the defautys and to preche goddes worde and to winne maÌ„nis soule not to robbe the folke of ther good but take ther costys in esy maner So that thei sclauÌ„dre not ther brethern ne ther sugettys ne be not greuouse to them x. qÌ„ iii. cauend Alle men and namely men of holy church moste besely fle sclaundre that they yeue no man ne woman occasyon of slaundre ne of synne butt ofte tyme lyfe the harder and absteyne them fro mani thinges leful to fle sclauÌ„dre For as saythe saint ierom super mycheam All that yeue occasion of sclauÌ„dre be gylty of altho that perisshe by the sclauÌ„dre .i. qÌ„ i. hii quosquuÌ„que Et nota pro vitando scandalo in rebus licitis ad roÌ„ xiii et p. ad corum viiio. For these causys god saith to men of holy church by the prophet osee ye be made snare to meÌ„ lokyng a fer and as a net sprede abrede on the hylle of thabor ye haue bowed down sacrifices iÌ„ to the depnes that is to say yâ— yâ— ought to be ware lokers to worche wel and warne men of perel of synne be made a snare and a net in holy church that is the hyl of thabor to take folke in sinne and drawe them to foly And so ye haue slain soulis bowed theÌ„ doun into the depnesse of dampÌ„cion and so made sacrifice to the deuel of the soulys that god toke you to kepe Osee. vo.c. Also men of holy church sle ther suget t ys gostly that mys eggyng miscounseyle and mys enformacyon bringe them in dedly synne in eresie or elles lette them from good dedys that thei wolde do so slayn good purpose and good wyl that man or woman is in in maner sleyn ther fayth wherbi they shulde lyue For the ê“phete sayth Iustus ex fide viuit The rightful maÌ„ lyueth by feyth And saint Iames saith that faythe wythoute good werkes of charite is but dede And also prayer Withoute deuocion is but ded as sey these clerkes Diues Than nyghe alle the prayers that men make be but dede For comonly in oure prayere we be destracte and thenk on other thinges And it is not possible to vs alwey to thenke on what we saye For there is no thinge so chauÌ„ge able as thought thow we theÌ„k on that we sey yit it is not in oure power withoute special gyfte of god to haue deuocioun therin Pauper Take it not so straite For it is vnderstonde thus Preyere witheoute deuocion is butte dede that is to saye Prayer made ayens deuocioun is but dede Diues Howe a yens deuocion Pauper As whanne men prey ayens the saluacion of oure soulys or other soules not for the worship of god but for ipocrisi or oÌ„li for wordly lucre Or whaÌ„ meÌ„ preye ayens charite as for to haue veÌ„geauÌ„ce of ther enemyes or for ony thing ayens goddis worshyp and in ther prayer submytt not ther wyl to the wylle of god Euery prayere that is made to the worshyp of god by weye of charite and for a good end withe purpose to plese god that preyer is made withe deuocion tho we he that preyeth be distracte and thenkethe not on his wordys perauenture vnderstondethe theÌ„ not ne hath but lytel liking ther in Nethelesse man and woman oueth to do ther deuoure to theÌ„ke on god and of that that he seiÌ„ the in his prayere TTe tenthe chapter DIues Thy speche please me seye forthe what thou wylte Pauper As I seide first al that lette man or woman of ther good dedys and good purpose and tyse them to synne and foly and brynge them in erroure or eresie by mys techyng be maÌ„sleers and lymmys of the fynde Whyche as criste sayth in the gospel is a manqueller from the begiÌ„niÌ„ge of the world For through hys mys counseyle and hys fodinge he sloughe al mankynde bothe gostli and bodely at the begynnynge of the worlde Also he sloughe himsilfe throughe pride and many thousandys aungels that assentyd to hym And yet he sesethe not to sle mannys soule by false suggestiouns and temptaciouns and that by hymsilfe whanne men se him not And suÌ„tyme visibily in the lickenesse of sum visible creature so he teÌ„pted criste eue and saint martyn mani other Sumtyme he temptethe and slethe mannis soule bi hys liÌ„mes that be wicked men wymen Also men of holy churche sle men and wymen gostli of goddes word and of gode techiÌ„g For as crist sayth NoÌ„ iÌ„solo pane viuit homo sed in omni verbo ê™ procedit de ore dei mt. iiiio. co. Man lyuethe not only in bodeli brede but moche more he lyueth in euery worde that comethe of goddes mouthe that is to saye iÌ„ the wordys of the trwe prechour For euery trwe prechoure sentte of god is cleped goddes mouthe And therfore god saythe to the ê“phete Si seperaueris preciosum a vili quasi os meum eris Iere. xvo. If thou departe precious thinge from thinge that is foule and of no pryse thou shalt be as my mouthe For it longeth to ye prechoure of goddis worde to coÌ„mende vertuis and despise vices to â—hese truthe and lette falshede to commende heuen blysse and gostly thinges and repreue pompe and pryde of thys worlde and flesshly thinges And thaÌ„ne is ye prechoure as goddes mouth and spekethe wyth goddes mouthe and hys worde is goddes worde by the whyche man and woman lyueth gostly and escapeth endles deth And therfore dauid sayth Misit verbum suum et sananauit eos et â—ripuit eos de intericionibus eorum God hath sent hys worde and hathe heled hys people from gostly sekenes and delyuered them from ther diynge whanne they shulde haue dyed throughe synne and helle payne And therfore he sayth in the gospel that who so kepeth hys worde he shal not ataste the deth withe oute ende Sythe that goddes worde is lyfe and saluacion of maÌ„nys soule alle tho that let goddes worde and lette them that haue auctorite of god and by ordre take to preche and teche that they maye not preche and teche goddys worde ne goddes lawe they be manslears gostli and gilty of as many soules as perisshe and dye gostly by such lettynge of goddes worde and namely these proude couetouse prelatys and curates that neyther kunne teche ne wyl tech ne suffre other that kuÌ„ne and wil and haue auctoryte to teche of god and of the busshop that yeuethe theym ther orders but lette theym for drede that they shulde haue the lesse of ther sugettis or els the lesse be set by or elles that ther synnes shulde be knowe by prechyng of goddes worde And therfore leuer they haue to lese the soulys that criste so dere bought thaÌ„ to here ther owne synnes openly repreued generaly among other meÌ„nys siÌ„nys As saint austen saith goddis worde owth to be worshipped as moch as cristys body And as moch synne doth he that letteth goddes word
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
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
