thanne he hadde to make al this worlde For in makynge of alle the worlde he hadde noo trauayle as seynt austyn saith but only he bad it shuld be done and it was done anon what he wolde But in recreation redeÌ„pcion of mankynde he traueyled so that he swat blode for anguisshe and dyed for trauayle shed his herte blode and cesyd nat of trauayl tyl in the morowe tyde of the sonne day whanne he rose from deth to lyf to comforte alle mankynde that wolde leue in hym And he shewid openly than that he was and is lorde of al thing And saide to his apostles that alle power in heuene and erthe was youen to him in his manhode And therfore the suÌ„day is clepyd the lordes day Dies dominicê° And therfore sithen god wolde that the saturday shulde be halowed in the olde lawe for god ceasyd thanne from creacion and so in maner beganne to rest moch more he wole that the sonneday be halowyde in the newe lawe for god cesyd than from ye grete traueyl of our redempcion and our saluacion and recreacion The iiii chapter FIgure of this we haue also in holy wrytt Leuitici xxiiio. where we fynde that god badde the children of israel kepe principally vii feestes in the yerÌ„ of the whiche the laste was clepyd Festum tabernaculorum The feest of tabernacles He bad theym take bowes braunches of palme trees and of other trees the feyrest that they might fynd and make hem tabernacles and logges duelle therin vii daies to gidder iÌ„ mynde that god made theym to duelle iÌ„ tabernacles logges xl yere in desert there he sauyd them kepte them and he hadde that the firste day and the viii shulde be ful holy By this feest of tabernacles that came laste after ye other festes of the iewes ben vnderstonde the festes of ye newe lawe whiche came laste in the ende of the worlde after the olde lawe For alle the festes of the newe lawe been festes of tabernacles For whaÌ„ne god came to be man he made firste his tabernacle in the mayde mary whiche tabernacle was arayed and dight with the fairest brauÌ„ches and bowes of grace and vertues and of gode thewys that might be fouÌ„de in any creature for she passyd al creatures in grace and godenesse Of this tabernacle spekith the prophete pÌ„o xviii In sole posuit tabernaculuÌ„ suuÌ„ et ipse tanquam sponsus procedens de thalamo suo He made his tabernacle in the soÌ„ne that was our lady mayden and moder brighter thaÌ„ne the sonne He came oute of her as an husbonde oute of his chaÌ„bre Another tabernacle god made him in oure maÌ„hode and in oure kynde that was the blisful body Whiche he toke of the mayden mary For as the tabernacles werÌ„ made of the fairest braunches and bowes thatt might be founde so the body of cryste was made and gadryd to gydder of the clenest droppes of bloode that were in oure ladye seynt mary clene mayden withouten spotte of synne In this tabernacle god was boorne of the mayden on Cristmasse day In this tabernacle he was circumcided worshipped of thre kinges and duellyd with vs iÌ„ erth iÌ„ our pilgramage xxxii yere more In this tabernacle he died for maÌ„kynde and rose from deth to lyf on Ester day and styed vp iÌ„ to heuyn on holy thursday very god and very man and there sytteth on his faders right honde aboue alle heuenes in this tabernacle lorde kyng of al thinge In this tabernacle he shal come ayen at the dome to deme the qicke and the dede And alle the feestes that we holde of any seynte We halowe them and holde hem for the gode dedys that they dyd whyle they duellyd here in the tabernacle of their body iÌ„ hope to come to endeles tabernacles ful of ioy and blysse withouteÌ„ ende Of whiche tabernacle god spekith in the gospel whaÌ„ne he byddeth the riche meÌ„ make pore meÌ„ their frendes that they may resceyue them into endles tabernacles of whiche spekith Dauid QmÌ„ dilecta tabernaclaÌ„ tua dnÌ„e virtutuÌ„ coÌ„cupiscit et deficit aiÌ„a mea in atria dnÌ„i Lorde of vertues how louely and how lykiÌ„g been thy tabernacles My soule saith he desyreth and longith to entre into the halles of oure lord And for his desire is delayed he faileth and feynteth for sorowe And so the soleÌ„nyte that euir shalle laste shal be a soleÌ„nyte of tabernacles whaÌ„ne we shal duelle in endlesse tabernacles With endelesse reste ioye and blisse There the firste day and the eight daye shal be ful holy which day is ye sonneday For that the firste day it is the viii day and shal be ye laste day euir lastynge in ioye blisse· And therfore in the feestes of the newe lawe that ben festes of the tabernacles is the sunday principaly halowed as god bad thaÌ„ne For it was the firste daye and it is the viii daye shal be the laste day euir lastynge iÌ„ ioye and blisse The v. chapter DIues Why bad god that we shulde thynke to halowe wele the holiday and the sabot Pauper Ther is thre maner of sabottes that is to say of reste or of halowynge Scilicet pectoris temporis et eternitatis That is to say of reste of hert of tyme and of endelesse restynge By reste of hert and of thought men come to reste of tyme. And by reste of thought and of tyme. men come to endlesse reste Soo withouten reste of herte and of thoughte may no man come to endelesse reste that the sabot and the holiday betokneth And therfore god bad vs that we shulde principaly trauayle to haue sabot reste of herte and of thouÈt withouteÌ„ whiche rest sabot we may nat we le halowe any holy-day And therfore Cryste sayd in the gospel that out of the hert whaÌ„ it is oute of reste come wycked thoughtes maÌ„slaughters auoutryes lechery theftes false wytnesses dispyte of god Mt xv.c. whiche synnes distroye charitie peas and been causes of moch vnreste in this worlde and lette reste of tyme so that vnnethes may any tyme be reste And therfore god saith thynke that thou halowe wele thyne holiday Be thynke the if thou be in charitie and reste of herte with god maÌ„ And if thou be stired ayeÌ„st thyn euyn cristen by wrath hate or enuye or haue any heuy hert ayeÌ„st thy brother go as god biddeth iÌ„ the gospel and be firste reconseyled to thy brother than come make thyn offryng of holy prayer of thankynge of prisyng and of thy giftes to god And butt thou do so and putte away alle rancour and heuy hert elles thy halowynge and thy sabot is nat plesaunte to god Also bithenke the if thou be iÌ„ dedly synne and repente the be shreuen assoone as thou might in gode maner so offre vp thy self to god by charite and by sorowe of hert make thy self holy and thaÌ„ne arte thou able to halowe wele the
obeyth to god which biddeth hyr obey to hys husbond And so in that she doth the wil of god thowe yâ— she be sory that she may not perfourme hyr vowe xxxiii q. v. no suit More ouer leue freÌ„d ye shal vnderstonde that as sayth saynt bernard iÌ„ eplaÌ„ ade mdch SuÌ„me thinges be puerly good of the silfe and to suche we be bound by goddes lawe as ten coÌ„mauÌ„dmeÌ„tys SuÌ„me be ful wicked of the silf and tho we be bounde to fle by goddes lawe wythouten any bydding of any souereyn vnder god And therfore in such thynges stondeth not properly the vertue ne mede of obedience to man or woman Other thinges there be that maye be goode and they may be wicked and wel do and euyl do and iÌ„ such thinges stondethe properly obedience that men owe to ther souereyns For in such we shulde stonde to ther wyll and to ther wyt more than to oure owne For in such stondeth ê“perly the vertue of obedience that we owe to man for goddes sake And the hatder that the precepte be if it stond with reson the more medeful is the obedience For the more that man or woman forsaketh his owne wyl for goddes sake the more is his lownesse and the more is his mede The xxii chapter ALso leue frend by thys coÌ„maundement we be bouÌ„d to worship alle that be in higher state dignite than we be For al such be cleped our fadirs iÌ„ worship Patres honore And therfor iÌ„ holy wryt al men of worship be cleped senes et seniores that is senyours in french And in frenche tung mene