but he knowe that the couÌ„seyl is nat gode or elles dyd nat his deuer to knowe that And for he lowith hiÌ„ to axe couÌ„seyl and forsakith his owne wit and his owne wyl he gettith moche mede The xvii chaptre DIues Whanne seruauntes traueyl in the sunday by compellyng of their soueraynes ben they excused bifore god by their maisters byddynge Pauper If they trauayl and do their maisters biddynge principaly for drede for obedience that they owe to their souerayn and nat for couetise ne for none other euyl cause the maner of traueyl be leful in the self than they been excused For as holy wryt saith God loueth more obedience than sacrifice But ware the souerayne that coÌ„pellith his seruaunte in the sunday or any grete feeste withouteÌ„ grete nede For to the souereynes is halowyng of haliday principaly bodeÌ„ For withouteÌ„ their wylle her seruaunt ne their beste shal do comoÌ„ly no seruyle werke Diues Steracles pleyes and daunces that are vsed in grete festes and in sundayes are they nat lefull Pauê‘ Miracles pleyes dauÌ„ces that ben done principaly for deuocion honestye and myrthe to teche men to loue god the more and for no ribaudrye ne medlyd with rebawdrye ne lesynges been leful so that the people be nat lettyd therby froÌ„ goddes seruyce ne fro goddes worde heriÌ„g and that ther be no erroure medled in suche miracles and pleyes ayenst the feith of holy churche ne ayenst gode lyuynge Alle other ben forfeÌ„dyd both haliday and werkday De con di iii Irreligiosa Et extra li.iii. ti i. cuÌ„ decoreÌ„ Where the glose saith that for to repÌ„sente in pleyng at Cristmasse Heroude and ye thre kynges and other processe of ye gospel bothe thaÌ„ne and at ester in other tymes also it is leful and coÌ„meÌ„dable Diues Than it semyth by thy speche that in halidayes men may lefully maken myrthe Pauper God forbede elles For as I saide the haliday is ordeyned for reste and releuiÌ„g bothe of body and of soule And therfore iÌ„ lawe of kynde iÌ„ lawe writen in lawe of grace euyr froÌ„ the begynnyng of the world the haliday hath ben solaciouse with onestie both for soule and body for worship of god whos daye is that daye solaciouse in clothinge in mete and drinke in occupacion honestie with myrthe makynge And therfore the prophete saith Hec dies quem fecit dnÌ„s exultemus et letemur in ea This is the day that god made make we nowe mery be we glade Diues Contra. Seynt austyn saith that it werÌ„ lesse wycked to go at the plough and at the carte carde and spynne in the sundaye than to lede daunces Pauê‘ Seynt austyn spekith of suche dauÌ„ces and pleyes as was vsed in his tyme whan cristen peple was moche medlyd with hetheÌ„ peple and by olde custome and example of hethen people vsed vnhonest daunces and pleyes that by olde tyme were ordeyned to stire folk to lechery and to other synnes And so if daunsyng and pleynge nowe on the halidayes stire men wymeÌ„ to pryde to lechery glutonye and sleuthe to ouir longe wakynge on nightes to ydelship on the werk daies and other synnes as it is righte likly that they do in our daies than ben they vnleful both on the haliday and on the werke day And ayenst al suche spake seynt Austyn But ayenst honest dauÌ„ces and pleyes done iÌ„ due tyme and in gode maner iÌ„ the haliday spake nat seint austyn Diues CoÌ„trate We fynde in holy wryt that god badde his peple turmente their soules and yeue them to sorowe and mournynge in the halidaye Dies expiationuÌ„ erit celeberimus et vocabitur sctuÌ„s affligetisque aiÌ„as vraÌ„s in eo OiÌ„s aiÌ„a que afflicta noÌ„ fuerit die hoc â—ê‘ibit de ppliÌ„s suis. Leuitici xxiii Thanne is semyth that god wole the men yeue hem rather to mournyng in the haliday thaÌ„ to myrth or to welfare Pauê‘ SalomoÌ„ saith Spes que differtur affligit aiÌ„am Prouer. xiii c The hope the desire and the longynge that is delayed turmentithe the soule For the more that maÌ„ or woman longith after a thing the more it is disease tyl he hath his disese and his longyng But nowe it so that the rest the mirth the ese and the welfare that god hath ordeyned in the halidayes is tokeÌ„ of endlesse reste ioye and myrthe and welfare in heuenes blisse that we hope to haue withouteÌ„ ende For there men shalle halowe withouten ende from al maner trauayle thought care And therfore as I saide first god wole that we thynke on the haliday of the reste ioye and blysse that the haliday bitokneth and haue it in thought in desire in loÌ„ging hope to come therto And so turment oure soules by longynge by sorowynge By longynge after the endelesse reste And by sorowynge the for synne oure desire is so longe delayed In this maner god wole that euery maÌ„ and womaÌ„ turmente his soule in haliday by loue longynge to god warde by sorowynge for goddes offence Nat to shewe greate heuynesse outwarde and to doo bodily penaunce in any grete haliday Moreouir leue frende god badde nat that the iewys shulde turment their soules in euery haliday but only in one solemnite that was clepyd the fest of clensynge of foryeuenesse For that daye god foryaue the iewys the grete synne that they dyd whan they made them a calf of golde and siluer and worshiped the calf as god and clepyd it theire god nat withstondynge al the wouÌ„ders that god hadde shewid hem a litel bifore ledyng hem through the rede see drye fote and dreÌ„chyd kyng pharo and al his oste and spake to them opeÌ„ly by voyce of aungelles from aboue the mount of synay in thundre and lightnynge in fyre and smooke and cloudes ful grymme iÌ„ voyces of trumpe and of clarion ful dredeful to here And for asmoch as that greuous synne was first foryouen them in that day and they were firste that day maade clene from that grete synne therfore god bad theym halowe that day for ioy of foryifnes He bad them also that day turmeÌ„t their soules for sorowe of the greuouse synne and for their vnkyndnes that they shulde haue mynde of their synnes be ashamed therof And also haue in mynde goddes godenesse ayenst their shrewydnesse and thanke him therof This daye was the tenthe daye of Septembre The xviii chaptre DIues Where fyndst thou that god badde men mak mery farewele in the halidaye Pauper In the same place of holy wrytte Leuitici xxiii Where we fynde that god bad ye children of israel take brauÌ„ches and bowes of palme trees of the fayrest trees the they might fynde and make theym tabernacles duelle therin seuyn dayes to gidder euery yere onys there make mery bifore theire lorde god in the mynde that god made theym to duelle in tabernacles iÌ„ deserte xl yere and there sauyd theym kepte them fro wo And Esdras
shulde haue noo parte of eritage wythe my sonne isaac Abraham bare ful heuy of theise wordes for he loued moche ysmael Thanne god sayde to Abraham Thake it nott so harde ne so sharpely that sara sayde to the of thy chylde and of thy seruant agar Butte in alle thynge that sara saythe too the here by r voyce and do therafter And thanne abraham putt them oute housholde Full moche ayens herte And so nott withstoÌ„ding that abraham was so nyghe god that he was cleped goddes frende yit as for thanne hys wyfe knewe more of goddis wyl than dyd he Also we rede of Isaac and rebecca his wife that they hadde two sonnes borne at onns which were Esau and Iacob ysaac loued better Esau thaÌ„ Iacob But Rebecca loued betrÌ„ Iacob â—han esau and so did god And by techyng of the holy gost she begyled ysaac and esau also and dyd ysaac yeue hys pryncypal blessynge to Iacob there he wolde haue youen it to Esau al was goddys dede and so confermed by god that whanne ysaac wyste of gyle yit he durst not withdrawe hys blessynge For he sawe wel that it was goddes wil and goddes doynge And therfor he sayde to esau wepynge for he was so begyled Benedixi ei et erit benedictus I haue blessed hiÌ„ and he shal be blessed The xiiii chapter DIues I assent wele that by grace a wooman may be as stable in chastitye in goodnesse as a man And without grace neyther man ne woman may kepe hym chaste For the flesshe bothe of man and woman is ful freel and ful redy to falle And therfore I pray the tech me some remedie ayens the temptacoÌ„n of of lecherye Pauper One remedye is resonable abstynece from mete and drynke and for to flee deynte metys and deynte drynkes and to flee gloteny as most bygynnynge mene to lecherye And therfore glotenie is forbode by thys coÌ„maundement as mene and wey to lecherye Another remedye is harde liynge watche and trauayle that the body haue not to moche ese but be wel ocupyed For the wyse man saythe that idylshyp hathe taughte moche malyce Multam enim maliciam do cuit ociositas Therfore sayth he Ryght as to the asse longethe fedynge yerde and birdeyn so to the seruaunt that is to seye to the flesshe that shuld be sugett and seruant to the soule longeth drede and chastisyng and werke of good ocupacioun Eccle. xxxiiiâ— And god saythe the pryde and plentye of brede and welfare and plentye of rychessys and idelshyâ—e Were cause of the wyckednesse of Sodemitys of there lecherye and for they loued not pore folke Ezechi xvi câ— And therfore almesdede is a grete remedye ayens lecherye to gete grace of chastytie so that it be youen to the pore nedye that is in myscheffe and to such that haue not bykynd to get ther lyuelo de by traueyle of ther bodye and if they begge they do it with oute auarice with mekenesse clennesse of lyuynge to such bid deth criste do almesse seiynge Date elimosinaâ— et ecce omiÌ„a munda sunt vobis Luce yeue ye almes and lo al thiÌ„ges be clene to you if ye wyl ameÌ„d you another remedye is a man to haue mynde of his dethe and thenke hou he shal wende hense Wyth bitter payne and thaÌ„ne al hys luste shal turne into wo and so rewe and thenke that by maÌ„ or wooman neuer so fayre soo wel farynge so hole so lusty so lykynge to the iye so myghty so witty so grete of lynage so rych so grete of name or of lordshyp Eyther by man eyther woman he euer so plesauÌ„te shal die and turne to erthe and aisshis wormes mete And if he smel now neuer so swete he shal stiÌ„k than ful sowre Therfore the wyse man seythe In omnibus oê‘ibus tuis memorare nouissima tua iÌ„eter num non peccabis Eccle. viiâ— c. In al these werkes thenk on thy last thynges and thou shalt not do no synne withoute ende we rede that in englonde was a kiÌ„g that had aconcâ—byne Who 's name was rose And for hyr greate bewte he cleped hir rose amouÌ„de Rosa mundi that is to saye rose of the worlde For him thought that she passed al wymen iÌ„ bewtye It bifel that she died was buried whyle the kynge was absent And whanne he cam ayen for grete loue that he had to hyr he wolde se the body in the graue And whanne the graue was opeÌ„ned there sate an orrible tode vpon hir breste bytwene hir teetys and afoule adder bigirt hir body aboute in the midle And she staÌ„ke so that the kyng ne non other might stonde to se that orryble sight Thanne the kynge dyde shette ayen the graue and dyde wryte these two veersis vpon ye graue Hic iacet in tuÌ„ba rosa muÌ„di non rosa munda Non redolet sed olet quod redolere solet That is thus to sey iÌ„ englissh Here lyethe in graue rose of the worlde but not clene rose She smelleth not swete but stynketh ful foule that sumtyme smelled ful swete And another remedye ayens lecherye is that a man and womaÌ„ kepe wel ther fyne wyttes that a man kepe wel his hoÌ„dys and his body from mys touchynge hys â—erys fro misherynge that he he re noo tales of lecherye ne foule spech For saynt poule saythe CorruÌ„piunt bonos more 's colloquia praua .i. ad corum xvo. Wycked spech destroyeth chastytye good thewys Also he most kepe wel hys sight takynge exauÌ„ple of Iob which made acouenannt with his iyen that he shulde not thenke on amaydeÌ„ to haue mys lykiÌ„g iÌ„ the thought And ye ê“phete Ieremye sayde that hys iye had robbed his soule in the womaÌ„ of his cetye trenorum iiio. For theyse skyllys the prophete sayde that deth is entred by oure windouys that is to saye by oure fyue wyttys whych be wyndouys â–ª and wikettys to the soule Ieremye ix o co. And another remedye is a maÌ„ to kepe wele hys herte from idel thoughtys and from wyckedd thynges For as criste saythe in the gospel oute of the heâ—â— cowycked thoughtys maÌ„slaught auoutrye fornichcion theâ—â—â—â—â—s wytnesse blasphemye Mxvo. And therfore seyth the wysman Omni custodia serua cor tuum ê“u iiii o co. With al kepyng kepe wel thyn herte For of the herte cometh lyffe and deth The maysttr of kyndys lio. xviii Seyth that there is abest that is cleped taxus that is a brok or a bawsym iÌ„glysshe And there is a greate enenmytye bytwene the fox and hiÌ„ The foxe is besy to put the bawsym oute of hys denne And for he may notte do it by might he doth it by sleyght He waytethe whaÌ„ne ye bausiÌ„ is gon out of his denne tahn he goth and pisseth maketh foule the bawsonys den And for the bawsym hath stench and vnclennesse whanne he comethe and fyndeth hys denne so stenkyng and so defouled he for soke hys denne and seketh hym another And thanne
