the yere whan the feest of oure lady in lente fallyth on monday thanne to fast in worshyp of her wednesdaye friday or saturday For I leue sykerly that the mede of fastynge ne the vertue of fastyng is nat assigned ne limyted by the letters of the kaleÌ„der ne folowe nat the cours of the kalender ne chaÌ„gith nat from one day to an other day al if the lettres chaunge from one day to a nother And so as me thinketh suche fastyng is groundyd in some lesyng and faytre in some mysbileue fulle nigh wichecraft Pauper Me thynketh the same For alle if the feest falle sumtyme on the monday sumtyme on the tuesdaye yit the dede in it self felle neither on the moÌ„day ne on the tuesday but it fel on the friday For than the aungel gret oure lady than she coÌ„ceyued goddes soÌ„ne lorde of blysse And thre thritty yere after the same tyme and the same day that is to sa yon gode friday about mydday she sawe her dere sonne diynge for maÌ„kynde vpon the rode tre And so me thiÌ„keth that it is more plesaunt to god and to oure lady and more coÌ„uenyent to faste the friday in worshyp of criste that dyed for vs al that day And also in worship of our lady that conceyued that day her dere sonne at the auÌ„gelles greting than to fast either monday or tuesday And in as moche as they wene that suche faste shulde nat auayl theym to th ende that they fast fore but if they chaungyd their fast yere by yere after the cours of the kalender and that it muste be do vii yere by yere it is a nyce fantasy and mysbilene fulle nigh wichecrafte For Cryste might grauÌ„te them that boon aswele for fyue yere or for syxe or eight yere fastynge as for vii yere I found neuyr grounde wherof it came ne reason ne auctorite fynde I none Axe forth if thou wylte suÌ„what elles The xliii chapter DIues Is it lefulle to sett any trust or any feyth on dremys Pauper Ther been ii maner causes of dremys Done from inward a nother from outwarde Causes of dremes from inwarde ben thre maner Done is comon stirynge of mannes faÌ„tasye or womans in their slepe and suche dremys ben but fantasye vanyte And therfore saith Salomon Vbi multa somnia ibi multe vanitates eccle v.c. Where been many dremys there ben many vanyties for on this maner one man shal haue moo dremys than suÌ„me tuenty other A nother cause from inwarde is disposicion of the body For whanne men ben colde of kynd they dreme of frostes and snow And so by their dremys a wyse leche may knowe in party disposicion of her body be it to helthe or to sekenes The thridde cause from inwarde is disposicion of the soule For comonly men dremen of suche thinges as her soul and their thought is moost occupied in while they waken either by studye by loue or by hate by wrathe by drede by sorowe by care pride or couetise Causes of dremys from outwarde ben two maner bodily and gostly Bodily is the disposicion of the ayre and of the place about him and other thinges beside him And therfore in rayne wedyr meÌ„ dreme of water and of fisshes For ofte mannys body chauÌ„gith after the disposicion of the ayre of his abidynge place And for these thre causes sayth the philosopher De somno et vigilia That leches shuld take hede to the dremys of them that been seke to knowe therby how they been disposed Gostly causes from outwarde of dremys been ii maners The one cause is gode for that is god by him self Or elles by aungelles and that on three maner For some suche dreme by ymaginacion only as dyde the kinge pharo and nabugodonosor Some only by vnderstoÌ„diÌ„g as dyd seynt poule and balaam SuÌ„me dreme both by ymaginacion and by vnderstondyng as dyd seynt Iohn in apocalips danyel in his prophecy whiche sawe wounderful sightes by ymaginacion and vnderstondiÌ„g what tho sightes betokenyde But pharo and Nabugodonosor vnderstode nat the visiones ne the dremes that they hadde The other cause of dremes from outewarde is nat gode as whan it fallith by illusion of the feend for tho principally serue to wytchecrafte Sumtyme they come of greate besynesse and trauayl