seruant and his childe whanne Sara had borne hir sonne ysaac bytokeneth that in tyme of grace whanne the newe testament that is the newe lawe and cristen people byganne thā the olde lawe shulde be putte aweye and the iewes put from ye houshold of heuē but they wold be conuerted And also that alle that lyuen after the flsshe and in dedly synne shal be putte oute of goddes houshold but they amēde theym The xxi chapter DIues I haue ofte harde sayde that fendes in mannys lykenesse haue leyne by wymen and made theym wyth childe And that is wonderful to me For the fynde is but asprite and hath neyther flesshe ne boone ne any thynge of mankynde wherby he shulde gendre with womā Pauper The fende by sufferaunce of god may sadde the eyre and make him a body of the eire in what lykenesse god suffereth him in so moch that as saith saynt Poule he transfygurethe himsilfe into an aungel of lyght Moch more than he may transfigure hym into lykenesse of mā or womā by sufferaunce of god for mannys synne and womās And the fēdes that tempt folk to lecherie be moste bcsy to appere in mannys likenes womās to do lecherie with folk so brīge thē to lecherye And in speche of folke they be cleped eluys But in latyne whā they appeir in mannis lykenes they be cleped Incubi And whāne they appier in lykenesse of wymē they be cleped succubi And for they haue no mater ne sede of themsilfe to gēdre therfore they gendre and take the superfluyte of the mater and seede of man that passeth from mā slepynge and other tymes and with that mater they medle with wymen Also they gader matyr and seede of wooman And with that medle with man in womans lykenes And of such medlynge as god suffereth comon sūtyme good children sūtyme wicked sumtyme wele shapen sumtyme euyl shapen Butte nedys one moste be man or womā For fende with fend may not gendre Suche fendys be moste besye to shende wymen And therfore it is perelous to wymen that desyren moch mannys cumpanye to be ouermoche solitarie withoute onest cumpanye And suche foule spritis do ther lecherie in this maner not only with man and woman but also with vnresonable bestes and appere to them in lykenesse of bestes as a bole to kyne and as aram to shepe And so by fendes doyng come many of theyse mysshape thynges that be borne both of wymen and of bestes as a calf with an adders taile a childe with an adders hede a child born of a shepe with wolle in the necke Al these haue fall in oure dayes The xxii chapter DIues It may be wele as thou sayste But I praye the telle me what is gostly foruycacion gostly auoutrye and micherye Pauper Alle thre be take for one and pryncypaly it is cleped ydolatrye whanne man or woman withdraweth hyo loue and his truste fro god and settethe it more in creature than in god and the worship that longethe to godhed doth it to creature thankynge creature of the benefices that only god may do And so the worship that longeth only to god they yeue it too creature stocke or stone man or woman or to ymagys made withe mannys hondys that neyther may se here ne helpe at nede whanne man or woman is cristened his soule is wedded is criste by right byleue and trew loue and charitye that he hoteth there to gog to kepe his hestys and to forsake the fende But after whā he forsaketh god and goddes hestes and turneth hym to the fende by his owne fyndīges of mis lustes leueth ye loue of crist for ye loue of any creature thā he doth gostly lechery with the fend And therfore sayth Dauid that they haue do fornicacion in ther own fyndyngys And on thys maner al flesshly thoughtis and of misluste and vnrightful doyng and vnleful couetyse in that it with draweth the loue of mā or of woman fro god it is cleped goostly fornicacion and auoutrye And thus euery dedly synne is cleped gostly auoutrye and gostly fornicacion but pryncipaly ydolatre forsakyng of the feyth Also false prechyng and fals exposicion of holy wryt is cleped spirituel fornicacōn As they that preche pryncipaly to please the peple and to gete a name or to get temporal good Of such saythe saynt Poule that they put goddes worde in auoutrye Adulterātes verbum dei .ii. ad corum ·iiiio. For there they shuld vse it to the worshyp of god and to the profyt of mannys soule they vse it to ther owne worship and to ther owne wordly profyt and to plesaunce of the fende and harm of mannys soule Also fals couetyse is cleped gostly fornicacion Therfore saynt Iames sayth to false couetyse men Adulterii nescitis quia amicicia huius mūdi inimica est deo Iacobi iiiio. ye auoutererys lechouris wyt ye not that frēdship of this worlde is enemye to god Therfore ī the boke of goddes preuetyes couetyse and pompe of thys world and couetous and proud people is cleped the cetye of Babiloyne that is to say the cetie of shēship And it is likened to a comon woman with which kīges prynces lordes marchauntys and alle couetouse folke haue do gostly lecherye and it is cleped moder of fornicacions and of abominacōns For as saynt Poule sayth couetyse is rote of alle wickednessys And therfore god byddethe there that his peple shuld go out of ye cetye of babiloyne that is to seye forsake synful cumpanye and forsake luste of the flessh pompe and couetyse of thys world that maketh men to forsake god and do gostly lecherye with the fende wende ye oute saith god fro this wicked babiloyne and forsake this wckiid comō womā of lust of false couetyse that deseyueth alle this worlde For in one day shal come al hir destruccōn And that shal be endles deth wepyng and hungre without end there shal be brennynge fyre smoder without end and thā al that haue do gostly lechery liued ī delicys fals couetise shal wepe say veve alas alas apo c.xvii xviii The xxiii chapter DIues Al though thy speche be skylful yit in one thyng clerkes holde ayens the in that that thou seist that the synne of Adam was mare than the synne of Eue. And they argue thus ayens the God rightful iuge punysshed eue harder for hyr sīne than he dyd adā for his sīne but that shuld not god haue do but for hir sīne was mor greuous thā the synne of adam therfore than the synne of eue was more greuous than the synne of adam Pauper Thys argumente is grounded in two false maxyms First that euery punisshyng and vengeaunce assigned of god for mannys synne and womans is assigned after that the synne is mor or lesse And this maxime groūde is fals wherfor thou shalt vnderstond that god punisshe some synnes in this worlde and some in the other worlde sūme bothe here and
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
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
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
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„
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
Pater miÌ„arum et deus tocius consolacionis He is oure fader for he made vs of nought he bought vs wythe his blod he findeth vs al that vs nedeth and moch more he saueth vs. he kepeth vs. he ledeth vs he fedethe vs he medeth vs. He is our fader by grace For by his grace he hath made vs eyrys of heuen blisse was there neuer fader so tendre ouer his childe as god is teÌ„dre ouer vs He is to vs bothe fader and moder And therfore we be bounde to loue hym and to worship him aboue al thiÌ„ge as I sayde in the firste commaundement But he maye say to vs as that he sayde to the vnkynde iewis Filius honorat patrem et seruus dominum suum timebit c. The sonne sayth he by wey of kynde worshipith his fader and the seruant shal drede his lorde Syth thanne I am fader of al. Where is my worship And sythe I am lorde of al where is my drede Neyther ye worshyp me as a fader ne drede me as a lorde Malach. i.c. Nunqd non est pater vnê° omniuÌ„ vestruÌ„ Nunquid non deus vnius creauit vos Haue ye not sayth he al oon fader oon god made you all why thanne sayth he despise ye ech man other That is hys brother by pryde and ouerlediÌ„ge