passe awaye as yâ— floure of the grasse and of the heye For whan the sonne shyneth hote on the heye it welketh dryeth his floure fadeth his beaute passeth Ryght so sayth he the ryche man welketh fadeth in his wayes yâ— is to saye in his lyuynge Iacobi .i. Also worldely welth is lykened to yâ— shadowe alwaye passyng For all our lyuynge in this worlde is but a passynge a wantynge of lyght of heuen blysse In the myddes of the daye whan the sonne is hyghest than is yâ— shadowe shortest Ryght so whan a man weneth to be but in the myddes of his lyfe is hyghest in welthe in his pryde than is his lyf shortest for than men dye sooneste in theyr moost prosperyte And yâ— nygher euen the ende of the daye the lenger is a mannes shadewe Ryght soo these worldely couetouse men the lenger that they lyue whan they ben at theyr lyues ende than they thynke moost to lyue lenger Than they purchace than they house than they begyn to plete tyll theyr lyfe passe sodaynly awaye as a shadewe at euen Therfor mannes lyfe is lykened to a slyder waye For whan a marâ—goth by a slyder waye the more that he galeth about the ferther that he loketh fro hym the sooner the harder shall he falle Bnt yf he loke wel to his feet to his waye he may kepe him on left though he fall he shall take no grete harme Ryght so it fareth by the lyfe of this worlde It is so slyder that ther myght neuer man ne woman passe by this wayt but at the laste he slydeth in to sekenesse myscheef fell downe and dyed or ellys shall come to yâ— same ende And comonly whan men loke ferthest fro them selfe and thynke to lyue lengest and begynne moost to house to purchas and purpo s e many shrewde tournes and to lyue moost in welth in delyces than they dye soonest passe awaye sodaynely as a shadowe at euen Example Cryste telleth in the gospell Luce. xij Ther was sayth cryste some tyme a ryche man hadde in a yere a plenteuous crop on his londe in so moche that he hadde not houses ynough to laye it in He thanked not god of his gyft but tourned hym to proude couetou s e thoughtes sayd to hymselfe what shall I do I haue no housynge to laye in my corn my good I shal destroye myn olde bernes garnerys and make newe lenger larger and stuffe them full of good and than shall I saye to my soule Now soule thou haste good ynough for many yeres now take thy reste now ete and drynke make feste So he thought all of his lyf in this worlde nought of the lyfe in the other worlde Anone god sayd to hym Fole this nyght fendes shall take thy soule from the to whom shall than be all the goodes that thou haste arayed gadred to gydre He myght saye that they sholde be theyrs that trauayled not therfore Caplm .x. THe clerkes that treate of kynde saye that the foxe in wynter whan he gooth to seke his pray yf he come to a frollen water he lyeth his ere downe to the yce yf he here ony water rennynge vnderneth he wyl not passe ouer there for the yce is not syker but he syketh hym an other syker waye Thus I wolde yâ— all synful couetouse men dyd whan they go about to syke theyr pray of fals couety s e of false purchace or to robbe begyle ony man of his good Than I wolde they layed theyr â—eres to the yce thought how freyle a mannes lyfe is For as the yce cometh of yâ— water tourneth ayen to yâ— water Ryght so all we came of the erthe and shall tourne ayen to the erthe and yf they wolde thus laye theyr â—ere to this yce they sholde here water reÌ„nyng They sholde here say there dyeth a pope there a kyng there a prynce there a duke there dyeth a bysshop there a knyght there a squyer They sholde here that as soone dyeth the ryche as the poore the grete as the smalle the yonge as the olde Therfore holy wrytte sayth Omnes morimur et in terram quali aqua dilabimur All we dye slyde in to the erthe as water .ij. ReguÌ„ xiiij Therfor saynt Bernarde in his medytacyon repreueth the proude couetous folke of this worlde and sayth thus Vbi sunt amatores seculi qui nobiscuÌ„ ante pauca tempora fueruÌ„t Telle me now sayth he where ben now these lordes leders these proude gettours these false couetouse men that were here with vs within a fewe yeres where be they now bycome Ther is no thynge of them lefte but asshes pouder wormes Take hede what they were what they ben They were men as thou art ete dranke as thou dost led theyr dayes in moche myrthe in a twynkelynge of an eye many of them sanke downe in to the pytte of helle where theyr flesshe is gyuen vnto wormes where theyr soule is put in to endeles payne what helpe them theyr vayne glory ther poÌ„pe theyr pryde theyr myrth theyr game glee Where is now theyr game theyr laughynge theyr boost and theyr hyghe berynge all is paste as a shadowe From grete myrth they ben fallen in to endelesse sorowe froÌ„ luste lykynge in to bytter payne froÌ„ plente in to endelesse myscheef ¶ Diues These wordes styreme so the may many other lytyll to sette by welth worshyp of this worlde But well is he that may haue helpe of his good after his deth than fynde frendes true attorneys ¶ Pauper But moche better it is that he hath grace to helpe hymselfe byfore his deth with his owne good for one peny shal profyte more byfore his deth than .xx. penys after more profyteth one candell byfore a man than .xx. behynd hyÌ„ Therfor saynt Lucye taught her moder to do almesse by her lyfe not abyde tyll after her deth sayd to her moder Here ye my couÌ„seyll It is noo gyft full plesauÌ„t to god whan man or woman gyueth thynge yâ— he may not vse hymselfe therfor yf ye wyll that god be plesed with your gyft gyue ye to hyÌ„ thynge yâ— ye may vse your selfe For yâ— ye gyue in your dyenge therfore ye gyue it for ye may not bere it with you And therfore moder whyle ye lyue haue helth of your bodye gyue to god that ye haue Caplm .xi. WHan a man wyll not do for hyÌ„self whyle he may though his executours and his attorneys do nought for hym it is no grete wouÌ„dre For eche man woman is moost holden to hymselfe But it fareth ofte by hem that dyed by theyr executours as it dyd ones by two fooles yâ— dwelled in a lordes courte The one was a foole sage that other was a naturell foole It byfell on a daye they came to gydre in to a
ther enemyes or for ony thynge ayenst goddes worshypâ— in theyr prayer submytte not ther wyll to the wyll of god Euery prayer that is made to the worshyp of god by waye of charyte for a good ende with purpose to please god that prayer is made with deuocyon though he that prayeth be dystracte thynketh not on his wordes and peraduenture vnderstandeth them not ne hath but lytyll lykynge therin Nethelesse man and woman ought to do theyr deuoure to thynke on god and of that that he sayth in his prayer Caplm .x. DIues Thy speche pleaseth me say forth what thou wylt ¶ Pauper As I sayd fyrste all that lette man or woman of ther good dedes and good purpose tyse them to synne and foly and brynge them in errour or heresye by mysse te chynge be mansleers lymmes of the fende Whiche as cryste sayth in the gospell is a manqueller from the begynnynge of the worlde For through his mysse counseyll and his fodynge he slough all mankynde both goostly and bodely at the begynnynge of the worlde Also he sloughe hym selfe through pryde and many a thousandes of angellys that assented to hym And yet he cesseth not to slee mannes soule by false suggestyons and temptacyons and that by hymselfe and whan men see hym not And somtyme vysybely in the lykenesse of some vysyble creature so he tempted cryst Eue saynt Martyn many other Somtyme he teÌ„pteth sleeth maÌ„nes soule by his lyÌ„mes that be wycked men wymen Also men of holy chirche slee men wymen goostly of goddes worde and of good techynge For as cryste sayth NoÌ„ in solo pane viuit homo sed in omni vbo ê™ ê“cedit de ore dei Math .iiij. Man lyueth not only in bodely brede but moche more he lyueth in euery worde that cometh of goddes mouth that is to saye in the wordes of the trewe prechour For euery trewe prechour sent of god is called goddes mouth And therfore god sayth to the prophete Si seperaueris preciosum a vili quasi os meum eris Ieremie .xv. Yf thou departe precyouse thynge from thynge that is foule and of noo pryse thou shalt be as my mouth For it longeth to the prechour of goddes worde to commende vertues despyse vyces to chese truthe and lette falsehode to coÌ„mende heuen blysse ghoostly thynges and repreue pompe pryde of this worlde and flesshely thynges And than is the prechour as goddes mouth and speketh with goddes mouth and his worde is goddes worde by the whithe man and woman lyueth goostly and escapeth endeles deth And therfore Dauyd sayth Misit verbuÌ„ suâ— et sanaunt eos et eripuit eos de entericionibus eorum God hath sent his worde and hath heled his people from ghoostly sekenes and delyuered them from ther deynge whan they sholde haue deyed through synne and helle payne And therfore he sayth in the gospell That who so kepeth his worde he shall not a taste the deth without ende Sythen that goddes worde is lyfe and saluacyon of mannes soule all tho that lette goddes worde and lette them that haue auctoryte of god and by ordre take to preche and teche that they maye not preche and teche goddes worde and goddes lawe they be mansleers ghoostly and gylty of as many soules as perysshe and deye ghoostly by suche lettynge of goddes worde and namely these proude couetouse prelates and curates that neyther can teche ne wyll teche ne suffre other that can and wyl and haue auctoryte to teche of god and of the bysshop that gyueth them theyr ordres but lette theym for drede that they sholde haue the lesse of ther sugettes or ellys the lesse be sette by or ellys that ther synnes sholde be knowen by prechynge of goddes worde And therfore leuer they haue to lese the soules that cryste so dere bought than to here ther owne synnes openly repreued generally amonge other meÌ„nes synnes As saynt Austen sayth goddes worde ought to be worshypped as moche as crystus bodye And as moche synne dooth he that letteth goddes worde despysed goddes worde or taketh it retchelesly as he that despyseth goddes bodye or through his neclygence leteth it falle to the grouÌ„de i.qÌ„.i.intâ—trogo vos There the glose sheweth that it is more profytable to here goddes worde in prechynge than to here ony masse And rather a man sholde forbere his masse than his sermon For by prechynge folke be sâ—yred to contrycyon and to forsake synne and the fende to loue god and goodnes and be Illumyned to knowe ther god vertues from vyces truth from falsehode and to forsake erroures heresyes By the masse be they not so but yf they come to masse in synne they goo awaye in synne and shrewes they come and shrewes they wende And also the vertue of that masse standeth pryncypally in true byleue of the masse specyally of cryste that is there sacred in the oost But that may man lerne by prechynge of goddes worde not by herynge of masse And in so moche herynge of goddes worde truly preched is better than he rynge of masse Nethelesse the masse profyteth them that be in grace to gete the more grace fotgyuenes of ve nyall synne encreassynge of mede and lesynge the payne of purgatory And the preest may be so good that his prayer for reuecence of the sacrament shall gese grace of amendemeÌ„t of hyÌ„ that he prayeth for Both be good but goddes worde ought to be more charged and more desyred than he rynge of masse For whan the people despyseth goddes worde loth goddes worde that is ghoostly fode to man yâ— people is but deed in goddes syght and nyghe to the gates of helle And therfore Dauyd sayth OmneÌ„ escam abhominata est anima eorum et appropinquauerunt vsque ad portas mortis Ther soules haue lothed all goostely mete that is to saye all trewe prechynge and techynge of goddes worde so they be neyghed to the yates of deth Caplm .xi. ALso tho prelates curates be gylty of manslaughter goostely that knowe ther sugettes in dedely synne wyll not snybbe them ne speke ayenst ther synne di .xliij. epheseis And therfor god sayth to euery curate prelate of holy chirche to prechours of goddes worde I haue made the a daye wayte to the people of Israell that is to saye to crysten peple yâ— shalt here the worde of my mouth tell it them in my name And yf I saye to the synfull that he shall dâ—ye thou telle it hym not ne speke not to hym that he may amende hym torne hym fro his wycked waye lyfe that synfull wretche for thy defaute shall deye in his synne And I shall seke the blood the dethe of hym of thyn hande yâ— shalt answere for his deth Eze. iij Also they called mansleers that defraude take awaye holy chirche goodes xij.qÌ„.ij.qui xpÌ„i â— qui abstulerit Also that preest
