f●ldes
sayth
he
/
and
by
myght
take
them
awaye
from
them
/
&
robbe
them
of
theyr
houses
/
&
falsly
chalenge
the
man
&
his
house
&
his
herytage
.
For
often
they
chalenge
men
for
bounde
/
and
so
entre
in
to
theyr
house
and
londe
&
haue
all
theyr
herytage
with
goddes
curse
.
Michee
.ij.
Also
god
gyueth
them
his
curse
by
the
prophete
Ysaye
there
he
sayth
thus
.
Ve
qui
coniungitis
domum
domui
.
et
agrum
agro
copulatis
&
●
.
Woo
be
to
you
that
falsely
Ioyne
house
to
house
/
and
couple
felde
to
felde
to
the
ende
of
the
place
that
ye
may
saye
/
all
this
is
myne
&
no
man
hath
ought
within
me
.
Wene
ye
sayth
god
that
ye
allone
shall
dwelle
vpon
erthe
.
This
false
couetyse
sayth
he
sowneth
in
myne
eeres
.
And
therfor
many
a
fayre
house
and
grete
shall
be
forsaken
/
and
no
man
ne
woman
dwelle
therin
.
Ysaye
●nto
.
And
thus
the
wyse
man
sayth
.
Non
attingas
terminos
paruulorrum
&
●
Touche
not
the
boundes
of
the
small
poore
folke
to
reue
theym
of
theyr
ryght
/
&
entre
thou
not
in
to
the
felde
of
faderles
childern
to
put
them
out
of
theyr
herytage
.
For
almyghty
god
that
is
ther
nyghe
frende
shall
make
theyr
full
greuous
and
full
harde
ayenst
the.
Prouer.
xxiij.
Caplm.
ij.
WE
fynde
in
holy
wrytte
the
thyrde
booke
of
kynges
.xxi.
ca.
That
ther
was
a
kyng
of
Israell
that
hyght
Achab
/
and
there
was
a
man
dwellynge
by
hym
that
hyght
Naboth
that
had
a
fayre
vyneyerde
that
laye
nyghe
the
kynges
paleys
and
therfore
the
kyng
desyred
gretly
to
haue
it
/
and
sayd
to
Naboth
/
gyue
me
thy
vyneyerde
/
and
I
shall
gyue
the
a
better
therfore
/
or
ellys
asmoche
moneye
as
it
is
worth
Than
Naboth
sayd
/
god
forbede
that
I
sholde
chaunge
my
faders
herytage
.
I
wyll
neuer
chaunge
it
ne
selle
it
.
Than
the
kynge
was
wroth
and
for
malancoly
layde
hym
on
his
bedde
and
wolde
not
ete
ne
drynke
.
The
quene
Iesabell
his
wyfe
come
to
hym
and
axed
what
hym
ayled
.
The
kyng
sayd
that
he
had
spoken
to
Naboth
to
haue
his
vyneyerde
/
and
he
wolde
not
graunte
it
hym
.
Than
Iesabell
the
quene
sayd
.
Bt
of
good
conforte
and
take
me
thy
rynge
and
I
shall
gyue
to
the
the
vyneyerde
.
Than
she
wrote
lettres
in
the
kynges
name
to
the
pryncypales
of
the
cyte
vnder
the
kynges
sygnet
.
And
badde
them
gadre
theyr
courte
to
gydre
&
make
a
solempne
fastynge
so
to
blynde
the
people
with
ypocresye
&
badde
them
ordeyne
two
false
wytnesses
/
whiche
sholde
accuse
Naboth
&
saye
that
he
spake
euyl
of
god
&
of
the
kyng
&
so
dampne
hym
as
gylty
&
stone
hym
to
the
deth
/
&
soo
they
dyd
.
For
it
was
the
lawe
that
who
so
spake
euyll
of
god
or
of
the
kyng
/
or
cursed
them
he
sholde
be
slayne
.
Whan
Iesabell
had
tydynges
that
Naboth
was
slayne
/
she
came
to
the
kynge
&
badde
hym
ryse
vp
and
be
mery
&
take
the
vyneyerde
to
hym
for
Naboth
was
deed
.
And
anone
the
kyng
rose
&
went
in
to
the
vyneyerde
&
toke
it
to
hym
.
Than
at
that
byddynge
of
god
.
Ely
the
prophete
met
with
hym
&
sayd
to
hym
in
goddes
name
.
Thou
hast
slayne
&
thou
hast
that
thou
coueytest
/
but
I
telle
the
it
forsoth
in
the
same
place
there
that
houndes
haue
lycked
vp
the
blood
of
Naboth
/
houndes
shall
lycke
vp
thy
blood
/
&
houndes
shall
ete
thy
wyfe
Iesabell
/
and
houndes
and
bryddes
shall
ete
thy
bodye
/
and
god
shall
destroye
thyne
housholde
and
slee
all
thy
kynrede
and
thyn
alyaunce
/
and
soone
after
it
fell
so
.
And
thus
of
false
couetyse
came
periurye
/
false
wytnesse
/
murder
&
manslaughter
/
and
destruccyon
of
the
kyngdom
.
We
rede
also
in
the
passyon
of
saynt
Beatryce
/
that
there
was
a
false
couetouse
man
whos
name
was
Lucres
.
And
he
coueyted
moche
the
place
of
saynt
Beatryce
And
for
couetyse
to
haue
the
place
he
accused
her
to
an
hethen
Iuge
/
that
she
was
a
crysten
woman
.
And
soo
by
his
accusacyon
she
was
slayne
.
For
she
wolde
not
forsake
cryste
ne
crystes
lawe
.
Whan
she
was
thus
deed
.
Lucres
entred
in
to
her
place
to
haue
it
in
possessyon
.
And
for
Ioye
of
the
place
he
made
therin
a
grete
feest
to
his
frendes
.
And
whan
he
was
moost
mery
&
Ioconde
in
the
myddes
of
the
feste
/
a
yonge
soukynge
childe
that
was
there
in
his
moders
arme
sayd
all
alowde
that
all
men
myght
here
it
.
Audilu
●eci
Here
now
Lucres
.
Thou
hast
s●●ne
/
&
thou
haste
entred
falsely
in
to
this
place
and
haste
it
at
thy
wyll
.
But
now
thou
art
gyuen
in
to
the
myght
&
in
to
possessyon
of
thy
moost
m
〈◊〉
.
And
anone
in
tyme
of
the
feest
●●fore
all
his
frendes
and
his
gest●●●●
fende
entred
within
hym
/
&
thre
houres
togydre
so
fortrauayled
hym
&
soo
rent
hym
byfore
them
all
tyll
he
slewe
hym
/
&
for
his
false
couetyse
bare
his
soule
to
helle
.
Here
thou
myght
see
what
peryll
it
is
to
purchace
ony
thynge
amys
by
false
couetyse
And
therfor
yf
thou
haue
purchaced
ony
thynge
falsely
/
or
yf
thou
occupye
ony
thynge
mys
purchaced
loke
that
thou
make
restytucyon
for
saluacyon
of
thy selfe
and
of
thyne
heres.
For
it
is
a
comon
prouerbe
De
male
quesitis
vix
gaudet
tercius
heres.
Of
euyl
goten
good
the
thyrde
heyre
vnneth
hath
Ioye
.
Caplm.
iij.
DIues
.
Yf
I
hadde
ought
purchaced
a
mys
my selfe
.
I
holde
me
bounden
to
restytucyon
/
but
of
my
former
faders
purchace
haue
I
nought
to
doo
/
whether
it
were
ryghtfull
or
not
ryghtfull
.
But
that
they
lefte
to
me
I
wyll
kepe
it
as
the
good
man
Naboth
dyde
of
whom
thou
spake
full
late
.
¶
ꝓauper
.
Naboth
wolde
haue
kepte
uylle
his
faders
herytage
that
longeth
to
hym
by
ryght
and
by
dyscente
of
herytage
.
But
yf
thou
kepe
ony
thynge
wyttyngly
that
thy
former
faders
purchased
falsely
/
in
that
y●
kepest
not
thy
faders
herytage
as
Naboth
dyde
/
but
thou
kepest
other
mennes
herytage
/
to
whiche
neyther
y●
ne
thy
fader
had
ryght
.
And
therfore
but
thou
make
restytucyon
thou
shalt
rewe
it
and
all
thyne
heyres
/
as
Achab
dyd
and
his
heyres
/
whiche
loste
not
onely
that
they
had
mysgoten
of
Naboth
by
murder
&
by
gyle
/
but
therto
they
loste
theyr
lyfe
/
theyr
worshyp
/
and
theyr
herytage
for
euer
.
I
rede
that
ther
was
a
grete
man
whiche
dyd
moche
almesse
&
for
his
almesse
god
wolde
haue
him
saued
.
It
byfell
in
an
euenynge
he
romed
allone
vnder
his
wood
syde
by
his
place
/
ther
cam
an
angel
in
a
mannes
lykenesse
&
bad
hym
go
with
hym
.
Sodaynly
they
were
togydre
in
a
depe
valey
/
&
in
the
myddes
of
the
valey
was
a
depe
pytt
ful
of
fyre
smoderynge
medled
with
pytche
&
brymstone
/
full
foule
stynkynge
.
Than
the
angell
badde
this
man
loke
in
to
this
pytt
.
He
loked
downe
/
&
there
he
sawe
thre
galowes
standynge
in
the
fyre
.
On
the
ferthest
henge
a
man
by
the
tonge
/
on
the
seconde
henge
a
man
by
the
hondes
/
but
on
the
thyrde
henge
no
man
.
Than
the
angell
axed
hym
what
he
sawe
/
and
he
tolde
hym
all
the
soth
.
Than
sayd
the
angell
.
He
that
hangeth
by
the
tonge
that
is
thy
faders
fader
whiche
purchased
the
place
that
thou
dwellest
in
by
gyle
of
his
tonge
by
false
othes
/
by
lesynges
/
by
periurye
/
by
false
wytnesses
/
and
dyd
many
a
men
forswere
them
/
and
therfore
is
he
pryncypally
punysshed
in
his
tonge
/
and
hangeth
by
his
tonge
in
this
horryble
fyre
and
shall
doo
without
ende
/
for
he
wolde
not
make
restytucyon
.
He
that
hangeth
on
the
seconde
galowes
by
the
hondes
is
thy
fader
/
whiche
kepte
stylle
by
myghty
honde
that
his
fader
amys
purchased
and
wolde
not
make
restytucyon
.
The
thyrde
galowe
in
whiche
hangeth
no
man
ben
ordeyned
for
the
but
yf
thou
amende
the
and
make
restytucyon
.
Anone
the
aungell
passeth
awaye
from
hym
/
and
he
was
delyuered
ayen
vnder
his
wood
syde
.
The
next
daye
after
he
sente
after
the
heyres
of
the
place
and
made
restytucyon
.
His
wyfe
and
his
childern
were
full
sory
and
sayd
vnto
hym
.
Allas
allas
now
ben
we
all
beggers
.
Than
he
answered
and
sayd
.
Leuer
I
haue
that
we
begge
in
this
worlde
/
than
for
to
brynge
you
all
and
me
in
to
that
endelesse
payne
that
I
sawe
.
And
better
it
is
to
vs
for
to
lese
a
place
in
erthe
to
whiche
we
haue
no
ryght
/
than
to
lese
our
place
in
heuen
blysse
without
ende
.
¶
Diues
.
I
assente
well
to
thy
speche
/
saye
forth
what
thou
wylt
.
Caplm.
iiij.
PAuper
.
Many
harde
vengeaunces
haue
fallen
for
false
couetyse
Giezi
was
smyten
with
foule
myselrye
.
For
couetyse
made
hym
to
selle
the
helthe
of
Naman
/
whiche
helthe
came
only
by
the
grace
of
god
.iiij.
Regum
.v.
For
couetyse
Iudas
solde
Cryste
goddes
sone
for
thrytty
pens
and
betrayed
hym
/
and
after
he
went
&
henge
hymselfe
tylle
his
bely
brast
.
And
there
his
bely
brast
there
the
deuyll
that
was
in
hym
flewe
out
and
bare
his
soule
with
hym
to
helle
.
¶
Diues
.
Why
went
not
the
fende
out
of
his
mouth
.
¶
Pauper
For
his
mouth
hadde
touched
crystes
mouth
/
whan
he
kyssed
cryste
in
gyle
and
sayd
.
Hayle
mayster
.
¶
Diues
.
Thy
reason
is
good
/
saye
forth
what
thou
wylt
.
¶
Pauper
Also
for
couetyse
Ananya
dnd
Saphyra
his
wyfe
dyed
sodayne
deth
&
despytouse
deth
for
they
lyed
to
y●
holy
goost
/
&
forsoke
theyr
moneye
to
saynt
Peter
.
For
couetyse
Nachor
was
stoned
to
deth
/
for
he
stalle
golde
&
clothe
ayenst
goddes
forbode
.
Iosue
.vij.
We
fynde
in
the
lyfe
of
saynt
Barlaam
that
on
a
tyme
an
archor
toke
an
nyghtyngale
&
wolde
haue
slayne
it
.
God
gaue
speche
to
the
nyghtyngale
whiche
sayd
to
the
archer
/
what
shall
it
profyte
to
the
to
slee
me
.
Thou
mayst
not
fylle
thy
wombe
with
me
I
am
soo
lytell
.
Saue
my
lyfe
and
lett
me
flee
and
I
shall
teche
the
thre
wysedomes
whiche
yf
thou
kepe
them
well
they
shall
do
the
moche
proufyte
.
Than
the
archer
was
a
woundred
of
her
speche
and
behyght
her
sykerly
to
let
her
flee
yf
she
taught
hym
the
wysedomes
.
Than
she
sayd
besye
the
not
to
take
a
thynge
that
thou
myght
not
take
.
For
a
thynge
that
is
lost
&
may
not
be
recouered
ne
goten
ayen
make
no
sorowe
.
Thynge
that
is
not
semely
to
be
soth
byleue
it
not
.
The
archer
lete
the
nyghtyngale
flee
.
Whan
the
nyghtyngale
was
vp
in
the
ayer
/
she
sayd
to
the
archer
a
feble
counseyll
haste
thou
take
.
For
thou
haste
loste
a
grete
tresour
/
for
I
haue
a
Margery
stone
in
my
wombe
more
than
an
ostriches
egge
Than
the
archer
was
sory
and
prayed
the
nyghtyngale
come
ayen
to
hym
and
hyght
her
well
.
Than
sayd
the
nyghtyngale
Now
I
wote
well
thou
art
a
fole
&
all
my
lore
profyteth
the
not
For
thou
makest
moche
sorowe
/
for
thou
haste
loste
me
/
and
yet
thou
myght
not
gete
me
ayen
.
Thou
trauayleste
to
take
me
/
and
thou
myght
not
take
me
/
ne
passe
the
waye
that
I
passe
by
.
And
ouer
that
thou
byleuest
that
I
had
suche
a
precyous
stone
in
my
body
as
moche
as
an
ostryches
egge
/
&
all
my
bodye
is
not
halfe
so
moche
.
¶
Diues
What
is
this
to
purpose
.
¶
Pauper
By
this
nyghtyngale
that
syngeth
soo
swetely
I
vnderstande
Cryste
goddes
sone
that
songe
to
mankynde
songes
of
endeles
loue
.
And
a
nyghtyngale
is
in
latyn
Philomena
/
that
is
to
saye
in
Englysshe
a
swete
louer
/
as
Catholycon
sayth
.
And
a
sweter
louer
than
cryste
was
ther
neuer
none
.
He
taughte
to
vs
many
wysdomes
/
in
whiche
he
taught
vs
these
thre
.
Fyrste
he
bad
that
thou
sholdest
not
be
besye
to
take
thynge
that
thou
myght
not
take
/
whan
he
bad
the
not
stele
/
ne
coueyte
thy
neyghbours
good
with
wronge
.
For
as
the
lawe
sayth
.
Hoc
solum
possumus
quod
de
iure
possumus
.
Onely
we
may
do
that
we
may
do
lawfully
And
therfore
yf
thou
trauayll
to
gete
thynge
vnlaufully
that
thou
myght
not
haue
by
the
lawe
/
be
it
house
or
londe
/
worshyp
or
dygnyte
/
than
thou
besyest
the
to
gete
a
thynge
that
thou
myght
not
take
.
And
therfore
the
wyseman
sayth
.
Noli
laborare
vt
diteris
&
●
.
Trauayll
thou
not
to
moche
to
be
ryche
/
but
put
measure
and
maner
to
thy
wysedome
and
to
thy
slyght
/
that
though
thou
myghtest
gete
a
thynge
by
sleyght
or
by
sotyltee
/
alwaye
take
hede
to
the
ryght
and
to
the
lawe
.
Ne
erigas
oculos
tuos
ad
opes
quas
habere
non
poteris
.
s.de
iure
&
●
.
Lyfte
not
vp
thyne
eye
sayth
Salomon
to
rychesses
that
thou
myght
not
haue
ryghtfully
.
For
they
shall
make
them
wynges
as
of
an
egle
&
flee
in
to
heuen
/
that
is
to
saye
/
they
shall
flee
awaye
from
the
&
accuse
y●
byfore
god
of
thy
falsehede
and
of
thy
couetyse
.
Prouer
xxiij
.
Also
couetouse
folke
doo
ayenst
the
seconde
lesson
/
that
this
nyghtyngale
cryste
Ihesus
taught
vs
to
kepe
.
For
whan
they
lese
thynge
by
myshappe
or
by
aduersyte
/
or
by
deth
of
wyfe
or
childern
they
make
so
moche
sorowe
that
they
renye
god
/
&
fall
in
full
harde
sekenesse
both
of
soule
&
of
bodye
.
But
Dauyd
the
kyng
kepynge
this
wysdome
dyd
not
so
/
but
whyle
his
sone
laye
seke
/
as
longe
as
he
was
of
hope
to
haue
his
lyfe
/
so
longe
he
wept
&
fasted
&
prayed
for
his
lyfe
to
god
.
But
whan
the
childe
was
deed
anone
he
cessed
of
his
wepynge
and
ete
and
dranke
and
made
mery
.
For
he
wyste
well
that
he
myght
not
gete
hym
eyen
.ij.
Regum
.xij.
Also
couetyse
maketh
men
to
leue
thynge
that
is
not
semely
to
be
soth
/
&
to
byleue
many
stronge
lesynges
.
For
thynge
that
is
moche
desyred
is
soone
byleued
/
as
that
mayster
of
storyes
sayth
.
And
for
as
moche
as
couetouse
folke
desyren
to
haue
moche
thynge
that
they
haue
noo
ryght
to
/
therfore
they
byleue
many
falle
tales
and
assenten
to
falsehede
.
For
the
couetouse
&
the
false
accorden
soone
to gydre
.
For
yf
a
false
man
come
&
telle
the
couetouse
man
a
false
tale
of
wynnynge
/
or
telleth
hym
that
he
hath
ryght
to
a
thynge
/
he
byleueth
hym
soone
be
it
neuer
so
false
.
But
therfor
this
nyghtyngale
blessyd
Ihesus
sayd
.
Qui
cito
credit
leuis
est
corde
&
●
.
He
that
soone
byleueth
is
lyght
of
herte
and
full
chaungeable
from
vertue
to
vyce
/
from
treuth
to
falsenesse
/
from
charyte
to
couetyse
.
Et
minorabi
.
And
he
that
soone
byleueth
shall
be
lessed
in
worshyp
&
lytyll
set
by
.
For
soone
byleuynge
of
lesynges
bryngeth
people
to
moche
folye
This
maketh
men
to
begynne
playes
&
bryges
&
one
neyghbour
to
hate
an
other
the
hnsbonde
to
hante
his
wyfe
/
y●
wyf
hyr
husbonde
/
the
fader
his
sone
/
the
sone
his
fader
/
the
moder
hyr
doughter
y●
brother
his
syster
/
this
hath
brought
Englonde
in
bytter
balys
.
Therfore
the
wyse
man
sayth
.
Non
omni
verbo
credas
.
Byleue
not
euery
worde
.
Eccl.
\
xiiij
.
He
that
byleueth
soone
lesynges
/
his
worde
&
his
loue
&
his
fayth
wawe●
about
as
the
wynde
.
Therfore
the
grete
clerke
Seneca
sayth
in
his
epistle
/
that
noo
wyse
man
byleueth
ony
newe
tales
lyghtly
.
Caplm.
v.
ALso
we
rede
in
holy
wryt
.
Numeri
.xxij.
That
Balaam
the
false
prophete
wolde
haue
cursed
goddes
people
for
couetyse
of
the
gyftes
whiche
Balaa●
kyng
of
Moab
profered
him
/
notwithstandynge
that
god
forbad
it
hym
&
badde
hym
not
come
there
/
wherfor
as
he
rode
to
the
kyng
Balaa●
/
his
asse
that
he
rode
on
vndername
hym
&
hurte
his
fote
ayenst
a
walle
.
For
the
asse
sawe
an
angel
standynge
with
a
swerde
drawen
ayenst
hym
in
the
waye
/
&
therfor
the
asse
fledde
out
of
that
waye
in
to
that
felde
Balaam
was
wroth
&
smote
his
asse
full
harde
with
a
staffe
/
for
he
bare
him
so
out
of
the
waye
.
And
the
asse
cam
in
a
strayt
waye
bytwene
two
walles
/
&
there
he
sawe
also
the
angell
ayenst
hym
/
&
for
dred
he
fledde
a
syde
&
bare
Balaam
ayenst
the
walle
&
hurte
his
fote
ayenst
the
walle
.
Than
Balaam
bette
the
asse
full
euyll
.
Soone
after
the
angell
stode
ayenst
hym
in
so
strayt
a
waye
/
that
the
asse
myght
not
flee
on
ony
syde
/
but
felle
downe
and
wolde
no
ferther
/
than
efte
he
smote
the
asse
God
opened
the
asses
mouthe
and
he
sayd
to
Balaam
/
what
haue
I
do
ayenst
the
/
why
betest
thou
me
now
the
thyrde
tyme
.
I
haue
alwaye
be
thy
beest
/
and
thou
haste
alwaye
roden
on
me
/
&
I
serued
the
neuer
thus
tyll
now
.
Than
god
opened
the
eyen
of
Balaam
&
he
sawe
the
angell
standynge
ayenst
hym
with
a
naked
swerde
/
whiche
repreued
hym
of
his
false
couetyse
and
of
his
wycked
purpose
/
and
for
that
he
bete
his
asse
without
gylte
and
sayd
/
that
but
the
asse
had
gone
out
of
the
waye
/
he
sholde
ellys
haue
slayne
hym
/
for
his
waye
was
ayenst
the
plesaunce
of
god
.
¶
Diues
.
What
betokeneth
this
tale
.