pyketh out ther right iye maketh them lese toÌ„science aneÌ„tis god After he pyketh oute their left iye maketh them lese shame anentis the worlde So that neither for dred of god ne for shame ne for spech of the world thei cese nat to borowe ne to gete falsly other mennys gode so falle depper depper in dett tyl at the last the feend sleeth them body soule And therfore loke that thou pay wele thy dettes Whyle thou may for els thou shalt nat whaÌ„ thou woldest For a shepe that gothe moche amonge thornes leeuyth suÌ„me of his flece in euery busshe there he gothe tyl he is naked Right so the thornes of fals richesses and such dettes shal take thy flece fro the that is to saye thy true catel if thou any haue so that thou shalt haue right nought to helpe with thy self â— tyl whaÌ„ thou shalt go nakyd of gode and haue lesse than nought Therfore saith a grete clerke Tulius li.ii de officiis that no thing saueth more a comyntie than faith But feythe may nat be saith he but men wol pay their dettes And in the thrid boke de officiis he saith that it is a synne ayenst kynde to tak awey falsely a nother mannes gode to make him riche with a nother mannys losse For that saithe he distroyeth charite and the felauship of mankynde For men dare nat comyne their gode to gidre by lenyng for drede of false couetise Diues That is soth For I had leuyr haue my gode in other mennys hondes thanne in myne if I wyste that they wolde truly paye it ayen But I fynd so many fals and so fewe true that I dare nat lene but to fulle fewe Saye forthe what thou wylt The viii chapter PAuê‘ Two thinges principaly shulde abate couetise of mannys herte Vnstablenesse of this worlde and drede of dethe First vnstablenesse of this worlde for this worlde and the welth of this world is lykned to foure thinges ful vnstable To a whele aboute turnyng to a shyp in the se sailyng to a floure that sone fadith and fallith to grouÌ„d and to a shadow that alway passith and duellith but a stounde Firste welth of this world is lykned to a whele aboute turnynge for whan the whele gothe about that that is byneth anone it is aboue and that that is aboue anone it is byneth And that that is on th one syde anone it is on the other syde Right so it is in the whele of fortune of this worlde For nowe a man is byneth in his youthe in his begynnynge In myddel age he is aboue in his welthe in his floures But anon the whele turneth downe ayen to greter age to pouert to seknesse and feblenes tyl at the last he fallith of ye whele dieth lyeth there as a clott of erthe by the walle Tferfore in the whele of fortune is writeÌ„ this verse Regnabo regno regnaui suÌ„ sine regno Man in his youth whanne he is towarde in hope of welthe he saith Regnabo I shal reigne But whanne he is in his myddyl age and hath the world at wyll and so sytteth aboue on the whele than he saith iÌ„ his pride Regno Nowe I regne I am alle aboue But anone the whele turneth douÌ„warde anon cuÌ„meth age sekenesse feblenesse losse of catel and aduersite â— than he may say Regnaui I haue regned suÌ„tyme I was a man But whanne he lyeth on diynge he may saye Sum sine regno I am without kingdome My reigne my kingdome my welth is done Also in the whele of fortune that is iÌ„ the one syde anone it is in the other syde For they that ben this daye a mannes frendes and stonde on his side to help him the next day they shal be his enemyes and stoÌ„de ayeÌ„st him with his aduersarie Of this whele speketh Dauid In circuitu impii ambulaÌ„t Wicked couetouse folke goo aboute as a whele Posuisti eos vt rotaÌ„ et sicut stipulam ante facieÌ„ veÌ„ti Lorde saith he thou hast put theÌ„ as a whele and a stoble biforÌ„ the face of the wynde For as the stoble while the wynde bloweth wauereth and fleeth aboue in theyr nowe high nowe lowe but anon as the wynde passith it fallith a downe to the erth and lyeth there stylle Right so the proude couetous folke wauere in this world in welthe and worship nowe higher ne lower And as the stoble and the strawe in his flighte kepith noo certeyn waye soo kepe they no wey of goddes lawe tyll at the last the wynd passith oute of their body and they fal downe into ther graue and many of theÌ„ into the pytte of helle Also this worlde is lykned to a shyp in the see saylyng For be the ship euir so grete of him self and haue the wynde with him al at wylle and bere he his saile neuir so high go he neuir so yerne be he passed there is no tokeÌ„ where he weÌ„t Right so be a man neuir so grete in this worlde and haue the wiÌ„d of mennys mouthe neuir so we le with him to bere his name to pryse him and to flatere him thoughe his name sprynge neuir so wyde and bere him neuir so high in pride or be he so soleÌ„pne so mighty that no man dare quycche ayenst him ne do be he dede and passed oute of this world sone he is for yetten Men shal fynde no tokeÌ„ of him within a fewe yeres Vnnethes shal he fynde one frende that wole do syng a messe for his soule Go to the churchyerd and thou shalt knowe by the bodies the riche from the pore the faire from the foule the wise from the foles the free fro the bonde But at they turne there to erth assheÌ„ to wormes mete to stynche and vncleÌ„nesse Al these grete kinges that were suÌ„tym so grete of name where ben they al bicome Alexander Iulius cesar Nabugodonosor Octouyan ArthurÌ„ king charles al suche other where be they bicome Therfore they may say that is writen in the book of wysdome Quid nobis ê“fuit suê‘bia c. What profited to vs oure grete pride What halpe vs oure poÌ„pe oure grete richesses All is passed away as a shadowe as a ship that passith the wawes of the see of which be it passed meÌ„ may fynde no token SapÌ„ v. c. Mannes lyf may we le be lykened to a ship whiche is streyt narowe at bothe endes but in the myddes it is wyde large Right so is maÌ„nes lyf for his byrth his begynnyng is ful strayt ful narowe For he cuÌ„meth into this worlde naked and pore wepynge walyng vnmighty vnwytty noght may ne can helpe hym self with moche trauayle is brought forth til by litel litel he cuÌ„meth to maÌ„nes age There the ship of his lyf is suÌ„dele wyde large for in his myddel age he hath moost his miyht his wytte his wylle But anone the ship of
excellent he sayd to him Si vis perfectê° elle c. If thou wylt be parfyte go and selle alle that thou haste and yeue it to the pore folke and come folowe me Diues â–ª The same tale tolde me thy broder twenty yere â—aste But we spake than moste of the highe parfection of excellencie I praye the let vs nowe speke a while of the lesse ê‘fection that is nedefulle to alle For sithen I may nat atteyn to the more parfection I wold as me muste kepe and holde wele the lesse parfection Pauper Do thanne as Criste taughte that yonge riche man Serua mandata Kepe wele the commauÌ„demeÌ„tes Haue one god in worship Take nat his name in ydelnes Halowe thyne holidaye Fadre and moder worshippe and paye Sle no man Doo no folye by no woman Loke that thou nat stele And no false wytnesse that thou bere Coueyte thou nat thy neighboures gode with wronge house ne londe Desire nat his wyf ne his childe ne his seruauÌ„t ne his beest ne ony thinge that to him longith ¶ These ben the .x. commaundementes whiche god wrote in two tables of stone and toke theym to Moyses for to teche theym to the people The thre firste preceptes were wryten by theym self in the firste table For tho principally teche vs howe we shuld worship oure god and loue hym aboue al thinge And therfore they ben clepyd the thre preceptes of the firste table The other vii been clepyd of the secounde table for they were writen in the secound table And they teche vs how we shulde worshyppe and loue our euyn cristen as oure self And so alle the ten commaundementes been comprehendyd in the two preceptes of charite Diues Whiche been tho Pauper The first is that thou shalt loue thy lord god with al thyn hert with alle thy mynde With alle thy might The secouÌ„de is that thou shalt loue thy neighboure as thy self that is to saye thou shalt loue him to the same blisse that thou louest to thy self and do to him as thou woldest men dyde to the and nat do to hym but as thou woldest men dyde to the as longe as he kepith the lawe of charite For and if he forfete and do ayenste charite it is charite to chastise hym and punysshe him tyl he wyl amende him for saluacion of his soule and ensample of other In these ii coÌ„maundementes as Cryste sayth in the gospel hangith al the lawe and alle the prophecy And therfore seint poule saith that loue and charite is fulfillyng of alle the lawe ¶ The x. chaptre DIues me merueylith moche why Crist taught more that yong riche man the commaundementis of the secounde table than of the firste and why he taught hiÌ„ more how he shuld loue his neighbour thaÌ„ he shuld loue his god For neither Criste spake to him of the firste pÌ„cepte of charitie howe he shulde loue his god aboue al thing ne how he shulde haue one god in worship ne howe he shulde flee ê‘iury ne that he shulde halowe the holidaye And yet without keping of these may no man be sauyd Pauper Whanne Crist badde him kepe the pÌ„ceptes in general he badde him kepe the x. coÌ„mauÌ„dementes the ii pÌ„ceptes of charitye al goddes hestes his lawes But he specifyed more the pÌ„ceptes of the secouÌ„de table thaÌ„ of the firste more the secouÌ„de pÌ„cepte of charite than the firste not that he was more bouÌ„de therto but for he was more enclyned bicause of youthe of richesses of lordship to forfet ayenst tho pÌ„ceptes than ayenst the other of the firste table For youthe is enclyned to wrathe hastynesse fightyng and so to maÌ„slaughter to lichery auoutrye to lyenge so to false wytnesse to theft to pryde rebellion to iÌ„dignacion to dispyte of his elder And so in many wyse offendith his neighboure his euyn cristen And namely whan youthe is vndersettÌ„ with riches is at his owne rule withoute drede of punysshinge as that yonge man was For he was fulle ryche and he was a prynce leder and ruler of the cuntre as saythe Seint Luke in his gospelle And therfore Criste moste souerayn leche not only taught him how he shulde lyue withouten ende but more ouir he warned him to what seknesse he was moost disposed to wherby he myghte lese that lyf and die withouten ende taught him medicynes ayenst tho seknesses whan he bad him nat sle do no lichery no thefte bere no false witnesse worshyp fadre and modre and in his reulyng loue his neighbour as him self and doo to him as he wolde men dyde to him Diues Why specified nat criste to him the ii laste pÌ„ceptes of the secounde table whiche be ayenst fals couetise Pauper For yonge folk be be nat so moche enclyned to couetise as they be to other synnes Diues That is sothe for couetyse reigneth moost in olde folk And so as men wexe in age soo encresith ther couetise And whaÌ„ al other synnes forsake maÌ„ for elde and feblenesse than couetyse is moost breme Pryde is first iâ— youthe couetyse laste in age Saye forth what thou wylt Pauper Euirmore thou shalt vndrestonde that ther be ii manere of lyues by the which man may be sauyd The firste is coÌ„templatyf the secounde is actyf The first stondith principally in besinesse to knowe god and goddes lawes to loue him aboue alle thinge The secounde stondith principaly in gode dedes gode reule and helpe of our euyn cristeÌ„ The thre first pÌ„ceptes of the first table belongith to alle but principaly to them that been in lyf contemplatyf that haue forsake the worlde and worldly besynesse for the loue of god The vii pÌ„ceptes of the secounde table also longen to alle but principally to theym that ben in lyf actyf in besynesse of the world The lyf contemplatif is in ease rest of hert The lyf actyf is in doynge trauayl and besynesse of body soule And of this lyf spake the yonge riche man whaÌ„ne he seyd Lorde what shal I do how shal I lyue to haue the lyf withouteÌ„ ende And crist taught hiÌ„ what gode dedes he shuld do what mysdedes he shulde fle if he wolde kepe wele the lyf actyf Also thou shalt vnderstonde for this speche of crist and many suche other that criste iÌ„ the gospel hole wrytte by example of the lesse preueth shewith the more As whanne he saith that men shuld be sauyd at the day of dome for they yaue mete to the hungrye drynke to the thrusty moche more than shuld ther be â—aued that yaf al that they hadde or myght haue for the loue of god and hem self to serue god night and daie body and soule and put them to the dethe for his loue And they also that fede mannys soule with brede of goddes worde And sith they shal be daÌ„pned that wole natt yeue to pore folke mete drynk for goddes sake Moche more shuld