and brekynge the coÌ„mauÌ„demeÌ„t of youre formfadris Malach. ii c. Also for tenâ—re loue that he hath to maÌ„kynd he clepcâ—h hymsylfe oure moder saiyng to sinâ—ul soule wenest thou sayth he that ye moder may foryete hir yong childe that she bare of hir body and haue no reuthe ne petye theron And thou she foryete hir childe haue no petye theron yet I shal not foryete the to shewe the mercy ysa xlixo.c. And therfore he sayth Ego mater pulcre dilecci onis c. I am moder of fayre loue of loue drede of knowynge of holy hope In me is al maner grace of truthe of lyf In me is al hope of lyfe of vertu of mercy alof al maner goodnesse Eccle. xxiiii c And thus by this precepte we be bounde to loue our god and worship him aboue al thynge as oure principal fader moder And that principaly for the mercy and pety that he shewthe to mankinde iÌ„ his gouernaunce keping By the first coÌ„mauÌ„dement we be boande to worshyp him aboue al thing for he is endles might as god beginner and shaper of alle thynge The xiii chapter ALso we be bounde by this coÌ„mauÌ„demeÌ„t to worship oure gostly fader that hath cure of oure soule as pope and oure busshop oure prelate oure ê‘son oure vecary oure curate our coÌ„fessoure And oure moder that vs muste worshipe is holy churche Of this maner fader and moder sayth salomon Audi fili mi disciplinam patris tui et ne dimittas legeÌ„ matris tue Mi dere son sayth he here the lore of thy gostly fader and forsake not the law of thy moder holy church ê“uÌ„ i.c. Of these maner faders spekethe also holy wryt Lorde saythe he here byfore thou madest choson faders and madest them ful holy .iio. macha i.c Prelates of holy churche be cleped faders For ther offyce is to gendre folke in right byleue and to norishe theÌ„ in good thewys and vertuous liuynge And therfore saint poule sayth Per euangelinÌ„ ego vos genui By this gospel I begate you in crist Such faders be worthy double worship as saiÌ„t poule saythe For they be worthy to be reuerenced of ther sutgettis to haue ther liuynge Therfore they owe to haue tithes and offeringys of ther chyldren that be vnder cure For as saint poule sayth in the same place The werkeman that wel traueilethe io worthy hys mede .i. tymo v.c But now god may say Regnauerunt sed non ex me Prelatys haue reygned in holy churche not of me ne by my plesaunce I made them not I chase theÌ„ not And therfore saint poule saythe that thow men haue ten thouseÌ„d maisters yet they haue but fewe faders For prelatis for the most part seke morÌ„ ther own ê“fyt thaÌ„ profyt of mannys soule OmeÌ„s que sua sunt queruÌ„t noÌ„ que Iesu cristi Such prelates and curatis be not fadirs of the peple but wolues of rauyn that deuoure goddes peple Sicut escaÌ„ panis Of such prelatis curatis speke ysaie the prophete IpÌ„i pastores ignoraueueruÌ„t iÌ„telligeÌ„ciam c. Such shepeherdis prelates and curates knowe not goddis lawe ne the vnderstonding of goddes lawe Al they bowed awey from goddes wey iÌ„to ther own wey of false confience from the higheste to the lowest ysaie lvi.r. And for that sayde he that the shepeherdis prelates and curates of holy churche dede soo folyly wyll not seke vp oure lord god to please hym and to serue hym Therfore they haue lost vnderstoÌ„diÌ„g and wit to teche the people And so al ther flocke is disperplid by eresie debate diuisoÌ„n disceÌ„cion Ieremie x.c who saythe god by toke the shepherdes pÌ„lates that thus disparplen and al forrende ye flocke of my pasture or lesewe that is cristen people ieremie xxiii.c And therfore saint gregori in his omelie omeÌ„ .xvii. Ve signauit dominus Maketh his mone sayth thus Praye ye to god that he wyl send trewe werkemen into his corn That is to say amoÌ„gis his people For ther is moch corn and moch people to be taught But fewe werkemen of prechours to teche them and to tyll mannys soule For thowe there be folke to hyre There be fewe to seye or to teche we se wel sayth he that the world is ful of prestes But ful lytel ony of theym worchethe in goddes corn For we take saythe he the offyce of presthode but we fulfyl not to do the werke of the offyce The xiiii chapter ALso by this precept we be bounde to worshyp oure eldre that be oure faders in age And therfore god sayth Coram canâ— capite consurge c. Ryse vp sayth he byfore the whytheryd man and worship you the ê‘sone of old man or woman and drede thy lorde god That is to say For drede of god worshype thou thyn elders and despyse theÌ„ not for no age forno febilnesse leuitici xix.c And therfore saint poule bad the busshop tymothie that he shulde not vnder nyme hys eldre ne olde folke to shrapely ne to proudly but prai them as faders to amende them yonge men as brethern olde women as moders yonge wemen as systers in al maner chastytye i. adtimo iiii.c Diues Oft tyme olde folke be more sherewys than other and be ful harde to a mende thei be so roted iÌ„ siÌ„ne And therfore as me thinketh them ne deth to be harde vndernoman sharply For god saithe that ye childe of an hundered yere shall dye and the synner of an hundred yere shal be cursed ysa xlv Pauper Some olde folke be vertuouse and not customable to fine Suche owe to be worshipped
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
long vpon erthe fare wel in the lond that thy lorde god shal yeue the. Deuto. vi c Pauper For sythe god hoteth so grete mede for keping of this pÌ„cept that is moste natural and wherto man woman is moste enclined biwey of kynde he shewthe wel that men shuld haue moch mede for kepiÌ„g of other pÌ„ceptis that be not so natural And by the mede assygned for kepiÌ„g god sheweth wel what peine man womaÌ„ shal haue for the breking that is to saye short lyfe vpon erth euyl fare both here and in lond of deth and after lese the lond of life without end and wende to the londe of woo of derkenes TerraÌ„ miserie et tenebrarum And for that this pÌ„cepte is principal of the secunde table and in maner includeth al six folowing therfore to this coÌ„mauÌ„dement he knitteth the mede for the keping of al and payne for brekiÌ„g of al For after he hoteth many diuerse medys to theym that kepe hys hestys many myscheues to them that breke theÌ„ And al they be coÌ„pÌ„hended iÌ„ thys short bihest knit to this coÌ„mauÌ„demeÌ„t For the biheste is moste coÌ„uenient to this coÌ„mauÌ„demeÌ„t For as saint poule sayth ruth pety and almesdede is good for al thiÌ„gys and hath hys mede both in thys worlde also iÌ„ the tother world that is comyng Diues Shewe me that Pauê‘ For it is good reson that they lyue longe whyth maynteyn wel theym that be beginnynge of ther lyfe that is fader and moder For whanne the rote of the tre faylethe by defaute of the tre aboue thanne ye tre shal sone fayle and sere vp And it is not worthy that he liue loÌ„g ne farewel that worshipeth not them ne helpe them by whoÌ„ he lyueth and hath his lyfe and hys welfare And he that worshipeth not the begynning of his his beynge is worthisone to lese hys beinge And he that helpeth other withe hys good to lyue longe good life is worthy to haue good and good lyfe The xxvii chapter Also leue frend ye shal vnderstonde that god sayth these wordys not only to euery persone by himsilfe but he sayd theÌ„ to al the peple