so maÌ„kynde had his begynnynge was brought forthe in paradise By the adder I vndstoÌ„d the feeÌ„d whiche appered in the lyknesse of an adder to eue stange her full euyl adaÌ„ also with his wycked foÌ„dyng slewe them bothe body soul. And nat only he slewe them but also he slewe al mankynde iÌ„ them For if adam hadde nat synned we shulde neuir haue dyed ne haue wyste of woo Wherfore this pellicane Iesus crist seynge the myscheif that maÌ„kynde was fal in be gyle of the feeÌ„d he had ruth on mankynde And for grete loue that he had to maÌ„kynde as seint Poule saith he auentisshed hymself toke flessh and blode of the mayden marye bicame man in the lyknesse of a seruaunt and in oure maÌ„hede in oure kynde suffred to be taken and be bounde beten forspited dispysed discourgyd at the pyler be crowned with thornes be naled to the tree hondes feet hangyd on the crosse as a theef amonges theuys bestoÌ„ge to the herte with the sharpe spere so dyed bytter deth al for oure gilt nat for his gilt for he dyd neuir amysse in worde ne in dede as saith seint petyr in his pistel And thus for oure loue that ben to biÌ„ ful vnkynde he shed his pÌ„cioê° blode out of euery ê‘te of his blisful body borne of the maydeÌ„ And his iÌ„ner hert blode he shed so to wasshe vs fro our synnes to rayse vs fro the dethe of syn into the lyf of grace And after fro bodily deth into the lyf of endlesse blisse Therfore seint Iohn saith Dilexit nos lauit nos a petiÌ„s nrÌ„is iÌ„ saÌ„guine suo apoc i. c. He louyd vs so moche that he wasshed vs from our synnes with his pÌ„cioê° blode Loue droue hiÌ„ downe fro heuen iÌ„to erthe loue led him into the maydens bosom brought hâ— into this wycked worlde Loue boÌ„de hiÌ„ iÌ„ cradyl woÌ„de him iÌ„ cloutes ful pore leyde hiÌ„ in an oxe stalle Loue heelde him here in sorowe care huÌ„gre thrist moch trauayl .xxxii. yere more Atte laste loue toke hiÌ„ boÌ„de hiÌ„ sett him at the barre bifore the synful iustice pouÌ„ce pylate Loue leyde him on the crosse nayled him to the tre Loue led him to his dethe cleef his hert a two And for whose loue leeue frende Forsoth for loue of you of me of other synful wretches that neuir dyd hym gode but offendyd him nighte day been to him full vnkynde Therfore he may wele say the wordes that salomon saide Fortie est vt mors dilectio Cant viii Loue is stronge as dethe yhe for sothe moche strenger than dethe For loue ledde his lyf to his deth he that neuir might die by wey of kynde loue made him die for mankynde And so saith salomoÌ„ there Broondes of his loue ben broÌ„des of fire and of flames both For the loue that he shewed to mankynde also for the loue that we ought to shewe to hym For right as the hete of the suÌ„ne With his light whan he shyneth iÌ„ the fyre in the house wastith the fyre and quenchith it so the loue of god and the endlesse charite of his passion if it shone in mannes soule with his hete it shulde queÌ„che and waste the broondes the fyre of lechery brennyng in mannes soule by foule luste and wycked desire And therfore he sayth to euery cristen soule Pone me vt signaculuÌ„ suê‘ cor tuuÌ„ Cant. viii Sett me as a token vpon thyne hert And seint poule saithe SpuÌ„ uÌ„bulate desidia carnis noÌ„ ê‘ficietis ad gala v. Goo ye with the the holy hoste that is clepyd well of gostly fire ye shal nat do the desire of the flesshe For deuocion mynd of cristis passion is the best remedy ayeÌ„st teÌ„ptacioÌ„ of lechery The iiii chapter AAlso it is a gode remedye to maÌ„ to thiÌ„ke on his deth on his freelte on the bitter peynes of helle euirlastyng of the high offence of god of the endelesse ioyes that they lese if they asseÌ„t to lechery TherforÌ„ salomoÌ„ saith Memorare nouissima tua in eternuÌ„ noÌ„ peccabis Ecclsiastici vii Thynke on thy last thingis thou shalt neuir do synne Ech man and woman shulde be warÌ„ that neither by nyce contenaunce ne by foly speche ne by nyce araye of body they stire any maÌ„ or womaÌ„ to lechery And though resonable arraye and honestie be coÌ„mendyd bothe in maÌ„ and womaÌ„ after their state reuled by goddes lawe and reason so they muste be wele ware that by suche array they falle nat in pride ne in lechery ne stire other to lecherye Wyllyng and wetynge ¶ We rede in vitis patrum â–ª that ther was a holy womaÌ„ whose name was alexandre and she was a ful faire woman and whanne she herde saye that a man was fallen into harde temptacion of lecherye bycause of her beaute she closed herself in an house and neuir wolde se man after ne come oute of the house but toke her lyuynge in to her by a smalle wyket Men axid her why she dyd so And she said that she hadde leuyr to shytte herself all quycke in the graue than to harme any soule that god maade to his lyknesse and boughte soo dere with his preciouse bloode ¶ we rede also in the lif of seynte Bride that a man wolde haue wed dyd her for her beaute she prayed god that he wold seÌ„d her suÌ„me blemyssâ—ynge of her face wherby that mannes temptacion might cese Anâ— on her one iye braste oute of her hede wherfore her fader made her a nuÌ„ne as a womaÌ„ vnable to the world And whan she was made a nuÌ„ne and hadde forsakeÌ„ the worlde anone she had her iye and her â—ight ayen Thus shulde wymen beâ—â—ly kepe them in chastite clennesse maydens in chastite of maydenhode widowes in chastite of widowehode wyues in chastite of wedlok kepe ther body truly to their husbondes so the husboÌ„des truly to their wyues Forsothe it is a dedly syn a man to desyre a nother mannes wyf or his mayden or his doughter to flesshely luste Moch more it is dedly synne to opresse them and defoule them lye by them The v. chapter DIues Seynt poule saith that the flesshe desireth couetith alway anenst the soule And it is ful harde to withstonde his lustis his desires Pauê‘ Therfore maÌ„ shuld gouerne chastise his body as a gode maÌ„ of armes gouerneth chastiseth his horse For as Iob saith Al oure lyuiÌ„ge vpon erth is knighthode fightyng ayenst the feende the world the flesshe Iob vii And in this bateyle oure bodye is oure horse whiche we muste chastise rule as a knight dothe his horse For if the horse be to proude euyl tached he may lightly lese his master be cause of his dethe And if he be tame to his maister we le
I saide bifore And propirly to speke dulia is a worship that longith only to god and to resonable creatures And principally and excellently to oure lady seint mary and to the manhode of Criste. Whiche worshyp is clepyd yê‘dulia propirly said Also to the crosse that criste dyed vpon if that men had it as clerkes saye longith yê‘dulia For of al thinges that want lyf the cros of criste owith most to be worshipyd and be in most veneracion and reuerence But that veneracione is clepid yê‘dulia vnpropirly Also frende ther is worshyp that the subget doth to his souerayne knowlechyng him his souerayne by worde or by token as by knelynge loutyng suche other this maner worship is clepyd propirly adoracion Other worshyp that is clepyd honoracion veneracion is coÌ„uenyent bothe to the souerayne to the subget For a lord honoureth his seruaunt by yiftes by promocions in office in dignitie Also a lorde worshypeth a pore man whanne he settith him at his owne table or aboue other that been of higher degree thanne he and yit adoureth he him nat ne doth him the worshyp of adoracion Nathelesse adoracion is taken suÌ„tyme fulle vnpropirly for comon honoracion and veneracion And for asmoche as al these maners of worshyp so diuerse ben clepid with one name of worship in englisshe tunge ofte the latyne of worshyp is taken and vsed vnpropirly and to comonly Therfore men fal in moch dout and errour in redyng nat wele vnderstonde what they rede The xiiii chaptre DIues This distinction and declaracion of worshypynge howe it is taken and vsed in diuerse maner howe it is clepyd with one name in englisse hath auoided many argugumentes and skylles which I thoughte to haue made ayenste the I am oute of doute I can aunswere therto my self by thy declaracion But ii thinges as me thynketh thou saidest nat al trouthe Pauper Whiche be tho Diues Thou seydest that meÌ„ shulde nat offre but only to god Ne knele on bothe knees but only to god And we se at iye that meÌ„ offre to the prest iÌ„ the church knele on both kneis to the pÌ„ste iÌ„ sherifte Pauper Men offre nat the preeste but only to god as I saide firste by the hoÌ„des of the pÌ„ste For the preest is goddes mynistre ordeynede to resceyue thinges that been offryd to god as tithes deuocioÌ„s lyue therby honestly dispende the remenaÌ„t to nedy folke to worshyp of god helpe of holy churche Ne men knele nat on the maner to the pÌ„ste but to god bifore the preest for the reuerence of god of the sacrameÌ„tes of holy chirch But whan man knelith to temporal lordes pÌ„lates or pÌ„stes or any other ê‘sone for reuereÌ„ce of his pÌ„soone or of his dignyte he shuld knele only with th one knee But as saith seynt Austyn de ciuitate dei lio. xo.c.v. By flaterye and ouirlownesse of the people ambicion of the souereyns many worshyppes that longed suÌ„tyme to god alone ben nowe vsed in the worshipyng of synful man woman And thoughe it be do to man or woman for the worship of god as I saide firste it is suffrable The xv chapt DIues Thurification encensyng was by olde tyme an high diuyne worshyp And many seyntes were putt to the deth for they wolde nat encense ymages stockes ne stones But nowe clerkes encense ymages other preestes clerkes lewde people also And so as me thynke they do ydolatrie Pauper In euery lawe thurificacioÌ„ encensyng hath been an highe dyuyne worship that ought nat to be done to any creature by wey of offrynge Neuirtheles it may be done on ii maners Firste by weye of offrynge with coÌ„uenient toknynge so it may nat be do to any creature For on this maner it owith nat to be done butt only of a preeste at an auter halowed or with a suê‘altare halowed so the prestes lefully may sey there their masse For by the encensour is vnderstonde mannys herte by the enceÌ„se holy pyer by the fyre charitie And so suche encensyng and thurificacioÌ„ betokneth that right as the pÌ„ste offrith vp in the encensoure encense swete smellyng by hete of the fyre So the preest the people by the preest offre vp her hertes to god and her prayers quycned by the fyre of charite And pray that their bedes and theire praiers and deuociones may be plesaunte to him for that endles charite that he shewyd to mankynde whanne he dyed for vs alle vpon the crosse whiche charitye is presentyde in the sacrament of the autre For alle the masse syngyng is a special mynde makynge of cristes passion And right as Cryst was meane in his passion bitwene god and mankynde so is the preest iÌ„ his messe saynge and sacrifice makynge and offrynge and encensynge meane bitwene god and the people And therfore only a preest shulde encense at the autre and with halowed encense and with holy prayer sayng on this wyse for him selfe for the people Dirigatur oratio mea sicut incensuÌ„ in conspectu tuo Lorde make my praier go right vp in thy sighte as encense Also thurificacion may be done only for steryng to deuocion for to kenynge And so it may be done to the clergie and to the people in token that as the encense by hete of the fyre smellith swete styeth vp to heuen warde Soo shulde they lyft vp their hertes with deuocion and make their prayers in charite that they mighte be plesaunte to god and wende vp to god For but the preest and the peple be in charite elles their prayer pleasith nat god ne gothe nat vp to god as it shuld elles do therfore is no maÌ„ worthy to be encensed but if he be in charite And whan the clergye in the quere or the people is encensed they shulde lowte lowe for reuereÌ„ce of god and take it nat as for worshyp done hem but as sterynge to deuocion as a token what deuocion they shuld shewe to god by loutyng shewe lownesse of deuocion that it sterith them to For withoute deuocion and lownesse of hert our prayer goth nat vp to god But as saith the wiseman The prayer of him that loweth him in his prayer thirlith the cloudes The myssalle and the gospel is enceÌ„sed in token that the praiers writen therin profit litel or nought but if they be made with deuocion and iÌ„ charitie And ther shuld no man preche the gospel butt with deuocion and for charitye alle his spede and alle his profytte referre vp to god and alle his prayers put in his wylle At buriynge men encense the dede bodies in token that he dyed in charitye in his dyenge he had his hert vp to god by hope feith charite deuocion for elles he is nat worthy to be buryed in cristen buryelles Also in token that he shalle quycken ayen and ryse vp from deth to lyf at the dome and wende vp to
beautie ne brightnesse And so lightly the feend might appere to him that were alyue in the lyknesse of him that were dede and telle hym lesynges and in case make him so aferyd that he shulde lese his wytte and falle iÌ„ wanbileue as felle to one with in a fewe yeres And happely he shulde telle him that he were daÌ„nyd thoughe it were nat so Or telle him that he were in blysse though he were in byttre peyne and soo lete him of his almesdede and from holy prayer and other gode dedes by which nat on lye that soule shulde be holpen but many other withe him Also if he aperyd to him or if he weÌ„de that he appered to him he shulde haue the lesse mede for his byleue thanne he hadde bifore For thanne were he cachyd by exê‘ience to knowe that the soule lyueth after the body Also it is nat in the soules power to appere to man or woman after the deth of his body ne man is nat able to se a soule for it is inuisible withouteÌ„ special myracle of god And so bothe he that chargith hym to come ayen and he that hotith to come ayen tempten god And right as god wol that euery maÌ„ and woman be vncerteyn what tyme he shal dye for that alway he shuld be dredeful to do amys and besy to do wele Right so he wole that men be vncerteyn of their freÌ„des whan they ben dede in what state that they been for that they shulde alway be besy to helpe ther soules with messes syngynge almes doynge with bedys byddyng and other gode dedes nat only for help of hiÌ„ but of other that haue lytel helpe or none Also for encresyng of their owne mede For who so trauayleth wel for a nother trauaylith beste for him self For as saythe seynt poule ther shal noo gode dede be vnyoldeÌ„ ne no wyckyd dede be vnpunysshed Diues Thy skylle is gode For if men wyst that their frendes were out of peyne they wold do right noght for them And so they shulde lese moche mede for that knowyng soules lese moche helpe And if men wyst for certayn whan thei shulde dye they shuld be to bold to do amys in hope that they shuld amende them in their diynge But yit nat withstondynge alle thy skylles somme clerkes sayne that it is lefulle to men to charge theire frendes to coÌ„me ayen and shewe them her state after their dethe For as they say it is kyndely thynge for to desire to knowe or to kuÌ„ne For the philosopher saith that euery maÌ„ and womaÌ„ by wey of kynde desireth to knowe and to kuÌ„ne Omnes hoiÌ„es natura scire desiderant Pauper They say sothe and nat ayenst me For it is leful to euery manand woman to desire to cuÌ„ne and to knowe But it is nat leful for to desire to knowe on that maner ne by no mene vnleful nat by teching of the feende ne by techynge of them that been dede The xli chaptre DIues Howe is it that spirytes walke soo aboute Whanne men be dede Pauper Comonly suche spirites ben fendes and go so aboute to sclaundre them that been dede for to brynge the people into errour bacbityng and wicked demyng that if the peple demyd euyl and spake euyl of them bifore theire dethe to do them speke and deme moche worse aftre their deth so to brynge the peple ful depe in synne And suÌ„tyme they gone iÌ„to the bodies of heym that ben dede and buried and bere it about to do them vilony But whanne spirites goo on this maner they do moche harme and moche disese Natheles by the leue of god the soules appere iÌ„ what maner god wole to hem that ben alyue suÌ„tyme for to haue help sumtyme to shewe that the soulis lyue after the body to conferme them that been feble in the feyth and bileue nat sadly that mannes soul lyueth after his deth But suche spirytes do no harme but to tho that wole natt leue theym that they haue suche peyne or wole nat redily helpe hem at their axynge The xlii chapter DIues Is it leful to trust iÌ„ these fastiÌ„ges new fouÌ„d to fle sodeyne dethe Pauper It is a grete foly to trust therin For as I sayde nowe late god wole that man woman be vncerteyne what tyme they shulde dye and in what maner For god wole that man and womaÌ„ be alway besy to fle synne and to do wele for drede of deth and alwaye redy what tyme god wole sende aftre theym And yf men were certayne by suche fastynge that they shuld nat die sodeynly but haue tyme of repeÌ„taunce and to be shreuyne and houselyde they shulde be the. more rechelesse in their lyuynge and the lesse tale yeue for to doo amys in hope of amendemente in their diyng And therfore god grauntyth them nat the ende ne the effecte that they fast for For more sodeyn deth wyste I neuir that men hadde thanne I wyste theym haue that haue fastyd suche fastes vii yere about ne more dispytefulle and shamefulle in open punysshyng of their syn â—nd was their neuir soo moche sodeyn deth so longe reignynge in this londe as hath be sithe suche fastynge beganne we may nat arte god ne putte him to no lawes And therfore we shulde putte alle oure lyf and our deth only in his wylle praynge to hiÌ„ of his grace that he wole ordeyn for vs bothe in lyf and deth as it is mooste to his worshyp and helpe of oure soule It is wele done tor pray to god with fastyng and gode dedys that he saue vs from sodeyne deth for alle holy churche prayeth soo But for to set feyth in suche nyce obseruauÌ„ces and wene to be syker of their axynge for suche obseruaunces that is nat lefulle for we may nat knowe the wyl of god in suche thinges wtout special reuelacioÌ„ of god We may praye and owe to praye but god shal graunt as him liketh and as he seeth that it is mooste spedeful to vs and most to his worshyp And therfore salomon sayth Nemo sit vtruÌ„ amore an odio dignus sit Eccle. ix c No man he saith wote sykerly whether he is worthy hate or loue And yit we hope owe alle to hope that god wold loue vs and saue vs if we do our deuour Fastyng is gode if it be done in mesure maner with gode iÌ„teÌ„cion so that men sett no mysbyleue therin ne grounde them in no lesynges ne in no nyce obseruauÌ„ces But in asmoche as they preferre in their fastynge dayes of their owne choyce bifore tho daies that been ordeyned by holy churche to faste in somoche they synne in presumption do pÌ„iudice to holy churche that ordeyned suche daies that been moste coÌ„uenyeÌ„t to faste as wednesday fridaye and saturday De coÌ„se distinc iii. ieiunia c. sabbato Diues I se no grounde ne reason in suche fastynge ne whye it shuld be more medeful to fast alle mondayes in