¶
Pauper
Balaam
is
to
saye
in
englysshe
a
deuourer
of
the
people
and
troubelour
of
the
folke
.
Interpretat●
deuorans
ppl'm
et
turbans
gentem
.
And
therfore
Balaam
betokeneth
false
couetyse
of
this
worlde
whiche
deuoureth
the
poore
people
and
troubled
euery
nacyon
.
For
nyghe
all
the
debate
in
this
worlde
is
for
myne
and
thyne
.
And
therfore
sayd
a
phylosopher
.
Tolle
duo
verba
meum
et
tuum
.
et
totus
mundus
erit
in
pace
.
Put
out
of
this
worlde
two
wordes
myne
and
thyne
/
and
all
the
worlde
shall
be
in
peas
.
Balaam
fyrst
in
his
prophecye
worshypped
goddes
people
and
prophecyed
to
them
moche
prosperyte
as
he
was
compelled
by
that
myght
of
god
to
saye
But
at
the
laste
with
his
shrewde
counseyll
that
he
gaue
to
Balaac
to
haue
his
gyftes
/
he
desceyued
goddes
people
&
brought
theym
to
lecherye
&
to
ydolatrye
and
so
to
offende
god
/
wherfore
foure
and
twenty
thousande
of
goddes
people
were
slayne
/
and
all
the
prynces
of
the
people
were
hanged
vpon
gebettes
ayenst
the
sonne
at
the
byddynge
of
god
.
Ryght
so
couetyse
of
this
worlde
fyrste
putteth
men
in
hope
of
grete
prosperyte
/
&
byheteth
them
welth
&
worshyp
.
See
sayth
couetyse
/
suche
a
clerke
is
there
that
may
spende
so
moche
by
yere
/
and
yet
he
was
but
a
poore
mannes
sone
as
thou
art
/
be
of
good
herte
/
for
suche
as
he
is
thou
myght
be
.
And
soo
couetyse
putteth
example
of
knyghtes
/
of
marchauntes
/
of
prelates
/
of
lordes
/
and
of
ladyes
.
Yf
thou
haue
rychesse
sayth
couetyse
/
thou
may
do
moche
almesse
&
haue
many
preestes
to
praye
for
the
out
of
purgatory
.
But
beware
for
by
suche
byhestes
the
fende
&
worldely
couetyse
ben
about
to
desceyue
the
and
to
brynge
the
in
glotonye
&
lecherye
and
ydolatrye
/
as
Balaam
brought
goddes
people
to
shenshyp
.
He
wolde
make
the
to
truste
more
in
thy
good
than
in
thy
god
For
what
thynge
that
man
or
woman
loueth
moost
&
setteth
his
herte
moost
therin
/
that
is
his
god
/
as
saynt
Ierom
sayth
.
Therfor
saynt
Poule
sayth
.
That
auaryce
is
seruage
of
mawnetrye
.
For
golde
is
god
to
the
couetouse
man
to
whom
he
doth
moost
worshyp
/
whiche
fals
god
is
betokened
by
the
ymage
of
golde
that
was
.xl.
cubytes
in
hyght
and
.vi.
in
brede
whiche
the
kyng
Nabugodono
sor
reysed
vp
in
the
felde
of
Durayn
/
and
compelled
all
men
to
worshyp
it
And
who
so
wolde
not
worshyp
it
/
he
dyd
put
theym
in
an
ouen
ful
of
fyre
in
token
that
who
so
worshypeth
not
in
this
worlde
the
false
god
of
golde
&
of
false
couetyse
/
and
gyueth
no
tale
of
this
worlde
and
wyll
not
obeye
to
false
couetyse
to
serue
it
with
gyle
falsehede
&
periurye
/
but
lyue
in
treuth
&
in
charyte
/
that
man
shal
haue
moche
woo
in
this
worlde
And
therfor
saynt
Poule
sayth
that
they
that
wyll
lyue
mekely
and
goodly
in
cryste
shall
suffre
moche
trybulacyon
in
this
worlde
.
Therfor
saynt
Gregory
sayth
This
worlde
is
a
forneys
and
an
ouen
to
trye
in
goddes
childern
by
anguysshe
and
try●ulacyon
.
Beware
of
the
byhestes
of
couetyse
/
for
fayre
byhestes
make
sottes
blythe
.
He
wyll
so
entryke
the
in
dette
&
in
synne
/
that
it
shal
be
full
harde
to
the
for
to
escape
and
so
to
brynge
the
to
dye
in
dedly
synne
And
yf
thou
dye
in
dedely
synne
/
all
the
golde
vnder
the
cope
of
heuen
/
though
it
were
thyne
/
ne
all
the
preestes
vnder
sonne
maye
not
helpe
the.
Therfor
saynt
Poule
sayth
.
Qui
volunt
diuites
fieri
incidunt
in
temptacōnes
et
in
laqueum
dyaboli
&
●
.
They
the
coueyte
to
be
ryche
in
this
worlde
fall
in
to
harde
temptacyons
and
in
to
the
fendes
snare
/
&
in
to
wycked
desyres
&
vnprouffytable
&
full
noyous
whiche
drenche
men
in
to
the
deth
of
helle
&
brynge
them
to
perdycyon
.
For
why
fayth
he
.
Rote
of
all
euyll
is
couetyse
Prima
ad
Thi
.vi.
Caplm.
vi.
DIues
.
I
wene
that
all
men
myght
be
holpen
with
her
ryche
s
;
ses
after
her
deth
¶
Pauper
It
is
not
so
.
But
only
they
shall
be
holpen
with
theyr
good
after
theyr
deth
that
deserue
it
by
theyr
lyfe
to
be
holpen
with
theyr
rychesses
after
ther
deth
/
as
they
that
doo
almesse
after
theyr
astate
/
and
spende
well
the
goodes
that
god
hath
sente
to
theym
/
and
paye
well
theyr
dettes
/
and
doo
suche
other
good
dedes
/
and
kepe
wel
theym
from
dedely
synne
to
theyr
lyues
ende
or
namely
than
Thus
sayth
saynt
Austen
in
glosa
prima
ad
thessalo
.
quarto
super
illud
.
Nolumus
vos
ignorare
de
dormientibus
.
And
therfore
beware
and
take
hede
to
thre
warnynges
and
tokenes
that
god
gaue
to
Balaam
to
flee
the
swerde
.
Fyrste
his
asse
went
out
of
his
waye
.
After
that
he
hurte
his
fote
and
dyseased
all
his
bodye
.
At
the
laste
he
felle
downe
vnder
hym
and
wolde
no
ferther
bere
hym
.
By
the
asse
I
vnderstande
welth
of
this
worlde
that
standeth
pryncypaly
in
rychesses
&
in
bodely
helth
/
whiche
bereth
a
man
vp
in
this
worlde
as
the
asse
bare
Balaam
But
beware
/
for
ryght
as
the
asse
is
a
full
dulle
beest
/
&
whan
a
man
hath
moost
nede
and
moost
haste
in
his
Iourney
/
than
he
wyll
not
go
but
at
his
owne
luste
and
so
desceyueth
his
mayster
.
Ryght
so
worldely
welth
desceyueth
them
that
truste
therin
/
&
fayleth
them
at
nede
.
This
asse
of
worldely
welth
fyrst
goth
out
of
the
waye
that
is
whan
god
sendeth
a
man
aduersyte
/
and
his
causes
&
his
trauayle
goth
not
forth
as
he
wolde
ne
as
he
wende
they
sholde
do
/
but
whan
he
weneth
to
wynne
he
leseth
/
&
spedeth
not
as
he
wende
to
spede
.
And
there
he
weneth
to
fynde
frendes
/
he
fyndeth
enemyes
.
And
in
caas
yf
he
wyll
passe
the
see
the
wynde
is
ayenst
hym
&
dryueth
hym
out
of
his
waye
.
And
yf
he
plete
/
some
slyght
putteth
hym
out
of
his
purpose
/
&
that
he
wende
to
spede
in
a
moneth
he
shall
not
spede
in
a
yere
/
and
perauenture
neuer
brynge
his
cause
in
to
the
right
waye
there
he
wolde
haue
it
.
Whan
this
asse
gothe
out
of
the
waye
/
take
hede
to
thy
waye
and
to
thy
purpose
/
and
yf
thy
waye
and
purpose
be
ayenst
the
pleasaunce
of
god
/
as
was
the
waye
of
Balaam
than
wende
ayen
and
cesse
of
thyn
euyll
purpose
.
And
yf
it
de
not
ayenst
the
pleasaunce
of
god
/
dyspose
the
to
pacyence
and
thanke
god
of
al
and
take
hede
what
the
angell
sayd
to
Balaam
.
But
the
asse
sayd
he
/
ne
hadde
gone
out
of
the
waye
I
hadde
slayne
the.
For
but
the
welthe
of
the
worlde
wente
some
tyme
oute
of
the
waye
by
aduersyte
and
by
sekenesse
/
ellys
it
sholde
be
cause
to
moche
folke
of
dethe
/
bothe
bodely
and
goostly
For
yf
man
hadde
alwaye
his
welthe
and
his
wyll
in
this
worlde
/
he
sholde
gyue
noo
tale
of
god
/
ne
of
man
.
The
seconde
token
was
that
he
hurte
his
fote
and
so
dyseased
his
bodye
/
that
is
whan
god
sendeth
man
sekenesse
and
casteth
hym
downe
in
his
bedde
/
and
maketh
hym
so
feble
that
his
feet
may
not
bere
hym
/
than
take
thou
hede
to
thy
waye
and
to
thy
lyfe
/
yf
it
be
ought
contrarye
to
god
/
and
yf
it
be
amendeth
.
The
thrydde
token
was
that
the
asse
fell
downe
vnder
his
feet
in
a
strayt
waye
/
and
wolde
not
ferther
bere
hym
.
This
strayt
waye
&
so
narowe
a
paas
is
deth
where
no
man
may
flee
.
Than
welth
of
this
worlde
lykened
to
the
asse
falleth
downe
to
grounde
&
wyll
not
lenger
bere
man
vpon
this
worlde
.
Than
passeth
helth
&
welth
and
all
luste
of
the
flesshe
.
And
therfore
whan
thou
comest
to
the
poynt
/
take
hede
to
thy
waye
&
to
thy
lyfe
.
And
yf
it
be
contrarye
to
god
amende
the
than
for
euer
as
thou
wylt
flee
goddes
swerde
.
Ryche
s
;
se
&
welthe
of
this
worlde
is
lykened
to
a
Iogulours
horse
.
We
fynde
that
on
a
tyme
came
a
proude
getter
in
to
a
stable
&
founde
a
mynstralles
horse
standynge
by
his
horse
.
And
for
it
was
better
than
his
/
he
toke
it
and
rode
awaye
theron
and
lefte
his
feble
horse
there
.
The
mynstrall
perceyued
that
/
and
ranne
by
a
nygh
pathe
&
mette
with
hym
in
passynge
ouer
a
water
and
cryed
.
Flectamus
genua
.
The
horse
knewe
well
his
maysters
voyce
/
as
he
was
wont
to
do
in
playe
he
dyde
than
/
and
kneled
downe
in
the
water
.
Than
the
mynstrall
sayd
Leuate
.
And
anone
the
horse
rose
vp
as
he
was
taught
and
caste
the
proude
getter
in
the
water
/
&
ranne
ayen
to
his
mayster
.
This
mynstral
is
the
worlde
whiche
playeth
with
folke
of
this
worlde
as
a
mynstrall
as
a
Iogulour
and
as
a
dysour
.
His
horse
is
rychesses
of
this
worlde
/
whiche
oft
at
the
voyce
of
this
worlde
playeth
.
Flectamus
genua
.
And
bryngeth
them
lowe
&
to
grete
pouerte
and
forsaketh
them
in
theyr
moost
nede
/
&
foloweth
the
playe
of
this
worlde
and
not
the
wyl
of
couetouse
folke
that
wolde
haue
them
/
but
full
often
they
that
trauayl
moost
to
be
ryche
ben
moost
poore
/
&
namely
euyll
goten
good
soone
playeth
.
Flectamus
genua
with
them
that
haue
mysgoten
them
by
myspurchace
/
or
by
withholdynge
of
dette
/
or
by
false
executorye
/
or
by
mycherye
or
robberye
.
Therfore
it
is
a
comon
prouerbe
De
male
quesitis
vix
gaudet
tercius
heres.
Of
euyl
goten
good
vnneth
Ioyed
the
thyrde
heyre
.
Caplm.
vij.
DIues
.
Thy
speche
is
not
plesaunt
to
worldely
couetouse
men
/
and
yet
experyence
sheweth
that
thou
sayste
sothe
.
¶
Pauper
It
fareth
by
many
folke
as
it
dooth
by
many
a
sheep
.
For
many
sheep
be
not
payed
to
go
with
theyr
felowes
in
comon
pasture
/
but
seke
ther
mete
amonges
busshes
thornes
&
brymbles
to
haue
the
better
bytte
/
tylle
they
ben
so
wycked
&
snarled
amonges
brymbles
and
thornes
that
they
may
not
go
awaye
.
Than
cometh
the
pye
or
the
rauene
and
pyketh
out
the
one
eye
/
and
afterwarde
the
other
eye
.
Than
cometh
the
wolfe
or
an
hounde
or
some
other
beest
and
sleeth
hym
Ryght
so
it
is
of
couetouse
folke
.
For
they
wyll
not
lyue
in
playne
pasture
amonges
theyr
neyghbours
/
ne
be
not
payed
with
comon
lyuynge
that
god
hath
sente
to
theym
/
but
outrage
&
seke
to
be
in
hygher
degre
of
rychesses
&
of
worshyp
than
theyr
neyghbours
ben
/
&
seke
theyr
lyuynge
amonges
brymbles
&
thornes
/
that
is
to
say
amonges
false
rychesses
/
as
sayth
cryste
in
the
gospell
.
They
borowe
of
one
x.iv.
of
an
other
.xx.
lb.
and
so
forth
&
thynke
neuer
to
paye
/
&
thus
they
gete
moche
good
and
lyue
a
mery
lyfe
with
other
mennes
good
.
Also
they
become
executours
and
attourneys
to
some
ryche
man
in
his
deynge
/
&
behote
hym
well
to
be
true
to
him
.
But
whan
he
is
deed
they
kepe
all
to
themself
/
&
thus
they
snarle
themself
so
in
dette
&
in
false
rychesses
to
be
holden
grete
in
this
worlde
/
that
they
may
not
paye
ther
dett
.
Than
cometh
the
fende
&
pyketh
out
ther
ryght
eye
&
maketh
them
lese
conscyence
anent
god
After
he
pyketh
out
theyr
lyfte
eye
/
&
maketh
them
lese
shame
anentes
the
worlde
.
So
that
neyther
for
dred
of
god
ne
for
shame
or
speche
of
the
worlde
/
they
cesse
not
to
borewe
ne
to
gete
falsely
other
mennes
good
/
&
so
falle
depper
&
depper
in
dett
/
tyll
at
the
laste
the
fende
sleeth
them
bodye
&
soule
.
And
therfore
loke
that
thou
paye
well
thy
dettes
whyle
thou
may
/
for
els
thou
shalt
not
whan
thou
woldest
.
For
alsheep
that
goth
moche
amonge
thornes
leueth
some
of
his
flese
in
euery
busshe
there
he
goth
tyll
he
is
naked
.
Ryght
so
the
thornes
of
false
rychesses
&
suche
dettes
shall
take
thy
flese
fro
the
/
that
is
to
saye
/
thy
true
catell
yf
thou
ony
haue
/
soo
that
thou
shalt
haue
ryght
nought
to
helpe
thyselfe
with
/
tyll
whan
thou
shalt
go
naked
of
good
and
haue
lesse
than
nought
.
Therfor
sayth
a
grete
clerke
Tullius
li.ij.
de
officijs
.
That
noo
thynge
saueth
more
a
comonte
than
fayth
But
fayth
may
not
be
sayth
he
but
men
wyll
paye
theyr
dettes
.
And
in
the
.iij.
boke
de
officijs
he
sayth
/
that
it
is
synne
ayenst
kynde
to
take
awaye
falsely
a nother
mannes
good
/
&
to
make
him
ryche
with
an
other
mannes
losse
.
For
that
sayth
he
destroyeth
charyte
and
the
felaushyp
of
mankynde
/
for
men
dare
not
comyne
theyr
good
to
gyder
by
lenynge
for
drede
of
fals
couetyse
¶
Diues
.
That
is
soth
.
For
I
had
leuer
haue
my
good
in
other
mennes
hondes
than
in
myne
/
yf
I
wyste
that
they
wolde
truly
pay
it
ayen
.
But
I
fynde
so
many
false
&
so
fewe
true
that
I
dare
not
lene
but
to
ful
fewe
.
Saye
forth
what
thou
wylt
.
Caplm.
viij.
PAuper
.
Two
thynges
pryncypaly
sholde
abate
couetyse
of
mannes
herte
.
Vnstablenesse
of
this
worlde
&
drede
of
deth
.
Fyrst
vnstablenesse
of
this
worlde
/
for
this
worlde
&
the
welth
of
this
worlde
is
lykened
to
four
thynges
full
vnstable
.
To
a
whele
about
tournynge
/
to
a
shyp
in
the
see
saylynge
/
to
a
floure
that
soone
fadeth
&
falleth
to
grounde
/
and
to
a
shadowe
that
awaye
passeth
&
dwelleth
but
a
stounde
.
Fyrste
welth
of
this
worlde
is
lykened
to
a
whele
about
tournynge
/
for
whan
the
whele
goth
about
/
that
that
is
byneth
/
anone
it
is
aboue
/
&
that
that
is
aboue
/
anone
it
is
byneth
.
And
that
that
is
on
y●
one
syde
/
anone
it
is
on
the
other
syde
Ryght
so
it
is
in
the
whele
of
fortune
of
this
worlde
.
For
now
a
man
is
byneth
in
his
youth
&
in
his
begynnynge
In
myddle
age
he
is
aboue
in
his
welth
and
in
his
floures
.
But
anone
the
whele
tourned
downe
ayen
to
greter
age
/
to
pouerte
/
to
sekenesse
&
feblenesse
/
tyll
at
the
laste
he
falleth
of
the
whele
&
dyeth
/
&
lyeth
there
as
a
clotte
of
erthe
by
the
walle
.
Therfore
in
the
whele
of
fortune
is
wryten
this
verse
.
Regnabo
regno
regnaui
.
sum
sine
regno
.
Man
in
his
youth
whan
he
is
towarde
in
hope
of
welth
/
he
sayth
Regnabo
.
I
shall
reygne
.
But
whan
he
is
in
his
myddel
age
and
hath
the
worlde
at
wyll
/
and
so
sytteth
about
on
the
whele
/
than
he
sayth
in
his
pryde
Regno
.
Now
I
reygne
.
I
am
all
aboue
.
But
anone
the
whele
tourneth
downewarde
/
anone
cometh
age
/
sekenesse
/
feblenesse
/
losse
of
catell
/
and
aduersyte
/
than
he
may
saye
.
Regnaui
.
I
haue
reygned
/
somtyme
I
was
a
man
.
But
whan
he
lyeth
on
deynge
he
may
saye
.
Sum
sine
regno
.
I
am
without
kyngdome
.
My
reygne
my
kyngdome
/
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
&
stande
on
his
syde
to
helpe
hym
/
the
next
daye
they
shall
be
his
enemyes
&
stande
ayenst
hym
with
his
aduersarye
.
Of
this
whele
speketh
Dauyd
.
In
circuitu
impij
ambulant
Wycked
couetouse
folke
go
about
as
a
whele
.
Posuisti
eos
vt
rotam
.
et
sicut
stipulam
ante
faciem
venti
.
Lorde
sayth
he
thou
haste
put
them
as
a
whele
&
a
stoble
byfore
the
face
of
the
wynde
.
For
as
the
stoble
whyle
the
wynde
bloweth
wauereth
&
fleeth
aboue
in
the
ayer
/
now
hyghe
/
now
lowe
/
but
anone
as
the
wynde
passeth
it
falleth
adowne
to
the
erth
&
lyeth
there
stylle
Ryght
so
the
proude
couetouse
folke
wauere
in
this
worlde
in
welth
and
worshyppe
/
now
hygher
/
now
lower
.
And
as
the
stoble
&
the
strawe
in
his
flyght
kepeth
no
certayne
waye
/
so
kepe
they
no
waye
of
goddes
lawe
/
tyll
at
the
laste
the
wynde
passeth
out
of
theyr
bodye
&
they
falle
downe
in
to
ther
graue
/
&
many
of
them
in
to
the
pytte
of
helle
.
Also
this
worlde
is
lykened
to
a
shyp
in
the
see
saylynge
.
For
be
the
shyp
euer
so
grete
of
hym selfe
&
haue
the
wynde
with
hym
all
at
wyll
/
&
bere
he
his
sayle
neuer
soo
hyghe
/
&
go
he
neuer
soo
yerne
/
be
he
passed
ther
is
no
token
where
he
went
Ryght
so
be
a
man
neuer
so
grete
in
this
worlde
/
&
haue
the
wynde
of
mennes
mouth
neuer
so
wel
with
hym
to
bere
his
name
/
to
prayse
him
&
to
flater
hym
/
though
his
na●e
sprynge
neuer
so
wyde
&
bere
hym
neuer
so
hygh
in
pryde
/
or
be
he
so
solempne
&
so
myghty
/
that
no
man
dare
quycche
ayenst
him
ne
do
/
be
he
deed
&
passed
out
of
this
worlde
/
soone
he
is
foryeten
.
Men
shal
fynde
no
token
of
hym
within
a
fewe
yeres
.
Vnnethes
shall
he
fynde
one
frende
that
wyl
do
synge
a
masse
for
his
soule
.
Goo
to
the
chircheyerde
and
thou
shalt
knowe
by
the
bodyes
the
ryche
from
the
poore
/
the
fayre
from
the
foule
/
the
wyse
from
the
foles
/
the
free
fro
the
bounde
.
But
all
they
torne
there
to
erth
&
asshes
/
to
wormes
mete
to
stenche
&
vnclennesse
.
All
these
grete
kynges
that
were
somtyme
so
grete
of
name
where
ben
they
all
bycomen
.
Alexander
.
Iulius
cesar
.
Nabugodono
sor.
Octauyan
.
Arthur
.
kyng
Charles
&
all
suche
other
/
where
ben
they
bycomen
.
Therfore
they
may
saye
that
is
wryten
in
the
boke
of
wysdom
.
Quid
nobis
ꝓfuit
superbia
&
●
.
What
profyted
to
vs
our
grete
pryde
/
what
halpe
vs
our
pompe
&
our
grete
rychesses
.
All
is
passed
awaye
as
a
shadowe
/
&
as
a
shyp
that
passeth
the
wawes
of
the
see
/
of
whiche
be
it
passed
men
may
fynde
no
token
.
