an aungel in a maÌ„nes lyknes bad him go with him SodeÌ„ly they were to gidre iÌ„ a depe valeye and in the myddes of the valey was a depe pytt ful of fyre smoderinge medlyd with pitche and brymstone ful foule stiÌ„kynge Thanne the aungel bad this man loke into this pytt He lokyd downe and there he sawe thre galowes stonding in the fire On the ferthest henge a man by the tunge on the secounde henge a man by the hondes but on the thridde henge no man Thanne the aungel axed him what he sawe and he tolde him al the soth Thanne saide the aungel He that hangith by the tuÌ„ge is thy faders fader which purchased the place that thou duellyst in by gyle of his tunge by false othes by leesynges by ê‘iurie by false wytnesses and dyd many meÌ„ forswere them and therfore is he principaly punysshed in his tuÌ„ge and haungith by his tunge in this orrible fyre and shal do withouten ende for he wolde nat make restitucion He that hangith on the secounde galowes by the hondis is thy fader whiche kept stylle by mighty hond that his fader myspurchased and wolde nat make restitucion The thridde galowes in whiche hangithe no man been ordeyned for the but if thou ameÌ„de the and make restitucion Anone the aungel passyd aweye from him and he was delyuered ayen vndre his woode syde The nexte daye after he sent after the heires of the plaace and made restitucion His wyf and his children were fulle sory and saide vnto him Allas allas nowe been we alle beggers Thanne he aunswerid said Leuer I haue that we begge in this worlde thanne to brynge you al and me into that endelesse peyne tha I sawe And better it is to vs for to lese a place in erthe to whiche we haue no right thanne to lese oure place in heuene blâ—sse wtouten ende Diues I assent wel to thy spech say forth what thou wylt The iiii chapter PAuper Many harde vengeaunces haue fallen for false couetise Giezi was smyten with foule miselrie For couetise made him to sel the helth of Naman whiche helth came only by the grace of god iiiio. â„ž. v. c. For couetise iudas solde Cryste goddes sonne for thritty penys and betrayed him after he weÌ„t henge him self tyl his bely brast And there his bely braste there the deuyl that was in him flewe oute and bare his soule with him to helle Diues Why went natt the feende oute at his mouthe Pauê‘ For his mouth hadde touchyd cristes mouthe whanne he kyssed crist in gile and sayde Hayle maister Diues Thy skyl is gode say forth what thou wylte Pauper Also for couetise an any and saphira his wif died sodeyn deth dispitouse bethe for they lyed to the holy â–ª goost forsoke their money to seint Petyr For couetise Nachor was stoned to the deth for he stale golde and clothe ayeÌ„st goddes forbode Iosue vii ¶ We fynde in the lyf of seint Barlaam yat on a tyme an archer toke a nightyngale and wolde haue slayne it God yaue speche to the nightyngale Whiche saide to the archer what shal it proufyt to the to slee me Thou maist nat fylle thy womb with me I am so lytel Saue my lawe and lett me fle and I shalle teche the thre wysdomes whiche if thou kepe wele they shal do ye moche proufyt Thanne the archer was a woundryd of her speche and hight her sykerly that he let her fle if she taughte hym the wysdomes Thanne she said besye the nat to take thinge that thou might nat take For thinge that is looste and may nat be recured ne goten ayen make no sorowe Thinge that is nat semely to be sothe leue it nat The archer lete the nightyngale fle Whanne the nightyngale was vp in the ayre she saide to the archer a feble couÌ„seyl hast thou take For thou hast lost a grete treasoure For I haue a margery stone in my woÌ„be more thanne an ostriches ey ThaÌ„ne the archer was sory and prayed the nightyngale come ayen to him hight her wele ThaÌ„ saide the nightyngale Nowe I wote wele thou art a fole and al my lore ê“fiteth the nat For thou makest moche sorowe for thou hast lost me and yit thou might nat gete me ayen Thou trauaylist to take me and thou mighte nat take me ne passe the weye that I passe by And ouir that thou leuyst that I hadde suche a preciouse stone in my body asmoche as an ostriches ey and al my body is nat half so moche Diues What is this to purpose Pauê‘ By this nightyngale that syngethe so swetly I vnderstonde Criste. goddes sonne that songe to mankynde soÌ„ges of endles loue And a nightyngale is in latyne philomena that is to saye in englisshe a swete louer as saith Catholicon And a sweter louer thaÌ„ne Cryste was ther neuir none He taughte to vs many wysdomes in which he taught vs these iii. First he badde that thou shuldest natt be besy to take thing that thou mighte nat take Whanne he bad the nat stele ne coueyte thy neighbours gode with wronge For as the lawe saith Hoc solum possumê° quod de iure