synne of lechery grete yll cometh For a lytell to haue the coÌ„pany of the sayd doughter only grete murdres debates proceded wtout the daunger of the losse of soules E. ¶ Another example of him that kyssed and enbraced the ketles of the kechyn wenyÌ„ge to enbrace vyrgyns lxxxxii IT is wryten in the somme of vertues vyces how the prouost of the towne of Rome made on a tyme to take the vyrgyns for that they beleued in the crysten fayth And the sayd prouost made them to kepte in the kechyn to th ende that he myght ynough enbrace them And as by nyght he entred with them in the sayd kechyn he was assotted in his myÌ„de in suche wyse that he thought to enbrace them / he enbraced the ketylles and the pottes of the kechyn kyssed them And so moche he enbraced kyssed them that he was fylled of lechery was as blacke as coles Afterwarde he yode to his seruauÌ„tes the whiche taryed hym wtout not knowyÌ„ge that he was soyled and affoled And whan they sawe him so blacke they wende that he had be chaunged to a deuyll So they bette hym after they fledde left hym And as he meruayled by hymselfe what it was / he yode vnto themperour to th ende that he sholde make queremony And they fledde al as from the face of the deuyll bette hyÌ„ And whan he had vnderstande of other what it was he went home wasshed hym And after made to brynge the sayd vyrgyns before hym commaunded to dispoyle them that he might ynough beholde theyr beaute but by goddes power theyr clothes helde so fast to theyr bodyes that by no force none myght dyspoyle them And so god kept them from defame fro the fylthe of lechery / the sayd prouost was shamed And therfore they that wyll lyue chastely sholde requyre the helpe of god as the vyrgyns dyde that god kept ¶ Consilium malum F. ¶ Example how an olde bawde couÌ„ceyled yll deceyued a yonge womaÌ„ lxxxxi THe dyscyple recyteth in the boke of his promptuarye of a man that had to go to Rome Whan he departed he left the gouernyng of his hous vnto his wyfe the whiche was yonge fayre chaste And as she gouerned her wysely a yonge man behelde her beaute / coueyted to haue her by folysshe loue / her desyred by hym and by other But he was dyspysed / she set nought by all his gyftes And on a tyme an olde baude hym demaunded the cause why he languysshed wepte He to her declared the cause of the sayd loue / she hym promysed that she sholde make hym to haue her And for too do that she made a lytell bytche that she had to ere mustarde confycte with breed for to make it wepe And she yode vnto the hous of that sayd yonge woman / the whiche receyued her benygnety in wenyÌ„ge that she was a good woman And the yonge woman demaunded of the olde the cause wherfore the whelpe that she had brought wept so And she toke her to wepe saynge This lytel bytche whelpe was my doughter ryght chaste ryght fayre that god hath chaunged in to a lytell bytche / it deputed for to wepe so for that she had lete a yonge man deye that languysshed of her loue And the yonge woman declared vnto the olde that suche a yonge man had requyred her in lykewyse as it is sayd And the olde sayd / beholde how god hath done in you grete mercy / ye may knowe it by the wouÌ„de that he hath made vnto my doughter And take hede that there ne come vnto you seÌ„blable thynge And by the causes of that sayd olde woman the yonge wyfe consented her vnto the loue of the yonge man coÌ„mytted the synne with hym c. The sayd olde bawde lecherouse in thought but dyspised by her foulenesse was wors than that deuyl / so ben these other bawdes / for where the deuyll myght do nothynge by his temptacyons the sayd olde bawdes there worketh as dyde the beforesayd And for that that they haue the maners condycyons of the deuyl the whiche ne counceyleth but euyll they shall go with hâ—â— in to dampnacion and perdycyon eternally c. ¶ Adulterium A. ¶ Examples of aduouterers And fyrst example of a woman dampned the whiche vsed her lyfe in lecheries glotonyes and her husbande was vnto the contrary the whiche lyued sobrely lxxxxii IT is wryten in the lyfe of faders that there was a man that besyly laboured his lande / he was attemperate / softe / of good maners / weyke / and sekely of his body holden in his bedde by langoure lyued grete tyme / he kept tacyturnyte scylence in suche maner that they the whiche knewe him not had wende that he had be dombe And his wyfe was vnto the contrary / for her wordes moeued vnto all persones and vnto all purpose that a man had spoken as her body had be a tongue Noyses sourded vp often tymes amonge many for her And she abode in dronkenes with lecherous men / soo moche was she gyuen vnto synne that fewe men of the strete myght escape her lechery In her body she had neuer dolour ne sekenesse It befell on a time that her husbande dyed / forthw t the ayre was moeued by thre dayes so moche that it rayned on his bedde and thonders wyndes were so stronge that he abode vnburyed those thre dayes And the sayd woman was vnto the contrary / for after that she had lyued longe time she deyed it was fayre weder / clere / peasyble And they had a fayre doughter that consydered the lyfe of her fader that of her moder for to chuse whiche she myght take / and to beleue that that she had seen with her owne eyen / or to beleue that that she had herde tell of clerkes Than she slepte there came before her as a grete man of body of loke terryble the whiche sayd vnto her Come to se thy fader thy moder afterwarde chuse to lyue of whyder thou wylte And ledde her in to a grete felde ful of many floures in paradise of dyuers fruytes / and of dyuers trees of beautees inenarrables the whiche a maÌ„ ne may recompte And she sawe her fader in Ioye and spake vnto hym and desyred to dwell in that place there with hym Than he that ledde her toke her by the hande and sayd that she sholde come to se her moder / and ledde her in to hell the whiche is a place moche lowe / dymbe derke full of brennynge fyre stynkinge as sulphre / and there knewe she her moder in the sayd lowe place / plonged in the fyre vp to the necke the whiche cryed wepte / strayned and grynded her teche of rage and of anguysshe / had wormes aboute her necke the whiche bote her And as she lyft her eyen
that he wolde heele hym / and at his retorne he sholde satysfye hym at his wyll After these wordes Ihesus demaunded of the mayster / whiche of them semeth vnto the that hath be moost nere vnto the seke man of the thre the whiche passed by hym He answered the Samarytan estraunger And god sayd vnto hym thou hast sayd truely / go and do thou in lykewyse Saynt AustyÌ„ sayth Omnem hominem oportet intellegi esse proximum quia nemo est cuÌ„ quo operandum sit male A man sholde vnderstande as it is sayd that euery man is our neyghbour For to moralyse vpon this euaÌ„gelyst a man sholde vnderstaÌ„de that whan a persone is baptysed he is replenysshed with al vertues and with goodes espyrytuelles as yf he descended from Iherusalem that is paradyse in to Iheryco that is in to the felde of batayle in this worlde the whiche is full of theues those ben synnes the whiche dyspoyleth hym of his good vertues stryketh hym with many mortall woundes that whiche ledeth hym vnto the dethe of hell / that is pryde auaryce / slouthe / enuy / glotony / yre / and lechery the whiche stryketh the soules whan they consent vnto them / and by the preest and deaken the whiche passed toke none hede ben vnderstande those the whiche haue no pyte ne compassyon of the pardycyon of soules / and by the Samarytan myserycordyous ben vnderstande these the whiche remedyeth vnto the helthe saluacyon of synners as after that Adam hadde synned and was fallen amonge the theues god hadde mercy the whiche hathe so moche done that he hath be heeled by the meryte of his passyon and by the holy sacramentes And our lorde as the SamarytaÌ„ made to put wyne and oyle in his wouÌ„des Vinum qui letificat cor hominis That is by confessyon the whiche clarifyeth the conscyence of synners / and the oyle that is the laste vnccyon the whiche heeleth the sekenesses corporelles and espyrytuelles in lykewise as sayth saynt Iames. And when the Samarytan put the seke man on the mare is Ihesu cryste the whiche bare our synÌ„es on his body at his passyon / and sayd vnto the mayster of the stable that he sholde heele the sayd seke body That is to vnderstande Ihesus gaue vnto saynt Peter the keyes of the realme of heuen and vnto prelates and pastures vnto whom he sayd Whan I shall come agayne in Iugement I shall pay you your salayres after as ye haue laboured After the sence morall Ihesus hath be our neyghbour / for he hath heled our gostly sekenesses as the samarytan dyde the corporelles And those the heleth the synners of theyr synne or socoureth those that haue nede ben sayd neyghbours A. ¶ Of the vertue of charyte the whiche