vnproprely For suche worshyppe and veneracyon is no seruyce ne subgeccyon as I sayd byfore And proprely to speke Dulia is a worshyp that longeth only to god and to resonable creatures And pryncypally and excellently to our lady saynt Mary to the manhode of Cryste whiche worshyppe is called Yê‘dulia proprely sayd Also to the crosse that Cryste deyed vpon yf that men hadde it as clerkes saye longeth Yperdulia For all thynges that lacked lyfe the crosse of Cryste ought moost to be worshyped be in moost veneracoÌ„n reuerence But that veneracyon is called yê‘dulia vnproprely Also frendes ther is worshyp that the subgette doth to his souerayne know lechyng hym his souerayne by worde or by token as by knelyng bowynge suche other this maner worshyp is called proprely adoracyon Other worshyp that is called honoracoÌ„n veneracoÌ„n is coÌ„uenyent bothe to the souerayne to the subgette For a lorde honoureth his seruaunt by gyftes by promocoÌ„ns in offyce dygnyte Also a lord worshypeth a poore man whaÌ„ he setteth hyÌ„ at his owne table or aboue other that ben of hygher degree than he yet he adoureth hym not ne doth hym the worshyp of adoracoÌ„n Nathelesse adoracoÌ„n is taken somtyme full vnproprely for comon honoracoÌ„n veneracoÌ„n And for as moche as all these maners of worshyp so dyuerse ben called with one name of worshyp in Englysshe tonge ofte yâ— latyn of worshyp is taken vsed vnproprely to comonly therfore men fall in moche doubte errour in redyng not well vnderstande what they rede Caplm .xiiij. DIues This dystynccoÌ„n declaracoÌ„n of worshypyng how it is taken vsed in dyuerse maner how it is called with one name in Englysshe hath auoyded many argumentes reasons whiche I thought to haue made ayenst the. I am out of doubte I can answere ther to my selfe by thy declaracyon But two thynges as me thynketh thou saydest not all trouth ¶ Pauper Whiche be tho ¶ Diues Thou saydest that men sholde not offre but only to god ne knele on bothe knees but oonly to god And we see att our eye that men offre to the preest in the chirche knele on both knees to the preest in shryfte ¶ Pauper Men offre not the prest but oonly to god as I sayd fyrste by the hondes of the preest for the preest is goddes mynystre ordeyned to resceyue thynges that ben offred to god as tythes deuocyons lyue therby honestly to spende the remenauÌ„t to nedy folke to worshyp of god the helpe of holy chirche Ne men knele not in that maner to the preest but to god byfore the preest for the reuerence of god of the sacramentes of holy chirche But whan man kneled to temporall lordes prelates or prestes or ony other persone for reuerence of his persone or of his dygnyte he sholde knele oonly with that one knee But as sayth Saynt Austyn de ciuitate dei libro decimo capitulo quinto By flaterye and ouerlowenesse of the people and ambycyon of the soueraynes many worshyppes that longeth somtyme to god allone ben now vsed in the worshyppynge of synfull man and woman And though it be also do to man or to woman for the worshyppe of god as I sayd fyrste it is suffrable and suffycyent Caplm .xv. DIues Thuryfycacyon encensyng was by olde tyme an hyghe dyuyne worshypp also And many sayntes were putte to the deth bycause they wolde not encense ymages stockes ne stones But now clerkes encense ymages other prcestes clerkes and lewde people olso And so as me thynketh they do ydolatrye ¶ Pauper In euery lawe thuryfycacoÌ„n or encensynge hath ben an hygh dyuyne worshyp that ought not to be done to ony creature by waye of offrynge Neuerthelesse it may be done in two maners Fyrste by waye of offrynge with conuenyent betokenynge so it may be done to ony creature For in this maner it oweth not to be done but oonly of a preest at an aultre halowed or with a superaltare halowed soo that prestes lefully may saye there theyr masse For by the encensour is vnderstande mannes herte by the encense holy prayers by the fyre charyte And so suche encensyng thuryfycacyon betokeneth that right as the preest offreth vp in the encensour encense swete smellynge by hete of the fyre So the preest the people by the preest offren vp her hertes to god and her prayers quyckned by the fyre of charyte And praye that theyr bedes and theyr prayers and deuocyons may be pleasauÌ„t to hym for that endelesse charyte that he shewed to mankynde whan he deyed for vs all vpon the crosse whiche charyte is presented in the sacramente of the aultre For all the masse syngynge is a specyall mynde makyng of Crystus passyon And right as Cryste was meane in his passyon bytwene god and mankynde Soo is the preest in his masse saynge and sacrefyce makynge and offrynge encensynge meane bytwene god and the people And therfore oonly a preeste sholde encense atte the aultre and with halowed encense and with holy prayer sayenge in this wyse for hym selfe and for the people Dirigatur oracio measicut incensum in conspectu tuo Lorde make my prayers goo right vp in thy syght as encense Also thuryfycacyon or encense may be done only for sterynge of deuocyon and for tokenynge And soo it may be done to the clergye and to the people in token that as the encense by hete of the fyre smelleth swete and also styeth vp to heuenwarde Soo sholde they lyfte vp theyr hertes with deuocoÌ„n and make theyr prayers in charyte that they myght be pleasaunte to god For but yf the preeste and the people ben in charyte otherwyse theyr prayers pleaseth not god neyther gooth not vp to god as it sholde ellys doo and therfore is noo man worthy for to be encensed but yf he be in charyte And whan the clergye in the quere or the people is encensed they sholde bowe them lowe for the reuerence of god take it not as for worshyp done to hyÌ„ but as sterynge to deuocoÌ„n as a token what deuocoÌ„n they sholde she we to god by bowynge them shewe lowenesse of deuocoÌ„n that it stereth them to For without deuocoÌ„n and lownesse of herte our prayers gone not vp to god But as sayth the wyse man The prayer of hyÌ„ that loweth hyÌ„ in his prayer thyrleth the clowdes The myssalle the gospell is encensed in token that the prayers wryten therin prouffyte lytyll or nought but yf they be made with deuocyon in charyte And ther sholde noo man preche the gospell but with deuocyon and for charyte and all his spede and all his prouffyte referre vp to god and all his prayers put in his wyll Atte buryeng of people men encense the deed bodyes in token that he deyed in charyte in his deyeng he had his herte vp to god by hope fayth charyte deuocoÌ„n for ellys he is not worthy to
be buryed in crysten buryelles Also in token that he shall quycken ayen ryse vp from deth to lyfe atte daye of dome go vp to heuen for his charyte whiche he had by his lyfe as the encense styed vp by the hete of the fyre And for the same cause is the graue encensed in token that he shall awake ryse from deth to lyfe Also the bodye the graue ben encensed in token that it is pleasaūt to god that holy chirche prayed for hym But this maner of encensynge done to the clergye to the people to the deed bodyes to the graue sholde be done with encense not halowed ne blyssed for it is none offrynge And as touchynge encensynge done in the presence of ymages as it semeth to me it is not done proprely to the ymages but byfore the ymages in dyuerse sygnyfycacyons or tokenynges For whan encensyng is done byfore a paynted ymage that representeth Cryste whiche is very god man It semeth to me y◠the encensynge sygnefyed that all deuocōn charytable prayer whiche is bitokened by encense sholde pryncypally stye vp to god whan encensyng is done byfore ony ymage of our lady or of other sayntes it may sygnefye that the prayers of sayntes whiche praye for vs wretches in erthe stye vp by theyr grete charyte vnto the mayeste of god ¶ Diues Syth encensyng is not done to the people by waye of worshyppyng why encense they fyrste the soueraynes more thanne the subgettes ¶ Pauper For in all thyng muste be kepte ordre in doynge And also in token that as they ben pryncypal in state dygnyte so sholde they be pryncypall in deuocyon charyte and gyue other good ensample Caplm .xvi. DIues Why worshyp we god and praye to hym more in the eest than in to the weste southe and northe ¶ Pauper Eest and Weste Southe and Northe and ouer all it is lewfull and medefull to worshyp god as hym that is ouer all lorde of all thynge But for to drawe crysten people to one maner doyng to flee dyfformyte Therfor holy chirche hath ordeyned that men sholde in chirche other places yf it may be well-done worshyp god praye hym prayse hym in the Eest as the lawe sheweth well Distinct xi ecclesiasticarum And that for dyuerse causes Fyrst for Cryste deyed vpon the crosse in to the weste therfor in our prayer we sholde tourne vs in to the eest to see how Cryste for vs henge vpon y◠tree for to haue an eye to his passyon worshyp hym that deyed for vs all vpon the tree Also to lette the people to sue the Iewes in maner of worshyppyng For atte goddes ordenaūce they worshyped westwarde in token that theyr lawe theyr maner worshyppynge in theyr cerymonyes sholde soone passe and go downe make an ende as the daye endeth passeth awaye in to the weste And also in token that for ony worshypp or praysynge or for prayer that they dyde yet they sholde go downe to helle tyll the newe lawe came whan Cryste deyed for vs alle And for the same reason Cryst deyed westwarde and in his deyeng sayd Consūmatum est That is to saye It is ended For in his deth the olde testamente ended wente downe as the sonne and the daye gooth downe in the weste And therfore we crysten people worshyp in to the eest by techyng of the holy ghoost in token that our lawe shall sprynge and sprede as the daye comynge as the sonne ryseth spryngeth out of the cest and as all the sterres ben moost bryghtest in the eest and whan they go in to the weste all they begynne to waxe dymme derke so was the olde lawe full dym me and full derke But the newe lawe is open bryght and clere Also we worshyp Cryste moost in the eest for he was moost despysed in the Eest whan he on a good frydaye henge on the crosse tourned in to y◠weste whan the Iewes stode byfore hym passed byfore hym with many scornes despytouse wordes with mowes many a Iape they sayd Vach q ◠destruis templum dei Tprut for the that destroyed goddes Temple And for he was moost despysed in the eest of the Iewes and hethen people Therfore crysten people worshyppe hym moost agayne in to the eest And for he was moost despysed for vs on y◠good frydaye therfore we worshyp hȳ moost on the good frydaye And in this maner as moche as we may we tourne all his despyte in to worshyp of hym Also we worshyp god