Sap.
v.
Mannes
lyf
may
well
be
lykened
to
a
shyp
whiche
is
streyt
&
narowe
at
both
endes
/
but
in
the
myddes
it
is
wyde
&
large
.
Ryght
so
is
mannes
lyfe
/
for
his
byrth
&
his
begynnynge
is
full
strayt
&
ful
narowe
.
For
he
cometh
into
this
worlde
naked
&
poore
/
wepynge
&
walynge
/
vnmyghty
/
vnwytty
/
&
nought
may
ne
can
helpe
hymselfe
/
&
with
moche
trauayle
is
brought
forth
/
tyll
by
lytell
&
lytel
he
cometh
to
mannes
age
.
There
the
shyp
of
his
lyf
is
somdele
wyde
&
large
/
for
in
his
myddell
age
he
hath
moost
his
myght
/
his
wytte
&
his
wyl
But
anone
the
shyp
of
this
lyfe
draweth
to
an
other
strayt
ende
.
Anone
cometh
age
/
feblenesse
/
seknesse
/
aduersyte
/
losse
of
catell
/
&
pouerte
/
&
at
the
laste
deth
maketh
a
full
strayt
ende
/
whan
he
dyeth
with
bytter
payne
in
moche
drede
&
moche
sorowe
and
gooth
hens
naked
&
poore
ryght
as
he
cam
&
bereth
nought
with
him
but
his
good
dedes
&
wycked
.
Of
these
two
strayt
endes
sayth
Iob
thus
.
Nudus
eg●essus
snm
de
vtero
matris
mee
.
et
nudus
reuertar
illuc
.
Naked
I
cam
out
of
my
moders
wombe
/
&
naked
I
shall
tourne
ayen
in
to
the
erthe
moder
of
all
.
And
yf
a
man
wyll
styre
well
a
shyp
or
a
bote
/
he
may
not
stande
in
the
myddes
of
the
shyp
/
ne
in
the
former
ende
but
he
muste
stande
in
the
laste
ende
/
&
there
he
may
styre
the
shyp
as
he
wyl
Ryght
so
he
that
wyll
styre
well
y●
shyp
of
his
lyf
in
this
worlde
/
he
may
not
stande
in
the
myddes
of
his
shyp
not
set
his
thought
&
his
herte
in
welth
that
he
hath
in
his
myddel
age
/
ne
he
shal
not
stonde
in
the
former
ende
not
set
his
herte
ne
his
thought
in
his
byrthe
ne
in
his
begynnynge
to
thynke
moche
of
his
kynrede
/
ne
of
alyaunce
to
styre
him
to
pryde
.
But
he
must
stonde
in
the
laste
ende
of
his
shyp
&
of
his
lyfe
&
thynke
on
his
deth
/
and
on
his
laste
ende
.
And
how
myscheuously
&
how
perylously
he
shall
wende
hens
/
and
how
wheder
ne
whan
wote
he
neuer
.
And
in
that
maner
he
shall
best
styre
the
shyp
of
his
lyfe
to
the
syker
hauen
of
heuen
blysse
.
Therfore
the
wyse
man
sayth
.
Memorare
nouissimatua
et
in
eternum
non
peccabis
.
Thynke
Inwardly
of
thy
laste
thynges
&
of
thyne
ende
/
&
thou
shalt
neuer
do
synne
.
Eccl.
vij
.
In
the
begynnynge
of
euery
dede
thynke
on
the
ende
what
ende
it
may
haue
&
what
may
falle
therof
.
Caplm.
ix.
ALso
welthe
of
this
worlde
is
lykned
to
a
floure
that
soone
fadeth
&
falleth
to
the
grounde
.
For
as
the
roso
floure
is
fayre
to
the
syght
/
swere
in
smellynge
/
softe
in
handelynge
/
so
welth
of
this
worlde
is
fayre
to
the
syght
of
man
&
lykynge
in
the
hauynge
.
But
ryght
as
the
rose
wexeth
alwaye
amonges
the
chornes
/
and
he
that
gadreth
roses
but
he
be
more
ware
shal
lyghtly
hurte
hym
and
prycke
hym
.
Ryght
so
welth
and
rychesses
of
this
worlde
wexeth
all
amonges
thornes
of
harde
trauayle
of
thonght
of
b●ysynesse
and
of
many
peryls
/
both
bodely
and
goostely
.
For
a
man
hath
moche
trauayle
in
the
getynge
/
moche
drede
in
the
kepynge
/
moche
bytter
sorowe
in
the
lesynge
.
Diues
diuicias
nō●gregat
absque
labore
.
Non
tenet
absque
metu
nee
deserit
absque
dolore
.
Whan
a
man
hath
trauayled
all
his
lyfe
tyme
to
gadre
good
/
and
to
haue
welth
&
worshyppe
in
this
worlde
/
it
wyll
soone
welke
tade
&
falle
awaye
as
the
rose
Sodaynly
cometh
moreyn
&
his
beestes
dye
/
cometh
aduersyte
&
losse
of
catel
/
and
at
laste
deth
taketh
awaye
euery
dele
And
who
so
wyll
be
besy
to
gadre
the
rose
of
worldely
weth
&
of
rychesses
/
but
he
be
ryght
ware
he
shall
hurte
hym
both
bodely
&
goostly
.
And
therfore
saynt
Poule
sayth
that
they
that
coueyte
to
be
riche
in
this
worlde
/
they
falle
in
the
fendes
snare
&
in
to
full
harde
temptacyons
.
For
these
causes
saynt
Iames
sayth
that
the
ryche
man
shall
passe
awaye
as
the
floure
of
the
grasse
and
of
the
heye
.
For
whan
the
sonne
shyneth
hote
on
the
heye
it
welketh
&
dryeth
&
his
floure
fadeth
/
&
his
beaute
passeth
.
Ryght
so
sayth
he
the
ryche
man
welketh
&
fadeth
in
his
wayes
/
that
is
to
saye
in
his
lyuynge
Iacobi
.i.
Also
worldely
welth
is
lykened
to
the
shadowe
alwaye
passyng
For
all
our
lyuynge
in
this
worlde
is
but
a
passynge
&
a
wantynge
of
lyght
of
heuen
blysse
.
In
the
myddes
of
the
daye
whan
the
sonne
is
hyghest
/
than
is
the
shadowe
shortest
.
Ryght
so
whan
a
man
weneth
to
be
but
in
the
myddes
of
his
lyfe
/
&
is
hyghest
in
welthe
&
in
his
pryde
/
than
is
his
lyf
shortest
for
than
men
dye
sooneste
in
theyr
moost
prosperyte
.
And
the
nygher
euen
&
the
ende
of
the
daye
the
lenger
is
a
mannes
shadewe
.
Ryght
soo
these
worldely
couetouse
men
the
lenger
that
they
lyue
&
whan
they
ben
at
theyr
lyues
ende
/
than
they
thynke
moost
to
lyue
lenger
.
Than
they
purchace
/
than
they
house
/
than
they
begyn
to
plete
tyll
theyr
lyfe
passe
sodaynly
awaye
as
a
shadewe
at
euen
Therfor
mannes
lyfe
is
lykened
to
a
slyder
waye
.
For
whan
a
mar●goth
by
a
slyder
waye
/
the
more
that
he
galeth
about
&
the
ferther
that
he
loketh
fro
hym
the
sooner
&
the
harder
shall
he
falle
.
But
yf
he
loke
wel
to
his
feet
&
to
his
waye
/
he
may
kepe
him
on
left
&
though
he
fall
he
shall
take
no
grete
harme
.
Ryght
so
it
fareth
by
the
lyfe
of
this
worlde
.
It
is
so
slyder
that
ther
myght
neuer
man
ne
woman
passe
by
this
wayt
/
but
at
the
laste
he
slydeth
in
to
sekenesse
&
myscheef
&
fell
downe
and
dyed
/
or
ellys
shall
come
to
the
same
ende
.
And
comonly
whan
men
loke
ferthest
fro
them selfe
and
thynke
to
lyue
lengest
/
and
begynne
moost
to
house
&
to
purchas
/
and
purpo
s
;
e
many
shrewde
tournes
/
and
to
lyue
moost
in
welth
&
in
delyces
/
than
they
dye
soonest
&
passe
awaye
sodaynely
as
a
shadowe
at
euen
.
Example
Cryste
telleth
in
the
gospell
Luce.
xij
.
Ther
was
sayth
cryste
some
tyme
a
ryche
man
&
hadde
in
a
yere
a
plenteuous
crop
on
his
londe
/
in
so
moche
that
he
hadde
not
houses
ynough
to
laye
it
in
.
He
thanked
not
god
of
his
gyft
/
but
tourned
hym
to
proude
couetou
s
;
e
thoughtes
/
&
sayd
to
hymselfe
/
what
shall
I
do
I
haue
no
housynge
to
laye
in
my
corn
&
my
good
.
I
shal
destroye
myn
olde
bernes
&
garnerys
and
make
newe
lenger
&
larger
/
and
stuffe
them
full
of
good
/
and
than
shall
I
saye
to
my
soule
.
Now
soule
thou
haste
good
ynough
for
many
yeres
/
now
take
thy
reste
/
now
ete
and
drynke
&
make
feste
.
So
he
thought
all
of
his
lyf
in
this
worlde
/
&
nought
of
the
lyfe
in
the
other
worlde
.
Anone
god
sayd
to
hym
.
Fole
this
nyght
fendes
shall
take
thy
soule
from
the
/
to
whom
shall
than
be
all
the
goodes
that
thou
haste
arayed
&
gadred
to gydre
.
He
myght
saye
that
they
sholde
be
theyrs
that
trauayled
not
therfore
.
Caplm.
x.
THe
clerkes
that
treate
of
kynde
saye
that
the
foxe
in
wynter
whan
he
gooth
to
seke
his
pray
/
yf
he
come
to
a
frollen
water
/
he
lyeth
his
ere
downe
to
the
yce
/
&
yf
he
here
ony
water
rennynge
vnderneth
/
he
wyl
not
passe
ouer
there
/
for
the
yce
is
not
syker
/
but
he
syketh
hym
an
other
syker
waye
.
Thus
I
wolde
that
all
synful
couetouse
men
dyd
whan
they
go
about
to
syke
theyr
pray
of
fals
couetyse
/
of
false
purchace
/
or
to
robbe
&
begyle
ony
man
of
his
good
.
Than
I
wolde
they
layed
theyr
●eres
to
the
yce
&
thought
how
freyle
a
mannes
lyfe
is
.
For
as
the
yce
cometh
of
the
water
&
tourneth
ayen
to
the
water
.
Ryght
so
all
we
came
of
the
erthe
/
and
shall
tourne
ayen
to
the
erthe
/
and
yf
they
wolde
thus
laye
theyr
●ere
to
this
yce
they
sholde
here
water
rennyng
.
They
sholde
here
say
/
there
dyeth
a
pope
/
there
a
kyng
/
there
a
prynce
/
there
a
duke
there
dyeth
a
bysshop
/
there
a
knyght
there
a
squyer
.
They
sholde
here
that
as
soone
dyeth
the
ryche
as
the
poore
/
the
grete
as
the
smalle
/
the
yonge
as
the
olde
.
Therfore
holy
wrytte
sayth
.
Omnes
morimur
.
et
in
terram
quali
aqua
dilabimur
.
All
we
dye
&
slyde
in
to
the
erthe
as
water
.ij.
Regum
xiiij
.
Therfor
saynt
Bernarde
in
his
medytacyon
repreueth
the
proude
couetous
folke
of
this
worlde
and
sayth
thus
.
Vbi
sunt
amatores
seculi
.
qui
nobiscum
ante
pauca
tempora
fuerunt
.
Telle
me
now
sayth
he
/
where
ben
now
these
lordes
&
leders
/
these
proude
gettours
/
&
these
false
couetouse
men
that
were
here
with
vs
within
a
fewe
yeres
where
be
they
now
bycome
.
Ther
is
no
thynge
of
them
lefte
but
asshes
pouder
&
wormes
.
Take
hede
what
they
were
&
what
they
ben
They
were
men
as
thou
art
/
ete
&
dranke
as
thou
dost
/
&
led
theyr
dayes
in
moche
myrthe
/
&
in
a
twynkelynge
of
an
eye
many
of
them
sanke
downe
in
to
the
pytte
of
helle
/
where
theyr
flesshe
is
gyuen
vnto
wormes
/
&
where
theyr
soule
is
put
in
to
endeles
payne
/
what
helpe
them
theyr
vayne
glory
/
ther
pompe
/
theyr
pryde
/
theyr
myrth
/
theyr
game
&
glee
.
Where
is
now
theyr
game
&
theyr
laughynge
/
theyr
boost
and
theyr
hyghe
berynge
/
all
is
paste
as
a
shadowe
.
From
grete
myrth
they
ben
fallen
in
to
endelesse
sorowe
/
from
luste
&
lykynge
in
to
bytter
payne
/
from
plente
in
to
endelesse
myscheef
.
¶
Diues
.
These
wordes
styreme
&
so
the
may
many
other
lytyll
to
sette
by
welth
&
worshyp
of
this
worlde
.
But
well
is
he
that
may
haue
helpe
of
his
good
after
his
deth
/
&
than
fynde
frendes
&
true
attorneys
.
¶
Pauper
But
moche
better
it
is
that
he
hath
grace
to
helpe
hymselfe
byfore
his
deth
with
his
owne
good
/
for
one
peny
shal
profyte
more
byfore
his
deth
than
.xx.
penys
after
/
&
more
profyteth
one
candell
byfore
a
man
than
.xx.
behynd
him
Therfor
saynt
Lucye
taught
her
moder
to
do
almesse
by
her
lyfe
/
&
not
abyde
tyll
after
her
deth
/
&
sayd
to
her
moder
.
Here
ye
my
counseyll
.
It
is
noo
gyft
full
plesaunt
to
god
whan
man
or
woman
gyueth
thynge
that
he
may
not
vse
hymselfe
/
therfor
yf
ye
wyll
that
god
be
plesed
with
your
gyft
/
gyue
ye
to
him
thynge
that
ye
may
vse
your selfe
.
For
that
ye
gyue
in
your
dyenge
therfore
ye
gyue
it
/
for
ye
may
not
bere
it
with
you
And
therfore
moder
whyle
ye
lyue
&
haue
helth
of
your
bodye
gyue
to
god
that
ye
haue
.
Caplm.
xi.
WHan
a
man
wyll
not
do
for
hymself
whyle
he
may
/
though
his
executours
and
his
attorneys
do
nought
for
hym
it
is
no
grete
woundre
.
For
eche
man
&
woman
is
moost
holden
to
hymselfe
.
But
it
fareth
ofte
by
hem
that
dyed
&
by
theyr
executours
/
as
it
dyd
ones
by
two
fooles
that
dwelled
in
a
lordes
courte
.
The
one
was
a
foole
sage
/
that
other
was
a
naturell
foole
.
It
byfell
on
a
daye
they
came
to
gydre
in
to
a
kabehouse
whan
folke
were
at
the
ouen
/
and
the
ouen
was
glowynge
hote
.
Than
sayde
the
foole
sage
to
the
natural
foole
whether
the
ouen
be
now
hote
as
it
semeth
/
wyll
we
assaye
sayd
the
other
ye
sayd
the
foole
sage
/
but
whiche
of
vs
shall
go
in
to
the
ouen
fyrste
for
to
assaye
.
Than
sayd
the
naturell
foole
I
shall
goo
in
/
and
thou
shalte
haue
a
bolle
full
of
water
and
stande
at
the
ouens
mouth
.
And
yf
I
fele
hete
and
I
crye
caste
caste
/
anone
caste
the
water
after
me
and
quenche
the
fyre
about
me
.
It
shall
be
done
sayd
the
other
foole
.
Than
the
naturell
foole
toke
the
foole
sage
a
bolle
full
of
water
in
his
honde
/
and
he
wente
and
crepte
in
to
the
ouen
/
and
anone
as
he
was
in
he
beganne
to
brenne
.
And
anone
he
cryed
caste
caste
.
Whan
the
other
foole
sawe
his
foly
he
laughed
so
enterely
at
his
foly
that
vnnethes
he
myght
stonde
on
his
fete
.
Than
the
foole
in
the
ouen
cryed
caste
man
caste
I
brenne
to
deth
.
Than
the
other
foole
answered
/
brenne
thou
yf
brenne
wylt
/
dye
yf
thou
dye
wylt
.
I
laugh
so
that
I
may
not
caste
.
And
so
the
foole
brent
to
deth
in
the
ouen
.
By
tho
two
fooles
I
vnderstaude
men
the
dye
&
theyr
false
executours
/
for
both
ben
they
fooles
.
For
the
executours
ben
grete
fooles
in
that
/
that
they
bynde
theym
to
helle
payne
for
theyr
falsehede
.
But
they
that
dye
ben
more
fooles
in
that
that
they
truste
more
to
other
men
than
to
themself
.
For
whan
they
shall
crepe
in
to
purgatorye
/
that
is
hoter
than
ony
ouen
/
than
they
take
to
theyr
executours
a
bolle
full
of
water
in
theyr
honde
/
that
is
to
saye
golde
and
syluer
and
other
rychesses
for
to
do
almesse
for
them
/
and
by
almesdede
/
by
masses
syngynge
/
&
holy
prayers
refresshe
them
in
theyr
paynes
/
&
kele
the
fyre
about
theym
.
But
comonly
whan
they
haue
this
bolle
of
water
in
theyr
honde
/
&
haue
the
goodes
at
theyr
wyll
/
they
laugh
so
&
make
so
mery
and
fare
so
well
with
the
goodes
of
the
deed
/
that
they
may
no
thynge
cast
after
them
/
for
they
be
full
loth
to
forgo
ony
of
the
goodes
.
And
therwhyles
the
synfull
soule
lyeth
in
purgatory
&
suffreth
ful
moche
wo
&
cryeth
after
helpe
nyght
&
daye
sayenge
in
this
maner
.
Miseremini
mei
miseremini
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
frendes
/
for
the
honde
of
god
full
harde
hath
touched
me
.
And
whan
they
fynde
no
helpe
of
them
that
sholde
helpe
them
they
axe
vengeaunce
on
them
nyght
&
daye
.
A
grete
clerke
Turpinus
de
gest●
Karoli
telleth
that
the
kyng
Charles
had
with
hym
a
knyght
in
his
oost
a
man
of
good
conscyence
&
whan
he
sholde
dye
he
called
to
him
his
neuewe
praynge
hym
that
whan
he
were
deed
he
shold
selle
his
horse
and
his
harneys
&
do
almesse
/
and
do
synge
thrytty
masses
for
his
loue
.
He
behyght
hym
well
but
lasted
hym
full
euyll
/
&
kept
it
stylle
to
his
owne
vse
and
dyd
not
as
he
badde
hym
doo
.
Whan
the
thrytty
dayes
were
passed
in
the
nyght
folowynge
/
the
knyght
apperyd
in
slepe
to
his
neuewe
/
&
axed
hym
why
he
had
not
done
as
he
bad
hym
do
.
Than
he
excused
him
by
dyuer
s
;
e
besynesses
that
he
fayned
not
that
hadde
.
And
he
axed
his
eme
how
he
fared
.
And
than
he
answered
&
sayd
I
shall
telle
the
how
I
fare
/
and
how
thou
shalt
fare
.
Alle
these
thrytty
dayes
I
haue
ben
in
purgatorye
and
suffred
ful
moche
woo
and
payne
for
defaute
of
helpe
.
But
now
thanke
be
god
I
am
passed
purgatorye
and
goo
vp
to
heuens
blysse
without
ende
.
But
for
thou
woldest
not
helpe
me
as
I
badde
the
/
therfore
as
this
daye
mydmorowe
thou
shalt
dye
and
goo
to
helle
without
ende
.
On
the
next
daye
folowynge
as
he
rode
in
the
oost
on
the
same
horse
&
tolde
these
dremes
to
his
felowes
as
for
a
Iape
/
at
mydmorowe
came
sodaynly
a
blake
skye
with
thondre
&
lyghtnynge
and
grete
nombre
of
fendes
in
lykenesse
of
rauens
&
rokes
&
hent
hym
vp
fro
the
horse
in
the
myddes
of
the
oost
&
flewe
awaye
with
hym
/
so
that
they
sawe
no
more
of
hym
tyll
they
came
foure
dayes
Iourney
thens
amonges
the
mountes
of
Nauerne
.
There
they
founde
hym
all
to
rent
and
drawen
lyth
from
lyth
/
but
his
soule
was
drawen
to
helle
.
By
his
cote
armure
they
knewe
well
that
it
was
the
same
man
¶
Diues
.
Be
a
man
deed
he
fyndeth
fewe
frendes
.
Caplm.
xij.
PAuper
.
I
rede
in
vita
Barlaam
that
ther
was
a
ryche
man
whiche
had
iij.
frendes
.
The
fyrste
frende
&
the
seconde
he
loued
with
all
his
herte
/
but
the
thyrde
frende
he
loued
lytell
or
nought
.
This
man
felle
in
suche
a
daunger
ayenst
his
kyng
that
a●
his
good
was
forfetted
&
eschetyd
to
the
kyng
&
hymselfe
wened
to
haue
ben
slayn
.
Than
he
wente
to
his
fyrste
frende
that
he
loued
soo
moche
praynge
hym
of
helpe
/
&
that
he
wolde
go
to
the
kyng
&
speke
for
him
&
saue
his
lyfe
yf
he
myght
.
Than
he
answerd
&
sayd
.
Fare
well
faue
I
knowe
the
not
.
I
haue
other
felowes
&
frendes
ynough
with
whom
I
haue
my
myrtes
&
solace
.
Nathelesse
yf
thou
be
slayne
I
shall
gyue
the
a
shete
to
burye
the
in
.
Than
he
went
to
the
seconde
frende
that
he
loued
soo
moche
praynge
hym
also
of
helpe
.
And
he
excused
hym
&
sayd
.
I
praye
the
haue
me
excused
/
for
I
am
so
besye
that
I
may
not
atende
to
the
But
yet
for
olde
felaushyp
I
shall
go
with
the
on
waye
to
the
yate
.
Than
went
he
to
the
thyrde
frende
that
he
loued
so
lytel
&
prayed
hym
of
helpe
&
sayd
Leue
frende
I
am
ashamed
to
speke
to
the
for
I
haue
ben
to
the
ful
vnkynde
&
lytell
loue
shewed
to
the.
But
I
praye
the
haue
reuth
on
me
/
&
for
goddes
sake
helpe
me
in
this
nede
.
And
than
he
answered
hym
and
sayd
.
