he was harde and durate as a stone without correccyon / wtout hauynge compunccyon ne drede for the voyces thretenynge that he had herde The nyght folowynge he herde a semblable voyce And the fole was perseuerynge in his malyce as before The thyrde nyght he lay with the sayd abbesse / and as he excercysed the foule stynkynge worke of lechery the wordes beforesayd were brought forthe in grete terroure Facfinem ludo / qr lusisti satis vdo Whan he had herde this thyrde voyce he was abasshed wayled a lytell / but he refused not Certaynly the acursed was nere his daÌ„pnacyon he hasted him not to go vnto penaunce I wyll tell a thynge meruaylous / but wordes verytable And yf all the people of Saxonye where this thynge was done helde theyr peas / all the elementes wolde crye that these thynges here after ben manyfested Thre monethes after one of the chanones of the sayd chyrche metropolytayne named Frederycus moche venerable of grete holynes / in a nyght as he was in the quere of the chyrche of saynt Mauryce feruently in orayâ—on besought god the creatour for the holy chyrche vnyuersall / pryncypally for his owne metropolytayne that the conductour of all the Iuste Iuge eyther that soone he wolde make to deye theyr chyef archebisshop Vdo / or that he wolde chaunge hym to better His prayer and his worde had effecte / for a vysyon terryble folowed He sawe that a grete wynde came in to the chyrche that blewe out all the lampes of the same So he toke a place / his heere 's stode vp / the voyce was enclosed in the faucettes of his throte Afterwarde came two yonge men the whiche bare two tapres the which set them on the corners of the grete auter And all the place was replenysshed of theyr lyght After them entred two other / one of theym bare tapytes the whiche they spred honestly before the auter And the other sette theron two chayres of golde After them came one alone the helde in his haÌ„de a swerde al naked And he standynge in the myddes of the chyrche cryed strongly in sayng All the sayntes of whome the relykes ben here aryse ye vp and come vnto the Iugement of god These thynges spoken there appered ryght grete multytude of the one sexe of the other ryght clere Some ordeyned in habytes as knyghtes Other in pontyfycall vesture of chasubles / they all entred in to the quere and set them there on the one syde on the other by ordre after theyr merytes Afterwarde there appered .xii. men in the myddes of them there went one clerer than the sone / the whiche had the crowne of a kynge sceptre ryall Whan the sayntes sawe hyÌ„ they worshypped hym hastely made hym to sytte in the chayre And the quene of heuen aryued more clerer than the mone and the sterres after whome folowed a clere turbe of vyrgyns All the sayntes worshypped the moder of god And Ihesu cryst came before her / toke her by the hande / sette her honourably by hym Fynally saynt Mauryce gloryous duke appered with his legyon .vi. M vi C. lx vi the whiche of one courage prostrate them worshypped our lorde saynge O rightwyse Iuge conduter of the heueÌ„s gyue IugemeÌ„t These thinges spoken they stode vp hym requyred reuerently Vnto whome our lorde Ihesu cryst sayd I knowe well what ye requyre gyue vnto vs the archebysshop Vdo And incontynent some of the presentes departed drewe the cursed Vdo from the bedde of the sayd abbesse a ledde hym myserably Whan saynt Mauryce saw him he sayd My lorde ryghtwyse iuge / Iuge iustly / here is Vdo he is no bysshop but a wulfe / no pastoure but a rauyssher / a sleer / deuourer of thy flocke This here is also he vnto whome thy lady moder hath giuen scyence to whome she hath recoÌ„maunded this chyrche made in thonour of thy name of me and of my felawes him before warned sayd Yf thou gouerne the well thou shalte haue lyfe pardurable And yf thou gouerne the yll thou shalte deye in body in soule Morouer he hath be warned thre tymes he wolde not correcke him / he hath prophaned brought vnto nought not all onely this chyrche but himselfe the soules the whiche were vnto hym coÌ„mytted / with that hath vyoled folyly fouly thyn espouses Than thou ryghtwyse iuge / Iuge iustly These thynges spoken our lorde that preceded in Iugement in beholdynge the sayntes sayd What thynke you of this to be doone The champyon that helde the swerde al naked cryed with an hye voyce saynge He is culpable of dethe And the Iuge all the sayntes the whiche were present concorded in sentence treated togyders what maner of dethe he sholde suffre Than the iuge sayd / he hath deserued to lose his heed That is to haue it smyten of Whan these wordes were spokeÌ„ the champyon bad Vdo hastely to stretche out his necke Whan Vdo had stretched it that the champyon had lyft vp the swerde to gyue the stroke one cryed sayd Holde thyn hande tyll the relykes ben taken from hym Than one QuidaÌ„ came vnto Vdo holdyÌ„ge a chalyce And the champyon smote many strokes with his fyst vpon the necke of Vdo / at eche stroke an hostye soyled yssued out by the mouthe of Vdo fell in to the chalyce The whiche hostyes our lorde toke reuereÌ„tly wasshed them for to take away the fylth Afterwarde he put theym wtin the chalyce vpon the auter / enclyned hym besemyngly with his company yode his way departed And after that the sayd champion toke the myscheuous Vdo and beheeded hym And than all that company departed Certaynly the beforesayd chanone a Iust man the whiche sawe this thynge / not in dreme but with eyen open abasshed tremblynge founde fyre in the place of the relykary and lyghted agayne the lampes of the chyrche And as he was yet abashed of the dede admeruayled hym / lytell and lytel he toke hardynes / approched al in peas vnto the place of Iugement / sawe vpon the awter the chalyce with the hostyes the heed cast ferre from the body the pauement wette of the bloode Than he began to crye and to saye O traytre beholde O grete myracle O that the Iugement of god is to drede O that it is a thyÌ„ge horryble as to fall in to the handes of the lyuyÌ„ge god For of those the whiche endureth longly to th ende that they conuerte theym whan they wyll not conuert them they daÌ„pne themselfe more hardely After all the thyÌ„ges beforesayd the sayd chanone shytte the gates with the keyes And suffred not in ony wyse that none entred tyl vnto the tyme of the rysynge of the sonne that he called all the clerkes and lay men Than he opened the gates and shewâ—d vnto all the meruaylous
