diues pauper Tabula RYche and poore haue lyke comynge in to this worlde lyke out goynge but theyr lyuynge in this worlde is vnlyke what sholde conforte a poore man ayenst grutchynge and what wyckednesses folowe louers of rychesses Ca. I. ¶ Of thre maner lordshippes and of whiche lordship it is vnderstonde that god gaue man lordshyp ouer fysshes byrdes beestes ca. ij ¶ How this scripture is vnderstande It is more blysfull to gyue than to take how some wylfull poore man gyueth more than a riche couetouse man so standynge may gyue ca. iij ¶ Why rychesse is called a deuylshyp of wyckednesse one exposycyon of this texte It is more easy a Camell to passe by a nedels eye than a ryche man to entre the kyngdome of heuen caplm .v. ¶ How men sholde haue them to rychesses whan god gyueth them and whan god taketh theym awaye and in what maner eche man muste forsake all that he hath also the lytteral exposycoÌ„n of this text byfore sayd It is more easy a Camell â— ca. vi ¶ Riche men be not lacked or blamed in scrypture for they be ryche but for theyr couetyse and mysuse Ne poore men praysed for wantynge or lackynge of rychesses but for good wyl and pacyence of dyuerse maners of poore men how rychesse is occasyon of synne more than pouerte ca. vij ¶ How this text of Salomon is vnderstande gyue not me rychesses and beggery ca. viij ¶ Of two maner of perfeccyons suffycyent excellent He reherseth the .x. coÌ„maundementes ca. ix ¶ Why cryste enfourmed more the yonge ryche man in the coÌ„mauÌ„dementes of the seconde table than of the fyrste why more in the seconde coÌ„mauÌ„dement of charyte than in the fyrst ca. x ¶ Of two lyues contemplatyf acâ—yf also other causes of expressynge of the coÌ„maundementes of the seconde table to the yonge man byfore sayd ca. xi ¶ The fyrste coÌ„mauÌ„dement ¶ How ymagerye is lefull and how ymages were ordeyned for thre causes Ca. I. ¶ How the people sholde rede in the boke of ymagerye ca. ij ¶ How the people sholde do worshyp that longeth to god to sayntes byfore ymages not proprely sholde suche worshyp be doo to suche ymages caplm .iij. .iiij. ¶ Cryste is the crosse that men crepe to on goodfrydaye why suche crepynge is than do byfore an ymaged crosse how cryste is worshypped on palme sondaye whan the veyle is drawe vp byfore the rode ca. iiij ¶ What foly it is to speke to ymages or to do seruyce to them why crosses be sette by the hyghe wayes crosses borne in processyons ca. v ¶ What paynture of ymages betokeneth in specyal Example of the ymage of our Lady of Peterâ—Poule Iehn euangelyste Iohn baptyste and so of other sayntes ca. vi ¶ What paynture of ymages betokeneth in generall as that all the apostles ben paynted bare foot in mantels roude thynges vpon theyr hedes that the paynture of ymages may be coÌ„sydred in two wyse ca. vij ¶ What paynture of angeles sygnyfyeth in lykenesse of yonge men with wynges ca. viij ¶ Why the foure euangelystes ben paynted in the lykenesse of a man of a lyon of an oxe of an egle why they ben paynted in four partes of the crosse of an house ca. ix ¶ Why ymages be hyled or sholde be hyled in lenten ca. x ¶ What seruyce worshyp we ought to god what to man what dyuyne worshyp is how it is shewed to god by herte speche dede how men wymen sholde be worshypped why caplm .xi. .xij. ¶ How worshyp is taken dyuersely for worshyp of adoracoÌ„n propre vnpropre also for worshyp of veneracoÌ„n so on many maners for the vnknowynge wherof many men falle in doubtes errours whan they rede of worshyppynge of ymages ca. xiij ¶ Offerynge is not made to preestes but to god by the hondes of preestes in shryfte men knele to god byfore the preeste ca. xiiij ¶ Sensynge may be do in two maners with encense halowed and with encense not halowed what encense betokeneth ca. xv ¶ Dyuerse causes why crysten people praye worshypp god comonly eestwarde that the sonne ne the mone be not to be worshypped of men as some fooles do ca. xvi ¶ Of the falsehede of Iudycyall astronomye and how it blasphemeth god ca. xvij ¶ What seruyce planetes and the bodyes aboue do to mankynde how god doth with them what he wyl Ensample of a smythe his gryndynge stone ca. xviij ¶ Men may not knowe by the courâ—e ot the planetes the domes of god ne certaynly what is to come holy god chauÌ„geth his sentence as men chauÌ„ge theyr lyf in to good or bad ca. xix ¶ Reasons ayenst fals excusacoÌ„ns of Iudycyall astronomers ca. xx ¶ Dyuerse reasons why one is enclyned to good or euyll sekesse or helth more than an other ca. xxi ¶ Causes why one man is dysposed to this astate or to this crafte an other man to an other â—state or to an other crafte ca. xxij ¶ That ther is no destenye of the sterre of Epyphanye ca. xxiij ¶ How the thre kynges knewe the by r the of cryste by the sterre yâ— the scyence of Iudycyall astronomye is proprely no scyence ca. xxiiij ¶ How Iudycyall astronomye is repreued in olde lawe in yâ— newe lawe by yâ— lawe of holy chirche ca. xxv ¶ Of the folye of them that dyuyne by astronomye of the myscheef of them that truste in that crafte that the planetes the bodyes aboue ben tokenes of thynges to come and not causes ca. xxvi ¶ Examples how the bodyes aboue ben suche tokenes not alwaye causes ca. xxvij ¶ How the sonne the mone be tokenes to creatures here byneth whaÌ„ they sholde doo theyr kynde of dyuerse wouÌ„dres in kynde ca. xxviij ¶ What it betokeneth whan ony sterre or comete apperyth ayenst comon course of kynde what other wouÌ„dres appere fall ayenst comon courle of kynde ca. xxix ¶ Dyuerse wyles wherby astronomeres faytours that ben called soth sayers other wytches that knowe thynges that be done or yâ— ben to be done ca. xxx ¶ Dyuerse causes why fendes can telle thynges that ben pryuely done or thynges that be to be done in what maner they telle suche thynges capitulum .xxxi. ¶ The fende may neyther say ne do but as god gyueth hyÌ„ leue He is euer a lyer saye he soth or false why god suffreth hyÌ„ to tempte men ca. xxxij ¶ Wytches Iapers that coniure fendes compelle not fendes as it semeth that they do ne the fende is not closed in a rynge natheles by holy coniuracyons ordeyned of holy chirche ben fendes caste out of men ca. xxxiij ¶ How wytchecrafte is forboden by the lawe canon lawe Imperyall what paynes longe to wytches to her faytours ca. xxxiiij ¶ It is