Leue
frende
welcome
be
thou
/
and
be
of
good
comforte
/
for
I
am
thy
frende
and
wyll
be
thy
frende
/
and
to
helpe
the
that
I
may
do
/
thou
shalt
fynde
me
redy
.
And
anone
he
went
&
dyde
so
and
spake
to
the
kyng
that
he
saued
〈◊〉
lyfe
/
&
delyuered
hym
out
of
all
his
daunger
.
¶
Diues
.
So
it
fareth
these
dayes
/
as
longe
as
a
man
is
in
welth
so
longe
he
shall
haue
frendes
ynough
to
take
of
him
what
they
may
and
to
flater
hym
and
to
please
hym
.
But
yf
he
begynne
to
go
donewarde
/
than
fyndeth
he
fewe
frendes
and
many
enemyes
.
Therfore
sayth
the
wyse
man
.
Tempore
felici
multi
numerantur
amici
.
Cum
fortuna
perit
nullus
amicus
erit
.
In
tyme
of
welth
a
man
shall
fynde
frendes
ynough
.
But
whan
rychesses
&
hap
is
gone
/
he
shal
fynde
fewe
frendes
&
fele
fone
.
Saye
forth
thy
tale
.
¶
Pauper
By
this
ryche
man
I
vnderstande
euery
man
that
hath
rychesses
&
goodes
of
this
worlde
.
By
his
fyrste
frende
that
he
loued
soo
moche
whiche
gaaf
hym
but
a
shete
to
be
buryed
in
I
vnderstande
the
worlde
/
whiche
worldely
men
loue
so
moche
/
that
for
loue
therof
they
trauayle
nyght
&
daye
&
put
them
in
peryl
of
bodye
&
soule
/
&
oft
lese
them selfe
both
bodye
&
soule
.
And
yet
at
the
last
ende
vnnethes
gyueth
it
to
them
a
shete
to
be
buryed
in
.
For
many
of
them
whan
they
dye
haue
lesse
than
nought
.
And
yf
they
haue
ought
/
yet
theyr
executours
wyll
saye
that
they
haue
nought
/
&
that
they
owe
more
than
they
haue
.
By
the
seconde
frende
that
went
with
hym
to
the
yate
I
vnderstande
a
mannes
wyfe
/
his
childern
&
his
bodely
frendes
.
And
a
womannes
husbonde
/
her
childern
/
&
her
bodely
frendes
/
whiche
whan
they
ben
deed
/
shall
go
with
them
on
waye
to
the
yate
&
brynge
them
to
theyr
graue
/
&
per auenture
stande
and
wepe
on
them
.
But
be
man
or
woman
deed
&
doluen
vnder
claye
/
he
is
soone
forgeten
&
out
of
mynde
passed
awaye
.
Be
the
belles
ronge
and
the
masses
songe
he
is
soone
forgeten
.
Vnnethes
shall
he
fynde
one
frende
that
wyll
synge
for
hym
one
masse
vnnethes
in
the
yere
.
By
the
thrydde
frende
whiche
he
loued
soo
lytell
and
whiche
halpe
hym
at
his
nede
I
vnderstande
almesdede
whiche
the
worldely
couetouse
men
loue
full
lytyll
.
And
yet
at
the
dredeful
dome
whan
they
shall
stande
at
the
barre
byfore
the
souerayne
Iuge
Cryste
Ihesn
/
than
almesse
dede
shall
be
the
beste
frende
that
they
shall
haue
.
For
that
shall
speke
for
theym
and
praye
for
theym
and
saue
theym
yf
they
shall
be
saued
.
And
therfore
Salomon
sayth
.
Conclude
elemosmam
in
sinu
pauperis
.
et
ipsa
pro
te
exorabit
ab
omni
malo
.
Ecclesiastici
.xxix.
Therfore
leue
frende
doo
ye
as
Tobye
taught
his
sone
.
Ex
substancia
tua
fac
elemosinam
.
Doo
almesse
of
thy
good
and
of
thy
catell
/
and
nyll
thou
tourne
awaye
thy
face
from
ony
poore
man
/
and
as
thou
myght
be
thou
mercyable
.
Yf
thou
haue
moche
gyue
thou
moche
.
But
and
yf
thou
haue
but
lytell
studye
thou
to
gyue
lytell
with
good
wyll
.
For
than
thou
tresourest
to
the
a
grete
gyft
in
the
daye
of
nede
.
For
almesse
delyuered
soules
from
euery
synne
&
from
deth
/
and
suffered
not
the
soule
to
go
in
to
derkenesse
.
Thobie
.iiij.
Caplm.
xiij.
DIues
.
To
whom
shal
I
do
myn
almesse
.
¶
Pauper
Doo
as
Cryste
byddeth
in
the
gospell
.
Omni
petenti
te
tribue
.
Gyue
to
euery
nedy
that
axeth
the
yf
thou
myght
.
Luce
.vi.
¶
Diues
.
Contra.
Cryste
in
the
gospell
Luce
.xiiij.
sayth
thus
.
Whan
thou
makest
a
feest
nyll
thou
calle
therto
thy
frendes
thy
neyghbours
/
thy
cosyns
and
ryche
men
/
but
calle
thou
poore
men
/
feble
/
blynde
&
halt
/
by
whiche
wordes
it
semeth
to
me
that
I
sholde
do
none
almesse
but
to
poore
that
ben
feble
blynde
and
lame
¶
Pauper
.
Cryste
fordydeth
not
men
to
byd
ther
frendes
&
ther
neyghbours
&
ryche
men
to
the
feest
.
But
he
bad
hem
that
they
sholde
not
only
byd
theyr
frendes
&
the
ryche
/
but
also
poore
folke
nedy
&
teble
.
Also
he
bad
that
men
sholde
not
byd
the
ryche
folke
&
theyr
frendes
to
feest
with
no
wycked
emencōn
in
hope
of
false
wynnynge
/
for
pompe
/
for
glotonye
/
for
lecherye
/
or
to
gete
them
a
grete
worldely
name
/
but
pryncypaly
for
to
nourysshe
peas
&
charyte
/
&
in
token
that
feest
is
made
with
good
entencyon
both
to
ryche
&
poore
ben
plesaunt
to
god
/
cryste
called
vs
al
ryche
&
poore
to
the
endelesse
feest
.
And
cryste
hymself
though
he
were
poore
in
our
manhede
/
he
was
not
feble
blynde
ne
halt
whan
the
pharise
to
whom
he
sayd
tho
wordes
bad
him
to
mete
/
ne
whan
he
was
at
the
brydales
with
his
mod
in
the
chane
of
galyle
/
ne
whan
Mary
magdaleyn
&
her
syster
Martha
&
Zacheus
made
him
grete
festes
&
yet
they
were
praysed
of
cryste
for
ther
dedes
/
&
all
that
fedde
cryste
&
his
apostles
&
his
dyscyples
whan
they
went
about
the
worlde
prechynge
&
techynge
ben
praysed
.
And
yet
the
apostles
and
his
dyscyples
were
stronge
men
/
neyther
blynde
ne
lame
.
And
cryste
hymselfe
fedde
his
dyscyples
neyther
blynde
ne
lame
.
And
somtyme
he
●ed
foure
thousande
of
men
/
somtyme
fyue
thousande
that
folowed
hym
fro
contre
to
contre
to
here
his
prechyng
&
to
see
woundres
that
he
dyd
/
and
yet
were
they
not
blynde
ne
lam●
.
For
as
the
gospell
sayth
he
made
them
hole
of
theyr
bodely
seknesse
or
that
he
fedde
them
Luce
.ix.
et
Math
.xiiij.
Also
tho
two
dyscyples
that
toke
cryste
to
herborowe
in
the
lykenesse
of
a
pylgryme
on
●ester
daye
at
euen
ben
praysed
&
yet
was
he
neuer
blynde
ne
lame
.
Also
Abraham
&
Loth
&
many
other
holy
men
resceyued
angels
in
the
lykenesse
of
worshypfull
men
neyther
blynde
ne
lame
to
mete
&
herborowe
.
And
saynt
Peter
resceyued
knyghtes
and
worshypfull
men
to
mete
&
to
herborowe
whiche
came
to
hym
on
message
from
the
grete
lorde
Cornely
/
as
we
rede
in
holy
wrytt
.
Actuum
.x.
And
all
these
ben
praysed
of
god
/
&
had
moche
thanke
of
god
for
theyr
almesdede
.
Therfore
I
sayd
fyrst
.
Cryste
bad
that
men
sholde
do
almesse
to
al
that
nede
both
frende
&
foo
.
And
the
apostle
byddeth
/
yf
thyne
enemye
haue
hongre
fede
hym
/
yf
he
haue
thurste
gyue
him
drynke
.
The
charyte
of
crysten
fayth
outaketh
no
persone
man
ne
woman
ne
state
ne
degree
/
ne
secte
hethen
ne
crysten
from
almesdede
whan
they
had
nede
/
but
we
must
haue
pyte
on
all
&
helpe
all
at
our
power
.
Nathelesse
we
muste
kepe
ordre
in
gyuynge
&
takynge
hede
to
the
cause
and
to
the
maner
of
nede
in
theym
that
we
gyue
almesse
to
.
For
why
some
be
poore
by
theyr
wylle
and
some
ayenst
theyr
wyll
.
And
they
that
ben
poore
by
theyr
wyll
some
ben
poore
for
the
loue
of
god
/
&
some
for
the
loue
of
the
worlde
.
They
that
ben
poore
for
the
loue
of
god
muste
be
holpen
passyng
other
/
for
theyr
pouerte
is
medefull
/
parfyght
&
vertuous
.
They
that
ben
poore
wylfully
not
for
god
/
but
for
the
worlde
/
as
the
Romaynes
were
/
&
as
these
dayes
moche
folke
dysmytte
them
of
theyr
owne
good
and
take
it
to
ther
childeren
to
make
them
grete
in
this
worlde
/
and
moche
folke
take
so
moche
hede
to
other
mennes
proufyte
/
that
they
take
none
hede
to
them selfe
/
and
so
falle
in
pouerte
&
in
nede
/
suche
poore
folke
muste
pryncypaly
be
holpen
of
them
to
whom
theyr
goodes
profyted
/
&
rather
helpe
them
than
other
that
ben
poore
ayenst
theyr
wyll
/
but
they
shall
not
be
put
byfore
them
that
be
poore
for
the
loue
of
god
but
the
nede
be
the
more
.
Caplm.
xiiij.
OF
them
that
ben
poore
ayenst
theyr
wyll
/
some
ben
poore
by
fortune
/
by
mysauentures
/
as
they
to
whom
fortune
serueth
not
at
theyr
wyll
/
ne
god
multeplyeth
not
theyr
good
as
they
wolde
/
and
that
that
they
haue
they
lese
by
mysauentures
/
and
by
the
dome
of
god
.
And
some
ben
poore
onely
for
synne
&
for
the
loue
of
synne
/
as
they
that
waste
theyr
good
in
lecherye
&
glotonye
/
in
pryde
&
pletynge
&
in
mysuse
at
the
dyce
/
in
ryot
&
in
vanyte
.
Suche
poore
folke
ben
laste
in
the
ordre
of
almesse
doynge
/
but
theyr
nede
be
the
more
.
And
nathelesse
yf
they
haue
pacyence
with
theyr
pouerte
they
shall
haue
mede
for
theyr
pacyence
yf
they
repente
them
for
theyr
mysdedes
And
in
the
same
maner
some
ben
feble
/
blynde
&
lame
for
goddes
cause
&
for
goddes
loue
.
Some
ayenst
theyr
wyll
by
course
of
kynde
.
Some
ayenst
theyr
wyl
for
loue
of
synne
/
as
theues
/
fyghters
/
baratours
/
whiche
in
fyght
&
barett
lese
theyr
eyen
/
theyr
feet
/
theyr
hondes
/
&
ofte
ben
punysshed
by
the
lawe
God
forbede
that
suche
poore
folke
blynde
&
lame
sholde
be
put
in
the
ordre
of
almes
doynge
byfore
them
that
be
poore
&
feble
by
vertue
&
for
goddes
sake
Suche
shal
be
holpen
not
to
lust
of
theyr
flesshe
ne
to
do
them
worshyp
/
but
only
to
saue
theyr
kynde
tylle
the
dome
of
god
passe
vpon
them
by
processe
of
lawe
&
by
goddes
mynystres
¶
Diues
Moche
folke
thynke
that
it
is
none
almesse
to
do
good
to
suche
folke
.
ꝓauper
Yes
forsoth
.
For
god
wyll
that
men
helpe
them
/
and
at
the
dome
he
shall
saye
.
I
was
in
pryson
&
ye
vysyted
me
&
that
ye
dyd
to
the
leste
of
myne
ye
dyd
it
to
me
.
¶
Diues
.
Saynt
Austen
de
●bis
dni
sermone
.xxxv.
sayth
/
that
god
shal
saye
the
wordes
to
theym
that
be
poore
in
spyryte
&
lowe
of
herte
/
&
y●
suche
ben
called
the
brethern
of
cryste
&
leste
for
lownesse
by
whiche
they
sette
leste
by
themselfe
.
¶
Pauper
They
ben
no
folke
poore
in
spyryt
/
but
they
that
be
poore
for
goddes
sake
.
And
saynt
Austen
sheweth
there
so
that
god
shal
accept
more
the
almesse
that
is
done
to
them
that
ben
poore
for
goddes
sake
than
to
them
that
ben
poore
ayenst
theyr
wyll
&
for
synne
sake
/
whiche
conclusyon
al
though
it
be
soth
/
yet
me
thynketh
that
cryste
shall
saye
tho
wordes
for
the
almesse
that
he
hath
done
to
all
maner
poore
men
bothe
parfyght
&
vnparfyght
.
For
than
he
shall
yelde
mede
for
euery
good
dede
.
For
why
wycked
doers
&
synful
poore
men
ben
called
the
leste
of
goddes
menye
/
for
they
be
leste
sett
by
in
the
courte
of
heuen
.
And
therfore
he
sayth
in
the
gospell
that
who
so
breketh
one
of
his
lest
commau
dementes
&
techeth
other
by
worde
or
by
euyll
example
so
to
breke
his
commaundementes
he
shall
be
called
lest
in
the
kyngdom
of
heuen
.
God
shal
shewe
at
the
dome
grete
pyte
&
moche
mercy
/
what
thynge
that
is
done
for
his
sake
to
his
enemyes
&
to
his
leste
seruauntes
moost
vnworthy
/
he
shal
accept
it
&
rewarde
it
as
it
were
done
to
his
owne
persone
&
saye
I
thanke
you
for
that
ye
dyde
to
the
leste
of
myne
/
ye
dyd
it
to
me
.
¶
Diues
.
Why
shall
he
calle
them
brethern
that
be
leste
worthye
/
&
many
of
theym
to
whom
the
almesse
was
done
shall
be
dampned
.
¶
Pauper
Er
he
shall
gyue
the
sentence
of
dampnacyon
he
shall
calle
al
men
brethern
for
lykenesse
of
kynde
.
For
in
that
he
is
man
he
is
brother
to
vs
all
by
lykenesse
of
kynde
/
but
not
by
grace
ne
by
blysse
/
but
only
to
them
that
ben
in
grace
.
Than
the
meke
Iuge
shall
calle
al
men
brethern
to
confort
of
them
that
shall
be
saued
/
&
to
grete
dysconfort
to
them
that
shall
be
dampned
/
whan
they
shall
see
the
meke
Iuge
not
forgete
the
brotherhede
ne
lykenesse
in
kynde
whiche
he
hath
with
them
/
and
yet
catched
&
in
maner
compelled
by
his
ryghtfulnesse
to
dampne
theym
.
Grete
mater
shall
they
haue
than
to
syghe
&
sorowe
whan
they
shall
knowe
theyr
synnes
so
greuous
&
so
grete
/
&
theyr
vnkyndenesse
soo
moche
/
that
ther
owne
brother
so
meke
a
Iuge
muste
dampne
them
.
¶
Diues
This
opynyon
is
more
pleasaunt
to
ryche
men
&
to
other
synfull
wretches
y●
hope
than
to
be
holpen
by
almesdede
.
For
in
many
countrees
ben
but
fewe
poore
folke
in
spyryte
/
ne
by
theyr
wyll
.
Fewe
that
forsaken
the
worlde
for
goddes
sake
/
but
many
ther
be
that
the
worlde
hath
forsaken
/
many
that
for
synne
sake
ben
full
poore
/
&
many
for
theyr
mysdedes
lye
bounde
in
pryson
in
grete
pouerte
/
hongre
/
colde
&
bytter
paynes
.
And
to
suche
folke
in
many
contrees
men
doo
moost
comonly
theyr
almesse
in
hope
to
be
thanked
&
rewarded
therfore
att
the
laste
dome
.
¶
Pauper
They
shal
be
thanked
&
be
meded
therfore
as
I
sayd
fyrste
/
&
sythen
cryste
ryghtful
Iuge
shal
than
thanke
men
for
theyr
almesse
that
they
dyd
for
his
loue
to
his
enemyes
&
wycked
doers
as
many
suche
ben
/
moche
more
he
shal
thanke
them
for
theyr
almesse
that
they
dyd
to
his
frendes
&
to
his
true
seruaunt●
.
And
sythen
they
shal
be
dampned
that
wolde
not
gyue
to
his
enemyes
at
nede
for
his
sake
/
moche
sooner
shall
they
be
dampned
the
wolde
not
helpe
his
frendes
&
his
true
seruauntes
at
nede
for
his
sake
/
that
put
themselfe
for
his
loue
to
pouerte
&
moche
trauayle
for
helpe
of
mannes
soule
.
And
yf
it
be
so
plesaunt
&
medefull
to
gyue
almesse
to
suche
poore
folke
forsakynge
the
worlde
/
of
whiche
many
neyther
shall
be
resceyued
in
to
endlesse
tabnacles
of
blysse
/
neyther
shall
resceyue
in
to
that
blysse
moche
more
it
is
plesaunt
to
god
&
me
rytorye
to
helpe
them
that
ben
poore
in
spyryte
&
in
wyll
for
the
loue
of
god
.
For
as
cryste
sayth
in
the
gospell
/
the
kyngdom
of
heuen
is
theyrs
/
&
it
is
graunted
to
theym
to
resceyue
folke
that
haue
holpen
them
in
to
endelesse
tabernacles
.
Caplm.
xv.
ANd
therfore
leue
frende
wytt
ye
it
wel
that
yf
man
or
woman
haue
more
wyl
to
gyue
to
them
that
ben
poore
ayenst
theyr
wyl
&
for
the
loue
of
synne
/
than
for
to
gyue
to
them
that
ben
poore
for
goddes
sake
&
for
goddes
cause
/
they
synne
greuously
&
lese
the
mede
of
theyr
almesse
in
that
they
put
goddes
enemyes
byfore
his
frendes
/
&
vyce
byfore
vertue
.
And
therfore
ye
shall
releue
all
the
poore
&
nedy
as
ye
maye
/
but
pryncypally
them
that
ben
nedy
&
poore
for
goddes
sake
&
by
waye
of
vertue
.
For
yf
ye
leue
by
false
opynyon
the
more
almesse
for
the
lesse
/
whan
ye
may
do
both
in
good
maner
/
ye
lese
both
mede
for
the
more
&
for
the
lesse
.
Therfore
saynt
Austen
sayth
thus
.
Thou
shalt
not
do
to
the
poore
prechour
of
goddes
worde
as
thou
dost
to
the
begger
passynge
by
the
waye
.
To
the
begger
thou
gyuest
/
for
cryste
byddeth
the
that
thou
gyue
to
eche
that
axeth
the.
But
to
the
poore
prechour
thou
oughtest
to
gyue
though
he
axe
the
not
.
And
therfor
loke
that
the
poore
prechour
goddes
knyght
nede
not
to
axe
the.
For
yf
he
nede
to
axe
for
thy
defaute
/
&
thy
defaute
and
thy
lacchesse
/
he
sheweth
the
dampnable
or
he
axe
.
And
ryght
as
it
is
sayd
of
the
begger
that
seketh
the
/
gyue
thou
euery
man
that
axeth
the
/
so
it
is
sayd
of
hym
that
thou
oughtest
to
seke
.
Let
thyne
almesse
swete
in
thyne
honde
tylle
that
fynde
hym
to
whome
thou
muste
gyue
.
Gyue
thou
to
euery
man
that
axeth
the
/
but
moche
rather
&
more
gyue
to
goddes
seruaunt●
/
to
the
knyght
of
cryste
though
he
axe
not
.
Hec
augustinus
.
et
ponit
in
glosa
super
illud
p̄i.
Producens
fenum
iumentis
And
therfore
sayth
the
lawe
that
who
so
wyll
not
gyue
almesse
to
men
that
folowe
the
lyfe
of
the
apostles
in
pouerte
&
to
the
poore
prechoures
for
theyr
nedefull
vse
/
he
dampneth
hymselfe
.xvi.
q̄.
aplicis
.
For
as
the
apostle
sayth
/
it
is
due
dette
to
the
poore
prechour
of
goddes
worde
to
lyue
by
his
prechynge
.
Therfor
Raymūdde
hospitalitate
ordinand
.
sayth
/
that
some
axe
almesse
of
dette
/
some
only
for
nede
to
susteyne
the
bodye
.
They
that
axe
almesse
of
dette
eyther
they
be
knowen
for
suche
/
or
not
knowen
for
suche
.
Yf
they
be
knowen
for
suche
they
muste
nedes
be
holpen
.
Yf
they
be
not
knowen
/
they
shall
be
examyned
wysely
whether
it
be
as
they
saye
.
For
it
were
grete
peryll
to
lette
them
yf
it
be
so
.
For
in
that
they
gyue
goostely
thynges
/
bodely
thynges
be
due
dett
to
them
/
as
saynt
Poul
sayth
and
the
lawe
.xlij.
dist.
quiescamus
.
And
yf
they
axe
only
for
sustenaunce
of
the
bodye
/
eyther
thou
myght
gyue
all
for
stede
&
tyme
/
eyther
thou
myght
not
gyue
all
.
Yf
thou
mayst
gyue
all
thou
owest
to
gyue
all
after
the
nede
that
they
pretende
&
after
theyr
astate
well
ruled
Take
exsample
of
Abraham
and
Loth
whiche
resceyued
folke
Indyfferently
to
hospytalyte
/
&
so
they
resceyued
angels
.
And
yf
they
had
put
some
awaye
/
peraduenture
they
sholde
haue
put
awaye
angeles
for
men
.
As
sayth
Crysostom
super
eplam
ad
Hebre.
Therfore
he
sayth
that
god
shal
not
yelde
the
thy
mede
for
the
good
lyfe
of
them
whiche
thou
resceyuest
/
but
for
thy
good
wyll
/
&
for
the
worshyp
that
thou
dost
to
them
for
goddes
sake
/
for
thy
mercy
&
thy
goodnesse
.