creature And therfore the prophete saith Vouete reddite dnÌ„o deo vestro Make ye youre vowes to oure lorde god and yeldith theym to hun Also it is taken in veyne whanne folire kepe nat their vowes that been lefulle but breke them retchesly or by freyltie wtouten nede withouten auctoritie of their soueraynes whiche haue power to dispeÌ„se with hem or chaunge their vowes Also if men make vowes vnlefulle ayenst charite to do any thing ayenst goddes lawe As if thou madest a vowe to sle thyn euyn cristen or that thou shuldest neuyr do gode to pore men for paraueÌ„ture suÌ„me pore man hath aggreued the. Also whaÌ„ne men make vowes vnwisely lightly wtoute auysement and by comon custume of speche The .iii. chaptre DIues And suche vowes ben made these dayes ful many For with moche folke be they ones spoken they been noo more thought on For they be so comon in theire mouthe Pauper Therfore they synne ful greuously so takinge goddes name in veyne For ther shulde no vowe be made but for a thynge of charite and with a gode auysement ¶ We fynde in holy wrytte Iudicum xi c that ther was a leder a iuge of goddes peple whos name was Iept And whanne he shulde go to fight ayenst goddes enemyes the folke of amon he made his vowe to god that if he yaue him the vitorye of his enemyes whaÌ„ he came home ayen what lyuiÌ„g thing he mette first of his house holde in his cuÌ„mynge hoome he shulde sle it offre it vp to god iÌ„ sacrifice After this as god wold he hadde the maistree and came home with grete worship whan his doughter herde these tidynges she was full glade and toke her tymber in her hoÌ„de and came in grete haste first of al the housholde daunsynge pleynge syngynge ayeÌ„st her fader for to welcome him home Whanne iept sawe his doughter so cuÌ„mynge ayenst him he bithoughte him of his a vowe and wexte ful sorye for he hadde no childe but her he louyd her fulle moche Alas doughter allas sayde he Whatt haste thou doone why cuÌ„myste thou so sone ayenst me I haue openyd my mouthe to god and made a vowe ayenste the for I muste by my vowe slee the and offre the vp into sacrifice to god But the womaÌ„ his doughter yit clene mayden was soo glade of goddes worship and of her faders worship and that goddes enmyes were so slayne that she made lytel sorowe or none for her deth and saide to her fader Iept Sith thou haste made suche a vowe god hath sent the victory of his enemyes fulfyl thy vowe For I take the deth gladely But I praye the of one boone or I dye Let me go with other maydens my pleyferes and morne and bewayle my maydenhode amoÌ„ge the hylles and the mounteynes .ii. monethes For it was that tyme repreef to a womaÌ„ to dye wtouten issue of her body And iept grauntyd her bone After ii monethes she came ayen to her fader iepte and mekely suffryd the deth for goddes sake and for the loue of her fader And thus leeue frende that womans deth which was clene maiden betokneth cristes passion For right as she toke the deth wylfully for saluacion of goddes folke and distruction of goddes enemyes Soo criste clene mayden the neuir was defouled with synne and neuyr dyd amys Wylfully suffryde bitter deth for saluacion of alle maÌ„kynde and distruction of the feeÌ„des power Diues Was nat his vowe lefulle Pauper It was nat lefulle For by his vowe if he hadde firste mette with a cat or an hounde cuÌ„mynge ayenst him he shulde haue made sacrifice to god therof which sacrifice shuld haue ben abhominacion to god for neither was able to be offred in sacrifice And for asmoche as he made his vowe so vnwysely god suffryd him to falle iÌ„to that mischeyf to sle an iÌ„noceÌ„te his owne doughter ayenste goddes lawe For god saith InnoceÌ„teÌ„ et iustuÌ„ non occides Thou shalte natt sle the innocent ne the rightfull man ne woman And soo by his vowe so folily made he dyd ful greuous dedly synne and forfettyd ful highly ayeÌ„st goddes law And therfore saith the master of the stories and Iosephus alsoo that he was a foole in his vowe makyng and wycked and ouir done cruel in the fulfillynge And therfore saith the grete clerk ysodorus in synonimis li.ii. Et xxii qÌ„ iiii In malis ê“missis rescinde fidem in turpi voto muta decretum quod iÌ„caute no uistine facias impia eÌ„ ê“missio que scelere adimpletur In wycked hestes kytte awaye feyth that is to say fulfylle noo wyckyd biheestes kepe no faith to do amys For in shrewyd bihestes it is betrÌ„ to be holdeÌ„ fals thaÌ„ true For who so fulfilleth them is fals to god In the vowe saith that he is foule and vnlefulle chauÌ„ge thy dome and that that thou haste nat wisely auowyd doo it nat For it is a wycked biheste that is fulfilled done with synne The iiii chaptre DIues I assent say forth I pray the. Pauper Also goddes name is take iÌ„ veyne by blasphemye and spiteful speche of god as whan men grutch ayenst goddes domes in seknes tribulacion and disease and sey that god is vnrightful and cruel or grutche ayenste his mercy Whanne they may natt haue vengeauÌ„ce of their aduersaries as they wolde haue saye that god is to pacient and to mercy able And they also that fal in waÌ„ hope and say that god wol nat foryeue theym their synne And they also that presume to moche of goddes mercy and wole nat amende theym for they say that god wole foryeue it them at the firste worde Also suÌ„me saye that god slepith whanne he helpith theim nat as they wolde Alle that speke thus or saye any other thing of god that is ayeÌ„st his worship and his godhode take goddes name iÌ„ veyne by blasphemy Also goddes name is taken amys and in veyne by mys speche of othes swerynge For who so wole lightly swere for a thynge of nought or of no charge or custumably or falsly wyttyng wele that he sweryth false or dispitously or disseyuablye or swerith any creature or vseth any nyce othes or vnleful othes alle these take goddes name in veyne For ther owith noo man ne woman swere but for a treuthe of charge and whaÌ„ne it nedith to swere to witnes of treuthe And whanne a man shalle swere he shal swere by his god by no creature Diues Moche folke is so brought in custume of swering that vnneth they can speke thre wordes to gidder but they suere by god or by some creature or some grete or nyce othe Pauê‘ As I saide bifore wyckid custume excuseth nat synne but accuseth and aggregith syn And therfore it is to drede that they swere so custumably so lightly that they syn dedly swere they sothe swere they false And therfore salomon saith Iuracioni ne assues cas os tuuÌ„
lorde god and obeye to his voyce and cleue to him by feith and loue for he is your lyf and lengith of youre daies And if your hert be turned away from him and ye wole nathere his lawes but worshippe false goddes I say to you bifore that ye shall sone perisshe Deutro xxxo. And therforÌ„ lene frend if we wol be syker at the last dome and come sikerly bifore oure souerayne iuge that knowith al vs muste deme wele our self in this world For seint poule saith That if we demyd wele our self and discussed wele oure lyf we shulde natt be dampnyd Prima ad Corum xi o Diues Howe shulde we deme our self Pauper As the glose saith there Thou shalt be thyne owne domesman Thy seete shal be thyne herte and sett thy selue gilty bifore thy self domesman Thy thought and thy coÌ„science shal be thy two wytnesses for to accuse the. Thy turmentoures shulde be drede and sorowe that in maner shulde shewe thy blode by wepyng of salt terys whanne by wytnesse of thyne owne conscience and of thy thought thou haste demyd thy self giltye and nat worthye to come to goddes borde ne to heuene blisse And there saith the glofe that seknesse feblenesse and sodeyne dethe fal comonly aftre Ester amonges the people for men in Estre resceyue vnworthily goddes flesshe and his blode Ideo multi in firmi et iÌ„becilles et dormiuÌ„t mul ti s. per mortem prima ad corum xi Butt for euery man is fauourable to hym self and to his owne cause therfore thou shalte haue with the two assessoures by whose counseile thou shalt deme thy self and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacion of thy synne Ne lye thou nat for to excuse thy self ne for to accuse thy self falsly ne to greuously but as thyne other assessoure reasone wole accorde And if tho ii wytnesses that is to say thy thought and thy conscience suffise nat to bere wytnesse ne to ful enfourme the of thy synful lyf Take to the. the thridde wytnesse that is thy feyth And so lete thy doome stonde in wytnesse of two or thre And feith saythe thus Fides sine operibus mortua est Feyth withouten gode werkes is dede For al though you beleue as a cristeÌ„ man butt thou lyue as a cristen man elles thou art dede in soule and worthy to die withouteÌ„ end Feith that faileth in worde and thought is dede and helpith natt to blisse And anon conscience mynde shal accorde to him and say thus He that vsith amysse his free wyl that he die it is skyl withouten remedie sauyng goddes mercy And take hede that thy clergie may nat saue the For holy wrytt and clergie say Anima peccatoris morietur The soule of the synner shal dye Also thy clergie may nat saue the. if thou be in dedly synne For thou arte bigamus twyes weddyd First to crist iÌ„ thy baptym and after to the feende by assent to syn And so thou art wydowe fro crist weddid to another widowe that is ye feend forsakeÌ„ of god for his pryde to whom he was weddyd att the begynnyng of the world Ne trust thou nat in thy dome on a gode cuntre For if the quest comyn of the x. coÌ„maundementes whiche thou hast broken and of the ii preceptes of charite ayenst whiche thou hast offendyd and of the xii articles of the faith ayenst which thou hast erryd and of the vii dedes of mercy Which thou hast natt fulfilled of thy v. wyttes whiche thou hast misspendyd and the foure cardynal vertues ayenst whiche thou hast trespassed this solempne queest of xl true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytoure thou hast robbed thyn owne lorde of his goode For robbery is clepyd alle maner mystreatynge of a nother mannes gode ayenst his wylle And thou haste robbyd Cryst of that preciouse soule that he bought with his dere blode and mysused and myspent his creatures ayeÌ„st his wylle For as saith seint Gregory in his Omelie alle thinge that we tak of god to vse of gode lyuynge we turne it into vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsum conuertimus culpe For the helthe of body that god sent vs. We spende it in synne and in wyckednesse faire wedyr in veyne occupacion of pride of couetyse peas in veyne sikernesse pleÌ„tee of vitailes in glutony and lechery And so this solempne quest of fourty wolde dampne the for giltie Therfore ther is none other remedy but truly deme thy self yeld ye gilty tak the to the mÌ„â—y of god punysshe thy self by drede and sorowe of hert putt the in the dome of goddes iuge that is thy confessoure make amendes after his dome and by his assent For god ayenst whom thou hast so highly offeÌ„did wole stoÌ„de to his rightful dome and accept such satisfaccion as he assigneth the by the lawe of god to doo if thou do it with gode wylle The xiiii chapter THus deeme thou thy self and thanne shalt thou bee syker at the dredeful dome whaÌ„ criste our brother verry god and very man shal come doune to deme the quycke and the dede And as saith seint poule he shal come downe with the voyce of a truÌ„pe that is to saye With the voyce of aungelles and of archaungelles whiche shal crie and say Surgite mortui venite ad iudicium Rise ye vp that ben dede and come ye to the dome And anone in the twynklyng of an iye we shal al awake of the longe slepe and ryse vp and come to the dome pope and prynce kinge and caiser lorde and lady free and bonde riche and pore greate and smalle al they shalle awake and rise vp body and soule ayen knytte to giddre That voice shal be so hydous so dredeful and sterne that heuene and erth shal begynne to quake The stones shal ryue al the dede aryse from deth to lyf eche man and womaÌ„ to auÌ„swere for him self no man ê‘ atturney Nowe oure iuge Crist is a lomb merciful and meke than he shall be as a lyon dredful and sterne And the lyon with his crye abassheth al other beestes makethe them to stonde stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyf soo the voice of Crist at the day of dome shal arere vs al from deth to lyf whiche voyce shal be ful dredful to them that lyue beestly and take none hede to god ne to his lawe Them it shal arrest and mak them stonde stylle as prisoners on the erth and abyde their iuge For they shal so be chargyd wiâ— synne that they shal nat wende vp ayenst Crist. as the gode shal wende vp and mete with Cryste For to them that ben goddis children that voice shal be ful swete and ful likyng to here and mak them so light that they shal
they be daÌ„pned that robbe men of ther lyf lyuelode they that done lechery auoutrye maÌ„slaughter robbery and other orrible synnes And on the same maner whanne cryste specifyed to that riche man the preceptes of the secounde table and the secounde precepte of charitye He shewith that sithen tho were soo necessary to haue the lyf withouten ende Moche more the pÌ„ceptes of the first table and the first pÌ„cept of charite been necessarye to alle that wole haue the lyf with outen ende Diues Therfore wolde I fayne kepe theym better thanne I haue done But I se many doubtes therin the I can nat kepe theym Pauê‘ What doute haste thou therin The firste chaptre DIues In the firste commauÌ„dement as I haue lernyd god sayth thus Thou shalt haue no on other straunge goddes bifore me Thou shalte make to the no grauyn thynge no mawmet no lykenesse that is in heuyn aboue ne that is bynethe in erthe ne of any thinge that is in the water vndre therth Thou shalte nat worshyp them with thy body outewarde ne with thyn hert inwarde Exodi xx c Soo by this me thinketh the god defendeth makynge of ymages and worshippynge of them and yit men do make ymages these daies grete plente bothe in churche and out of churche And alle men as me thynk worshyp ymages And it is fulle harde to me but I do in that as al men done And if I worshyp them me thinketh I do ydolatrie ayenst goddes lawe Pauper God forbedith nat men to make ymages For he bad moyses make ymages of ii auÌ„gelys that be clepyd cherubyn in the lyknesse of two yonge men as we fynd Exodi xxxvii c And salomon made suche and many mo therto iÌ„ the temple to the worshyp of god the iii. boke of kingis vii.c. And god bad moyses make his tabernacle al that longith therto aftre the example and the lyknes that was shewyde to him vpon the hylle whanne he was there with god xl daies xl nightes Exodi xxv And therfore god forbedith nat vtterly the makynge of ymages but he forbedith vtterly for to make ymages for to worship them as goddes and to sette their faith their trust their hope their loue their bileue in them For god wole haue mannys herte hole knytt to him alone for in him is al oure help al oure saluacion And therfore we muste worshyp him loue him truste in him aboue al thynge no thynge worship but him or for him That alle the worshyp that we do to any creature be do principaly for him arectyd to him For he sayth Gliam meam alteri non dabo et laudem meam sculptilibus ysaie xlii I shal nat yeue my worshippe my blisse my glorye to none other ne my prysynge to grauyn ymages ne to paynted ymages And in the same chaptre he saith Shamfully shent mote they be alle that set their truste iÌ„ grauen ymages Diues Wherof serue these ymages I wolde they were brent alle Pauper They serue for thre thynges For they be ordeined to stere maÌ„nys mynde to thynke on cristes incarnacion and on his passion on his lyuynge on other seintes lyuynge Also they ben ordeined to styre mannys affection and hiâ— herte to deuocion For ofte man is more steryd by sight than be herynge or redynge Also they be ordeyned to be a tokeÌ„ a boke to the leude peple that they may rede iÌ„ ymagery painture that clerkes rede iÌ„ the boke as the lawe sayth de coÌ„secra distinct .iii. ê‘ latuÌ„ Where we fynde that a bisshop distroied ymages as thou woldest do and forfendyd that no man shuld worship ymages He was accused to the pope seynt Gregory whiche blamyd him gretely for that he had so distroyed the ymages but vtterly he prised him for he forfendyd them to worshyp ymages The ii chaptre DIues How shuld I rede in the boâ—ke of peynture of ymagery Pauper WhaÌ„ne thou seest the ymage of the crucifixe thynk on him that died on the crosse for thy synne and thy sake and thanke him for his endlesse charite that he wolde suffre so moche for the Take hede by the ymage howe his hede was crowned with a garlonde of thornes tyl they went into the brayne the blode braste oute on euery side for to distroye the high synne of pryde that shewyth moste in maÌ„nys hede and womaÌ„nes and make an ende of thy pride Tak hede by the ymage howe his armes were spradde abrode drawen fulstrayte vpon the tre tyl al the veynes and the synowes crakyd And howe his hondes were nalyd to the crosse and stremyd oute blode for to distroye the synne that Adam and Eue. dyd with their hondes whanne they toke the apple ayenst goddes forbode Also he suffryd this to distroye the synne of wycked dedys and wycked werkes that men and wymen do with theire hondes make an ende of thy wyckyd werkys Take hede also howe his syde was openyd his herte clouen in two with the sharpe spere and how he shedde blode and water to shewe that if he had had more blode iÌ„ his body more he wold haue yeuen for mannys loue He shedde blode to rauÌ„some of our soules warÌ„ to wasshe vs from our siÌ„nes Also he suffride this for to distroye the synne of pryde couetise enuye hate wrathe and malyce· that reigne in maÌ„nes hert womans Take hede make an ende of thy pryde of thy false couetise of hate enuye wrathe malice foryeue thyn euen cristen for his loue that foryaue his deth Tak hede also by the ymage how his feet were nailed to the crosse and stremyd on bode to distroye the synne of sleuth iÌ„ goddes seruice And make an ende of sleuthe in goddes seruice and haste thy fot to goddes house to goddes seruyce Take hede also by the ymage howe his body was to reÌ„t and al to torne with tho sharp scourges that fro the sole of the fote vnto the toppe of the hede ther was no hole place on his bodye that was to distroye the synne of lust and likyng of the flesshe glotonye lichery Which regne in mannys body and womans and make an ende of glotony lychery Take hede how naked pore he henge vpon the crosse for thy synne thy sake and be thou nat ashamyd to suffre pouertie myscheif for his loue And as seynt Bernarde byddith take hede by the ymage how his hede is bowed downe to the redy to kysse the and come at one with the See how his armys and his hondes been spradde abrode on the tree in token that he is redy to halse and clyppe the kysse the and take the to his mercye Se howe his syde was opened and his herte clouen on two in token that his herte is alwaye open to the redy to loue the and to forgyue the alle trespasse yf thou wylte amende the and axe mercy Take hede also
kyte or the puttok fle ouir the way afore them that they shuld fare wel that daye for suÌ„tyme they haue fare wele after that they see the puttok so fleynge And soo they falle in wane byleue thanke the puttok of their wel fare and nat god But suche foles take none hede howe often men mete with the puttok so fleynge and yit they fare neuir the better For ther is no folk that mete so ofte with the puttoke so fleynge as they that begge theire mete from dore to dore The xlvii chaptre DIues What sayst thou of theym that diuyne by the firste day of the yere that is the first kalendes of Ianuary and by Cristmasse day what shal fal in the yere folowynge That if it falle on the sonday the wynter folowynge shal be goode somer gode and drye plentye of wyne Oxen and shepe shalle wex and multiplye Olde men and wymen shalle dye and peas and accorde shal be made that yere Pauper I say that it is open folye and wychecrafte and full highe offence of the maiestye of god For he that made al thynge and ruleth alle thyng is nat bouÌ„den ne arted to the cours ne lawe of the kalender He nedith no kalender in his gouernaunce But he gouerneth and demythe this worlde by treuthe equyte medlyd with mercy and after the men deserue he sendith them wo and welthe peas or warre what day soeuir the kalendes of Ianuary or Crystmasse falle on In the yere of oure lorde a thousande foure hundryd the kalendes of Ianuary felle on the thursdaye whan as they say shulde folowe plentye of alle gode and pees also but that yere folowyng grete hungre grete pestilence sodeyn deth Warre felle within the loÌ„de werre withoute drede sorowe care tribulacion in euery degree The kalendes hath chauÌ„gyd sithen from day to day and the yere is come ayeÌ„ on the thursdaye but our disease chaungith nat but alway iÌ„to worse for our synne For oure synne alway moreth or encreasith and lessyth nat And on what daye euyr the kalendes of Ianuary Cristemasse day falle in one londe the same daye it fallyth al aboute And yit folowyth it nat therof that it shulde be ouir al peas if it fal on the thursday or the sondaye ne ouir all plentye ne ouir alle warre and hungre or pestilence if it fel on the saturday Diues SuÌ„me diuyne by the thuÌ„dryng make theym wyse of al the yere cuÌ„mynge after the moneth that it thundreth in Pauper And that also is an high folye open wytchecrafte For it is a kyndly thinge in somer tyme to thundre in may apryl Iuyn iuly auguste and septeÌ„bre But in other monethes that been in wynter it is nat so kyndly to thuÌ„der as than For whanne grete thuÌ„der iÌ„ wynter fallith it is ayeÌ„st kynde and token of the high offence of god and token of vengeaunce commynge but if men amende hem And so is euery thynge and namely wederynge that fallith ayenst comon course of kynde But for to diuyne therby in specyalle what shal falle either wel or wo peas or warre hungre or plentye helthe or seknesse it is vnleful For only god knowith for certayne what is to come of suche thiÌ„ges and where whan it shal falle And god vsith nat the thundre as an horne to blow his counseyl aboute the worlde The xlviii chapter DIues It is a comon opynion amonges gentiles and others also that alle the yere foloweth the disposicion