for his pryde to whom he was wedded at the begynnynge of the worlde Ne truste thou not in thy dome on a good contree For yf the quest comyn of the .x. coÌ„mauÌ„dementes whiche thou hast broken of the two coÌ„mauÌ„dementes of charyte ayenst whiche thou haste offended of the .xij. artycles of the fayth ayenst whiche thou haste erred of the .vij. dedes of mercy whiche thou haste not fulfylled of thy fyue wyttes whiche thou haste myspended and the foure cardynall vertues ayenst whiche thou haste trespassed this solempne queste of .xl. true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytour thou haste robbed thyne owne lorde of his good For robberye is called al maner mystreatynge of an other mannes good ayenst his wyll And thou haste robbed cryste of that precyous soule that he bought with his dere blood and mysused and myspente his creatures ayenst his wyll For as saynt Gregorye sayth in his Omelye All thynge that we take of god to vse of good lyuynge we tourne it in to vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsuque conuertâ—mus culpe For the helthe of bodye that sent vs. we spende it in synne and in wyckednesse fayre weder in vayne occupacyon of pryde and of couetyse peas in vayne sykernesse plentee of vytayles in glutonye lecherye And so this solempne queste of fourty wolde dampne the for gylty Therfore ther is none other remedye but truly deme thyself yelde the gylty take the to the mercy of god punysshe thy selfe by drede sorowe of herte put the in the dome of goddes Iuge that is thy confessour make amendes after his dome by his assent For god ayenst whom thou haste so hyghly offended wyll stande to his ryghtfull dome accepte suche satysfaccoÌ„n as he assygneth the by yâ— lawe of god to do yf thou do it with good wyll Caplm .xiiij. THus deme thou thyselfe and than shalt thou be syker at the dredefull dome whan cryste our brother verry god and verry man shall come downe to deme the quycke and the deed And as saynt Poule sayth He shall come downe with the voyce of a trumpe that is to saye with the voyce of angelles and of archangelles the whiche shall crye and saye Surgite mortui venite ad iudicium Ryse ye vp that ben deed and come ye te the dome And anone in a twynkelynge of an eye we shall all awake of the longe slepe and ryse vp come to the dome Pope prynce Emperour kynge Lorde and lady free and bounde ryche and poore grete and smalle all they shall awake and ryse vp bodye and soule ayen knytte togydre That voyce shall be so hydeous so dredefull sterne that heuen and erthe shall begynne to quake The stones shall ryue and all the deed aryse from deth to lyf eche man woman to answere for hymselfe no man per attourney Now our Iuge Cryste is a lombe mercyfull meke than he shall be as a lyon dredefull sterne And the lyon with his crye abassheth all other bestes and maketh theym to stande stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyfe So the voyce of cryste at the daye of dome shall arere vs all from deth to lyfe whiche voyce shall be full dredefull to them yâ— lyue bestely take none hede to god ne to his lawe Them it shall arrest make them stande stylle as prysoners on the erth abyde theyr Iuge For they shall so be charged with synne that they shall not wende vp ayenst cryste as the good shall wende vp mette with cryste For to them yâ— ben goddes childern that voyce shall be full swete ful lykynge to here make them soo lyght that they shall wende vp mete with cryste in the ayre as saynt Poule sayth To his childern Cryste shall saye Venite â— Come ye my faders blessyd childern and take ye the kyngdome of heuen that was ordeyned to you byfore the begynnynge of the worlde But to these bestyal folke wycked lyuers to the proude to the couetouse to the enuyouse to lechoures glotons to vengeable folke his voyce shall be full dredeful fnll bytter whan he shall saye to them Discedite a me maledicti â— Wende ye hens fro me ye cursed wretches in to the fyre of helle without ende there to dwelle with the fende his angellys And so he shall sende them to sory place to sory companye without ony remedye Was ther neuer thondblaste so dredefull as his voyce than shall be to theym yâ— shall be dampned And was ther neuer songe so mery ne melodye so lykyng as his voyce shal be than to all that shal be saued And therfore deme well thy selfe here that thou be not dampned there Stande here to the sawe of the grete queste of true wytnesses whiche I haue nempned to the and deme thy selfe therafter And be true domesman of thyselfe or els thou shalt haue the same queste ayenst the at the dredefull dome And therto all angelles and archangelles and all the sayntes in heuen and all creatures shall than bere wytnesse ayenst the and axe vengeaunce on the Than as sayth Iohn Crysostom suê‘ illud Plangent se omnes tribus terre â— The angelles shal brynge forth the crosse the spere the nayle the scourges the garlonde of thornes with whiche cryste suffered his passyon Than shall cryste sytte on hyghe to deme the quycke the deed he shall departe the gooe from the wycked sette the good on the ryght syde the wycked on the lyfte syde He shal torne hym to the wycked on the lyfte syde shewe theym the crosse the spere the nayles the scourges the garlonde of thornes his wouÌ„des al fresshe whiche he suffered for all mankynde and saye to the wycked on this wyse Ecce miseri et ingrati quanta ê“ vobis sustinui propter vos homo factus sum â— See ye vnkynde cursed wretches what I suffered for your sake For whan I was god and kynge of kynges lorde of lordes neuer had wyste of woo for your sake I becam man for your sake I suffered to be beten and bounde to be spateled and despysed to be nayled to the crosse crowned with thornes stongen to the herte with a spere and was slayne dyspytous deth as ye may see to bye you from endeles deth Where is the rauÌ„som of my blood where be the soules that I bought so dere where is the seruyce that ye sholde haue done to me where is the loue that ye sholde haue shewed to me I loued you aboue al creatures I loued you more than I dyde myne owne worshyppe For why for your loue I putte myselfe to sorowe and care And ye loued more a lytyll mucke and a lytyl luste of â—he flesshe than ye dyd me or my
be buryed in crysten buryelles Also in token that he shall quycken ayen ryse vp from deth to lyfe atte daye of dome go vp to heuen for his charyte whiche he had by his lyfe as the encense styed vp by the hete of the fyre And for the same cause is the graue encensed in token that he shall awake ryse from deth to lyfe Also the bodye the graue ben encensed in token that it is pleasaūt to god that holy chirche prayed for hym But this maner of encensynge done to the clergye to the people to the deed bodyes to the graue sholde be done with encense not halowed ne blyssed for it is none offrynge And as touchynge encensynge done in the presence of ymages as it semeth to me it is not done proprely to the ymages but byfore the ymages in dyuerse sygnyfycacyons or tokenynges For whan encensyng is done byfore a paynted ymage that representeth Cryste whiche is very god man It semeth to me y◠the encensynge sygnefyed that all deuocōn charytable prayer whiche is bitokened by encense sholde pryncypally stye vp to god whan encensyng is done byfore ony ymage of our lady or of other sayntes it may sygnefye that the prayers of sayntes whiche praye for vs wretches in erthe stye vp by theyr grete charyte vnto the mayeste of god ¶ Diues Syth encensyng is not done to the people by waye of worshyppyng why encense they fyrste the soueraynes more thanne the subgettes ¶ Pauper For in all thyng muste be kepte ordre in doynge And also in token that as they ben pryncypal in state dygnyte so sholde they be pryncypall in deuocyon charyte and gyue other good ensample Caplm .xvi. DIues Why worshyp we god and praye to hym more in the eest than in to the weste southe and northe ¶ Pauper Eest and Weste Southe and Northe and ouer all it is lewfull and medefull to worshyp god as hym that is ouer all lorde of all thynge But for to drawe crysten people to one maner doyng to flee dyfformyte Therfor holy chirche hath ordeyned that men sholde in chirche other places yf it may be well-done worshyp god praye hym prayse hym in the Eest as the lawe sheweth well Distinct xi ecclesiasticarum And that for dyuerse causes Fyrst for Cryste deyed vpon the crosse in to the weste therfor in our prayer we sholde tourne vs in to the eest to see how Cryste for vs henge vpon y◠tree for to haue an eye to his passyon worshyp hym that deyed for vs all vpon the tree Also to lette the people to sue the Iewes in maner of worshyppyng For atte goddes ordenaūce they worshyped westwarde in token that theyr lawe theyr maner worshyppynge in theyr cerymonyes sholde soone passe and go downe make an ende as the daye endeth passeth awaye in to the weste And also in token that for ony worshypp or praysynge or for prayer that they dyde yet they sholde go downe to helle tyll the newe lawe came whan Cryste deyed for vs alle And for the same reason Cryst deyed westwarde and in his deyeng sayd Consūmatum est That is to saye It is ended For in his deth the olde testamente ended wente downe as the sonne and the daye gooth downe in the weste And therfore we crysten people worshyp in to the eest by techyng of the holy ghoost in token that our lawe shall sprynge and sprede as the daye comynge as the sonne ryseth spryngeth out of the cest and as all the sterres ben moost bryghtest in