that one hath whanne he is wakynge And therfore Salomon saith that after besynesse folowe many dremys â–ª for comonly meÌ„ dreme of suche thinges as they been occupyed in while they wake SuÌ„tyme they come of ouir done abstinence and of hungre SuÌ„tyme it coÌ„meth of excesse of mete or drynke Sumtyme of myslikynge the man hath whaÌ„ne he is wakynge And in asmoche as the effecte of thinges is tokeÌ„ of his causes as smoke is tokeÌ„ of the fyre So suche dremys ben tokenes of causes that they come of And on this maner a wyse man may telle by dremys causes of mennys dremys and soo by causes tel other preuy thiÌ„ges that may falle therof For oftyme one cause bryngeth forth dyuerse effectes eche after other Diues Telle suÌ„me examples Pauper Experience shewyth that if a man trete moche withe a woman and sette his hert moche on her by day in the nyghte folowynge he dremyth of her some nyce dreme by which dreme if he tolde it to suÌ„me wyse man he wolde saye that he louyd moche that woman and but he with drewe him from her cumpany it shulde turne him to velony And so as saye clerkes in asmoche as dremys come by waye of kynde in so moche it is leful to telle what they signifie after the causes that they come of Soo that in their tellinge and coniectynge they passe nat the bouÌ„des of kynde Also it is leful to telle thinges that been to come by dremys that come by reuelacion of god if man and womaÌ„ haue grace to vnderstonde them as Ioseph and danyel hadde But for asmoche as dremys come on so dyuerse maners it is ful hard to knowe â–ª on what maner they come whether by god or by kynde or by the feende or by any other weye Therfore it is fulle perilous to set any feyth therin as sayth seynt Gregoure libro viii o moruÌ„ super illud Iob Terrebis me ê‘ sompnia For sumtyme by dremes the feende hoteth men grete prosperite and moche richesses to brynge them in pryde hope of thinges thatt they shulde neuir haue Sumtyme by dremes he pretendith moche aduersite and greate disease for to brynge folke in sorowe drede and greate heuynes and if he may to bryng them into dipeyre for nyce fantasies that he bryngeth hem in And sumtyme for men sette feyth in suche dremys god suffreth suche myscheuys falle theim as their dremys pretende in punysshyng of their synne for that they sette in dremys ayeÌ„st the lawe of god But prosperite fallith them none for no suche dremynge Diues Where fyndest thou that god forbedyth men to sett feyth in dremys The xliiii chaptre PAuper Leuiti xix c.
RIche and pore haue like cuÌ„mynge into this worlde lyke outgoyng but their liuyng in this worlde is vnlike What shulde confort a pore man ayenst grutchyng and what wyckednesses folowe louers of richesses the first chapter ¶ Of thre maner lordshippes of whiche lordship it is vnderstoÌ„de that god yaue maÌ„ lordship ouir fisshes briddes beestes ca. ii ¶ Howe this scipture is vnderstonde It is more blisfull to yeue than to take howe suÌ„me wylful pore man yeueth more thanne a riche couetous man so stondyng may yeue ca. iii. ¶ That riche pore either is necessarie to other and that the riche man nedith more than the pore ca. iiii ¶ Why richesse is clepyd a deuylship of wyckednesse and one exposicion of this texte It is more easy a camel to passe by a nedlis iye thanne a riche man to entre the kingdome of heuene ca. v. ¶ Howe men shuld haue them to richesses whan god yeueth them whanne god takith theym awey and in what maner eche man must forsake al that he hath also the litterall exposicion of this text bifore seide It is more easy a camel c. ca. vi ¶ Riche men be nat lacked or blamed in scripture for they be riche but for their couetise and mysuse Ne pore meÌ„ praised for waÌ„ tyng or lackynge of richesses but for gode wyll and pacience of diuerse maners of pore men and hou richesse is occasion of synne more thanne pouert ca. vii ¶ Howe this text of salomon is vnderstonde yeue nat me richesses and beggery ca. viii Of ii maner of ê‘fections sufficient and excellent He