possumus Only we may do that we may do laufully And therfore if thou traueil to gete thing vnlaufully that thou might nat haue by the lawe be it house or londe worship or dignytie thanne thou besiest the to gete a thinge that thou mighte nat take And therfore the wiseman saith Noli laborare vt diteris c. Trauayle thou nat to moche to be riche But putte measure and maner to thy wysdoome and to thy slight that though thou myghtest gete a thinge by sleight or by soteltie alwaye take hede to the right and to the lawe Ne erigas ocloÌ„s tuos ad opes quas habere noÌ„ poteris s. de iure c. Lift nat vp thyn iye saith Salomon to richesses that thou might natt haue rightfully For they shalle make them winges as of an egle and fle into heuene that is to sey they shal fle away from the and accuse the bifore god of thy false hede and of thy couetise Prouer xxiii Also couetouse folk doo a yenst the secouÌ„de lesson that this nightingale crist ihuÌ„s taught vâ— to kepe For whaÌ„ they lese thing by myshappe or by aduersite or by deth of wif or childreÌ„ they make so moch sorowe that they renye god falle in ful harde sekenes bothe of soule and of body But dauid the king keping this wisdome dyd natt soo but while his soÌ„ne â—ay seke as long as he was of hope to haue his life so longe he wept and fasted and prayde for his life to god But whanne the childe was dede anoÌ„ he sesed of his wepynge and ete dranke and made mery For he wyst wel that he might not gete him ayen .iio. â„ž xiio. co. Also couetise maketh men to leeue thynge that is not semely to be soth and to beleue many
heuene for his charite whiche he had by his lyf as the encense stieth vp by the hete of the fyre And for the same skylle is the graue encensed iÌ„ token that he shalle awake and ryse from deth to lyf Also the body the graue ben enceÌ„sed in tokeÌ„ that it is plesaunt to god the holy churche pray for hym But this maner of encensyng done to the clergye to the people to the dede bodies to the graue shulde be done with encens nat halowed ne blissed for it is noon offryng And as touchynge encensynge done in the presence of ymages as it semyth to me it is nat done propirly to the ymages but bifore the ymages in diuerse significaciones or toknynges For whaÌ„ne enceÌ„syng is done bifore a peinted ymage that repÌ„sentith criste whiche is very god maÌ„ It semyth to me that the enceÌ„syng signifieth that al deuocion charitable prayer which is betokned by encence shulde principally stye vp to god whaÌ„ enceÌ„syng is done bifore any ymage of our lady or of other seyntes it may signifye that the prayers of seintes whiche pray for vs wreches in erthe stye vp by their grete cherite to the maiesty of god Diues Sith encensyng is nat done to the peple by wey of worshypyng why encence they first the souereynes more thanne the subgettys Pauê‘ For in alle thinge must be kept ordre in doynge And also in token that as they ben principal in state dignite so shulde they be principal in deuocion charite and yeue other gode ensample The xvi chaptre DIues Why worshyp we god and praye to him more in the est than into the weste southe and northe Pauper Eest and west south and north and ouir al it is leful and medeful to worshyp god as him that is ouir al lorde of al thynge But for to drawe cristeÌ„ peple to one maner doynge to fle difformite Therfore holy churche hath ordeyned that meÌ„ shulde in chiâ—che other places if it may be wele done worshyp god pray him pryse him in the Eest as the lawe shewith we le Distinct xi ecclesiasticarum And that for diuers skylles Firste for crist vpon the crosse dyed into the west therfore in oure prayer we shuld turne vs iÌ„to the eest to see how crist for vs henge vpon the tree so to haue an iye to his passion worshyp him that dyed for vs alle vpon the tree Also to lette the peple to sue the iewys in maner of worshypyng For att goddes ordenaunce they worshyped west warde in token that their lawe and their maner worshipyng iÌ„ theire cerymonies shulde sone passe go downe make an eÌ„de as the day endith passith a way into the west And also in token that for any worshyp or prysynge or pÌ„yer that they dyd yit they shulde go downe to hel tyl the newe lawe came whan criste dyed for vs al And for the same skylle criste died west warde and in his dyeng saide ConsuÌ„matum est That is to say It is endyd For in his deth the olde testament endyd wente downe as the sonne And the day gothe downe in the west And therfore we cristeÌ„ peple worship into the Eest by techynge of the holy goost in token that our lawe shal spryng sprede as the day cuÌ„myng of the sonne riseth spryngeth oute of the eest and as alle the sterres ben moste brighte in thest whan they wende into the west alle they begynne to dymme