of the xii daies in Crystemasse So that the firste moneth shal be suche in wederyng as the firste day of ye tuelue the secounde moneth as the secounde day so forth by by Pauê‘ That oppinyon is false and open folye For it is a ful kyndly thynge to haue frost and snowe alle the tuelue daies But it were ayenst kynde to haue froste and snowe alle the yere folowynge And sumtyme it fallyth that it is ful reynye wedyr al the xii daies but it folowyth nat therof that it shulde rayne be wete wedyr alle the yere after It is fulle kyndely thynge that the suÌ„ne shewe him nat thre dayes or iiii to gider in cristemasse but it were moche ayenst kynde if the sonne shewyd him nat thre monethes or iiii to gyder namely in somer tyme And ofte it fallyth that in alle the tuelue daies it rayneth noo rayne but euery day sonne shyne and fulle faire wedyr but it folowyth nat therof that it shulde be sonne shyne withouten rayne al the yere afte for than beest and maÌ„ shuld be in greate perel At the begynnyng of the worlde the feend highte adam and eue that they shuld be as goddes knowynge gode wyckyde that was to come if they wolde ete of the tree ayenste goddes pÌ„cept so he brought them into care and sorowe into her folye And on the same maner these daies he bihoteth meÌ„ to be as goddes knowynge wele and woo thatt is to come by suche nyce fantasies that he techith them tyl that he bryngeth them in wo and namely eÌ„glisshe nacoÌ„n that moste takyth hede to his lore moste taketh hede to wychcraft and to them that make them ê“phetes and make them wyse iÌ„ suche folyes ayeÌ„st the lawe of god The xlix capter DIues Is it nat leful to theym that can to make metal golde or syluer and multiplye golde and siluer from xx pounde to xl pounde so forth Pauper If any man coude do it by weye of kynde it were leeful and ful proufitable to this londe But we le I woote ther is no man that can do it For if they coude they wolde first multiplye to theym self warde make theym self riche And comonly alle that vse that crafte but if they haue ought elles for to tak to been ful pore and ful nedye But whanne they may begyle any man of his gode as they doo fulle ofte and reÌ„ne awaye with oeher mennys godes and of the riche make ful pore men They hoten them multiplication butt they pleye alle with subtraction and brynge folke into greate pouertie Lytel nedyd oure kynge to charge the people with taxes and taliages if he hadde so moche folke in his Realme that coude do that crafte to make golde siluer and so to multiply it But suche iapers and faytoures distroye moche golde and syluer in distruction of the Realme and blynde many a wyse man begyle them of their gode For the couetouse and the false accorde sone to gider And for asmoche as whanne men haue ynough been nat content therwith therfore god suffreth them to be begiled and so be sotted for couetise that they can nat cease tyl they be brought to nought or to ouir grete losse for many a maÌ„ hathe be vndone by this crafte And therfore this crafte is condempned forfendyd as wychecrafte by the lawe xxvi qÌ„ v. EpuÌ„s The l. chaptre DIues What sayst thou of them that wole natt haue
mankynde and god that tooke mankynde of a woman in asmoche as they putte their body in suche dispite and pryue it of the due worship For the body of a gode man or of a gode woman that is knytte to that preciouse soule that Cryste bought so dere With his precioê° blode with whiche soule it shal ryse apen at the dome and lyue in blysse withouten ende brighter than the sonne it is of ful grete dignyte al if it be here in grete myscheyf for a tyme for adaÌ„mes synne Mannys body is of fulle grete dignyte in that the god toke oure body of a woman alone and bicame man withouten parte of man and bodily in oure kynde reigneth god and man aboue alle creatures And therfore by wey of kynd and for worship of god that toke oure kynde it oweth to be worshiped namely in his deth for than is no drede of pryde And therfore sayth the wyseman Eccle. vii.c. Mortuo non prohibeas graciam withdrawe nat thy grace thy mercy from the dede That is to say withdrawe nat ne lette natt he due seruyce and worshipfull cerymonies that longe to the body ne the suffrages and prayers that longe to the soule as sayth the the glose And in a nother place he sayth thus Sonne wepe thou on the dede man with bytter teres and grete sorow and after his state as righte is hile his body dispyse nat his buriynge make mornynge one day or .ii. after his deserte Eccle. xxxviii c. For by the lawe of kynde by lawe writen by lawe of grace euery tyme worshipful sepulture after mennys power hathe be due dette to mannys bodye and womannes In the lawe of kynde haue we exaÌ„ple of Abraham Isaac and Iacob and her wyues whiche hadde ful costly buryinges As we rede in holy wrytte Gen. lvi.c. And in the lawe wryten haue we example of Samuel Dauid salomn iosaphat ezechie iosie tobie and of the machabeis whose buryinges were costly and worshipful In the lawe of grace that is in the new lawe haue we example of oure lorde Ihesu Cryste whiche nat withstondynge that he suffcyde spytefulle deth for mankynde yitt he wolde haue and hadde worshypfulle and costly sepulture and buriynge As we fynde in the gospelle Io. xix c wherby as the glose saith there he yaue men exaÌ„ple to kepe worshypful buriyng after the custome of the cuntre And therfore he coÌ„mendyd mary mawdeleyn that she came bifore his dethe to anoynte his body so preciously and costly into the sepulture And many seyntes were buryed worshipfully by the doynges of auÌ„gelles as seynt ClemeÌ„t seint katheryne seynt agace and many other And seint poule the first hermete was buryed worshipfully and wouÌ„derly by worchinge of lyons and of wylde bestes iÌ„ tokenyng that mannys body womans owe to haue worshypful sepulture For sithen aungelles and wylde bestes dyde suche worship to mannys bodye after his deth Moche more maÌ„kynde shulde worshyp mannys body after his deth and doo worship to his owne kynde And so men shulde releue pore folke in their myscheyf and specially in their diynge by almes yeuyng Butte they shulde nat for that do any wronge by their lyuyng to their euen cristen for to make them riche to do moche almesse at their endynge For as the lawe sayth ther shulde no man be made rich with wronge and harme of a nother Locupletari non debet aliquis cum alterius iÌ„iuria vel iactura Extra de regulis iuris libro vi The lxiiii chaptre DIues What sayst thou of them that holde markettes and feyres in holy churche in sanctuary Pauper Bothe the byer and the seller and meÌ„ of holy church that mayntene hem or suffre them whanne they myght lett it ben acursed For we fynde nat that euir Criste punisshed so hard any synne while he went here in erth as he dyd byynge sellynge in goddes house as we fynde Io. xi c On a tyme he came iÌ„to the temple of Ierusalem and there he fouÌ„de meÌ„ biyng and sellyng oxen shepe and doues to be offryd in the teÌ„ple and chaungers of money also to be offryd in the temple He was highly offendyd and made a scourge and bette them out of the temple and saide to them on this wyse Myne house shuld be an house of prayer and ye haue made it a deÌ„ne of theuys Bere ye out said he this marchauÌ„dise Lede heÌ„s these bestes make ye nat my faders hous an house of marchaundise and a deÌ„ne of theuys And as seynt Matheu telleth other gospellers he drewe downe her bothes and ouirturnyd theire stalles and their setis and shedde their money And as seint marke sayth he wolde nat suffre no vessel that was nat loÌ„gynge to the temple to be borne through the temple And sithen Cryste wolde nat suffre thynge be solde in the temple that was only for the worship of god and help of the temple Moche more he wole nat suffre thynge to be solde in the temple that longith nat to the temple but only to seculertie Diues Sithen god was soo offendyde for that men solde therin that was nedeful to the temple and for easement of hem that came fro ferre cuntrees what shuld he haue do if he had founde them biynge and selling thynge of seculerte Or if he had founde theym in bacbiâ—yng and glotony dronkenshyp lichery iÌ„ songe speche of rybaudrye as meÌ„ vse these daies iÌ„ holy church Pauper Seynt austyn sayth that as he trowyth he shulde haf caste them to the pytte of helle Diues Howe mighte Cryste that was so pore a maÌ„ haue cast out suche a multitude of people It is a wounder that they withstoden him nat Pauê‘ For as the glose sayth ther came suche a lighte out of his face by wey of his god hode as long as he wolde that they were al aferid of the sight of his face and fledde awaye And for the same skyl in tyme of his passioÌ„ whaÌ„ they came for to take hiÌ„ he sayde I am he that ye seke twyes they went bakwarde and for drede felle downe to grounde Diues Why sayde he that they made his hous a deÌ„ne of theues Pauê‘ For who so is about to begile any man or womaÌ„ of his gode he is a theef And in biyng and sellynge either of them is about to begile other and in that they been theues And for that they doo it in goddes house there caste in their herte howe priuelye how slighly they may begile her euyn cristen therfore they make goddes house a deÌ„ne of theuys And comonly in suche fayres and markettes where soo euir it be holden ther ben many theues mychers and cutte purses Diues And I drede me that fulle often by suche fayres goddes house is made a tauerne of glutones and a bordelle of lychoures For the marchauntes and chapmen kepe there with theym their wyues leÌ„mannes bothe night and day Pauper And if any maÌ„ comyne therÌ„ flesshely with his wyf or
nat be disseyued And that shal these fals iurours fele at the day of dome but they ameÌ„de them Diues Why ley men their honde on the boke whanne they shulde swere bifore a iuge Pauper For that men shulde charge their othe the more For whanne he leith his honde on the boke he forsaketh alle the feith of holy churche and alle the holy prayers writeÌ„ in the boke but it be as he sayth Also he forsaketh alle the ioyes of heuyn writen iÌ„ the boke and byndeth him to alle the peynes wryten in the boke but if it be as he sayth And iÌ„ that he leyth his honde on the boke in his swerynge he forsakith alle the gode dedys that euyr he dyd or euyr shal do but it be sothe that he swerith For in holy wrytt by the hondes ben vnderstonde werkes And in that he sweryth so with his mouthe kysseth the boke he forsakith alle holy prayers and gode wordes that euyr he spake with his mouth or euyr shalle speke but if it be as he saith but he swere sothe And if he forswere him with his mouthe he maketh it vnable to resceyue the holy sacrameÌ„t of the auter that is crist him self souerayne treuthe vnder fourme of brede The ix chapter DIues What saist thou of theym that thoughe they swere sothe yitt in sligh wordes they disseyue their euyn cristen whiche vnderstond theym nat Pauper Suche be forsworne For in ii maners a man may be forsworne in swerynge soth First if he swere soth in gilous wordes and slighe for to begile his euyn cristen For as saithe Isodorus xxii qÌ„ quinta quacuÌ„que What crafte or slighte euir thou vsest in thy speche and in thyne othes to disseyue thyne euyn cristen god that knowyth thy thought and thy conscience takith it nat as you menyst but as he vnderstondeth it to whom thou sweryst so in disseyte And as he saith thou dost double syn so swerynge For bothe thou takest goddes name in veyne and also thou disseyuest thyne euyn cristen Diues Telle suÌ„me example Pauper We fynde in the lyf of seynt Nicholas that a iewe lent a cristen man a greate suÌ„me of gold vnto a certeyn day and toke no sikernes of him but his feith and seynt Nicholas to borowe The day passide and the cristeÌ„ maÌ„ paied nat Wherfore the iewe chaleÌ„ged his gold of the cristen maÌ„ bifore a iuge for he said falsly that he hadde payed hym Whan the iuge shulde sytt on the cause the cristeÌ„ man bithoughte him of gile and feynyd him seke came lenyng on a staffe bifore the iuge in whiche staffe he had putt al the golde that he oughte to the iewe and more therto for the staffe was holowe And whanne be shulde ley his honde on the boke he toke the iewe the staffe in his honde prayng him to holde it while he made his othe The iewe thought of no gyle but toke the staffe to holde as he prayed him And than the false cristen man leyd his honde on the boke made his othe on this manere By god and seint Nicholas so helpe me god at the holy doome I toke the al the money that thou chalengist and more therto And he saide soth for he hadde taken it him that tyme in the staffe The iewe was wrothe said to him Now as wysly as you hast forsworne the by god seynt nycholas I pray god and seynt nicholas that was thy borowe that hard veÌ„geauÌ„ce come to the The cristeÌ„ maÌ„ toke ayeÌ„ his staf of the iewe went homwarde ayen lenyng on his staffe Ther felle suche an heuynes of slepe on him that he leyd hiÌ„ downe iÌ„ the way to slepe a lytel from the cite wherÌ„ he had made his othe and leyd the staf with the golde faste besides him Came a carte and wente vpon him and slewe him and brak his staffe tyl the golde scateryd alle aboute Anoon the peple and the iewe also ranne for to see What was fallen And whanne they sawe the staffe broken and the golde so scateryd about they knewe howe gylefully he hadde sworne and thankyd god and seint Nicholas that the treuthe was tryed and shewid The iewe yaue that golde to pore folke bicame a cristen man Diues This ensample is open Nowe I se that gyleful othes been ful perilous Say forthe I pray the Pauper Alsoo a man may be forsworne sweryng sothe vnwittingly and wenyth to swere fals to disseyue his euyn cristen As if I swore to a nother that it were nat day to disseyue him and lett him of his iourney wenyng my self that it were day al thoughe it were nat day but fer from day yit I were forsworne As the lawe shewyth wel xxii qÌ„ ii c. i o Also if a man swere a treuthe with a blasphemye of goddes name As if he swore by goddes bodye herte iyen woundes or any suche other if he be customyd therto he is forsuorne whether it be sothe or false that he sueryth The x. chapter WHerfore leue freend ye shal vnderstonde that in vi maners a man is forsworne First if he swere ayenste his conscience as whaÌ„ he swerith false wyttingly though he do it for drede Also if he swere a thinge vnleful and ayenst charite as if he swere to sle a man or defoule a womaÌ„ with his body or that he shalle neuir doo almesse to pore men ne come in his neighbours hous Also if maÌ„ do ayenst his othe whiche is leeful alle though he do it for drede of deth if the othe turne to none euyl ende Also if he swere treuth for disseyte and gyle as I sayde nowe late Also if he swere vnwisely as saith Durandus in summa sua extra de iureiurando c. sicut c. tua And if he do it with auysement or vsauÌ„tly it is dedely synne And he saith there that euery othe made vnwisely is periurye Also if he compelle a nother to swere wyttyng wele that he wole forswere him As the lawe shewith we le xxii qÌ„ iiii Inter cetera And seynt austyn also iÌ„ a sermone that he maketh in the decollacion of seynt Iohn Baptyste Where he tellith That on a tyme a gode symple true man had lent a certeyn money to a false man whiche forsoke it and saide that he lente him none wherfore the true man ê“uokyd hym to swere Wyttynge wele that he wolde forswere him and so he dyd and the true man loste his money And the nighte folowyng the true man thought that he stode bifore a grete iuge Whiche said to him on this wyse why didest thou that man swere sithen thou wyste wele that he shuld forswere him Lorde saide he for he denyed me my gode Thanne the iuge saide to hym It had be better to the for to haue loste thy gode thanne to slee his soul that god bought so dere with his precious blode And anon he dyde hym bete harde and sore in somoche
that whaÌ„ne he awoke his backe apperyd fulle of woundes and al forbeten ful blake and blo But whanne he repentyd him and axed mercye his synne was foryouen him The xi chapter DIues It mighte we le be so for bothe toke goddes name in veyne and dyd dispite therto the swerer in that that he forswore him wyllynge wyttynge he that made him swere For wyllyng and wyttynge he dyd he forswere him and dispise goddes name and so he asseÌ„tyd to ê‘iure And by the lawe both he that doth the synne and he that assentith therto been gilty of the synne and ben worthy the same peyn But I pray the what saist thou of theym that swere so dispitfully and horribly by goddes body hert blode and suche other Pauper That maner swering is open blaphemye and grete dispyte to god And if a man or woman be vsaunt therto swere he soth swere he fals he synneth dedely For nat only suche take goddes name in veyne but also in grete dispyte And therfore it is forfendyd by the lawe xxii qÌ„ prima Si quis ê‘ capilluÌ„ Ther shulde no man swere by the here of cryste ne by his hede ne by no parte of criste ne vse suche blasphemye ayenste god in any maner wyse And if he dyd but he wolde cease and amende him if he were a man of holy churche he shulde be deposyde and degradyde And if he were a lewde maÌ„ he shulde be acursed and pursued by censure of holy churche tyl he wolde amende him And by the lawe imperial as the glose saith there suche foule swerers shulde be punysshed with the vtterest peyne and turmeÌ„t saue dethe And therfore in almayne suche ben punisshed shamefully in dyuerse cuÌ„trees And therfore in tho cuntrees ben vsed none othes but it be bifore a iuge or elles for grete nede Ther is theire speche as the gospel techith yho nen that is ye and nay on englisshe And they kepe more treuthe for yho and nen thanne we do with alle the greate othes that we vse in this londe Of suche foule swerers spekith seynte poule sayng that asmoche as in theym is they doo goddes sonne ofte on the crosse and haue butt a iape and scorne of his passion RurfuÌ„ crucifigentes sibimet ipsis filium dei ostentui i. irrisio ni habentes ad hebrÌ„ vi For they can nat speke to an vnskylful beest but if they to reÌ„de crist with their othes day nyght rerepÌ„ue crist of his shameful dethe that he suffride for their synne her sake And there that they oughteÌ„ to take mooste mater to loue hym and to worshyp him they take moost occasion of vnkyndnesse to dispyse him For ne hadde he dyed bytter dethe and shameful for oure gylte oure synne oure sake shulde we neuir elles haue sworne by goddes deth ne had he wepte salte terys with his eyn for oure gylt nat for his owne shulde we neuir elles haue sworne by goddes iyen And ne hadde he be stuÌ„ge to the herte shedde his precioê° herte blode to wasshe vs from oure synnes shulde we neuir elles haue sworne by goddes herte ne by goddes blode And ne had he suffryde the depe wouÌ„des bytter peynes iÌ„ his body iÌ„ his bones to saue vs from helle peyne shuld we neuir elles haue sworne by his wouÌ„des his body ne his bones ne his blode And so ayeÌ„st the endlesse loue that he shewyd to vs we shewe hiÌ„ grete vnkyndnes ayeÌ„st the grete worship that he did to vs brought vs to endles worship we do him ouir grete velony ¶ We fynde in the miracles of our lady that sumtym ther was a iustice rightful in demynge but ful gyltye in suche othes swerynge Sumdele he was deuoute to oure lady and grette her euery daye with certeyne auyes wherfore our lady by night apperyd to him and shewyd him a childe alle blody The iyen were putte oute of the hede and henge downe by the chekys the herte was rente oute of the bodye and henge a downe by the side and al the body was for torne and wrappyd in blode Thanne she saide to him thou arte a iustice yeue me nowe a rightful dome what is that man worthy that thus hath arayede my childe The iustice aunsweryd and sayd He is worthy to be hangyd by the necke in the fyre of helle withouten ende ThaÌ„ne oure lady aunsweryd Forsothe thou arte the same man For I hadde neuir childe but this allone Whiche was borne of my body for saluacion of al maÌ„kynd And thou asmoche as in the is hast put oute his eyn whaÌ„ thou swore by goddes eyn thou rentyst oute his hert whan thou swore by goddes herte Thou haste alle to rent hym with thy foule othes And therfore amend the or thou shalt haue the some dome that thou hast youeÌ„ and hange by the neck iÌ„ the fyre of helle withouten ende The xii chaptre DIues What sayst thou of theym that swere by the cock for god suÌ„me by god by the haldam for god and the holy dome suÌ„me by laken for by oure lady suÌ„me by cockes bodye suÌ„me by their hode some by their tepat cap and many suche other nyce othes men vse nowe these dayes Pauê‘ If they swere any suche othes for to begile their euyn cristen that vnderstonde heÌ„ nat they synne dedely and been forsworne And for to couple to gydder god and the holy dome iÌ„ sweryng in ernyst or in game it is a greuous synne and dispyte and scorne to goddes name And if they swere suche othes nat for disceyte but for to fle greter othes yit they synne ful greuously if they be vsaunt therto For they do ayenst cristes lore that byddeth vs swere by no creature ne to swere but for greate nede and grete profyt and elles nat but our worde shuld be yhe yhe nay nay And if a man be compellyd to swere he shal swerÌ„ by his god and by noone suche nyce othes Moreouir leue freÌ„d whaÌ„ne that maÌ„ sweryth by his cap or by his hoode or by any suche other either he swerith so by wey of wytnesse takynge or by wey of exetracion· If he swere so by wey of wytnesse taking he doth hym self foul velony For he maketh his hode of more worshyp and of more credence than hymself For as seynt poule sayth ther shuld no man swere for witnesse takynge but by his more by his better And he offendith god ful highly for the worship that loÌ„gith only to god he doth to his hode For why swerynge â—s for wytnesse is a diuyne worship that longith only to god And if he swere by hode by weye of execration soo that he mote lese his hode but he saye sothe It is an ouyr scornfulle o the for it is no greate losse a man to lese his hode to wynne an huÌ„dryd puÌ„de Diues And yit suche ben more true of their worde thanne other that swere greter othes Pauê‘