the eest and whan they go in to the weste all they begynne to waxe dymme derke so was the olde lawe full dym me and full derke But the newe lawe is open bryght and clere Also we worshyp Cryste moost in the eest for he was moost despysed in the Eest whan he on a good frydaye henge on the crosse tourned in to y◠weste whan the Iewes stode byfore hym passed byfore hym with many scornes despytouse wordes with mowes many a Iape they sayd Vach q ◠destruis templum dei Tprut for the that destroyed goddes Temple And for he was moost despysed in the eest of the Iewes and hethen people Therfore crysten people worshyppe hym moost agayne in to the eest And for he was moost despysed for vs on y◠good frydaye therfore we worshyp hȳ moost on the good frydaye And in this maner as moche as we may we tourne all his despyte in to worshyp of hym Also we worshyp god in y◠eest in tokē that righ as the sonne ryseth vp in y◠eest so we byleue that Cryst rose vp from deth to lyfe and in that we worshyp hym as hym that rose from deth to lyfe shall lyue without ende Also in token that we longe to come ayen to the blysse of paradyse that we loste in the eest praye god that we may with his mercy come ayen therto ¶ Diues These reasons ben good But why were than the .xxv. men blamed of god for they worshyped eestwarde at the rysyng of the sonne as we fynde Ezechiel .viij. ¶ Pauper Not for that they worshypped god eestwarde For Danyell many other worshypped god eestwarde west south north as he is worthy for to be worshyped ouer all A solis ortu vsque ad occasum laudabile nomē dn̄i From the sonne vp rysyng vnto the goyng downe goddes name is praysable worshyfull But they were blamed for they worshypped the sonne in his rysyng dyde dyuyne worshyppe therto in despyte of goddes Temple of goddes lawe as many fooles yet do now a dayes worshyppynge the sonne in his rysynge y◠newe mone in his fyrst shewyng ¶ Diues They worshyp hym that made the sonne the mone ¶ Pauper Yf they do so they do well but I drede they do not all so And as sayth a grete clerke Leo the pope in a sermon for asmoche as it hath a lykenesse of ydolatrye custome of hethen people men sholde absteyne theym therfro For the people is ful moche enclyned to folye to ydolatrye Caplm .xvij. DIues That is soth For these dayes men doo worshyp to the sonne mone sterres y◠for to worshyp the sterres the planetes the crafte of astronomye they wyll putte out god of his maysterye out of his kyngdom his lordshyp and out of his fredom make hym more boūde to sterres than euer was ony kynge or ony lorde or ony man vpon erthe They wyll be of goddes pryue coūseyll wyll god or not and rule his domes his dedes his werkes all by theyr wyttes by the course of the planetes in somoche that as they saye ther shall no man ne woman be hole ne seke foule ne fayre riche ne poore wyse ne foole good ne wycked but by the werkyng of the bodyes aboue by theyr wyttes soo that they can telle it afore Ther shall falle no
and a full greuous synne in hym that dooth it in that maner for that intende but wytche crafte is it none for it is no worshyp to the fendes crafte ne the people is not styred therby to truste in the fende but rather in god ¶ Diues Is it ony wytche crafte to charme adders or other bestes byrdes with holy wordes or holy wryte or with ony other holy wordes ¶ Pauper Yf a man or woman take hede in his doynge only to the holy wordes and to the myght of god it is noo wytche crafte But yf they vse in theyr dooynge ony mysobseruauÌ„ce sette more truste therin than in holy wordes or in god than as clerkes saye it is wytche craftâ— and the effecte therof yf it falle it cometh of the fende namely in adders and serpentes For the adder was the fyrste Instrumente that the fende vsed for to dysceyue mankynde as we fynde Genesis .iij. And yet by the adder he dooth men moost truste in wytche crafte ¶ Diues Is it ony pâ—ryll to man or woman to charge his frende in his deyeng to come ayen teile hyÌ„ how he fareth ¶ Pauper It is a ful grete peryll For as saynt Poule sayth The fende oftyme maketh him lyke an angell of lyght but he may not laste in the beaute ne bryghtnes And so lyghtly the fende myght appere to hym that were alyue in the lykenesse of hym that were deed telle hym lesynges and in case make hym soo afered that he sholde lese his wytte falle in wanbyleue as it felle to one within a fewe yeres And happely he sholde telle hym that he were dampned though it were not so or telle him that he were in blysse though he were in bytter payne and soo lette hym of his almesdede and from his holy prayers and other good dedes by whiche not only that soule sholde be holpen but many other with hym Also yf he appered to hym or yf he wende that he appered to hym he sholde haue the lesse mede for his byleue than he hadde byfore for than were he techeth by experyence to knowe that the soule lyueth after the bodye Also it is not in the soules power to appere to man or woman after the deth of his bodye ne man is not able to see a soule for it is Inuysyble without a specyall myracle of god And so both he that chargeth hym to come ayen he that behoteth to come ayen tempten god And right as god wyll that euery man woman be vncertayne what tyme he shall deye for that he sholde alway be dredeful to do amys and besy to do well Right so he wyll that men be vncertayne of theyr frendes whan they ben deed in what state that they ben for that they sholde alwaye be besy to helpe theyr soules with masses syngynge almes doynge with bedes byddynge and other good dedes not oonly for helpe of hym but of other that haue lytyl helpe or none Also for encresyng of theyr owne mede For who soo that trauaylleth well for an other trauaylleth best for hym self For as saynt Poule sayth Ther shall no good dede be vnrewarded ne no wycked dede be vnpunysshid ¶ Diues Thy reason is good For yf men wyste that theyr frendes were out of payne they wolde do right nought for them so they sholde lese moche mede for that knowyng soules lese moche helpe And yf men wyste for certayne whan they sholde deye they sholde be to bolde to do amys in hope that they sholde ameÌ„de them in theyr deynge But yet notwithstandyng al thy reasons some clerkes sayen that it is lefull to men for to charge theyr frendes to come aren to shewe them her state after theyr deth For as they saye it is kyndely thynge for to desyre for to knowe or to conne For the phylosophre sayth that euery man woman by waye of kynde desyreth to knowe and to conne Omnes homines natura scire desiderant ¶ Pauper They saye sothe and not ayenst me For it is lefull to euery man and woman for to desyre to conne and to knowe But it is not lefull for to desyre to knowe in that maner ne by noo meane vnlefull not by techynge of the fende neyther by techynge of them that ben deed Caplm .xli. DIues How is it that spyrytes walke so about whan men be deed ¶ Pauper Comonly suche spyrytes ben fendes and goo soo about to sclaundre them that ben deed and for to brynge the people in to errour and bachytynge and wycked demynge that yf the people demed euyll spake euyll of them byfore theyr dethe to do them speke deme moche worse after theyr dethe soo to brynge the people full depe in synne And somtyme they gone in to the bodyes of theym that ben deed buryed bere it about to do them vylony But whan spyrytes goo in this maner they do moche harme mothe dysease Nathelesse by the leue of god the soules appere in what maner god wyl to hem that ben alyue some for to haue helpe somtyme to shewe that the soules lyue after the bodye to conferme them that ben feble in the fayth byleue not saddly that mannes soule lyued not after his deth but suche spyrytes do no harme but to tho that wyll not byleue theym that they haue suche payne or wyll not redely helpe hem at theyr axinge Caplm .xlij. DIues Is it lefull to trust in these fastynges newe founde to flee sodayne deth ¶ Pauper It is a grete foly to truste therin For as I sayd now late god wyl that man woman be vncertayne what tyme that they sholde deye in what maner For god wyll that man and woman be alwaye besye to flee synne and for to do well for drede of deth and alway redy what tyme that god wyll sende after theym And yf that men were certayne by suche fastynge that they sholde not deye sodaynly but haue tyme of repentauÌ„ce to be shreuen and houseled they sholde be the more rechelesse in theyr lyuynge and they sholde the lesse care for to doo amys in hope of amendemente in theyr dyeng And therfor god grauÌ„teth them not the ende nor the effecte that they faste for For greter sodayne deth wyste I neuer than that men had than I wyste theym haue that haue fasted suche fastes .vij. yeres about ne more dyspytefull and shame full in open punysshyng of theyr synne and ther was neuer soo moche sodayne deth so longe reygnyng in this londe as hath be sythen suche fastynge began we may not treaten god ne put hym to no lawes And therfore we sholde putte alwaye our lyfe and our deth only in his wyll prayeng to hym of his grace that he wyll ordeyn for vs bothe in lyfe and deth as it is moost to his worshyppe and helpe of our soule It is well done for to praye to god with fastyng and good dedes that he saue vs from sodayne deth