vnlefull to truste yâ— a man is a theef or to slee hym for a wytche sayth a persone to be a theef ca. xxxv ¶ Wytches vsynge prayers dedes of holynesse hole thynges in her wytchecraftes in so moche they worshyp the feÌ„de the more the more they despyse god why wytchecraft is moost vsed amonge olde folke ca. xxxvi ¶ That god forbedeth al maner synne by the fyrst coÌ„mauÌ„demeÌ„t ca. xxxvij ¶ How it is leful to vse lottes how not and soo of playnge at the dyce caplm .xxxviij. ¶ What wytchecraft is of synne to fayne wytcraft also of faynynge of myracles by ypocresye ca. xxxix ¶ Of charmynge of adders how it is vnlefull perylous to man to charge his frende to come ayen after his deth shewe hyÌ„ his astate ca. xl ¶ How after mennes deth somtyme fendes go faynynge them to be spirytes of suche men somtyme the soules of deed men appere why ca. xli ¶ How the newe faste called our lady faste hath no grouÌ„de neyther it is of auctoryte ca. xlij ¶ Dyuerse causes of dremes that it is peryllous to byleue in dremes To truste in dremes is forboden in scrypture and why it is harde for to knowe what dremes betokenen caplm .xliij. .xliiij. ¶ Styrynges to goodnesse that a man hath in his dremes may he folowe so that it be done warly what harme cometh to theym that had leuer dreme of the fende than of god ca. xlv ¶ Of the foly of theym that had leuer mete wâ—a tode than wâ—a knyght or with a man of relygyon of them that wene to fare better yf yâ— puttok flee ouer the waye ca. xlvi ¶ Of the foly of theym that dyuyne what shall falle in the yere folowynge for crystmasse daye or the fyrst daye of Ianuarye falleth on a sondaye or on a mondaye so forth also of the foly of them that make them wyse whatshall fall in the yere suynge for it thondreth in this moneth or in this Also what foles they be that dyuyne of the yere folowynge by the .xij. dayes in crystmasse ca. xlvij .xlviij ¶ Of the foly falsehede of Iapers that ben called multeplyers of golde syluer why god suffreth couetous men to be begyled of suche faytours caplm .xlix. ¶ On what maner men of holy chirche sholde be no hunters of them that whan they mete men of holy chirche namely freres they put them on the lefte honde ca. l ¶ Argumentes why it is to drede that so lempne makynge of chirches good arraynge of them that fayre seruyce is done in chirches of Englonde is more of pompe pryde than to the worshyp of god ca. li ¶ Good causes why it was bodeÌ„ exo xcx the ryche the poore paye a lyke to the tabernacle yâ— after dyuerse circuÌ„stauÌ„ces somtyme it is more coÌ„uenyent to make chirches than to helpe poore men somtyme ayenwarde ca. lij ¶ How that many yâ— grutche ayenst makynge of chirches thynges longyng to chirches ben lyke Iudas that grutched whan Magdaleyne enoynted cryste that waste costes pompe in suche â—hynges ben to be repreued ca. liij ¶ How it is vnðstande yâ— cryste sayth whan yâ— shalt pray entre thy chaÌ„bre â— how with eueÌ„ charite betâ— is to pray in chirches than out of chirches so the prayer of many is better than of one alone ca. liiij ¶ How processyons done for to praye for peas be not done with due crycuÌ„stauÌ„ces good therfore our prayer is not herde that the people is leuer to paye taxes to haue werre than peas caplm .lv. ¶ How it is vnðstande yâ— short prayer thyrleth heuen yâ— somtyme it is to praye only in herte somtyme with mouth yâ— dystynctly neyther to faste ne to treate cause why ca. lvi ¶ How it is vnderstande that Cryste bad that men sholde not speke moche in prayer causes why pryncypaly men sholde praye in chirches ca. lvij ¶ Why men praye to god not withstandynge that he is vnchauÌ„geable of two maner prayers one comon an other synguler dyuerse causes why men sholde praye by mouth ca. lviij ¶ Why in the begynnynge of holy chirche was not so grete solempnyte of dyuyne seruyce as now is in chirches also causes why songe melodye was ordeyned in holy chirche ca. lix ¶ It is a shame to a londe to haue many martyres whiche the people of the same londe haue slayne of vengeaunce comynge to the people that sleeth martyrs ca. lx ¶ Why myracles be not now so comoÌ„ as they were in yâ— begynnynge of crysten fayth that the multytude of myracles sygnyfyed vnstablenesse in the fayth rather sheweth yâ— the people is malycyous than good ca. lxi ¶ Doynge of myracles is noo syker preef of holynesse of the dedes of ypocrytes why god suffreth false men to do woundres myracles to begyle the people ca. lxij ¶ Comon solempnyte of crysten buryenge is not to be forsaken of the dygnyte of mannes bodye womans caplm .lxiij. ¶ Feyres markettes to be holden in sanctuarye is vnlefull of harmes that come therof ca. lxiiij ¶ The seconde coÌ„mauÌ„dement ¶ In thre maners is goddes name taken in vayne god is our pryncypal godfader for after