by more syn loue the more god he is bouÌ„de to kepe his othe and nat elles Diues If childreÌ„ swere to do a thing leful whyle they be within age may their fader their moder reuoke that othe Pauper Fader and moder and his tutoure may reuoke the childes othes and their vowes as sone as they knowe therof And so may the husbonde of his wyf she is bouÌ„de to obey to his reuocacion But if he go forthe whan he wote therof reuoke it natt at the begynnynge afterwarde he may natt by the lawe reuoke it ne the fader the childes oth ne vowe Diues I suppose he reuoke it afterwarde Pauper Bothe the wyf to the husbonde the childe to the fader while he is within age owyth to obey Auyse hym of the peryl that so reuokith The xvii chapter DIues Whether is ê‘iurye more synne or manslaughter Pauê‘ Periury is more For as saith seynt poule Ad hebreos vi c Men shuld swere by their better and their greter and of euery contrauersye that is to say of euery cause that is in debate to conferme the true party the laste ende is an othe For euery suche cause is termyned endyd by an othe And sitheÌ„ it is so that the cause of manslaughter and of euery open synne touchynge mannys dome muste be termyned by an othe ê‘iurye muste be taken for a passynge synne and so it is For who so forswerythe him wyttyngly he forsakith his god And therfore ê‘iury is greatyst syn of al synnes next ydolatrye For it is ayenst the secouÌ„de coÌ„mauÌ„demeÌ„t iÌ„mediate ayeÌ„st god dispite forsaking of god But manslaughter is iÌ„mediate ayenst maÌ„ And though man with manslaughter greuyth god full highly yit he forsakith nat god ne dispiseth hiÌ„ ne dishonoureth him so moche as he doth by ê‘iurye And as the phisopher sayth In principio metaphisice AmoÌ„ges hethen meÌ„ othe hath euir be worshipful For euery sect iewe sarsyn paynym fleeth to swere falslye by his goddes name as moste incouenient And if manslaughter were more syn than ê‘iurye it were but a folye to trye the cause of manslaughter by any oth For it is semely that he that was nat aferide to do the greate synne of manslaughter shuld litel drede to forfete iÌ„ the syn of ê‘iury if it were lesse And thus saiy seint thomas in qoÌ„e de quolibet Io iÌ„ suÌ„ li. i ti qÌ„ xxiiii vtrum Diues32 If alle men chargyd ê‘iury and fals othes as thou dost many man hadde ben hangyd drawen and slayne in otherwise that yit lyue and farewele It is ful harde so lightly to sle a man with a worde whanne his lyf may be saued with a worde For a man costith ful moche or he come to be a man Pauper Therfore men shulde bisily fle ê‘iurye and false othes For ther is no thinge that causith so moche manslaughter and shedynge of blode as dothe ê‘iury Diues Shewe me that I pray the if thou can Pauê‘ Salamon saith Eccle. xo.c. The kyngdome is flyttyd and chaungyd fro nacion to nacion for wronges vnrightfulnes and despites done to goddes name in dyuerse gyles But ê‘iurye is cause of alle false domes wronges and of alle vnrightefulnesse cause of gyle and treasone of greate dispites that been done to god and man For as I saide firste euery cause muste be endyd by wytnesses or by questes whiche been sworne to saye treuthe and also by a iuge whiche is sworne to god and to the kinge to deme rightful doome And if they that ben chargyd to say the treuthe yeue noo tale to forswere theym and to lye they shal disceyue the iuge and doo him yeue a false dome Suche ê‘iurers robbe men of their gode disherite moche folke They saue stronge theues and slee true men Suche robbe folke of their gode name such ben fals to god to the kynge to prelates of holy churche Suche been cause that this loÌ„de is in poynte to be loste to be chauÌ„ged to a nother nacion iÌ„to a newe tuÌ„ge And that may nat be withoute shedynge of moche bloode and manslaughtere And soo periurye is cause of moche manslaughter Also ê‘iurye is cause why we haue so many theues maÌ„quellers in this londe For they hope alway to be saued by ê‘iurye and falshede of questmongers that for lytelle gode wole forswere them And therfore iÌ„ hope of ê‘iury they ben so bolde in their synne to robbe sle brenne for though they betakeÌ„ yit they hope to scape by ê‘iurye And if they were siker that ther wolde no man ne womaÌ„ forswere hiÌ„ to saue them they wold neuir be so bolde to synne And al other shulde be the more aferyde to synne if they wyste wel that true dome shuld passe withouteÌ„ ê‘iurye Suche synful wretches as saith the ê“phete ysaie xxiii c haue put their hope al in lesiÌ„ges in ê‘iury by lesinges falshede ê‘iurye they been mayntened nat chastised Also it is syn alle ayenst kynde to saue a theef iÌ„ dispyte of god whose name they forswere ayenst his coÌ„mauÌ„dmeÌ„t For he byddeth that ther shulde no man take his name in veyne Also he saith Non suscipies vocem mendacii nec iuÌ„ges manuÌ„ vt ê“ impio dicas falâ—uÌ„ testimoniuÌ„ Exodi xxiii Thou shalte nat take the voyce of lesynges ne ioyne thyne hoÌ„de in making of couenaunte to bere false wytnes for the wyckyd man to saue him Malificos noÌ„ pacieris viuere Exodi xxii Thou shalte nat suffre wytches open malefactoures and felones lyue but sle theim in chastisynge of other Sle one and saue many one Also this is a syn al ayeÌ„st kynd and ouir grete foly a man to sle his owne soule withouten ende to saue a theef that neuir wolde wayte him gode turne but redy to robbe him paraueÌ„ture to sle him whan he may A grete folye to offende god by ê‘iurye to plese a theef a maÌ„queller that offendith god and alle the cuntre Suche been lyke the iewes that sauyde barraban the stronge theef maÌ„queller slewe swete ihesu souerayne treuth that neuir dyd amys And as holy doctoures say a maÌ„ shulde rather suffre the moste dispitoê° deth of body than he shuld forswere hiÌ„ or do any dedly syn Moche more he shulde nat forswere him ne do no dedly synne to saue a theues lyf that god londes lawe coÌ„mannde to sle ¶ It felle late in this londe that a Scott appelyd an englisshmaÌ„ of high tresone whaÌ„ne he shuld fighte bifore a iuge in their cause the iuge as the maner is putt them bothe to their othe WhaÌ„ne the scotte shulde swere he said to the iuge Lorde I came nat hyder to swere I came to fight for my chalenge was to fight and therto I am redy but swere wol I nat for I made no chalenge to swere The iuge saide that but if he wolde swere that his appele was true elles he shulde be taken
hir and set hir teching iÌ„ hert Iudicium patris audite filii dilecti c. Eccl. iii. c ye dere children here ye the dome of your fader and do ye so that ye be saued He that worshipth his moder he maketh hiÌ„ a tresoure in ye worlde comynge He that worshipth his fader he shal haue ioye of hys children And he shal be hard of god in hys praier and he shal liue the lenger good lyf And he that obeith to his fader he shal refressh his moder He that drede god he worshipe fader mader And he shal serue hiÌ„ that bigate hiÌ„ as his lorde iÌ„ worde in dede and in al pacieÌ„ce worship thy fader sayth he that goddes blessiÌ„g mai comto ye The fadirs blessiÌ„g sayth he makethe stable seker ye housis of her children and the modris curs distroith her housis douÌ„e to grounde He is ful of wickide fame that forsakethe hys fadris obedience And he is a cursed of god that angrethe his moder wyl not do hir biddiÌ„g Al these ben salomonis wordis eccle iii. c And therfore god bad that children vnbuxum to fader and moder shuld be stoned to deth deut xxi We reden ieremie xxxv.c. That ionadab bad his children that they shuld neuer driÌ„ke wynne make house ne sowe londe ne set vine And for that they kepte her fadris bidding god seyde to them by the ê“phete ieremye For that ye haue obeide to the pÌ„cept of ionadab your fader and kept al his coÌ„maundemeÌ„tis therfore ye kiÌ„red of ionadab shal not fail his coÌ„maundemeÌ„tes Therfore the kynrede of Ionadab shalle nat fayle but al daies that kynred shal be in my sight I shalle haue iye to them and helpe them But the wicked people of iuda and of ierlmÌ„ that wold nat obey to my coÌ„maundmentes I shalle distroye Therfore seint poule saith Filii obedite parentibê° vestris c. ye children saith he obeye ye to your faders moders for that is rightful thinge Worship ye fader and moder for this is the first coÌ„maundment and biheste that ye may be wele in lyuynge longe vpon erthe And ye faders saith he prouoke ye natt ne styre ye nat youre children to wrathe vnskylfully but noryssheth them in gode lore and iÌ„ vndernamynge of oure lorde god Ad ephe vi c Criste goddes sonne god and lorde of al thing bicame subgett to mary his moder to ioseph his keper yeuyng vs al ensample to obeye and to be buxum meke to fader moder And salomon saith Audi fili mi disciplinam patris tui My dere soÌ„ne here ye lore of thy fader forsake nat the the lawe of thy moder thaÌ„ne thou shalt haue grace and worshyppe Prouer. i.c. And as he saith in a nother place He is a fole the scorneth his faders lore And he that kepith his faders vndernamyng shal be the more wise and the more slye Prouer. xv.c. Also vs muste worship fader and moder with gode lyuynge For as salomon saith Dolor patris filius stultê° The childe fole is sorowe and shame of his fader Confusio patris de filio indisciplinato Of the soÌ„ne euil taught cuÌ„meth shame and shenship of the fader and his doughter fole euyl taughte shal lese his worship the wyse doughter shal be gode heritage to her husboÌ„de to saue him And the doughter that shendith her husbonde is in grete despyte and shame of her fader that bigat her Eccle. xxii c The wise soÌ„ne gladith his fader The soÌ„ne that is a fole in lyuynge is his moders sorowe Prouer. x.c. Ira patris filius stultê° et dolor mriÌ„s qÌ„ genuit euÌ„ ê“uer xvii c The fole childe is wrathe tene of his fader and sorowe of his moder that bigatte him The x. chapter And therfore salomoÌ„ saith Virga et correptio tribuunt sapiÌ„am puer auÌ„t qui dimit titur voluntati sue confuÌ„dit matreÌ„ suaÌ„ ê“uer xxix c That is to say The yerde vndernymyng yeuen wytte and wysdome to the childe and that childe that is leten haue his wylle in his youthe shendith his moder al his kynrede Example we haue in the first boke of kinges of hely that was highest busshop and preest of goddes lawe and of his sonnes ophny and phynees That for their fader vndirnam theym nat ne chastised hem of their wicked tatches for the children syn and for his mys sufferauÌ„ce god toke from him his dignyte froÌ„ al his kynrede for euyr slewe his children and nigh al his kynrede in batayl And so the wycked taches of his childreÌ„ vnworshipyd him and alle his kynrede for euir brought them to ende lesse shame And his mys sufferaÌ„ce was cause of their deth and of his shenship and shame to al her kynrede The synne of his children was pride letchery lusty fare and glutonye and sleuth rechlesnesse in goddes seruyce and in goddes lawe And therfore gode frendes gode childreÌ„ I pray you alle that ye be buxuÌ„ meke to fader and moder worshipe them nat only with reuerence doyng in dede and speche but principaly with youre gode lyuyng youre gode berynge For that is the most worship that ye may do to them and the moste velonye if ye do amys And do ye so that youre faders and moders your kynred may haue ioye of you than shal ye haue ioye of youre children For the wise man saith Qui honorat preÌ„m suuÌ„ io cuÌ„dabitur in filiis suis Eccle. iii. c He the worshipeth his fader shalle haue ioye of his children And who so worshipeth nat his fader moder in this maner but doth them wrath and tene by his mislyuynge and euyl taches he is a cursyd of god Maledictus qui non honorat patreÌ„ suuÌ„ et matreÌ„ suaÌ„ Deutro xxvii c Acursyd be that childe saith he that worshipeth nat his fader and moder with his gode lyuynge but vnworshipeth them with his myslyuynge For al the myscheuys of the childe turne to vilonye shame of fader moder And al the godenesse and al the gode beriÌ„g of the childe turne to grete worship of fader and moder and of al the kynrede A grete worship is to fader and moder whaÌ„ne meÌ„ blesse them and pryse theym for godenesse of their children say blessyd be ye fader that the child begatt blessyd be the moder that him bare Therfore saith the wyseman that god worshypeth the fader in his children Whanne he seeth theym gode children Eccle. iii. c It is grete vilonye to fader and moder whanne meÌ„ curse them and deprayue theym for wyckednesse of their childreÌ„ And therfore the wise maÌ„ saithe Non iocunderis in filiis impiis Haue thou no ioye ne likyng in thy children if they be shrewys drede nat god It is better sayth he to haue one gode childe than a thousande children shrewys better to dye withouteÌ„ thaÌ„ne to leue after them shrewyd
pyllowe vnder hys elbowe And he that gladdeth ye herte of the synner in hys synne he leyth a pelowe vnder his hede For by the hede is vnderstonde the herte For why by such flateringe they reste softly and slepe iÌ„ ther synne and dye gostly wythe oute payne and perseyue not her owne deth And therfore salomoÌ„ sayth that he that iustifithe the wicked man and dampneth the rightful man both thei be abhominable to god ê“uer .xviio.c. Therfore god lycknethe flaterers to them that playstren palten wallis and wowys with out For thinge that is foule thei make it to seme fayre and make folke to haue lyking iÌ„ ther synnes Therfore god sayth that the sinner maketh the wal of synne bytwene hym and god But flaterers playsteren and paynten the wal of synne Eze. xiii o c. Al so flaterers be lickened to an adder that is cleped dipsa which as the master of kindes sayth li o xviii o he is so litel that thow a man trede theron he mai not se it But hys veniÌ„ is so violent that it sleethe a maÌ„ he fele it he deth with oute payne Right to flateringe semeth but a smal synne and yet it is ful venemous and sleth maÌ„nys soule or he fele it And with oute payne bringeth him to endles payne Flaterers be lykened to an adder that is cleped tyrus Whiche is leest of al edders and yet his venym is not curable as sayth the mayster of kynd in the same place Right so flaterynge semeth but a ful lytyl synne and yet it is so venemous that it wyl not be lightly helyd For whaÌ„ne man or woman hath lykinge in flateringe and rewlethe hys lyfe after flateryng tunge it is full harde to that man or woman to be saued For as longe as men preysen him in his synne so songe he is bolde in hys synne And if men begynne to lacke him he falleth into sorowe and dispeyre Therfore saint iames sayth that the tunge is but a lityl membre and reyseth vp grate desese it is a wickid thing that hath no rest ful of dedly venym iac iii.c And the prophete dauid saythe Acuerunt linguas suas sicut serpentes venenum aspidum subsabiis eorum They haue sharped ther tungys as addris the vnym of addyrs is vnder the lyppes of flaterers and wicked spekers And if a man do his dedys only for to be preysed flatered of the people flaterynge is hys mede And whanne flaterynge ceseth and the wynde turnethe a yens him he hath no lenger likiÌ„g in good dedys and so as the gospel saythe for that he seketh thaÌ„ke in preysinge only of man for hys good dedys and not of god therfore al suche be lyckened to the fyue maydens folys the wolde mete with ther husbond criste iesu at the dome with lampis withouten oyle That is to say with good dedis with oute gostli merthe and ioye and conscience For they hadde no ioy in ther goode dedys but in preysing and flateringe of the people And therfor criste sayth in the gospel they haue take ther mede in this worlde and at the dome they shal be shet oute of heuen blisse from endles mede bothe flaterers and they the haue lykynge in flaterynge and do ther dedys only for flateryng and preysing of the people But the fiue wys maydens as sayth the gospel hadden oyle iÌ„ ther lauÌ„pis that is to say gostly ioy and lykiÌ„g iÌ„ ther good dedys And therfore they shal be receyued of ther hushoÌ„d crist into the blesse wyth outen ende And as saint austen saith in hys sermon bi oyle is vnderstonde both gostly praysyng ¶ and worldly praysynge and myrthe Gostly preysyng gostly myrthes is cleped the oile of the holy gooste But worldly preysing and worldly merthe is cleped the oyle of synners And therfore he saythe that flaterers selle oyle to the maydens folys that is to saye to synners as ofte as they flater theym and preyse them in ther foly and in ther pryde for to haue mete or drinke or money or worship or any temporal lucre so bringe theÌ„ in errour foly plese praise theim in ther synne But as dauid sayth Deus dissipauit ossa eorum qui hominibus placent God hath dystroyed and shal distroye ye bonys of them that plese men in dyspite of god and disseyue men and Wemen by flateringe wycked tunges do moch harme and sle many soules but the flateriÌ„g tunge is worste of al And therfore the wyse man sayth Susurro et bilignis erit maledictus a deo Ecle .xxviii. The musterer and the double tungedman shal be accursed of god For be troubleth moche folke that haue pes The thyrde thunge sayth he hath stired and moued moch peple oute of pees disparlid theym fronacion into nacion The fourthe chapter DIues What is susurro that is cleped a musterer Pauê‘ It is a preuey towner that pryuely telleth false tales a mongis the people for to make discencion and debate a mongis the people and telle tales preuely whyche he dare not tel opeÌ„ly ne may not a vowe them Of whych folke saint poule saythe Susurrones detractores deo odibiles Ad roÌ„ i.c. Such musterers and bacbyters god hateth them For susurro is a preuy bacbiter a preuy lyer that maketh debate amoÌ„ges frendes And as the wyse man sayth God hateth al tho yâ— sowen discord a mongis bretherne and frendes ê“uer vi.c And as he sayth in a nother place such preuy musterers defoule ther soule and thei shal be hated of ol bothe of god of al the courte of heuen Eccle. xxi And therfore god sayth Non eris susurro nec criminator in populis Thou shalt be no musterer a moÌ„gis thâ— people to lette loue and pees ne thou shalt be no tale teller ne blabbe to defame man or woman falsly or ony synne that is preui Leuitici xix c Soche preuy musterers and bacbyters make discencion and heuinesse in euery comonte in euery housholde in euery cumpany And therfore whanne they be knowe for such they shulde be put oute of cumpany or elles chastised For the wyse man sayth whaÌ„ne the wode is withdrawe the fyre abateth and is quenched Right so sayth he withdrawe such preuy musterers and bacbiters and put them oute of cumpany and chidinge and debate shal cese Prouer. xxvi c Diues What ie bilignis that thou clepest a double tuÌ„ged man Pauper Biliguis and ye double tuÌ„ged man is he that say the one with hys mouwthe and thenketh another in hys herte he that sphekethe good byfore a man and bihynde hym he speketh him euyl he that sayth a truthe one tyme and another tyme he forsakethe it he that is vnstable in speche and nowe saythe one and nowe another Of such god speketh and sayth Os biliÌ„gue detestor prouerbiorum iiio.c. Iwlate and lothe the mouthe that is double tunged Diues What clepethe the wyse man the thyrd tunge that dothe so moche woo Pauper The third tunge is