to euery people as to one ê‘sone not onli for worshiping of ther fleshly fader and moder but also for worshiping of ther souereyins iÌ„ ther degre as I sayd bifore For why as loÌ„ge as any peple is buxuÌ„ meke to ther souereyns wyl folowe her gode gouernaunce and worship men after ther degre euery maÌ„ be payde with his owne degre do the dute of his degre so loÌ„ge the peple is able to kepe that lond that god hath youen them to lyue go de lyfe But whanne they wyll rebelle ayens ther souereins and wyl not stond to ther ordinauÌ„ce but euery man wyl be hys owne man and folowe hys owne fantasies despice hys souereiÌ„s ther dome gouernauÌ„ce ne yeue no tale of goddis lawe ne of londis lawe ne of holy chyrchys law ne haue men of vÌ„tue of dignyte iÌ„ worship but for pryde haue theÌ„ in despite and be besi to worship theÌ„silfe iÌ„ hindering of other that peple is able to the swerde able to lese his londe For as ye se at the iye iÌ„ tyme of teÌ„pest thow the bowys of the tre bete theÌ„silfe togydre altobrest full doune as long as ye rote of the tre kepeth him fast in hys place and ryseth not so loÌ„g ye tre shal not fal But whaÌ„ the rote beginne to rise oute of his place anon the tre begyn to fal Right thus it fareth by ye peple of a lond Thow tempest of pride of couetise of enuie of lechery fal suÌ„time iÌ„ the croppe of the tre that is to say a mongis lordes souereins the grete meÌ„ if the pore peple that is rote of the tre of al the comonte kepe theÌ„ styl iÌ„ lownes do mekely ther dwte to god kepiÌ„ge hys coÌ„mauÌ„demeÌ„tys the good preceptys of ther souereins so loÌ„ge is hope that ye peple shall fare wel after the teÌ„peste not be destroied But if they rise ayens god by customable dedly synnes ayens ther worldly souereins wil entermete them of euery cause of that londe of holy church termine euÌ„y cause by ther wyt body crop of the tree shal falle For it is not possyble that the rote shuld be so highe as the crop of the tre but the tre fell Ne that the fote shuld be aboue the hede but the body felle Diues This is ful soth we se it at ye iye For pÌ„de rebellion of ye pore peple is cause of destruccoÌ„n of this loÌ„d For sythe they aresen ayens ther souereiÌ„s was there neuer stabilite iÌ„ this loÌ„d but alwey sythÌ„e ye tre of ye peple of this loÌ„d the realme hathe stond in fallynge Pauper VnbuxuÌ„nesse pride was principal cause of lesing of londys and of realmys And priÌ„cipaly the cause of saluacion of realmes londys and comontees is obedience and buxuÌ„nesse that eche man in his degre obey to his souereyn worship hiÌ„ as fader therfore leue frende I pray you for goddes sake that ye worship al youre faders and moders in ther degre as I haue sayde And haue ye old folke feble iÌ„ worship while ye be in yonge age worship ye the age that ye draw to and haue no scorne of the old folke for feblenes and vncleÌ„nes that ye se them in But thenk ye that suche shall ye be if ye abyde ther age feble vnourne and loth to the syght For suche as ye be nowe such were they suÌ„time It fareth bi age of man and womaÌ„ as it doth by a precyous stone that is cleped crisolitus Thys stone as saythe the mayster of kiÌ„des iÌ„ the begynnyng of the day it shyneth bright as any gold But as the day passeth so passeth his brightnesse And the nyer euen the more it fadeth so that bi euen it is like a clot of erth Thus it fareth by man and woman in this world For in ther youthe and iÌ„ ther begynnynge they be fayre rede and rody and fresshe as rose in may ful lusty to the iye But as youthe passeth so passeth ther bewte And as they olde so they fade tyl at the laste the daye of ther lyfe cometh to an ende And than be theye but a clott of erthe ful vnourne gastly to the sight Here endeth the fourthe pÌ„ceptt here begynnethe the fift precept The firste chapter DIues As me thenketh thou haste enformed me well in these iiii coÌ„mauÌ„dementis Nowe I praye the for charyte that thou wolt enfourme me in the fifte Pauê‘ The fift coÌ„maundement is this Non occides that is to say Thou shalt nou slee In which precept god forbedth vs al maner manslaughter vnleful both bodely and gostly He biddethe vs that we slee no man ne woman vnrightfully ayens the lawe neyther with herte
and the dome be righful Ray. lio. ii ti i. If a man be dryuen by nede to sle man or woman if he fled in that nede by hys owne defaute and fledde not that nede whanne he myght haue fledde he is ful irreguler But if it were such nede that he might not fle it ye nede cam not by his defaute holy church sufferethe him in the ¶ ordrys that he hath takeen to minystre theriÌ„ butte he shal take non hygher ordre If any man slee manne woman or childe casuely and by mysse happe whether hys ocupacioun was leful or not leful if he dydde not hys besynesse to fle manslaughâ— he is ful irreguler But if his ocupacion were leful he dydde his besynes to fle maÌ„slaughter thow he sawe not byfore al chaunsis that might falle he is not irreguler Ray .lio. iio. ti o io. With him that sleeth man woman or childe willy wyth hond or with tung is no dispensacioun IbmÌ„ If a man smyte a woman with child whaÌ„ the childe is quyck or poyson hir with venym if the childe be ded borne or els born oute of tyme and dye by that poysoun or by the stroke he is irreguler But if the childe were not quycke he is not irreguler But he shal be punysshed by the lawe of holy church as a manqueller And so shal ye maÌ„ that yeueth venyn or any driÌ„ke or any other thing to let woman that she may not coÌ„seyue ne briÌ„ge forth children And if the woman wylfully take suche drynkys or do any mys crafte to let hirsylfe or any other from beriÌ„ge of children she is amansleer If many men fyght to gedre one or mo be slayn it is not knowen by whom of that company al that smeten or came for to sle or for to fyght al though they smeten not be mansleers And al that came to helpe mansleers thowgh they sloghe not ne hadde wyl to sle butt come only to conforte and to helpe of ye sleer and al that were on ye wroÌ„g syde be irreguler If maÌ„ or womaÌ„ dye by defaute of the leche by hys vnkunnynge and mys medycyne ye leche is irreguler And therfore it is forbode men of holy churche to yeue any perelons drynkys or to brnne men by surgery or to kytte them For ofte dethe or mayme comethe therof Also they mayme themsilfe wytheoute nedful cause or be maymed by other men or by ther owne foly al if they dydde theim gelde to be chaste and soo plese god they be irreguler For there shuld no maÌ„ serue at goddis aut that had any greate foule mayme If aman with drawe him that wold saue a man fro dethe if he wyl not himslfe saue fro ye deth if he may and namely if it longe to hiÌ„ of office he is irreguler Hec Ray .lio. iio. ti io. If any clerke bere any wood or fire or any mater to the brennynge of any eretyke if he be dede therby or hys dethe ¶ hasted therby he is irreguler thwgh the pope or the busshoppe yeue pardon to al that helpen to the deth of that eretike In smÌ„ conf lio. iio. ti qÌ„ xxv quid de ill If a prestesende ayonge child to water his hors though he bidde him beware of ye water and the childe by hys sendynge drenche the preste is irreguler for he put so the childe in