derk so was tholde lawe ful dymme ful derk but the newe lawe is open brighte clere Also we worshyppe Cryste most in the eest for he was most dispisyd in the Eest whanne on gode friday he heng on the crosse turned into the weste whan the iewes stode bifore him passide bifore him with many scornes dispytouse wordes with mowes many a iape they seyde Vath q destruis templuÌ„ dei Tprut for the that distroyest goddes temple And for he was moost dispysed into the Eest of the iewes hethen peple Therfore cristen peple ther ayenst worshyp hiÌ„ most iÌ„to the eest And for he was most dispysed for vs on gode frydaye Therfore we worship him most on gode fridaye And on this maner as moche as we may al his dispyte we turne to worshyp of him Also we worship god in the eest in token bright as the sonne ryseth vp in the eest so we byleue that criste rose vp from dethe to lyf and in that we worshyp him as him that rose from dethe to lyf shal lyue withouteÌ„ ende Also in token that we longe to come ayen to the blisse of paradyse that we loste in the eest pray god that we may with his mercy come ayen therto Diues These skylles ben gode But why werÌ„ thanne the xxv men blamed of god for they worshipyd estward at the risyng of the sonne as we fynde ezechielis viii.c. Pauper Nat for they worshiped god estwarde For danyel many other worshyped god Estwarde weste southe northe as he is worthy to be worshyped ouir al A solis ortu vsque ad occasuÌ„ laudabile nomeÌ„ dnÌ„i From the soÌ„ne rysynge vnto the goyng downe goddes name is prisable worshipful But they were blamed for they worshyped the sonne in his rysynge dyd diuyne worship therto in dispyte of goddes temple of goddes lawe as many foles yit do these daies worshipynge the sonne in his risyng the newe mone in his firste she wynge Diues They worship him that made the sonne the mone Pauper If they do so they do we le But I drede nat al do soo And as saith a greate clerke Leo papa iÌ„ a sermone for asmoche as it hath a lykenesse of ydolatry custome of hethen peple men shulde absteyne them therfro For the people is ful moche enclyned to foly to ydolatrye The xvii chaptre DIues That is sothe For these daies men doo wor shyp to sonne mone sterres that for to worshyppe the sterres and the planetes the crafte of astronomye they wole put oute god of his maiestye out of his kingdome his lordship out of his fredome make him more bonde to sterres than euir was any kynge or any lorde or any maÌ„ vpon erth They wole be of goddes pryue couÌ„seyl wyl god nyl god rule his domes his dedys his werkes al by their wyttes by the course of the planetes in somoche that as they say ther shall no man ne womaÌ„ be hole ne seke foule ne faire riche ne pore wyse ne foole gode ne wycked but by the worchynge of the bodies aboue by their wyttes soo that they can tel it afore Ther shal falle no myscheyf ne welthe neither to persone ne to comunyte but by her wyttes by the cours of the planetes None huÌ„gre mo rayne ne tempeste no sekenesse no warre shal falle but by theire wyttes by the worchyng of the bodies
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
louethe me fulwel and kepeth my body with greate cheerte that no man shal defoule me And if thou wyll by foule loue defoule me he shal sle the And if thou loue me with clene loue and wil kepe my maidenhode hool and clene â–ª he shall loue the as wel as me And whaÌ„ne thou art cristened thou shalt se him Anon hir husbond valerian by hir counsel went and was cristened of the busshop saint vrban And whan he was cristened he cam ayen fond saynt cecily praiÌ„g iÌ„ closet the auÌ„gel stoÌ„diÌ„g bisidys hir with wingis fethers fulbright and his faceshon and glymered as the flame of fyre He hade in eyther hande a garlonde made of rosys and lelyes ful fayre and fressh and fulswete iÌ„ smelling He yaue vnto saynt cecile one another to valerian and bad them kepe them in clennes both of bodi of soule For why sayd he I haue brought them oute of paradise And ye shal knowe by this token For they shal alwey be grene and fresshe and neyther welke ne fade ne lese ther swete sauore-and no man ne woman may se them but they that loue clennesse and chastyte as ye do we rede also in the lyfe of saynt agnes that whaÌ„ne she was but threttene yere of age suffered deth for the loue of god and for the loue of chastite for the wolde not assent to be wedded to the grete lordes soÌ„ne of rome for he was hethen And also for she wolde kepe hir maydenhode to crist She was made naked and led to the bordel house to be defouled of synful wretchis But sodeÌ„ly hir here wey so moche that it hilled and hidde al hir body And whaÌ„ne she came to the bordell house hir good aungel was redy and brought hir a clothe as whyte as snowe ful mete