extendeth in all the coÌ„maundementes of god .iiii. THe mayster of the sentences sayeth in his thyrde boke that charyte is in suche wyse dyffynyed Caritas eÌ„ dilectio qua diligitur deê° ê“pter se / et ê“ximus ê“pter deum Charyte is dyleccyon by the whiche god is loued for the goodnes infynyte the whiche is in hym / and the neyghbour is loued for the loue of god All the commaundementes of god tendeth for to loue god his neyghbour as it is sayd And charyte is none other thynge but to loue god and his neyghbour Soo charyte is commaunded by all the .x. commaundements and in euery of them Yf thou wylt haue of examples of charyte the shalte fynde in thexamplary Quere .lxxv. a. b Charite is so noble a vertue that it is cause moder of all good vertues / wtout it for nothynge seche we other vertues Vn. aug Caritas est causa mater oim virtutuÌ„ qÌ„ se disit frustra habentur cetera si auÌ„t ad sit habentur oiÌ„a Charyte is cause of vertues / for whan we faste / or whan we do almesse / or whaÌ„ we do ony good operacion god is the cause the same good dede is done for the charyte and loue of hym in obeyenge vnto his coÌ„maundementes / to th ende to be vnyed and coniunct with him that is that he dwell with vs we with hym Vnde .j. iohÌ„ iiij Deus caritas est qui manet in caritate in deo manet et deus in eo Et iohÌ„ xv Qui manet in me et ego in eo / hic fert fructuÌ„ multuÌ„ qr sine me nichil potestas facere Also whan we loue our neyghbour and that we do hyÌ„ good in his nede god is the cause for it is for his sake / therfore charyte is cause of vertues The which charyte is contemned in al the coÌ„maundementes of god Also charyte is moder of vertues / for in lykewyse as chyldreÌ„ procedeth of the moder haue theyr nourysshement and techynge / euen in lykewyse the vertues procedeth of charyte ben done for the loue of god / wherfore it is sayd the moder of vertues / in the thynge where charyte lacketh no goostly good is founde / where it is all goodnes there resteth Aug. Vbi est caricas quid est qd possit obesse / vbi auÌ„t non est qd est qd possit prodesset Without charyte we ne may walke after god VnÌ„ amb Si cut sine via nullus ê‘uenit quo tendit / ita sine caritate qÌ„ dicitur via noÌ„ possimus recte ire Also charyte is the fountayn of vertues VnÌ„fulgeÌ„tiê° epÌ„s dicit ê™ caritas est foÌ„s oiÌ„m vtutuÌ„et origo bonoruÌ„ munimeÌ„ egregium via qÌ„ ducit ad celuÌ„ in caritate qui aÌ„bulant nec errare poterit nec timere / ipÌ„a dirigit / ipÌ„a ê“tegit / ipsa ê‘ducit ad regnuÌ„ eternum Charyte is the fouÌ„tayne of all vertues for by it they ben aroused / growe / fructyfy / encrease It is the natyuyte of al goodnes the garnysshyÌ„ge of noblesse For by it maÌ„ is ryche full of goostly goodes / lyft vp in noblesse fast by god / it is the way that ledeth vnto heuen wtout it we ne may go thider He that walketh by charyte can not go out of the way ne drede Charyte adresseth / defendeth ledeth the ryght way Also charyte is the rote of al vertues In lykewyse as sayth saynt Austyn the wordes of the appostle .j. ad thy .vj. Sicut radix oiÌ„m maloruÌ„ est cupiditas / ita radix oiÌ„m bonorum est caritas The rote of the tre be it good or yll extende the humour / her bounte / or malyce by the braunches and boughes / and also maketh them to growe and to multyply after his nature And in lykewise as couetyse the whiche is rote of all euyll extendeth her malyce in all synnes / in lykewyse charyte the whiche is the rote of all goodnes and vertues extendeth her bounte and valour by al vertues and maketh them to growe / to multeplye / and to bere fayre floures / and good fruytes For the begynnynge / the cause
appetyte / the dylectacyon / and the accustomauÌ„ce to swere vaynely vnlefully / as a thynge ydle / vayne / and peruers Saynt Poule the appostle knewe the commaundementes of god / and neuertheles he sware as it is wryten in his epystles Vestis est michi deus By that it is to vnderstande that swerynge is lefull necessary whan by the same a man thynketh vnto that welfare of his neyghbour after the commaundement of god the whiche sayth Diliges proximuÌ„ tuuÌ„ sicut teipÌ„m And the psalme DnÌ„e quis habitabit in tabernaculo tuo aut quis requiescat in monte sancto tuo Lorde who shall dwell in thy tabernacle / or who shal rest in holy mountayne The answer Qui iurat proximo suo et non decepit eum He the whiche swereth vnto his neyghbour deceyueth hym not shal mounte in to heuen c. Also the aungell that saynt Iohan sawe standinge on the see as it is wryten in the appocalyps Teuauit manum suaÌ„ ad celum iurauit per viuenteÌ„ in secula seculorum He lyft vp his hande sware by the lyuyÌ„ge in the worldes Also our lorde sayth in the gospel Amen / amen / dico vobis Also we rede that our lorde sware in the olde testament Iurauit dnÌ„o et noÌ„ penitebit euÌ„ agayne Iurauit dnÌ„s vitateÌ„ c. Our lorde sware true yet he commaunded in the olde lawe Redde dnÌ„o iurameÌ„ta tua c. Yelde thyn othes to our lorde By these foresayd auctorytees a maÌ„ may swere wtout synÌ„e at a nede And for that god sayth in the gospell that our worde sholde be / it is so / it is not so MathÌ„ v. Sit auÌ„t sermo vrÌ„ est / est / noÌ„ / noÌ„ / qd autem his abundaÌ„tiê° malo est The answer that the affyrmacyon or negacyon that is in the hert ought to be in the mouthe / but for that malyce is so growen that they wyll not beleue by syÌ„ple worde / and therfore god hathe put to prudently Quod amplius est malo est That the whiche is more than ynough is yll / not euyll vnto those the whiche swereth for the welfare of theyr neyghbour / but yll vnto those the whiche ne wyll beleue wtout swerynge / theyr incrudylyte is soÌ„tyme of payne and of culpe / and therfore he sayeth not malum Yll vnto hym the whiche hyÌ„ vseth moche in swerynge But he sayth a malo / from the euyll of hym the whiche otherwyse beleueth not / that is of his synÌ„e ne departeth from hym the whiche is somtyme payne / and somtime payne and gylte / thaÌ„ god defendeth the othe the whiche is yll He coÌ„maundeth to speke well in saynge Sit sermo vester est / est / non / non It is soo / it is not so / and he graunteth the swerynge the whiche is necessary Also whan a man wyl not beleue the trouthe but by swerynge / he the whiche swereth in good and Iust cause synÌ„eth not / but he sholde offende yf he sware not For it sholde befall soÌ„tyme that a good man sholde lese his good and Iust cause yf veryte were not approued by good men And therfore sayth saynt Austin Quisqis meru cuiuscuÌ„que potestatis veritatem ocultatiram dei super se prouocat quia magis timet hominem quam deum Yf ony hyde veryte by the drede of puyssauÌ„ce he prouoketh the yre of god vpon hym / for he dredeth the men more than god In suche wyse to swere by necessyte is no synne as it is sayd Also albeit that god hath defended othes inutyles / neuertheles by especyall he defeÌ„deth the swerynges the whiche ben made by the creatures to th eÌ„de that man ne do honour vnto creatures the whiche apperteyneth vnto the creatour Ne honorificeÌ„tia creatoris transferetur ad creaturas Or that man beleue not that ony dyuyne thynge be in hyÌ„ wherby reuerence vnto ought to be done And therfore after that god had said in the gos tild Mat. v. NoÌ„ iurare oiÌ„no Hastely 〈◊〉 putteth after Neque per celuÌ„ qr thronê° dâ— est / neque per terraÌ„ qr scabellum peduÌ„ eiê° ã€ˆâ—Šã€‰ neque per hiero solimam qr ciuitas est regâ—magni neque per caput tuuÌ„ quia non potâ—â—vnum capillum tuuÌ„ facere albuÌ„ vel nigri Swere thou neuer aboue all thynge / neyther by the heuen for it is the throne of gâ—â—ne by the erthe for it is the stole of his feâ—ne by Iherusalem for it is the cyte of the grâ—te kinge / ne by thy heed for thou can not maâ—â— one of thy heere 's whyte ne blacke Also 〈◊〉 rede that saynt Iames defended that noâ— sholde swere AnÌ„ oiÌ„a frÌ„es mei nolite â—â—â—re The glose sayth that he defendeth not syÌ„ sweryÌ„ge / but he defendeth the wyll to â—â—re And therfore he sayd vygylaÌ„tly noâ—â— for the affeccyon wyll sholde not draâ—â— vs to swere / but the necessyte oportum te sholde drawe vs there vnto for the heltâ— and welfare of our neyghbours And thâ— that saynt Iames putteth Nec per celuÌ„ / 〈◊〉 per terraÌ„ / nec per quodcuÌ„que aliud iuramâ—tuÌ„iurare vetat Whan nede is to swere man sholde swere by god in callynge hyâ— to wytnesse / not by the creatures as it sayd In lyke wyse as the wyne is not yâ—â— of it selfe And all be it saynt Poule defedeth men to drynke superfluously / for it cureth dronkenes lechery Nolite iÌ„eâ—â—ri vino iÌ„ quo eÌ„ luxuria Ad eph v. Also sâ—â—rynge in superfluyte is defended All the thynges beforesayd ben expounded spâ—â—ken by saynt Austyn / by Inno. by mâ—ny other .xxii. q. i. NoÌ„ eÌ„ ê¯tra deipÌ„ceptuÌ„ iiii sequeÌ„tibê° SipctmÌ„ extra e. si epÌ„s Aâ— how be it that sweryÌ„ge is defended / notâ—â—â—dynge some ben except wherby a maÌ„â—â—swere whaÌ„ nede is / that is by the euangelyst the auter wherupon the body of cryst is concrate Also by the relykes of sayntes / by 〈◊〉 holy crosse Also a man may swerein the hâ—de of the bysshop lyke as it is wryten xâ—â— q. i. Si aliqua causa ca. Habemus B. ¶ What is requysyte for to swere lefully without ony synne .xiij. THre thinges ben requysyte or that a man swere without commyttynge ony synne That is to vnderstonde / veryte / iugement / iustice Vnde Hieremye .iiij. Iurabis viuit dominus in veritate et in iudicio in iusticia Et habetur .xxii. q. i. Et iura bunt Yf these these thre thynges defayle or ony of theym it is periury / as it is wryten .xxii. q. ii Animaduertendum ¶ The fyrst thynge the whiche is requysyte or that a man may swere without synne is veryte in the conscyence / that is that a man knowe the thynge stedfastly for to be soo as he it swereth For who so sholde thynke one thynge and swere another sholde be periured Or who so sholde beleue that ony thynge were true / and