blasphemers Of whoÌ„ were Hymeneus Alexander whome he betoke vnto Sathan to th ende that they sholde lerne no more to blaspheme / as it is wryten thymo .i. ca. Also them the whiche swereth by the fyue woundes of Ihesu cryst / or by his dethe / his passyon / his blode / suche othes and swerynges ben to fle and to defende / for they often blaspheme / and do irreuerence vnto god and vnto his passion of whome is proceded our helth Vnde crysostomus super matheuÌ„ OiÌ„s salus hominum in christi morte posita est All the helth of men is put in the dethe of Ihesu cryst Also to blaspheme god is a synne moche to drede / for it maketh the blasphemers yl in many maners B. ¶ Fyrst they ben wors than the Iewes for the Iewes crucyfyed our lorde but one tyme / but a crysten man blasphemer crucyfyeth hym and beteth him with his tongue as many tymes as he swereth Vnde apostolus ad heb vi Rursum crucifigentes semet ipÌ„os filium dei Et aug dicit suê‘ iohÌ„ Flagellatê° est christus flagellis iudeorum / flagellatur blasphemijs falsorum christianorum Ihesu cryst was whypped scorged by the Iewes scorges and is now sore scorged by the blasphemes of false crystyens Also saynt Austyn sayth that the blasphemers syÌ„neth not lesse than the Iewes the whiche hym crucyfyed Vnde august illud mathei .xxii. Blasphemauit Non minus peccant qui deum blasphemant regnantem in celis quam iudei qui crucifixerunt eum ambulantem iÌ„ terris Also in as moche as they sinne of veray malyce and scyence they offende more than the Iewes dyde that crucyfyed hym ygnourauntly Vnde paulus .i. corint Si cognouissent nunquam regeÌ„ glorie crucifixisseÌ„t Yf the Iewes had knowen hym they had not crucyfied the kinge of glory / albeit that theyr ygnouraunce excuseth them not / for he tolde them many tymes that he was the sone of god and they wolde nothynge beleue But the crystyens blasphematours the whiche hym knoweth wel and beleueth in hym sinneth more greuously VnÌ„ glosa sâ—â— psal Grauius peccat conteÌ„nens sedenti celo quam qui crucifixeruÌ„t ambulanteÌ„ in teâ— Et beÌ„rnardê° dicit Plus peccant qui de blasphemant regnanteÌ„ in celisquam illi qui prâ—prus manibus euÌ„ crucifixeruÌ„t pergentem terris Our lorde prayed for the Iewes crucyfyed hym ygnouraÌ„tly VnÌ„ luce xxiâ— Pater dimitte illis non eiÌ„ sciunt quid fac unt But he prayed not for the blasphemetours the whiche swereth by hym wytyâ—â—ly of propre malyce / and therfore they shâ—â— be more tourmented in hell than the Ieweâ— vnÌ„ luce .xii. Ille autem seruus qui cognâ—uit voluntatem dnÌ„i sui / non se preparaâ—â— et non fecit scdm voluntateÌ„ eius plagis ve pulabit multis c. The seruaunt the which hath knowen the wyll of his mayster anâ— is not prepayred and hath not doone after his wyll shall be beteÌ„ of many ¶ Example that the fals crysten men ben more cruâ—â— brente in hell than the Iewes paynymâ—â— Quere .lvii. A. Secondly these blasphematours ben wors than dogges / for dogges byteth not theyr mayster the whiche thâ—â— nouryssheth / but the blasphematours byteth theyr mayster with the mouthe the whiche eteth and drynketh the breed and yeâ—â—ne that god vnto them hath gyuen Vnâ—â— psal Retribuebant michi mala pro bonâ—s They rewarde me agayne euyll for good Also the sage sayth He shall fede and gyuâ— drynke to the vnkynde / yet shall he heâ— bytter thinges Vnde in libro eccl Pasce et potabit ingratos adhuc amara audâ—â—â— Thyrdly these blasphematours ben woâ— thaÌ„ all creatures / for euery creature loueâ— his creatour Vnd psal Bestie vniuerâ— pecora serpentes et volucres peÌ„nate / regâ—terre et omnes ppliprincipes oeÌ„s iudiceterre / iuuenes et virgines senes cuÌ„ iuruor bus laudent nomen dnÌ„i IteruÌ„ psal A sâ— lis ortu vsque ad occasuÌ„ laudabile nomeÌ„ dnÌ„i And the sayd blasphematours loueth him not / but dyspyse hym / renounce hym / be et hym / rent him with theyr intoxycate tongues replete with venym mortall Vnde iacob .iij. Ligua inquinatuÌ„ maluÌ„ plena mortifero veneno The euyll tongue without rest is full of venym mortall All these blasphematours hath affyled theyr toÌ„gues as a glayue or swerde / venym of the adder is vnder theyr tongues Et psal ExacueruÌ„t vt gladium linguas suas venenuÌ„ aspidum sub labijs eoruÌ„ Also god hath not gyuen speche vnto beestes as vnto man woman to th ende they prayse hym VnÌ„ Aristoteles dicit Qd nullum animal naturaliter habm sermoneÌ„ nisi homo And for as moche as the sayd blasphematours maketh noyse and irreuereÌ„ce vnto god of the speche that he vnto them hath gyuen they ben worthy of grete punycyoÌ„ ¶ Fourthly blaspheme is a language infernall that these blasphematours lerne in this worlde For the dampned the whiche haue spoken vttred cursed speche / hath not wylled to prayse god with theyr tongues shall haue so grete doloure and punycyon that they shall byte and ere theyr sayd tongues of rage and anguysshe / and shall blaspheme god for the vehement and intollerable dolours wouÌ„des that they shall haue Legitur appoc xvi ManducaueruÌ„t linguas suas pre dolore et blasphemauerunt deuÌ„ pre doloribus vulneribus sius Also we rede that the deed bodies the whiche gone vnto daÌ„pnacyon by synne prayse not god / ne all they the whiche descendeth in to hell for to be there eternally VnÌ„ psal Non mortui laudabunt te domine neque omnes qui descendunt in infernuÌ„ / sed nos qui viuimê° benedicimus deo And therfore whyle that we liue we sholde prayse god and leue the blasphemes for drede to descende with the sayd dampned Also blaspheme is a vyce dyabolyke the whiche maketh the tongue of the blasphematour too speke / lyke as the good holy goost speketh by the tongue of a good deuoute persone / of whome it is wryten Math. x. Non eniÌ„ vos estis qui loquimini sed spuÌ„s patris vestri qui loquitur in vobis It is not you the whiche speketh / but the speryte of your fader the whiche speketh in you Also the deuyl speketh by the tongue of the blasphematour And therfore whan a man seeth a persone the whiche blasphemeth god he may say surely that he is not gouerned of the good holy goost / for it ne techeth but to say well / but that he is gouerned of the cursed spyryte the whiche speketh euyll Legitur mat vii A fructibê° corum cognoscetis eos By theyr fruytes ye shall knowe them Et legitur luce .vi. et math xii Bonê° homo de bono the sauro cordis sui profert bonuÌ„ / et malus homo profert malum c. The good man proferreth good wordes / the euyll man