to hir body and bylapped hir with so grete lyght that there might no maÌ„ loke vpon hir ne no man durst entreye place Thanne the lordis sonne as fole hardy ran into that light for to defoule hir And anon the fende whom he wolde haue serued him slough him But saynt agnes with hir praier to god and help of hir gode auÌ„gel reysed him from dethe to life to shame and shenship of al hethen peple For anon he went oute of that house and cried openly that there was no god but crist and despised her mawmeÌ„tys and ther fals byleue Also whanne saynt agace was beryed hir aungel in the liknesse of a yonge man clothed in cloth of silke with an hundred yonge men al clothed in white that were aungels also or els holy soulys came to the beriyng and sayde astone of marble vpon hir graue with a writyng of grete confort to al the contre went not thens tyl al the beriynge was do and neuer after was se any of al that cumpany Also the good auÌ„gel brake the whelis that shulde haue slayne saint kateryne And whaÌ„ne she was dede for goddes sake the auÌ„gels toke hir body bare it iÌ„ the erth into ye mouÌ„te of synai and there beried it worship fully And therfore leue frend I pray you that ye haue saintes in heuen and holi auÌ„gels iÌ„ reuernece and deuocion for they be to vs fader and moder as I sayde first worship ye oure ladi moder and mayde aboue al next after god and thanne other sayntes bothe man and woman and holy aungels as god yeuethe you grace Whorship ye theym not as god but as oure tuters defondours kepers and oure leders and gouernouris vnder god and menis betwene vs and god that is fader of al and soueren iuge to que me him to praye for vs to gete vs grace to do wel foryeuenes of oure mysdede And therfore dauid sayth Pro hac id est ê“ missione pcciÌ„ orabit ad te oimÌ„s scuÌ„s in tempore oportuno Euery saint shal pray to the lorde in byhoful tyme for mercy and foryeuenesse of sine And leue frend pÌ„y ye hertely to youre aungel as to hym that is next you and hath moste cure of you and is moste besy to saue you vnder god And if ye wyl folowe his gouernaunce and trust iÌ„ him iÌ„ al goodnes with reuereÌ„ce cleÌ„nes pÌ„y ye hiÌ„ faitfully pleine you to hiÌ„ speke ye to hiÌ„ homely to be youre helpe as he is youre tuter and keper assigned of god and say ye oft that holy prayer Angele qui meus es c. The xxiiii chapter DIues Thy speche pleseth me wel and thy wordis be goode and deuoute but I pray the say forthe of thys coÌ„maundement if thou can more Pauê‘ Also by this coÌ„mauÌ„dement men of holy church be bound to worship ther patrones For the patrone of the church is fader of ye church and of the benefice iÌ„ that that he begynnethe it of nought xvi qÌ„ vii pia in glosa Diues For which thingys is a man cleped patron Pauper For thre thinges For fundacion that is yeuyng of ground for the firste dotacion and for makyng of ye firste church Patronum faciuÌ„t dos edificacio fundus Diues What worship owe men of holy churche to do to ther patrones what right longeth to ye patron Pauper It longeth to him for to present a persone able and yeue the church and the benefice by wey of almes to whom he thenketh able by assent of ye busshop Also it longeth to hiÌ„ to mainten ye church and to kepe it fro dilapidacion and from destruccoÌ„n from al maner wrongys as a gode fader a gode tutoure as a true aduoket to kepe defeÌ„d the church and the mynystrys of the churche from al wrongis and disesys vp on hys power And if he fynde person veker or curate or ony other clerke or prelate mysusynge the benefice iÌ„ which he is patroun he owthe to amende them in fayre maner if he maye And if he may not be owth to tel the busshop therof or summe of his officeris to whom longethe the correction of such defautys And if the busshop do not his deuoure ne his officeris he shal tel it to the archebusshop And but he do hys deuour he shal tel it to ye kynge xvi qÌ„ vii filiis And therfore men of holy churche that be auauÌ„ced by ther patrouns most nedely do ther patrouÌ„s worshyp and haue theym in reuerence by weye of kyndnesse and for nede of helpe to be mayntened in ther right And also for drede of ther offens For if they misbere them ther patrouÌ„s may depryue them of ther benefice by assentt of the busshop and in case ayens the busshoppis wyl Also it longeth to men of holy churh to susteyne ther patruÌ„s ther chidren whanne they falle to nede And if they be taken prisoners to help to pai ther raunsome xvi qÌ„ .vii o qÌ„cuÌ„que Ex. li o iiio. de iure patronatê° .c. nobis fuit Et xii qÌ„ i. aplicos c. sacrorum et ibidem qÌ„ .ii. aureuÌ„ And it longethe
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