in y◠eest in tokē that righ as the sonne ryseth vp in y◠eest so we byleue that Cryst rose vp from deth to lyfe and in that we worshyp hym as hym that rose from deth to lyfe shall lyue without ende Also in token that we longe to come ayen to the blysse of paradyse that we loste in the eest praye god that we may with his mercy come ayen therto ¶ Diues These reasons ben good But why were than the .xxv. men blamed of god for they worshyped eestwarde at the rysyng of the sonne as we fynde Ezechiel .viij. ¶ Pauper Not for that they worshypped god eestwarde For Danyell many other worshypped god eestwarde west south north as he is worthy for to be worshyped ouer all A solis ortu vsque ad occasum laudabile nomē dn̄i From the sonne vp rysyng vnto the goyng downe goddes name is praysable worshyfull But they were blamed for they worshypped the sonne in his rysyng dyde dyuyne worshyppe therto in despyte of goddes Temple of goddes lawe as many fooles yet do now a dayes worshyppynge the sonne in his rysynge y◠newe mone in his fyrst shewyng ¶ Diues They worshyp hym that made the sonne the mone ¶ Pauper Yf they do so they do well but I drede they do not all so And as sayth a grete clerke Leo the pope in a sermon for asmoche as it hath a lykenesse of ydolatrye custome of hethen people men sholde absteyne theym therfro For the people is ful moche enclyned to folye to ydolatrye Caplm .xvij. DIues That is soth For these dayes men doo worshyp to the sonne mone sterres y◠for to worshyp the sterres the planetes the crafte of astronomye they wyll putte out god of his maysterye out of his kyngdom his lordshyp and out of his fredom make hym more boūde to sterres than euer was ony kynge or ony lorde or ony man vpon erthe They wyll be of goddes pryue coūseyll wyll god or not and rule his domes his dedes his werkes all by theyr wyttes by the course of the planetes in somoche that as they saye ther shall no man ne woman be hole ne seke foule ne fayre riche ne poore wyse ne foole good ne wycked but by the werkyng of the bodyes aboue by theyr wyttes soo that they can telle it afore Ther shall falle no
chirches in one lytylyle of Cerlone notwithstandynge yâ— ther were two thousande of poore crysten men outlawed dampned to ful harde trauayll myght haue be releued full well with that yâ— tho chirches costed Than holy chirche was in his youthe in his begynnyng as saynt Ierom sayth in ê“logo suê‘ actê° aplorum Now holy chirche is growen and the fayth sprongen spredde stabled in peas fro tyrauÌ„tes And therfore now we muste worshypp our god with all our myght our connynge for we haue none excusacoÌ„n as they hadde And for to auoyde ydlenesse of prestes our faders byfore this tyme ordeyned the prayers in holy chirche to be sayd after a certayne fourme after the custome of dyuerse contrees kepe theyr hour after the houres of the daye as matynes atte morowe masse afterwarde and euensonge ayenst euen so that god shall be praysed of the prestes at all tymes of the daye ¶ Diues Me thynketh that it were better to saye goddes seruyce in holy chirche without note than with note hackynge of the syllabes wordes of our prayers praysynge as as we do For who sholde telle the kyng of Englonde a tale or make his prayer to hym and made so many notes hackynges in his tale he sholde haue lytyll thanke ¶ Pauper The kyng of heuen is aboue the kyng of Englonde otherwyse we muste worshyp hym than yâ— kyng of Englond For we muste worshyp hym with all our myght all our herte all our wytte as hym that is maker lorde of all thynge so may we not worshyp the kyng of Englonde It nedeth now to speke to the kyng of Englonde to euery erthely man dystynctly for they knowe not the maÌ„nes herte ne his wyll But god knoweth it longe er we speke it with our mouth And therfore whan we synge in our prayers with cleÌ„nesse of lyfe deuocoÌ„n of herte we please god in as moche as we worshyh hym with our power of voyce and tongue For euery note so songe to god in the chirche or in other conuenyent places for deuocoÌ„n in our self to engendre deuocoÌ„n in to other is a praysynge to god And therfore Dauyd sayth Cantate exultate et psallite Synge ye make you mery outwarde synge ye to god craftely Iubilate deo ois terra seruite dnÌ„o in leticia Introite in conspectu eius in exultacoÌ„e All ye that dwelle vpon the erthe make ye hertely Ioye to god serue ye our lorde in gladnesse Entre ye in to his syghte with Ioye myrthe For many causes my frendes songe melodye was ordeyned in holy chirche Fyrst to the more worshyp of god Also to the more excytacoÌ„n of deuocoÌ„n to the people Also to put awaye heuynesse vnlustynesse as sayth saynt Bernarde For many man hath more lykynge for to serue god in gladnesse than in heuynesse And therfor goddes seruyce sholde be sayd lyuely dystynctly deuoutly with gladnesse of herte For yf the seruyce be sayd or songe so hauenly dedely so drawen a longe that it lothe both the synger or sayer the herer bryngeth folke in to heuynesse or dystraccoÌ„n it is euyll sayd or songe For that maner of syngynge is lettynge of moche goodnesse cause of ydlenesse of moche foly for it maketh men to withdrawe theym from goddes house from goddes seruyce and so wante grace De conse dist v. Non mediocrit Also we synge in holy chirche to confourme vs to sayntes in heuen whiche prayse god and serue god alwaye with hyghe voyce swete syngynge as we fynde in the Apocalyps many other places in holy wryte And therfore sayth Dauyd Cantate dnÌ„o canticuÌ„ nouuÌ„ laus eius in ecclia sanctorum Synge ye a newe songe to our lorde for suche is his prysynge in holy chirche of all sayntes And therfore songe in holy chirche is good whan it is songe deuoutely in clennes of lyfe roundely not lettynge the deuoute prayers of the people as doth this curyouse knackynge songe of the vycyouse mynystres in the chirche specyally in grete riche chirches For it is ofte seen that the syngers in suche places other also ben ful proude glotons and lecherous also And the melodye of suche men is no plesaunce to god but it doth harme to them selfe and many other Caplm .lx. DIues Why ben ther now no martyrs as ther were wonte for to be ¶ Pauper We haue now a dayes all to many martyrs in this londe ¶ Diues How soo ¶ Pauper For the more martyrs the more murdre and manslaughter and the more shedynge of Innocentes blode the more vengeaunce shall falle therfore ¶ Diues Moche people is slayne now a dayes but yf they sholde be martyrs I can not say ¶ Pauper All that be slayne for the treuthe pacyently in charyte ben martyrs in as moche as they wytnessen the treuthe stonde therwith vnto theyr deth For martyr in latyn is a wytnesse in englysshe It is no worshyp to ony londe or nacyons for to haue many martyrs of her owne sleynge but it is an endles shame And therfore the Iewes that slewe Cryste and his dyscyples the ê“phetes madâ— martyrs without nombre ben in despyte and repreue all about the worlde And therfore Cryste sayd to them that al the rightfull blood whiche they had shedde fro the begynnynge of the worlde sholde falle vpon them an harde vengeauÌ„ce therfore sholde come to them And the Romayns that slewe Peter and many martyrs in euery londe there as they hadde lordshyp and now they haue lost ther lordshyp ben wretches of wretches and bothe the cyte the temple semeth acursed And now Englysshe nacoÌ„n hath made many martyrs For they spare neyther theyr owne kyng ne theyr bysshoppes no dygnyte no ordre none astate ne degree but indyfferently slee as them lyketh so vengeauÌ„ce wretchednesse foloweth them grace worshyp hath forsaken them it was neuer worshyp to them that they slewe saynt Thomas theyr bysshop theyr fader ne that they wolde by comon clamour comon assent haue slayne theyr owne kyng Martyrdom is worshypfull to theym that in charyte suffreth deth to theym yâ— holde with them in theyr treuthe But it is shame dyshoneste to theym that putte them to deth vnrightfully And for asmoche as the multytude of shrewes is so grete and falshede is so myghty that the treuth is ouersette borne downe true folke so martred we sholde wepe not be gladde for that we haue soo many martyrs and nyght daye crye mercy to lett wretche Yf hethen people or other nacoÌ„ns had made our martyrs than we myght reioyse vs of our martyrs but in that we haue slayn them our selfe we ought to be ashamed Caplm .lxi. DIues Sythen they be martyrs why doth god no myracle now for them as he dyde for martyrs other sayntes in the begynnynge of holy chirche ¶ Pauper
in lesynges in falshode Therfore god suffreth false shrewes for to do wondres myracles for to dysceyue the peple to holde them stylle in theyr errour I haue sayd as my thynketh saye thou forth what thou wylte Caplm .lxiij. DIues What sayste thou of theym that wyll noo solempnyte haue in theyr buryeng but be put in erthe anone and that that sholde be spente about the buryenge of theym they bydde that it sholde be gyuen to the poore folke as blynde and lame ¶ Pauper Comonly in suche preuy buryenges ben full smalle doles and but lytyll almesses gyuen And in solempne buryenges ben grete doles and moche almesses gyuen for moche poore people come than for to syke theyr almesse But whan that it is done so pryuely fewe men knowe therof and full fewe poore people come for to axe almesse for they knowe not whan ne where ne to whome they sholde axe it And therfore I byleue sykerly that some false executours that wolde kepe the goodes all to them selfe began fyrste this errour and this folye ¶ Diues And yet men holde it a grete perfeccyon now a dayes ¶ Pauper Though men burye theyr frendes pryuely or openly it is noo harme to the deed neyther to lyuynge But yf the worshyppe of god be withdrawen and the almesses of the poore nedy folke and the holy prayers and the suffragyes of holy chirche the whiche ben ordeyned for to be prayed and done for the deed folke and the quycke that haue grete nede therof But it is a grete folye and also a grete synne for to forsake solempne buryenges that ben done pryncypally for the worshyp of god and for the prouffyte of the dede folke spendynge theyr goodes to nedefull releuynge of holy chirche and for the prouffyte of the poore nedy people that ben of noo power for to helpe theym selfe for that is a custome of false executours that wolden make them selfe riche with the deed folkes goodes and dele it not to the poore folke after the deed folkes wyll as now all false executours vse by custome And so they that forsake worshypfull buryenges as I haue reherced byfore they lette the praysyng the worshyp and the sacrefyce and offerynges that sholde be done to god They doo also grete despyte to holy chirche in so moche that they forsaken the prayers and the suffragyes of the holy mynystres of holy chirche Also they offende gretely ayenst all the soules that ben in purgatory that sholde be releued by masses syngynge by the prayers and suffragyes of holy chirche whiche ben ordeyned in the buryenge of deed folke for the helpe of all crysten soules And they please the fende yâ— whiche is full besy nyght and daye for to lette goddes offyce goddes worshyppe and holy prayers Also they offende gretly ayenst man kynde ayenst god that toke mankynde of a woman in as moche as they put theyr bodyes in suche dspyte and pryue or take it of the due worshyppe For the bodye of a good man or of a good woman that is knytte to that precyoê° soule that Cryste bought so dere with his precyous blood with whiche soule it shal aryse ayen at the daye of dome and shall lyue in blysse without ende bryghter than yâ— sonne it is of a full grete dygnyte all yf it be here in grete myschyef for