rehersythe the x. commaundementes ca. ix ¶ Why crist enfourmed more the yonge riche man in the preceptis of the secounde table than of the firste and why more iÌ„ the secouÌ„d precept of charite thanne in the firste ca. x ¶ Of ii lyues coÌ„teÌ„platif actif also other causes of expÌ„ssinge of the pÌ„ceptis of the secouÌ„de table to the yong maÌ„ bifore seid ca xi ¶ The firste precepte ¶ How ymagerye is lefull and howe ymages were ordeyned for thre causes capÌ„ i. Howe the people shulde rede in the boke of ymagery ca. ii ¶ Howe the people shulde do worship the loÌ„gith to god to seintes to god and to scintes bifore ymages and nat ê“pirly shulde suche worship be do to suche ymages capÌ„ iii. iiii ¶ Crist is the crosse that meÌ„ crepe to on godefriday why such crepiÌ„g is thaÌ„ do bifore an ymaged crosse hou crist is worshiped on palmesuÌ„day whaÌ„ the veyle is drawe vp bifore the rode ca. iiii ¶ What foly it is to speke to ymages or to do seruice to theÌ„ why crosses be set by the high weyes crosses borne iÌ„ ê“cessions ca v. ¶ What peynture of ymages bitokneth in special Ensample of the ymage of oure lady of petyr poule Iohn euangeliste Iohn baptist and so of other seyntes ca vi ¶ What peynture of ymages bitokneth in general as that all the appostles ben peyntyd bare foote in mantels and rouÌ„de thinges vp on their hedes and that the peynture of ymages may be considred on two wyse ca. vii ¶ What the peynture of aungelis signifieth in siknesse of yong meÌ„ with wynges ca viii ¶ Why the iiii euangelistes ben peynted in the lyknesse of a man of a lyon of an oxe and of an egle and· Why they ben peynted in foure parties of the crosse and of an house ca. ix ¶ Why ymages be hyled or shulde be hiled in lenten ca x ¶ What seruice worship we owe to god what to maÌ„ what diuyne worship is hou it is shewyd to god by hert spech dede hou meÌ„ wymeÌ„ shulde be worshipyd why ca. xi xii ¶ Howe worship is taken diuersly for worship of adoracion ê“pre vnê“pre also for worship of veneracion so on many maners for the vnknowyng wherof many men falle in doutes erroures whan they rede of worshipyng of ymages ca xiii ¶ Offering is nat made to prestes but to god by the hoÌ„des of preestis iÌ„ shrift meÌ„ knele to god bifore the preest ca â–ª xiiii ¶ SeÌ„syng may be done in ii maners with enceÌ„se halowed withe encense nat halowed what encense bitokneth ca. xv ¶ Diuerse causes why cristen people pray worship god commonly eestwarde and that the suÌ„ne ne the mone be nat to be worshiped of men as suÌ„me fooles doo ca. xvi Of ye falshed of iudicial astronomy hou it blaspheâ— god c. xvii ¶ What seruyce planetis and the bodies aboue doo to mankynde and how god doth with them what he wole Ensample of a smyth and his grynding stone ca xviii ¶ Men may nat knowe by the course of the planetis the doomes of god ne certeynly what is to come holy god chauÌ„gith his sentence as men chaunge their lyf into gode or wycked· ca· xix Skilles ayens false excusacions of iudicial astronomers c· xx· ¶ Dyuerse skilles why one is inclined to gode or euyl seknesse or helthe more thanne another· ca. xxi ¶ Causes why one man is disposed to this state or this craft and a nother man to a nother state or to a nother crafte· ca xxii· ¶ That ther is no destenye of the sterre of epiphanie ca· xxiii ¶ Howe the iii. kinges knewe the birth of crist by the sterre that the science of iudicial astronomye is ê“pirly no science· ca· xxiiii· ¶ Howe iudicial astronomye is repreuyd in olde lawe and in the newe lawe· and by the lawe of holy churche ca· xxv ¶ Of the folye of them the dyuyne by astronomye of the mischyf of them that truste in the craft that the planetes and bodies aboue been tokenes of thinges to cuÌ„me and nat causes ca xxvi ¶ Examples how the bodies aboue been suche tokenes and natt alway causes ca xxvii Hou the suÌ„ne mone be toknes to creaturs here byneth whaÌ„ they shuld do their kynde of diuerse wouÌ„ders iÌ„ kynde· ca· xxviii ¶ What it bitokneth whan any sterre or comete