And
therfore
the
lawe
sayth
/
that
men
ought
to
gyue
theyr
almesse
to
cursed
folke
&
to
synfull
folke
be
they
neuer
so
wycked
.xi.
q̄.
qm
multos
.
et
di.
lxxxvi
.
pasce
&
●
.
non
satis
in
fine
.
But
they
do
the
worse
for
that
they
ben
syker
of
theyr
lyuelode
For
as
saynt
Austen
sayth
/
yf
the
synner
do
the
worse
for
mennes
almesse
it
is
better
to
withdrawe
it
from
him
than
to
gyue
it
hym
.v.
q̄.
nō●nis
.
Nathelesse
yf
he
be
in
vtter
nede
/
he
muste
be
holpen
di
.
lxxxvi
.
pasce
.
Caplm.
xvi.
ANd
in
case
whan
thou
mygh
not
helpe
all
/
thou
muste
take
hede
to
ten
thynges
.
To
fayth
/
cause
/
place
/
tyme
/
maner
/
nede
/
nyghenesse
of
bloode
&
of
affynyte
/
age
/
feblenesse
/
nobley
.
Fyr
&c
take
hede
to
fayth
/
for
in
caas
thou
shalt
put
a
crysten
man
byfore
an
hethen
man
Also
take
hede
to
the
cause
of
his
nede
/
whether
he
is
come
to
nede
for
goddes
cause
/
or
by
cause
of
synne
.
Take
hede
also
to
the
place
/
as
whan
the
ryght
full
man
is
tourmented
in
pryson
for
dette
&
helpe
hym
yf
thou
may
.
For
sythen
we
be
bounde
to
helpe
all
yf
we
may
/
moche
more
we
be
bounden
to
helpe
the
ryghtfull
man
&
woman
.
Also
take
hede
to
the
tyme
/
for
yf
he
gete
no
thynge
of
the
in
tyme
of
his
trybulacyon
&
in
tyme
of
peryll
whan
he
is
led
to
his
deth
vnryghtfully
/
but
thou
settest
more
by
thy
moneye
than
thou
doost
by
his
lyfe
/
it
is
no
lyght
synne
Also
take
hede
to
the
maner
of
gyuynge
/
that
thou
gyue
soo
one
daye
that
thou
may
gyue
an
other
daye
/
&
so
to
one
that
thou
may
gyue
to
an
other
/
but
thou
wylt
forsake
the
worlde
all
at
ones
for
goddes
sake
&
for
perfeccyon
.
Also
take
hede
to
nede
&
gyue
them
after
that
they
haue
nede
.
Also
take
hede
to
nyghenesse
of
bloode
and
of
affynyte
/
for
by
waye
of
kynde
they
muste
be
holpen
rather
than
straungers
yf
the
nede
of
both
be
euen
.
Also
take
hede
to
age
/
for
olde
folke
muste
be
put
byfore
yonge
folke
.
Also
take
hede
to
the
feblenesse
/
for
blynde
&
lame
&
other
feble
folke
must
be
holpen
rather
than
hole
folke
in
euen
nede
.
Also
take
hede
to
the
nobley
of
the
persone
/
namely
to
them
that
with
out
synne
ben
fallen
to
pouerte
&
myscheef
/
for
comonly
suche
ben
shamefaste
to
axe
dist.
lxxxvi.
Non
latis
.
Et
eadem
dicit
Ambro
.li.
de
officijs
.
Vnde
vsus
.
Causa
.
fidem
.
tempus
.
sanguis
.
locus
.
ac
modus
etas
.
Debilis
ingenius
.
vericūdus
factus
egenus
.
Hijs
bona
personis
prudens
erogare
teneris
.
And
saynt
Austen
accordeth
therto
in
.
de
doctrina
xpiana
li.
i.
ca.
x.
¶
Diues
.
I
suppose
that
I
mette
with
two
poore
men
straungers
alyke
nedy
both
they
axe
/
&
I
haue
nought
that
I
may
gyue
but
only
to
the
one
of
them
.
¶
Pauper
.
Saynt
Austen
in
the
same
place
byddeth
that
thou
sholdest
than
gyue
it
by
lot
.
¶
Diues
I
assent
/
saye
forth
what
thou
wylt
.
¶
Pauper
Also
in
thy
gyuynge
thou
muste
take
hede
to
the
holynesse
&
to
the
profytablenesse
&
the
nyghenes
of
the
persone
that
nedeth
helpe
.
For
to
the
holyer
man
&
to
hym
that
is
or
hath
ben
more
profytable
to
the
comonte
yf
he
nede
thou
shalt
gyue
rather
&
better
than
to
a
persone
nyghe
of
kynne
or
of
affynyte
not
so
holy
ne
so
profytable
/
but
thou
haue
the
more
specyall
cure
of
hym
/
&
but
he
be
in
the
greter
nede
Also
to
them
that
be
poore
for
crystus
sake
&
to
the
poore
prechours
that
preche
pryncypally
for
the
worshyp
of
god
&
helpe
of
mannes
soule
/
puttynge
awaye
all
spyces
of
false
couetyse
/
thou
shalt
gyue
them
that
is
nedefull
to
them
after
the
tyme
&
after
thy
power
as
to
dyscyples
of
cryste
.
But
to
other
poore
folke
that
ben
poore
ayenst
theyr
wyll
whiche
the
worlde
hath
forsaken
/
not
they
the
worlde
/
it
suffyseth
to
gyue
of
thy
relyf
honeste
&
holsome
/
for
it
is
synne
to
gyue
deyntees
to
suche
poore
comon
beggers
whan
they
ben
not
conuenyent
to
them
.
As
the
lawe
sayth
di.
xxv.
vuum
.
S.
multi
et
di.
xli.
Non
cogant
.
Of
other
poore
men
speketh
saynt
Austen
in
a
sermone
of
clerkes
lyfe
&
sayth
thus
.
Yf
the
riche
man
haue
but
one
childe
/
we
ne
he
that
cryste
be
his
other
childe
/
yf
he
haue
two
childern
/
wene
he
that
cryst
be
the
thyrde
.
Yf
he
haue
ten
make
cryste
the
enleuenth
/
that
is
to
saye
/
gyue
he
to
cryste
that
he
sholde
spende
on
the
enleuenth
.xiiij.
q̄.
si
●s
trascit
.
And
thus
leue
frende
ye
may
see
that
riche
men
whiche
be
goddes
reues
&
goddes
bayles
owe
to
ordeyne
for
them
that
ben
poore
for
goddes
loue
&
wylfully
haue
forsaken
the
worlde
for
his
sake
that
they
haue
no
nede
.
But
to
comon
beggers
&
to
nedy
folke
whiche
the
worlde
hath
forsaken
/
it
suffyseth
so
to
helpe
them
&
to
gyue
them
that
they
perysshe
not
.
Also
leue
frende
as
saynt
Austen
sayth
in
the
boke
of
the
Cyte
of
god
li.
xxi.
ca.
xxvi.
They
that
wyl
not
amende
ther
lyf
/
ne
forsake
theyr
grete
synnes
done
no
plesaunt
almesse
For
why
sayth
he
/
almesse
sholde
be
done
to
gette
forgyuenesse
of
synnes
that
be
paste
/
not
to
gette
leue
to
dwelle
stylle
in
synne
&
to
do
a
mys
.
¶
Here
endeth
the
nynthe
commaundement
And
begynneth
the
tenthe
.
Capitulum
Primum
.
DIues
.
Me
thynketh
thy
speche
resonable
good
&
proufitable
/
&
wel
confermed
by
grete
auctoryte
.
I
thanke
the
for
thy
wordes
&
thy
good
enfo●●aeyon
in
the
nynthe
commaundement
.
Now
I
praye
the
enfourme
me
in
the
tenthe
commaundement
.
¶
Pauper
The
tenthe
commaundement
is
this
.
Non
de●●derabis
vxorem
ꝓximi
tui
.
non
seruum
.
non
ancillam
.
non
bouem
.
non
asinum
.
nec
omnia
que
illius
sunt
.
Exodi
.xx.
Thou
shalt
not
desyre
thy
neyghbours
wyfe
/
not
his
seruaunt
/
not
his
mayden
/
not
his
oxe
/
not
his
asse
/
ne
no
thynge
that
to
him
longeth
.
In
the
nynthe
commaundement
god
forbydeth
couetyse
of
an
other
mannes
good
not
mouable
.
In
this
laste
he
forbydeth
all
maner
false
couetyse
of
an
other
mannes
good
mouable
.
Also
in
the
nynthe
commaundement
he
forbydeth
couetyse
of
the
eye
In
this
laste
pryncypall
he
forbydeth
couetyse
of
the
flesshe
.
And
therfore
sayth
saynt
Austen
that
the
.x.
commaundement
is
this
allone
/
thou
shalt
not
desyre
thy
neyghbours
wyfe
.
And
all
that
foloweth
after
whan
he
sayth
/
not
his
sernaunt
/
not
his
oxe
ne
his
asse
/
ne
no
thynge
y●
to
hym
longeth
/
it
is
of
the
.ix.
commaundement
.
And
it
is
also
a
newe
forbedynge
of
all
maner
mys
couetyse
/
both
of
thynge
mouable
&
not
mouable
/
both
of
couetyse
of
the
eye
&
of
the
flesshe
.
And
therfore
yf
a
man
dyscoueyte
an
other
mannes
seruau
t
/
or
his
wyfe
/
or
his
childe
/
as
for
possessyon
&
seruyce
/
it
is
ayenst
the
nynthe
commaundement
/
&
pryncypally
ayenst
couetyse
of
the
eye
.
And
yf
he
coueyte
theym
for
mysluste
of
the
flesshe
/
than
it
is
ayenst
the
tenthe
commaundement
.
¶
Diues
.
I
hope
that
not
euery
myscouetyse
is
dedely
synne
ayenst
goddes
commaundement
.
For
couetyse
both
of
the
eye
&
of
the
flesshe
falleth
lyghtly
in
mannes
herte
.
And
it
is
not
in
our
power
alwayes
to
flee
thought
of
fals
couetyse
.
For
as
sa
yt
Poule
sayth
/
the
flesshe
coueyteth
alwaye
ayenst
the
spiryte
.
¶
Pauper
God
forbydeth
not
suche
couetyse
that
is
not
in
our
power
to
flee
/
but
he
forbydeth
all
maner
myscouetyse
with
assent
to
perfourme
it
&
longe
lykynge
therin
And
therfore
though
men
do
not
in
dede
theyr
fals
coretyse
/
yf
they
be
in
wyll
to
do
it
in
dede
yf
they
myght
or
durste
for
drede
of
the
worlde
/
than
they
synne
dedely
ayenst
goddes
byheste
.
¶
Diues
.
Syth
it
is
so
the
fals
couetyse
with
assent
&
wyll
to
perfourme
/
it
is
dedely
synne
&
ayenst
goddes
commaundement
.
And
as
saynt
Poule
sayth
/
it
is
rote
&
begynnyng
of
euery
euyll
.
Radix
omni
malorum
est
cupiditas
Sythen
wycked
wyll
gooth
byfore
wycked
dede
/
why
putteth
not
god
the
forbedynge
of
false
couetyse
&
of
wycked
wyll
in
the
ordre
of
the
.x.
commaundementes
byfore
the
forbedynge
of
the
dede
of
lechery
&
of
theft
/
syth
couetyse
&
euyll
wyll
is
begynnynge
of
both
For
wycked
wyll
gooth
byfore
euery
synne
/
in
so
moche
y●
ne
were
not
wycked
wyll
there
sholde
noo
synne
be
.
¶
Pauper
God
gaue
the
tenthe
commaundement
to
the
people
as
souerayne
techer
&
as
souerayne
leche
.
And
euery
techynge
must
begynne
at
thynges
that
ben
moost
easy
to
knowe
/
&
euery
cure
&
leche
crafte
bothe
of
bodye
&
of
soule
muste
begynne
there
the
sekenesse
is
felte
moost-greuous
.
And
for
as
moche
as
the
vnwyse
people
hath
more
knowynge
that
mysde
de
was
synne
than
myswylle
/
&
felte
them
more
aggreued
by
mysdede
than
myswylle
/
therfore
god
forbedeth
fyrste
the
dede
of
false
couetyse
/
&
after
he
forbedeth
the
wyll
&
the
assent
to
myscouetyse
.
¶
Diues
.
Yet
contra
te
.
God
forbedeth
no
thynge
but
synne
&
synne
of
dede
&
of
wyll
is
all
one
.
For
synne
begynneth
at
euyll
wyll
&
endeth
in
euyll
dede
.
As
we
rede
in
the
seconde
boke
of
kynges
/
of
kyng
Dauyd
.
Fyrste
he
desyred
the
fayre
woman
Bersabee
that
was
wyfe
to
the
true
knyght
Vrye
/
and
fro
that
wycked
desyre
he
felle
in
to
auoutrye
and
from
auoutrye
in
to
glotonye
/
&
from
glotonye
in
to
false
traytorye
/
&
from
traytorye
in
to
murdre
and
manslaughter
&
blasphemye
/
and
to
despysynge
of
godded
hygh
mageste
/
wherfore
god
punysshed
hym
ful
harde
/
for
the
childe
soo
mys
goten
dyed
soone
after
the
byrthe
.
And
his
sone
Absolon
laye
openly
by
his
wyues
in
syght
of
the
people
&
droue
hym
out
of
his
kyngdome
.
His
other
sone
Amon
laye
by
his
owne
syster
Thamar
.
And
therfore
Absolon
her
brother
and
his
slewe
hym
.
Bnd
Salomon
his
sone
slewe
his
brother
Adony
/
&
so
Dauyd
had
lytel
Ioye
of
his
childern
bycause
of
his
auoutrye
And
was
ther
neuer
after
stabylyte
in
his
kyngdome
for
that
auoutrye
&
murder
&
other
synnes
that
came
al
of
his
wycked
desyre
&
euyll
wyl
/
for
that
he
so
mysdesyred
an
other
mannes
wyfe
ayenst
that
byhest
of
god
whan
he
sayth
.
Non
desiderabis
vxorem
ꝓximi
tui
Thou
shalt
not
desyre
thy
neyghboures
wyfe
.
¶
Pauper
Whan
wycked
dede
is
knyt
to
wycked
wyl
it
is
one
synne
/
&
both
ben
forboden
by
the
same
commaundement
in
whiche
he
forbedeth
lecherye
&
theft
.
But
whan
the
wyll
&
the
assent
be
not
done
in
dede
/
than
the
synne
standeth
only
in
euyl
wyl
/
&
suche
synne
pryncypaly
is
forboden
by
these
two
laste
commaundementes
/
in
whiche
god
sheweth
openly
that
euyll
wyll
without
the
dede
is
dedely
synne
.
Caplm.
ij.
DIues
.
Whan
god
gaue
the
commau
dementes
in
the
mounte
of
Synay
to
Moyses
.
Ther
he
forbade
fyrste
couetyse
of
the
eye
.
But
whan
Moyses
rehersed
ayen
the
lawe
to
the
childern
of
Israell
whan
they
sholde
entre
in
to
the
londe
of
byheste
there
Moyses
forbad
fyrste
couetyse
of
flesshe
&
putteth
it
byfore
/
as
we
rede
Deut
●
.v.
what
was
cause
of
this
dyuersyte
.
¶
Pauper
.
Whan
god
gaf
them
the
lawe
in
the
mount
of
Synay
they
were
in
desert
in
grete
myscheef
/
&
therfore
they
were
more
enclyned
to
robberye
than
to
lecherye
.
And
therfore
god
for
that
tyme
forbydeth
them
fyrst
couetyse
of
the
eye
&
than
couetyse
of
the
flesshe
.
But
whan
Moyses
reherced
ayen
the
lawe
to
theym
in
his
laste
dayes
/
they
were
at
the
entre
of
the
londe
of
byheste
in
a
full
plentouous
contre
/
where
they
were
more
endyned
to
lecherye
for
welfare
than
to
robberye
for
mysfare
.
And
therfor
Moyses
for
that
tyme
forbade
them
fyrst
couetyse
of
the
flesshe
&
than
couetyse
of
the
eye
&
of
rychesse
.
An other
cause
leue
frende
is
this
.
For
all
the
pylgrymage
of
the
childern
of
Israel
.xl.
yere
in
desert
betokeneth
our
pylgrymage
here
in
this
worlde
from
our
begynnynge
vnto
our
endynge
.
In
token
than
that
man
&
woman
in
his
youth
&
in
his
begynnynge
is
sooner
tempted
to
couetyse
of
the
eye
&
of
worldely
good
/
than
couetyse
of
the
flesshe
/
&
in
his
endynge
&
in
his
age
latter
tempted
to
couetyse
of
the
eye
&
of
worldely
good
/
than
to
couetyse
of
the
flesshe
for
in
olde
folke
whan
al
other
temptacyons
cesse
/
than
is
temptacyon
of
couetyse
of
the
eye
&
of
worldely
good
moost
brennynge
.
For
ryght
as
theyr
bodye
by
age
nygheth
to
the
erth
/
soo
theyr
herte
clyueth
than
moost
to
erthely
thynges
.
And
therfore
in
the
begynnynge
of
theyr
pylgrymage
in
desert
as
to
begynnynge
folke
/
god
forbadde
them
fyrste
&
pryncypaly
couetyse
of
the
eye
&
in
the
ende
of
theyr
pylgrymage
/
as
to
folke
nyghe
theyr
ende
/
he
forbydeth
them
pryncypally
&
laste
/
and
moost
openly
without
oft
rehersynge
couetyse
of
the
eye
.
For
comonly
the
more
that
men
nygh
ther
ende
the
more
couetouse
they
ben
.
Caplm.
iij.
DIues
.
Thy
reasons
be
good
saye
forth
what
thou
wylte
.
¶
Pauper
God
in
the
sixth
byheste
forbydeth
the
dede
of
lechery
&
of
spousebreche
/
&
in
this
byheste
he
forbydeth
the
wyll
&
the
consent
of
herte
to
lecherye
&
to
sponsebreche
For
as
the
dede
of
leshery
is
dedely
synne
so
is
the
foule
consent
&
the
desyre
of
herte
dedely
synne
.
For
as
cryste
sayth
in
the
gospell
.
Mathei
.v.
He
that
seeth
a
woman
&
coueyteth
her
by
desyre
to
do
lecherye
with
her
/
he
hath
do
lecherye
in
his
herte
though
he
do
it
not
in
dede
.
And
therfore
eche
man
sholde
take
hede
besely
what
thoughtes
entre
in
to
his
herte
/
and
yf
ony
thoughtes
ben
about
to
drawe
the
reson
of
his
soule
to
consente
to
synne
/
anone
putte
he
awaye
tho
thoughtes
myghtely
/
&
let
him
thynke
on
the
bytter
paynes
that
cryste
suffered
in
his
syde
/
hondes
&
feet
/
&
soo
tourne
his
mysluste
in
to
deuocyon
of
crystus
passyon
/
&
quenche
the
brennyng
thoughtes
of
lechery
with
the
blood
&
the
water
that
ranne
out
of
crystus
syde
whan
his
herte
was
clouen
a
two
with
that
sharpe
spere
/
&
thynke
on
that
endeles
loue
that
cryste
shewed
than
to
hym
&
to
all
mankynde
.
And
so
to
torne
his
foule
stynkynge
loue
that
he
begynneth
to
fall
in
shame
&
shenshyp
in
to
the
swete
clene
loue
of
Ihu
full
of
Ioye
&
worship
The
mayster
of
kynde
telled
li.
xij.
that
ther
is
a
byrde
in
Egypt
that
is
called
a
pellycane
/
&
of
al
foules
he
is
moost
chere
ouer
his
byrdes
&
moost
loueth
them
.
Ther
is
a
grete
enmyte
bytwene
him
&
the
adder
/
wherfor
the
adder
wayteth
whan
the
pellycane
is
out
of
his
neste
to
seke
mete
for
him
&
for
his
byrdes
/
&
than
he
goth
in
to
the
neste
of
the
pellycane
/
&
styngeth
his
byrdes
&
enuenemeth
them
&
sleeth
them
/
whan
the
pellycane
cometh
ayen
&
fyndeth
his
byrdes
thus
slayn
he
maketh
moche
sorowe
and
mone
/
&
by
waye
of
kynde
thre
dayes
&
thre
nyght
he
morneth
for
deth
of
his
byrdes
And
at
the
thyrde
dayes
ende
he
setteth
hym
ayen
ouer
his
byrdes
and
with
his
bylle
he
smyteth
hymselfe
in
the
syde
&
letteth
his
blood
falle
downe
on
the
byrdes
.
And
anone
as
the
blode
toucheth
his
byrdes
/
anon
by
waye
of
kynde
&
by
vertue
of
the
blood
they
quycken
ayen
&
rysen
from
deth
to
lyfe
.
By
this
pellycane
that
loueth
so
well
his
byrdes
is
vnderstande
cryste
Ihesu
goddes
sone
that
loueth
mannes
soule
&
womans
more
than
euer
dyd
the
pellycane
his
byrdes
.
And
he
sayth
hymselfe
.
Similis
factus
sum
pellicano
solitudinis
.
I
am
made
lyke
to
the
pellycane
of
deserte
.
By
the
byrdes
I
vnde
Adam
Eue
&
all
mankynde
.
By
the
nest
I
vnderstande
the
blysse
of
paradyse
For
right
as
byrdes
be
brought
forth
in
the
nest
/
so
mankynde
had
his
begynnynge
&
was
brought
forth
in
paradyse
.
By
the
adder
I
vnderstande
the
fende
whiche
appered
in
the
lyknes
of
an
adder
to
Eue
&
stange
her
full
euyl
&
Adam
also
with
his
wycked
fondynge
&
slewe
them
both
bodye
&
soule
And
not
only
he
slewe
them
but
also
he
slewe
al
mankynde
in
them
For
yf
Adam
had
not
synned
we
sholde
neuer
haue
dyed
ne
haue
wyst
of
woo
wherfore
this
pellycane
Ihesu
cryste
seynge
the
myscheef
the
mankynde
was
fall
in
by
gyle
of
the
fende
/
he
had
ruth
on
mankynde
/
&
for
grete
loue
that
he
had
to
mankynde
/
as
saynt
Poul
sayth
he
auentysshed
hymselve
&
toke
flesshe
&
blood
of
the
mayden
Mary
&
bycam
man
in
the
lykenesse
of
a
seruaunt
&
in
our
manhede
&
in
our
kynde
suffered
to
be
taken
&
be
bounde
&
beten
/
forspyted
/
dispysed
/
byscorged
at
the
pyler
/
be
crowned
with
thornes
/
be
nayled
to
the
tree
hondes
&
feet
/
and
hanged
on
the
crosse
as
a
theef
amonges
theues
&
be
stonge
to
the
herte
with
the
sharpe
spere
/
&
so
dyed
bytter
deth
all
for
our
gylt
&
not
for
his
gylt
/
for
he
dyd
neuer
amys
in
worde
/
ne
in
dede
/
as
saynt
Peter
sayth
in
his
pystle
.