vsurie for the nedis of a nother withouten his bidding he that so boroweth is bounden to restitucion if the vsurer wold lene withouteÌ„ vsure freely He the couÌ„selith hiÌ„ nat to lene but vpon vsure is bouÌ„de to restitucion for he lettith the proufytte of his nighboure If a Iewe lene to a cristen man vpon vsury he synneth And he may be compelled by prelates and by lordes to make restitucion Extra e. post miserabileÌ„ And it is nat lefulle to any cristeÌ„ man or woman to take vsurye of any man Cristen or hethen No lorde no college no man shuld suffre vsurers duelle iÌ„ their lordshippe ne lete theym to hyre to duelle in But within thre monethes that they knowe of theire vsurye they shulde putte theym oute and neuir resceyue suche vsurers more after And if busshoppe or archebusshop doo the contrarie they been suspendyde And they that been of lesse degre been accursed if they doo the contrarie and colleges and comyntes falle into interdit And if they stonde stylle in their malice one moneth alle their londes ben interdited And lewde people that suffre suche vsurers to duelle in their lordship or in their houses shulde be compellyd by censure of holy churche to putt them out scdmÌ„ grego decimuÌ„ et coÌ„silium lugdunense ti de vsuris co. vsurarum Hec in fumma conf li. secundo ii ti e. Also if a maÌ„ selle a thing for moche lesse thanne it is worth in couenaunt to haue it ayeÌ„ what tyme that he wole pay the price that it is worth it is vsurie For the byer gettith ayen al that he paied and asmoche therto As if a man selle a thyng for ten shelinges that is wele worth xx shelynges he shal haue it ayen for so the byer wynneth by vsure ten shelinges ouir that he payed firste The xxviii chapter BVt suche slightes and many other that been nat writen here the false vsurers cursed of god begyle and robbe the pore people ayenst the precept of god there he saith thus If thou lene to my pore peple thou shalt nat therfore mysbede him ne trauayl him the more therforÌ„ ne ouirpÌ„sse him with vsurie Exodi xxii If thy brother saith he be nedye pore or feble take none vsure of him take no more thanne thou yaue Drede thy god that thy pore brother may lyue with the Thou shalt nat lene thy money to vsurie ne axe of him ouir habundauÌ„ce Take no more than thou lentyst Shus saith god Leuitici xxv Non fenerabis fatri tuo c. Thou shalt lene to thy brother by vsurie neither money ne corne ne any other thing But lene it to him withouten vsurie that thy lorde god may blesse the in euery werk that thou hast don Deutro xxiii For who so leneth to his euen cristen withouteÌ„ vsurie he shalle spede the better And they that lene with vsure shalle spede the worse And in what londe vsurie is vsed openly that londe shal mysfare Therfore dauid saith that wyckednesse hath besegyd that cite the comynte by day by night aboue the walles and trauayle and vnright moche wronge is in the cite gyle vsure faileth nat from the stretis of the cite Die ac nocte circumdabit eaÌ„ suê‘ muros eiê° iÌ„iquitas c. For suche vsurie gyle and false othes in biyng selling the prophete zacharie saith that he sawe a boke fleyng in the eyre that was xx cubites longe x. in brede And he axed the aungel of god what it might be the aungel saide to him it is the curse of god that gothe to the houses of theuys to men nys houses that forsuere theym by the name of god zacharie vâ— And therfore salomon saith that who so gadreth tresoures with a liyng tunge he is veyne and euyl herted and he shal stumble to the snares of deth Raueyners and robbries of wicked men shal drawe theym downe to helle for they wolde do no rightful dome Prouer. xxi To suche god yeueth his curse Woo he saith be to you that ioyne house to house couple felde to felde and saye of right that is wronge of wroÌ„ge that is right and put light into derknesse and derknesse iÌ„to light bytter into swete and swete into bittre ysa v.c. For these false men of lawe and sligh couetouse folk be a mannys cause euir so goode but they haue moneye to stonde with him they shalle saye that is a wycked cause And be it euir so clere in right they shal seye it is ful derke they can se none helpe therin And be it neuir so derke that nomaÌ„ can se right therin for money they shal say that it is clere enough And be it euir so siker or esy to pursue swete iÌ„ ye silf they shal say it is a bytter cause vnsauery to dele with but they haue money be it euir so ê‘ilous and bytter for money they shal say that it is siker enough He that robbeth his euyn cristen of any gode he dothe ayeÌ„st thre lawes Firste ayeÌ„st the lawe of kynde that saithe thus That thou hatist to be don to the. do thou it nat to a noiher Also he dothe ayeÌ„st lawe writen NoÌ„ furtuÌ„ facies â— that biddith Thou shalt do no theft Also he dothe ayenst the lawe of grace For charite that is principal heest of