cryste we be called crysten men yf we lyue not crystenly we take the name of cryste in vayne for myslyuynge Ca. I. ¶ Goddes name is taken in vayne by myspeche in many maners in scornynge in Iapynge in erroneus techynge in couetouse or enuyous prechynge in bannynge of warynge in lewde vowes makynge in brekynge of le full vowes ca. ij ¶ Vowes sholde be made wâ—a good auysement that Iept synned in his vowe makynge yâ— wycked vowes wycked byhelâ— be to be broken ca. iij ¶ Goddes name is taken in vayne by blasphemye by grutchynge ayenst god by ouerhope wanhope and by vayn sweryÌ„ge what harme cometh of customable swerynge ca. iiij ¶ Thre false excusacoÌ„ns of othes answeres to the two fyrste excusacyons ca. v ¶ In seuen cases it is lefull to swere in euery othe sholde thre thynges be kepte so answere to the thyrde fals excusacoÌ„n Also true vnderstandyuge of textes of the newe lawe that speke of swerynge ca. vi ¶ Of two maner swerynges of attestacyon execracyon why it is forboden to swere by creatures on yâ— fyrste maner ca. vij ¶ How peryllous the seconde maner sweryng is what it is to say so helpe me god at the holy dome why men swerynge byfor a Iuge lay theyr hondes on a boke kysse it ca. viij ¶ They that begyle men with theyr subtell othes ben forsworne though they saye sothe for in two maners may a man be forsworne in sweryng sothe ca. ix ¶ In six maners may a man be forsworn also he that doth an other to swere wytynge well that he wyll forswere hym synneth gretely ca.
by the planetes ne by none other creature how sholde ony man knowe goddes domes by the course of yâ— planetes or deme therby or telle what god wyll do in tyme comynge or dyuyne of thynges that be to come ¶ Pauper Thou mayst not knowe by the axe what the wryght wyll worche ne whan Ne thou mayst not knowe by the orloge what tyme the orloger wyll sett it ne knowe the orlogers wyll Ne thou mayst not knowe by the gryndstone what the smyth wyll grynde ne what maner ne whan ¶ Diues It is soth ¶ Pauper No more maye we knowe by the bodyes aboue ne by the course of the planetâ— what god wyll doo ne what he wyll ordeyne of man or of woman or of ony comunyte londe royalme contre or cyte for the planetes the bodyes aboue be nought ellys but goddes Instrumentes the course of the planetes is not chaungeable ne varyable but it is putte in certayne meouynge and steryng whiche they may not fleene chaunge for they haue no free eleccyon in theyr doynge But god is souerayne Iuge moost rightfull moost mercyfull moost free to punysshe and to spare For he is moost of myght and no thynge may hym withstande and therfore his domes and his werkes be not neded ne arted by the planetes but after that men chauÌ„ge theyr lyuynge so chauÌ„geth he his domes to punysshe or spare to we le or to wo to heuen or to helle He demed the synful cyte of Nynyue bycause of synne to be destroyed within .xl. dayes but whan they repented theym amended theym cryed after mercye he chauÌ„ged his dome spared the cyte destroyed it not as telleth Ionas the prophete yet the planetes chauÌ„ged not her course for none amendement of the people Also we fynde in holy wryte the .iiij. boke of the kynges that god sende the ê“phete Ysaye to the kyng Ezechie whan he hadde synned badde hym made his testamente for he sholde deye no lenger lyue Anone the kyng repented hym wepte full sore axed mercy And anone god badde the prophete Ysaye that yet was in the kynges halle to go ayen to the kyng saye to hym that god had accepted the repentauÌ„ce and herde his prayer that he sholde not deye than but he sholde lyue .xv. yere lenger Loo my frende how soone the dome of god was chauÌ„ged all to mercy And though the planetes yet that tyme kepte forth theyr course they chaunged not for all the kynges wepynge ¶ Diues Anone after the sonne chauÌ„ged his course tourned ayen in to the eest and began a newe daye ¶ Pauper The tournynge ayen of the sonne was not cause of the mercy of god ne of chauÌ„gyng of domes for god chauÌ„ged his dome byfore or the sonne tourned ayen So the tournyng ayen of the sonne was not ellys but a token of mercy to the kyng Ezechie to all synfull wretches that wolde amende them For right as the sonne chauÌ„ged his course after yâ— repentauÌ„ce of the kyng Right so god chauÌ„ged his sentence anone as man or womaÌ„ repenteth hym of his synne and is in wyll to amende hym Therfore sayth the lawe De peniteÌ„ di.i. sufficiat Nouit deus mutare sentenciaÌ„ si tu noueris emendare delictuÌ„ God can chauÌ„ge his sentence his dome anone as yâ— canste amende thy trespasse Also it was a token to the kyng that goddes byhest to him sholde be fulfylled But all the astronomers that euer were coude not tell byfore of that wonderfull token of the sonne for it was all ayenst the comon course of kynde that suche other shewe well that god is not ruled by the course of the planetes but that god ruled the planetes not the planetes hym ne his domes ne his werkes But god ruleth demeth gouerneth all mankynde persone comunyte after that they deserue as hyÌ„ thynketh moost spedefull to his worshyppe and to the comon prouffyte of his Royalme in heuen in erthe and in helle whoo 's domes and ordenauÌ„ces passe mannes wytte And therfore Saynt Poule sayth Quis cognouit sensum dnÌ„i aut quis consiliarius eius fuit Who sayth he hath knowen the wytte of god or who was his counseyller Forsothe not the astronomers neyther the wytches for they ben fooles of all fooles and putte fertheste out of goddes counseyll as folke that god moost hateth Saynt Poule