the .vij. daye be halowed ¶ Pauper Ther ben as clerkes tallen .vi. causes Fyrste for that god the .vij. daye rested that is to saye he cessed fro creacyon of newe creatures Also in tokenynge that god in the .vij. daye delyuered yâ— childern of Israell from the harde seruage of Egypte ledde them thrugh the rede see drye fote in to the reste of the londe of byheste As we rede in holy wryte Deut .v. Whiche delyuerauÌ„ce was a token that mankynde sholde thrughe Crystus passyon by his blood that he shedde vpon the rode be delyuered out of the fendes seruage and come to the endelesse reste of the londe of lyfe The .iij. cause is that men sholde the daye pryncypally gyue them to holy medytacyon to thanke god of all his gyftes and his benefyces and to lerne goddes lawe to prayse god The .iiij. cause was for to be a token that Cryste the .vij. daye sholde reste in his graue after that he had trauayled .vi. dayes to refourme ayen mankynde that was lorne thrughe Adams synne The .v. cause was to be a token yâ— we must al cesse from vyces the .vij. dedely synnes yf we wyl be saued As the ê“phete sayth Quiescite agere peruerse discite bene agere Ysaye .i. Reste ye to do amys lerne ye to do well The .vi. cause is to be a token of the endelesse reste that we shall haue from synne payne in the blysse of heuen for the good werkes that we doo in the .vi. dayes of our lyfe that is to saye al the dayes of our lyf the .vi. age of our lyfe for fulfyl lynge the .vi. dedes of mercy whiche Cryste nameth in the gospell For as we rede in the apocalyps .xiiij. The holy ghoost to whom this coÌ„mauÌ„dement is applyed sayth that men after this lyf sholde rest fro theyr traueyles for theyr good werkes folowe them Caplm .ij. DIues Sythen that god badde that the .vij. daye sholde be halowed why kepe we the viij daye than that is the sondaye and not the .vij. daye ¶ Pauper God in the olde lawe gaaf thre maner of coÌ„mauÌ„dementes For some were cerymonyall some Iudycyall some morall The cerymonyalles were but fygures shadowes of thynges that were to come And therfore whan tho thynges were fulfylled that the cerymonyalles betokened the cerymonyales cessed vanysshed awaye as the shadowe vanysshed awaye by lyght of the sonne Iudycyall coÌ„mauÌ„dementes were in punysshynge of synne and Iustyfyeng of whiche some cessed some dwelle yet stylle But morall coÌ„mauÌ„dementes techeth vs to loue our god our euen crysten to flee synne to loue vertues tho laste alwaye as the .x. coÌ„mauÌ„dementes suche other And for asmoche as this coÌ„maundement is cerymonyal in parte as anentes the tyme in parte it is moral in asmoche as it techeth vs to worshyp our god to reste from vyces Therfore in as moche as it is morall it is kept but in yâ— yâ— it is cerymonynal it is chauÌ„ged in to sondaye as for the better for that yâ— it fygured betokened is fulfylled That was the reste of Cryste in the sepulcre in the .vij. daye after the grete trauayll that he had .vi. dayes byfore in reformacyon and redempcyon of mankynde Also we be all bouÌ„den to worshyp god now in the newe lawe but not in that maner ne in that tyme that they were bouÌ„den in the olde lawe ¶ Diues Why is it more chaunged in the sondaye than in to an other daye ¶ Pauper For the grete benefyces and the grete worshypfull wondres that god shewed that daye to mankynde For on the sondaye the worlde began and lyght angellys kynde was made That daye god sente downe maÌ„na that is angellys mete to the childern of Israell in deserte fedde them also .xl. yere That daye god gaaf Moyses the lawe in the mouÌ„t Synay That daye Cryste was borne of the mayden Mary to saue maÌ„kynde That daye Cryst rose from deth to lyfe gyuyng vs example hope to ryse from deth to lyf That daye the holy goost lyghted in Crystus apostles and his dyscyples That daye god shall come to dome as sayth a grete clerke dockynge suê‘ Deutro â— And also that daye was the fyrste daye shal be the laste daye that neuer shall haue ende But it shall be a daye of endelesse blysse to theym that shall be saued For right as Cryste rose vp from deth to lyfe on the sondaye neuer deyed afterward ne neuer shal deye So shal we all in the laste sondaye yâ— shal be yâ— laste day ryse vp from deth to lyf neuer deye after but lyue in blysse without ende yf we make here a good ende This daye is soo worshypfull yâ— no bysshop may be sacred but on the sondaye as RaymuÌ„de sayth li.i.ti. de ferijs And right as yâ— satyrdaye was halowed in the olde lawe for the reste yâ— god made in the satyrdaye after yâ— creacoÌ„n the werkes that he made in the fyrste vi dayes so holy chirche thrugh techynge of the holy ghoost hath ordeyned the sondaye to be halowed for the reste that mankynde shal take after the .vi. ages of this worlde on yâ— sondaye whiche reste sabbot shall neuer haue ende Theyr sabbot that was on the satyrdaye tourneth alwaye ayen to trauayll but our sabbot yâ— is in the sondaye atte laste shal tourne in to endelesse reste Ioye blysse Sabbot in hebrewe is reste in englysshe And euery daye in the weke is called sabbot ferir yâ— is reste in englysshe For euery daye we be bouÌ„de to ferie to rest froÌ„ synne Also all the weke is called sabbot as there Ieâ—unio bis in sabbato And Math vlti â— The sondaye is called the fyrste daye of the sabbottes as there Vna sabbatorum and Math vlti â— it is sayd Prima sabbati For it is fyrste not oonly in ordre of dayes but it is also fyrste in dygnyte For yâ— sabbot the reste in the solempnyte of the satyrdaye of the olde lawe is now chauÌ„ged in to yâ— sondaye for synne of yâ— Iewes whiche slewe Cryste on good frydaye so put our lady saynt Mary all holy chirche in sorowe care grete trauayll both frydaye satyrdaye whyle Cryste laye in his graue But for asmoche as he rose froÌ„ deth to lyf on the sondaye apperyd to his mod to his dyscyples .vij. tymes yâ— daye soo on the sondaye began the fyrste Ioye blysse reste of the newe lawe Therfore by goddes rightfull dome the Iewes sabbot on the satyrdaye torned them to sorowe care and moche trauayll our sondaye torned vs in to grete reste and Ioye blysse And as the satyrdaye was halowed by the olde lawe for god grauÌ„ted that daye fyrste reste to all mankynde after his dampnacyon to perpetuell trauayll for Adams synne So is now the sondaye halowed for than Cryste grauÌ„ted fyrste reste Ioye blysse to mankynde in the newe lawe
after his passyon saluacyon of mankynde the redempcoÌ„n torned the sorowe that holy chirche had on the satyrdaye by malyce of the Iewes in to reste blysse on yâ— sondaye And so it is fulfylled that the prophete Ieremy sayd .xxxi. Redemit dnÌ„s populuÌ„ suuÌ„ God hath bought ayen his people with his precyous blood and hath delyuered his people out of the fendes power God sayth I shall tourne theyr mournynge in to Ioye I shall gladde theym of theyr sorowe and conforte them And by the prophete Ozee he sayd that he sholde make the Ioye of the Iewes sabbottes and of all theyr solempnytees and of all theyr festes to cesse bycause of theyr synne Ozee .ij. Caplm .iij. ALso for halowynge in the satyrdaye was cerymonyal For as we fynde in dyuerse places of holy wryte namely Ezechielis xx Halowynge in the satyrdaye was a specyall token gyuen to the Iewes wherby they sholde be knowen from other people and so was circuÌ„cisyon and many other obseruauÌ„ces cerymonyes that god gaue theym to be knowen from other people And therfore right as the circuÌ„cisyon other obseruauÌ„ces that were bytaken them of god for a token of distynccoÌ„n from other people cessed in Crystus passyon so cessed halowynge in the satyrdaye in Crystus passyon For though it be a morall coÌ„maundement to halowe the .vij. daye yet it is not morall ne byndeth vs to halowe the .vij. daye in the satyrdaye And therfore we rede Exodi .xxxiiij. et .xxxv. That whan Moyses had ben in the mount of Synay with god .xl. dayes .xl. nyghtes without mete or drynke and spoken with god and there taken the lawe we of hym in two tables of stone two stemys and bemes of lyght rysen out of his face as it had be two hornes so shynynge so bryght that the people was adrede of hym and durst not speke with hym and therfore he put a veyll byfore his face whan he sholde speke to the people telle them the lawes and the wyll of god And whan he had soo hydde his face with the veyll The fyrste lawe that he gaue them in goddes name was to halowe the satyrdaye And he spake no worde than of the other .ix. coÌ„mauÌ„demeÌ„tes but tolde forth other obseruauÌ„ces cerymonyes whiche longed only to the Iewes were but fygures shadowes of thynges to come whiche cessed al in Crystus passyon And soo he shewed wel that halowyng in the satyrdaye was cerymonyale sholde cesse with other cerymonyes in Crystus passyon And therfore whan yâ— he badde them halowe the satyrdaye he put the veyll byfore his face in token that halowynge on the satyrdaye other cerymonyes lawes yâ— he gaue them that tyme was but a veyl helynge ghoostly vnderstandynge vnder fygures of thynges yâ— were to come And whan tho thynges were fulfylled by the passyon of Cryste yâ— veyl mysty syght of fygures sholde be done awaye cesse And in token therof in tyme of Crystus passyon the veyl of the Iewes Temple to rente cleef in two partes the men myght see all the preuy thynges yâ— were in the Temple whiche were byfore hydde fro yâ— syght of the people by yâ— veyl Also the same texte of the coÌ„maundement sheweth full well that halowynge in the satyrdaye sholde be translated in to the sondaye that is called the daye of the sonne For though god cessed in the satyrdaye from makynge of thynges of newe kynde yet in the satyrdaye he made the satyrdaye as he made eche daye byfore in the same daye But in the sondaye next folowynge he made no newe daye in kynde