aboue For as they saye the bodies aboue rule alle thing here bynethe And thus they wol make god more thralle of lesse power than any kynge or lorde vpon erthe For why oure liege lorde the kinge god saue his lyf hath power fredome of a page to make a yoman of a yoman a gentylman of a gentylman a knyght of a pore man a greate lorde withoute leue or helpe of the planetes And if a man trespasse ayeÌ„st him be taken with treasone he is of power to do hiÌ„ to be hanged draweÌ„ to take from him his heires the heritage make him ful pore And he is of power to make his true lie geman riche though he be right pore This fredome and this power hathe oure liege lorde oure kyng where so the planetes ben or in what signe iÌ„ what respect or in what coÌ„stellacion or coniuÌ„ction our king may do al this aâ—e the planetes no leue Thei may nat let him Ne al the astronomoures with al their calculacioÌ„ though they watch stare after the sterres tyl they lese their hedes may nat let him ne saue oo mannes lyf that the kinge wol haf dede Moche more thaÌ„ the king of heuyn that made sonne mone sterres al thing of noughte ruleth gydeth weldith al thing at his wyl may make riche and pore faire foule hole seke wyse and fole gode or wycked whom he lyketh wtouten helpe of the planetis And if any ê‘sone or coÌ„munyte trespas ayenst him he may chastise him by hungre by moreyne by sekenesse by teÌ„pest by swerd by pouÌ„te by losse of catel what wyse he wole he may rewarde his true seruantes as hym liketh bothe in this world iÌ„ the other world axing the planetes no leue ne couÌ„seyl of astronomours The xviii c. PAuper As we fynde iÌ„ holy wrytte GenÌ„ i.c. At the begynnyng of the worlde whan god made al thinge of noughte the iiii day he made soÌ„ne mone sterres set hem iÌ„ the firmameÌ„t to yeue light to the creatures here byneth that the sonne principally shulde shyne yeue lighte by day mone and sterres by night More ouir as saith the boke he made them ordeyned them for to ê‘te the day from the nyght they shulde be in tokenys tymes daies yeres that by the tokenys of the bodies aboue meÌ„ shuld knowe the day from the nighte one day from a nother wyte what day it were what tyme of the day what nighte what tym of the night what yere and what tyme of the yere what moneth what tyme of the moneth Also god ordeyned them made them that by the toknes by the bodies aboue men shulde knowe whan it were tyme to slepe tyme to wake tyme to trauayl tyme to rest tyme to halowe tyme to labour tyme to ete and tyme to faste tyme to sette to sowe tyme to ere tyme to repe to mowe And therfore salomon saithe Ecclesiastices iii. c that alle thinge hath his tyme al thing vndre heuyne passith awaye by space of tyme And so god made the firmament aboue with bright bodies that been therin to serue maÌ„kynde other creatures also of light tyme Of lighte as a lanterne that may nat be quenchyd Of tyme as an orloge that may nat fayle God made hem to serue man nat man to serue them He made them for man nat maÌ„ for hem He made hem nat to gouerne man but he yaue man woman wytte discrecion to gouerne them selue with his grace by the light wissyng of tyme whyche he hath of the bodies aboue that by their light they may see to worche by theire stirynge their cours they may wyt whan it is tyme to worche And therfore saith the lawe xxvi qÌ„ v. NoÌ„ licet in glosa That the bodies aboue ben toknes nat causes of thinges here bynethe And as a lampe or an orloge ben necessary to religious by nyght wher by they may ryse and rule themself in goddes seruyce soo serue the bodies aboue to maÌ„kynde that we may haue of them bodily lighte And by their mouyng knowe oure tyme to serue oure god eche man woman in his degre And as the lampe the orloge iÌ„ the dortoure rule nat the religiouse but the religiouse rule hem by the lampe and by the orloge in citees and townes men rule them by the cloke yit propirly to speke the clocke ruleth natt them but a man ruleth the clock Right so maÌ„ womaÌ„ beest and â—yrde other creatures rule hem self by the bodies aboue the bodies aboue rule nat theym And therfore they shuld nat be clepid gouernoures of this worlde for they gouerne nat this worlde They be nought elles but â—strumentes of goddes gouernaunce For it farith by god the bodies aboue as it dothe by the smythe his gryndyng stone by the wright his axe by the orloger and his orloge Diues I pray the shewe me wele this Pauper Thou seest at iye that whanne the smyth grindeth a knyf or an axe or a swerde on his stone the stone dothe nought but goth aboute in one course And as the smyth that sytteth aboue wole dispose and holde so gryndeth the stone If he wole grynde sharpe it shal grynde sharpe If he wole grynde blunte and play ne it shalle grynde blunt play ne Right as he wol that it grynde so it gryndeth If he take awaye the knyf axe or swerde the stone gryndeth right nought yit it goth about the same cours as it dyd bifore Right so it is of god and the bodies aboue For the planetes the bodies aboue gone alway about in one cours certeyne iÌ„ whiche god ordeyned theym at the begynnynge of the worlde whiche course they shal kepe vnto the dome And as god wole that they worche soo they shalle worche If god wole that they grynd sharpe cause moreyne seknes teÌ„pestes hungre werre suche other they shalle do so If he wole that they grynde playne smothe cause helthe of body faire wedyr holsome plentie of corne vitayles pees rest they shal do so Righte as god wole that they worche soo they shal worche So that god may doo with the planetes what he wole he may do withoute the planetes what he wole In what signe in what coÌ„stellacion coÌ„iuÌ„ction or resp te that they be they be alway redy to fulfyl the wyl of god DIues Sithen god maye do with the bodies aboue what he wole whan he wole sithen god is so fre in his doyng nat artid by the planetes ne by none other creature how shulde any man knowe goddes domes by the course of tye planetes or deme therby or telle what god wyl do in tyme comynge or dyuyne of thinges that be to come Pauê‘ Thou mayste nat knowe by the
of thy coūseyles that thou haste taken of suche folke Lete nowe saith he thy dyuinoures of heuyn stonde and saue the if they may They that stare so ayenst the styrres and loke after the planetes and calculen and cast yeres daies and monethes to telle the thinges that been to come they shalle nat helpe the. they may natt helpe the. For as seynt poule sayth Ther is no counseyl ayenst god Also this crafte of astronomy is rep̄uyd Sapienc xiii by the wyse Salomon where he repreuythe them that weende and sayd that sōne mone and sterres were goddes of this world for gouernaūce lōgith to none vnwytty thīg as sonne and mone and sterres been But gouernaunce longith only to wytty thynges skylful and reasonable and vnderstondyng as to god that is souereyn wysdome to aungel and man Vnwitty bodies with their vertues and their might and theire kindes be nought elles but īstrumentes of goddes gouernaunce and also of aūgelles gouernāce and of mannys also if they can wele vse them Also suche iudicial of astronomy is repreuyd by the lawe of holy churche xxvi q̄ iiii igitur distinct .xxxvii. legimus c. qui de mensa Also seynt poule repreuyth such crafte of astronomye Ad galathas iiii c ¶ ye kepe saith he daies and monethes yeres tymes as hethen people doth And therfore I drede me saith he that I haue traueilyd in veyne aboute you to conuerte you alle And the glose ī the same place repreueth suche crafte of astronomy fulle harde Suche science god repreuyth as sayth seint poule in his epystole i. ad corum i ◠c I shalle sayth godlese the wysdome of the wyse the slight of the sligh of theim that truste so moche ī their cūnynge where moreouir seynt poule saith thus where is nowe the wyse man that letythe so wele by his wyt where is now the man of lawe with al his slyghtes where is nowe the seker of nature of the cours of kynd of this worlde God saith he hath turned the wisdome of this worlde into folye The xxvi chaptre DIues Suche science and wysdō so for to diuyne of thinges to come which stondeth in the wyl of god and ofte ī the free wyl of man or woman I lete grete folye Ther can none astronymoure by his crafte tel me my thoughtes ne what I purpose me to do in tyme cōmynge ne how I shal lede my lyf They knowe nat my counseyl alle if they seme and speke with me Howe shulde they knowe goddes counseyl or what he wol do in tyme cūmynge sithen they se him natt and they speke neuyr with him They can nat telle bifore ne be ware of her owne myshappes How shulde they telle other men or women or warne theym by their crafte of their auenture For comonly suche dyuynoures of astronomye ben in grete myscheif and myshap asmoche as other or more they knowe it nat tyl it falle And the more that they worche by theire crafte the worse they spede Pauper That is no wounder For the more that they truste in their crafte the lesse they truste ī god And the lesse they truste in god in whome is alle our welth the worse they shal spede And the more that they trust in their craste the more they truste in foly And the more that they trust in foly the more foly mischeyf shal folowe him Ther wole no wyse man wryte his counseyl alle that he thynketh to do in the yere folowyng in the roof of his halle ne aboute on the walles Where alle men may see it knowe it No more wole god wryte his coūseil ne what he thynketh to do in tyme cūmyng aboue in the firmament there al foles might knowe his coūseyl his thoughtes and his domes Cryst hyd many thingis from his apostles and sayde to them Non estvtm nosse tēpora vel momēta q̄ pater posuit in sua potestate actu um primo .c. It longith nat to you to knowe tymes momētes and stoundes whiche the fadre of heuyn hath reseeuyd in his power And he sayde by the prophete Secretum meū michi secretum meum michi ysa xxiiii c I kepe my priuyte to me I kepe my pryuyte to me And sithē he reseruyd suche counseyl and pryuyte from his frendes that were so nygh of counseyl Moch more he reseruyd his counseyl from his enmyes fole synful wreches Diues These clerkes say that they may by craft of astronomy lefully telle and dyuyne of droughte of rayne of tēpest for they falle by comon course of kynde and therfore they may by comō course of nature knowe theym and telle them bifore Pauper As I saide firste the course of kynde and of planetes stondeth alle in the wyl of god do therwith what he wole as the instrumente stondeth in the werkmannys wyl what he wole do therwith And therfore they may nat knowe by their crafte ne by the course of the planetes as by cause neither of drought ne of wete ne tempeste cūmynge But they may knowe by the bodies aboue as by tokenys bothe of droughte of wete of tempest froste snowe wynde thundre and suche others and so knowyth the shepeherde in the felde the shyp man in the see the birde in thair the fisshe in the water beestes in the wode bettre than alle the astronymoures in this londe The xxvii chapter DIues Howe may the bodies aboue be tokenes of suche thinges and nat causes Pauper Fallynge of soote in houses is token of reyne sone comyng and yit it is nat cause of the rayne but the reyne is cause of the sote fallynge For whāne the ayre wexith moiste the sote by moisture of the ayre wexithe heuy and fallith downe And so the fallynge of the sote is token of grete moisture in the ayre Also swetynge of water on the stone is token of reyn and yit it is nat cause of the rayne but reyne and moisture of the eyr is cause of the water Also meltinge of salte whan it turneth ī to water is token of rayne cūmynge but nat cause Also smoke in house whan it passith nat redily oute is token of reyne For the ayr is so thycke and heuy of moisture that the smoke may nat stye vp so redily as whanne the ayre is dry and clere Also the broughe or circle aboute the candel light is token of reyne And the blewe glowynge of the fyre is tokene of the froste but nat the cause These and suche other ben tokenes of wedyr cūmynge but natt causes For they shewe disposicion of the ayre whedyr it is disposed to droughte or to wete And on the same maner the bodies aboue been tokenes of wedyr cūmynge For by their light maner of shynynge they shewe disposicion of the ayre wete or dry frost or snowe thūdre lighnyng wynde and suche other And as the lighte in the lāterne shewith disposicion and colour of the lāterne and yit is nat