of worshype and lordes be cleped senyours peris that is faders iÌ„ englisshe For they be faders in worshyp owen to be worshyped as faders by thys coÌ„maundement For comoÌ„ly in men of worshyppee is and owth to be sadnesse of wytt and wysdome as in men of age For in them is the age of wyt wisdome Thow they haue no greate age of yerys And therfore sayth salomon Senectus venerabilis est non diuturna neque an norum numero coÌ„putata The age of worship stondith not iÌ„ longe lyuyng ne in noumbre of yerys but it stondeth in wytte and wysdome For the wittys of the wysman ben old and sadde and a clene life is cleped age of elde SapiÌ„e iiiio.c. And therfore god byddeth in old lawe Honora ê‘sonam senis et time dominum deum tuum Leuitici xix Worshyp thou the persone of an olde man drede thy lorde god And in the newe lawe he sayth thus Deum timete regem honorificate Drede ye god and worship ye youre kynge .i. petri iio.c. That is to saye for drede of god worship thou thyn eldre and for drede of god worship thou thy king and thy souereyn and all that be in hygher degre than thou art For syth god hath put them iÌ„ degre of worshyp thou moste for drede of god worship them And but thou worship them elles thou offendeste god And therfore saint peter sayth Omnes honorate Worship ye al men and wemen after ther state and ther dignite And saint poul biddeth that al thinge shulde be do onestly iÌ„ ordre OmiÌ„a honeste et scdmÌ„ ordinem fiant .i. ad corum xiiii The xxiii chapter ALso leue frende by this coÌ„maundement we be bonÌ„d to worship holy aungels saintes in heuen for they be oure faders in age in worship in cure iÌ„ kepynge of vs For they longen after vs that ther noumbre and ther cumpany that was lessed by the pryde of lucifer myght be restored ayen by saluacion of vs. And therfore nyght and day thei prayen for vs to god for helpe grace nedful to vs. Of these faders spekethe saint poule in hys piste and sayth thus I knele praye for you nyght and day ye fader of oure lorde Iesu criste of whom is named al maner of faderhede in heuen and in erth Exquo omiÌ„s paternitas nominarÌ„ iÌ„ celo et in terra ad eph iiio.c. For as the glose sayth ther disposicion the aungels be oure faders in heuen ordeyned for vs and in erthe pÌ„latis be oure faders hauing cure kepynge of vs And so both prelatis in erthe and aungels in heuen ben oure faders And therfore as saye al these clerkes Ech man and woman hath two aungels assignyd to him of god oon another of the fende For ye fende sathanas at goddes sufferauÌ„ce assigneth to him a wicked aungel to tempte him and to lese him But god of his goodnes assigneth him a good aungel to saue hym and to kepe hym Of which good aungel criste sayth in the gospel that they se alwey the face of the fader in heuen for they be alweye in his presence speke for vs and praye for vs. And therfore saythe saynt ierom vp on the same worde of criste the aungels bere oure prayer oure good dedis into heuen and kepe and defend vs ayens the malice and the sleyght of the fende And therfore the auÌ„gel raphael whaÌ„ne he had led the soÌ„ne of tobie in to fer cuntre and sauid him from many perelys and brought hym ayen in greate welth he sayde to thobie whanne thou preydyste with bytter terys and beriediste the dede bodies leftest thi mete haddeste dede bodyes by daye in thyn house and beâ—ieiste them by night for goddes sake ayens the wyl of the wicked king senacherib Thanne offered I thy pÌ„ier to oure lorde god tobie iiiio.c. Also we rede iÌ„ the fourth boke of kynges the vi chapter That ye propheete helesiee was sodenly by nyght byseged in the cetye of dothaym with the ost of the kynge of sirie In the morowe the seruaunt of helisee sawe the oste aboute the cety and he was ful sory and sayde to his mayster helisee Alas alas alas what shal we do we be so byseged wythe oure enemys that we may nat escape Than heuÌ„se sayd to hiÌ„ Drede ye not For we haue more folke with vs thanne they haue with theÌ„ Thanne helisee prayde to god that he wold open the iyen of that seruant-that he myght se what helpe helisee had with him And anon he sawe the hillys aboute helise ful of hors and charettys breÌ„nyng as fyer and a greate peple arayed to bateil that was the ost of aungeles sent of god in to keping of helyse through whos helpe the prophete helise ledde al ye oste that byseged him into the cety of samarie amongys alle ther enemys For they were so blentt that they wyst not whether they went They come to take helise and helisee toke them wyth helpe of aungels and dyd with theÌ„ what he wolde And therfore dauid sayth Monte in circuitu â—iê° et dnÌ„s in circuitu ppliÌ„ sui The hyllys that is to say aungels be aboute the gode man and the gode woman to kepe theÌ„ and god is aboute his peple to saue them And therfor saint CeciÌ„le sayd to hir husbonde valerian I haue goddes aungel that
how his feet were naylyde fulle harde to the tre in token that he wyl nat fle away from the. but abyde with the and dwel with the withouteÌ„ ende On this maner I pray the rede thy Boke and falle downe to grounde and thanke thy god that wolde do so moche for the and worshyp him aboue al thynge nat the ymage nat the stocke stone ne tree but him that dyed on the tree for thy synne thy sake So that thou knele if thou wylt bifore the ymage nat to the ymage Do thy worshyp afore the ymage nat to the ymage Make thy prayer bifore the ymage but nat to the ymage For it seeth the nat herythe the nat vnderstondeth the nat Make thyn offrynge if thou wylt bifore the ymage but nat to thymage Make thy pilgramage nat to the ymage ne for the ymage For it may nat helpe the but to him and for him that the ymage representith to the. For if thou doo it for the ymage or to the ymage thou doste ydolatry The iii. chaptre DIues Me thynkith that whaÌ„ne men knele bifore the ymage pray and loke on the ymage with wepyng teres buÌ„che or knocke theire brestys with other suche countynaunce they do al this to the ymage and so wenyth moche peple Pauper If they doo it to the ymage they synne gretly in ydolatry ayenst reasone and kynde Butt as I sayde bifore they may doo alle this bifore the ymage nat to the ymage Diues Howe might they do al this bifore the ymage and nat worshyp the ymage Pauper Oft thou seest that the preest in the chirch hath his boke bifore him he knelyth he stareth â–ª he loketh on his boke he holdith vp his hoÌ„des And for deuocion in case he wepith and maketh deuoute prayers To whome wenyste thou the preest dothe alle this worship Diues to god nat to the boke Pauper On the same maner shulde the lewde man vse his boke that is ymagery and painture nat to worshyp the ymage but god in heuyn and seintes in their degre And that alle the worshyp that he doth bifore thymage he doth nat to the ymage But to him that the ymage representith Diues this exaÌ„ple is gode but knowest thou any bettre Pauper Whanne the preest saith his messe at the autre comonly ther is an ymage bifore him comoÌ„ly it is a crucifixe stone or tree or portrayed Diues Why more a crucifixe than an other ymage Pauper For euery messe syngyng is a special mynde makynge of cristes passion And therfore he hath bifore him a crucifixe to doo him haue the more fresshe mynde as he owith to haue of cristes passion Diues The skylle is gode say forthe Pauê‘ Bifore this ymage the preest sayth his messe makith the highest praiers the holy chirch can deuyse for saluacion of the quycke of the dede He holdith vp his hoÌ„des he louteth he knelyth in case alle the worshype that he can do he doth Ouirmore he offreth vp the highest sacrifyce the best offrynge that any herte can deuyse that is Cryste goddes sonne of heuyne vndre fourme of brede and wyne Alle this worshyp dothe the preest at the messe bifore the ymage and yit I hope that ther is no maÌ„ ne woman so lewde that he wolde say that the preest syngith his messe ne maketh his prayer ne doth that worship