for that was the fyrste daye and soo he rested more in the sondaye from werkynge than he dyde reste in the satyrdaye Also after grete trauayll ought to be more reste But Cryste goddes sone hadde more trauayl in recreacyon and redempcyon of mankynde than he hadde to make al this worlde For in makynge of all the worlde he hadde no trauayll as sayth saynt Austyn but oonly he badde it sholde be done it was done anone what he wolde But in creacoÌ„n redempcyon of mankynde he trauaylled soo that he swoted blood for anguysshe deyed for trauayll shedde his herte blood cessed not of trauayll tylle in the morowe tyde of yâ— sondaye whan he rose from deth to lyue to comforte all mankynde that wolde byleue in hyÌ„ And he shewed openly than that he was is lorde of all thynge And sayd to his apostles that all the power in heuen in erthe was gyuen to hym in his manhode And therfore the sondaye is called the lordes daye Dies dnÌ„icus And therfor sythen god wolde that the satyrdaye sholde be halowed in the olde lawe for god cesseâ— than from creacyon so in that maner began to reste moche more he wyl that the sondaye be halowed in the newe lawe for god cessed than from the grete trauayll of our redempcyon and of our saluacoÌ„n creacyon Caplm .iiij. WE haue also fygures of this in holy wryte Leuitici .xxiij. â— where we fynde that god badde the childern of Israel kepe pryncypaly .vij. festes in the yere of the whiche the laste was called FestuÌ„ tabernaculorum The feste of Tabernacles He badde theym take bowes brauÌ„ches of palme trees and of other trees the fayrest that they myght fynde make them tabernacles logges dwelle therin .vij. dayes togydre in mynde that god made them to dwelle in tabernacles logges .xl. yere in deserte and there he saued them kept them he badde that the fyrste daye the viij sholde be full holy By this feste of tabernacles that came laste after the other festes of the Iewes ben vnderstanden the festes of the newe lawe whiche came laste in the ende of the worlde after the olde lawe For al the festes of the newe lawe ben festes of tabernacles For whan god came for to be man he made fyrste his tabernacle in the mayde Mary whiche tabernacle was arrayed dyght with the fayrest braunches and bowes of grace and vertues and of good thewys as it myght be founden in ony creature for she passed al creatures in grace and goodnesse Of this tabernacle speketh the prophete pÌ„o .xviij. In sole posuit tabernaculuÌ„ suuÌ„ et ipse tanquam sponsus ê“cedens de thalamo suo He made his tabernacle in the sonne that was our lady mayden and moder bryghter than the sonne He came out of her as an husbonde out of his chambre An other tabernacle god made hym in our manhode and in our kynde that was the blysfull bodye that whiche he toke of the mayden Mary For as the tabernacles were made of the fayrest braunches and bowes that myght be founde soo the bodye of Cryste was made gadred togydre of the clenest droppes of the blood that was in our blyssed ladye saynt Marye clene mayden without spotte of synne In this tabernacle god was born of yâ— mayden on Crystmasse daye In
wende that he hadde moten moneye by the vessel wente shewed it to hyr husbonde and he wende the same For his fader kepte euer a grete hutche besydes his bedde wel locked was right heuy but his sone myght not knowe what theriâ— was but after this dede he hoped that therin had be moche moneye And in hope of that moneye he his wyfe kepte well honestly his fader in to his deth Whan he was deed he brake vp the hutche for keye founde he 〈◊〉 therto And than founde he in that hutche but erthe and stones and a betyll lyenge ouer it with a scrowe theron in whiche was wryten in this maner With this betyll be they beten that her childern her good shall leteâ— And gyue awaye all theyr thynge gone them selfe on beggynge Caplm .v. DIues Yet ê¯tra te Cryst sayth in the gospell Qui noÌ„ odit patre suuÌ„ et matreÌ„ suaÌ„ non potest meus esse discipulus Luce .xiij. He that hateth not his fader and his moder he may not be my dyscyple But that we be bounde to hate we be not bounde for to worshypp it ne to helpe it Therfore than we be neyther bouÌ„de for to worshyppe fader ne moder ne to helpe them at nede ¶ Pauper Cryste sayd tho wordes whan nyghe all the worlde was hethen people and of false byleue whan nyghe all the faders and moders were in false byleue and in dedely synne And therfore Cryste sayd tho wordes Not that childern sholde hate the persones of theyr faders moders but they sholde hate theyr false byleue and theyr wycked lyuynge so we muste all yf we wyll be saued we sholde loue euery man woman hate theyr synne And in as moche as fader moder withstonde vs in goddes waye we sholde hate theyr malyce and forsake theyr wycked lyuynge folowe god be besye to drawe fader moder after vs in goddes waye by good techynge and ensample ¶ Diues Yet contra te Cryste sayth in the gospell Veni seperare hominem aduersus patreÌ„ suum et aduersus matrem suam Mathei .x. ¶ Pauper In goddes cause and in treuthe man woman ought to forsake fader and moder yf they withstande goddes cause and holde ayenst the treuthe And so Cryste came for to departe man and woman fro theyr fader and moder that stode in false byleue ayenst god Cryste came not to put full hate bytwene man and his fader moder but for to make man and woman to forsake fader and moder for goddes sake yf they wyll lette the fro god And therfore he sayth in the same place He that loueth fader and moder more than me he is not worthy to come to me we sholde loue fader and moder and helpe them at nede though they be he then neuer so wycked but we sholde loue god more than them And yf we may not please god and theym also we sholde offende theym and please god alwaye loue theyr persone and hate theyr synne And be besy to amende them by good enformacyon with loue mekenesse and reuerence ¶ Diues Yet contra te Saynt Poul sayth Non debent filij parentibus thesaurizare sed parentes filij Scdo ad Corum .xiij. Childern ought not to gadre togydre tresoure to theyr faders moders but faders moders ought to gadre tresoure to theyr childern Therfore than it semeth that childern sholde not care for theyr fader and moder but fader and moder sholde care for theyr chyldern ¶ Pauper Eche of them ought to care for other But more the fader and moder for the childe than the childe for fader moder ¶ Diues Why so ¶ Pauper For the childe is towarde and by comon course of kynde is semynge lenger to lyue than his fader and moder And his childern sholde be his faders childers childern his moders And so fader moder sholde not care only for theyr owne childen but also by waye of kynde they ought to care for theyr childers childern haue more affeccoÌ„n to theyr childern than theyr childern for them and more care for theyr childern than theyr childern for them And therfore right as the rote in the tree by waye of kynde gyueth more moysture vertue vp to the tree to the croppe than the tree or the croppe gyueth downe to the rote Soo by waye of kynde the fader the moder muste be more besy to helpe theyr childern to ordeyne for them than the childern for fader and moder that sooner by waye of kynde shall deye Neuerthelesse right as the croppe refressheth the rote by moysture of dewe and of rayne bysshadoweth the rote for the hete of the sonne so ought the childern to refresshe fader moder at theyr nede kepe theym from myschyef as moche as they may in good maner kepe them well and honestely Not for to make them riche neyther nourysshe them in delyces Caplm .vi. DIues whan man or woman entreth in to relygyon he is deed ayenst the worlde Therfore it semeth than that by his relygyon he is vnbounden from this commaundement And he that is not bouÌ„de to helpe his fader or moder at nede for whan he is professed in relygyon he may not gyue for he yâ— nought haue nought may gyue ¶ Pauper Man and woman by this comaundement is bouÌ„de to two thynges to reuerence fader moder and to helpe them at nede As for the reuerence the relygyouse is as moche bouÌ„de or more as the seculer in tyme place and whan and where he may do it But as for the seconde poynte that is to helpe theym at nede yf his fader and moder haue not wherby to lyue ne be of power to gete theyr lyuynge honestly the sone ought not to entre in suche relygyon there he may not helpe them for yf he do he may be cause of theyr deth But yf his fad mod haue ynough to lyue by he may entre in to relygyon though fader moder forbede it hym He shall not spare for loue for prayer for blessynge ne for curse For as saynt Austyn sayth in Epla ad LetuÌ„ This coÌ„mauÌ„dement byndeth there that thynges of more charge of more prouffyte lette it not ¶ Diues Yet contra te Yf the relygyouse kepe not this coÌ„maundement bycause of his religyon he doth amys in takynge of his relygyon ¶ Pauê‘ That is soth ¶ Diues I suppose that he neuer after see his fader ne moder ne do them no helpe ne reuerence how kepeth he than this coÌ„maundement ¶ Pauper Though he see them neuer after ne helpe them at nede ne do to them reuerence yf his wyl be good to helpe them at nede to do them reuerence yf he myght come to them hyÌ„selfe or by ony persone yet he kept the coÌ„maundement For though this coÌ„mauÌ„dement byndeth alwaye man woman yet it byndeth not for alway As