mankynde and god that tooke mankynde of a woman in asmoche as they putte their body in suche dispite and pryue it of the due worship For the body of a gode man or of a gode woman that is knytte to that preciouse soule that Cryste bought so dere With his precioê° blode with whiche soule it shal ryse apen at the dome and lyue in blysse withouten ende brighter than the sonne it is of ful grete dignyte al if it be here in grete myscheyf for a tyme for adaÌ„mes synne Mannys body is of fulle grete dignyte in that the god toke oure body of a woman alone and bicame man withouten parte of man and bodily in oure kynde reigneth god and man aboue alle creatures And therfore by wey of kynd and for worship of god that toke oure kynde it oweth to be worshiped namely in his deth for than is no drede of pryde And therfore sayth the wyseman Eccle. vii.c. Mortuo non prohibeas graciam withdrawe nat thy grace thy mercy from the dede That is to say withdrawe nat ne lette natt he due seruyce and worshipfull cerymonies that longe to the body ne the suffrages and prayers that longe to the soule as sayth the the glose And in a nother place he sayth thus Sonne wepe thou on the dede man with bytter teres and grete sorow and after his state as righte is hile his body dispyse nat his buriynge make mornynge one day or .ii. after his deserte Eccle. xxxviii c. For by the lawe of kynde by lawe writen by lawe of grace euery tyme worshipful sepulture after mennys power hathe be due dette to mannys bodye and womannes In the lawe of kynde haue we exaÌ„ple of Abraham Isaac and Iacob and her wyues whiche hadde ful costly buryinges As we rede in holy wrytte Gen. lvi.c. And in the lawe wryten haue we example of Samuel Dauid salomn iosaphat ezechie iosie tobie and of the machabeis whose buryinges were costly and worshipful In the lawe of grace that is in the new lawe haue we example of oure lorde Ihesu Cryste whiche nat withstondynge that he suffcyde spytefulle deth for mankynde yitt he wolde haue and hadde worshypfulle and costly sepulture and buriynge As we fynde in the gospelle Io. xix c wherby as the glose saith there he yaue men exaÌ„ple to kepe worshypful buriyng after the custome of the cuntre And therfore he coÌ„mendyd mary mawdeleyn that she came bifore his dethe to anoynte his body so preciously and costly into the sepulture And many seyntes were buryed worshipfully by the doynges of auÌ„gelles as seynt ClemeÌ„t seint katheryne seynt agace and many other And seint poule the first hermete was buryed worshipfully and wouÌ„derly by worchinge of lyons and of wylde bestes iÌ„ tokenyng that mannys body womans owe to haue worshypful sepulture For sithen aungelles and wylde bestes dyde suche worship to mannys bodye after his deth Moche more maÌ„kynde shulde worshyp mannys body after his deth and doo worship to his owne kynde And so men shulde releue pore folke in their myscheyf and specially in their diynge by almes yeuyng Butte they shulde nat for that do any wronge by their lyuyng to their euen cristen for to make them riche to do moche almesse at their endynge For as the lawe sayth ther shulde no man be made rich with wronge and harme of a nother Locupletari non debet aliquis cum alterius iÌ„iuria vel iactura Extra de regulis iuris libro vi The lxiiii chaptre DIues What sayst thou of them that holde markettes and feyres in holy churche in sanctuary Pauper Bothe the byer and the seller and meÌ„ of holy church that mayntene hem or suffre them whanne they myght lett it ben acursed For we fynde nat that euir Criste punisshed so hard any synne while he went here in erth as he dyd byynge sellynge in goddes house as we fynde Io. xi c On a tyme he came iÌ„to the temple of Ierusalem and there he fouÌ„de meÌ„ biyng and sellyng oxen shepe and doues to be offryd in the teÌ„ple and chaungers of money also to be offryd in the temple He was highly offendyd and made a scourge and bette them out of the temple and saide to them on this wyse Myne house shuld be an house of prayer and ye haue made it a deÌ„ne of theuys Bere ye out said he this marchauÌ„dise Lede heÌ„s these bestes make ye nat my faders hous an house of marchaundise and a deÌ„ne of theuys And as seynt Matheu telleth other gospellers he drewe downe her bothes and ouirturnyd theire stalles and their setis and shedde their money And as seint marke sayth he wolde nat suffre no vessel that was nat loÌ„gynge to the temple to be borne through the temple And sithen Cryste wolde nat suffre thynge be solde in the temple that was only for the worship of god and help of the temple Moche more he wole nat suffre thynge to be solde in the temple that longith nat to the temple but only to seculertie Diues Sithen god was soo offendyde for that men solde therin that was nedeful to the temple and for easement of hem that came fro ferre cuntrees what shuld he haue do if he had founde them biynge and selling thynge of seculerte Or if he had founde theym in bacbiâ—yng and glotony dronkenshyp lichery iÌ„ songe speche of rybaudrye as meÌ„ vse these daies iÌ„ holy church Pauper Seynt austyn sayth that as he trowyth he shulde haf caste them to the pytte of helle Diues Howe mighte Cryste that was so pore a maÌ„ haue cast out suche a multitude of people It is a wounder that they withstoden him nat Pauê‘ For as the glose sayth ther came suche a lighte out of his face by wey of his god hode as long as he wolde that they were al aferid of the sight of his face and fledde awaye And for the same skyl in tyme of his passioÌ„ whaÌ„ they came for to take hiÌ„ he sayde I am he that ye seke twyes they went bakwarde and for drede felle downe to grounde Diues Why sayde he that they made his hous a deÌ„ne of theues Pauê‘ For who so is about to begile any man or womaÌ„ of his gode he is a theef And in biyng and sellynge either of them is about to begile other and in that they been theues And for that they doo it in goddes house there caste in their herte howe priuelye how slighly they may begile her euyn cristen therfore they make goddes house a deÌ„ne of theuys And comonly in suche fayres and markettes where soo euir it be holden ther ben many theues mychers and cutte purses Diues And I drede me that fulle often by suche fayres goddes house is made a tauerne of glutones and a bordelle of lychoures For the marchauntes and chapmen kepe there with theym their wyues leÌ„mannes bothe night and day Pauper And if any maÌ„ comyne therÌ„ flesshely with his wyf or
worldly wynnynge as biynge and sellynge erynge sowynge mowynge repynge and al crastes of worldely wynnyng Also pledynge motynge markettes fayres sytting of iustices and of iuges shediÌ„ge of blode and execution of punisshynge by the lawe and alle the werkes that shulde let maÌ„ from goddes seruyce and dispose him to couetise or to the feendes seruyce Natheles if erynge sowynge repyng mowynge cartyng and suche other nedeful werkes be done purely for almesse and only for heuynly mede and for nede of them that they been to in light holidayes they been thaÌ„ noo seruyle werkes ne the holy-day therby is nat broken Nathelesse in the sonnedaies and grete festes suche werkes shulde natt be done but ful grete nede compelle men therto The x. chaptre DIues Why bad god that bothe man beeste shulde reste and halowe on the holiday Pauper For as salomoÌ„ saith SapÌ„ vi xi c God loueth al thinge that he made hath cure of alle thinges that he made And therfore he ordeyned reste iÌ„ ye holidaies nat only for his owne worship and for gostly helpe of soule but also for bodily help bothe of man and beste But the couetise of man were refreyned by reste on the holiday he shulde neuir reste But with trauail sle him self his seruauÌ„tis his subgettes and his bestes And therfore both to saue man and beest and for grete ê“fyte of man god bad reste on the holiday For bothe man and beste nedith rest after trauayle and shalle be the more freysshe al the woke after to trauayle if they haue rest on the holyday And therfore it fallith oft that they which wole nat rest on the sundaye been made to reste al ye woke after either for seknes that they fal in by ouir trauayl or by sekenes or by feblenes of their seruauÌ„tes and of their beestes or elles by deth For often they sle their bestes by ouir moche trauayle and contynuynge of trauayl And therfore in the begynnynge of the worlde whaÌ„ne Adam synned in the sixte daye by etynge of appyl ayenst goddes forbode And that god hadde dampnyd him and al his to perpetuel trauayl for his syn After this of his greate and endelesse mercy he tempryd and slakyd his harde dome and ordeyned reste bothe to man best in the seuynth day And therfore saith holy wrytt GenÌ„ ii c That god fulfillyde his werkes in the vii daye nat only for he maade than the vii day cesyd of creacion but also principally for he shewyd thanne first mercy ayeÌ„st synne grauntynge and bidding reste in the vii day both to man to beste whiche he dampned in the day bifore to ê‘petuel traueil for adams synne whiche mercy was fulfyllyng and ê‘fection of al his werkes Quia miseratoÌ„es eius suê‘ oiÌ„a oê‘a eius For as dauyd saith goddes mercyes beÌ„ aboue al his werkes And seynt Iames saith Mercy enhauÌ„sith rightful dome And but god had endyd his werkes in mercy in ye vii day and slakyde his harde dome ayenste mankynde for Adams syn elles his werkes had nat been complete ne parfyte in asmoche as the principal creature for whome he made al thinge was loste For whaÌ„ne the fynall cause of any werke faileth that werk is nat complete ne parfite For this mercy that god shewyd to man whaÌ„ne be ordeyned rest in the vii· day that was clepyde sabott figure of endlesse reste of mankynde Crist saith in the gospel that the sabot was made for man nat maÌ„ for the sabbotte Mar. ii c But synful man is so blent with couetise that he turneth his dampnation and his peyne into likynge and hath leuyr to trauayle to his vndoynge and vnto his dampnacion than to reste to his saluation And hathe leuir to folowe the harde senteÌ„ce of god to his punysshyng thaÌ„ne to take his grace and his mercy to be esyd Suche ben lyke oules backes whiche hate the day loue the night lyke to the feendes of helle that neuir haue reste ne for malice wole seke reste The ix chapter MOreouir leeue frende we fynde iiii maner of sabottes in holy wrytte One sabot of daies that was the vii daye ordeyned of god for reste and ease bothe of man and of beest Alsoo we fynde a sabott of monethes ordeyned also of god for rest bothe of maÌ„ and beest that was ye vii moneth that man and beest shulde reste theym