saythe that domes of god ben incompre hensyble no man may knowe them well no man may trace his wayes Tho ben his wonderfull domes they ben so medled with mercy and rightfulnesse that they passe mannes wytte Therfore the prophete Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas Alle the wayes of our lorde ben mercy and trouth Iudicia dnÌ„i abissus multa The domes of god be of a grete depenesse ye soo depe that noo mannes wytte may seke to the depenesse ne knowe well the cause ne the reason of his wonderfull domes And therfore suche astronomers and wytches that entermeten theym soo hyghe of goddes domes and wonder full werkes presume to dyuyne of thynges that ben to come and make theym wyse as yf they were goddes felawes and knewe alle his preuy counseyll they ben fooles of al fooles ¶ Diues Therfore clerkes saye that they may noo thynge telle for certayne but they may telle wherto man or woman or comunyte is enclyned by the werkynge of the bodyes aboue Neuerthelesse as they saye man and woman may by vertue ouercome the planetes and soo euery wyse man is lorde and mayster of the plaâ—â—etes And therfore Tholomeus the grete astronomer sayth Quod vir sapiens dominabitur astris Caplm .xx. ALso as they say by astronomy they may knowe whan men ben enclyned to warre or to peas And whan by comon course of kynde sholde falle morayne hongre tempeste drought and suche other but as they saye one holy prayer may chaunge euery dele And thoughe it falle not in one coÌ„tree it falleth in an other coÌ„tree ¶ Pauper Sythen they can not telle for certayne what shall befalle but all in doubte theyr sawes theyr domes may soo lyghtly be chaunged brought to nought it is a grete foolye to sette ony truste to theyr tales for so may euery foole tell what he wyll and excuse euery lesynge This maner of speche is nought ellys but a mayntenyng of lesynges and of faynnyng and of hydynge of folye and a synfull excusacoÌ„n of synne a nette to cache with womaÌ„nes soules a strenge to drawe men to helle to drawe mannes herte his loue his truste from god They wolde fayne be holden wyse nye of goddes couÌ„seyll but they wote not how ferre they be fonden so false Ye shall vnderstande my frende that ther is but one sonne one mone and other fyue planetes Saturnê° Iupyter Mars Venus and Mercurius whiche with other sterres gone about all the erthe with the fyrmamente euery daye naturelly soo
ther wyues in ony caas holy chirche shall punysshe theym and enioyne them full harde penauÌ„ce as for mauslaughter ¶ Diues Whether is more synne a man to slee his wyfe or to slee his fader or moder ¶ Pauê‘ Bothe be greuous synnes moche ayenst kynde For the man his wyf be one flesshe and one blood And he ought as saynt Poule sayth to loue his wyfe as his owne bodye and therfore he to slee hyr ayenst kynde But yet it is more synne and more ayenst kynde to slee fader and moder for of them man hath his begynnynge his flesshe blood And also yf he slee ony of them he forfeteth openly ayenst the coÌ„mauÌ„dement of god the fourth the fyfthe For in that he vnworshyppeth ouer moche his fader and his moð falleth in cruell maÌ„slaughter therfor it is more synne to slee fader moder than to slee his wyfe as the lawe sayth in suÌ„ma â—ffessorum li. iiij ti.ix.qÌ„.x Caplm .xxiiij. DIues Sythen god byddeth that no man sholde slee vnryghtfully Why suffreth god so moche warre be in erthe so many batayles ¶ Pauê‘ For moche folke is worthy to deye wyll not stande to the lawe of peas Therfor god hath ordeyned coÌ„mauÌ„ded the lawe of yâ— swerde of cheualrye to brynge them to peas with the swerde yâ— wyll not obeye the peas by lawe of charyte and reason ¶ Diues Than it semeth yâ— men of armes may slee menlefully that wyl not obeye to the peas to goddes wyll ¶ Pauê‘ That is soth For Abraam Moyses Iosue Dauyd Iosye Machabeis many other were men of armes sloughe moche folke And yet god repreued them not but he bad them slee and halpe them in ther sleynge and in ther fyghtynge ¶ Diues I may well assent that batayll is lefull yf it be ryghtful For god is called DnÌ„s exercituuÌ„ et dnÌ„s labaoth That is to saye lorde god of oostes ¶ Pauper Thre thynges be nedeful that batayl be ryghtfull Iusta causa iustus ammus et auctoritas legittimus principis A ryghtfull cause a ryghtfull Intencyon and auctoryte of a lawfull prynce Fyrste it is nedefull that the cause be ryghtfull that they fyght only for the ryght to mayntene ryght and for saluacoÌ„n of the comonte of them that be vn gylty and wolde haue peas For as saynt Austen sayth The ende of batayll sholde be peas xxiij.qÌ„.i nolite Also ther Intencyon muste be ryghtfull that they fyght not for pryde to gete theym a name ne for no false couety s e to gete worldely good ne for no malyce for to be venged ne for no cruelte and lykynge to shedde blood For yf ther Intencyon be wycked thongh ther cause be true they synne in maÌ„slaughter And for ther wycked Intencyon god suffreth men to be ouercomen in a ryghtfull cause Also it muste be do by auctoryte of a lawfull prynce that is prynce made by comon custome or by comon lawe or by comon assent of the comonte or by comon lawfull eleccyon For thoughe a persone gadre to him rebellors ayenst his lege lordes wyll all though the rebellors make hym ther hede and her prynce they may not by his auctoryte do ryghtfull batayl But all thoughe auâ—toryte of a pryÌ„ce lawful be nedefull to ryghtfull batayll that is solempny done by mannes lawe yet in a ryghtfull cause at nede man may by lawe of kynde without auctoryte of ony