apperith ayens comen course of kynde and what other wouÌ„ders appere fall ayeÌ„s comen cours of kynde ca. xxix· ¶ Diuerse wiles wherby astronomyers and faitoures that ben clepyd soth sayers and other wyches knowe thinges that ben dooneâ— or that ben to be done ca. xxx· ¶ Diuerse caÌ„es why feeÌ„des caÌ„tel thiÌ„ges that ben priuely done or thiÌ„ges that be to be done on what maner they tel such thiÌ„gis c. xxxi ¶ The feende may neither say ne do but as god yeueth biÌ„ leue He is euir a lyer say he sothe say he false and why god suffreth him to temple men ca. xxxii ¶ Witches iapers that coÌ„iure feendes coÌ„pell nat feendes as it semyth that they do ne the feende is nat closed in a rynge natheles by holy coniuracions ordeyned of holy churche ben feendes caste oute of men ca xxxiii ¶ Howe wichecrafte is
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
the light cause of suche disposicion ne of the coloure of the lanterne And as the lighte of sonne or mone shewith disposicion of the glasse that it passith by whether it be whyte or blake blewe or rede yelowe or grene And yit is nat the sōne ne the mone cause of the colour Right so they shewe the disposicion of the ayre and yit ben they nat alwaye cause of suche disposicion And therfore the mone in one lunacion and in the same tyme shewyth in one cuntre grete tokenynge of reyne and so it fallith and twentye myle thens it she wyth grete toknyng of droughte and so it fallith and yit is it the same moone and the same lunacion And therfore the cause of that diuersite is nat in the mone but in the ayre For the ayre in one cuntre is disposed to rayne and in the other to droughte Also in one cuntre it shewyth wynde and tempest in an other cuntre nat soo Some cuntre is fulle hote by shynynge of the sonne some cuntre is nat so hote One daye is fulle hote and the nexte day aftre is fulle colde The sōne shewith his light one tyme of the day and a nother tyme of the day it shewith nat whiche diuersite stondeth nat in the sonne but in the ayre and other causes For the sonne in himself as sayne these clerkes is alway at one and shyneth alway alike it is nether hote ne colde But suche diuersite fallith by dyuersite of the ayre and other diuerse meanes and causes whiche passen mannes wytte Sumtyme suche auenture of hungre of moreyne of tempest of droughte of wete falle by the ordenaunce of god for mannys synne or for to shewe his might and his worshippe Sumtyme by worching of aungellys gode or wicked at goddes byddynge Sumtyme withoutē mene only at his wyl and his byddynge Sumtyme by the worchynge of the bodies aboue at his byddyng For as I sayde firste he may do wiy the planetes what he wole and he may do withoute them what he wole And therfore by the course of the planetes may we nat knowe suche auentures as by causes but as by tokenys For god made theym to be tokenys to man beest byrde fisshe and other creatures as I sayde firste And therfore we shulde take hede to them only as to tokenes nat to causes Ne dyuyne by hem as by causes For we wote nat whanne they been causes of suche thinges ne whan natt The xxviii chaptre DIues The mone as clerkes sayne is cause of flowynge and ebbynge of the see for it folowith the course of the mone Pauper It may wele be so But we le I wote the course of the mone is token whanne the see shal ebbe and flowe and the see kepith his tyme of ebbīg and flowynge after the course and the tyme of the mone in one cuntre sūner and in an other latter And yit euery see doth nat so but only one parte of the weste see that goth aboute britayne Irelonde and other nygh londes bicause of tho But in other ferre cūtrees ne in the grekes see is no suche ebbyng ne flowyng So it semyth that there be other causes of that ebbynge and flowynge thanne the mone allone But sothe it is that man beest and byrde fysshe the see the ayre tree and grasse and other creatures vse and kepe their doynge in kynde and worchen in tyme that god hath ordeyned to theym Whiche tyme they knowe wele