thanne after the greate trauayl that they had in the ii momethes bifore iÌ„ whiche was their heruyste to gadre corne wyne and oyle and other fruyt The seuynth moneth was Septembre for thanne in that hote cuntre heruyst was al done Also we fynde a sabott of yeres that was the seuynthe yere For that yere the londe restyd that it might bere the better and the more pleÌ„tuously after for that yere was no londe sowen Also we fynde a sabott of sabottes that was the fyfte yere ordeynede of god for rest of the londe of beest of man and namely of theym that were in trauayle of tribulacion For thanne outlawed men myghte come ayen home in suretie Thanne bonde men were made free and dettes foryouen Than men resceyued ayen their heritage By the sabott of daies is vnderstonde reste from vices in the lyf actyf that hath sixe daies to worche By the sabbot of monethes is vnderstonde reste the men haue in the lyf conteÌ„platyf bothe from vices and teÌ„ptaciones For that moneth was moche holy but nat alle holy Righte soo they that haue the lyf coÌ„templatyf they haue more reste from vices and temptacions than they that haue the lyf actyf but fulle reste haue they nat in this world By the sabot of yeres whaÌ„ne the londe restyd the seuynth yere is vnderstonde the reste that oure soules shalle haue in blysse whyles the erthe of oure bodies shal reste in the graue By the sabotte of sabottes that was the fiftithe yere is vnderstonde the reste withouten ende that we shal haue in heuyn whanne we shal weÌ„de ayen bothe bodye and soule to our heritage that we loste through Adams synne whanne al oure trauayle and tribulacion shalle cese and alle oure woo turne to wele by vertue of cristes passion The x. chaptre DIues Sithen the sabott of daies was moste soleÌ„pne iÌ„ the old lawe for it was nat leful to go that day ouir a thousande paas ne to dight their mete and more ouir that day were offryde two lambren passyng ye comon sacrifice that was doone euery daye sithen thanne the solempnyte of the sabbotes is traÌ„slatyd in the newe lawe â–ª into the sonneday why is nat the sonneday as worshipfulle in the newe lawe as was the sabotte in the olde lawe For as that was clepyd the sabott of oure lorde soo the sonneday is clepyd the daye of oure lorde passynge other daies And yitt we haue in ye yere many daies more solempne thanne the sunday Pauper Alle the feestys of the newe lawe ben the daies and the sabotes of oure lorde For al tho been of him self in
friday the vi oure of ye day iÌ„ the vi age he bought ayen mankynde with his pÌ„cioê° blode in token that al his werkes were parfyte And that same nombre of daies god hath grauÌ„tyd vs to worche in in token that alle oure werkes shulde be parfyte gode and no thynge do amys that we shulde for no couetise do to moche ne for no sleuth do to lytel but alway holde vs iÌ„ a meane and in euenhede For god grauÌ„tyd vs no tyme to syn Therfore he wole alway that we be euen with god and with our eueÌ„ cristen as sixe is alway euyn with his parties to giddre The xiii chapter DIues Why bad god reste on the seuynth day more than a nother day Pauper In tokeÌ„ that as seuyn cuÌ„meth next after the parfyte nombre of sixe daies of worchynge so after parfite werkes in this worlde shalle folowe parfyte reste in the other worlde Also he badde reste in ye vii day for that passith the parfyte noÌ„bre in token that he wole no thinge be done passinge ê‘fection And therfore al synne is coÌ„pÌ„hendyd in vii dedly synnes For as vii passith the parfite noÌ„bre of vi so euery synne passith perfection and is oute of ê‘fectioÌ„ of alle gode werkes Also god badde reste on the vii day for he wole the men reste them than both gostly and bodily Gostly from besynesse thought of the world Bodily from bodyly trauayle For why vii is made of foure thre· Foure betokneth bodily thinges made of iiii elimentes Thre betokneth mannes soule made to the likenesse of the holy trinite And therfore he bad reste in the vii day that meÌ„ shulde than reste bothe body soule Also god badde reste in the vii day in token that after ê‘fyte werkes shal folowe endeles reste bothe of body of soule For this noÌ„bre vii in asmoche as alle tyme and all duracion is coÌ„pÌ„hendyd iÌ„ vii dayes therfore it betokneth endles lastyng And therfore reste on ye vii day bitokneth endelesse rest Also frende god ordeyned reste iÌ„ the vii day reste in token of vii blisses whiche we shal haue for parfite werkes that we do here iÌ„ vi daies and vi ages of this of yis worlde For aneÌ„tis the body we shal haue foure blisses brightenesse and beaute withouteÌ„ any spotte For as Criste saith in the gospel men and wymen shal shine iÌ„ heuen as bright as the soÌ„ne Also men shal haue there iÌ„passibilite and helth of body withouten al maner sekenes No thing shalle dere them ne disease them Also they shal haue deliuerhede of body and lightnesse withouten letting for they shulde be as light as thought and in tuynklyng of an iye be wherÌ„ they wol Also they shalle haue soteltie of body Withouten any withstondynge for ther shal noo thynge withstonde hem But as ye soÌ„ne passith the glasse without lettiÌ„g of the sonne soo shal they passe ouir walle and euery thinge at their wyl withouten any disease or any lettynge And anentes ye soule we shal haue the blisfulle sight of goddes face brennynge loue to god and to our euyn crysten and alwaye haue him that we loue and what we desire There alle oure loue shall be in ioye withouten wo drede and sorowe In this worlde euery loue is medlyd with wo in tokene of these vii blisses that we shal haue in endelesse reste for oure parfyte werkes Therfore god bad reste in the seuynthe day The xiiii chaptre DIues How longe owyth ye haliday to be kept and halowyd Pauper From euen to euen As saith Reymounde the lawe also Extra li.ii. ti de feriis c. OmeÌ„s dies dnÌ„icos And holy wrytt also and god hiÌ„self Leuitici xxiii A vesê‘a vsque ad vesê‘am celebrabitis sabbata vestra From euyn to euyn ye shal halowe your halidaies Nathelesse suÌ„me begynne sonner to halow after that the feest is and after vse of the cuntre Extra e. quoniam But that men vse in saturdaies and vigilies to ryng holy at midday ê¯pellith nat meÌ„ anon to halowe but warnythe them of the haliday folowynge that they shulde thynke theron and spede theym and so dispose hem and their occupacions that they might halowe in due tyme. Diues Is it leful for any caas in the sunday to gadre in corne fruyt or hay Pauê‘ Suche nede it may be that it is excusable as if they may nat in other dayes gadre it in for enemyes as in tyme of werre if they shulde gadre it they haue rightfulle cause to withstonde their aduersaries Also if corne or grasse be felde shulde be lorne but it were dight and gaderyd it is leful in the halidaies to saue it and kepe it so that goddes seruyce be nat lefte therfore But for to mowe or to repe carte or to sowe in the suÌ„neday I holde it nat leful but iÌ„ ful greate nede Principal festes shulde alway be halowyd butt right grete nede compellyd men to worche so that grete nede excused hem For as the lawe saith Extra li.v. De regulis iuris Nede makith leful that elles is vnleful by the lawe For nede hath no lawe De con di i. sicut et di v. discipulos Extra de furtis Si quis ê‘ necessitatem Also it is lefulle to fisshe after he ryng on the sunday other fisshe also that may nat be taken but certeyn ceson of the yere for whiche fisshe men muste go ferre on the see and longe abide Extra de feriis c. Licet It is leful al so to do rightful bateiles on the sunday and in other halidayes for saluacion of the coÌ„myntie It is leful thaÌ„ne to saue that elles shulde perisshe bothe maÌ„ and beste fruyt corne and other thinges alway with reuereÌ„ce of god and of the haliday It is leful thanne to leches to help the seke folke It is leful to dyke walle defence townes castelles and to araye men to batayle in the soÌ„neday whanne nede compellith peryl of enmyes Thus saith Io. in suÌ„ con li. i ti xii qÌ„ vii So that in al these and suche other nede and pite excuseth men Cryste helyd men in the sabotte repreuyd the iewys that were mispayed therwith and sayd to them Sithen a man takith his circumcision in the sabotte why haue ye iÌ„dignacion to me for I haue made a mn a hole in the sabott Io. vii.c. And in an other place he saide to the iewys who is it of you that hath a shepe it falle in the diche in ye sabot that he ne wole go and lyfte it vp oute of the diche But forsothe man is better thaÌ„ne a shepe and therforÌ„ saide he it is leful to do gode dedes iÌ„ the sabot and iÌ„ the haliday Mt xii.c. Another tyme cryst helyd a womaÌ„ of an harde sekenesse that hadde holdeÌ„ her xviii yere she wente stoupyng al downe and might nat loke vpward Thanne the maister of the lawe and of the synagoge was wroth and saide to the peple Ther ben vi daies
the fox entreth and there he bringeth forth a shrewed brode By the bawsiÌ„ that hateith stenche and vnclennesse is vnderstond cryste Iesus borne of the mayde floure of cleÌ„nesse By the fox is vnderstond the fende which is aboute night and daye to put crist oute of his denne that is mannis soule and womans For mannys soule is goddes denne goddes teÌ„ple goddes house goddes dwelliÌ„g place And for the fende may nott putt him oute by might he puttethe him oute by sleyght He makethe foule iÌ„ mannys soul and womans He putteth in ther soulys foule stynkyng thoughtys of lecherye firste smale and after gretter And anon as man or womaÌ„ begynnethe to haue lykynge in such thoughtys anon ther soule bygynnethe to stenke in goddes sight if they asseÌ„t to ye though t ys to do theÌ„ in dede or for to delyte theym therin Thanne ther soulys stinke so foule in goddis sight that he forsaketh tho soulys and wendeth oute and than the feende entrethe And there he bryngeth forth synne after synne tyll at the laste he bryngethe theym from shame to shame to wycked deth and to wicked end Therfore saynte Austen in hys sermon byddeth vs that we shulde traueyle that oure god fynde no thynge in his temple that is to sey in oure soulys that maye offende the iyen of his maiestye But mote the dwellynge of oure herte be voyded of vyces and fylled wyth vertues shett to the fende and open to cryste The xv chapter ANother remedye ayens ye temptacion of lecherye is deuocion and mynde of crystys passion Far as sayth saynt gregori there is non so harde temptacion but that man shuld ouer come esily enough if he thought enteerly on cristys passion we fynde in gestys that on a tyme a greate kynges son loued wele a pore wooman For thoughe she were pore yit she was fayre and plesaunt in berynge The kynges sonne tooke hir to hys paramoure and wedded hir wherfor his fader nigh all his kyn was myspayde For them thought that he was moch disperachid by hir Wherefore he seyng that his kynred bare so heuy of his mariage he wente into fer londes yaue hym to armes what he might wynne with his swerde he sent it home to hys wyfe sauynge hys worship and his lyuynge In euery iourney he had the better of his enemies so his name bigan to sprynge fer and wyde At the last he caÌ„ iÌ„ so hard feight al thoughe he hadde the maystery yit he was so wounded that nedys he muste dye Thanne he sente home his sharte ful of woundys of holys and al forbledde to his wife with alettre vnder his seale saiynge in this wyse Cerne cicatrices vetris vestigia pugne Quesiui ê“prio saÌ„guine qicquid habes Byhold my woundys haue theym in thy thought For al the goodis that be thyne with my blode I haue theym bought And whanne this woman sawe this sharte and redde the lettre she fel doune iÌ„ swowne And whaÌ„ she was releued she heng vp this sherte iÌ„ a preuy place of hir chambre and whanne euer any man cam to hir to speke of weddynge or of flesshly luste she wente iÌ„to hir chaumbre and loked on hys sharte and cam oute ayen styffe and stedfast in hir husbondis loue that was ded and denyed theÌ„ ther axynge seiyng in this maner while I haue his blode iÌ„ my mynde That was to me so gode and kynde Shal I neuer husbonde take But hym that dyed for my sake And thus she kept hir in clennesse and chastitye all hir