And
thus
for
our
loue
that
ben
to
hym
ful
vnkynde
/
he
shed
his
precyous
blood
out
of
euery
parte
of
his
blysfull
bodye
born
of
the
mayden
.
And
his
Inner
hert
blood
he
shed
so
to
wasshe
vs
fro
our
synnes
/
&
to
reyse
vs
fro
the
deth
of
synne
into
the
lyfe
of
grace
/
&
after
fro
bodely
deth
into
the
lyf
of
endles
blysse
Therfore
saynt
Iohn
sayth
.
Dilexit
nos
&
lauit
nos
a
pccis
n●̄is
i
sanguie
suo
.
Apoc.
i.
He
loued
vs
so
moche
that
he
wasshed
vs
from
our
synnes
with
his
precyous
blood
.
Loue
droue
hym
downe
fro
heuen
into
erth
/
loue
led
him
into
the
maydens
bosom
&
brought
hym
into
this
wycked
worlde
.
Loue
bounde
him
in
cradel
&
wonde
him
in
cloutes
ful
poore
&
layd
him
in
an
oxe
stalle
.
Loue
helde
him
here
in
sorowe
&
care
honger
&
thryst
&
moche
trauayl
.xxxij.
yere
&
more
.
At
the
last
loue
toke
him
&
bounde
him
&
set
him
at
the
barre
byfore
the
synful
Iustyce
Ponce
Pylate
.
Loue
layd
him
on
the
crosse
&
nayled
him
to
the
tree
.
Loue
led
him
to
his
deth
&
cleef
his
hert
a
two
.
And
for
whose
loue
leue
frende
.
Forsoth
for
loue
of
you
&
of
me
&
of
other
synful
wretches
that
neuer
dyd
him
good
but
offended
hym
nyght
&
day
&
ben
to
hym
ful
vnkynde
.
Therfor
he
may
well
saye
the
wordes
that
Salomon
sayd
.
Fortis
est
vt
mors
dilectio
.
Can●
.viij.
Loue
is
stronge
as
deth
/
ye
forsoth
moche
strenger
than
deth
.
For
loue
led
his
lyfe
to
his
deth
/
&
he
that
neuer
myght
dye
by
waye
of
kynde
/
loue
made
hym
dye
for
mankynde
.
And
so
sayth
Salomon
there
.
Brondes
of
his
loue
ben
brondes
of
fyre
&
of
flammes
both
.
For
the
loue
that
he
shewed
to
mankynde
/
and
also
for
the
loue
that
we
ought
to
shewe
to
him
.
For
ryght
as
the
hete
of
the
sonne
with
his
lyght
whan
he
shyneth
in
the
fyre
in
the
house
/
wasteth
the
fyre
&
quencheth
it
/
so
the
loue
of
god
and
the
endelesse
charyte
of
his
passyon
yf
it
shone
in
mannes
soule
with
his
hete
it
sholde
quenche
&
waste
the
brondes
and
the
fyre
of
lecherye
brennynge
in
mannes
soule
by
foule
luste
and
wycked
desyre
.
And
therfore
he
sayth
to
euery
crysten
soule
.
●one
me
vt
signaculum
super
cor
tuum
.
Can●
.viij.
Set
me
as
a
token
vpon
thyn
herte
.
And
saynt
Poul
sayth
.
Spum
ambulate
&
desideria
carnis
non
ꝑficiet●
.
ad
Gala
v.
●
Go
ye
with
the
holy
goost
that
is
called
welle
of
goostly
fyre
/
&
ye
shal
not
do
the
desyre
of
the
flesshe
/
for
deuocyon
&
mynde
of
crystus
passyon
is
the
best
remedy
ayenst
temptacyon
of
lechery
.
Caplm.
iiij.
ALso
it
is
a
good
remedye
to
a
man
to
thynke
on
his
deth
&
on
his
freelte
&
on
the
bytter
paynes
of
helle
euer
lastynge
/
&
of
the
hygh
offence
of
god
&
of
the
endeles
Ioyes
that
they
lese
yf
they
assent
to
lecherye
.
Therfore
Salomon
sayth
.
Memorare
nouissima
tua
&
in
eternum
non
peccabis
.
Eccl.
vij.
Thynke
on
thy
laste
thynges
&
thou
shalt
neuer
doo
synne
.
Eche
man
&
woman
sholde
beware
that
neyther
by
nyce
contenaunce
ne
by
foly
speche
/
ne
by
nyce
araye
of
body
they
styre
ony
man
or
woman
to
lecherye
.
And
though
resonable
arraye
&
honeste
be
commended
both
in
man
&
woman
after
theyr
astate
ruled
by
goddaes
lawe
&
reason
/
&
so
they
muste
be
well
ware
that
by
suche
arraye
they
falle
not
in
pryde
ne
in
lecherye
/
ne
styre
other
to
lecherye
wyllynge
&
wetynge
.
We
rede
in
vitas
patrum
/
that
ther
was
an
holy
woman
whose
name
was
Alexandre
/
and
she
was
a
full
fayre
woman
/
and
whan
she
herde
saye
that
a
man
was
fallen
in
to
harde
temptacyon
of
lecherye
bycaus
;
e
of
her
beaute
/
she
closed
herself
in
an
house
&
wolde
neuer
see
man
after
ne
come
out
of
that
house
/
but
toke
her
lyuynge
in
to
her
by
a
smalle
wyked
Men
axed
her
why
she
dyde
so
.
And
she
saye
that
she
hadde
leuer
to
shytte
herselfe
all
quyck
in
the
graue
than
to
harme
ony
soule
that
god
made
to
his
lykenesse
&
bought
soo
dere
with
his
precyous
blood
.
We
rede
also
in
the
lyfe
of
saynt
Bryde
/
that
a
man
wolde
haue
wedded
her
for
her
beaute
/
&
she
prayed
god
that
he
wolde
sen
do
her
some
blemysshynge
of
her
face
/
wherby
that
mannes
temptacyon
myght
cese
.
Anone
her
one
eye
braste
out
of
her
hede
/
wherfore
her
fader
made
her
a
nunne
as
a
woman
vnable
to
the
worlde
.
And
whan
she
was
made
a
nunne
&
had
forsaken
the
worlde
/
anone
she
had
her
eye
&
her
syght
ayen
Thus
sholde
wymen
besely
kepe
them
in
chastyte
&
clennesse
/
maydens
in
chastyte
of
maydenhode
/
wydowes
in
chastyte
of
wydowehode
/
wyues
in
chastyte
of
wedloke
/
&
kepe
ther
bodye
truly
to
theyr
husbondes
/
&
so
the
husbondes
truly
to
theyr
wyues
.
Forsoth
it
is
a
dedely
synne
a
man
to
desyre
an
other
mannes
wyfe
or
his
mayden
or
his
doughter
to
flesshely
luste
.
Moche
more
is
it
dedely
synne
to
oppresse
than
&
defoule
them
&
lye
by
them
.
Caplm.
v.
DIues
.
Saynt
Poule
sayth
/
that
the
flesshe
desyreth
&
couey
s
;
eth
alwaye
ayenst
the
soule
.
And
it
is
full
harde
to
withstande
his
lustes
&
his
desyres
.
¶
Pauper
Therfore
man
sholde
gouerne
&
chastyse
his
bodye
/
as
a
good
man
of
armes
gouerneth
&
chastysed
his
horse
.
For
as
Iob
sayth
.
All
our
lyuynge
vpon
erth
is
knyghthode
&
fyghtyng
ayenst
the
fende
the
worlde
&
y●
flesshe
.
Iob
vij
.
And
in
this
batayle
our
bodye
is
our
horse
whiche
we
muste
chastyse
&
rule
as
a
knyght
dooth
his
horse
.
For
yf
the
horse
be
to
proude
&
euyl
tached
he
may
lyghtly
lese
his
mayster
&
becau
s
;
e
of
his
deth
.
And
yf
he
be
tame
to
his
mayster
&
well
tached
/
it
shall
do
hym
worshyp
&
helpe
him
at
nede
&
in
case
saue
his
lyfe
.
Thre
thynges
ben
nedeful
to
the
knyght
to
rule
wel
his
horse
.
He
muste
haue
a
brydel
&
sadel
&
two
spores
.
By
the
brydel
I
vnder
s
;
tande
abstynence
&
trauayle
/
by
the
whiche
the
flesshe
muste
be
refrayned
fro
his
lustes
&
his
euyll
tacches
whan
he
begynneth
to
wexe
proude
&
wynsynge
&
kykyng
ayenst
his
mayster
that
is
the
soule
.
And
yf
he
be
ouer
proude
&
to
rebell
to
his
mayster
/
he
muste
haue
a
sharpe
brydel
of
sharpe
abstynence
&
of
harde
trauayle
.
And
yf
he
be
meke
&
tretable
/
gyue
hym
a
smothe
brydel
of
easy
abstynence
&
of
comon
trauayle
.
The
raynes
of
thy
brydel
sholde
be
two
partes
of
temporauce
/
that
is
to
saye
/
neyther
to
moch
ne
to
lytel
knyt
togydre
in
a
knot
of
gode
discrecyon
.
And
than
thyn
〈◊〉
shal
go
ryght
forth
in
the
waye
〈◊〉
lyfe
&
bere
the
to
heuenly
blysse
.
〈◊〉
●hou
gyue
thy
flesshe
to
moche
me●●
drynke
&
ease
/
it
wyll
be
thy
may●ter
&
slee
the.
And
yf
thou
gyue
it
to
lytell
/
it
shall
be
to
feble
&
fayle
the
at
nede
&
let
the
of
thy
Iourneye
.
The
sadell
of
thyn
horse
shall
be
pacyence
&
mekenesse
/
that
thou
be
pacyente
in
adnersyte
&
in
sekenesse
/
that
thou
folowe
not
the
grutchynges
&
the
sterynges
of
thy
flesshe
.
The
steroppes
of
thy
sadell
sholde
be
lowenesse
&
sadnesse
.
Lowenesse
ayenst
pryde
sadnesse
ayenst
the
worlde
&
the
flesshe
.
That
thou
be
not
to
sory
for
no
wo
/
ne
to
gladde
for
no
wele
ne
for
no
welfare
.
Sytte
sadely
in
thy
sadell
&
kepe
well
thy
steroppes
/
&
for
no
pryde
ne
for
no
wrathe
/
for
no
sekenesse
/
for
no
aduersyte
/
let
not
thy
horse
caste
〈◊〉
downe
out
of
the
sadel
of
pacyence
/
but
than
syt
faste
by
the
vertue
of
goostly
strength
/
&
kepe
thy
soule
in
the
sadel
of
pacyence
/
as
cryste
byddeth
in
the
gospell
whan
he
sayth
.
In
paciencia
vran
possidebi●●
animas
vrās
.
Ye
shall
kepe
your
soules
in
your
pacyence
.
And
as
the
sadell
maketh
an
horse
semely
&
plesaunt
to
the
syght
/
so
pacyence
maketh
a
man
plesaunt
to
the
syght
of
god
&
of
men
&
maketh
them
haue
loue
in
euery
company
where
they
ben
.
And
wrath
&
Inpacyence
&
hastynes
maketh
a
man
vnplesaunt
&
without
loue
.
Of
this
sadel
god
spake
to
Caym
whan
he
was
wroth
with
his
brother
Abel
/
why
sayd
god
art
thou
wroth
&
why
is
thy
face
&
thy
there
so
fallen
/
for
he
was
fallen
out
of
the
sadell
of
pacyence
.
Yf
thou
do
well
thou
shalt
resceyue
of
me
good
mede
/
&
yf
thou
do
euyll
anone
thy
synne
cometh
at
the
yate
to
be
punysshed
.
But
the
desyre
of
synne
shal
be
vnder
the
and
in
thy
power
/
as
the
horse
vnder
the
knyght
/
and
thou
shalt
be
lorde
therof
yf
thou
wylt
.
Gen.
iiij
.
But
Caym
by
mysgouernaunce
of
his
hors
felle
out
of
his
sadel
of
pacyence
into
manslaughter
of
his
brod
/
for
he
wolde
not
kepe
him
in
the
sadel
of
pacyence
ne
refrayne
the
wycked
desyre
of
his
flesshe
/
&
therfore
god
cursed
him
fyrst
of
all
men
.
Therfore
leue
frende
kepe
you
well
in
the
sadel
of
pacyence
/
&
let
no
angre
/
ne
losse
of
catell
/
ne
deth
of
frendes
/
none
aduersyte
/
no
trybulacyon
/
no
sekenesse
vnsadel
you
of
pacyence
.
But
sytte
ye
fast
as
Iob
dyd
/
&
saye
ye
as
he
sayd
whan
he
hadde
loste
all
his
good
/
&
all
his
childern
were
slayne
/
&
hymselfe
smyten
with
harde
sekenesse
and
horryble
&
foule
/
than
he
sayd
thus
.
Yf
we
haue
taken
good
thynges
of
goddes
honde
/
why
sholde
not
we
suffre
wyked
thynges
and
paynfull
of
his
sond
.
God
yaue
and
god
hath
taken
awaye
/
as
god
wyll
so
it
is
done
/
blessyd
be
our
lordes
name
.
Iob.
i.et.ij.ca
.
Thus
sytte
ye
sadely
in
the
sadell
of
pacyence
/
&
rule
ye
your
horse
by
the
brydell
of
abstynence
/
&
by
the
reynes
of
temperaunce
/
&
yf
your
horse
be
so
dulle
in
goddes
way
/
pryke
hym
with
two
spores
that
ben
diede
of
helle
payne
/
&
loue
of
god
&
of
heuen
blysse
.
And
so
with
drede
&
loue
compelle
ye
your
hors
to
hye
him
forth
in
goddes
waye
.
Let
not
your
horse
that
is
your
flesshe
be
to
carnalle
by
ease
&
welfare
/
ne
to
feble
for
mysfa●e
&
ouertrauayle
.
Caplm.
vi.
THe
mayster
of
kynde
li.
iiij
.
de
qualitate
elementari
.
telleth
that
ther
is
a
byrde
that
is
called
a
bernake
.
This
byrde
wexeth
out
of
a
tree
ouer
the
water
.
But
as
longe
as
it
hanged
on
the
tree
/
it
is
deed
/
but
anon
as
it
louseth
from
the
tree
&
falleth
downe
in
to
the
water
/
anone
it
quykeneth
&
swymmeth
forthe
.
This
byrde
sayth
he
hath
lytell
flesse
&
lesse
blood
.
By
this
tree
I
vnderstande
mankynde
that
came
al
of
Adam
&
Eue
/
as
the
tree
&
his
braunches
come
al
of
the
rote
byneth
By
this
byrde
I
vnderstande
euery
man
&
woman
whiche
whan
they
be
fyrst
born
of
theyr
moder
they
be
deed
by
orygynal
synne
of
Adam
&
not
able
to
the
lyf
of
grace
ne
of
blysse
.
For
as
saynt
Poule
sayth
/
we
ben
all
born
childern
of
wrath
&
of
deth
.
But
anone
as
we
falle
in
to
y●●on●stone
&
in
the
water
of
baptyme
&
ben
baptysed
/
anon
we
resceyue
y●
ly●
/
of
grace
/
&
be
able
to
the
lyf
of
heuen
blysse
/
yf
we
kepe
vs
besely
from
the
blood
of
synne
/
&
from
the
carnalyte
of
the
bodye
&
desytes
of
the
flesshe
.
For
saynt
Peter
byddeth
vs
.
Abstinete
vos
a
carnalibus
desiderijs
que
militant
aduersus
Eccliam
.i.
Petri
.ij.
Absteyne
ye
you
from
flesshely
desyres
that
fyght
ayenst
the
soule
.
But
for
as
moche
as
Iob
sayth
that
all
mannes
lyf
vpon
erth
is
knyghthode
&
fyghtyng
ayenst
goostly
enemyes
.
Milicia
est
vita
hominis
super
terram
.
Iob
.vij.
Therfore
it
is
nedefull
to
euery
crysten
man
to
gouerne
wel
the
horse
of
his
bodye
as
I
haue
sayd
.
But
more
ouer
as
saynt
Poule
sayth
.
He
mnste
arme
him
with
goostley
armure
ayenst
the
dyntes
&
the
dartes
of
the
fendes
temptacyon
For
as
saynt
Poule
sayth
ad
Eph.
vi
.
All
our
fyghtynge
is
ayenst
the
wycked
spyrytes
of
derkenesses
/
whiche
be
prynces
&
powers
and
gouernours
of
synfull
men
.
Therfore
he
sayth
.
Arme
ye
you
in
the
armure
of
god
that
ye
may
withstande
the
busshement
&
the
slyghtes
of
the
deuyll
/
&
stande
parfyght
in
al
thynges
.
Stande
ye
sayth
he
in
treuth
/
and
gyrde
ye
your
lendes
with
the
gyrdel
of
chastyte
/
&
do
ye
on
the
habergeon
of
ryght
fulnesse
/
&
shoe
ye
your
feet
in
dyghtynge
of
the
gospell
of
peas
.
And
in
all
thynges
take
ye
to
you
the
shelde
of
fayth
with
whiche
ye
may
quenche
al
the
brennynge
dartes
of
the
wycked
fende
And
take
ye
you
the
basyn̄et
of
helth
&
the
swerde
of
the
holy
goost
/
that
is
goddes
worde
/
whiche
as
he
sayth
in
another
place
is
sharper
than
ony
two
egged
swerde
.
ad
Hebre
.iiij.
And
by
almaner
prayers
&
besechynge
praye
ye
euery
tyme
&
alwaye
in
spiryte
/
&
wake
ye
alwaye
in
him
in
all
maner
besynesse
.
And
thus
saynt
Poule
by
the
lykenesse
of
bodely
armure
techeth
vs
goostly
armure
/
&
techeth
vs
well
to
arme
our
lendes
by
the
vertue
of
chastyte
/
whan
he
byddeth
vs
gyrde
well
our
lendes
.
And
than
he
byddeth
vs
do
on
the
habergeon
of
ryghtfulnesse
in
defence
both
of
bodye
&
soule
/
that
we
do
ryght
to
all
&
yelde
to
god
&
to
euery
creature
that
longeth
to
hym
/
both
to
our
soueraynes
&
to
our
felowes
&
to
our
sugettes
/
&
to
theym
that
ben
byfore
vs
paste
out
of
this
worlde
/
by
almesse
gyuynge
/
and
yeldynge
of
dettes
for
them
that
ben
deed
/
and
to
theym
that
ben
behynde
vs
to
come
by
sauynge
of
theyr
ryght
&
of
theyr
due
herytage
.
And
thus
arme
we
vs
behynde
&
byfore
&
in
euery
syde
with
the
habergeon
of
ryghtfulnesse
.
And
ryght
as
in
the
habergeon
euery
rynge
accordeth
with
other
&
is
knytt
with
other
.
So
sholde
all
our
ryghtfulnes
accorde
to
gydre
&
so
be
knytt
to gydre
that
we
do
ryght
to
all
/
soo
that
we
do
no
man
ne
woman
wronge
.
For
yf
we
do
so
moche
ryght
&
fauour
to
one
that
it
be
hyndrynge
to
an
others
ryght
/
than
the
rynges
in
our
haberge●
of
ryghtfulnes
accorde
not
ne
be
well
knytt
to gydre
.
But
ther
is
an
hole
wherby
the
fende
may
hurte
our
soule
.
Also
he
byddeth
vs
arme
our
feet
&
our
legges
with
legge
harneys
that
is
goostly
pouerte
that
we
withdrawe
our
hertes
&
our
affeccyons
from
erthely
thynges
/
&
not
set
our
loue
to
moche
in
erthly
thynges
/
ne
in
worldely
goodes
/
not
to
stryue
/
not
to
plete
for
noo
worldely
goodes
/
but
the
more
nede
compell
vs
therto
/
but
seke
to
lyue
in
peas
with
all
men
yf
it
may
be
.
And
thus
arme
vs
with
goostly
poue●te
our
legges
&
our
feet
that
is
to
saye
/
our
loue
&
our
affeccyons
ayenst
the
temptacyons
of
false
couetyse
.
And
therfore
he
byddeth
vs
shoe
our
feet
in
to
the
dyghtynge
of
the
gospell
of
peas
.
For
euery
crysten
man
&
woman
ought
to
haue
gostly
pouerte
whiche
cryst
taught
in
the
gospell
/
&
to
forther
the
gospell
of
cryste
/
that
is
the
gospell
of
peas
in
wyll
&
dede
to
his
power
/
&
to
teche
it
yf
he
can
.
And
yf
he
can
not
/
helpe
&
forther
them
that
can
in
techynge
of
the
gospell
&
of
goddes
lawe
/
&
helpe
them
with
his
good
to
theyr
nedefull
sustenaunce
yf
he
may
&
they
haue
nede
.
Also
he
byddeth
vs
take
to
vs
the
shelde
of
fayth
/
for
as
the
shelde
is
a
tryangle
&
hath
thre
corners
/
in
whiche
tryangle
yf
fro
the
myddes
be
drawen
thre
lynes
in
to
the
thre
corners
/
ther
sholde
be
thre
tryangles
/
whiche
thre
be
but
one
tryangle
/
and
yet
none
of
them
is
other
.
And
therfore
he
sayth
/
that
fayth
of
the
holy
trynyte
is
lykened
to
a
shelde
/
for
ther
ben
thre
persones
in
the
holy
trynyte
/
the
fader
/
the
sone
/
&
the
holy
goost
/
&
eche
of
them
is
god
/
and
none
of
theym
is
ether
/
&
though
they
ben
al
thre
but
one
god
in
mageste
.
This
shelde
of
fayth
of
the
holy
trynyte
we
muste
take
to
vs
in
goostly
fyght
&
byleue
in
the
holy
trynyte
/
and
set
all
our
fayth
&
al
our
truste
in
one
god
in
trynyte
/
&
praye
to
the
fader
almyghty
/
that
he
sende
vs
myght
to
the
sone
alwy●●
/
that
he
graunte
vs
wytte
&
wysed●me
to
the
holy
goost
all
gracyous
&
ful
of
mercy
/
that
he
graunte
vs
grace
so
that
we
may
haue
myght
wytte
and
grace
to
withstande
all
goostly
enemyes
.
Also
he
byddeth
vs
to
take
to
vs
the
balynet
of
helth
&
of
saluacyon
/
as
sayth
the
glose
/
hope
to
haue
the
maystrye
of
our
enemyes
by
the
helpe
of
god
/
and
heuen
blysse
to
our
mede
for
our
fyghtynge
and
for
our
trauayle
.