prynce fyght defende hyÌ„self his goodes ayenst wycked folke for it is the lawe of kynde euery man to saue hymselfe put awaye fo rs with fo rs myght with myght LicituÌ„ est vim vt repellere So that his purpose be not to slee ne to rebell ayenst his soue rayne ne ayenst the lawe but only in truthe to saue hym his fro wycked doers Nethelesse clerkes sholde not fyght for no worldely good but they maye in case with fyghtynge smytyng defende ther owne persone ayenste clerke â—wde man And so maye the lewde man defende hymself with smytynge ayenst the clerke yâ— seketh to smyte hyÌ„ yf he may not els sekerly saue hymself yf he may sekerly saue hyÌ„self eyther by slyght eyther by shettynge of dore or of gate or ony other waye he ought to saue hymself not smyte a clerke but wysely saue them both But alwaye be he ware that his flyght be not cause of his deth And syth that the lewde man ought to flee the clerke yf he may in seker maner saue them both Moche more the clerke that sholde shewe pacyence flee shedynge of blood by his ordre ought to flee a lewde man yf he may to saue hymselfe sekerly to saue theym both Yf the sugett be in doubte whether the cause that they fyght for be true they be excused by the coÌ„mauÌ„dement of ther prynce for vertue of obedpence so that the sugettes haue no cause to mysdeme of her prynce by his comon lyuynge but yâ— they suppose that he in all his lyuynge be ruled by reason goddes lawe But yf they be seker that the cause is false they be not excused ne ought not to fyght Or els yf the prynce be man out of good gouernau ce as frentyke or braynles or els that he be in his lyuynge openly rebellynge ayest god than the people ought not to obeye to his byddynge whan he byddeth them fyght but yf they knowe sekerly that his cause be true But than they muste obeye the prynce of heuen that byddeth them slee noo man ne woman vngylty Sowdeours other knyghtes men of armes other frendes of the prynce not suget to hym by obedyence yf they fyght for him in cause that is in doubte they be not excused from dedely synne man slaughter In suÌ„ma â—fesso li.ij.i.v.qÌ„.xlv.et.xlvi Thus leue frende haue I declared to you the fyfthe byheste that byddeth you and vs all not slee And therfore leue frende all yf your persone be not able to fyght ne to slee yet I praye you that ye beware that ye assent to no maÌ„nes deth neyther byfore ne after but ye were seker that they were gylty worthy to deye For the lawe sayth that both they that done the mysdede and they that assentten therto be worthy euen payne Agentes et consencientes pari pena puniantur Iustefye ye noo mannes deth but ye knowe well the cause of his deth For I am seker that god dampneth moche manslaughter that ye other Iustefye and the dome of god shall falle that he sayd to saynt Peter He that smyteth with yâ— swerde shall perysshe with the swerde And he that robbeth shall be robbeth Ve â— predaris nonne predaberis Ysa .xxxiij. Aldaye ye maye see what vengeaunce falleth for shedynge of maÌ„nes blood euery yere more more Other necyons slee vs in euery syde robbe vs we haue lytyll spede or none but only to slee our owne nacoÌ„n Therfore be ye ware of goddes swerde
be without penaunce or sorowe and contrycyon for his lynne And all that were assentynge to false wytnesse to periurye sholde do the same penauÌ„ce IbideÌ„ The wordes of wytnesse sholde be taken to the beste vnderstandynge mooste benygne Extra li. ij.ti de testibus ca. cuÌ„ tu The wytnesse that ayensayth hymselfe is of no credence Extra li. ij ti.de ê“bacionibs ca. licet Men sholde stande to the fyrst speche that man or woman sayth in his cause yf he varye an other tyme e. ti per tuas Yf the wytnesse by dystraccoÌ„n saye amys it is leful to hym anone to ameÌ„de his speche but yf he abyde with an Interuall though he chauÌ„ge his worde amende it he shall not be accept ne herde Extra li. ij.ti de testibus cogendis ca. preterea Wytnesse in dome sholde not be herde ayenst hym that is absent but he were obstynate and wolde not come Extra de testibus ca. ij He that sayth fyrste the treuth muste be taken for one wytnesse e.ti. in omni Yf a man haue sworne to the partye not to bere wytnesse of the treuth with the other partye his othe is vnlefull And therfore not withstandynge his othe he may bere wytnesse of the treuth e Intumauit Noo man shall bere wytnesse to an other in his cause yf he haue the same cause or ony lyke that to spede for hymselfe For suche a persone is suspecte that he wolde do fauoure to an other mannes cause to haue hym fauorable to hym in his cause e.ti. personas Noo mannes wytnesse shall be resceyued in dome in preiudyce of an other but yf he swere though the wytnesse be a man of relygyon e ti nuê“ The honeste the worshyp of the wytnesses is more to charge than the multytude e ti in nostra For to dyscusse yrre gularyte of bygamye both lewde maÌ„ lewde woman maye be taken for wytnesse e ti tam is Seke folke and poore folke may not be compelled to come byfore the Iuge to bere wytnes But the Iuge may sende to them wyse men to wyt of them the trenth e ti si â— Euery man woman sholde hate false wytnesse for god hateth false wytnesse as Salomon sayth Deus odit testem fallacem Prouer .vi. Aud euery lyer is a false wytnesse full of gyle And the sodayne wytnesse dysposeth ordeyneth a tonge of lyenge For he yâ— is redy to bere wytnesse byfore he be auysed he dyspeseth hyÌ„ to lye Prouer .xij. But as Salomon sayth The false wytnesse shall not be vnpunysshed and he that speketh lesynges shall perysshe Prouer .xix. Ferthermore leue frende ye shall vnderstande that ther ben thre maner of wytnesses Caplm .xiij. THer is a wytnesse aboue vs yâ— knoweth all and may not be dysceyued that is god that seeth all and he shall at the daye of dome be to vs both Iuge wytnesse Ego sum iuder et testis I am Iuge and wytnesse sayth our lorde god Ieremie .xxix. And Iob sayth In heuen is my wytnesse and he that knoweth all my couÌ„seyll is aboue in hyghe And ther is a wytnesse within vs that is our conscyence For as saynt Poule sayth Oure Ioye is wytnesse of our conscyence And ther is a wytnesse without vs yâ— is our neyghbour all creatures yâ— shall bere wytnesse ayenst vs at the dome byfore the hyghe Iuge but we amende vs by tyme deme wel our selfe For Moyses sayd Testem inuoco celuÌ„ et terraÌ„ I calle heuen and erthe to wytnesse yâ— yf ye make to you ony lykenesse or ymage to worshyp it and breke goddes lawe ye shall soone perysshe Deutro .iiij. And in an other place he sayth thus I calle heuen and erthe to wytnesse that I haue sette byfore you lyfe and dethe good and euyll blessynge and curse And therfore chese the lyfe that ye may lyue and loue your lorde god and obeye to his voyce and clyue to hym by fayth and loue for he is your lyfe and lengthe of your dayes And your herte be tourned awaye from hym and ye wyll not here his lawes but worshyppe false goddes I saye to you byfore that ye shall soone perysshe Deutro .xxx. And therfore leue frende yf we wyll be syker at the last dome come sykerly byfore our souerayne Iuge that knoweth all we muste deme well our selfe in this worlde For saynt Poule sayth That yf we demed well our selfe dyscussed well our lyfe we sholde not be dampned Pri â— ad Corum .xi. ¶ Diues How sholde we deme our selfe ¶ Pauper As the glose sayth there Thou shalt be thyne owne domesman Thy seete shall be thyne herte and set thy selfe gylty byfore thy selfe domesman Thy thought thy conscyence shall be thy two wytnesses for to accuse the Thy tourmentours sholde be drede and sorowe that in maner sholde she we thy blood by wepynge of salt teeres whan by wytnesse of thyne owne conscyence and of thy thought thou haste demed thy selfe gylty and not worthy for to come to goddes borde ne to heuens blysse And there sayth the glose That sekenesse feblenesse and sodayne deth falle comonly after Eester amonges the people For men in Eester resceyue vnworthely goddes flesse his blood Ideo multi infirmi et imbecilles et dormiunt multi s per morteÌ„ Prima ad Corum .xi. But for euery man is fauourable to hymselfe and to his owne cause therfore thou shalt haue with the two assessours by whose couÌ„seyll thou shalt deme thy selfe and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacyon of thy synne Ne lye thou not for to excuse thyselfe ne for to excuse thyselfe falsely ne to greuously but as thyne other assessour reason wyll accorde And yf tho two wytnesses yâ— is to saye thy thought and thy conscyence suffyse not to bere wytnesse ne to ful enfourme the of thy synfull lyf Take to the the thrydde wytnesse that is thy fayth And soo lete thy dome stande in wytnesse of two or of thre And fayth sayth thus Fides sine operibus mortua est Fayth without good werkes is deed For alle though you byleue as a crysten man but thou lyue as a crystin man ellys thou art deed in soule and worthy to dye without ende Fayth that fayleth in worde and in thought is deed and helpeth not to blysse And anone conscyence and mynde shall accorde to hym and saye thus He that vseth amys his free wyll that he dye it is reson without remedye sauynge goddes mercy And take hede that thy clergy may not saue the. For holy wryt and clergye saye Anima peccatoris morâ—etur The soule of the synner shall dye Also thy clergy may not saue the yf thou be in dedely synne For thou art bygamus and twyus wedded Fyrste to cryste in thy baptym after to the fende by assent to synne And so thou art wydowe fro cryste wedded to an other wydowe that is the fende forsaken of god
that the .xviij. men vpon whiche felle the toure of Syloa in Ierlm and slough them wene ye that they passed in synne all the men of Ierusalem Nay forsoth But I say to you but ye amende you ye shall perysshe all to gydre Luce. xiij And so the punysshynge of tho men so slayne was a warnynge to them that were more synfull that they sholde amende theym And soo thou myghtest well see that thy reason is nought worthy god punysshed Eue harder in this worlde than he dyde Adam therfore hyr synne was more than the synne of Adam Caplm .xxiiij. ALso the seconde maxime and grounde in whiche thou sayste that god punysshed Eue harder than Adam may resonably be denyed For in punysshynge of Adam god gaf his curse and sayd Cursed be the erthe in thy werke in thy synne He sayd not cursed be the erthe in thy werke of Eue ne he sayd not cursed be the erthe in your werke as for comon synne of them bothe but he sayd only to Adam Cursed be yâ— erth in thy werke In punysshynge also of the serpent he gaf his curse sayd Thou shalt be cursed amonges alle thynge lyuynge vpon erthe Also god cursed Caym whan he punysshed hyÌ„ for sleynge of his brother Abell But whan god punysshed woman he gaue not his curse And we rede not that euer god gaue his curse to ony woman openly in specyaall Ne god repreued not Eue so moche as he dyde Adam And so the grete repreue blamynge the curse that god gaue in punysshyng of Adam more than he dyd in punysshyng of Eue shewyng well that the synne of Adam was more greuous than was the synne of Eue that there was more obâ—tynacy