lyfe for loue of hir husbonde that dyed for hir loue By thys pore woman that was soo fayre is vnderstonde mannys soule womans which is made too the lykenes of god But it was made ful pore through the synne of adam By the kynges soÌ„ne is vnderstonde criste goddes soÌ„ne whiche loued so moch mannys soul that as sayth saynt Poule he auentisshed himsilfe and dispariched himsilfe into the likenes of aseruant and maried to him oure kynde and mannis soule and lyued here two and thritty wynter and more in moch wo to wiÌ„ne the loue of mannys soul and faught ayens the feude the flesshe and the worde that be alwey besy to lese mannys soule And alwey he hadde the maystry by might of the godhed But on gode friday he cam in so fel a fight with that tyraunt ye fend of hel the though he had the maistry yit he was so forwounded that by wey of maÌ„hod whiche he toke of the mayde nedely he must dye And thaÌ„ he sent home a lettre of loue to his spouse maÌ„nys soul seiyng as the knight sayde Cerne citatrices c. Beholde my woundys and haue them iÌ„ thy thought For al ye godis that be thine with my blode I haue them bought For why al the ioye and blis that we shulde haue in heuen and all the grace and goodnesse that we haue here in erth al haue we by vertue of cristis passion For but he wold haue died for onre sake els shulde we haue layne in hel payne withoute ende By this shirte ful of woundys and so blodye I vnderstoÌ„d his blesful body For as maÌ„nis body is clad iÌ„ his shert so the godhed was clothed in the blesful body of criste which bodi was al blody and so ful of wouÌ„dys that as shyth the prophete Isaie i.c. Fro the sole of the fote to ye top of the hede there was noo hole place in his body Therfore â—â—ue frende I pray you hange ye thys shertte in a preuye place of youre chaumbre that is to saye Sette ye crystys passion enterly in youre herte and whonne the fende the worlde or the flesshe or any wycked man or woman bygynneth to tempâ—e you to synne anon wende ye to youre hert loke ye on thys shert Thenke hou that blesful body was born of the mayde marye wytheoute synne and sorowe and neuer did amys Thenke hou it was forrent and fortorne byspeted for oure synne and oure sake not for his owne gylt and if ye doo so and thenke enteerly on cristis passioon ye shal lightly ouercoÌ„ euery temptacion and haue the better pacience in tribulacion Whefor an holy man sayth thus Reminiscens sacrati sanguinis quem effudit amator hominis effundendo lacrimas Non est locus ingratitudinis vbi torreÌ„s tante dulcedinis attiÌ„git aiÌ„as c. Whanne I thenke on cristis blode that he shed vpon the rode I lete terys smert What man may be vnkynde That cristis blode hath in mynd enteerly iÌ„ his hert Swete Iesu cryste what is thy gylt That thou thus for me arte spylt floure of vnlothfulnes I am a thefe and thou dieste I am gyltye and thou obeyste alle my wickednes why yaueste thou so moch for thyn what wiÌ„nest thou wythe thyne harde payne ryche in blysse aboue Loue thyn herte so depe hath sought That peyne of deth letteh ne nought to wiÌ„ne mannys loue Another remedye ayens
it folowethe that god punysshed harder adam for his synne than he dyde eue for hir synne For why in punisshyng of eue god repreued hir not so moch as he did adam And he yaue thanne no curse ne peyn perpetuel safe subiection I shal sayde god multiplie thy myscheues and thy conseyuyngys and in sorow thou shalt bere thy children thou shalt be vnder power of man hnd he shal be thy lord God seyde not to womaÌ„ I shal multiplie thy thy myscheues all dayes of thy lyfe For she maye kepe hir chaste if she wyl and fle mischefe and peyne of chyldren byrthe And that god made woman subget to man for the synne of eue is was no newe thyng to woman For as sayth saiÌ„t austen suê‘ genÌ„ li o xio. c o xiiii womaÌ„ was subget to man bifore by ordre of kynde but that subiectoÌ„n was only by loue and charytye but for hyr synne she was made subget not only by loue but also by nede and bondage of onest seruyle werke to obeye to man be vnder his gouernaunce Byfore hir synne she was subgett to man only by loue But after hir sinne she was mad subget to maÌ„ not only bi loue but by drede and by nede For she most drede man she hath nede of his helpe For that was the pryde of adam and of eue that they desired to haue no soueraigne ne gouernour but god alone as clerkis sey And therfore the fend in gyle by hight theÌ„ that they desired saiyng to eue if ye ete of ye tree that god hathe forbode you ye shal be as goddes knowynge good and euyl that is to saye ye shal nede no soueraigne ne gounoure to tech you ne to gouerne you but god And for that they desyred it lightly they leuyd it For as sayth the mayst of storyes Thynge that is desired lyghtly it is beleued And therfore god rightful iuge punisshed theym bothe in subiection of drede and of nede and of harde seruage He made woman sub ¶ get to man and aftwarde he made man subget and thralle to man for the synne of adam as sayth saynt Austen Suê‘ genÌ„ v. supÌ„ mor thaÌ„ euÌ„ he made womaÌ„ subget to man for the synne of eue as saythe saynt Austen suê‘ genÌ„ v. s. For though woman be in thraldome to temporal lordis as be men that is not for the synne of eue but priÌ„cipaly for ye sinne of adam The subiectoÌ„n that womaÌ„ is put iÌ„ for the synne of eue is the subiection that the wif owethe to hir husbond And alle the soueraygntie and lordshyp that any man hath here in this world eyther ouer man or woman it is medled with moch woo and gret sorowe and care For euery soueraigne in thys world moste care for his subgettys if he be wyse And in higher degre that he be of lordshyp and of dignitye in the higher degre is he of perel of drede of sorowe and care in punisshing of adms synne And so bothe lordship in this worlde subieccion be punisshed of adams synne And if subgettis can haue pacience with ther degre they be in more sikernes both of body and of soule and in more gladnes of hert thaÌ„ be the souereignes And so punysshed god adam as moch in maner in that he made hiÌ„ lorde and gouernour of woman as he punysshed eue whaÌ„ne he made hir subget to adam For in the god bonde man to haue cure of wooman I hyr mischeefe to saue hir and to kepe hir that was by comon soo feynte soo feble and freel and so mischeuous by cause of hir synne The xxv chapter DIues yet clerkys ergue ayens the and sey that woman synned more greuously thaÌ„ adam for she put hirsilfe iÌ„ synne and hir husbond adam Butte adam put only himsilfe in synne Pauper This skill is nought For as I said first adaÌ„ was sheÌ„t withe preuy pryde and welth of himsilfe and felle into synne or eue profered hym the apple Also saith saint AusteÌ„ de ciÌ„ diÌ„ lo. xiiii o co. xio. Adam wyste wele that it was a greuous synne But eue was soo deseyued that she wend that it had be no synne And therfore the synne that she dyd by ignorance and deseyte of the fende excuseth not ne lessethe nott the synne of Adam that he dyd wyllynge and wyttyngly AdaÌ„ was hir soueraigne and shulde haue gouerned them bothe and not obeied to ye voice of his wif ayeÌ„s the voyce of god that forbad hiÌ„ the tre Example if a symple maÌ„ be vnkunnyng and by deseyt of sum shrew do a foly wening not to do amys and he come to his prelate or his busshop and counseyle him to do the same and his prelate or his busshop do the same wetynge wel that he doth amys and that it is a greuous siÌ„ne euery man wyl deme that ye busshop and his prelate synneth more greuously than the symple man that wend not to do amysse And thus nigh al circumstauncys that agreggen any synne agregged the synne of adam more than the synne of eue For he was soueraigne and perfit more in kynde wyser and myghtier to withstonde the fendes fodynge And with lesse temptacion fel in synne and brake goddes coÌ„mauÌ„demente wytyngly But eue by deseyte of the adder synned by ignorance as saythe saynt austeÌ„ v. suâ— ê“xiÌ„o sidorê° de suÌ„ bono lio. iio. Eue yelde hir coulpable adam did not so Eue wend not haue synned adam wetyngly siÌ„ned in hope of foryeuenesse As sayth saynt austen the maysâ— of sentence lio. iio. d.xxii And so adam synned in hope and pÌ„suÌ„pcion ayens the holy gooste and thys is a fulle greuous synne as crist sheweth iÌ„ ye gospel Mt. xii o QuicuÌ„que dixerit verbuÌ„ coÌ„tra spiritum scmÌ„ non remittetur ei c. Where the glose sayth that they that synne by ignorance may lightly haue foryeuenesse but he that doth it wetyngly ayens the maiestie of god ayens his conscience he is worthy no foryeuenesse Also adam was more obstynat than eue was Diues Shewe me that Pauper For god blamed hym firste of al and declared to him his synne and god abode of punysshyng tyl he hadde vndernome eue and after eue ye fende iÌ„ the adder and fyrst he punisshed ye adder thaÌ„ eue that adaÌ„ shuld haue beware axed mercy And so god blamed him first and punisshed him last so yeuyng hiÌ„ respite of repentaunce But for al this adam repented hym non ne wolde axe mercy ne lowne hiÌ„ Firste god punisshed him fro feâ— in the adder in that he cursed the adder that was his suget made the adder enmye to hys wife and to hir sede that is to seye to ther children that she shuld gett of adam so god made the adder that was bifore suget meke to him rebel enemye to his loue that was his wife to al that shulde come of theÌ„ two yit adaÌ„ stode abstinat ThaÌ„ god punisshed eue his wife his loue his help so
of alle euyl is couetise Prima ad Thi. vi The vi chapter DIues I wene that all meÌ„ might be holpen with her richesses after her deth Pauper It is nat soo But only they shal be holpen with their goode after their dethe that deseruyd by ther lyf to be holpen with their richesses after their dethe as they that do almesse after their staate and spende wele the goode that god hathe sentte to theym and paye wele their dettes and do such other gode dedys and kepe theim from dedely synne to their lyues ende or namely thanne Thus saith seynt Austyne In glosa prima ad thessalo quarto suê‘ illud Nolumus vos ignorare de dormientibus And therfore be ware and take hede to thre warnyngis and tokenes that god yaue to balaam to flee the swerde Firste his asse went oute of his waye After that he hurte his foote and diseasyd al his body At the laste he fel downe vndre him and wolde no ferther bere him By the asse I vnderstonde welth of this world that stondith principaly in richesses and in bodily helthe whiche berith a man vp in this world as the asse bare balaam Butt beware for right as the asse is a ful dulle beest and whanne a man hath moost nede and moost hast in his iourney thaÌ„ne he wol nat go but at his owne luste and so disceyueth his master Right soo worldly welthe disceyueth them that trust therin and fayleth theÌ„ at nede This asse of worldlye welth firste gothe out of the wey that is whaÌ„ne god sendith a maÌ„ aduersite and his causes and his traueil goth nat forth as he wold ne as he wende they shulde doo but whanne he wenyth to wyn he leesith and spedith natt as he wende to spede And there he wenyth to fynd frendes he fyndeth enemyes And in case if he wole passe the see the wynde is ayenst him and dryueth him out of his weye And if he plete suÌ„me sliÈt putteth him oute of his purpose and that he wende to spede in a moneth he shal nat spede it in a yere and parauentur neuir bringe his cause into the right wey there he wolde haue it Whanne this asse gothe oute of the waye take hede to thy waye and to thy purpose and if thy way and purpos be ayeÌ„st the plesaunce of god as was the waye of Balaam thaÌ„ne wende ayen and cese of thyn euil purpose And if it be nat ayeÌ„s the plesaunce of god dispose the to pacience and thank god of al. and take hede what the aungell sayde to Balaam Butt the asse sayde he hadde gone oute of the waye I hadde slayne the For but welthe of the worlde wente sumtyme oute of the waye by aduersite and by sekenesse elles it shulde be cause to moche folke of dethe bothe bodily and gostly For if man hadde alway his welthe and his wyl in this world he shulde yeue no tale of god ne of man ¶ The secounde tooken was that he hurte his foote and soo diseased his