despiseth goddis worde or taketh it retchelesly as he that despiseth goddis body or through hys neccligens letethe it falle to the ground .i. qÌ„ i. in t rogo vos There the glose shewethe that it is more profitable to here goddes worde in prechynge than to here ony messe And rather a man shulde forbere hys messe than hys sermoun For by prechynge folke be styrede to contricion and to forsake synne and the fende and to loue god godenes be illumined to know ther god and vertues from vices truthe from falshede and to forsake errours and eresies By the messe be they not so But if they come to messe in synne they goo awey in synne and shrewis they come and shrewys they wende And also the vertue of the messe stondethe princypaly in true by leue of the messe and specialy of criste that is there sacred iÌ„ the ost But that may man lerne by prechinge of goddes word and not by hering of mes And iÌ„ so moch berynge of goddes worde trwly preched is better than heringe of messe Nethelesse the messe profiteth them that be in grace to gete ye more grace and foryeuenes of venyal synne and encressing of mede and lessynge the payne of purgatory And the prest maibe so good that his prayer for reuerence of the sacrament shal gete grace of amendement of hym that he preyeth for Both be gode but goddes word owth to be more charged and more desyred thaÌ„ heringe of messe For whanne the people disspiseth goddes word loth goddes worde that is gostly fode to man that peple is but ded in goddes syght and nyghe to the yatys of hell And therfore dauid sayth Omnem escam abhominata est anima eorum et a ê“pinquaueruÌ„t vsque ad portas mortis Ther soulis haue lothid al gostly mete that is to saye al trwe preching techiÌ„g of goddis word and so they be neyghed to the yatys of dethe The eleuenth chapter ALso tho prelates and curatys be gylty of maÌ„slaughter gostly that knowe ther sugettys in dedly synne and wyl not snybbe them ne speke ayens ther synne di xliii epheseis And therfore god sayth to euery curate prelate of holy churche and to pÌ„chours of goddes worde I haue made the a daiwaite to the peple of israel that is to saye to cristen peple thou shalt here the worde of my mouth tel it theÌ„ iÌ„ my name And if I saye to the synful that he shal dye and thou telle it him not ne speke not to hym that he may amende him and turne him fro his wicked wey and lyfe that synful wretche for thy defaute shal dye in his synne And I shal seke the blood and the deth of hiÌ„ of thin hond and thou shalt answere for hys deth Ezegie iiioc Also they be called meÌ„sleers that de fraude and take awey holy churche goodes .xii. qÌ„ ii qui xpÌ„i c q i abstulerit Also that preeste is a mansleer gostly that denieth the sacrament of penaunce to man or woman in his laste ende and wyl not assoyle theym whanne they repent them and axe absolucion For so they put folke in despeire ayens ye goodnesse and mercy of god that is endles and alwey redy to al that seke mercy as long as the soule and yebody be knyt to gedre Exaumple of the thefe that henge on the right syde of crist the which for payne knowleched his synne and axed grace and gate the blysse of paradyse whanne he sayde lorde haue thou minde of me whan thou comest iÌ„to thy kingdome And a non criste rightful iuge that best knewe his herte sayde to him I seâ—â—e for sothe thys daye thou shalt be wythe me in paradise xxvi qÌ„ vi si presbit c o agnouimus where the lawe sayth that they that be so harde vp on men in ther dying do not els but put deth to deth Deth of soule to dethe of body Diues Moch folk presume so moch on the merci of god that they yeue no tale to lyue in ther synne moche of al ther life in hope to haue mercy in last ende Pauê‘ And yet if they ax mercy in due maner they shal haue mercy as the lawe sayth wel in the same place and holy writ in many places For god saythe by the prophete Ezechielis xxxiii c o That in what oure the siner sighith for his sinne and ax mercy I shal foryeue him his sinne and foryete his synne Netheles I dare not hote suche folke that they shulde haue grace stede and tyme to axe mercy as theÌ„ nedeth to axe For comonly such maner folke be desseyued by soden deth or elles in ther diynge they lese ther hedys and ther wyttys and begynne to raue Or elles they haue so moch payne in ther body and so moch besynesse withe the world that they thenke neyther of god ne of theÌ„silfe And as seith saint austen in his sermone de innocentibus Iusto dei iudicio agitur vt moriens obliuiscatur sui q duÌ„ viueret oblitê° est It is goddis rightful dome that he foryete himsilfe in his diynge that hath foryeten god in hys lyuynge As fel in englond besidys oxenford There was a tyraunt in ye cuÌ„tre that dredde not god ne had petye of man Ofte men preched him couÌ„seyled him to gode He had despite of ther wordes And sayde that if he myght haue thre wordes byfore his diyng he shulde be saued as wel as the beste man leuynge At the laste it byfel that he rode by the weye to be on aqueste byfore a iustice And he bygan to slepe hys hors stomblid he fel doune brake hys necke And in his falling he sayde with greate herte Ore vaunte a deblis that is to saye in englisshe Nowe forth to the deuyl And so he had thre wordis to his dampnacion not to his saluacion Therfore the wisman sayth De ê“piciatu pctoÌ„rum noli esse sine metu Be not wythoute drede of foryeuenesse of thy synnes ne put synne to synne ne seie not that the mercy of god is grete he shal haue mercy on the multytude of thy synnes For mercy wrathe also hastli come fro him nighe to mankynd But his wrath loketh to sinners that wyl not ameÌ„d theym and hys mercy to theym that wyl amend them Neterdas conuerti ad dominum c. Therfore lette not to turne the to god and delaye not from day to day For if thou do hys wrathe shal come sodenly and destroye the. Eccl. v o c. For suche folke that be so bolde in ther synne in hope of the merci of god do the wors by cause of his godnes they scorne god and seke veÌ„geaunce and no mercy They take hede to his mercy and not to hys rightfulnesse Dauid saythe Vniuerse vic domini misericordia et veritas Al the weyes of god and al his domes be mercy and teruthe If thou seke mercy it were ayeÌ„s hys rightfulnesse but he shewed
sayth xxiii qÌ„ viii petrê° He slowe theÌ„ not wythe material swerde but only by power that god yaue hiÌ„ to do myraclys wythe hys praiers he reysed a woman from deth to lyfe whos name was thabita auctuum ix.c And wythe wordys of hys blamynge he toke hir lyfe from ananye and safira He prayde not for hyr dethe but only vnder name them for ther siÌ„ne and a non they fel doun dede by the vertue of the swerde of goddys worde that peter spake and the holy gooste by peter For as saynt poule saythe the swerd of goddes worde ful ofte departeth the soule from the body And therfore the worde and the cursynge and vndernymynge of holy meÌ„ and of men of holy churche is moche for to drede Or elles by sufferaunce of god anon as seiÌ„t petyr vndernam them for thei repented them not the fende sathanas toke power ouer them And slowe theim bodely as he slowe theym fyrste goostly by the siÌ„ne of false couetyse The xxi chapter DIues Is it leful iÌ„ oni caâ— to sle oni maÌ„ or womaÌ„ vngylty Pauper In no case as the lawe saythe openly .xx. qÌ„ v. si non Diues I suppose that ye queste dampnethe a man that ye iustice knowethe vngylty shal not the iustice yeue the sentence and dampne hym sythe the queste saythe that he is gylty Pauper God forbede For thaÌ„ne fallethe the iustice iÌ„ manslaughter For he maye by no lawe sle hym that he knowethe vngilty xxiii qÌ„ v. si non Diues What shal he do thanne Pauper If he haue no iuge aboue hym he shal saue hiÌ„ by his playn power And if he haue a iuge aboue hym he shal seÌ„d the man to him tel him al the case that he may of his playn power deliuer him and saue hym from the dethe or elles seke sum other weye for to saue him But he shall not yeue the sentence of hys deth Pylat traueyled ful besyly to saue criste from deth for that he wyste him vngylty moch more a cristen iuge oweth to trauayle to saue the innocentys lyf whom crist bought with his blode and flee false sentence Pylat might and ought by lawe haue saued criste But for to plese the peple and for dred that they shulde haue accused hym to the emperoure he folowed ther wylle and put criste to the deth and therfor afterwarde he was daÌ„pned For the false queste pilate wolde not haue dampned hym in that that he wyste him vngylty but only for drede and to plese the people he dampnede him And sythe hethen lawe sleethe no man vngilty moche more cristen lawe shal sle no man vngylty But the iuge shal do al hys besynesse to flee shedding of blode withoute gylt Therfore he is made iuge to descuse the truthe to saue the vngilty and to punyssh the gylty and to lette malyce foly and falshed of the questys of the false wytnessys Therfore god seyth thus to euery iuge thou shalt not take the voyce of lesiÌ„ges ne thou shlat nof ioy ne thyn hond to sey false wytnes for the wycked maÌ„ that is to saye thou shalt make no couenaunt to saye false wytnesse ne assent therto Thou shat not folowe the peples wyl to do any euyl thinge or any falsnesse in dome Thou shalt not assent to the sentence of many to go aweye from the truth Exo. xxiii c Therfor the lawe biddeth that the iustice be not to light ne to redy to leue ne to redy to take vengeaunce Di. lxxxvi si quid Et xi qÌ„ vi.iii. quaÌ„uis Et xvi qÌ„ viii si quid The ende of euery dome shal be iusticia That is riyhtwisnesse in englisshe And rightwisnesse is a vertue and a stedfaste wyl alwey to yelde euery man woman his right Extra de v. significacione co. forum in glosa And therfore whanne the iustice doth wronge in his sentence yeuynge that is no rightful dome for it endeth not in rightwysnes But more wrong may he not do to man or woman thanne robbe him of his lyfe and slee him with oute gylt Therfor thanne what iuge sleeth man or woman vngilty wytingly he is no iuge but he is a tyraunt and doth ayens al lawes whyche be ordeyned to do right to euery man to punissh the gilty and to saue the vngilty And therfore seyth the lawe that he is no iuge if rightwysnesse be not in him Non est iudex si non est in eo iusticia xxiii qÌ„ ii iustuÌ„ The xxii chapter DIues It is lefulle to any man or womaÌ„ in any case to slee themsylfe Pauê‘ In no case and that for many skyllys Fyrste for by wey of kynd euery man louethe himsilf and is besy to saue himsilfe and to withstoÌ„d al thinge that wold distroy him And therfore it is synne ayens al kynde man or woman to sle him silfe Also it is ayens charite ffor eche man is bounde to loue him silfe and his euen cristen as hiÌ„silf Also he doth wroÌ„g to ye comontye of mankynd For as the philosofre sayth vto ethicorum Euery man is aparte of the comonte as euery menbre is aparte of the body Also for mannys lyfe is an high gyfte of god youen to man to serue god And only god may take it awey whanne he wyl And therfore he that sleeth hymsilfe he synneth ayens hys god in that that he sleeth his seruant ayens his wyl For though god yeue a man auctorite to sle another maÌ„ for his misdede yet god yeueth no man auctoritye to sle hymsilfe And therfore sayth the lawe .xxiii. qÌ„ v. non licet That no man ne woman shulde sle hiÌ„silfe neyther to fle myscheeffeof of this world ne to fle other meÌ„nys synne ne for sorowe of hys owne synne that he hath don ne for to go the soner to heuen For if he sle himsylfe as saythe there the lawe he gothe to endles mischeeffe And he fallethe in ouer greuous synne And iÌ„ that he sleethe hymsilfe falleth in wanehope and doth dispyte to the mercy of god as iudas dydde For after his deth he may not amend hym of that greuous siÌ„ne of maÌ„slaughter And by that manslaughter he leseth hys lyfe in thys worlde and his lyfe in heuen blysse and gothe to the dethe in helle wythe oute end And therfore ther shuld no woman sle hirsilfe to saue hir chastitie that she be not defouled For if she be defouled by violence ayens hir wyl she synneth not For as saint lucie seyde to the tyraunt paschasius ye body is not defouled but by assent of the soule But the synne is iÌ„ him that so defouleth hyr And lesse synne it is to fal in lecherie than man or woman to sle himsilfe for there is no helpe after Nether shulde no man ne woman slee himsilfe ne mayme himsilfe for drâ—d that he shuld ê¯sent to synne but trust in god that may kepe hym from consentynge and lette occacioÌ„s of synne And though maÌ„ or woman be constreyned to synne for drede of
also that it is a worshipful wedlok whaÌ„ne man weddeth his wife lawfully to bryng forth chyldren to goddes seruice absteyneth hym fro his wyfe in dwe tymes And thanne is ther bed wythoute spot of blame whanne he medle with his wif lawfully and for a good end kepe mesure and maner thanne ryse they vp oute of bed with oute spott of blame The sedunde chapte MAtrymony wae ordeyned of god for ii causes Firste pryncypaly into office to bryng forth children to goddes seruice Also into remedie to fle fornicacion and lecherye For the fyrste cause it was ordeyned iÌ„ paradise byfore adams synne For the ii cause it was ordeyned oute of ê‘adise after adams synne Thre goode thynges be pryncipaly in matrimonye The firste is feyth that eche of them kepe truly hys body to other and medle flesshly wyth non other The secunde is brynginge forth and norysshiÌ„ge of children to the worship of god and to goddes seruice For elles it were better that they were vnborne The third is the sacrameÌ„t which may not be vndo but only by deth And therfore the ordre of wedlok is fulworshipful for it representeth the gret sacrameÌ„t of vnyte of endles loue bytwene ye godhed ye maÌ„hede iÌ„ criste verry god verry man bitwene criste and holy churche and bytwene crist and cristeÌ„ soule And the feythful loue that owethe to be bytwene husboÌ„d wyfe bytokeneth the loue and the feythe the oweth to be bitwene crist cristeÌ„ soule and bytwene crist and holy church For the husbond shulde loue his wyfe wyth true loue And therfore whaÌ„ne he weddeth hir he setteth a rynge on hir fynger which rynge is token of true loue that owethe to be bytwene them For they moste loue them to gedre hertely And therfore it is sette in the forthe fynger For as clerkes sey fro that fynger go yeueth hir but one rynge iÌ„ token that they shulde loue theym syngulerly to gedre For as ayens comyniÌ„ge of ther body the husbond shulde loue his wyfe non other and the wyfe hir husbond and non other The riÌ„g is rouÌ„de aboute and hath non ende in token that ther loue shulde be endles and no thynge depart theim but deth alone Also the rynge is made of golde or of syluer in token that as gold and syluer pas al other metals in value and cleÌ„nesse so shulde ther loue passe al other loues And the husbond loue his wife passyng al other wymen And the wyfe loue hir husbond passynge al other men And as gold and syluer passe al other metals in clennes so shulde ther loue al be set iÌ„ cleÌ„nes not comoÌ„ to gedre but for bryngyng forth of children or to flee fornicacion or to yelde the dette of ther bodyes Thys loue bitokeneth the loue that we owe to god that is oure goostly husbonde too whoom we be all weddedde in oure baptem For we shulde loue him hertely with al oure herte syngulerly wythe al oure soule lastingly wythe al oure mynde myghtely wythe al oure myghtys And therfore he saythe Deutro vio. Thou shalte loue thy lorde god with althy hert with al thy soul with al thy mynde with al thy might The husboÌ„d betokeneth crist ye wyf betokeneth holy church and cristeÌ„ soul which is goddes spouse oweth to be suget to cryst as wyfe to husbond Thre ornameÌ„tys longe pryncipaly to a wyfe Arynge on hir fynger a broch on hir brest agarlond on hir hede The riÌ„ge betokenethe true loue as I haue seyd The broch bytokeneth clennesse in herte chastitye that she oweth to haue The garlonde bytokeneth gladnesse and the dignitye of the sacrameÌ„t of wedlok For the husbond bytokeneth crist and the wyfe holy church which is cleped quene goddes spouse And therfore seiÌ„t poule sayth thus Viri diligite vxores vestras ye men loue ye youre wyues as criste loued holy church and put himsilfe to the deth for holy church So shulde men do if it neded for ther wyues as saythe glose Men saythe he owe to loue ther wyues as ther owne bodyes He that loueth his wyfe he loueth himsilfe Sythe thanne thys sacrament of wedlok is so greate and so worshypful in crist and holy church ther-fore euery man loue his wyfe as himsilfe And the wyfe loue hyr husbond and drede him wymen saith he most be suget to ther husbondys as to ther lorde For maÌ„ is hede of woman as criste is hede of holy churche And as al holy church is suget to crist so most wymeÌ„ be sugettis to ther husboÌ„ddys These be the wordys of seiÌ„t poule Ad eph quinto The thirde chapter Syth that the ordre of wedlok is so greate so worshipful in criste holy church as saynt poul saith without doute they that breke it or misuse it in lust and lykyng of the flesshe and folowe only ther lust as bestes and refreyne not themsilfe by reson by goddes lawe they synne ful greuously Therfore we fynd in holy wrytte tobie .vio. co. That there was a woman that hyght sara and she was wedded to vii husbondys and adeuel the hyght asmodeus slough them al ech after other the firste night or that they medled wlth hyr For they wedded hir more for breÌ„niÌ„ge luste of ye flessh than for any true cause of matrymonye After the aungel raphael cam to yonge Tobie seid to hiÌ„ that he shuld wedde sara ThaÌ„ yong tobie seyde to the auÌ„gel I haue hard he seyde that ye deuel hath power ouÌ„ al men that wed hir and slethe them ThaÌ„ the auÌ„gel seyde to hiÌ„ I shal tel ye ouer whiche men the fend hath power ouer them that so take wedloke that they putte god from theym fro ther mynde yeue tente to flesshely lustys as hors and mule that haue no vnderstondynge Ouer them the deuel hath power Butte thou shalt not take hir in suche maner but three nyghtys ye shal kepe you chast and yeue you to holy prayere and thanne thou shalt take thy wyfe wythe the dred of god priÌ„cypaly to briÌ„g forthe children to the worship of god Sythe thaÌ„ne the deuyl hathe such power ouer them that so misuse ther wyues and the ordre of wedlok Moche more power hathe he ouer them that breke ye ordre of wedlok take other thaÌ„ ther wyues Therfore god bad in the olde law Deuto. xxii that if ani maÌ„ medil with another maÌ„nis wyf they shal be slayn both ye maÌ„ the womaÌ„ And the wyse man seyth that he that dothe auoutrye for myschefe of herte he shal lese hys soule he gadereth shame and shenship to himsylfe hys shame shal neuÌ„ be do awey ProuÌ„ vio. And there he saythe that al thoughe theft be greuous synne yit iÌ„ regard of auoutrye it is but a smal synne And so saith ye greate clerke bede and the glose allso Many myscheues falle to them that lyue iÌ„ auotrie moch sikenesse moch myshappe losse of good wanysshyng of cateyl and lytel foyson therin