in Adam than was in Eue. For cursyng is not gyuen of god ne of holy chirche but for obstynacy As I sayd fyrst Adam answered full obstynatly God blamed Adam pryÌ„cypaly for brekyng of his coÌ„maundement sayd to hym that brekynge of his coÌ„mauÌ„dement was cause of his nakednesse of his sodayne myscheef and notwithstange the techynge and the styrynge of god he wolde not be aknowen of his synne but put his synne on god and excused hym by Eue and soo put synne to synne in excusacyon of his synne Whan god punysshed Adam he cursed the erthe for his synne whiche curse tourned to woo trauayle of hym of all mankynde whiche we maye not flee And therfore ha sayd to Adam thou shalt ete of the erth in trauayle and sorowe all the dayes of thy lyfe I shall brynge the forth brerys thornes thou shalt ete herbes of the erthe Also in punysshynge of Adam god gaf the sentence of deth vpon hyÌ„ all mankynde for his synne And therfor god sayd to Adam thou shalt ete thy brede in swynke swete of thy face tyll thou tourne ayen in to the erthe For erthe thou art in to erthe ayen thou shalt wende Sythen than god for the synne of Adam gaf so greuously his curse and blamed so harde Adam of his synne and for his synne dampned hym and all mankynde and punysshed all erthely creatures for his synne dampned hym and all man kynde to perpetuel trauayle whan he sayd Thou shalt ete thy mete with trauayle sorowe al the dayes of thy lyfe And also for the synne of Adam he gaf sentence of deth to hym and to all mankynde that is moost of all paynes it foloweth that god punysshed harder Adam for his synne than he dyde Eue for hyr synne For why in punysshynge of Eue god repreued hyr not so moche as he dyde Adam he gaf than no curse ne payne perpetuell saue subieccyon I shall sayd god multeplye thy myscheues thy conceyuynges in sorowe thou shalt bere thy childern and thou shalt be vnder power of man he shall be thy lorde God sayd not to woman I shall multeplye thy myscheues all dayes of thy lyfe For she may kepe hyr chaste yf she wyll and flee myscheef and payne of childern byrthe And that god made woman suget to man for the synne of Eue it was noo newe thynge to woman For as saynt Austen sayth suê‘ GenÌ„ li.xi.ca.xiiij Woman was suget to man byfore by ordre of kynde but that subieccoÌ„n was only by loue and charyte but for hyr synne she was made suget not only by loue but also by nede bondage of honeste seruyle werkes to obeye to man and be vnder his gouernaunce Byfore hyr synne she was sugette to man only by loue but after hyr synne she was made suget to man not only by loue but by drede by nede For she muste drede man she hath nede of his helpe For that was the pryde of Adam of Eue that they desyred to haue noo souerayne ne gouernour but god allone as clerkes saye And therfore the fende in gyle behyght them that they desyred saynge to Eue yf ye ete of the tree that god hath forbode you ye shall be as goddes knowynge gode euyll that is to saye ye shall nede noo souerayne ne gouernour to teche you ne to gouerne you but god for that they desyred it lyghtely they byleued it For as the mayster of storyes sayth A thynge that is desyred lyghtly it is byleued And therfor god ryghtfull Iuge punysshed them bothe in subieccyon of drede and of nede and of harde seruage He made woman suget to man and afterwarde he made man suget and thrall to man for the synne of Adam as sayth saynt Austen suê‘ GenÌ„ v sup More than euer he made woman suget to man For the synne of Eue as sayth saynt Austen suê‘ GenÌ„ v.s For thoughe woman be in thraldome to temporell lordes as be men that is not for the synne of Eue but pryncypaly for the synne of Adam The subieccoÌ„n that woman is put in for yâ— synne of Eue is the subieccoÌ„n that the wyfe ought to hyr husbonde And all the soueraynte and lordshyp that ony man hath here in this worlde eyther ouer man or woman it is medled with moche woo grete sorowe care For euery souerayne in this worlde muste care for his sugettes yf he be wyse And in hygher degree that he be of lordshyp of dygnyte in the hygher degre is he of peryll of drede of sorowe care in punysshyng of Adams synne And so both lordshyp in this worlde subiecco n be punysshed of Adams synne And yf sugettes can haue pacyence with theyr degre they be in more sykernes both of bodye of soule in more gladnes of herte than be the souerayns And so punysshed god Adam as moche in maner in that he made hym lorde gouernour of woman as he punysshed Eue whan he made hyr suget to Adam For in that god bonde man to haue cure of woman in hyr myscheef to saue hyr and to kepe hyr that was by comon so faynte so feble freell and so myschyuous by cause of hyr synne Caplm .xxv. DIues Yet clerkes
argue ayenst the say that woman synned more greuously than Adam for she put hyrself in syÌ„ne hyr husbonde Adam but Adam put only hyÌ„selfe in synne ¶ Pauper This reson is nought For as I sayd fyrst Adam was shent with preuy pryde and welth of hyÌ„selfe fell in to synne or Eue proâ—ced hym yâ— apple Also sayth saynt Austen de ci dei.li.xiiij.ca.xi Adam wyste well that it was a greuous synne but Eue was so desceyued that she wende that it had be no synne And therfore the synne that she dyd by Ignorau ce desceyte of the fende excuseth not ne lesseth not the synne of Adam that he dyd wyllynge wyttyngly Adam was hyr souerayne sholde haue gouerned them both and not obeye to the voyce of his wyfe ayenst the voyce of god that forbadde hym the tree Example yf a symple man be vnconnynge and by desceyte of some shrewe do a foly