auenture IbideÌ„ q̄· xxvii quid de presbitero Et host· li.v Rub. de hoiÌ„cidio quid de presbitero Diues And what if the preste sende oute his child on his erand barelegged and barefote and euyl clothed in froste and snowe if the childe dye for colde or take such sekenes by that cold that he die therof is not the prest irreguler Pauper ye his forsoth For he ought to do his deligence to saue the childe and to fle that parel in whiche he might lightly falle in that wedyr Diues And what if any prelate sende oute wetingly his suget barelegged barefoote in suche weder euyl clothed if he dye by the colde that he taketh so by hys sendiÌ„g is that not the prest irreguler Diues In that that he sleeth him so by colde he is irreguler maÌ„queller The xix chapter DIues Seye forthe what thou wylt Pauê‘ Prelates of holy church may not fight ne sle and yit they may styre men of armes and the people to fight for the feyth and for the truthe of goddes lawe of holy churche and though meÌ„ be slayne therby they be not irreguler as the lawe sheweth we l. xxxiii qÌ„ viii igitur cuÌ„ aliis co. If thou go by weye wyth hym the gothe to slee any man thoughe thou counseile him to cese of hsâ— purpose and wyl not cese thou goo forth with hym to defende hiÌ„ he sle thou arte irregular as seyth host lio.v. Ru. de hoiÌ„cidio qÌ„ quid si quis If a clerke pleyn him to the iustice on hiÌ„ that robbed him of his gode only to haue ayeÌ„ his good and not to pursue hys deth though ye iustice sle ye thef the clerke is not irreguler Ex. eâ—postulasti c. tua nos S. ad vltimuÌ„ If a clerke help to take a thefe or to binde hym to lede hiÌ„ to the iustice or write only lettre to take ony man if the thefe be slayne or that man slayn ye clerke is irreguler Netheles he may clepe to bold ye thefe tyl he haue his good or holde him hiÌ„silfe if he crye holde the thefe or crye theues theues if it were semely to hiÌ„ that manslaughter shuld folow therof he is irreguler if any maÌ„ ¶ be slayn therby But if he hope therbi onli to haue ayen his gode without manslaughter he is not irregular thowe manslaughter folowed therof Clerkys may bere wepen whaÌ„ne thei passe by perelouse placys to afese theues But theye owe not to smyte If a clerke lene ony man bowe arblast or oni other wepen to feyght wythe if any man be slayne therwith or maymed that clerke is irregular If a clerk erre in answeringe and by hys mysse answere folowe manslaughter if the clerke be holde awyse man he is irreguler And thowe he be but simple lettred and he erre so iÌ„ suche thinges that he owethe to knowe and manslaughter come of his mys answere he is irreguler As if a clerkd sey that it is leful to sle a thefe and to sle lecherous or to ryse ayens ther souereyns or sle them if men folowe his counseile and sle he is irreguler If a clerke byd men stoppe the theues mouth that he cri not so to lede him the more slily and the more sekerly to his iuge if he be slayne the clerke is irreguler If men pursue a thefe or ony other man to take hym and they axe a clerke if he sawe ony suche if he teche them or wysse theym wetinge or supposinge that thei seke hiÌ„ for to desease hiÌ„ if the man be slayne the clerke is irreguler But if he
deth better it is a feyrer that a nother sle hym than he sle himsilfe for that is dampned in eueri lawe Diues Contra te Sampson dyuers other slough themsilfe as we rede in holy writ Pauper As seyth saynt austen de ciuitate dei They slough theÌ„ silfe by the preuy counseyle of ye holy gooste that wolde by ther deth do myracles As whan saÌ„pson toke the twoo pylerys of the paynyms temple whych bare vp al the temple and shook them to gidre withe his armes tylle they brosten the temple fell doune slough many thousandys of the hethen people that was gadrede to wondre on sampson in dispyt of god of heuen whos seruaunt sampson was The xxiii chapter DIues Whether is it more synne to slee the rightfulman or awycked man Pauê‘ It is more synne to sle the rightfulman for in that the sleer noyeth most hiÌ„ whom he oughtmore to loue Also for he doeth wronge to him that haue not deserued it and more ayens rightwisnesse Also for he pryueth and robbeth the comontye of manhode of agreate iewel For euery gode maÌ„ and gode woman is awelle to ye comontye of mankynd Also for he doth more dispyte to god for to al good criste seyth Qui vos spernit me spernit who despisith you despisithe me Diues Contra If a good man be slayne he shal sone go to heuen Butte the wicked manne if he be slayn vnwarly he shal goo too helle And lesse synne it is to send be sleiÌ„g a man to heuen than to hel Pauper Saynt poul seyth .i. ad corum iiio. that euery maÌ„ woman shal thake his owne mede after that his traueyle is Therfore the gode man so slayn shal go to heuen for his good dedys notte for the malyce of the sleer And the wicked man so slayne shalle goo to helle for his owne wicked dedys not for the wycked dedys of the sleer And the sleer shal go to hel both for the sleynge of the good and of the wicked But he shal be depper in helle for sleyng of the good than of the wycked For he shewethe more malyce more aggreuethe god and al the courte of heuen in sleynge of the good than of the wicked And he shal answere for al the good dedys that the good man shuld haue do if he had lyued lenger And he shal be punysshed for the sleinge of the wicked man for that he sleeth hym ayens goddes law and letteth hym that he may haue no tyme to amende hym Diues Is it leful to any man to sle his wyfe if he take hir iÌ„ auoutre Pauper To sle hir by lawe cyuyle there lawis ordeyne man woman that don auoutrye to be slayne It is leful so that he doo it only for loue of rightwysnesse and of clennesse not for hate ne for to be auenged on hir And lete him wel charge his consciens if he be ought gylty iÌ„ the same eyther iÌ„ wyl or in dede and take hede to his own freelte and thenke that the law is aswel ordeyned to punuyssh hym if he do amys as to punyssh the woman But any man to sle hys wyfe by his owne auctorite or doo hir be slayne withoute lawful iuge it is not leful by alle goddes lawe And though any londys saw yeue men leue to slee ther wyues in any case holy churche shalle punysshe theym and enioyne them ful harde penaunce as for manslaught Diues Whether is more synne a man to sle his wyfe or to sle hys fader or moder Pauper Bothe be greuous synnes moche ayens kynde For the maÌ„ and hys wyfe be one flesshe and one blode And he oweth as saythe saynt poule loue his wyfe as hys owne body And therfore he to sle hir ayens kynde Butt yet it is more synne and more ayeÌ„s kynd to sle fader and moder for of them man hath his begynniÌ„g his flesshe blode And also if he sle any of theÌ„ he forfetteth opeÌ„ly ayens the coÌ„maundementys of god the fourthe and the fifte For in that he vnworshyppethe ouer moche his fader and hys moder and fallethe iÌ„ cruel manslaughter and therfore it is more synne to slee fader and moder than to sle his wyfe as seyth the lawe in smÌ„ coÌ„fessorum .lio. iiiio. tio. ix qÌ„ x. The xxiiii chapter DIues Sythe god byddethe that no man shulde slee vnrightfully why suffereth gâ—d soo moche werre be in erthe so many bateyles Pauê‘ For moch folke is