nombre of your brederne be accoÌ„plysshed Expectate ad huc modicuÌ„ teÌ„puis donec iÌ„pleatur numerê° fratrum vestrorum Than the syn of homycyde demaundeth vengeaunce / in the ende the innocentes were venged / And the sayd herodes deyed myscheuously In lyke wyse as it is wryten in the examplayre Que. lxxvi d. Euery persone be he kyng / prynce or labourer sholde fere to do homycyde vniust For incontynent that it is coÌ„mytted / the sayd persone is bouÌ„de vnto payne and punycion in suche wyse that he ne may escape but that he haue punycyon in this worlde or in the other The sayd kynge herodes whiche slewe the innocentes was punysshed by lytell wormes that slewe and ete hym c. Also Pylate the whiche made wrongfully our lorde Ihesus to dye / he slewe himself with his owne knife And the iewes by whome he was slayne / god was venged / for some deyed by famyne / the other by swerde / and all deyed myscheuously By the whiche it appereth that by the synne of hate and homycyde there foloweth punycion and vengeaunce And therfore sayd god vnto saynt peter whan that he cutte of malcus ere in his passyon Illud mat xxvi Conuerte gladium iÌ„locum suum omnes qui acceperint gladium gladio peribunt Who soo sleeth with the swerde shall deye of a swerde That is to saye of the swerde corporelly or spyrytuelly yf he ne do grete penauÌ„ce Item legitur gene ix Sanguinem enim animaruÌ„ vetraruÌ„ requiram de manu hominis / de manu viri / de manu fratris eius requiram animam hominis QuicuÌ„que affuderit humanum sanguinem fuÌ„detur sanguinis illius Certaynly I shall demauÌ„de of the hande of man the blode of our soules That is to vnderstonde how god shall demaunde of the hande of the murderer the blode of his broder crystyen that he hath slayne It is so grete synne that by the ryght of Iustyce the sayd murderer ought to be slayne therfore of good ryght god sayeth / what so euer persone hathe shedde the blode humayn of the man his blode shall be shedde Et legitur apoca xiii Qui gladio occiderit oportet eum in gladio occidi c. B ¶ Whan it is lefull to bete / and whan it is defended Ca. xxv DAuyd the prophete sayth in the psalter Irascumini et nolite peccare Wrathe ye or be ye wrothe agayne your synnes / agayne those of your neyghbours and chyldren kepe you from syne That is to trouble your entendement by passyon of ire to the ende that thou ne do correccyon vniuste Nolite peccare / that is to saye yf there come the a sodayne ire / ne gyue thy consentement to do vengeauÌ„ce without the boundes of iustyce Ne strike thou not / ne murdre thy neyghbour vniustely / god it defendeth and soo coÌ„maundeth the to loue hym / that thou ne hate hym It is that thynge the whiche is spoken in the begynnynge of this coÌ„maundement Crysten man or crysten woman / to hate / bete / or kylle to the is defended entyerly / yf thou wylte holde rancour thou shalt be punysshed bytterly To bete his neyghboure is somtyme coÌ„maunded of god and somtyme defended God coÌ„mauÌ„deth that a man bete by charyte and fayre correccyoÌ„ the chyldren synners mobedyentes vnto god and vnto good maners It is a grete werke of mercy to saue a soule / to correcte an yll persone the whiche gothe vnto dampnacyon / more grete than to gyue grete almes The sage sayeth sapien i. Probata virtus corripit insipientes That is to say the vertues prouued correcteth the fooles vnlerned / vnwyse / and synners Those the whiche haue subgectes in theyr correccion them sholde correcte and instructe in good maners And yf they ben rebelles inobedyent and synners they sholde bete them / punysshe and correcte saigely and dyscretely by loue and charyte without hate ne vengeaunce This matere is declared in the fourth coÌ„maundement Quere xxii c. Example how saynt benet bette a monke by fayre correccyoÌ„ Quere lxv g. In another maner god defendeth by this coÌ„maundement that a man ne bete nor murdre vniustely his neyghbour by ire / furoure / courage moued / by cursed wyll In the auncyent testament the chylde that bette his fader / or his moder by yll wyl / was put to dethe VnÌ„ exodi xxi Qui percusserit patrem suuÌ„ matreÌ„ suaÌ„ morte moriatur Also in the same chapytre it is wryten Qui ê‘cus serit hoiÌ„em voleÌ„s euÌ„ occidere morte moriatur Also whan ony bete a persone yf he deyed he was slayne exodi xxi Si mors fuerit subsecuta reddet aiÌ„am pro aiÌ„a And yf he put out the eye of his neighbour / men sholde a put out his eye And yf he had broken his neyghbours tothe / men sholde a plucked out one of his / yf he had cutte an hande / his hande sholde a be cutte / or fote for fote / or brennynge for brennynge wounde for wounde c. VnÌ„ ex xxi Beddet oculuÌ„ pro oculo / denteÌ„ ê“dente / manuÌ„ ê“ manu / pedeÌ„ ê“ pede / c. whan ony bete his neighboure agayne the coÌ„maundement of god It is a thyng reasonable that he be beten VnÌ„ psal ScdmÌ„ opera manuuÌ„ eorumtribue illis God coÌ„maundeth vnto euery person that he ne do vnto another more than he wolde another dyde vnto hym / and none ne wolde be beten ergo c. It is wryten thobie iiii Quod ab alio tibi odis fieri vide ne tu aliquando alterifacias The syn of betyng is more grete in some persones than in some other / for to bete a clerke or a preest / it is a case reserued to the pope / to bete fader or moder is case reserued vnto the bysshop Also to bete his parentes of eche degree by yll / the nerer they be the gretter is the syÌ„ne Also those the whiche bete theyr wyues and chyldren / or the scolemayster his clerkes by ire furour not by correccyon offendeth this coÌ„maundement / yf they doo it by fayre correccyon / it is the werke of charyte Also those the whiche defende them in betynge and kyllynge more by ire than to defende them iustely offendeth agaynst this coÌ„maundement Example how a knyght was gretely tormented in purgatorye for that that he fyled the chirche yerde / hurt one wtin it Que .lxxvii. f Another example of a man the whiche â—â—te and tormented his wyfe soo often yâ— she renyed the fayth / slewe her chylde / consented vnto the wyll temptacyon of the deuyll lx.i A ¶ How god defendeth all ire vniuste a yenst his neyghbour xxvi SAynt Iames sayth in his epystyl l. Be euery man swyfte to here / late to speke / and late vnto ire Certaynly the ire of the man ne dothe the iustice of god VnÌ„ iacobi i.c. Si auÌ„t oiÌ„s homo velox ad audienduÌ„ /