by the course of the sonne mone and sterres For as salomon saith Ecclesiastes iii. c Alle thynge hath his tyme ordeined of god by wey of kynde whiche tyme they knowe and kepe by the course of the bodies aboue whiche been tokenys to hem shewyng what tyme they shuld do their kynde that they ben ordeyned to And therfore god saiy by the prophete Ieremye viii.c. The puttok in the ayre saith he knowith his tyme the turtyl the swalowe kepe the tym of her cūmyng But my peple knowe nat the dome of oure lorde god For these daies men take none heede to goddes domes but alle to the domes of astronymoures and to the cours of the planetes The kynde of euery creature is ordeyned by the dome of god what tyme he shal do his kynde whiche tyme they knowe and fele by the course of the bodies aboue For as sayth the phylosophre the bodies aboues mesure alle thinge here bynethe as anētes tyme And therfore sayth Dauid that by night whan the son is downe than in derknesse begynne bestes of raueyn to walk and seke their prey their mete Whan the sōne ryseth they wend ayen to her dennes byde theim than go men oute to worche tyl it be night Nat that the sōne ne the mone cause hem to do so but only the law of kynde ordeyned of god techich hē so to do to kepe their kyndly tyme In the da wynge spryngynge of the day byrdes begynne to synge floures to sprede and spryng that by night were ful close Man birde and beest begynne to glade for ioye of the light and for the tyme of their myrthe and of they re kyndly worchyng cometh ayen by the presence of the sonne whiche serueth theim principally of light and of tyme The sonne ruleth them nat propirly to speke but kynde ruleth them in tyme. by the cours of the sonne and by the course of the bodies aboue we fynde in holy wrytte Genesis io.c. that the erthe at the byddynge of god brought forth trees grasse and erbe Trees and erbes brought forthe their fruyte eche in their owne kynde The thridde day er god made sonne mone and sterres And bad the erthe and yaue it vertue and nature to brynge forthe grasse and fruyte of many dyuerse kynde He yaue nat the sonne ne the mone ne the sterres that nature He made theym the fourthe daye to shyne and to be in tokenes of tyme to alle creatures here bynethe in erthe God yaue grasse trees and erbes dyuerse vertues wounderfulle nature to bud and bryng forth leues faire and grene in diuerse fourme floures faire blossomes bright of dyuerse shappe and of dyuerse coloure that no man by crafte can deuyse Also he yaue them nature to bryng fruyt fair and fyne some in in wynter sūme in somer Sūme he ordeyned in tyme to lese their leuys their grene hede Sūme to be grene wīter and somer as lorel boxe holme yue and many mo whanne other herbes sere drye vp than in the colde wedyr saffrone begīneth to sprynge and with his floures bringith his fruyt Suche dyuersite in kynde in tre and gras in beest fisshe and foule vertues so diuerse in stones other thinges deuysed neuir ne made the sonne ne mone ne the sterres But he that made sonne mone and sterres and al thinge ī kynd he made and ordeyned he gouerneth and kepeth alle this ech in his owne kynde and hath assigned eche creature here byneth his due tyme his nature to doo and to shewe
In one londe fallith huÌ„gre in an other place pleÌ„tye of alle godes In one londe is plentye of wyne in a nother none In oo cuntre is plentye of wolle gode and clene iÌ„ a nother lytel and ful vnthende In one cuntre plentye of golde siluer and of other metalle in an other lytel or noughte Sumtyme is moreyne generalle sumtyme ê‘cial in oo cuntre and nat in an other Sumtyme in oo towne nat in the next Sumtyme in the one syde of the strete and nat in that other SuÌ„me householde it takith vp al hole in the nexte it takith noon SuÌ„me dye in youthe and suÌ„me in elde suÌ„me in myddel age suÌ„me we le suÌ„me euyl suÌ„me with lytel peyne suÌ„me with moche peyne Howe shuld men knowe or telle al yis diuersite by the bodies aboue or assigne causes therto or to such