the lawe of grace biddeth that men shulde yeue to other of their gode nat take from them wrongfully We fynde in holy wrytt Iosue vi et vii capÌ„ that for achor stal golde siluer cloth ayeÌ„st the beest of god he and his wyf his children and al his bestes were stooned to the deth first and afterward brente With al the other god that he had and xxxvi men slayne with enemyes for the theft of Achor that so stalle ayenst goddes biheeste And god saide that til whan his yefte was punysshed the people shulde neuir haue spede in batail ne in otyer iourney Diues It is thanne lytel wouÌ„dre that our folk spede euil these daies iÌ„ werâ—Ì„ vpon their enemyes for they go more to robbe to pile thanne to fight for any right Pauper For that synne and many other they spede ful euyl For they be soo blent with synne that the light of grace by which they shuld be wissed in ther dedys is hid a wey fro theym and so they wandre forth amonge ther enemyes as blynd bestes and for they seen no myscheif til they falle therin For as the wyse man seithe Obcecauit cos malicia eorum sapÌ„ ii o Ther malice hath made theym blynde Telleth a greate clerke Solmê° de mirabilibus muÌ„di that in the londe of serdynye is a welle of ye which welle if a trewe man drinke his sight shal amende But if a thefe drynke therof thoughe his sight be bifore euer so clere he shal wey blynd By this welle I vnderstonde plentie of worldly goodis and of richesses that god sendeth amonges maÌ„kinde whiche goodys and
that ye shalle nat withstonde Malachie ii c Here endith the secounde p̄cepte and begynneth the thridde DIues I thanke the moche For nowe I knowe better thāne I dyd bifore Howe the secounde commaundement shulde be kepte And what peril it is to take goddes name ī vey ne Nowe I pray the enfourme me in the thridde cōmaundmēt Pauper In the thridde commaundement god byddeth that thou shuldest bithynke the. and haue wele in mynde to halowe thyn holiday Sixe daies thou shalte worche and do alle thyne owne werkes In the seuynthe day is the sabot that is to saye reste of thy lorde god In that daye thou shalte do noo seruyle werk neither thou ne thy sonne thy doughter ne thy seruaunte man ne woman ne thy beest ne ne the straunger that is within thy yate Diues Why badde god that the seuynth day shulde more be halowed thanne the syxte daye Pauper For as god sayth there In syxe dayes he made heuene and erth and see and alle thynge that is therin And in the seuynthe daye he restyd and ceasyd of his werkes And therfore he blessyd that day and halowyde it and ordeyned that in that day man and beeste shulde reste And that man that day shulde specially thank god For alle the creatures that he made bifore ī vi dayes he made to helpe and seruyce and solace of man Diues Why saith holy wrytte that god restyd the seuynth daye sithen he trauayled neuyr For as seint austyn saith he made alle thinges withouten trauayl as holy wryt shewith Genesis primo .c. He saide butt this one shorte worde Fiat and badde that it shulde be done anon it was done as he wolde Pauper Whanne holy wrytte saith that god rested the seuynth daye he vnderstondeth therby that in the seuynthe daye he ceasyde to make new creatures For euery thinge was made bifore ī the vi daies either in the thyng him self as aungel light sonne mone sterres either in his kynde ī his simylitude as mā best fysshe foule and grasse and tre either ī his causes as thynge gendryde of corruption and thyng made by crafte For god ī his godhede Was neuir in trauayl but alway in blisful reste withoutē ende And therfore holy wrytte saythe nat that he restyd after his werk ne in his werke but that he restyde from euery werke that he hadde made For he hadde no trauayle for any werke and he was natt holpē by his werke for he made no thing for nede but al for loue Diues yit contra te Cryste saith in the gospelle Io. Pater meus vsque modo opera◠et ego operor My fader worchith vnto this tyme and I worche also Therfore it semyth that god ceased nat the seuynth daye from euery werke Pauper Two maner of werk is longe to god creation and gouernaunce From the werk of creation he cesyd the seuynthe day and thāne principally beganne the werke of gouernaunce and of kepyng whiche werke he cōtynueth and shalle contynue withoutē ende And of this werke of gouernaūce spekyth Cryste the wordes in the gospelle nat of the werke of creacion Diues Ben ther any mo skylles Why god hadde the vii day be halowed Pauper Sixe skilles ther been as sayen these clerkes Firste for god the vii day restyd that is to say he ceased fro creation of newe creatures Also in tokening that god in the vii day delyuered the children of israel from the harde seruage of egipte and ledde theym through the rede see drye foote ī