ne offrith vp goddes so ne criste hym self to the ymage Diues God forbede that any man or woman shulde saye soo or byleue That were erroure moste of alle erroures Pauper On the same maner shulde the lewde maÌ„ do his worshyp bifore the ymage Make his prayer bifore the ymage and nat to the ymage The iiii chaptre DIues Contra. On gode friday ouir al in holy chirche men crepe to the crosse and worshyp the crosse Pauper that is sothe but nat as thou menyst The crosse that we crepe to and worshyp so highly that tyme is criste him self that died on the crosse that day for oure synne and our sake As sayth Beda libro iii. de gemma anime For the shap of a maÌ„ is a crosse And as he heng vpoÌ„ the rode he was a very cros He is that crosse as alle doctoures saye to whome we praye say O crux aue spes vnica Hail be thou crosse oure only hope encrease thou to the meke her right wisnesse this passion tyme. and yeue pardone to theym that ben gylty He is that crosse brighter than al the sterres of the worlde as holy churche syngeth sayth O crux splendidior cunctis astris mundi c. And as Bede sayth for asmoche as cryste was moste dispised of mankynde on gode friday therfore holy churche hath ordeyned that on gode fryday men shuld do him most worshyp And for this skyl we do that high worshyp that daye nat to the crosse that the preest holdith in his hoÌ„de but to him that dyed for vs al the day vpon the crosse For oftym the cros that the preest holdith in his honde is fulle vnthende criste hymself cristes passion cristes deth cristes lyuynge in erth fulle of peyne wo the crosse that he dyed on euery lyknes of the crosse is clepid cristes crosse But the lyknesse of a thynge o withe nat to be in as moche reuerence worship as the thinge himself And euery lorde knight hath a special token in his armes or elles besides his armes wherby he is knowen ofte beryth the name of his token by the name of his token his dedys ben tolde of heraudes gestours that knowe nat their name ne their persone Right so Criste in holy wryt oft tymes is clepyde a crosse for the crosse is his special token And so suÌ„tyme we speke to the crosse as to crist him self SuÌ„tyme we speke of the crosse only that he henge vpon And so we speke oft in holy church seruyce to the crosse as to criste him self anone we turne the worde only to the crosse that he died on And so suÌ„tyme we spe to the crosse of the crosse as to him of him that the crosse betokeneth Sumtyme we speke of the crosse only as of his token the crosse that he died vpon and so one worde is referred to diuerse thinges And this bliÌ„dith moche folk in their redynge For they wene that alle the prayers that holye chirch maketh to the crosse that he maketh theym to the tre that Criste died on or elles to the croce in the churche as in that anteme O crux splendidior And so for lewdnesse they been deceyued and worshyp creatures as god him self Diues On palme suÌ„day at procession the prest drawith vp the veyle bifore the rode fallith downe to grouÌ„de With alle the people and sayth thries Aue rex noster Hayle be thou oure kynge and soo he worshipeth that ymage as king Pauper Absit God forbede He
axe what the wrighte wole worche ne whan Ne thou mayst nat knowe by the orloge what tyme the orloger wole set it ne knowe the orlogers wylle Ne thou maist nat knowe by the gryndstone what the smyth wol grynde ne what maner ne whaÌ„ Diues It is soth Pauper No more may we knowe by the bodies aboue ne by the cours of the planetes what god wole do ne what he wole ordeyne of maÌ„ or of woman or of any comunyte londe realme cuntre or cite for the planetes the bodies aboue ben nought elles but goddes instrumeÌ„tes the course of the planetes is nat chaungeable ne variable but it is put iÌ„ certeyn meuynge and stirynge whiche they maye natt flee ne chaunge for they haue no fre election iÌ„ theire doynge But god is souereyn iuge moste rightful moste merciful moste free to punysshe to spare For he is moste of might no thinge may him withstoÌ„de therfore his domes his werkes be nat nedyd ne artid by the planetes but after that meÌ„ chaunge her lyuyng so chaÌ„gith he his domes to punysshe or spare to wel or to wo to heuyn or to helle He demyd the siÌ„ful cite of nynyue bicause of synne to be distroyed within xl daies but whan they repeÌ„tyd hem ameÌ„dyd theym cryde after mercy he chaÌ„ged his dome sparyd the cyte distroied it nat as tellith Ionas the ê“phete yit the planetes chaÌ„gyd nat her cours for non ameÌ„dmeÌ„t of the peple Also we fynd iÌ„ holy wryt the fourth boke of kinges that god sende the ê“phete Isaie to the kiÌ„g ezechie whaÌ„ he had sined and badde him make his testament for he shulde dye no lengre lyue Anone the kinge repentyd him wepte ful sore axed mercy And anon god badde the ê“phete Isaie that yit was iÌ„ the kinges halle to wende ayen to the kinge say to him that god had accepted his repentaunce herde his prayer that he shulde nat dye than but he shuld lyue xv yere lengre Lo leue frende how sone the dome of god was chaunged al to mercy And though the planetes yit the tyme kept forth their course they chauÌ„gyd nat for al the kinges wepynge Diues Anone after the son chaungyd his cours turnyd ayen iÌ„to the eest began a newe day Pauper The turnyng ayen of the sonne was natt cause of the mercye of god ne of chauÌ„gynge of his domes for god chauÌ„gyd his dome bifore or the sonne turnyd ayen So the turnyng ayen of the son was noughte elles but a token of mercy to the kynge ezechie to alle synful wreches that wolde ameÌ„de hem For right as the son chauÌ„ged his course after the repentauÌ„ce of the kynge Right so god chauÌ„gith his sentence anon as man or woman repeÌ„tith him of his syn is in wyl to ameÌ„de him Therfore saith the lawe De penitent di i. sufficiat No uit deus mutare sentenciam si tu nouis emeÌ„dare delictuÌ„ God can chaunge his sentence his dome anone as thou canst ameÌ„de thy trespasse Also it was a token to the kyng that goddes bihest to him shulde be fulfylled Butt alle the astronomours that euir were coude nat telle bifore of the wounderful token in the sonne For it was al ayenst the comon course of kynde that and suche other shewe wele that god is nat ruled by the course of the planetes but that god ruleth the planetes and nat the planetes him ne his domes ne his werkes But god ruleth demeth and gouerneth al maÌ„kynde ê‘sone comunyte after that they deserue and as him thynketh moost spedeful to his worshyp to the comon proufyt of his Realme in heuen in erthe in helle whose domes and ordenauÌ„ce passe maÌ„nes wyt And therfore seint poul sayth Quis cognouit sensuÌ„ dnÌ„i aut quis consiliarius eius fuit who saith he hath knowe the wyt of god or who was his counseloure Forsothe nat the astronomoures ne wyches for they ben fooles of alle foles and put fettheste oute of goddes counseyl as folke that god moste hatyth Seint poule sayth that the domes of god ben incoÌ„pÌ„hensible nomaÌ„ may knowe them we le no man may trase his weyes Tho been his wonderful domes they ben so medled with mercy rightfulnesse that they passe mannes wytte Therfore the prophete Dauyd sayth Vniuerse vie dnÌ„i miÌ„a et veritas Alle the weyes of the lorde been mercy and treuthe Iudicia dnÌ„i abissus multa The domes of god been a moch depnesse ye so depe that no maÌ„nes wytte may seke to the depenesse ne knowe wele the cause ne skylle of his wonderfulle domes And therfore suche astronomoures wyches that entermet them so high of goddes domes wonderful werkes presume to diuyne of thynges that been to come and make theym wyse as if they were goddes felowes and knewe alle his preuy counseyl they ben foles of alle foles Diues Therfore clerkes saye that they may no thynge tel for certayne But they may tel wher to man or woman or comunyte is enclened by the worchyng of the bodies aboue Neuirthelesse as they saye man and woman may by vertue ouircome the planetes and