worthy to die and wyl not stonde to the lawe of pees Therfore god hath ordeyned and coÌ„mauÌ„ded the lawe of swerde and of cheualrye to bryng theÌ„ to pees with the swerde that wyl not obeye to the pees by lawe of charitye and reson Diues ThaÌ„ it semeth that meÌ„ of armes maysle men lefully that wyl not obey to the pees and too goddes wyl Pauper That is soth For Abraam moyses iosue dauid iosie machabeis and many other were men of armes and slowghe moche folke And yit god repreued them not but he badde them sle and halpe them in ther sleyng and in ther fyghtyng Diues I may wel assent that bateyle is leful if it be rightfull For god is cleped Dominus exercituum dominê° sabaoth That is to sey lorde god of ostys Pauê‘ Thre thynges be nedful that bateyle be rightful Iusta causa iustus animus et auctoritas legitum principis a rightful cause arightful intencion and auctoritie of a lawful prynce Fyrste it is nedful that ye cause be rightful that they fight only for the right and to maynteyne right and for saluacion of the comontye and of them that be vngiltye and wold haue pees For as seyth synt austen the ende of bateyle shulde be pees .xxiii. qÌ„ i. nolite Also ther intencon most be rightful that thei fight not for pryde to gete theim aname ne for no false couetyse to gete worldly good ne for noo malyce for to be vengede ne for no crueltye and lykynge to shed blode For if ther intencioun be wycked thoughe ther cause be true they synne in manslaughter And for ther wycked intenci on god suffereth men to be ouercoÌ„me in a rightful cause Also it most be do by auctorite of a lawfull prynce that is prynce made by comon custom or by comon lawe or by comon assentt of the comontye or by comon lawful election For though aperson gadre to him rebellys ayens hys lege lordes wyl al thoughe the rebellis make him ther hed and her prynce they may not by his auctorite do rightful bateyle But al though auctorite of a priÌ„ce lawful be nedful to rightful batayle that is solemply don by mannis lawe yit iÌ„ a rightful cause at nede man may by lawe of kynd with oute auctorite of any priÌ„ce fight and defende hymsilfe and hys godis ayens wycked folke For it is the lawe of kynd euery man to saue himsilfe and putte awey fo rs with fo rs and might with might LicituÌ„ eÌ„ vim
more greuous is auoutrye And fayne I wold kepe me fro bothe synnes But wymen be ye fendis snare and so tempte me to lecherye that it is ful harde too me to kepe me Adam sompsonem Petrum Dauid Salomonem Femina decepit qs modo tutê° erit WomaÌ„ deseyued adam sampson petir dauid salomoÌ„ who may thaÌ„ne be syker fro womaÌ„s gyle Pauê‘ Many a man hath be deseyued by wycked wymen more by his owne folythan be disseyte of wymen But many more wymen haue be deseyued by malice of meÌ„ than euer were meÌ„ deseyued by malyce of wymen And therfore the wooman lechoure is cleped ye snare of ye feÌ„d the huÌ„tith after mannys soule For the wyse man seyth Inueni amariorem morte mulierem c. I haue fouÌ„de womaÌ„ more bitter than deth Such is the snare of the huÌ„ter hir herte is a net and hir handys be harde boondys He that pleseth god shal escape hir butte the synful maÌ„ shal be take of hyr Eccle. viio.c. But men be cleped not only the snare of the feÌ„d but also they be cleped hys net spred abrode on the hyll of thabor for to take many at oones Osee vo. Mannys malyce is cleped a net spred a brode on an highe hyl for it is open and bodely don notte in a fewe but in many And therfore whaÌ„ne holy wryt spekethe of the malyce of men he speketh in the plurel noumbre as to manye But whanne he repreuethe the malece of woman he speketh in the synguler noumbre as to fewe in token that there be more shrewes of men than of wymen and comonly more malyce iÌ„ meÌ„ than in wymen al though suÌ„me woman be ful malicious Fightyng robberye manslaughter open lecherie glotenye gyle falsnesse ê‘iuri tratoury false contriuynge and suche other orryble synnes reigne more in man thaÌ„ in woman Thys false excusacion that excuse so ther synne by the malyce of wymen byganne first in adam and lost adam and al mankynde For synfullye he excused his synne by womaÌ„ whaÌ„ god vndernam him of his synne and put woman in defaute Also he put god in defaute that made woman and answerd ful proudly as men do these dayes sayd to god The womaÌ„ that thou yaue to me to be my felow yaue me of the tree and I ete therof As who seyth Haddeste thou not youen hir to be my felow I shuld not haue synned And so notwithstoÌ„ddynge that he was more iÌ„ defaut than the womaÌ„ yit he wold not knoulege any defaute butte he put woman and god principaly that made woman in defaute Diues Hou was adam more in defaute than woman Pauper For to him principaly god yaue the precepte that he shuld not ete of that tre and eue knewe it not but by adam woman was teÌ„pted by the fende wonderfully in the adder whyche wentt that tyme ryghte vp And hadde a face lyke a wooman As saynt bede and the mayster of stories And she was dysseyued wyth his fayre by heestes and his falsse sly speche For he hyght hir that they shulde notte dye but be as goddes kunnynge goode and euyl Adam hadde noo temptacioun from outward but asimple word of his wyfe that profered him ye apple For we fynd not that she sayde to hiÌ„ any deseiuable word And therfore syth man was forbode of goddes mouthe and she not but by man and man hadde lesse temptacion than wooman and therto in no thyng wold accuse himsilfe ne yelde him gylty but put defaute al in wooman in god therfore he synned more than woman For woman yeld hir â—tyltye but she aâ—sed no mercy She made no such excusacoÌ„n but in grete perty yelded hir gyltye in that she seyd the adder hath deseyued me For in that she knowlegyd that she was deseyued she knowlegide that she had do amys and vnwysely otherwys thaÌ„ she oughte haue do And for that woman lowede hir and knowlegide hir vnwisdom and hir foly therfore god put in woman that tyme an hope of oure saluacion whanne he sayd to ye adder I shal put enmitye bitwene the and woman end bitwene thy sede and hir sede and she shal breke thyn heed that was the feÌ„de whiche was heed and leder of the adder that tyme The sede of the fende be wicked werkes and wycked folke to whom god seyde in the gospel Voâ— ex ê‘te diabolo estis Io. viii ye be of the fader the fende The seede of the woman goostly be hir goode dedys with which the fende and ye fendys lymes haue greate enuye And comonly wymen more orribilitie of synne than do men And by our lady blessed mote she be the fendys power is destroyde Also the sede of woman is criste borne of the maid marie withoute parte of man And so there was neuer man properly sede of womaÌ„ but crist alone alway is enmitye bytwene criste the fende and hys seede For as saynt poule sayth criste belial light and derkenesse may not acorde For thys skil saynt poule sayth that adam was not deseyued in the first priuaricacoÌ„n but woman was deseyued .i. ad thiâ— .ii And therfore as seyth the glose whaÌ„ne god vndernam adam he sayde not that the wooman had deseyued me as the woman seyd the adoer hath deseyued me butt he sayde the woman yaue me of the tree I haue eten And also as the glose sayth there