is a mansleer ghoostely that denyeth the sacrament of penaunce to man or woman in his laste ende and wyll not assoyle theym whan they repent them and axe absolucyon For so they put folke in dyspayre ayenst the goodnesse and mercy of god that is endeles and alwaye redy to all that seke mercy as longe as the soule the bodye be knyt to gydre Example of the theef that hynge on the ryght syde of cryste the whiche of payne knowleched his synne and axed grace gate the blysse of paradyse whan he sayd lorde haue thou mynde of me whan thou comest in to thy kyngdom And anone cryste ryghtful Iuge that best knewe his herte sayd to hym I saye the forsoth this daye thou shat be with me in paradyse xxvi.qÌ„.vi si presbiter â— agnouimê° Where the lawe sayth That they that be soo harde vpon men in ther deynge doo not ellys but put deth to deth Deth of soule to dethe of bodye ¶ Diues Moche folke presume so moche on yâ— mercy of god that they gyue no tale to lyue in ther synne moche of all ther lyf in hope to haue mercy in yâ— last ende ¶ Pauper And yet yf they axe mercy in due maner they shall haue mercy as yâ— lawe sayth well in yâ— same place and holy wryte in many places For god sayth by the prophete Ezechielis xxxiij.ca That in what houre yâ— synner sygeth for his synne axe mercy I shall forgyue hym his synne forgete his synne Netheles I dare not behote suche folke yâ— they sholde haue grace stede tyme to axe mercy as them nedeth to axe For comonly suche maner folke be dysceyued by sodayne deth or elles in ther deynge they lese ther hedes ther wyttes begynne to raue Or ellys they haue soo moche payne in theyr bodye and soo moche besynesse with the worlde that they thynke neyther of god ne of themself And as saynt Austen sayth in his sermon de Innocentibus Iusto dei iudicio agitâ— vt moriens obliuiscatâ— sui qui duÌ„ viueret oblitus est It is goddes ryghtfull dome that he forgete hymselfe in his deynge that hath forgeten god in his lyuynge As fell in englonde besydes Oxenford There was a tyraunt in the countre that dredde not god ne had pyte of man Ofte men preched hym couÌ„seyled hym to good He had despyte of ther wordes and sayd that yf he myght haue thre wordes before his deynge he sholde be saued as well as the best man lyuynge At the laste it befell that he rode by the waye to be on a queste before a Iustyce And he began to slepe his hors stombled he fyll downe brake his necke And in his fallynge he sayd with grete herte Ore vaunte a deblis That is to saye in Englysshe Now forth to the deuyll And so he had thre wordes to his daâ—pnacyon not to his saluacyon Therfor the wyse man sayth De propiciatu pccoÌ„rum noli esse sine metu Be not without drede of forgyuesse of thy synnes ne put synne to synne ne saye not that the mercy of god is grete he shall haue mercy on the multytude of thy synnes for mercy wrathe also hastely come fro hym nyghe to mankynde But his wrath loketh to synners that wyll not amende theym his mercy to theym that wyll amende theym Ne tardas conuerti ad dominuÌ„ â— Therfore lette not to tourne the to god delaye not from daye to daye For yf ye do his wrath shall come sodaynly and destroye the. Ecclesiastici v. For suche folke that be so bolde in theyr synne in hope of the mercy of god do the worse bycause of his goodnes they scorne god seke vengeauÌ„ce no mercy They take hede to his mercy and not to his ryghtfulnesse Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas All the wayes of god and all his domes be mercy trouth Yf thou seke mercy it were ayenst his ryghtfulnesse but he shewed mercy and but thou seke mercy ryghtfulnesse muste dampne the. Seke mercy and mercy and his ryghtfulnesse wyll saue the yf thou seke it in due maner Caplm .xij. DIues These wordes be good and confortable resonable Saye forth what thou wylt ¶ Pauper Also he is a mansleer ghoostely that maketh ony man or woman to forswere them For he sleeth his owne soule and his soule that he doeth soo forswere hym xxij.questione .v. ille Also men slee themselfe as oftentyme as they assent to wycked thoughtes in herte tourne them awaye fro god in whom is all our lyfe And therfor Salomon sayth Auersio paruulorum interficiet eos Prouer. i That the tournynge awaye of the lytyll childern slee them For they that soone be ouercome in temptacoÌ„n and soone assent to the fende be lykened to yonge childern that be faynt feble to withstande ony thynge Of suche childern god sayth that a childe of an hondred yere shal be acursed of god Ysa lxv Also they slee ther soules that gydre foule lustys vnlefull desyres in ther herte wyll not redely put them out Therfore the wyse man sayth Desideria occiduÌ„t pigruÌ„ Prouer. xxi Wycked desyres sle them that is slowe to put them out And therfor Dauyd sayth Beatus â— tenebit et allidet ê‘uulos suos ad petraÌ„ Blessyd be he that shall holde hym with god smyte downe his smale yonge thoughtes desyres to the stone that is cryste Blessyd is he that anone as he begynneth to haue suche wycked thoughtes anone begynne to thynke on crystus passyon of goddes lawe as saynt Ierome sayth in his pystle ad PaulaÌ„ et EustochiuÌ„ ¶ Diues It foloweth of thy wordes that whâ— soo doth ony dedely synne he is a mansleer And so euery synne is forboden by this coÌ„maundement Non occides Thou shalt not slee Why yaue than god ten coÌ„mauÌ„dementes sythen tâ—ey be all comprehended in one ¶ Pauper For dulnes of mannes wyt it nedeth to gyue mothan one to declare mannes synne that he may knowe whan he synneth and how he may flee synne All the lawe all the â—phecye as cryste sayth in the gospell hangeth in two coÌ„mauÌ„dementes of charyte whiche teche vs to loue our god aboue all thynge out euen crysten as our selfe But yet god wolde declare tho two coÌ„mauÌ„dementes by ten coÌ„mauÌ„dementes that man woman sholde yâ— better knowe them please hym the more flee his offence ¶ Diues Why declared he theÌ„ more by ten coÌ„mauÌ„dementes than by twelue or by nyne for he myght haue gyuen many mo whan he gaue but ten ¶ Pauper To gyue ouermoche many was not profytable ne to gyue ouer fewe And therfore god gaue his byhestes in the nombre of ten for as ten is nombre perfyght conteyneth all nombres soo goddes lawe is perfyght and all is comprehended in ten byhestes that ben so knytte to gydre of so grete acorde that who so trespaceth in one
ornament longe pryâ—cypaly to a wyfe A rynge on hyr fynger a broche on hyr breste a garlonde on hyr hede The rynge betokeneth true loue as I haue sayd the broche be tokeneth clennesse in herte chastyte that she ought to haue the garlonde betokeneth gladnesse and the dygnyte of the sacrament of wedloke For the husbonde betokeneth cryste the wyfe holy chirche whiche is called quene goddes spouse And therfor saynt Poule sayth thus Viâ—i diligite vxores vestras Ye men loue ye your wyues as cryste loued holy chirche and put hymselfe to the deth for holy chirche so sholde men do yf it neded for ther wyues as the glose sayth Men sayth he ought to loue ther wyues as theyr owne bodyes He that loueth his wyf he loueth hymselfe Sythen than this sacrament of wedloke is soo greate and so worshypfull in cryste and holy chirche therfore euery man loue his wyfe as hymselfe And the wyfe loue hyr husbonde and drede hym Wymen sayth he muste be suget to ther husbondes as to ther lorde For man is hede of woman as cryste is heâ—e of holy chirche And as all holy chirche is suget to cryste so muste wymen be sugett to ther husboÌ„des These be yâ— wordes of saynt Poul Ad eph .v. Caplm .iij. SYthen that the ordre of wedlok is soo grete and so worshypfull in cryste holy chirche as saynt Poule sayth without doubte they that breke it or mysuse it in luste lykynge of the flesshe folowe only ther luste as bestes refreyne not themselfe by reason and by goddes lawe they synne full greuously Therfore we fynde in holy wrytte Thobie .vi. That there was a woman that hyght Sara she was wedded to seuen husbondes a deuyll that hyght Asmodeus slough them all eche after other the fyrste nyght or that they medled with hyr For they wedded hyr more for breÌ„nyÌ„ge luste of the flesshe than for ony true cause of matrymonye After the angell Raphaell cam to the yonge Tobye sayd to hym that he sholde wedde Sara Than yonge Tobye sayd to the angel I haue herde he sayd that the deuyll hath power ouer al men that wedde hyr sleeth them Than the angell sayd to hyÌ„ I shall tell the ouer whiche men the fende hath power ouer them that so take wedloke that they put god from theym fro ther mynde gyue tente to flesshely lustes as horse and mule that haue no vnderstandynge ouer them the deuyll hath power But thou shalt not take hyr in suche a maner but threnyghtes ye shall kepe you chaste and gyue you to holy prayers than thou shalt take thy wyfe with the drede of god pryncypaly to brynge forth childern to the worshyp of god Sythen than the deuyll hath suche power ouer them that so mysuse ther wyues the ordre of wedloke Moche more power hath he ouer them that breke the ordre of wedloke take other than ther wyues Therfore god badde in the olde lawe Deutâ— .xxij. That yf ony man medled with an other maÌ„nes wyfe they sholde be slayn both the man the woman And the wyfe man sayth that he that doth auoutrye for myscheef of herte he shal lese his soule he gadreth shame shenshyp to hymselfe his shame shall neuer be do awaye Prouer .vi. And there he sayth that although theeft be a greuous synne yet in regarde of auoutre it is but a smal synne And soo sayth the greteâ—clerke Bede the glose also Many myscheues falle to theym that lyue in auoutrye moche sekenesse moche myshappe losse of good vanysshynge of catell lytel foyson therin sodayn pouerte euyl name moche