wenynge not to do amys and he come to his prelate or his bysshop counseyll hym to do the same and his prelate or his bysshop do the same wetynge well that he doth amys and that it is a greuouse synne euery man wyll deme that the bysshop and his prelate synneth more greuously than the symple man that wende not to do amys And thus nyghe all circumstauÌ„ces thaâ— aggreggen ony synne aggregged the synne of Adam more than yâ— synne of Eue For he was souerayne and parfyght more in kynde wyser and myghtyer to withstande the fendes fodynge and with lesse temptacoÌ„n fell in synne brake goddes coÌ„mauÌ„dement wityngly but Eue by desceyte of the adder synned by Ignoraunce As sayth saynt Austen vbi suâ— ê“xiÌ„o et Ysydorê° de suÌ„â— bono li.ij. Eue yelde hyr culpable Adam dyde not so Eue wende not haue synned Adam wetyngly synned in hope of forgyuenesse As saynt Austen sayth the mayster of sentence li. ij.di.xxij And so Adam syÌ„ned in hope presumpcoÌ„n ayenst the holy goost this is a ful greuous synne as cryste sheweth in yâ— gospell Mâ— xij QuicuÌ„que dixerit verbu â—tra spiritum sanctuÌ„ noÌ„ remitteâ— ei â— Where the glose sayth That they that synne by IgnorauÌ„ce may lyghtly haue forgyuenesse but he that dooth it wetyngly ayenst the mageste of god ayenst his conscyence he is worthy noo forgyuenesse Also Adam was more obstynat than Eue was ¶ Diues Shewe me that ¶ Pauper For god blamed hyÌ„ fyrst of all declared to hym his synne god abode of punysshynge tyll he had vndernomen Eue and after Eue the fende in the adder fyrste he punysshed the adder than Eue that Adam sholde haue beware and axed mercy And so god blamed hym fyrst punysshed hyÌ„ last so gyuyng him respyte to repentauÌ„ce But for al this Adam repented hym not ne wol de axe mercy ne lowe him Fyrste god punysshed hym fro fer in yâ— adder in that that he cursed the adder that was his suget made the adder enmye to his wyfe to hyr sede that is to saye to ther childern that she sholde get of Adam so god made the adder that was byfore suget meke to hym rebell enemye to his loue that was his wyf to al that sholde come of them two yet Adam stode obstynat Than god punysshed Eue his wyf his loue his helpe so punysshed hyÌ„ in Eue for yf he loued hyr so moche as clerkes say it sholde haue be to hym ful grete payne to see his wyf his loue so punysshed For as clerkes saye the grete loue that he had to Eue made hym to breke yâ— coÌ„mauÌ„dement of god And yet now a dayes it is full grete payne to kynde folke trewe in loue to see ther loue theyr frendes in sorowe and dysease Also god punysshed Adam Eue in that that he punysshed hyr with myscheues of sykenesse freelte feblenesse For in soo moche god toke from hym his helpe that was woman made to be mannes helpe But the more feble that god made hyr for synne the lesse she myght helpe man Also god punysshed theym both anone as Adam ete of the tree made them so naked soo vnhoneste that they were ashamed of themselfe whiche payne felle not to Adam ne to Eue tyll Adam had ete of yâ— apple And notwithstandynge all this yet Adam stode obstynate axed no mercy ne knowleged no synne And than god ryghtfull Iuge punysshed hym full harde both in this worlde in the other worlde and punysshed all mankynde for his synne As saynt Poule sayth and saynt Austen and other doctoures God punysshed Adam and mankynde full harde for his synne whan he toke moche of his lordshyp a waye from hym and made nyghe all creatures rebelle to hym brought hym soo lowe in ordre of kynde that though by way of kynde man byfore Adams synne passeth woman in vertue and perfeccnn of kynde Now after Adames synne woman ofte tyme passeth many men in vertue and in dyscrecy on and in other gyftes bothe of kynde and of grace And byfore the synne of Adam man was soo souerayne to woman that woman sholde not haue be his souerayne But now for Adams synne oftentymes man is suget to woman as to his lady by bondage and thraldome by harde seruage by nede and drede and ought more seruage and subieccyon to woman for Adams synne than dooth woman to man for the synne of Eue For god made woman for the synne of Eue only suget to hyr husbonde in seruyce of honeste werkes as felowe not as chorle in werkes of worldly bondage Also man for the synne of Adam is ordeyned to many more perylles bothe on londe and on water and to warre and to woo and besynesse of this worlde and to moche trauayle and to many perylles more than woman is ordeyned to ¶ Diues I haue wondre that ony clerke sholde holde ayenst the in this mater of Adams synne ¶ Pauper Clerkes speke oft by opynyon in this mater and other maters also and not alwaye afferme that they saye to the vttermoste but put it in the dome of other clerkes yf they can saye better And soo doo I now at this tyme yf ony clerke can saye more skylfully reasons ¶ Here endeth the sixthe commaundement And begynneth the seuenthe commaundement Capitulum PrimuÌ„ DIues I thanke the for thou hast well declared to me the sixth coÌ„mauÌ„dement Now I praye the enfourme thou me in the seuenthe coÌ„maundement ¶ Pauper The seuenth coÌ„mauÌ„dement is this Non furtum facies That is to saye Thou shalt do no theeft neyther in wyll ne in dede as the glose sayth And so by this coÌ„maundement is forboden all maner mys takynge all maner false with holdynge withdrawynge of other mennes good ayenst ther wyll all the menes that lede to theeft be also forboden by this coÌ„mauÌ„dement as false weyghtes false mesures fals othes gylous speche gyle in crafte gyle in chafayre false werkmanshyp faynt