they lese the Ioyes of paradyse as sayeth the scriptures VnÌ„ pau i. co vi Nolita errare qia neque fornicarii neque ydolis seruieÌ„tes neque adulteri neque moles neque masculoruÌ„ ê¯cubitores c. regnuÌ„ dei possidebuÌ„t Erre ye not for the fornycatours / ne the seruauÌ„tes vnto ydoles / ne these aduoultres / ne those the whiche coÌ„mitteth the synne of sodomye with masles c. ne shall possede the realme of god And he sayeth .v. ca. ad gal That the operacyons of the flesshe ben manyfest the whiche ben fornycacyon / vnclennes / vnchastyte / lecherye / it foloweth / those that do so shall not haue paradyse and he sayeth ad ephe v. Scitote iÌ„telligentes qmÌ„ oiÌ„s fornicator aut iÌ„mundê° aut auarê° quodeÌ„ ydolorum seruitê° noÌ„ habet hereditateÌ„ in regno christi That is to say vnderstonde you that euery fornycatoure / or vnclene / or auarycyous the whiche is seruytude of ydoles hathe not of herytage in the realme of Ihesu cryste Also these fornycatoures leseth god and the company of auÌ„gelles / and all the sayntes of heuen / and of all the thynges celestyall / spyrytuall / they lese theyr good renoÌ„me theyr vertues good operacyons / yf they deye impenytentes they lese the ioye / the he le the helthe of the soule Also by lecherye they feble theyr bodyes / engendre sekenes / corrupte the theyr blode / shorteth theyr lyfe / they lesse theyr rychesses theyr temporell godes they chase awaye sapyence / scyence / the gyftes of the holy ghost / they assocyate with deuylles with all maledyccyon / with the dampned of perdicyon / they put theyr soules in grete myserye dystresse / they bynde theyr soules to dethe of dampnacyon eternell / to be in the fyre in the paynes of helle without ony remyssyon / yf they in suche wyse deye without contrycyon confessyon satysfaccyon VnÌ„ ysodorus Ad penas tartari hominem libido perducit Lecherye brynge a man vnto the paynes of helle ¶ Example It is wryten in the seconde boke of kynges that Abner knew the concubynes of his fader Hysboreth within a lytell tyme after bothe twayne were slayne ¶ Also the prodygal man of whome it is wryten luce .xv. Who soo dyspendeth and vseth his substaunce in lyuinge lecherously yeueth example that lecherye dymynyssheth the rychesse and the godes of the meschaunt fornycatoure / for it is gyuen vnto harlottes and nouryture / And he lyueth delycyously whyle he hathe wherof Also the fornycatour maketh gyftes vnto promoters / offycyalles / deanes / payeth a grete amendes loseth to gayne for the occasyons of his lechery c. A. ¶ Of aduoutrye that god defendeth Capitulo xxxvi NOn adulterabis Thou shalt not coÌ„myt of rybauldyse Aduoutrye is coÌ„mytted whan the one of the partyes / or bothe twayne ben in the lyne of maryage / they coÌ„mytte lecherye with another than with theyr partye / and it is said aduoutre quasi ad alteriê° thoruÌ„ teÌ„dere vnÌ„ marci x. math xix QuicuÌ„que dimiserit vxoreÌ„ suaÌ„ aliaÌ„ duxerit adulteriuÌ„ coÌ„mittit suê‘ eaÌ„ Et si vxor dimiserit viruÌ„ suuÌ„ alii nupserit mechatur It is to knowe that men fynde by wrytynge that seuen mortall synnes maye folowe in brekynge his maryage ¶ The fyrst synne is fraccyon of the commaundement of god in two places / That is coueyte not the wyfe of thy neighboure exodi xx Non concupisces vxorem proximi tui And do thou not the synne in operacyon mathei v. Non machaberis ¶ The seconde synne is pariurye / for those that breketh theyr maryage transgresseth the fayth that they haue receyued in baptysme promysed vnto theyr party solemply in the face of the chirche before theyr preest frendes / the whiche is a grete synne as to breke the crysten fayth For it is wryten ad hebreos .xi. Quod sine fide iÌ„possibile eÌ„ placere deo It is impossyble to please god wtout faith the faith of a person is nothyÌ„ge worthe wtout doynge the operacyons as it is wryten iacobi .ii. Sicut eniÌ„ corpê° sine spuÌ„ mortuuÌ„ eÌ„ ita fides sine operibê° mor tua est iÌ„ semetipsa In lyke wyse as the body is deed whan it hathe no spyrite In lyke wyse the fayth is deed without operacyons Those that breketh the fayth gyuen in maryage ne byleue wele in god / by fayth operant wherfore they shall be condampned in to helle yf they deye impenytentes ¶ The thyrde is lyenge infydelyte / for those that breketh theyr maryage shewe them to be lyers infydeles to breke the loyalte of the body and of the goodes that they haue promysed to kepe the one with the other the whiche is a greate synne moche to be blamed For it is writen .iiii. ethicoruÌ„ ê™oeÌ„ meÌ„datiuÌ„ prauuÌ„ eÌ„et fugieÌ„duÌ„ sequitur Verax eÌ„ laudandê° / meÌ„dax vero vituperandê° Euery lye or lesynge is yll to be fledde / it foloweth that the true man is to be praysed the lyer to be shamed Et legitur ê“ .xxviii. Vir fidelis multuÌ„ laudabitur The man that kepeth loyalte on his party shall be moche lauded and praysed before god the worlde / shall haue retrybucyon in lyke wyse as it is wryten math .xxvi. Euge serue bone et fidelis qia suê‘ pauca â—uisti fidelis supra multa te ê¯stituaÌ„ itra iÌ„ gaudium diÌ„u tui O good faythfull seruaunt enioye the for thou haste ben faythfull of a lytell thinge I shall ordeyne the aboue a grete thinge / entre in to the ioye of thy lorde And vnto the contrary the persone a lyer infydele shall be dyffamed before god the worlde as we rede de villece luce .xvi. Qui diâ— famatus est apud dnÌ„m suuÌ„ quasi dissipasset bona ipsius And there foloweth damnacyon vnto those whiche deye impenitentes ¶ The .iiii. synne is thefte the whiche is whan ony man dothe vnto his neyghboure theuysshely / fraude / nuysaunce / treson / decepcyon secretely hydyngely agayne his wyll and it is done in suche wyse also whan ony is gyltye on his partye hydyngly and taketh possessyon saysyne of the body and of the flesshe the whiche vnto hym is vnyed by the sacrament of maryage / the whiche vnto hym is gyuen graunted of god and of the chirche / wherof it is wryten genÌ„ ii math xix Proptur hoc relinquet homo patreÌ„ et matre adherebit vxori sue erunt duo in carne vna That is to vnderstonde a man shall leue fader and moder for maryage / to drawe hym to his wyfe / and they shall be two in one flesshe / also they be not two / but one flesshe The thyng that god hathe comoincte man shall not departe it Vnde marci x. Itaque iaÌ„ non sunt duo sed vna caro