knoweth it not too be all true for certayne he sholde swere of credence not of veryte / for that sholde be agaynst that the whiche is sayd iurabis viuit dnÌ„s in veritate ¶ The seconde thyÌ„ge requysyte to swere wel wtout ony synne is that a man sholde swere by dyscrete delyberacyon / the whiche is in the party of reason / that is that a man sholde dyscerne yf there were ony necessyte to swere or not For albeit that a thyÌ„ge be true yet he sholde not swere yf there ne were necessyte As who so sholde swere by our lady I am in the chyrche c. Howbeit that the othe be verytable yet is there synne / for there is noo necessyte to swere yt. Iurabis in iudicio Whan a man swereth it behoueth that he there haue good Iugement / that is dyscrete delyberacion as it is sayd / to dyscerne and aduyse yf the thynge be requysyte and necessary for to swere / as whan a man warneth or counceyleth to beleue some good thynge the whiche is expedyent and prouffytable vnto some slouthfull and peruers persones the whiche wolde not beleue by simple wordes and speche he may swere in callynge god to wytnesse that in suche wyse he sholde be without offence in swerynge Iurabis iÌ„ iudicio Also whan a man swereth by good dyscrecyon it behoueth to regarde .vi. thynges / that is quaÌ„do / quale / cui / quomodo / vbi / et de quo Fyrst it behoueth too regarde quando in what tyme it is that a man swereth / for in seculer causes nor in other a man ne sholde swere / ne constreyne to swere in the solemne feestes / ne to holde Iurysdyccyon Secondly quale iuramentuÌ„ / what othe it is that a man swereth / for some of theym or one of them ben greter than another more to drede Thyrdly cui to whome it is that a man swereth / for a persone of the chyrche sholde not be coarted to swere to seculer / ne in court seculer but in some case / for there myght folowe irregalyte / as in case of cryme Fourthly quomodo how it is that a man swereth / by what maner / by what delyberacyon / by what constraynte / and by what hastynes / or necessyte Fyfthly vbi where it is that a maÌ„ swereth / in what place / in holy place / or in place not holy / as in the chyrche or chyrche yarde Syxtly de quo / of whome / of what thynge it is that a man swereth / of a thynge good or yll / yf it be of an yll thynge a man sholde not swere ¶ The thyrde thynge the whiche is requysyte to swere lefull is to regarde that the thynge wherfore a man swereth be iust lefull to do good and accomplysshe / for the othe the whiche is not iust sholde not be accoÌ„plysshed And for that offended Herode for the othe that he had made vnto his doughter whan he made saynt Iohan baptyst to be heded VnÌ„ Ysodo Impia est ê“missio qÌ„ scelere adiÌ„pletur The promys is yll the whiche is accomplysshed by synÌ„e / yf the othe haue these thre thynges before sayd a man may swere without synne C. ¶ That a man sholde accomplysshe the vowes Iustly made xiij DAuyd the prophete sayth Vowe ye lefully by deuocyon And after that ye haue vowed soo yelde ye and accomplysshe the sayd vowe to your lorde god Vnde daujd in psalmo Vouete reddite dnÌ„o deo vestro And note well that after that he hath sayd vouete there foloweth incontynent reddite In this seconde coÌ„maundement god defendeth that a man ne breke the vowes the whiche hath be made Iustly / lefully by delyberacyon and by Iuste cause They the whiche accomplyssheth them not and leueth them / and the whiche dooth vnto the contrary of that / that they haue vowed and promysed / or the whiche them dyspyse taketh the name of god in vayne and doth vnto hym irreuerence vnto his sayntes And they sholde vnderstande that they beÌ„ charged and bounde to accomplysshe theÌ„ / or elles they commyt mortall synne Ysodorus dicit Multum deo reus eris si noÌ„ reddas quid voueris / deo displicent qui vota sua non iÌ„plent That is to say Thou shalt be moche culpable vnto god yf thou yelde not / that is yf thou accomplysshe not that that thou hast vowed Those the whiche accoÌ„plysshe not theyr vowes dyspleaseth vnto god ¶ Example of a woman the whiche vowed chastyte and after wolde be maryed Quere in thexamplarye of the seconde commaundement .lxiij. E. Also it is better doone not to vowe than not to holde the promysses after that the vowe is made VnÌ„ eccl v. Multoque meliê° est noÌ„ vouere quam post votuÌ„ ê“missa noÌ„ reddere Et Ysodo dicit Melius est eniÌ„ non ê“mittere quam fide ê“missioÌ„is non soluere That is to saye Better is not to promyse than not to pay the faythe of the promesse Also it is grete Ieopardy to tary to accomplysshe the vowe after it is made yf a maÌ„ hath tyme space to accomplysshe it Vnde deuteronÌ„ .xxiij. CuÌ„ votuÌ„ voueris dnÌ„o deo tuo non tardabis reddere qua requiret illud dnÌ„s deus tuus et si moratê° fueris reputabitur tibi in peccatuÌ„ That is to saye thou ne shalte tary to yelde vnto thy lorde god whan thou hast vowed a vowe for thy lorde god shall requyre it of the / yf thou hast made taryenge to accomplysshe it vnto the it shall be reputed in synne And it is wryteÌ„ ecclesiastes .v. Si quid deo vouisti ne moreris reddere displicet enim iÌ„fidelis et stulta promisso Yf thou haste vowed ony thynge vnto god ne tary thou to yelde promesse / vnfaythfull and folysshe promesse him dyspleaseth ¶ Example that it is a grete peryll to deffer to accoÌ„plysshe his vowe Quere in the examplary .lxiij. H. Many other examples of vowes there shall be founde cete Also a man sholde note that those the whiche accomplyssheth theyr vowe ben in the loue grace of god For they sheweth them selfe loyall and faythfull in there ê“mysses / god vnto them accordeth in there prayers and oraisons ¶ Example that Anne vowed vnto god that yf he wolde sende her a sone that she sholde gyue hyÌ„ vnto the seruyce of god all his lyfe / she conceyued Samuell the whiche was a prophete accoÌ„plysshed her vowe as it is wryten .i. reguÌ„ .i. ca. ¶ Another example that the kyÌ„ge Aza accoÌ„plysshed the vowe that he made of his fader bare hym to goddes hous as it is wryten .ii. paral .xv. ¶ Another exaÌ„ple that after that the chyldren of Ysrael had vyctory of Holofernes they yede to worshyp god in Iherusalem / al they kept theyr vowes promesses / as it is writen Iudith .xvi. ca. D. ¶ What thyÌ„ge is a vowe how is it dyffynyed Vowe is concepcyon of the
moritur recedente anima a qua est eius vita / ita anima recedente a deo a quo est eius vita mortua est That is to vnderstande In lykewyse as the body deyeth whan the soule departeth / in semblable maner the soule is deed of deeth of gylte whan god is departed by synne For god is the lyfe the whiche maketh the soule to lyue Vnde IohÌ„ xiiij Ego suÌ„ via veritas et vita And a man sholde not vnderstaÌ„de that the soule defayled is deed and quenched / for it is immortall But a man sholde vnderstande that the soule is deed spyrytually of the dethe of gylte as it is sayd / and deputed for to descende in to the tourmentes infernalles of hell with all the deuyls / the whiche is the seconde dethe / where as the dampned hath dethe without dyenge / and lyfe without lyuynge Saynt Bernarde sayeth Non viuit qui superbia inflatur / qui luxuria sordidatur / qui ceteris peccatis inficitur / quoniam non est hoc viuere / sed vitam confundere et appropinquare vsque ad portas mortis That is too saye He the whiche is blowen with pryde the whiche is soyled by lechery / and the whiche is infecte by other synnes he lyueth not For it is no lyfe to lyue so It is to confounde his lyfe and to approche vnto the gates of dethe Et paulus dicit .i. ad thymotheum v. Vidua que in deliciâ—s est viuens / mortua est Glosa Quia si viuat natura / mortua est culpa / vel si viuat mundo mortua est deo The wydowe the whiche is