a tyme for Adams synne Mannes bodye is of full grere dygnyte in that that god toke our bodye of a woman allone and bycame man without parte of man and bodely in our kynde reygneth god and man aboue all creatures And therfore by waye of kynde and for worshyp of god that toke our kynde it ought for to be worshypped namely in his deth for than is ther no drede of pryde And therfore sayth the wyse man Eccle .vij. Mortuo non prohibeas graciam Withdrawe not thy grace and thy mercy from the deed That is to saye withdrawe not ne lette not the due seruyce and worshypfull Ceremonyes that longen to the bodyes ne the suffrages and prayers that longen to the soules as the glose sayth And in an other place he sayth thus Sone wepe thou for the deed man with bytter teres and grete sorowe and after his astate as right is hele his bodye despyse not his buryenge make mornynge one daye or two after his deseruynge Ecclesiasti xxxviij For by the lawe of kynde by the lawe wryten by the lawe of grace and euery tyme worshypfull sepulture after mennes power hath be due dette to mannes bodye and womannes In the lawe of kynde haue we example of Abraham Ysaac and Iacob and her wyues whiche hadde full costely buryenges As we rede in holy wryte GenÌ„ lvi And in the lawe wryten haue we example of Samuell Dauyd Salomon Iosaphat Ezechye Iosye Tobye and of the Machabeys whose buryenges were costly worshypfully In the lawe of grace that is in the newe lawe haue we example of our lorde Ihesu Cryste whiche not withstandynge how well he suffred spytefull deth for mankynde yet he wolde haue and hadde worshypful and costely sepulture and buryenge As we fynde in the gospell Iohannes .xix. Wherby as the glose sayth there he gaue men example to kepe worshypfull buryenge after the custome of the contree And therfore he coÌ„mended Marye magdaleyn that she came byfore his dethe to anoynte his bodye so precyously and so costely in to the sepulture And many sayntes were buryed worshypfully by the doynges of angellys as saynt Clement saynt Katheryne saynt Agathe and many other And saynt Poule the fyrste hermyte was buryed worshypfully and wonderly by werkynge of lyons and of wylde bestes in tokenynge that mannes bodye womaÌ„nes ought to haue worshypful sepulture for sythen angellys and wylde bestes dyde suche worshypp to mannes bodye after his deth Moche more mankynde sholde worshyppe mannes bodye after his deth and doo worshyp to his owne kynde And so men sholde releue poore folke in theyr myschyef and specyally in theyr deynge by almes gyuynge But they sholde not for that doo ony wronge by theyr lyuyng to theyr euen crysten for to make them riche for to do moche almesse at theyr endynge For as the lawe sayth ther sholde no man be made riche with wronge harme of an other Locupletari noÌ„ debes aliqis cuÌ„ alterius iniuria vel iactura Extra de regulis iuris li .vi. Caplm .lxiiij. DIues What sayste thou of theym that holde markettes and feyres in holy chirche in sanctuarye ¶ Pauper Bothe the byer and the seller and the men of holy chirche that mayntene them or suffre them whan that they myght lette it ben accursed For we fynde not that euer Cryste punysshed soo harde ony synne whyles that he wente here in erthe as he dyde byeng and sellynge in goddes house as we fynde Io .xi. On a tyme he came in to the temple of Iherusalem and there he founde men byeng sellynge oxen and sheep douues to be offred in the temple and chaungers
as a lorde amonges his seruauntes and thyn holy name is called vpon vs lorde our god forsake vs not But yf it be so that we lyue not after our name that we haue taken of Cryste ne lyue not as crysten menne as goddes seruauntes but forsake hym and torne ayen to the fende and lyue not as crysten folke but as Iewes sarasyns or paynyms or ellys worse than take we goddes name in vayne for our name and our lyfe accordeth not And as sayth saynt Poule wycked crysten people with theyr wycked dedes and theyr wycked lyuynge forsaken god And therfore all wycked lyuers and namely ypocrytes that beren the name of holynesse and of Crystus seruauntes and with that they ben the fendes seruauntes they take goddes name in vayne do grete despite to goddes name And therfor Cryste sayth to suche wycked crysten people Per vos tota die nomeÌ„ meuÌ„ blasphemat in gentibus Ysaye lij Et ad Ro .ij. My name is despysed by you euery daye amonge other nacyons or hethen men For by the wycked lyuynge of crysten people the name of Cryste is ashamed And therfore we saye in our prayer Sanctificet nomeÌ„ tuuÌ„ Halowed worshypped be thy name That is to saye grauÌ„te vs grace no thynge to do ne wyll ne to speke that wherby thy name sholde be vnworshyped or ashamed in vs. Caplm .ij. ALso goddes name is taken in vayne by moche speche and that in many wyse Fyrste by namynge of goddes name in vayne in tales tellynge in Iapery in scorne for in suche vanyte goddes name sholde not be named ¶ Diues Telle some ensample ¶ Pauper As yf one sayd to the in scorne whan he is wroth with the god make the a good man And some saye of an other in scorne that god hath forsaken him Iapers dyce players comonly name goddes name in vayne in this maner though they swere none othe And all suche take goddes name in ydlenesse that teche ony errours or heresyes ayenste the fayth and ayenst god or preche or teche the treuthe oonly for couetyse or for enuye or for vayne glorye and not for helthe of mannes soule ne for worshyp of god And therfore the prophete sayth thus Peccatori auteÌ„ dixit deus quare tu enarras iusticias meas et assumis testamentuÌ„ meum peros tuum God sayth to the synfull man why tellest thou my rightfulnesses and takeste my testament and my lawe by thy mouth so ofte nameste my name For all tho that teche well speke well and wyl not do therafter they take goddes name in vayne Also goddes name is taken in vayne by cursynge and swerynge as whan men or wymen in wrath or elles in nyce myrthe saye to an other god gyue the myschauÌ„ce god gyue the euyll grace euyl deth Also it is taken in vayne oftymes by vowes makyng and that in dyuerse maner Fyrste yf man make ony vowes to ony creature For vowes makynge is a dyuyne worshyp that ought to be done only to god and to no creature And therfore the prophete sayth Vouete et reddite dnÌ„o deo vestro Make ye your vowes to our lorde god yeldeth them to hym Also it is taken in vayne whan that the people kepe not theyr vowes that ben lefull but breke them retchelesly or wylfully or by freylte without nede and without auctoryte of theyr soueraynes whiche haue power for to dyspense them or to chauÌ„ge theyr vowes Also yf men make vowes vnlefull ayenst charyte and to doo ony thynge ayenst goddes lawe As yf thou madest a vowe for to slee thyn euen crysten or that thou sholdeste neuer do good to poore men for peraueÌ„ture some poore man hath aggreued the. Also whan men make vowes vnwysely lyghtly without auysement and by comon custome of speche Caplm .iij. DIues And suche vowes ben made now a dayes full many For with moche folke be they ones spoken they ben no more thought on for they ben so comon in theyr mouth ¶ Pauper Therfore they synne full greuously so takynge goddes name in vayne For ther sholde no vowe be made but for a thynge of charyte and with a good auysemente We fynde in holy wryte Iuducum vndecimo That ther was a leder a Iuge of goddes people whose name was Iept And whan he sholde go for to fyght ayenst goddes enemyes the people of Amon he made his vowe to god that yf he gaue to hym yâ— vyctory of his enemyes whan he cam home ayen what lyuyng thynge he mette fyrste of his housholde in his comynge home he sholde slee it offre it vp to god in sacrefyce After this as god wolde he had the vyctory and came home with grete worshyp whan his doughter herde these tydynges she was full gladde and toke her tymber in her honde came in greâ—e haste fyrste of all the housholde dauÌ„synge playnge syngynge ayenst her fader for to welcome hyÌ„ home Whan Iept sawe his doughter so comynge ayenst hym he bethought hym of his auowe that he had made bycame full heuy for he had no childern but her he loued her full well Alas doughter alas sayd he what haste thou done why comest thou so soone ayenst me I haue opened my mouth to god and haue made a vowe ayenst the for I muste by my auowe slee the and offre the vp in to sacrefyce to god But the woman his doughter yet clene mayden was so gladde of goddes worshyp of her faders worshyp that goddes enemyes were so slayne that she made lytyll sorowe or none for her deth sayd to her fader Iept Sythen thou haste made suche a vowe god hath sente the vyctorye of his enmyes fulfylle thy vowe for I take the deth gladdly But I praye the of one boone er I deye Lete me go with other maydens my playferes morne and bewayle my maydenhode amonges the hylles and the mountaynes two monethes For it was that tyme repreef to a woman to deye without yssue of her bodye And Iept grauÌ„ted her bone After two monethes she came ayen to her fader Iept mekely suffred the deth for goddes sake for the loue of her fader And thus my frendes byleâ—e that that womaÌ„s deth whiche was a clene mayden betokeneth Crystes passyon For right as she toke the deth wylfully for saluacoÌ„n of goddes folke and destruccoÌ„n of goddes enemyes So Cryste a clene mayden that neuer was defouled with synne and neuer dyde amys he suffred wylfully bytter deth for saluacyon of all mankynde destruccoÌ„n of the fendes power ¶ Diues Was not his vowe lefull ¶ Pauper It was not lefull For by his vowe yf he had fyrste mette with a catte or an hounde comynge ayenst hym he sholde haue made sacrefyce to god therof whiche sacrefyce sholde haue ben abhomynacoÌ„n to god for neyther was able to be offred in sacrefyce And for as moche as he made his vowe so vnwysely god suffred hyÌ„ to falle in to that
layde the staffe with the golde faste besydes hym Ther came a carte wente vpon hym slew hym brake his staffe tyll the golde scatered all about Anone the people the Iewe also ranne for to see what was fallen And whan they sawe the staffe broken the golde soo scatered about than they knewe how gylfully he had sworen thanked god and saynt Nycholas that the treuthe was so tryed and shewed The Iewe gaue that golde to the poore folke bycame a crysten man ¶ Diues This ensample is open Now I see that gylefull othes ben full peryllous Saye forth I praye the. ¶ Pauper Also a man may be forsworen sweryng soth vnwyttyngly weneth to swere false for to dysceyue his euen crysten As yf I swore to an other that it were not daye to dysceyue hym lette hym of his Iourney wenynge my selfe that it were daye all thoughe it were not daye but ferre from daye yet I were forsworen As the lawe sheweth well xxij qÌ„ ij.c â— .i. Also yf a man swere a treuth with a blasphemye of goddes name As yf he swore by goddes body herte eyen wouÌ„des or ony suche other yf he be vsed therto he is forsworen be it soth or false that he swereth Caplm .x. WHerfore my frende ye shal vnderstonde that in .vi. maners a man is forsworen Fyrste yf he swere ayenst his coÌ„scyence as whaÌ„ he swereth false wyttyngly though he do it for drede Also yf he swere ony thynge vnlefull ayenst charyte as yf he swere to slee a man or defoule a woman with his bodye or that he shall neuer do almesse to poore men ne come in his neyghbours house Also yf man do ayenst his othe whiche is lefull though he do it for drede of deth yf the othe tourne to none euyll ende Also yf he swere treuth for dysceyte gyle as I sayd now late Also yf he swere vnwysely as sayth Durandus in suÌ„ma sua Extra de iureiurando c. â— Sicut et c. â— tua And yf he