soo euery wyse man is lorde and maister of the planetes And therfore ptolomeus the greate astronomoure saith Qd vir sapiens dnÌ„abitur astris The xx chaptre ALso as they say by astronomye they may knowe whan men ben iÌ„clyned to werre or to peas And whan by comon course of kynde shulde falle moreyn hungre tempest drought and such other But as they say one holy prayer may chauÌ„ge euery dele And though it fal nat in one cuÌ„tre it fallith in an other cuntre Pauper Sithen they can nat telle for certeyne what shalle bifalle but al in doute their sawes their domes maye so lightly be chauÌ„gyd brought to nought it is a greate folye to sette any trust to their tales For so may euery fole telle what he wole and excuse euery lesynge This maner of spech is nought elles but a mayntenynge of lesynges and of faytrye and of hydynge of folye and a synful excusacion of synne a nett to cache with womaÌ„nes soul. a streÌ„ge to drawe men to helle to drawe maÌ„nes hert his loue his trust from god They wolde fayne beholdeÌ„ wyse nye of goddes couÌ„seyl but they wote nat howe for they be founden so false ¶ ye shalle vnderstonde leue frende that ther is but one sonne one mone and other fyue planetes Saturne Iubiter Mars Venê° and Mercury Whiche with other sterres gone aboute alle erth with the firmament euery day natuturel so passe alle the londes alle realmes ê‘sones al erthe al waters al ayre in xxiiii oures that is clepid day natural from soÌ„ne ryse to sonne ryse from none to none And sithen they passe alle londes al ê‘sones so euenly make no more duellyng ouir one than an other why shuld they more enclyne one
moche And iÌ„ the same maner al the shrewidnesse shulde be arettyde to the fadre and modre al if it come on other bihalf and shulde they be euir sory and falle in dispeyr and nat wyl yelde to them to gyddre the dette of their body And therfore god medlyth so one with an other so modifieth his domes that the gode shulde nat presume of him self ne be to proude but thanke god of alle ne the wycked be to sory and so fal iÌ„ dispair but truste in god that so of the wycked makith the gode and of the vnclene makethe the clene The xxii chaptre DIues They say that as children be borne vnder diuerse synes so ben they enclyned and disposed to diuerse craftes diuerse states If he be borne vndre some signe they say he shal be a fissher vndre some a monyour vndre some a clerk vndre some a man of armes Pauper Many cuÌ„tries know no monyours ne money neither And many cuntries alyf haue money yit they haue no monyoures For in a ful grete realme of syxe hundred myle on length ii hundryd of brede be no monyoures but in one place assigned by the kynge nat by the signes ne by the bodies aboue The kinge assigneth bothe the place and theym that shalle make the money nat the bodies aboue And if any wight make money but tho that the kynge hath ordeyned he shalle be slayne as a traytoure the signes ne the pla netes shal nat saue his lyf And they that be borne nygh the see or nigh some grete water yeue them to fisshynge and their chyldren also nat for the synes that they be borne in but for mooste oportunyte of their lyuynge Whiche they haue by the water that is so nygh They that ben borne fer from the see yeue hem to tylthe of the londe SuÌ„tyme to clothe makinge if ther be pleÌ„ty of wolle SuÌ„me been shepherdes some monyouris some vynoures some of other craftis as the cuntree axith nat aftre the signes ne the bodies aboue Whanne a man hath many children he putteth thym to dyuers craftes to gete her lyuynge MeÌ„ of armes put their children to armes And comonly euery man that can oughte or hath ought wher by he may lyue he puttith some of his children in the same degre to gete her leuyng And thou maiste wele se that suche diuersitye in crafte in lyuynge ston dith more in the childes fadre his frendes that ordeyned so for him than it doth in the signes or in the planetes For if they shuld abyde the ordenauÌ„ce of the planetes they shuld dye for hungre for they teche hem right nought ne ordeyne more for one thanne for another Diues Sith such iÌ„clinacion stoÌ„dith lytel or nought in the planetes what is that destenye that men speke so moche of And as they say al thing fallith to man womaÌ„ by destenye The xxiii chaptre PAuper Foles speke as foles For as sayth seynt Gregory in his omely of the epiphanye ther is no suche destyne Absit a cordibus fidelium vt ali quid esse fatum dicant God forbede saith he that any cristen man or woman shulde byleue or say that ther were any destyne But god sayth he that made mannes lyf of nought he ruleth gouerneth mannys lyf womannes after that they deserue and as his right wysnesse his mercy axith And man sayth he was nat made for the sterres but the sterres were made for man Diues The gospel is ayenste the For we fynde in the gospel that anoon as criste was borne of the mayden his sterre apperyd in the Eest in token that eche man woman is borne vndre a certeyn sterre vndre a certeyn constellacion whiche is clepyde his destyne for alle his lyuyng after folowyng is gouerned therby as sayen these astronomoures Pauê‘ To mayntene foly they say many folies ben natt asshamed to lye For that sterre hadde no maistrye ne lordshype vpon that blessyd child But the childe was maister and lorde of that sterre The sterre gouernyd nat the childe but the childe gouernyd the sterre The childe sought nat the sterre but that sterÌ„ the childe The childe serued nat the sterre but the sterre seruyde the child dyd him ful high worshyp fulle wonderful seruyce And therfore it was clepyde the childes sterre for the childe was lord of the sterre as he was of al other For he was and is lorde of sonne mone alle sterres of al thynge and they may nat conferme their lesynges ne the false domes of astronomoures by the sterre For it was no planete ne sterre of the firmament as saith seynt austyn other doctoures of holy churche and skylle and reason shewith it Diues How Pauper For as seyn these clerkes Minima stella fixa maior eÌ„ tota terra The leest sterre set faste in the firmamente is more than alle the erthe within the see withouten the see euery planete also is more than al therth outake the mone mercury whiche be sumdele lesse than al erth And therfore sumtyme they lese their light that they haue of the soÌ„ne by the shadowe and the vmbre of the erthe whan it fallith right betwene the sonne theim And if that sterre hadde ben soo moche or any such sterre it shuld haue ouirwhelmyd al erthe for it went fulle lowe nigh the erthe to lede and to wysse the kinges in their weye Also the sterres of the firmament and the planetes folowe the course of the firmament and ryse vp in the eest and goo down in the west euery day naturel That sterre dyd nat so for it was aboue the erthe bothe nyght and daye folowed nat the course of the firmament but it helde his course as the wey led best into the cite of bethleem for to wisse the kinges in their weye to the sonne of rightwysnesse that there rose out of that clere firmament the mayden mary as the sonne from vnder the erthe Also the sterres in the firmament shyne by nyght and nat by the daye That sterre shone bothe nyghte and day Also the sterres of the firmament shewe them to al meÌ„ comonly both pore riche yong and old That sterre aperyd nat but to the thre kinges and their cumpany Also the sterres of the firmament been perpetuel and alwaye lastyng that lastyd but a lytel while twelue monethes atte moste as suÌ„me clerkes say and suÌ„me say but fourtene dayes or lesse Diues What maner sterre was it than Pauper Some clerkes sayen that it was an aungel in the liknesse of a sterre For the kinges hadde no knowynge of aungelles butt toke alle hede to the sterre SuÌ„me say that it was the same childe that laye in the oxe stalle whiche apperyd to the kinges iÌ„ the lyknes of a sterre and so drewe theym ledde theym to him self in Bethleem And therfore holy churche syngith and sayth Iacebat in presepio et