the vertue of the fayth crystyen that thou ne declare ne blaspheme ony thynge agayne it that is agayne the fayth And forthwith he was dombe before all And the crystyens reioysed them and the herytykes were all confounded B. ¶ Another example how a cautellous heretyke was brende of a fole demonyacle MEn fynde by wrytynge thys the whiche foloweth how the dyscyple recyteth in his troÌ„ptuarye and sayeth that there was an herytyke ryght cautellous the whiche dredde to be soughte brente for that that he yode agayne god the fayth And one demonyacle hym vayÌ„quysshed / and was ledde in to a chirche bounde And in that chirche was there a clerke posseded of the deuyll and bounde / The whiche clerke by the wyll dyuyne vnbounde hymselfe in the nyght folowynge And whan he was vnbouÌ„de he assembled the mattes / the strawes and benches of the sayd chirche And put them in a hepe vpon the sayd heretyke And the sayd herytyke wende that that woodman had played / and endured / dyssymuled to call ayde vnto that that the sayd clerke demonyacle toke of fyre of a lampe / and lyghted the sayd heepe of strawe Than whan the fyre was takeÌ„ the sayd heretyke began to crye And at that voyce the gardyens of the chirche ran all abasshed / the whiche wolde quenche the sayd fyre But the said clerke fouÌ„de a glayue in the sayd chirche / vyolentely chased the sayd gardyens oute and brente the sayd heretyke without ony taryeng And indede by the iugement dyuine that clerke was delyuered of the deuyl And appered playÌ„ly all hole heled D. ¶ Another example how the bysshop of heretykes fayned to gyue lyght vnto one that was blynde lix THe dyscyple reciteth in his promptuarye and sayeth that a bysshop of Arryens named Cerula seynge that he was confounded by the reasons and dysputacyons of the good catholyques he gaue vnto a man of his secte fyftye peces of golde by suche couenaunte that he sholde fayne to be blynde heled of the sayd bysshop And Cerula passed in grete companye and excercyte of people of armes and of bysshoppes good catholykes prysoners The sayd man toke hym to crye to saye O ye my ryght verytable Cerula beholde my blyndenes / gyue me the experyence of thy vertue For thou gyuest the syght to the blynde / the herynge vnto the defe / thou helest the lepres / and reysest the deed Than Cerula drewe him a parte / touched his eyen and sayd After our fayth that we byleue ryghtfully thyn eyes ben open and thou see clere Forthwith that he had spoke his sayd wordes the eyes of the sayd accursed toke them to swelle soo horrybly that they wolde oute by grete dolour / the whiche in cryenge dyscouered the malyce And he cryed in castynge the peces of golde and sayd Here is thy golde and yelde me agayn my syght Than the man vsed of good counsayll / and prosterned hym before the bysshoppes catholykes in wepynge and denyenge the enuye of the arryens Than sayÌ„t Eugenye bysshop made the crosse vpon his eyes gaue hym helthe receyued his sight Whan the kynge sawe this thynge noted that his secte was confouÌ„ded / and that the fayth catholyke was exalted / made to torment the sayntes of god in dyuers maners and incontynent the sonne wexed derke / And the sayd kynge was posseded of the deuyll in suche maner that he tere hym with his owne tethe And so fined his dayes by dygne torment Chaton sayeth TeÌ„poribus peccata lateÌ„t tpÌ„e parent The syÌ„nes some tymes hyde them but in tyme place they appere Also the gospel sayeth that there nys thynge so bestowed hidde but that it be wyste and knowen / that it ne come manyfestly before all Nichil occultuÌ„ est qd noÌ„ sciat nec abscoÌ„dituÌ„ quod non agnoscat et in palaÌ„ veniat c. E. ¶ Another example how a symple bysshop vaynquysshed an heretyke right grete phylosophre IT is wryten in the hystorye ecclesyastyke that many phylosophres gadred them togyder to th ende that they sholde warre agayne the fayth of Ihesu cryste / And amonge those philosophres ther was one vnto whome none ne myght resyste / For he soylled lyghtly all the argumentes Than a simple bisshop was moued agayÌ„ hym demaunded audience And these other crystyens the whiche knewe his symplenes dred that he ne sholde fayll vnto purpose / but for his holynes they ne durst defende hyme The whiche in arguyng with that phylosophre purposed that Ihesu cryst had taught to eschewe the fallaces dyabolykes to byleue in one god / in Ihesu cryste his sone / and in sayenge all the symbole sayd vnto the phylosphre Tell me yf thou bileue so Than incontynent as he herde the fayth comynge out of his mouthe he was enlumyned and bileued said vnto those that whiche were present Whan I haue herde the wordes of the one and of the other I haue yelded worde for worde But whan the dyuyne vertue was approched I ne myght ferthermore answer ne more agayne saye vnto the fayth cristien but I me consente I am enlumyned of the fayth F. ¶ Another example how by the penauÌ„ce and good example of saynt domynyke he conuerted an heretyke lxi THe dyscyple recyteth in his promptu arye this the whiche foloweth / the whiche is wryten in other bookes and sayeth that as saynt domynyk yode to dispute agayne the heretykes with many relygyous preestes And for as moche as they ne knewe the waye they demaunde it of a man wende that he had be a good catholyke / but he was an heretyke The whiche sayd with good wyll I shal shewe you the waye / so I shall lede you tyl vnto the place Than he them ledde thorowe a forest / malycyously them made so moche to swerue and to go oute of the waye / that he them ledde thorowe the thornes breres / so that theyr fete thyes were fulfylled with blode And saynt domynyk bare it pacyently sayd vnto them And by a grete ioyousnes admonested them to prayse god to bere all pacyently / sayd vnto them Ryght dere frendes truste ye in god that we shall haue vyctorye / oure synnes ben nowe purged by the effusyon of oure blode And that heretike the whiche regarded the ioyous meruaylous pacyence of them And the good wordes of the man of god repented hym vnto them declared the venim of his fraulde / renouÌ„ced vnto the sayd heresye and reuoked hymselfe afterwarde demaunded lyfe louable ¶ Exempla contra fidem A. ¶ Examples of people that haue not ben stedfast in the fayth / fyrst example of charmers that in maste tyme charmed theyr hogges lx MEn fynde by wrytinge this that wâ—â—che foloweth / how the disciple recyteth in his boke sayeth that a man deuoute founde the deuyll in a forest in mannes lykenes / he asked hym what he dyde there He