bodye thatt is whanne god sendith man sekenesse and castith him downe iÌ„ his bedde and maketh him so feble that his feete may nat bere hym thaÌ„ne take thou hede to thy wey and to thy lyf if it be ought contrarie to god and if it be amend the. The thridde token was that the asse fel downe vndre his feet in a streyt wey and wold no ferther bere him This streyt wey so narow a paas is deth where no man may flee Thanne welth of this worlde lykned to the asse fallith downe to grounde wole no leÌ„ger here maÌ„ vp in this world Thanne passith helth and welth and al lust of the flesshe And therfore whanne thou cuÌ„myst to the poynt take hede to thy wey and to thy lif And if it be contrarie to god amende the thanne for euir as thou wylte fle goddes swerde Richesse and welth of this world is lykned to a ioguloures horse ¶ We fynde that on a tyme came a proud gettour into a stable and founde a mynstralles horse stonding by his horse And for it was better thanne his he toke it and rode away theron and lefte his feble horse there The mynstral ê‘ceyued that and ranne by a nigh pathe and mette with hiÌ„ in passyng ouir a water and cryed Flectamus ianua The hors knewe wele his maisters voyce as he was wont to doo in pley he dyd thanne and knelyd downe iÌ„ the water Thanne the mynstral saide Leuate And anone the horse rose vp as he was taughte and kest the proude iettor in the water and ranne ayen to his master This mynstral is the world whiche pleyeth with folk of this worlde as a mynstralle as a iogulour and as a disour His hors is richesses of this worlde which ofte at the voyce of this worlde playeth Flectamus genua and bringeth them lowe and to grete pouert forsaketh them in theire moost nede foloweth the play of this worlde and nat the wyll of coueitouse folk that wold haue them but ful often they that traueyle mooste to be riche been moste pore And namely euyl goten goode sone pleyeth Flectamê° genua With them that haue mysgoten them by myspurchace or by witholdyng of dett or by fals executorie or by mycherie or robberye Therfore it is a comen prouerbe De male quesitis vix gaudet tercius heres Of euyl goten gode vnneth ioyeth the thrid heir The vii chapter DIues Thy speche is nat plesaunte to worldly couetouse men and yit experience shewith that thou saiste sothe Pauper It farith by many folke as it dothe by many shepe For many shepe be nat payed to go with their felawes in comeÌ„ pasture but seke their mete amonges busshes thornes brymbles to haue the better bytte tyl they ben so wysked and snarled amoÌ„ges brembles thornes that they may nat go away Thanne cuÌ„meth the pie or the rauene and piketh oute the one iye and afterwarde the other iye Thanne cuÌ„meth the wolf or an houÌ„de or suÌ„me other beest sleeth him Right so it is of couetous folk For they wole nat lyue in playne pasture amonges their neighboures ne be nat payed with comen lyuiÌ„ge that god hath sent to theym but outrage and seke to be in higher degre of richesses and of worship thanne their nighbours ben and seke their liuyng amonges brimbles and thornes that is to saye amoÌ„ges false richesses as saythe Cryst iÌ„ the gospel They borowe of one x. li of a nother xx.li so forth â— and thynk neuir to pay thus they gete moche gode and lyue a mery lyf with other mennys gode Also they bicome executours and attourneys to suÌ„me riche maÌ„ in his diyng hote him wel to be true to him But whan he is dede they kepe al to theÌ„self thus they snarle theÌ„self so iÌ„ dett in false richesses to be holdeÌ„ grete in this worlde that they maye nat pay ther dettes ThaÌ„ cuÌ„meth the feend
helpe But nowe thankyd be god I am passed purgatorye and go vp to heuene blisse withouten ende But for thou woldest nat helpe me as I badde the therfore er this day mydmorwe thou shalt dye goo to helle withouten ende On the next day folowyng as he rode in the ooste on the same hors told these dreemys to his felawes as for a iape at mydmorowe came sodenly a blake skye with thundre and lightnyng and grete noÌ„bre of feendis in lyknesse of raue nys and rokes hent him vp fro the hors in the middes of the oost and flewe away with hym so that they sawe no more of him tyl thei came foure daies iourney thens amonges the mountes of nauer ne There they founde him all to rent and drawen lith from lythe Butte his soule was drawen to helle By his cote armure they knewe wele that it was the same maÌ„ Diues Be a maÌ„ dede he fyndeth fewe freendes The xii chapter PAuê‘ I rede in vita Barlaam that ther was a riche man whiche had iii. frendes The first freÌ„de the secouÌ„de he louyd with al his hert but the thrid frende he louyd lytel or nought This maÌ„ fel in suche a dauÌ„ger ayeÌ„st his king that al his gode was forfetted and eschetyd to the king hiÌ„self wenyd to haue been slayne ThaÌ„ he weÌ„t to his first freÌ„de that he louyde so moche prayng him of help that he wolde go to the kinge speke for him and saue his lyf if he might Than he aunsweryd saide Fare wele fast I knowe the nat I haue other felawes and freendes ynowe with whome I haue my myrthes solace Nathelesse if thou be slayne I shal yeue the a shete to burye the in Than he wente to the secounde frende yat he louyd so moch prayng him also of helpe And he excused him said I pray the haue me excuseâ— for I am so besi that I may nat ateÌ„d to the But yit for olde felauship I shal go with the on way to the yate Thanne went he to the thridde freende that he louyd soo lytel and prayed hym of helpe and saide Leue frende I am ashamyd to speke to the for I haue been to the ful vnkynde and litel loue shewyd to the Butt I praye the haue reuthe on me and for goddes saake helpe me in this neede And thanne he aunsweryd and saide Leue frende welcome be thou and be of goode comforte for I am thy frende and wole be thy freende to helpe the that I may do thou shalt fynde me redy And anone he went and dyd so and spake to the kynge that he sauyd his lyf and delyuered him oute of al his daunger Diues So it fareth these daies as longe as a man is in welthe so longe he shall haue freÌ„des ynowe to take of hiÌ„ what they may and to flater him and to please him But if he begynne to go douÌ„warde thanne fyndeth he fewe freendes and many enemyes Therfore saith the wyse man Tempore felici multi numerantur amici Cum fortuna perit nullus amicus erit In tyme of welth a maÌ„ shal fynde freÌ„des ynowe But whaÌ„ne richesses hap is gone he shal fynde fewe frendes and fele fone Say forth thy tale Pauper By this riche man I vnderstoÌ„de euery man that hath richesses and goodes of this world By his first frende that he louyd so moche whiche yaue hym but a shete to be buriyed in I vnderstoÌ„de the worlde which worldly meÌ„ loue so moche that for loue therof they trauayle nighte day put them in peril of body soule oft lese them self both body soule And yit at the last eÌ„de vnnethes yeueth it to them a shete to be buried in For many of them whanne they die haue lesse thanne nought And if they haue ought yit their excutoures wole saye that they haue noughte that they owe more than they haue By the secounde frende that wente with him to the yate I vnderstoÌ„de a mannys wyf his children and his bodily frendes And a womaÌ„nes husbonde her children her bodily frendes whiche whanne they ben dede shal go with them on wey to the yate and bring theÌ„ to their graue ê‘auenture stoÌ„de and wepe on them But be man or woman dede and doluen vndre clay he is sone foryeten and oute of mynde passed awaye Be the belles ruÌ„ge and the messe suÌ„g he is sone foryeten Vnnethes shall he fynde oone freende that wole synge for him one messe vnnethes in the yere By the thridde frende whiche he loued so lytel and whiche halpe hym att his nede I vnderstonde almesse dede Whiche the worldely coueytouse men loue fulle lytell And yitt att the dredeful doome whanne they shall stonde att the barre bifore the soueraigne iuge Crist ihesu thanne almesse dede shal be the beste frende that they shal haue For that shal speke for them and pray for hem and saue hem if they shal be saued And therfore salomon saithe Conclude elimo sinam in sinu pauê‘is et ipsa pro te exorabit ab omni malo Ecclesiastici xxix Therfore leue frende do ye as Tobye taught his sonne Ex substancia tua fac elimo sinam Do almesse of thy goode of thy catel and nyl thou turne away thy face from any pore man as thou might be thou merciable If thou haue mooche yeue thou mooche Butt and if thou haue but lytel studye thou to yeue litel with good wylle For thaÌ„ thou tresourest to the a grete yift in the day of nede For almesse deliuereth soules from euery synne and from dethe and suffreth nat the soule to go into derknes Tobie quarto The xiii chapter DIues To whom shal I do myn almesse Pauê‘ Do as Crist biddeth iÌ„ the gospel OiÌ„petenti te tribue yeue to euerye nedye that axith the if thou mighte Luce vi Diues CoÌ„tra Crist in the gospel Luce xiiii saith thus WhaÌ„ thou makest a fest nyl thou clepe therto thy frendes thy nighboures thy cosyns and riche meÌ„ but clepe thou pore meÌ„ feble bliÌ„d and halt by whiche wordes it semyth to me that I shuld do none almesse but to pore that ben feble bliÌ„d halt Pauê‘ Crist forbedith nat men to bid their freÌ„des their nighboures riche men to the feest But he had hem that they shuld nat only byd their freÌ„des the riche but also pore folk nedy feble Also he bad that meÌ„ shulde nat byd the riche folke their frendes to feest with no wycked intencion iÌ„ hope of false wynnyng for poÌ„pe for glutony for lechery or to gete them a grete worldly name but principaly for to norisshe peas charite And in token that festis made with gode iÌ„tencion both to riche pore ben plesaunt to god criste clepith vs al riche pore to the endlesse feest And crist him self though he were pore in oure maÌ„hede he was nat feble blynde ne
so maÌ„kynde had his begynnynge was brought forthe in paradise By the adder I vndstoÌ„d the feeÌ„d whiche appered in the lyknesse of an adder to eue stange her full euyl adaÌ„ also with his wycked foÌ„dyng slewe them bothe body soul. And nat only he slewe them but also he slewe al mankynde iÌ„ them For if adam hadde nat synned we shulde neuir haue dyed ne haue wyste of woo Wherfore this pellicane Iesus crist seynge the myscheif that maÌ„kynde was fal in be gyle of the feeÌ„d he had ruth on mankynde And for grete loue that he had to maÌ„kynde as seint Poule saith he auentisshed hymself toke flessh and blode of the mayden marye bicame man in the lyknesse of a seruaunt and in oure maÌ„hede in oure kynde suffred to be taken and be bounde beten forspited dispysed discourgyd at the pyler be crowned with thornes be naled to the tree hondes feet hangyd on the crosse as a theef amonges theuys bestoÌ„ge to the herte with the sharpe spere so dyed bytter deth al for oure gilt nat for his gilt for he dyd neuir amysse in worde ne in dede as saith seint petyr in his pistel And thus for oure loue that ben to biÌ„ ful vnkynde he shed his pÌ„cioê° blode out of euery ê‘te of his blisful body borne of the maydeÌ„ And his iÌ„ner hert blode he shed so to wasshe vs fro our synnes to rayse vs fro the dethe of syn into the lyf of grace And after fro bodily deth into the lyf of endlesse blisse Therfore seint Iohn saith Dilexit nos lauit nos a petiÌ„s nrÌ„is iÌ„ saÌ„guine suo apoc i. c. He louyd vs so moche that he wasshed vs from our synnes with his pÌ„cioê° blode Loue droue hiÌ„ downe fro heuen iÌ„to erthe loue led him into the maydens bosom brought hâ— into this wycked worlde Loue boÌ„de hiÌ„ iÌ„ cradyl woÌ„de him iÌ„ cloutes ful pore leyde hiÌ„ in an oxe stalle Loue heelde him here in sorowe care huÌ„gre thrist moch trauayl .xxxii. yere more Atte laste loue toke hiÌ„ boÌ„de hiÌ„ sett him at the barre bifore the synful iustice pouÌ„ce pylate Loue leyde him on the crosse nayled him to the tre Loue led him to his dethe cleef his hert a two And for whose loue leeue frende Forsoth for loue of you of me of other synful wretches that neuir dyd hym gode but offendyd him nighte day been to him full vnkynde Therfore he may wele say the wordes that salomon saide Fortie est vt mors dilectio Cant viii Loue