do it with auysement or vsauÌ„tly it is dedely synne And he sayth there that euery othe made vnwysely is periurye Also yf he compelle an other to swere wyttynge well that he wyll forswere hym As the lawe sheweth well xxij.qÌ„.iiij Inter cetera And saynt Austyn also 〈◊〉 sermon that he maketh of the decollacyon of saynt Iohan baptyste where he tâ—â—leth That on a tyme a good symple true man hadde lente a certayne moneye to a false man whiche forsoke it and sayd that he lente hym none wherfore the true man prouoked hym to swere knowynge well that he wolde forswere hym and soo he dyde the true man loste his moneye And the nyght folowynge the true man thought that he stode byfore a grete Iuge whiche sayd to hym in this wyse Why dydeste thou that man swere sythen thou wyste well that he sholde forswere hym Lorde sayd he for he denyed me my good Than the Iuge sayd to hym It had be better to the for to haue loste thy good than to slee his soule that god boughte soo dere with his precyous blood And anone he dyde hym bete full harde sore in soo moche that whan he awoke his backe appyred ful of wouÌ„des all to beten full blacke blew But whan he repented hym axed mercy his synne was forgyuen hym Caplm .xi. DIues It myght well be so for bothe toke goddes name in vayne dyde dyspyte therto the swerer in that that he forswore hym wyllyngly wyttyngly and he that made hym swere For wyllyngly wyttyngly he dyde hym forswere despyse goddes name so he assented to â—eriury And by the lawe both he that doth the synne he that assenteth therto ben gylty of the synne and ben worthy the same payne But I praye the what sayst thou of theym that swere so dyspytefully and horrybly by goddes bodye herte blood suche other ¶ Pauper That maner swerynge is open blasphemye grete despyte to god And yf a man or a woman be vsed therto swere he soth or swere he false he synneth dedely For not only suche take goddes name in vayne but also in grete despyte And therfore it is forboden by the lawe xxij.qÌ„ i. Si quis per capilluÌ„ Ther sholde noman swere by the heere of Cryste ne by his hede ne by no parte of Cryste ne vse suche blasphe mye ayenst god in ony maner wyse And yf he dyde but he wolde cesse and amende hym and yf he were a man of holy chirche he sholde be deposed and degraded And yf he were a lewde man he sholde be acursed and pursued by censure of holy chirche tyll he wolde amende hym And by the lawe Imperyall as the glose sayth there suche foule swerers sholde be punysshed with the vttrest payne torment saue deth And therfore in Almayne suche folke ben punysshed shamefully in dyuerse coÌ„trees And therfore in tho contrees ben vsed none othes but it be byfore a Iuge or ellys for grete nede Ther is in theyr speche as yâ— gospell techeth ya and nene that ys ye or nay in Englysshe And they kepe more treuth for ya nene than we doo with all our grete othes that we now vse in this londe Of suche foule swerers speketh Saynt Poule sayeng that as moche as in theym is they do goddes sone ofte on the crosse and make but a Iape and scorne of his passyon Rursum crucifigentes sibimetipsis filiuÌ„ dei et ostentui .i. irrisioni habentes ad Hebre .vi. For they can not speke to an vnresonable beste but they all to rente Cryste with theyr othes nyght daye repreue Cryste of his shamefull deth that he suffred for theyr synne theyr sake And there that they ought to take moost mater to loue hym to worshyp hym they take moost occasyon of vnkyndnesse to despyse hym For had not he deyed the bytter deth and shamfull for our gylte our synne and our sake we sholde neuer ellys haue sworen by goddes deth had he not wepte salte teerys with his eyen for our sake not for his owne we sholde neuer ellys haue sworen by goddes eyen And had he not be percyd to the herte shedde his precyous herte blode to wasshe vs from our synnes we sholde neuer ellis haue sworen by goddes herte ne by goddes blood And had he not suffred the depe wouÌ„des bytter paynes in his bodye and in his bones to saue vs from the paynes of helle we sholde neuer ellys haue sworen by his wouÌ„des his bodye his bones ne his blood And also ayenst the endlesse loue that he shewed to vs we shewe hym grete vnkyndnesse and ayenst the grete worshyp that he dyde to vs brought vs to endles worshyp we do to hym ouer grete velonye We fynde in yâ— myracles of our lady that somtyme ther was a ryghtfull Iuge demynge but ful gylty in suche othes swerynge Somdele he was deuoute to
warye them ne harme them ne scorne them for none age for none vnclene s se for no wantenesse ne folye that they saye or do but supporte them in theyr age feblenesse as they supported vs in our youthe holpe vs and kepte vs in our feblenesse whan we coude not ne myght not helpe our selfe We fynde Genesis .ix. That Noe hadde thre sones Sem. Cham. and Iaphet Whan the flood was done it happed that theyr fader Noe dranke wyne soo that he was dronke for he knewe not the myght of the wyne For byfore the flood men dranke noo wyne ne ete noo flesshe And whan Noe was thus dronke his myddell sone C ham foūde hym lyggynge bare so that he myght see his preuy membres and anone he laughed his fader to scorne wolde not couer his fader but wente tolde it to his brethern in Iapynge scornynge his fader But his brethern wolde not see that nyce syght but tourned theyr face frō theyr fader caste a clothe vpon hym couered hyw honestly Whan Noe awoke and wyste what his myddell sone Cham had done to hym he was wrothe with hȳ cursed Chanaan Chams sone all that sholde come of hym made hȳ thrall boūde to Sem and Iaphet to theyr childern after them And thus for scornyng vn worshyp that the sone dyde to the fader began fyrste boundage and thraldome and was confermed of god ¶ Diues Sythen Cham dyde y◠synne not Chanaan whiche was yet but a childe why cursed Noe y◠childe Chanaan not Cham y◠childes fader ¶ Pauper Noe wolde not curse Cham in his owne persone for god hadde blessyd hym in his persone with his brethern anone after y◠flood therfore he cursed Chanaan his sone hym in his sone and punysshed hym in his sone and all that sholde come of hym For it was goddes dome that right as he hadde done shame to his fader so his childern sholde be shame shenshyp to hym And as Noe hadde no Ioye of hym so sholde he haue no Ioye of his childern ¶ Diues The reason is good rightfull saye forth ¶ Pauper Therfore Salomon sayth Oculum qui subsannat patrē et despicit partum matris sue suffodient eum corui de torrentibus et demones Prouerbiorum .xxx. The eye that scorneth his fader and despyseth the byrth of his moder rauyns of the brokes that is to saye fendes of helle brokes shal delue out and pyke out that eye And therfore he sayth in an other place Honora patrē tuum et gemitus matris tue ne obliuiscaris Memento quo niam nisi per illos non fuisses et retribue illis quomodo illi tibi Eccle. vij Worshyp thou thy fader and for yette uot the syghynges of thy moder ne what payne she hadde whan she bare the of her bodye Thynke that but by theym thou haddest not ben and yelde theym and do to theym as they dyde to the. And god badde hym selfe in the olde lawe that who soo cursed or waryed his fader or moder he sholde be slayne Leuitici .xx. Caplm .ij. DIues Many childern wolde ful fayne see theyr fader and moder dede y◠they myght haue her herytage lyue at theyr owne gouernaūce And oft whan they may not haue it by theyr good wyll ne by theyr deth they wyll haue it by plee by maystrye ¶ Pauper Suche childern full late shal thryue they shal haue full lytyll Ioye and worshyp of her owne childern but moche shame shenshypp For as Salomon sayth He y◠cursed his fader or his moder or dyseaseth theym his lanterne shall be quenched in y◠myddes of derkenesses that is to saye eyther he shal haue no ne ayer or yf he haue he shal be with out worshyp For the herytage sayth he to whiche childern hasten faste in this maner shal want blessyng grace of god in the laste ende Prouer .xx. And in an other place he sayth that who so withdraweth ony thyng from his fader from his moder sayth it is noo synne he is as wycked as a manqueller Particeps homicidie est Prouer .xxviij. Also we fynde in the seconde boke of kynges xv.c ◠That Absolon the sone of Dauyd wolde haue putte his fader Dauyd out of his kyngdom he droue hym out of the cyte of Ierlm barefote for he cam so sodaynly on hym that Dauyd was fayne to flee saue his lyfe Soone after Absolon gaaf batayll to his fader in the felde but as god wolde he was ouercomen moche of his folke slayne both by swerde by wylde bestes Than Absolon fledde rydynge on his mule bare heded And as he rode vnder an oke his heere that was full longe and full fayre smote vp amonges the bowes and there it fastened so that the mule passed forth in his rennynge but Absolon henge stylle by his heer tyll that Ioab that was chyef captayne prynce of the oost of Dauyd came to hym smote hym through the herte with thre speres and made hym forth be stoned to deth that was the moost dyspyteous deth in the lawe And soo Absolon y◠was than the fayrest man lyuynge for haste that he had to the herytage wronge y◠he dyde to his fader he loste both his herytage his lyfe Also Adony his brother wolde haue ben kyng whyles his fader Dauyd lyued and Dauyd pryued hym of the kyngdome for euer made Salomon that was than not .xi. yere olde kyng And afterwarne Adony was slayne for he wolde haue ben kyng ayenst his faders ordenaūce Therfore god badde in the olde lawe Deut .xxi. That yf ther were ony vnbuxom childe y◠wolde not obeye to his fader and moder they sholde lede them to the rulers of the Cyte saye to them in this wyse Our sone is bolde proude he wyll not here our techyng ne our byddyng but he gyueth hym to ryot glotony lechery to grete festes fare And god badde that all the people of the cyte or of that towne sholde slee y◠vnbuxom childe with stones in example of all other For whan that yonge folke wexe rebelle ayenst fader moder gyue them to suche ryot welfare ydlenesse but they ben chastysed and withstonde in the begynnynge they shall ashame the comynte of the people by robbery murdre manslaughter by euyll wycked company and make rebellyon rysyng ayenst theyr soueraynes and so be cause of destruccyon of the londe of the Cyte and of the comynte Also Mathei .xv. Cryste in the gospell repreueth all tho that by ypocresye withdrawe nedefull lyuynge from fader or moder vnder colour of goddes worshyp holy chirche And he repreued tho men of holy chirche that so enfourme the childern to saye to theyr fader and moder that they may not worshyp god and holy chirche for the coste that they doo to susteyne theym selfe so make