adaÌ„ was so wis that he might not bileue ye feÌ„dys tales ne be deseyued iÌ„ that maner as ye womaÌ„ was And for ye womaÌ„ was not so wise as adam was therfor she bileued ye feÌ„dis tales so was deseyued And ye wyser that adam was the more was his synne whaÌ„ne he fel But al though adam was not deseyued fro outward by another he was deseyued fro inward by hiÌ„silfe by preuy pryde as saith saiÌ„t austen de ciÌ„ lio. xiiii co. xiii Where he sayth that adam and eue byguÌ„ne firste to be wycked iÌ„warde by whych preuy wyckedâ—nesse they fel in open vnobedience For as he saythe there Pryde is begynnynge of euery synne Inicium omiÌ„s peccati superbia Eccle. xo. And as salomon saith Contricionem pÌ„cedit superbia ante ruinam exaltatur spÌ„c ê“u xvi o Byfore brekynge and brisure goth pryde and byfore open fallynge the sprite of a man and a woman is enhaunsyd by pride And therfore sayth saynt austen in the same chapter that bothe adam and eue were wycked and deseyued by pryde and wel lete of them silfe byfore they ete of ye tree For preuy fallynge inward went byfore open fallyng outewarde by inobedience and so adam was deseyued and fel by pride or eue yaue him the apple and eue was deseyued by pryde or ye serpent deseyued hir For as seythe saynt austen vbi smÌ„ they coueted more excellence and hiyher degre than god ordeyned them to They both synned greuously but adam more greuously as I said first And therfor saiÌ„t poul sayth not al men dyed through the synne of eue but
through the synne of adam Ne god sayd not to adam Cursed be the erthe in eues synne ne he seyde Cursed be the erthe in youre synne But to adam alone he sayde Cursed be the erthe in thy werke and in thy synne And therfore sayth saynt ambrose suê‘ lucam That eue synned more by freelte and vnstablete and chauÌ„geabletie than by shrewednesse Mobilitate magis animi quam pÌ„uitate peccauit Crist bycam not womaÌ„ but maÌ„ to saue mankynde That as maÌ„kynde was loste by man so maÌ„kynd shuld be saued by maÌ„ And therfore in manhede he wold die for mankynde for manhed had loste mankynde And also he bycam man and not woman to saue the ordre of kynde And for that womaÌ„s synne was lesse greuous than adaÌ„s synne and lesse dered mankynde and womaÌ„ was les infect iÌ„ the first priuaricacoÌ„n thaÌ„ was man therfore god toke hys maÌ„hed only of woman wythout part of man And so iÌ„ that he bycam maÌ„ he did gret worship to man But iÌ„ that he toke his maÌ„hede only of womaÌ„ withoute part of man he dyd greate worshyp to womaÌ„ For only of woomans kyn he made medycyne to the syne of adam and to he le mamkynde of the hard sikenes of adams synne The eleueth chapter â–ª DIues Thy wordys be wonderful Butte I can not ayensaye the for drede of oure lady moder and maide that gate grace to mankynde and is oure helpe in euery nede But yit I seye as I seyde firste woman disseyued sampson that was so strong Pauper Woman disseyued him not til he had disseyued himsâ—lfe by lecherie and misgouernaunce of himsilfe Firste he wedded an hethen womaÌ„ ayeÌ„s goddes law and ayens the wylle of his fader and moder for luste and mysloue that he hade to hir After that he lay by a comon woman that was hethen And after that he toke another hethen woman to his concubyne that hight dalida wiche ful disseyued hym brought him to his deth He was false to god and wymen were false to hiÌ„ wymen sey that he was by sotted vpon them and therfore they treted him as a sot He disseyued hiÌ„silfe did ful vnwysly whaÌ„ne he suffered a woman to bynde hym amongys his enemyes and told an hethen woman his counseyle and in what thyng hys enemyes might mooste dere him And alle thoughe god turned hys foly dedys to the worship of god and of goddes lawe yit sampson was nott excused therby for he dydde moch amys and moch foly Also dauid was deseyued by hys mys lust and his lecherye not by the woman bersabee as thou seydest in thy veers For thus we rede in holy wryt in the secunde â—oke of kynges .xi cao. That on a tyme whanne kyng dauid roos from his slepe after mydday romed in his soler of his paleyse he saw a fayre woman wassh hir in hir soler he knewe not the wooman â—ne the woman thought nott on him ne knewe not of his wicked wyl as the boke sheweth there A non he sentt after thys wooman and whanne she cam to hym he lay by hir and bygate hir wythe childe and non as he knew that she was with child to hide his siÌ„ne he seÌ„t after hir husbond vrie that shuld come home medle with hys wife that ye child shuld be named to hiÌ„ and not to dauid And for ye godeknyght wolde not come home at his wife ne vse luste of his body whylys goddes ooste lay iÌ„ the feelde in seege of a cetye that hight rabath dauid sente him ayen withe letters of hys dethe to ioab the prynce of the ooste and traytourly dyd hiÌ„ sle Here mighteste thou se that dauid was oucome with lecherie and deseyued by the fende or the woman cam to hym For as criste sayth in the gospel For who so lokethe on a woman in wyl to do amys wyth hir anon he hath do lecherie and forsetteth ayens this coÌ„maundement Non mechaberis Dauid loked on that wooman in wil to do lecherie whanne the woman thought non euyl He sent after hir as after his lege woman and she wyste not why And whanne she cam to hym as to hir kyng he lay by hir synfully for it was ful harde to hir to lette him Also peter forsoke cryste in tyme of hys passion and ran awey fro cryste or any wooman spake to hym the tyme so he deseyued himsilfe the woman deseyued hym notte She dyd hir offyce For she was vsshere and keper at the dore as sayth the glose and saint gregori and she seyde to him that he was one of cristys disciplis as she seide soth For she was bounde that she shulde lete non of cristys disciplis entre And anoÌ„ at the first worde he forsoke criste and sayd that he knewe him not And not only woman dyd saynt peter forsake criste in this maner but meÌ„ sayde to hym the same wordis for drede he forsoke crist sone after and suore that he knew him not And therfor if it be repreue to womaÌ„ the womaÌ„ made saint peter forsake criste as moch repreefe it is to men and moch more For alle though he forsoke criste at ye womans word yit he swore not therfore ne forswore him til men seyde to hym the same wordys M â— xxvi c o m.xiiiioc co. Also salomoÌ„ disseyued himsilfe or any womaÌ„ disseyued hym For he toke to hiÌ„ many hethen women of false bileue to haue his luste He sought them they sought nott hym He wyste wel that it was ayens goddes law a kyng to haue so many wyues concubines as he hadde For god bad the kynges of hys peple shulde nott haue manye wyues ne multiplye theym manye horsys in greuaunce of the peple ne multiplie to him greate weyghtys of golde and syluer in dysease of the people as holy wryt shewethe wel Deutronomio xviio. capitulo Also it was forbode to him and to al other so to cumpanye wythen wymen And ayens alle thys dyde Salomon in hyghe offence of god Salomon sought the cuÌ„pany of hethen wymen The wimen wer stable in ther false byleeue He was vnstable in his right bileue and folowed hir false byleeue forsoke goddes lawe in greate ê‘tye and worshiped false goddes Lecherye ouercam hym longe or many of the wymen knew him And so be men right these dayes ouercome wyth lecherye wythe oute womannis cumpanye and wythoute doyng of wymen For as criste sayth in the gospel who so loketh on a woman in wyl to do amys wythe hir thoughe she thenketh not on him he doth lecherie And if he haÌ„dle hir or smel hir or speke to hir or go to hir or seke by wilys or by sleyghtys to haue hys luste of hir thoughe the woman consente not to hym though he be letted of his wycked wyl yet he is gyltye in lecherye and doth ayens this camauÌ„dement of god Non mechaberis Men lechours gon and ryde fro towne to towne to gete wymen after ther lust