aege of fyue yeres And one daye as his fader helde hyÌ„ in his lappe / in lykewyse as many vnto saynt Gregorye it wytnessed the whiche were presente The sayd chylde sawe come to hym the yll spyrytes that ben the deuylles his eyes wepte / he cryed vnto his fader / Helpe me defende me And in cryenge he declyned his face and hydde hym in the bosome of his fader the whiche was abasshed to se hym in suche wyse tremble and crye demaundynge what he sawe The chylde sayd the blacke men of moryenne ben come the whiche wyll bere me awaye And as he blasphemed the name of the maieste he yelded vp his spyryte Saint Gregory sayeth vpon this example that al lytell chyldren the whiche speke yll a man shold not byleue that they entre all in the realme of heuen For vnto some lytel chyldren the sayd realme is closed by theyr parentes / yf they ben yll nourysshed Vnde gregoriê° Omnes paruulos qui iam loqui possunt regna celestia ingredi credendum non est quia nonnullis paruulis regni celestis aditus a parentibus clauditur si male nutriantur After the scrypture euery persone is bounde to holde and to kepe the coÌ„mauÌ„dementes of god in that aege that he may them comprehende Statim enim cum quis sit capax precepti dei tenetur ad eius noticiam et obseruantiaÌ„ distinctione xvii Some ben more aduysed and sage in the aege of fyue yeres than the other ne ben at .x. And by that that incontynente that the persone maye dyscerne that he dothe good or ylle And that he hathe dyscrecion for to vnderstonde the coÌ„maundementes of oure blessyd lorde Ihesu cryste clerely / He sholde accomplysshe them for that / that they ben of necessyte of helthe c. C. ¶ Of a player the whiche blasphemed the wombe of the vyrgyn Marye and yll came vnto hym IT is wryten in the boke of myracles of cleruaulx of two players after that that the one had loste he wrathyd hym had enuye vpon hym the whiche had won And for to satysfye vnto his wrathe / he began to refrayne and saye / holde thy peas Thou ne sholdest say yll And incontinent he blasphemed god And after swore by the vyrgyn Marye to swere by her wombe And forthwith a voyce from heuen was herde the whiche sayd I haue susteyned forborne myne iniurye / but the iniurye of my moder I ne may forbere in no wyse / And â—orthwith this blasphematoure was stryken vpon the table inuysybly of a wouÌ„de vysyble and apperynge in gaspynge yelde vp his spyryte Cesar sayth that this is true This example sholde drawe backe al persones from blasphemynge god and the vyrgyn Marye For syth that the said man was in suche wyse punisshed in this worlde cruelly It is to presuppose that he is dampned punysshed horrybly c. It is wryten ecclesiastici xxiii Vir multum iurans replebit iniquitate et noÌ„ discedet a domo eius plaga That is to say a man swerynge moche is fulfylled with iniquite And the plage shall not departe frome his house c. D. ¶ Another example of an erle blasphematoure MEn fynde by wrytinge this the whiche foloweth how the discyple recyteth in his promptuarye / sayeth that an erle brought for the suche blaspheme ayenste god that he sayd the wolde god or not he sholde haue agayne his londe / incontynent he fell from his hors vpon the whiche he was / was tormented horrybly And after that the knyghtes had lyft hym vp agayne he felle / in shewynge the payn of his blaspheme and whan he was broughte agayne in to his house he was strongly tormented in the fete in the thyes / He dyspraysed confessyon in suche wyse deyed myscheuously foure monthes after Also in the sayd boke of the dyscyple is wryten of rybauldes the whiche dyuyded a heÌ„ne And afterwarde by wantoÌ„nes sayd / neyther saynt Peter ne Ihesu cryste ne can make it hole agayne And forthwith they were lepres These examples here sholde drawe backe all persones to brynge forth wordes blasphemynge god / for punycyon and dampnacyon foloweth E. Another example of a burgeis of paris that had his lippes perced for blasphemyÌ„ge IT is wryten in the legende of saint Lowys that one of the cytezyns of parys blasphemed our lorde Ihesu crist / but the sayd saynt lowys kynge of frauÌ„ce made his lyppes to be perced with a hote yroÌ„ by punycyon for to gyue example vnto other And bycause some pryÌ„ces reproued hym for this thynge He answerde theym I wolde with good wyll susteyne in my lyppes that payne vnbesemynge whyles that I shall lyue so that this vyce were out of my realme that no man sholde offende more Vnto the example of saynt Lowys men sholde reprehende and punysshe the blasphematours / for it is a synne the whiche displeaseth moche vnto god and vnto his sayntes And those the whiche wyll go into paradyse with them sholde correcte theÌ„ of that vyce F. ¶ Another example of a dyse player that was a blasphemer the whiche brake the armes of the ymage of the vyrgyn Marye / and he was posseded of the deuyll lxii IT is wryten in the myracles of the vyrgyn Marye that some men played at the dyse before the yates of the chirche of the vyrgyne Marye of the monastery of doul And the one of them was wrothe for that that he had loste / and began to blaspheme the vyrgyn Marye / and to speke foully agayne her And in th ende he tourned him towarde the ymage of the vyrgyn Marye the whiche was in stone vpon the yate of the sayd chirche / and in his wrathe keste agayne that a stone and brake the armes of the ymage And incontynent the blode sprange oute of it fresshely And the blasphematoure was posseded of the deuyll was tormented expyred his dayes G. ¶ Another example of a dyse player blasphematoure that the deuyll slewe lxii SOme maysters hathe wryten this the whiche foloweth how the dysciple recyteth in his promptuarye / sayeth that it happened in the realme of Frise in patria laÌ„ditie of a dyse player blasphematour / thefe the whiche vsed his lyfe in suche thynges And one tyme among other to abrege the matere after that he hadde coÌ„mytte thefte yode vnto the tauerne to playe at the cardes with his compaygnons and for asmoche as he lost he blasphemed horrybly god and the vyrgin Marye And incontynent the deuyll came vnto hym to whome he gaue suche a stroke vpon the hede that al the ioynctes from the membres of his body were dysceuered and departed and he dyed horrybly Than his compaygnons fledde the whiche denounced the dede vnto his fader / and that he sholde goo to fetche his sone in a sack And as the said fader theder yode to fetche hym / he yode thorowe the chircheyarde And one of his neyghbours deed seuen yere