the light cause of suche disposicion ne of the coloure of the lanterne And as the lighte of sonne or mone shewith disposicion of the glasse that it passith by whether it be whyte or blake blewe or rede yelowe or grene And yit is nat the sōne ne the mone cause of the colour Right so they shewe the disposicion of the ayre and yit ben they nat alwaye cause of suche disposicion And therfore the mone in one lunacion and in the same tyme shewyth in one cuntre grete tokenynge of reyne and so it fallith and twentye myle thens it she wyth grete toknyng of droughte and so it fallith and yit is it the same moone and the same lunacion And therfore the cause of that diuersite is nat in the mone but in the ayre For the ayre in one cuntre is disposed to rayne and in the other to droughte Also in one cuntre it shewyth wynde and tempest in an other cuntre nat soo Some cuntre is fulle hote by shynynge of the sonne some cuntre is nat so hote One daye is fulle hote and the nexte day aftre is fulle colde The sōne shewith his light one tyme of the day and a nother tyme of the day it shewith nat whiche diuersite stondeth nat in the sonne but in the ayre and other causes For the sonne in himself as sayne these clerkes is alway at one and shyneth alway alike it is nether hote ne colde But suche diuersite fallith by dyuersite of the ayre and other diuerse meanes and causes whiche passen mannes wytte Sumtyme suche auenture of hungre of moreyne of tempest of droughte of wete falle by the ordenaunce of god for mannys synne or for to shewe his might and his worshippe Sumtyme by worching of aungellys gode or wicked at goddes byddynge Sumtyme withoutē mene only at his wyl and his byddynge Sumtyme by the worchynge of the bodies aboue at his byddyng For as I sayde firste he may do wiy the planetes what he wole and he may do withoute them what he wole And therfore by the course of the planetes may we nat knowe suche auentures as by causes but as by tokenys For god made theym to be tokenys to man beest byrde fisshe and other creatures as I sayde firste And therfore we shulde take hede to them only as to tokenes nat to causes Ne dyuyne by hem as by causes For we wote nat whanne they been causes of suche thinges ne whan natt The xxviii chaptre DIues The mone as clerkes sayne is cause of flowynge and ebbynge of the see for it folowith the course of the mone Pauper It may wele be so But we le I wote the course of the mone is token whanne the see shal ebbe and flowe and the see kepith his tyme of ebbīg and flowynge after the course and the tyme of the mone in one cuntre sūner and in an other latter And yit euery see doth nat so but only one parte of the weste see that goth aboute britayne Irelonde and other nygh londes bicause of tho But in other ferre cūtrees ne in the grekes see is no suche ebbyng ne flowyng So it semyth that there be other causes of that ebbynge and flowynge thanne the mone allone But sothe it is that man beest and byrde fysshe the see the ayre tree and grasse and other creatures vse and kepe their doynge in kynde and worchen in tyme that god hath ordeyned to theym Whiche tyme they knowe wele by the course of the sonne mone and sterres For as salomon saith Ecclesiastes iii. c Alle thynge hath his tyme ordeined of god by wey of kynde whiche tyme they knowe and kepe by the course of the bodies aboue whiche been tokenys to hem shewyng what tyme they shuld do their kynde that they ben ordeyned to And therfore god saiy by the prophete Ieremye viii.c. The puttok in the ayre saith he knowith his tyme the turtyl the swalowe kepe the tym of her cūmyng But my peple knowe nat the dome of oure lorde god For these daies men take none heede to goddes domes but alle to the domes of astronymoures and to the cours of the planetes The kynde of euery creature is ordeyned by the dome of god what tyme he shal do his kynde whiche tyme they knowe and fele by the course of the bodies aboue For as sayth the phylosophre the bodies aboues mesure alle thinge here bynethe as anētes tyme And therfore sayth Dauid that by night whan the son is downe than in derknesse begynne bestes of raueyn to walk and seke their prey their mete Whan the sōne ryseth they wend ayen to her dennes byde theim than go men oute to worche tyl it be night Nat that the sōne ne the mone cause hem to do so but only the law of kynde ordeyned of god techich hē so to do to kepe their kyndly tyme In the da wynge spryngynge of the day byrdes begynne to synge floures to sprede and spryng that by night were ful close Man birde and beest begynne to glade for ioye of the light and for the tyme of their myrthe and of they re kyndly worchyng cometh ayen by the presence of the sonne whiche serueth theim principally of light and of tyme The sonne ruleth them nat propirly to speke but kynde ruleth them in tyme. by the cours of the sonne and by the course of the bodies aboue we fynde in holy wrytte Genesis io.c. that the erthe at the byddynge of god brought forth trees grasse and erbe Trees and erbes brought forthe their fruyte eche in their owne kynde The thridde day er god made sonne mone and sterres And bad the erthe and yaue it vertue and nature to brynge forthe grasse and fruyte of many dyuerse kynde He yaue nat the sonne ne the mone ne the sterres that nature He made theym the fourthe daye to shyne and to be in tokenes of tyme to alle creatures here bynethe in erthe God yaue grasse trees and erbes dyuerse vertues wounderfulle nature to bud and bryng forth leues faire and grene in diuerse fourme floures faire blossomes bright of dyuerse shappe and of dyuerse coloure that no man by crafte can deuyse Also he yaue them nature to bryng fruyt fair and fyne some in in wynter sūme in somer Sūme he ordeyned in tyme to lese their leuys their grene hede Sūme to be grene wīter and somer as lorel boxe holme yue and many mo whanne other herbes sere drye vp than in the colde wedyr saffrone begīneth to sprynge and with his floures bringith his fruyt Suche dyuersite in kynde in tre and gras in beest fisshe and foule vertues so diuerse in stones other thinges deuysed neuir ne made the sonne ne mone ne the sterres But he that made sonne mone and sterres and al thinge ī kynd he made and ordeyned he gouerneth and kepeth alle this ech in his owne kynde and hath assigned eche creature here byneth his due tyme his nature to doo and to shewe
that ye shalle nat withstonde Malachie ii c Here endith the secounde p̄cepte and begynneth the thridde DIues I thanke the moche For nowe I knowe better thāne I dyd bifore Howe the secounde commaundement shulde be kepte And what peril it is to take goddes name ī vey ne Nowe I pray the enfourme me in the thridde cōmaundmēt Pauper In the thridde commaundement god byddeth that thou shuldest bithynke the. and haue wele in mynde to halowe thyn holiday Sixe daies thou shalte worche and do alle thyne owne werkes In the seuynthe day is the sabot that is to saye reste of thy lorde god In that daye thou shalte do noo seruyle werk neither thou ne thy sonne thy doughter ne thy seruaunte man ne woman ne thy beest ne ne the straunger that is within thy yate Diues Why badde god that the seuynth day shulde more be halowed thanne the syxte daye Pauper For as god sayth there In syxe dayes he made heuene and erth and see and alle thynge that is therin And in the seuynthe daye he restyd and ceasyd of his werkes And therfore he blessyd that day and halowyde it and ordeyned that in that day man and beeste shulde reste And that man that day shulde specially thank god For alle the creatures that he made bifore ī vi dayes he made to helpe and seruyce and solace of man Diues Why saith holy wrytte that god restyd the seuynth daye sithen he trauayled neuyr For as seint austyn saith he made alle thinges withouten trauayl as holy wryt shewith Genesis primo .c. He saide butt this one shorte