his brethern take yâ— clothes of our ladyes aulter gyue them to yâ— poore folke viij.c ¶ Diues The relygyous sayd yâ— the godes of yâ— couent ben all theyr godes in comon And therfor may non of theym Iyue awaye without assent of them all For by comon reule of the lawe that toucheth almoost be approued of all Quod oeÌ„s tangit ab hominibus approbari debet And by an other reule ther may no man gyue ony other ryght but suche ryght as he hathe hym selfe Nemo potest plus viris transferre in aliuÌ„ quaÌ„ sibi competere dinoscitur And therfore sythen no persone of the couent hath ony ryght in goodes of the couentes therfor none of them maye gyue ony almes of the couentys goodes ne none other good without assent of them all or of the more parte For what thynge is ony monkes of the couent it is the couentys And what so he getteth it is the couentys Quia quicâ—d acquiritur monacho acquirit monasterio ¶ Pauper By suche ypocresye vnder the colour of pouerte they mayntene theyr pryde theyr auaryce occupye greter lordshyppes than do many dukes erles barons to grete hyndrynge of the londe grete dysease of the poore people For that god ordeyned to be comon to helpe at nede or all men at nede they saye yâ— it is theyrs no mannes els So yâ— foure men of relygyon in one house myght spende .xx. thousande marke by theyr wyll by ther comon opynyon all yâ— good sholde neyther torne to helpe of the londe ne of the poore people but al to helpe the poore couent ¶ Diues Saye to my reasons ¶ Pauê‘ Thy reasons be not worth For the goodes of relygyouses sholde be more comon than other mennes goodes to helpe yâ— londe the poore people And therfor sayth the lawe that comon lyfe is nedefull to all men namely to them that wyl folowe the lyf of crystus dyscyples for as the ayer or the lyght of the sonne may not be departed ne appropred to one place more than to an other So sayth he yâ— all these worldly goodes sholde be comon in nede .xij. qÌ„ .i. dilectissimis And therfor they that haue moost nede haue moost ryght to goodes of the relygyouse And the lordshyp is nomore appropred to the relygyou s e than to the seculers For bothe seculers regulers sholde be holpen therby But dyspensynge gouernauÌ„ce and kepynge of the goodes of holy chirche is appropred to the relygyous to other men of holy chirche And therfore sayth holy wrytte that in the begynnynge of holy chirche all thynges were comon to the multytude of all crysten people not only to the appostles but to al crysten people ActuuÌ„ .iiij. ca et .xij. qÌ„ .i. dilectissimis And therfore yf relygyouse myspende the goodes that be taken to them helpe not the nedy people they do crysteÌ„ people grete wronge for they withholde them her ryght make propre to them that ought to be comon to al It is a shame an ouer grete abusyon that a man of relygyon shall ryde some with his tenth or with his twenty some on an horse of .x. pouÌ„de in a sadell all golde begon And for pouerte that he byndeth him to in his professyon as they saye he may not gyue an halfpeny for goddes loue ne helpe his fader moder at nede with out axynge leue of his souerayne Sythen god that is souerayne of all bad them helpe fader moder at nede For goddes byddynge is moost to charge And saynt peter sayth Obedire oportet dnÌ„â— magis ê™ hoiÌ„bus Men muste obey to gâ—d more than to man And therfore god may saye to suche folke of relygyon that withholden al messe from fader moder and from the poore people to make her house her couent ryche that he sayd to the maysters of the lawe to the phary seys that were men of relygyon that tyme. Quare transgredimini mandatu dei ê“pter tradicioneÌ„ vestraÌ„ Why breke ye goddes coÌ„maundement for your statutes your lore Math .xv. ir ca. ¶ Diues It is longe sythen I herde the speke of this mater passe forth speke more to purpose Caplm .viij. ¶ PAuper Also we be bounde to worshyp fader moder not only in reuerence doynge and helpynge at nede but also in obeyng to her byddynge her lore For Salomon sayth Audi patreÌ„ tuum qui genuit te et ne â—tempnas cum sueuerit mater tua Prouer .xxiij. Here thy fader that the begate and despyse not whan thy moder is olde That is to saye For ony age despyse her not but be lowe meke to her sette her techynge in herte IudiciuÌ„ patris audite filij dilecti â— Ecclesi .iij. Ye dere childern here ye the dome of your fader and do ye so that ye so that ye be saued He that worshypped his moder he maketh hym a treasoure in the worlde comynge He that worshyppeth his fader he shall haue Ioye of his childern and he shall be herde of god in his prayer he shall lyue the lenger good lyf And he that obeyeth to his fader he shall refresshe his moder He yâ— drede god he worshypped fad moder And he shall serue hym yâ— begate hym as his lorde in worde in dede in all pacyence worshyp thy fader sayth he yâ— goddes blessyng may come to the the fads blessyng sayth he maketh stable seker the houses of her childern the moders curs destroyeth her houses douÌ„ne to grouÌ„de He is ful of wycked fame the forsaketh his faders obedyence he is a cursed of god that angieth his moder wyl not do her byddynge All these ben Salomones wordes Eccl .iij. And therfor god bad that childern vnbuxum to fader mod sholde be stoned to deth Deut xxi We rede Ieremie .xxxv. That Ionadab bad his childern that they neuer sholde drynke wyne ne make house ne so we londe ne set vyne And for that they kepte her faders byddynge god sayd to them by prophete Ieremye For that ye haue obeyed to the coÌ„mauÌ„dement of Ionadab your fader kept all his coÌ„mauÌ„dementes therfore the kynrede of Ionadab shall not fayle but all dayes that kynrede shall be in my syght and I shall haue an eye to them helpe them But the wycked people of Iuda of Ierusalem that wolde not obeye to my coÌ„mau dementes I shall destroye Caplm .ix. THerfore saynt Poule sayth Fili obedite parentib veitris â— Ye childern sayth he obeye ye to your faders mods for that is ryghtfull thynge Worshyp ye fader mod for this is the fyrst coÌ„mauÌ„dement byheste that ye may be well in lyuynge longe vpon erthe And ye faders sayth he prouoke ye not ne â—tyre ye not your childern to wrathe vnrelonably but nourysshed theym in good lore in vndernamynge of our lorde god Ad ephe .vi. Cryste goddes sone god and lorde of all
gladij hic Lorde lo two swerdes here redye And our lorde sayd Satis est It suffyseth it is ynough ¶ Pauper For as I sayd The appostles vnderstode not why ne to whom cryste sayd tho wordes And therfor they wende as moche folke weneth yet that cryste hadde bode theym haue bought swerdes for to fyght And therfore they answered in that maner and began to speke of swerdes of fyghtynge And than cryste was dyspleased with ther speche and badde them be stylle of suche speche Satis est It is ynough it suffyseth that ye haue spoken in this maner speche now nomore of this mater And therfore as Luke sayth in the same place they cessed of ther speche anone went with cryste in to yâ— moute of Olyuete On the same maner god sayd to Moyses as he prayed hym that he myght entre the londe of byhestes Sufficit tibi It is ynough to the that thou haste sayd speke nomore to me of this mater Deu. iij. Also god sayd to the angell that slough the people Sufficit contine manum tuam It is ynough withholde thy honde And cryste sayd to his dyscyples in tyme of his passyon whan he founde them slepynge Sufficit It is ynough that ye haue slept now awake ye And as he made an ende of her slepynge By this worde sufficit it suffyseth soo he made an ende of theyr vnkunnynge speche whan they began to speke of swerdes by this worde Satis est It is ynough that is to saye ye haue spoke ynough in this mater nomore therof For they wyste not what cryste ment nomore than they wyste what crystement whan he sayd to Iudas Quod facis fac cicius That thou doost doo it anone In suche wordes cryste vnd nam Iudas of his euyll purpose that he sholde amende hym And yet it is a custom with moche foke whan they here theyr childern or seruauÌ„tes speke vnwysely to put them to sylence and do theym be stylle with the same worde saye sone it is ynough thou haste sayd ynough ¶ Diues And many clerkes saye that whan the apostles sayd loo here two swerdes and cryste sayd ayen Satis est It is ynoughe In tho wordes cryste graunted men of holy chirche two swerdes bothe ghoostely swerde and bodely swerde ¶ Pauper They erre as the apostles dyde For they vnderstode not why ne to whom cryste sayd tho wordes For cryste grauÌ„ted neuer too clerkes the bodely swerde to shedde blood but he forbad it to theym in the same tyme whan he vndernam Peter smytynge with the swerde and badde hym put it vp his swerde in to the shethe For why sayth he who that smyteth with the swerde he shall perysshe with the swerde And so all the processe of the gospell yf men vnderstode it well sheweth that cryste hath forboden men of holy chirche yâ— bodely swerde And therfor as saynt Ambrose sayth ther armuer theyr fyghtynge sholde be bytter teeres holy prayers ¶ Diues Yet contra te Cryste sayth in the gospell Non veni paceÌ„ mittere sed gladiuÌ„ I cam not sayth he to sende peas in erth but yâ— swerde Math .x. ¶ Pauper By the swerde in that place is vnderstande the swerde of goddes worde as yâ— glose sayth By suche swerde man is departed from synne from wycked company as the gospell sheweth well there And by this swerde synne is slayn in manes soule ¶ Diues Sythen god forbad men of holy chirche the swerde and sheddynge of blood and manslaughter why slough saynt Peter Ananyam SapharyaÌ„ his wyfe for hyr false couetouse and for hyr lesynges ActuuÌ„ .v. ¶ Pauper As the lawe sayth xxiij.qÌ„.viij Petrê° He slough them not with materyall swerde but only by power that god gyue hym to do myracles with his prayers he reysed a woman from dethe to lyfe whos name was Tabyta ActuuÌ„ .ix. And with wordes of his blamynge he toke hyr lyfe from Ananyam Saphyram He prayed not for hyr deth but onely vndername them for ther synne anone they feldowne deed by the vertue of the swerde of goddes worde that Peter spake and the holy goost by Peter For as saynt Poule sayth the swerde of goddes worde full often departeth yâ— soule from the bodye And therfore the worde the cursynge vndernemynge of holy men and of men of holy chirche is moche for to drede Or cllys by suffraunce of god Anone as saynt Pater vndernam them for they repented them not yâ— fende Sathanas toke power ouer them slough them bodely as he slough them fyrst goostely by the synne of false couetyse Caplm .xxi. DIues Is it lefull in ony caas to slee ony man or woman vngylty ¶ Pauper In no caas as the lawe sayth openly xx.qÌ„.v si noÌ„ ¶ Diues I suppose that the queste dampneth a man that the Iustyce knoweth vngylty shall not yâ— Iustyce gyue the sentence dampne hym sythen the queste sayth that he is gylty ¶ Pauper God forbede For than falleth the Iustyce in manslaughter For he may by no lawe slee him that he knoweth vngylty xxiij.qÌ„.v.si non ¶ Diues What shall he do than ¶ Pauper Yf he haue noo Iuge aboue hym he shall saue hym by his playne power And yf he haue a Iuge aboue him he shall sende the man to hym tell hyÌ„ all the â—aas that he may of his playn power delyuer hym saue hym from yâ— deth or ellis seke some other waye for to saue hym But he shall not gyue the sentence of his deth Pylate trauayled full besely to saue cryste from deth for that he wyste hym vngylty moche more a crysten Iuge ought to trauayle to saue the Innocentes lyfe whom cryste bought with his blode flee false sentence Pylate myght and ought by lawe haue saued cryste But for to please the people for drede that they sholde haue accused hym to the Emperour he folowed ther wyll and put cryste to the deth and therfore afterwarde he was dampned For the false queste Pylate wolde not haue dampned hym in that that he wyst him vngylty but only for drede to please the people he dampned hym And sythen hethen lawe sledth noo man vngylty moche more crysten lawe shal slee no man vngylty But the Iuge shall do all his besynes to flee sheddynge of blood without gylte Therfore he is made Iuge to descuse the truthe to saue the vngylty to punysshe the gylty to lette malyce foly aud falsehode of the questes of the fals wytnesses Therfore god sayth thus to euery Iuge thou shalt not take the voyce of lesynges ne thou shalt not Ioye ne thyn honde to saye fals wytnesse for the wycked man That is to saye thou shalt make no couenaunt to saye fals wytnesse ne assent therto Thou shalt not folowe the peoples wyll to do ony euyl thynge or ony falsenes in dome Thou shalt not assent to the sentence of many to go awaye from the truthe Exo.