not daÌ„pne the Go and be in wyl no more to synne Diues By the lawe she was worthy to be dede why wolde thaune criste that yaue ye the lawe saue hir Pauper although she were worthye to dye yit hir accuserys and the people that brought hir theder were not worthy to dampne hir ne to pursue hir to deth for they were more gyltye than the woman And therfore seythe the gloose in that place Though the lawe bid theÌ„ be slayne that be gyltye y itt the lawe wyl not that they shulde be slayne by them that be gyltye in the same synne Butte he that is vngyltye in the same synne shal punysshe him that is giltye And terfore seyth the glose that they yâ— so accused the womaÌ„ by right of lawe or they moste haue lete hir go or ellis be stoned withe hir for they were more giltye in that synne than the wooman And so by the lawe cryste delyuered hyr rightfully and saued hir merciably Therfore seythe the lawe of holy church that tho that be gil tye in any grete synne shuld not be take for accusers ne witnessis in dome no manqueller no theues ne wicked iogulors robbers of churchis rauenours ne open lechours ne they that be in auoutrye ne they that poysone folke ne periurerys ne false witnessys ne they that axe counseyl of witches Al these and such other be vnable for to accuse in dome or to bere witnesse in dome butt if it be for to accuse theÌ„ that be ther felowys and helpers iÌ„ ther synne mÌ„ qÌ„ v. coÌ„stituimê° Et vi qÌ„ li. q i crimen And saynt ambrose seythe that only he is worthy to be domesman and dampne the errours of a nother that hath nought in himsylfe that is dampnable suê‘ BtiÌ„ iÌ„maculati Et iii. qÌ„ vii iudicet And therfore the law putteth many a case in which ye husboÌ„d may not accuse his wife of lecherye Firste if he be gyltye in the same .xxxii. qÌ„ nichil iÌ„iqus Also if he yeue hir occasion to do fornycacion by withholdyng of det of his body xxii qÌ„ vii Si tu Also if she be defouled by streuth and grete violence ayens hir wil xxxii qÌ„ v. Ita ue also if she wene that hir husbond be ded .xxxiiii. qÌ„ i. si ê‘ bellicaÌ„ And if she be wedded to a nother wenyng that hir husbond be ded whaÌ„ne he comethe hoomeshe moste forsake the secunde husbond and go ayen to the firste and but she forsake the secunde anon as she knowethe that hir firste husbond is a lyue elles she falleth in auoutrye and hir firste husbond maye accuse hir forsake hir Also if she be deseyued and medle with another wenynge that it were hir husbonde xxxiiii qÌ„ ii in lectum Also if he knowe hir lecherie and suffereth hir in hir synne and medlebh with hir after that he knoweth hir syn or foryeueth it hir reconseyle hir to hym thanne may he notte accuse hir xxxii qÌ„ i. Si quis vxorem Also if hir husbonde putte hir to do amys Extra lio. iiio. ti xiii o discrecione Also if an hethen man forsake his hethen wife and she be wedded to anoother hethen man after they be bothe turned to cristen feythe thaÌ„ne is he bouÌ„d to take hir ayen butt she fel iÌ„ any other fornicacion Not withstondynge that she be knowen flesshly of the secuÌ„d husboÌ„d Extra lio. iiiio. de diuorciis .co. gaudemus S. si go. The seuenth chapter DIues Is a man bound to forsake his wyfe whanne she falleth in fornicacion Pauper Either ye fornicacoÌ„n is pÌ„uy or it is open If it be preuy and may not be preued he shal notte forsake hir openly ne he is notte bound to forsake hir preuely as anentys the bed If hyr fornicacion be open eyther there is hope of amendement or there is noon hope of amendement If she wil amende hir and there be gode hope of amendement he may lefully kepe hir stylle If there be non hope of ameÌ„demeÌ„t he oweth not to kepe hir styl For if he do it semeth that he consenth to hir synne SmÌ„ con lio. iiiio. ti xxii qÌ„ vi quero Diues May a maÌ„ by his owne auctoritye forsake his wyfe if she falle in fornicacioun Pauper As anentys hir bed he may forsake hir by his owne auctoritye but not anentis dweling to gydre wythoute auctoritye of holy church And if he forsake hir company as anentis dwellynge without auctorite of holy church he shal be compelled to dwelle with hir butt he may anon preue hir fornicacion If a maÌ„ medle wythe his wyfe after that that he knoweth hir fornicacion he is irreguler though he be compelled therto by holy church SmÌ„ con lio. iiiio. tio. xxii qÌ„ viii vtruÌ„ vir If the husbond be deperted from his wyfe by auctoritye of hooly churche He may if he wylle entre into religion withoute hyr leeue Butte whether he entre or nay he is bounde to contynence al hir lyffe and he may non othir wyfe haue as long as she lyueth for only deth deperteth the bond of wedlok Diues Contra If a man wedde a woman he may entre iÌ„to religion or he medle withe hir she may take another husbond and yit neyther of theim is deed Pauper There is bodely deth and gostly deth that is entre into religion For thanne maÌ„ or woman dyeth ayens the worlde If he medle wyth hir bodely only bodely deth may depert theÌ„ as ayens the bonde of wedlok But or that he medle wythe hyr bodely goostly deth that is entre iÌ„to religion may depart them For tyll whanne they medle to gydre bodely the boude of ther wedlok is but goostly And therfore goostly dethe brekethe that boonde And for as moche leeue frend as the husbonde is as wele bounde to kepe feythe to his wiue as the wyfe to the husbonde therfore if the husbond trespasse and falle in fornicacion she haehe as greate accion ayens hym as he shulde haue ayens his wyf if she dyde amys Quia quo ad fidem matrimonii iudicaÌ„tur ad paria The eight chapter DIues I maye wele assent that auoutrye be asul greuous synne bothe in man and in woman But that simple fornicacion bytwene syngle man and syngle woman shulde be deedly synne I may not assentt therto And comon opynyon it is that it is no dedly synne Pauper Euery synne that excludethe man or woman oute of heuen is dedly synne but simple fornicacion excludeth man and woman out of heuen but they amende theim here therfore thanne symple fornicacion is dedly synne Diues Where fyndeste thou that simple fornicacion excludeth man and woman oute of heuen Pauper In the pystle of saynt poul where he seyth that no fornicaries ne they that do auoutrye nesodomitis ne theeues ne mawmetrerys ne glotons ne wycked spekers ne they that lyue by rauyn shall haue the kyngdome of heuen .i. ad corum vi And in the chapter next bifore he byddeth that
shulde haue noo parte of eritage wythe my sonne isaac Abraham bare ful heuy of theise wordes for he loued moche ysmael Thanne god sayde to Abraham Thake it nott so harde ne so sharpely that sara sayde to the of thy chylde and of thy seruant agar Butte in alle thynge that sara saythe too the here by r voyce and do therafter And thanne abraham putt them oute housholde Full moche ayens herte And so nott withstoÌ„ding that abraham was so nyghe god that he was cleped goddes frende yit as for thanne hys wyfe knewe more of goddis wyl than dyd he Also we rede of Isaac and rebecca his wife that they hadde two sonnes borne at onns which were Esau and Iacob ysaac loued better Esau thaÌ„ Iacob But Rebecca loued betrÌ„ Iacob â—han esau and so did god And by techyng of the holy gost she begyled ysaac and esau also and dyd ysaac yeue hys pryncypal blessynge to Iacob there he wolde haue youen it to Esau al was goddys dede and so confermed by god that whanne ysaac wyste of gyle yit he durst not withdrawe hys blessynge For he sawe wel that it was goddes wil and goddes doynge And therfor he sayde to esau wepynge for he was so begyled Benedixi ei et erit benedictus I haue blessed hiÌ„ and he shal be blessed The xiiii chapter DIues I assent wele that by grace a wooman may be as stable in chastitye in goodnesse as a man And without grace neyther man ne woman may kepe hym chaste For the flesshe bothe of man and woman is ful freel and ful redy to falle And therfore I pray the tech me some remedie ayens the temptacoÌ„n of of lecherye Pauper One remedye is resonable abstynece from mete and drynke and for to flee deynte metys and deynte drynkes and to flee gloteny as most bygynnynge mene to lecherye And therfore glotenie is forbode by thys coÌ„maundement as mene and wey to lecherye Another remedye is harde liynge watche and trauayle that the body haue not to moche ese but be wel ocupyed For the wyse man saythe that idylshyp hathe taughte moche malyce Multam enim maliciam do cuit ociositas Therfore sayth he Ryght as to the asse longethe fedynge yerde and birdeyn so to the seruaunt that is to seye to the flesshe that shuld be sugett and seruant to the soule longeth drede and chastisyng and werke of good ocupacioun Eccle. xxxiiiâ— And god saythe the pryde and plentye of brede and welfare and plentye of rychessys and idelshyâ—e Were cause of the wyckednesse of Sodemitys of there lecherye and for they loued not pore folke Ezechi xvi câ— And therfore almesdede is a grete remedye ayens lecherye to gete grace of chastytie so that it be youen to the pore nedye that is in myscheffe and to such that haue not bykynd to get ther lyuelo de by traueyle of ther bodye and if they begge they do it with oute auarice with mekenesse clennesse of lyuynge to such bid deth criste do almesse seiynge Date elimosinaâ— et ecce omiÌ„a munda sunt vobis Luce yeue ye almes and lo al thiÌ„ges be clene to you if ye wyl ameÌ„d you another remedye is a man to haue mynde of his dethe and thenke hou he shal wende hense Wyth bitter payne and thaÌ„ne al hys luste shal turne into wo and so rewe and thenke that by maÌ„ or wooman neuer so fayre soo wel farynge so hole so lusty so lykynge to the iye so myghty so witty so grete of lynage so rych so grete of name or of lordshyp Eyther by man eyther woman he euer so plesauÌ„te shal die and turne to erthe and aisshis wormes mete And if he smel now neuer so swete he shal stiÌ„k than ful sowre Therfore the wyse man seythe In omnibus oê‘ibus tuis memorare nouissima tua iÌ„eter num non peccabis Eccle. viiâ— c. In al these werkes thenk on thy last thynges and thou shalt not do no synne withoute ende we rede that in englonde was a kiÌ„g that had aconcâ—byne Who 's name was rose And for hyr greate bewte he cleped hir rose amouÌ„de Rosa mundi that is to saye rose of the worlde For him thought that she passed al wymen iÌ„ bewtye It bifel that she died was buried whyle the kynge was absent And whanne he cam ayen for grete loue that he had to hyr he wolde se the body in the graue And whanne the graue was opeÌ„ned there sate an orrible tode vpon hir breste bytwene hir teetys and afoule adder bigirt hir body aboute in the midle And she staÌ„ke so that the kyng ne non other might stonde to se that orryble sight Thanne the kynge dyde shette ayen the graue and dyde wryte these two veersis vpon ye graue Hic iacet in tuÌ„ba rosa muÌ„di non rosa munda Non redolet sed olet quod redolere solet That is thus to sey iÌ„ englissh Here lyethe in graue rose of the worlde but not clene rose She smelleth not swete but stynketh ful foule that sumtyme smelled ful swete And another remedye ayens lecherye is that a man and womaÌ„ kepe wel ther fyne wyttes that a man kepe wel his hoÌ„dys and his body from mys touchynge hys â—erys fro misherynge that he he re noo tales of lecherye ne foule spech For saynt poule saythe CorruÌ„piunt bonos more 's colloquia praua .i. ad corum xvo. Wycked spech destroyeth chastytye good thewys Also he most kepe wel hys sight takynge exauÌ„ple of Iob which made acouenannt with his iyen that he shulde not thenke on amaydeÌ„ to haue mys lykiÌ„g iÌ„ the thought And ye ê“phete Ieremye sayde that hys iye had robbed his soule in the womaÌ„ of his cetye trenorum iiio. For theyse skyllys the prophete sayde that deth is entred by oure windouys that is to saye by oure fyue wyttys whych be wyndouys â–ª and wikettys to the soule Ieremye ix o co. And another remedye is a maÌ„ to kepe wele hys herte from idel thoughtys and from wyckedd thynges For as criste saythe in the gospel oute of the heâ—â— cowycked thoughtys maÌ„slaught auoutrye fornichcion theâ—â—â—â—â—s wytnesse blasphemye Mxvo. And therfore seyth the wysman Omni custodia serua cor tuum ê“u iiii o co. With al kepyng kepe wel thyn herte For of the herte cometh lyffe and deth The maysttr of kyndys lio. xviii Seyth that there is abest that is cleped taxus that is a brok or a bawsym iÌ„glysshe And there is a greate enenmytye bytwene the fox and hiÌ„ The foxe is besy to put the bawsym oute of hys denne And for he may notte do it by might he doth it by sleyght He waytethe whaÌ„ne ye bausiÌ„ is gon out of his denne tahn he goth and pisseth maketh foule the bawsonys den And for the bawsym hath stench and vnclennesse whanne he comethe and fyndeth hys denne so stenkyng and so defouled he for soke hys denne and seketh hym another And thanne
lecherie is redynge and daliaunce of holy writ and of holy mennys lyues And therfore seiÌ„t Ierom sayth ad rusticum monachum Ama scienciam scripturarum carnis vicia non amabis Loue kunnynge of holy wrytte and of goddes lawe And thou ¶ shalt notte loue vices of the flessh And therfor god sayth NoÌ„ videbit me homo et vinet Exo. xxxiiio. Ther shal no man se me by deuocion and lyue flesshely For noothynge sleeth so moch the lust of the flesshe as deuocion and theÌ„ke of god and studye in goddes lawe And a nother remedy is to thenke on hel peyne For as seyth saynte Thomas de veritate theologie In hel shal be ouerdon hete of fyre and gnastiÌ„g of teeth for cold and for payne derkenes and smoke and bitter wepynge Withoute ende Rorynge and belewynge of foule fendes WepiÌ„g and weylynge sobbynge sighynge of synful soulys and endles repreue of ther synnes endles drede endles thirst stenche lyght thundre and worme of conscieÌ„ce boondys presoun drede shame wantyng of the blisful sight of goddes face and woo withoute any hope of any welthe There men shal seke deth and not fynd it and wisshe that they hade neuer be borne And as saint Bernard in his meditacions seythe there shal be harde wepyng groging of teeth roryng of feendys and hidous thunder There ther sight shal be foule Wormys todys adders and orryble faces of the feÌ„des and misshape thynges there wycked wormes shal gnawe the herte rotys there shal be sorowe and sighynge and orrible drede There synful wretchys shal breÌ„ne in the fyre withoute ende In ther body they shal be turmeÌ„ted by fyre and in ther soule by worme of conscience There shal be deth withoute deth For alweye they shal be in diyng and iÌ„ vtter payne and may not die butt alwey lyue in diynge Ther smellynge shal be fylled wyth orrible stenche for there shal be no hope But whanne they be iÌ„ these paynes ten huÌ„dred yere yit ther payne is newe al to begynne And therfore if loue of god ne mede iÌ„ heuen styreth vs not to fle lecherye and al other synnes lette vs fle lecherie and all other synnes for drede of endles payne The xvi chapter And another remedye ayeÌ„s lecherie is to thenke of ye harde vengeaunces the god hath take for lecherie First take hede what veÌ„geauÌ„ce god hathe take for symple fornicacion we finde in holy wryt GenÌ„ xxxiiiio. that dyua ye doughter of Iacob weÌ„t fro home to se ye wymen of that cuntre and to se ther atyre ThaÌ„ sychem the soÌ„ne of emor prynce yâ— cuÌ„tre weÌ„t defouled this dyua by might And not withstoÌ„dyng his besines for to haue weded hir yit he was slayne for his lecherie and his fader and al the men of that cetye and that cetie destroyed we rede also iÌ„ holy writ Numeri xxvo. For that the childreÌ„ of israel dyd lecherie with the wimen of moab god was offeÌ„ded And bad mooses take the prynces of his peple and hang theym vp on iebetys for they were asesentynge to the synne and bad-euery maÌ„ sle his neyghbore that was gyltye in that synne For by lecherye they fel into idolatre And so for that lecherye were slayn the tyme foure twenty thousand Thanne phynees the sonne of eleazar saw one of the children of israel lye by one of ye wymen to venge hys synne he toke hys swerde and roof them both togy dre into the erthe throughe ther preuy membrys And god was so moche pleased withe hys dede that he graunted to hym and to his children after him the dignytye of preesthode wythoute end For but he had do that dede god shulde elles haue destroyede the peple Also for auoutrye and vnlawful wedlok alle mankynde was destroyde in tyme of noeis flode safe eight soulys GenÌ„ vi And for defoulynge of one mannys wife were slayne sixty thousand and fyue thousand and all acuntrye and a greate cetye destroyed at the byddynge of god IudicuÌ„ xixo. xxo. Also dauid for auoutrye was dreuen out of of hys kyngdome and he and al his housholde and al his kynred were afterward ful hard punished for his lechery .iio. â„ž. xi xii o co. And by the olde law both maÌ„ and woman shuld be slayne if they were take in auoutrye we rede that Iudas the sonne of iacob had thre sonnes by one wooman her onam and selam But her that was the eldest soÌ„ne was a shrewe and mysused hys owne wyfe wherfore god was wrothe with hym and slough hym with soden deth for he vsed hys wyfe iÌ„ luste and wold not bygete chyldren of hir but dyd so that she shuld not consâ—yue GnÌ„ xxxviiio. Also for lecherye seuen husbondis of sara that was after the wyfe of yonge tobie were slayne of ye fende for ther foule luste Tobie vi o Also for lecherie of theÌ„ that be of kynred of affenitye god hath take hard wrath as whaÌ„ AamoÌ„ lay by his sustre thamer he was slayne of his brother absolon Loth ye brother of Abraham by druÌ„kenship lay by his own two doughters bigat of theÌ„ ii chyldreÌ„ moab amon which childreÌ„ and the peple that cam of theym were alweye enemyes to goddes folke and a cursed of god Also Iacob cursed his soÌ„ne Ruben for he lay with one of his wyues Also for the foule synne of sodomye fyue fayre citees Sodom Gomorre and other thre cytees Were destroyde iÌ„ tyme of abrahaÌ„ For god rayned vpon them fyre and brymstone from aboue And the erthe shoke so and tremblyde that they sonke douÌ„e iÌ„to hel house lond man and child and best and al that they had There was no thyng saued butt Loth hys two doughters His wife might haue be saued but for that she loked ayen to ye cetie ayens ye auÌ„gels byddyng whaÌ„ne she harde the rewful crie of them that perisshed therfore she turnid iÌ„to a salt stone For ye auÌ„gel bad theÌ„ streitly that they shuld not loke ayen And al that cuÌ„tre which was byfore likened to paradise for farienesse and plentye of the cuntrye turned into afoule stynkiÌ„ge podel that lasteth into this day is cleped the dedde see For there may no thiÌ„g lyue therin for filth and stench in veÌ„geaunce of that stynkynge lecherie GenÌ„ xiio. Diues Me merueleth moche that god toke so general wreth to slee man and woman and child For I am syker ther were many children ful yonge and vngiltie in the synne Also we fynde notte that wymen were thanne gyltye in the synne The boke sayth that alle the peple of men fro the child male to ye old cam to do that synne but of wymeÌ„ speketh he not that any cam therto Pauê‘ Though women vse notte that synne yit they were gylty in that that they forsoke not ther husbondys that were gyltye For sodemye is moost sufficieÌ„t cause of dyuorce bytwene husbond wife whaÌ„ne it is openly vsed And sythe they wold not forsake ther husbondys in the orryble