worde Fiat and badde that it shulde be done anon it was done as he wolde Pauper Whanne holy wrytte saith that god rested the seuynth daye he vnderstondeth therby that in the seuynthe daye he ceasyde to make new creatures For euery thinge was made bifore ī the vi daies either in the thyng him self as aungel light sonne mone sterres either in his kynde ī his simylitude as mā best fysshe foule and grasse and tre either ī his causes as thynge gendryde of corruption and thyng made by crafte For god ī his godhede Was neuir in trauayl but alway in blisful reste withoutē ende And therfore holy wrytte saythe nat that he restyd after his werk ne in his werke but that he restyde from euery werke that he hadde made For he hadde no trauayle for any werke and he was natt holpē by his werke for he made no thing for nede but al for loue Diues yit contra te Cryste saith in the gospelle Io. Pater meus vsque modo opera◠et ego operor My fader worchith vnto this tyme and I worche also Therfore it semyth that god ceased nat the seuynth daye from euery werke Pauper Two maner of werk is longe to god creation and gouernaunce From the werk of creation he cesyd the seuynthe day and thāne principally beganne the werke of gouernaunce and of kepyng whiche werke he cōtynueth and shalle contynue withoutē ende And of this werke of gouernaūce spekyth Cryste the wordes in the gospelle nat of the werke of creacion Diues Ben ther any mo skylles Why god hadde the vii day be halowed Pauper Sixe skilles ther been as sayen these clerkes Firste for god the vii day restyd that is to say he ceased fro creation of newe creatures Also in tokening that god in the vii day delyuered the children of israel from the harde seruage of egipte and ledde theym through the rede see drye foote ī to the reste of the londe of bihest As we rede in holy wrytt Deut. v.c. whiche deliueraunce was token that mankynde shuld throughe cristes passiō by his blode that he shedde vpon the rode be deliuered out of the feendes seruage and come to the endles reste of the londe of lyf The iii. cause is that men shulde that day principaly yeue them to holy meditacione and to thanke god of al his yiftes his benefices and to lerne goddes lawe and to pryse god The fourth cause was to be token that criste the vii day shuld reste in his graue after that he had traueyled vi daies to refourme ayen mankynd that was lorne through adams synne The v. cause was to be token that vs must alle cese from vices and the vii synnes if we wole be saued As the prophete saith Quiescite agere peruerse discite bene agere ysa i.c. Reste ye to do amys and lerne ye to do wele The vi cause is to betokene the endlesse reste that we shal haue from syn and peyne in heuyn blisse for ye gode werkes that we do the vi daies of oure lyf that is to saye al the daies of oure lyf the vi ages of oure syf for fulfillyng the vi dedys of mercy which criste nameth in the gospel For as we rede in the apocalips xiiii c The holy goste to whome this p̄cepte is applied saith that mē after this lyf shulde rest from their trauailes for their gode werkes folowe them The ii chapter DIues Sithen that god badde the vii daye shulde be halowed why kepe we ye viii daye that is sundaye and natt the vii daye Pauper God in the olde lawe yaue three maner of p̄ceptes For sūme wer̄ cerimonyal sūme iudicial and sūme moral The cerimonialles were but figure shadowe of thīges that were to come And therfore whan tho thinges were fulfylled that the cerimonyalles be tokenyd the cerymonials cesyd vanisshed awaye as the shadowe vanyssheth away by light of the sonne Iudicial preceptes were in punisshynge of synne iustifiynge of whiche sūme ceased sūme duelle yit stylle Butt moral p̄ceptes that teche vs to loue oure god oure euyn cristen to flee synne to loue vertues tho laste alway as the x. cōmaūdementes suche other And for asmoche as this p̄cept is cerimonial in party as anentes the tyme and in party it is morall in asmoche as it techith vs to worshyp oure god and to reste from vyces Therfore in asmoche as it is moralle it is kepte but in y◠that it is cerymonyal it is chaūgyd into sūday as for the better For that that it figured and betokned is fulfillid That was ye reste of criste in the sepulcre ī the vii day after the grete trauayle that he hadde vi daies bifore in reformacion and redemption of mankynde Alle be we bounden to worship god nowe in ye newe lawe but nat in that maner ne ī that tyme that they were boūdē in the olde lawe Diues Why is it more chaungyd in the sunday thanne into an other day Pauper For the greate benefices the grete worshipful wounders that god shewyd that daye to mankynde For on the sūday the worlde begāne lighte and aungelles kynde was made That daye god sente aungelles mete manna downe the the childrē of israel in deserte and fedde them so xl yere That daye god yaue moyses the lawe in moūte of synay
long vpon erthe fare wel in the lond that thy lorde god shal yeue the. Deuto. vi c Pauper For sythe god hoteth so grete mede for keping of this pÌ„cept that is moste natural and wherto man woman is moste enclined biwey of kynde he shewthe wel that men shuld haue moch mede for kepiÌ„g of other pÌ„ceptis that be not so natural And by the mede assygned for kepiÌ„g god sheweth wel what peine man womaÌ„ shal haue for the breking that is to saye short lyfe vpon erth euyl fare both here and in lond of deth and after lese the lond of life without end and wende to the londe of woo of derkenes TerraÌ„ miserie et tenebrarum And for that this pÌ„cepte is principal of the secunde table and in maner includeth al six folowing therfore to this coÌ„mauÌ„dement he knitteth the mede for the keping of al and payne for brekiÌ„g of al For after he hoteth many diuerse medys to theym that kepe hys hestys many myscheues to them that breke theÌ„ And al they be coÌ„pÌ„hended iÌ„ thys short bihest knit to this coÌ„mauÌ„demeÌ„t For the biheste is moste coÌ„uenient to this coÌ„mauÌ„demeÌ„t For as saint poule sayth ruth pety and almesdede is good for al thiÌ„gys and hath hys mede both in thys worlde also iÌ„ the tother world that is comyng Diues Shewe me that Pauê‘ For it is good reson that they lyue longe whyth maynteyn wel theym that be beginnynge of ther lyfe that is fader and moder For whanne the rote of the tre faylethe by defaute of the tre aboue thanne ye tre shal sone fayle and sere vp And it is not worthy that he liue loÌ„g ne farewel that worshipeth not them ne helpe them by whoÌ„ he lyueth and hath his lyfe and hys welfare And he that worshipeth not the begynning of his his beynge is worthisone to lese hys beinge And he that helpeth other withe hys good to lyue longe good life is worthy to haue good and good lyfe The xxvii chapter Also leue frend ye shal vnderstonde that god sayth these wordys not only to euery persone by himsilfe but he sayd theÌ„ to al the peple to euery people as to one ê‘sone not onli for worshiping of ther fleshly fader and moder but also for worshiping of ther souereyins iÌ„ ther degre as I sayd bifore For why as loÌ„ge as any peple is buxuÌ„ meke to ther souereyns wyl folowe her gode gouernaunce and worship men after ther degre euery maÌ„ be payde with his owne degre do the dute of his degre so loÌ„ge the peple is able to kepe that lond that god hath youen them to lyue go de lyfe But whanne they wyll rebelle ayens ther souereins and wyl not stond to ther ordinauÌ„ce but euery man wyl be hys owne man and folowe hys owne fantasies despice hys souereiÌ„s ther dome gouernauÌ„ce ne yeue no tale of goddis lawe ne of londis lawe ne of holy chyrchys law ne haue men of vÌ„tue of dignyte iÌ„ worship but for pryde haue theÌ„ in despite and be besi to worship theÌ„silfe iÌ„ hindering of other that peple is able to the swerde able to lese his londe For as ye se at the iye iÌ„ tyme of teÌ„pest thow the bowys of the tre bete theÌ„silfe togydre altobrest full doune as long as