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
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
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
coÌ„seÌ„tiÌ„g to his deth neyther by wrathe hate For as sayth saiÌ„t iohn Qui odit freÌ„m suuÌ„ homicida est He that hateth his brother is a mansteer For of wrath hate cometh maÌ„slaughter Also bi this pÌ„cepte he forbyddeth beting fighting and mayniÌ„g pÌ„sonyng banisshiÌ„g outlawinge For these such other be a maner of dethe despose to dethward therfore it shuld not be do to maÌ„ne to womaÌ„ without grete gylt Also he forbiddethe that we sle no man ne woman withe oure tunge hym hyndering and procuringe hys dethe ne fauoure yeuynge ne false witnesse beringe ne lesynges makynge ne by diffamyng ne bacbityng For bacbyters and wycked spekers be manquellers And therfore salomon sayth that moche folke hath falle by the swerde but not so many as haue be slayn by the tunge Eccle. xxviiio.c. And therfore he sayth ê“uer .xviiio.c. That life deth be iÌ„ ye hoÌ„dis of the tuÌ„g that is to say in the might of ye tuÌ„g For by hondis iÌ„ holy writ is vnderstond might and power And therfore dauid saith LiÌ„gua eoruÌ„ gladius acutus The tunge of the iewis and of other wicked spekers is a sharpe swerde For the iewys slowe criste withe ther tunges not with ther hondes For they procured his dethe by false witnesse and by exciliÌ„g of the people But paynyms slowe him with ther hondys and dyd him on the cros And yet as sayth saint austen the iewys were moâ—e gilty of cristys dethe than pylate that dampned hym to the deth or the knightys that dyde hiÌ„ on the cross For with her tunges the iewis slowe him and were cause of hys deth And therfore sayth the lawe that he that sleeth hys brother with his hond and he that hatethe hys brother and he that bacbyteth his brother al thre be mansleers De pe di.i homicidiarum The bacbyter sleeth thre at onys He slethe himsilf by his own malice and him that hereth him and him that hath lykyng in hys false tales and hym that he bacbytethe For he maketh him to lese his good name and perauenture his lyf He maketh him also to lese charyte whaÌ„ he knowth his wekid spech that he hath sayde byhind hym And so by lesinge of charite he leseth god that is hys lyfe of hys soule And therfore the wys man lickenethe the bacbiter to the adder that byteth and styngeth in stylnesse Eccle. xo. A shrewyd adder is the bacbiter that sleth thre with oon breth Therfore salomon saythe Kepe ye you from bacbytyng of the partid tuÌ„ge For wekid word sayd in preuy shal nott passe in vayn and wyth oute woo For the money sayth he that lyth sle the soule SapÌ„ i.c. The secunde chapter DIues Is flaterynge ony gostli maÌ„slaughter Pauper In so moche as it slethe the soule bothe of him that flatereth of him that is flatered iÌ„ so moch it is gostly manslaughter Diues Is euery flaterynge gostly man slaughtyr and dedly synne Pauê‘ Nay For flatering is a speche of veyn praysiÌ„g sayde to man or woman with intencion to plese them And that maye be do in three maners as praysing man or woman iÌ„ goodnesse and in good that he hathe Or els praysinge them in goodnesse and good that they haue not Or els praising them in threw idnesse and falsnesse of which maner flatering speketh dauid and sayth QnÌ„i laudatur peccator in desideriis anime sue et iniquus benedicetur Forsoth sayth he ye synner is praisid in desiris of his soule and ye wicked man is blessed of folys For whanne shrewis haue forth ther wyl in shrewednesse thanne the world praiseth them and worshyp theym The firste maner of praisynge if it be do only to plese man not god it is synne and in cas dedly synne And therfor saint poule saith that if he wold only plese man not god he were not cristys seruaunt But it be do to plese god and for a good ende it is coÌ„mendable and medful For in good folke vertue the is praised wexeth Virtê° laudatur crescit Butt this maner praysinge is no flatering The secunde maner of praysing if it be do for god and for a good ende it is sufferable in cas coÌ„mendable and medeful But if be do wetingly only to plese maÌ„ and not god it is dedly synne The thyrd maner of praysynge if it be do wyllynge and wetyng it is dedly sinne And therfore dauid sayde Oleum pccoÌ„ris non iÌ„ pinguet caput meuÌ„ Lord god sayth lete not the oyle of ye synner make fatte my hede the si say late my herte neuer haue no lykynge ne ioye in false flateriÌ„g For as saint austen saith ye tuÌ„g of ye flaterer do more harme yan the swerde of the enmye pursuiÌ„g Therfore salomon saythe it is better to be vnder nomen of the wyse man than he deseyued by flateriÌ„g of folis eccle viio. This synne of flateringe is so grete greuous the if any maÌ„ of holi church were customable therin he shuld be degraded Also if he were a traytour or a teller of shrifte distince xlvi clericus God yeueth curs to al false flaterers saiinge in this wyse Ve qui consuunt puluillos sub omniuÌ„ cubito manus et faciunt ceruicalia sub capite vniuerse etatis ad capienduÌ„ aiÌ„as Who be to them the sowe smale softe pelowis vnder euery elbowe and make pelowis vnder the hede of euery age to take the sowlys of my people They â—ckened soulys the were not quik but depe in dedly synne and so defouled me by fore my people For by cause of ther slaterynge they youen no tale of me ne dreded me ne worship me For an handful of barly sayth be for a go bet of brede they slowe soulis that were not dede and they qÌ„ckened soulys that lyued not makynge lesingys to my peple that loued lesingys And they conforted synners in ther synne and in ther falsnesse and dyconforted good folke in ther goodnes and in ther truth Eze. xiiio.c. The thirde chater DIues This vice of flateringe regneth ful moch in this lond For the peple is so bleÌ„t with flaterynge and lesinges that they se not the mischef the thei be iÌ„ And therfore they lyue forthe in pride and not lowe them to god ne pray to god for helpe as they shuld do if they knewe ther mischefuousnesse that they be in Pauper Therfore god saythe Popule meus q te beatum dicuÌ„t ipsi te decipiunt et viam gressuuÌ„ tuorum dissipant My people they that se that thou art blessed in welth thei disseyue the distroy the wey of thy goinge that thou might not forth ne haue no spede in thi werkys for defawte of grace ysa iiio.c. Diues What in vnderstonde by the pillouis the god spekethe of a yens flaterers Pauper As saint gregrory suyth moraliuÌ„ .xviiio.c. suê‘ illud iob xvii o Donec deficiam noÌ„re cedam c. He that preyseth man or woman in hys wicked werke he leyth hys