other withouten nombre by the course of the planetes The xxix chaptre DIues It passith maÌ„nes wytte Ouly god that made al he knowith al. They ben his domes his ordenaunce And therfore I lete greate folye that men entremette them so high of goddes domes and namely of thinges that been to come Butt I praye the telle me if the wounders that fal ayenst kinde in the bodies aboue betokenen ¶ or shewe any auentures that been to come Pauper That fallith ayeÌ„st comoÌ„ cours of kynde betoknethe that some thynge is cuÌ„mynge passynge comon course of kynde be it wele be it woo But comonly suche wounders falle more ayenst wo thanne ayenst welthe as come t is and sterres brennynge castelles in the ayre Eclipses of the sonne or mone ayenst kynd meÌ„ in the ayre armyd or fightynge the raynbowe turnyd vp so downe mysshape thinges in their birthe ayenste kynde These and suche other that falle ayenst comoÌ„ cours of kynde betoken that the people where they appere done ayenst kynde and that lorde of nature is offendyd with theym alle creatures redy to punysshe them Diues It may wele be as thou sayst for many such haf apperyd within a fewe yeres neuyr so many I trowe in so lytel while And moche sorowe and woo folowyth after as we fele here and see But I pray the what betokned that wounderful comete and sterre which apperyd vpon this londe the yere of oure lorde Athousande foure hundryd and ii from the epiphany tyl two wekes at after ester that was the myddel of Aprylle Pauper It was open token of the grete offence of god With the peple of englonde and that harde wreche was cuÌ„myng but they wolde amende them of her falsehode and traytorye ê‘iurye murdre myspryde iÌ„ euery degre ouirdone couetyse erroures herises blasphemye and ydolatrye lichery and lesynges withouten shame and other synnes many moo nat only preuy but open to alle cristendome sclauÌ„dre to alle cristen people And for that men repent theym nat ne wole nat amende theym but putte synne to synne And by synne of falsehode murdre manslaughter traueyl to mayntene their olde synnes therfore vengeaunce fallith as the sterre betoknyd God of his mercy smyteth nat alle at onys but lytel and litel that by the lytel meÌ„ shulde be war of the more Butt allas and welawey that no maÌ„ wole be ware no man amende hiÌ„ but alway do worse worse They yeue no tale of goddes swerde but euery cuÌ„tre is glade of others disease vnnethes any maÌ„ or womaÌ„ hath pyte on other But nyghe euery man is glade of others wo And so I drede me that god wylle make an ende of this loÌ„de for we loue no pees we seke no mercy Butte alle oure lykynge is alle in wer ¶ in woo in murdre and in shedynge of blode in robbery falshode and oure besynesse is by night and day is to mayntene synne and to offeÌ„de god And more so welaway they haue ordeyned a comon lawe that what man speke with the treuthe ayenst their falshode he shal be hanged drawen be hedyd Diues Thy sawes been ful soth and open at iye Euery state euery degree in this londe is nowe youen to synne besy to mayntene synne But I pray the what saye clerkes of such cometes and sterres so apperynge ayenst the comon cours of kynde Pauper They saye that whanne it apperythe it signifieth moreyne or chaungynge of some grete prynce or distruction of some cuÌ„tre or chaÌ„gynge of some realme or greate werre or hunger or wounderful tempest Diues Werre hunger and tempest and moreyn we haue hadde grete plentye many cuntrees in this realme ben distroyed and chauÌ„gyd into other lordshyp nacion sithen the sterre apperyd And it is ful lyke that in shorte tyme bothe the kynge and al the Realme shal be chauÌ„ged and distroyed Pauper Salomon sayth that for gyle traytoury and dyuerse wronges and dispites done to god and to holy churche realmes be chaungyd froÌ„ nacion to nacion This mater is ful heuy and dolefulle Speke we of sumwhat elles The xxx chaptre DIues Al if it be soo that the iudicyal of astronomye be repÌ„uyd of god of holy churche yit exê‘ieÌ„ce shewith that oft they