lyuynge in delytes of synnes is deed spyrytually for all be it that the nature lyueth she is deed by gylte Or yf she lyue to the worlde she is deed vnto god Et legitur appocalipsis iii. Scio opera tua qui nomen habes ê™ viuas et mortuus es c. The begynnynge of corporall dethe and spyrytuall procedeth by the synne of our fyrst fader Adam the whiche brake the commaundemente of almyghty god Our lorde hym defended that he sholde not ete of the truyte and vnto him sayd In what houre that thou etest of it thou shalte deye That is for to vnderstonde of double dethe / for thou shalte be mortall as vnto the body to deye one daye the whiche shall come / and also thou shalte deye spyrytually of dethe of culpe or gylte / for grace and vertues shall departe theym from the And the deuyll came after the whiche is the grete murderer and enuyous hangeman of the soule and insacyable ennemye of humayne creatures the whiche counceyled prouoked vnto our fyrst moder Eue that she sholde ete of the fruyte And he tempted her fyrste for that the woman is more frayle and apte to conuerte than the man by fayre language and flateryes And she answered / god hathe sayd vnto vs that in what houre that we ete of it we shall deye no the deuyll sayd vnto her It is not so ye shall not deye God hathe sayd soo for that that he knoweth that in what houre that ye ete of this sayd fruyte your cyen shall be opened and ye shall be as goddes knowynge the good and the euyll So Eue consented her vnto the deuyll and dyde ete of the apple / and made Adam to ete agaynst the commaundement of god / and anone they were bounde vnto the dethe corporall and spyrytuall God had created theyr soules fayre / clere / shynynge in innocency / full of charyte / of vertues / and of spyrytual godes / and hadd put them in a place delectable that is paradyse terrestre / and they were immortalles / but after that they hadde synned they were bounde vnto dethe as it is sayd and were adnychyllate / and theyr spyrytuall goodes forgoten Quia legitur ezechielis xxxiii In quacunque die peccauerit iustus omnes iusticies eiê° obliuioni tradentur Before synne the soule was fayre / but after it was vyle and foule and pryued from grace and frome vertues and taken out of paradyse terrestre and put in this present worlde the whiche is the londe of labour and of mysery / and deputed to descende in to the regyon infernall that is hell c. Who so sholde well consyder thâ—s example he sholde kepe hym from commyttyng of mortall synnes the whiche mortefyeth the lyfe of the soule and his spyrytuall goodes as it is sayd A man sholde note here that all the good operacyons that a man dooth in mortall synne ben deed of none effecte for they ben doone without grace and charyte Quere post .xlv. B. And therfore he the whiche commytteth mortall synne is culpable of a grete cryme worthy of punycion to slee in suche wyse his soule and his vertues by the dethe of gylte ¶ Example how filius prodigus was deed of dethe of gylte by synne whan his fader sayd vnto his auncyent sone Illud Luce. xv Gaudere oportebat quia frater tuus hic mortuus fuerat et reuixit / perierat et iuuentus est ¶ Another example of a thefe the whiche saynt Iohan conuerted whan he hym demaunded of the bysshop the whiche sholde haue kepte hym He answered Parer mortuus est deo That is to say Fader he is deed vnto god of dethe of gylte / he is prynce of the theues ¶ Another example how SusanÌ„e sayd that dethe was in her yf she commytted the lechery that the two auncyent men wolde haue hadde her commyt Vnde Damelis xiii Si enim hoc egero mors michi est si autem non egero non effugiam manê° vestras sed melius est absque opere incidere in manus vestras quam peccare in conspectu domini For a good cause Susanne wolde not commytte synne / for incontynent that it is consummed and doone it engendreth the dethe / as sayth saynt Iames in his epystle Peccatum cum consummatum fuerit generat mortem And the soule the whiche hath synned shall deye of dethe Vnde ezechielis xviii Anima que peccauerit ipsa morietur For too vnderstande well the scriptures god defendeth the dethe corporall / and dethe spyrytuall as it is sayd It is a thynge clere syth that god defendeth that thou sle not the body / by a more greter reason he defendeth that thou slee not the soule spyrytually For it is nothynge as of the body the whiche is transytoryous as to the regarde of the soule the whiche is perdurable and eternall c. C. ¶ The maners how a man commytteth homycyde xxiiii NOn occides Thou shalte not slee Homycyde is commytted corporally and spyrytually in many maners ¶ Fyrst a man commytteth homicide spuÌ„ally by euyll thoughtes whan a man consenteth hym by delyberacyon to do ony mortall synne In lykewyse as it is wryten indepenitentie distiÌ„ctione .l. c. Siquis voluÌ„tarie Yf by delyberacyon thou desyrest the dethe of ony of thy kynnesmen and frendes for to haue theyr
enim operarius mercede sua But yf the sayd aduocate solde the scyence by maner of sale / or that he hadde in his thought the entencyon to selle it he sholde be symonyacke before god It is wryten prouerbiorum .xxiii. Veritatem eme et noli vendere sapientiam et doctrinam et intelligenciam c. Be ye true and sell not wysdom doctryne and intellygence ¶ Also the scyence solde noyeth as it is sayd and yf it be gyuen it groweth and also multeplyeth / And yf it be hydde it serueth of nothynge / Vnde scientia que data est crescit crescere nescit si taceatur Et legitur ecclesi xx Sapientia absconsa est et thesaurus inuisus que vtilitas in vtrisque Sequitur Melior est qui celat insapientiam suam / quam homo qui abscondit sapientiam suam Sapyence hydde is a treasoure where a man seeth not what prouffyte is in the one in the other Better is he the whiche hydeth his vnwysdome than the man the whiche hydeth his sapyence Et legitur eccle iiii Non abscondas sapientiam tuam in decore eius in lingua enim agnoscitur sapientia et sensus et scientia et doctrina in verbo sensati Thou shalte not hyde thy wysdome in his honour / certaynly wysedome is knowen in the tongue / the wyt and the scyence and the doctryne in the eloquence and worde of wysdome An aduocate ought be verytably to susteyne veryte Also he ought to kepe and defende the iuste cause that it perysshe not And afterwarde he maye take gyfte for the trauayl of his body as it is sayd without to excede the boundes of reason as many done the whiche demaunde and take salayres and gyftes outrageously / more than they ne sholde / and that they ne haue deserued to haue And therfore they sholde drede damnacyon / for they ne ben iuste and accomplysshe not iustyce in theÌ„selfe to be in wyll to haue that thynge that they haue not woÌ„ne and the whiche ne apperteyneth vnto theÌ„ ¶ Also they sholde drede yf they haue hated and broken Iustice / iugement / the good cause and the good ryght to receyue yertes For they synne mortally and renne in maladyccyon Vnde ysaie .v. Vequi iusitiâ—icatis impium pro muneribus et iustitiam iusti aufertis abeo ¶ Also they sholde drede yf they haue no wyll to lede / to couÌ„sayll to kepe the causes of the poores / as they done those of the ryche / for that that they haue no goodes to gyue vnto theym It is wryten eccle In iudicando esto pupulis / misericors vt pater et eris iu velut altissimi fiâ—ius obediens et miserebitur tui In iugement be thou mercyfull vnto the orphelyns in lyke wyse as a fader and thou shalt be obedyent And also as the sone of the ryght hye god / and he shall haue mercy on the. ¶ Also yf these aduocates haue made the ylle causes good by theyr cautelles / malyces and subtyltees / and maketh to lese the good ryght they synne and ben vniuste and corrupters of iustyce And yf they haue nourysshed / defended and susteyned of certayne scyence to be good It is grete synne withoute doubte for to susteyne dysloyalte / yll and iniustyce And in soo doynge the aduocate yeldeth hymsâ—â—â— culpable / and bryngeth hymself in with malefactoure By the whiche he is dygâ—â— of punycyon and synneth mortally Vnde paulus ad roma i Non solum qui facâ—â— peccata sed qui consentiuÌ„t facientibus dâ—gnisunt morte Not alonely those the whiche do the synnes / but those the whiche also consenteth vnto the doers / ben worthâ— of dethe Those synneth mortally / how be it that a man ne sholde vnderstonde that the sayd aduocates coÌ„mytteth symonye c Example how the deuyl bare awaye in body and in soule a cursed coueytous these aduocate Quere .lxxxi. e. Another examble of an aduocate insacyable the whiche ledde a cause vnto a man the whiche ne dyde brynge vnto hym moneye vnto his appetyte and he wronged hym and toke the proces and brake of the lectres / and trode vpon it by dyspite in saynge Vyllayn there is thy processe the whiche ne broughteâ—â— me but this The good man in