auÌ„cient whiche sayd vnto hym Go thou with hyÌ„ in to the worlde / god ne shall suffre hym to be lost for thy labour than he yode with him And whan they came in to a strete god the same the charite of the frere whiche yode to saue his broder toke awaye the coÌ„cupyscence of the frere syÌ„ner Than he sayd vnto his broder that they sholde retorne vnto theyr hermytage I wende nowe to haue synned with the woman but I haue no more of wyll syth that I haue conquest in suche dede And they retour in to theyr hermytage in deuocyon wtoute coÌ„myttynge synne By these examples be forsayd it appereth that a man sholde haue loue charyte with his faders neyghbours And as a man sholde honour them socour them in theyr necessytees ¶ QintuÌ„ preceptuÌ„ HomicidiuÌ„ iÌ„iustuÌ„ A. ¶ Examples of those the whiche haue done homicide iniustely And fyrst example of Cayn the whiche slewe abel his broder Ca. lxxvi IT is wryten in the .iiii. chapitre of gene that after that Cayn had slayÌ„ his broder abell by enuye cursednes god demauÌ„ded / where is thy broder Abell / he answered I can not tell / am I the keper of my broder And god said vnto hyÌ„ what haste thou done / the voyce of the blode of thy broder cryeth vnto me from the erthe It is that that demaundeth vengeaunce / incontynent god cast forth maledyrcyon VnÌ„ gene iiii NuÌ„c maledictê° eris suê‘iraÌ„ cuÌ„ operatê° fueris eaÌ„ noÌ„ dabit tibi fructus suos spinas tribulos germinabit tibiva gus et ê“fugê° eris suê‘ terram That is to saye thou shalte be cursed aboue the erthe Whan thou it shalt laboure it ne shall gyue vnto his fruytes It shall brynge forth thornes thystylles / thou shall be wandryng and fugytyue vpon the erthe Cayn sawe that his broder Abell was better than he / and more loued of god bycause that he payed better his dysmes thenne he dydde / And therfore god multeplyed his goodes and fruytes / sente vnto hym habouÌ„dauÌ„ce And vnto cayn and vnto his gyftes he regarded nothynge Soo Cayn wrathed hym hugely and had enuye vpon his broder slewe hyÌ„ VnÌ„ ge iiii Propter hoc deê° respexit ad abel et ad munera eius ad cayn et ad munera eius noÌ„ respexit iratusque est cayn vehemeÌ„ter inuidit suê‘ fratreÌ„ suuÌ„ et occidit Enuye procedeth to se to consyder that his neyghboure is better than hymselfe in ony thynge be it temporell gode or spyrytuell VnÌ„ grego iÌ„ mora Inuidere eniÌ„ non possumê° nisi eis quos nobis in aliquo meliores esse putamê° That is to saye we ne maye haue enuye but vnto those that whiche we wene to be better than we in some thynge By this example and by the scryptures a man sholde vnderstond that those the whiche foloweth the lyfe of Cayn haue maledyccyon VnÌ„ in epi. iude ii ca. Ve his qui via cayn abieruÌ„t erroris baâ—aaÌ„ mercede effusi suÌ„t et contradictione chore perieruÌ„t For to vnderstonde what maledyccyon is A man sholde vnderstonde the maledyccyon is puttynge from benedyccyon from all goodes spyrytuel / and assocyacyon with al yll And whan a persone is cursed of god of the chirche knowyng that he is pryued from benedyccyon / and from all goodes spyrytuelles done in holy chirche / is assocyate with all yll And yf he deye in suche estate impenytent he shal be put from paradyse / as sayth saynt poule i. co vi Neque maledicti regnuÌ„ dei possi debuÌ„t Also whan a man obeyeth soner to the deuyll than to god / he is moche cursed or whan he leueth god for to folowe the deuyll / or whan he loueth syÌ„nes leueth vertues VnÌ„ psal Dilexit maledictioneÌ„ veniet ei â–ª noluit benedictionem et elongabitur ab eo c. That is to saye He hathe loued malediccion and it shall come vnto hym / And he hathe not wylled to haue benedyccyon / and it shall be lenthed from hym B. ¶ Another example how the kynge achab iezabell his wyfe made to sle Naboth for to haue his vyneyarde lxvi IT is wryten in the .xxi. chapytre of the thyrde boke of kynges that the kynge Achab coueyted to haue to possede the vyneyard of a good man named Naboth And for as moche as he ne might haue it ne by sale ne by eschaunge was sory And layde hym downe wolde not eate The sayd Naboth wolde not sell the herytage of his predecessours And Iesabell wyfe of the sayd Achab comforted her husbande And to be shorte in the matere she sente lettres vnto the grettest of the cyte And caused to make false wytnes agayne the sayd Naboth And so made hym to be stoned slayn And whan he was deed by the counsayll of Iesabell Achab wente to take possessyon of the sayd vyneyarde / the worde of god was made in the prophete Helye in saynge Aryse dyscenbe thou agayne the kinge Achab thou shalt saye vnto him Thou hast slayne Naboth and possedeth his vyneyard / god hathe sayd that in the place where the dogges haue lycked the blode of Naboth / they shall lycke thy blode More ouer god hathe sayd that he shall sende yll vpon the vpon thy house as vnto Hieroboam the whiche was cursed brought vnto nought c. Grete thretenynges ben here wryten And the sayd prophete Helye sayd vnto Iezabell that god had sayd that the dogges sholde ete Iezabel in suche a felde Whan the kynge Achab herde these wordes here / he cutte his clothes cladde his flesshe with a sacke / fasted and slepte in a sacke the heed bowyng downe And whan god had sene his humilite said vnto the prophete Helye Haste thou not sene Achab humble hym for bycause of me I ne shall sende hym the said yll in his dayes / but in the dayes of his sone I shal bringe in yll vnto his house And so was it done And it is wryten in the .ix. chapytre of the .iiii. booke of kynges that Iezabell deyed myscheuously For the kynge Cheu made her be caste forthe at a wyndowe in to the strete / the horses of his armye yode ouer her notwithstondynge that she was a kynges doughter And after the dogges brake her body she ne was buryed thys example denoteth many thyÌ„ges The first is the auaryce and couetyse to haue possede the vyne of Naboth that whiche is fraccyon of the .x. coÌ„maundement of god Non â—oÌ„cupisces reÌ„ proximi tui The seconde is fals wytnessyng NoÌ„ falsuÌ„ testimontuÌ„ dices And also homycyde NoÌ„ sis occisor / the thyrde is grete punycyons temporelles corporelles folowe after without the punicyon eternell for the fraccyon of the thre coÌ„mauÌ„dementes of god And it is here to be noted that by the penaunce and humylyte of the kynge Achab god spared hym in his lyfe / but his