shame grete hurte ofte maymynge and myscheuous dethe as deth in pryson and hangynge and ofte sodayne deth and Instruccyon of heyres and of theyr herptage And therfore the wyse man sayth Filij adulterorum â— The childern of theym that lyue in auoutrye shall soone be at an ende and the yssue the sede that cometh of the wycked bedde shall be destroyed though they lyue longe they shall not be set by theyr laste age shall be without worshyppe Naciones inâ—que dire sunt consummacionis They that be mysborn moost comonly they haue an harde ende SapÌ„ .iij. And as he sayth in the next chaptre folowynge Childeren borne in auoutrye shall gyue no deperotes ne sette noo stable grounde but tehy shall alwaye be in tempest of trybula cyon Theyr braunches shall breke and theyr rotes be plucked vp The fruyte of theym shall be vnproufytable and they shall be ful bytter in euery mete and able to ryght nought SapiÌ„e .iij. In token and confyrmacyon of this we fynde in the lawe that the holy pope Bonyface the thyrde whiche was a martyr wrote to yâ— kynge of englonde in this maner as it is tolde openly to the contrees vpbreyded to vs that be in frauÌ„ce Italye hethen men repreue vs therof that engâ—ysshe people despyse the lawes of wedloke gyue them to auoutrye lecherye as dyde the folke of Sodom But wyte it well yf it be soo as men saye of theym the people that shal be borne of suche lechery spouse breche shall be vngentyll people and a repreue to all ther kynrede They shall be wood in lecherye alwaye the people shall come to worse worse and at the laste be vnable to batayll vnstable in fayth and without worshyp not beloued of god ne of man as it falleth to many other nacyons for they wolde not knowe goddes lawe DistincoÌ„e .lvi. Si gens anglorum ¶ Diues It semeth that the prophecye of that pope is now fulfylled For what auoutre hath reygned in this londe many a yeres it is no couÌ„seyll namely amoÌ„ges these lordes which haue now brought this londe in bytter bales Some of them be slayne some of theym yet lyue in moche woo Goddes lawe is foryete forboden that men sholde not knowe it ne haue it in ther mod tonge The people is vnworthy in despyte to al crystendom for ther falsehede and ther false byleuynge and so wood in lecherye that the brother is not ashamed to holde openly his owne syster They be harlottes in lyuynge vnstable in fayth vnable to batayll ouercomen nyghe ouer all hated of god of man without grace and spede nyghe in all ther doynge ¶ Pauper Example to this we fynde in the seconde boke of kynges .xij. ca. Where we fynde that whan Dauyd had done auoutre with Barsabee the wyfe of yâ— noble knyght Vrye after that treccherously that knyght slayne god sente the ê“phete Nathan to Dauyd repreued hym of his synne and sayd that swerde and debate sholde neuer passe fro his housholde fro his kynrede I shall sayth god reyse myscheef dysease ayenst the of thyne owne manye and take thy wyues and gyue them all to thy next and he shall openly lye by thy wyfe Thou doost it preuely I shall punysshe
husbonde that dyed for hyr loue By this poore woman that was soo fayre is vnderstande mannes soule womans whiche is made to the lykenesse of god But it was made full poore through the synne of Adam By the kynges sone is vnderstande cryste goddes sone which loued so moche mannes soule that as saynt Poule sayth he auentysshed hymself and dysparyched hymselfe in to the lykenesse of a seruauÌ„t maryed to hym our kynde mannes soule and lyued here two and thrytty wynter more in moche woo to wynne the loue of mannes soule and faught ayenst the fende the flesshe the worde that be alwaye besye to lese mannes soule And alwaye he hadde the maystrye by myght of the godhede But on go de frydaye he cam in soo fell a fyght with that tyrauÌ„t the fende of helle that though he had that maystrye yet he was so forwouÌ„ded that by waye of manhode whiche he toke of that mayde nedely he muste dye And than he sent home a letter of loue to his spouse maÌ„nes soule saynge as that knyght sayd Cerne cicatrices â— Beholde my wouÌ„des and haue them in thy thought for all the goodes that be thyn with my blood I haue them bought For why all the Ioye blys that we sholde haue in heuen and all the grace and goodnesse that we haue here in erthe all haue we by vertue of crystus passyon For but he wolde haue dyed for our sake els sholde we haue layne in helle payne with out ende By this sharte full of wouÌ„des and so blodye I vnderstande his blysfull bodye For as mannes bodye is clad in his sharte so that godhede was clothed in the blysfull bodye of cryste whiche bodye was all blody so full of wouÌ„des that as sayth that ê“phete Ysa i Fro the sole of the fote to the toppe of the hede there was no hole place in his body Therfor leue frende I pray you hange ye this sharte in a preuy place of your chambre That is to saye Sette ye crystus passyon entyrely in your herte And whan the fende the worlde or the flesshe or ony wycked man or woman begynneth for to tempte you to synne anone wende ye to your herte and loke ye on this sharte Thynke how that blysfull bodye was borne of the mayde Mary without synne and sorowe and neuer dyde amys Thynke how it was forrent and for tourne byspetted for our synne and our sake and not for his owne gylte And yf ye do so thynke entyrely on crystus passyon ye shall lyghtely ouercome euery temptacyon and haue the better pacyence in trybulacyon Wherfore an holy man sayth thus Reminiscens sacrati sanguinis queÌ„ effudit amator hominis effunden do lacrimas Non est locus ingratitudini vbi torrens tante dulcedinis at tingit animas â— Whan I thynke on crystus blood that he shedde vpon the rode I lete teres smert What man may be vnkynde that crystus blood hath in mynde entyrely in his herte Swete Ihesu cryste what is thy gylt that thou thus for me art spylt floure of vnlothfulnes I am a theef thou dyeste I am gylty thou obeyest all my wyckednes Why gauest thou so moche for thyne what wynnest yâ— with thyne harde payne ryche in blysse aboue Loue thyne herte soo depe hath sought that payne of deth letteth me nouht to wynne mannes loue An other remedye ayenst lecherye is redynge dalyauÌ„ce of holy wryt of holy mennes lyues And therfore saynt Ierom sayth ad rusticuÌ„ monachum Ama scienciam scripturarum et carnis vicia noÌ„ amabis Loue connynge of holy wryt and of goddes lawe and thou shalt not loue vyces of the flesshe And therfore god sayth Non videbit me homo et viuet Exodi xxxiij Ther shall no man see me by deuocyon and lyue flesshely For noothynge sleeth soo moche the luste of the flesshe as deuocyon and thynke on god and to studye goddes lawe And an other remedy is to thynke on helle payne For as sayth saynt Thomas de veritate theologie In helle shall be ouerdone hete of fyre gnastynge of teeth for colde for payne derkenesse smoke bytter wepynge without ende Rorynge and belewynge of foule fendes wepynge and weylynge â–ª sobbynge and syghynge of synfull soules and endeles repreue of ther synnes endles drede endles thyrste stenche lyght thondre worme of conscyence bondes pryson drede shame wantynge of the blysfull syght of goddes face and woo without ony hope of ony welthe There men shall seke deth not fynde it wysshe that they neuer hadde be borne And as saynt Bernarde sayth in his medytacoÌ„ns There shall be herde we pynge gnastyng of teeth roryng of fendes hydeous thondre There that syght shal be foule wormes todes adders horryble faces of the fendes mysshape thynges There wycked wormes shall gnawe the herte rotes there shall be sorowe syghynge and horryble drede There synfull wretches shall brenne in the fyre without ende In ther bodye they shall be tourmented by fyre in ther soule by worme of conscyence There shall be deth without deth for alwaye they shall be in deynge and in vtter payne and may not dye but alwaye lyue in deynge There smellynge shall be fylled with horryble stenche for there shall be no hope But whan they be in these paynes ten hondred yeres yet ther payne in newe all to begynne And therfore yf loue of god mede in heuen styreth vs not to flee lecherye and all other synnes lette vs flee lecherye all other synnes for drede of endelesse payne Caplm .xvi. ANd an nother remedy ayenst lechery is to thynke of that harde vengeauÌ„ces that god hath take for lecherye Fyrst take hede what vengeauÌ„ce god hath take for symple fornycacoÌ„n We fynde in holy wryt GenÌ„ .xxxiiij. That Dyua that doughter of Iacob went fro home to see that wymen of that contre to see ther atyre Than Sychem that sone of Emor prynce of that contre wente defouled this Dyua by myght And not withstandyng his besynes for to haue wedded hyr yet he was slayne for his lechery his fader all the men of that cyte that cyte destroyed We rede also in holy wryt Numeri .xxv. For that the childeren of Israell dyde lecherye wâ— the wymen of Moab god was offended bad Moyses take that prynces of his people hange theym vpon Iebetes for they were assentynge to the synne bad euery man slee his neyghbour that was gylty in that synne For by lecherye they felle in to ydolatrye And so for that lecherye were slayn that tyme .xxiiij. thousande Than Phynees the sone of Eleazar sawe one of that childern of Israell by one of the wymen to venge his synne he toke his swerde roof them both togydre in to the erthe throughe theyr preuy membres And god was so moche plesed with his dede that he grauÌ„ted to hym to his childern after hym the