For
ther
wyll
no
man
put
hym
to
laufull
fyght
/
but
in
hope
to
haue
the
maystrye
&
mede
for
his
trauayle
.
And
as
the
basynet
well
arayed
is
clene
furbusshed
from
ruste
/
&
made
slyke
and
smothe
that
shot
may
soone
glyde
of
&
it
is
hyghest
of
all
armure
goynge
&
gaderynge
vpwarde
in
to
a
smalle
poynte
/
so
muste
our
hope
&
our
trust
pryncypaly
go
vp
to
god
/
and
not
set
our
hope
ne
our
truste
to
moche
in
mannes
myght
ne
in
erthely
helpe
/
whiche
is
but
ruste
wastynge
the
basynet
of
hope
that
we
owe
to
god
.
Therfore
sayth
the
prophete
Ieremye
.
Cursed
be
the
man
that
trusteth
in
man
&
in
flesshely
myght
/
&
letteth
his
herte
go
awaye
fro
god
.
And
blyssed
be
that
man
/
whiche
setteth
his
hope
&
his
truste
in
our
lorde
god
.
Ieremie
.
xvij
.
Also
saynt
Poule
byddeth
that
we
sholde
take
with
vs
rerebras
and
vanbras
&
gloues
of
pla●e
/
that
is
t●
saye
good
occupacyons
&
besynesse
in
good
werkes
.
And
therfor
he
byddeth
vs
wake
in
all
maner
besynesse
of
gode
werkes
For
as
the
wyse
man
sayth
Eccl
.xxxiij.
Ydelshyp
&
slouth
is
cause
of
moche
wyckednesse
.
For
an
ydel
man
&
lustles
is
lyke
a
man
hondeles
&
wepenles
amonge
his
enemyes
/
&
lyke
a
man
in
batayll
with
naked
armes
&
hondes
/
whiche
for
nakednesse
&
for
defaute
of
armure
leseth
bothe
arme
&
honde
.
Also
we
muste
do
aboue
the
Iacke
or
the
acton
of
charyte
.
For
as
the
Iacke
is
softe
&
nesshe
and
by
his
softenesse
&
nesshenesse
softeth
&
feynteth
all
strokes
that
cometh
there
ayenst
/
soo
charyte
softeth
&
feynteth
all
the
dentees
of
the
fendes
temptacyon
.
Therfor
saynt
Poule
sayth
/
that
charyte
suffreth
all
thynge
pacyently
&
maketh
euery
trauayle
softe
and
bereth
al
thynge
easely
.
Omnia
suffertoi
a
sustinet
.i.
ad
Corum
.xiiij.
And
therfore
sayth
the
glose
there
/
that
charyte
&
pacyence
&
benygnyte
with
compassyon
of
others
myscheef
ben
the
pryncypall
armure
that
longeth
to
crysten
people
.
This
Iacke
of
charyte
is
betokened
by
the
cloth
of
cryste
without
seme
all
wonne
aboue
in
to
one
/
whiche
in
tyme
of
his
passyon
the
knyghtes
wolde
not
kyt
/
but
kepte
it
hole
&
cast
lott
who
sholde
haue
it
hole
In
token
that
euery
good
knyght
of
god
sholde
be
besy
to
arme
hym
with
the
cloth
&
the
Iacke
&
the
armure
of
charyte
/
&
trauayle
to
saue
peas
and
vnyte
/
&
make
no
dyuysyon
.
For
the
ende
of
euery
batayle
sholde
be
peas
/
and
to
the
ende
&
for
none
other
men
of
armes
sholde
trauayle
&
fyght
/
as
saynt
Austen
sayth
.
Thus
leue
frende
I
prayr
you
that
ye
arme
you
in
goostly
armure
as
goddes
good
knyght
.
For
though
ye
be
not
able
to
bodely
batayl
/
ye
be
yet
able
to
goostly
fyght
In
that
that
ye
be
crysten
ye
be
crystus
knyght
ordeyned
to
fyght
in
this
gostly
batayle
yf
ye
wyll
be
saued
.
And
therfore
a●me
ye
you
well
as
I
ha●●
now
sayd
/
and
gyrde
ye
you
with
the
swerde
of
goddes
worde
/
by
whiche
ye
sholde
defende
you
from
all
goostly
enemyes
.
For
as
the
swerde
perseth
/
kytteth
/
&
maketh
separacyon
/
so
goddes
worde
/
&
prechynge
techynge
&
redynge
of
goddes
worde
&
of
goddes
lawe
perseth
mannes
herte
&
womans
&
maketh
separacyon
bytwene
synfull
soules
&
theyr
synne
/
&
departeth
atwynne
wycked
company
&
maketh
separacyon
of
mannes
herte
from
erthely
couetyse
.
Therfore
cryste
sayth
that
he
cam
not
to
make
synful
peas
but
to
sende
swerde
of
separacyon
in
erthe
to
destroye
wyked
peas
y●
men
haue
in
theyr
synne
.
Therfore
leue
frende
as
goddes
good
knyght
gyde
ye
you
with
this
swerde
of
goddes
worde
/
that
is
to
saye
/
fastne
ye
it
wel
in
your
herte
by
herynge
&
redynge
/
by
techynge
&
by
dede
doynge
/
and
than
take
ye
to
you
the
spere
of
crystus
passyon
/
&
thynke
how
he
was
smyten
to
the
herte
for
your
sake
with
that
sharpe
spere
/
&
his
syde
opened
&
his
herte
clouen
a
two
to
shewe
you
how
moche
he
loued
you
.
And
than
he
shedde
out
his
herte
blood
&
water
in
token
that
yf
he
hadde
had
mo●●
blood
more
he
wolde
haue
shedde
for
your
loue
.
Moreouer
ye
shall
vnderstande
that
in
bodely
fyght
a
man
must
chese
hym
a
good
grounde
&
a
playne
place
to
fyght
in
.
For
it
is
not
good
ryghtynge
in
myres
ne
amonge
corn
in
slydre
waye
&
pytty
grounde
/
ne
in
stoble
grounde
.
And
therfor
saynt
Poul
by
●
deth
vs
stande
in
treuthe
&
equyte
that
in
all
our
doynge
we
loke
to
our
grounde
&
our
cause
be
true
&
rightful
cler●e
&
clene
&
make
no
stryfe
in
vncertayne
.
Also
a
wyse
knyght
in
his
fyght
wyll
take
with
him
the
hylle
&
the
sonne
&
wynde
yf
he
may
/
&
so
muste
we
in
gostly
fyght
take
with
vs
the
hylle
of
holy
lyuynge
that
we
may
saye
with
the
apostle
.
Nrā●uersacō
in
celis
est
.
Our
lyuynge
&
conuersacyon
is
in
heuens
&
in
heuenly
thynges
.
And
therfor
saynt
Poul
byddeth
vs
stande
perfyte
in
al
thynges
.
Also
we
muste
take
with
vs
in
our
fyght
the
sonne
&
the
lyght
of
goddes
grace
/
&
the
▪
wynde
of
holy
prayer
And
therfore
saynt
Poul
byddeth
vs
praye
in
euery
tyme
&
alwaye
/
by
all
maner
prayer
&
besechynge
in
the
holy
goost
/
that
is
to
saye
with
the
grace
of
the
holy
goost
.
In
this
maner
leue
frende
arme
ye
you
in
goostly
armure
/
&
dyspo
s
;
e
ye
you
to
gostly
batayl
ayenst
al
goostly
enemyes
/
&
gouerne
ye
well
your
horse
of
your
bodye
as
I
haue
sayd
.
Lete
it
not
be
to
feble
by
ouerdone
abstynense
&
tranayll
/
ne
to
wylde
by
ouerdone
rest
/
by
glotony
/
by
l●̄chery
by
wycked
desyres
of
the
flesshe
&
euyl
wylles
/
for
in
caas
suche
wycked
wylles
&
desyres
ben
dedly
synne
in
goddes
syght
&
ayenst
this
last
commaundement
Therfore
Dauyd
sayth
that
god
preued
&
knoweth
mannes
herte
&
his
lendes
/
that
is
to
saye
/
god
knoweth
mannes
wyl
&
his
lust
For
he
knoweth
more
verely
the
thought
of
mennes
hert
&
wymens
/
than
ony
man
may
knowe
that
others
werkes
.
He
seeth
&
knoweth
al
thynge
/
&
therfore
suche
as
man
or
woman
is
in
hert
&
in
soule
&
in
wyl
suche
he
is
byfore
god
that
knoweth
both
bodye
and
soule
.
Caplm.
vij.
NOw
leue
frende
I
haue
in
parte
declared
you
the
.x.
commaundementes
/
by
whiche
ye
muste
gouerne
your
lyfe
yf
ye
wyll
be
saued
.
For
cryste
sayth
to
eche
man
&
woman
.
Si
vis
ad
vitam
ingredi
serua
mandata
Math
.xix.
Yf
y●
wylt
entre
euerlastynge
lyfe
/
kepe
goddes
commaundementes
And
therfor
do
ye
as
Salomon
sayth
Deum
time
et
mandata
eius
obserua
.
hoc
est
ois
homo
.
Eccl.
\
vltimo
.
Drede
ye
god
&
kepe
his
commaundementes
/
this
is
euery
man
&
woman
.
For
as
moche
as
man
or
woman
pleseth
god
by
kepynge
of
his
byhestes
/
so
moche
is
he
in
goddes
syght
.
And
as
moche
as
man
or
woman
is
in
goddes
syhht
so
moche
he
is
and
no
more
/
as
sayth
saynt
Ansten
de
ci.
li.xx.ca.iiij
.
For
as
he
sayth
/
ther
is
no●
man
ought
but
the
keper
of
goddes
commaundementes
For
as
he
sayth
/
who
so
is
not
keper
of
goddes
commaundement
he
is
nought
for
he
is
not
reformed
ayen
to
the
lykenesse
of
treuth
that
he
was
made
after
/
but
dwelleth
styll
in
the
lykenesse
of
vanyte
that
he
was
not
made
to
.
Therfore
Dauyd
sayd
.
Maledicti
qui
declinant
a
mandatis
tuis
.
Cursed
be
they
that
bowe
awaye
fro
thy
commaundementes
&
wyll
not
kepe
them
.
We
rede
in
holy
wryte
.
Deut
●
.xxvij.
That
god
bad
the
childern
of
Israel
that
whan
they
came
newely
in
to
the
londe
of
byhes
e
.
vi
.
kynredes
of
Iacob
/
that
is
to
say
Symeon
.
Leui.
Iuda
.
Ysachar
.
Ioseph
&
Beniamyn
sholde
stande
on
the
hylle
of
Garizym
there
to
thanke
god
&
to
blesse
all
the
kepers
of
goddes
lawe
.
And
ayenst
them
sholde
stande
other
vi
.
kynredes
of
Iacob
/
that
is
to
saye
.
Ruben
Gad.
Aser
.
Zabulon
.
Dan.
and
Neptilym
.
on
the
hylle
that
hyght
Ebal
&
curse
with
hygh
voyce
all
the
breke
goddes
byhestes
&
saye
in
this
wyse
.
Cursed
be
that
man
&
woman
that
maketh
ony
grauen
ymage
that
is
abhomynacyon
to
god
werke
of
the
hondes
of
men
of
crafte
to
worshyp
it
outwarde
with
his
body
&
setteth
it
in
preuy
place
/
that
is
to
saye
in
his
hert
to
set
his
fayth
&
his
trust
therin
/
so
to
worshyp
it
with
his
hert
Inwarde
/
&
at
goddes
byddynge
all
the
peple
sholde
answere
&
saye
amen
So
mote
it
be
.
Cursed
be
he
that
not
worshyppeth
fader
&
mod
/
amen
sayd
the
people
.
Cursed
be
he
that
flytteth
the
boundes
&
the
doles
or
termes
of
his
neyghbour
/
&
putteth
hym
out
of
his
ryght
/
amen
sayd
all
the
people
.
Cursed
be
he
that
maketh
the
blynde
to
wyl
or
to
erre
in
his
waye
/
amen
sayd
al
the
people
.
Cursed
be
he
that
peruerteth
the
ryghtful
dome
of
the
comelynge
and
of
the
straunger
and
of
the
faderlesse
childe
&
of
the
moderlesse
childe
/
and
of
the
wydowe
/
amen
sayd
all
the
peple
Cursed
be
he
that
lyeth
by
his
faders
wyfe
/
or
by
ony
of
his
nygh
kynrede
/
or
of
nygh
affynyte
/
amen
sayd
al
the
people
.
Cursed
be
he
that
medleth
flesshely
with
ony
vnresonable
beest
/
amen
sayd
all
the
people
.
Cursed
be
he
that
lyeth
by
his
neyghbours
wyf
/
amen
sayd
all
the
people
.
Cursed
be
he
that
pryuely
sleeth
&
murdreth
his
neyghbour
/
amen
sayd
all
the
people
Cursed
be
he
that
taketh
gyftes
to
slee
hym
that
is
not
gylty
/
amen
sayd
al
the
people
.
Cursed
be
he
that
dwelleth
not
in
the
wordes
of
goddes
lawe
/
ne
dooth
them
not
in
dede
/
amen
sayd
all
the
people
.
This
is
the
hygh
curse
&
the
solempne
sentence
whiche
god
gyueth
to
all
tho
that
wyl
not
kepe
his
byhestes
&
lawe
/
&
what
curse
&
myscheef
sholde
falle
to
them
that
wyttyngly
or
wyllynge
breke
his
byhestes
/
he
sheweth
in
the
same
booke
the
next
chaptre
where
he
sayth
thus
.
Caplm.
viij.
YF
thou
wylt
not
here
the
voyce
of
thy
lorde
god
to
kepe
and
to
do
all
his
commaundementes
&
his
lawes
/
all
these
curses
and
myscheues
shall
falle
to
the
and
take
Thou
shalt
be
cursed
in
cyte
/
in
towne
in
felde
/
thy
berne
thy
garner
and
thy
seller
shall
be
cursed
/
and
that
y●
leueth
the
ouer
the
yere
shall
be
cursed
.
The
fruyte
of
thy
bodye
shall
be
cursed
/
&
the
fruyce
of
thy
londe
shall
be
cursed
/
thy
bestes
thy
shepe
shall
be
cursed
.
Thou
shalt
be
cursed
whan
y●
comest
in
&
whan
y●
goest
out
.
God
shall
sende
vpon
the
hongre
&
myscheef
&
myshap
and
blame
to
all
thy
werkes
that
y●
doost
●He
shall
smyte
the
with
pestylence
tyll
he
shall
waste
the
&
destroye
the.
He
shall
smyte
the
with
harde
feuers
both
colde
&
hote
/
and
with
venemous
ayer
.
God
shall
make
heuen
&
the
ayer
aboue
the
brasen
/
&
the
erthe
byneth
the
yreny
/
that
is
to
saye
/
bareyne
for
defaute
of
rayne
.
For
thy
rayne
shall
be
powder
&
asshes
and
myldewe
to
destroye
the.
God
shal
take
the
in
to
thy
enemyes
hondes
/
&
thou
shalt
fall
byfore
thyn
enemyes
.
Thou
shalt
go
ayenst
them
by
one
waye
/
&
flee
awaye
by
seuen
wayes
/
and
bryddes
&
bestes
shall
ete
thy
bodye
in
the
felde
.
God
shal
smyte
the
with
sekenesse
that
may
not
beheled
God
shall
smyte
the
with
wodenesse
&
blyndenesse
of
wytte
/
and
so
bysot
the
that
y●
shalt
not
wyt
what
is
for
to
do
/
ne
can
no
●ede
ne
counseyl
Thou
shalt
house
&
other
shall
dwelle
therin
.
Thou
shalt
tylle
and
other
shall
in
that
thou
tyllest
.
Thyn
oxe
/
thy
asse
/
thy
horse
/
thy
shepe
/
&
thy
bestes
shall
be
take
fro
the
/
and
thy
wyf
&
thy
childern
ledde
awaye
prysoners
God
shall
smyte
the
with
sekenesse
vncurable
from
the
sole
of
thy
feet
vnto
the
top
of
the
hede
/
that
is
to
say
god
shal
punysshe
the
peple
that
wyl
not
tonne
/
ne
kepe
his
lawes
from
the
lowest
astate
to
the
hyghest
.
And
but
thou
wylt
kepe
his
lawes
&
amende
the
/
he
shall
lede
the
&
thy
kynge
that
thou
shalt
make
vpon
the
prysoners
in
to
ferre
contree
that
thou
neuer
knewe
ne
thy
faders
byfore
the.
All
these
curses
and
many
mo
therto
whiche
be
wryten
in
the
same
place
shall
take
the
/
and
pursue
the
tyll
thou
be
destroyed
For
thou
herdest
not
the
voyce
of
thy
lorde
god
/
ne
kepest
not
his
byhestes
&
his
lawes
that
he
bad
the
kepe
.
And
at
the
daye
of
dome
he
shall
gyue
to
all
tho
that
despyse
his
lawes
his
endelesse
curse
bytterest
of
all
/
whan
he
shal
saye
to
them
.
Discedite
a
me
maledicti
in
ignem
eternum
▪
Math
.xxv.
Go
ye
hens
fro
me
ye
cursed
wretches
in
to
the
fyre
of
helle●
there
to
dwelle
with
the
fende
&
his
angels
without
ende
.
¶
Diues
.
That
laste
curse
is
moost
for
to
drede
/
for
other
curses
of
temporall
myscheef
falle
as
soone
to
the
good
as
to
the
wycked
.
¶
Pauper
.
Temporall
myscheef
somtyme
falleth
to
a
persone
in
specyall
/
somtyme
to
comonte
in
generall
.
In
specyall
it
falleth
somtyme
for
synne
/
somtyme
without
synne
/
to
encreasynge
of
a
mannes
mede
.
But
than
that
mysche●f
is
no
curse
but
a
louetyk
of
god
.
But
comon
myscheef
falleth
not
to
the
comonte
/
but
for
synne
of
the
comonte
.
And
of
s●che
comon
myscheues
that
sholde
falle
to
the
people
/
yf
they
despysed
goddes
byhestes
speketh
god
in
that
plale
.
And
suche
comon
myscheues
that
falle
to
the
comonte
for
comon
synne
be
called
curses
.
¶
Diues
Why
were
tho
six
kynredes
of
Iacob
so
assygned
of
god
to
curse
the
brekers
of
goddes
lawe
/
&
the
other
six
assygned
to
blesse
the
kepers
of
goddes
lawe
.
¶
Pauper
.
Them
that
were
moost
vngentyll
of
byrth
god
assygned
to
curse
/
for
al
tho
six
sones
of
Iacob
were
borne
of
the
secondarye
wyues
that
were
but
seruauntes
to
his
chyfe
wyues
Lya
&
Rachell
/
saaf
Ruben
/
whiche
loste
his
worshyp
for
that
he
laye
by
his
faders
secondary
wyf
that
hyght
Bala
The
other
six
hyn●redes
were
born
gentyll
of
byrth
/
for
they
were
born
of
the
pryncypall
&
more
gentyll
wyues
Lya
&
Rachell
/
foure
of
Lya
/
&
two
of
Rachell
.
And
therfore
god
ordeyned
theym
to
blesse
/
in
token
that
no
man
sholde
be
chosen
to
preesthode
/
but
he
were
gentyll
by
wantynge
of
cursed
condycyons
.
And
also
in
token
that
it
is
more
kyndely
to
worshypfull
persones
as
all
prestes
sholde
be
to
blesse
than
to
curse
.
And
therfore
bysshoppes
&
other
prestes
sholde
not
curse
but
for
a
ful
greuous
open
synne
&
for
grete
nede
.
Therfore
saynt
Po●le
sayth
to
men
of
perfeccyon
as
all
prestes
sholde
be
.
Benedicite
.
et
nolite
maledicere
.
Blesse
ye
&
be
ye
not
in
wyll
ne
redy
to
curse
but
for
grete
nede
/
&
that
it
be
done
in
charyte
to
worshyp
.
For
cursynge
in
the
selfe
is
a
dede
of
Imperfeccion
.
And
therfore
god
chose
them
that
were
moost
Imperfyte
&
leste
worshypfull
of
byrthe
to
pronounce
the
curse
/
&
the
moost
perfyte
&
worshypful
in
byrth
to
pronounce
his
blessynge
to
the
kepers
of
his
lawe
/
whiche
sayd
thus
in
goddes
name
to
the
people
.
Caplm.
ix.
IF
thou
here
the
voyce
of
thy
lorde
god
/
to
conne
&
to
kepe
all
his
byhestes
that
I
bydde
the
kepe
/
thy
lorde
god
shal
make
the
hygher
than
all
nacyons
that
dwelle
vpon
erthe
.
And
all
these
blessynges
shall
come
to
the
&
take
the
/
so
that
thou
kepe
goddes
byhestes
thou
shalt
be
blessyd
in
cyte
in
towne
&
in
felde
.
The
fruyte
of
thy
bodye
/
the
fruyte
of
thy
londe
/
the
fruyte
of
thy
beeestes
shal
be
blessyd
/
thy
berne
/
thy
garner
/
thy
seller
shall
be
blessyd
/
&
all
thy
leuynges
shall
be
blessyd
.
Thou
shalt
be
blessyd
comynge
in
and
goynge
out
.
God
shall
make
thyn
enemyes
that
ryse
ayenst
the
to
falle
in
fyght
byfore
the.
They
shal
come
ayenst
the
by
one
waye
/
&
they
shall
flee
awaye
by
seuen
wayes
.
God
shall
gyue
his
blessynge
prosperyte
and
spede
to
all
thy
werkes
so
that
thou
kepe
goddes
byhestis
&
go
in
his
wayes
&
in
his
lawes
/
that
al
people
on
erth
shal
see
&
knowe
that
the
name
of
our
lorde
is
called
on
the
&
they
shall
drede
the
&
worshyp
the
/
and
our
lorde
god
shal
make
the
plenteuous
in
all
goodes
.
God
shal
vndo
his
beste
tresour
aboue
from
heuen
&
gyue
the
rayne
in
tyme
.
Thou
shalt
lene
to
other
nacyons
/
&
thou
shalt
haue
no
nede
to
borowe
of
other
nacyons
.
God
shall
make
the
in
to
the
hede
&
not
in
to
the
tayle
.
For
he
shal
put
the
alwaye
aboue
&
not
byneth
/
so
that
y●
kepe
his
byhestes
&
his
lawes
.
And
at
the
daye
of
dome
he
shall
gyue
to
all
the
kepers
of
his
lawes
his
endelesse
blessynge
of
euer
lastynge
Ioye
/
&
say
to
them
in
this
wyse
.