there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he doth not alwey so But oft ī this world he punyssheth the les synne harder than he doth the more synne Therfore in the old lawe auoutre was punysshed as hard or harder than manslaughter yit māslaughter is more gruous synne than auoutrie And god toke more temporal vēgeaunce in this world for lecherie than euer he dyd for ydolatrie And yit ydolatrie is gretter synne than lecherie for it is īmediat ayens god ayens the first precept of the first table And manslaughter is harder punysshed in thys worde thā periurie And yit periurie is gretter synne as I sayde in the secūde cōmaundement And synnes in symple pore folk be harder punisshed in this worlde than synnes of the gret mē If a pore mā stele an horse he shal be hanged But if a lorde by raueyn and extorsions robbe a man of al that he hath he shal not be hanged ne lityl or nought punisshed in this world Dauid did auoutre and manslaughter for which synnes he was worthi to be slayne by comon lawe of god yit god wold not haue him slain but if apore man had do tho synnes he shulde haue be slayne A symple mā went gadered styckes ī the sabot god bad moyses stone him to deth Salomon Ieroboā achaz did gret ydolatrie and drough mech of ye peple to idolatre yit were they no slayn therfor the smaler synnes god punissheth ī this world that ye soules punyssheth ī this world that ye soulis of the synners maye be saued if they cun take it ī pacience And comonly he punisshith harder pore folk in this world than he do rich folk as by comon law For the synne of greate men as in ye same spyce of synne is more greuous than is the synne of ye pore man And therfore god reseruethe the greuous synnes and ye synnes of greate folke to punisshe them in the other world or in helle or in purgatorye There may no temporal payne be full punysshynge for dedly synne saue contricion alone And therfor god punissheth no alwey folk in this worlde after the quantite of ther synne but as he seth it most nedful and spedful to the people and to hys worshype For only god knoweth the greuoushed of dedly synne For oft that that semeth mooste greuous in mānys sight is lesse greuous in goddes sight and ayenward Therfore god mesureth not alwey peyne after the quantitye of the synne But ofte he punysshethe in thys worlde them that be lesse gyltye as moche as theym that be more gyltye As in tyme of the flode of Noe and in the perisshyng of sodom and gomorre and many other tymes he punisshed wymen children and bestis that were not giltye in the synnes for whyche that vengaunce fel And ofte he sendeth sikenes and dysese to gode men in punysshynge of ther synnes in thys worlde and suffereth shrewes to haue ther wyll lytyl or nought punyssheth thē ī thys worlde And as the lyon is chastised by betyng of the whelp so ofte tyme god punissheth and chastiseth ful hard in this world them that be lesse gyltye to warne them that be more giltye that they shulde amend them Therfore crist said to the iewes wene ye that tho men which pylat slough for ther rebellion were gretter sīners than other folke of the cuntre Nay forsoth But I saye to you forsoth but ye amend you ye shal perissh alle And wyne ye saythe crist that the eightene mē vpon which fel the tour of syloa in Ierlm̄ and slough them wene ye that they passed in synne alle the men of Ierusalem Naye forsoth But I say to you but ye amend you ye shal perisshe alle to gydre Luce. xiiio. And so the punysshyng of tho men soo slayne was a warning to them that were more synfulle that they shulde a mande theym And so thou mighteste we le see that thy ¶ skylle is nought worthy god punysshed eue harder ī this worlde than he dyd adam therfor hir synne was more than the synne of Adam The xxiiii chapter ALso the secunde maxyme and ground ī whych thou sayst that god punysshed eue harder than adā may skylfullye be denyed For in punysshīg of adam god yaue his curse and sayde Cursed be the erth in thy werke in thy synne He sayd not cursed be the erth in thy werke of eue ne he sayde not cursed be the erth in youre werke as for comon synne of them bothe but he sayd only to adam Cursed be theerth in thy wrke In punysshynge also of the serpent he yaue hys curs sayd Thou shalt be cursed amōges al thynge lyuynge vpon erthe Also god cursed caym whan he punysshed hym for sleynge of hys brother Abel But whanne god punysshed woman he yaue not hys curse And we rede not that euer god yaue hys cursse to any woman openly ī special Ne god repreued not eue so moche as he dyd adam And so the gret rep̄efe blamīg the curs that god yaue in punysshyng of adam more than he dyd in punisshing of eue sheweyng wel that the synne of adā was more greuous than was ye synne of eue and that there was more obstynacye in adam than was eue For cursyng is not youen of god ne of holy church but for obstinacie As I sayde fyrste adam answerde full obstynatly God blamed adam pryncypaly for brekynge of hys cōmaundement and sayde to hym that brekyng of his cōmaundemēt was cause of his nakednesse of hys sodeyn myschefe and not wythstondynge the techynge and the styrynge of god he wolde not be aknowe of his senne but put his synne on god and excused hym by eue and so put synne to sinne in excusacion of his synne Whanne god punisshed adam he cursed the erth for his synne whiche curse turned to woo and traueyle of him of all mankynde which we may not fle And therfore he sayd to adam thou shalt ete of the erth in trauaile sorow alle the dayes of thy lyfe I shal brīg the forth breris and thornes and thou shalt ete erbis of the erthe Also in punysshīge of adam god yaue the sētence of deth vpon hī al mākīde for his synne therfor god siad to adam thou shalt ete thi bred ī swīk swet of thy face til thou torne ayen into the erthe For erthe thou arte ¶ and into erthe ayen thou shalt wende Syth thanne god for synne of adam yaue soo greuously hys curse and blamed so harde adam of his synne and for his synne dampned hym and all mankynde and punisshed al erthely creaturis for his sīne dāpned him and al mankynd to pertuel traueyle whanne he sayde thou shalt ete thy mete with traueyle and sorowe al the daies of thy lyfe And also for the synne of adam he yaue sentēce of deth to him and to al mankynd that is moste of al peynes
bere ayeÌ„s with out leue And if they do they shal be hard vndernome and in case bete of ther master and of ther tutoure For fredam in youthe is cause of pride and of many other vices Right so god seynge that mankynde wich is lorde of al erthely godys and ordeyned to regne in heuen blysse If he had hys fredam in vse of erthely thynges he shuld falle in pride and many vices as adam did while he was fre Therfore he hath put maÌ„kiÌ„d and namely the pore people vnder the gouernaunce of the ryche folke and of ther lordes whyche be ther tutourys dispensatourys of godys of this world to saluacion of the pore people And therfore saynt Poule saythe Quanto tempore heres peruulê° est nichil defert a seruo cuÌ„ sit dominus omnium sed sub tutoribus et auctoribus est vsque ad pÌ„finitum tempus a patre ad gal iiii â— As longe as the heyre is yoÌ„g yonge and lytel ther is no difference bitwene him a seruaunte sithe ther is a lorde of alle but he is vnder tutour and gouernoure vnto a certein tyme ordeyned of the fader And therfore sith the riche folke ben tutours dispeÌ„satours of these worldly godes ordeyned of god to saluacion of ye pore peple god wole that nomaÌ„ take of the godes that been coÌ„mittyd to them withouteÌ„ their wyll and their leue And if any man take therof ayeÌ„st their wylle ayenst goddes ordenauÌ„ce he doth theft ayeÌ„st this pÌ„cepte NoÌ„ furtuÌ„ facies Thou shalt do no theft The vi chapter DIues Is it lefulle in any cas to stele and take any thinge ayenst the lordes wylle Pauper Stelth sowneth comoÌ„ly theft robbery and suÌ„tyme it sowneth priue takyng without wittyng of the lorde And soo it may be done in iiii cases withouteÌ„ synne For nede for almes for right for happe of fyndinge First for nede mischeif for if any man or woman for myscheif of hungre or of thrist or of cold or of any other mischeif Whiche mischeif he may nat flee to saue his lif but he take thinges ayeÌ„st the lordes wylle If he take any thinge so in ê‘el of deth or in grete mischif nede excuseth him fro synne fro theft if he do it only for nede nat for couetise And he oweth to enfourme his coÌ„science thynke that if the lorde of the thinge knewe his myscheife he shulde nat be mispaied thaÌ„ne dothe he no theft for in the laste nede al thing is coeÌ„n Also for ye lorde is bounde to helpe him at the nede also for nede hay no lawe Example we haue in the gospel wher we fynde that the disciples of Criste for huÌ„gre toke erys in the felde gnyddyd theym ete the corne for hungre The phariseis were asclaundryd therof saide to Crist that his disciples dyd thing that was nat leful And thaÌ„ne criste excused them for nede of hungre saide that they were vngiltie iÌ„nocentes in that And he putte them example of dauid that ete for nede of the holy loues in goddes tabernacle whiche loues only prestes shulde ete by the lawe Mt. xii.c. For it is a generalle rule in the lawe that nede hathe no lawe Diues Is the man that so takith for nede bouÌ„de to restitucion Pauê‘ Naye And yit for more sikernesse to putt him in drede of stelth his coÌ„fessour shal yeue him suÌ„dele penauÌ„ce for yaâ— doynge Also by weye of almesse the wyf may take of her lordes gode in whiche she hath dispeÌ„sacion as in mete drynk clothes yeue almesse mesurable to the nedy thynke that her husbonde shulde be pleasyd with her yifte if he sawe the mischeif of the pore if he suÌ„tymÌ„ forbede his wyf to do almesse she shal nat ful cease from almesse discretly doon For husbondes make ofte suche inibicions to their wyues to temê‘e ther yeuyng nat fully to let hem And if she see that her husbonde be sclaundryd wrothe with her yeuyng though his wrathe be vnsâ—rilful she must teÌ„pre the more her yeuyng But whaÌ„ne she may wele suÌ„what yeue for them both with gode coÌ„science Nathelesse if she se him greatly agreuyd for â—eryeuynge and he forbede vtterly her to yeue almesse thanne it is gode that she obey to his biddynge be sory that she may nat yeue and be alway in wyl to yeue if she durst so wynne her mede by wylle alone as she dyd bifore by wyl and dede Diues If ye wif haue gode in ê“pre by her self Bona ê‘afernalia may she natt yeue therof withouteÌ„ her husboÌ„des wylle Pauê‘ She may yeue she is bounde to yeue he oweth nat to lette her Diues I suppose that the husbonde forbede his wyf vtterly to doo almesse of his gode she se a maÌ„ or a womaÌ„ in viâ— mischeif may she nat thaÌ„â—eue them almesse helpe theym Pauê‘ in the nede she is bouÌ„de to yeue she shal yeue thynke that if her husbonde sawe yat nede he shulde nat be mispayed ¶ we rede in the firste boke of kinges xxvi c that ther was a greate nygarde an angry shrewe Whose name was nabal He had a gode womaÌ„ wise and faire to his wyf whose name was abigail That tyme dauid fledde the ê‘secucion of kynge saul lyued in deserte with vi hundryd men with him as outlawes And for mischeif he sente x. men to this riche nabal praynge him of suÌ„me almesse in mete and drynk But this nabal dispised dauid his messangers clepyd them theues outlawes and flemyd men and wolde noo gode yeue hem nat withstoÌ„ding that they had sauyd his goode his bestes al the tyme that they were in deserte Whanne dauid herde these tidiÌ„ges he was wroth and came with iiii hundryd meÌ„ to sle nabal and alle that loÌ„ged to him It hapnyd that a seruaÌ„t of nabal tolde his wyf abigail howe Dauid hadde sent messangers to Nabal and howe he had despysed theym Anon Abigail without wytting of Nabal charged Assis with brede and wyne with soden flessh of fyue shepe figges with reisens and other vitayles grete plentye and sent to Dauid by hir seruaÌ„tis and she folowed after and happened to mete Dauid in hys comynge Thanne Dauid repreued hir husbonde Nabol of hys vnkyndnesse and seyde he shuld sle him al that longed to hym Thanne the good woman Abigail felle doune to grounde and worshipped Dauid and prayde him of audience ThaÌ„ne she axed mercy to hir husbonde Nabol and excused hirsilf that she wyst not of his masseÌ„gers whaÌ„ne they were there and prayde Dauid that he shuld not so venge himsilfe taught him moch goodnes and proficeid to him moch welth and prayde that he wolde accepte hir presaunt and so he did ThaÌ„ne Dauid sayde to hir Blessed be oure lorde god that sent the this day to me and blessed be thy speche and blessed be thou that this day hast letted me fro sheddyng of blode
to venge mysilfe And thanne Dauid turned ayen into desert she cam home ayen and fond hir husbond nabal at soper soleÌ„â—ly But that night she spak nought too hym of that mater for he was ful drunken But in the morowe whanne he was sobre she tolde hym what she had do to saue his lyfe And anon his herte died for sorow and he wex heuy as a stone and with in ten daies he died wicked deth than Dauid wedded his wife Abigal Also if man or womaÌ„ stele awey mannys swerd whanne he is wood to lette hym of manslaughter of himsilfe or of other he dothe no theft ne synne Also by cause of rightwisnesse man maye take aweye other mennys goodys ayens ther wyl as in rightful bateyle soo that they that feyght rightfully ayens the vnrightful take ther goodys not for couetise but for rightfulnesse to shewe that they haue ocupied tho goodys wroÌ„gfully But if they take ther goodys for euyl couetyse they do raueyne thoughe the dede be rightful in the sylfe The seuenth precept DIues If a thynge be loste and he that fyndethe it kepe it stylle is it thefte Pauper He that findeth it is bouÌ„de to restitucion if he may wete to whoom it longethe And therfore he shal do men to wyte of the fyndynge by open spech in toune strete and in churche that he that oweth it may chalenge it And if noo man chalenge it he that foÌ„de it may by auctorite of awis confessoure kepe it stylle if he be pore and nedy and pray for him that aught it or elles yeue it to other nedy that they may pray for hym that aught it so make restitucion Therfore saynt Austen saith in omelia if thou hast fouÌ„d any thynge and not made restitucion that thyng thou hast stolen For he saith god taketh more hede to ye hert than to the hoÌ„de And therfore thefte is doonin asmale thynge as in a grete For god chargeth not the thyng that is stolne but the wicked wyl of the steler as saith saiÌ„t austeÌ„ saiÌ„t gregori And therfor if children iÌ„ ther yongthe stele pynnes or apples or any other smale thynges anon as it is ê‘seyued they shuld be hard chastised in ye begynniÌ„g For the philosofre sayth Principiis obsta withstond the begynnynge of vices and of micherye For whaÌ„ne childreÌ„ in yonge bygynne to haue lykynge in mycherie though the thyng be smal iÌ„ valu ther synne is not the lesse ne the synne of theym that suffre theÌ„ Therfor it is goddes dome that whan they be not chastysed iÌ„ ther yongth for such mycherie afterward they stele gretter thynges and be hanged to shame shenshyp of al ther kyn And therfore as boicius de disctplina scolariuÌ„ telleth whaÌ„ne a mannys soÌ„ne of Rome shuld be hanged he pÌ„yed hys fader to kys him And he bote of his faders nose seiyng to hiÌ„ Thenke wel fader on this tokeÌ„ and chastice better thy chyldren For haddest thou chastysed me wel in myy outh I shuld not haue be hanged Therfor the wyse man sayth Qui parcit virge odit filiuÌ„ suuÌ„ c. He that spariehe the yerd hateth hys soÌ„ne And he loueth his soÌ„ne that chastiseth hiÌ„ and techeth him besely ê“uÌ„ .xiii. We rede that on a tyme a powre maÌ„ was teÌ„pted to ete goos flessh but he durst not stele for drede of hangiÌ„ge On a day he met wyth the fend and he bad hiÌ„ stele a gose and ete enough at onis And he did so And sone after he stale an ox and was take led to the galowes And thanne the fend mete with him sayd to him wheder a wey ThaÌ„ne the these sayd to the fend woo worth the wicked wight for thou hast brought me to this end ThaÌ„ne sayde the fende blame me not for thou mightest se by ye byl that it was no gooâ— The eight chapter DIues· I suppose a maÌ„ haue borowed a thyng he that lent it him takethe it aweye fro him pÌ„uely ayens his wyl ayens the couenauÌ„t of the lenyng do that man theft so takynge ayen his own gode Pauper He doth theft For it is not for the time fully hys owne goode as saythe RaymuÌ„d lio. iio. ti de furtis And if lord or lady or any other man bytake his seruauÌ„t or his officer any thynge to kepe and he take it awey fro him without his wetiÌ„g for fals couetyse or for malice to endauÌ„gere the seruauÌ„t he doth theft For though the thiÌ„ge be his own yit it is not frely hys own as long as the seruaunt by his assent hath kepiÌ„g and despeÌ„sacion therof Diues I suppose a man weneth to take hys owne gode whan he taketh anoter maÌ„nys gode ayens his wyl or if he take his owne goode vnlefully Wenyng that it were leful so to take it doth be any theft in this case Pauê‘ Nay For all though in case he do vnlefully yit iÌ„ thys case be doth no theft ne dedly synne And yit he is bouÌ„d to restitucion Theft iÌ„cludeth alwey gyle falsnes without which is no theft And if a man take of another mannys gode withoute hys wittyng if he haue a iust caus to wene that he shuld not be mispayde though he wist it thaÌ„ doth he no theft ne sine if he take another maÌ„nis gode weniÌ„g that it be not his wyl though it be his wyl that he take it yit he doth thefte dedly synne in goddes sight But he is not bouÌ„d to restitucoÌ„n whaÌ„ne he knoweth that it is the lordis wil ne the lorde may not axe restitucoÌ„n syth it was his wel If aman or womaÌ„ by mis eggiÌ„g take awey another mannys seruant he doth theft If a man selle or bye man or woman that is fre or yeuethe him or taketh him of gift ayens his wyl he dothe thift as saythe RaymuÌ„d Vbi supÌ„ If a man or womaÌ„ be take presoner iÌ„ time of rightful bateyl he is not fre And therfor his master may yeue him or sel hiÌ„ by lawe of armes Butte ware him of law of conscience of charitie Diues If a man haue hired or borowed an hors or any other thing into a certeyn place and for a certeyn tyme and he pas that place or his tyme ayeÌ„s hys wil that owethe that thynge doth he theft Pauper If he do so of purpos and for couetyse or sum euyl cause he dothe thefte But if there falle a sodeyne case whaÌ„ne he comethe to that place ¶ that he hyred it to and he knew not of that case whaÌ„ne he hyred that thyng and hiÌ„ most nedis ê‘fourme that case or elles falle in grt harme thaÌ„ne he may take that hors or other thing ferther and lenger without theft so that he may truly paie for that that he passeth in the first couenaunt Diues And what if a man lene awey another mannys good without assent of hym which good he lent him to his vse Pauê‘ he doth thefr But he haue iust cause to wene that
ow t to be comen to al as it is ordeyned to help and ease of al And therfore it suffiseth that the lener take ayen the euyne value if he take more ouir for the vse he doy vsure and he is bounde to restitucion Diues Contra. God yaf leue to the iewes to take vsure of other nacions Pauê‘ That was to fle the more euyl for els they wolde haue taken vsurie of their brethern for couetise and the god forbade them grauntyd to them to take vsure of other nacions about them amonge them bothe to spare their owne nacion and also to gete so ayen in ê‘tie that longid to them by the graunt of god For al the loÌ„de theraboute enhabite with the hithen peple longyd to the iewes by the graunte of god wrongfully the hethen peple withelde moche londe fro them The xxv chapter IF lordes of mylnes lene money to bakers or to other folke in couenaunte that they shal nat grynde but at their mylles they do vsurie so lete theim that they may nat grynde freely where they wole And if they be harmed therby the leners be bouÌ„den to make restitucion But if they be nat harmed therby they be nat bounde to restitucion but for that they let them of their fredome sumdele they ben bonndeÌ„ And the same is of chapmeÌ„ that selle to creauÌ„ce to let the bier froÌ„ other chapmen or bicause of her lenyng selle to theym more dere thanne to other Suche sellers ben bounde to restitucion in that the bier be harmed and hyndryd If the lener or ony other maÌ„ wol nat yeue to his dettour lenger tyme of paiement whanne he may nat kepe his day assigned but he haue suÌ„me yifte thoughe he axe no yift opeÌ„ly he doth vsure And if a chapmen selle the more dere for the lenyng of his price thaÌ„ne he shulde selle if he paied anoon he doth vsure and he is bounden to restitucion Extra li. e. ti consiluit If the borower vpon vsure faile of his day of payment he that is his borowe may paye that money with the vsure to ye lenner do his dettour for whome he is borowe pay to him ayeÌ„ that money with the vsure For it is to the borowe none vsure For he wynneth nought therby but so fleeth myscheyf that shulde elles falle to him If a man be coÌ„pelled to borowe money with vsure for falhede of his dettoure that wole nat paie him at his terme that false dettour is bouÌ„den to make restitucion nat oÌ„ly of his det but also of ye vsurÌ„ yat he was compelled to pay for his falshede or elles deliuer him out of daunger if it be yit to pay Extra libro tercio de fideiussoribus c. ê‘uenit et c. coÌ„stitutus If a man or a woman lene x. shelinges at Ester or in other tyme. to resceyue asmany busshellis of whete at mighelmesse ye whete be better for that tyme thanne is the money it be in doute skilfully whether the whete shalle be more worthe or lesse in tyme of paymeÌ„t it is noon vsure But if it were semly that it shuld be more worth in tyme of paymeÌ„t and he lent the money in hope of yat lucre he dyd vsure Extra e. titulo nauiganti et in suÌ„ma conf libro ii titulo vii If the seller selle a thing for the more price bicause that he abideth of his pay he doth vsure And if the bier bye a thing for lesse than it is worthe for that he paieth bifore or the thing bought may be taken to him he dothe vsurie ibideÌ„ in suÌ„ma coÌ„f If a man lene siluer or wyne to haue ayen the same quaÌ„tite iÌ„ certeyn tyme only in hope that the same quaÌ„tite shal be more worth in tyme of paymeÌ„t he doth vsurÌ„ And if the dettour wole pay him his det bifore that tyme to fle his owne harme and he wole nat take it of him to the tyme assigned of the pay t so to wynne by his lenyng he doth vsurie If a man lene money to resceyue a certein tyme corne wyne or other thing therfore he shal take asmoch as cuÌ„meth therto in tyme of pay t no more If a man lene money to resceyue other maner money therfore iÌ„ certeyn tyme to wynne therby so to charge hiâ— dettour he doth vsurie If a man selle a thynge for certein price as the market gothe in tyme of the selling in couenauÌ„t that if it be better worth bifore ester that he shal pay so moche more and though it be lesse worthe he shalle paye noo lesse he doth vsure If the byer bye hors or other bestes for lesse price than they be worth in tyme of biyng to resceyue theim after in certeyn tymÌ„ of feire it is vsure but he wene sikerly that it shulde be thanne only so moch worth or lesse worth but if he wene that they shulde be that tyme more worthe it is vsure The xxvi chapter IF a man let his horse his oxe or cowe to hire in couenaunt that if the best die or appeyre he that hireth it shal stond to half losse and to half wiÌ„nyng if it amende he doth vsurie For it is nat semely that he shulde haue asmoche profyt by the amendment of the beest as he shuld haue harme by the deth Nathelesse though he that lettith it to hyre make suche couenauÌ„t with him that hireth it to do him be the more besy to saue the beste he dothe no synne if his purpos be nat to take though the beest perisshe with outen his defaute Butt if he do it for gyle or couetise he doth vsurie And therfore it is goode to fle suche couenauntes For alle though his intencion be gode yit the maner of the couenauute semith wycked and selaundrouse to folk that knowe nat his inteÌ„cion Nathelesse he that hyreth a thinge may lefully take to hym the ê‘el and the mischeif of the thiÌ„g that he hireth if he wole If a man be take his beest to a poore maÌ„ to hire or to kepe in couenaÌ„t vtterly that if it dye it shal die to the pore maÌ„ and lyue to hym for for he wole haue as gode therforÌ„ it is wycked vsurie Suche vsurers ben the feendes charmoures for to suche folke their shepe ne their bestes shal neuir die If men in tyme of plentie bye in corne or other nedefull thinges principaly to selle theym forthe more dere in tymÌ„ of derth and of nede it is synne But if it be doo principally for comyn profytt for saluacion of the cuntre it is medeful For Ioseph gouernour of egipt dyd so to saue the people in tyme of hungre GenÌ„ xlvii Also a man may do so for his owne profit to fle mischeif cuÌ„myng by wey of ê“uidence and though he selle forth in tyme of neede to help of other as the market goth he dothe no synne in that But if he witholde it and wole nat selle forth in tyme of nede thinge that he hath passiÌ„g