wepyngâ— excused hym by pouerte But to be shorâ—â— anone after the aduocate deyed myscheuously Also the mayster of a scole ne sholde sell the scyence but the labour that he taketh of his body And in lyke wyse of other semblables Quia omnis operariê° dignê° est mercede iua vt dictum est Also the prechers ne sholde selle the scyence that they speke in prechynge for the cause fynall to haue the gayne temporall / or in lyke wyse for to haue fauoure humayne or for vaynglorye / and not for charyte and reconsylyacyon of the poore synners / commytâ—â— symonye But for as moche as they haue hadde payne corporall for to studye / to preche and to walke they may take that that men and women vnto them gyue for the sustentacyon of theyr lyuynge Quia deâ— ordinauit his qui euangelium anunctaâ— de euangelio viuere Vt dicitur .i. corinth Et augu dicit Non debimus euaÌ„gelizare vt vt uamê° sed viuere vt euaÌ„gelizemê° We sholde not preche the gospell to th ende that we lyuen / but to lyue to th ende that we preche Also we sholde preche to th ende that the rewarde of predicacyon be not the mete the whiche is appetyted desyred / but the thynge necessarye the whiche foloweth / that is sustentacion vnto the temporalytes the whiche is requysyte vnto a precher Item augu Euangelizare debemus vt non sit merces pÌ„dicationis cibus q i appetitur sed necessariuÌ„ quod seqitur id est substantatio in temporalibus que necessaria est predicatori Also those clerkes that letteth to preche / to shewe / to reprehende / to correcte the vyces for ony fauours / or for false loue / or for drede / or for ony other thynge mutyle / and also holde theyr peas to se and to here the yll The prophete ysaye them calleth dogges not wyllynge to barke / that is to preche Vnde ysaie lvi Caues muti non valentes letrare Sequitur OeÌ„s in viaÌ„ suaÌ„ declinaueruÌ„t vnusquisque ad auaritiaÌ„ suaÌ„ a suÌ„movsque ad nouissimuÌ„ c. A dogge the whiche bayeth not for to susteyne his mayster is not good vnto hyÌ„ no more is a precher vnto god the whiche is dombe to susteyne veryte And therfore he is called dogge Et legitur ihere .iiii. Sapientes sunt vt faciant mala / bene autem facere nescierunt They ben wyse to do yll but not to do good Example in the gospel of hym the whiche hydde the talent he was called an yll seruaunt and a slouthfull / was coÌ„maunded that men sholde take awaye from hym the talente Vnde math xxv Auferte ab ille talentuÌ„ And for asmoche as the
false wytnessynge is holden to restytucyon as it is wryten in many places in the decrete Tenetur autem falsis testis ad restitutionem oiÌ„m que per suum falsum testimoniuÌ„ proximus eius amisit extra de elec significati vlter med .xxviii. di de syracusa ne extra de of orde ad reprimeÌ„dam .ii. q. c. presbiter non sane / et non res aliena .ii. q. notuÌ„ ar iii. q. ix nichilominus Somtyme a false wytnesse or a false accusatoure is homycyde or thefe He is homycide of his neyghbour innocent whan that he deyeth by his false accusynge or witnessynge / as the Iewes the whiche made Iesu cryst to deye And yf he deye not he taketh from hym steleth his good renoune / is holden to make restytucyon / or elles he ne may be saued nor he sholde not be absoyled Qr noÌ„ dimittitur pctmÌ„ nisi restituatur ablatuÌ„ xiii q. vii ca. Sires The synne is not pardoned yf the thynge taken awaye withdrawen / stolen / or alyened be not restored The good renoune of a persone is better thaÌ„ an hepe of golde Vnde prouerb Melius est nomen bonum quam diuitie multe super auruÌ„ et argeÌ„t uÌ„ gratia bona A good name is better than moche rychesse / good grace is aboue golde and syluer Yf a man make restytucyon of golde nnd of syluer / by more greter reason a man sholde make restytucyon of the good renoune the whiche is more precyous than golde or syluer Also they the whiche make false wytnessynge and lesynge wytingly in Iugement in cause of cryme for to noye vnto theyr neyghbours synneth mortally and breketh this commaundemente For they subuert the trouthe of the Iugement the whiche is vnto the dethe of gylte of all communyte present Of the whiche thynge it appereth yf the Iuge speke false thynge wytyngly in vttrynge false sentence or wytnessyÌ„ge it in reportynge vnto the procuroure or aduocate in folowynge and defendinge false cause they transgresse this commaundement / and ben bounden towarde hym that suffreth the iniury Also the false accusatoure or wytnesse is a thefe whan he maketh to lose the goodes or the herytage of his neybour vniustly by false wytnessynge is holden to restytucion as it is sayd For his neyghbour had not lost the thynge yf he hadde ben by reportinge falsely WhaÌ„ a wytnesse is called to reporte of a thynge he shold say for the one other the good pure trouthe that he knoweth of it / wtout puttynge ony wyle or lesynge .iii. q. xi hortamur .iiii. q. iiii nullus .xiiii. q. v. NoÌ„ sane Et legitur deuter v. Non declinabitis neque ad dextraÌ„ nequam ad sinistraÌ„sed ê‘ viaÌ„ quaÌ„ precepit dnÌ„s deê° vrÌ„am bulabitis vt viuatis et bnÌ„ sit vobis Ye shall not declyne on the ryght honde ne on the lyft hande / but ye shall walke by the waye that your lorde god you hath commauÌ„ded to th ende that ye lyue and that it be well with you Et prouer xii Qui qd nouit loqitur iuder est iusticie / qui auteÌ„ mentitur testis est frauduleÌ„tus He the whiche speketh that / that he hath knowen is iuge of Iustyce Certaynly he the whiche lyeth is a fraudulent wytnesse Also a wytnesse shold not receyue money to bere wytnesse of ony thyÌ„g For in lykewyse as the sentence ne sholde be solde no more sholde wytnesse Howbeit the wytnesse may receyue the dyspence of hyÌ„ that bryngeth hym / as it is wryten .iiii. q. Venturis And yf the wytnesse take money for to bere wytnesse of ony thynge Raymonde sayth that fouly and cursedly he taketh it / that by his aduyse he sholde make restytucyon And of those the whiche seeth to lese the thynge of theyr neyghbour by defaute of probacyon say nothynge for fere to haue the hate of one of the partyes they synne mortally Vnde au Quisquis metu cuiusque optaÌ„tis veritateÌ„ occultat / iraÌ„ dei super se prouocat qr magis timet homineÌ„quam deum / post pauca vterque reus est Et qui veritateÌ„ occultat et qui ê“fert mendaciuÌ„ qr ille ê“desse noÌ„ vult / et iste nocere desiderat .xii. q. iii. Quisquis That is to vnderstonde yf ony hyde the trouthe by drede of ony puyssaunce he prouoketh the yre of god vpon hym / for he dredeth man more than god / it foloweth the one and the other is calpable And he that hydeth the trouthe and that bryngeth forthe lesinges for he the whiche holdeth his peas ne wyll prouffyte / and the lyer desyreth to noye In suche a case a persone preuyleged as a preste shold be constrayned for to bere wytnesse .xiiii. q. ii quamquam But it is to vnderstonde yf the cause be suche wherin it is lefull to a preste to bere wytnesse / for it shall not be lefull vnto hym in cause of blode as homycide Ouer this case beÌ„ .vi. cases wherin a preste or a clerke may swere as a laye persone / that is for the ryght of the faythe for obedyence / for peas / for the domynacy on of the chirche whan ony is vnbounde of sentence of excommunycacyon / whan that an enfamed ought to be purged / these here ben taken extra de eccle significa vlt med xviii di Syracusane Legitur in .ii. ethi ê™ in obscuris apertis testimonijs oportet vn In thyÌ„ges derke it behoueth to vse by wytnessynge appert Thou shalt not bere false wytnesse agaynst none in Iugement Many false wytnesses reygneth now in the worlde the whiche forswereth them for lesse thaÌ„ a pot with ale / and lendeth the conscyence the one vnto the other / and suche shall not abyde vnpunysshed without satysfaccyon vnto god vnto theyr neyghbour VnÌ„ prouerb xix Testis falsus non erit impunitus qui loquitur meÌ„datia non effugiet et al. testis ê‘ibit A false wytnesse that speketh lesynges shall not escape / he ne may flee but that he haue punycion / also a wytnesse lyer shal perysshe yf he deye impenytent And yf so be that he demaunde penaunce / after the canons for periury manyfest the whiche is so lempnysed a man hym sholde enioyne .vii. yeres of penaunce yf he swere fermely .xxii q. v. Si quis se periurauerit ¶ Examples of false wytnesses periuryes And fyrst of a crysten man that forsware hym on the auter of saynt Nycolas Que. lxxxxvi A. ¶ Another exaÌ„ple of a frere of doyen of Coleyne that forsware hyÌ„ for money borowed lxxxxii.c ¶ Another example of wytnessynge how two olde men wytnessed agaynst SusanÌ„e Quere lxxxxvi C. Many other examples of false wytnesses ben wryten in the examplary Que. lxxxxvii a.b. Also of .ii. that made false wytnesse agaynst saynt Stephen for to stone hym / and how they theymselfe fyrste dyde caste stones at hyÌ„ / in lykewyse as it is wryten Actuum .vi.