to the reste of the londe of bihest As we rede in holy wrytt Deut. v.c. whiche deliueraunce was token that mankynde shuld throughe cristes passiō by his blode that he shedde vpon the rode be deliuered out of the feendes seruage and come to the endles reste of the londe of lyf The iii. cause is that men shulde that day principaly yeue them to holy meditacione and to thanke god of al his yiftes his benefices and to lerne goddes lawe and to pryse god The fourth cause was to be token that criste the vii day shuld reste in his graue after that he had traueyled vi daies to refourme ayen mankynd that was lorne through adams synne The v. cause was to be token that vs must alle cese from vices and the vii synnes if we wole be saued As the prophete saith Quiescite agere peruerse discite bene agere ysa i.c. Reste ye to do amys and lerne ye to do wele The vi cause is to betokene the endlesse reste that we shal haue from syn and peyne in heuyn blisse for ye gode werkes that we do the vi daies of oure lyf that is to saye al the daies of oure lyf the vi ages of oure syf for fulfillyng the vi dedys of mercy which criste nameth in the gospel For as we rede in the apocalips xiiii c The holy goste to whome this p̄cepte is applied saith that mē after this lyf shulde rest from their trauailes for their gode werkes folowe them The ii chapter DIues Sithen that god badde the vii daye shulde be halowed why kepe we ye viii daye that is sundaye and natt the vii daye Pauper God in the olde lawe yaue three maner of p̄ceptes For sūme wer̄ cerimonyal sūme iudicial and sūme moral The cerimonialles were but figure shadowe of thīges that were to come And therfore whan tho thinges were fulfylled that the cerimonyalles be tokenyd the cerymonials cesyd vanisshed awaye as the shadowe vanyssheth away by light of the sonne Iudicial preceptes were in punisshynge of synne iustifiynge of whiche sūme ceased sūme duelle yit stylle Butt moral p̄ceptes that teche vs to loue oure god oure euyn cristen to flee synne to loue vertues tho laste alway as the x. cōmaūdementes suche other And for asmoche as this p̄cept is cerimonial in party as anentes the tyme and in party it is morall in asmoche as it techith vs to worshyp oure god and to reste from vyces Therfore in asmoche as it is moralle it is kepte but in y◠that it is cerymonyal it is chaūgyd into sūday as for the better For that that it figured and betokned is fulfillid That was ye reste of criste in the sepulcre ī the vii day after the grete trauayle that he hadde vi daies bifore in reformacion and redemption of mankynde Alle be we bounden to worship god nowe in ye newe lawe but nat in that maner ne ī that tyme that they were boūdē in the olde lawe Diues Why is it more chaungyd in the sunday thanne into an other day Pauper For the greate benefices the grete worshipful wounders that god shewyd that daye to mankynde For on the sūday the worlde begāne lighte and aungelles kynde was made That daye god sente aungelles mete manna downe the the childrē of israel in deserte and fedde them so xl yere That daye god yaue moyses the lawe in moūte of synay
That day criste was borne of the mayden mary to saue mankynde That day cryste rose from deth to lyf yeuyng vs example and hope to ryse from dethe to lyf That day the hooly goste lighted in cristes apostles and in his disciples That daye god shal come to dome as saith a grete clerke dockyng suê‘ deutronomiuÌ„ And so that day was the firste day and shal be the last day that neuir shalle haue ende But it shal be a daye of endlesse blisse to al that shal be saued For right as cryste rose vp from deth to lyf on the sunday and neuyr dyed after ne shal dye So shall al we in the laste sonday that shall be ye last day ryse vp from deth to lyf and neuir dye after but lyue in blisse withouteÌ„ ende if we make here a gode eÌ„de This day is so worshipful that no bisshop may be sacryd but on the suÌ„day As saith ReymuÌ„de li. i o ti de feriis And right as the saturday was halowed iÌ„ the olde lawe for the reste the god made in the saturday after the creacion the werkes that he made in the vi firste dayes so holy churche throughe techynge of the holy goste hathe ordeyned the sunday to be halowyd for the rest that mankynde shalle take after vi ages of this worlde on the sondaye whiche reste and sabott shal neuir haue ende Their sabott that was on the saturday turneth alway ayeÌ„ to trauayl but oure sabote that is in the suÌ„day at the laste shalle turne into endles rest ioy blisse Sabot in ebrewe is rest iÌ„ englisshe And euery day iÌ„ the woke is clepyd sabott ferie that is reste in englisshe For euery day we ben bouÌ„de to ferie to reste from syn Also al the woke is clepyd sabbot as there Ieiuno bis in sabbato And Mt