ye rote of the tre kepeth him fast in hys place and ryseth not so loÌ„g ye tre shal not fal But whaÌ„ the rote beginne to rise oute of his place anon the tre begyn to fal Right thus it fareth by ye peple of a lond Thow tempest of pride of couetise of enuie of lechery fal suÌ„time iÌ„ the croppe of the tre that is to say a mongis lordes souereins the grete meÌ„ if the pore peple that is rote of the tre of al the comonte kepe theÌ„ styl iÌ„ lownes do mekely ther dwte to god kepiÌ„ge hys coÌ„mauÌ„demeÌ„tys the good preceptys of ther souereins so loÌ„ge is hope that ye peple shall fare wel after the teÌ„peste not be destroied But if they rise ayens god by customable dedly synnes ayens ther worldly souereins wil entermete them of euery cause of that londe of holy church termine euÌ„y cause by ther wyt body crop of the tree shal falle For it is not possyble that the rote shuld be so highe as the crop of the tre but the tre fell Ne that the fote shuld be aboue the hede but the body felle Diues This is ful soth we se it at ye iye For pÌ„de rebellion of ye pore peple is cause of destruccoÌ„n of this loÌ„d For sythe they aresen ayens ther souereiÌ„s was there neuer stabilite iÌ„ this loÌ„d but alwey sythÌ„e ye tre of ye peple of this loÌ„d the realme hathe stond in fallynge Pauper VnbuxuÌ„nesse pride was principal cause of lesing of londys and of realmys And priÌ„cipaly the cause of saluacion of realmes londys and comontees is obedience and buxuÌ„nesse that eche man in his degre obey to his souereyn worship hiÌ„ as fader therfore leue frende I pray you for goddes sake that ye worship al youre faders and moders in ther degre as I haue sayde And haue ye old folke feble iÌ„ worship while ye be in yonge age worship ye the age that ye draw to and haue no scorne of the old folke for feblenes and vncleÌ„nes that ye se them in But thenk ye that suche shall ye be if ye abyde ther age feble vnourne and loth to the syght For suche as ye be nowe such were they suÌ„time It fareth bi age of man and womaÌ„ as it doth by a precyous stone that is cleped crisolitus Thys stone as saythe the mayster of kiÌ„des iÌ„ the begynnyng of the day it shyneth bright as any gold But as the day passeth so passeth his brightnesse And the nyer euen the more it fadeth so that bi euen it is like a clot of erth Thus it fareth by man and woman in this world For in ther youthe and iÌ„ ther begynnynge they be fayre rede and rody and fresshe as rose in may ful lusty to the iye But as youthe passeth so passeth ther bewte And as they olde so they fade tyl at the laste the daye of ther lyfe cometh to an ende And than be theye but a clott of erthe ful vnourne gastly to the sight Here endeth the fourthe pÌ„ceptt here begynnethe the fift precept The firste chapter DIues As me thenketh thou haste enformed me well in these iiii coÌ„mauÌ„dementis Nowe I praye the for charyte that thou wolt enfourme me in the fifte Pauê‘ The fift coÌ„maundement is this Non occides that is to say Thou shalt nou slee In which precept god forbedth vs al maner manslaughter vnleful both bodely and gostly He biddethe vs that we slee no man ne woman vnrightfully ayens the lawe neyther with herte
there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he doth not alwey so But oft ī this world he punyssheth the les synne harder than he doth the more synne Therfore in the old lawe auoutre was punysshed as hard or harder than manslaughter yit māslaughter is more gruous synne than auoutrie And god toke more temporal vēgeaunce in this world for lecherie than euer he dyd for ydolatrie And yit ydolatrie is gretter synne than lecherie for it is īmediat ayens god ayens the first precept of the first table And manslaughter is harder punysshed in thys worde thā periurie And yit periurie is gretter synne as I sayde in the secūde cōmaundement And synnes in symple pore folk be harder punisshed in this worlde than synnes of the gret mē If a pore mā stele an horse he shal be hanged But if a lorde by raueyn and extorsions robbe a man of al that he hath he shal not be hanged ne lityl or nought punisshed in this world Dauid did auoutre and manslaughter for which synnes he was worthi to be slayne by comon lawe of god yit god wold not haue him slain but if apore man had do tho synnes he shulde haue be slayne A symple mā went gadered styckes ī the sabot god bad moyses stone him to deth Salomon Ieroboā achaz did gret ydolatrie and drough mech of ye peple to idolatre yit were they no slayn therfor the smaler synnes god punissheth ī this world that ye soules punyssheth ī this world that ye soulis of the synners maye be saued if they cun take it ī pacience And comonly he punisshith harder pore folk in this world than he do rich folk as by comon law For the synne of greate men as in ye same spyce of synne is more greuous than is the synne of ye pore man And therfore god reseruethe the greuous synnes and ye synnes of greate folke to punisshe them in the other world or in helle or in purgatorye There may no temporal payne be full punysshynge for dedly synne saue contricion alone And therfor god punissheth no alwey folk in this worlde after the quantite of ther synne but as he seth it most nedful and spedful to the people and to hys worshype For only god knoweth the greuoushed of dedly synne For oft that that semeth mooste greuous in mānys sight is lesse greuous in goddes sight and ayenward Therfore god mesureth not alwey peyne after the quantitye of the synne But ofte he punysshethe in thys worlde them that be lesse gyltye as moche as theym that be more gyltye As in tyme of the flode of Noe and in the perisshyng of sodom and gomorre and many other tymes he punisshed wymen children and bestis that were not giltye in the synnes for whyche that vengaunce fel And ofte he sendeth sikenes and dysese to gode men in punysshynge of ther synnes in thys worlde and suffereth shrewes to haue ther wyll lytyl or nought punyssheth thē ī thys worlde And as the lyon is chastised by betyng of the whelp so ofte tyme god punissheth and chastiseth ful hard in this world them that be lesse gyltye to warne them that be more giltye that they shulde amend them Therfore crist said to the iewes wene ye that tho men which pylat slough for ther rebellion were gretter sīners than other folke of the cuntre Nay forsoth But I saye to you forsoth but ye amend you ye shal perissh alle And wyne ye saythe crist that the eightene mē vpon which fel the tour of syloa in Ierlm̄ and slough them wene ye that they passed in synne alle the men of Ierusalem Naye forsoth But I say to you but ye amend you ye shal perisshe alle to gydre Luce. xiiio. And so the punysshyng of tho men soo slayne was a warning to them that were more synfulle that they shulde a mande theym And so thou mighteste we le see that thy ¶ skylle is nought worthy god punysshed eue harder ī this worlde than he dyd adam therfor hir synne was more than the synne of Adam The xxiiii chapter ALso the secunde maxyme and ground ī whych thou sayst that god punysshed eue harder than adā may skylfullye be denyed For in punysshīg of adam god yaue his curse and sayde Cursed be the erth in thy werke in thy synne He sayd not cursed be the erth in thy werke of eue ne he sayde not cursed be the erth in youre werke as for comon synne of them bothe but he sayd only to adam Cursed be theerth in thy wrke In punysshynge also of the serpent he yaue hys curs sayd Thou shalt be cursed amōges al thynge lyuynge vpon erthe Also god cursed caym whan he punysshed hym for sleynge of hys brother Abel But whanne god punysshed woman he yaue not hys curse And we rede not that euer god yaue hys cursse to any woman openly ī special Ne god repreued not eue so moche as he dyd adam And so the gret rep̄efe blamīg the curs that god yaue in punysshyng of adam more than he dyd in punisshing of eue sheweyng wel that the synne of adā was more greuous than was ye synne of eue