telle many treuthes of thinges that been to come and of thiÌ„ges preuy that ben done Pauê‘ Sumtyme they happen to saye suche sothes as the blynde man kest the staf And sumtyme they knowe suche thynges by other waye than by astronomye and that they knowe by other weye they saye that they knowe it by astronomye For they wolde fayner be holden wyse and nerer of goddes counseyl thanne any other Diues Howe may they knowe any suche thinges on other half Pauper Sumtyme by boke of prophecy sumtyme by coÌ„iecture of diuers causes and disposiciones that gone bifore As if maÌ„ yeue him to wickyd cumpanye or vse suspecte places men that wote it Wole coniecte therof and saye that in tyme cuÌ„mynge it shal be his confusion Alsoo yf a man mysdyete him and ete drynke oute of mesure thing that is nat coÌ„uenieÌ„t to him men wol say that he shal be seke therof And if a man yeue hym to false the kinges seal or the kinges money other wyl saye that he shal be hangyd and drawne and comonly it fallith so Also they knowe thiÌ„ges that been to come by coniectynge of dyuerse tales and speche in the people as if comoÌ„ clamoure of the people be ayenste their kinge whan their king trustith vpon them it is a token that the peple shal vndo him or he be ware And on this maner these daies the moost parte of the people been prophetes and tel thynges that been to come whiche thinges they ben about to ê‘fourme in hert worde and dede And children alsoo by that they here theire elders speke ben and haue been ê“phetes nigh iÌ„ euery hous Also they knowe suche thinges by discuryng of couÌ„seyl or knowynge of counseyl of them that purpose suche thinges And suÌ„tyme they be of the same counseyl and of the assente and helpynge therto And on this maner
long vpon erthe fare wel in the lond that thy lorde god shal yeue the. Deuto. vi c Pauper For sythe god hoteth so grete mede for keping of this pÌ„cept that is moste natural and wherto man woman is moste enclined biwey of kynde he shewthe wel that men shuld haue moch mede for kepiÌ„g of other pÌ„ceptis that be not so natural And by the mede assygned for kepiÌ„g god sheweth wel what peine man womaÌ„ shal haue for the breking that is to saye short lyfe vpon erth euyl fare both here and in lond of deth and after lese the lond of life without end and wende to the londe of woo of derkenes TerraÌ„ miserie et tenebrarum And for that this pÌ„cepte is principal of the secunde table and in maner includeth al six folowing therfore to this coÌ„mauÌ„dement he knitteth the mede for the keping of al and payne for brekiÌ„g of al For after he hoteth many diuerse medys to theym that kepe hys hestys many myscheues to them that breke theÌ„ And al they be coÌ„pÌ„hended iÌ„ thys short bihest knit to this coÌ„mauÌ„demeÌ„t For the biheste is moste coÌ„uenient to this coÌ„mauÌ„demeÌ„t For as saint poule sayth ruth pety and almesdede is good for al thiÌ„gys and hath hys mede both in thys worlde also iÌ„ the tother world that is comyng Diues Shewe me that Pauê‘ For it is good reson that they lyue longe whyth maynteyn wel theym that be beginnynge of ther lyfe that is fader and moder For whanne the rote of the tre faylethe by defaute of the tre aboue thanne ye tre shal sone fayle and sere vp And it is not worthy that he liue loÌ„g ne farewel that worshipeth not them ne helpe them by whoÌ„ he lyueth and hath his lyfe and hys welfare And he that worshipeth not the begynning of his his beynge is worthisone to lese hys beinge And he that helpeth other withe hys good to lyue longe good life is worthy to haue good and good lyfe The xxvii chapter Also leue frend ye shal vnderstonde that god sayth these wordys not only to euery persone by himsilfe but he sayd theÌ„ to al the peple to euery people as to one ê‘sone not onli for worshiping of ther fleshly fader and moder but also for worshiping of ther souereyins iÌ„ ther degre as I sayd bifore For why as loÌ„ge as any peple is buxuÌ„ meke to ther souereyns wyl folowe her gode gouernaunce and worship