byhestes and tourneth him to the fende by his owne fyndynges of mys lustes leueth the loue of cryste for the loue of ony creature than he doth goostly lecherye with the fende And therfore sayth Dauyd that they haue do fornycaco n in ther owne fyndynges And on this maner all flesshely thought al mys luste vnryghtfull doynge vnleful couetyse in that it withdraweth the loue of man or of woman fro god it is called goostly fornycacoÌ„n and auoutrye And thus euery dedely synne is called goostly auoutrye goostely fornycacyon but pryncypaly ydolatrye forsakynge of the fayth Also false prechynge false exposycoÌ„n of holy wryt is called spyrytuell fornycacyon As they that preche pryncypaly to please the people and to gete a name or to gete temporall good Of suche sayth laynt Poule That they put goddes worde in auoutrye Adulterantes verbuÌ„ dei ij.ad Corum iiij For there the sholde vse it to the worshyp of god and to the proufyte of mannes soule they vse it to ther owne worshyp and to ther owne worldely proufyte and to pleasaunce of the fende and harme of mannes soule Also false couetyse is called goostly fornycacy on Therfore saynt Iames sayth to false couetyse men AdulteriuÌ„ nescitis quia amicicia huius mundi inimicicia est deo Iacobi .iiij. Ye auouterers and lechours wyte ye not that frendshyp of this worlde is enmye to god Therfore in the boke of goddes preuytees couetyse pompe of this worlde and couetous and proude people is called the cyte of Babylon that is to saye the cyte of shenshyp And it is lykened to a comon woman with whiche kynges prynces lordes marchauÌ„tes all couetouse folke haue doo lecherye and it is called moder of fornycacyons and of abhomyncyons For as saynt Poule sayth Couetyse is rote of all wyckednesses And therfore god byddeth there that his people sholde go out of the cyte of Babylon That is to saye forsake synfull companye forsake luste of the flesshe pompe and couetyse of this worlde that maketh men to forsake god and doo goostly lecherye with the fende wende ye out sayth god fro this wycked Babylon forsake this wycked comon woman of luste of false couetyse that desceyueth all this worlde For in one daye shal come all hyr destruccyon that shall be endeles deth wepynge hongre without ende and there shall be brennynge fyre smoder without ende And than all that haue do goostly lecherye lyued in delyces false couetyse shall wepe says Ve ve alas alas Apo. xvij.et.xviij Caplm .xxiij. DIues All though thy speche de resonable yet in one thynge clerkes holde ayenst the in that that thou sayst that the synne of Adam was more than the synne of Eue. And they argue thus ayenst the God ryghtfull Iuge punysshed Eue hard for hyr synne than he dyd Adam for his synne but that sholde not god haue do but for hyr syÌ„ne was more greuous than yâ— synne of Adam therfore the synne of Eue was more greuous than Adams synne ¶ Pauê‘ This argument is grounded in two false maximis Fyrste that euery punysshynge and vengeaunce assygned of god for mannes synne and womans is assygned after that the synne is more or lesse And this maxime grouÌ„de is false wherfor thou shalt vnderstande that god punysshe some synne in this worlde and some in the other worlde some bothe here there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he dooth not alwaye so But oft in this worlde he punyssheth the lesse synne harder than he doth the more synne Therfore in the olde lawe auoutrye was punysshed as harde or hard than manslaughter yet manslaughter is more greuous synne than auoutrye god toke more temporall vengeuÌ„ce in this worlde for lecherye than euer he dyd for ydolatrye yet ydolatrye is gretter synne than lechery for it is in medyat ayenst god ayenst yâ— fyrst coÌ„maundement of the fyrste table And manslaughter is harder punysshed in this world than periurye yet ê‘iurye is gretter synne as I sayd in yâ— seconde coÌ„mauÌ„dement And synnes in symple poore folk be harder punysshed in this worlde than synnes of the grete men Yf a poore man stele an horse he shal be hanged But yf a lorde by raueyn extorcyons robbe a man of all yâ— he hath he shall not be hanged ne lytyll or nought punysshed in this worlde Dauyd dyde auoutre man slaughter for whiche synne he was worthy to be slayne by comon lawe of god yet god wolde not haue hyÌ„ slayn but yf a poore man had do tho synnes he sholde haue be slayne A symple man went gadred styckes in the sabot god had Moyses stone hyÌ„ to deth Salomon Ieroboam Acham dyd grete ydolatrye drough moche of the people to ydolatrye yet were they not slayn therfore the smaller synnes god punysshed in this worlde that the soules be punysshed in this worlde so that the soules of the synners may be saued yf they take it pacyently comonly he punysshed hard poore folke in this worlde than the ryche folke as by comon lawe For the synne of grete men as in yâ— same spyce of synne is more greuous than is the synne of the poore man And therfore god reserueth the greuous synnes and the synnes of grete folke for to punysshe them in the other worlde or in helle or in purgatorye There may no temporall payne be full punysshynge for dedely synne saue contrycyon allone And therfore god punyssheth not alwaye folke in this worlde after the quaÌ„tyte of ther synne but as he seeth it moost nedefull spedefull to yâ— people and to his worshyp For only god knoweth the greuoushede of dedely synne For oft that that semeth moost greuoê° in mannes syght is lesse greuous in goddes syght ayenwarde Therfore god melureth not alwaye payne after the quantyte of the synne But oft he punyssheth in this worlde them that be lesse gylty as moche as theym that be more gylty And in tyme of the flood of Noe in the pery s shynge of Sodom and Gomor and many other tymes he punysshed wymen childern and bestes that were not gylty in the synnes for whiche that vengeaunce felle And oft he sendeth sykenes dysease to good men in punysshyng of ther synnes in this worlde and suffereth shrewes to haue ther wyll and lytyll or nought puny s sheth them in this worlde And as the lyon is chastysed by betynge of the whelpe so oftyme god punyssheth chastyseth ful harde in this worlde them that be lesse gylty to warne theÌ„ that be more gylty that they sholde amende them Therfore cryste sayd to the Iewes wene ye that tho men whiche Pyâ—at slough for theyr rebellyon were gretter synners than other folke of the contre Nay forsoth But I say to you forsoth but ye amende you ye shall perysshe all And wene ye sayth cryste
as though he wolde haue made a grete solempnyte worshyp to Baall and dyd clothe all the false prestes in one certayne clothe yâ— he gaue theym that by the clothynge men sholde knowe them from other And whan they were all gadred togydre in theyr temple to worshyp Baall the kyng Ieu bad men of armes go and slee them all and so they dyd Also Iosue leder of goddes people fayned flyght to dysceyue goddes enemyes Iosue .viij. Suche faynynge so that it be do without lesynge of the mouth is lefull and in case medefull Also ther is faynynge for good techynge And so cryste fayned hym to go ferther to styre his dyscyples to hospytalyte Also ther is faynynge of sygnyfycacyon so Iacob as by mannes dome fayned hym to be Esau But in goddes â—ome it was no faynynge of falsehede but fygure shewed by holy goost that spake in hym wrought in hym Also ther is faynynge of falsenesse of doublenesse for to dysceyue suche is in ypocrytes and false folke Aâ—d all suche faynyÌ„ge is lesynge forboden of god by this coÌ„mauÌ„dement Caplm .v. DIues Is it ony synne to byleue a thynge that is false ¶ Pauper There is falsehede of the sayer falsehede of the thynge that is sayd Falsehede of the sayer somtyme is pernycyous wycked to byleue lyghtly suche falsehede it is dedely synne dampnable Somtyme falsehede of the sayer is profytable as touchynge worldely thynges not noyous as to the worlde somtyme it is neyther profytable ne noyous to the worlde as lesynges made only for bourde that harmeth no man worldely ne ê“fyteth And to byleue tho two maner of falsehedes it is venyall synne Also ther is repronable falsehede of a thynge that is sayd And eyther that thynge longeth to the nedefulnesse of our salutacyon as be artycles of the fayth to byleue suche falsehede it is dedely synue or it longeth not to the nedefulnesse of our saluacoÌ„n to byleue suche falsehede lyghtly it is veny all synne or ellys noo synne as sayth Dockynge suê‘ Deutron â— Nathelesse ther sholde no wyse man be to hasty to byleue thynges of charge that sholde eyther be grete prosperyte or grete aduersyte For the wyse man sayth Qui cito credit leuis eÌ„ corde He that soone byleueth is lyght of herte vnstable Eccl .xix. And therfore sayth he byleue not euery worde that men telle the. Ibidem The foole symple man sayth he byleueth euery worde but the wyse man taketh hede to his paas goth ne byleueth not chauÌ„gâ—ably after meÌ„nes speche ne after lesynges but after the lawe of god that is not chauÌ„geable Prouer .xiiij. et Eccl xxxiij ¶ Diues Sythen it is so that a man may synne berynge false wytne s se of hymselfe whether synneth he more praysynge hymselfe falsely or lackynge hymself falsely ¶ ê“auper Bothe ben foly in case grete synne For Caton sayth NoÌ„ te collaudes necte culpaueris ipÌ„e Prayse thou not thyself ne lacke thou not thyself And Salomon sayth Laudet te alienê° et noÌ„ os tuuÌ„ Extraneê° et noÌ„ labia tua Let an other man prayse the not thyn owne mouth straungers not thy lyppes Prou .xxvij. And therfor by comon opynyon of clerkes it is more synne a man to