shewe it telle it in my name to theym Yf I saye to the wycked man yâ— he shall dye for his wyckednesse And yâ— tellest hym not but hydest my worde spekeste not to hym that he may tourne hym from his wyckednesse leue it that wycked man shall dye in his wyckednesse I shall seke the blood the deth of hym of thyn honde that is to saye thou shalt answere for his deth Eccl .iij. Also they be theues of goddes wordes that preche goddes wordes to theyr owne worldely auantage not to the worshyppe of god ne to proufyte of mannes soule Also they be theues of goddes wordes that alleggen goddes wordes holy wryt falsely to mayntene errours heresyes or synne or shrewednesse Caplm .iiij. ALso there is a theeft of worldely good Of suche theeft Iob sayth AgruÌ„ noÌ„ suuÌ„ demetuÌ„t They repe other mennes feldes make vyntage of ther mennes wyues take mennes clothynge fro them late them naked in the colde wynter robbe moderlesse childern poore wedowes by myght spoyle robbed the poore people The theef sayth he ryseth vp in the morowe sleeth the nedy yâ— poore by nyght he steleth as a mycher Sed deê° inultuÌ„ abire noÌ„ patiâ— Iob .xxiiij. ¶ Diues How many spyces be ther of theeft ¶ Pauper Full many For somtyme a thynge is stolen preuely without we tynge of the lorde or of the keper and ayenst ther wyll it is called myche rye somtyme it is do openly by myght vyolence wetynge the lorde the keper ayenst ther wyll that is proprely rapina raueyn Somtyme it is do wetynge the lorde or the keper and a parte ayenst ther wyll but not all ayenst ther wyll vnder certayn condycoÌ„n of wynnynge not lefull in the taker than it is called vsura gouel or vsure in englysshe Also al maner vnryghtfull occupyenge of ony thynge lordshyppe or ony other auer in this worlde is called theeft And therfore saynt Austen sayth thus The thynge that man or woman hath by the lawe that is his by the lawe none other maÌ„nes And man hath by the lawe that he hath ryghtfully he hath that ryghtfully that he hath well And therfore sayth he euery thynge that is mys had is other mennes euery man hath his good amys that vseth his good amys In epla ad MacedoniuÌ„ Also withholdynge of almesse from the poore nedy folke is theeft in goddes syght For the couetous ryche men withdrawe fro the poore folke that longeth to them myspende the poore mennes good wherby they sholde be susteyned And therfore the wyse man sayth Sone defraude thou not the almesse of the poore man ne torne not awaye thyne eyen fro the poore ne despyse not the hongry soule ne tene ne angre thou not the poore in his myscheue Tourment thou not the herte of the nedy ne delaye thou not the gyfte from hym that is in anguysshe Caste not awaye the prayer of hym that is dyseased ne tourne thou not thy face awaye fro the helplese for wrath ne gyue thou not hym that axeth the good none occasyon to curse the behynde the. For yf the poore man curse the in bytternesse of soule his prayer shall be herde For he that made hym shall here hym And therfor make the plesaunt in speche to the congregacoÌ„n of poore folke bowe thyn eere to the poore without heuynesse and yelde thy dette answere peasable thynges mekenesse not to arunt them ne rebuke them ne chyde them but onely thou haue the more open cause Eccl .iiij. Therfore saynt Poule sayth that god loued a gladde gyuer ¶ Diues By the lawe of kynde and by goddes lawe all thynge is comon And therfore sayth the lawe .xij qÌ„ .i. dilectissimis Ryght as the ayer ne the lyght of the sonne may not be departed by lordshyppes ne apropred more to one persone than to an other ne to one college more than to a nother no more sholde other thynges that be gyuen comonly to helpe of mankynde be departed by lordshyppes ne apropred more to one than to an other but al thynges sholde be comon And therfore we rede ActuuÌ„ .iiij. That in the begynnynge of holy chirche all thynges were comon to the multytude of crysten people And ayenst lawe of kynde is no dyspensacoÌ„n Distinc xiij S. i. Why bad god than that men sholde not stele syth all thynge is comon to good men ¶ Pauper By goddes lawe all thynge is comon to good men For as saynt Austen sayth Oia suÌ„t iustorum All thyngis be yâ— right full mennes But as yâ— lawe sayth .xij qÌ„ .i. dilectissimis Dyuysyon properte of lordshyp is made amonges mankynde by wyckednesse of false couetyse both of ryche of poore For the ryche drawe to themselfe that longeth to other For why all that the ryche man hath passynge his honeste lyuynge after the degre of his dyspensacoÌ„n it is other mennes not his And he shall gyue full harde rekenynge therof at the daye of dome whan god shal say to hym Redde racioneÌ„ villicacoÌ„â—s tue Yelde acounte of thy balye For ryche men lordes in this worlde be goddes balyfes and goddes reues to ordeyne for the poore folke to susteyne them And therfore sayth saynt Poule Habentes alimeÌ„ta et quibus tegamur hijs â—tenti simus Yf we haue nedeful lyuelode helynge be we payde therwith coueyte we no more Also poore folke be not payed with suffycyent lyuynge but couete more than theym nedeth And for couetyse more than for nede take thynges ayen the lordes wyll in hynderynge of hym of other that be more nedy sholde be holpe therby And therfor god forbade all maner theeft that men sholde take no thynge for ony mys couetyse ayenst the lordes wyll Caplm .v. DIues Sythen all thynge is comon by goddes lawe by lawe of kynde how may ony 〈◊〉 be lord of ony thyng more than an other man ¶ Pauper There is lordshyp of kynde there is lordshyp of this worlde grouÌ„ded only in couese there is lordshyp of dyspensacoÌ„n of gouernauÌ„ce so Ioseph the sone of Iacob was called lorde of Egypt GenÌ„ .xlv. The fyrste lordshyp is comon to euery good man woman For kynde made all men euen in lordshyp And in token therof both lorde seruauÌ„t free bouÌ„de ryche poore come in to this worlde naked poore and go hens naked poore Nought they brynge with them but wepyng sob bynge sorowe And bere no thynge with them but ther good dedes or wycked The lordshyp of this worlde is suffrable worshypfull For as saynt Poule sayth Omnis potestas a deo eÌ„ Euery power lordshyp in this worlde cometh of god And therfore he byddeth that euery man and woman sholde be suget meke to yâ— lordshyp aboue them For though the couetyse and wyckednesse that lordes ryche men grouÌ„de theym in be
moraliuÌ„ sayth thus Os qd mentit occidit aiÌ„am The mouth yâ— lyeth sleeth the soule And the prophete sayth Lorde thou shalt lese all that speke lesynges And therfore sayth he men of perfecco n muste with all besynesse flee lesynges in so moche that for saluacoÌ„n of ony maÌ„nes lyfe they sholde not lye to helpe an others bodye in harmynge of theyr owne soule And therfore god sayth Non menciemini et noÌ„ decipiet vnusquisque ê“ximuÌ„ suuÌ„ Leuitici .xix. Lye ye not and no man desceyue his neyghbour Caplm .iij. DIues Contra. We rede in holy wryt Exodi .i. that Pharo assygned to the wymen of Israel two mydwyues Sephora and Phua badde them slee all the childern males kepe the wymen But they for the drede of god for pyte dyd not so but saued both male female with a lesynge excused them to the kynge sayd that wymen of Israell coude better helpe themselfe than wymen of Egypte had childeren or they come to them And as holy wryt sayth there therfor god gaue them house and londe ¶ Pauper Not for the lesynge but for they dred god for the drede of god they saued the childern Therfor god gaue them house londe not for the lesynge so sayth holy wryt Nathelesse some clerkes saye that for her lesynge god chauÌ„ged the endlesse mede yâ— they had ellys be worthy in to temporell mede of house londe ¶ Diues Yet coÌ„trate We fynde in the gospell that after that cryste was rysen from deth to lyfe he wente with two of his dyscyples Cleophas an other in the lyknesse of a pylgryme spake with them of his deth and of his passyon but they knewe hym not And at euen whan they came to the castell of Emaus he fayned him to go ferther And yet at theyr prayer he went in with theym But faynyng as saynt Austen sayth is a maner of lesynge therfore not euery maner of lesynge is synne ¶ Pauper It semed to theyr syght that cryste hadde fayned not by false faynynge Inwarde in dede as he shewed outwarde for he was fer fro ther fayth And therfore he shewed hym outwarde as a strauÌ„ger a pylgryme passynge for they knewe hym not ne byleued not in hym stedfastly Also by that doynge he shewed that he sholde passe forth bodely out of this worlde goo aboue all heuens ¶ Diues We fynde GenÌ„ .xxvij. That Iacob in desceyte of his fader that was blynde in fraude of his brother Esau sayd to Ysaac his fader to haue his blyssynge I am Esau thy fyrste sone that was false and yet god approued his dede Therfore than it semeth yâ— euery lesynge is synne ¶ Pauper That Iacob dyd was fygure prophecye of thynge yâ— sholde falle And for yâ— prophecye is done in dede therfore it was no lesynge For thoughe he were not his fyrste sone in byrthe yet he was his fyrste sone in dygnyte by ordynauÌ„ce of god yâ— ordeyned that the people comynge of Iacob sholde be souerayne to the people comynge of Esau And that the grete byhest of crystus byrth made to Abraham and Ysaac sholde be fulfylled in Iacob not in Esan as theyr fader wende that it sholde haue be And though Esau were the fyrste sone pryncypall to Ysaac by the dome of Ysaac yet was Iacob his fyrste sone his pryncypal sone by the dome of god And though he were not Esau bodely in persone yet he was Esau in dygnyte ¶ Diues Contra. His fader Ysaac sayd that he came gylefully toke his blessynge ¶ Pauper Ysaac sayd as he wende but not as it was For he knewe not than the wyll of god in yâ— doynge for it was no gyle ne falsenesse in Iacob For it was not the dede ne the speche of Iacob but it was the dede yâ— speche of the holy goost yâ— wrought in hyÌ„ spake in hym And therfore cryste sayd to his dyscyples It ben not ye that speke but the holy goost of your fader in heuen speketh in you And so he spake in Iacob Rebeca his mod that couÌ„seyled hym so to gete his faders blessynge Caplm .iiij. DIues Saynt Austen sayth that lesynge lyenge is not only in fayned speche but also in fayned dedes ¶ Pauper Saynt Austen sayth not that all fayned dedes ben lesynges synne but he sayth that all fayned speche in falsehede is lesynge synne For man hath more free myght to gouerne his speche than to gouerne his dedes for alwaye a man may speke as he wyll but he may not alwaye do as he wyll And the phylosophre sayth prio. periarminias that speche is token of thoughtes in the hert For it is ordeyned that man by his speche sholde shewe thynge to be or not to be as he feleth and thynketh in his hert And therfore cryste sayth in the gosspell Sit sermo vester est est non non Be your speche ye ye nay nay That as it is in the herte soo it be in the mouthe that ye of the mouthe be ye of the herte and nay of the mouthe be nay of the herte so that the mouthe the hert muste alwaye accorde For as saynt Austen sayth in libro â—tra men daciuÌ„ The mouth bereth wytnesse to the herte And therfore yf man or woman saye otherwyse than it is in his herte he bereth false wytnesse ayenst his hert ayenst hymselfe doth ayenst the coÌ„mauÌ„dement of god yâ— byddeth hyÌ„ saye no false wytnesse ayenst his neyghbour ne ayenst his next yâ— is his owne hert his soule An other reson is this for dede is not ordeyned pryncypaly to be wytnes to yâ— thought of maÌ„nes hert but it is ordeyned to yâ— profyt of the doer to yâ— profyt of his neyghbour to the worshyp of god And therfor whan faynynge in dede is profytable to the doer to his euen crysten and to the worshyp of god it is lefull in case full medefull And therfore Dauyd whan he was amonges his enemyes in peryl of deth medefully fayned hym to be wood so to saue his lyfe to the worshyp of god the profyte of his nacyon and of his frendes and of his enemyes that sholde ellys haue fallen in manslaughter Pri â— reguÌ„ .xxi. But speche is ordeyned of god pryncypaly for to be true wytne s se of thought in herte And therfor who so sayth otherwyse than it is in his herte in his conseyence he synneth for he mysused his speche ayenst the ordre of kynde ordeyned of god ¶ Diues Sythen faynynge of dede is not alwaye synne as faynynge of speche telle me whan it is synne and whan not ¶ Pauper Faynynge in dede is done somtyme by slyght for a good ende As we rede in the fourthe booke of kynges iiij ReguÌ„ .x. That Ieu the kynge of Israell dyd calle to gydre al the prestes of the false mawmet Baall in to a certayne daye