vltiÌ„o The sunday is clepyd the firste day of ye sabbottes as there Vna sabbatoruÌ„ And Mt vltiÌ„o it is saide Prima sabbtiÌ„ For it is first nat only iÌ„ ordre of daies but it is also firste in dignite For the sabot the reste in the soleÌ„pnyte of the saturday of the old lawe is now chauÌ„gyd into the suÌ„day for syn of the iewes whiche slewe cryste on gode friday so putt oure lady seynt mary and al holy churche in sorowe care grete trauaile bothe friday and saturday while criste lay iÌ„ his graue But for asmoche as he rose from deth to lyf on the suÌ„day and apperyd to his moder and to his disciples vii sithes the day so on the sunday begaÌ„ne the firste ioye blysse reste of the newe lawe Therfore by goddes rightful dome ye iewys sabot on the saturday turnyd them to sorowe care moche trauayle and oure sundaye turnyd vs into grete reste ioye and blisse And as the saturdaye was halowed by the olde lawe for god grauÌ„ted that daye firste rest to mankynde after his damnacion to ê‘petuel trauayle for adams synne so is nowe the suÌ„day halowyd for than criste graÌ„tyd firste reste ioye blisse to maÌ„kynd in the newe lawe after his passion the saluacion of mankynde the redempcion tnyd the sorowe that holy church had on the saturday by malice of the iewes into reste blisse on the suÌ„day And so it is fulfylled that the ê“phete Ieremye saide xxxi.c Redemit dnÌ„s populum suum God hath boughte ayen his peple with his pÌ„ciouse blode and hath deliuered his peple oute of the feendes power I shal saythe god turne their mournyng into ioye I shal glade theim of their sorowe and conforte them And by the ê“phete Osee he saide that he shulde make the ioy of iewys sabotes of al their solennyties and of al their feestes to cese bicause of their synne Osee ii.c The iii. chapter ALso for halowyng in the saturday was cerymony al For as we fynde iÌ„ diuerse places of holy wryt namely Ezechielis xx c Halowyng iÌ„ the saturday was a special token youen to ye iewys wherby they shulde be knowen from other people and so was circuÌ„cision and many other obseruauÌ„cis and cerymonyes god yaue theim to be knowen from other people And therfore right as the circumcisioÌ„ and other obseruaunces that were bitaken them of god for tokeÌ„ of distinction from other peple ceasyd in cristes passion so cesyd halowynge in the saturday in Crystes passion For why although it be a morall pÌ„cepte to halowe the vii day yit it is nat moralle ne byndeth vs to halowe the vii day in the saturday And therforÌ„ we rede Exodi xxxiiii xxxv ca. That whaÌ„ne moyses hadde ben in the mounte of synay with god fourty daies and xl nightes withouten mete or drynke and spoken with god and there takeÌ„ the lawe of him in two tables of stone two stemys and bemes of light risen oute of his face as it had be two hornes so glysnyng so bright that the people was a dred of him durste natt speke with him and therfore he putte a veyl bifore his face whaÌ„ne he shuld speke to the peple and tel theym the lawes and the wyl of god And whaÌ„ne he had so hydde his face with the veyl the first lawe that he yaue them in goddes name was to halowe the saturday And he spake no worde than of the other ix preceptes but tolde forth other obseruaunces cerymonyes whiche longed only to the iewys and were but figure and shadowe of thiÌ„ges to come Whiche cesyd alle in cristes passion And soo he shewyd wele that halowyng in the saturday was cerimonyal shulde cease with other cerymonies in cristes passion And therfore whanne he bad them halowe the saturday he put the veyle bifore his face in tokeÌ„ the halowyng on the saturdaye other cerimonyes and lawes yat he yaue them that tyme werÌ„ but a veyle hilynge gostly vnderstoÌ„dyng vnder figures of thynges that were to come And whanne tho thinges were fulfilled by the passion of Cryste the veyle mystihede of figures shulde be done awaye and cese And in token therof in tyme of cristes passion the veyle of the iewys temple to rent and cleef in ii parties that men mighte se al the priuey thinges that were in the temple whiche were bifore hyd fro the sighte of the people by that veyle Also the same texte of the coÌ„maundemente shewyth we le that halowynge in the saturday shulde be translatyd into the sunday that is clepyd the day of the sonne For al though god cesyd in the saturday from makinge of thinges of newe kynde yit in the saturday he made the saturday as he made eche day bifore in the same day But in the sonnedaye next folowyng he made no new day in kynde for that was the firste day and so he restyd more in the sunday from worchynge thanne he dyd in the saturdaye Also after greate trauayl owith to be more reste But criste goddes sonne hadde more trauayle in recreacion redeÌ„pcion of maÌ„kynde