is stronge as dethe yhe for sothe moche strenger than dethe For loue ledde his lyf to his deth he that neuir might die by wey of kynde loue made him die for mankynde And so saith salomoÌ„ there Broondes of his loue ben broÌ„des of fire and of flames both For the loue that he shewed to mankynde also for the loue that we ought to shewe to hym For right as the hete of the suÌ„ne With his light whan he shyneth iÌ„ the fyre in the house wastith the fyre and quenchith it so the loue of god and the endlesse charite of his passion if it shone in mannes soule with his hete it shulde queÌ„che and waste the broondes the fyre of lechery brennyng in mannes soule by foule luste and wycked desire And therfore he sayth to euery cristen soule Pone me vt signaculuÌ„ suê‘ cor tuuÌ„ Cant. viii Sett me as a token vpon thyne hert And seint poule saithe SpuÌ„ uÌ„bulate desidia carnis noÌ„ ê‘ficietis ad gala v. Goo ye with the the holy hoste that is clepyd well of gostly fire ye shal nat do the desire of the flesshe For deuocion mynd of cristis passion is the best remedy ayeÌ„st teÌ„ptacioÌ„ of lechery The iiii chapter AAlso it is a gode remedye to maÌ„ to thiÌ„ke on his deth on his freelte on the bitter peynes of helle euirlastyng of the high offence of god of the endelesse ioyes that they lese if they asseÌ„t to lechery TherforÌ„ salomoÌ„ saith Memorare nouissima tua in eternuÌ„ noÌ„ peccabis Ecclsiastici vii Thynke on thy last thingis thou shalt neuir do synne Ech man and woman shulde be warÌ„ that neither by nyce contenaunce ne by foly speche ne by nyce araye of body they stire any maÌ„ or womaÌ„ to lechery And though resonable arraye and honestie be coÌ„mendyd bothe in maÌ„ and womaÌ„ after their state reuled by goddes lawe and reason so they muste be wele ware that by suche array they falle nat in pride ne in lechery ne stire other to lecherye Wyllyng and wetynge ¶ We rede in vitis patrum â–ª that ther was a holy womaÌ„ whose name was alexandre and she was a ful faire woman and whanne she herde saye that a man was fallen into harde temptacion of lecherye bycause of her beaute she closed herself in an house and neuir wolde se man after ne come oute of the house but toke her lyuynge in to her by a smalle wyket Men axid her why she dyd so And she said that she hadde leuyr to shytte herself all quycke in the graue than to harme any soule that god maade to his lyknesse and boughte soo dere with his preciouse bloode ¶ we rede also in the lif of seynte Bride that a man wolde haue wed dyd her for her beaute she prayed god that he wold seÌ„d her suÌ„me blemyssâ—ynge of her face wherby that mannes temptacion might cese Anâ— on her one iye braste oute of her hede wherfore her fader made her a nuÌ„ne as a womaÌ„ vnable to the world And whan she was made a nuÌ„ne and hadde forsakeÌ„ the worlde anone she had her iye and her â—ight ayen Thus shulde wymen beâ—â—ly kepe them in chastite clennesse maydens in chastite of maydenhode widowes in chastite of widowehode wyues in chastite of wedlok kepe ther body truly to their husbondes so the husboÌ„des truly to their wyues Forsothe it is a dedly syn a man to desyre a nother mannes wyf or his mayden or his doughter to flesshely luste Moch more it is dedly synne to opresse them and defoule them lye by them The v. chapter DIues Seynt poule saith that the flesshe desireth couetith alway anenst the soule And it is ful harde to withstonde his lustis his desires Pauê‘ Therfore maÌ„ shuld gouerne chastise his body as a gode maÌ„ of armes gouerneth chastiseth his horse For as Iob saith Al oure lyuiÌ„ge vpon erth is knighthode fightyng ayenst the feende the world the flesshe Iob vii And in this bateyle oure bodye is oure horse whiche we muste chastise rule as a knight dothe his horse For if the horse be to proude euyl tached he may lightly lese his master be cause of his dethe And if he be tame to his maister we le
pauyd with ful white clene stone and alway in the stretis is songe alleluya Which song coude neuir clerke we le declare ne expowne to the vtterest for the ioy the myrth the melody gladnes that is there may no tunge telle ne herte thynke ne honde wryte ne wytte deuyse declare In this citee seint Iohn sawe no teÌ„ple for almighty and goddes lombe crist Ihesus verrey god maÌ„ he is the temple of this cite This cite as seith seint Iohn nedith neither suÌ„ne ne mone For the brightnesse of god wel of light the suÌ„ne of rightfulnesse illumyneth this cyte The loÌ„be crist ihesus is the laÌ„terne the light of this cite Alle nacions peoples shal go in the light of this cyte brynge theire nobley their blisse their worship into this cite The yates of this cite shal neuir be shytt Ther shal be no nighte but alway day alwey somer and neuir wynter In to this cite shall come noo foule thinge no false lier no forswerer ne none that doth abhomiÌ„acion of dedly synne Ther shal no maÌ„ entre but they that ben writen in the booke of lyf and in the lyf of the lombe criste Iesus that boughte vs so dere with his blode· The xii chapter ANd as saith a grete clerke Doctor de lyra by the xii pÌ„ciouse stones on whiche this cite is groundyd in which stones the names of the xii apostles be writen ben vndstonde the xii articles of the feith Whiche the xii apostles gaderyd into one crede in whiche xii articles al oure saluacion is sett groundyd And therfore seint poule saithe Fide statis ye stonde in faith for oure feith is grounde of oure saluacion By the twelue yatis ben vndstonde the x. coÌ„maundmentes the ii pÌ„ceptes of chariâ—e Of whiche yatis crist saith Si vis ad vitaÌ„ ingredi serua maÌ„data Mt xix If thou wylt entre into the lyf of this blisfull cite there no man dieth keepe thou the coÌ„maundementes This scripture is wretyn in euery yate of this citee in token that into this cite cuÌ„methe no man ne womaÌ„ but the kepers of goddes coÌ„maundementis For the coÌ„maundementes ben the yates of heuene by whiche vs must entre and they ben also the weye ledyng to the yate of heuene And therfore dauid saide Viam mandatoruÌ„ tuorum cucurri cuÌ„ dilatasti cor meuÌ„ pÌ„o Cxviii I ran the weye of thy coÌ„mauÌ„dmeÌ„tes whan thou madest myne herte large by charite For whan meÌ„ be to strait at the breest by false couetise and nygardship they may natt we le renne in the weye of goddes hestes For false couetise byndethe them so streit at the hert that they haue no likynge in goddes heestes Therfore dauid said Deduc me dnÌ„e in semita mandatoruÌ„ tuoruÌ„ qr ipÌ„am volui Inclina cor meuÌ„deus in testimonia tua et non in auariciaÌ„ pÌ„o Cxviii Lorde lede thou me in the pathe of thy commauÌ„demeÌ„tes for it is my desire my wyll to go that wey Bowe myne herte into thy witnessingis into thy coÌ„maundmeÌ„tes nat into auarice couetise Thus leue frende holy wrytt holy men declare the blisse of heuene by thiÌ„ges visible that we may see at iye so to lede vs into knowynge of the blisse that we may se with oure bodily iye while we lyue iÌ„ the loÌ„de of dethe Butt leue freende byleue ye it forsothe that ther is an hundryd thousaÌ„de thousaÌ„d folde more blisse than any tunge may telle or any hert thynke The xiii chapter DIues If men hadde sadde feith to haue such blisse for their gode dedes ther wolde noo maÌ„ ne womaÌ„ do amys for drede to lese that blisse Pauper It farith by folke borne in prisone of the wycked worlde as it dothe by a childe borne in the depe derk pytt of the prison whan it fallith a woman with childe be put iÌ„ prisone The moder that knowithe the welfare that she had oute of pryson is in moch sorowe care and longith ful moche to be oute of prisone ayen in her welfare Butt the childe borne in the myscheyf of the prisone and neuir had knowyng of better fare yeueth lytel tale of the myscheif in prison But aslonge as he hath his moder with him his sustenaunce though it be fulfeble he maketh no sorow ne care He loÌ„gith after no better fare for he knowith no better For if his moder telle him of the ioye and welfare oute of prisone of the suÌ„ne mone of the sterres of the faire floures spryngynge vpon erth of the briddes syngiÌ„g of myrthe of melodye of rich arraye of lordes of ladies welth that is oute of prison alle hir tale is but a dreme to the childe he bileuyth it nat and therfore he longith nat therafter and wole natt for al this blisse the welefare that she spekith of forsake his modre ne the feble fare that he hath with her and that is for he bileueth it nat And yit it is as the modre tellith the childe But were the child onys out of prison and sawe the welthe myrthe and the welfare whiche his moder told him of he wold be ful sory for to weÌ„de ayeÌ„ to prison there to lyue with his moder For al his lyf in prison that was firste likinge ynough to hiÌ„ shuld than be full bytter and he shulde neuir haue ioye ne rest in hert tyl he came ayen to that welefare that he saw out of prison Right thus folke of this world borne brougâ—t forth in sorowe and care and moche trauayle in the prisone of this worlde they haue so moche loue and likynge to theire erthly moder and to ther cuÌ„pany that is to say in erth in erthely thiÌ„ges for erth is moder of alle that they haue no likyng in heuenly thinges ne longe nat therafter And yit their gostly moder holy churche ther gostly fader god hiÌ„self fader of al tellith them of the blisse of heuen It is to theÌ„ butt a dreme as is the moders tale to her childe in prisoÌ„ and they haue no sad feith therin And though it be so as our moder holy church tellith vs though the childe bileue nat that suche welfare be out of prisone the welfare is neuir the lesse though erthly couetouse meÌ„ haue no likiÌ„g but in erth in erthly thinges bileue nat that suche blisse be in heuen yit ther is suche blisse neuir the lesse for their fals bileue But had they onys sene and assayed a lytel of that blisse all the ioye and likyng that they haue in this world in erthly thinges shuld be to theÌ„ ful grete bytternes ful of sorow care Example we haue of seiÌ„t petyr Whom Criste ledde vpon the hylle of Thabor With seynt Iohn Iames. there he shewid them but a litel of the blisse of his manhode His face shone as bright as the suÌ„ne his clothes were white as snowe Moyses Hely aperyd with hiÌ„ iÌ„ grete blisse maiestie ThaÌ„ petir saide to our lorde ihuÌ„ Lord it is gode to vs to be herÌ„ Mak we herÌ„ iii. tabernacles one to ye another to moises anoyer to hely let vs al duel herÌ„ Luce ix And â—â—ioÌ„ iÌ„ sight of litel blisse he foryat al the blis of this world He cared neither for mete driÌ„k ne clothing For hiÌ„ thought he miÈt haue lyued withouteÌ„ ende by the blisful sight with that cuÌ„pany Also whan seint poule was rauysshed into heuene hadde seen the vision of god afterwarde al his lif in this worlde was to hiÌ„ a peyne so moche he longyd ayeÌ„ to that blisse And therfore he saide Infelix ego quis me liberabit de morte corporis huius Ro. vii I an vnsely man who shal deliuer me fro the deth of this body I coueit to be departed the soule from the body be withouteÌ„ ende with crist Moyses was with god in the mouÌ„t of synay xl daies and xl nightes metelesse and drynkles fedde by the speche of god and by his pÌ„sence and yitt sawe he butt lytel of this blisse For he was nat able to see his blisse ne no maÌ„ liuyng in this worlde as god saide to hiÌ„ that tyme Butt leue frende after oure deth if we kepe wele goddes coÌ„maundmentes amende oure mysdedes by oure lyf we shal see his grete blisse which neither Petir ne poule ne moyses might se iÌ„ erthe And we shal be siker of that blisse withouteÌ„ ende which blisse as seint poule saith that none erthly iye may se ne ere here ne hert thiÌ„ke ne wytte compÌ„hende In this blisse leue frend I hope to se you and duelle with you in the highe cite of ierusaleÌ„ in the kiÌ„ges court of heuene To whiche blisse he bring vs that for vs dyed on the rode tree Amen Here endith a compendiouse treetise dyalogue of Diues pauê‘ that is to say the riche the pore fructuously tretyng vpon the x. coÌ„mauÌ„dmentes fynisshed the v. day of Iuyl the yere of oure lord god M. CCCC.lxxxxiii Emprentyd by me Richarde Pynson at the temple barre of london Deo gracias