men after ther degre euery maÌ„ be payde with his owne degre do the dute of his degre so loÌ„ge the peple is able to kepe that lond that god hath youen them to lyue go de lyfe But whanne they wyll rebelle ayens ther souereins and wyl not stond to ther ordinauÌ„ce but euery man wyl be hys owne man and folowe hys owne fantasies despice hys souereiÌ„s ther dome gouernauÌ„ce ne yeue no tale of goddis lawe ne of londis lawe ne of holy chyrchys law ne haue men of vÌ„tue of dignyte iÌ„ worship but for pryde haue theÌ„ in despite and be besi to worship theÌ„silfe iÌ„ hindering of other that peple is able to the swerde able to lese his londe For as ye se at the iye iÌ„ tyme of teÌ„pest thow the bowys of the tre bete theÌ„silfe togydre altobrest full doune as long as ye rote of the tre kepeth him fast in hys place and ryseth not so loÌ„g ye tre shal not fal But whaÌ„ the rote beginne to rise oute of his place anon the tre begyn to fal Right thus it fareth by ye peple of a lond Thow tempest of pride of couetise of enuie of lechery fal suÌ„time iÌ„ the croppe of the tre that is to say a mongis lordes souereins the grete meÌ„ if the pore peple that is rote of the tre of al the comonte kepe theÌ„ styl iÌ„ lownes do mekely ther dwte to god kepiÌ„ge hys coÌ„mauÌ„demeÌ„tys the good preceptys of ther souereins so loÌ„ge is hope that ye peple shall fare wel after the teÌ„peste not be destroied But if they rise ayens god by customable dedly synnes ayens ther worldly souereins wil entermete them of euery cause of that londe of holy church termine euÌ„y cause by ther wyt body crop of the tree shal falle For it is not possyble that the rote shuld be so highe as the crop of the tre but the tre fell Ne that the fote shuld be aboue the hede but the body felle Diues This is ful soth we se it at ye iye For pÌ„de rebellion of ye pore peple is cause of destruccoÌ„n of this loÌ„d For sythe they aresen ayens ther souereiÌ„s was there neuer stabilite iÌ„ this loÌ„d but alwey sythÌ„e ye tre of ye peple of this loÌ„d the realme hathe stond in fallynge Pauper VnbuxuÌ„nesse pride was principal cause of lesing of londys and of realmys And priÌ„cipaly the cause of saluacion of realmes londys and comontees is obedience and buxuÌ„nesse that eche man in his degre obey to his souereyn worship hiÌ„ as fader therfore leue frende I pray you for goddes sake that ye worship al youre faders and moders in ther degre as I haue sayde And haue ye old folke feble iÌ„ worship while ye be in yonge age worship ye the age that ye draw to and haue no scorne of the old folke for feblenes and vncleÌ„nes that ye se them in But thenk ye that suche shall ye be if ye abyde ther age feble vnourne and loth to the syght For suche as ye be nowe such were they suÌ„time It fareth bi age of man and womaÌ„ as it doth by a precyous stone that is cleped crisolitus Thys stone as saythe the mayster of kiÌ„des iÌ„ the begynnyng of the day it shyneth bright as any gold But as the day passeth so passeth his brightnesse And the nyer euen the more it fadeth so that bi euen it is like a clot of erth Thus it fareth by man and woman in this world For in ther youthe and iÌ„ ther begynnynge they be fayre rede and rody and fresshe as rose in may ful lusty to the iye But as youthe passeth so passeth ther bewte And as they olde so they fade tyl at the laste the daye of ther lyfe cometh to an ende And than be theye but a clott of erthe ful vnourne gastly to the sight Here endeth the fourthe pÌ„ceptt here begynnethe the fift precept The firste chapter DIues As me thenketh thou haste enformed me well in these iiii coÌ„mauÌ„dementis Nowe I praye the for charyte that thou wolt enfourme me in the fifte Pauê‘ The fift coÌ„maundement is this Non occides that is to say Thou shalt nou slee In which precept god forbedth vs al maner manslaughter vnleful both bodely and gostly He biddethe vs that we slee no man ne woman vnrightfully ayens the lawe neyther with herte
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