eye of worldely good than to couetyse of the flesshe for in olde folke whan al other temptacyons cesse than is temptacyon of couetyse of the eye of worldely good moost brennynge For ryght as theyr bodye by age nygheth to the erth soo theyr herte clyueth than moost to erthely thynges And therfore in the begynnynge of theyr pylgrymage in desert as to begynnynge folke god forbadde them fyrste pryncypaly couetyse of the eye in the ende of theyr pylgrymage as to folke nyghe theyr ende he forbydeth them pryncypally laste and moost openly without oft rehersynge couetyse of the eye For comonly the more that men nygh ther ende the more couetouse they ben Caplm .iij. DIues Thy reasons be good saye forth what thou wylte ¶ Pauper God in the sixth byheste forbydeth the dede of lechery of spousebreche in this byheste he forbydeth the wyll the consent of herte to lecherye to sponsebreche For as the dede of leshery is dedely synne so is the foule consent the desyre of herte dedely synne For as cryste sayth in the gospell Mathei .v. He that seeth a woman coueyteth her by desyre to do lecherye with her he hath do lecherye in his herte though he do it not in dede And therfore eche man sholde take hede besely what thoughtes entre in to his herte and yf ony thoughtes ben about to drawe the reson of his soule to consente to synne anone putte he awaye tho thoughtes myghtely let hyÌ„ thynke on the bytter paynes that cryste suffered in his syde hondes feet soo tourne his mysluste in to deuocoÌ„n of crystus passyon quenche the brennyng thoughtes of lechery with the blood the water that ranne out of crystus syde whan his herte was clouen a two with that sharpe spere thynke on that endeles loue that cryste shewed than to hym to all mankynde And so to torne his foule stynkynge loue that he begynneth to fall in shame shenshyp in to the swete clene loue of IhuÌ„ full of Ioye worship The mayster of kynde telled li .xij. that ther is a byrde in Egypt that is called a pellycane of al foules he is moost chere ouer his byrdes moost loueth them Ther is a grete enmyte bytwene him the adder wherfor the adder wayteth whan the pellycane is out of his neste to seke mete for him for his byrdes than he goth in to the neste of the pellycane styngeth his byrdes enuenemeth them sleeth them whan the pellycane cometh ayen fyndeth his byrdes thus slayn he maketh moche sorowe and mone by waye of kynde thre dayes thre nyght he morneth for deth of his byrdes And at the thyrde dayes ende he setteth hym ayen ouer his byrdes and with his bylle he smyteth hymselfe in the syde letteth his blood falle downe on the byrdes And anone as yâ— blode toucheth his byrdes anon by waye of kynde by vertue of the blood they quycken ayen rysen from deth to lyfe By this pellycane that loueth so well his byrdes is vnderstande cryste Ihesu goddes sone yâ— loueth mannes soule womans more than euer dyd yâ— pellycane his byrdes And he sayth hymselfe Similis factus suÌ„ pellicano solitudinis I am made lyke to yâ— pellycane of deserte By the byrdes I vnde Adam Eue all mankynde By the nest I vnderstande yâ— blysse of paradyse For right as byrdes be brought forth in yâ— nest so mankynde had his begynnynge was brought forth in paradyse By yâ— adder I vnderstande the fende whiche appered in yâ— lyknes of an adder to Eue stange her full euyl Adam also with his wycked fondynge slewe them both bodye soule And not only he slewe them but also he slewe al mankynde in them For yf Adam had not synned we sholde neuer haue dyed ne haue wyst of woo wherfore this pellycane Ihesu cryste seynge yâ— myscheef yâ— mankynde was fall in by gyle of yâ— fende he had ruth on mankynde for grete loue that he had to maÌ„kynde as sayÌ„t Poul sayth he auentysshed hyÌ„selfe toke flesshe blood of yâ— mayden Mary bycam man in yâ— lykenesse of a seruauÌ„t in our manhede in our kynde suffered to be taken be bouÌ„de beten forspyted dispysed byscorged at the pyler be crowned with thornes be nayled to the tree hondes feet and hanged on the crosse as a theef amonges theues be stonge to the herte with the sharpe spere so dyed bytter deth all for our gylt not for his gylt for he dyd neuer amys in worde ne in dede as saynt Peter sayth in his pystle And thus for our loue that ben to hym ful vnkynde he shed his precyous blood out of euery parte of his blysfull bodye born of the mayden And his Inner hert blood he shed so to wasshe vs fro our synnes to reyse vs fro yâ— deth of synne into yâ— lyfe of grace after fro bodely deth into yâ— lyf of endles blysse Therfore saynt Iohn sayth Dilexit nos lauit nos a pccis nâ—Ì„is i sanguie suo Apoc. i. He loued vs so moche that he wasshed vs froÌ„ our synnes with his precyous blood Loue droue hym downe fro heuen into erth loue led hyÌ„ into yâ— maydens bosom brought hym into this wycked worlde Loue bouÌ„de hyÌ„ in cradel wonde hyÌ„ in cloutes ful poore layd hyÌ„ in an oxe stalle Loue helde hyÌ„ here in sorowe care honger thryst moche trauayl .xxxij. yere more At yâ— last loue toke hyÌ„ bouÌ„de hyÌ„ set hyÌ„ at yâ— barre byfore yâ— synful Iustyce Ponce Pylate Loue layd him on the crosse nayled hyÌ„ to yâ— tree Loue led hyÌ„ to his deth cleef his hert a two And for whose loue leue frende Forsoth for loue of you of me of other synful wretches that neuer dyd hyÌ„ good but offended hym nyght day ben to hym ful vnkynde Therfor he may well saye the wordes that Salomon sayd Fortis eÌ„ vt mors dilectio Canâ— .viij. Loue is stronge as deth ye forsoth moche strenger than deth For loue led his lyfe to his deth he that neuer myght dye by waye of kynde loue made hym dye for mankynde And so sayth Salomon there Brondes of his loue ben brondes of fyre of flammes both For the loue that he shewed to mankynde and also for the loue that we ought to shewe to him For ryght as the hete of the sonne with his lyght whan he shyneth in the fyre in the house wasteth the fyre quencheth it so the loue of god and the endelesse charyte of his passyon yf it shone in maÌ„nes soule with his hete it sholde quenche waste the brondes and the fyre of lecherye brennynge in mannes soule by foule luste and wycked desyre And therfore he sayth to euery crysten soule â—one me vt signaculuÌ„ suê‘ cor tuuÌ„
Canâ— .viij. Set me as a token vpon thyn herte And saynt Poul sayth SpuÌ„ aÌ„bulate desideria carnis noÌ„ ê‘ficietâ— ad Gala v. â— Go ye with the holy goost that is called welle of goostly fyre ye shal not do the desyre of yâ— flesshe for deuocoÌ„n mynde of crystus passyon is the best remedy ayenst temptacoÌ„n of lechery Caplm .iiij. ALso it is a good remedye to a man to thynke on his deth on his freelte on the bytter paynes of helle euer lastynge of the hygh offence of god of the endeles Ioyes that they lese yf they assent to lecherye Therfore Salomon sayth Memorare nouissima tua in eternuÌ„ noÌ„ peccabis Eccl .vij. Thynke on thy laste thynges thou shalt neuer doo synne Eche man woman sholde beware that neyther by nyce contenauÌ„ce ne by foly speche ne by nyce araye of body they styre ony man or womaÌ„ to lecherye And though resonable arraye honeste be coÌ„mended both in man woman after theyr astate ruled by goddaes lawe reason so they muste be well ware that by suche arraye they falle not in pryde ne in lecherye ne styre other to lecherye wyllynge wetynge We rede in vitas patrum that ther was an holy woman whose name was Alexandre and she was a full fayre woman and whan she herde saye that a man was fallen in to harde temptacoÌ„n of lecherye bycau s e of her beaute she closed herself in an house wolde neuer see man after ne come out of that house but toke her lyuynge in to her by a smalle wyked Men axed her why she dyde so And she saye that she hadde leuer to shytte herselfe all quyck in the graue than to harme ony soule that god made to his lykenesse bought soo dere with his precyous blood We rede also in the lyfe of saynt Bryde that a man wolde haue wedded her for her beaute she prayed god that he wolde sen do her some blemysshynge of her face wherby that mannes temptacyon myght cese Anone her one eye braste out of her hede wherfore her fader made her a nuÌ„ne as a woman vnable to the worlde And whaÌ„ she was made a nuÌ„ne had forsaken the worlde anone she had her eye her syght ayen Thus sholde wymen besely kepe theÌ„ in chastyte clennesse maydens in chastyte of maydenhode wydowes in chastyte of wydowehode wyues in chastyte of wedloke kepe ther bodye truly to theyr husbondes so yâ— husboÌ„des truly to theyr wyues Forsoth it is a dedely synne a man to desyre an other mannes wyfe or his mayden or his doughter to flesshely luste Moche more is it dedely synne to oppresse theÌ„ defoule them lye by them Caplm .v. DIues Saynt Poule sayth that the flesshe desyreth couey s eth alwaye ayenst yâ— soule And it is full harde to withstande his lustes his desyres ¶ Pauper Therfore man sholde gouerne chastyse his bodye as a good man of armes gouerneth chastysed his horse For as Iob sayth All our lyuynge vpon erth is knyghthode fyghtyng ayenst yâ— fende yâ— worlde yâ— flesshe Iob vij And in this batayle our bodye is our horse whiche we muste chastyse rule as a knyght dooth his horse For yf yâ— horse be to proude euyl tached he may lyghtly lese his mayster becau s e of his deth And yf he be tame to his mayster well tached it shall do hym worshyp helpe him at nede in case saue his lyfe Thre thynges ben nedeful to the knyght to rule wel his horse He muste haue a brydel sadel two spores By the brydel I vnder s tande abstynence trauayle by the whiche the flesshe muste be refrayned fro his lustes his euyll tacches whan he begynneth to wexe proude wynsynge kykyng ayenst his mayster that is the soule And yf he be ouer proude to rebell to his mayster he muste haue a sharpe brydel of sharpe abstynence of harde trauayle And yf he be meke tretable gyue hym a smothe brydel of easy abstynence of comon trauayle The raynes of thy brydel sholde be two partes of temporau ce that is to saye neyther to moch ne to lytel knyt togydre in a knot of gode discrecoÌ„n And than thyn 〈◊〉 shal go ryght forth in the waye 〈◊〉 lyfe bere the to heuenly blysse 〈◊〉 â—hou gyue thy flesshe to moche meâ—â— drynke ease it wyll be thy mayâ—ter slee the. And yf thou gyue it to lytell it shall be to feble fayle the at nede let the of thy Iourneye The sadell of thyn horse shall be pacyence mekenesse that thou be pacyente in adnersyte in sekenesse that thou folowe not the grutchynges yâ— sterynges of thy flesshe The steroppes of thy sadell sholde be lowenesse sadnesse Lowenesse ayenst pryde sadnesse ayenst the worlde the flesshe That thou be not to sory for no wo ne to gladde for no wele ne for no welfare Sytte sadely in thy sadell kepe well thy steroppes for no pryde ne for no wrathe for no sekenesse for no aduersyte let not thy horse caste 〈◊〉 downe out of yâ— sadel of pacyence but than syt faste by the vertue of goostly strength kepe thy soule in the sadel of pacyence as cryste byddeth in the gospell whan he sayth In paciencia vraÌ„ possidebiâ—â— aiÌ„as vraÌ„s Ye shall kepe your soules in your pacyence And as the sadell maketh an horse semely plesauÌ„t to the syght so pacyence maketh a man plesauÌ„t to the syght of god of men maketh them haue loue in euery coÌ„pany where they ben And wrath Inpacyence hastynes maketh a maÌ„ vnplesauÌ„t without loue Of this sadel god spake to Caym whan he was wroth with his brother Abel why sayd god art thou wroth why is thy face thy there so fallen for he was fallen out of the sadell of pacyence Yf thou do well thou shalt resceyue of me good mede yf thou do euyll anone thy synne cometh at yâ— yate to be punysshed But the desyre of synne shal be vnder the and in thy power as the horse vnder the knyght and thou shalt be lorde therof yf thou wylt GenÌ„ iiij But Caym by mysgouernauÌ„ce of his hors felle out of his sadel of pacyence into manslaughter of his brod for he wolde not kepe hyÌ„ in yâ— sadel of pacyence ne refrayne the wycked desyre of his flesshe therfore god cursed hyÌ„ fyrst of all men Therfore leue frende kepe you well in the sadel of pacyence let no angre ne losse of catell ne deth of frendes none aduersyte no trybula cyon no sekenesse vnsadel you of pacyence But sytte ye fast as Iob dyd saye ye as he sayd whan he hadde loste all his good all his childern were slayne hymselfe smyten with harde sekenesse and horryble foule than he sayd thus Yf we