cursed / he was nowe more cursed Whan she se that she was coÌ„fused / she toke her to flee And as she fled the deuyll ranne after her in semblaunce of her husbande in semblable habyte / on horsbacke / vnto whome he sayd And accursed whether goest thou She answered I fle before you Vnto whom the deuyl sayd / retourne anone vnto thy house For I promyse the I wyll bete the no more / nor do the yll And so she lepte behynde hyÌ„ vpon the horse / wende it had be her husbonde Whan they were before the house / the deuyll vanysshed awaye so that she wyst not where he was become And her husbaÌ„de came for to bete her Vnto whome she sayd How fledde I before you this daye / that ye haue brought me agayne Ye haue promysed to bete me noo more Whan he herde that she had fledde before him he began agayne to bete her And so bet her so moche / that she was as at the dethe And as she laye halfe deed in wouÌ„des sayd bryng me a confessour / vnto whom her husbande sayd / she wyl nowe confounde me and saye that I haue slayne her / defended that none sholde goo for the preest She ceased not to crye brynge me a confessoure In th ende one of her seruauÌ„tes wente pryuely to fetche the preest / the whiche came at nyght with the body of our lorde But her husbande locked the dore agaynst hym And as he was before the house the woman cryed vnto hym sayng My lorde at the leest here me thorowethe walle thus she cryed My lorde I confesse that I haue slayne my chylde / haue coÌ„mytted me vnto the deuyl in body soule / renyed the fayth of Ihesu cryste And in grete contrycyon of her synnes yelded vp her spyrite And incontyneÌ„t god the whiche is debonayre pardoned her all her synnes / receyued her to grace / made to bere her soule in to heuen by hys auÌ„gelles Her husbande se that the prest the presence by the permyssyon dyuyne And therfore these synners sholde haue the eye to requyre god the whiche is fader of pyte / mercye and forgyuenes c. ¶ Fides A. ¶ Examples of the faith / fyrst example how a mountayne was put from one place into another for to conferme the faith catholyque lxi SOme doctours hathe wryten this the whiche foloweth how the disciple recyteth in his sermons sayeth howe in the towne of a kynge infydele myscreaunte yl and peruers came .v. bysshoppes cristyens the whiche assembled them therefor to make a consystorye For one partye of the people of the towne were crystyens And by the counsayll of an infydele the sayd kynge made to come before hym the said bysshoppes vnto whome he sayd Nere to this cite there is a mountayne the letteth the the see cometh not nere / the whiche sholde be a grete good dede yf the sayd mountayne were taken awaye And I can not fynde the meane to make it to be take away And I haue vnderstonde that it is writen in your lawe that yf ony hathe fayth in your god as the sede of mustarde that he saye vnto a mountayne that it remeue in to another place that it shal be done incontynent for asmoche as ye be the maysters of the lawe I coÌ„mauÌ„de you that ye do make to be take awaye that mountayne frome thens it is / bytwene this suche a daye / or I shall make you to deye Than the sayd bysshoppes were sory in sayenge amonges them that better it was to deye than to make the sayd requeste vnto god for to obeye vnto the coÌ„mauÌ„dement of the sayd infydele / that he ne was dygne that men vnto him sholde obeyene do the sayd pleasure And as they waylled in awaytynge the dethe and the daye the houre that they sholde be trode vnderfote A good crystyen symple man shomaker demaunded the cause of theyr heuynesses Answere was gyuen as it is sayd that / that the kynge vnto them had spoken And the sayd shomaker sayd Alas and shal our pastours bysshoppes dye the whiche vnto vs precheth / techeth kepeth susteyneth our lawe And he yode to make request vnto god / said in this wyse My god / my lorde / my maister yf it be so that I haue fayth in the in lyke wyse as a sede of mustarde after that / that the scripture speketh I requyre the that the sayd mouÌ„tayne be chaunged in to another place / and that our bysshoppes ben kepte froÌ„ dethe And incontynent the sayd mouÌ„tayne was founde in another place than it was accustomed to be And the sayd bysshops were kepte frome dethe It is that the whiche is wryten mathei xxi Amen dico vobis sihabueritis fideÌ„ et non hesitaueritis / simoÌ„ti huic dixeritis tolle iactate mare cito fiet et oiÌ„a quecuÌ„que petieritis in oratione credentes accipietis c. B. ¶ Another example of a preest a good catholyque the whiche entred within the fyre for to approue the fayth / and he was not brente MEn fynde by wrytynge in the lyfe of faders this the whiche foloweth how the dyscyple recyteth in his promptuarye sayeth that there was a deuoute prest the whiche founde a grete doctoure heretyke of the manychees the whiche deceyued the symple people And for asmoche as that doctoure was stronge to tourne to take in wordes the deuoute preest sayd in herynge of all Lyght a greate fyre of wodde in the myddes of the place And entre we bothe within the flambe And he the whiche of vs bothe shal not be brent men shall byleue that he hathe the better fayth This thyng pleased vnto the people and forthwith a grete fyre was made Than the preest toke the heretyke and drewe hyÌ„ with hym for to entre into the fyre And the sayd heretyke sayd It shall not be soo but euery of vs syngulerly therm shall entre Thou shalte entre in to it fyrste sayd the heretyke / for thou hast fyrste imposed it And he blyssed hym and entred in the name of Ihesu cryst in the myddes of the flambe / was there halfe an houre / there yode on the one syde on the other And the fyre neuer hurte him Whan the good cristen people sawe that / they toke them to crye in grete admyracyon sayd Mirabiâ—is deê° iÌ„ saÌ„ctis suis That is to saye that god is meruaylous / that is in doinge meruayles in his sayntes Afterwarde they began to coÌ„strayne the heretyke that he sholde entre in to the fyre / he began to resyst to wtdrawe hymselfe Than the people toke hym and caste hym wtin the fyre And incontynent the flambe of the fyre beset hym aboute brente hym And yelded hym so half brent And the people cast oute of theyr cyte the sayd heretyke with confusyon / and said the seductoure brenneth lyuynge
chyldren sholde loue theyr fader deed and quycke A beest loueth naturelly her fruyte semblables Eccle. xiii OmÌ„e animal diligit simile sibi And those the whiche loue not theyr faders parentes ben gretely vnnaturell / worse than a dombe beest / therfore they ben worthy of punycyon / the whiche they shall haue yf they correcte them not whyles that they ben lyuinge in this worlde B. ¶ Another example how the nature of byrdes techeth vs to thynke and remembre our parentes lxxi WRyten it is in the boke of Ysydore of the nature of byrdes that the nature of cranes is suche that they withdrawe them from mete endure hoÌ„gre / to the ende that they puruaye vnto theyr lytel byrdes And after that theyr lytel cranes maye fle take proye yf theyr parentes haue necessyte / afflyccyon and lennes they haue coÌ„passyon gadre them in to a neste / nouryssheth them whyles that they haue conualescence / do good the one vnto the other In lyke wyse done the good chyldren vnto theyr parentes These lytel grypes ne done not so vnto theyr parentes of whome the naturyens saye that after that theyr parentes haue longely laboured to nourysshe them / to go to gete them mete in many places / that they haue kepte themselfe frome mete for to gyue it vnto them After that those lytel grypes be grete to fle and haue puyssaunce Than they bete with theyr wynges theyr parentes / Also they ne gyue them to ete of theyr proye / but with theyr bylle and with theyr wyÌ„ges they bete them out of theyr nest The yll chyldren done in lyke wyse vnto theyr parentes c. C. ¶ Another example of a doughter the whiche nourysshed her moder the whiche was enclosed in a toure / with the mylke of her brestes lxxi VAlerian recyteth that for the synnes that a noble woman had coÌ„mytted she was iuged vnto the dethe / but the Iuge ne wolde punysshe her openly / for the honoure of her parentes And she was enclosed in a pryson to th ende that she sholde deye for hongre And her doughter the whiche was maryed vysyted her moder euery daye by the leue of the Iuge in suche wyse that she was serched before that she entred for to se yf she bare ony thynge to be eten And the said doughter gaue vnto her / her pappes to souke nourysshed her And at the laste the Iuge knewe of it wherfore he was moued with pyte gaue the moder vnto the doughter c. D. ¶ Another example of the chylde that bote of his faders nose lxxi IT is wryten in many bokes this the whiche foloweth how the dyscyple recyteth in his boke and sayeth that there was a fader the whiche ledde his sone with hym in to tauernes playes And he lerned that in suche maner that whan he was grete he ne myght kepe hym from playnge and vsynge the tauernes / after was a thefe Fyrste vnto his fader / after vnto his neyghbours / was so cursed that hys fader delyuered hyÌ„ two tymes from hangynge in gyuyÌ„ge grete money And thirdly for a thefte was ledde vnto the galowes And there requyred that he myghte kysse his fader / from whome he bote the nose with his tethe And as the sone was rebuked of that he answered I haue done wele and iustely / for he is cause that I am hanged in asmoche as he correct me not in youthe of my fautes / for yf he had correcte me I had not be here This example denoteth that the sage sayth ê“uer xxix Puer q i dimittitur voluÌ„tati â—ue coÌ„fudit matreÌ„ suaÌ„ iÌ„mo patreÌ„ oeÌ„s cognatos c. The chylde the whiche is suffred to do his owne wyll confoundeth his moder / also his fader and al his kynnesmen And therfore a man sholde punysshe him correct in youthe Men plye bende the rodde whyles that it is yonge / so dothe men a chylde And who so taryeth tyl they be growen men / he ne may ayde hyÌ„ Yf the sayd fader had correct hys chylde he hadde not byte of his nose nor be hanged / he that wele loueth wele chastiseth E. ¶ Another example of hym whose berde grewe after he was hanged lxxi THe dyscyple recyteth in his boke sayeth that there was a cursed chyld inobedyent vnto fader and moder the whiche slewe his felowe / for his demerytes was hanged in his yonge aege And with in thre dayes after that he was hanged a grete gray berde grewe vpon hym so moche that it came tyll vnto his gyrdyll wherof the people meruayled And afterwarde it was reueled vnto a holy man al the