harder he shal smyt them but they amende them And therfore the doome of god is lykned to a bowe For the bowe is made of ii thinges Of a wronge tree and a right strynge So the dome of god is made of ii maner folke Of them that ben wronge throughe synne and lyue wronfully and do moche wronge of them that be right rightful in lyuynge The archer shetiÌ„g in this bowe is crist And the more that ye bowe is drawe abak the harder it smyteth whaÌ„ the archer lousith So the lenger that Crist abideth so draweth his dome abake the harder he shalle smyte but folk amende them And as the archer in his shetinge taketh the wronge tre in his lifte honde and the righte strynge in his right hoÌ„de and drawith them atwynne so Crist at the doome shal sett the wrong lyuers on his left hoÌ„de the rightful lyuers on his right honde sette the arowe in his bowe that shal be the dredful seÌ„tence of his dome drawe the rightful from the wronge the gode from the wycked whanne he shal say to the rightful Come ye with me vp into heuene blisse Withouten ende and to the wroÌ„g lyuers he shal say Wende ye heÌ„s fro me downe into helle peyn with outen ende Of this bowe the ê“phete saith Arcum suuÌ„ tetendit parauit illuÌ„ God hath bent his bowe and made it redye and he hath arrayed or made redy therin tacle of dethe and hathe maade his arowes hote with brennynge thinges For they that ben brente with synne shal brenne with the fyre of helle withouten ende Of this bowe dauid also saith Dedisti metueÌ„tibus te significationeÌ„ vt fugiant a facie arcus Lord thou hast yeuen a tokenynge to them that drede the to fle awaye from the face of the bowe The xvi chapter DIues What tokenes ben tho Pauê‘ Ther is dome in special and dome in generall that shalle be in the laste day of this worlde Dome in special ech maÌ„ hath anone as he dyeth And therfore crist saith Nunc iudiciuÌ„ est mundi Nowe is dome of the worlde for anon as thou art dede thou shalt be demyd either to heuene or to helle or to purgatorye Of this dome spekith Salomon Memor esto iudicii mei Haue mynde of my dome for suche shal be thy dome yisterday it felle to me to morowe it shal fal to the Bifore this dome goo many tokenes of warnynge to synful wretches as age seknesse feblenesse dasewyng of sight blindenesse deefnesse rymplynge or ryuelyng of skynne fadynge of coloure failyng of mynde losse of catel of freÌ„des by deth other Diues Whanne shal that daye of general dome falle Pauper as Criste saith in the gospel ther is none aungel ne saint in heuene that wote whanne it shal fall But sodeynly vnwarly it shal falle and come as a theif and as deth doth to many a man that wole nat be ware by tokenes bifore No more shal men thanne blent with synne be ware of the last dome ne of the first that shal be deth no more thanne the men wold beware by the prechinge of Noe to fle the flode that drenchid al saue viii soules Diues Sithen eche man and woman is demyd anon as he is dede wherof shall serue the general doome Pauper That al men hethen and cristen may se the rightfulle dome of god nat only in theym self but in al other that hetheÌ„ meÌ„ may se and knowe their false bileue for whiche they been dampnyd And cristen men se and knowe their vnkyndnesse and howe rightfully they and alle other be dampned that die in dedly synne The xvii chapter MAnnes dome is ê‘uerted by iiii thinges as saith the lawe xi qÌ„ iiii Quatuor by drede by couetise of yiftes by hate by lowe But crist he is almighty he dredith no man He is lorde of al he nedith no mede ne yiftes He hatith no gode man ne woman and therfore he shal dampne no gode man ne gode woman He loueth al maner right and therfore he shal do no wronge He knowith al and therforÌ„ ther shal no fals witnes ne slight of meÌ„ of lawe disceyue him Euery man shal be ther a true wytnesse of his owne dome for his owne conscience shal saue him or dampne hiÌ„ And therfore leue freende be ye a true wytnesse of your self in this world to saue your self here in tyme of grace and thanne shal ye be a true wytnesse to youre selfe to saue youre self in tyme of the dome False wytnesses in this worlde haste their rightful doome of dampnacioun in the other worlde For they been false witnesses to them selfe to the other also As saith seynt Iohn with the gilden mouthe super Matheum opere imperfecto Omelia vi Ther is no man able to be a true wytnesse to a nother man but he be firste a true wytnesse to hym selfe in his owne dome At the doome god shalle axe of vs reknynge and aunswerynge of the benefices that we haue taken of him he shalle axe them ayen in nombre in weight and measure He shalle axe of vs how ofte we haue resceiued of his yiftes howe moch we haue resceyued how we haue speÌ„t them And the lettres and the tayles of oure conscience shal aunswerÌ„ and say that we haue resceyued goodes of kynde that is to say of body and of soule Alsoo godes of fortune that ben temporal godes and temporal richesses and godes of grace that ben vertues and cuÌ„nynge Thanne the soueraigne iuge shalle axe of vs aunswere of his benefices in the plurel nombre saynge Esurâ—â—â— c. I hadde hungre and ye yaue me no mete I hadde thriste and ye yaue me no drynk I was nakyd and ye clothed me nat I sought my herborowe and ye resceyued me nat I was seke and iÌ„ prisone and ye visited me nat ne comforted me nat And sithen the dome shal be so hard to them yat helpe nat their euen cristen withe their gode at nede moche moore streit it shal be to them that robbe their euen cristen as to theuys pilours extorcioners and maÌ„quellers lechoures and to al wycked doers Thanne men shal yeue auÌ„swere of euery ydel worde that they speke as crist saith in the gospel And as seynt Bernarde saith the riche man shal yeue aunswere of euery threde in his clothe of euery cruÌ„me of brede iÌ„ his brede skep of euery droppe of drynke of his barel and in his tuÌ„ne in his vessel Also Criste shalle axe rekniÌ„g by hole mesure For as Criste saith in the gospel men shal therÌ„ reken and yeld to the lest ferthiÌ„g withouten foryeuenesse And suche measure as men mete here to other shal be moten ayen to them mercy for mercy harde for harde Also god shal thanne axe of vs. reknyng in weight of strayt doome for al oure dedes shal there be weyed by the dome of god and of onre owne conscience and after that they wey they shal be
maner coÌ„petlyd by his rightfulnesse to dampne theym Grete mater shal they haue than to sighe and sorowe whaÌ„ne they shal knowe their synnes so greeuous and so grete and their vnkyndnesse so moche that ther oune brother so meke a iuge muste dampne them Diues This opinion is more plesaunt to ryche meÌ„ and to other synful wreches that hope than to be holpen by almesdede For in many cuntrees been but fewe pore folk in spirit ne by their wyll Fewe that forsaken the worlde for goddes sake But many ther be that the world hath forsakeÌ„ many that for syn sake ben ful pore and many for their mysdedis lye bounde in prison in grete pouert hungre colde and bytter peynes And to suche folke in many cuntrees men doo moste comonly their almes iÌ„ hope to be thankyd and rewardyd therfore at the laste dome Pauê‘ They shal be thanked and be medyd therfore as I sayde firste sithen Criste rightful iuge shalle thanne thank men for the almes that they dyd for his loue to his enemyes wycked doers as many suche ben moche more he shal thanke them for the almesse that they dyd to his frendis and to his true seruauntes And sithen they shal be dampned that wolde nat yeue to his enemyes at nede for his sake moch soner shal they be daÌ„pned that wold nat helpe his freeÌ„des and his true seruauÌ„tes at nede for his sake that putt theÌ„ self for his loue to pouert and moch trauayle for helpe of mannes soule And if it be so plesaunt and medfull to yeue almesse to suche pore folke forsakinge the worlde of whiche many neither shal be resceyued into endlesse tabernacles of blisse neither shall resceyue in to that blisse moch more it is plesauÌ„t to god and meritorie to help them that ben pore in spirite and in wyll for the loue of god For as Crist saith in the gospell the kiÌ„gdome of heuenes is theirs and it is grauntyd to them to resceyue folk that haue holpen theÌ„ into endlesse tabernacles The xv chapter And therfore leue freeÌ„d wytye it wele that if maÌ„ or womaÌ„ haue more wyll to yeue to them that been pore ayenst their wylle and for the loue of synne thanne for to yeue to them that ben pore for goddes sake and for goddes cause they synne ful greuously and lese the mede of their almesse in that they putt goddes enemyes bifore his frendes and vice bifore vertue And therfore ye shal releue al the pore and nedy as ye may but priÌ„cipaly them that be nedy and pore for goddes sake by wey of vertue For if ye leeue by false opinion the more almes for the lesse Whanne ye may doo bothe in gode maner ye lese mede bothe for the more and for the lesse Therfore seint austyn saith thus Thou shalt nat do to the pore prechoure of goddes worde as thou dost to the begger passiÌ„g by the wey To the begger thou yeuest for Crist biddith the that thou yeue to eche that axith the. Butt to the pore prechoure thou owyst to yeue though he axe the nat And therfore loke that the pore pechour goddes knight nede nat to axe the For if he nede to axe for thy defaute and thy defaute thy lacchesse he shewithe the dampnable or he axe And right as it is saide of the begger that sekith the yeue thou euery man that axith the so it is saide of him that thou owyst to seke Let thyne almesse swete in thyne honde tyl thou fynd him to whoÌ„ thou muste yeue ¶ yeue thou to euery maÌ„ that axith the but moche rather and more yeue to goddes seruauntes to the knight of criste though he axe nat Hec augustinus et ponitur in glosa suê‘ iliud pÌ„i Producens fenuÌ„ tumentis And therfore saith the lawe that who so wol nat yeue almes to men that folowe the lyf of the apostles iÌ„ pouert and to the pore prechoures for their nedeful vse he dampneth him self xvi qÌ„ i. apliÌ„cis For as the apostle saith it is due dett to the pore prechour of goddes worde to lyue by his pÌ„chyng Therfore ReymuÌ„de de hospilitate ordinand seyth that some axe almesse of dette suÌ„me only for nede to susteyne the bodye They that axe almesse of det eithâ—r they be knowen for suche or nat knowen for suche If they be knowen for suche they must nedly be holpen If they be nat knowen they shal be examyned wisely whether it be as they say For it were grete peryl to lett them if it be so For in that they yeue gostly thinges bodily thinges be due dett to them as saith poule the lawe .xlii. distinctione quiescaê° And if they axe only for sustenaÌ„ce of the body either thou might yeue al for stede and tyme either thou might nat yeue all If thou mayst yeue al thou owyst to yeue al after the nede that they pretende and after their state wele ruled Take ensample of Abraham and Loth whiche resceyued folke indifferently to hospitalite so they resceyued auÌ„gelis And if they hadde putt suÌ„me awaye ê‘aueÌ„ture they shuld haue put awey aungelis for men As saith Crisostom suê‘ eplaÌ„m ad hebreos Therfore he saith that god shall nat yeld the thy mede for the gode lyf of them whiche thou resceyuest but for thy gode wylle and for the worship that thou dost to theÌ„ for goddes sake for thy mercy and thy godenesse And therfore the lawe saith that meÌ„ owe to yeue their almesse to cursed folk to synful folk be they neuir so wycked xi qÌ„ .iii. qmÌ„ multos et d. lxxxvi pasce c. noÌ„ satis in fine But they do the worse for that they ben syker of their lyuclode For as seint austeyn saith if the synner do the worse for mennys almesse it is better to withdrawe it from him thaÌ„ne to yeue it him v. qÌ„ .v. noÌ„ oiÌ„s Nathelesse if he be in vttter nede he must be holpeÌ„ di lxxxvi pasce The vi chapter And in case whan thou miÈt nat helpe alle thou muste take hede to x thinges To feith cause place tyme. maner nedeneighnesse of blode of affinite age feblenesse nobley First tak hede hede to feith for iÌ„ caas thou shalt put a cristen man bifore an hethen maÌ„ Also take hede to the cause of his neede whether he iâ— comÌ„ to nede for goddes cause or by cause of synne Take hede also to the place as whan the rightful man is turmentyd in prison for dett helpe him if thou may For sith we be bouÌ„de to help al if we may moche more we be bouÌ„den to helpe the rightfull man woman Also take heede to the tyme for if he gete no thinge of the in tyme of his tribulacion and in tyme of ê‘ell whanne he is led to his deth vnrightfully but thou settyst more by thy money than thou dost by his lyf it is no light synne Also take hede to the maner of yeuing that thou yeue so one
it folowethe that god punysshed harder adam for his synne than he dyde eue for hir synne For why in punisshyng of eue god repreued hir not so moch as he did adam And he yaue thanne no curse ne peyn perpetuel safe subiection I shal sayde god multiplie thy myscheues and thy conseyuyngys and in sorow thou shalt bere thy children thou shalt be vnder power of man hnd he shal be thy lord God seyde not to womaÌ„ I shal multiplie thy thy myscheues all dayes of thy lyfe For she maye kepe hir chaste if she wyl and fle mischefe and peyne of chyldren byrthe And that god made woman subget to man for the synne of eue is was no newe thyng to woman For as sayth saiÌ„t austen suê‘ genÌ„ li o xio. c o xiiii womaÌ„ was subget to man bifore by ordre of kynde but that subiectoÌ„n was only by loue and charytye but for hyr synne she was made subget not only by loue but also by nede and bondage of onest seruyle werke to obeye to man be vnder his gouernaunce Byfore hir synne she was subgett to man only by loue But after hir sinne she was mad subget to maÌ„ not only bi loue but by drede and by nede For she most drede man she hath nede of his helpe For that was the pryde of adam and of eue that they desired to haue no soueraigne ne gouernour but god alone as clerkis sey And therfore the fend in gyle by hight theÌ„ that they desired saiyng to eue if ye ete of ye tree that god hathe forbode you ye shal be as goddes knowynge good and euyl that is to saye ye shal nede no soueraigne ne gounoure to tech you ne to gouerne you but god And for that they desyred it lightly they leuyd it For as sayth the mayst of storyes Thynge that is desired lyghtly it is beleued And therfore god rightful iuge punisshed theym bothe in subiection of drede and of nede and of harde seruage He made woman sub ¶ get to man and aftwarde he made man subget and thralle to man for the synne of adam as sayth saynt Austen Suê‘ genÌ„ v. supÌ„ mor thaÌ„ euÌ„ he made womaÌ„ subget to man for the synne of eue as saythe saynt Austen suê‘ genÌ„ v. s. For though woman be in thraldome to temporal lordis as be men that is not for the synne of eue but priÌ„cipaly for ye sinne of adam The subiectoÌ„n that womaÌ„ is put iÌ„ for the synne of eue is the subiection that the wif owethe to hir husbond And alle the soueraygntie and lordshyp that any man hath here in this world eyther ouer man or woman it is medled with moch woo and gret sorowe and care For euery soueraigne in thys world moste care for his subgettys if he be wyse And in higher degre that he be of lordshyp and of dignitye in the higher degre is he of perel of drede of sorowe and care in punisshing of adms synne And so bothe lordship in this worlde subieccion be punisshed of adams synne And if subgettis can haue pacience with ther degre they be in more sikernes both of body and of soule and in more gladnes of hert thaÌ„ be the souereignes And so punysshed god adam as moch in maner in that he made hiÌ„ lorde and gouernour of woman as he punysshed eue whaÌ„ne he made hir subget to adam For in the god bonde man to haue cure of wooman I hyr mischeefe to saue hir and to kepe hir that was by comon soo feynte soo feble and freel and so mischeuous by cause of hir synne The xxv chapter DIues yet clerkys ergue ayens the and sey that woman synned more greuously thaÌ„ adam for she put hirsilfe iÌ„ synne and hir husbond adam Butte adam put only himsilfe in synne Pauper This skill is nought For as I said first adaÌ„ was sheÌ„t withe preuy pryde and welth of himsilfe and felle into synne or eue profered hym the apple Also saith saint AusteÌ„ de ciÌ„ diÌ„ lo. xiiii o co. xio. Adam wyste wele that it was a greuous synne But eue was soo deseyued that she wend that it had be no synne And therfore the synne that she dyd by ignorance and deseyte of the fende excuseth not ne lessethe nott the synne of Adam that he dyd wyllynge and wyttyngly AdaÌ„ was hir soueraigne and shulde haue gouerned them bothe and not obeied to ye voice of his wif ayeÌ„s the voyce of god that forbad hiÌ„ the tre Example if a symple maÌ„ be vnkunnyng and by deseyt of sum shrew do a foly wening not to do amys and he come to his prelate or his busshop and counseyle him to do the same and his prelate or his busshop do the same wetynge wel that he doth amys and that it is a greuous siÌ„ne euery man wyl deme that ye busshop and his prelate synneth more greuously than the symple man that wend not to do amysse And thus nigh al circumstauncys that agreggen any synne agregged the synne of adam more than the synne of eue For he was soueraigne and perfit more in kynde wyser and myghtier to withstonde the fendes fodynge And with lesse temptacion fel in synne and brake goddes coÌ„mauÌ„demente wytyngly But eue by deseyte of the adder synned by ignorance as saythe saynt austeÌ„ v. suâ— ê“xiÌ„o sidorê° de suÌ„ bono lio. iio. Eue yelde hir coulpable adam did not so Eue wend not haue synned adam wetyngly siÌ„ned in hope of foryeuenesse As sayth saynt austen the maysâ— of sentence lio. iio. d.xxii And so adam synned in hope and pÌ„suÌ„pcion ayens the holy gooste and thys is a fulle greuous synne as crist sheweth iÌ„ ye gospel Mt. xii o QuicuÌ„que dixerit verbuÌ„ coÌ„tra spiritum scmÌ„ non remittetur ei c. Where the glose sayth that they that synne by ignorance may lightly haue foryeuenesse but he that doth it wetyngly ayens the maiestie of god ayens his conscience he is worthy no foryeuenesse Also adam was more obstynat than eue was Diues Shewe me that Pauper For god blamed hym firste of al and declared to him his synne and god abode of punysshyng tyl he hadde vndernome eue and after eue ye fende iÌ„ the adder and fyrst he punisshed ye adder thaÌ„ eue that adaÌ„ shuld haue beware axed mercy And so god blamed him first and punisshed him last so yeuyng hiÌ„ respite of repentaunce But for al this adam repented hym non ne wolde axe mercy ne lowne hiÌ„ Firste god punisshed him fro feâ— in the adder in that he cursed the adder that was his suget made the adder enmye to hys wife and to hir sede that is to seye to ther children that she shuld gett of adam so god made the adder that was bifore suget meke to him rebel enemye to his loue that was his wife to al that shulde come of theÌ„ two yit adaÌ„ stode abstinat ThaÌ„ god punisshed eue his wife his loue his help so