prayse hyÌ„self falsely by auauÌ„tement than it is to lacke hyÌ„self falsely For auauÌ„temeÌ„t cometh of pryde that is worst of all synnes but lackyng of hyÌ„self may come of lownesse medefully For euery man of hyÌ„selfe is more to lacke than to prayse And therfore sayth yâ— prophete Omnis homo men dax Euery man woman of hyÌ„self is false a lyer And Salomon sayth that no man wote whether he is worthy loue or hate of god And so no man wote what he is worth in goddes syghte as moche as he is worth in goddes syght so moche he is worth noo more Therfore sayth Arystotle .iiij. Ethicorum That the auauÌ„ter of hyÌ„selfe is worse than the lacker of hymselfe Iactator vituperabilior eÌ„ ê™ vitupator Et ideÌ„ dicit Ricardus de media villa super sentencias li .iij. di .xxviij. qÌ„ .iiij. ¶ Diues Whiche ben called by the lawe false wytnesses ¶ Pauê‘ They that ben brought to bere wytnesse ben sworne to saye the sothe and doo ayenst theyr othe saynge false or hydynge the treuth thynge that sholde be sayd or transpose thynges that sholde be sayd Or a man saye a thynge for certayn that he is not syker of though it be treuth that he sayth And also he is false wytnesse that swereth a treuth with slyght speche for dysceyte Suche maner folke saynt Austen lykeneth to Iudas moche folke sayth he these dayes despyse the deed of Iudas yet they do the same that he dyd or ellys worse For why sayth he Alle tho that for mede bere false wytnesse they selle cryste that is souerayne treuth for mede Et eÌ„ suê‘ illud Math. Quid vultis michi dare et ego eum vobis tradam But suche false wytnesses be worse than was Iudas For he solde cryste for thrytty pens But many false wytnesse selle cryste for moche lesse somtyme for nought onely to shewe malyce or to be venged Iudas made restytucyon of the moneye that he toke to betraye cryste wolde not reioyse it But false wytnesses these dayes make no restytucoÌ„n but lyue by suche false synfull lucre Iudas byleued not yâ— cryste sholde ryse fro deth to lyue deme the quycke the deed But we byleue that he rose from dethe to lyue shall come to deme all mankynde verry god verry man And therfore crysten men false wytnesses ben more to blame than was Iudas Caplm .vi. DIues May all maner men bere wytnesse in ony dome ¶ Pauper Nay For bounde seruauÌ„tes sholde bere no wytnesse in causes of theyr lordes neyther ayenst them ne with them but in as moche as the cause toucheth other of his seruau tes .iiij. qÌ„ .iij. S. criminali v. Item serui Ne wymen sholde bere no wytnesse of preef in causes of felonye but in matrymonye and in causes of purgacyon of wymens euyll name they may bere wytnesse of preef And wymen may accuse in causes of felonye Also no yonge folke within .xiiij yere ne foles ne beggers ne ful poore folke ne hethen men ne crysten men openly loosed of falsehede or ones teynt false forsworen ne open wycked lyuers of euyll name none of these is able to bere wytnesse in dome byfore a Iuge .v. Condicio sexus etas discrecio fama Et fortuna fides in testibus ista require By false wytnesses the Iewes slewe saynt Steuen by false wytnesses they slewe Cryste and by false wytnesse the true man Naboth by false wytnesse they wolde haue slayne the holy woman Susanna but god saued her brought the false wytnesses to the same deth that she sholde haue had yf her wytnesse had ben true and that was the lawe that
kabehouse whan folke were at the ouen and the ouen was glowynge hote Than sayde the foole sage to the natural foole whether the ouen be now hote as it semeth wyll we assaye sayd the other ye sayd the foole sage but whiche of vs shall go in to the ouen fyrste for to assaye Than sayd the naturell foole I shall goo in and thou shalte haue a bolle full of water and stande at the ouens mouth And yf I fele hete and I crye caste caste anone caste the water after me and quenche the fyre about me It shall be done sayd the other foole Than the naturell foole toke the foole sage a bolle full of water in his honde and he wente and crepte in to the ouen and anone as he was in he beganne to brenne And anone he cryed caste caste Whan the other foole sawe his foly he laughed so enterely at his foly that vnnethes he myght stonde on his fete Than the foole in the ouen cryed caste man caste I brenne to deth Than the other foole answered breÌ„ne thou yf brenne wylt dye yf thou dye wylt I laugh so that I may not caste And so the foole brent to deth in the ouen By tho two fooles I vnderstaude men yâ— dye theyr false executours for both ben they fooles For the executours ben grete fooles in that that they bynde theym to helle payne for theyr falsehede But they that dye ben more fooles in that that they truste more to other men than to themself For whan they shall crepe in to purgatorye that is hoter than ony ouen than they take to theyr executours a bolle full of water in theyr honde that is to saye golde and syluer and other rychesses for to do almesse for them and by almesdede by masses syngynge holy prayers refresshe them in theyr paynes kele the fyre about theym But comonly whan they haue this bolle of water in theyr honde haue the goodes at theyr wyll they laugh so make so mery and fare so well with the goodes of the deed that they may no thynge cast after them for they be full loth to forgo ony of the goodes And therwhyles yâ— synfull soule lyeth in purgatory suffreth ful moche wo cryeth after helpe nyght daye sayenge in this maner Miseremini mei miseremini mei salteÌ„ vos amici mei qr manê° dniÌ„ tetigit me Iob .xix. Haue ye mercy on me haue ye mercy on me namely ye my frendes for yâ— honde of god full harde hath touched me And whan they fynde no helpe of them yâ— sholde helpe them they axe vengeauÌ„ce on them nyght daye A grete clerke Turpinê° de gestâ— Karoli telleth that the kyng Charles had with hym a knyght in his oost a man of good conscyence whan he sholde dye he called to hyÌ„ his neuewe praynge hym that whan he were deed he shold selle his horse and his harneys do almesse and do synge thrytty masses for his loue He behyght hym well but lasted hym full euyll kept it stylle to his owne vse and dyd not as he badde hym doo Whan the thrytty dayes were passed in yâ— nyght folowynge the knyght apperyd in slepe to his neuewe axed hym why he had not done as he bad hym do Than he excused him by dyuer s e besynesses yâ— he fayned not that hadde And he axed his eme how he fared And than he answered sayd I shall telle the how I fare and how thou shalt fare Alle these thrytty dayes I haue ben in purgatorye and suffred ful moche woo and payne for defaute of helpe But now thanke be god I am passed purgatorye and goo vp to heuens blysse without ende But for thou woldest not helpe me as I badde the therfore as this daye mydmorowe thou shalt dye and goo to helle without ende On the next daye folowynge as he rode in yâ— oost on yâ— same horse tolde these dremes to his felowes as for a Iape at mydmorowe came sodaynly a blake skye with thondre lyghtnynge and grete nombre of fendes in lykenesse of rauens rokes hent hym vp fro the horse in the myddes of the oost flewe awaye with hym so that they sawe no more of hym tyll they came foure dayes Iourney thens amonges the mouÌ„tes of Nauerne There they founde hym all to rent and drawen lyth from lyth but his soule was drawen to helle By his cote armure they knewe well that it was yâ— same man ¶ Diues Be a man deed he fyndeth fewe frendes Caplm .xij. PAuper I rede in vita Barla am yâ— ther was a ryche man whiche had iij. frendes The fyrste frende the seconde he loued with all his herte but the thyrde frende he loued lytell or nought This man felle in suche a daunger ayenst his kyng that aâ— his good was forfetted eschetyd to the kyng hymselfe wened to haue ben slayn Than he wente to his fyrste frende that he loued soo moche praynge hym of helpe that he wolde go to the kyng speke for hyÌ„ saue his lyfe yf he myght Than he answerd sayd Fare well faue I knowe the not I haue other felowes frendes ynough with whom I haue my myrtes solace Nathelesse yf thou be slayne I shall gyue the a shete to burye the in Than he went to the seconde frende that he loued soo moche praynge hym also of helpe And he excused hym sayd I praye the haue me excused for I am so besye that I may not atende to the But yet for olde felaushyp I shall go with the on waye to the yate Than went he to the thyrde frende that he loued so lytel prayed hym of helpe sayd Leue frende I am ashamed to speke to the for I haue ben to the ful vnkynde lytell loue shewed to the. But I praye the haue reuth on me for goddes sake helpe me in this nede And than he answered hym and sayd Leue frende welcome be thou and be of good comforte for I am thy frende and wyll be thy frende and to helpe the that I may do thou shalt fynde me redy And anone he went dyde so and spake to the kyng that he saued 〈◊〉 lyfe delyuered hym out of all his daunger ¶ Diues So it fareth these dayes as longe as a man is in welth so longe he shall haue frendes ynough to take of him what they may and to flater hym and to please hym But yf he begynne to go donewarde than fyndeth he fewe frendes and many enemyes Therfore sayth the wyse man Tempore felici multi numerantur amici Cum fortuna perit nullus amicus erit In tyme of welth a man shall fynde frendes ynough But whan rychesses hap is gone he shal fynde fewe frendes fele fone Saye forth thy tale ¶ Pauê‘ By this ryche man I vnderstande euery man that hath rychesses goodes of this worlde By his fyrste frende yâ— he loued