dede of it the whiche sayd that he shold haue lyued in as grete aege as the sayd berde shewed yf he had be obedyent vnto fader moder And all suche chyldren abrydge theyr lyues / ben in the waye of dampnacyon yf they haue not grete bytter repentauÌ„ce c. Et legitur in psalmi Subito defecerunt propter iniquitatem â—uam F. ¶ Another example of a man the whiche was fell harde vnto his fader hys yonge sone repreued hym lxxi THe dyscyple recyteth in his promptuary that there was a man yll vnnaturell vnto his fader auncyent / For he made hym to lye in the stable with hys shepe And gaue vnto hym a vyle vesture the remenaunte wherof men couered the horses The sayd auncyent had gyuen vnto hym his herytage for to lyfte him vp in grete estate Now it happened that the sone of the sayd felon was heuy displeased to se his grandfader soo entreated And for this thynge he came vnto his fader / and demaunded hym suche another couerture of hors as his sayd grandfader had And his fader asked hym what he wolde do with it And the chylde answerde I shall kepe it tyll that thou be auncyente / than I shall clothe that with it in lyke wyse as thou doest thy fader my grandfader the whiche begate the nourysshed the / lefte vnto the his herytage c. Legitur mathei xv et marci vii Honora patreÌ„ tuuÌ„ matreÌ„ tuaÌ„ qui maledixerit patri vel matri morte moriatur The holy scrypture procedeth of the mouth of god coÌ„maundeth that men honoure theyr fader and theyr moder And he sayth vnto the chyldren that do the contrary That is they the whiche curse theyr faders or moders / or the whiche theym dyshonoure or defayle in necessyte that they deye of deth And it is to vnderstonde not of dethe corporell alonely / but of dampnacion and dethe eternell the whiche is dethe withoute dyenge yf they deye without correccyon amendement G. ¶ Another example how a fader his sone cursed eche other in hell Also of a gode sone that blyssed his fader in heuen lxxi THe dyscyple recyteth in his promptuarye sayeth howe a holy man desyred to se the paynes
/ neyther in praynge / ne in makynge the sygnâ— of the crosse And as they yode togider they met a poore man the whiche ledde a hogge in a bande And as the hogge tourned from one syde to another / that pore man was wrothe / cryed the deuyll take the. Whan the aduocate herde this worde he had hope to departe from hym by suche occasyon and sayd vnto the deuyll Frende here that hogge is gyuen vnto the / go take hym The deuyll answerde / he is not gyuen me with hert therfore I ne maye take hym And after they passed by another towne / as a chylde wepte his moder was at the doore wrothe / sayd the deuyll take the / wherfore tormentest thou me thus with thy wepynges Than the aduocate sayd here haste thou wonne a soule / take the chylde / for it is thin Vnto whome the deuyll answerde as before She hath not giuen it me with good herte And whan they began to approche vnto the place whether they yode Then the men of the towne se them ferre of they knewe not the cause / wherfore they yede all togyder with one voyce cryenge the deuyll take the. And sayd vnto the deuyll thou arte welcome Whan the deuyl had herde this / he shoke the heed / in mockyng said vnto the aduocate Those here hathe gyuen the vnto me with al theyr hertes and therfore art thou myne And the deuyl rauysshed hym in that hour / what became of hym no man can tell The langages that whiche were spoken / the thynges the whiche were done in the waye the seruaunt of the aduocate declareth that was with hym / By this example it appereth that cursed Iuges and aduocates deye cursedly / and that the gyftes salayres that they haue taken vniustely / hathe deceyued blyÌ„ded theyr soules Also the scrypture speketh it in many places Fyrste gyftes blynde the eyes of the wyse people that whiche haue iustice to gouerne For they ne se drope in the good iuste cause of those the whiche ne gyue nothyng And loke ryght clere in the cause of those the whiche hathe made them ony gyfte Also the gyftes peruerteth the wordes of the iustyces as sayeth moyses / deuterono .xvi. Ne acciptas munera nec personaÌ„ quia munera execant oculos sapientuÌ„ et mutaÌ„t verba iustoruÌ„ And he sayeth in the boke of exode Exodi xxiii Aduersê° impiuÌ„ ne accipias munera qÌ„ execaÌ„t etiaÌ„ prudeÌ„tes et subuerteÌ„t verba iustorum Also the gyftes put outethe eyes of the Iuges / theym make dombe / take awaye correccyon as sayeth the wyse Eccle. xx Dona execaÌ„toculos iudicuÌ„ quasi iuÌ„ctê° in ore aduertit correctioneÌ„ eoruÌ„ Et gregorius dicit Non potest constaÌ„ter argui a quo accipitur Also the giftes make malediccyon to come vnto those the whiche for gyftes iustefye the yl / make theyr yll causes good / take awaye iustyce from the iuste and theyr good causes make yll VnÌ„ ysay v. Ve q i iustificatis impiuÌ„ ê“ muneribus et iusticiaÌ„ iusti aufertis ab eo IteruÌ„ in eodem capitulo Ve qui dicitis bonuÌ„ malum et masuÌ„ bonum ponentes amaruÌ„ in dulce dulce iÌ„ amaruÌ„ Et deutero .xxvii. Maledictus qui ê‘uertit iuditiuÌ„ aduene pupil li et vidue et dicet omnis populus amen He is acursed the whiche peruerteth the iugement of the man straunge / of the orphelyn / and of the wedowe And all the people shall saye amen / that is so be it IteruÌ„ deuterono .xvii. Maledictus qui accipit munera vt ê‘eutiat aiÌ„am sanguinis innocentis dicitomnis populus amen He is acursed the whiche taketh gyftes to th ende that he stryke the soule of the blode iÌ„nocent Et prouerbiorum .xvii. Qui iustificat impium et qui condemnat iustum abhominabilis vt vterque apud dominum He the whiche iustefyeth the wycked synner / and condampneth the Iuste / the one and the other is abhominable anenst god and those the whiche composeth and maketh yll lawes to th ende that they eschasen the poores in Iugement And that they make force vnto the cause of the humbles be cursed VnÌ„ ysaie .x. Ve qui coÌ„dunt leges iniquas vt opprimeÌ„t in iuditio pauperes et vim facerent cause humiliuÌ„ populi mei vt essent vidue preda eorum â–ª et populos dirumperent Also the persone the whiche taketh gyftes byndeth hymselfe anenst the gyuer / or elles vnkyndes foloweth Munera alligaÌ„t Also some cursed offycers take of two sides / as those the whiche fissheth with two nettes and flatereth with bothe partyes / and saye vnto euery of theym he hathe good ryght / they do treason / decepcyon / thefte / susurracyon / and in scrypture ben called bylyngues For theyr tongue speketh two langages And ben cursed iegitur ecclesiastici decimo octauo Sufurro et bilinguis maledictus multos enim turbauit pacem habentes Sequitur lingua tercia multos commouit et dispersit illos a gente in gentem F. ¶ Another example of a tayler named martyn the whiche stole the clothe in cuttynge the robbes lxxxi THere was a tayller named Martyn the whiche hadde of custome that whan he cutte of clothe for to make of robes / or gownes / or cotes c. that he stole euermore some what of the forsayd clothe as coloured clothes or fyne whytes And hym thoughte that he dremed in one nyght for that the he stole of clothe that the deuyl bare hyÌ„ awaye in to hell / he shewed vnto his wyfe his dreme And his wyfe the whiche wolde withdrawe hym from euyl counsaylled that he sholde neuer take none Afterwarde it happened that this taylour cut a fayre blewe in his shoppe whiche was nere vnto his wyues chambre / by a hole thorowe the wall the wyfe behelde hym euermore cuttynge And in seyng her husbande the whiche had of custome that whan he wolde stele he whysteled in lokyÌ„ge where it myght be that he myght ony thyÌ„ge stele Than the wyfe cryed martyn martyn remembre the of the deuyll And martyn seynge this stole nothynge Afterwarde came a fayre scarlet to be cutte And that wyfe as is beforsayd cryed / martyn martyn remembre the of the deuyll And he seynge so fayre clothe rubbed his sholdres euermore that woman sayd martyn martyn c. And he said / yf the deuyl sholde bere me a waye yet sholde I haue it c. G. ¶ Another example how four men of one lygnage were dampned and hanged in helle / for that that they posseded falsly an herytage lxxxi THe dyscyple recyteth in his boke sayeth that a ryche man sawe by vysyon foure men dampned tormented in helle the whiche were vnder a drye tree sawe that one of them hange the fyrste / the other the seconde / the fourth the thirde / the other abode vnder the said tree The
in the way / a carte passed ouer hym slewe hym and brake the sayd staffe wherby the money and the malyce was knowen The deed man was reysed by the meryte of saynt Nycholas / the Iewe conuerted hym the whiche had his money c. A man sholde vnderstande here that the crysten man was periured that his cautele excused not his synne For god that knoweth all toke the thynge after the trouthe not after the malyce cautele Legitur math .x. Nichil occultuÌ„ est quod noÌ„ sciatur / neque abscoÌ„dituÌ„ quod noÌ„ manifestetur There is nothynge so hyd but that it shall be knowen / ne nothyÌ„ge hydde but that it shal be shewed The synnes hydeth them in tyme / also appere in tyme. Vnde catho TeÌ„poribê° pctaÌ„ latent et tê‘e parent B. ¶ Another example how those the whiche kept the tombe of Ihesu cryst toke money for to wytnesse fals that the dyscyples had stole his body by nyght lxxxxvi IT is wryten mathei vltiÌ„o that whaÌ„ Ihesu cryst arose the gardyens of the tombe had suche fere that they were as deed Pre tiÌ„ore auÌ„teiê° exterriti suÌ„t custodes fctiÌ„ suÌ„t c. And the maryes the whiche yode vnto the tombe there founde an aungell that had the face as lyghtnynge his clothes whyte as snowe the whiche sayd vnto them Drede ye not I knowe that ye seke Ihesus crucyfyed / he is not here / he is rysen / go ye and tell it vnto the dyscyples Whan the maryes were parted some of the gardyens of the tombe yode in to the cyte of Iherusalem denounced vnto the prynces of the prestes the thynges that whiche had ben done / how Ihesus was rysen And they assembled with the auncients and toke counceyle to gyue grete some of money vnto the knyghtes the whiche kept the tombe for to say wytnes that the dyscyples of Ihesus came by night as they slept stale from them his body And yf the presedent here speke of it we shall persuade hyÌ„ of this thynge / we shall do so moche that ye shall be sure wtout harme And the knyghtes toke the money wytnessed falsly as they had ben taught And this thynge was dyuulgued is yet amonge the Iewes / wherby they ben without faythe beleue not in Ihesus And by the sayd wytnesses the people is without beleue