/ neyther in praynge / ne in makynge the sygnâ— of the crosse And as they yode togider they met a poore man the whiche ledde a hogge in a bande And as the hogge tourned from one syde to another / that pore man was wrothe / cryed the deuyll take the. Whan the aduocate herde this worde he had hope to departe from hym by suche occasyon and sayd vnto the deuyll Frende here that hogge is gyuen vnto the / go take hym The deuyll answerde / he is not gyuen me with hert therfore I ne maye take hym And after they passed by another towne / as a chylde wepte his moder was at the doore wrothe / sayd the deuyll take the / wherfore tormentest thou me thus with thy wepynges Than the aduocate sayd here haste thou wonne a soule / take the chylde / for it is thin Vnto whome the deuyll answerde as before She hath not giuen it me with good herte And whan they began to approche vnto the place whether they yode Then the men of the towne se them ferre of they knewe not the cause / wherfore they yede all togyder with one voyce cryenge the deuyll take the. And sayd vnto the deuyll thou arte welcome Whan the deuyl had herde this / he shoke the heed / in mockyng said vnto the aduocate Those here hathe gyuen the vnto me with al theyr hertes and therfore art thou myne And the deuyl rauysshed hym in that hour / what became of hym no man can tell The langages that whiche were spoken / the thynges the whiche were done in the waye the seruaunt of the aduocate declareth that was with hym / By this example it appereth that cursed Iuges and aduocates deye cursedly / and that the gyftes salayres that they haue taken vniustely / hathe deceyued blyÌ„ded theyr soules Also the scrypture speketh it in many places Fyrste gyftes blynde the eyes of the wyse people that whiche haue iustice to gouerne For they ne se drope in the good iuste cause of those the whiche ne gyue nothyng And loke ryght clere in the cause of those the whiche hathe made them ony gyfte Also the gyftes peruerteth the wordes of the iustyces as sayeth moyses / deuterono .xvi. Ne acciptas munera nec personaÌ„ quia munera execant oculos sapientuÌ„ et mutaÌ„t verba iustoruÌ„ And he sayeth in the boke of exode Exodi xxiii Aduersê° impiuÌ„ ne accipias munera qÌ„ execaÌ„t etiaÌ„ prudeÌ„tes et subuerteÌ„t verba iustorum Also the gyftes put outethe eyes of the Iuges / theym make dombe / take awaye correccyon as sayeth the wyse Eccle. xx Dona execaÌ„toculos iudicuÌ„ quasi iuÌ„ctê° in ore aduertit correctioneÌ„ eoruÌ„ Et gregorius dicit Non potest constaÌ„ter argui a quo accipitur Also the giftes make malediccyon to come vnto those the whiche for gyftes iustefye the yl / make theyr yll causes good / take awaye iustyce from the iuste and theyr good causes make yll VnÌ„ ysay v. Ve q i iustificatis impiuÌ„ ê“ muneribus et iusticiaÌ„ iusti aufertis ab eo IteruÌ„ in eodem capitulo Ve qui dicitis bonuÌ„ malum et masuÌ„ bonum ponentes amaruÌ„ in dulce dulce iÌ„ amaruÌ„ Et deutero .xxvii. Maledictus qui ê‘uertit iuditiuÌ„ aduene pupil li et vidue et dicet omnis populus amen He is acursed the whiche peruerteth the iugement of the man straunge / of the orphelyn / and of the wedowe And all the people shall saye amen / that is so be it IteruÌ„ deuterono .xvii. Maledictus qui accipit munera vt ê‘eutiat aiÌ„am sanguinis innocentis dicitomnis populus amen He is acursed the whiche taketh gyftes to th ende that he stryke the soule of the blode iÌ„nocent Et prouerbiorum .xvii. Qui iustificat impium et qui condemnat iustum abhominabilis vt vterque apud dominum He the whiche iustefyeth the wycked synner / and condampneth the Iuste / the one and the other is abhominable anenst god and those the whiche composeth and maketh yll lawes to th ende that they eschasen the poores in Iugement And that they make force vnto the cause of the humbles be cursed VnÌ„ ysaie .x. Ve qui coÌ„dunt leges iniquas vt opprimeÌ„t in iuditio pauperes et vim facerent cause humiliuÌ„ populi mei vt essent vidue preda eorum â–ª et populos dirumperent Also the persone the whiche taketh gyftes byndeth hymselfe anenst the gyuer / or elles vnkyndes foloweth Munera alligaÌ„t Also some cursed offycers take of two sides / as those the whiche fissheth with two nettes and flatereth with bothe partyes / and saye vnto euery of theym he hathe good ryght / they do treason / decepcyon / thefte / susurracyon / and in scrypture ben called bylyngues For theyr tongue speketh two langages And ben cursed iegitur ecclesiastici decimo octauo Sufurro et bilinguis maledictus multos enim turbauit pacem habentes Sequitur lingua tercia multos commouit et dispersit illos a gente in gentem F. ¶ Another example of a tayler named martyn the whiche stole the clothe in cuttynge the robbes lxxxi THere was a tayller named Martyn the whiche hadde of custome that whan he cutte of clothe for to make of robes / or gownes / or cotes c. that he stole euermore some what of the forsayd clothe as coloured clothes or fyne whytes And hym thoughte that he dremed in one nyght for that the he stole of clothe that the deuyl bare hyÌ„ awaye in to hell / he shewed vnto his wyfe his dreme And his wyfe the whiche wolde withdrawe hym from euyl counsaylled that he sholde neuer take none Afterwarde it happened that this taylour cut a fayre blewe in his shoppe whiche was nere vnto his wyues chambre / by a hole thorowe the wall the wyfe behelde hym euermore cuttynge And in seyng her husbande the whiche had of custome that whan he wolde stele he whysteled in lokyÌ„ge where it myght be that he myght ony thyÌ„ge stele Than the wyfe cryed martyn martyn remembre the of the deuyll And martyn seynge this stole nothynge Afterwarde came a fayre scarlet to be cutte And that wyfe as is beforsayd cryed / martyn martyn remembre the of the deuyll And he seynge so fayre clothe rubbed his sholdres euermore that woman sayd martyn martyn c. And he said / yf the deuyl sholde bere me a waye yet sholde I haue it c. G. ¶ Another example how four men of one lygnage were dampned and hanged in helle / for that that they posseded falsly an herytage lxxxi THe dyscyple recyteth in his boke sayeth that a ryche man sawe by vysyon foure men dampned tormented in helle the whiche were vnder a drye tree sawe that one of them hange the fyrste / the other the seconde / the fourth the thirde / the other abode vnder the said tree The