and that there was more obstynacye in adam than was eue For cursyng is not youen of god ne of holy church but for obstinacie As I sayde fyrste adam answerde full obstynatly God blamed adam pryncypaly for brekynge of hys cōmaundement and sayde to hym that brekyng of his cōmaundemēt was cause of his nakednesse of hys sodeyn myschefe and not wythstondynge the techynge and the styrynge of god he wolde not be aknowe of his senne but put his synne on god and excused hym by eue and so put synne to sinne in excusacion of his synne Whanne god punisshed adam he cursed the erth for his synne whiche curse turned to woo and traueyle of him of all mankynde which we may not fle And therfore he sayd to adam thou shalt ete of the erth in trauaile sorow alle the dayes of thy lyfe I shal brīg the forth breris and thornes and thou shalt ete erbis of the erthe Also in punysshīge of adam god yaue the sētence of deth vpon hī al mākīde for his synne therfor god siad to adam thou shalt ete thi bred ī swīk swet of thy face til thou torne ayen into the erthe For erthe thou arte ¶ and into erthe ayen thou shalt wende Syth thanne god for synne of adam yaue soo greuously hys curse and blamed so harde adam of his synne and for his synne dampned hym and all mankynde and punisshed al erthely creaturis for his sīne dāpned him and al mankynd to pertuel traueyle whanne he sayde thou shalt ete thy mete with traueyle and sorowe al the daies of thy lyfe And also for the synne of adam he yaue sentēce of deth to him and to al mankynd that is moste of al peynes
lorde god and obeye to his voyce and cleue to him by feith and loue for he is your lyf and lengith of youre daies And if your hert be turned away from him and ye wole nathere his lawes but worshippe false goddes I say to you bifore that ye shall sone perisshe Deutro xxxo. And therforÌ„ lene frend if we wol be syker at the last dome and come sikerly bifore oure souerayne iuge that knowith al vs muste deme wele our self in this world For seint poule saith That if we demyd wele our self and discussed wele oure lyf we shulde natt be dampnyd Prima ad Corum xi o Diues Howe shulde we deme our self Pauper As the glose saith there Thou shalt be thyne owne domesman Thy seete shal be thyne herte and sett thy selue gilty bifore thy self domesman Thy thought and thy coÌ„science shal be thy two wytnesses for to accuse the. Thy turmentoures shulde be drede and sorowe that in maner shulde shewe thy blode by wepyng of salt terys whanne by wytnesse of thyne owne conscience and of thy thought thou haste demyd thy self giltye and nat worthye to come to goddes borde ne to heuene blisse And there saith the glofe that seknesse feblenesse and sodeyne dethe fal comonly aftre Ester amonges the people for men in Estre resceyue vnworthily goddes flesshe and his blode Ideo multi in firmi et iÌ„becilles et dormiuÌ„t mul ti s. per mortem prima ad corum xi Butt for euery man is fauourable to hym self and to his owne cause therfore thou shalte haue with the two assessoures by whose counseile thou shalt deme thy self and tho shall be treuthe and reasone Take with the treuthe that thou make no false excusacion of thy synne Ne lye thou nat for to excuse thy self ne for to accuse thy self falsly ne to greuously but as thyne other assessoure reasone wole accorde And if tho ii wytnesses that is to say thy thought and thy conscience suffise nat to bere wytnesse ne to ful enfourme the of thy synful lyf Take to the. the thridde wytnesse that is thy feyth And so lete thy doome stonde in wytnesse of two or thre And feith saythe thus Fides sine operibus mortua est Feyth withouten gode werkes is dede For al though you beleue as a cristeÌ„ man butt thou lyue as a cristen man elles thou art dede in soule and worthy to die withouteÌ„ end Feith that faileth in worde and thought is dede and helpith natt to blisse And anon conscience mynde shal accorde to him and say thus He that vsith amysse his free wyl that he die it is skyl withouten remedie sauyng goddes mercy And take hede that thy clergie may nat saue the For holy wrytt and clergie say Anima peccatoris morietur The soule of the synner shal dye Also thy clergie may nat saue the. if thou be in dedly synne For thou arte bigamus twyes weddyd First to crist iÌ„ thy baptym and after to the feende by assent to syn And so thou art wydowe fro crist weddid to another widowe that is ye feend forsakeÌ„ of god for his pryde to whom he was weddyd att the begynnyng of the world Ne trust thou nat in thy dome on a gode cuntre For if the quest comyn of the x. coÌ„maundementes whiche thou hast broken and of the ii preceptes of charite ayenst whiche thou hast offendyd and of the xii articles of the faith ayenst which thou hast erryd and of the vii dedes of mercy Which thou hast natt fulfilled of thy v. wyttes whiche thou hast misspendyd and the foure cardynal vertues ayenst whiche thou hast trespassed this solempne queest of xl true wytnesses shal dampne the as a man queller of thyne owne soule And as a theef traytoure thou hast robbed thyn owne lorde of his goode For robbery is clepyd alle maner mystreatynge of a nother mannes gode ayenst his wylle And thou haste robbyd Cryst of that preciouse soule that he bought with his dere blode and mysused and myspent his creatures ayeÌ„st his wylle For as saith seint Gregory in his Omelie alle thinge that we tak of god to vse of gode lyuynge we turne it into vse of wycked lyuynge Quicquid ad vsum recipimus vite in vsum conuertimus culpe For the helthe of body that god sent vs. We spende it in synne and in wyckednesse faire wedyr in veyne occupacion of pride of couetyse peas in veyne sikernesse pleÌ„tee of vitailes in glutony and lechery And so this solempne quest of fourty wolde dampne the for giltie Therfore ther is none other remedy but truly deme thy self yeld ye gilty tak the to the mÌ„â—y of god punysshe thy self by drede and sorowe of hert putt the in the dome of goddes iuge that is thy confessoure make amendes after his dome and by his assent For god ayenst whom thou hast so highly offeÌ„did wole stoÌ„de to his rightful dome and accept such satisfaccion as he assigneth the by the lawe of god to doo if thou do it with gode wylle The xiiii chapter THus deeme thou thy self and thanne shalt thou bee syker at the dredeful dome whaÌ„ criste our brother verry god and very man shal come doune to deme the quycke and the dede And as saith seint poule he shal come downe with the voyce of a truÌ„pe that is to saye With the voyce of aungelles and of archaungelles whiche shal crie and say Surgite mortui venite ad iudicium Rise ye vp that ben dede and come ye to the dome And anone in the twynklyng of an iye we shal al awake of the longe slepe and ryse vp and come to the dome pope and prynce kinge and caiser lorde and lady free and bonde riche and pore greate and smalle al they shalle awake and rise vp body and soule ayen knytte to giddre That voice shal be so hydous so dredeful and sterne that heuene and erth shal begynne to quake The stones shal ryue al the dede aryse from deth to lyf eche man and womaÌ„ to auÌ„swere for him self no man ê‘ atturney Nowe oure iuge Crist is a lomb merciful and meke than he shall be as a lyon dredful and sterne And the lyon with his crye abassheth al other beestes makethe them to stonde stylle saue his owne whelpes whiche with his crye he reyseth fro deth to lyf soo the voice of Crist at the day of dome shal arere vs al from deth to lyf whiche voyce shal be ful dredful to them that lyue beestly and take none hede to god ne to his lawe Them it shal arrest and mak them stonde stylle as prisoners on the erth and abyde their iuge For they shal so be chargyd wiâ— synne that they shal nat wende vp ayenst Crist. as the gode shal wende vp and mete with Cryste For to them that ben goddis children that voice shal be ful swete and ful likyng to here and mak them so light that they shal