descende in to hell in perdycyon c. And shall descende tyl vnto the tyme of Antechryst that they shall knowe that they haue ben deceyued / than they shal repent them be saued / in lykewyse as the scrypture sayth In diebus illis saluabitur iuda / israel habitabit coÌ„fidenter c. A maÌ„ may than knowe clerely that by fals wytnessyÌ„ge beforesayd innumerable people is gone gooth to perdycyon dampnacyon Also it happeneth somtyme that by fals wytnessynge of some a good man leseth his herytage his good cause / wherby dampnacyon c foloweth / not all only to the fals wytnesses but also to those the whiche shal possede the sayd herytage vniustly that is not theyrs and knowe it well it wtholde wtout restoryng C. ¶ Another example of fals wytnessynge that two auncyents made agaynst Susanne yll came to them lxxxxvi IT is wryten in the .xiii. chapytre of the boke of Danyell that two auncyent prestes in the tyme coueyted to coÌ„myt lechery with the fayre Susanne watched her toke her on a tyme al alone in her gardyn vnder the fote of an apple tre / vnto whome they sayd Lothe dores of the gardyn ben shytte noo persone ne may se vs / wherfore consent thou vnto vs that we may haue thy company / yf thou wylt not we shal make fals wytnes ayenst the that a yonge man hath had thy company Than Susanne wayled was sory sayd Anguysshes ben to me on all partes Yf I do this that ye saye dethe is vnto my soule Si eniÌ„ hoc egero mors michi est And yf I obey not vnto you I shall not escape your handes that is your fals wytnessynge the dethe corporall For in that tyme the women the whiche commyted lechery were stoned and slayne And Susanne sayd Better it is to me wtout operacyon to fall in your handes than to synÌ„e before god Than she toke her to cry for helpe And also the sayd anncyentes cryed agaynst her And the seruauntes ranne vnto the crye After the euery of them had tolde theyr case / for to be shorte the sayd Susanne was put in Iustyce / the whiche wept lokynge to heuen had her herte and her trust in god / the whiche leueth not his seruauntes Than the auncyeÌ„ts put theyr handes on her heed before all the people shewed that they sawe the sayd Susanne commyt the sayd synne of lechery with a yong man that was stronger than they fledde The people beleued that the sayd auncyentes sayd true for they were Iuges So they coÌ„dampned the sayd Susanne vnto dethe Than she cryed vnto god by a grete voyce sayd God eternall the knowest the thynges hydde all thynges before that they ben made / thou knowest that they haue borne fals witnesse agaynst me â— I deye And so it is that I haue nothyÌ„ge done of the thynges that those here hath coÌ„posed malycyously agaynst me And god exalted her orayson For as men ledde her vnto the dethe yâ— holy goost spake by the mouthe of a lytell chylde named Danyell sayd with an hye voyce I am clene of this blode And the people hym demaunded who it was the whiche spake He answered sayd to them The foles of Israel the whiche hath Iuged codampned Susanne vnto the dethe hath not knowen veryte Retorne lyghtly vnto Iugement / for they haue spoken fals wytnessynge agaynst her Than they retorned hastely / the sayd fals wytnessers were separate and conuaynquisshed to haue made fals wytnessyngr For the one of them sayd that he had seen them coÌ„mytte the sayd synne vnder an holyn tree And the other sayd vnder a plomÌ„e tree The people blyssed god the whiche saueth those that truste in hym / they toke the two fals auncyent prestes the whiche were Iuged vnto dethe slayne as reason was For saynt Ysydore sayth IudiciuÌ„ qd aliis imponis spÌ„e portabis Et pauiê° ad romanos .ii. In quo eiÌ„ iudicas alteruÌ„ teipÌ„m condeÌ„nas eadeÌ„ eniÌ„ agis qÌ„ iudicas The sayd Iuges had iuged Susanne vnto dethe for the synne of lechery And for that it was rounde that they were culpables of the sayd â—ynÌ„e they also condempned theymselfe to bere to haue suche payne And therfore of good right they were slayne Also our lorde sayth in the gospelles of saynt mathewe .vii. iuce vi Nolite iudicare scêª iniuste non iudicamini in quo eiÌ„ iudicio iudicaueritis iudi bimini IteruÌ„ in eodeÌ„ loco Nolite
the last pange I was brought before the Iuge / as I helde my peas for drede I sawe many soules clerer than the sonne the whiche stretched theyr haÌ„des out agaynst me vnto the Iuge cryed Lorde venge our blode on this lyer detractour the whiche hath vs dyffamed by lesynges before the men At this voyce the Iuge behelde me with vysage wrothe / in beholdyÌ„ge hym I was all ferefull confused of the ylles that men spake ayenst me in seynge that I was culpable I forgate my selfe dyspayred me of the mercy of god was Iuged and am dampned eternally ¶ By this exaÌ„ple a man sholde vnderstande that detraccyon is a grete synne / for the good persones detracted demaunded vengeaunce and punycyon it was doone With grete payne is that synne pardoned / for it behoueth to restore the good renowne as after shall be declared Et ideo hieronimê° Non facilis venia praua dixisse deiectis hoÌ„mibus To moche speche noyeth For there ensueth punycyon dampnacyon D. ¶ Another example of a detractoure that had his tongue amonge todes lxxxxviii MEn fynde by wrytynge this that whiche foloweth how the dyscyple recyteth in his promptuary sayth that there was a man a ryght grete detractour of relygyous / clerkes / of other good men he departed and deyed And after in grete tyme as a man digged in his sepulchre men founde all his body in erthe dust / but his venimous tongue was hole amonge todes the whiche remoeued it wolde gnawe it but they ne myght / in shewynge that the tongue was not worthy to retorne in to erthe for that that it had hurt many a man / and that the cursed man that owed the sayd tongue was tourmented in soule and after the Iugement shall be in body in soule eternally wtout to be coÌ„sumed VnÌ„ apocÌ„ ix Desiderabunt mori et mors fugiet ab eis E. ¶ Another example of a detractour that bote wasted his tonge lxxxxviii THe dyscyple recyteth in his proÌ„ptuary that a preste was so abaÌ„doned in vyce of the tonge that almoost he made detraccyon of all and infamed greuously other men Whan it came before his dethe he was furyous / in his furour bote hymselfe / brake wasted his cursed tongue venymous in shewynge before all that his tongue had spoken cursed wordes dygne of punycyon payne F. ¶ Another example of a fader that slept as he herde detraccyon lxxxxviii IT is wryten in the lyfe of faders of a good auncyent fader named machetem the whiche was moche solytary / vnto whome god gaue suche grace that as often tymes as he was in conuent with the other bredren for to here the seruyce collacyon espyrytuall he neuer slepte yf he had ben there the longe day the nyght But as sone as ony spake worde of detraccion / or ydle worde he was forthw t aslepe ¶ Vnto thexample of this good fader a man sholde kepe hyÌ„ from slepynge in the seruyce predycacyons / and frome herynge of euyll wordes G. ¶ Another example that as a knyght made detraccyon of a deed man he appered vnto hym lxxxxviii IT is wryten in the legende of the deed be dyes that as a knight was layde in his bedde by his wyfe he made detraccyon of another knyght deed The whiche appered to hym sodaynly sayd Frende pardoÌ„ me cease too make detraccyon for I am in grete paynes in purgatory And he hym demaunded / may a man helpe ye. He answered / ye And he demaunded him / wylt thou that suche a preste or suche pray for the. Than he shoke the heed in token that it pleased hym not / for that that he was in mortall synne Afterwarde he demauÌ„ded yf he wolde that suche an hermyte prayed for hym He answered I wolde well / yf he prayed for me lyghtly I sholde be delyuered ¶ These examples denoteth that a man sholde cease hyÌ„ of detraccyoÌ„ / for it is a vyce that dyspleaseth vnto god vnto the sayntes of paradise And in that that the deed body desyred the prayer of the her myte not of the other is to vnderstande that the prayer of good folke is exalted not they of synners But the holy sacrament of the masse enpayreth not for an yll preste ¶ Loqui A. ¶ Examples of some the whiche hath vttred cursed wordes And fyrst example of a man letygyous ful of stryfe dyscorde the whiche sayd at his deth that all those that he had troubled them opposed ayeÌ„st hym enforced to sle hym lxxxxix THe dyscyple recyteth in his boke that Guilliam sayth that there was a man so letygyous full of stryfe furyous that from his yonge aege he ne myght lyue in rest with his owne kynnesmen but dyscorded with all them in his hous without the whiche was greuously seke in the dethe bedde he toke the sacramentes of the chyrche vnworthely And hastely amoÌ„ge the people the whiche were present he cryed horrybly Aryse ye al take armoures kepe me for all theym the whiche I haue troubled oppose them agaynst me enforce them to sle me And wtout taryenge his eyen tourned terrybly / in cryenge myscheuously he deyed ¶ This example denoteth that the iust men and sayntes of paradyse aryse in Iugement agaynst the sinners the whiche them hath troubled that hath brought forth cursed wordes ayenst god taken away theyr goodes Wherof it is wryten sapientie .v. Stabunt iusti cuÌ„ magna coÌ„stancia aduersus eos qui se angustiaueruÌ„t / et q i absâ—ulerÌ„t labores eorum And by this a man shold kepe hym from spekynge yll of another to do hym yll For none yll shal byde wout punysshement B. ¶ Of a woman ful of wrathe that myssayed her mayden lxxxxix IT is wryten in the promptuarye of the dyscyple in other bokes that there was a lady that oft tymes herde the predycacyons / but she was so impacient that whan she came fro the chyrche she stryued with her mayden that was good deuoute This sayd lady wrothed her for nothynge without cause / and myssayed her sayd mayden The whiche mayden on a tyme requyred her lady that she myght go to here the predycacyon that a relygyous well renowmed sholde make And she answered by courage wrothe and harty Abyde at home and kepe the hous â—he was obedient and taryed And as she â—as in the kechyn with grete affeccyon to herâ— the worde of god she made a request vnto our lorde in saynge My lorde Ihesu cryst teche me to doo thy wyll And forthw t Ihesu cryst appered vnto her in sayenge What coueytest thou And she answered to here the worde of god And Ihesus began to preche vnto her and sayd Kepe thre thyÌ„ges that I shall tell the and thou shalte be saued Holde thy peas in maledyccyons / be thou pacyent in trybulacyons and aduersytees / ne yelde thou euyl