Venite
benedicti
patri●
mei
.
possidete
paratum
vobis
regnu
a
●stitucōe
mund.
Math
.xxv.
Come
ye
with
me
ye
blessyd
childern
of
my
faders
/
&
take
ye
in
possessyon
the
kyngdome
of
heuen
arayed
&
ordeyned
to
you
from
the
settynge
or
makynge
of
the
worlde
.
In
whiche
kyngdome
as
sayth
saynt
Austen
shall
be
lyght
without
derkenesse
/
endelesse
Ioye
without
heuynesse
/
endelesse
lyf
without
wo
/
endelesse
myrthe
&
gladnesse
with
the
blysfull
companye
of
angels
apostles
&
all
sayntes
.
There
he
sayth
is
lyght
of
lyght
well
bryght
shynynge
.
There
is
the
cyte
of
sayntes
that
is
called
Ierusalem
of
heuen
The●
is
the
grete
couent
of
martyres
&
of
holy
prophetes
&
patryarkes
Abraham
Ysaac
&
Iacob
&
of
al
sayntes
The●
is
no
sorowe
ne
heuynesse
after
Ioye
There
shall
be
no
nyght
/
none
age
/
no
feblenesse
.
There
is
charyte
without
ende
&
euerlastynge
peas
/
no
debate
no
dyscensyon
.
There
euery
man
&
woman
hath
that
he
loueth
&
what
he
desyreth
.
There
is
all
loue
without
wo
&
without
sorowe
&
care
.
There
shall
we
be
angeles
peres
&
felowes
in
blysse
with
the
hygh
potestates
Che
rubyn
&
Seraphyn
/
&
with
all
the
nyne
ordres
of
angels
.
There
shal
be
manna
our
heuenly
fode
without
corrupcyon
.
There
shall
be
angeles
lyfe
/
&
shortly
to
saye
/
there
shall
be
sowne
no
sorowe
/
no
dysease
/
none
euyll
/
and
what
may
be
thought
of
ony
goodnesse
there
it
shall
be
founde
.
Caplm.
x.
THe
kyngdom
of
heuen
is
called
in
holy
wrytte
a
cyte
sette
on
a
full
hygh
hylle
in
stabylyte
&
●sekernesse
without
drede
and
without
peryll
/
for
there
maye
none
enemye
/
noo
peryll
/
noo
dysease
nyghtherto
It
standeth
so
hygh
and
in
so
grete
welthe
/
for
men
haue
in
this
cyte
what
euer
they
desyre
.
There
is
nought
to
seke
from
without
/
it
nedeth
no
helpe
from
without
.
But
all
muste
seke
helpe
from
within
this
cyte
Therfor
sayth
Ysaye
the
prophete
lx.ca.
Helth
&
sanacion
occupy
the
walles
of
this
cyte
kepe
theym
&
defende
them
and
praysynge
of
god
/
without
ceasynge
occupyeth
the
yates
&
so
kepeth
hem
that
ther
may
no
sorowe
entre
In
this
cyte
sayth
he
shalt
thou
not
nede
to
haue
the
sonne
to
shyne
to
that
by
dayene
the
lyght
of
the
mone
shal
not
shyne
to
the
by
nyght
/
but
thy
lorde
god
cryst
Ihesus
that
bought
the
so
dere
shal
be
lyght
without
ende
/
&
thy
god
shal
be
thy
Ioye
/
there
thy
sonne
shall
neuer
go
downe
/
&
thy
more
shal
neuer
wayne
/
for
thy
lorde
god
shall
be
thy
lyght
without
ende
/
&
the
dayes
of
thy
sorowe
here
in
this
worlde
there
shall
be
ended
/
for
god
there
shall
wype
awaye
the
teres
from
the
eyen
of
his
sayntes
.
Ther
shal
be
no
wepynge
no
cryeng
/
no
hongre
/
no
thrust
/
no
sorow
for
all
the
wo
&
dyseases
that
were
byfore
ben
all
past
from
them
that
come
to
this
cyte
.
All
the
people
of
this
cyte
shal
be
good
&
ryghtful
/
there
shal
no
shrewe
/
no
bryger
/
no
lechour
/
no
wycked
lyuer
entre
in
to
this
cyte
The●
euery
man
&
woman
shall
shyne
as
bryght
as
the
sonne
/
&
whan
many
sonnes
ben
gadred
to
gydre
in
companye
with
the
hygh
sonne
of
ryghtfulnes
cryst
Ihesus
whiche
sayth
in
the
gospell
.
Ego
sūlux
mund.
Io
.viij.
I
am
lyght
of
the
worlde
/
there
shall
be
a
fayre
company
/
a
blysfull
company
.
God
brynge
vs
therto
.
Than
the
sonne
shall
be
.vij.
tymes
brygh●er
than
it
is
now
/
&
the
mone
as
bryght
as
the
sonne
is
now
.
Than
the
sonne
shal
stande
in
the
eest
alwaye
styll
/
&
the
mone
in
the
west
alwaye
shynynge
without
wanyng
So
that
synful
soules
dampned
to
helle
vnd
th
erth
shall
no
confort
haue
neyther
by
sonne
ne
by
mone
.
In
this
kyngdome
in
this
cyte
is
no
wynde
/
no
storme
no
tempest
/
no
thondre
/
no
lyghtnyng
no
rayne
/
hayl
/
frost
ne
snowe
/
no
hete
no
colde
Ther
be
no
skyes
no
cloudes
to
let
our
lyght
/
but
alwaye
mery
somer
/
alwaye
bryght
daye
.
In
this
cyte
al
men
&
wymen
ben
free
.
The
kyng
of
this
cyte
axeth
no
presauntes
ne
gyftes
of
man
ne
of
woman
/
but
theyr
hertes
&
theyr
loue
&
that
they
fare
well
He
putteth
no
man
ne
woman
there
to
trauayle
/
but
he
wyl
that
all
be
in
rest
in
peas
&
in
ease
.
And
what
ony
man
or
woman
there
desyreth
to
haue
/
he
gyueth
it
to
them
anone
.
He
axeth
no
rente
/
no
trybute
/
no
seruyce
/
none
homage
/
but
good
loue
&
good
herte
/
&
that
we
loue
hym
with
Ioye
&
myrth
&
gladnesse
.
He
gyueth
vs
all
that
he
axeth
of
vs
.
Gyue
thy selfe
to
this
blysse
/
&
thou
shalt
haue
this
blysse
/
other
pryce
axeth
he
none
.
For
this
blysse
may
not
be
bought
but
with
loue
and
charyte
.
In
this
cyte
shall
euery
man
&
woman
haue
so
grete
lordshyp
that
al
they
shall
haue
place
ynough
without
enuye
/
&
al
be
kynges
&
quenes
of
as
moche
as
they
desyre
.
Ther
shall
be
no
pletynge
for
no
lordshyd
/
for
no
londe
.
Ther
shall
be
none
enuye
/
but
euery
man
&
woman
glad
of
others
welfare
.
Ther
shal
be
no
wo
no
dysease
/
but
endelesse
Ioye
&
welth
/
&
endelesse
helth
.
In
herynge
swete
songe
&
melodye
/
in
syght
endeles
fayrnesse
in
tastynge
&
smellynge
endelesse
swetene
s
;
se
/
in
felynge
endelesse
lykynge
without
woo
.
Caplm.
xi.
OF
this
cyte
speketh
saynt
Iohan
in
the
boke
of
goddes
preuytees
.xxi.
ca.
and
sayth
thus
.
The
angell
ledde
me
in
spiryte
by
vysyon
in
to
an
full
hygh
hylle
&
a
full
grete
/
&
there
he
shewed
me
the
holy
cyte
of
Ierusalem
ordeyned
of
god
/
&
hauynge
the
bryghtnesse
&
the
beaute
of
god
.
The
lyght
of
this
cyte
was
lyke
the
precyous
stone
I●spis
&
crystel
whiche
stone
betokeneth
cryste
sonne
of
ryghtwysnesse
/
whiche
sayth
in
the
gospell
.
Ego
sum
lux
mund.
Io
.viij.
I
am
lyght
of
the
worlde
.
This
cyte
had
a
walle
●ull
hygh
/
&
it
had
.xij.
yates
/
&
eche
yate
.xij.
angelles
redye
porters
to
lede
in
all
good
soules
/
&
in
the
yates
were
wryten
all
the
names
of
the
xij
.
kynredes
of
Israel
/
that
is
to
saye
of
all
that
shall
be
saued
&
be
able
to
see
god
in
his
face
For
the
names
of
al
that
shall
be
saued
ben
regystred
in
the
boke
of
lyfe
in
heuen
&
redy
wryten
in
the
yates
of
heuen
ayenst
our
comynge
/
in
token
that
we
shall
be
welcome
&
syker
of
our
blysse
yf
we
do
●ur
deuour
This
cyte
stode
in
square
and
it
had
thre
yates
in
to
the
eest
/
thre
in
the
north
thre
in
the
south
/
&
thre
in
to
the
west
in
token
y●
out
of
foure
partes
of
the
worlde
/
that
is
to
saye
/
out
of
euery
parte
of
the
worlde
soules
entre
in
to
heuen
blysse
of
yonge
&
olde
/
ryche
&
poore
by
the
fayth
of
the
holy
trynyte
that
is
betokened
by
the
thre
ya●es
Yonge
folke
ben
vnderstande
by
the
eest
there
the
daye
begynneth
.
Olde
folke
by
the
weste
there
the
daye
endeth
.
Ryche
folke
by
the
south
.
Poore
folke
by
the
north
/
for
that
cont●●
is
moost
sharpe
&
bareyne
.
The
walle
of
the
cyte
was
set
&
grounded
on
.xij.
precyous
stones
.
The
fyrste
was
Iaspis
/
the
.ij.
Saphirus
/
the
.iij.
Calcidonius
/
the
.iiij
Smaragdus
/
the
.v.
Sardenix
/
the
.vi.
Sardinus
/
the
.vij.
Crisolitus
/
the
.viij
Berillus
/
the
.ix.
Topasius
/
the
.x.
Crisopassus
/
the
.xi.
Iacinctus
/
the
.xij.
Amati
s
;
tus
.
And
in
tho
stones
were
wryten
the
names
of
the
.xij.
apostles
and
of
goddes
lombe
.
And
all
the
walle
was
made
of
precyous
stones
/
&
the
yates
made
of
Saphires
&
Smaragdes
as
Tobye
sayth
in
his
boke
.xiij.
ca.
And
as
saynt
Iohn
sayth
/
euery
yate
was
as
a
Margaryte
or
Margery
stone
.
The
stretes
of
the
cyte
were
clene
golde
as
clere
as
glasse
/
&
as
Tobye
sayth
the
stretes
of
this
cyte
were
paued
with
ful
whyte
clene
stone
/
&
always
in
the
siretes
is
songe
alleluya
/
whiche
songe
coude
neuer
clerke
well
declare
ne
expowne
to
the
vtterest
/
for
the
Ioye
the
myrth
/
the
melodye
/
&
gladnesse
that
is
there
may
noo
tonge
telle
/
ne
herte
thynke
/
ne
honde
wryte
/
ne
wytte
deuyse
&
declare
.
In
this
cyte
saynt
Iohn
sawe
no
temple
/
for
almyghty
&
goddes
lombe
cryste
Ihesus
verry
god
&
man
he
is
the
temple
of
this
cyte
This
cyte
as
sayth
saynt
Iohn
nedeth
neyther
sonne
ne
mone
.
For
the
bryghtnesse
of
god
welle
of
lyght
&
the
sonne
of
ryghtfulnesse
Illumyneth
this
cyte
.
The
lombe
cryste
Ihesus
is
the
lanterne
&
the
lyght
of
this
cyte
.
All
nacyons
&
peoples
shall
go●
in
the
lyght
of
this
cyte
/
and
brynge
theyr
nobley
/
theyr
blysse
/
theyr
worshyp
in
to
this
cyte
.
The
yates
of
this
cyte
shall
neuer
be
shytte
.
Ther
shal
be
no
nyght
but
alwaye
daye
/
alwaye
somer
&
neuer
wynter
.
In
to
this
cyte
shall
come
noo
foule
thynge
/
no
false
lyer
/
no
forswerer
/
ne
none
that
dooth
abhomynacyon
of
dedely
synne
Ther
shall
no
man
entre
but
they
that
ben
wryten
in
the
boke
of
lyf
&
in
the
lyf
of
the
lombe
cryste
Ihesus
that
bought
vs
so
dere
with
his
blood
.
Caplm.
xij.
ANd
as
sayd
a
grete
clerke
doctor
de
Lyra
by
the
.xij.
precyous
stones
/
on
whiche
this
cyte
is
grounded
/
in
whiche
stones
the
names
of
the
.xij.
apostles
be
wryten
ben
vnderstande
the
.xij.
artycles
of
the
fayth
/
whiche
the
.xij.
apostles
gadred
in
to
one
crede
/
in
whiche
.xij.
artycles
all
our
saluacyon
is
set
&
grounded
.
And
therfore
saynt
Poule
sayth
.
Fide
statis
▪
Stande
ye
in
fayth
/
for
oure
fayth
is
grounde
of
our
saluacyon
.
By
the
.xij.
yates
ben
vnderstande
the
ten
cōmasidemente
/
&
the
two
commaundementes
of
charyte
.
Of
whiche
yates
cryste
sayth
.
Si
vis
ad
vitam
ingredi
serua
mandata
.
Math
.xix.
Yf
thou
wylt
entre
in
to
the
lyfe
of
this
blysful
cyte
there
noman
dyeth
/
kepe
thou
the
commaundementes
.
This
scrypture
is
wryten
in
euery
yate
of
this
cyte
/
in
token
that
in
to
this
cyte
cometh
noo
man
ne
woman
b●t
the
kepers
of
goddes
commaundementes
.
For
the
commaundementes
ben
the
yates
of
heuen
/
by
whiche
we
muste
entre
/
and
they
ben
also
the
waye
ledynge
to
the
yate
of
heuen
.
And
therfore
Dauyd
sayth
.
Viam
mandatoabrum
tuoabrum
cucurri
.
cum
di
latasti
cor
meum
.
p̄o.
C
.xviij.
I
ranne
the
waye
of
the
commaundementes
whan
thou
madest
myne
●rrte
large
by
charyte
.
For
whan
men
be
to
strayte
at
the
brest
by
false
couetyse
&
nygardshyp
/
they
may
not
well
renne
in
the
waye
of
goddes
byhestes
.
For
fals
couetyse
byndeth
theym
soo
strayt
at
the
herte
that
they
haue
noo
lykynge
in
goddes
byhestes
.
Therfor
Dauyd
sayd
.
Deduc
me
dne
in
semita
manda
toabrum
tuoabrum
.
qr
ipsam
volui
.
Inclina
cormeu
deus
in
testimonia
tua
aet
non
in
auariciam
.
p̄o.
C
.xviij.
Lorde
lede
thou
me
in
the
pathe
of
thy
commaundementes
/
for
it
is
my
desyre
&
my
wyll
to
goo
that
waye
.
Bowe
myne
herte
in
to
thy
wytnessynges
&
in
to
thy
commaundeme
t●
/
&
not
in
to
auaryce
&
couetyse
Thus
leue
frende
holy
wrytt
&
holy
men
declare
the
blysse
of
heuen
by
thynges
vysyble
that
we
may
see
at
eye
/
so
to
lede
vs
in
to
knowynge
of
the
blysse
that
we
may
see
with
our
bodely
eye
whyle
we
lyue
in
the
londe
of
deth
.
But
leue
frende
byleue
ye
it
forsoth
that
ther
is
an
hondred
thousande
thousande
folde
more
blysse
than
ony
tonge
may
telle
/
or
ony
herte
thynke
.
Caplm.
xiij.
DIues
.
Yf
men
hadde
sadde
fayth
to
haue
suche
blysse
for
theyr
good
dedes
/
ther
wolde
no
man
ne
woman
do
a
mys
for
drede
to
lese
the
blysse
.
¶
Pauper
.
It
fareth
by
folke
born
in
pryson
of
the
wycked
worlde
as
it
doth
by
a
childe
born
in
the
depe
derke
pytte
of
the
pryson
/
whan
it
falleth
a
woman
with
childe
be
put
in
pryson
.
The
moder
that
knoweth
the
welfare
that
she
had
out
of
pryson
is
in
moche
sorowe
&
care
and
longeth
full
moche
to
be
out
of
pryson
ayen
in
her
welfare
.
But
the
childe
born
in
the
myscheef
of
the
pryson
and
neuer
hadde
knowynge
of
better
fare
gyueth
lytell
tale
of
that
myscheue
in
pryson
.
But
aslonge
as
he
hath
his
moder
with
hym
&
his
sustenaunce
though
it
be
full
feble
/
he
maketh
no
sorowe
ne
care
/
he
longeth
after
no
better
fare
/
for
he
knoweth
no
better
.
For
yf
his
moder
tells
hym
of
the
Ioye
&
welfare
out
of
pryson
/
of
the
sonne
mone
&
of
the
sterres
of
the
fayre
floures
spryngynge
vpon
erthe
/
of
the
byrdes
syngynge
/
of
myrthe
/
of
melodye
of
ryche
arraye
/
of
lordes
/
of
ladyes
/
&
welth
that
is
out
of
pryson
/
all
hyr
tale
is
but
a
dreme
to
the
childe
/
he
byleueth
it
not
/
&
therfore
he
longeth
not
therafter
/
&
wyll
not
for
all
this
blysse
&
the
welfare
that
she
speketh
of
forsake
his
moder
ne
the
feble
fare
that
he
hath
with
her
/
&
that
is
for
he
byleueth
it
not
/
&
yet
it
is
as
the
moder
telleth
the
childe
.
But
were
the
childe
ones
out
of
pryson
and
sawe
the
welth
&
myrth
&
the
welfare
whiche
his
moder
tolde
hym
of
/
he
wolde
be
full
sory
for
to
go
ayen
to
pryson
there
to
lyue
with
his
moder
.
For
all
his
lyfe
in
pryson
that
was
fyrst
lykynge
ynough
to
him
sholde
than
be
full
bytter
/
&
he
sholde
neuer
haue
Ioye
ne
reste
in
herte
tyll
he
came
ayen
to
that
welfare
that
he
sawe
out
of
pryson
.
Ryght
thus
folke
of
this
worlde
borne
and
brought
forth
in
sorowe
&
care
&
moche
trauayl
in
the
pryson
of
this
worlde
/
they
haue
so
moche
loue
&
lykynge
to
theyr
erthly
moder
&
to
ther
companye
/
that
is
to
saye
/
in
erth
&
in
erthely
thynges
/
for
erth
is
moder
of
al
that
they
haue
no
lykynge
in
heuenly
thynges
/
ne
longe
not
therafter
.
And
yet
theyr
gostly
moder
holy
chirche
&
ther
goostly
fader
and
god
him selfe
fader
of
all
telleth
them
of
the
blysse
of
heuen
.
It
is
to
them
but
a
dreme
/
as
is
the
moders
tale
to
her
childe
in
pryson
/
&
they
haue
noo
sad
fayth
therin
.
And
though
it
be
so
as
our
mod
holy
chirche
telleth
vs
thoughe
the
childe
byleue
not
that
suche
welfare
be
out
of
pryson
/
the
welfare
is
neuer
the
lesse
/
&
though
erthely
couetouse
men
haue
no
lykynge
but
in
erth
&
in
erthly
thynges
byleue
not
that
suche
blysse
be
in
heuen
yet
ther
is
suche
blysse
and
neuer
the
lesse
for
theyr
false
byleue
.
But
had
they
ones
sene
&
assayed
a
lytell
of
that
blysse
/
al
the
Ioye
&
lykynge
that
they
haue
in
this
worlde
&
in
erthly
thynges
sholde
be
to
them
full
grete
bytternesse
full
of
sorowe
&
care
.
Example
we
haue
of
saynt
Peter
whom
Cryste
ledde
vpon
the
hylle
of
Thabor
with
saynt
Iohn
&
saynt
Iames
/
and
there
he
shewed
them
but
a
lytell
of
the
blysse
of
his
manhode
.
His
face
shone
as
bryght
as
the
sonne
/
his
clothes
were
whyte
as
snowe
.
Moyses
and
Hely
appered
with
hym
in
grete
blysse
&
magestee
.
Than
Peter
sayd
to
our
lorde
Ihesu
Lorde
it
is
good
to
vs
to
be
here
.
Make
we
here
thre
tabernacles
/
one
to
the
an
other
to
Moyses
/
&
an
other
to
Hely
/
and
let
vs
all
dwelle
here
.
Luce
.ix.
And
anone
in
syght
of
lytel
blysse
he
forgat
al
the
blysse
of
this
worlde
.
He
cared
neyther
for
mete
drynke
ne
clothynge
/
for
hym
thought
he
myght
haue
lyued
without
ende
by
the
blysfull
syght
&
with
that
company
.
Also
whan
saynt
Poule
was
rauysshed
in
to
heuen
&
had
seen
the
vysyon
of
god
afterwarde
all
his
lyf
in
this
worlde
was
to
him
a
payne
/
so
moche
he
longed
ayen
to
that
blysse
.
And
therfore
he
sayd
.
Infelix
ego
quis
me
liberabit
demorte
corporis
huius
.
Ro.
vij
.
I
an
vnsely
man
who
shall
delyuer
me
fro
the
deth
of
this
body
I
coueyte
to
be
departed
the
soule
from
the
bodye
&
be
without
ende
with
cryste
.
Moyses
was
with
god
in
the
mount
of
Synay
.xl.
dayes
.
and
xl
.
nyghtes
metelesse
&
drynkeles
fedd
by
the
speche
of
god
&
by
his
presence
/
&
yet
sawe
he
but
lytell
of
this
blysse
.
For
he
was
not
able
to
see
his
blysse
/
ne
noman
lyuynge
in
this
worlde
/
as
god
sayd
to
hym
the
tyme
.
But
leue
frende
after
our
deth
yf
we
kepe
well
goddes
commaundementes
and
amende
our
mysdedes
by
our
lyfe
/
we
shal
see
his
grete
blysse
whiche
neither
Peter
ne
Poule
ne
Moyses
myght
see
in
erthe
.
And
we
shal
be
syker
of
that
blysse
without
ende
.
Whiche
blysse
as
saynt
Poule
sayth
that
none
erthely
eye
may
see
/
ne
ere
here
/
ne
herte
thynke
/
ne
wytte
comprehende
.
In
this
blysse
leue
frende
I
hope
to
see
you
&
dwelle
with
you
in
the
hyghe
cyte
of
Ierusalem
in
the
kynges
courte
of
heuen
.
To
whiche
blysse
he
brynge
vs
/
that
for
vs
dyed
on
the
rode
tree
.
Amen
.